causes of an humiliation appointed by the commission of the general assembly to be observed through this whole kirk on the last sabbath of march, and first sabbath of aprile, 1653. church of scotland. general assembly. this text is an enriched version of the tcp digital transcription a33084 of text r24830 in the english short title catalog (wing c4201h). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a33084 wing c4201h estc r24830 08607944 ocm 08607944 41453 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a33084) transcribed from: (early english books online ; image set 41453) images scanned from microfilm: (early english books, 1641-1700 ; 1250:26) causes of an humiliation appointed by the commission of the general assembly to be observed through this whole kirk on the last sabbath of march, and first sabbath of aprile, 1653. church of scotland. general assembly. 1 broadside. s.n., [edinburgh? : 1653?] caption title. reproduction of original in the harvard university library. eng church of scotland -apologetic works. a33084 r24830 (wing c4201h). civilwar no causes of an humiliation appointed by the commission of the general assembly to be observed through this whole kirk on the last sabbath of m church of scotland. general assembly 1653 619 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-07 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-09 mona logarbo sampled and proofread 2008-09 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion causes of an humiliation appointed by the commission of the generall assembly , to be observed through this whole kirk , on the last sabbath of march , and first sabbath of aprile , 1653. as we conceive , that the many crying evils , for which the lord hath been and is smiting us , which hath been held forth formerly as causes of solemn humiliations , should be seriously laid to heart and mourned for , and especially that maine and fundamentall evill , the woefull source and root of all our other provocations , the contempt of the glorious gospel of jesus christ , the ignorance of him amongst the generality of the land , and the great negligence even amongst the best of seeking to him for reconciliation with god , and entertaining communion with god through him , and obtaining grace from him for walking acceptably in our persons and callings ; so particularly we judge the lord in his providence is calling us to mourn before him ; i. for the growing evidences of his displeasure against the land , in the continuance of his sad afflictions upon all ranks of persons , notwithstanding our former humiliations before him , the lord testifying his anger even against the prayers of his people : and no wonder , considering the great abuse of that holy ordinance by our formalities and fasting unto our selves and not unto god . ii. the grouth of sin of all sorts ; particularly , pride , uncleannesse , contempt of ordinances , oppression , violence , fraudulent dealing , and that under the rod , the most part of the people are growing worse and worse , and revolting more and more , few or none accepting of the punishment of their iniquity , and labouring to get their uncircumcised hearts humbled . iii. the encrease and heightning of all our woefull differences and divisions , to the great scandall of the reformed christian religion , and apparant ruine of the work 〈◊〉 reformation established amongst us , if the lord in mercy do not prevent . iv. the many sad encroachments from diverse hands made and like to be made upon the precious liberties of the kingdom of our lord jesus , a precious trust committed to us from him , and transmitted to us from our zealous and faithfull predecessors , who , in the obtaining and preservation of them , loved not their lives , even unto the death . v. the generall distemper on the spirits of all sorts of people , all or the most part of all ranks in this time , while the lord is casting down what he builded and plucking up what he planted , seeking their own things and few or none seeking the things of jesus christ . for these , amongst many things , we desire the people of god throughout the land may mourn , every man searching his way , and saying , what have i done , rather then to lay all the weight on the sins of others ; and withall , humbly to pray , that the lord would powre on the land the spirit of mourning and repentance , that , in the depth of his own wisdome and goodnesse , he would finde out wayes of healing of our woefull differences , and in the mean while possesse our hearts with the spirit of love , stedfastnesse , and a sound mind , and with resolution and courage for enduring whatsoever the lord in his wise providence shall call us to suffer in the maintainance of his truth . a proclamation for adjourning the general assembly of this church, to the seventeenth of december next, 1695. scotland. privy council. 1695 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05620 wing s1808 estc r183485 52529287 ocm 52529287 179054 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05620) transcribed from: (early english books online ; image set 179054) images scanned from microfilm: (early english books, 1641-1700 ; 2776:43) a proclamation for adjourning the general assembly of this church, to the seventeenth of december next, 1695. scotland. privy council. scotland. sovereign (1694-1702 : william ii) 1 sheet ([1] p.) printed by the heirs and successors of andrew anderson, printer to the kings most excellent majesty, edinburgh : 1695. caption title. royal arms at head of text; initial letter. dated: given under our signet at edinburgh, the seventh day of february, and of our reign the seventh year. signed: gilb. eliot, cls. sti. concilii. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. -general assembly -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 emma (leeson) huber sampled and proofread 2008-08 spi global rekeyed and resubmitted 2008-10 mona logarbo sampled and proofread 2008-10 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion honi soit qvi mal y pense royal blazon or coat of arms a proclamation for adjourning the general assembly of this church , to the seventeenth of december next , 1695. william by the grace of god , king of great britain , france , and ireland . defender of the faith , to our lyon king at arms and , his brethren heraulds , macers of our privy council , pursevants , messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting ; forasmuch as , we by our proclamation of the date the ninth day of july last by past , did adjourn the present current assemblie of this church to the twentieth day of november instant , but not having time at present to prepare what were necessarie for the said assemblie : we have thought fit to delay the meeting thereof for some time , and that the members may not be put to unncessrie trouble , we with advice of the lords of our privy council , do hereby adjourn the present current general assemblie of this church , from the said twentieth day of november instant , to the seventeenth day of december next ensuing ; appointing the same to meet at edinburgh on that day , and requiring all the members thereof to attend the meeting accordinglie . our will is herefore , and we charge you strictly , and command , that incontinent , these our letters seen , ye past to the mercat cross of edinburgh , and whole other mercat crosses of the head-burghs of the several shires within this kingdom ; and there in our name and athoritie make publication hereof , that none may pretend ignorance ; and ordains these presents to be printed . given under our signet at edinburgh , the seventh day of november , and of our reign the seventh year . per actum dominorum secreti concilii . gilb . eliot , cls. sti . concilii . god save the king : edinburgh , printed by the heirs and successors of andrew anderson , printer to the kings most excellent majesty , 1695. the true copy of the letter which was sent from divers ministers by mr. marshall, and mr. nye to the generall assembly of scotland marshall, stephen, 1594?-1655. this text is an enriched version of the tcp digital transcription a52060 of text r984 in the english short title catalog (wing m796). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 6 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a52060 wing m796 estc r984 12075669 ocm 12075669 53569 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52060) transcribed from: (early english books online ; image set 53569) images scanned from microfilm: (early english books, 1641-1700 ; 239:e67, no 1) the true copy of the letter which was sent from divers ministers by mr. marshall, and mr. nye to the generall assembly of scotland marshall, stephen, 1594?-1655. nye, philip, 1596?-1672. [2], 6 p. printed for samuel gellibrand, london : septemb. 8, 1643. reproduction of original in thomason collection, british library. eng church of scotland. -general assembly. a52060 r984 (wing m796). civilwar no the true copy of the letter, which was sent from divers ministers, by mr. marshall, and mr. nye, to the generall assembly of scotland. marshall, stephen 1643 1143 10 0 0 0 0 0 87 d the rate of 87 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-10 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 jonathan blaney sampled and proofread 2005-01 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the true copy of the letter , which was sent from divers ministers , by mr marshall , and mr nye , to the generall assembly of scotland . london , printed for samuel gellibrand . septemb. 8. 1643. reverend and beloved , the experience we have had of your forwardnesse in receiving , and faithfulnesse in weighing our former addresses , hath given us aboundant encouragement , to take hold upon this present opportunitie of breathing out something of our sorrows , which your love , and our necessitie command us to represent to your consideration and compassion . much we know , we may commit to the wisedome and fidelitie of our brethren , these messengers , to impart unto you , concerning our miserable condition , and unto them shall leave the most . your own nationall , but specially christian interest , will not permit you to hide your eyes from the bleeding condi●ion of your poor distressed brethren in england , should neither messengers , nor letters be sent unto you . but messengers coming , we should at once neglect our selves , should we not thus a li●tle ease our burthened hearts by powring them out into your bosomes , and seem ●●gratefull to you , of whose readinesse to suffer with us , and do for us , we have had so great and ample testimonies . surely , if ever a poor nation were upon the edge of a most desperate precipice : if ever a poor church were ready to be swallowed up by satan and his instruments ; we are that na●ion , we are that church . and in both respects , by so much the more miserable , by how much we expected , not a preseruation onely , but an augmentation also , to happynesse in the one , and glory in the other . we looked for peace , but no good came , and for 〈…〉 of healing , and behold trouble ? our god , who in his former judgements was as mo●●h and rottennesse ( and yet had of late begun to send us health and cure ) is now turned into a. lyon to us , and threatens to rend the very caule of our hearts . from above he hath sent a fire into our bones , and it prevails against us . from our own bowels he hath called forth and strengthe●ed an adversary against us , a genera●ion of brutish hellish men , the rod of his anger , and the staffe of his indignation ; under whose cruelties we bleed , and if present mercy step not in , we dye ▪ righteous art thou , o lord , and just are all thy judgements ! but , o the more then barbarous carriages of our enemies ; where ever god give any of his hidden ones up into their hands ! we need not expresse it unto you , who know the inveterate , and deadly malice of the antichristian faction , against the members of our lord jesus : and it is well , we need not , for in truth we cannot . your own thoughts may tell you better then any words of ours what the mercy of papists is towards the ministers and servants of our lord jesus christ . but the lord knows we are not troubled so much with 〈…〉 miseries and dangers ; but that which breaks our hearts is , the danger we behold , the protestant religion , and all the reformed churches in , at this time , through that too great and formidable strength , the popish faction is now arrived at : if our god will lay our bodies as the ground , and as the street under their feet , and powre out our blood as dust before their fury , the will of the lord be done . might our blood be a sacrifice to ransome the rest of the saints or churches of christ from antichristian fury , we would offer it up upon this service gladly . but we know their rage is insatiable , and will not be quenched with our blouds ; immortall , and will not die with us ; armed against us , not as men , but as christians , but as protestants , but as men desiring to reforme our selves , and to draw our selves and others yet neer unto god . and if god give us up to be devoured by this rage , it will take the more strength and courage , at least to attempt the like against all the protestant and reformed churches . in a deeper sence of this extreme danger , threatning us , and you , and all the churches , then we can expresse , we have made this addresse unto you : in the bowels of our lord jesus christ , humbly imploring your most fervent prayers to the god that hears prayers , who , should we judge providences , seems to be angry with our prayers . ( though we trust , he doth but seem so : and though he kill us , yet will we trust in him . ) oh give us the brotherly ayde of your re-inforced teares and prayers , that the blessings of truth and peace which our prayers alone have not obtained , yours , conjoyned , may . and give us , reverend and much honoured in our lord , your advises , what remaines for us further to do , for the making of our own , and the kingdoms peace with god ? we have lyen in the dust before him ; we have powred out our hearts in humiliations to him ; we have in sinceritie endeavoured to reforme our selves ; and no lesse sincerely desired , studyed , laboured the publike reformation ; neverthelesse , the lord hath not yet turned himself from the fiercenesse of his anger . and be pleased to advise us further , what may be the happyest course , for the uniting of the protestant partie more firmely ? that we may all serve god with one consent , and stand up against antichrist as one man : that our god , who now hides himself from our people ; may , return unto us , delight in us , scatter and subdue his , and uur enemies , and cause his face to shine upon us . the lord prosper you , and preserve us ; so that the great work of these latter ages may be finished , to his honour and our own , and the churches happynesse , through christ jesus . finis . a proclamation for restoring the church of scotland to its ancient government by bishops: at edinburgh the sixth day of september, one thousand six hundred and sixty one years. laws, etc. scotland. 1661 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a92699 wing s1904 estc r225540 45578441 ocm 45578441 172357 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a92699) transcribed from: (early english books online ; image set 172357) images scanned from microfilm: (early english books, 1641-1700 ; 2627:11) a proclamation for restoring the church of scotland to its ancient government by bishops: at edinburgh the sixth day of september, one thousand six hundred and sixty one years. laws, etc. scotland. scotland. privy council. 1 sheet ([1] p.). printed at edinburgh, and re-printed at london by vv.g. for richard thrale, [london : 1661] signed: pet. wedderburne, cl. sci. concilii. imprint suggested by wing. imperfect: cropped with loss of imprint. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -government. scotland -church history -17th century. scotland -politics and government -1660-1688. broadsides -england -17th century. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a proclamation for restoring the church of scotland to its ancient government by bishops : at edinburgh the sixth day of september , one thousand six hundred and sixty one years . c r honi soit qvi mal y pense the lords of his majesties privy council , having considered his majesties letter of the date at whitehall the fourteen●h day of august last , bearing , that whereas his majesty , by his letter to the presb●tery of edinbu●gh , in the moneth of august , one thousand six hundred and sixty years , declared his ro●al purpose , to mainta●n the government of the church of scotland setled by law : and the estates of parliam●nt of this kingdom , having since that time , not onely rescinded all the acts since the troubles began , rela●ing to that government , bu● also declared all those parliaments null and voyd , leaving to his majesty , the setling of church government : therefore , in compliance with that act rescissory , and in pu●suance of his majesties proclamation of the tenth of june last , and in contemplation of the inconveniencies that accompanyed and issued from the church government , as it hath been exercised these twenty three years past , and of the unsuteableness thereof to his majesties monarchical estate , and of the sadly experienced confusions , which during these late troubles have been caused by the violences done to his majesties royal prerogative , and to the government civil and ecclesiastical , established by unquestionable authority : his majesty having respect to the glory of god , and the good and interest of the protestant religion ; and being zealous of the order , vnity , peace and stability of the church within this kingdom , and of its better harmony with the government of the churches of england and ireland ; hath been pleased , after mature deliberation , to declare unto his council , his firm resolution to interpose his royal authority , for restoring of this church to its right government by bishops , as it was by law before the late troubles , during the reigns of his majesties royal father and grand-father of blessed memory , and as it now stands setled by law ; and that the rents belonging to the several bishopricks and deanries , be restored and made useful to the church , according to iustice and the standing law ; have therefore in obedience of , and conform to , his majesties royal pleasure aforesaid , ordained , and by these presents ordains the lyon king at arms , and his brethren heraulds , pursevants and messengers of arms , to pass to the mercat cross of edinburgh and other royal burroughs of the kingdom , and there by open proclamation , to make publication of this his majesties royal pleasure , for restoring the church of this kingdom to its right government by bishops ; and in his majesties name , to require all his good subjects to compose themselves to a chearful acquiescence and obedience to the same , and to his majesties soveraign authority now exercised within this kingdom . and that none of them presume upon any pretence whatsomever , by discoursing , preaching , reviling , or any irregular and unlawful way , the endevouring to alienate the affections of his majesties good subjects , or dispose them to an evil opinion of his majesty or his government , or to the disturbance of the peace of the kingdom , and to inhibit and discharge the assembling of ministers in their several synodical meetings , until his majesties further pleasure therein be known ; commanding hereby , all sheriffs , baylies of bayleries , stewarts of stewartries and their deputes ; all iustices of peace , and magistrates and council of burroughs , and all other publick ministers , to be careful within their several bounds and jurisdictions , to see this act punctually obeyed : and if they shall find any person or persons , upon any pretexts whatsomever , by discoursing , preaching reviling , or otherways as aforesaid , failzying in their due obedience hereunto , or doing any thing in the contrary thereof , that they forthwith commit them to prison , till his majesties privy council , after information of the offence , give further order therein . and hereof the sheriffs , and others afore-mentioned , are to have a special care , as they will answer upon their duty and alleagiance to his majesty . and further , the lords of his majesties privy council do hereby inhibit and discharge all persons lyable in payment of any of the rents formerly belonging to the bishopricks and deanries , from paying of the rents of this present year , one thousand six hundred and sixty one years , or in time coming , or any part thereof , to any person whatsomever , until they receive new order thereanent from his majesty or his council . and ordains these presents to be printed and published as said is , that none may pretend ignorance of the same . extract . per me pet. wedderburne , cl. s ● . concilii . god save the king . reasons against the rendering of our sworne and subscribed confession of faith warriston, archibald johnston, lord, 1611-1663. 1638 approx. 9 kb of xml-encoded text transcribed from 3 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a11742 stc 22036.5 estc s105682 99841408 99841408 5989 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11742) transcribed from: (early english books online ; image set 5989) images scanned from microfilm: (early english books, 1475-1640 ; 561:5) reasons against the rendering of our sworne and subscribed confession of faith warriston, archibald johnston, lord, 1611-1663. [4] p. printed by g. anderson?, [edinburgh : 1638] by archibald johnston, lord warriston. erroneously attributed to alexander henderson. caption title. imprint from stc. signatures: c² . in this edition c2r line 1 has: prelates. probably intended to be issued with stc 22026, but often found bound with stc 22030, 22056, and other items (stc). identified as stc 22036a on umi microfilm. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history, (17th century) -early works to 1800. covenants (church polity) -early works to 1800. scotland -church history -17th century -early works to 1800. 2002-10 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 emma (leeson) huber sampled and proofread 2003-01 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion reasons against the rendering of our sworne and subscribed confession of faith. 1. if wee should rendér our subscribed covenant , wee can not bee free of the great guiltinesse of perjurie before god : for as wè were drawn by necessitie to enter into a mutuall union and conjunction amongst our selves . so are wee bound not only by the laws of god and nature , but by our solemne oath and subscription , against all dangerous or divisive motions , by all lawfull meanes to promove and observe the same without violation , and not suffer our selves by whatsoever suggestion , allurement , or terror , directly or indirectly to be divided , or drawn from it : and it is too manifest , that no mo●ion can be more divisive upon the one side , nor can we upon the other part more directly give way to division , then willingly , and with our own consent to render the band of our union and conjunction to be destroyed , that no testimony thereof may be any more extant . 2. wee would distinguish ( except wee will decave our selves ) between res iurata , that which is sworn , and iuratio our swearing thereof : for although all the generall and particular points contained in our subscribed covenant were to be insert in another covenant , to be made by the expresse commandement of authority ; yet to rander our sworne confession , were both to passe from our swearing thereof , a● si res esset integra , as if we had never sworne and subscribed ; and also to destroy that which we have beene doing , as a thing unlawfull , and to be repented of . it were not only to make our oath to be no oath , our subscription no subscription , and our testimony no testimony , but really to acknowledge and confesse our selves in this to have beene transgressours ; so that we can neither clame any right to the promise of god , nor think our selves obliged in any duety to god by vertue of that oath . it must ever be remembred that oaths and perjuries are multiplied , not only according to the diversity of the things that are sworne , but according to the sweareing of the same thing at diverse times ; so oft as we sweare and subscribe the same thing , by so many oathes and obligations are we bound unto god , and consequently the rendering of our subscription , is the renunceing of that individuall b●nd and obligation , although possibly by another we may s●●nd bound or sworne . 3. our voluntary renewing of our covenant with god , carieth greater evidence of a free service to god : then if it had beene done by expresse commandement of authority : because the power of god makeing his people so willing , and the readinesse and sincerity of the people is so much the more manifest , like as the lord from heaven hath testified his acceptance by the wonderfull workings of his spirit in the hearts both of pastors and people , to their great comfort and strengthning in every duety , above any measure that ever hath beene heard of in this land ; and therefore to give any token of recalling the same were unthankfully to misregard the work of god , and to quite all the comforts and corroborations that the people of god have to their great joy experienced at this time . 4. we have decla●ed before god and the world , that this our covenant , as it now stand●th sworne and subscribed , is lawfull and necessary , that it is done in obedience to the commandement of god , conforme to the practice of the godly , and according to the laudable example of our religious progenitors , who by the like oath have obliged us to the substance and tenor of this : and therefore if we should now by rendering our covenant un●o that which we have done , we should deny the commandement of god , condemne the examples in scripture , and the practis●s in this kirk , and precondemne all like commendable cou●ses to be taken by posterity in the like exigence . 5. no covenant in things civile can be alt●red or rescinded without consent of the parties with whom it is made ; but our covenant is a religious covenant made with god and amongst our selves , and therefore can not be rendered without the expresse consent of the meanest of all the subscribers ▪ who justly for their comfort may crave of us all the benefite and performance thereof . 6. there is no appearance that such as affect the prelates and their courses , will be moved to sweare and subscribe all the parts of this covenant : as for instance , to labour by all meanes to recover the former puritie and libertie of the gospel , as it was established and professed , before the novations alreadie introduced , or to declare that they undoubtedly do believe , that the innovations and evils contained in our supplications ; complaints , and protestations are abjured in the confession of faith , as other heads of poperie expresly contained therein . 7. although all the points of the subscribed covenant were ratified by act of parliament , yet could we not render the subscribed covenants : because acts of parliament are changeable , and of the nature of a civile ratification : and it is necessarie , that this our oath being a religious and perpetuall obligation , should stand in vigour for the more firme establishing of religion in our owne time , and in the generations following . 8. all the world may justly wonder at our inconstancie , and our enemies who in their insolencie are readie to insult upon us at the least occasion , would not cease to mock at us , and traduce us as perjured covenant-breakers , and troublers of the peace of the kirk and kingdome , without any necessary cause . 9. although we do not compare the scriptures of god wi●h a written confession of faith , yet as the rendering of the bible w●s the sin of traditores of old , and a signe of the denyall of the truth contained therein : so the rendering of our confession of faith , so solemnly sworne and subscribed , for staying the ●●urse of defection , and for barring of poperie , and all other corrupt●o●s of religion , could be interpreted to be no lesse , then a reall denyall of our faith before men , in a time when god calleth for the confession thereof . 10. many fair promises have beene made , for not urging of articles already concluded , and for not troubling us with any further novations , which being beleived , have ensnared many , and drawne them on to doe that which otherwise they would not have done , all which promises have beene broken and denyed , when the performance was craved . and why shall we not expect the like in this case , especially where the challenge will be found to be more hard and difficile ? objections answered . ob. 1. it may be objected that the confession of faith being confirmed by the kings authoritie were much to be pr●ferred to this , which seemeth to have no expresse command●ment of authoritie . ans. 1. our covenant wanteth not the warr and civile and eccle●i●sticall , which authorised the former covenant : 2. although rash and unadvised oathes be unlawfull , yet voluntary covenanting with god is m●re free service to god ( as hath beene said before ) then that which is comm●nded by authoritie . 3. we ought not to do ill that good may come of it , and must resolve to choose affliction rather then iniquitie . ob. 2. the rendering of the whole copies of the subscribed covenant were a ready meane to remove all feares of the kings wrath against the subscribers . ans. 1. it is more fearefull to fall in the band of the living god. 2. they wrong the king who t●reaten his good subjects with his wrath , for covenanting with god , in defence of religion and of his majesties person and authoritie . 3. it were more righteous with god to turn his majesties heart and hand against vs , for d●●ling thus deceatfully in his covenant . o● 3. if this be not granted , his majestie will grant neither ●●ssemblie nor parliament for establishing religion , and setling the peace of the kirk and kingdome . ans. 1. the good providence of god so sensible in this whole 〈…〉 beginning , will incline the heart of so just and gratious a king , to 〈◊〉 more kindely and benignely with his good subjects . 2. we have law , reason , and custome for craving and expecting of 〈…〉 remedies of the grievances and feares of the whole kirk a●d c●untrey . ob. 4. the end of the making of our covenant was , that we might be delivered from the innovations of religion , which being obteined , our covenant should cease , as having no further use . ans. 1. as acts of parliament against poperie did not abolish our former confess●●n of faith , wherein poperie was abjured , so acts of parli●ment to be made against these innovations can not make our co●●nant to be unprofitable . 2. although the innovations of religion 〈◊〉 the o●●●sion of makeing this covenant , yet our intention was a●●i●st th●se , and against all other innovations and corruptions to e●●ablish religion by an euerlasting covenant never to be forgotten . the confession of faith of the kirk of scotland; with the bond or covenant subscribed unto by the whole kingdome. scottish confession of faith (1580) this text is an enriched version of the tcp digital transcription a79710 of text r205450 in the english short title catalog (thomason 669.f.4[2]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 16 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79710 wing c4202c thomason 669.f.4[2] estc r205450 99864827 99864827 160624 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79710) transcribed from: (early english books online ; image set 160624) images scanned from microfilm: (thomason tracts ; 245:669f4[2]) the confession of faith of the kirk of scotland; with the bond or covenant subscribed unto by the whole kingdome. scottish confession of faith (1580) church of scotland. 1 sheet ([1] p.) s.n.], london[ : printed in the yeare 1641. the confession of 1581. reproduction of the original in the british library. eng church of scotland -creeds -early works to 1800. church and state -scotland -history -17th century -sources. a79710 r205450 (thomason 669.f.4[2]). civilwar no the confession of faith of the kirk of scotland; vvith the bond or covenant subscribed unto by the whole kingdome. church of scotland. 1641 2808 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2008-01 judith siefring sampled and proofread 2008-01 judith siefring text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the confession of faith of the kirk of scotland ; with the bond or covenant subscribed unto by the whole kingdome . the confession of faith , subscribed at first by the kings majesty , and his houshold , in the yeare of god 1580. thereafter , by persons of all ranks , in the yeare 1581 , by ordinance of the lords of the secret councell , and acts of the generall assembly . subscribed againe by all sorts of persons , in the yeare 1590 , by a new ordinance of councell , at the desire of the generall assembly : with a generall bond for maintainance of the true religion , and the kings person : and now subscribed in the yeare 1638 by us , noblemen , barons , gentlemen , burgesses , ministers , and commons under subscribing , together with our resolution and promises for the causes after specified , to maintaine the said true religion , and the kings majesty , according to the confession aforesaid , and acts of parliament : the tenor wherof here followeth . we all , and every one of us underwritten , protest that after long and due examination of our own consciences in matters of true , and false religion , are now throughly resolved of the truth by the word & spirit of god ; & therfore we beleeve with our hearts , confesse with our mouths , subscribe with our hands , and constantly affirme before god , and the whole world : that this only is the true christian faith , and religion , pleasing god , and bringing salvation to man , which now is by the mercy of god revealed to the world , by the preaching of the blessed evangel : and received , beleived , and defended by many and sundry notable kirks and realmes ; but chiefely by the kirk of scotland , the kings majesty , and our estates of this realme , as gods eternall truth , and only ground of our salvation ; as more particularly is expressed in the confession of our faith , stablished and confirmed by many acts of paliaments , and now of a long time hath been openly professed by the kings majesty , and whole body of this realm , both in burgh and land . to the which confession and forme of religion we willingly agree in our consciences , in all points as unto gods undoubted truth and verity , grounded only upon his written word : and therefore we abhorre and detest all contrary religion and doctrine : but chiefely all kinde of papistry , in generall and particular heads , even as they are now damned and confuted by the word of god , and kirk of scotland : but in especiall , we detest and refuse the usurped authority of that romane antichrist , upon the scriptures of god , upon the kirk , the civill magistrate , and consciences of men , all his tyrannous lawes made upon indifferent things against our christian liberty ; his erroneous doctrine against the sufficiency of the written word , and the perfection of the law , the office of christ & his blessed evangel . his corrupted doctrine concerning originall sinne , our naturall inability and rebellion to gods law , our justification by faith only , our imperfect sanctification and obedience to the law , the nature , number , and use of the holy sacraments . his five baftard sacraments , with all his rites , ceremonies , and false doctrine added to the ministration of the true sacraments , without the word of god . his cruell judgement against infants departing without the sacrament , his absolute necessity of baptisme , his blasphemous opinion of transubstantiation , or reall presence of christs body in the elements , and receiving of the same by the wicked , or bodies of men ; his dispensations with solemne oathes , perjuries , and degrees of marriage forbidden in the word , his cruelty against the innocent divorced , his devellish masse , his blasphemous priesthood , his prophane sacrifices for the sinnes of the dead & the quick , his canonization of men calling upon angels or saints departed worshipping of imagerie relicts , and crosses , dedicating of kirkes , altars , dayes , vowes to creatures , his purgatory , prayers for the dead , praying , or speaking in a strange language , with his processions , and blasphemous lettany , and multitude of advocates , or mediatours , his manifold orders , auricular confession , his desperate and uncertaine repentance , his generall , and doubtsome faith , his satisfaction of men for their sinnes , his justifications by works , opus operatum , workes of supererogation , merits , pardons , peregrinations and stations , his holy water baptizing of bells , conjuring of spirits , crossing , saning , anointing , conjuring , hallowing of gods good creatures , with the superstitious opinion , joyned there with his wordly monarchy , and wicked hierarchy , his three solemne vowes , with all his shavelings of sundry sorts , his erronious and bloody decrees made at trent , with all the subscribers , and approvers of that cruell and bloody band conjured against the kirk of god : and finally we detest all his vaine allegories , rites , signes , and traditions , brought in the kirk , without or against the word of god , and doctrine of this true reformed kirk ; to the which we joyne our selves willingly in doctrine , faith , religion , discipline and use of the holy sacraments , as lively members of the same in christ our head , promising and swearing by the great name of god our lord , that we shall continue in the obedience of the doctrine and discipline of this kirk , and shall defend the same according to our vocation , and power , all the dayes of our lives , under the paines contained in the law , and danger both of body and soule in the day of gods fearefull iudgements . and seeing that many are stirred up by sathan , and that roman antichrist , to promise , sweare , subscribe and for a time use the holy sacraments in the kirk , deceitfully against their owne consciences , minding thereby , first under the externall cloak of religion , to corrupt and subvert secretly gods true religion , within the kirk ; and afterward when time may serve to become open enimies and persecutours of the same , under vain hope of the popes dispensation , devised against the word of god to his greater confusion , and their double condemnation in the day of the lord iesus christ . we therefore willing to take away all suspition of hypocrisie , and of such double dealing with god and his kirk , protest , and call the scearcher of all hearts for witnesse , that our mindes and hearts do fully agree with this our confession , promise , oath , and subscription ; so that we are not moved for any worldly respect ; but are perswaded only in our consciences through the knowledge and love of gods true religion printed in our hearts by the holy spirit , as we shall answer to him , in the day when the secrets of all hearts shall bee disclosed : and because we perceive that the quietnesse and stability of our religion and kirk , doth depend upon the safety and good behaviour of the kings majesty , as upon a comfortable instrument of gods mercy granted to this countrey , for the maintaining of his kirk , and ministration of justice amongst us ; we protest and promise with our hearts under the same oath , handwrit , and paines , that we shall defend his royall person and authority , with our goods , bodies , and lives , in the defence of christ his evangel , liberties of our countrey , ministration of justice , and punishment of iniquity , against all enimies within this realme or without , as we desire our god to be a strong and mercifull defender to us in the day of our death , and comming of our lord jesus christ , to whom with the father and the holy spirit be all honour and glory eternally . in obedience to the commandement of god , conforme to the practice of the godly in former times , and according to the laudable example of our worthy and religious progenitors , and of many yet living amongst us , which was warranted also by act of councell , commanding a generall bond to be made and subscribed , by his majestis subjects of all ranks , for two causes ; one was for defending the true religion as it was then reformed , and is expressed in the confession of faith above written , and a former large confession established by sundry acts of lawfull generall assemblies , and of parliaments , unto which it hath relation , set downe in publick chatechismes , and which had been for many years , with a blessing from heaven , preached and professed in this kirk and kingdome , as gods undoubted truth , grounded only upon this written word : the other cause was , for maintaining the kings majesties person and estate ; the true worship of god , and the kings authority being so straightly joyned , as that they had the same friends and common enimies , and did stand , and fall together : and finally being convinced in our mindes , and confessing with our mouthes , that the present and succeeding generations in this land , are bound to keep the aforesaid nationall oath and subscription inviolable . wee noblemen , barons , gentlemen , burgesses , ministers , and commons under subscribing , considering divers times before , and especially at this time the danger of the true reformed religion , of the kings honour , and of the publick peace of the kingdome by the manifold innovations and evills generally conteined and particularly mentioned in our late supplications , complaints , and protestations , doe hereby professe , and before god , his angels , and the world , solemnly declare , that with our whole hearts we agree and resolve , all the dayes of our life constantly to adhere unto , and to defend the aforesaid true religion , and forbearing the practice of all novations , already introduced in the matters of the worship of god , or approbation of the corruptions of the publick government of the kirk , or civill places and power of kirk-men , till they be tryed and allowed in free assemblies , and in parliaments , to labour by all meanes lawfull to recover the purity and liberty of the gospel , as it was established and professed before the aforesaid novations : and because after due examination we plainly perceive , and undoubtedly beleive that the innovations and evils conteined in our supplications , complaints , and protestations have no warrant of the word of god , are contrary to the articles of the aforesaid confessions , to the intention and meaning of the blessed reformers of religion in this land , to the above written acts of parliament , and doe sensibly tend to the re-establishing of the popish religion and tyranny , and to the subversion and ruine of the true reformed religion , and of our liberties , lawes , and estates . we also declare that the aforesaid confessions are to be interpreted , and ought to be understood of the aforesaid novations and evils , no lesse than if every one of them had beene expressed in the aforesaid confessions , and that we are obliged to detest and abhorre them , amongst other particular heads of papistry abjured therein ; and therefore from the knowledge and conscience of our duty to god , to our king and countrey , without any worldly respect or inducement , so farre as humane infirmity will suffer , wishing a further measure of the grace of god for this effect ; we promise & sweare by the great name of the lord our god , to continue in the profession and obedience of the aforesaid religion : that we shall defend the same , & resist all these contrary errours and corruptions , according to our vocation , and to the uttermost of that power that god hath put in our hands , all the dayes of our life : and in like manner with the same heart we declare before god and men , that we have no intention nor desire to attempt any thing , that may turne to the dishonour of god , or to the diminution of the kings greatnesse and authority : but on the contrary , we promise and sweare that we shall to the uttermost of our power , with our meanes and lives , stand to the defence of our dread soveraigne , the kings majesties person and authority , in the defence and preservation of the aforesaid true religion , liberties and lawes of the kingdome : as also to the mutuall defence and assistance every one of us of another , in the same cause of maintaining the true religion , and his majesties authority with our best counsell , our bodies , meanes , and whole power against all sorts of persons whatsoever ; so that whatsoever shall be done to the least of us for that cause shall be taken as done to us all in generall , and to every one of us in particular : and that wee shall neither directly nor indirectly suffer our selves to be divided or with-drawne , by whatsoever suggestion or allurement , or terror from this blessed and loyall conjunction , nor shall cast in any let or impediment , that may stay or hinder any such resolution , as by common consent shall be found to conduce for so good ends : but on the contrary , shall by all lawfull meanes labour to further and promote the same ; and if any such dangerous and divisive motion bee made to us by word , or writ ; we and every one of us shall either suppresse it , or if need be , shall incontinent make the same knowne , that it may be timously obviated : neither doe we feare the foule aspersions of rebellion , combination , or what else our adversaries from their craft and malice would put upon us , seeing what we doe is so well warranted , and ariseth from an unfeigned desire to maintaine the true worship of god , the majesty of our king , and peace of the kingdome , for the common happinesse of our selves , and the posterity . and because we cannot look for a blessing from god upon our proceedings , except with our profession and subscription we joyne such a life and conversation , as beseemeth christians , who have renewed their covenant with god ; we therefore faithfully promise for our selves , our followers , and all others under us , both in publick in our particular families , and personall carriage to endeavour to keep our selves within the bounds of christian liberties , and to be good examples to others of all godlinesse , sobernesse and righteousnesse , and of every duty we owe to god and man . and that this our union and conjunction may be observed without violation , we call the living god the searcher of our hearts to witnesse , who knoweth this to be our sincere desire and unfeigned resolution , as we shall answer to jesus christ in the great day , and under the paine of gods everlasting wrath , and of infamy and losse of all honour and respect in this world , most humbly beseeching the lord to strengthen us by his holy spirit for this end , and to blesse our desires and proceedings with a happy successe , that religion and righteousnesse may flourish in the land , to the glory of god , and honour of the king , and the peace and comfort of us all , in witnesse whereof we have subscribed with our hands all the premises , &c. london , printed in the yeare 1641. his majesties gracious letter, directed to the presbytery of edinburgh, and by them to be communicated to the rest of the presbyteries of this kirk. received the third of september, 1660. scotland. sovereign (1649-1685 : charles ii) this text is an enriched version of the tcp digital transcription a79214 of text r210822 in the english short title catalog (thomason 669.f.26[24]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79214 wing c3019 thomason 669.f.26[24] estc r210822 99869579 99869579 163906 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79214) transcribed from: (early english books online ; image set 163906) images scanned from microfilm: (thomason tracts ; 247:669f26[24]) his majesties gracious letter, directed to the presbytery of edinburgh, and by them to be communicated to the rest of the presbyteries of this kirk. received the third of september, 1660. scotland. sovereign (1649-1685 : charles ii) charles ii, king of england, 1630-1685. lauderdale, john maitland, duke of, 1616-1682. 1 sheet ([1] p.) printed at edinburgh, and reprinted for george calvert, at the sign of the half-moon, near the little north door in st. pauls church-yard, [london] : 1660. signed "lauderdail" (i.e. john maitland, duke of lauderdale) and dated at end: whitehall, the 10. of august, 1660. reproduction of the original in the british library. eng church of scotland -government -early works to 1800. a79214 r210822 (thomason 669.f.26[24]). civilwar no his majesties gracious letter, directed to the presbytery of edinburgh, and by them to be communicated to the rest of the presbyteries of th scotland. sovereign 1660 705 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-03 tcp assigned for keying and markup 2008-04 spi global keyed and coded from proquest page images 2008-05 mona logarbo sampled and proofread 2008-05 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion cr diev et mon droit honi soit qvi mal y pense royal blazon or coat of arms his majesties gracious letter , directed to the presbytery of edinburgh , and by them to be communicated to the rest of the presbyteries of this kirk . received the third of september , 1660. charles r. trusty and well beloved , we greet you well : by the letter you sent to us , with this bearer , mr. james sharp , and by the account he gave of the state of our church there , we have received full information of your sense of our sufferings , and of your constant affection and loyalty to our person and authority . and therefore we will detain him here no longer , ( of whose good services we are very sensible ) nor will we delay to let you know by him our gracious acceptance of your address , and how well we are satissfied with your carriages , and with the generality of the ministers of scotland , in this time of trial , whilst some , under specious pretences , swerved from that duty and allegiance they owe to us . and because such , who , by the countenance of usurpers , have disturbed the peace of that our church , may also labour to create jealousies in the mindes of well meaning people ; we have thought fit by this , to assure you , that , by the grace of god , vve do resolve to discountenance profanity , and all contemners and opposers of the ordinances of the gospel . vve do also resolve to protect and preserve the government of the church of scotland , as it is setled by law , without violation ; and to countenance , in the due exercise of their functions , all such ministers who shall behave themselves dutifully and peaceably , as becomes men of their calling . vve will also take care , that the authority and acts of the general assembly at st. andrews and dundee , in the year , 1651. be owned and stand in force , untill vve shall call another general assembly ( which we purpose to do assoon as our affairs will permit ) and vve do intend to send for mr. robert dowglasse , and some other ministers , that we may speak with them in what may further concern the affairs of that church . and as we are very well satisfied with your resolution not to meddle without your sphere ; so we do expect , that church-judicatories in scotland , and ministers there , will keep within the compass of their station , meddling only with matters ecclesiastick , and promoting our authority and lnterest with our subjects against all opposers ; and that they will take special notice of all such , who , by preaching , or private conventicles , or any other way , transgress the limits of their calling , by endeavoring to corrupt the people , or sow seeds of disaffection to us , or our government . this you shall make known to the several presbyteries within that our kingdom : and as we do give assurance of our favor and encouragement to you , and to all honest deserving ministers there ; so we earnestly recommend it to you all , that you be earnest in your prayers , publick and private , to almighty god who is our rock and our deliverer , both for us and for our government , that we may have fresh and constant supplies of his grace , and the right improvement of all his mercies and deliverances , to the honour of his great name , and the peace , safety and benefit of all our kingdoms : and so we bid you heartily farewell . given at our court at whitehall , the 10. of august , 1660. and of our reign the twelfth year . by his majesties command . lavderdail . printed at edinburgh , and reprinted for george calvert , at the sign of the half-moon , near the little north door in st. pauls church-yard , 1660. a peaceable vvarning, to the subjects in scotland given in the yeare of god 1638. forbes, john, 1593-1648. 1638 approx. 30 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a01038 stc 11142 estc s102457 99838242 99838242 2610 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01038) transcribed from: (early english books online ; image set 2610) images scanned from microfilm: (early english books, 1475-1640 ; 887:06) a peaceable vvarning, to the subjects in scotland given in the yeare of god 1638. forbes, john, 1593-1648. 20 p. imprinted by edw. raban, aberdene : the yeare aboue written [1638] dedication signed: iohn forbes of corse. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. 2005-11 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-10 ali jakobson sampled and proofread 2006-10 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a peaceable warning , to the subjects in scotland : given in the yeare of god 1638. aberdene , imprinted by edw. raban , the yeare aboue written . bon accord insignia vrbis abredonie ▪ aberdeen coat of arms to the most noble , my very speciall good lord , my l : marquis of hvntley , earle of aenzie , lord gordon and badenoch , &c. one of his majesties most honourable privie counsell , grace and peace . most noble , and my verie speciall good lord , your vpright loue of the trveth professed by the reformed chvrch , now openlie knowne and notified to manie , but to mee manie yeares agoe evidentlie certayne , as it doeth vndoubtedlie portend and promise to all your friends , the plentifull blessings of god vpon your lo. and your most religious ladie , and your most noble progenie and house ; so lykewyse it gayneth vnto your lo. the true affections of those who feare god according to his word . your worldlie greatnesse may purchase you outward attendance ; but your pietie and humanitie doe command inward benevolence , and make conquest of the will and affections of men , to doe you honour and service . and , which is most of all , this grace given to you of god , is an earnest of eternall happinesse . your zeale of god , lest it should bee without knowledge , hath carried you to an accurate tryall of all thinges , and to a wyse holding of that which is best . and for better information of others also , in these present dissensions and commotions , your lo. lay de vpon mee this piece of paynes , which i humblie lay downe at your lo. feete . and i pray god almightie , the god of trueth , the lord of peace himselfe , who hath commanded vs to loue trueth and peace , to make vs all of one mynde , according to iesus christ and to giue vs peace alwayes , and by all meanes : which is also heartilie wished to your good lo. and to all yours , by old aberdene , 6 aprill , 1638. your lo : true servant , iohn forbes of corse . preface of the author , to the christian reader . in some few written copies of the first sudden draught of this warning , before it was perfected , some haske speaches were found , and haue beene verie hasklie interpreted . i loue not to bee offensiue to anie ; and i doe playnlie and openlie disallow all other copies , and holde to this onlie perfect edition , in a meeke and calme stile : beseeching my de we countrey-men , to pardon what was amisse in anie copie , or what perhaps may bee yet amisse in this first publicke and onlie true edition ; which i doe presens vnto them , with a loving and peaceable heart , ayming onlie at trueth and peace . and let not anie exception agaynst anie weaknesse of the warner , hinder them from vnpartiall consideration of the warning it selfe . the apostle hath tolde vs , that the wrath of man , worketh not the rigteousnesse of god. therefore , let vs all laye asyde wrath , and bring our best concurrance to cure this miserable division , and in all singlenesse and humblenesse of mynde , contribute therevnto the best overtures which it shall please god to put into our hearts , if possibly this fearfull rupture may be solidlie and peaceablie remedied . which to obtayne , let vs all search and trye our wayes , and turne agayne to the lord . let vs lift vp our heart with our handes vnto god in the heavens . now , the lord god of trueth and peace , who hath tolde vs by his holie prophet , that hee will restore health vnto his chvrch , even when her sore is vncurable , bind vp this breach , which is great lyke the sea : but god dryeth the sea , and to him all thinges are possible . blessed bee the lord . his grace bee with thee , that thou mayest loue trueth and peace . augustinus epist . 7. ad marcellinum . ego fateor , me ex eorum numero esse conari , qui proficiendo scribunt , & scribendo proficiunt . a peaceable warning , to the subjects in scotland , given in the year of god 1638. chap. 1. a true historicall narration , concerning our nationall confession of fayth , registrated in parliament : and concerning that other little confession , called generall ; which was also called the king's confession , and the negatiue confession , contayning the oath . master iohn knox of happie memorie , with others his fellow-labourers , in the reformation of religion in scotland , did present in name of the nationall reformed kirke of this realme , vnto the parliament ; a confession of fayth , distinguished into 25 articles : which was read in face of parliament , and ratified by the three estates , in the yeare of god 1560 , as a doctrine grounded vpon the infallible word of god. and agayne , the same confession and fore-sayde act made in ratification thereof , were ratified , approved , and authorized , in the first parliament of king iames the sixt of blessed memorie , holden at edinbvrgh , in december , anno 1567 , as it is extant in the publicke printed acts of the sayde parliament ; and acts were made in that and others succeeding parliaments , for mayntayning of the sayde confession , and agaynst the gayn-sayers , and disobedient , as you may reade in the acts of those parliaments , act. 4. 5. 6. 9. 35. 45. 46. 47. 99. 106. &c. yet still with that modestie and ingenuitie which the estates , and all professing iesus christ , and his holie evangell in this realme , did declare , in their epistle written to their owne natiue countrey-men , and to other kingdomes and nations professing with them the same iesus christ , and prefixed as a preface to the latine edition of the sayde confession , as it is extant in the booke called corpus & syntagma confessionum , &c. where their words are these ; si quis in hac nostra confessione articulum vel sententiam repugnantem sancto dei verbo notaverit , nosque illius scripto admonuerit , promittimus dei gratia , ex dei ore , id est , ex sacris scripturas , nos illi satisfacturos , aut correcturos , si quis quid erroris inesse probaverit . devm enim in conscientiis nostris testem advocamus , nos ex animo omnes sectas , haereses , omnesque falsae doctrinae doctores detestari , &c : that is ; if in this our confession anie man shall note anie article or sentence repugnant to god's holie word , and shall by wryting admonish vs thereof , wee promise , by the grace of god , to giue him satisfaction , out of god's mouth , that is , out of the holie scriptures , or to amend it , if anie shall proue anie errour to bee therein : for we in our consciences call god witnesse , that wee doe from our heart detest all sects , heresies , and all teachers of false doctrine , &c. now , it beeing ordayned by publicke lawes aboue cited , that all recusants , or suspected of papistrie within this realme , should giue confession of their fayth according to the forme approved in parliament , and should assent and subscrybe to the articles of the true and christian religion , established by the king's lawes ; it was found , that manie masked papistes did promise , sweare , subscrybe , and , for a tyme , vse the holie sacraments in the kirke , deceatfullie , agaynst their owne conscience ; mynding heereby , first vnder the externall cloake of religion , to corrupt and subvert secretlie god's true religion within the kirke , and afterwardes , when tyme might serue , to become open enemies , and persecuters of the same , vnder vaine hope of the pop's dispensation . therefore , a certayne reverend learned brother , ( whose name shall hereafter appeare ) in his zeale to remeade that evill , for discovering and barring out such dissembling and equivocating seducers , and persecuters , did drawe vp a forme of consenting to the sayde nationall confession , by way of a generall confession of the trueth thereof , in all poynts , and a generall rejection of all contrarie religion , and doctrine ; with a speciall rehearsall and refusall of sundrie popish erroures , and superstitions , particularlie expressed ; and an acknowledging of this true reformed kirke , with an oath , to continue in the obedience of the doctrine and discipline thereof : and , according to their calling , and power , to defende the fame , all the dayes of their lyfe : and to keepe duetie to the king's majestie ; with solemne protestation of the sincere meaning of them that doe make this confession , promise , oath , and subscription . and for making easier way to this generall confession , the king's majestie was moved to subscrybe the same , and his house-holde , to giue example to others : and a mandate was drawne from his majestie , commanding and charging all commissioners and ministers , to craue the same confession of their parochiners , vnder the payne of fourtie pounds , to bee taken from their stipend . subscryved with his majesties hand , at holy-roode-house , the second day of march , in the yeare of god 1580 ; reckoning the yeare to ende at the 25 day of march , but beginning the yeare at ianuarie , it was 1581 , and of the king's reygne the 14 yeare . there were there-after , in the same yeare 1581 , holden two generall or nationall assemblies of the kirke of scotland , one at glasgow , in the moneth of aprill , another at edinbvrgh , in october : in both which there is mention made of this generall confession . in glasgow assemblie , in the 9 session , after the ende of the booke of policie , are these wordes , anent the confession latelie set foorth by the kings majesties proclamation , and subscrybed by his highnesse , the kirke in one voyce acknowledgeth the sayde confession , to bee a true , christian , and faythfull confession , to bee agreed vnto by such as truelie professe christ , and his true religion ; and the tenor thereof to bee followed out , as the same is layde out in the sayde proclamation . thus farre are the words of that act of glasgow assemblie . followeth the act of edinbvrgh assemblie , session 5. for as much as the king's majestie , with the advyse of his counsell , hath set out , and proclaymed , a godlie and christian confession of fayth , to bee embraced by all his true subjects , and by the same expresslie given commandement to the ministerie , to proceede agaynst whatsoever persons that will not acknowledge and subscrybe the same : wherein great negligence hath beene seene , farre by the duetie and office of true pastors : herefore the kirke , and the assemblie present , hath enjoyned and concluded , that all ministers and pastors within their bounds , with all expedient and possible diligence , execute the tenor of his majesties proclamation , betwixt this and the next synodall assemblie of everie province , and present before the synodall assemblies , to the moderators thereof , their duetifull diligence in this behalfe , to bee reported to the next generall assemblie of the church ; vnder the payne of deprivation of the saydes ministers from the function of the ministerie , that are found negligent heerein . thus farre are the words of that act of that nationall assemblie holden at edinbvrgh , where the penner of the sayde generall confession , was moderator for the tyme. heerevpon followed there after some moe subscriptions . this confession , because it was set out in the king's name , was called commonlie , the king's confession : and because it insisteth most in rejecting of erroures , it is also called the negatiue confession . chap. ii. concerning the authoritie of the sayd little or short confession , called generall , and negatiue . the authoritie of any such wryting , is eyther divine or humane ; for in so farre as anie wryting or preaching of man hath in it god's vndoubted trueth , revealed in his holie scriptvres , it may bee sayde , or that trueth there-in propounded , may bee sayde to haue authoritie divine : because that trueth doeth obliedge vs , altho no humane authoritie were added there-vnto . this sort of authoritie , doeth absolutelie appertayne onlie to the canonicke scriptvres of the old and new testaments . no other wryting , or preaching , hath it absolutelie , but onlie conditionallie , and with restriction : to wit , if it hath , and in so farre onlie as it hath the same true doctrine which is contayned in the holie scriptvres . and , there-fore , all such wrytinges , or sermons , are subject to examination , by the scriptvres . neyther are wee obliedged to acknowledge them , or anie part of them , as divine trueth , but in so farre as they propound evidentlie the same doctrine which is delivered in the holie scriptvres . and if anie thing in them bee founde repugnant to holie scriptvre , wee ought to reject it , to correct and amende it , as our progenitoures worthilie professed in their epistle praefixed to their nationall confession . neyther can anie humane ordinance , act , oath , promise , or subscription , make that to bee the word of god , or the true meaning there-of , which before that ordinance , act , oath , promise , or subscription , was not the word of god , nor the true meaning there-of . humane authoritie , is eyther private or publicke . i call private authoritie of anie wryting , or sermon , that which it hath from the credit , and estimation where-in the author , or consenter , is had , in respect of his learning , pietie , gravitie , iudgement , diligence , experience , &c. such is the authoritie of the wrytinges , and sermons , of fandric learned men , both ancient and m●derne . and in this sort that short confession hath respectful authoritie , in respect of the learning & pietie of the penner there-of , which was master iohn craig of happie memorie , preacher to the king's majestie at that tyme ; and in respect that manie well-affected christians did approue it by their subscriptions . but by this authoritie wee are no more tyed vnto this confession , than wee are to anie part approven by manie good christians , of the wrytinges of ambrose , or augustine , or luther , or calvine , or beza , or anie other reverende divine . neyther doeth the particular obligation of those subscrybers extende beyond their owne persons , and lyfe-tymes , expressed in that confession : the example onelie appertayning to others , and imitable by others , so farre onelie as the word of god , and the rules there-in delivered , concerning our fayth , and christian libertie , and practise , doe direct . publicke humane authoritie , is eyther civill or ecclesiasticall . and both these sortes in thinges lawfull , that is , not repugnant to divine authoritie , are so backed , and fortified , by divine authoritie , as the contempt of them redoundeth highlie agaynst divine authoritie . and thus these authorities are in such sorte humane , as they are also , in some consideration , divine . let vs consider , what such authoritie this short confession once had , and what it now hath . supreame authoritie civill in scotland , is eyther royall or legall : for altho the publicke lawes be the king 's royall lawes , yet because the king may giue mandates , or dispensations , or commissions , which depende onelie vpon his royall pleasure , and are not of the nature of fixed lawes ; how-so-ever hee ought to bee obeyed also in them : there-fore , this distinction will not bee vnfitting for our purpose . this confession had never authoritie legall : for it was never ratified by act of parliament , as was our nationall confession , which is registrated in the actes of parliament . but all the civill authoritie that this short generall confession had at anie tyme , was onelie royall , by the king's mandate , where-of wee shall speake more a little after , god willing . ecclesiasticke authoritie , by two nationall synodes , was given to this confession ; and that twofolde : the one immediate , the other mediate . the authoritie synodicall immediate , was that approbation where-by those synodes declared this confession , to bee a true , christian , faythfull , and godlie confession ; and , that such as truelie professe christ , and his true religion , ought to agree therevnto . this approbation , beeing in matter of fayth , & of contrarie errour , which in religion is not mutable by anie humane authoritie , neither depēdeth theron ; & the agreement to the sayde confession , beeing declared by those synodes , to bee incumbent vpon such as truelie professe christ , and his true religion , which is a common description , showing equall obligation vpon all christians : this approbation , i say , in these considerations , tending to manifest a divyne authoritie of the confession , or doctrine there-of , doeth in respect of the matters so approven , equallie obliedge all christians ; neyther doeth it absolutelie obliedge anie , because such humane wrytings haue not absolute divyne authoritie : yet it hath by that synodicall approbation , a respectfull authoritie , so farre as wee are obliedged respectfullie to reverence the iudgement of a nationall synode of the kirke of scotland , in matters substantiall . but this respect giveth no power to the synode , to make true that which is not in it selfe true , by authoritie of holie scripture ; neyther to make that repugnant to god's word , which before in it selfe was not repugnant there-vnto . i speake now of matters substantiall , aequallie incumbent vpon all christians . neyther are wee by this authoritie obliedged to hearken in matters of this nature to those two synodes , more than wee are obliedged to hearken to the former or latter nationall synodes of the same kirke , or to anie nationall synode of anie forraygne reformed kirke , or to anie of the ancient councels of orthodoxe fathers . all such obligation is conditionall , and with restriction , as hath beene before declared . neyther did those synodes intende to exeeme this short confession from lawfull examination , by the word of god , and by the articles of the nationall confession of scotland , registrated in parliament . the ecclesiasticall authoritie mediate , which those synodes did giue to this short negative confession , was their ordinance where-by they appoynted and enjoyned all ministers , within their jurisdiction at that tyme , to giue obedience to his majesties commandement anent the sayde confession , within such a tyme , vnder payne of deprivation . nothing is spoken in this their statute , but in relation to the king's mandate , and for that tyme. there is no mention of perpetuitie , or tyme to come , or of anie other immediate injunction , for craving this confession of the people , except that onlie which did immediatelie flow from his majestie : so there was never anie constitution ecclesiasticall immediate , for exacting or requyring of subscription to this confession , but onelie mediate by intervention of the king's mandate : which standing , the matter and vigour of that synodicall constitution remayneth : and the mandate expyring , or beeing taken away , that synodicall constitution doeth lykewyse expyre , and ceaseth to bee of force . causa sublata , tollitur constitutio ex causa illa orta . 1. qu. 7. quod pro remedio , in glossa . cessante . but that mandate is now long agoe expyred , and vtterlie taken away : there-fore , what-so-ver publicke authoritie , eyther civill or ecclesiasticall , did at anie tyme appertayne to this short generall negative confession , for particular obligation of the ministers of scotland , to exact of their parochiners , subscription to the same , or for obliedging the parochiners to subscrybe there-vnto , is nowe long agoe expyred , and taken away . that royall mandate , was no perpetuall law , but a temporarie mandate , given out in his majesties minor age ; hee beeing in the fyfteenth yeare of his age then current . there-after hee disallowed the same , in his rype age , as is evident by his majesties owne speach , in the conference which his majestie had with the bisshops , and others of the clergie of england , at hampton covrt , anno 1603 , in the second dayes conference : where it beeing moved by a certayne doctor , that this proposition , [ the intension of the minister , is not of the essence of the sacrament ] might bee added vnto the booke of articles , the rather because that some in england had preached it , to bee essentiall ; his majestie vtterlie dislyked that motion ; thinking it vnfit to thrust into the booke everie position negatiue ; which would both make the booke swell into a volume as big as the bible , and also confound the reader : bringing for example , the course of one master craig , ( i am vsing the wordes published in the printed summe of that conference ) in the lyke case in scotland , who with his , i renounce and abhorre , his detestations , and abrenounciations , hee did so amaze the simple people , that they , not able to conceaue all those thinges , vtterlie gaue over all , falling backe to poperie , or remayning still in their former ignorance : yea , if i , sayd his majestie , should haue beene bound to his forme , the confession of my fayth , must haue beene in my table-booke , not in myne head . out of these his majesties wordes , concerning this negatiue confession , yee may easilie gather his mynde , concerning that mandate drawne some-tyme from his royall hand , for exacting subscription to the sayde confession : to wit , that hee did vtterlie disallow , and annull it : ad intentionem mandantis recurrendum est . extra , de rescriptis , cap. 8. ad aures , in glossa . more-over ; although his majestie had not in his lyfe-tyme made voyde that mandate , as hee did ; yet now it were expyred , with his royall breath : morte mandatoris expirat mandatum . extra , de officio & potestate judicis delegati , cap. 19. relatum est in glossa . hence it is most manifest , that this negatiue confession hath not , at this present tyme , anie publick authoritie at all : neyther are the ministers now obliedged to require , nor the parochiners to giue subscription thereto . chap. iii. whether it bee convenient for the chvrch , at this tyme , that this negatiue confession be authorized , and subscription there-to requyred . saving better judgement , it seemeth not to bee convenient . and that for the reasons expressed in the conference at hampton covrt . and because of some ambiguities , and no small difficulties there-in . it is wyselie sayde in our nationall confession , in the 18 article , ( noted 19 in the printed parliament ) that , when controversie happeneth , for the right vnderstanding of anie place , or sentence of scripture , or for the reformation of anie abuse within the kirke of god , wee ought not so much to looke what men before vs haue sayd , or done , as vnto that which the holie ghost vniformlie speaketh , within the bodie of the scriptures , and vnto that which christ iesus himselfe did , and commanded to bee done . and it is also to bee considered , that where-as wee ought to bee busie , in instructing the simple people , in the positiue groundes of the trueth , it seemeth verie inexpedient , to bee explayning to them , vnknowne poyntes of heresie ; which were set downe for masked papistes . more-over ; by the interpretations which some of our brethren doe giue vs , in their printed bookes , they condemne episcopacie , and the fyue pearth articles , as abominable , and antichristian ; and doe affirme , sitting at the communion , to be the onlie lawfull gesture . these doctrines how can wee receaue , without condemning the doctrine and practise of sound antiquitie , and of manie famous reformed kirks , in britane , france , germanie , and else-where ? and were it not a pittifull case , that anie of vs beeing in those countreys , might not communicate with those reformed kirkes ? and howe doeth this oath and covenant , about these thinges , agree with the xx article of our nationall confession , ( noted 21 in the printed parliament , anno 1567 ) where power is denyed to generall councels , to make anie perpetuall lawe , which god before had not made ? chap. iv. concerning the keeping or breaking of an oath ; with an exhortation to charitie and peace . in so farre as the matter of an oath is lawfull or vnlawfull , pleasing or displeasing to god , it may , and ought , to bee kept , or broken . when herod beheaded iohn the baptist , for keeping of his oath , hee added sinne to sinne . but david did well , in sparing nabal , and his familie , whome hee had sworne to destroye : and hee blessed god , for the good counsell of abigaill , where-by hee was diverted from performing that oath . let vs not judge hardlie , or vncharitablie , one of another , nor breake the bond of peace , and christian brotherhood , for the diversitie of opinions amongst vs , in these oeconomicall and rituall controversies . but whereto we haue alreadie attayned , let vs walke by the same rule , let vs mynd the same thing ; with all lowlinesse & meeknesse , with long-suffering ; forbearing one another in loue ; endevouring to keepe the vnitie of the spirit , in the bond of peace . now , the all-mightie god of trueth and peace , illuminate our eyes , and vnite vs all in the knowledge of his trueth , in the vnitie of fayth , in the bond of loue and peace , in christ iesus , our lord : to whom bee glorie for ever : amen . avg. eiit . 5. ad marcellinvm . non itaque verum est quod dicitur , semel rectè factum nullatenus esse mutandum . mutata quippe temporis causa , quod rectè ante factum fuerat , ita mutari vera ratio plerumue flagitat ; vt cum ipsi dicant , rectè non fieri si mutetur , contra veritas clamet , rectè non fieri nisi mutetur . quia vtrumue tunc erit rectum , si erit pro temporum varietate diversum . finis . notes, typically marginal, from the original text notes for div a01038-e250 iam. 1. 20. lam. 3. 40. ierē . 30. lam. 2. 13. notes for div a01038-e430 phil. 3. 16. ephes . 4. 2. 3. a proclamation for the security of ministers. at edinburgh, the thirteenth day of june, one thousand six hundred and sixty seven. scotland. sovereign (1649-1685 : charles ii) 1667 approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05703 wing s1937a estc r183561 52612443 ocm 52612443 179638 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05703) transcribed from: (early english books online ; image set 179638) images scanned from microfilm: (early english books, 1641-1700 ; 2794:32) a proclamation for the security of ministers. at edinburgh, the thirteenth day of june, one thousand six hundred and sixty seven. scotland. sovereign (1649-1685 : charles ii) 1 sheet ([1] p.) printed by evan tyler, printer to the king's most excellent majesty, edinburgh : anno. caption title. royal arms at head of text; initial letter. printed in black letter. intentional blank spaces in text. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -clergy -early works to 1800. church and state -scotland -early works to 1800. scotland -church history -17th century -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 john pas sampled and proofread 2008-10 spi global rekeyed and resubmitted 2008-12 john pas sampled and proofread 2008-12 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a proclamation , for the security of ministers . at edinburgh , the thirteenth day of june , one thousand six hundred and sixty seven . charles , by the grace of god , king of great britain , france and ireland , defender of the faith : to our lovits , _____ messengers , our sheriffs in that part , conjunctly and severally specially constitute , greeting . forasmuch as we , by divers acts of parliaments and proclamations , have expressed and declared our royal care and resolution , to protect the orthodox and well-affected clergy and ministers : and to that effect and purpose , a proclamation was issued by us upon the fifth of march last , commanding all heretors and parochioners within the western shires therein mentioned , to protect and defend the persons , families and goods of their respective ministers within their several paroches , from all affronts and injuries to be committed by insolent and dis-affected persons to the present government , in manner , with , and under the certifications and pains therein contained . and nevertheless , the malice and rage of such persons is so implacable against loyal ministers , upon no other account , but that they are faithful and obedient to our laws and authority , that of late , since the said proclamation , divers outrages have been committed within the saids western and other shires , by invading and wounding the persons of several ministers , assaulting them in their houses , and plundering and robbing their goods , to the great scandal of religion , contempt of our authority , and discouragement of the preachers of the gospel , and is a great incouragement to such sacraligious and wicked persons , that within the paroches where such insolencies are committed and done to ministers , there is no wanting persons of the same temper and principles , who do secretly favour and comply with them ; and they do presume , that the actors with-drawing , the parochioners will not be questioned , and that they will not think themselves concerned to prevent or repair the wrongs done to the ministers . therefore we , with advice of the lords of our privy council , command and charge all heretors , life-renters and others , having any real interest and rent within the several paroches of the kingdom , whither they reside within the same or not , their bailies , chamberlains and others having trust under them , and all other parochioners , to protect , defend , and secure the persons , families and goods of their ministers , not only in the exercise of their ministerial function , but in their dwelling-houses , or being elsewhere within the paroch , from all injuries , affronts and prejudices which they may incur in their persons and goods , from the violence and invasion of any phanatick or dis-affected person : and that upon the notice of any attempt of such , they immediately repair to any place where they shall beat such injuries are offered , and seize upon the persons of the committers ; and in case that they flye out of the saids bounds , that they give notice to the sheriff or any garrison or forces that shall be nearest to these places , that they may pursue them till they be apprehended and brought to tryal : with certification , that if any such outrages shall be committed , the actors , and all persons who shall have any accession to the same , and shall aid , assist , or any way comply with , or shall willingly resset and conceal the delinquents , shall be proceeded against and punished with all severity , as equally guilty with the invadors . and farther , if they be not apprehended and brought to tryal by the means and diligence of the parochioners , letters shall be directed at the instance of our advocat , to cite the parochioners to appear before the lords of our privy council , at the least to send three or four of their number specially authorized for that effect , to hear and see the parochioners decerned to pay to the minister for reparation , damage and interest , such a sum and fine as our council shall think fit to determine , ( special consideration being alwayes had of well-affected heretors and parochioners , who constantly attend the publick ordinances , and as they are required by the ministers , concur with them in the exercise of church-discipline , who are to be relieved of the half of the fine to be imposed , which is to be payed by the dis-affected , who are to be tryed to be such by the justices of peace , or other judge-ordinar ) and a citation of parochioners in general , at the mercat-cross of the shire , being intimate at the paroch-church upon a sunday before-noon after divine service , we declare to be sufficient ; and the said sum so to be modified , shall be divided amongst the heretors and life-renters and others , according to their respective valuations , and is to be advanced and payed by them to the sheriffs , stewarts , or bailies of regalities and baileries , who are hereby ordained by themselves or their deputes , to uplift the same for the use of the minister , and to use all lawful execution for that effect : and for relief of the saids heretors , life-renters and others foresaids , their several tennents are hereby ordained to pay the third part of the several proportions payable by their masters ; and where any person has more tennents then one , the third part payable for relief of their master is to be divided and proportioned betwixt their tennents proportionally , and according to the duty they pay respective : and if any question arise thereanent , either amongst the tennents themselves , or the tennents and their masters , the same is to be determined by the iustices of peace or sheriff of the shires , or other iudges ordinar in whose jurisdiction they reside , in the option of the complainers . and ordains these presents to be printed , and published at the mercat-cross of the head burghs of this kingdom , and read at all paroch-churches upon a sunday before-noon , after divine service , that none pretend ignorance . edinburgh , printed by evan tyler , printer to the king 's most excellent majesty , 1667. presbyterial government described, or, a methodical synopsis of it, as it is professed and practized in the church of scotland gathered out of the confessions of faith, and other publick records of that church ... / by britannus philopresbyter. clark, james, 1660-1723. 1695 approx. 32 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a55680 wing p3222 estc r33950 13637417 ocm 13637417 100866 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55680) transcribed from: (early english books online ; image set 100866) images scanned from microfilm: (early english books, 1641-1700 ; 1042:15) presbyterial government described, or, a methodical synopsis of it, as it is professed and practized in the church of scotland gathered out of the confessions of faith, and other publick records of that church ... / by britannus philopresbyter. clark, james, 1660-1723. philopresbyter, britanus. 13 p. [s.n.], edinburgh : printed in the year 1695. attributed to james clark by nuc pre-1956 imprints. imperfect: pages cropped, stained, with loss of print. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -government. presbyterianism. 2005-02 tcp assigned for keying and markup 2005-05 spi global keyed and coded from proquest page images 2005-08 emma (leeson) huber sampled and proofread 2005-08 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion presbyterial government described : or , a methodical synopsis of it , as it is professed and practized in the church of scotland gathered out of the confess●●ns of faith , and other publick records of that church , 〈…〉 the nature and principles of this government , unitie and puritie may be preserved in the church . by britannus philopresbyter . 1 cor : 14.40 . let all things be done decently , and in order . bernard . sup : cant : ordo rebus & modum , & decorem , & perpetuitatem quoque tribuit . plutar : praecep : polit : est pulcherrima & utilissima disciplina dicto audientem esse rectoribus , etiamsi opibus & gloria sint inferiores . senecae oedip : 110. quicquid excessit modum , pendet instabili loco . edinburgh , printed in the year . 1695. advertisement . take here an index of these records out of which the substance of the ensuing discription is gathered , viz. 1 the confession of faith , and formes of discipline used in the english congregation at geneva , approven by the church of scotland . 2 the confession of faith professed by the protestants of scotland , anno 1560. ratified in the first parliament of k : j : 6. and by act. assem : 1638. ss : 16. 3 the books of discipline , approven by act : ass : glasg : apr : 24 1581 and ratified act ass : 1638 : ss : 16. 4 the acts of the generall assemblies of the church of scotland . 5 the westminster assemblies propositions and directory for church government and ordination of ministers approven : act : ass : 1645. ss : 16. 6 the westminster assemblies confession of faith , approven by the church of scotland , act : ass , 1647 : ss . 23. and ratified 1 parl : of k. w. and q. m. june 7. 16●● datum britannopoli martij . 28 : 1695. presbyterial government described . in proposing a scheme of presbyterial government , we intend not thereby to carp or cavel at others , whose light or conscience swayes them to be of a different sentiment , but modestly to offer such a plain portraiture of it , as it may conspicuously appear to be comely and venerable , at least not so black and odious , as some immoderat spirits are industriously employed to misrepresent and traduce , following that devilish maxime , fortiter calumniare , aliquid adhaerebit . it is sufficiently known in the world , that there have been clamorous contests and long continued virulent debates , about church government , specially among us in britain ; the lord send a healing spirit , and put a final period to our dolorous dissentions , amen . the main difference in this point lyes not so much anent the thing in general , whether there should be government in the church , all sides accorde that this is necessary and clearly eno●gh determined in the scriptures : but when they compare notes and notio●● about the particular sp●●ies and , form of government , here each competitor partie contends ta●quam pro aris & facis , that , that specifick model only which they severally conceive is according to the word of god , should be applauded and universally acquiesced in . in prosecution of what is proposed take the complexion and constitution of presbyterial government , in these ensuing theses or articles gathered from their own authentick records . 1. article , god hath a church in the world militant amidst many dangers and difficulties which is principally under his own inspection , providence and protection , and by his revealed will , is committed to the care oeconomie and defence of civil magistrates and ecclesiastick ministers , who conjunctly and severally in their respective different spheres , are to fullfill their several commissions , in the improvement and use of their several talents of power , authoritie , &c. for his glory , and the good of his espoused church , as they shall be answerable to him in the day , o● accounts . 2 b : disc : p. 72 , 73 , assem : cons : c : 23. 2. as no societie can subsist without government laws and policy , and consequently neither without persons regularly vested with authority and power , to make the same effectual for the good and emmolument of the communitie , so the infinitly wise and good god , hath copiously provided all things of the like nature requisite for the pious and peaceable communion of saints , whose laws and constitutions being duely observed , the church of god may be a comely , pure and orderly society , state polititians are for laws and government , that the common well and publict peace may be promoved and preserved , military men are for their martial tacticks and severe discipline in their hosts and armies , yea every incorporation , be it of merchants or the like , finds a necessitie of rule and order , and is there not a paritie of reason , if not far more , why there should be good government and discipline in the church which is the city of god , who is not a god of confusion , but of order , and hath expresly injoyned that all things be done decently and in order . genev : form of disc. 3. the sacred laws and cannons which are to be the supream standard and touch stone of ecclesiastick acts and decrees , are contained in the scriptures , from whence no sort of church courts or officers are to recede ne vel latum unguem in their constitutions or determinations , hence what ever bold adventures any persons or parties may make either in the creation of new officers , ordinances or cannons in the church , not agreeable and warranted by the divine scriptures , they are ipso facto to be reputed cass and null , and to be abandoned the churches acceptation or approbation , 2. b. disc , 72.74 . k , i , conf : act : 21. ass : conf : c : 1. art. 6.10 . 4. the mediator christ , is the sole head and monarch of the church : and to him doth this peculiar prerogative appertain , for he redeemed her with his blood , and he only can actuate and inspire the catholick church into vital operations by his ever flowing ●ening influences , as being that mystick body of spiritually united members , whereof he is the high and holy head , therefore all power is given to him in heaven and earth ; [ we speak not now of his essential kingship or regemie , but of his mediatorial supremacy ] being delegated by the father , to employ the same for the use of the church , but under christ there is no delegated , vicarious , subordinate head of the church , which is monstruous for to imagine , as mischievous to admit , neither ought any to assume a legislative power of framing laws or cannons to be imposed upon his subjects , explain and execute his laws and statutes , his authorized officers may and must according to the orders he hath prescrived them , but it is cum periculo capitis , as being a capital crime , if any proceed beyond his limits . 2. b. disc : 72 , k. l. conf : ar : 17 , ass : cons : c : 25. 5. from this fountian of all power , is derived unto church officers , that power and authority , in the virtue whereof they may and ought to excercise their ministerial functions , as god doth call and post them in his providence : hence the solemn charges , commands , censures , &c. which they execute & apply are always and only in the name & authorritie of this their lord and master and not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas , right and authoritie , for intermeddling ex officio in sacred things , but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia , abilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qualifyeing them for their office comes from his favour and fulness . 6 as the roman catholick pretention of a visible vi●carious monarch , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be abjured , neither can the morrellian democracie be received , which cannot well avoid anarchie and confusion , where all are promiscuously and reciprocallie the rulers and the ruled : therefore these two extreams being both quarrelable , presbyterial aristocracie , headed by the mediator [ the only monarch of the church , as said is ] seems to be that well tempered mode of government , most favoured by the scriptures , & if moderatly and wisely mannadged by the rulers of it ; very probably may be entertained with more universal favour among men , act : ass : p : 107. 7. that power which the mediator hath dispenced unto his officers , is by his will and wisdom shared in such a just paritie , as that they are all made peers in power and authority , none being superior in order , degree , or jurisdiction to another , but all subject and accountable to the arch-pastor , and bishop of souls , whose stewards , servants and ministers they are having and holding their commission alone from him : whence all despotick , or lordly magisterial power among gospel ministers , is utterly to be avoided and abandoned , as being not by divine disposition , but human composition . act : ass : dimd : 1580. 2. b : disc : 72.74 . act. ass : dec : 8. 1638. 8. the ordinarie office-bearers in the church , which god hath appointed to continue to the end of the world [ extraordinarie now ceasing ] are doctors , presbyters , and deacons , doctors are commonly ranked with the preaching elders , teaching , preaching and ruling pertaining to them both as they are qualified so to labour , doctors being likewise useful in schools and universities , for training up students of theologie . as for presbyters or elders , they are either such as labour in the word and doctrine , and also rule , whom they call promiscuously , pastors , ministers , or bishops . or such as only rule , being members constituent of ecclesiastick judicatories , concurring authoritatively with ministers in matters of rule and discipline . to these they appropriate the name of ruling elders ; as for deacons they have no authority in courts ▪ but in counts they have , being concerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in church collections and provisions for the poor , and the like . genev : form . j : b : disc : 55.2 . b : disc : 74.77 . ass : direc : 3. &c. act : ass : 32. 9. the tittle of bishop mentioned in the scripture , it is identical , and of the same latitude and import with presbyter or pastor , both as to the nature of the office designed by these different synonymous appellations , and as to the pastoral work , incumbent to those who are vested with the office. 2 b : dis : 76.86 . act. ass : 1638.32 . 10. the intermediate ordinary way of communicating and participating the pastorial power , and the exercise of it , is by the election of the people , either represented in the eldership [ who usually are their own choice ] for eviting the confusion of the multitude , or virtually by every indevidual man , through their consent , [ having free access to dissent , if they produce any relevant reasons , or weighty objections , whereof the presbyterie is judge competent and ordinarie ] which is the thing implyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● : ● : streatching out , or holding up the hand , as a sign of assent ; and chiefly by the imposition of the bands of the presbytrie , with prayers and fastings , solemnly setting a part , and ordaining the man [ chosen , called , tryed , and found fit ] to the work of the ministrie , in general , as god shall clearly call him to imploy his talents , and in particular to the pastoral charge of such a certain flock , whereunto he is orderly called and admitted , which rite and action is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genev : form : 2. b : disc : 75.79 , 81. ass : dic : 3.4 . &c. 11. the minister being thus settled , he must reside and labour among his people for their salvation and edification by all gospel means , and he cannot at his own arbitriment , relinquish his flock , or lay aside his pastoral charge , but is to be subject to the presbytrie , and other superior courts to be disposed of as they find cause & convenient , neither can any oothers directly and authoritatively exauterate or deprive him of his pastoreal power ; but they who have the power to collate and ordain , who for clear and onerous causes , may suspend for a certain time , or depose for ever ; but as to what extent or influence , a sentence of the civil magistrate may have per concomitantiam , we will not medle to define . act : ass. 1638.43 . 12. this pastoral power is exerced and employed , either in the administration of the word and sacraments , and other pendicles of the didactick part of their work , wherein ministers are to be instant , faithful and diligent , or in the exercise of disciplin , which they are to mannage with discretion , prudence and righteousness , both for the increase of knowledge and pietie , and for the curbing of vice , and reforming the flagitious . ass : dir : 3.4 , 2. b : dis : 76. 13. as to the execution of discipline , and the diatactick part of their work , the several kinds of courts , supream , and subordinate , in which preaching and ruling elders are to govern , they are either parochial sessions , classical presbytries , provincical synods , or national assemblies , and [ if it could be conveniently obtained ] an oecumenick or general council : a parochial session , is the ordained minister of the place , together with the ruling elders , and if the minister have a collegue , they moderate in their session per vices , the moderator having no negative voice , a classical presbytrie is made up of the parishes of a lesser presinct than a province , and both unto a presbytrie , and a provincial synod ( made up of several presbytries ) each minister within the respective bounds cometh with one ruling elder with him , whom their several sessions choose and think most fit . a national assembly , is only made up of chosen commissionated delegats . to a national synod there comes two or three ministers with one ruling elder from each presb●●●● through the nation , and the number of delegates from every presbytrie is more or less , proportionably to the number and quota of parishes in the respective presbytries : also there may be sent delegates and commissioners from vniversities and broughs royal , providing they be ordained ruling elders . act : ass : 15●0 . 2. b : dis : 70. ass : dir : 14. &c. ass : decr : 17. 1638. act : ass : jul. 18. 1648. act : ass : 1694. ss : 14 the orderly way of bringing ecclesiastick causes and cases under the cognizance of the respective [ superior ] judicatories is either by bill . by reference or appeal ▪ for the more methodical tabling thereof [ specially in the general assembly ] there use to be commities appointed to ripen and prepair matters for hearing in full assemblie : appeals ascend gradatim from the lesser subordinate courts [ where the cause was first tabled ] to the superior till they finally sist in the solemn sentence of a national assembly , this being ultimus conatus , & res ibi judicata , not being ulterius judicanda [ for there is no probability of an oecumenick council ] otherwayes there would be endless remideless work ; they admit not processes to enter per saltum , or to come in at the broad side , till first they have been tabled , tryed , or cognosced upon before the lesser judicatories . act : ass : aug : 30. 1639. act : ass : 1643. ss : 2. ibid : ss : 10. act : ass : 1648. ss : 30. 15 the decisive sentences of the foresaid respective courts , are to be received ; and acquiesced in , as proceeding from an authority ordained by god , and therefore are obligatorie either to yield active obedience , unto them , or submission to censur in case of disobedience ; and affairs are to be carried on in such a prudent , orderly and righteous way [ agreeable to the word of god and the laudible constitutions of the church ] as there may be no just ground to reclaime , and the reason why inferiour judicatories are concerned to do so , is , because if the parties , against whom the sentence strikes deeme themselves manifestly injured , or that there hath been any gross irregularity in the procedure of the court , they may be appealed from to a superior judicatory , and so are lyable to be censured for their maladministration , if the appellant make it appear to have been so , but if the causes or reasons of appeal be found frivolous and weak , then the appellant is still under the tye of the former sentence , for , and from which the appeal was made , and moreover is publickly rebuked for suspecting and impeaching the justice of a church judicatory . act : ass : p : 108. 16. sessions and presbyteries meet more frequently as their affairs require , synods ordinarly twice a year , and the general assembly once a year , and oftner , pro re nata , if necessary and weighty exegencies call for it , and if time allow not to overtake all the business comes before them . they use to appoint a comittee of the assemblie , either for publick emergencies that may concern the church , for visitation of churches , &c. or for expeding in the interval till the nixt annual meeting , what they had not discussed , during the sessions of the assemblie , and this committee they circumscribe and limit with instructions and appoint ad hunc effectum ; & propresenti ecclesiae statu , the particular affairs which they are to medle with , being specified and ingrossed in their instructions and eommissions , and in all their actings they are countable to , and censurable by the next general assembly . genev : form : 2. b : disc : 79. act : ass : 1638. ss : 26. act : ass : 1642. ss : 8. act : ass : 1690 ss : 26. 17. in all their judicatories they have a moderator , who is chosen for longer or shorter time , as they see convenient , but they are against a constant superintendent or moderator , least it have a bad tendencie , and produce ill effects . this protemporal moderator hath no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peculiar power , paramount to any of the rest of his brethen , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo , i. e. for orders sake , and to evite confusion , during his service at this post , he preceeds in their arguings and ratiocinations , requires the sentiments of the several members , summs up what seems to be the judgement of the pluralitie , and if it be thought fit to bring the matter in agitation to a vote , he pronounces the mind of the major part , which determines the thing in question , but gives no vote himself , except there be a just equality of votes of the rest , then [ non potestatis vel jurisdictionis ; sed necessitatis ergo ] he gives his suffrage also , the moderator likewise , if need be , intimates a meeting pro re nata , this comely order they keep , where all may have access to moderate interchangably , and none to envie or domineer over another , in a diotrephesian way . 2 b , dis : 79 , act , ass : 1638 , ss , 24. al● . dir . p : 6. 18. the kingdom of christ being spiritual , and not of this world , his subjects , courts , stewards or officers [ to whom he hath committed the keyes of the kingdom ] are so likewise , therefore it is only ecclesiastick causes , which they directly and properly cognosce upon , they meddle not with civil or secular affairs , as being alterius fori , and so extraneous and excentrical to them ; except they be required by the magistrate , to give their advice and opinion , in matters wherein the church and conseience may be incidentially & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerned , hence their grand care and business is to fence against heresies , errors , and schisms , and such heretodox dogmes , or tenets , as are contrar to sound doctrine and godlinss , ne quid detrimenti capiat ecclesia , they also as censores morum , animadvert that no scandalous or notorious vice and impietie pass without a due check & censure , according to the merit of offences occurrent , so that matters of faith and godliness of conscience and conversation , are the proper and formal objects of their disquisition and determinations , 2. b. disc : 79 , ass : dir : 15 , &c. ass : cons : c. 31. art : 5. act. ass : 1638 , ss : 25. 19 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or censures are also spiritual , and they proceed from lesser reproofs [ even as the offender deserves ] ay till they come to the tremenduous censure of excommunication , which is seldome inflicted and that not till after leasurely deliberation , and frequent dealing , to bring the obdured delinquent to sensible repentance , and if a gentle and discreet means are contemned , then with a great deal of solemnitie , as being summum futuri judicji prejudicium , they proceed to this final and whiles fatal sentence : they also deal with censured delinquents to induce and prepare them to serious repentance , that upon the apparent evidences thereof , they may be absolved , and received again into church communion , but if such contumacious miscreants will be obstinatly wicked to their own perdition , they grieve at satans better success then the churches , and leave them to the last judgement of god genev : form of excom : and absol : ass : cons : c : 30. 20. they are not fond of significant mystick ceremonies in the worship and service of god but rather follow & symbolize that comely gospel-simplicity , which christ and his apostles used , that in the church of rome-hath been sadly marred with the whoorish fairdings and gaudrie of humane devices , additions and traditions , rather borrowed from the old pagan pagentrie , than the sacred page : but though they nauseat such relicks and pieces of papistrie , yet what rites and ceremonies are decent and convenient , either from the nature or adjuncts of the religious things or actions they are exercised about , they are neither so shay nor foolish as to refuse to use them , k. j. conf : art : 21. act : ass : 1638. ss : 7. ass : cons : c. 21. art : 1. 21. neither are they for stated anniversarie feasts or fasts , which are sadly prophaned and abused among the romanists , for at least the superstitious unthinking vulgar make little other use of them , then for rioting and raveling , sporting and gamming , and other such dissolute practices , highly unbeseeming dayes , that pass under the character and opinion of holy-dayes : yet when emmergencies , and dispensations of providence occur , that call for publick humiliation and fasting , or solemn thanksgiving ; they think it their duty to consecrate some part of their time , for fasts and thanksgivings , devoutly to deprecate god's imminent wrath , and to plead the aversion of impendent judgements due to them for their sins , or to praise god for benefits received , and to begg further favours ; these being such pieces of religious work , which god both by his word and providence sometimes requires , genev : treat : of fast : act : ass : 1645. ss : vlt. 22. the church hath an intrinsick power , distinct from , and not formallie dependent upon the magistratical civil-authoritie , being coordinate with it , not in spiritualibus , subordinate to it ; by which power , though there were no magistrate , or albeit there be a magistrate , christian or infidel , yet she may do every thing needful , according to christs orders , for her own orderlie preservation of vnitie and puritie ; and the administration of all the ordinances of the lord : this power properlie respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiae , whereof the civil magistrate hath no share , qua talis . either to ordain ministers , preach the word , dispence the seals , or inflict spiritual censures , this being remote from his province , 2. b. disc : 73. ass : cons : c. 30. a. ● . c. 31. ar : 2. 23. yet as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiae , what concerns the external policie of the church , they ascribe much to the magistrates power and authority , as being by god's ordinance concerned to defend the church against foul hereticks , turbulent schismaticks , and the contumaciouslie scandalous , &c : that so vnitie and purity be preserved , and to reforme corruptions , to convocate assemblies , to see to the honest and honourable provision of ministers , and to add his civil sanctions to the churches acts and decrees , and therefore in their general assemblies , the supream magistrate may either be present himself , or send his commissioner : but whatever objective power the magistrate hath circa sacra , it is not privative but cumulative , ad majus bonum ecclesiae . genev : cons : 2. b : disc : 72. 73 84. k. j. cons. ar : 25. ass : cons : c. 23. 24. article , for as good as this government is , yet it may be mismanadged [ as many times magistracy hath been , in all the formes and shapes of it , which none will deny to be the ordinance of god ] therefore whatever maladministrations , mistakes or escapes , may happen by the governours of the church , they are not forthwith to be fixed or fathered upon the government it self , humanum est labi : surely a grain of allowance must be given to the infirmities of men , who while cloathed with flesh and blood , are not to be expected perfect or infalible , nemo fine crimine vivit : and if a candid impartial comparison were instituted , betwixt presbyterial and other competitor governments , it might probably be found to be the less criminal : but nihil est ex omni parte beatum , ass : cons : c. 6. art : 5. & c. 25. art. 5. we conclude , lamenting the unhappy times we live in , wherein the christian religion sadly suffers , partly by the gross immoralities of many of the professors of it upon the one hand , partly by the dissentions , divisive practices , and implacable like animosities of others of them upon the other hand ; as for the first of our maladies , we may justly say with seneca , collecta vitia per tot aetates diu . in nos redundant ; seculo premimur gravi quo sceleta regnant . sen : octav : 355. and this epidemical plague of prophanity seems herein to be the more prodigious and desperate , that notoriously , scandalous persons approbriously contemn the cure of their sins . viz : the faithful administration of gospel ordinances , particularly that august and veneral ordinance of god , ecclesiastick discipline and censures ; alas ! few are perswaded this is a divine ordinance , and far fewer will submit to it as such , but rather in their pride , perversitie and ignorance , decline and scorn church censures , tell it not in gath , &c : that among christians , christs laws and constitutions are so contemptuously treated , what other could be expected of turks and pagans , we will sav no more to such vnchristian christians , but what a heathen did say of old , sequitur superbos ultor a tergo deus . sen. here : fur : 197. as to the other maladie of contentions & sebisms in the church , which are also the bane of religion , we may complain as opratus did of his times , omnes contentiosi homines sumus . we are all of us a contentious pack of men , for of a truth on all sides litigant , particularly about church government , there are too many inflexible tenacious and peremptorie in every punctilio of their espoused opinions , as if the whole of religion were invelopt therein , and are readie to misjudge , nickname and revile one another , yea and some bigots of each counterparty to vnchurch and vnchristian one another [ a wild practice , dounright antipodes , and contrare to the rules and genius of the gospel ] but be gainer or loser who will by these intestine tragick digladiations , surely the common enemie triumphs in our spoils & ruins , as trophies of victory . o christians ! what shall be done for the remedie of these maladies ? it requires indeed much wisdom to propose , and no less prudence and discretion to apply what might be thought fit to be proposed , but in all likelie hood , only heavens hand can rectifie & redress what is amiss and out of course this day ; yet surelie as ministers derive their power from the mediator christ , so magistrates derive theirs from god almightie , and both be vertue of their office , commission and capacitie , are unavoidably obliged to join their power and policie together for the suppression and punishment of vice and wickedness and the promoval and encouragement of vertue and pietie , for no less will god call civil magistrates to an account for their negligence and maladministrations then church pastors and ministers , therefore both should amicably correspond and cordially concur for advancing the peace and puritie of the church , for which purpose it is our hearty vote , that god would pour forth a spirit of wisdom , zeal and holiness upon magistrats ministers and all ranks and degrees of persons , amen . finis the representation, propositions, and protestation of divers ministers, elders and professors, for themselves, and in name of many others, well-affected ministers, elders, and people in scotland presented by the lord wareston, mr. andrew cant, mr. john livingston, mr. samuel rutherford and diverse others, to the ministers and elders met at edinburgh, july 21, 1652. this text is an enriched version of the tcp digital transcription a57049 of text r10184 in the english short title catalog (wing r1109). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 41 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57049 wing r1109 estc r10184 12827042 ocm 12827042 94267 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57049) transcribed from: (early english books online ; image set 94267) images scanned from microfilm: (early english books, 1641-1700 ; 776:33) the representation, propositions, and protestation of divers ministers, elders and professors, for themselves, and in name of many others, well-affected ministers, elders, and people in scotland presented by the lord wareston, mr. andrew cant, mr. john livingston, mr. samuel rutherford and diverse others, to the ministers and elders met at edinburgh, july 21, 1652. warriston, archibald johnston, lord, 1611-1663. 20 p. by evan tyler, printed at leith [scotland] : 1652. reproduction of original in huntington library. eng church of scotland -government. scotland -history -1649-1660. a57049 r10184 (wing r1109). civilwar no the representation, propositions, and protestation of divers ministers, elders and professors, for themselves, and in name of many others we church of scotland. general assembly 1652 6977 9 0 0 0 0 0 13 c the rate of 13 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-11 tcp staff (michigan) text and markup reviewed and edited 2001-12 pfs batch review (qc) and xml conversion the representation , propositions , and protestation of divers ministers , elders and professors , for themselves , and in name of many others well-affected ministers , elders , and people in scotland . presented by the lord wareston , mr. andrew cant , mr. john livingston , mr. samuel rutherford , and diverse others ; to the ministers and elders met at edinburgh july 21. 1652. printed at leith by evan tyler . 1652. unto the reverend the ministers and elders met at edinburgh july 21. 1652. it is represented by the ministers , elders , and professors under subscribing for them selves , and in the name of many others well-affected ministers , elders and people . it is matter of unspeakable grief and sorrow , to consider how great indignation the lord hath let forth against us , heaping wrath upon wrath , and making one judgment to follow another ; as the waves of the sea , and for the most part , the fruits thereof through the land , have bin no other then further departing from his wayes , and dividing one from another in judgment and affection . our breach is wide as the sea , and who can heal it ? spirituall judgments especially are multiplied upon us , temptations abound , and divine influences are restrained he hath poured upon us the fury of his anger , and the strength of battell , and it hath set us on fire round about , yet we knew it not , and it burneth us , yet we lay it not to heart . there is no returning to the lord , his hand is stretched out still ; and is there not great cause to fear , lest the glory of the lord should depart from amongst us ? it were good for us , if we could ( with jerusalem ) remember all our desireable things which we had in the dayes of old , and compare them with the days of our misery and affiction . if we look back to that which we have already attained of the work of reformation ( notwithstanding our short coming in the power and practice of godlinesse ) what purity was there of worship ? what soundnesse of doctrine ? unity of faithfull pastors ? order and authoritie of assemblies ? what endeavours for promoving the power of godlinesse ? for purging of the ministery , judicatories and armies ? and for employing such in places of power and trust , as were of constant integritie and good affection to the cause , and of blamelesse conversation . and again , if we consider how in place of these , within these two years , have succeeded for unity , division , for order , confusion , for purity of worship , outward contempt ; for the power of godlinesse , atheisme and profanenesse ; for purging of the ministery , judicatories and armies , sinfull mixtures ; for zeal , lukewarmnesse and tolleration . it is too palpable , that we are far gone on in the way of declining , having lost much of that which we had attained , and that which remains being ready to die . if we look before us , it seems now there is a wide door open for conjunction with all parties , in case of straits and necessities . how subtile are the devices of sathan , to make use of the same bad principle , for contrary ends , and may we not make use of what was said in former times , to the declining children of this church ? how will posterity blame us that we have not resisted the beginnings of evils ? shall not their hearts mourn , when they shall behold so fair a fabrick , so dearly conquest , so firmly grounded , to be so pittifully ruined be their fathers ? if we look inward to our own hearts , whether we have had most of the lords spirit with us in the old ways , or the late ; and whether our spirits were then more with the lord , or now ? it is easie to judge : if we look about us on every hand , what hardening is there of adversaries of all sorts ? what offence given to the weak , who see changes of parties , and fear change of principles and interests , when they perceive conjunction with those against whom the covenant was made , and deserting of these for whom it was made ; and see mens interests preferred to the lords ; sinfull mixtures make way for sinfull separations , and the preferring of mans interest to gods , makes our adversaries to be exalted over us . thus he writes our sin upon our judgment ; and because we trusted his interests to his adversaries , therefore he gives up our interests to the power of our adversaries ; and judgment hath entered by the door , which policy had locked fastest . it was the complaint of the non-conformists of old , that conformitie was preferred to the duties of the first and second table ; for if a minister were conform , grosse faults were passed over in silence ; and if he were not conform , though an able , painfull , and gracious pastor , and blamelesse in his conversation yet he was the object of persecution . this was held by the non-conformists , a sure sign of defection in the church : we wish there were nothing like this amongst us , and that insufficient and scandalous ministers , made not a sanctuary of the publick resolutions . what acts are made against expectants , students , and profedors , which are not of this judgment , we desire may be remembred ; and we have it to regrate , that too many make it their practice upon this ground , to debar such as would be usefull in the lords vineyard . how great influence this hath also had , and may farther have in all elections , we need not mention . how much precious time have the publick resolutions caused to be spent in debates , and thereby many diversions from most necessary duties , &c. is matter of great stumbling , both to the weak , and to strangers which are amongst us , that grosse ignorance and scandals are not onely to be found in professours uncensured , but also amongst elders ; and that many ministers are not onely carelesse to instruct the ignorant , and to endeavour , that scandals may be censured , but some are openly given to the same themselves , and not onely no course taken to censure them , but some who have been justly censured for prophaneness and malignancie , are readmitted ; and unqualified expectants in some places , put in the ministery . the approbation of the publick resolutions being made a main part of qualification . we hope it will be easily acknowledged on all hands , that there hath been a great backsliding of heart from the lord ; for the which we are filled with our own wayes ; we trust also that there be few that will deny , that the lords quarrell against us is for his broken covenant ; and therefore it is , that he hath threatned against us , as against israel , not only that we shall not be a kingdom , but that we shall not be a nation , nor a church , but put away by a bill of divorce . it is high-time for us then , to search and try our wayes , and turn again to the lord . let us examine by what way we have departed from him , that by the same steps we may return , wherein the land hath declined from their sworn covenant with the lord , and known principles , before this ruine came upon us ; and wherein they have sithence further departed , by staying upon those that smote them , and forsaking the lord , the covenanted god of this nation . it was unto us no small matter of grief and trouble , that the testimonies given the last ; year against the publick resolutions of the commission of the general ! assembly 1650 and against the meeting at s. andrewes and dundee , and their proceedings , was looked upon by many ( of whom we desire to judge charitably ) as not proceeding from principles of conscience , but as a compliance with the invaders of the land . blessed be the lord our god , who knowing our innocencie and integritie , hath made that cloud of reproach so clear to evanish , as we trust we are now freed from that calumnie , in the judgments and consciences of all judicious and charitable men . there is another advantage on your path , that you are now free from the temptations ; which reduced many to act and co●cur●e in these resolutions for necessity was mainly pretended for what was done ; which now , these temptations being removed , can have no place for a ground , to renew and re-act the same proceedings . we may also adde , that time hath fully discovered , and clearly determined , how ●●●●ground there was on our 〈◊〉 to oppose the ●●●●itting of these men , concerning whom the contest was the last year , into places of power and trust over the work and people of god . an overture was made to us at our meeting in winter last , that we would desist from making use of any power derived from the generall assembly 1650. and we conce●ved we had ground to expect on the other hand , that no use should have been made of any power , by vertue of the meeting at s. andrews and dundee . and that in the mean time , endeavour should have been used for agreement , which was assayed by us once , and again ; but the advantages of the time having setled on another quarter then that season wherein the overture was made , did seem to promise to such who did not well consider principles and parties . it is now fallen out other wise , and by power from them , without any agreement you are now conveened . in the meeting at s. andrews , it was earnestly desi●ed , that there might have been an adjournment , which through the lords blessing might have prevented much of the division that hath since fallen out , and the differences that were amongst us , might have been more easily removed . the breach is now wider , and only the strong hand of the lord can help us . if you should now again proceed to assume unto your selves the power , and constitute your selves into a generall assembly , we look upon it as a very great obstruction in the way of our agreement , and ( as that which for ought we can yet see ) may highten the difference : the lord is calling to holinesse , and to return to the work of reformation , and purging the church according to the word of god , and approven rules of this kirk , and not to confirm the last years proceedings , which were the chief ground of our divisions it is a thing beyond all question in reason , that all doubts and objections proponed , concerning the constitution of an assembly , ought to proceed the constitution , and not to follow after it . when the question is determined , sad experience may teach us , from former times , what influence an assembly hath according to its constitution , right or wrong ; for which cause , the generall assembly 1639. 〈◊〉 determine the keeping and authorizing corrupt generall assemblies , to be one of the chief causes of the many evils which had befallen this church in time of defection . we do therefore with all tendernesse and due respect , earnestly beseech , that you will ●●●eo●sly consider , how inconvenient and unwarrantable it is for you , to constitute your selves into a generall assembly , and to assume the power and authority thereof , not only when the authority by which you are conveened , is so much questioned , and such prelimitations are upon the elections of commissioners ; but when you also want the concurrence of so many presbyteries , who are not clear in their consciences to concur with you . and when you want the concurrence of commissioners from burrows , who by reason of their present in capacity , cannot send commissioners to sit in any assembly . and when the far greater part of commissions from presbytries , and universities are questioned and contraverted , by dissents and protestations in their meetings for election ; and some by reason of usurpation of them who are no presbyteries : so that we know not how few can be admitted unquestioned members ; and besides we beseech you , consider how great a snare your former actings which were not to edification , have been to some people to tempt them to the way of separation , and to the shaking of the government of this church , from which as we desire to be keeped free as from a course highly displeasing to god , and impedimentall to reformation : so we desire you may not tempt them further , and lay new snares in the way of any , by your not right using of so precious an ordinance of christ , as are the assemblies of this church upon these , and other grounds , we are constrained to make this application to you , that without assuming any such power unto your selves , you would be pleased to appoint a conference with us , wherein we may ( with the lords assista●ce . ) search out the causes of his wrath against us , and freely and friendly debate concerning our differences , and propone overtures , and remedies for removing both the one and the other : in order thereunto , we offer these propositions herewith communicated , for the subject of our conference ; it being our earnest desire , that an agreement being made , we may through the lords blessing , have a free , and lawfull well constituted generall assembly . and now having laid these our thoughts and desires before you , we do solemnly obtest you by the meeknesse , and gentlesse of christ , by his consolations , and the comfort of his love , and by the fellowship of the spirit : if there be any bowels and mercies , by the affection which you bear to the word of truth , to the peace and order of this church , to the lords precious ordinances , and to his people in this generation , and to the posterity , that you will take these things into your serious consideration , and hearken to our request . who knoweth but the lord may have compassion on our condition , and bring the blinde by a way they know not , lead them in paths they have not known , make darknesse light before us , and crooked things straight ? even do all these things unto us , and not forsake us . propositions offered to the meeting of ministers , and others , at edinb. july the 21. 1652. whereas we , and many of the godly in the land , have been really scandalized , and stumbled at the late acts , and proceedings relating to publick resolutions , conceiving the same in the nature and intention of the work , to have obstructed and shaken the work of reformation ( although we think honourably of divers godly and learned men , who have been concurring in the same , and dare not judge their intentions to be such as we think their work hath been , and do allow charity to others ) . therefore for satisfaction of our consciences , and for the securing the work of reformation , for purging the church , and for promoving the power of godlinesse , and for removing of these sad differences , and for attaining and preserving a good understanding , we desire , i. that they give evidence , and assurance that they approve of , and will adhere unto , our covenants , and the solemn publick confession of sins , and engagement to duties , and all the acts of the uncontraversed assemblies of this church , for advancing the work of reformation , in the litterall and genuine sense and meaning thereof : and that in dispensing of the ordinances , censuring of scandalous persons , receiving of penitents , trying , admitting , removing , & deposing of church officers , they walk according to the same . ii. that it may be laid seriously to heart before the lord , how after such a defection , and so sad judgements for it , the lord may be restored to his honour , the land to his favour , and the like defection prevented in time coming . iii. that as we are ready in our station to follow all religious & conscionable means and overtures for securing , and guarding of the cause and vvork of god , against errour , heresie , and schisme , on the one hand : so they would hold out to us a solide way for securing the same , against dangers from malignancie on the other . and , we desire to know what shal be the characters in time coming by which malignants may be known , and judged . iv. that a reall and effectuall course be taken , according to the established rule of this kirk , for purging out , and holding out all such from being church officers as have not the positive qualifications required in the word of god , and acts of this kirk ; particularly , that ministers deposed by lawfull assemblies , who have intruded themselves , or have been unwarnantably restored by synods , and presbyteries to their charges , contrary to the form , and order prescribed in the acts of assemblies , be removed , and condign censures inflicted , and that sufficient provision be made for preventing the like in time coming . v. that effectuall means be fallen upon , and followed for censuring of all scandals , and scandalous persons , and casting out of these who shall be found grosly , and obstinately scandalous , or ignorant , after they are made inexcusable by sufficient means , and pains taken for their instructing , and reclaiming . vi . that some course more effectuall then any hath been fallen upon hitherto , may be condescended upon , for putting in execution the acts of this kirk , anent debarring from the lords table such persons , who are found not to walk sutable to the gospel , and have not the knowledge to examine themselves , and to discern the lords body . vii . that in the receiving of penitents , care may be had , that none be admitted to the publick profession of repentance , or reconciled to the church , but these who are found to give such evidence of their repentance , as is expressed in the acts of the assemblies , concerning the receiving of penitents . viii . that an effectuall course may be taken for securing of the work and people of god , from the harme and evill consequences which bath already , and may further ensue from the late pretended assembly , at st. andrews , and dundee , and the acts thereof , and for preserving the right constitution of free generall assemblies for time to come . subscribed in name of many ministers , elders , and professors throughout the land , who desire truth and peace , by mr. andrew cant. unto the reverend , the ministers and elders met at edinburgh july 21. 1652. the protestation of the ministers , elders , and professors under subscribing for themselves , and in name of many others well-affected ministers , elders and people . it is so wel known to divers of your number , what peaceable endeavours we have used without successe , in order to the removing of the differences that are amongst us , that we shall not trouble you therewith ; nor how we were neglected in the sending timeous advertisements for your last meeting in this place , where a desire of reconciliation was presented , but peremptorily the electing and sending of commissioners from presbyteries , to keep the day indicted by the pretended authority of the meeting at dundee , was concluded on as the only mean to heal our breach ; and not so much as some few dayes of delay could be obtained , by these few of our number which were then present , whereby they might give advertisement to others . we have laboured with some in private , and have given a paper to all in publick , with some propositions , wherein we have the concurrence of the generality of the godly in the land , earnestly entreating a conference , wherein we might have opportunity with the lords assistance , to have laid before you the causes of the lords controversie against the land , and how we might be united in the lord ; being ready also to have heard what you should offer to us upon the same subject ; but this ye have denied unto us , and proceeded to assume the power , and constitute your selves into a generall assembly . it is a burden upon our spirits , and we have no delight to be contesting with , and opposing any who professe themselves to be maintainers of the government of this kirk ; but the truth is ( with grief of heart we desire to speak it ; for we think that it doth much provoke the lord , and threaten his departure from the land ) that although with the renewing of the nationall covenant , and with the casting out of prelates , and the corruptions introduced by them , the lord was graciously pleased to give repentance to not a few , who were involved in that defection ; yet since that time there hath alwayes remained a corrupt party of insufficient , scandalous , and ill-affected ministers in this kirk , enemies to the power of godlinesse , and obstructers of the work of reformation , and purging of the kirk , whereof many were sworn vassals to the prelats ( as we are able to make good by their subscriptions to horrid oaths ) this party complied with the times , and pretended for reformation , though they were groaning under it as a heavy yoke which they could not endure , as did appear by their carriage and expressions , upon several occasions , when any revolution offered them the opportunity of discovering their mindes , particularly in the time of james grahams prevailing , and of the engagement against england ; and having of lategotten a greater advantage then at any time before , since the beginning of this reformation , by the publick resolutions and actings of the commission for bringing in of the malignant party , to places of power and trust , and bearing down of such as were opposers of these resolutions , and had bin faithfull and straight in the cause , and stirring up the civill magistrate against them , subjecting also the liberty of the word in the mouth of christs ambassadors for the reproof of sin , to the immediat judiciall cognisance , restraint and censure of the civill magistrate , contrary to the many acts and practices of our predecessors grounded on the word of god , and our covenants , having the countenance of king , state and army , and diverse worthy and gracious men ( of whom we shall ever esteem honourable , and love them dearly ) upon consideration of the straits and pressures of the time , concurring also with them in the publick resolutions , that party perceiving , that they were not able to endure tryall in a time of reformation and purging , began the last year to lift up their heads , and speak the language of their own , being much encouraged by the constitution , acts and censures of the pretended assembly at s. andrews and dundee , they have so strengthened themselves by their practices since in the judicatories of the kirk , as they now carry the determinations therof to their own ends . and may we not with sad hearts say , what can be expected from such of whom we have experience , how forward they are to favour wicked men , and every evill course , to persecute such as make conscience to seek the lord in sincerity of heart , and suppresse the power of godlinesse , and to open the door of the ministery to such as for insufficiencie , scandals , or dis-affection , have been justly deposed , and to bring in the like . in regard whereof , we wish there were not too great cause to make use of the words of the prophet , i have seen also in the prophets of jerusalem , saith the lord , a herrid thing , they strengthen the hands of evil doers , that none doth return from his wickednes : therefore thus saith the lord of hosts concerning the prophets , behold , i will feed them with wormwood , and make them drink the water of gall ; for from the prophets of jerusalem is prophaneness gone forth into all the land . these things we speak not to reflect upon the ordinances of jesus christ in this land ; it shall be our stedfast purpose ( as the lord shall enable us ) to maintain the doctrine , worship , discipline and government of this kirk , and particularly the nationall assemblies , which we look upon as a rich priviledge , and speciall blessing from heaven , for suppressing errour on the one hand , and prophanenesse on the other , so long as they are preserved from corruption in the constitution thereof . and , we trust , all who are acquainted with the principles and practices of our worthy predecessors , and of the learned and godly non-conformists in england , wil easily see how far we are from their judgments who follow the wayes of separation . we hold it our duty , firmly to adhere to the church of scotland , wherein ( through the lords goodnes ) we do this day enjoy the purity of doctrine and worship , and the government which christ hath appointed in his house , though there be corruptions in the constitution of a pretended assembly . whereby we are deprived of the benefit of a free , lawfull , and well constitute assembly for the present ; where we meet with corruptions , we shall ( the lord assisting ) disclaime and oppose them . and herein we have the approbation of the first and second assembly of this kirk , in the beginning of this last reformation ; the one annulling and declaring void six severall assemblies , upon many of the same grounds , for which we do protest against the present corrupt assemblies . and the other having clearly determined the keeping , and authorizing corrupt generall assemblies , to have been one of the chief causes of the many evills which have befallen this church . we trust in the lord our god , that our actions shall abundantly witnesse for us in this respect , and so we shall not further insist upon it . we have clear grounds in scripture to warrand us to plead , and testific against corruption ; and therefore being sensible that there is a course of defection carried on in the church , we have endeavoured , first to prevent the same , in the beginnings thereof , and afterward to give testimony against it , as it comes to be discovered to us ; we have since studied in a christian , and brotherly way , to reclaime the authors thereof , and these that have concurred with them , and now when still we perceive our labours and endeavours to be without successe , as we professe our adherence to former testimonies against the late defection , so we are necessitated to adde this upon the grounds before mentioned ; and for all , or some of the reasons following . i. this meeting hath dependance upon , and the power and authority to which it can lay claime ; for the indiction thereof is derived from the pretended assembly which met at st. andrews , and adjourned to dundee , which being unfree , unlawfull , and corrupt , cannot derive or communicate to another that which it had not in it self . ii. it is constitute after the same manner ( for the most part ) of the members constituted as the former pretended assembly , of persons which were authors , and abettors of and have carried on a course of defection in this church , contrary to the vvord of god , the solemn league and covenant , the solemn engagement , and the expresse acts and declarations of the kirk , which persons being under so great a scandall , are by the acts of the kirk incapable to be members of generall assemblies . iii. because of the pre-limitation of election by the acts made at dundee , injoyning provinciall synods , and presbyteries to proceed with the censures of the kirk against ministers , students , expectants , & professors , who altogether opposed the publick resolutions , or shall not acquiesce to the acts made at dundee ; and so excludes all who are not involved in the course of defection , as incapable of election , which is a corrupt rule for election and constituting assemblies ; and in pursuance thereof , there were several pre-limitations made since by severall synods , and ptesbyteries , in their acts , ratifying the proceedings of the pretended assembly at dundee . iv. there are many presbyteries who have expresly refused to send commissioners to this meeting as an assembly and who do concur in protesting against the same , and where presbyteries have sent commissioners , the elections are generally contraverted , there being protestations made , or at least dissents entred against most of their elections upon good grounds conform to the acts of the kirk ; also there be wanting commissioners from burrows , who in regard of their present incapacity , cannot send commissioners . the generality of the godly in the land go along with us , and approve our protesting against this meeting , as an unlawfull and corrupt assembly . therefore from the zeal we owe to the glory of god , to this cause and truth , the duty of our callings , as set for the defence of the gospel , and according to our covenant , wherein we are bound to prevent , and reveal all parties and courses contrary thereunto , from the sense of the awful judgements of an angry god , both felt , and feared for these begun , and continued in-defections , that we may according to the example of our forefathers , acquit our selves as guiltlesse of this growing apostacie to the present age , and transmit to our posterity the right constitution of free and lawfull generall assemblies , and to prevent the lords giving a bill of divorce to the land . we do hereby solemnly declare and protest , against the constitution , authority , acts , and proceedings of this pretended assembly met at edinburgh , and particularly against their ratifying or renewing the former defection , in the matter of publick resolutions , and against their entering into any the like confederacie , or association with any party opposite in principles , and practices to the word , work , covenant , cause , and people of god in this land , against their appointing of commissions , emitting of declarations , warnings , causes of humiliation , and against their receiving and discussing of appeals , references , and dissents , or doing any thing competent to a free , lawfull generall assembly , and that neither the authority , acts , or censures of the meeting at st. andrews , and dundee , or of this present meeting , shall be obligatory to any synod , presbytery , minister , elder , or member of this church . and we do humbly beseech and implore the lord our god , that he wil not look upon these your proceedings as the deeds of the representative of the kirk of scotland , nor impute the same into the collective body ; but that he would be pleased in his mercy , freely to pardon all our transgressions . and we do further protest , that the general assembly 1650 be held and accounted in this church as the last free and lawfull generall assembly ; and that it shall be lawfull to us , and every one of us , to continue in the full and free exercise of our function , and in our callings and stations to observe and keep the former good old principles , declarations , and acts of the lawfull and free generall assemblies of this kirk , notwithstanding any declarations , warnings , proceeding , and censures of the said meetings at st. andrews , dundee , and edinburgh , or any commission following therefrom , or any exemption thereof , by any other ; and likewise that it shall be lawfull to conveen in a free generall assembly , when the lord shall give opportunity . and lastly , we do protest , that it shall be lawfull to us to give in to this meeting , or publish to the world , or to present to the first free and lawfull generall assembly this our protestation , and to enlarge the same as shall be found most to conduce to the honour of god , the good of his work , comfort of his people , and for our exoneration . in testimony thereof , we subscribe thir presents , and do take instruments . the names of the ministers who subscribed the fore-going protestation . m. andrew cant. m. james ker. m. samuel rutherfurd . m. john scot . m. robert trail . m. john vetche . m. john sterline . m. william guthrie . m. john nevay . m. ralph rodgers . m. matthew mowat . m. geo. nairne . m. john livingstoun . m. william oliphant . m. ja. guthrie . m. and. donaldsone . m. pat. gillespie . m. robert stidman . m. james symsone . m. ephraim melvill . m. hew kennedy . m. iohn sinclar . m. iohn cleland . m. iohn gray . m. gilbert kennedy . m. robert fergusen . m. al. living stoun . m. james ferguson . m. tho. ramsey . m. iohn crafurd . m. william wishart . m. harie simpil . m. william iack . m. robert rue . m. iohn dicksone . m. io. macmichan m. iam. donaldsone . m. iohn mean . m. francis aird . m. iames rust. m. robert keith . m. samuel row . m. iohn sempil . m. iohn durie . m. iames wallace . m. will somervell . m. david swann . m. iohn hamilton . m. gilbert hall . m. iames nisbet . mr. will. somervell . m. robert lockhart . mr. adam kae . m. daniel donglas . mr. alex. dunlop . m. gabriel maxwel . mr. george gladstaines . m. robert broun . m. arthur mitchel . m. iohn lithgow . m. alex. turnbull . m. robert lockart . m. the . wyllie . m. iohn hamilton . m. iames tuedie . m. will. ferguson . m. pat. macclellan . sixty seven . elders , professors , and expectants , many of whom subscribed not onely in their own names , but in name of others , from whom they were sent to the meeting . lord kilcudbright . rob. iack . sir arch. iohnstoun . william gordoun . sir iohn cheislie . robert cannoun . sir andrew ker. william gordoun . william bruce . william creickton . alex. pringle of whitebank . iam. mosman . sir walter riddel iohn cannoun . walter pringle of greenkno . iohn lamb . colonell robert halked . iohn thomson , sir tho. nicolsone . william meik . i. dundas of dudinstoun . iames selkirk . i. hepburne of smeitoun . william crafurd . pat. whartlaw . iohn maclinchie . peter rollock of piltoun . t david coventry . m. arch. iohnstoun of hil oun . cap. and. arnot . francis galloway . tho. bannatyn . will. broun of dolphingtoun . george pringle . william laurie of blakewood . william douglas . m. iohn sprewil . iames masson . alex. gordoun of knockgray . david park . alex. forbes tutor of pitsligo . m. wil. duguid . m : iohn inglis of cramount . quintin makadam . iohn cranstoun of glenn . iohn stother . major robert stuart . iohn dickson . iames gray . m. iohn douglas . iames kirkco . david mure . m. arch. porteous . c iohn nairn . geo. dickson . m. tho. stuart . rob. bruce . m. iohn pearson . edward gordown . and. adirson . john myln . patr. list●●n . mr. james stuart . iames spittell of k. alexander mershall . m. and ruthurfurd . james hill . m. geo walker . james morison . iam. greirson . mr. john justice . iames hamilton . william falconer . iohn tait . mr. peter kidd . a. iohnstoun . andrew kirkco . david matthie . pat. anderson . tho. douglas . james melros . jam. bruce . mr. jo crooksbank younger . john gordown . mr. alexander janison . 95. besides divers others ; some of whose names could not well be read ; others being with-drawen by their necessary affairs , were not present with the rest in time of subscribing , and the many hundreds of the well-affected throughout the land , who have by these whom they sent abundantly shown their love to the businesse , and will subscribe with their own hands when they have opportunity . the names of the ministers who presented these papers . mr. andr. cant. mr. john livingston . mr. sam. rutherford . mr. james guthry . mr. matth. mowat . mr. sam. row . mr. patr. gillespie . mr. james nasmith . mr. ephraim melvil . mr. jam. symson . mr. will. oliphant . mr. james ker. mr. rob. trail . mr. john dickson . mr. rob. keith . mr. thom. wyllie . mr. alex. livingston .   the names of the ruling elders , and professors . lord kirkudbright . laird of blair . tutor of pitslago . whytbank . sir . and. ker of greenheed . walt. pringle of greenknow . sir archibad johnston of wariston . j. johnston of hilton .   john graham . sir john chiesley . mr. john spreul . col. rob. halket . mr. william ferguson . j. dundas of duddiston . smeatoun hepburn . sir walter riddell . alex. gordoun of knockgray . sir william bruce .   these 35 were nominated and appointed by their meeting , to present the papers . upon thursday , the meeting of protesters did divide themselves in four severall committees , to think upon , and confer about overtures , how to make the matters of their propositions practicable and effectuall in their own stations , according to their capacities . and the next morning , the minde of the several committees upon that matter being reported in writ . the several clerks of these committees were apointed to meet together , and draw up in one paper , all that was reported , which being done , there was another committee appointed to meet upon it , and to consult and advise more deliberately thereanent , and to report their diligence upon munday to the whole meeting , whereby it appears that they do really , and seriously mind the work themselves , which they prop●●● to others , which will appear the more by their resolutions , when they come forth after the overtures are digested , and fully agreed upon . finis . a short relation of the state of the kirk of scotland since the reformation of religion, to the present time for information, and advertisement to our brethren in the kirk of england, by an hearty well-wisher to both kingdomes. warriston, archibald johnston, lord, 1611-1663. 1638 approx. 40 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a11746 stc 22039 estc s116925 99852140 99852140 17447 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11746) transcribed from: (early english books online ; image set 17447) images scanned from microfilm: (early english books, 1475-1640 ; 1291:13) a short relation of the state of the kirk of scotland since the reformation of religion, to the present time for information, and advertisement to our brethren in the kirk of england, by an hearty well-wisher to both kingdomes. warriston, archibald johnston, lord, 1611-1663. [24] p. printed [by john wreittoun?], [edinburgh] : in the yeare of god, 1638. an hearty well-wisher to both kingdomes = archibald johnston, lord warriston. erroneously attributed to james melville and to john leslie, earl of rothes. printer's name conjectured by stc. signatures: a-c⁴. running title reads: a short relation of the estate of the kirk of scotland. the last leaf is blank. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets 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creation partnership web site . eng church of scotland -history, (16th century) -early works to 1800. church of scotland -history, (17th century) -early works to 1800. 2000-00 tcp assigned for keying and markup 2002-01 aptara keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion a short relation of the state of the kirk of scotland since the reformation of religion , to the present time for information , and advertisement to our brethren in the kirk of england , by an hearty well-wisher to both kingdomes . printed in the yeare of god , 1638. the kirk of scotland after the reformation of religion did by degrees attaine to as great perfection both in doctrine & discipline as any other reformed kirk in europe . the soundnesse of doctrine appeareth in her severall confessions of faith approven by all the best reformed kirkes in forraine parts . but because puritie of religion cannot bee long preserved without that platforme of government , which the word of god hath laid foorth unto us , her nationall assemblies laboured diligently many years to finde out the same , and after many conferences , and publick reasoning resolved upon these conclusions , which are contained in the booke of policie , or second booke of discipline . but shortly thus much for the present . each parish beeing provided of a minister ( who underwent tryalls before his admission to the place , and behoved to be qualified both for life , learning and skilfull government ) was ruled by him and the elders thereof , beeing the men of best life & understanding in the said parish . twelve sixteene or twentie of these kirks were conjoyned in a pres-byterie or classicall meeting , that did meete weekly and exercise their gifts by course , and had the power of ordinary jurisdiction , ordination , suspension , deprivation , excommunication , or direction to the parish minister to excommunicat , after the sight of the processe deduced by the particulare eldership , collation of benefices , visitation of kirks within their bounds . the enormitie of ministers either in life or doctrine were dela●ed , either by some parochinar , or neighbour minister . persons of whatsoever qualitie in the co●gregations who would not obey their owne ministers and elders were censured : if verie great difficulties come before them , or if the pres-byterie had adoe with great parties , who did withdraw any of their number , in these & the like cases there was recourse had to the provincial synods . the whole pres-byterie of a shire or two mett twise a-yeare in their synod , tryed presbyteries , and ordered what was disficle for the presbyteries , or might concerne them al in common . if any difficultie come before them , for which there was no kirk constitution , they referred the same to the nationall assembly , which conveened once a yeere , or oftner pro re nata . where they gave their judgment in the case preponed , and made some act & constitution for the like cases in time comming , and other acts and constitutions needfull , received appellations , petititions , grievances , and appointed some to propone their owne grievances to the parliament , king , counsellor convention . this was the supreme and highest kirk judicatorie , to which was made the last appeale , & which was composed of these members , his majesties self or a commissionar representing him , two or , three ministers chosen by each presbitery , one gentleman an elder within the bounds of a presbyterie , a commissioner for each regall burgh , and two for edinburgh : some one of these ministers was chosen to moderat , or preside by the voices of the whole assembly . this supreme judicatorie so censured the omissions of the subordinat , that no vice of any person whtasoever escaped censure , no error could sooner set out its head , but it was presently crushed by one of these , as king iames confessed in diverse discourses , and gave that reason why so few errours had appeared in the kirk of scotland , because they could not escape the censure of one of these ecclesiasticall judicatories . this forme of government so comfortable to the religious , and profitable to the kirke was insufferable to many of higher rank , who did not think this yoke of christ so easy as to enjoy their wished libertie without controulment , which made a number of these , with courtiers , and some of the ministers who were more loose & worldly minded suggest unto king iames of ever blessed memorie , that he had not so much power in the kirk as in the commonwelth . because , when any of these libertines committed any offence , he could not save them from kirk censure , although his majestie had alwayes power to remit the civill censure & punishment . his majestie beeing then hopefull of the kingdom of england , they added that reason , that if he obtained the kirke of scotland to be governed by bishops , as that of england was , he would thereby endeare to himself the kirk men there , who might otherwise suspect his affectiō to their state , being acquainted with another forme of kirk government , if he should not evidence it , by labouring that change . and if he shuld eshablish the government of bishops in scotland , he might bee as absolute in the kirk as in the common-wealth . thus they kindled in his majesties heart the des●e of an absolute power over the kirk , beeing specially moved by their owne particular ends . great men for obtaining erection of kirklands , which then appertained to the crowne , in recompense from his majestie , for assisting the erection of bishops in the kirk of scotland . his majestie being assured of the bishops consent , & of inferiour kirkmen , in hope of suceeeding to the said bishopricks , and of both for vindicating themselves into a licentious liberty from under the awfull censure of the kirk , was so earnest on that designe , that hee made it his most speciall indevour , but suppressing , the same withall , that hee might obtine it the more easily . where-unto hee attained by degrees , which are heere set down shortly in some generall heads wee refer the par●iculars to a more large information , which shall contain the degrees , course of defection , & advancement of hierar by in our kirk . first , his majestie propounded the necesatie to have ministers voters in parliament , in the name of the kirk , who sitting in parliament might bee carefull , that nothing were done in prejudice of the kirk , and might carrie the desires of the whole kirke to the parliament for such things as were convenient for them . the medling of ministers in these civill imployments was extremely disliked , & opposed by the most judicious in this kirk . to make the ministers voting in parliament the more plausible , and to move the more easie condiscendence therto , they were tyed to such caveats , viz. that they should propone nothing in parliament , convention or counsell , without expresse warrant from the kirk , nor keep silence when any thing is proponed there to the prejudice of the kirke : that they should give an account of their commission after each parliament to the next nationall assembly , and be subject either to their censure of deposition , incase they did transgresse : to attend faithfully their particular flocks as ministers , in the administration of discipline , collation of benefices , or other points of ecclesiasticall government , to usurpe or acclaime no jurisdiction over their brethren . a number of such caveats beeing agried upon in the assembly should have beene ratified in the next parliament . but these beeing suppressed , there was insert in place there of a number of articles in favours of bishops never mentioned nor agried upon in assembly . these ministers who would have entred the parliament-house to discover that falshood , and protest against it , were holden out from protesting publickly , but they delivered their protestati win write to the estates severally . all this time these pretended prelats laboured , that there should be no generall assembly at all to censure them for transgressing their cautions that they might the more boldly contraveene . and whereas in these generall assemblies before their dissolving the kings majestie or his commissioner beeing present did appoint the time and place of the next assemblie . his majestiie beeing moved by these kirkmen , who could not endure the censure of generall assemblyes , by his owne warrant first shifted the time solemnely appointed by the last assembly to another time , and then to no certaine time : which made some of the speciall and ablest ministers to keepe the time last prescribed for preserving the kirks right . these were conveened before the civill iudge by commandement , and sentenced with baniment although only the assembly shuld have judged , whether their meeting had beene a lawfull assembly or not : some others of these were for that same cause imprisoned . the kirkmen presented to bishoprickes were restored to their civill estate and dignitie in parliament , voyces beeing obtained by consenting to erections of sundry abbacies , and other corrupt meanes in the year . 1606. thereafter they began to encroach upon the kirk government . first they affected to be constant moderators ; & to the end they might effectuat this point the more easily , they procured a meetting of ministers at linlithgow not long after , while as their chiefest opposites in the ministerie were either banished , imprisoned , confyned or drawne up to court , being sent for by his majestie to give their advice or best overtures for the peace of the kirk as was pretended . that meetting consisted of such as were sent for by his majesties missives without mention of any generall assemblies . at this meeting these who were styled bishops in respect of their benefice were made constant moderators of the presbyteries , where they were resident , but were unwillingly admitted by the presbyteries . yet this did not content them , and therefore they accepted the power of the high commission , allowed them onely by his majesties command , and lords of counsell , against the act of parliament inhibiting any judicatories , but such as should bee established by parliament . thereafter they procured an assembly to be holden at glasgow , consisting of such as were given in note to the presbiteries , and corrupted by sowmes of money , or hopes of preferment , or awed with the terrour of the high commission . at this pretended assembly some power in presbyteries , and moderation in provinciall synods upon an assurance by word , and an implicite condition in the act it self for set or yeerely assemblyes , was graunted to those who were styled vulgarlie bishops in respect of their benefice . but the office of a bishop was not re-established , which before had beene damned by former assemblies . yet went some of them to england , and received consecration to the office of a diocesian bishop , returned and consecrat their fellowes deserted their flocks , and governed as diocesian bishops without respect to the limitations of the act of the pretended assembly . and this their usurpation they maintaine by the power and authoritie of the high commission . finding that yet they wanted meanes to make the people stumble , & so to be brought under their censure , a nationall assembly was called 1618. whereunto his majesty invited by his letters above thirtie noblemen & gentlemen wanting commissions , who voted to the conclusions of that pretended assembly . ministers were brought in from the streets , and some were written for to assist ( though never chosen for commissioners ) . these who had commissions were neither suffered to reason , nor vote freely . ( there they concluded the five articles , which had beene formerly condemned by our kirk as superstitious ) promising then to leave the practise of them arbitrarie . these they procured by the like indirect meanes to bee ratified in parliament anno 1621. against the which articles and ratification thereof in parliament ( without the desire and consent of the assemblyes had thereunto ) the most religious and judicious of the ministerie did solemnely protest in name of the reformed kirk of scotland , whereunto the most part of the particular congregations have adhered , and never practised these articles . notwithstanding heereof , the bishops did presse them violently , and when any refused practise , there was matter for their high commission to worke on . this their usurpation even without any pretended warrant of corrupt assemblyes ; and their crueltie encreased . for they usurpe the moderation of general assemblyes which are holden only at their pleasure , at diocesian synods they sit as iudges rather than simple moderators . they ordaine ministers not in the presence , or with consent of the congregation , but in some remote place , and sometimes without the presence of any minister of the presbyterie , or bounds where the minister is to serve . they give orders to sundrie without the charge of any flock , they suspend and deprive ministers usually for none conformitie , not in pres-byteries and in synods , where-unto they are tyed , but in the court of high commission , wherein they fyne , confyne , or imprison preachers or professors at their pleasure . they stay pres-byteries from proceeding to the sentence of excommunication . they exact subscripiton from intrants to the ministerie unto articles framed by themselves alanerly , and debarre the best qualified for refusing to subscribe . it doth not content them to admit according to the oath contained in the act of parliament . they convocate ministers to promiscuous meetinges , and direct their mandates from these , as from the representative kirk of scotland . they consecrate bishops and ordaine ministers according to a forme not allowed by this kirk . they debarre persons presented by lawfull patrons , because they refuse to enter by the degree of a baptizing deacon . they sit in counsell , session , and exchequer , contrare to the word of god and acts of the kirk . they staye processe against papists . they teach popish and arminian pointes of doctrine , or preferre such as teach the like . they bring in practise of novations in the royall chappell , not warranted so much as by any pretended acts of corrupt assemblies . but to relate their particular insolencies and usurpations were fitter for a volume than for this short information . and although at conventions and parliaments their oppressions were complained upon , yet neither parliament , convention or counsell , would heare any plaint against them . by direction of his majesties private letters the counsell all wayes interposed their authoritie to all their sentences in the high commission , when it was craved , and assisted them so far as lay in them , which did increase their pride , and encourage their undertaking all novelties , which seemed good in their owne eyes . thus thinking themselves by thirtie one yeares experience sufficiently persuaded of the passive disposition of the people to underly what they would impose , and of the secret counsells assistance , they obtained his majesties letters patents for an high commission consisting of above an hundreth persons civill and ecclesiasticall promiscuously , whereof the bishop of any diocie , might assume any six to himself , and there judge any person of whatso-ever qualitie within , or without his diocie , whereas only before arch-bishops might held courtes of high commission . some of the bishops began to put this new commission in practise , and and give it life and execution . in the yeare 1636 the bishops framed a booke of canons and constitutions for governing the kirke of scotland . which did quite subvert the order and forme of discipline established , contained many errours , and opened a doore for many moe both in doctrinall and disciplinarie points of religion , whensoever the kings majestie upon the bishops recommendation would ordaine the same . in this booke it was ordained that there should bee no obloquie against these canons , or booke of common prayer , which was to bee set foorth , notwithstanding such proceedings were illegall . in the next yeare in iunij 1637 the said bishops caused print the booke of common prayer , compiled by them for the use of this kirk , which was appointed by his majesties letter to bee received , as the onlie forme of gods publick worship , where-unto all subjects either civill or ecclesiasticall behoved to conforme themselves , and the contraveeners to be condignly punished . by proclamation each minister was enjoyned , and some charged with letters of horning to buy two of them for the use of the parish . approbation from the lords of counsell was given to it , when few but bishops were present at counsell . the bishop of edinburgh accompanied with two arch bishops , and sundrie other bishops ( notwithstanding the mislik ministers and professours had for the manner of introduction & corruptions of the same ) began the use of it in the cheife kirk of edinburgh , upon the 23 iulij . 1637. the people much discontented with the former novations , could not endure so great and sudden alteration , as imported a change both of the externall forme , and nature of the former publick worship , did the most part of them all at one instant rise & hinder the new service , calling it superstitious or idolatrous . the same was also stopped in another kirk of edinburgh , where it was to bee read by the bishop of argyle . notwithstanding heereof they procured by act of counsell , the paine of death without all favour and mercie to bee denounced against all those who should any wayes raile or speake against the bishops , or any of the inferiour cleargie , or against the service booke . they discharged the ministers and readers in edinburgh , ( who refused the booke , ) there wonted service , and interdited the publicke evening and morning prayer , reding of scriptures , singing of psalmes , for a long time , and still pressing the buying and practising of the said booke by all ministers . which moved the ministers first to petition , and next manie of the nobilitie , gentrie , burgesses , and ministers to meete , and to supplicate the lordes of privie counsell against the saids books of canons and common prayers against the illegall and unorderlie waye of introducing the same . the generall supplication sent to his majestie by the duke of lennox , ( who was then returning to england from the buriall of his mother in september , 1937. ) was answered in october only by a proclamation , discharging the counsell to meddle in kirk matters , and charging all the supplicants to depart out of the town within twentie foure houres , under the paine of rebellion , as also the iudicatories of counsell , and session to remove , but no wayes answering the petitions , which the supplicants did patiently expect , notwithstanding the matter concerned the service of god. the supplicants gave in then a complaint against the bishops , offering to prove these bookes contained the seedes of superstition and idolatrie &c. and craved justice upon the bishops , as authors thereof , and guiltie of lies , betwixt the king and his subjects , and many other crimes censurable by law. the affection of people drawing so many together to waite for the answere to their supplications gave offence to the lords of counsell , whereupon the supplicants for giving them satisfaction , did with their consent choose but a few of their number to attend the same , who after long expectation , were answered only by a proclamation upon the seventh of december , declaring his majestie not to be inclined to popery , which the supplicants did not alledge . they beeing then earnestly required , by such as had power from his majestie , to divide the supplications severally by shires , to restraine them only to the bookes of canons and common prayer , and to passe from the high commission and the pursuite of the bishops , the supplicants gave sundrie reasons , why they could not doe so , shewing also , that if the bishops keeped their boundlesse usurped power , they could soone frame and bring in the like bookes within a short space , and offered to prove they had all deserved exemplare punishment by their usurpation against law , and by their heavie tyranny unlawfully exerced on the subjects for many yeares . all this time the supplicants could obtaine no answere to the supplications sent to his majestie , nor move the counsell to receive them , and recommend them to his majestie not for the space of a whole moneth , although they continually attended , till they were ready to make protestation against the counsell for not hearing them in so important a businesse . vpon the twentie one daye of december , 1637. the counsell ' received the generall supplication , and sent it to his majestie , at which time the supplicants declined the bishops from being their iudges , as beeing now their parties . the answere to the particulare and generall supplications was returned by a proclamation made in februarie , 1638. whereby his majestie had declared hee had ordained the booke of common prayer to bee compyled , that hee had approved the same as a ready meane to maintaine the true religion , and beate out all superstition and idolatrie , and doubted not to satisfie the minds of all the subjects . heere-with charged them all to depart from these townes where the counsell or session should sit , and to abstaine from all meetings any where under the paine of treason . a verie great number of the nobilitie and gentrie , made a proestation on the mercat crosse of edinburgh immediatly after the proclamation was red , against the bookes of canons , and common prayer , high commission , and all other novations introduced in the kirke against or without the word of god and lawes of the countrey , and against the bishops as their parties , & that in no judicatorie they should sit as their iudges , till they were tryed by law. that their whole meetings were lawfull & necessare , & that they might have their recourse to his majestie . the supplicants were then forced to forbeare any futher dealing with the counsell , because against the law of nature and nations they would not admit their declinatour against the bishops their parties from sitting as their iudges , whereas they offered under the paine of their lives , to prove many haynous crymes against them , and such as were palpable to the world. as their introduction of poperie , and arminianisme , & their many publick transgressions against law. the whole nobilitie , gentrie , burrowes , ministers , and commons , who had now so often supplicat , and so long attended , were cast into great difficulties considering their religion so well warranted by gods word , and established by the lawes of the kirke and kingdome , was now begunne to bee changed , both in doctrine and discipline , at the pleasure of the fourteene bishops , and the liberties of the countrie like to bee infringed by their usurpation , and that having complained often upon them to his majestie by his counsell , were answered by the former declaration approving these popish bookes , their wicked & unlawfull proceedings , and condemning the supplicants lawfull and peaceable meetings , and humble waye of supplicating , as prejudiciall to regall authoritie , prohibiting also their necessar meetings in time comming , all these did move the supplicants , to bethinke the renewing of the nationall covenant of this kirke & kingdom , ( the breach whereof hath beene a speciall cause to bring these evills upon them ) to bee a good meane for obtaining the lords wonted favour , having many examples in holy scripture that the people of god have happily renewed their covenant with god. this their covenant containeth nothing in substance but that which is contained in the confession of faith , and generall band formerly made for maintenance of religion , & acts of parliament made at sundie times . the confession of faith was approved by diverse acts of secreet counsell , and generall assemblbes . it was first subscribed by king iames himself , and his whole house-hold , after by all his subjects , commanded by publick proclamation to subscribe . subscription to this confession hath beene in continuall practise , when any persons suspect of papistrie were to be tryed , & likewise masters of schooles & colledges were ordained by act of assemblye to cause their schollers subscribe when they were to passe their degrees , which hath beene observed to this day . the practise of subscribing beeing in continuall use to this time was a sufficient warrant for the supplicants to subscribe the same for manifesting their affection to gods trueth , and holding out all popish superstition . to the said confession are subjoyned such acts of parliament , as ratified the heads thereof , and were made in favours of religion professed in the same , together with a part of the generall band formerly made and subscribed by authoritie of king iames , and his counsell , binding all the subjects to the defence of religion , and his majesties person , and each to other in these two causes . the supplicants bind themselves to forbeare all approbation or practise of corruptions and innovations brought in this kirk , till the forme of their entry their lawfulnes , or expediencie be tryed in a free generall assemblye , and to labour by all meanes lawfull to recover the puritie and libertie of the gospell , as it was professed and established before the entrie of the said novations . but withall they declare that the novations and evills contained in their supplications , complaints & protestations , have no warrant in the word of god , and are contrare to the articles of the forsaid confession , & acts of parliament . they promise to forbeare the practise and approbation of novations already entred , till a free assembly and parliament , because they were never condiscended upon , but in pretended assemblies , and upon conditions which have not beene observed , besides that protestations have beene made contrare to the same . this covenant was subscribed by many thousands in februarie last , yea , in a very short time , by almost the whole kingdome . it was publickly read and sworne in most kirks with great motion , prayers , and teares , all professing repentance for their sinnes , specially for their breach of covenant to god in suffering the puritie of his worship to bee thus tainted . the desire of true knowledge wrought by it in the hearts of the people may approve it to bee a speciall meane appointed by god for reclaiming this nation to himself . the supplicants having now both by oath & subscription manifested their desires to be religious , & their hearts loyall and faithfull to their prince , beeing now barred from dealing with the privy counsell , who admitted the bishops to sit as iudges in the cause , after the supplicants had declined them as parties , and beeing desirous his majestie should bee rightly informed , that hee might give a gratious answer , they thought it expedient to write to the duke of lennox , marquesse of hamiltoun , earle of mortoun , as speciall members of this state , because they had neere accesse to his majestie , not doubting that they could not but bee very sensible of these evills complained upon , desired them to learne from his majestie , if hee would bee pleased to receive a new petition from the supplicants immediatly or if they should make their desires knowne to his majesty by their lordships . this supplication was sent to have been delivered if his majestie would have received it , and also some articles containing their just desires for their lordships information . his majestie was not willing to receive the supplication , but perusing the articles did remit his gratious answere to bee delivered by the marquesse of hamiltoun , who was to bee sent as his majesties commissioner , with instructions and power for settling the peace of this kingdome . vpon the thirtie day of may a ship arrived at the road of leith , carrying a great deale of munition , as cannon , powder , with cannon ball , musquets , pikes , and match for the castle of edinburgh , foretold & threatned by the bishop of s. andrewes , and his followers , who affirmed the providing that castle , and fortifieng the towne of leith , to bee the onely meane to beate down edinburgh , and force them to undergoe any thing should bee injoyned , as also to hold the supplicants out of it &c. upon suspition that the putting of this munition in the castle would be stayed , the lord thesaurer did convey it quyetly to mussilburgh harberie and from thence to dalkeith . the people remembering the threatnings preceeding , and considering that such provision had not beene made for these places these thirtie yeares by past , began to suspect danger the supplicants suspecting that the same would bee imployed against the bodie of the kingdome , who were ayming at no thing but the preservation of religion , and the subjects libertie , resolved without giving offence , to keepe a watch lest any of that provision should bee conveyed into these places against the wonted custome : for these are the greatest forts in the countrie appointed for her sastetie , and not for her hurt . the marquesse of hamilton being appointed his majesties commissioner did send a number of missives to his friends , followers & acquaintance in scotland from court , to meet him at haddingtoun , and dalkeith , the fifth day of iunij . where-upon the papists applauding to the service booke , bragged that they with some neutralls , and such as were indifferent in matters of religion , would assist the bishops , & used all their meanes to conveene the greatest numbers they could . the supplicants moved with the provision intended for the castle , and these frequent meetings of papists & neutrals , resolved not to joyne with them at their meeting with the commissioner , because they would impudently ascribe the most part of these whom hee had required , to themselves and these neutralls , for these and some other important reasons , the supplicants resolved to send out some few of their number to make their excuse to my lord commissioner . the supplicants together & the towne of edinburgh apart by their request procured his comming to haly-rood-house as the most convenient place for their attendance . vpon the seventh of iunij at his entrie hee was attended by a great number of the supplicants on horse , meeting him three myles from haly-rood-house , and all the way betwixt by many thousands on foot , amongst the which were six or seven hundreth of the ministerie . in hope that the commissioner would not offer to furnish the castle with munition during the treatie , the numbers appointed for watching were diminished even before his entrie . the supplicants renewed their former desires of a generall assembly and parliament to the commissioner , as the only meane to redresse the evills complained upon . he acknowledged himselfe unable to grant either , till first the countrie were in a peaceable condition , & till they should first rescind and render their subscribed covenants to his majestie . to the first it was answered , the cuntrie was not unpeaceable , there was many humble supplications desiring remedie of these pressing grievances , the supplicants could not be moved to stay from meeting , and supplicating till they should receive a gratious answere , and the onely meane to content them was the granting of a free generall assembly , and a parliament , for the second , they could not draw on themselves the guilt of perjurie before god , & gave the commissioner sufficient reasons of their refusall , which are extant in print . the commissioner excepted against that clause in the covenant , bearing mutuall defence , as if the supplicants had combyned themselves to maintaine each other in their owne private quarrells , howbeeit the clause bee cleare eneugh of itself , yet for his majesties satisfaction they gave in a supplication to the commissioner , wherein they declared their mutuall defence of each other , was only in the defence of true religion , of the lawes and liberties of this kirk and kingdome , and of his majesties person , and autoritie in preservation thereof , where-with his grace acquiesed . the commissioner professing , that all his instructions did runne on the hope of having the covenant surrendred , and this failing , hee could doe no more but returne , and deale with his majesty for obtaining a free generall assembly and parliament . withall did shew that before his parting hee behoved to publish his majesties gratious declaration , and so first made that proclamation of returning the counsell , and session to edinburgh to make a faire way for the other , professing also , that the other should bee full of goodnesse , promising only a generall assembly and parliament , and discharging all novations introduced . where upon a protestation was provided only to give thanks to his majestie , and to protest that some short and convenient time might bee appointed for holding the assemblye and parliament . but the supplicants attending the publishing of this faire and smooth declaration , when it was proclaimed upon the fourth of iulij they found it so grievous , as it necessitat the supplicants to make that protestation , which is extant in print . as the supplicants were grieved at the proclamation , so their griefe was augmented when they heard that the lordes of counsell had approved the proclamation by a particular act. for the counsell had approved that proclamation as satisfactorie , and so full of grace and goodnesse , so that it might satisfie all men . whereas it gave saisfaction to none of the supplicants desires , and did condemne their lawfull meetings . therefore they prepared a supplication for the commissioner , which did bear their just exceptions at the proclamation , and farre more against the counsells act of approbation . but the counsell considering better of their act , did teare it after it was subscribed , and before it was put upon record . the next day the commissioner was supplicated and earnestly desired to make some act to cleare , that the counsells subscribing of the kings majesties declaration was no approbation thereof from them , but only a warrant for the clerke to cause proclaime it . the commissioner and most of the counsellers declared the same solemnely by their oaths , wherein the supplicants acquiesced . my lord commissioner promised to recomend their desires earnestly to his majestie , and returne at the fifth of august next , or before the twelft at the furthest . the commissioner reported that it was written from england , that these of this nation were comming with armes towards them . the supplicants protested bef●re god , it never entred in their mindes to doe them the least harme , but that they carried toward them all due respect of brethren , if they should not bee first invaded by them , which was as farre from their expectation , as it was without their deservings . but on the contrare , whereas such of the bishops as were chiefe authors of these evills , apprehending danger from the panick terrours of their guiltie consciences , & not from any just occasion offered by the supplicants , when they and their adherents , had acted the part of incendiaries at the court of england betwixt the kings majestie and his subjects , did thereafter retire themselves out of scotland , as hopelesse to find a partie for them there , these who have not subscribed the confession , excepting counsellers , not beeing a considerable part , and the most part of them no favourers of bishops . and they bragged that his majestie will make the people of england come in armes against scotland , which is neither to bee expected from so just a king against his own native subjects only supplicating for the preservation of true religion , and liberties of the countrie established by lawes , nor from so good and wise a people with whom the kingdom of scotland is not more neerely conjoyned by marches , than all true scotish hearts have beene these many yeares past . it should be an high and fearefull dissimulation , if any such spytefull intention were keeped up against brethren , whose naturall freedome and ingenuitie cannot admit the least suspition of any such thoughts : seing they live in one iie , under one king & have intertained commerce with as litle contoversie , or debate , & with as much affection and peace , as ever was betwixt two nations , yea , they are so far from intention to offer wrong to the english , that they are resolved never to suffer england to be wronged by any other nation , so long as their lives and meanes shall laste , and doe expect the like br●therly duetie from them , least they bee found even to f●ght against god himself . how can they have any purpose to wrong that countrie , wherein so many worthie preachers and professours have given both by writing and suffering abundant testimonie to the cause they plead for in all the particulars thereof , which now they maintaine . my lordes of the clergie in scotland as they have borrowed somethings from england , to wit , high commission , canons , and such other stuffe not warranted by law , as in england , thought to have repared that loane by establishing the new service booke first heere , that thereafter their confederats might thrust out that service so long continued in england , for if it had not been for that end , it shuld not have goten so much help and approbation from thence , and perhaps from rome . but that current is stopped heere , praised be god , and we wish it might be also there , if some english bishops , seeming to compassionate their brethren heere , have a desire to further the plot , though it were upon nationall perills , & so may move the english catholicks , as persons furthest disappointed , to undertake the recoverie of their cause , by giving their whole assistance against scotland , which beeing once suppressed , all may bee setled there , and then undoubtedly in england : the kingdom of scotland ( with reservation of all due respect to the true english ) craveth they maye not onely have help from good christians there , in case of such invasion : but also leave to root out these cananits , who are pricks in their sides . and this much shortly , to give satis-faction to the better sort , that there bee no mistaking amongst brethren . cursed bee these that doe not wish and pray for peace , if it can bee had without that great losse of the gospell of peace , in the purity and power thereof according to the word of god. finis . causes of a solemn national fast and humiliation, agreed upon by the commissioners of the late general assembly, met at edinburgh the 4. of june 1696 and presented to the lords of his majesties most honourable privy council, to be read by the ministers, in all the churches at the intimation of the said fast. church of scotland. general assembly. 1696 approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a79705 wing c4201e estc r231841 99900072 99900072 137250 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79705) transcribed from: (early english books online ; image set 137250) images scanned from microfilm: (early english books, 1641-1700 ; 2509:17) causes of a solemn national fast and humiliation, agreed upon by the commissioners of the late general assembly, met at edinburgh the 4. of june 1696 and presented to the lords of his majesties most honourable privy council, to be read by the ministers, in all the churches at the intimation of the said fast. church of scotland. general assembly. 1 sheet ([1] p.) s.n., [edinburgh : 1696] imprint from wing cd-rom, 1996. reproduction of original in the john carter brown library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -customs and practices -early works to 1800. fasting -early works to 1800. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion causes of a solemn national fastand humiliation , agreed upon by the commissioners of the late general assembly , met at edinburgh the 4. of june 1696 : and presented to the lords of his majesties most honourable privy council , to be read by the ministers , in all the churches at the intimation of the said fast . the king's majesty , being gone abroad , and engaged in a dangerous war , and his royal person exposed to danger , on whose safety and success under god , the welfare of these nations , and of the churches of god , both at home and abroad ▪ much depends : it is our judgement , that there is great need of pouring out fervent prayer , and supplications to god , for the preservation of his majestie' 's person , and for directing his councils , and blessing the forces of his majesty , and his allyes by sea and land with success ; and in order to our acceptance with god , it is our duty to join fasting and humiliation and reformation , with our prayers , and to be humbled , and lament bitterly before the lord , that tho' there have been for some years past , divers solemn national fasts , and in some of them , a particular enumeration of the nations sins , yet few have been duly humbled for these sins , and few have joined suteable reformation , with their profest humiliation ; and that notwithstanding of all the great things , god hath wrought for us , and the shaking of his terrible judgements of the sword of a cruel enemy , and arrow of famine , yet few have turned from the evil of their ways unto god , or sought him with all their heart , we have been unthankful for our deliverance ▪ many have been angry at , or murmure under it , the gospel hath little success , yea by many is much contemned , iniquity aboundeth in city and country , and in the army , and while some are in great straits , others abuse their plenty to excess and riot and lasciviousness , and by frequent murders blood toucheth blood , animosities and divisions continue , and these contrary to the many obligations we ly under from god , and have taken on us to god , and under all this sin and danger , there is a woful security among us. for these and other sins this nation hath cause , by solemn fasting , to humble themselves before the lord , and to repent and reform , and to pour out fervent prayers to god , that he would give repentance to all ranks of persons , and forgive our sins , and avert deserved wrath , and would bless the gospel with success , remove iniquity from among us , and advance the life and power of godliness , heal our breach●s , unite us more to god , and one another in him , that god , would preserve , and bless the king , and cover his head in danger , and go out with his forces , and these of his allyes , and bless them with success , against the common-enemy , and in due time give a comfortable well grounded peace . we ought likewayes with cordial symphathy to pray for all the reformed churches of christ , and in a special manner for our afflicted brethren of the french and other churches , whom the french king hath grievously persecuted and scattered . we ought also to pray that god would pity and provide for the poor in this present dearth , and that he would alwise bless the land with seasonable weather , that there may be a plentiful crop , and joyful harvest , that the poor may be satisfied with bread. and the saids commissioners do ▪ beseech and exhort all both pastors and people to be sincere and serious in this great work , and who can tell , but the lord will be gracious , and avert deserved wrath , and turn his hand against our enemies , and yet delight to dwell among us , and do us good. extracted by me jo. moncreif cls. commiss . a proclamation indicting a general assembly. scotland. privy council. 1693 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b05710 wing s1946 estc r183567 52529317 ocm 52529317 179105 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b05710) transcribed from: (early english books online ; image set 179105) images scanned from microfilm: (early english books, 1641-1700 ; 2776:94) a proclamation indicting a general assembly. scotland. privy council. scotland. sovereign (1689-1694 : william and mary) 1 sheet ([1] p.) printed by the heir of andrew anderson, printer to his their excellent majesties, edinburgh : anno dom. 1693. caption title. royal arms at head of text; initial letter. dated: given under our signet at edinburgh, the twenty seventh day of september, and of our reign the fifth year, 1693. reproduction of the original in the national library of scotland. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. -general assembly -early works to 1800. church and state -scotland -early works to 1800. broadsides -scotland -17th century. 2008-01 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 emma (leeson) huber sampled and proofread 2008-08 spi global rekeyed and resubmitted 2008-10 mona logarbo sampled and proofread 2008-10 mona logarbo text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion monogram of 'w' (william) superimposed on' m' (mary) diev et mon droit honi soit qui mal y pense royal blazon or coat of arms a proclamation , indicting a general assembly . william and mary by the grace of god , king and queen of great-britain , france and ireland , defenders of the faith ; to our lyon king at arms , and his brethren heraulds macers of our privy council , pursevants , messengers at arms , our sheriffs in that part , conjunctly and severally , specially constitute , greeting : forasmuchas , the real good of our people , both in their religious and civil concerns , is , and ever shall be very dear unto us ; and that we are hopeful the meeting of a general assembly of the church , of this our antient kingdom may contribute thereto : therefore we with advice of our privy council , do appoint and ordain , a general assembly of the church of this our antient kingdom , to meet and conveen at edinburgh , the sixth day of december next to come ; and require and command , all elections usual and necessar for the said general assembly , to be duely and timeously made , and all persons concerned to attend the said meeting , day and place foresaid , as they will be answerable . our will is herefore , and we charge you strictly and command , that incontinent these our letters seen , ye pass to the mercat-cross of edinburgh , and whole remanent mercat-crosses of the head-burghs of the several shires and stewartries within this our realm , and there by open proclamation , make publication of the premisses , that none may pretend ignorance ; and ordains thir presents to be printed . given under our signet at edinburgh , the twenty seventh day of september , and of our reign the fifth year , 1693. per actum dominorum secreti concilii . in supplementum signeti . d a. moncrieff . cls. sti. concilii . god save king william and queen mary . edinburgh , printed by the heir of andrew anderson , printer to their most excellent majesties , anno dom. 1693. a humble acknowledgment of the sins of the ministery of scotland guthrie, james, 1612?-1661. this text is an enriched version of the tcp digital transcription a42356 of text r204011 in the english short title catalog (wing g2262). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 31 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a42356 wing g2262 estc r204011 08153347 ocm 08153347 40951 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42356) transcribed from: (early english books online ; image set 40951) images scanned from microfilm: (early english books, 1641-1700 ; 1230:18) a humble acknowledgment of the sins of the ministery of scotland guthrie, james, 1612?-1661. p. 75-88. s.n.], [edinburgh? : printed in the year 1653. reproduction of original in the huntington library. eng church of scotland -clergy. a42356 r204011 (wing g2262). civilwar no causes of the lords wrath against scotland, manifested in his sad late dispensations. whereunto is added a paper, particularly holding forth warriston, archibald johnston, lord 1653 5395 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2005-03 jonathan blaney sampled and proofread 2005-03 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a humble acknowledgment of the sins of the ministery of scotland . printed in the year 1653. the preface . although we are not ignorant , that mockers of all sorts may take occasion by this acknowledgment of the sins of ministers , to strengthen themselves in their prejudices at our persons and callings , and turn this unto our reproach , and that some may misconstrue our meaning therein , as if we did thereby intend to render the ministery of this church base and contemptible , which is far from our thoughts , we knowing and being perswaded in our selves , that there are many able , godly and faithful ministers in the land ; yet being convinced that we are called to humble our selves , and to justifie the lord in all the contempt that he hath poured upon us : that they who shall know our sins , may not stumble at our judgments : we have thought it our duty to publish this following discovery and acknowledgment of the corruptions and sins of ministers , that it may appear how deep our hand is in the transgression , and that the ministers of scotland have no small accession to the drawing on of these judgments that are upon the land . only in this following acknowledgment we desire it may be considered , that there are here enumerated some sins , whereof there be but some few ministers guilty , and others whereof moe are guilty , and not a few , which are the sins of these whom the lord hath keeped from the more grosse corruptions herein mentioned ; and that it is not to be wondered at , if the ministery of scotland be yet in a great measure unpurged , considering that there was so wide a door opened for the entering of corrupt persons into the ministery , for the space of above thirty years under the tyranny of prelats , and that also there hath been so many diversions from , and interruptions of endeavours to have a purged ministery in this land . the sins of the ministery . first , such as are before their entry to the ministery . 1. lighteness and prophanity in conversation , unsuitable to that holy calling which they did intend , not throughly repented of . 2. corrupt education of some in the prelaticall and arminian way , whereby their corruptions and errors were drunken in , and abilities improven , for strengthening and promoving the same , not repented of . 3. not studying to be in christ , before they be in the ministery ; nor to have the practicall knowledge and experience of the mystery of the gospel in themselves , before they preach it to others . 4. neglecting to fit themselves for the work of the ministerie in not improving prayer and fellowship with god , education at schools and opportunities of a lively ministery , and other means , and not mourning for these neglects . 5. not studying self-denyall , nor resolving to take up the crosse of christ . 6. negligence to entertain sight and sense of sin and misery , not wrestling against corruption , nor studying of mortification and subduednesse of spirit . secondly , in entering . 1. carnall , corrupt and crooked wayes for entering to the ministery , such as bribing in the time of prelacie , soliciation of friends and the like ; whereby many have not entered by the door , but did climb up another way . 2. entering to the ministery by an implicite , execrable , canonicall oath and subscription given to the prelats for acknowledging them , and advancing their corruptions introduced and to be introduced . 3. entering to the ministery without tryals , and receiving ordination either from the prelat , or by a recommendation from him to the presbyterie , and sometimes without or against the minde of the presbyterie . 4. entering either only by presentations , or by purchased supplications from the plurality of the parochiners , without or against the consent of the godly in the parioch . 5. entering to the ministery without respect to a commission from jesus christ , by which it hath come to passe , that many have run unsent . 6. entering to the ministery not from the love of christ , nor from a desire to honour god in gaining of souls , but for by-ends , for a name , and for livelyhood in the world , notwithstanding solemne declaration to the contrary at admission . 7. some offering themselves to tryall without abilities , and studying to conceal and hide their weaknesse , by making use of the help and pains of some friend and acquaintance , or other mens papers , in severall parts of the tryall ; and some authorized to preach , and others admitted to the ministery , who have little or no ability for performing the duties thereof . 8. too much weighed with inclination to be called to the ministery in a place where we have carnall relation . thirdly , after entering , which is first in their private condition and conversation . 1. ignorance of god , want of nearnesse with him , and taking up little of god in reading , meditating , and speaking of him . 2. exceeding great selfishnesse in all that we do , acting from our selves , for our selves . 3. not caring how unfaithfull and negligent others were , so being it might contribute a testimony to our faithfulnesse and diligence : but being rather content , if not rejoycing at their fault . 4. least delight in these things wherein lyeth our nearest communion with god , great inconstancie in our walk with god , and neglect of acknowledging of him in all our wayes . 5. in going about duties , least carefull of these which are most remote from the eyes of men . 6. seldome in secret prayer with god , except to fit for publick performances , and even that much neglected , or gone about very superficially . 7. glad to find excuses for the neglect of duties . 8. neglecting the reading of scriptures in secret , for edifying our selves as christians , only reading them in so far as may fit us for our duty as ministers , and oft-times neglecting that . 9. not given to reflect upon our own wayes , nor suffering conviction to have a through work upon us , deceiving our selves by resting upon abstinence from , and abhorrencie of evils , from the light of a naturall conscience , and looking upon the same as an evidence of a reall change . 10. evill guarding of , and watching over the heart , and carelesnesse in self-searching , which makes much unacquaintednesse with our selves , and estrangednesse from god . 11. not guarding nor wrestling against seen and known ills , especially our predominants . 12. a facility to be drawn away with the temptations of the time , and other particular temptations , according to our inclinations and fellowship . 13. instability and wavering in the wayes of god through the fears of persecution , hazard , or loss of esteem , and declining duties , because of the fear of jealousies and reproaches . 14. not esteeming the crosse of christ and sufferings for his name honourable , but rather shifting sufferings from self-love . 15. deadnesse of spirit after all the sore stroaks of god upon the land . 16. little conscience made of secret humiliation and fasting by our selves apart , and in our families ; that we might mourn for our own and the lands guiltinesse and great back-slidings , and little applying the causes of publick humiliation to our own hearts . 17. finding of our own pleasures , when the lord cals for humiliation . 18. not laying to heart the sad and heavy sufferings of the people of god abroad , and the not thriving of the kingdom of jesus christ , and the power of godliness among them . 19. refined hypocrisie , desiring to appear what indeed we are not . 20. studying more to learn the language of gods people not their exercise . 21. artificiall confessing of sin without repentance , professing to declare iniquity , and not resolving to be sory for sin . 22. confession in secret much slighted , even of these things whereof we are convinced . 23. no reformation after solemn acknowledgments and private vows , thinking our selves exonered after confession . 24. readier to search out and censure faults in others , then to see or take with them in our selves . 25. accounting of our estate and way according to the estimation that others have of us . 26. estimation of men as they agree with or disagree from us . 27. not fearing to meet with tryals , but presuming in our own strength to go through them unshaken . 28. not learning to fear by the falls of gracious men , nor mourning and praying for them . 29. not observing particular deliverances and rods , nor improving of them for the honor of god , and edification of our selves and others . 30. little or no mourning for the corruption of our nature , and less groaning under , and longing to be delivered from that body of death , the bitter root of all our other evils . secondly , in our conversation and walk with and before these of our flocks and others . 1. fruitless conversing ordinarily with others for the worse rather then for the better . 2. foolish jesting away time with impertinent and useles discourse , very unseeming the ministers of the gospel . 3. spirituall purposes often dying in our hands , when they are begun by others . 4. carnal familiarity with naturall wicked and malignant men ; whereby they are hardened , the people of god stumbled , and we our selves blunted . 5. slighting fellowship with these by whom we might profit . 6. desiring more to converse with these that might better us by their parts , then such as might edifie us by their graces . 7. not studying opportunities of doing good to others . 8. shifting of prayer and other duties when called thereto , choosing rather to omit the same , then we should be put to them our selves . 9. abusing of time in frequent recreation and pastimes , and loving our pleasures more then god . 10. taking little or no time to christian discourse with young men trained up for the ministery . 11. common and ordinary discourse on the lords day . 12. slighting christian admonition from any of our flocks , or others as being below us , and ashamed to take light and warning from private christians . 13. dislike of , or bitternesse against such as deal freely with us by admonition or reproof , and not dealing faithfully with others who would welcome it off our hands . 14. not making conscience to take pains on the ignorant and prophane for their good . 15. our not mourning for the ignorance , unbelief , and miscarriages of the flocks committed unto us . 16. impatient bearing of the infirmities of others , rashly breaking out against their persons , more then studying to gain them from their sins . 17. not using freedom with these of our charge , and for most part spending our time with them in common discourses , not tending to edification . 18. neglecting admonition to friends and others in an evil course . 19. reservednesse in laying out our condition to others . 20. not praying for men of a contrary judgment , but using reservednesse and distance from them , being more ready to speak of them then to them , or to god for them . 21. not weighed with the fallings and miscarriages of others , but rather taking advantage thereof for justifying our selves . 22. talking of , and sporting at the faults of others , rather then compassionating of them . 23. no pains taken in religious ordering of our families , nor studying to be paterns to other families in the governement of ours . 24. hasty anger and passion in our families and conversation with others . 25. covetousnesse , worldly mindednesse , and an inordinate desire after the things of this life , upon which followeth a neglect of the duties of our calling , and our being taken up for the most part with the things of the world . 26. want of hospitality and charity to the members of christ . 27. not cherishing godlinesse in the people , and some being afraid of it , and hating the people of god for piety , and studying to bear down and quench the work of the spirit amongst them . thirdly in the discharge of ministerial duties . which is first in regard of labouring in the word and doctrine . 1. not entertaining that edge of spirit in ministeriall duties , which we found at the first entry to the ministery . 2. great neglect of reading and other preparation , or preparation meerly literal and bookish , making an idoll of a book , which hindereth communion with god , or presuming on bygone assistance , and praying little . 3. trusting to gifts , parts and pains taken for preparation , whereby god is provoked , to blaste good matter well ordered and worded . 4. carelesse in imploying christ , and drawing vertue out of him for inabling us to preach in the spirit and in power . 5. in prayer for assistance , we pray more for assistence to the messenger then to the message which we carry , not caring what become of the word , if we be with some measure of assistance carried on in the duty . 6. the matter we bring forth is not seriously recommended to god by prayer to be quickened to his people . 7. neglect of prayer after the word is preached , that it may receive the first and latter rain ; and that the lord would put in the hearts of his people what we speak to them in his name . 8. neglect to warn in preaching of snares and sin in publick affairs by some , and too much frequent and unnecessary speaking by thers of publick businesse and transactions . 9. exceeding great neglect and unskilfulnesse to set forth the excellencies and usefulness of jesus christ , and the new covenant which ought to be the great subject of a ministers study and preaching . 10. speaking of christ more by hear-say then from knowkedge and experience , or any reall impression of him upon the heart . 11. the way of most ministers preaching too legall . 12. want of sobriety in preaching the gospel , not favouring any thing but what is new , so that the substantials of religion bear but little bulk . 13. not preaching christ in the simplicity of the gospel , nor our selves the peoples servants for christ sake . 14. preaching of christ not that the people may know him , but that they may think we know much of him . 15. preaching anent christs leaving the land without brokennesse of heart , or up stirring of our selves to take hold of him . 16. not preaching with bowels of compassion to them who are in hazard to perish . 17. preaching against publick sins , neither in such a way nor for such an end as we ought for the gaining of souls , and drawing men out of their sins , but rather because it is of our concernment to say something of these evils . 18. bitternesse in stead of zeal , in speaking against malignants , sectaries , and other scandalous persons , and unfaithfulnesse therein . 19. not studying to know the particular condition of the souls of the people , that we may speak to them accordingly , nor keeping a particular record thereof , though convinced of the usefulnesse of this . 20. not wealing what may be most profitable and edifying , and want of wisedome in application to the severall conditions of souls , not so carefull to bring home the point by application as to finde out the doctrine , nor speaking the same with that reverence which becomes his word and message . 21. choosing texts whereon we have something to say rather then suting to the condition of souls and times , and frequent preaching of the same things that we may not be put to the pains of new studie . 22. such a way of reading , preaching and prayer as puts us in these duties further from god . 23. too soon satisfied in the discharge of duties , and holding off challenges with exucses . 24. indulging the bodie , and wasting much time idlely . 25. too much eying our own credite and applause , and being taken with it , when we get it , and unsatisfied when it is wanting . 26. timorousnesse in delivering gods message , letting people dye in reigning sins without warning . 27. voguinesse and pride of heart because the lord fulfilled our word in the year 1648. 28. rash speaking in the name of the lord in reference to the successe of our armies of late . 29. studying the discharge of duties , rather to free our selves from censure , then to approve our selves to god . 30. shifting to preach in places where we were for the time for fear of displeasing , in this time of publick backsliding and triall . 31. not making all the counsell of god known to his people , and particularly not giving testimony in times of defection . 32. not studying to profite by our own doctrine , nor the docctrine of others . 33. for most part preaching , as we our selves were not concerned in the message we carry to the people . 34. not rejoycing at the conversion of sinners , but content with the unthriving of the lords work amongst his people as suteing best with our minds , fearing if they sholuld thrive better , we should be more put to it , and less esteemed of by them . 35. many in preaching and practice , bearing down the power of godliness . 36. unfaithfull discharge of ministeriall duties in attending the armies . 37. we preach not as before god , but as to men , as doth appear by the different pains in our preparation to speak to our ordinary heares , and to others to whom we would approve our selves . 38. not making the ministery a work in earnest as a thing to be accounted for in every duty , which makes much laziness and unfruitfulness , doing duties ex officio , not ex conscientia officii , rather to discharge our calling nor our conscience . secondly , in the administration of sacraments . i. in baptisme . little minding in our selves , or stirring up of others to minde the obligation that lyes on us and them , by the covenant made with god in baptisme . 2. not instructing parents in their duty , not charging them with their promise given at the baptizing of their children , nor trying what pains they have taken to perform the same . 3. being very superficiall and formall in the administration of this ordinance . thirdly , in the administration of the lords supper . admitting of mixt multitudes to the lords table , not separating betwixt the pretious and the vile . 2. unequall dealing with poor and rich , in admitting to , or suspending and debarring from the lords table . 3. great neglect to prepare for that action , preparing for it more as ministers , then as christians . 4. carnall and unworthy carriage of ministers at the communion , being more desirous to have that action by our hands , with credit to our selves , then with profit to the people . 5. thinking when that action is by-hand , that we have a vacancie from other ministeriall duties for a time . 6. little wrestling with god to have the people prepared for it , or the guilt of prophaning of it by our selves and others taken away . fourthly , in visiting . negligent , lazie and partiall visiting the sick ; if they be poor , we go once , and only when sent for ; if they be rich and of better note , we go oftner , and unsent for . 2. not knowing how to speak with the tongue of the learned a word in season to the weary and exercised in conscience , nor to such as are under the losse of husband , wife , children , friends or goods , for the improving of these tryals to their spiritiall advantage , nor to dying persons . 3. in visiting , wearying , or shunning to go to such as we esteem gracelesse . 4. not visiting the people from house to house , nor praying with them at fit opportunities . 4. in catechising . 1. lazie and negligent in catechising . 2. not preparing our hearts before , nor wrestling with god for a blessing to it , because of the ordinariness , and apprehended easiness of it ; whereby the lords name is much taken in vain , and the people little profited . 3. looking on that exercise as a work below us , and not condescending to study a right and profitabl way of instructing the lords people . 4. partial in catechising , passing by these that are rich and of better quality , though many of such stand ordinarily in great need of instruction . 5. not waiting upon and following the ignorant , but passionatly upbraiding of them often . 5. in ruling and discipline . 1. not making use of this ordinance of church-censures for gaining of souls , but turning it in a meer civil punishement ; and in the administration thereof becoming either coldrise , or without a spirit of meekness , and using a way either meerly rational by wordly wisdom , or meerly authoritative , more then by motives drawn from the love of christ ; and by our carriage in judicatories putting a humane shape upon the ordinances of jesus christ , carrying our selves in too stately a way , like the men of this world . 2. partiality in administration of censures with respect of persons , not using the like faithfull freedom towards high and low , sib and fremd . 3. rash taking on us to open and shut christs door . 4. by our practice , teaching ( as it were ) formality in repentance to offenders , hardening them in their sins , by accepting bare forms without any evidence of repentance , and loosing when we were perswaded christ did not loose : and of late turning profession of repentance into a state engine for men to step unto preferment and publick employments . 5. following scandalous persons with the highest censures of the kirk , with little or no care to hold them up to god . 6. want of compassion to these on whom discipline is exercised , not laboring to convince them of sin , but imperiously and with passion instead of zeal threatning them , thinking it sufficient if we be obeyed , though they be not gained to christ . 7. superficial , sinful , and slight censuring one another , at times appointed for that end in presbyteries and synods , and neglect of faithful freedom and love in performing that duty . 8. admitting of men to the ministry who were not qualified with grace as wel as gifts , not withstanding the word of god and constitutions of this kirk do require the one , as wel as the other ; which hath been the fountain of many evils . 9. great unfaithfulness in bringing in , and holding in , unworthy persons in the ministry , and keeping censures off unfaithful men . 10. unfaithfulness in giving testimonials and recommendations , and receiving persons upon testimonials meerly negative , especially expectants and students of divinity . 11. constituting elderships of such men as are known to be ignorant prophane and disaffected to the work of god , and being careless to have them consisting of the most able and godly men within the congregation , a great cause of much ignorance , prophane and scandalous carriage among the people . 12. neglecting to remove from the elderships such as are ignorant and scandalous . 13. neglecting to hold out the necessary qualifications and duties of ruling elders , and to stir them up to their duty . 14. not carrying our selves in judicatories and other wayes toward ruling elders as towards brethren , and joynt overseers in the work of the lord . 15. not making conscience of keeping kirk judicatories , but wearying of the expences and attendance , whereby diverse things hath been hastert and miscaried therein : willing deserting of them , and shunning to give testimony in them , for fear of inconveniences . 16. not stouping to a gaining way in debates , nor making application to god for knowledge of his mind in things debated , before they pass in a conclusion . 17. wearying to hear men fully who represent their doubts , and to weigh all the arguments that can be represented for the negative , before the affirmative be concluded . 18. too great animosities in judicatories , even about matters of small weight . 19. pride , impatience and peremptoriness of spirit , not staying on others clearness in our debates and conclusions , through which it comes to pass that we judge rashly of precious men ; and alienation of affections steals in and is entertained . 20. hasty concluding of acts & pressing obedience thereto without convincing grounds holden forth from scripture for satisfying the consciences of the lords people . 21. silence in assemblies when unsatisfied , being carried by the authority of men , and too much following other mens light and suppressing their own . 22. making votes subservient to the humors of men and humane interests . 23. some altogether neglecting wholsome acts and constitutions of assemblies , and others , receiving their acts too implicity . 24. too bitter expressions against adversaries in publick papers and sermons , for eshewing reproaches , whereof there is no fruit but irritation . 25. abusing transportations by making them too frequent , and almost the ordinary way of planting places of any eminency ; sometimes enacting them when there is no pressing necessity , and without tender endeavouring the satisfaction of the people interested and without care of providing them thereafter . in relation to the publick . 1. not studying the controversies of the time , that we might be enable to hold forth light , and convince gain sayers of the truth . 2. not fearing to meddle in matters too high for us , and desiring to be taken notice of , more then to be stedable in the publick . 3. following of publick bussiness , with too much neglect of our flocks . 4. following of publick bussiness with much pride and passion , and loftiness of spirit upon carnel principles and desire to be esteemed of , rather then true zeal to jesus christ and his matters , and with little or no prayer . 5. superficial admitting of all to the covenants , and solemn acknowledgment , without taking sufficient pains to instruct and inform them in the knowledge of the things contained therein . 6. being too instrumental for bringing disaffect persons to trust . 7. unequal zeal against enemies , cooling in our zeal against one enemy as it is increast against another . 8. much repining at the judgments of god upon the land from carnal respects , and transferring the causes of the wrath off our selves upon others . 9. too easie satisfied in such things as might tend to the prejudice of christs inteaest , weighing the consequences of great revolutions more by respect to our selves , then to his honor . 10. agreeing to receive the king to the covenant barely upon writing , without any apparent evidences of a real change of principles . 11. not using freedom in shewing what we were convinced , was sinful in reference to the late treaty with the king , but going on therein when we were not satisfied in our consciences for fear of reproach and of being mistaken . 12. silence in publick , and not giving testimony after a discovery of the kings commission given to james graham ; for invading the kingdom . 13. pressing the king to make a declaration to the world , whilest we knew by clear evidences that he had no real conviction of the things contained therein . 14. too much desiring to lurk upon by ends , when called to give a testimony . 15. not bearing testimony against publick defections in a right and spiritual way . 16. unfaithfulness in bearing burden with them , whom the lord raised up to be his witnesses against the publick backslidings , omitting to bear testimony our selves upon carnal respects and lukewarmness in adhering to publick testimonies formerly given . a postscript . which could not be gotten printed . the foregoing causes of gods wrath being on severall dayes of solemne humiliation laid out & confessed before the lord , we thought fit to subjoine here some other causes of our late humiliation ; as 1. the late declining of the land by consenting & engaging unto the publick actings of the present powers , so contrary to the covenants , & so much prejudicial to religion & liberties . 2. the defection of diverse , who are accounted religious , from their former principles , unto separation , & other errours of the time . 3. the usurpation & carriage of the present pretended assembly . 4. the english their great encroachments , upon the liberties of this church . 5. that the promised conversion of his ancient people of the jewes may be hastened . 6. that the lord may make our present resolutions for reforming our selves , our elderships & people effectual , and may bless our endeavours to this purpose . finis . plain dealing being a moderate general review of the scots prelatical clergies proceedings in the latter reigns : with a vindication of the present proceedings in church affairs there. gordon, john, m.d. 1689 approx. 59 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a41557 wing g1285 estc r34919 14908527 ocm 14908527 102857 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41557) transcribed from: (early english books online ; image set 102857) images scanned from microfilm: (early english books, 1641-1700 ; 1571:6) plain dealing being a moderate general review of the scots prelatical clergies proceedings in the latter reigns : with a vindication of the present proceedings in church affairs there. gordon, john, m.d. [8], 28 p. printed, and are to be sold by richard baldwin ..., london : 1689. attributed to john gordon, m.d., by halkett & laing, citing david laing as authority; this gordon is to be identified with sir john gordon in munk's roll of physicians ...--nuc pre-1956 imprints. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -establishment and disestablishment. presbyterianism. episcopacy. church and state -presbyterian church. 2005-05 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 mona logarbo sampled and proofread 2005-08 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion plain dealing : being a moderate general review of the scots prelatical clergies proceedings in the latter reigns . with a vindication of the present proceedings in church affairs there . licensed , september 11. 1689. london , printed , and are to be sold by richard baldwin near the black bull in the great old-bailey . 1689. to the right honourable and truely religious lady jane countess of sutherland . madam , the publication of this little piece ( at this juncture ) was not the effect of my forwardness , but of that deference i owe to several good men , and well-wishers of the present government , by whose importunity i was induced to take this task upon me , without prejudice to the rights of more abler men , to whose elaborate works on the same subject , as ( 't is here limited ) this essay has the honour to lead the way . those gentlemen my good friends had very good reason to be moved , when they heard the good measures of the government misrepresented to strangers by the artifices of designing men , having no less in their aim than to divide the common interest of protestants . they unanimously concurred in their judgments that it was expedient to put a stop to the spreading of this contagion , and urged me with motives that were too weighty for me to resist , having all the inclination imaginable to shew my zeal for our religion and liberties within my sphere . herein is contained a true ( tho a general ) account of the matter of fact to undeceive strangers of their mistakes , whose different opinions as to church government , and other circumstances , ought not to remove their christian charity towards one another , but ( being concerned in one bottom ) to promote the common interest and salvation of mankind , ( laying aside all prejudice , animosity and rancour , ) tho it should tend to the removal of any earthly thing most dear to them , that proves a stumbling-block or occasion of offence to either strong or weak brethren , imitating the apostles precept , acts 15. concerning the difference of the circumcision . and the apostle paul's resolution in the like case , romans , chap. 14. & 15. and in 1 cor. 8. last verse , if meat make my brother to offend , i will not eat flesh while the world standeth , lest i make my brother to offend . which no doubt is preceptive to the christian world , who pretend not to infallibility . but being 't is come this length , the dedication for its patronage and encouragement is due to your ladiship ; chiefly for three reasons . because , first , that your ancestors and relations had not only a great share in the reformation , but also ever since were great promoters of the protestant reformed religion in scotland , and protectors of its ministers and professors , and your charity upon that account to suffering ministers and professors , having been very considerable . secondly , that without any flattery , i dare say , ( and all those who have the honour to know your ladiship , will confirm my assertion ) that none understands the matter in hand better than your self . thirdly , that your honourable husband , your self , eldest son , and most of all your relations , were chiefly concerned in the last efforts , and great enterprize made , and the signal deliverance wrought of late for these oppressed nations , of which god was pleased to make our present gracious king his glorious instrument : ( and for which your endeavours , i hope your family will meet with its due reward . ) your ladiship must not expect a fine stile of language , it being sufficient that the matter of fact is true , tho design honest , and the language intelligible . madam , i might have been more plain , particular , and ad homines , but declin'd that method , designing to give offence to no good christian , be his profession what it will , if his principles be good ; i don't value how evil or byassed men may criticise upon this matter ; provided , that moderate good men may be pleased , and that the honest design of this little plain piece may be any ways serviceable to the present government , your ladiships honourable family , and other good subjects ; which that it may , and that , as god in his infinite wisdom has made our gracious king his glorious instrument of our redemption , from our fears of popery and slavery , as the effects thereof ) so the same almighty god would be pleased to settle the imperial crown of this kingdom upon the heads of king william and queen mary in peace and truth , and be so transmitted from them after they have lived a long , happy life here ( and received crowns of glory hereafter ) to their posterity and lawful successors for ever . and that your ladiship and honourable family may live happily under their auspicious reign , is and shall be the constant prayer of , to the reader . candid reader , i was desired to write the parts of particular ministers acted upon the last theatres of government , but judged this not to be a fit time , so that i hope you will excuse my writing of this in so general terms , and also for laying down some general hypotheses and propositions , argumentandi causa , ( which perhaps the more strict on either side will not allow ) being no divine ▪ myself , yet a well-wisher of the government , as well as of moderation and christian charity amongst all those of the reformed protestant religion , whose circumstantial differences occasioning some heats and animosities , i wish god will be pleased to remove to the common good of both . please to be as impartial and moderate in your reading and censures of this little plain piece , as i have been in exposing particular mens faults to publick view , and you will not only be more able to make a judgment of the thing , but also the impressions received of a violent procedure in church affairs in scotland will be removed , and if this moderate and general account do not perswade you to the contrary opinion , there will be a necessity to expose particulars and particular persons to more publick view , which i desire altogether to decline . i did design to add to this piece the objections made against the setling of the presbyterian government in scotland , with the answer to these objections ; with a list of the reformers from popery in scotland , and those that suffered martyrdom upon that account ; but being importuned not to put either of them to a publick view , i have laid it by for the present , but if this have a kind reception , i shall publish the other . a moderate general review of the scots prelatical clergy's proceedings in the later reigns : with a vindication of the present proceedings in church affairs there . it being too much spread abroad ( whether out of ignorance of the matter of fact , or design of an intriguing party to divide the interest of protestants , i will not divine ) that the present procedure in scotland tends to the oppression or persecution of the episcopal ministry there : but whatever be an evil parties design in it , sure i am , these surmises tend to load the good and unanimous designs of the present government with unjustifiable things : and to remove these mistakes which might give encouragement to an evil designing party , ( who are always like the salamander in the fire , and love to fish in muddy waters , acting both in different elements for the same ends ) or discouragement to the good party , whose different opinions about circumstances , ought not to divide them in the main . i shall first state it as my hypothesis ( as many learned moderate divines under both governments do ) that church government , whether it be this , or that , is a matter indifferent ; there being no platform of government left in the church , either by christ or his apostles , or their disciples , further than appointing bishops in every church ( which word in the common acceptation in the originals and translations , by both parties is understood to be overseers , without mentioning any preheminence to them over their brethren ) these being presbyters , and their deacons and elders ; so that church government in this case would seem to be left indifferent ; and every nation or people link'd together in one body or society , in their own civil government ( whether monarchical , democratical , aristocratal , &c. ) have it left in their option ( being free from engagements either to the one or the other ) to settle that church government , which the major part of that people or society judges most suitable to the word of god , and the general inclination and genius of the people . this being granted in the general ; in the next place let us consider , that when that nation in particular , as generally all europe were enslaved to the romish bondage , there was no other , and could no other government be , but prelacy suitable to that of their universal bishops , whose vassals they , as well as all other prelats were ( as they called them ) who assume to themselves always the title of head of the church , and christ's vicars upon earth , which all those of the reformed protestant religion , episcopal or presbyterial , look upon as blasphemous ; and therefore the pope is called by them all antichrist , and no doubt he is . but when that peoples eyes came to be opened to see clearly , the fundamental errors which that church maintained for several ages , and the many cheats , villanies , and wickedness committed by that clergy in general , they began to be reformed in their lives and manners , by the indefatigable pains and labour of some few presbyters , who suffered several kinds of martyrdoms and other cruelties therefore , by the popish clergy : and the romish clergies barbarous cruelties in those times towards those valiant champions in christ's cause , did at last animate the people to prosecute a general reformation in that nation , and their reformation being by presbyters , it seems gave the rise there , to that denomination of presbyterian . and the romish clergies cheatry , and wickedness in their lives and conversation , and cruelty towards those reformers , and those of the reformed religion , occasioned the peoples general hatred at the very order of bishops : and besides , that the bulk of the scots clergies opinion , being , that a well constitute presbyterian government is both more agreeable to the word of god , and general inclination and genius of the people , than any other . and though superintendants were appointed there at the beginning of the reformation ( the generality of the people not being as yet well reformed ) the reformers that they might prevail the more readily in moderation with the generality of the people ; especially considering the nearer they came to the last settlement ( being governed in civil matters by a popish king regent and queen ) in the infancy of their reformation , the easier the work appeared to be ; yet the presbyterian was the first established government , being fully settled in the year 1592. by a general meeting of the estates , and confirmed by parliament , and continued so till the year 1606. after that king james came to the imperial crown of england , when he endeavoured to make an union between the two nations , setled an episcopal government there , ( though contrary to the inclinations of the people and clergy in general ) expecting thereby to unite them as well in trade as in church government ; and the hopes of an union in trade , and other things beneficial to scotland , moved many of those who were presbyterially inclined , to go beyond their inclinations , and opinion , alongst with that settlement for present . but that settlement by bishops in scotland being all ( it seems ) that the then english clergy and others designed ( and in which settlement many eminent men of that kingdom were too precipitant , to their regret afterwards when they could not help it ) that being done the union was blown up , though i am of opinion , as are many eminent men of both nations , and well-wishers to the present government , that neither england or scotland can ever be truly happy , till there be an union in parliaments , as well as in trade : for though england be more opulent and powerful by sea and otherwise , ( by reason of their trade ) yet when england has a powerful enemy in the front , scotland might prove as dangerous , if not a fatal back-door to england ; and it 's not to be doubted if there were an union , but the product and export of scotland to other foreign countries at present might be of equal gain to england to what scotland might expect by an union in trade from england ; which could be made appear to a demonstration . but this not being hujus loci , i hope to be excused for this digression from the thing proposed , there being some sympathy between the one and others interest ; and to come to the point in hand , when there is any revolution in the state of that kingdom , as of late , and they are so happy as to have a king and governours that design nothing more than the tranquillity and happiness of the people , the people eagerly in their reformation desire to establish that church government which their clergy and people in general are of opinion is most consonant to the word of god , and their own inclination . and to make it clear that the first reformers were not at all for establishing the order of bishops , mr. knox being in exile in england , by reason of the clergies great persecution in king james the fifth's time in scotland , king edward the sixth , having a great esteem for mr. knox , he proffer'd him a bishoprick in england ; but he thanked that good king heartily , and refused it . and a long time after that kingdom was turned to the christian faith , they had no bishops , nor does any of our own or foreign historians assert that there was any that had the title of bishop in that church before paladius in the fifth century ; nor was this paladius either a diocesian or provincial bishop , adrian in the ninth century , being the first diocesian , nor was there any archbishop , primate or metropolitan to consecrate diocesian bishops till the year 1436. that patrick graham was made archbishop of st. andrews , and yet 1200 years before this there was a church in scotland , ruled by monks and presbyters , and not to mention many other eminent men , that treat upon that subject , of undoubted credit , i cite only fordon lib. 3. cap. 8. ante paladii adventum habebant scoti fidei doctores de sacramentorum administratores , presbyteros solummodo vel monachos ritus sequentes ecclesiae primaevae : and beda , baronius , and all others confirm that paladius was the first that was called bishop in that kingdom ; attamen s●●●l christiani prima●●i , saith another , so that long before there was any order of prelatical bishops allowed in scotland , even after paladius time , there was a church there ; and tho foreign and domestick authors ( favouring prelacy ) write upon this subject , and name many bishops to have been in scotland before and after paladius ; yet none of these authors dare have the confidence to say , that these bishops had any medling in state affairs till that nation was enslaved to the church of rome , and even when that was , the kings and church of scotland in general would never own the pope so much , or subject themselves to him , as other princes and churches did . look but the 43 cap. p. 6 th . k. ja. 3.39 cap. par. 4. k. ja. 4 th , 85 cap. par. 11. k. ja. 3 d. 4 cap. par. 1. k. ja. 4.119 . cap. par. 7. k. ja. 5 th , &c. which were but confirmations of k. ja. 1 st . acts cap. 13. parl. 1 st . cap. 14. &c. and there and elsewhere much more you will find to prove how little respect our kings had to the pope's thunders in the time of scotland's greatest devotion to rome . and a king who would rule wisely , and to the general satisfaction of the people ( in which case they can and will serve him faithfully ) will give liberty of conscience to his people in innocent or indifferent matters , which are perhaps matters indifferent to himself : and no good man dare not but attribute the epithetes of a heroick mind , as well as of a calm well disposed spirit to our present gracious king and queen , who condescend indulgently to any thing may make their people happy , so far as they are rightly informed ; and i am hopeful will verify seneca's saying in time , mens regnum bona possidet : besides , that the constitutions of bishops in scotland and england , are not the same thing , and in their dependance have not the equivalent power or influence in their publick and private managements in relation to the state ; for in england , the laws there seem to secure bishops so in their offices and benefices ( when ordained and consecrated ) that though they should not go along with the court in disagreeable things , without a new law , or ranversing the old in a parliamentary way , they cannot be put from their benefices , though they should be suspended from their offices . but in scotland that order depended so intirely upon court favour ; that the governours could , and actually have , without any supervenient law or statute turned out bishops , tam ab officio quàm à beneficio , of which there could be many instances given , but the matter of fact being so well known , we need not trouble the reader with them here . but certain it is , that the difference of these two constitutions is an encouragement to the one to own what is good , and is a bait to the other to maintain even more dangerous things than the doctrine of non-resistance it self if required : and to make a parallel between the english and scots bishops in many things , but particularly in their practices ; would be but a reproach to our nation , to render in publick , were it not that it clearly appears in matters of fact , whether it be the fault in the constitution of scots bishops , or the bishops own natural temper . that the old scots proverb holds true , that lordships changes manners ; for be they habit and repute never so good and moderate men when only in the state of ministers , yet when once bishops or prelats , for the most part they become like that emperor who was very good till he became emperor , and had power to do evil , whose answer upon a question of the alteration of his different temper and practices is well known to all versant in history , and there was one of the popes who proved to be of the same temper also . but now to come to give an account of some particular practices of their late bishops in scotland in the last two reigns , which generally created an irreconcileable hatred in mens minds to the order it self ( though church government were a matter indifferent to clergymen and laicks ; ) and the first step was , that when the general assembly of divines in scotland , who were not only very active to crown king charles the second at scoon in 1650. but also , great instruments to restore him to the imperial crown in the year 1660. and that the presbyterian government was confirmed act 16. par. 1. ch. 2 d. they looking upon mr. james sharp as one of the most violent presbyterians in the english time , of great credit with the presbyterian clergy , and of no less fame for his almost violent zeal that way , which all the presbyterian party there , solemnly swearing to stand by the church of scotland , as it was then established in a presbyterial government , was intrusted by them in the year 1661. as their commissioner to the king , to have that government continued : but the promise and fair prospect of an archbishoprick prevailed with his judgment , and gave him a new light , for which he was tainted with that epithet of the betrayer of the church of scotland , and his brethren , who being a politick man , failed not to contrive , and ( with other politicians in the state , and laxer clergy who looked for benefices ) to concert the new establishment of the order of bishops in its full extent , after the form almost of the old popish order , and abolishing the presbyterian government in the year 1662. it was no doubt a failure in some of the presbyterian ministers , then ( many of which were great eminent and loyal men , though refusing benefices from the late king ) to desert their churches and vocations in the publick assemblies , until they had been forced from them ( as no doubt they would have been without compliance . ) but certain it is , that when some of them left their charges , and others were forced to quit the same immediately thereafter , by imposing new engagements to that government , contrary to their former solemn oaths , and vows ( though it be much my opinion , that no oaths ought to be imposed in point of government , except that of allegiance to the king in his political government of the church , as well as in the civil state ; because good men need not to be loaded with oaths , and evil men will never keep oaths when they find opportunity to break them to any earthly advantage ) , which others imbraced for love of the benefices , and the ministers that either quit or were put from their charges , were not only restrained from preaching and praying in any publick meetings to their congregations , or privately in their houses , ( though they expected nothing for their labours ) by imposition of arbitrary penalties , and contriving penal and sanguinary laws , equivalent to that which was made against papists , seminary priests , and jesuits ad terrorem , 2 act. sess . 3. parl. 1 st . ch. 2 d. &c. acts 5. and 7. par. 2 d. sess . 2 d. acts 9. and 17. par. 2 d. sess . 3 d. but several more severe acts were made in parliaments 1685. and 1686. and though none of those laws were once put in execution against papists , priests , jesuits , &c. yet how violently were they put in execution against those poor ministers , their flocks and families , for the one's preaching , and the other's hearing of the word of god , without mixture or the least grains of schism or disloyalty ? which oppression ( meerly for the difference of opinion ) tended to so great a persecution ( which verified that old saying , that oppression makes a wise man mad ) that it put the people in such a terrible consternation , that this persecution or oppression ( call it what you will ) forced the people in the year 1666. to gather together and rise in arms in defence of their preacher's , religion and liberty , against those persecuting clergymen ; who not only contrived , but forced the statesmen and the king's privy-council to stretch these penal and sanguinary laws , against both their religion and liberty in which they were educated : and what devastation , forfaultures , cruelties and bloodshed followed thereupon in that poor kingdom for several years is so generally known , that it 's needless to relate it here , and the late king charles , who had nothing of violence in his nature , considering the common evil their divisions occasioned , ( with the concurrence , and by a representation of some honest men then in the civil government ) did give a little respite by a toleration to some ministers to preach in several congregations , but the regular clergy were so exasperated against this indulgence , that they themselves made terrible clamours and complaints to the king and clergy of england ( who were not so immoderate , nor so immoral in their actions against dissenters , nor so vitious and scandalous in their lives and conversations ) and to the officers of state , and the privy council in scotland , not only against those poor people , but also against any that favour'd or pitied them , alledging it was a schism in the church , that the ministers preached rebellion , which the council found frequently upon tryal to be false , and that those that gave any dissent to their violence against these people were disloyal . and many that were vitious and the most scandalous of their inferior clergy , not agreeing with the abstemious lives and the singular examples of those godly ministers , made it their business to harrass and malign them and the people , to the government ; till they got their point wrought so far as to remove this liberty which the king graciously granted , and procured an army of wild highlanders to be sent to those countries in anno 1677. which army committed the greatest barbarities and unnatural things that ever was heard tell of in a christian nation , by their oppressions , robberies , plunders , rapines , &c. making no distinction of persons or sexes . this being with great difficulty represented again to the king , he out of his wonted clemency , caused remove his army , and those poor people , though left in a manner desolate , having got the least respite ( their religion and profession being dearer to them than their lives ) they frequenting those meetings again without tumult or uproar , where they thought they had the word of god truly and more purely preached to them : the episcopal clergy ( being again allarm'd ) made the greatest clamour that could be , and made their interest at court to send arms again ( as they alledged , to suppress them ) upon which violent persons did get commissions , when other moderate men that had commissions laid them down ; and others refused them upon such cruel expeditions ) and raised regiments of foot , horse , and dragoons , and many of them , who having neither principles of religion nor humanity , were sent thither with those troops , and treated the people in a most barbarous manner , which forc'd those poor oppressed people to guard their meetings with armed men , till they fell in blood with those cruel mercenary souldiers in the year 1679. which cruelty and persecution increased their number the more ; which verifies that old saying , cinis & sanguis martyrum semen ecclesiae , for the more they were oppressed and persecuted , the more their number increased . and were there not then some of the greatest personages in that kingdom in disgrace with the king by the instigation of that clergy , and some other ministers of state , not only for their dissents to their violent proceedings against protestants ; but also for complaining of some other mismanagements in state ? but god has at this time been pleased to honour them , so as to put them in capacity to be most instrumental in setling the present government , i hope upon sure and lasting foundations . but not to make a greater digression , then was the duke of monmouth sent generalissimo to scotland to suppress those protestants ; yet he was to be over-ruled by the clergy , and the king's council ; who notwithstanding of his limited commission did , and for his favour shewn to those poor people ( who he knew suffered meerly upon the account of their religion and stricter lives ) was by the clergy and the violent party , their adherents , put in disgrace with the king , as other great persons were , and how many families of all ranks and degrees were then and since destroyed by this oppression and clergy's persecution ? how many were tortured without mercy ? how many were banish'd , drown'd , beheaded , shot , &c. many of them without the liberty of once calling upon god before their death , is incredible ; but all europe knows it , and it cannot be denied . and who knowing , or in the least understanding the affairs of scotland in those times , will deny but that these cruel proceedings against the presbyterian ministers and their hearers , ( by banishments , imprisonments , forfaultures , intercommonings , or outlawries , deaths , &c. ) were the very things that forc'd many of the vulgar sort of professors to fly to the hills and mountains , where ( though no doubt they had opportunity to hear some good ministers preach ) yet popish emissaries , trafficking priests , &c. being never idle , and never neglecting occasions by the divisions of those of the reformed religion , to propagate their hellish designs , were not wanting to be there as wolves in sheeps clothing , or devils in angels shapes , to seduce those of meaner capacities to imbibe some dregs of the jesuitical principles , which brought many of those poor innocents to end their days in misery . but that , when the late king james was dealt with ( for reasons best known to his cabin councellors ) to grant a general toleration , doubtless out of no respect to the presbyterian party ; they did , it 's true , take hold of that opportunity and freedom to preach the gospel , and no further , ( when in the mean time the episcopal clergy did give their thanks to the late king , for his liberty and toleration to papists , quakers , and all other sects ) of which they were hindred before by the episcopal clergy , their procurement ; and they no doubt had reason to thank the late king , or any , for the liberty it self ( having by it received a glimps of the gospel by their freedom to preach it ) though they desponded of its long continuance , but expected a greater persecution thereafter , which they preached to their hearers , and no doubt their prophetick sentences had been fulfilled , had not god in his mercy prevented it , by preparing a fit and glorious instrument to preserve his people from the designed overflowing deluge of popery and slavery . and what good protestant would not thank a turk or pagan , nay , the pope himself for life , liberty , and freedom of the reformed religion ; much more a native prince , especially considering what is before related about a 26 years oppression or persecution from those called the regular clergy then , and by their instigation ; for from that clergy they could expect no good tidings : for some of them had the impudence to say in pulpit , that rome should have it e're jack presbyter should have it ; this is a matter of fact , for who would not rather receive a favour ( in the acceptance innocent ) from a professed enemy , than be oppressed or cruelly used by a counterfeit false friend or unnatural relation , judge ye ? and whether these proceedings against those poor protestants , does not too much imitate the romish clergy and missionaries imposition on magistrates and governors to be their executioners , let any indifferent man judge : so that any impartial unbyassed person indued with common sense and reason ( considering what is said ( which is but a specimen of a system that could be written on this unpleasant subject to any good protestant , were it not to vindicate the generality of the nation , unjustly aspersed of purpose to make the government unfavourable to strangers , who know no better ) may conclude that this persecuted people , as well as the generality of the scotch nation , have reason not to continue the order of bishops there ; for if the practices of particular bishops in scotland , were rendred publick , none would tax or reproach that kingdom with violence , inhumanity , persecution , or rashness in their present management of church affairs ; especially considering how great instruments most of the episcopal clergy have been of late , by their connivance , forwardness , or contrivance to encourage the ministers of the late government to encroach so much upon the religion , laws , liberties , and properties of the protestant subjects , we shall only instance two ; so ex ungue leonem . the first is , of their behaviour in the parliament 1686. when there was no less design than to rescind the penal laws , fram'd and enacted against papists , seminary priests and jesuits , hearers and sayers of mass ad terrorem , to hinder the growth of popery in that nation , which was the only legal bulwark and security of the protestant religion , these all the bishops ( excepting three ) concurred to remove ; by removing of which laws , all persons lax in their principles , or evil-designing men would be left loose , and at their full liberty to act in the matters of religion as they pleased , and in which case a prevailing party might easily impose whatever they pleased , the power being in their hand , and the prerogatives screwed up above the highest note in the scale of musick : but god who did not design to destroy that nation ( meerly by his providence as the execution of his eternal decrees ) wonderfully prevented all those hellish designs beyond humane expectation , and disappointed the actors . the next was that when all rational foreseeing men had a jealousie of a popish contrivance , to impose a prince of wales to deprive the lawful heirs of their rightful succession , and men having searched more narrowly into the affair , they were fully convinc'd in their minds of a popish imposture , the whole bishops of scotland ( when in the mean time they could see no less than the persecution of their honest brethren in england for religious matters ) they ( some of them no doubt , for worldly interest , whither that would drive them , god knows , and others in compliance , for fear of suspension from , or loss of their offices and benefices ) did make the most solemn , though the most unreasonable , unchristian address , and disagreeable to the pretended character that ever was upon the birth of a supposed prince of wales ; and what expressions are in that address ( so generally known ) cannot but be nauseous to any good protestant to rehearse , in which they called that prince , the darling of heaven , &c. but to come in the next place to the late procedure of the convention , their committees during their adjournments , and the parliament now sitting , in relation to church affairs , i shall give an impartial account of the particulars , so much as is needful . and first , when the nobility and gentry of scotland that were here in january last 1689. did give their advice to the then prince of orange ( now our gracious king ) what methods to take in relation to the settlement of the scotch nation then in great confusion , having no government , by reason of the late king's desertion of the government ; the king did follow their advice ; and albeit that some alledged a general proclamation , to be published in ordinary times and accustomary places , for calling the ensuing general meeting of the estates , would be the best method to call them together , for reasons neither fit nor necessary to be inserted here ; yet his majesty , to a general satisfaction , did take very knowing mens advice to dispatch his circular letters , which he did by vertue of the trust they reposed in him , and the advice given by the gentry and nobility of scotland to such as had right to represent the nation in a general meeting , not omitting the then bishops , their order being as then established by a standing law , which his majesty would not transgress . and when those representatives of the nation did meet freely , frequently , and fully in a general meeting , by virtue of our now gracious king's warrant before explained , had the bisshops then behaved themselves as became persons of their profession , pretended honour & character , if they thought not the call sufficiently warrantable , they ought either not to present themselves at that general meeting , or when they did appear by vertue of that general warrant , they might have protested and deserted the meeting , as in their opinion not legal , before it were constituted so by the general meeting it self : otherwise , to have complyed fully upon their meeting , and not only to have acknowledged their faults , errors , and mismanagements in the late government , but also to have gone on honestly , and vigorously with the other estates , in prosecution of the good designs of their meeting . first , by concurring to heal the breaches made in the hedges of religion , and removing the encroachments made upon its laws . secondly , by restoring the wholsom laws , liberties & properties of the estates & their fellow-subjects , so much encroached upon by popish emissaries , and any other wickedly designing party in any of the later reigns , but contrary to this , being it seems conscious to themselves of some guilt , they did all bandy together , not only with those that were too active to carry on the mischief in the later governments , but also with a new designing party who had no principles , not only to vindicate all the evils that were done in the late government , but also to bring the nation under more slavery than ever ; the particulars thereof are too generally known . and considering their profession by their actions , contraria juxta se posita clariùs elucescunt . i will not be too opinionative to assert , that the generality of people in that nation , or the major part of this great and wise council of the nation did incline to continue the establishment of that hierarchy , they finding it in a manner very improbable , if not altogether impossible , ( considering all that is said , and much more might be said ) to reconcile the ignorance , debauchery and persecuting humour of the most part of the prelatical party in scotland , with the singular , exemplary strict , and orderly lives and conversations of the presbyterian clergy , and most of their adherents : but sure i am , that clergy's former and later behaviour were the reasons that induc'd that great and wise meeting of the estates so suddenly to tender that order of bishops as a grievance of the nation to his majesty , in their preliminaries , in order to be abolished in the next parliament , now sitting , and to vindicate that nation , the general meeting of the estates , and the present parliament , from all aspersions which are industriously spread abroad , loading them with a persecution of the episcopal ministry there . take this for truth , of which no intelligent man in britain can be ignorant . that the first act the estates made , was to secure their own sitting . the second material to our purpose was their declaring themselves a free estate , and a legal meeting , and declaring that they would not separate , but continue to sit by frequent meetings , till they had restored and secured their religion , laws , liberties , and properties ; as well as that of their fellow subjects so much encroached upon , and till they had established the government of the church and state. both which acts the bishops voted in and approved of . and this being done with several other things , establishing the legality of the meeting , &c. too tedious to rehearse here , being intended but an abbreviat ; who would think that the reverend protestant fathers of the church of scotland would have stood in the way of any proposition that might tend to the security of the protestant reformed religion , restoring the wholsom laws , and securing the liberties and properties of the subject ? yet with the next breath , they were not only for continuing profess'd papists in chief commands of strong fortresses , and in the army , expecting their greater security that way , as it seems they had reason , considering their former deportment ; and the then present circumstances of the nation ; but were also for recalling home the late king , which they alledged they looked upon to be the only way to secure religion , to give the standing laws their lustre ( no doubt there is something understood there , & latuit anguis in herba ) and to secure the liberty and property of the people ; these were their very express●ons . but as i doubt not , that there is any good christian , but is heartily grieved for the bigottry of the lat● k●ng's religion , his evil council and mismanagement of affairs in state and church , and encroachments up ●n all that was dear unto us , which brought him to his low estate , much more brittish inhabitants , and m●st of al● t●e s●ot●h pro●e●●ants , who can endure no government ●ut a monarchical ; whose love to that governm●nt is such , that they did always undergo great burthens , and did peaceably forbear many faults and infirmities in several of their kings for many ages , as unquestionable good historians make appear : yet to give a call to the late king in his and our present circumstances , to return with a french , irish , and other cruel popish crew , were either to make him more miserable , who could not but be utterly destroyed in the attempt , or the protestants in britain most miserable , by reducing of them all to popery and slavery , or to the french most unchristian cruelty , and untolerable heavy yoke , and our foreign protestant allies and their confederates , though of different religions , more uneasie , if not in hazard to be destroyed by the french ambition and slavery , which is more untolerable beyond doubt than that of the turks and tartars , his dear confederates ; but it seems our bishops when they desired to recall a popish king did not mind , or rather did not value the verity of claudian's remarque , in case the late king did return with the least favour of a reeling populace , — componitur orbis regis ad exemplum — and a little after , mobile mutatur semper cum principe vulgus . and who doubts , but that if the late king returned by force , the fate of all those of the reformed religion ( if real protestants ) whether episcopal or presbyterial , would be sudden in the execution , and if invited home , were his promises never so fair and specious , the same fate would no doubt befall them in a short time : and the mobile is not always to be trusted for a bulwark in every exigence . but to the next matter of fact. upon the day of april , the estates having fully considered that it would be dangerous , to have the government longer unsetled , and having upon good grounds , too tedious to relate here , resolved to declare the crown vacant , and the late king james's right , &c. forfaulted , the bishops not only urged frivolous arguments , but also voted against it ; notwithstanding their chearful voting affirmativè to the former acts. and there being an act ordaining the clergy not to pray for the late king james , &c. as king and prince , their right being forfaulted , and the crown declared vacant , the bishops all removed without any compulsion , except 2 , or 3 , who were the most moderate ; and one of those being desired at the rising of the meeting to say prayers , he , that he might not omit his pretended allegiance to king james in his prayers , omitted to say prayer in common form , or extempore , but only repeated the lord's prayer , desiring it seems to give offence to none : but a person present alledged , that several persons used to conclude their prayers with the lord's prayer , and so did that bishop ; for he suspected it should be his last prayer in that place . at the next sitting of the estates it was moved , that , considering the bishops behaviour in the later governments , their behaviour in that general meeting , ( where notwithstanding their being present , and voting in several acts affirmativè , which they contraveen'd contrary to their profession ) their order should be declared a grievance to the nation ; which motion being remitted to the consideration of the grand committee , they at their next meeting brought it in as their opinion , that the bishops were one of the greatest grievances of the nation : which opinion the whole meeting after serious consideration approved of , and voted them out of doors . after which , all the bishops withdrew themselves in cabals with several disaffected people , called several of their inferior clergy together , prompting them to disobedience in the present juncture : which principles many of the episcopal clergy did then vent too much in their preachings and publick prayers . the estates having emitted a proclamation proclaiming william and mary then king and queen of england , king and queen of scotland , without a contradictory vote , and only one non liquet ; and another proclamation enjoyning the clergy after the proclamation to read the declaration , and to pray for king william and queen mary ; and in doing of which , many did comply , but several refused ; yet all , even those of the episcopal clergy ( though not complying with this ) who would live peaceably and regularly as subjects , the estates took into their particular protection , putting forth another proclamation , prohibiting all or any of the subjects whatsoever to trouble or molest any of them in their lives or estates . and none will be so impudent as to alledge in publick , that any either of the bishops , or their inferiour clergy , whether complying or not , were ever troubled in their persons or estates since the said prohibition , and few even before , by the unruly rabble , unless it be those whose deportment no good men can vindicate , and those moderate men of untainted lives and conversations of the episcopal communion , who have chearfully complyed with the estates , and present government , will declare how they were caressed by the presbyterian party in this juncture , and others who might be nice and scrupulous in some points , christianly exhorted and invited to joyn with them without engagements , further than reading the declaration , and praying for king william and queen mary ; and i have reason to think that the present wise parliament will impose nothing capable to trouble their consciences in their complyance with the present government . and truly it would seem to be no small reproach to the scotch bishopsto hear those who were lately their inferior clergy now declare in the pulpit and elsewhere , how these many years by-past , they themselves have groaned under their bishops tyranny and oppression of several kinds . but after the bishops were declared a grievance to the nation for many undeniable good pregnant reasons , and now voted out of doors , the estates took many calm methods by exhortations , &c. with their clergy , to have their deportment suitable to their profession in the present juncture ; but several of them continued so obstinate , and endeavoured to seduce others to the defaming of the government in publick and private ; so that they were necessitated to deprive some of them ( though they indulged some eminent men till they advised better ) and ordered presbyterian ministers to preach in their churches : and sure i am notwithstanding the frequent complaints given in to the estates , of the episcopal clergy's and their parties meeting in cabals with papists and other disaffected people , to the contempt of the present government ; yet that they were so tender of their character , as ministers of the gospel , that none of them were once prosecuted by the estates , their committees , the privy council , or the present parliament , since their deprivation , except one minister , who was accused to have spoken some treasonable words ; and how tenderly they dealt with him in his misbehaviour and infirmities , for fear of bringing a reproach upon any that preached the gospel , whether6 of one order or another , is well known ; and it is too publick , how one of those deserting ministers wives , and others of that perswasion , who converse with papists ( as the effects of their cabals ) were apprehended , endeavouring to get into the castle of edenburgh ( with fresh meat , and other provisions ) when it was block'd up , and declared treason to converse with , or assist any therein ; and yet how tenderly they were proceeded against , is generally known ; there are many others of their evil practices in the late conjuncture , might be spoken of , too tedious to the reader ; but to conclude with the episcopal clergy's behaviour in scotland of late , who have been more active , or like to be found more guilty in a correspondence with , and assisting the lord dundee and his party , now in rebellion , and committing most inhumane actions , than several of those who are called the regular clergy ? which must be publick to their shame ; besides , that the late bishop of galloway is certainly concluded to be with the late king james in person in ireland . and as a further evidence of the estates , the present parliament , the council , and other people of scotland , their favourable deportment and lenity towards the episcopal clergy there , it 's undeniable that both the bishops and their inferiour clergy , who by their ill deportment and late obstinacy , deprived themselves of their benefices , do walk and travel in town and country , on foot , in coach , and upon horseback , at their pleasure , and live peaceably in their houses without any trouble or molestation whatsoever : and it will be found unquestionably true , that neither the episcopal clergy , nor any other , who have been grievous and great persecutors and invaders of the religion , and encroachers upon the laws , liberties , and properties of their fellow subjects in the late government , were in the least fear of their lives or estates in that kingdom , since the first general meeting of the estates ; notwithstanding of the great clamours and false aspersions , of purpose and industriously invented and spread abroad by some persons for their own ends , being either afraid to abide the test of the law by way of moderate justice , or being uneasie to themselves , and troublesom to others under any government , were it never so good and easie , but where they have a power to gratifie their lusts and voracious appetite , and to do mischief to others . and as for that allegeance that the bishops , whose order is abolished in scotland , and their inferiour clergy , who have deserted their charge , out of an ill principle , for the most part have not a livelyhood or subsistence , it must be very gross and ridiculous ; for it 's well known , that both the bishops and those of their clergy , who have deserted their charges had opulent benefices , and are rich ( though not to satisfaction ) or might have been so in a cheap country , where , with the least management , the half or third part of their yearly benefices might maintain them and their families very well ; for it 's known generally there , that several ministers with lesser benefices than any that quit their charge now , have made good fortunes for their children ; and it 's hardly known that ever their charity or pious acts was the occasion of their poverty , though they have had examples enough from many of their good english brethren clergy-men ; and if they lived too sumptuously , sibi imputent . and certain it is , that their presbyterian brethren , when they labour'd under the greatest poverty and affliction in the world , by the scots episcopal or regular clergy ( call them what you please ) their immediate procurement , none of them pitied their distress , or relieved them in their wants in the name of disciples , ( when it must be confess'd they were sheltered and connived at , not only in england and ireland , but caressed abroad in holland , and elsewhere ) though there is good reason to believe that these ministers and other presbyterians both pity these called lately the regular clergy , for their miscarriages , and pray for their reformation ; which god grant . but i conclude this point with a good church of england man's saying , that the bishops of england were like the kings of judah , and the bishops of scotland like the kings of israel ; for that there were several good bishops in england , but never one good bishop in scotland . and though this be a general rule or maxim of the scots bishops , yet no general rule wants its exceptions , there being some few eminent men of that order in scotland , who disssented from , and disapproved of their violent procedures , and inhumane and unchristian-like practice ; but this was rara avis in hisce terris . and i sum up all with a saying of a great father in the church , that whoever is of a persecuting spirit , whatever he profess outwardly , is of the devil ; which made persius in the like case in his satyrs , make that imprecation to tyrants in general , or persecutors , which is the same thing upon the matter ; both being tyrants : summe parens divum , saevos punire tyrannos haund alia ratione velis , &c. and tho tyrants or persecutors may have a time allotted them to diffuse their venom to the terror or affliction of others ; yet they will meet with their correction or judgments here or hereafter , when the oppressed and afflicted shall be released . and now being that the order of prelatical bishops is abolished in scotland by an act of parliament ; it is not once to be supposed that any other government can be established there in the church but a presbyterian ; the model thereof i submit interim , to the consideration and the final and unanimous resolution of a just and wise king ( who favoured the peoples general inclination ) and this wise , loyal and free parliament . and to make it evident to all unbyassed men , that it is not only the general inclination of the people , to have the presbyterian government established ; but also , that that kingdom can never be in peace , without the establishment of it : though i might urge many , yet i only offer two undeniable proofs . first , there being 32 shires or counties , and two stewartries ( comprehending the whole body of the nation ) that send their commissioners or representatives to parliaments , and all general meetings of the estates or conventions ; of these 34 districts or divisions of the kingdom , there are 17 of them entirely presbyterians ; so that where you will find one there episcopally inclined , you 'll find 150 presbyterians . and the other 17 divisions , where there is one episcopally inclined , there are two presbyterians . secondly , make but a calculation of the valued rent of scotland , computing it to be less or more , or computed argumentandi causa , to be three millions , and you will find the presbyterian heritors , whether of the nobility or gentry , to be p●oprietors and possessors of two millions and more ; so that those that are episcopally inclined cannot have a third of that kingdom ; and as for the citizens or burgesses , and commonalty of scotland , they are all generally inclined to the presbyterian government except papists , and some remote , wild , and barbarous highlanders , who have not a true notion of a deity , acknowledge neither king nor superiour , but the chief of their tribe , and have little subsistence but by rapin and plunder , and who ought to be subdued and reduced by force , and garrisons placed amongst them ; without which , they can never be kept in order , or obliged to serve the precepts of law or gospel . all which is true , and can be made appear to a demonstration . finis . a treatise of ruling elders and deacons in which, these things which belong to the understanding of their office and duty, are clearly and shortly set down. by a minister of the church of scotland. guthrie, james, 1612?-1661. 1690 approx. 72 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a42358 wing g2265a estc r215845 99827607 99827607 32029 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42358) transcribed from: (early english books online ; image set 32029) images scanned from microfilm: (early english books, 1641-1700 ; 1849:6) a treatise of ruling elders and deacons in which, these things which belong to the understanding of their office and duty, are clearly and shortly set down. by a minister of the church of scotland. guthrie, james, 1612?-1661. 92 p. re-printed by the heir of andrew anderson, printer to their most excellent majesties, edinburgh : anno dom. 1690. a minister of the church of scotland = james guthrie. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -customs and practices -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 apex covantage keyed and coded from proquest page images 2005-03 judith siefring sampled and proofread 2005-03 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a treatise of ruling elders and deacons . in which , these things which belong to the understanding of their office and duty , are clearly and shortly set down . by a minister of the church of scotland . 1 tim. 5. 17. let the elders that rule well , be counted worthy of double honour . tim. 3. ●3 . they that have used the office of a deacon well , purchase to themselves a good degree , and great boldness in the faith , which is in christ jesus . edinburgh , re-printed by the heir of andrew anderson , printer to their most excellent majesties . anno dom. 1690. the preface . the lord , whose fire is in zion ▪ and whosefurnace is in jerusalem , hath in depths of his wisdom spoken by terrible things in righteousness against this nation , he hath brought us down wonderfully , and hath made our breach wide as the sea , who can heal us ? our bruise is incurable , and our wound is grievous , for the lord hath ▪ wounded us with the wound of an enemy , with the chastisement of a cruel one , because our sins were encreased , he hath mingled a perverse spirit in the midst of us , which causeth us to erre in every work , as a drunken man staggereth in his vomit , and we eat every man the flesh of his own arm , for all this his anger is not turned away , but his hand is stretched out still , the yoke of our transgressions is bound by his hand , they are wreathed , and come up upon our neck , and in the day of our calamity , he hath covered us with a cloud in his anger , that like blind men in the dark we grope for the wall , and cannot find either our sin or our duty : some cry , that there be many of our prophets who have not discovered our iniquity to turn away our captivity : others complain , that not a few of them , have seen for us false burdens and causes of banishment ; what shall we do whilst it 's thus with us ? surely it is meet to be said unto god , shew me why thou contendest with me , i have born chastisement , i will not offend any more , that which i see not , teach thou me , if i have done iniquity , i will do no more ; untill the lord shall reveal it unto us , and make us wise in heart to understand this , and speak to us , that we may declare it , for what the land mourns . it is fit that in the things of the lord's controversie , and of our duty whereto we have already attained , we walk by the same rule , and minde the same things . i do suppose that all of us are of one minde in this , that our corrupt mixture in church members , and church-officers , are one main cause , why so much wrath is gone forth from the lord against us , and doth abide upon us . the lord's design upon scotland for a long time past seems to have been to purge his house , and as to have his ordinances pure , so to have his people and his officers also pure ; i mean not of a higher pitch than the doctrine and policie of our church doth reach , because ( i fear not to say it ) the measuring line of the sanctuary hath been stretched over these , ●o give unto them due scripture dimensions , concerning the qualification of church members , and church officers : if in these things our practice were agreeable to our rule , we needed not be ashamed , but might speak with our enemies in the gate , and answer him that reproacheth us , our sin is , that being weighed in our own ballance , we are found too light ; how many church-members are there in scotland , whom our church discipline ( if conscientiously weilded ) would cut off as rotten , how many church-officers , whom that disciplin would cast out as unsavory salt ? we have rejoyced in our pride and been haughty because of the lord 's holy mountain , but have not so zealously cared , that holiness to the lord might be engraven in all the pots of his house . we have boasted of a reformation of the ordinances , without seeking as really to reform church-officers , and church-members , according to the pattern thereof . pure ordinances are indeed things precious and excellent , ( and what soul among us that hath any measure of the true zeal of the lords house , can behold the defacing of these , and not make it the matter of their lamentation ) yet these are but means subordinate to a more high and super-excellent end , to wit , that we may thereby be brought with open face to behold as in a glass the glory of the lord , and be changed unto the same image from glory to glory , even as by the spirit of the lord , that we may ▪ all come unto the unity of the faith , unto the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. it is true , that all the members of the church visible , will not be living and lively stones in the lords temple , neither doth the rule of church-constitution , hold out or cast out all who are not really such ; but this is the great scope that all of us ought to levell at , that all the lords people may be holy that all who profess faith in iesus christ , may walk as becomes the gospel of jesus christ. and how shall this be attained , unless these who bears the vessels of the lord , and to whom the charge of holy things be committed be holy , the sons of levi must be purified , and purged as gold and as silver , before they offer unto the lord an offering in righteousness , when that is done , then are the offerings of judah and jerusalem pleasant unto the lord. i acknowledge that we were once upon a fair way for purging the house of god in this land , they who interrupted us shall bear their burden ; but what was done in this thing , was not more refreshing to gracious hearts , than it was sorely repined at , and opposed by others ( a sin that provoked the lord to stop the current of so rich a mercy ) therefore do many now make haste again to intrude themselves upon the cangregations whence they were once justly cast out , and not a few amongst the people love to have it so , as though there were a conspiracy to return to egypt , and to build again the walls of jericho , and repair the ruines of edom. i do also acknowledge it with thank fulness unto the great shepherd of souls , that there is a great company of gracious men amongst the officers of his church , who walk in the ways of the lord , and keep his charge , but there be also many that neither do so , nor know how to do it ; to say nothing of ministers : it is more than manifest , that there is a generation of ignorant , slothfull , earthly minded men , who bear the name of elders and deacons in many congregations , and where such bear rule , what can be expected , but that the people should perish for want of knowledge , and holiness be despised , and ly in the dust , and congregations still abide in to swarthy a temper , if we might find grace in the lords sight , to be throughly convinced of this great church-evil , whence many church evils flow , and be brought with some measure of sincerity to endeavour the remedy thereof , what a branch of hope might it be , that our reproach should be taken away , and we become a people instructed in the way of the lord , and walking to the praise and commendation of the gospel , which is now evil spoken of , because of the ignorance , and loose conversation of many among us : therefore am i bold as pressed in spirit ( albeit one of the weakest and most unworthy ) to offer this little treatise , with an eye upon this end . and let me without offence , beseech all the ministers , elders , deacons , congregations , presbyteries , and assemblies of this church , in the bowels of the lord iesus christ : yea , let me ob●est them by the blood of the everlasting covenant , by their zeal of the lord's honour , by the credite of the gospel , by their love to souls , and by the sury of the lord , which he hath caused to rest upon us , because he purged us , and we would not be purged ; and as they desire , the lord should bring us again , and cause us stand before him , and leave us a remnant , and give us a nail in his holy place ; that they would each of them in their stations , endeavour to take forth the precious from the vile , and purge the lord's house in this land from corrupt officers , and corrupt members ; oh , will we not be made clean ? when will it once be ? to the christian reader . the inducements that perswaded me first to write , and then to publish this little treatise of ruling elders and deacons , were chiefly these , 1. the sensible impression that the lord hath made upon my spirit , as also ( i know ) upon the spirits of the godly of the land , of the great prejudice that comes to this poor church by a multitude of men in these offices , who neither know their duty , nor make conscience to perform it . 2. the vindicating the doctrine of our church concerning these church-offi●ers , that the mouths of such who speak evil may be stopped , and others who stumble may be satisfied . 3. the pressing desire of brethren , ministers , and elders in the presbytery and congregation , where the lord hath set me ; all which did receive some spirit and life , when i found my name among those to whom the gen. assembly of this church did commit and recommend this work long ago . i have endeavoured to handle it with as much plainness and evidence of truth , and as shortly , without wronging of the matter as i could : it is not unlike that some may think , that i have done no great business , because i have brought no new thing . i acknowledge that it is so ; what i have said , is for the matter ( i trust ) and in many things for the words too , the doctrine of the scriptures , and of protestant divines , and of our church , in the act ▪ s and policy thereof ; i have but put together in one , and digested into some method what was lying scattered of before , that these who either could not , or would not be at the pains to search for such things , may now have them at their hand . others may look upon this treatise as not plain enough , or as not so exact , full , and perfect as it ought to be ; with these i shall not contend ; i have done what i could , at least what i conceived best in order to the ends i propounded to my self ; if others shall find favour of the lord to do better , i shall blesse his name on their behalf , and receive and make use of their pains with thankfulness . and some may happily think , that there is here too much laid upon ruling-elders , more nor they shall be able or willing to undertake ; yea , more than the lord doth require of them , most of the things that are mentioned by us being incumbent to ministers rather than to elders . it is true what is said of the elders duty , is also the duty of ministers , for what soever the elder ought to do by vertue of his calling , that also ought the minister to do , and somewhat more , but so far as we know , nothing is spoken here of the elder , that doth not belong to him ; if through ignorance or want of abilitie , or neglect , or custome , elders have not done these things , it is that which ought to be helped , it is now high time for them to awake , and to know and owne , and follow their duty ; and for the church of god in scotland , to know how much she hath smarted under the hands of ignorant and slothful , yea and scandalous men ; we would not alwayes satisfie our selves with disguised and histrionical men , puffed up with titles or with idols , dead in sins to be elders ; but would seek after holy men , who being endued with faith in god , and walking in his obedience , god authorizing them , and the church his spouse choosing them , and calling them , undertake the government thereof , that they may labour to the conservation and edification of the same in christ ; neither needs the qualification , or multitude , or difficulties of the particulars here spoken of , discourage or scarr any : it is not so much the measure as the truth of the thing that is to be looked at . we have set down what a ruling elder ought to be , in regard of the whole extent of his charge , sundry particulars whereof the most part of ruling elders are seldom called to exercise , and if they be in some measure fitted for these parts of the charge which god calls them to exercise , and follow the same with singleness of heart , they may believe that they shall be assisted , and accepted of god in iesus christ ; the imployment is not theirs , but the lords , from whom they may expect both their furniture , and also their reward ; let them arise and be doing , and the lord shall be with them . a short treatise of ruling elders . chap. i. of their names . what is necessary to be understood concerning ruling elders may be taken up in the explication of these four , 1. their name . 2. their institution . 3. their calling . 4. their qualification and duty . the word elder in the scripture doth signifie divers things , 1. it signifieth old men , or men come to age ▪ 1 tim. 5. 1. rebuke not an-elder , but intreat him as a father , and the younger men as brethren . 2. it signifies those who have lived in the times of old . mat. 15. 2. why do thy disciples transgress the tradition of the elders . 3. it is taken for honourable and worthy men , isa. 3. 2. the lord of hosts doth take away from jerusalem and judah the prudent and the ancient . 4. it is the name of a spiritual officer in the house of god. acts 14. 23. and when they had ordained them elders in every city . in this last signification it is taken in this place , for these who bear rule in the house of god , who are called elders because of the knowledge , gifts , experience , prudence and gravity , wherewith they ought to be indued . the officers in the house of god , who in the scriptures are called by the name of elders , are of severall soits , preaching elders or ministers , teaching elders or doctors , and ruling or governing elders , all these three are often times in the n. t. comprized under the general name of elder , act. 15 6 , 22. & 20. 17. 1. pet. 5 it is the ruling elder whom we have now to do with , who is so called , not because the power of ruling and governing the church belongs to him alone , for it also belongs to the preaching ●nd teaching elders , or to the ministers and doctors : but because to rule and govern is the principal and chief part of his charge and imployment , it is the highest act of his office ; it is not competent for him to preach , that belongs to the pastor or minister , nor to teach , that belongs to the doctor ; but his office is comprized within the compasse of ruling and governing the church ; and therefore he is called the governing or ruling elder ; the apostle in the epistle to the rom : ch . 1● . 8. calleth him , him that ruleth , and 1 cor. 12. 28 ▪ he calls them governments putting the abstract for the concret , governments for governours . thus then we have the proper or right name of these church officers , which serves to correct a twofold mistake . the 1. is , of these who either out of ignorance , or disdain , do call them lay-elders , as if they were a part of the people only , and not to be reckoned amongst the officers of the lords house , whom the popish church in their pride , and others following them calls the clergy , that is , the lords inheritance , in opposition to the laity or people , whom they look upon , as base and much inferior to the other in worth and excellency , whereas all the lords people are his portion , and the lot of his in heritance , deut. 32. 9. 1. pet. 5. 3. the second mistake is , of these who do call these only ruling-elders , who sit in presbyteries , synods , and general assemblies , allowing to others the name of elders , but not of ruling-elders : but every elder in the lords house is a ruling-elder , because the power and exercise of rule and government belongs to every elder , though some of them upon speciall occasions be called to a more eminent exercise of it than others . chap. ii. of the institution of ruling-elders . the institution of the office of ruling elder , is divine , it is not an ordinance of man , but of god. the lord jesus , upon whose shoulder the government is , and who is faithfull in all his house , hath in his eternal wisdom thought fit to appoint such an officer in his house , for the right and orderly governing thereof . it is true , that by the sloth , or rather by the pride of teachers , whilest they alone would seem to be somewhat , and by the policy of satan , and inadvertance of the church , these officers were for many ages together , out of use in the christian church . but certain it is , that both the jewish synagogue , and after , the christian church had seniores , or elders , without whose counsel nothing was done in the church ; that the jewish church had such , appears from 2 chro. 19. 8. jer. 29. 1. mat. 16 ▪ 21 , 22 , 23 , 26 , 57 , 59. act. 4. 5. and that the christian church also had them in the primitive & purest times thereof , appears from the testimony of ancient writers , as may be found by these who will take pains to search into these things but we have a more sure word for the divine institution of elders in the christian church , then any testimony of man , to wit , the testimony of god , in the scriptures of the new testament . the first place of scripture is rom. 12. 6 , 7 , 8. having then gifts , differing according to the grace that is given us , whether prophesie , let us prophesie according to the proportion of faith , or ministery , let us wait on our ministring , or he that teacheth on teaching , or he that exhorteth on exhortation ; he that gives , let him do it wih simplicity : he that ruleth , with diligence ▪ he that sheweth mercy , with cheerfulnesse . in which text , the apostle doth first comprehend all the severall kindes of ordinary standing officers in the church of god , under two general heads , to wit , prophecie , whereby is meaned the ordinary facultie of right understanding and expounding the scriptures , and ministery , under which is comprehended all other church-officers and imployments : to each of these the apostle addeth their generall duties , to wit , that he who prophesieth , should do it according to the proportion of faith , h. e. according to the measure , of the measure of knowledge of the word of faith , that he hath received of god ; and he that ministers , let him wait on his ministring , h. e. let him not do it negligently or slothfully , but faithfully and diligently . then he sub-divides these two generalls , into the speciall offices contained under them ; he divides him that prophesieth , into him that teacheth , and him that exhorteth , or into the doctor , to whom the word of teaching or instruction belongs , and the pastor , to whom the word of exhortation is competent . under him that ministereth , he comprehends , first him that giveth , by whom is meant the deacon , who is appointed for the supply of the poor ▪ secondly , him that ruleth , by whom can be meant no other then the ruling elder , seeing an ordinary ruling officer in the church , who is different from the pastor and teacher is here spoken of by the apostle . the second place of scripture that proves the office of ruling elders is , 1 cor. 12. 28. and god hath set some in the church , first apostles , secondly prophets , thirdly teachers , afterward miracles , then gifts of healing , helps , governments , kinds of tongues . some of the bibles of the late english translation read helps in governments , but cross to the text in the first language , that bears helps , governments , as two distinct things , and therefore in other editions of that translation , this is helped . in this text the apostle reckons several officers of the church , some extraordinary , which were to continue but for a season , such as apostles , prophets , powers or miracles , gifts of healing , kinds of tongues : some ordinary , which were to continue in the church to the end of the world , and these are teachers , or the ordinary church ▪ officers , who are exercised in the word : helps , h. e. the deacons , who are appointed for the help and relief of the poor ; and governments , h. e. the governing and ruling elders ; for it is clear from the words , that the apostle by governments , doth mean a church-officer , whom god hath set in his church , for ruling and governing thereof , now this cannot be any other of the church-officers , for these he hath named besides , and therefore it remains that it is the ruling elder . the third place of scripture is , 1tim . 5. 17. let the elders that rule well , be counted worthy of double honour , specially they that labour in the word and doctrine . which text doth hold forth and distinguish two sorts of elders in the church , to whom the lord jesus hath committed the power of ruling ; one sort who do also labour in the word and doctrine , to wit , pastors and teachers : another sort who do only rule , and doing it well , are accounted worthy of double honour , and these are the ruling elders of whom we speak . from this that the office of the ruling elder is of divine institution , we gather these conclusions , first , that it is not a thing arbitrary and indifferent for such to wait upon their charge , yea or not , as they please , or as their attendance may contribute for their own or their friends particular , which is the custom of too too many elders ; but that they are bound in conscience diligently to attend and follow the duties thereof , whether they be such as they ought , to the several members of the congregation , or the keeping of session , or presbytery , and other assemblies of the church , when they are called and desired thereto . secondly , that elders ought to do their office , not formally and hypocritically , for the fashion only , but sincerely and honestly , as in the sight of god , by whom they are called unto this holy calling , and to whom they must render an accompt of their discharge of this great trust . thirdly , they ought not to domineer over their fellow brethren and elders , but carry themselves humbly and serviceably , as these who are appointed of the lord jesus for ministring unto , and edifying of his body the church . fourthly , that they ought to carry themselves with that authority , holiness , gravity and prudence , that becomes these who are called of god to bear rule in his house . fifthly , that elders once lawfully called to the office , and having gifts from god meet to exexcise the same , ( unless they be removed therefrom , because of miscarriages ) are still elders , thogh happily in congregations where many qualified men may be found , some may be permitted for a time to surcease from the exercise of the charge , and others be put in their room , as was among the levites under the law , in serving in the temple by courses . sixthly , that people ought to obey such as these who have the rule over them , and to submit themselves , because they wait for their souls , as they that must give account , that they may do it with joy , and not with grief , heb. 13. 17. yea , they would know them as these who are over them in the lord , and do admonish them , and esteem them very highly in love for their works sake , 1 thes. 5. 12 , 13. chap. iii. of the vocation or calling of ruling elders . as no man is to intrude in any imployment without a lawful calling , so much less ought any man to intrude himself without a calling , into any sacred function in the house of god : heb. 5. 4. therefore before any take upon him to exercise the office of ruling elder , he ought to be lawfully called thereunto . this calling is inward or outward ; the inward calling is the testimony of a good conscience , concerning some measure of ability and gifts for the charge , and a sincere , and honest inclination and purpose to imploy these gifts , for the honour of god , the advancement of the kingdom of jesus christ , and the good of souls . the outward calling is to be after the same manner with that of other church-officers , and it stands in their election , and in the tryal of their carriage , gifts , and admission to the charge . the election is to be made by the congregation wherein they are to bear charge , acts 6. 3. 5 ▪ and 14. 23. that it may be gone about in the more orderly way , it is fit that a nomination be made by the minister and eldership of the congregation of the persons fittest , and best qualified for the imployment , and that the names of the persons nominated by them , be publickly intimated to the congregation , and they desired , in case of their not being satisfied , as having exception , or knowing others better qualified , to represent the same to the minister and eldership . if there be no eldership in the congregation , a nomination may be made either by the presbytery , or by the most judicious and godly members of the congregation ; particularly masters of families , together with the minister , or one or more ministers of the presbytery , in case of the congregations want of a minister . the trial is to be by the minister and eldership of the congregation , or in case of the want of these , by the presbytery : and they are to be tryed both in regard of their conversation , that it be blameless and holy , and also in regard of their knowledge and experience in the things of god , and of the affairs of his house , and of their ability and prudence for government ; it is true that the trial of elders in their knowledge and gifts required for their charge , hath not been much in use in this church ; it being taken for granted , that conscience would be made of making choise of such as had knowledge , and were able and fit , or that if any ignorant , or not able and sitted , were nominat , that some of the congregation upon the intimation of their names , would except against them ; but by this means it hath come to pass , that many ignorant and unqualified men have been admitted elders in many congregations , to the great detriment of religion , and no small reproach of our church : the apostle 1 tim. 3. 10. speaking of deacons , which is the lowest rank of the officers of the church , requires that these also first be proved , then let them use the office of a deacon , being found blameless : and the same reasons and grounds that plead for the tryal of a minister , pleads also for the tryal of elders , in a way suitable to the qualifications required in them . their admission is to be by the minister of the congregation , or one appointed by the presbytery , in the presence of the whole congregation , with the preaching of the word , concerning their duty , and with prayer and humiliation , concerning the spirit of their calling to be poured out upon them , and that the pleasure of the lord may prosper in their hands : at which time they are solemnly to engage themselves before the lord , to be faithful , and diligent , and watchful over the flock committed to their charge , and in all the duties of that holy and honourable imployment ; and the people are also to engage themselves to obey them , and to submit themselves to them in the lord , and to honour them , and highly to esteem them in love for their works sake . chap. iv. of the duties of a ruling elder . the duties of a ruling elder be of two sorts , some that are personal , and relate to his conversation as a christian , others that are official , and relate to his ruling , as an office-bearer in the house of god. his personal qualifications , or the duties of his conversation , are the same with these which the apostle requires in the conversation of a minister , 1 tim. 3. 2 , 3 , 4 , 5 , 6 , 7. and 6. 11. tit. 1. 6 , 7 , 8. in which scriptures under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or an overseer , he comprehends all these officers who have the oversight and charge of souls , and sets down what manner of persons he would have them to be in regard of their conversation and carriage : i shall speak of these things with application to the ruling elder . that the ruling elder ought to be of a blameless and christian conversation , is above question , but that it may be more distinctly known what the holy ghost requires of such in regard of their conversation : i shall from these scriptures show , first , what the apostle would have them not to be . secondly , what he would have them to be . the things of the first sort are these : 1. a ruling elder must not be given to wine , they must not be lovers nor followers of strong drink , nor debord in riot and excess , nor tipple away time in ale-houses and taverns . 2. he must not be a striker nor a brawler , nor given to quarrelling and contentions . 3. he must not be covetous , nor greedy of filthy lucre ; for , the love of money is the root of all evil , which while some covet after , they erre from the faith , and pierce themselves through with many sorrows . 4. he must not be a novice ; or one newly come to the faith , lest he bepuffed up with pride , and fall into the condemnation of the devil , the spirits of novices are not yet well ballasted , nor brought low enough by frequent exercises of the cross , and so come to be more easily puffed up , therefore there is need that he be an exercised souldier of iesus christ , and one who by experience is taught to know the wiles of the devil , and is able to endure hardness . 5. he must not be self-willed , adhering pertinaciously , and without reason to his own judgment , and refusing to hearken to the judgment of his brethren , though sound and wholesome . 6. he must not be soon angry , whether upon real or conceived causes of provocation . the things of the second sort be these , 1 , he must be blameless . h. e. one who walks without offence towards god and men . 2. if married , he must be the husband of one wife ; such a one who shuns all unlawful lusts , satisfying himself with , and keeping himself within the bounds of the remedy provided of god. 3. he must be vigilant , watchfull over his own soul , that no temptation prevail upon him , watchful unto every good duty , and to take hold of every opportunity of wel-doing . 4. he must be sober , & temperat , of a sound and humble minde , moderating his own appetite and affections , and satisfying himself with a moderat use of the creatures , and of the things of this world . 5. he must be of a good behaviour or modest , of a grave and staid , yet of an effable and courteous carriage , neither light and vain , to the loosing of his authority , and rendring himself contemptible , nor sullen , and self-pleasing , to the discouraging and scaring away of the flock , by his needless distance & austerity . 6. given to hospitality , ready to receive strangers to his house , especially the poor , and those who are of the houshold of faith. 7 , apt to teach , h. e. a man of knowledge , and able to instruct others , one who hath a ready and willing minde to teach others , which is not so meant , as if it were requisite for the ruling elder to be endued with the gifts of exhortation and instruction competent to the pastor and teacher , or that he may and ought to imploy himself therein , but of that fitness and ability to teach that is competent to his calling , which he must be ready and willing to exercise so far as belongs thereto . 8. moderate , in the first language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ●endered patient , 1 tim. 3. not rigorous nor exacting the hight of the law in his dealing , but in his own particular of a condescending nature , and remitting something of strict justice . 9. patient , one who without wearying , waits on his duty notwithstanding of difficulties , and doth bear the delayes , untractableness , and injuries of others . 10. one who rules well his own house , having his children in subjection with all gravity , to which the apostle adds this reason , if a man know not how to rule his own house how shall he take a care of the church of god. 1 tim. 3. 5. the church of god is of larger extent than one family , and the duties to be performed in it , be of greater eminency and difficulty , and require more skill , wisdom , and courage , then these that are to be performed in a family . the ruling well of his own house , doth import not only ability for doing of it , but also that he make conscience of , and actually perform these duties that are required for the right and well ordering of a christian family , to teach and instruct his children , and servants in the knowledge of god , to take care of their sanctifying the lord's day , of their profi●ing in godliness , of their seeking of god , and of their ordering their conversation aright , to read the scriptures , sing psalms , pray in the family , and to exhort , admonish , rebuke and comfort all that are of his houshold , as their condition doth require ; for if these duties ly upon all masters of families who profess the gospel , then in a special way upon elders , who are appointed to stir up , and go before others in the performance thereof . 11. a lover of good men , one whose soul cleaves to those who fear god , having such in estimation above all others , cherishing them , and conversing ordinarily and familiarly with them . 12. he must be just , one who is straight and upright in all his dealings among men , deceiving no man , defrauding no man , withholding nothing from any man that is due to him , but giving to every man his own . 13. holy , careful to express the life of religion , and power of godliness in a● his conversation . 14. he must b● one who holds fast the faithful wor● that he hath been taught , one wh● is stable in the ●aith holding fa● the truth of god , without wave●ing or turning aside to error . lastly , he must be one who hath good report of these who are without lest he fall into reproach and snare of the devil , 〈◊〉 he must be such a one , whose blameless conversation ▪ and sober and christian walking doth extort a testimony even from these who know not god , and who doth by well-doing put to silence the ignorance of foolish men , that if any speak evil of him as of an evil-doer , they may be ashamed who speak falsly against his good conversation in christ. the apostle comprehends all these summarly in two sentences , [ 1 tim. 4. 12. be thou an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity , 1 tim. 6. 11. but thou o man of god , flee these things , and follow after righteousness , godliness , faith , love , patience , meekness . chap. v. of the duties of their calling which are more private . the duties of their calling are these that belong to their watching over , and ruling of the flock , and they be of two sorts ; some that they are to perform by themselves alone , and so may be called more private duties ; others that they are to perform jointly with the rest of the over seers of the house of god , and may be called more publick . the duties of their calling , that be more private , are all these that private christians are bound to perform each of them unto another by the law of charity and love , and these are , first ; to instruct one another , joh. 4. 29. acts 18. 26. secondly , to exhort and stir up one another , to provoke unto love and good works , heb. 10. 24 , 25. thirdly , to admonish and rebuke one another , levit. 19. 17. first , privately , and if they will not hearken , then before witnesses , & if yet they will not hearken , then to tell the church , and if they will not hear the church , then to tell the church ; and if they will not hear the church , then let them be unto us as heathens and publicans , math. 18. 15 , 16 , 17. fourthly , to comfort the afflicted , and to support the weak , 1 thess. 5. 11. fifthly , to restore those who are fallen , gal. 6. 1. sixthly ; to reconcile these who are at variance , math. 5. 9. seventhly , to pray one for another , jude 20. eighthly , to visit the sick , and those who are in bonds and distress , math , 25. 36. all these duties elders are to perform to the several members of the congregation , by vertue of their calling . the scriptures do expresly mention some of them , as incumbent unto them , to wit , admonishing these over whom god hath set them , 1 thess. 5. 12. visiting and praying over the sick , jam. 5. 14. feeding the flock by instruction , exhortation , rebuke and comfort in such a way as is competent to their station . act 20. 28. the rest we may warrantably gather by analogie and proportion from these ; if privat christians be obliged thereto , much more are christian elders , who have the charge of souls , in a special way obliged thereto . these things are well expressed in the sixth chap. of the second book of discipline . [ as the pastors and doctors ( say they ) should be diligent in teaching and sowing the ●eed of the word ; so the elders should be careful in seeking of the fruit of the same of the people . it appertains to them to assist the pastor , in examination of them that come to the lords table ▪ item in visiting the sick , they should cause the acts of the assemblies aswell particular as general , to be put in execution carefully ▪ they should be diligent to admonish all men of their duty , according to the rule of the evangel ; things that they cannot correct by privat admonition , they should bring to the eldership . from what hath been said concerning these duties of ruling elders these three things follow ; first , that they ought to be men of such ability , as are in some measure able to instruct , exhort admonish , rebuke , comfort , pray , and do these duties now mentioned . secondly , that it is needful for them , not only to have some measure of ability for these things , but also to have some measure of dexterity , wisdom , experience , tenderness in following the same . thirdly , that they be well acquainted with the condition of the congregation , and the members thereof , and therefore be careful to observe their carriage , and frequently to visit and take inspection of families , that they may instruct the ignorant , exhort the negligent , admonish the sloathful , and rebuke those who walk disorderly , comfort the afflicted , establish those who waver , visit the sick , encourage these who do well , and see piety and godliness promoted in families , and every one edifying another in love , walking in the fear of the lord , and comfort of the holy ghost . chap. vi. of these duties which are more publick , and which they are ●o perform joyntly with others . the duties of elders which are more publick , and which they are to perform joyntly with others , are these which ly upon them in the assemblies or courts of the church , which are made up of preaching elders , teaching elders , and ruling elders : these assemblies are in our church of four sorts ; either they are of the elders of particular congregations , which is the church session , or of the elders of moe congregations than one lying near together , which is the presbyterie , or of the elders of moe presbyteries then one , which is the provincial synod , or of the elders commissioners from all the presbyteries in the land , which is the general or national assembly : to these we may adde a fifth sort , to wit , that which is made up of elders , from all or diverse nations professing the faith of jesus christ. whilst we speak of elders , of which the assemblies of the church are made up , we mean all sorts of elders : ministers , doctors , and ruling elders . it is true , that in the congregations of our church , because of the want of maintenance , there be few , or no doctors , or teaching elders distinct from pastors or ministers , who perform the duties both of the preaching elder , and of the teaching elder , only in the schools of divinity are such . in all assemblies of the church , ruling elders being therto rightly called , have power to sit , write , debate , vote , and conclude in all matters that are handled therein , acts 15. 2. and 6. 22 , 23. the things which be handled in the assemblies of the church , be either matters of faith , matters of order , matters of discipline , or that which concerneth the sending of church-officers , according to which they have a fourfold power : 1. that which is called dogmatick , whereby they judge of truth and error , in points of doctrine , according to the word of god only . 2. that which is callee diatactick , by which they discern and judge of the circumstances of these things that belong to the worship of god , as times , places , persons , and all such particulars in ecclesiastick affairs as are not determined in the word , according to the general rules thereof , concerning order and decency , avoiding of scandal , doing all to the glory of god ▪ and to the edifying of the church . 3. that which is critick or corrective , by which censures are exercised upon the scandalous and obstinate , and such as are penitent again admitted to the ordinances , fellowship & society of the church . 4. that which is called exousiastick , by vertue of which they send , authorize and give power to church officers to serve in the house of god all these assemblies are not to exer ▪ cise all these powers , but to keep themselves within their due bounds , the inferior leaving these things that are of more common concernment to the superiour ; but in all these powers , ruling elders have a share , and do put forth the same in exercise , according to the measure that belongs to the assembly whereof they are members , acts 15. 6. 22 , 23. howbeit the execution of some decrees of the church-assemblies ; such as the imposition of hands , the pronouncing the sentence of excommunication , the receiving of penitents , the intimation of the deposition of ministers , and such like , do belong to ministers alone . these being the duties and powers of ruling elders in the assemblies of the church , its requisite that they be indued with such abilities and qualifications as are needful for the exercising thereof ; but because all ruling elders are not alwayes called to sit in all these assemblies : but one from every session sufficeth to the presbytery and provincial synods , and a few from every presbytery , and from greater congregations , or burghs therein to the general assembly , as also a few from the whole church throughout a land , to a more universal assembly ; therefore , though it is to be wished and endeavoured , that all elders may have due qualifications for all these things ; and though special care is to be taken every where to choose the most qualified , yet in particular congregations men may be chosen elders , who have not such a measure of all these qualifications ; they being otherwise men of a blameless and christian conversation , and having such a measure of knowledge , and prudence , as is fit for governing that congregation , and judging of the things that are handled in the session thereof , which for the most part are matters of scandal , and trying and admitting of penitents ; but if there be any who are not of a blameless and christian conversation , and have not some measure of these qualifications required by the word of god in a ruling elder , no congregation ought to choose any such , nor any session or presbytery to admit them to the charge , for it is not seemly that the servants of corruption should have authority to judge in the kirk of god , and if any such have been admitted , they are to endeavour the removal of them , as they would not partake of their sin , and be found guilty before the lord of the blood of souls , which cannot but suffer prejudice through negligence or ill guiding of such men . chap. vii . of the duty of elders in censuring scandals and scandalous persons , and receiving of penitents . because the government and duty of elders in congregations , lyes for most part in censuring scandals and scandalous persons , and trying and admitting of penitents ; therefore it is fit to speak somewhat of their right way of following their duty in these things . 1. for the persons about whom their censures are to be exercised , it is all the members of the congregation indifferently and impartially , without respect of persons , the rich as well as the poor , the high as well as the low , their friends , kinsmen , alliance , neighbours and acquaintance , as well as others . ja. 2. sharply reproves these who have the faith of our lord jesus christ the lord of glory with respect of persons , by preferring the rich to the poor ; and solomon says , that divers weights , and divers measures are an abomination to the lord , must it not then be worthy of rebuke to have the censures of our lord jesus with respect of persons , and to weigh the rich and the poor , the high and the low in divers ballances , by taking notice of the one , and passing by the other . 2. it is incumbent to them to exercise their power , not only over the people of the congregation , but also over these of their own number , as all christians , so so they in a special way who are yoke-fellows in the work of the lord , ought to consider and admonish one another , and if any of them be found negligent , or insufficient , or do in any thing miscarry , to the offence of the gospel , and blaming of the eldership , he is to be censured by the minister , or ministers , and the rest of the elders , as the degree of his offence doth require , the apostle paul , acts 20. 28. gives charge to all elders to take heed to themselves , as well as to the flock over which the holy ghost hath made them over-seers . 3. as all sorts of scandalous persons , whether in the congregation , or amongst themselves : so all sorts of scandals and offences are to be taken notice of by them ▪ the apostle 2 thes. 3. 6. commands that we withdraw from every brother that walketh disorderly , and amongst disorderly walkers , he doth vers . 11. reckon idle persons , who do not work at all , but are busie bodies ; intimating to us , that even these scandals and disorders , which are by many little taken notice of & lookt upon as no faults , ought to be taken notice of by the church , that all her members may walk honestly ; and as it becomes the gospel of iesus christ. the acts of our church doth appoint , that whatsoever it be that might spot that christian congregation , ought not to escape either admonition or censures : so in the order of ecclesiastick discipline , 1567. two great neglects there be that by ignorance or custom have crept in among elders in many congregations . 1. that they do not take notice of the omission of duties , as well as of the commission of faults ; as for instance , if there be any member of the ▪ congregation who lives idlely , and waits not upon his calling , who is not given to prayer , who is not charitable to the poor , who waits not upon the publick ordinances ; if there be any master of a family who prays not in his family , who does not bring up his children in the nurture and admonition of the lord ; or 2. thar they do not take notice of the commission of faults , and scandals of all sorts , but of some few only ; such as fornication , adultery , and profaning of the lords day , and suffering many others , such as tipling , drunkenness , filthy communication , lying , cursing , swearing , oppression , reproaching of piety , and godliness , &c. to pass without observation . 4. elders are to take heed , that they bring in no civil questions and debates before the assemblies of the church , and that they do not use nor inflict any civil mulct , or punishment , upon persons convict of scandal , these being proper to the civil magistrat ; the kingdom of jesus christ , and the censures thereof being spiritual , and not of this world , john 18. 36. 5. in the taking notice of offences , they are to observe this order : if the offence be privat , and known to but a few , then are they in the first place to admonish the offender privatly , and if he hearken to the admonition and amend it , needs go no further , nor be dilated to the church ; if he do not hearken nor amend , then is the elder to take with him some of his brethren , and to admonish the offender before witnesses , and if he hearken , the church needs not be acquainted therewith , but if he despise this second admonition , then is ●e to be dilated by the elder to the church , that he may be called before the session , and convicted and censured by them ; this is the order commanded and prescribed by jesus christ , mat. 18 15 , 16 , 17. if the offence be publick and open , then is the offender without such previous admonition to be dilated to the session , that according to the apostles rule , 1 tim. 5 ▪ 20. they that sin ( meaning openly ) may be rebuked before all , that others may fear . 6. in these dilations , they are to take heed that they do not ▪ upon every rumor or jealousie , or suspition , bring men to be questioned publickly , as scandalous walkers , but first to be carefull to make diligent and prudent enquiry about the truth of the matter , and to see if it can be proven by witnesses , or that the scandall thereof be common and flagrant , or attended with pregnant likely-hoods , and presumptions of truth , before they bring it in publick , that so it may appear to the congregation , and to the party themselves , that they are not questioned and challenged without cause . 7. in the matter of dilation and censure , they are in the fear of god , and in the simplicity and sincerity of of their hearts , to take heed that fear or favour , or solistations , or threatnings , or gifts , or bribes , make them not passe by , or wink at the fault of any , and that passion , or malice , or privat quarrels , and particulars make them not to dilate , or rip up , or censure the miscarriage of any , and that they carry with all tendernesse and compassion , and moderation , towards the offender , that they may aprove themselves to his conscience ; that nothing puts them one to dilate him , and proceed against him , but the conscience of duty , and a desire to gain his soul , and to purge the church of scandals , gal. 6. 1 2 cor. 4. 2. it s a high provocation before the lord , for a chu●ch-officer to abuse the power given him of god , for edifying his body the church , unto the satisfying his own passions and corrupt affections . 8. they are to take heed , that they do not use the censures of the church as a bodily punishment or penance to satisfie for sin , but a spiritual medicine , for humbling and gaining of the soul ; all church censures , even excommunication it self , which is the most terrible and destroying-like censure , being ordained of god for this end , 1 cor. 5. the apostle commands to deliver the incestuous person to satan , not that he may satisfie for his sin , but that the spirit may be saved in the day of the lord jesus christ. the word satisfaction may admit of a tolerable construction in church-censures , in order to the removing of the scandal before men ; but this being so much abused in the popish church , and the hearts of men , being so prone to true gospel repentance , to a meer legal penance , and to conceive , that by meer outward submission and obedience to the censures of the church , that the guilt of their sin is done away before god , therefore elders would carefully shun every thing that may give occasion to the fostering this pernicious opinion , and take pains to instruct offenders in the true nature and ends of the censures of the kirk . 9. a great part of elders work , is , to travel and take pains with scandalous persons who are now convict , to bring them to repentance , by seasonable and frequent conference , instructing , exhorting and admonishing them , untill they they perceive some measure of true and earnest humiliation wrought in them for their sin , and them fitted to evidence and declare the same in publick before the congregation , that so the scandal may be removed . 10. they are not to desire or appoint any to professe repentance before the congregation , untill the signes of repentance appear in them . the incestuous corinthian sorrowed exceedingly before the apostle did any thing concerning the receiving of him ; and the discipline of our church appoints ministers and elders sharply to examine these who offer themselves to repentance , what fear and terrour they have of gods judgements , what hatred of sin , and sorrow for the same , and what sense and feeling they have of gods mercies ? in which if they be ignorant , they ought diligently to be instructed ; for it is ( say they ) but a mocking to put such to publick repentance , who neither understand what sin is , what repentance is , what grace is , nor by whom gods mercies and favors are purchased ? and that after he is instructed in these things , and brought to have some taste of gods judgements , especially of his mercies in jesus christ , he may be presented before the publick church ; these things are set down in the form and order of publick repentance , appointed by the assembly 1567. lastly , when the signs and evidences of true and unfeigned repentance do appear in these who have offended , elders would shew themselves ready and willing to receive them with all tendernesse and compassion , and to forgive and comfort them , and confirm their love towards them , 2. cor. 2. 7 , 8. the number of elders in every congregation cannot be well limited or determined , but it is to be more or less , according to the quantity of the congregation , and necessities and condition of the people , and as men qualified and fit for the charge can be found . it hath been an evil custom in some congregations , that rather than they would want any of their wonted number , they would choose unqualified men , and that in several congregations , the office of elder hath been given to those of the richer and higher sort , as due to such ( though haply of no experience in the things of jesus christ , and in many things of an untender and blame-worthy conversation ) because of their condition in the world , or conceiving that their secular power and credit was the best means to promote the kingdom of jesus christ , and men qualified with knowledge and experience in the things pertaining to souls , and of a christian and godly carriage have been passed by , because of a mean condition in the world. better it is that the number be few , before we choose the ignorant and scandalous ; and that they be of a low degree , if godly , than of a high degree , if otherwise . that elders may the more conveniently discharge their duty ; it is convenient that the congregation be divided into so many parts , and that some competent part be assigned to the more peculiar care and inspection of every elder ; yet so , as he neglect not to take heed to all the flock of god , over which the holy ghost hath made him an over-seer . chap. i. of deacons . of their names . that we may also understand what doth belong unto deacons , we shall speak of them shortly , after the same order . 1. of their name . 2. of their institution . 3. of their calling . 4. of their duty and qualificacion . the word deacon , largely taken , signifies any servant or minister , matth. 23. 11. therefore in the new testament , it doth sometimes comprehend all church-officers , even the apostles themselves , 1 cor. 3. 5. because every church-officer is appointed of god , for perfecting of the saints , for the work of the ministery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and edifying the body of christ. when we speak of deacons in the kirk , it is not taken in this large sense , for any church-officer of whatsoever sort , but for a certain kind of church officers distinct from pastors , teachers and elders , to whom the collection and distribution of the goods of the church doth belong , for the supply of the necessities of the poor . chap. ii. of the institution of deacons . the institution of the office of deacon in the church of christ , is divine ; it 's a special ordinance and appointment of jesus christ , that there should be deacons in his house , act ▪ 6. 3. the apostle gives command to the disciples to choose out among themselves men of honest report , full of the holy ghost , and of wisdom , whom they might appoint over the business of the poor , which was accordingly done , as may be seen in the 5 and 6 verses of that chapter : neither was this a temporary institution upon this particular occasion , for the church of jerusalem only , but for all the churches of christ to the end of the world ; therefore the apostle paul in several of his epistles to the churches , doth mention them , rom. 12. 8. he exhorteth him that gives or imparts , ( h. e. the deacon , to whom the care of giving and distributing is committed ) to do it with simplicity , 1 cor. 12. 28. he reckons helps , ( h. e. deacons who are appointed for helping the poor ) among these officers whom god hath set in his church ; and writing to the philippians , he directs his epistle to all the saints in christ , with the bishops ( or overseers , under whom he comprehends ministers , teachers and elders ) and to the deacons , 1 ▪ tim. wherein he gives rules concerning the qualification and carriage of all church-officers , he treats of the deacon at large , chap. 3. 8 , 9 , 10 , 11 , 12 , 13. from the divine institution of deacons , we gather 1. that the deacon is a distinct officer from the elder ; it is a defect and fault in some congregations , that they put no difference betwixt those two , but so confounds and mingles them together , as if they were both one , either appointing none for the office of deacon , but leaving that charge also upon the elders , or else giving the deacons the same power and imployment with the elders . it 's true , whatsoever the deacon may do by vertue of his office , that same may be done by an elder , as whatsoever is done by an elder , may be done by a minister : because the higher and more eminent offices in the church , doth include the powers of the lower . it 's also true , that the deacons may assist in judgment with the minister and elders , and be helping to them in these things that concerns the oversight of the congregation , by information and advice ; yet it is necessary that congregations should so far regard the ordinance , and reverence the wisdom of god , in appointing these officers , as to have both elders and deacons , and to preserve them distinct in their actings and operations , not giving to the deacon , or suffering him to assume the elders office . 2. that deacons are not to count light of this imployment , or any others to esteem lightly of them , because they are called thereunto , and do exercise the same ; but that they themselves , and all others ought to look upon it as one of these holy and honourable imployments , which the wisdom of god hath thought fit to appoint in his house , for supplying the necessities of the saints . the lord jesus himself did not disdain to wash his disciples feet ; angels are all of them ministering spirits , sent forth to minister for their sakes who are appointed to be heirs of salvation ; why then should any think it below them to serve the church of christ , and to minister to the saints in this imployment ? 1 tim. 3. 13. chap. iii. of the calling of deacons . none is to step into this office , but he that is lawfully called therto ; unto their calling its needful , first , that they have abilities and gifts fit for the charge , together with an honest purpose of heart to serve the lord faithfully in the discharge of the same , by seeking his honour , and the good of the church . 2. that they be chosen by the congregation in which they are to serve , which choice is to be made after the same manner , as that of ruling elder . 3. that tryal be taken by the minister and elders , concerning their conversation , that it be blameless and holy : and concerning their gifts , that they have that tenderness , discretion , dexterity and prudence , that is fit for that imployment , and that they be admitted to their charge with prayer and supplication , and opening of the word concerning their duty publickly in the congregation , where they are solemnly to engage themselves to be faithful in the trust committed to them of god , act. 6. 3 , 5 , 6. 1 tim. 3. 10. chap. iv. of their duty . first of their conversation . their duty is either that which concerns their conversation , or their office and calling ; for their conversation , the apostle shews what it must be , 1 tim. 3. 8 , 9 , 10 , 11 , 12. they must not be double tongued , nor lyars , nor dissemblers , nor deceivers . 2. they must not be given to much wine , nor tiplers , nor drunkards , nor lovers , nor followers of strong drink . 3. they must not be greedy of filthy lucre , nor such as are covetous , and whose hearts run after the things of the world . 4. they must be grave men , of a pos'd and stayed carriage , and not of a light and vain behaviour . 5. they must be such as hold fast the mystery of faith in a pure conscience , h. e. who do not only know the doctrine of the gospel , but do hold fast the faith thereof without wavering , and study to have a good conscience , in walking answerably thereto . 6. they must be the husband of one wife , such as abstain from all unlawful lusts , satisfying themselves with the remedy allowed of god. 7. they must be such as rule their own houses and their children well , such as command and instruct their children and houshold to keep the way of the lord , going before them in the practice of piety and godliness , and all holy and religious duties . chap. v. of the duties of their calling . the duties that deacons are bound to perform in their calling , may be reduced to these heads : 1. that they be careful to take exact notice of such as are poor in the congregation , and have not wherewith to maintain themselves ▪ 2. that they be careful from time to time to collect and receive from the several members of the congregation , and strangers that come among them , what the lord shall incline their hearts to give for a supply of the necessities of the poor ; and in a seasonable and christian way , to stir up and exhort to charity and liberality , that the more may be given . 3. that what is received and collected by them , be faithfully delivered , that it may be put in the treasury of the congregation . 4. that they do timously make known the several conditions and necessities of the several poor within the congregation , to the church session , that provision may be appointed accordingly for each of them , that so the poor may not be put to begging , to the grief of their spirits , and reproach of the gospel . 5. that they be careful , honestly and in simplicity , without respect of persons , to distribute and deliver to the poor what is appointed for supply of their necessities ; and if they be orphans , and young ones , or such who have no knowledge or understanding , nor ability to dispose and order the things that concern their food and rayment : that the deacons honestly imploy and bestow what is given for their use , that they may be supplyed in these things . 6. that they be careful that what belongs to the poor be not dilapidated , nor applyed to any other use ; and if that there be any stock in the church treasure , it be improven to the best advantage , for the benefit & use of the poor ; yet so that the poor be rather always supplyed , than moneys treasured up for a vain shew . 7. that they be careful to take notice of these who are sick , that they may acquaint the ministers and elders therewith , for visiting of them ; and if that they be poor , their necessities may be supplied . that deacons may the more conveniently discharge their duty , it s fit that some part of the congregation be assigned to every one of them for the better inspection of the poor thereof , and that the diets of collecting for the poor be divided amongst them . the number of deacons in every congregation is to be according to the proportion of the congregation , and of the poor therein ; and though there be no necessity of an equal number of elders and deacons , yet it is fit that each elder have some deacon to be assisting to him in the bounds of which he hath more peculiar inspection , that so both the one and the other may discharge their duty , with the greater facility to themselves , and with the greater benefit and advantage of the congregation . finis . notes, typically marginal, from the original text notes for div a42358-e190 isa. 31. 9 ▪ psal. 65 5. lam. 1. 9. lam. 2. 13. jer. 30. 12. 1● . isa 19. 14 ▪ isa. 9. 20. lam. 1. 14. lam. 2. 1. is. 59. 10. lam. 2 14. job 10. 2. job 34. 31 , 32. jer. 9. 12. ezek. 24. 13. isa. 1. 25. ezek , 20. 38. zeph. 3 9. zeph. 3 , 11● zech. 14. 20. 21. 2 cor. 3. 18. ephes. 4. 13. mat. 20. 16. psal. 93. 5. phil. 1. 27. mal. 3. 3 , 4. ezek. 24. 13 ezra . 9. 8 , jer. 15. 19. jer. 13. 27. notes for div a42358-e1070 iunius eccles . 1 , 2 , c. 3. notes for div a42358-e1190 the 2 book of disc. c. 6. si. assert : of the government of the ch. of scotland . 1. part . cap : 1. 1 tim. 5. 1. mat. 15. 2. acts. 14. 23. the 2. book of discipline ch . 6. sect . 1. acts 15. 6. 22. and 20 17. 1 pet. 5. th● 2. book of de●… 6. 8. 3. rom. 12. 8 1 cor. 12. 28. the 2 book of discip. ch. 6. sect . 2. ambros com. on 1. tim. 5. 1. tert. in his 34 ch. of apol. basil. mag. com. on isay 3. 2. hier. on that same place . aug ep. 137. greg. con . cels. lib. 3. aug. ● . 3. contra cresoen . cap. 56. 2. book of discipl . c. 3. sect . 13 , 14 , 15 , 16. assert : of the government of the church of scotland , part 1. c. 2. pag. 11. and 17. 2. book of discip. ch . 6. sect . 3. 2 book of dis . cap. 3. 2 book of dis . cap. 3. 1. book of discip . 8. heads touching the election of elders and deacons . 1. book of discipline 8 head see the manner of electing and admitting ministers and elders , prefixed to the old psalm book . 1. book of discipline , 8. head . 2. book of discipline , chap. 6. the manner of electing ministers and elders . jun. eccles. lib. 2. ch . 2. ch . 3. 1 book of discip . 8. head . 2. book discip . 6. chap. asser. of the government of the church of scotland . 1. part . ch . 2. 1 part . p. 15. jun. eecles . lib. 2. cap. 3. p. 107. 2 book of dis. cip . 6. ch . 1 book of disc . 8. head . 2 book 6. ch . the office and duties of elders prefixed to the ps. 2 book of discipline ch . 6. and chap. 7. 1. book of discipline ch . 7. 1. book of discip. concerning persons subject to discipline 2. book of discip. ch . 1. and 7. 1. book of discip. 8. head . the weekly assem . of ministers , elders and deacons prefixed to the old ps. 1 ▪ book of discip. chap. 7. sect . 6. the order of ecclesiastick discipline , appointed by the assembly 1567. and in the order of excommunication , commanded to be printed by the assembly 1571. 2. book of discipline , ch. 6. sect . 12. the form & order of publick repentance perfixed to the old ps. 1 book of discip . ch . 6. sect. 4. acts of the ass. 1646. notes for div a42358-e3570 1. book of discip . ch . 8. eph. 4. 12. 1. book of discipline ch ▪ 8. 1. book of discipline 8. chap. 1. book of dis. ch . 2. p. 74. 1 book of discipline p. 57. 2. book of discip. chap. 8. 2. book of discipline chap. 8. his majesties gracious letter, directed to the presbytery of edinburgh and by them to be communicated to the rest of the presbyteries of this kirk. received the third of september, 1660. scotland. sovereign (1649-1685 : charles ii) this text is an enriched version of the tcp digital transcription a79213 of text r231317 in the english short title catalog (wing c3017). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79213 wing c3017 estc r231317 99897020 99897020 136981 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english 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(eebo-tcp ; phase 1, no. a79213) transcribed from: (early english books online ; image set 136981) images scanned from microfilm: (early english books, 1641-1700 ; 2457:15) his majesties gracious letter, directed to the presbytery of edinburgh and by them to be communicated to the rest of the presbyteries of this kirk. received the third of september, 1660. scotland. sovereign (1649-1685 : charles ii) charles ii, king of england, 1630-1685. lauderdale, john maitland, duke of, 1616-1682. 1 sheet ([1] p.) printed by christopher higgins, in [harts] close, over against the trone church, edinburgh : 1660. signed "lauderdail" (i.e. john maitland, duke of lauderdale) and dated at end: whitehall, the 10. of august, 1660. arms 223; steele notation: this from farewell. reproduction of original in the folger shakespeare library, washington, d.c. eng church of scotland -government -early works to 1800. church and state -england -early works to 1800. broadsides -england -london a79213 r231317 (wing c3017). civilwar no his majesties gracious letter, directed to the presbytery of edinburgh, and by them to be communicated to the rest of the presbyteries of th scotland. sovereign 1660 691 1 0 0 0 0 0 14 c the rate of 14 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-03 tcp assigned for keying and markup 2008-04 spi global keyed and coded from proquest page images 2008-05 mona logarbo sampled and proofread 2008-05 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion cr honi soit qvi mal y pense royal blazon or coat of arms his majesties gracious letter , directed to the presbytery of edinburgh . and by them to be communicated to the rest of the presbyteries of this kirk . received the third of september , 1660. charles r. trusty and well beloved , vve greet you well : by the letter you sent to us , with this bearer , mr. james sharp , and by the account he gave of the state of our church there , vve have received full information of your sense of our sufferings , and of your constant affection and loyalty to our person and authority . and therefore we will detain him here no longer , ( of whose good services we are very sensible ) nor will we delay to let you know by him our gracious acceptance of your address , and how well we are satisfied with your carriages , and with the generality of the ministers of scotland , in this time of triall , whilest some , under specious pretences , swerved from that duty and allegiance they owe to us . and because such , who , by the countenance of usurpers , have disturbed the peace of that our church , may also labour to create jealousies in the mindes of well meaning people ; vve have thought fit by this , to assure you , that , by the grace of god , vve do resolve to discountenance profanity , and all contemners and opposers of the ordinances of the gospel . vve do also resolve to protect and preserve the government of the church of scotland , as it is settled by law , without violation ; and to countenance , in the due exercise of their functions , all such ministers who shall behave themselves dutifully and peaceably , as becomes men of their calling . vve will also take care , that the authority and acts of the generall assembly at st. andrews and dundee , in the year , 1651. be owned and stand in force , untill vve shall call another generall assembly ( which vve purpose to do assoon as our affairs will permit ) and vve do intend to send for mr. robert dowglasse , and some other ministers , that vve may speak with them in what may further concern the affairs of that church . and as vve are very well satisfied with your resolution not to meddle without your sphere ; so vve do expect , that church-judicatories in scotland , and ministers there , will keep within the compasse of their station , meddling only with matters ecclesiastick , and promoting our authority and interest with our subjects against all opposers ; and that they will take speciall notice of all such , who , by preaching 〈◊〉 private conventicles , or any other way , transgresse the limits of their calling , by endeavouring to corrupt the people , or sow seeds of disaffection to us , or our government . this you shall make known to the severall presbyteries within that our kingdom : and as we do give assurance of our favour and encouragment ●o you , and to all honest deserving ministers there ; so we earnestly recommend it to you all , that you be earnes in your prayers , publick and privat , to almighty god , who is our rock and our deliverer , both for us and for our government , that we may have fresh and constant supplies of his grace , and the right improvement of all his mercies and deliverances , to the honour of his great name , and the peace , safety and benefit of all our kingdoms . and so we bid you heartily farewell . given at our court at whitehall , the 10. of august , 1660. and of our reign the twelfth year . by his majesties command , lavderdail . edinburgh , printed by christopher higgins , in 〈◊〉 close , over against the trone church , 1660. an enquiry into the new opinions, chiefly propagated by the presbyterians of scotland together with some animadversions on a late book, entitled, a defence of the vindication of the kirk : in a letter to a friend at edinburgh / by a.m., d.d. monro, alexander, d. 1715? 1696 approx. 88 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a51155 wing m2439 estc r7 13648237 ocm 13648237 100948 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51155) transcribed from: (early english books online ; image set 100948) images scanned from microfilm: (early english books, 1641-1700 ; 795:35) an enquiry into the new opinions, chiefly propagated by the presbyterians of scotland together with some animadversions on a late book, entitled, a defence of the vindication of the kirk : in a letter to a friend at edinburgh / by a.m., d.d. monro, alexander, d. 1715? [12], 339, [1] p. printed for walter kettilby, london : 1696. attributed to alexander monro. cf. bm. errata: p. [11] advertisement on p. [1] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and 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first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rule, gilbert, 1629?-1701. -defence of the vindication of the church of scotland. presbyterian church -controversial literature. church of scotland -history. presbyterians -scotland -early works to 1800. 2005-05 tcp assigned for keying and markup 2005-07 aptara keyed and coded from proquest page images 2005-08 john cords sampled and proofread 2005-08 john cords text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an enquiry into the new opinions ( chiefly ) propagated by the presbyterians of scotland ; together also with some animadversions on a late book , entituled , a defence of the vindications of the kirk : in a letter to a friend at edinburgh . by a. m. d. d. jeremiah 6.16 . — ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls : but they said , we will not walk therein . london : printed for walter kettilby , at the bishop's-head in st. paul ' s church-yard , 1696. the contents of this treatise . the introduction , inviting all the true sons of the church ( especially the afflicted clergy ) to the most serious exercise of true repentance and humiliation , p. 1 , 2 , 3 , 4 , 5 , &c. the doctrines and principles that we contend for against the later sectaries are primitive , catholic , and orthodox . p 9 , 10 , 11. chap. i. the insufficiency of those pleas and arguments managed by the presbyterians , against the catholic church , in defence of their new doctrine of parity , p. 12 , 13 , 14. their arguments reduc'd to three general heads , p. 15. 1. their pleas from the pretended immediate institution of our saviour , considered , p. 16 , 17 , 18 , 19 , 20 , 21. 2. their arguments from the confusion of names , observable in the new testament , proved to be vain and sophistical , p. 22 , 23 , 24 , 25 , &c. 3. their arguments from the testimony of ecclesiastical writters examined , p. 39 , 40. the testimony of st. clement the apostolical bishop of rome , vindicated from the wilful mistakes of presbyterians , p. 41 , 42 , 43 , 44 , &c. the testimony of st. polycarp bishop of smyrna and disciple of st. john the apostle , enquired into particularly , p. 49 , 50 , 51. the testimony from hermas impartially viewed , and the disingenuity of monsiour blondel reproved , p. 52 , 53 , 54 , &c. pope pius his epistle to justus viennensis censured as spurious ; and if it was genuine , cannot serve the presbyterian design , p. 56. the instance of marcion the heretic as unfit to support the new doctrine , as the former testimony from the spurious epistle of pope pius , p. 57. the testimony from justin martyr impertinently alledged by our adversaries , p. 58 , 59. the testimony of the gallican martyrs , p. 62 , 63. the testimony of st. cyprian , p. 64. the testimony from the authority of st. jerome , p. 65. the error of st. jerome discovered to be very different from the new doctrine of the presbyterians , p. 66. st. jerome never acknowledged any interval , after the death of the apostles in which ecclesiastical affairs were managed , communi presbyterorum consilio . ibid & seqq. st. jerome taught , that episcopacy was the apostolical remedy of schism , from p. 65. to p. 80. the testimony from the authority of saint austin , examined . saint austin reasoned from the succession of single persons governing the church of rome from the days of the apostles , and by this argument overthrew the doctrine and schism of the donatists , p. 81. to p. 94. chap. ii. of the succession of bishops from the apostles , p. 94. some presbyterian concessions preliminary to the true state of the controversie , p. 95 , 96. the apostolical office considered , with regard to its permanent and essential nature ▪ 2ly . as it was adorned with extraordinary and miraculous advantages . the first was to continue for ever in the church , the second was transient and occasional , with regard to the first plantations of christianity . the apostolical and episcopal office the same in its original nature , essence , and design , p 98 , 99 , 100 , 101 , &c. the true state of the controversie , whether the apostles left the government of particular churches to single successors , or to a college of presbyters acting in parity and equality , p. 105 , 106 , the first is affirmed by all records , whether we consider the inspired writings of the apostles , or the ecclesiastical histories of after ages , p. 107 , &c. the true notion of an evangelist altogether different from the permanent office of timothy or titus , p. 111. saint james the just , established bishop of jerusalem by the apostles , and he in that city was the centre of unity , and episcopal succession in that see , p. 112 , 113. the episcopal power lodged in his person , ib. the angels of the asiatic churches , bishops in the strictest sense , p. 114 , &c. the whole question reduced to three enquiries , p. 118 , &c. the force of the primitive argument against hereticks , from the succession of single persons , p. 123 , 124 , 125. the ancients could not be deceived in an affair of this nature , p. 128 , 129. the impossibility of changing the ecclesiastical government from parity to prelacy , in the primitive ages , all things duly considered , p. 136 , 137. this proved at length from the concessions of the learned presbyterians , salmasius , blondel , and bochartus , ibid. the peevishness of our adversaries in this controversie , p. 150. the epistles of st. ignatius overthrow the pretences of parity , even upon salmasius his own hypothesis , p. 152 , 153 , &c. the whole controversie reduced to nine plain queries , p. 157 , 158 , 159 , 160. the power of bishops over the subordinate clergy and lay-men , in the primitive ages , p. 161. the presbyterian exception against large diocesses discussed , p. 162 , 163 , 164. saint james the just , a diocesan bishop in the strictest sense , p. 164 , 165. chap. iii. of several other new opinions propagated by the presbyterians of scotland , p. 168. their doctrine concerning the holy-days of our saviour's nativity , resurrection , and ascension , ibid. anniversary solemnities not founded upon any divine or express institution observed in the jewish and christian church , p. 172 , &c. presbyterian exceptions removed , p. 175 , 176 , 177. this further prosecuted from several other considerations , p. 179 , 180 , &c. the festivity of christmas more particularly considered , p. 185. the vindicator's mistakes exposed , by the anniversary commemoration of the martyrs , celebrated by the first christians , p. 188 , &c. the new explications of the vindicator insisted on , p. 196 , &c. some other ridiculous fancies examined , viz , that christmas was observed in honour of julius caesar , p. 205. the testimony cited from buchanan cannot serve the presbyterian design , p. 207 , 208. chap. iv. of the presbyterian notion of schism , and their fabulous stories concerning a presbyterian church in scotland , in the first ages of christianity , p. 211. several considerations proposed to prove our scotish presbyterians schismaticks from the catholic church , in the strictest sense of that word , p. 213 , 214 , &c. a particular enquiry into that fabulous story propagated by our adversaries , viz. that there was a presbyterian church in scotland in the first ages of christianity , p. 228 , 229. the authors cited by the vindicator of the kirk , to support this dream , particularly considered , p. 230. the authority of prosper mistaken , and the testimony cited by our adversaries , from his chronicon consulare , more narrowly enquired into , p. 245 , &c. chap. v. the presbyterian doctrine concerning rites and ceremonies examined . p. 250 , 251. their notions contradict the practice of all civiliz'd nations , ibid. the frequent allusions to uncommanded significant ceremonies practised in the worship of god , that we meet with in the holy scriptures , prove such ceremonies lawful beyond all contradiction , p. 254 , &c. several exceptions , offered by the vindicator , removed , p. 256 , 257. the orthodox principle prov'd from an allusion to the ceremony of immersion , practis'd in the apostolical church of rome , proved from rom. 6.4 . pag. 265. of presbyterian ordinations , and how little can be said in their defence , p. 276 , &c. the doctrine of non-resistance , truly understood , is safe and christian in it self , and in all its tendencies , p. 284 , 285. the enthusiastic singularities of the later presbyterians , in rejecting all publick forms , in the solemn worship of god , reproved , p. 289 , 290 , 291 , &c. calvin's three arguments for publick liturgies are solid and unanswerable , p. 293 , 294 , 295. the vindicator's usual reproach , viz , that the clergy of our church are superstitious , examined , p. 295 , &c. the nature of superstition explain'd , and a parallel insisted on , between the superstitious usages of the ancient hereticks , and the modern practices of the later sectaries , p. 296 , 297 , 298 , &c. the vindicator's attempt to justifie his unaccountable paradox forc'd upon the words of st. jerome , from some expositions offered by the learned grotius , chastised and exposed , and the vanity of that comparison demonstrated , p. 305 , 306 , 307. the conclusion exhorting all the true sons of the church to pray for the peace and unity of its members . it is expected the reader will pardon some points and comma's that are misplac'd . the errors that disturb the sense most , are these following . page 16. l. 20. r. new. p. 20. marg . r. locum . p. 55. l. 20. r. praecipue . p. 60. marg . for hadriani , r. saturnini . p. 74. l. 21. r. genuine , p. 81. l. 26. r. needs . p. 84. l. 17. r. hieronymo . p. 92. l. 15. r. smectimnuus . p. 116. l. 3. after angel , add , as it is render'd by the septuagint . p. 138. l. 21. r. centesimum . p. 159. l. 2. r. a. p. 162. l. 5. r. saeculi , p. 182. l. 19. r. acuteness . p. 189. l. 7. r. accurate . p. 199. l 3. r. foppish . p. 253. l. 28. r. treatises . p. 255. l. 25. after unguarded , add , and not supported . p. 291. l. 13. after that , add , it . p. 319. l. 2. r. shadow . an enquiry into the new opinions , &c. sir , i thought that our enemies had made an end of their libels , but i see that it is not so easie for them to forbear the practices that we complain of . the malignity of faction is endless , and there is nothing so apt to be oppressed and reviled as truth and innocence . we must ( in these days of atheism and confusion ) arm our selves against calumnies and contradictions : and if we are not guarded by resolution and fortitude , we must desert ( not only the peculiar ministries of the priesthood , but ) the profession of christianity it self . we are surrounded on all hands by the most ungenerous and spiteful adversaries , the open and scandalous sensualities of some , and the spiritual raveries of others , lay siege to the foundations of our faith , and it is with great difficulty that the publick worship of god is not quite extinguished , as it is indeed despised and ridicul'd : so grievous is our present calamity , that the contending parties amongst us do impute our disasters to different causes , and therefore we are the further remov'd from out true cure. if we were so impartial as to acknowledge our iniquities with sorrow and remorse , we would quickly find the exercise of contrition and repentance more proper to remove the marks of god's anger , than the other methods that are most pleasing to flesh and blood. there is nothing more essential to natural religion than the belief of god's wise and watchful providence . it interposes in the meanest . accidents of humane life , and much more in the remarkable ruins and calamities of publick societies and churches : and if we do not hear the voice of the rod , and of him that hath appointed it , he hath still more terrible plaues in reserve for us than the spoiling of our goods , or the affronting of our persons . let us therefore draw near unto him by our fervent prayers , and ingenuous humiliations : for the most innocent amongst us may find in the view of his life several actions and omissions very displeasing to our heavenly father , as well as unsuitable to our baptismal vows and engagements ; therefore the hand of god is stretched out against us , and he is provoked to let loose amongst us a spirit of error and confusion : and though we may be very innocent as to the accusations of those who have wickedly combin'd to defame us , yet who of us can understand his errors ? if all things without us are in such disorder ; then is it high time for us to look within our selves , and to fix our thoughts on their true objects : if we are expos'd to the sadest toslings and uncertainties , we must endeavour to establish the tranquillity of our mind ? if we know not where to lay our head , if we have no property upon earth , the natural conclusion is , to seek those things that are above . if here we are persecuted and oppressed , we must carry our thoughts and desires to that invisible sanctuary that yields true ease and repose under all pressures and afflictions . it is worth our while to enquire why we , who have been dedicated to the services of the altar , are more particularly struck at than others . it is not so much our business to complain of our persecutors , as to look unto him that smites us : and if he ( by the discipline of so many crosses ) oblige us to consider more narrowly the frame of our souls , we may with greater ease part with our , former conveniencies . let every one of us retire into himself , and open up the several foldings of his own conscience , and endeavour hereafter to regulate our actions by true and christian principles knowing that all things are naked and open to the eyes of him with whom we have to do , and to whom we are shortly to give an account of our time and talents , and of all things that we have done in the body whether they be good or evil . if we must suffer , let us imitate the captain of our salvation : this is edifying to the church , and it establishes the composure of our own mind . let us canvass and examine the doctrines and practices for which we suffer , and enquire whether they be not the principles of the catholic and primitive church in her first and purest ages . we must not think that we are discharg'd from the peculiar offices of our ministry , because we are forc'd from our residence , and exposed to all sorts of indignities . we must firmly believe that all things work together for good to them that love god : and that our patience and meekness may be of greater use to the church than if we had been allow'd to continue in our former stations . we see how much holy things are contemn'd in our days , how triumphantly atheism and impiety lift up their banners every where . let us endeavour as much as is possible to preserve some remains of religion amongst the people . let us assert the ancient order and piety that made the christian church so beautiful in former ages . the apostle informs us , that the time would come when men could not endure sound doctrine , but after their own lust shall they heap to themselves teachers having itching ears , and they shall turn away their ears from the truth , and shall be turned unto fables . the great founder of our religion sent his apostles by found doctrine to enlighten the world , and they convey'd this spiritual authority unto others who should transmit it by an orderly succession ; and as their mission was heavenly in its original , so their doctrine was pure and holy in all its tendencies . they considered themselves as the ambas ▪ adors of jesus christ , and delivered their commission without any mixture or hypocrisy . they treated the people with all humility and tenderness , but in the mean time took great care to mortifie their lusts and their passions ; but when they grew wanton and headstrong , and thought themselves too wise to be led by their spiritual guides and rulers , then they would have teachers of their own , men chosen by themselves , such as were taught to calculate their doctrines to popular fancies and humours , such as would prostitute the gospel , to promote error and delusion , and make the kingdom of light subservient to that of darkness , and instead of serving our blessed saviour , they became slaves to the people , by whom they were originally employed : and because they were so unhappily successful as to gratifie their lusts , they were therefore voted the most edifying teachers . the primitive ministers of religion had their immediate commission from heaven , accordingly they endeavoured by all means to restore the image of god in the souls of men , to raise their thoughts and designs to that happiness and treasure which the world cannot give , which god truth promised and made sure by the resurrection of jesus christ from the dead . the other had their authority from men , and therefore they must needs please the people who sent them . they must reconcile the rules and morals of the gospel to the wicked practices and designs of the world : they must change the strictest maxims of the evangel into looser theorems , and the severe discipline of the ancient church unto all licence and luxury , the true faith that works by love unto airy notions and mistakes . thus the people were pleas'd , and the gospel was defeated , the church is ruin'd , and god dishonour'd . every man in his own station is obliged to contend for the faith once delivered to the saints . when the foundations of ecclesiastical unity are shaken loose , and the antient constitutions trampled upon with great insolence and impiety , then the hedge of t●●e religion is not only invaded but demolished , and without those sacred vehicles it must evaporate into giddiness and enthusiasm ; the extravagance of these last days is boundless as it sceptical , and christianity it self is more dangerously wounded by the delusions of some that are baptiz'd , than by the open blasphemies of infidels : the last may be assaulted by reason , ( at least in their more lucid intervals ) but the first are altogether inaccessible : we must not presume to instruct them who pretend to extraordinary illuminations , their errors are made strong by their vanity , they plead a divine right to every new opipinion , and if we approach them in the ancient paths of modesty and humility , they look down upon us with scorn and indignation ; nay , they are inflexible to the plainest and most convincing arguments . i have frequently , with grief and sorrow , considered the decays of religion , and the difficulties of our employment . we must pull down strong holds and lofty imaginations , and grapple with the rudest oppositions ; the avenues of mens souls are blockaded by passion and prejudices and they are fortified in their error , not only by the corruption of their nature , but by the artifice of seducers , their itching ears are pleased , their lusts are gratified , their passions are made more unruly , their envy , hatred , and malice are indulg'd ; and they are allow'd to distinguish themselves from all others by special titles of division and singularity , by which alone they think to make their calling and election sure . yet notwithstanding that we are thus resisted by the multitude of their follies and delusions , we must not give over by faintness and despondency . we must plead with them , who have left the unity of the church , by the words of truth and soberness , and exhort others to continue in that doctrine that was reveal'd by our saviour , taught by his apostles , and received by all churches in the first and best ages , that the present generation may not rise in judgment against us for our silence , nor posterity censure our cowardice . we must not be ashamed of the truth , even when it is contradicted with all possible violence and fury . i address this short treatise to you , with a design rather to assert the truth , than to reply to what hath been lately published by the vindicator of the kirk of scotland , against a certain book , entituled , apology for the clergy , &c. though i think it necessary to make some of his mistakes a little more apparent . there are certain practices and rituals received by the christian church , in all ages , which are not determin'd expresly in the holy scriptures in so many letters and syllables , yet by the plainest and most undeniable consequences , are agreeable to its general rules , and the uniform belief of all christians ; and they that deny those usages , or the lawfulness of those rituals , venture upon untrodden paths , and do foolishly condemn the wisdom of all former ages . the special providence of god hath so watch'd over the church , that , since the first plantations of christianity , we have preserved to us some records and monuments of its doctrine and practices . the books of such as have been learn'd in every age do plainly demonstrate that the first christians were agreed amongst themselves in the great articles of religion , and in the general rules of ecclesiastical discipline and order , and by this uniformity of doctrine and rituals they strengthened themselves against infidels and hereticks . there is nothing more opposite to the spirit of true religion than stubborness and petulance , and when we despise those constitutions that have been universally received amongst christians , we overthrow the foundations of peace and charity , and consequently we exclude our selves from the visible fellowship of christ's houshold and family . when we consider the schisms and tumults of particular churches , the confusions of so many revolutions , the shakings of so many nations , the boldness and activity of hereticks , we have reason to adore the goodness of god , that so many monuments of ecclesiastical antiquity are preserv'd ; and whatever is uniformly determin'd by the wisest and the best of christians ( their learn'dst bishops and presbyters ) must be received as the infallible truth of god , else we have no certain standard to distinguish the catholic church in former ages from the combinations of hereticks : these are new in their several errors and delusions , and upon that very account of their novelty were expos'd and refuted by the ancients : they neither agreed amongst themselves , nor with the orthodox . but the uniform voice of christendom in the first and purest ages , is the best key to the doctrine and practice of the apostles and their successors . if it appear then that the opinions which we oppose , and are propagated by the presbyterian societies are such as were never entertain'd in the christian church for fourteen hundred years after our saviour's incarnation , then i leave it to every sober christian to consider , whether he may safely continue in the communion of that party that despises the whole catholic church both ancient and modern . chap. i. the novelty and insufficiency of those pleas and arguments managed by the presbyterians in defence of their new doctrine of parity . the first opinion that i charge with error and novelty amongst our country-men , is this , that they affirm , upon all occasions , that our saviour hath appointed his church , under the new testament ( whether provincial , national , or oecomenic ) to be govern'd by the several classes of presbyters acting in perfect parity , and owning no subordination to any higher officer in the ecclesiastical senate above a presbyter in the modern and current notion of the word , such a doctrine must be of dangerous consequence , because it is altogether new , and never propagated in any part of the christian church until these last days of separation and singularity . in this opinion they differ , not only from the uniform testimony of antiquity , but also from the first presbyterians amongst ourselves , who declare in their confession of faith , that all church-polity is variable : so far they were at that time from asserting that indispensible , divine , and unalterable right of parity . all that the first presbyterians pleaded was , that their new form was allowable , and not repugnant to the oeconomy of the new testament and primitive institution ; and that it came very near to the original model of churches , but they never thought to advance such a bold and rash assertion as to affirm , that the christain church , by the original authority of our saviour and his apostles , ought to be govern'd in all ages by a parity of presbyters ; or that there was no other officer in the church could pretend to any share of ecclesiastical government above a presbyter . when a society of men set up for divine , absolute , and infallible right , they ought to bring plain proofs for what they say , else they must needs be look'd upon as impostors , or at least self-conceited and designing men. to propagate a doctrine under the notion of a probable opinion ( though it should happen to be an error ) is consistent with modesty , and the practice of learned men in all ages ; but to affirm a new notion to be established by divine right , and to require obedience to that scheme , as a thing that is due to supreme and infallible authority , is much worse than speculative enthusiasm . if a man only entertains himself with his visions and fancies , he alone suffers by it : but if i meet with a company of head-strong fellows , who must needs persuade me that they see so many armies in the air fighting , and with the exactest discipline of war ; nay , their banners , the shape and colour of their horses , their several squadrons , and the whole order of their encampment , and will certainly knock me in the head unless i take my oath upon it that i see all this , who never saw any such thing in my life . i think i have reason to complain that my circumstances , are very unlucky , i had certainly rather fall into the hands of high-way-men , than amongst those spiritual robbers , who divest me of my senses , and the exercise of my reason . if you inform our country men that their new doctrine is thus represented , they will tell you that none but wicked men oppose their government ; that it is establish'd upon the express institution of our saviour , that it hath been asserted and prov'd by several learned men of their party beyond contradiction . but if you ask by what particular argument you may be convinc'd of the truth of their new doctrine , then they begin to lead you into a labyrinth of dark and intricate consequences , obscure and perplext probabilities ; several texts of scripture they will alledge , but sadly wrested and distorted from their genuine meaning and design , and the uniform suffrages of all the ancients : and if you are not satisfied with such proofs as they advance , you must be contented to submit to their censure , and the new discipline must be obey'd where-ever their power is equal to their pretences . i can give you but a short history of their arguments by which they endeavour to establish their divine right of parity . when you read their books i think all their pleas of whatever kind or force may be reduc'd to these three heads . first , either they pretend that this parity of presbyters is expresly commanded by our saviour ; or , secondly , they endeavour to support it by consequences from several texts of scripture ; or thirdly , from the testimonies of the ancient writers of the church . first i say , they pretend that this parity of presbyters ( exclusive of the superiority or jurisdiction of a bishop ) is expresly commanded by our saviour . this indeed promises veryfair ; for if our saviour hath plainly and positively commanded that ecclesiastical affairs shall be managed in all churches and ages communi presbytero'um consilio , and by such a college of presbyters as excludes the authority and jurisdiction of a bishop , then , without all controversie , all christians are oblig'd to submit to it . the consequence is plain and undeniable ; and because our country-men do insist upon this more frequently than any of the foreign presbyterians , we ought to hear them calmly and deliberately ; and when they plead the authority of our blessed saviour we must view those texts with reverence and attention , and see if any thing can be inferred from them that may probably support the now scheme of presbytery . the parallel texts of scripture are , matth. 20. 25. but jesus called them unto him and said , ye know that the princes of the gentiles exercise dominion over them , and they that are great exercise authority upon them . v. 26. but it shall not be so great among you , but whosoever will be great among you , let him be your minister . v. 27. and whosoever will be chief among you , let him be your servant . v. 28 . even as the son of man came not to be ministred unto but to minister , and to give his life a ransom for many . see also mark 10. v. 42 , 43 , 44 , 45. and luke 22. 25. from these parallel places they plead , that the officers of chirist's house were by his own express . command establish'd in a perfect equality , even in such a parity as excludes the power and jurisdiction of any higher order than that of a presbyter in the modern notion . let us now examine , whether there be any foundation for their inference in the texts last mentioned . in the first place , we find that our blessed saviour supposes degrees of subordination amongst his own disciples , as well as all other societies , and therefore he directs the ecclesiasticks , who would climb to the highest places in the church , to take other methods than those that are most usual amongst the grandees of the world : he that deserved preferment in the church was to be the servant of all , so that this text refers to the method of promotion , and not to the extirpation of their jurisdiction . they were not to aspire to honour and dignity by force and violence , or the other arts that are so fashionable in secular courts , but rather by all the acts of modesty , humility , and self-denial . next , let me ask , whether the apostles understood this precept of our saviour in the sense of our adversaries or not . if they did , ( as it is alledg'd ) how came they to exercise jurisdiction over all subordinate ecclesiasticks , during their life time , in all the churches they planted ? did they go cross to the institution of our saviour , who perfectly understood his meaning , and to whom the precept was originally delivered . but that which baffles and exposes this argument to all intents and purposes , is this , that he did that himself among them , which now he commanded them to do to one another , and therefore the doing of this towards one another in obedience to the command now under consideration , could not infer a parity , unless they blasphemously infer that christ and his apostles were equal : for when you read the text with attention , you see that our saviour recommends what he enjoyns from his own constant and visible practice amongst them , viz. that he himself , who was their lord and master , was their servant , and therefore it became the greatest among them , in imitation of him , to be modest , calm , and humble towards all their subordinate brethren , and this qualify'd them more than any other thing for ecclesiastical promotions . it is very sad that any should be so much infatuated with their new schems of parity , as to alledge such texts , which ( if understood in their sense ) degrades our blessed saviour to the degree of one of his disciples ; for what he commanded the apostles , he practised among them himself . and this is the strongest motive to engage their obedience ; therefore i may reasonably infer , that whatever it was that our saviour commanded in those places of scripture , it must of necessity be toto coelo different from all parity and equality . he commanded them , that they should not exercise their jurisdiction as the lords of the gentiles did , by a spirit of pride and domination , but rather by the more christian and engaging behaviour of charity and humility . he that was to be the greatest among them , was to be their servant , in imitation of that heavenly patern that was set them by our blessed lord and saviour . s. paul thought himself oblig'd to answer his episcopal character after this manner , when the care of all the churches lay upon him , when he employ'd his apostolical power to promote the edification of all men : and all the fathers of the church , who were advanc'd above their brethren to ecclesiastical power and jurisdiction , had this evangelical notion of their dignity , that they were the servants of all others . from what hath been said one may easily see , that there is no ground , no not a shadow of any argument for the new doctrine in these texts of scripture . it is true , that salmasius glances at this way of reasoning in his walo messalinus , but he lays no great stress upon it . that which is most to our purpose is , that beza himself , in his larger notes upon the new testament , asserts , that all kind of jurisdiction is not forbidden in these texts , but that only which is joyn'd with imperious bitterness and domination . let it be further considered , that the hierarchy and subordination of priests was established by divine authority in the lewish church : and if our saviour had pull'd down that ancient polity , and commanded an equality amongst the presbyters of the new testament , he would not have stated the opposition between his own disciples and the lords of the gentiles , but rather between the priests of the mosaie oeconomy and the disciples of the new testament . when he reprov'd the corrupt glosses that were introduc'd into the church by the scribes and pharisees , and taught them purer and more heavenly strains of morality , he states the opposition between the current doctrine receiv'd amongst the jews , and that which he himself taught and recommended ; and there is no doubt to be made , if he had forbidden the several degrees and subordinations of priests , and established a perfect equality , he would have stated a plain opposition between the model of the temple , and the other plat-form that was to succeed in the christian church . as for the other text that is ordinarily cited to serve the same design , 1 pet. 5.2 , 3. it is but the apostle's commentary on our saviour's words and commandment , and it forbids the spirit of pride and insolence , as a thing very unsuitable to all power and authority in the church . thus such texts have been understood from the beginning , and it is one strong prejudice against the new exposition , that it was never heard of until these latter days . secondly , if the presbyterians cannot establish their divine right upon express texts of scripture , they will support it ( as they think ) by the clearest and most immediate consequence , and this is equivalent to the most positive command and institution . the argument from the identity of bishop and presbyter fill all their books from top to bottom : and if this be in it self lame and sophistical , they must despair to establish the pretended equality of presbyters in the ecclesiastical government . the argument most insisted on in favour of their parity , ( exclusive of episcopal jurisdiction ) is built upon the homonomy of bishop and presbyter in the language of the new testament , or because the clergy are dichotomiz'd only into bishops and deacons in some texts of scripture , and in some ancient writers of the primitive church . hence they exclude the authority of a bishop above a presbyter , though the offices themselves be as much distinguished as is possible in several texts of the new testament . and if this argument alone appear childish and sophistical , they have not another sanctuary to flee to ; so my present business is to examine the force of it . there is not one of their number with whom you engage in this controversie , but immediately he will tell you , that there is no distinction between bishop and presbyter in the scriptures , and therefore they conclude that their argument a confusione nominum against the superiority of a bishop is very solid and demonstrative . to this purpose they cite act. 20. 17. 28. philip. 1.1 . 1 tim. 3. and several other places . whether a bishop be of a higher order than a presbyter does not now fall under our enquiry , nor is it in it self very material . sometimes they might be consider'd of the same order with regard to the priesthood common to either , by which both bishops and presbyters were distinguish'd from the body of the people , and other subordinate officers of the church , though at other times , when authority and jurisdiction is nam'd , the bishop , ( with regard to his dignity and power ) is always reckon'd above a presbyter . here we are carefully to observe , that when the inspir'd writers dichotomiz'd the clergy into two orders , they but follow'd the dialect and example of the jews , who thus divided their ministers also into priests and levites , though the highest order was again subdivided both by the jews and the christians , when the priests were consider'd with regard to that subordination establish'd among themselves , and without any regard to the body of the people . this is very agreeable to the language of the ancient jews , as well as to the idiom of the hellenistical tribes of the apostolical age : the first confounded the name of the high priest with that of a priest , without any other distinguishing charcteristic or discrimination . for proof of this see levit. 1. 7 , 8. and the sons of aaron the priest shall put fire upon the altar , and lay the wood in order upon the fire . v. 8. and the priests aaron's sons shall lay the parts , the head and the fat in order upon the wood that is on the fire which is upon the altar . here we plainly find that in the first establishment of the mosaic oeconomy ( in which the patriarchal subordination of priests was still retain'd ) the high priest is nam'd by the same appellative ( without any distinction of order or jurisdiction ) that the other priests were nam'd by : and the title of a priest was promiseuously apply'd , without any distinction or marks of eminence to the high priest as well as to the subordinate . yet it was never question'd but that there were extraordinary privileges and dignities reserv'd to the high priest amongst the jews , though thus plac'd amongst the other priests without any nominal distinction : nor do we find the title of high priest ever affix'd to the particular name of aaron or eleazar in all the pentateuch , nor is the word high-priest it self mention'd in the books of moses , but either twice or thrice , and that only with regard to the administration of after days . yet this homonomy of names could not be reasonably pleaded then against the subordination of other priests to aaron , nor against the deference due to his pontifical character . was it then to be expected that the apostles or apostolical men ( when they occasionally mention'd the presbyters of the new testament ) might not make use of the currant language and pharaseology of their own country-men , who divided their clergy into priests and levites , as if there were no more but two orders , even when the meanest of the jews knew that the dignity of the high priest was very honourable and distinguish'd from all subordinate priests by all marks of eminence and authority ? it is true , that in the hagiographical and prophetical writings , the high priest is very frequently distinguish'd by his proper and special character ; yet in the beginning of the jewish oeconomy neither aaron nor eleazar were called high-priests when they are particularly nam'd , and if in those days any had been so mad as to have infer'd from this confusio nominum an equality between all priests , he would certainly have been expos'd : for the offices themselves were sufficiently distinguish'd by those special ministries and jurisdictions that were peculiarly appropriated to the one , and deny'd to the other , such as were visible to the observation of the meanest among the jews . we do not at all deny but that bishops might be call'd presbyters in the days of the apostles , and justly so too , though they had other presbyters under their government and inspection : for the use of the word presbyter was another thing then than now , if we consider it in its full latitude and extent ▪ with us it signifies such priests as assist the bishop in his ecclesiastical administrations , and are accountable to him for their performances : and though all presbyters are not bishops , yet all bishops are presbyters ; and to infer an equality of offices from the promiscuous use of names , i think , is neither good logick nor good history . we do not now plead , ( as some ignorant people may pretend ) that there ought to be bishop above presbyters because there was a high priest among the jews , but rather thus , that the hierarchy that obtain'd in the patriarchal and jewish oeconomy was never abrogated in the new ; and though we meet with the same dichotomies of the clergy in the new testament , as are frequently seen in the old , we ought not to conclude from thence , that there was an equality among them of the higher order in that division , no more than there was a parity amongst the priests of the old testment , for that same highest order , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was again divided into two , viz. the supream and subordinate . and not only they , but the jews also of the apostolical age divided their clergy into two classes when they spoke of them , only as in opposition to the people , they made no other distinction amongst them than that of priests and levites : but then again , upon other occasions they subdivided the priests into the highest and subordinate order , when they consider'd the hierarchy in it self , and distinguish'd every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the priesthood from one another , of this we have clear instances from philo the jew . was it not then reasonable , that the apostles should speak the language of the age in which they lived , and that of their predecessors ? whether then the clergy be divided into their several classes by a biparite or triparite division , both is very agreeable to the custom of the jews . if they compar'd the priests amongst themselves , and reckon'd up their distinctions and subordinations to one another , then they were divided by a tipartite division ; but if they spoke of them with regard to the people , then the bipartite division was more convenient so that the community of names was very observable when the offices themselves were as truly separated and distinguished a they could be . in like manner the first presbyter , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the apostolical age , he that was vested with a prostasia , was a much above the subordinate presbyters as the high-priest among the jews was above other priests , with whom nevertheless he was frequently subordinate presbuyters as the high priest among the jews was above other priests , with whom nevertheless he was frequently ranked , without any nominal distinction or discrimination . nay salmasius himself grants , that even when the pretended equality prevail'd , there was a praeses to whom the protocathedria , or locus in cosessu primarius , was constantly due , and that during life . and there are such mainfest and palpable evidences of this peculiar honour and jurisdiction due to the one of the ecclesiastical senate in the apostolical age , that the learned'st sticklers for parity cannot deny it . the apocalyptic angels ( amongst whom we justly reckon s. polycarp bishop of smyrna ) the epistles to timothy and titus , and the catalogues of bishops suceeding the apostles in several sees , ( gathered at least towards the middle of the ( second century ) make it evident beyond all contradiction . it is impossible to let us see from any ancient record either genuine or suppositious , that there was ever any thing of moment canonically determin'd in the ecclesiastical meetings without their bishop his particular advice and authority . and since clemens romanus , origen , and s. cyprian do compare the evangelical priesthood and ministrations with the aaronical , how is it that we can pretend to conclude an equality amongst the presbyters of the new testament from the dichotomies us'd in christian writings , no more than we can dream of a parity among the jewish priests , because they are frequently dichotomiz'd , especially since the ancient who sometimes divide the clergy only into two orders , do again upon other occasions subdivide the highest order , and distinguish the bishop from all subordinate presbyters . it is true , that clemens romanus a writer of the apostolical age , divides the clergy into two orders , but so he divides also the jewish ministers of the sanctuary into priests and levites , which no man will allow as a proof of the equality of priests under the old testament ; but i shall have opportunity hereafter to consider the testimony alledg'd by blondel from s. clemens's epistle to the corinthians more particularly in its proper place . i have formerly said , that the most ancient writers , who dichotomize the clergy when they speak of them with regard to the laity , do yet distinguish them by a tripartite division , when the hierarchy is consider'd in it self , and with regard to that prostasia and jurisdiction which distinguishes one priest from another . tertullian in his book de baptismo , hath these words , jus quidem dandi baptismum habet summus sacerdos qui est episcopus , dehinc presbyteri & diaconi , non tamen sine episcopi authoritate , quâ salvâ salva pax est : yet monsieur blondel runs away with another testimony cited from his apologeticks , as if he had found there a perfect equality of presbyters , because the seniores are said to be in the government , than which there cannot be a more absurd consequence , for he neither affirm'd that those seniores were all equal among themselves , nor is it certain , whether by the seniores he understood all presbyters in general , or those only who were advanc'd to the episcopal dignity ; for it was no part of his business in an apology address'd to the heathens to insist on the subordinations of one priest unto another , for he only pleaded that there was nothing in the christian meetings contrary to the strictest rules of morality and decency , and that they were men of approv'd and exemplary lives , who were advanc'd to any share of the ecclesiastical government . clemens alexandrinus is brought as a witness to serve the same design , but then unluckily he reckons up the three orders of the clergy , and calls them imitations of the angelical glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . upon this occasion it is needless to name s. cyprian , who asserts the jurisdiction and prerogative of the episcopal power upon all occasions with great courage and assurance ; and s. polycarp the famous doctor of the asiatic church , bishop of smyrna , and disciple of saint john , who flourish'd long before s. cyprian , though he divides the clergy into two orders in his epistle to the philippians , yet he honourably mentions and recommends the epistles of s. ignatius , in which the apostolical hierarchy of bishop , presbyter , and deacon is so often and so expresly mention'd : and s. polycarp in the epigraphe of that epistle distinguishes himself from his subordinate presbyters , according to the modest and usual s●ile of those days , pelycarp and the presbyters that are with him , who , if he had stood on a level with those presbyters , would never have distinguish'd himself from the community of his brethren by his proper name plac'd at such a distance , yet with visible ( but very modest ) marks of distiction and precedence , according to the humble practice of those glorious martyrs . from what hath been said , it is very evident , that there can be nothing more foolish and extravagant than to conclude a parity among priests , because some ancient christians us'd the jewish phraseology , for even these upon other occasions frequently assert the jurisdiction of one bishop over many presbyters : and hermas , who was contemporary with clemens romanus , reproves the ambition of some in his own time , who strove for the first dignity and preferment . and if there was no such precedence then in the church , there was no ground for his reprehension . the sum of these reasonings amounts to this , that when the hellenist jews would distinguish the high-priest from the levites , they thought the common name of a priest was sufficient , * as is evident from several places in phylo the jew . and as it was unreasonable to conclued from thence that he had not a singular authority and jurisdiction over subordinate priests , so now-a-days an argument founded upon the same topic , is equally impertinent and sophistical . when the priests were compar'd among themselves one with another , then their dignities and subordinations might be seasonably mentioned . if we compare the priests of the new testament with the deacons , we need say no more than priests and deacons ; but when we compare the priests among themselves , we must acknowledge their several subordinations . the priests under the old testament were only allowed to offer the sacrifices , and by their offering of sacrifices , were distinguish'd from the levites : so under the new testament , the priests , both of the highest and subordinate order , offer the eucharistical sacrifice , and by so doing , are sufficiently distinguish'd from deacons ; yet this is no argument against the subordination of one priest unto another . thus we see there was the same reason for those dichotomies of the clergy , both under the old and new testament . from what hath been said we may easily see that the jews us'd such dichotomies of their clergy , both under the mosaic oeconomy , and in the apostolical age , when the superiority of the high-priest was past all contradiction : and there can be a very good account given of this phraseology , and way of speaking from the different considerations that engag'd both jewish and christian writers to use the bipartite or tripartite division of the clergy ; for the very same christian writers , who only mentioned two orders , do in other places reckon up the hierarchy of bishop , presbyter , and deacon , as plainly as is possible . from these considerations , i say , we may easily perceive , that the argument pleaded against episcopacy , founded upon such dichotomies , is not only weak , but very foolish and extravagant . yet blondel , salmasius , and daille , men of great learning and reputation , imploy'd much reading and artifice to support their new hypothesis by this argument , and to wrest so many places of the fathers , to promote an opinion which was never heard of before the days of aerius ; thô it must be confess'd , that men of extraordinary learning have been impos'd upon by the same fallacies , particularly our country-man , sir thomas craig , in his book de success . reg. angl. but if he had read the ancient monuments of ecclesiastical antiquity , with that accurate attention wherewith he perus'd the vast volums of civilians , canonists , and historians , he had certainly been of another mind . so visible is the confusion of names in the new testament , that apostle , bishop , and presbyter , are sometimes mentioned without any remarkable distinction , yet so as the government of one amongst many , is particularly demonstrated . our saviour himself is call'd an apostle , heb. 3.1 . sometimes the word seems to be restrain'd to the number of twelve , and matthias , upon the apostacy of judas , is chosen to fill up the number of the twelve apostles ; but in the same apostolical writings , the name of an apostle is bestow'd upon several others besides the twelve , as s. s. barnabas , paul andronicus , junias , epaphroditus , and others . our saviour is call'd a bishop , 1 pet. 2. 25. again the government of the apostles is called their episcopacy , 1 act. 20. sometimes the name of bishop is attributed to such priests as were of the first order , invested with apostolical power and jurisdiction , 1 tim. chap. 3. tit. 1. 7. these places are so understood by all the fathers . again the bishops mentioned , 1. philip. 1 are understood by st. chrysostom , oecumenius , theophilact , and theodoret , to be the priests of the second order ; for they concluded epaphroditus to have been then bishop of philippi , as may be reasonably collected from philip. 2. 25. our english version follows beza , and understands it as if epaphroditus had been a messenger sent by the philippians to s. paul ; but salmasius is much more ingenuous , and acknowledges , that the word apostle in the sacred scriptures never signifies any other than legatum dei ad homines . and this is very agreeable to the opinion of theodoret , who thought that when the bishops were named in the apostolic age , so as to be distinguished from subordinate priests , they were then called apostles , thô upon other occasions they were promiscuously named without any distinction . i only mention this transiently , not insisting upon it . my business at present is to prove that the community of names was so familiar in the language of the apostolical age , that no man can conclude from thence a community of offices . st. peter calls himself a presbyter , so st. john the apostle , and the presbytery mentioned in the first of timothy , 4. 14. was a senate compos'd of apostles and other presbyters , whether of the first or second rank is not certain , but that s. paul himself was one of them is evident from the second epist . to timothy , 1. 6. in the first , timothy is exhorted not to neglect the gift which was given him with the laying on of the hands of the presbytery . in the last he is put in mind to stir up the same gift which he received by the laying on of st. paul's hands . and in the beginning of christianity ( as s. chrysostom witnesseth ) both bishops and presbyters were sometimes call'd deacons , which may be justly concluded from coloss . 4. 17. and the apostles themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the first of the acts , their apostolical ministry , to which matthias was assumed , is called their deaconship , 1 act. 17. now i take it for granted , that if any man pretend to infer a community of offices , from the community of names , which we meet with in the holy scriptures ; he must needs confound the highest order of the church ( even the apostolical dignity ) with the lowest rank of ecclesiastical officers . yet this is certain that the several offices were carefully separated in those days ; thô the humility of such as were uppermost , taught them not to be very forward to distinguish themselves from their subordinate brethren , by titles of eminence and jurisdiction ; and the bishops in the second century transcribed the same copy in their behaviour , who , thô they were careful to preserve the necessary distinction between the priests of the first and second order , yet they studied the most modest expressions of humility and condescension , as may be seen from the forecited inscription of s. polycarp's epistle to the philippians , that apostolic martyr and prince of the asiatick church . i have consider'd this argument the more carefully , in that i find it over and over again in all the writings of our ecclesiastic levellers , as their first and last refuge to which they flee to ; and yet there is not any thing more frivolous and trifling ; for the names of the lowest officers in the christian church , were frequently assum'd by the highest , and distinction of offices is rather inferr'd from their practices , peculiar ministries , and acts of jurisdiction , than from any names that we can fix upon . thirdly , if they cannot establish their new doctrine of parity neither upon the express commandment of our saviour , nor upon the consequences they manage a confusione nominum , they endeavour to support it by some testimonies of the primitive fathers . when the government and revenues of the church were sacrilegiously invaded by atheists and enthusiasts under oliver cromwel , the learned blondel employed all his skill to make the ancients contradict themselves and all contemporary records . when his * book appeared , the presbyterians concluded ( before ever they read it ) that all was pure and undeniable demonstration ; and our country-men think they need return no other answer to any thing that is written against them , than to say that episcopacy , and all that may be said in its defence , is quite ruin'd and destroyed by monsieur blondel , and salmasius . and thô there are but very few of them that ever read them , and that every line of their writings , that hath the least colour of argument , was frequently answered and expos'd , yet such is the power of prejudice and partiality , that they shut their eyes against the clearest evidences that are produc'd by their adversaries . it 's enough for them to say that blondel hath written a book in their defence , of 549 pages ; and this in their opinion may bar all disputations of that nature . when we bid them name the place that they think proves their new doctrine most plausibly , they refuse any such close engagement ; they will tell you that jerome was of their opinion , and that their learned champion blondel has sufficiently prov'd that this antient monk was a presbyterian . i must not transscribe the accurate and unanswerable dissertations of several learned men , who have sufficiently expos'd the writings of blondel and salmasius on this head , particularly the incomparable bishop of chester , yet i may be allowed to examine some of the most remarkable testimonies from antiquity that are alleg'd by those men to support their doctrine of parity , that the reader may have a sample of their partialities and prepossessions , and if none of the first worthies of the christian church appear for the new doctrine of parity , we may safely infer , that there are little hopes to defend their cause by the suffrages of after ages . and in the next place i will particularly examine blondel's argument from the authority of st. jerome and demonstrate that he mistakes or ( which is much more probable ) hides and misrepresents the doctrine of that learned father ; and if st. jerome be not his friend , he and his associates may despair of any other . first , i will examine some of the most remarkable testimonies from antiquity , and the first that is nam'd is s. clement in his famous epistle to the corinthians . this is the celebrated s. clement , so honourably mentioned by s. paul himself , philip. 4. 3. together with some others , whose names are written in the book of life , who was fellow labourer with the apostles , and third bishop of rome by the testimony of irenaeus , and probably sat in the chair of rome from the year 64 , until the year 81 , or 83. he wrote his first epistle to the corinthians , to compose the scandalous divisions and schisms that had risen among them by the pride and vanity of some turbulent brethren , who valu'd themselves upon the miraculous gifts of the spirit , to the contempt of their ordinary ecclesiastical governors . it is thought by some , that this epistle was written towards the end of nero's persecution , before he was advanc'd to the see of rome . it is very observable that blondel before he produces any testimony from s. clement , acknowledges , that by the universal consent of the ancients this very s , clement succeeded s. peter in the government of the see of rome ; and thô they vary as to his order of succession , yet all of them agree as to the thing it self . his first argument for parity is founded on s. clement's inscription of his epist . to the corinthians . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from this inscription he concludes that the church of rome was then govern'd by a colledge of presbyters , because the whole church of rome wrote to the whole church of corinth , not mentioning the distinction of the clergy from the laity ; when the learned blondel reasoned at this rate , he design'd ( it seems ) to please the independent party , ( who were then most numerous and potent in england ) rather than the presbyterians . for if his argument proves any thing , it proves too much , viz. that the laity hath an equal share of jurisdiction in the administration of ecclesiastical affairs ; with bishops and presbyters ? and thus he might conclude , that when s. paul wrote an epistle together with sosthenes , timotheus , sylvanus , and all the brethren that were with him , that he had no greater authority in the ecclesiastical senate , than the meanest of the laity . our learned country-man junius , gives a far more reasonable account of this ancient simplicity , of the writings of the apostolical age , than such childish reasonings ; and he tells us that st. clement did not prefix his name , ut modestiae & humilitatis posteris aetatibus exemplar imitandum proponeret , and this was very subservient to his design , that he might teach the corinthians , ( whom he exhorts to concord and humility ) by his own example , that true and undisguised modesty , which was then so visible in the practice of the first christians , when both clergy and laity were of one heart , and one mind . the next attempt that blondel makes to support his imaginary parity in the primitive church , is from st. clement's dividing the clergy into bishops and deacons , according to the current phraseology that prevail'd in the apostolical age. when they considered the clergy only , in opposition to the body of the people . i have answered this already , when i examined their argument , founded upon such dichotomies : but when we consider this particular place of s. clement , with regard to that latitude , and promiscuous use of names , that was very current in those days , the word deacon may be understood to comprehend all those ministers of religion ( whether presbyters in the modern notion , or deacons , who by the first institution , were obliged to attend upon tables , ) and then his argument vanishes into nothing ; nay rather it is a strong confirmation of that which he would most willingly destroy ; for by bishops and deacons , we may understand apostles , bishops , presbyters , and attendants upon tables ; for the word deacons in the language of the holy scriptures , is taken in the greatest latitude that may be , not only for such as were appointed by the apostles , particularly to the ministry of tables , but also the apostles themselves , the highest officers in the christian church , are called deacons . who then is paul , and who is apollos , but deacons , by whom they believed , even as the lord gave to every man ? and again , who hath made us able deacons of the new-testament , &c. and upon other occasions they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and those who were ordain'd to the special ministry or tables , were originally constituted , that the apostles themselves might not be diverted from the ministry of deaconship of the word . and tychicus is called a faithful deacon , as also timothy , so likewise . arthippus is commanded to take heed to his deaconship , thô it be not expresly determined , what room he held in the ecclesiastical hierarchy , weather he was bishop , presbyter , or deacons ; nay such was the latitude of the word deacon , in the apostolical age , that it was applyed promiscuously to all the three order of the christain hierarchy . so that if we understand st. clement according to the current extent of the word , we may safely judge him to have meant by bishops , the ecclesiastical governors , and by deacons , all subordinate ministers of religion , whether such as were promoted the priesthood , or the deacons who were confin'd to their attendance upon tables . what advantage then does monsieur blondel gain to his cause ; for though presbyters in the modern notion , are not perhaps the only persons who may be understood by the word deacon , yet they may be comprehended as well as other ministers of a lower rank . let it be observed also , that s. clement speaks not of the ecclesiastical polity , such as it was brought to perfection after wards by the apostles , but rather of the first beginnings of the christian church , immediatly after the resurrection of our saviour . for thô all the degrees and subordinations of the apostolical government , were founded upon divine right ; yet they were not in one moment established in their true and everlasting figure , but had their beginning , as the jewish church went on from lessen steps to that more perfect scheme that was to continue until the coming of the messiah . this is certain , that before the apostles left the world , they established such an ecclesiastical government as ought to continue in the church , until the second coming of our savioar . but let us suppose that where we meet with such dichetomies in other authors , such a parity as is intended by the presbyterians , may be understood ; yet when we view the text of st. clement more narrowly , we must not presume to make any such inference , for the very same st. clement dichotomizies the jewish clergy who are known to have had their high priest , chief priests , priests , and levites ; yet he comprehends them all in this short and bipartite division . for speaking of jacob he hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and must we from hence conclude that there was a parity amongst the priests of the old testament , because they are thus distinguish'd from the laity without mentioning the several gradations of the hierarchy amongst themselves ? nay so little do our adversaries gain by straining the language of st. clement , contrary to the latitude and simplicity of the apostolical age ; that the same author comprehends all ministers of religion , under one general word , whether prophets , apostles , bishops , presbyters , or deacons , and not only does he thus speak of the priests of the true religion , but also of the * egyptian priests , who are known to have had their several subordinations . but that which is most material to our purpose , is that the same st. clement , when he exhorts the corinthians to christian order and harmony , sets before them the beautiful subordinations under the temple-service , how the high priest , priests , and levites , were distinguished by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and immediatly recommends to the corinthians , that every one of them should continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now when we consider the primitive method of reasoning from jewish precedents , st. clement had never talked at this rate , if the jurisdiction of one over many priests , had been abolish'd under the new testament , and jerome himself ( on whose writings m. blondel endeavours to establish his opinion ) in his epistle to evagrius , gives light to this place of st. clements , et ut sciamus traditiones apostolicas sumptas de veteri testamento quod aaron & filii ejus atque levitae in templo fuerunt , hoc sibi episcopi & presbyteri & diaconi vendicent in ecclesia . for without all controversie , those traditions descended from the jewish church to the christian , as their true inheritance . nay st. clement himself expresly distinguishes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the last may signifie office and age , both together . nor can it be an objection of any weight , that the first ( who were there spiritual governors ) are mentioned in the plural number , since this was an encyclical epistle address'd to corinth , as the principal city , and from thence transmitted to its dependencies . how considerable the city of corinth was in those days , every body knows ; and s. chrysostom informs us , that it was populous and magnificent , in regard of its riches and wisdom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so far was s. clement from intending a parity of priests , by his promiscuous use of words , that he himself distinguishes plainly the spiritual governors from the body of subordinate presbyters ; and it is surprising to observe how much men may be blinded with prejudice contrary to the universal suffrage of the ancients , who place s. clement so early in the apostolical succession of the chair of rome ; the reader may see them all in one view , prefixt to junius his edition of his epistle to the corinthians . a second witness made to appear an evidence for parity , is the venerable s. polycarp , bishop of smyrna , who by * ireneus bishop of lions , is said to have been taught by the apostles , to have convers'd with many who had seen our saviour , and that he himself saw him in his younger days , and that he knew him to have been constituted bishop of smyrna , by the apostles . this is he who by * s. jerome is called totius asiae princeps : one would think that when they name s. polycarp , they had discovered some clear testimony in his writings to build their hypothesis upon , but instead of this , nothing but a wretched consequence founded upon the bipartite division of the clergy , mentioned in his epistle to the philippians . and yet the epigraphe of s. polycarp's epistle clearly distinguishes him from his presbyters , who were then with him , which runs thus , polycarp and the presbyters that are with him to the church of god which is at philippi . and if he had not been vested with episcopal jurisdiction and eminence , amongst those presbyters , how was it agreeable to the primitive modesty and self denial , to have named himself only in the frontispiece of this epistle , and to mention none of his brethern , save only by the general name of presbyters ? this is mighty uneasie to blondel and the evidence of truth forces from him the following words , id tamen in s. martyris epistola peculiare apparet , quod eam pr. vatim suo & presbyterorum nomine ad philippensium fraternitatem dedit ac sibi quandam supra presbyteros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reservasse videtur ut jam tum in episcopali apice constitutum reliquos smyrnensium presbyteros gradu superasse conjicere liceat . there are two things that baffle this shadow of an argument brought from the epistle of s. polycarp . the first is that irenaeus , who was intimately acquainted with him , and knew him to have been taught by s. john the apostle , and by him ordained bishop of smyrna , does refute the heresies of the valentintans , from the unanimous doctrine preserv'd amongst the single successors of s. polycarp downwards to that very period in which he wrote . for if the ecclesiastical power of the church of smyrna , had been equally lodg'd in the college of presbyters , his argument against the hereticks , from the succession of single persons , teaching the same doctrine first delivered by s. john , and convey'd by s. polycarp to the following bishops ; i say such an argument so manag'd , could have no force , nor was it possible for irenaeus to have us'd it . the next is this , that in the same epistle of s. polycarp to the philippians , the epistles of s. ignatius are zealously recommended , and we need not inform the reader how much the divine institution , power , and jurisdiction of bishops above presbyters is asserted in those epistles of which i am to speak in due time . the question then concerning s. polycarp is , whether we are to believe s. irenaeus bishop of lions , who was fully acquainted with the manner of his education , apostolical doctrine , and promotion to the see of smyrna , rather than the dark and groundless conjectures of later ages . and from this single instance alone , we see how inflexible and stubborn the power of prejudice is , how far it drives men against light and conviction , and darkens all their intellectuals in defiance of common sense and reason . a third witness alledg'd by blondel is hermas , ( i only name some few of those that are nearest to the apostles ) i do not now enquire into the authority of this book . it is most probable that it was written towards the end of the apostolical age ; and some of the ancients of great authority make him to be the same that is mention'd by s. paul , rom. 16. 14. it is without all controversie , a book of great antiquity , as appears by the citations out of him , still preserv'd in some authentick monuments , particularly irenaeus , clemens alexandrinus , tertullian , and origen . there are two palpable evidences that episcopacy was the ecclesiastical government that obtain'd in the christian church , when this book was written . the first is from the second vision of the first book , where the sending of the encyclical epistle in exteras civitates , is insinuated to be the peculiar priviledge of s. clement , then bishop of rome . the other insinuation is from the second book , and 12th mandat . paragr . 2. where he reproves the preposterous ambition of such as would thrust themselves into the highest dignities , contrary to the evangelical methods of humility and self-denial , exaltat enim se , & vult primam cathedram habere . if there be no power , there can be no abuse of it , and therefore he reproves that insatiable thirst of preferment that puts some amongst them upon projects and designs , contrary to the command of our saviour who taught us , that he that deserv'd the ecclesiastical promotion was to be the servant of all , and therefore many of the primitive bishops fled and hid themselves upon the first motion of their being nam'd to the episcopal dignity . and the other citation from book the third , similitud 8. insinuates the very same thing that i intend , viz. , a principatus then established as the fixt government of the church which some were too too hasty to grasp . notes, typically marginal, from the original text notes for div a51155-e2450 2 tim. 4. 3 , 4. vid. dickson in matt. and answer to the irenicum , by g. r. vid. bez. in 〈◊〉 . vid. smectim . jus divin . minister anglican . the unbishoping timothy and titus . altare damascen . durh. dissert . on the revel . v. cotel . not. inpriorem epist s. clem. p. 96. in quibus fus● & solide dem●nstratur argumentum a confusione nominum nequaquam jurisdictionem & authoritatem episcoporum supra presbyteros labefactare posse . v. doctiss . bevereg . cod . canon eccles . primit lib. 2 . c. 11. vid. clariss . dodwell dissert . cypr. p. 205. walo mess . tertul. de baptismo . stromat . lib. 6. pastor herma . * apud clariss . dodwell . disertat : cyprian p. 205 ● cotel in prie● epist . clemen . ad corinth . 1 cor. 15. 7. w●●● m●● . * aplog . prosenten , hieronym . amstol . 1646. vind. st. ignat. adversus hereses , lib. 3. cap. 3. v. doctiss . cav . hist . liter . p. 18. blondel apolog . p. 9. plerique latinorum ( hieronymo teste ) secundumpost petrum fuisse putaverunt ; ut ante annum domini 65 , ad romanae ecclesiae clavum sedissenecesse sit . apol. pro sent hier. p. 9. page , 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. doctiss , bevereg . cod . can. eccles . prim. lib. 2. p. 314. 1 cor. 3. 5. 2. cor. 3. 6. acts. 6. 4. coloss . 4. 7. 1 thess . 3. 2. coloss . 4. 17. vid. etiam . bevereg . ubi supra . pag. ( mihi ) 40 , 41. pag. 10. edit . jun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p● ( mihi ) 52 , 53. v. cotel . not. in pr. s. clemen . epist . col . 95. apud jun. not. in clemen . p. 12. * iren. lib. 3. cap. 3. & polycarpus aut●●●non solum ab apostolis edoctus & conversatus cum multis excis , qui dominum nostrum viderunt , sed etiam ab apostolis in asia , in ea quae est smyrnis ecclesia constitututs episcopus , qurm & nos vidimus in prima nostra aetate . * catalog ●pt . eccles . apol. p. i● . vid. test . veterum ad frontem editionis , oxon . a letter to a friend giving an account of all the treatises that have been publish'd with relation to the present persecution against the church of scotland monro, alexander, d. 1715? 1692 approx. 85 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a51157 wing m2440 estc r6566 11966587 ocm 11966587 51725 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51157) transcribed from: (early english books online ; image set 51725) images scanned from microfilm: (early english books, 1641-1700 ; 817:35) a letter to a friend giving an account of all the treatises that have been publish'd with relation to the present persecution against the church of scotland monro, alexander, d. 1715? meldrum, george, 1635?-1709. 32 p. printed for joseph hindmarsh ..., london : 1692. reproduction of original in huntington library. attributed to alexander monro. cf. nuc pre-1956. attributed also to george meldrum. cf. dnb. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. presbyterianism -early works to 1800. scotland -church history -17th century. 2005-05 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-06 taryn hakala sampled and proofread 2006-06 taryn hakala text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a letter to a friend , giving an account of all the treatises that have been publish'd , with relation to the present persecution against the church of scotland . lam. i. iv . the ways of zion do mourn , because none come to the solemn feasts : all her gates are desolate : her priests sigh : her virgins are afflicted , and she is in bitterness . and verse xii . is it nothing to you , all ye that pass by ? london : printed for joseph hindmarsh , at the golden ball , over against the royal exchange in cornhill , 1692. a letter to a friend , &c. sir , i don't much wonder , that the present state of the church of scotland should be a little surprising to you , at your return from your travels beyond seas , it being so very much changed from what it was some years ago , when you were last in scotland , that the bare reflection upon it must needs occasion grief and sadness to any who are endued with the least sense of religion or morality . the church was then in a flourishing condition , her authority and discipline in such force and vigour , that a sentence of excommunication was even terrible to the most wicked and prophane ; her pastors were men of judgment , learning , and prudence , and of such unblameable lives and conversations , that they quite stopt the mouths of their calumniating and malicious enemies . whereas now the scene of affairs is so much altered , that the church is made level with the ground , and her adversaries take pleasure in the rubbish thereof ; the apostolical order of bishops totally subverted , and the greatest part of the episcopal clergy barbarously driven from their respective churches , many of which are at present void and destitute of pastor , and their flocks left desolate , like sheep wandring without a sheepherd ; others of their churches are invaded by men who can lay no claim to that sacred function of the holy ministry , having never received ordination from those persons who are duly authorized to confer it : and their pretences for learning , and the other qualifications necessary for that office are so very little , that the greatest part of them have never had occasion to apply themselves to those studies , but have been all along trained up in mechanick employments , and have now leapt directly from the shop into th pulpit , where they exercise their gifts at such a rate , and entertain the●● auditors with such nauseous stuff * , ( sometimes intermixt with blasphemous sentences ) that instead of advancing the christian religion , 't is to be feared , they have propagated more atheism and irreligion in the nation , than many years will be able to root out . and since your curiosity prompts you to a strict enquiry into the ways and methods by which this surprising revolution was brought about , i shall , in order to your satisfaction , direct you to all those treatises that have been published on this occasion , where you may find an exact and impartial account of the present persecution raised against the church of scotland ; how it was at first contrived and set on foot , after the landing of the prince of orange here in england in the year 1688 , and how it has been managed and carried on even till this time , with all the fury and violence imaginable by the presbyterian faction in that kingdom . the first discourse , i think , which was published on this subject was , a memorial for his highness the prince of orange , in relation to the affairs of scotland ; together with the address of the presbyterian party in that kingdom to his highness , and some observations on that address . by two persons of quality . this memorial was wrote sometime before the prince of orange was proclaimed king of england , and the author's design in it , was to inform the prince , how seditiously and rebelliously the presbyterians in scotland had behaved themselves under the reigns of k. james vi. k. charles i. and k. charles ii. how in the reign of k. charles i. they overturned not only the government of the church , but usurped likewise that of the state , rescinded all the royal prerogatives , and murthered thousands of the king 's best subjects , besides the many other barbarities which they committed under the pretence of religion . and from hence the author takes occasion to shew the prince , how much his interest obliged him to suppress that insolent party , whose principles and practices were not only inconsistent with the monarchy , but even destructive of all human society ; and that on the contrary , episcopacy being necessary for the support of the monarchy , he ought to make it his chief care and concern to maintain and support it ; and the rather , because he had so solemnly engaged his honor for the defence thereof ; for having published in his declaration , that his design of coming over was to support the laws of the nation , he tells him , that he was therefore in honor bound to support episcopacy , it being confirmed by twenty seven parliaments of that kingdom . the observations upon the presbyterians address to the prince of orange are done by another pen : they sufficiently expose the contradiction and inconsistency that always appears in the actions of that party . in their address to the p. of orange , they complain heavily of their oppression and suffering under k. james's government , that they were lying in the mouth of the lyon , while refuge failed , and when they looked on their right and left hands , there was no man found to pity them , till the lord raised up his highness for their deliverance . and yet notwithstanding these heavy and grievous complaints , we find that in their address to k. james , they render him their humble and hearty thanks , for putting a stop to their long and sad sufferings for nonconformity ; and they acknowledg the receipt of favors from him , valuable above all earthly comforts . nay , so little reason have they to complain of persecution from him , that it 's known how the leading men of that faction were only caressed and cajoled by the then ministers of state to a very high degree , and preferr'd to places of great trust in the nation . and they themselves were then so sensible of these obligations , that out of gratitude they offered to use their interest for carrying on the designs at that time set on foot by the papists for promoting of popery in these dominions . it is very well known to any who were then in scotland , how eminently they comply'd with the dispensing power in taking an indulgence from the papists , how they magnifi'd k. james upon that account , as the best of kings that ever reigned ; and how active some of the most pragmatical men of that party were , in engaging all of their own persuasion to promote a relaxation of the penal laws , and in persuading such members of parliament as they could influence , to go along with the designs of the court therein . and this is so notorious , that one of their own preachers * was severely checked and rebuked by the party , because much about that time , in a sermon preached before their provincial assembly at edinburgh , he signified his dislike of these proceedings , and laid before them the dangerous consequences of the same , how fatal such methods would at last prove to the protestant religion in these nations . i could here entertain you with a great many instances of their behaviour under k. james's government , and of their ready complyances with all the popish designs then set on foot , but that i think it altogether superfluous , since one of their own party * has sufficiently exposed them to the world upon this account , and shewn how their practices at that time were directly contrary to their former principles , and that their behaviour was such , as did rather become sycophants and court parasites , than those who assumed the title of ministers of the gospel . and his accusation is so very true , that they have never as yet attempted to answer him , or to vindicate themselves from those many scandals and reproaches wherewith he so justly charges them ; nay , on the contrary , they are so conscious of their own guilt , that in their address to the p. of orange , they very very frankly own it , and make a long apology to his highness for it . the next thing that appear'd abroad with relation to our scotch affairs , was a short letter entituled , the present state and condition of the clergy and church of scotland . it gave us but a very short and brief , tho a true , account of the many affronts and indignities that were done to the episcopal clergy of that kingdom , by the presbyterians there ; but after having enumerated some few instances of their atrocious cruelties , such as the killing of one minister , the daubing of anothers face with excrements , and the inhumane usage of the wife of a third , tho in childbed , he at last concludes , that it was beyond the power of words to express their misery to that degree as they suffered it . this letter had not been very long publish'd , when there comes out a scurrilous pamphlet , under pretence of an answer to it ; it was call'd a brief and true account of the sufferings of the church of scotland , occasion'd by the episcopalians since the year 1660. being a vindication of their majesties government in that kingdom , relating to the proceedings against the bishops and clergy there . with some animadversions upon a libel entituled , the present state and condition of the clergy and church of scotland . the author of this pamphlet , instead of answering the letter , as he pretends , summs up , and highly aggravates the punishments that were justly inflicted upon the presbyterian dissenters by the civil government , for their frequent insurrections and rebellions against it , and charges the episcopal clergy as the authors of all their sufferings upon that account . the proceedings of the civil magistrate against this rebellious crew are sufficiently vindicated by a learned pen , as i shall afterwards inform you . and as for the behaviour of the episcopal clergy , with relation to the sufferings of these men , they were so far from being any ways the authors of them , that there may be many instances given , where the clergy have interceeded for their pardon , and actually saved many of them from the gallows , which they could not have escaped , had they been left to the due course of law : and yet these men did afterwards prove so ungrateful , that they were the chief instruments of all the sufferings and persecution which those clergy-men , to whom they owed their lives and fortunes , met with in this late unhappy revolution of our church affairs . and this is plain in the case of sir john riddel and mr. chisholm , minister at lisly , whom he was then prosecuting for his non-complyance ; and yet , at the same time , ingenuously confessed to him , before a good many witnesses , that he had been very much obliged to him , and protested he would never have treated him at that rate , if it had not been matter of conscience to him . this answer is all over stuff'd with so many groundless reflections and aspersions upon the clergy , and fill'd with such obscene and scurrillous language , without the least semblance of reason or argument , that the true way of answering it , had been to publish to the world a true and impartial history of the author's life and actions , that by comparing it with his writings , they might easily perceive what credit and authority they ought to have among all serious and sober men. i must confess , i 'm a great enemy to all personal reflections in whatever kind of writings , as knowing how prejudicial they of●en are to the merit of the cause , and how antichristian it is● for us to publish to the world the personal infirmities of our brethren , when the laws of religion oblige us rather to cover and conceal them , and to endeavour to reclaim them by a private and brotherly admonition ; yet when men do thus divest themselves of all morality and religion , as at this rate , without the least restraint of modesty or good manners , to bespatter the sacred persons of princes and prelates , i know no other way to deal with them , but either to oblige them publickly to recant their calumnies and aspersions , or at least to fight them with their own weapons , and to expose them to the world in their true colours , that the unwary and undiscerning multitude may not be bubbled into a belief of their malicious lies and calumnies . there was indeed a reply very soon returned to this answer , which , i suppose , did not a little discompose our author , it giving him a small tast of what treatment he might expect , if he should still continue to write at this extravagant and scurrilous rate . the title of it is , the prelatical church-man against the phanatical kirk-man , or a vindication of the author of the sufferings of the church of scotland . this is a short vindication of such of the clergy as our author had attempted to wound in their reputation , by his groundless and malicious aspersions . but much about this time , or a little before , there was a discourse publish'd , which , tho it was not design'd as an answer to this scurrilous pamphlet , it having been publish'd before it came abroad , yet contains such matters of fact as do fully answer all the calumnies of this accuser , and it relates the history of the persecution so impartially , as that it defies the contradiction of the most effronted adversary . it is called , an account of the present persecution of the church of scotland , in several letters . the occasion and design of this undertaking , was this . when the presbyterian par●y had barbarously and inhumanly treated the episcopal clergy of that kingdom , when their rabble had turn'd out of their churches by force and violence , above 300 ministers in the southern and western countries , and had driven them in the midst of winter , with their wives and tender children , from their houses and places of abode ; and when they had got such ministers , as their rabble could not reach , deprived of their livings by a sentence of their civil judicatories , and by this means had expos'd them to all the miseries of poverty and want ; yet all this was not enough to satisfie their implacable malice , but after they had thus cruelly treated their persons at home , they endeavoured to murther them in their fame and reputation abroad ; for here in england they industriously printed and dispersed papers , under the pretence of giving an account of the transactions in scotland at that time , which contain'd a number of malicious and bitter invectives against the deprived episcopal clergy of that nation , representing many of them to have been deprived for gross scandals and immoralities in their lives , and impudently denyed the many affronts and indignities that were done them by the rabble ; and by this method they thought not only to render our clergy odious to the english nation , but also to make the world believe there was no such thing as a persecution raised against them , and that all the noise about it was nothing else but the clamours and out-cries of a party disaffected to the government . the episcopal clergy therefore seeing that these malicious lies and calumnies gained credit daily with people in england , who were altogether strangers to these transactions , and being in a short time sensible how much they suffered in their fame and reputation upon this account ( than which nothing ought to be more dear and sacred to men of their prof●ssion ) ; found it altogether necessary to vindicate themselves from the aspersions cast upon them by their enemies , and to publish a true and impartial account of their sufferings , that the world might not any longer be imposed upon in the history of these transactions . and so they publish'd this account of the persecution in four letters , which do very fully and impartially r●late a great many matters of fact concerning the said persecution ; how it was at first begun by the rabble in the western shires , how they were animated and inticed thereto by their pastors and teachers , and how at last the presbyterians having got the government of the kingdom in their hands , did prosecute the episcopal clergy in their civil courts with such open partiality and injustice , as if they had seem'd resolv'd never to deny it . this treatise no sooner appear'd abroad , than people easily saw how much they had been imposed upon by former accounts , and being now fully convinc'd of the truth of the persecution , began to have some pity and compassion towards those reverend persons that were thus expos'd to the fury and blind rage of an opposite and bigotted faction . but the restless spirit of that party was still at work to run down this account of the persecution as false , and to persuade the world , that the matters of fact related therein had not the least shadow of truth in them . however , in a short time their impudence in denying so boldly these known matters of fact was soon baffled , and they themselves were quite confounded at the sight of another treatise which came out very shortly after the former , viz. the case of the present afflicted clergy in scotland truly represented . to which is added for probation , the attestation of many unexceptionable witnesses to every particular , and all the publick acts and proclamations of the convention and parliament relating to the clergy . by a lover of the church and his country . in this discourse we have some further account of the proceedings of the rabble and presbyterian governours against the clergy ; and most of the particular matters of fact , mention'd both in this and the other treatise , are so fully attested by many unexceptionable witnesses , that it gave satisfaction to the most scrupulous enquirers , and made the presbyterians themselves almost despair of cheating any more into a belief of their lies and aspersions . for here you 'll find among the collection of papers , particular declarations of the outrages and cruelties committed upon many worthy ministers and their families , owned and subscribed by themselves , and attested by many other persons of good fame , that had the misfortune to be eye-witnesses to many of their tragical sufferings . our author has likewise inserted all the publick acts and proclamations of the convention and parliament , relating to the clergy , by reading of which , you 'll in some measure perceive , with what open partiality and injustice they were treated by the presbyterian governours at that time , even those whose station and character did oblige them at least to put on an outward shew of executing righteousness and justice in the land. a further continuation of the history of this persecution we have under the title of a late letter concerning the sufferings of the episcopal clergy in scotland . this relates only to the persecution of such ministers as lived in the presbyterie of stranraver in the shire of galloway , of which the former treatise had promised us a fuller account , since it was only hinted at there . here we have a brief narrative of the condition of that place for some few years before this last persecution arose ; he tells us , in what peace and tranquillity they lived for a considerable time before the indulgence granted by k. james ; how that before the publishing of that , there were not above two dissenters in the whole presbyterie of stranraver , but all people went regularly and orderly to church , nay even the presbyterian ministers themselves were constant hearers of the episcopal clergy in their parish churches . but no sooner was this indulgence proclaimed , than the presbyterian ministers erected separate congregations , and by infusing seditious principles into the minds of the giddy multitude , did in a short time transform the country into a wilderness of savage beasts . he deduces their history in short till the commencement of the persecution against the clergy , and then informs us of a great many barbarities that were committed upon them by the rabble . i will not here trouble your patience with informing you of any of the tragical stories related both in this and the former accounts , but rather advise you to read the accounts themselves , where you 'll find the presbyterians charged , and that justly too , with such monstruous barbarities , as the most savage infidels would have been asham'd to commit . there are two other short treatises in print , which , tho they do not immediately concern the history of the persecution , yet since they have a reference to the principles and practices of our scotch presbyterians , i thought fit to send you this short account of them . the first , which was publish'd a considerable time before the discourse last mention'd , goes under this title , some questions resolved concerning episcopal and presbyterian government in scotland . our author's design in this discourse , is to prove that the presbyterian government was not by law setled for many years after the protestant religion had the legal establishment in that kingdom , and that it was never setled in the church of scotland , without restraint from tumultuous times ; all which he unanswerably proves from our records of parliament and our best historians ; and further shews , that even at present , it is very far from being agreeable to the inclinations of the people , the basis upon which it is now erected . he shews likewise that the principles of presbyterians allow no liberty of conscience to any that dissent from them , and clearly demonstrates that their principles are utterly destructive to the legal monarchy of that kingdom . he further proves that the penal laws in scotland against the presbyterians , had nothing of persecution in them , and he fully vindicates the episcopal clergy from being any ways concern'd in the sufferings which they so grievously complain of . he has likewise given us an account of the behaviour of the church of scotland , in reference to the designs of taking away the penal laws against papists , and shewn us how industrious and active the presbyterians were in promoting the designs for taking away the legal restraints against papists . so that in this treatise you may meet with a full and satisfactory answer to all the calumnies and aspersions which the presbyterians have in their pamphlets of late maliciously thrown upon our clergy . soon after the publishing of this , follow'd the other discourse entituled . the danger of the church of england from a general assembly of covenanters in scotland , represented from their principles in oaths , and late acts of assemblies , compared with their practices in these last two years , by a true son of the church . to the first of these discourses there was an answer published under this title , a vindication of the church of scotland , being an answer to a paper , intituled , some questions concerning episcopal and presbyterial government in scotland , wherein the later is vindicated from the arguments and calumnies of that author , and the former is made appear to be a stranger in that nation . by a minister of the church of scotland , as it is now established by law. in which the author pretends to prove , that the answers given to these questions by his adversary are altogether false and erroneous ; but the performance is very much disproportion'd to the strength and merits of the discourse he undertakes to attack , as you may easily discover by comparing them together . having thus far inform'd you of the discourses that relate the history of our scotch persecution , as it was acted by the laity , viz. the rabble and presbyterian governours : i come in the next place to acquaint you with those treatises which contain that scene of the persecution wherein the presbyterian clergy were the principal and only actors . it is true that in the former part of this tragical scene , their ministers were not bare spectators of the sufferings of the episcopal clergy ; nay on the contrary , they took occasion in all their publick appearances at that time , from their pulpits and elsewhere , to incite and stir up the rabble to the commission of all these cruelties and outrages upon the persons of those reverend and worthy men , by calling it the glorious work of reformation , and telling them , that they were carrying on the work of the lord , and that god would certainly reward them for the great services they were then doing to his church and kingdom . whereas it had been more for their personal credit and reputation , and more suitable to the character they assume to themselves , of being ministers of the gospel of peace , to have repressed the fury of the rabble , and to have restrained them from these insolencies and barbarities which they were acting in several corners of the kingdom . but in this later period of the persecution , the presbyterian clergy acted their part openly and barefacedly ; when they sat upon the bench as judges , and established iniquity by a law. the first discourse of this nature that was published , was an historical relation of the late general assembly held at edinburgh from october 16. to november 13. in the year 1690. in a letter from a person in edinburgh to his friend in london . and here our author has given us a very exact and impartial account of the proceedings of the presbyterian ministers against the episcopal clergy both in their general assembly , and likewise before the meeting thereof . the parliament after having abolish●d episcopacy , was pleased to lodge the whole government and management of church affairs in the hands of some few old presbyterian ministers , who in the year 1661. had been deprived for refusing to submit to the episcopal government then established by law. this was a presbyterian constitution , you may say , not very agreeable to their principles , which only allow an equal parity among all the ministers of the gospel ; but however the constitution being so much for their interest , it was not thought convenient to stand two nicely upon principles . these men who were now intrusted with the church government having met at edingburgh , and assumed into a share of the government such of the presbyterian minist●rs as they could intirely confide in , did first agree upon the method of constituting their next general assembly , and afterwards divided themselves into several classes and presbyteries , for examining and enquiring into the principles and qualifications of the episcopal clergy , and this in order to deprive them of their livings and preferments . one author gives us a great many instances of the partiality and injustice that attended the proceedings of these inferiour judicatories , and then continues his history to the sitting down of the general assembly , where he entertains us with an useful and pleasant account of what passed in that meeting . when the general assembly was dissolved , they appointed a commission for prosecuting the work of the reformation , and putting an end to what the rabble and assembly had begun . this commission was invested with a full power to cite before them , and deprive such of the clergy as they should judge unfit for enjoying their preferments in the church . and what the methods were which they used in turning out the episcopal ministers that as yet retained peaceable possession of their churches , what trifling crimes they were forced to invent against them , may be easily gathered from another discourse which the same author published not long after the former , viz. a continuation of the historical relation of the late general assembly in scotland . with an account of the commissions of that assembly , and other particulars concerning the present state of the church in that kingdom . in this treatise the author informs us what were the effects and consequences of the measures , which the general assembly had laid down for establishing and securing the presbyterian government . and besides many historical relations of considerable importance , which are contained both in this and the former treatise , he has likewise inserted here several original papers which add a great deal of light and authority to his history ; among which there are two letters from king william to the commissioners of the general assembly in scotland , wherein he requires them to receive into their communion such of the episcopal clergy as were willing to subscribe their confession of faith , and submit to the presbyterian government as then established by law. he further commands them , during his absence out of britain to stop all further processes against the episcopal ministers until they received further directions from him ; and withal he assures them of his protection , and that he will maintain the government of the church in that kingdom by presbytery , without suffering the least invasion to be made upon it . it is to be hoped that the worthy author of this historical relation of the general assembly will gratifie the world with a further continuation of the history of their proceedings , especially of what past at their last meeting of their general assembly . and this is the more earnestly to be wished for , since the two former parts were so very acceptable , and so very satisfactory to all that perused them . i come now to inform you of an answer to some of those discourses above mentioned , which after a long delay was at last published under this title , a vindication of the church of scotland , being an answer to five pamphlets . by the author of the former vindication in answer to the ten questions . the discourses which he pretends to answer are these . 1. an account of the present persecution of the church of scotland , in several letters . 2. the case of the afflicted clergy in scotland truly represented . 3. a late letter concerning the sufferings of the episcopal clergy in scotland . 4. a memorial to his highness the prince of orange in relation to the affairs of scotland , &c. 5. an historical relation of the late general assembly held at edinburgh from october 16. to nov. 13. anno 1690. the occasion the long delay of this pretended answer was this . the assembly , it seems , enjoyned this task of answering the historical accounts of the persecution to one * of their ministers , and recommended to him , to receive particular informations from the places of the kingdom , in which these cruel barbarities were acted ; but he , finding that the informations sent him did confirm the truth of most of the historical relations he was required to answer , and being a man of more honesty and ingenuity than many of his brethren , did , after he had for several months made a trial of the work , at last intirely decline it , because he saw these accounts could not be answered without justifying what the rabble had done , which , he ingenuously acknowledged , he was neither able nor willing to do . and therefore they were forced to pitch upon another † for this employment , whom , as it appears , being a man of a greater stock of boldness , and far less sincerity than the other , they found both fitter and readier for serving their designs . and he after a great many strugglings , what with the checks of his own conscience , and the difficulties he met with in guilding over and disguising these matters of fact , which are so faithfully and so circumstantially reported in these discourses he had undertaken to attack , at last appears abroad in the world , thinking by his bare confidence alone to impose upon the sense of mankind , and with a bold denial to confute those truths which have all the proof and attestation that a matter of fact can possibly bear . they are owned in publick and printed declarations , subscribed by the ministers upon whom these outrages were committed , and attested by many witnesses of unspotted fame and reputation ; nay further , the ministers who were the sufferers undertake , under the severest penalties , to prove the truth of these declarations before any judicial court , even to the conviction of their most obstinate enemies ; and what further proof can any reasonable man desire ? but to let you see how fully and beyond the possibility of contradiction these matters of fact are attested , i have subjoyned hereunto two declarations relating to this subject , the original copies of which are in my hands , subscribed by the ministers upon whom these cruelties were acted , and their subscriptions attested by very good witnesses . i send you these the rather , because they are not to be found among the collection of papers annexed to the case of the afflicted clergy in scotland , and one of them is a great deal more particular in the relation than any therein inserted : for in this declaration the particular days and months upon which these barbarities were acted , and the names of the particular persons that were actors of the tragedy are expresly mentioned , and three or four witnesses at least brought to prove every individual matter of fact that is there related ; and , if my memory don't very much fail me , a copy of this declaration was given in to the privy council at edinburgh , and the gentleman desired a redress of these grievances , and offered to prove before them the truth of all these particulars , if they thought them worthy of their cognizance ; so that i would gladly know what further proof and attestation can be brought for any matter of fact , than is here offered to evince the truth of these . here follow the declarations . declaration of mr. john arbuckell , minister of rickartoun , concerning the indignities done him by the rabble . i master john arbuckell , minister of rickartoun , declare to all whom it may concern , that first i was taken prisoner by the rabble , commanded by one william campbel , accompanied with alexander hillhouse , his brother john hillhouse , and the laird of allangreig was present with the rabble , to the number of forty or thereby , all in arms except allangreig ; and by them carried along to tarboltoun , being five miles from rickartoun , together with my eldest son under silence of the night , and there kept prisoner in the house of mr. james gillespie , minister of that place , and in the morning carried , together with the said mr. gillespie , to the church-yard , where his gown was torn , and a part of it laid on my shoulder , and the other part on his shoulder , i wanting a gown , in respect i was not at home ; and after a long discourse , previous to the tearing of the gown , they led us by the hand over the church-yard dyke , not permitting us to go over the stile ; required us never hereafter to preach or crave any of our stipends , and forbid all men to pay us under the highest peril ; and to finish the solemnity of that great action , they dismist us with a volley of shot . after this i was forc'd to fly the country , my wife and tender family continuing in the manse * of rickartoun till fasting's eve † or thereby , when she and her four children were turn'd out by violence on a saturday , the mercat-day at kilmarnock . it being snow in the time , she , with great difficulty , obtained liberty to stay in a stable till monday , upon this condition , that she should remove the rest of our household furniture which they had not thrown out , on that night before they returned from the mercat , which was not half a miles distance . in testimony of the premisses , i and my eldest son have subscribed these presents at edinburgh . april 16 , 1690. jo. arbuckell . james arbuckell . declaration of mr. gilbert muschet , minister at cumbernauld , concerning his barbarous usage by the rabble . i master gilbert muschet , minister at cumbernauld , do by these presents declare , that whereas i was orderly presented to the church at cumbernauld by john earl of wigtone , and received ordination and collation from alexander , late archbishop of st. andrews , then lord archbishop of glasgow , and continued there these twenty three years in the function of the ministry : yet nevertheless i have been of late excluded and expell'd by the rabble , both from the church , and from my manse and glebe , and i my self , and my wife , have been in great danger of our lives , having been hurt and wounded by my own parishioners and their associates . follow the particular wrongs done me by the rabble , and the parties and witnesses , if i could have a hearing . on christmas day , 1688. they took away all my books , together with my papers , to burn them at the trone . the parties were james mochrie , rob. allan , john kirkwood , john anderson , james rae , james , john , and alexander neilsons ; by order , as they alledg'd , from john carmichael chamberlaine , james carmichael , his son , and james fleyming , ground officer . witnesses were fergus lugie , hary logy , john baird , and robert boyd , younger . in january , 1689. they made me , by their threatnings , give back four petty poynds to the value of ten or twelve pounds scotch , that were long ago obtained in a fair legal way , by a decree before the sheriff , for payment to the reader and beddal . the parties were ja. brounlees , john ballach , john russel , of catecraig , and tho. smellie . witnesses , fergus lugie , will. cassils , ja. starke , and their two wives , and robert stark , kirk-officer . february 4th . they excluded me from the church , and sacrilegiously robb'd and took away the key of the church door , together with the vtensils of the church . they likewise broke open the doors of my house with a great hammer , rent my gown and burnt it , and laid violent hands upon my self and my wife , and the kirk officer . parties , ja. bailzie , ja. mochrie , rob. angus , ja. bresh , alexander harvy , ja. thomson , ja. rae , john gillespie , younger , agnes mochrie , and agnes steil . witnesses , john davy , rob. stirling , tho. buchanan , and john steil . march , 7. they came out with staves and battoons , and stop'd my plough , after i had till'd near three acres thereof , and threatned to beat the ploughmen , to cut the horse legs and plough-tackling , if they did not desist . parties , robert stirling , marion lamb , agnes mochrie , margaret moorhead , margaret miller , jean miller , margaret davy , and ja. buchanan . witnesses , john watson , david macklay , william cassils , younger , james machany , margaret colen , and mary stark . april , 30. they took possession of my glebe , being seven acres and a half of land , for the use of the meeting-house preacher ; they till'd the rest of it , and thereafter did sow and harrow it all , ( except one ridg which i had caused sow and harrow before ) . parties , robert boyd , ja. russel , ja. gilmore , john anderson , john young , james mochrie , william cassils , and ja. rae . and tho eight of them had promised to pay me for what i had tilled and sown thereof , yet they never performed the same . witnesses , john carmichael , james carmichael , james davie , and ja. jarvey . april 21. they violently , by force of arms , stopp'd my entry into the church , in order to read the convention's proclamation , and threw the proclamation in the ditch , and carried me prisoner to the town . parties , ja. rae , and john greenlees , armed , their associates , john kirkwood , william cassils , ja. mochrie , robert allan , james thomson , john anderson , john smith , james buchanan , and tho. dinn . witnesses , rob. bresh , james machany , john stark , robert , alexander , and john ewans , hugh templeton , with divers others . april 28. the entred the meeting-house preacher into the church by force of arms , tho he never read the convention's proclamation , nor obey'd the tenour of it then or since . parties , ja. mochrie , john kirkwood , william cassils , ja. thomson , ja. rae , john greenlees , thomas dinn , john smith , ja. anderson , ja. renie , john gillespie . witnesses , ja. russel , john young , john stirling , with divers others . may 2. they broke open the windows of my house , robbing me of several things to a considerable value , and charged me to remove the rest of my furniture within twenty four hours , otherwise they would throw it into the stone-quarry . parties , ja. mochrie , ja. rae , ja. gilmore , younger , and ja. buchanan , with others . witnesses , jo. kirkwood , ja. neilson , john gillespie , and ja. buchanan . may 3. they again , after opprobrious language , haled me prisoner to the newtoun , commanding me to deliver up the key of the manse , and three of them broke two of the doors in my own house within the newtoun of cumbernauld , beating my wife . parties , ja. mochrie , ja. rae , and james buchanan ; the first of these searched narrowly for me in my own chamber , threatning to kill me , where i narrowly escaped , and he thereafter pursued me upon the king's high-way . associates to the said three persons were , john gillespy , younger , ja. gilmore , younger , and james renie , together with john kirkwood , william cassils , and james thomson , john anderson , john greenlees , and john smith . witnesses , john young , hary luggie , ja. barrie , hugh templetone , and others at a publick wedding . may 20. mr. michael robb , the meeting-house preacher , extruded me from the glebe , as the rabble did from the manse , and caused his servant to beat the kirk-officer , when he was shearing a little grass for my horse , when he was taken away by the command of one lieutenant haddo , who took him along to the south and west countries twenty days , upon pretence of a commanded party . witnesses , john stirling , john bennie , john and tho. buchanans , jo. cowie , robert stark , alexander , robert , and john ewans . july 28. after ringing the first bell i entered the church , and read the convention's proclamation before an english captain and cornet , and john carmichael chamberlain , and having thereafter offered to preach in the forenoon , and to obey the tenour of the said proclamation , i was stopped by james rae and william cassils , the last whereof laid violent hands upon me in that sacred place , and hurled me by the shoulders through the church isle , and thrust me out at the door , tearing my coat and my gown . witnesses , ja. robb , james neilson , john gillespy , younger , james , john , and tho. buchanans , and ja. renie . august 6. they caused home of nineholes troop eat a whole night the grass of that meadow , which i paid duty for to the earl of wigtone , the hay thereof being worth ten marks scotch , was quite destroy'd , and they caus'd captain morton's horse eat a considerable quantity of my corn of that land i pay for yearly . parties , john carmichael , who quartered the said troop , mr. robb , and john cuy , his servant , who put them from the glebe to eat my meadow , witnesses , john and thomas buchanans , alexander and john ewans . september 20. they pursued me upon the high-way as i was convoying a cousin of my own , alledging that he and i had taken down the bell. they hurled us back prisoners to the town , and james rae ran at me with a halbard , it seems , with a design to have killed me . parties , john gillespy , younger , who wounded me in the head , john kirkwood , william cassils , james buchanan , john smith , david dabie , john russel . witnesses , john ker , younger , william grudlay , andrew currie , geo. mushet , john carmichael , john fleeming , john donaldson , and several others . the truth of the premisses is attested by my subscription of these presents at edinburgh , the eleventh day of april , 1690. before these witnesses , mr. richard scot , parson of aschott , and john falconar , master of arts. richard scot , witness to this subscription . john falconar , witness to this subscription . g. muschet . and now sir , i hope , you see with what evidence and clearness of demonstration , the particular instances related in the history of the scotch persecution are accompanied , and from this you may easily judg what a height of impudence men must needs arrive at , to deny so plain and so evident matters of fact , that have all the proof and attestation that the nature of the thing can possibly bear . and yet the author of this pretended answer is not in the least asham'd to put on such a degree of confidence in this matter , as no man besides a presbyterian is capable of . but to let you see a little of his disingenuity in managing this affair , he has collected together five discourses whieh he undertakes to confute , and then urges the number of the books he 's to answer , as an excuse why he cannot confute them all sufficiently , least he should swell his answer into too great a volume . what should have obliged this author to undertake to answer so many treatises at one time , i cannot readily conjecture , unless it were to have some plausible pretence for not being able to give a sufficient answer to any of them singly . i 'm sure the meanest of these treatises does far exceed the malice of his weak efforts , and the assembly enjoyn'd him but the first two discourses to confute , which , if he had done to purpose , he had better s●tisfy'd the commands of his superiors , and done greater service to his party , by vindicating them from those heavy crimes so justly charg'd upon them . but all the vindication he offers to bring for them , is in some cases with a daring boldness to deny point blank the matter of fact , without disproving the attestations brought to confirm it ; in others to alleviate it , by pretending the episcopal clergy had expos'd themselves to the hatred of the rabble ; but in most cases he acknowledges the truth of the relation , and then disowns the actors were presbyterians , and therefore the sober presbyterians , he says , ought not to account for those proceedings : whereas it 's notoriously known , that these persons whom he thus disowns and reflects upon , are the only true presbyterians , and act in a close conformity to their principles , while others , pretending to a little more sobriety and moderation , have evidently deserted the old cause , and degenerated into a mungrel constitution which they know not how to name . and notwithstanding that the author disowns the actors to be of their communion , yet in his vindication he is pleas'd to call them the zealous party , and represents them as pretty gentle , in that they made it their work only to deprive , and not to murder the episcopal ministers . in some particulars , the better to disguise and lessen the attested matters of fact of our late persecution , he has brought a few evidences and attestations of some witnesses , whom he looks upon as men of integrity and credibility ; but they are those very persons who were the principal actors of that horrid tragedy ; and how fair and candid dealing this is , i leave the world to judg . is it to be suppos'd , that men who had such a degree of malice to act these unheard of barbarities , will be at a loss for a little impudence to deny them ? and yet this you 'll find to be the whole of his vindication , after perusal of it , which i would advise you by all means to do , since , instead of answering , it rather confirms the truth of the accounts that have been given by the eye-witnesses and sufferers in that persecution . there are lately publish'd some remarks upon this vindication , which are printed with another book called , the scotch presbyterian eloquence , which i shall have occasion to mention afterwards . but the author of these remarks has taken the pains to collect several of this vindicator's falshoods and contradictions , with which every page of his book doth abound , and which may be sufficient to direct us in passing our judgment on the whole ; he shews , how in some places he justifies or excuses the greatest barbarities of the presbyterian rabble , and in other places disowns and condemns them ; so that he is not asham'd to contradict himself at every turn . it 's probable that ere long you may see this vindicator more severely chastis'd , as he truly deserves , and therefore i 'll trouble you with no further account of him at present , but leave him to the correction of those that are chiefly concern'd to take notice of his insolence , and shall conclude with this one remark . that if these men were in earnest to answer the historical relations of the persecution published by the episcopal clergy , the most effectual and satisfactory way of confuting these accounts , were to examin upon oath before an impartial judicatory , the witnesses that attest all these publick declarations printed in the case of the afflicted clergy ; and if they disown the truth of these relations , or if the ministers be not able to prove their several declarations by sufficient and unexceptionable witnesses , let them ever after be reputed as men infamous for lying and calumny . this , methinks , is a fair way of dealing , and such as that party ought not in reason to refuse , since they have the government of the nation in their hands , and may easily put it to a tryal when they please . and till they do this , they must excuse the world to believe these accounts of the persecution to be true and genuine relations , and to proceed neither from malice nor revenge . the next period of the history of our scotch affairs , relates to the visitation of the universities , and other inferior schools of learning . the presbyterian ministers never thought themselves secure , were never at peace and quiet till they got this brought about ; they lookt upon them as nurseries of such plants as would infallibly overturn their settlement and constitution ; and therefore it was still the subject matter of their sermons before the parliament , to press them to a speedy purging of the universities , that the youth of the nation might not any longer be poyson'd with loyal , episcopal , and suchlike antichristian principles . this was their constant topick for many months together , and there was nothing gall'd them more than the delay of so desireable a work ; but at last their importunity was gratify'd ▪ and an act of parliament publish'd , constituting a commission for visiting the universities and other schools and seminaries of learning within the kingdom . this commission divided themselves into several committees for visiting the particular universities , who were to make report to the general commission of the qualifications and behaviour of the professors and regents in each university . and what the methods of their proceeding in this visitation were , you may easily learn from the history of what they did in relation to the colledge of edinburgh . it goes under this title , presbyterian inquisition ; as it was lately practised against the professors of the colledge of edinburgh , august and september 1690. in which the spirit of presbytery and their present method of procedure , is plainly discovered , matter of fact by undeniable instances cleared , and libels against particular persons discussed . this discourse is a sufficient demonstration to the world , what injustice and severity the professors of this colledge met with from their presbyterian visitors . it would not satisfie their malice to strip them of their places and preferments , but they must likewise contrive some ways to ruin their fame and reputation , the better to palliate their own injustice . they invent libels , and deliver them into the visitors , no accuser produc'd to own the libel , * no witnesses brought to prove any particular of it , and yet these libels must be registred and kept upon record as authentick evidences , containing the crimes for which the professors were then deprived ; and all this with design to render them infamous not only in the present , but likewise to future ages . it was this sort of treatment that obliged the professors of the colledge of edinburgh , to publish a true narrative of the proceedings in their visitation , that they might vindicate themselves from the aspersions cast upon them by these libels , and let the world see , that the greatest crimes their adversaries had against them were their sallaries and revenues . in this account you have a general narrative of the proceedings of the committee against all the members of that colledge ; and particularly you have here inserted at large the whole trials of two of their number , viz. doctor monro principal of the colledge , and doctor strachan professor of divinity . there you may see all the articles libelled against these two doctors , to what necessity their accusers were reduced , in being forc'd to invent mean and trifling calumnies against men of an unblemished character ; you may see likewise their particular answers to the libels , wherein they have fully vindicated their innocence against all those silly aspersions , that the utmost effort of their adversaries malice could contrive . the author has likewise inserted in this treatise , the report of the committee to general commission in relation to these two doctors , and the commission 's sentence of deprivation against them , together with their several animadversions upon the report of the committee . and that none might doubt of their partiality in this affair , mr. andrew massie's libel is inserted , which , though notoriously true , owned and offered to be proved by persons of unquestionable credit and reputation , was not in the least enquired into , because he had declared himself to be of their party . all these things you 'll find fully related in this account , which in your reading will afford you matter of diverson as well as of instruction . these are , i think the chief discourses , that have been published by our episcopal divines , relating to the history of the persecution under which their church at present most heavily groans . but i must likewise beg leave to mention another treatise lately come from the press under this title , the scotch presbyterian eloquence , or the foolishness of their teaching discovered from their books , sermons , and prayers , and some remarks on mr. rule 's late vindication of the kirk . the occasion of publishing this tract , as i am inform'd , was this . you may observe that the presbyterians of scotland in all their vindications , endeavour to justifie their proceedings against the orthodox clergy with this topick , by pretending that a great many of them were turn'd out meerly for their ignorance and insufficiency . this was the great test by which the presbyterian teachers pretended to proceed in judging and depriving such of the episcopal clergy as condescended to appear before their assemblies . upon this account therefore , it seems , the publisher of this treatise thought it convenient , to inform the world a little of the qualifications and learning of our presbyterian doctors , and if it were possible , to make them sensible of their own infirmities , and for the future asham'd of their insolence , that they should pretend to deprive men for ignorance , who are so many degrees above the reach of their low capacities ; that they , who in their preachings and writings appear to be not only void of all manner of learning , but likewise destitute of common sense and reason , that that they should be so arrogant , as to think themselves fit judges of any man's qualifications for the office of the holy ministry . they might have acted perhaps more prudently , if they had set this topick aside , and made choice of another test for depriving the episcopal clergy , and that is , as they are pleas'd to call it , the want of grace ; then in all appearance , they had not given our author this occasion of proclaiming to the world their scandalous ignorance , and they would have acted more consonantly to their own principles and doctrines , when they run down all kind of human learning as a thing truly antichristian . and here , sir , i must tell you , that their particular despite against all manner of learning is so observable , that when you return to scotland , you 'll find your self deprived of the society of many of these learned and ingenious gentlemen , in whose company and conversation you were formerly wont to be so much edified , and so highly pleased . they have not only persecuted the clergy at that rate , as to make some of our most eminent divines leave the kingdom ; but have likewise extended their malice against the learned men of all other professions , and discouraged them to that high degree , that they have forc'd some of the most conspicuous of our lawyers , physi●ians and mathematicians , to desert their native country , and take up their residence among such as have a just value and esteem of their merit and desert . i could instance in all these particulars , but that you your self will be too sensible of it , and the instances are so well known , and so generally exclaimed against , that the presbyterians themselves begin to be somewhat asham'd of their proceedings towards them . and truly no wonder , if they consider with what abhorrence and indignation their posterity will remember them ; that they should have been such hostes patriae , such open and declared enemies to their native country , as by their violent proceedings to banish therefrom men who were the glory and ornament of their nation . this discourse is a collection of several remarkable passages taken out of the writings and sermons of the presbyterian pastors ; in which their gross ignorance in matters of learning , and their ridiculous and almost blasphemous way of worship is sufficiently described . the author has collected a great many instances of the madness and delusions of the presbyterian vulgar ; how they are passionately moved with a sermon of the greatest nonsense , if it be pronounced but with a loud voice and a whining tone ; how they contemn the creed , the lord's prayer , and the ten commandments , as childish ordinances , and far below their care or concern ; and how upon their death-beds they take it as a certain sign of salvation , that in their life-time they never heard a curate preach . these are such strong delusions and infatuations , that it 's easie to guess by what spirit they are thus acted . in the next place he describes the peevish and unconversible temper of their pastors ; how they have enslav'd themselves so wholly to the humors of their people , that to gratifie them , they must divest themselves of common civility , as well as christian charity . he shews that their pretences to learning go no further than to understand the doctrines of election and reprobation , and how by their indiscreet sermons upon this subject , they often drive many of the ignorant multitude into such a high despair of god's mercy , as to make them lay violent hands on themselves , and this they call the saving of souls . they infuse into the minds of their hearers sordid and low notions of the high and eternal god ; they represent him as a severe and unmerciful being , and have not the prudence to intermix god's offers of mercy with his threatnings . they not only force their followers into despair , but likewise sometimes encourage them in direct impieties , by telling them , that if they be among the number of the elect , they may be guilty of the greatest sins without hazarding their salvation . they talk of the greatest mysteries of religion in such homely , coarse , and ridiculous expressions , as are very unsuitable to the gravity and solemnity with which these sacred mysteries ought to be treated . and all these particulars the author of this treatise proves against them by such undeniable instances , that i believe they 'll hardly be so bold as to offer to confute them , least thereby they expose themselves to the greater scorn and derision . i think i need not caution you to read this discourse i here speak of , with a due regard and veneration to those sacred things you see thus polluted and prophaned ; and not to improve it to such a bad use , as i too much fear some of our open prophaners of all religion will be inclin'd to do . i know you have more just and adequate notions of the divine majesty , and of the mysteries of our holy religion , than to entertain the meaner thoughts of these holy and sacred things , because you see them prophan'd in this manner by the mouths of such sordid and silly creatures ; you know that pearls cast before the swine lose nothing of their intrinsick worth and value . i must therefore intreat you to improve the reading of this treatise to the true design for which it was publish'd , viz. that all good men , being rightly inform'd of the present misery and desolation of the church of scotland , and being sensible of the great detriment that accrues thereby to religion in general , may contribute their assistance , what by their prayers and other lawful means , for restoring that national church to its primitive and apostolical institution ; that religion may again flourish there as the palm-tree , and all manner of iniquity being depress'd , judgment may as yet run down our streets like a river , and righteousness like a mighty stream . is it a matter of no moment , to see a whole national church , with its apostolical government , quite overturn'd and destroy'd ? to see many hundreds of the ministers of god's word , together with their families , expos'd to the extreme necessities of poverty and want , and by that means to the contempt of the laity ? to see them thus sacrific'd to the fury and rage of a blind and bigotted party ? is it nothing to see religion in this manner abused and polluted by sordid and stupid men , who assume to themselves the name of pastors ? to see them prophane the sacred mysteries of our holy religion by their drollery and ridicule ? to behold many christians in a kingdom wandering to and fro , without any guide to direct them in the ways and means of salvation , or which is worse , having only such teachers as entertain them with nonsense and blasphemy , and infuse into their minds such seditious principles and doctrines as must inevitably tend to their ruin and destruction ? these are matters not of mere jest and diversion , but of great concern and importance , and will at last prove to be of far more fatal consequences than , i fear , many of us are aware of . if this deluge of atheism and impiety , which these men are too too likely to introduce into that kingdom , by venting such nauseous and ridiculous stuff in their prayers and sermons ; i say , if this deluge be not timely prevented , but be suffered to go on without any stop or hindrance , it will not be found very easie to rid the nation of the bad effects of it for many generations . having now gone through all the discourses that have been publish'd on both sides , concerning our late revolution in church matters , i think it may not be amiss to acquaint you with two or three other treatises , which , tho they principally relate to the civil affairs of our nation , yet do contain some things that concern likewise our church affairs . the first of them is entituled thus , the late proceedings and votes of the parliament of scotland , contain'd in an address deliver'd to the king , sign'd by the plurality of the members thereof , stated and vindicated . that you may rightly understand the occasion of printing this discourse , it is necessary to acquaint you , that after the convention of estates in scotland had devolved the government of that kingdom upon k. william and q. mary , they fell into great heats and animosities among themselves . what the causes of these divisions were , i am not at present concerned to enquire , but divided they were into several parties , one of which went ordinarily under the name of the club. it consisted of a great many members of parliament , who were most of them presbyterians , and zealously affected to the present government , haveing appeared very active and industrious in dethroning k. james , and advancing k. william and q. mary to the throne . this party combin'd together to obstruct and oppose all matters brought into the parliament , till they should first get their grievances against the former governments redress'd by this , according to their claim of right . they alledged k. william had refused satisfaction and redress to these points of the grievances which were most material , and that he was so far from performance , that both he and his ministers deny'd there lay any obligation upon them for that end ; so that in this revolution , they pretended the people did only observe a change of masters , but no ease of burden , or redress of laws . and this obliged them to send up an address to k. william , subscrib'd by the greatest part of the members of parliament of scotland , representing to him the grievances which they wanted to be redress'd in the present parliament . this address was deliver'd to him by the earl of annandale , the lord rosse , and sir james montgomery of skelmurly , at hampton court , the 15th . day of october , 1689. they were much dissatisfy'd with the ministers of state whom king william had received into his councils and service , alledging that he had made choice of those very men , who had been the instruments of k. james ' miseries and ruine , by advising him to these courses that had robb'd him of the hearts of his subjects . it was these ministers whom they blam'd as the authors of all the differences that had arisen betwixt k. william and his parliament in scotland ; they thought his delaying to gratifie their desires , proceeded merely from the sinister misrepresentations given him of their demands as illegal , and as encroachments upon the royal authority . and therefore , to justifie their actions , they publish'd this treatise and their address to king william , to shew , that what they desired therein was agreeable to all the rules of law , religion and policy . the author has inserted at large the several contested votes of parliament , to which k. william had refused his assent , and he endeavours to demonstrate the legality , reasonableness , and necessity of them , by proving them to be in all points agreeable to the antient laws and customs of that nation . this has produced us another discourse on the same subject , in answer to the former . it is call'd , an account of the affairs of scotland , in relation to their religious and civil rights . here our author undertakes to satisfie the world , that k. william had offer'd to the parliament in scotland all the satisfaction and redress of their grievances that reasonable men could expect ; and that the true source and fountain whence proceeded all the complaints of the discontented party , was , that some of their number were not advanc'd to such honourable and advantageous posts of the state , as they thought they had merited by their zeal for k. william , and the eminent services they had done him in advancing his interest in that kingdom . and to evince what he undertakes , he has set down at length the grievances themselves , and the redress offer'd them by king william in his instructions to his commissioner , and makes some reflections on both . if you encline to search any further into the history of these debates betwixt k. william and his parliament , you may consult the treatises themselves , to which i refer you . i suppose you may have heard how active and diligent the presbyterians in scotland have been ever since this late revolution , to exclaim against the injustice and severity of the former reigns , and particularly that of k. charles ii. ( under whose administration we enjoyed so much peace and tranquillity ) whom they charge with tyranny and oppression , cruelty and persecution against them and their adherents ; and reproach his ministers of state as subverters of the laws of the kingdom , and betrayers of the liberties and property of the subject . the bad impression which these clamours made upon strangers that were ignorant of these transactions , obliged sir geo. mackenzie , ( who had been advocate to k. charles ii. and was principally aim'd at in many of the reflections cast upon the government and its ministers ) to vindicate his majesty k. charles and his ministers of state , from these calumnies and aspersions so unjustly thrown upon them . and this he has very fully and satisfactorily done in a discourse publish'd after his death , and called , a vindication of the government in scotland , during the reign of k. charles ii , against misrepresentations made in several scandalous pamphlets . to which is added , the method of proceeding against criminals , as also some of the phanatical covenants , as they were printed and published by themselves in that reign . by sir george maekenzie , late lord advocate there . in this treatise we have a short narrative of the proceedings of that government in relation to the presbyterian dissenters , which alone is sufficient to undeceive persons that have been imposed upon by misrepresentations , and to confute all the malicious calumnies raised against the government . for when we consider the frequent rebellions and commotions which the presbyterians raised during the reign of king charles ii. we shall soon find that those acts of the government , which they tax with the greatest severity , savour of nothing but mildness and lenity , and that the government proceeded by the slowest steps imaginable to punish those who openly own'd their designs of subverting the monarchy . the authour has collected all the objections and instances of pretended cruelty against the government , which the malice of its enemies could contrive , and has answer'd them beyond the possibility of a reply . the publisher has subjoyned a collection of original papers publish'd by themselves , which contain an account of their avowed principles and practices , and from thence you may easily judg how consistent it is with the security of any government , to suffer the propagation of such wicked and seditious principles . but i think you cannot have a more impartial and true account of their principles , nor a fuller vindication of the proceedings of the government against this rebellious party , than from a book lately publish'd under this title , the history of scotch presbytery , being an epitome of the hind let loose , by mr. shields . with a preface by a presbyter of the church of scotland . it is epitome of a larger book published by mr. alexander shields , one of their most eminent preachers , and a zealous defender of the good old cause . here we have a true description of the temper and genius of the whole party , and it discovers the true spirit of the presbyterian gospel . there is none of them that b●tter understands the true tenets of the presbyterians , nor is more consequential to their principles ; for he fairly sets down their doctrines and opinions , and disowns none of the most absurd and pernicious consequences that naturally flow from them . he gives us an historical account of their many insurrections and rebellions against the civil government , and very frankly owns and justifies them all , together with several of their barbarous murders committed upon the archbishop of s. andrews , and some others , ; so that by a slight view of this book , you may easily judg , whether any government of whatever species can subsist where such principles and doctrines are suffer'd to be propagated among the subjects . and now , sir , i have satisfied your desire as fully as possibly i could ; i have given you an exact account of the most , if not all the considerable treatises that have been printed with respect to the present persecution of the church of scotland , and that you may be the better able to judge of the truth and certainty of it , i have set down the treatises published by both parties ; and likewise that you may the more easily procure any of them you are desirous to read , i have subjoyned to this letter a catalogue of them all with the names of the booksellers by whom they are to be sold . i think it is sufficiently evident from the foregoing collection , what sufferings the orthodox clergy in scotland have endured , and how unaccountable the proceedings of the presbyterians are towards them ; and which is most to be lamented , the present miserable state and condition of the whole national church , and the great prejudice that religion sustains by the overthrow thereof , is no less apparent . how much it concerns all sober and religious men to contribute their endeavours , for delivering that oppressed church from the miseries and calamities under which it at present groans , i hope we are all sensible ; and therefore i shall give you no further trouble but of this one request , which is , that you would be careful to inform all persons with whom you may chance to converse , of the present deplorable state of affairs in scotland , that every one may lend their assistance for rescuing the revered clergy of that kingdom from under their present sufferings and oppressions , that the rod of the wicked may lye no longer upon the back of the righteous , least they stretch forth their hand unto iniquity , and likewise that our national church may be restored to its primitive order and beauty . this is the earnest desire of june 1● . 1692. sir , your most affectionate and humble servant . a catalogue of books mention'd in the foregoing letter . a memorial for his highness the prince of orange in relation to the affairs of scotland , &c. london printed for randal taylor near stationers-hall . 1689. the present state and condition of the clergy and church of scotland . london printed . a brief and true account of the sufferings of the church of scotland occasioned by the episcopalians since the year 1660. &c. london printed anno 1690. the prelatical church-man against the phanatical kirk-man , &c. london printed anno 1690. an account of the present persecution of the church of scotland in several letters . london printed for s. cook anno 1690. . the case of the present afflicted clergy in scotland truly represented . london printed for j. hindmarsh at the golden ball over against the royal exchange in cornhill . 1690. a late letter concerning the sufferings of the episcopal clergy in scotland . london printed for robert clavel at the peacock in st. paul 's church-yard . 1691. some questions resolved concerning episcopal and presbyterian government in scotland . london printed , and are to be sold by randal taylor near stationers-hall . 1690. the danger of the church of england from a general assembly of covenanters in scotland . london printed for tho. bennet at the half-moon in st. paul 's church-yard , and john hovell , bookseller in oxon. 1690. a vindication of the church of scotland , being an answer to a paper , intituled , some questions concerning episcopal and presbyterian government in scotland , &c. london printed for tho. salusbury at the sign of the temple near temple-bar in fleetstreet . 1691. an historical relation of the late general assembly held at edinburgh , &c. london printed for j. hindmarsh at the golden ball in cornhill , near the royal exchange . 1691. a continuation of the historical relation of the late general assembly in scotland . london printed for sam. keeble , at the great turks head in fleetstreet , over against fetter-lane-end . 1691. a vindication of the church of scotland , being an answer to five pamphlets . printed at edinburgh , and reprinted at london , for tho. parkhurst at the bible and three crowns near mercers chappel in cheapside . 1691. presbyterian inquisition , as it was lately practised against the professors of the colledge of edinburgh . london printed for j. hindmarsh at the golden ball in cornhill . 1691. the scotch presbyterian eloquence , or the foolishness of their teaching discovered from their books , sermons and prayers , london printed for randal taylor near stationers-hall , 1692. the late proceedings and votes of the parliament of scotland , contained in an address delivered to the king. glasgow printed by andrew hepburn 1689. an account of the affairs of scotland in relation to their religious and civil rights . london printed , and are to be sold by richard bald●in in the great old baily near the black bull. 1690. a vindication of the government in scotland , during the reign of king charles ii. by sir george mackenzie late lord advocate there . london printed for j. hindmarsh at the golden ball in cornhill . the history of scotch presbytery , being an epitome of the hind let loose , by mr. shields . london printed for j. hindmarsh at the golden ball in cornhill . 1692. finis . notes, typically marginal, from the original text notes for div a51157-e170 * vid. the presbyterian eloquence lately printed . * dr. hardy , at edinburgh . * mr. shields in his remarks upon the presbyterian addresses to k. james , at the end of his hind let loose . * mr. alexander pitcairn . † mr. gilbert rule . * or pasonage-house . † shrove-tuesday . * and refused when legally required . an exhortation of the particular kirks of christ in scotland to their sister kirk in edinburgh calderwood, david, 1575-1650. 1624 approx. 28 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a17575 stc 4358 estc s116199 99851416 99851416 16687 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17575) transcribed from: (early english books online ; image set 16687) images scanned from microfilm: (early english books, 1475-1640 ; 1092:01) an exhortation of the particular kirks of christ in scotland to their sister kirk in edinburgh calderwood, david, 1575-1650. 23, [1] p. successors of g. thorp], [amsterdam : printed anno 1624. by david calderwood. place of publication and printer from stc. some print show-through. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -establishment and disestablishment -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an exhortation of the particular kirks of christ in scotland to their sister kirk in edinburgh . printed anno 1624. to their dearest and worthiest sister the kirck of christ at edinburgh , grace to you & peace from god our father , and the lord iesus christ. we may all of us discern by our unprepared mindes for suffering such evils as are dayly incident to all men , as they are men , how we are disposed to take up the crosse of christ , and to beate that other sort of afflictions , that are proper to christians , as they are professors of the gospel : for albeit that all vices doe crie in our eares , that we be woful creatures , subjected through sinne to manie miseries ; albeit the lamentable example of others set the same lesson manie a time before our eyes , & albeit we doe often feele the sparkles of the fire upon our own bodies , and may knowe the warning peeces before the lords great ordnance , yet when tribulation commeth within our doores , we think it almost as strange , and intertaine it as impatiently , as if it had never knocked , nor giuen a warning before : the loue of the world , & the secure fruition of present prosperitie naturally so filling the heart , that it leaveth no roome for the expectation of adversitie . we may finde upon greater reason the like untoward disposition of heart , when we are called to suffer for the profession of the gospell : for we haue been taught from the beginning , that all that will liue godlie in iesus christ must suffer persecution , that the godlie shall weepe , and lament , but the world shall rejoyce ; often hath it been beaten in our eares , that we would ere long be put to our triall ; we might also by the light of the fires of affliction in other kirks beside us , haue discovered our owne dangers , and prepared our selues against them ; and which is more , and draweth nearer , in the tryall begunne , and continued at home amongst our selues , we might haue beholden the common case , and condition of us all ; yet no sooner are we assayed a new againe with the smallest threatnings , but we are put to such perplexitie , as if eyther we of all christians were excepted from affliction , and to us onely christ should be a saviour without a crosse , or els that for fear of the losse of some worldly dignitie , or temporal commoditie , we should so much as enter in deliberation whether to change anie part of our holy , and comfortable profession . yee are set upon the stage at this time ( right reverend , and dearest sister ) to act your part , we are the beholders , al our eyes round about are fixed upon you , you are made a spectacle after a speciall maner to the world , to angels , to men ; your care must be so to carrie your selues , that y●● drawe not on by your sinning against god , a greater judgement , then man can remoue againe ; that you commit not that which may be a blot to your profession , and either a bleeding wound to your consciences , while yee liue , or the beginning of an endlesse defection . make not the faces of so manie , as behold you , and are readie to suffer with you to be ashamed , because of you : beware to doe that , which will make your friends , and the followers of christ to mourne , and your enemies the favourers of antichrist to rejoice . we cannot denye ( most worthie sister ) but both our pastors , and professors haue beene watered manie times with that large river of eden , that gladded your citie , and haue received both light , and heate from your golden candlesticks . you may therefore without offence of anie , ēxpect at our hands some thankfull reflexe and christian reciprocation at this time . we must first of al earnestly beseech you , by the peace of your soules , & by the price of your redēption , that ye chang nothing in the worship of god upon any suddain fear , or perturbation of minde , with a secret doubting , and contradiction from your owne consciences : for when the cloude of passion is past over , and the light breaketh out again , the accusations of conscience shall be more insufferable , nor the importunitie of tentation is now ; the feares of the judgment of god shall be greater , then now be the feares of the wrath of the world . and when yee haue changed the comfortable worship of god with husks , & emptie ceremonies that nourish not , either yee shal with remorse returne to eat bread , in the old maner in your fathers house , or els yee shall dolefully goe on from evil to worse , your consciences , which yee haue greeved , perpetually tormenting you , and the one fide whom ye haue hardened , crying out upon your olde hypocrisie , and the other side whome yee haue deserted , upon your new apostasie . that , vvhich your conscience would not suffer you to doe , for any pretended church authoritie , for all the arguments , & reasons that haue been multiplied , and for the doctrine and example of your own pastors , if yee shall now through feare of anie worldly losse suddainly admit , what shall al these , who have been your witnesses from the beginning of this controversie judge , but that yee are a multitude of wilful worldlings ; that yee haue in your prosperitie counterfeited the voice , and caried the opinion of good christians , as the parrat can learne to imitate the voice of man ; but now when yee are beaten with the parrat , yee returne to your own voice , and manifestly declare of what kinde you are . secondly , when you heare that suggested unto you , which is the scope of the worldlings text , ioh. 11. 48. if we let him alone the romans shall come , and take awaie both our place , and our nation ; if yee adhere to the reformation , & retain christ , as you haue learned him ; both session , and counsell will be removed , and your towne will turne to nothing . remember that which was once taught you upon that place , by your owne holie , and heauenly preacher m. rollock in his powerfull manner . that the wisedome of the world looketh to the present estate , and condition of things ; if with it christ , and the puritie of religion may subsist , then will they embrace christ , & religion , otherwise they bidde them farewell . but the wisedome of god ( saith he ) layeth christ , and the puritie of christian religion for a ground , and sinne closeth her eyes to all events whatsoever for christ , and religion should not be servants to policie , but policie , and this whole world should serue christ , and religion . the iewes preferring their estate to christ , and fearing ruine , if christ should liue , they kill him to saue their nation , but the same was the cause , that in the justice of god the romans came , and destroyed their nation . the lord hath moe waies then your town hath ports , to bring in his wrath , and for magnifying his owne wisedom , and snaring of men in their wisedome , manie times judgment entereth by the port , that pollicie hath locked fastest . they wanted not in those daies their owne pretexts , none of them was so shamelesse , as to set himself against god , as god , they had their owne cunning to colour the matter , and pulled forth their eyes least they should see , that god , against whom they fought , as men deale now with christ , and the puritie of religion . the more knowledge , and the lesse conscience we finde in anie age , we may look for the fouler errors , and the fairer covers . oppose also to that the christians text matth. 16. 26. and with elevation of heart think seriously , what hath a man profited , if he should gaine the whole world , and lose his owne soule ? or what can a man giue in exchange for his soule ? 1. the immortal soule of man may be losed . 2. the gaining of the world is the ordinarie cause of the losse of the soule . 3. it is extreame follie to loose the soule for gaining of the world : for first it is an unprofitable gaine , what hath a man profited ? and next it is an unreparable losse , what can a man giue in exchange for his soule , so that the losse of one soule , is the eternall losse of that which is more worth then the whole world . 4. he maketh themselues judges , and demandeth them for their farther conviction . but in this lieth the deceit , that while men to their own conviction acknowledge it to be madnesse to loose their soules for the world , they obserue not , or will not suffer themselues to obserue the secret , but sure conjunction betwixt the sinful courses they betake them selues to for gaining the world , and betwixt the losse of their soules . purge your affections of this particular feare , and quit your selues of such things , as woe your flesh , and court your carnal senses : covetousnes is the roote of all evil , ease savoureth not the things that be of god , but those that be of men , and whosoever shall be ashamed of christ and his words in this adulterous , and sinfull generation , of him also shall the sonne of man be ashamed when he cometh in the glorie of his father with his holie angels . thirdly , when yee haue happilie removed the world , and all worldlie tentations from betwixt your eye & the cause in hand ; for your resolution yee neede not to search after curiosities of learning , nor wander after uncertainties of opinions ; but limitting and directing your sight , 1 looke first upward to the glorious majestie of god , who is present at his owne worship , & neither accepteth , nor blesseth a worship , that is not directed by his own word : thinke as in his sight , whether yee may looke for a more sensible testification of his comfortable presence in your soules at the celebration of the lords supper , when ye draw neerest to christs institution , or when christs gesture of sitting is abolished as common , & profane , & the antichrists gesture of kneeling is enforced as more humble and holy ; the table of the lord either taken away or turned into a cupboord , our eating & drinking into a minsed and pinched tasting , our conjunct communicating into a confused disputation , our sacramental breaking in the time of the action into a formal carving before the action , our kindly , and christian distribution into a steward like dispensation , the enunciatiue words of the institution , into an idle petition and repetition , and our spirituall exhortations according to christs example into a comfortlesse deadnes , & silence . such churches , as never saw better , may haue some comfort in this , but for you who haue seene the glorie of the first temple in this land , and who call to minde with what heauenly meditation , liuelie affection , large consolation , and with what spirituall resolution yee were wonte to be filled ; it is a wonder , when yee see this new ministration with your eyes , that your hearts melt not within you , that your flesh crieth not out for the living god , that yee weepe not with a louder voice then the voice of their joy , who shoute now having gotten the arke of the lord upon a cart , that ye prefer not the poorest parish in the land with the libertie of christs institution , to your owne tabernacles and courts , that of late were so amiable , that your soules longed , and fainted for them . 2 looke back , and see how the house of god was builded , and the headstone put upon it by gods owne hand to the admiration of the christian world about us ; what unitie of ministers , authoritie of assemblies , order of ministrie , puritie of external , power of internall worship , what zeale , and indignation against all impietie , and iniquitie . and againe by what methods , and machinations haue succeeded , for unitie , division , for authority anarchie , for order hierarchy , for puritie of worship antichristian ceremonies , for power of godlines superstition & profanitie , and for zeale , and indignation , nothing but lukewarmnes , and toleration . in all these considerations , as this nationall kirk was eminent aboue other nations , so were yee aboue us all , as farre as in civill dignitie . and shall we liue to see the day , when for the confused feare of an uncertaine losse , our ierusalem shall become romish , our philadelphia become laodicea , our fountain be turned into a puddle , our glorie become our shame , our najoth , our beautie turn to be our blemish , our lothing , our deformitie . looke back also to the course of his blessings upon our reformation , & the perpetual course of his judgments upō our defection . we know the power of the lords particular providence in al the works under the sunne , & should haue learned against the atheisme of the times to haue referred notable judgments to their own procuring causes . the darknes , lightning , thunder , haile & rain at the ratificatiō of these rites that now molest us ; the inundations , the hunger , and cold , the sicknesses and death , since can not yet be worn out of our senses , & shal be kept in memory by the generations after us . looke again back , & compare the many reverend assemblies , which we haue kept with that one new meeting at perth , & trie the spirits . the place of the 95 psal. is impertinent , neither can it be a commandement , for at sometimes it is not lawfull to kneele before him , & no man wil say , that we are commanded so oft , as we worship , to kneel . the second , and third reasons in the act , beside other absurdities , do charge the lord iesus christ with his disciples , & al the kirks that haue used christs gesture after him with an unreverent behaviour in a holy action . and whether the memorie of by past , or the multiplicatiō of present superstition , ( which is the fourth pretence in the act ) might not haue giuen a better narratiue for the contrarie conclusion , the times haue given verdict . 3 looke inwards into your owne heart , that you may finde the testimonie of a good conscience , one sure note whereof , is this , that in cases cōtroverted a good conscience taketh ever the surest , and safest side . perjurie is a hainous sin , & odious to the world . idolatrie is against the first commandements of the first table , & is no lesse abominable in the sight of the alseeing jealous god then is adulterie to a jealous husband , whē it is committed before his eyes . now it is known to us all , that in our confessions and covenants we haue abjured al antichrist his rites , and ceremonies added to the ministration of the true sacraments without the word of god ( of the which sort , this kneeling was esteemed to be one , and cannot escape this censure more then other popish rites ) & it is as certaine , that all the fetches , and fingers that haue beene busied about this knot haue not loosed it . kneeling also before the elements is proved to be idolatrie , not onely in that sense , that a glance of the eye , or a gesture , and a rash word of anger , are adulterie , and murther by christs owne interpretation , but also being taken , as it is commanded in the act ; both because it is kneeling with direction before a creature , and that it is done in reverence of the sacrament . the greatest clarkes among our opposites can giue no other answers , nor differences betwixt this kneeling , & the worship of images , but that the one is somewhat inhaesivè in objecto , or adhaesivè per objectum , but the other is abstractivè ab obiecto , and that the sacrament is obiectum a quo significativè , which darke distinctions , and subtile evasions can be conceived but of a few , neither can these few finde in them anie satisfaction . but upon the other side christs gesture of sitting at the communion is free of the fear of both these rocks . and therefore while the superstitious conscience will be pleased with the appearance of humilitie , and the servile conscience wil follow example and authoritie , and the blinde conscience swalloweth downe bunchbacked camels , and gnats , counting all under indifferencie , and the bould conscience will venture with sacrificing saul stoutelie , & the presumptuous conscience will take leaue for worldly respects , and say , in this the lord be merciful unto me ; in the meane time the good conscience labouring to keepe integritie , will take the safest , and surest course for her constant tranquilitie , that she neither be guiltie of perjurie nor idolatrie . 4 looke forward , and yee shall see the wide doore of traditions cast open , whereby the whole multitude , & theatrical pompe not onely of english , but popish rites , woodbind to the gospell may as well enter , when authoritie biddeth them , as these called innocent ceremonies . and when we haue received the shadow , what can we looke for lesse then for the substance , for which some are secretly as busie , as others openly are for ceremonies . the divil hath put the warpe of defection long since upon his beame amongst us , he will not let it out of his loome , but wil still employ one malignant witt after another to make it out . and the lord in his justice may plague preceeding defections with following apostasie , whatsoever be the intention of the present urgers . looke forward , what shal be the case of the posteritie , and of your owne children , whether they shall haue cause to curse their predecessors , that resisted not the beginnings of evil , and who were more careful of their civil then of their spiritual liberties . their hearts shall mourne , and the tear manie a time shall fal into their eye , when they shall behold so fair a building , so deerely conquessed , so firmlie grounded , so compactly builded , so wel lighted , so wholesome to dwel in , so meet for god , and his angels to delite in , so fruitfull a paradice as this kirke was , wherein they should haue succeeded , to be pitifullie ruined by their fathers , possessed by their enemies , and made a denne of uncleane spirits . looke yet forward a litle . yee know we haue no pattent for our peace , but the evils of the times tell us of evill times : death it self is not far from everie one of us , and christ at last shall come to judgment to punish them , who obey not the gospell , with everlasting destructiō from the presence of the lord , and the glorie of his power , and to be glorified in his saincts , & to be admired in all them that beleeue . in these three greatest terrours , what joy of heart shal it be unto you ? that god by his singular care , not for your merits aboue others , that fall , but to make you examples of his grace , hath kept you in so dangerous dayes from the streā of defection ; that he hath made you to shine as the stars in heauen , whē others like the sand of the sea shore haue been covered with the inundations of the time . so manie of you , as haue seen better times haue not now long to liue , your eye is upon the marke , yee are almost at the ende of your race , and the crowne is readie for you , and shall yee turne your back upon god , leaue that course , whereby yee haue all your assurance , and comfort of salvation , and returne now to the garlick , and onyons of egypt , when yee are so neere to the promised canaan . better yee be fyned by others , then that ye file your selues , and the darknesse of blacknesse is far more tollerable , then the blacknes of darknes . cum innocens de poena metuit , de innocentia gloriatur hierony . omnis nobis vilis est poena , ubi pura comes est conscientia . tiburt . 5 looke also about you . for if yee looke to malefactors , it is better , if the wil of god be so , that ye suffer for wel doing , then for evil doing , for his quarrel , thē for your own sinnes , never refuse to taste of the brimm of that cup , the dregs wherof , & third draught might haue been your portion . if ye looke to mockers , resolue with iob. 17. 6. to be made a by word of the people , & as it were a tabret . for eyther thou must be a mocker with ismael , or sustaine mockings , & derisions with isaack . if ye looke to them who suffer in other places , their trials are fierie , & they haue suffered to the bloud , yours are but earthen , or airie , & ye haue not yet suffered with joy the spoyling of your goods . if ye looke to papists ; and adversaries , harden them not ; & most of al , when ye looke upon weake professors , giue them no offence , neither doe that which is scandalous , or may be unto them a stumbling block . neither your inward intention , nor the outward commandement of the magistrate wil remoue the moral , perpetual , and universal reason , that is giuen by the apostle without anie exception , destroy not him , for whom christ died . neither your good meaning , nor civill authoritie , will make it cease to be scandall , nor cease to be sin , nor cease to be your sinne . and thus except ye blind your eyes wilfully , and put away a good conscience , looke whether ye will , whether upward , or back , or inward , or forward , or about you , all cal you to be readie upon the watch word to suffer , al promise you joy , & comfort in your sufferings . let the brambles of the wood that can doe noe better rule over the trees of the forest ; continue ye still like the oliue , the fig tree , the vine ; loose not your fatnes , your sweetnes , your cheerefulnes for the fattest , the sweetest , and most pleasant preferments . thinke it not sufficient , that ye haue before this time giuen testification of your zeale to your ancient libertie , and of your misliking of the present course of conformitie . if you shall be wearie now , or make defection ; all your former testification will be a direct accusation against your selues . pilate protested thrice that he found no fault in christ , & laboured to set him free ; but least he be reputed a smal friend to caesar , at last he delivered him to be crucified . darius laboured all the day til the setting of the sunne to deliver daniel , but overcome with importunitie , he condemneth him at last to the lyons denne ; which made him to passe that night without meat , sleep , or musicke . your reasons , and motiues that ye stood upon before , doe yet stand without change in the power of your consciences , and therefore drawe not upon your selues after so long a day , a restles night of doole , and desolation . object not his majesties wrath , nor your pastors delations , nor the examples of other kirks . think not that his gracious majestie hath quite forgotten what he was once himself , or that he will not pittie his owne woonted case in your persons now , as augustine did the manichęans , greater hereticks , then we are imagined to be . illi in vos saeuiant , qui nullo tali errore decepti sunt , quali vos deceptos vident , ego autem saeuire in vos omnino non possum , quos sicut meipsum illo tempore , ita nunc debeo sustinere , & tanta patientia vobiscum agere , quanta mecum egerunt proximi mei . his majestie will not refuse at your hands the offer that ierusalē made to alexander . they could not suffer his image to be erected in their temple , but they were readie to please him in everie thing wherein god was not displeased , as to begin the accounts of their times from his entrie to the towne , and to giue him the name of all their first borne sonnes . if you shall offer , what is caesars , and what is yours , he can not offend that yee keepe christs royall prerogatiue to himself . he was not a defender , but a persecuter of the faith ( whom for respect to our dread soveraine we will not name ) . who inserted the images of the false gods into his owne picture , that no man could adore the emperour , and not adore them , and if anie refused they were punished , as guiltie of laesae majestatis . we looke never to see your civil obedience , and the practise of idolatrous ceremonies so straitlie joyned , neither in his majesties opinion , nor in his injunctions to his good people . neither can your ministers forget themselues so farre , as to set themselues to be instruments to draw the wrath of a king upon their owne flock . if they were justly offended , they woulde rather send up their complaints to heauen , then their miscontentments to court , and would rather informe you by scripture , then enforce you by authoritie , they would choose rather to draw your mindes to them selues , then your moneyes to others . pastores facti estis , non percussores , nova atque inaudita est istae praedicatio , quae verberibus exigit fidem . aliud est quod agitur typho superbiae , aliud zelo disciplinae . plus erga corrigendos agat benevolentia , quam severitas , plus cohortatio , quā comminatio , plus charitas , quam potestas . sed hi , qui quae suae sunt quaerunt , non quae iesu cnristi facile ab hac lege discernuntur . other kirks abroad which haue not beene favoured with your measure of reformation haue been exercised with their own trials , but never had the happie occasion to giue you example of suffering . the lord hath been more liberal to us , & requireth of us that we giue example , & encouragement to them to aspire to our perfection . we all suffer in the same cause of christ , some for his person , some for his priesthood , & some for his princely office . if we looke to the enimies , and not to the equitie of the cause , there is great inequalitie of sufferings , yet the promise of blessednes is pronounced upon them , who suffer in the last times by christians , no lesse then to them , who in the primitiue times were persecuted by the heathen . were the question now of the profession of the name of christ , manie say they would be martyrs , who now are persecuters : but the question would be , whether conscience , or credite were their cause . in matters of this sort , that we are about , especially where the discredite , and scoffing of the world waiteth on , conscience may be the more sensiblie discerned ; and the lesse the cause be , providing it be christs cause , the more acceptable to god , & the more comfortable to thy self is thy suffering . if by no meanes , when all are assaied with god and the king , and your pastors , you can decline the crosse ; but if the will of god be that ye suffer ; then denie , and lay aside your selues , take on the erosse , and follow christ , applying joyfully to your soules al the cōforts that the word furnisheth in afliction , whether the lords rich promises , or the sweet fruits of the crosse , or the weakenes of the enemies , or the greatnes of the reward , or the example of the prophets , apostles , confessors , and martyrs , or which is most , conformitie with christ , whose we are , and in whom we continue . your louing sisters looking upon you , praying for you , willing to suffer with you , and most unwilling to be witnesses against you : the particular kirks of christ in scotland . notes, typically marginal, from the original text notes for div a17575-e50 the crosse semeth strā● vvhere th●● is vvant o● preparatio● what care required of the kirk of ed●●burgh in t●● present tri●● the dutie ●ther kirks owe to 〈◊〉 kirk of edinburgh . ●emorse of ●onscience ●●ovveth 〈◊〉 defection ●●d tur●itude vvill ●●llow upon ●dmitting of ●●ange . the vv●●●●lings 〈◊〉 the chr●…anscom●… togethe● god blesseth not a worship not directed by his word . building , & demolishing of the house of god compared together . the blessings upon the reformation , & judgements upon defection compared together . the former assemblies compared with perth assemblie . a good cōscience maketh choise of the sure●● way . a litle chāge openeth the doore to traditions , and the substance of poperie . a care is to be had of the posteritie . 〈◊〉 he evil day , the day of 〈◊〉 eath and of ●●dgment ●pproaching should bri●le us . malefactors , mockers , sufferers , papists , weake brethren cal us to watch and suffer . constancy to the end is required in a witnes of the truth . his majesties wisdom will rule his anger . the dutie 〈◊〉 the ministe● of edinburgh . the exam●●● of other kirks not be objecte● generall demands concerning the late covenant propounded by the ministers and professors of divinitie in aberdene, to some reverend brethren, who came thither to recommend the late covenant to them, and to those who are committed to their charge. together with the answers of those reverend brethren to the said demands. as also the replyes of the foresaid ministers and professors to their answers. 1638 approx. 84 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a69202) transcribed from: (early english books online ; image set 496) images scanned from microfilm: (early english books, 1475-1640 ; 1402:01, 644:16) generall demands concerning the late covenant propounded by the ministers and professors of divinitie in aberdene, to some reverend brethren, who came thither to recommend the late covenant to them, and to those who are committed to their charge. together with the answers of those reverend brethren to the said demands. as also the replyes of the foresaid ministers and professors to their answers. henderson, alexander, 1583?-1646. forbes, john, 1593-1648. hamilton, james hamilton, duke of, 1606-1649. [18], 37, [1] p. printed by robert young, his majesties printer for scotland, [london] : anno 1638. the answers are signed by alexander henderson, david dickson, and andrew cant. the replies are signed by john forbes and five others. p.[1]: "imprinted by his majesties printer for scotland. anno 1638." this is followed by the title page, and a vindication by james hamilton, duke of hamilton, beginning "it will, no doubt, seem strange to see my name in print..". folger shakespeare library copy identified as stc 66a in reel guide. reproduction of the originals in the union theological seminary (new york, n.y.). library of the folger shakespeare library. appears at reel 1402 (union theological seminary (new york, n.y.). library copy and at reel 644 (folger shakespeare library copy). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -early works to 1800. covenanters -scotland -17th century -early works to 1800. aberdeen (scotland) -church history -17th century -early works to 1800. 2004-03 tcp assigned for keying and markup 2004-04 spi global keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion generall demands concerning the late covenant : propounded by the ministers and professors of divinity in aberdene , to some reverend brethren , who came thither to recommend the late covenant to them , and to those who are committed to their charge . together with the answers of those reverend brethren to the said demands . as also the replyes of the foresaid ministers and professors to their answers . 1 pet. 3.15 , 16. sanctifie the lord god in your hearts , and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you , with meeknesse and fear : having a good conscience , that whereas they speak evil of you , as of evil doers , they may be ashamed that falsly accuse your good conversation in christ. printed by robert young , his majesties printer for scotland . anno 1638. it will , no doubt , seeme strange to see my name in print , standing so neare these men who are interlocutors in the succeeding pages , their profession and mine being of such different natures ; but i shall entreat the ingenuous reader to take notice of the necessitie of this my doing . i am by the three answerers to these demands wronged , and that by an injurie of an high nature , challenged in writing to have done that , which god doth know never entred into my thoughts ; and for any thing the answerers did or doe know , never came into my minde . and though by the law of challenges , they having challenged me , i may choose the weapons ( which certainely should have beene in another kinde , had the challengers beene of another profession ) yet being men of so holy a function , i have thought good to make choyce of their own weapons ; and by my pen to doe out that blot , which they by their pen have laid upon me . and i have thought it fit to doe it in a scedule annexed to this booke ( which for that cause only i have caused to be here reprinted ) that where mens mindes perhaps may be poysoned by swallowing an untruth in their answers , so deeply wounding my honour and loyaltie ; this antidote might be ready at hand to cure them , before they should be fully tainted with it : as likewise supposing that if they should be printed severally , many might meet with their answers alone , which might leave in them a bad impression of me ; if they should not be attended with this just and true expression of mine . the injuries wherewith i am violated by the three answerers , are of two sorts : one of them strikes me alone , as his sacred majesties high commissioner ; the other wounds me as his majesties counsellour ; and with me all of that honourable boord . the former is this , they deliver affirmatively , that the declaration which they tendered mee of their late covenant , was such as i accepted , and was well pleased with . and this they set down twice for failing ; in their answer to the first demand towards the end , and in their answer to the third demand a little before the middle of it ; and that with such confidence , as truly i cannot with any justice blame the reader for beleeving of it , when it fell from the pens of these men , whose profession is the teaching of truth . but i shall desire the readers to suffer themselves ( notwithstanding the prejudice of these mens persons ) to be undeceived by a plaine averment of truth . i am confident none of these three answerers ever heard me say so , nor will they say they did . if they but heard it from others ( which i do verily beleeve they did not , and shall do so still , till they avouch their authors ) sure no man can choose but misse in them that civill prudence , which will not allow any discreet man to affirme that of any other ; much lesse of a person of my qualitie , and at this time of my place ; the foundation whereof shall be so frail and slipperie , as report , which is alwaies uncertaine , and most times false . for clearing the truth , i doe averre upon mine honour that i never said so , i never thought so . and though that that declaration was much bettered by the industrie of some well affected ( from what was first intended ) yet it gave me not satisfaction : and i dare boldly affirme , i never said it would give my master the kings majesty any . my justifiers in this , shall be these noblemen , gentlemen , and others to whom i ever spoke , either publickly , or in private . i was indeed content to catch at any thing i could , when i could not obtaine what i would ; as being willing to doe my countrey-men that respect , as to the utmost of my power to recommend to my gracious master , with all favourable construction , even that which i then thought , and did know fell short of just and home satisfaction . † and here , i doe confesse , i cannot charge it for a faultie mistake upon the readers of these asseverations of the three answerers , if they should , before this my declaration , conceive that his majestie were in all probabilitie like to rest satisfied with that declaration of the covenant ; having it delivered to them from men whom they have in all this businesse beleeved as much as themselves , that his majesties commissioner , who in all likelihood did know his majesties minde best , did rest satisfied with it . but his majesty hath just reason to charge me , if these asseverations were true ; as i have good reason to vindicate my selfe , they being not true . the truth is , if these asseverations be true , i doe professe to the whole world , that his majesty hath a most just cause to discharge himselfe of mee , and my service , and to discharge mee of all trust in this , or any other negotiation for i professe , that i knowing his majesties constant mislike of the said covenant , it must bewray in me , either breach of trust , or want of judgement ; if i should goe about to make either my self , or the world beleeve , that my master could receive satisfaction by such an explanation . and here i cannot dissemble , but must ask leave to vent my self thus far . had these wrongs beene put upon me by the pens of other men , and not of these whose professions i am forward and willing to beleeve ( because i would have it so ) will not suffer them to embrace wilfull and malicious designes : i should justly have doubted , that there had been some men in this kingdome , who being afraid of a setling and peaceable conclusion of this businesse , had gone about to raise in my royall and gracious master a jelousie of my slacknesse in my king and countries service , that so i might be called back , re infecta . if any such enemies there be to the peace of this miserable distracted church and state , i beseech god in time to discover them , and that all may end , in covering them with shame and confusion . the summe of all i will say of this personall wrong offered to my self , is this ; if these reverend and learned gentlemen , the answerers , in these untrue aspersions intended any harme to me , i shall only now requite them with a cast of their own calling ; i pray god forgive them . if they intended me no harm , then i do expect that they will give my self and the world satisfaction , in clearing me that i gave them no ground for these their asseverations . and so being confident of his majesties goodnesse to all his ministers ; amongst the rest , to the meanest of them , my self , especially in this particular , that he will never be shaken in the opinion of my loyall and constant service , upon such slight , light , and groundlesse reports : i will say no more of that first point . for that which concerneth my selfe as a counsellour , and the rest of that honourable boord , averred by the three answerers , in their answers to the third and fourteenth demand ; i do here protest before almighty god , that none of the allegations alledged by the three answerers , nor any petition given me by the supplicants , moved me to give way , that the order of the councell table should not passe into an act : for i did then , and doe now avow , that i then was , and now am fully satisfied with his majesties most gracious declaration ; and that in my opinion all ought to have thought themselves sufficiently freed from fears of innovations . but the true reason was this , i was so tenderly affectioned towards the peace of my country , that i gave way to that , which many of honourable qualitie assured me , if it were not done , a present rupture might follow , and so consequently the ruine of this kingdome ; which i was resolved to keep off so long as possibly i could , retaining my fidelitie to my master . vvhich care of mine i finde but slenderly required , when it is made an argument to perswade his majesties good subjects to do that which is so displeasing to him , and so unsafe for them . and yet even in this passage , it would have beene expected from men of that profession , that nothing should have passed but undoubted truth . in which point too they have failed , either as i hope by a mistaking , or a mis-informing . for the missive once thought fit to be sent to his majesty was never rent , but remaineth yet as it was : and wee did not send it , because wee did not thinke , thanks to his majesty would be seasonable in the name of the whole kingdome , when we knew his majestie , by the last proceedings of many , and protestations made against his royall declaration ( pretended in the name of the whole country ) could not receive satisfaction . to conclude , notwithstanding this personall wrong offered to me his majesties high commissioner , i will carefully ; cheerfully , and constantly go on with this great businesse , wherewith he hath intrusted me . vvhich as i pray god that it may prosper under my hands ; so i praise god that he hath given me so cheerfull and willing a heart to go on in it ; that if my life could procure the peace of this torn church and kingdome , to the contentment of my royall master , and comfort of his distracted subjects ; he who knoweth all things , knoweth likewise this truth ; it is the sacrifice of the world , in which i would most glorie , and which i would most sincerely offer up to god , my king and countrey . hammilton . generall demands concerning the late covenant : propounded by the ministers and professors of divinity in aberdene , to some reverend brethren , who came thither to recommend the late covenant to them , and to those who are committed to their charge . together with the answers of those reverend brethren to the said demands . as also the replyes of the foresaid ministers and professors to their answers . 1 pet. 3.15 , 16. sanctifie the lord god in your hearts , and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you , with meeknesse and fear : having a good conscience , that whereas they speak evil of you , as of evil doers , they may be ashamed that falsly accuse your good conversation in christ. printed by robert young , his majesties printer for scotland . anno 1638. generall demands concerning the late covenant ; together with answers to them , and replies to those answers . the first demand . by what power , or warrant , these our reverend bretheren can sute of us , or of our people , subscription to this late covenant ; not being sent by his majestie , or by the lords of councell , nor by any nationall synod of this kingdome , nor by any judicatorie established in it ? and , how they can enforce upon us , or upon our people , who are no wayes subject unto them , their interpretation of the articles of the negative confession ? in respect whereof , as also in respect of that band of mutuall defence against all persons whatsoever , this late covenant is substantially different from that which was subscribed by the king and his subjects , anno 1580. and 1581. answer . we are not come hither to usurpe the authoritie of any civill or spirituall judicatorie , or to enforce upon our reverend brethren , and the people committed to their charge , the subscription of the late covenant , or the interpretation of the articles of that confession which is called negative , or whatsoever else of that kinde : but are sent to represent unto them , in all humilitie , the present case and condition of this kirk and kingdome ; crying for help at their hands also : and , in brotherly love , to exhort and intreat , that they will be pleased to contribute their best endevours , for extinguishing the common combustion , which by joyning with almost the whole kirk and kingdome in the late covenant , we trust they may lawfully do , without prejudice to the kings majestie , or to any lawfull judicatorie , or to that confession of faith above mentioned : since the sound interpretation and application thereof , to the errours of our times , can make no substantiall change , and the band of mutuall defence , wherein wee oblige our selves , to defend the true religion , and the kings majesties person , and authoritie , against all persons whatsoever , is joyned , at first , with the confession of faith . like as his majesties commissioner objecting , that our covenant was suspect to be an unlawfull combination against authoritie , and to be the main hinderance of obtaining our desires , hath accepted , and was well pleased with our declaration ; bearing , that we have solemnly sworn , to the uttermost of our power , with our means and lives , to stand to the defence of the kings majestie as of gods vicegerent , set over us , for the maintenance of religion , and ministration of justice . reply . we have , reverend brethren , sufficiently considered and examined your answers to our demands , by which we expected full satisfaction to all our scruples and doubts concerning the late covenant : but truly , in modesty and brotherly love , we tell you , that your answers ( whatsoever you think of them your selves ) have not given us that satisfaction which we expected . we know that some who rashly condemne every thing which is said or written contrarie to the cause which they maintain , will boldly say of us , that we have closed our eyes against a clear and ingyring light : but first , we say with job , our witnesse is in heaven , and our record is on high . that lord who only seeth the secrets of hearts , knoweth , that we love his truth , and are ready , so soon as it shall be shown unto us , to embrace and professe it before the world . next , we appeal to the consciences of all impartiall readers , who shall have occasion to weigh and consider maturely the weight of our arguments , and of these answeres which it hath pleased you to give us : wishing them , yea , most humbly and earnestly intreating them , to judge both of your writings and ours without prejudice , or any partiall respect . yea , we are confident , that ye also , of whose love to the truth of god we are perswaded , will after better advisement , and more mature consideration of the matters debated , acknowledge that we are not against the truth , but for it . the lord open your eyes , that you may clearly see that truth for which we stand . we objected to you , reverend brethren , that you had not a calling to urge us to the subscription of the late covenant , from any acknowledged authoritie , or lawfull judicatorie established in this church or kingdome : to which objection ye answere not here particularly , as we expected . and whereas you say , that you are come to exhort us , and our people , in all humility , to joyn with you ; how is it , that without our consent , and against our will , not having lawfull authority , which you seem here not to acclaime to your selves , you have publickly preached to our people , within our congregation ? which is a thing repugnant to those places of scripture , in the which the spirit of god recommendeth to elders , or pastors , the care of those flocks , over which the holy ghost hath made them over-seers , acts 20.28 . 1 pet. 5.2 . as also telleth us , that the pastors whom the flock must know , and to whom they must submit themselves , do watch over the souls of that flock , and must give account for them , 1. thessal . 5.12 . hebr. 13.17 . it is also contrarie to the laws of the christian church in all ages . for by the ancient canons , pastors are commanded to containe themselves within the limits of their own charge ; and not to presume to exercise pastorall office in another pastors diocesse , or parioch , without leave : as also , they forbid pastors to receive to divine service any man of another parioch , that commeth in contempt of his own pastor . concil . nicen. 1. oecum . 1. can. 16 concil . 2. oecum . constantinop . can. 2. concil . carthag . 2 can. 11. concil . carthag . 3. can. 20. concil . chalced. oecum . 4. can. 13. concil . nicen. 2. can. 10. concil . tribur . can. 28. concil . nannet . cap. 1. & 2. ¶ 2. we did not without reason say , that you , and others of your confederation , enforce your interpretation of the negative confession upon others ; seeing we hear , that some pastors and prelates are forced to flee to forraigne countreys , for fear of their lives , because they have refused the said interpretation ; and those who have stayed in the countrey , dare scarcely appear in the high wayes , or streets ; and are threatned , that their stipends shall not be payed unto them , untill they subscribe your covenant . ¶ 3. whereas you do in brotherly love exhort , and entreat us to contribute our best endeavours , for extinguishing the common combustion ; we praising god for your pious zeal , and for the lovingnesse and modesty of your speeches , ( wherein by gods help we shall labour to keep correspondence with you ; that both we and you may shew our selves to have learned of christ , meeknesse , and lowlinesse of heart ) we most willingly promise to do so , by all means which our consciences will permit us to use ; as also to joyn our most humble and hearty prayers with yours , that it may please god in this dangerous exigent , to do good in his good pleasure to our sion , and to build up the wals of our ierusalem . ¶ 4. we may justly say , that this new covenant is substantially different from the old , which was made anno 1581. in respect it not only containeth that old covenant , or confession , which was allowed by two generall assemblies , but also your interpretation of it , which , as yet , hath no such authority , or approbation . ¶ 5. no band of mutuall defence , against all persons whatsoever , is expressed in the covenant made 1581. and although it were , yet the case is very unlike : for subjects may make such a covenant of mutuall defence by armes , with the consent of the king , who only under god , hath the power of armes , or of the sword , in this kingdome . but they who made this late covenant , had not his consent , as that former or old covenant had : which is a thing so evident , that no man can call it in question . ¶ 6. as for that which you affirm here , that my lord commissioner his grace was well satisfied with your declaration ; it becommeth not us to pry narrowly into his graces doings : but truly we have more than reason to pry most narrowly into the words of a covenant , which is offered unto us , to be sworn , and subscribed , left we abuse , and prophane the sacred name of god , and tye our selves to the doing of any thing which is displeasing unto him . last of all ; whereas ye desire us to joyn our selves to you , and to the rest of your confederacie , who are ( as you affirm ) almost the whole church and kingdome : truly we cannot but reverence such a multitude of our reverend brethren ▪ and dear countrey-men , and are ready to be followers of them , in so far as they are followers of christ : but neither can we do any thing against the truth , neither can we attribute so much authoritie to their multitude , as otherwise we would , in respect there hath been so much dealing for subscriptions , in all quarters of this kingdome , and so many have been threatned , to give their consent , as we are most credibly informed . the ii. demand . whether or no we ought to subscribe the foresaid covenant , seeing all covenants of mutuall defence , by force of armes , made amongst subjects of any degree , upon whatsoever colour or pretence , without the kings majestie or his successours privitie and consent , are expresly forbidden by king james of blessed memorie , and the three estates of this kingdome , in the parliament holden at linlithgow , anno. 1585 ? ansvver . the act of parliament forbiddeth in the first part , leagues and bands of maintenance privily made , such as are called bands of manrent , as the act in queen maries time , to which it hath relation , doth bear . and in the second part , only such , as tend to the publick disturbance of the peace of the realme by moving sedition . but no act of parliament doth discharge , nor can any just law forbid , conventions , or covenants in the generall ; or such covenants in speciall as are made with god , and amongst our selves ; not for any mans particular , but for the common benefit of all ; not to move sedition , but to perserve peace , & to prevent trouble : which by all probability had been to many , before this time , too sensible , if this course had not been taken . conventions and covenants ( in the judgement of jurisconsults ) are to be esteemed and judged of , according to their diverse ends , good or bad : which made king james of happie memorie to take it for an undoubted maxime , that pro aris & focis , & pro patre patriae , the whole body of the common-wealth should stirre at once : not any more as divided members , but as one consolidate lump . reply . in that second part of that act of parliament , holden at linlithgow , anno 1585. are forbidden , all leagues or bands of mutuall defence , which are made without the privitie and consent of the king , under the pain to be holden and execute as movers of sedition and unquietnesse , &c. wherefore we can no wayes think , that any bands or leagues of mutuall defence , by force of armes , are there permitted , ( that is , not forbidden ) seeing first the words of the act are so generall : for in it are discharged all bands made amongst subjects of any degree , upon any colour whatsoever , without his highn●sse , or his successours privitie and consent had and obtained thereunto . next , all such bands are declared to be seditious , and perturbative of the publick peace of the realme : or , which is all one , are appointed to bee esteemed so . and therefore , we cannot see how any bands of that kinde can be excepted , as if they were not seditious . 2. we doubt not , but the late covenant , being considered according to the main intention of those pious and generous gentlemen , barons , and others our dear countreymen , who made it , especially our reverend brethren of the holy ministery , is a covenant made with god , and proceeding from a zealous respect to gods glory , and to the preservation of the puritie of the gospel in this church and kingdome : but we cannot finde a warrant in our consciences to grant , that such covenants , in so farre as they import mutuall defence , against all persons whatsever , none being excepted , no , not the king , ( as it seemeth unto us , by the words of your covenant , but far more by the words of your late protestation , the 28 of iune ; wherein you promise mutuall defence against all externall or internall invasion , menaced in his majesties last proclamation ) are not forbidden by any band , nor justly yet can be forbidden . for first , we have alreadie shown , that they are forbidden in the foresaid act of parliament , anno 1585. 2. no warfare ; and consequently , no covenant , importing warfare , is lawfull , without just authoritie ; which , we are perswaded , is onely in the supreme magistrate , and in those who have power and imployment from him , to take armes : yea , so farre as we know , all moderate men , who duely respect authority , will say , that it is so in all kingdomes , and monarchies , properly so called : ( of which nature is this his majesties most ancient kingdome ) and , that it is altogether unlawfull to subjects in such kingdomes , to take armes against their prince . for which cause , that famous and most learned doctour rivetus , in a late treatise called iesuita vapulans , speaking of the judgment of buchanan , and others , who taught , that subjects might take armes against their prince , in extraordinary cases , and extreme dangers of the religion , and common-wealth ; professeth first , that he , and all other protestants , condemne such doctrine . secondly , that this errour did proceed from a mistaking of the government of the scotish kingdome , as if it were not truely and properly monarchicall . thirdly , that the rashnesse of those writers , is to be ascribed partly to the hard and perilous times of persecution , wherein they lived , and partly , scotorum praefervido ingenis , & ad audendum prompto . thus he writeth in the 13. chap. of the said book , pag. 274. and 275. answering to the recrimination of a iesuit , who had affirmed , that buchanan , knox , and goodman , had written as boldly for the rebellion of subjects against princes , as any of their order at any time had done . a thing much to be noted by us at this time , lest we any more give that advantage to iesuites , to make apologie for their rebellious doctrines and practises . 3. not only making of covenants , but also all other actions , are to be esteemed and judged of , first , by the equitie of the subject , and matter ; then , by the end : for if the matter pactioned ( that is , which the parties mutually do promise ) be justly forbidden , by a lawfull authoritie , and consequently be unlawfull in it self ; then the goodnesse of the end , or project , cannot make the paction , or covenant , to be good , or lawfull . the iii. demand . if it be alledged , that in extreme and most dangerous cases , such acts of parliament may be contraveened ; quaeritur , whether there be now such extreme case , seeing we have his majestie , in his former proclamations , avowing , protesting , declaring , and in this last proclamation taking god to witnesse , that he never intended any innovation of religion ; and also seeing he hath removed alreadie all that which made men fear novations , to wit , service book , book of canons , and the alledged exorbitancie of the new high commission . ansvver . if the removing of the service book , book of canons , and the limitation of the vast power of the high commission , containing so much superstition , and tyranny of prelates , be a benefit to this kirk and kingdome , we ought , under god , to ascribe the same to the peaceable meetings , humble supplications , and religious covenanting of the subjects ; which have given information to his majestie , and have procured from his justice and goodnesse so great favour , as is thankfully acknowledged in the last protestation : which doth also expresse the many particulars , wherein his majesties late proclamation is not satisfactorie . and therefore the lords of his majesties privie councel , upon the supplication and complaint of his lieges , were moved to rescind the act of the approbation of the foresaid proclamation , and to rend the subscribed missive , which was to be sent therewith to his majestie . we are confident , that the declaration wherewith his majesties commissioner was so well pleased , will also give satisfaction to our reverend brethren ; and that they will not think it convenient for them to give further approbation to the proclamation , than the councel hath done , although all of us ought , with thankfulnesse , to acknowledge his majesties benignitie . reply . we will not here dispute what hath been the maine or principall cause moving his sacred majesty to discharge the service booke , and other things which occasioned the present perturbation of our church ; nor yet whether or not his majesties proclamation may give full satisfaction to all the feares and doubts of his subjects . for our selves , we professe , that upon his majesties declaration , and gracious promise contained in his majesties last proclamation , we beleeve , first , that his majesty never intended innovation in religion : secondly , that he will maintain the true protestant religion , all the dayes of his life : which we pray god to continue long . thirdly , that all acts made in favours of the service boook , &c. are discharged . fourthly , that he will never urge the receiving of the service book , book of canons , &c. nor any other thing of that nature , but by such a fair and legall way , as shall satisfie all his subjects . and thence we do collect , that which we affirmed before , to wit , that there is no such extraordinary or extreme case , as might give occasion to subjects to make such a band , as is directly forbidden by the foresaid act of parliament , and to contraveen it in such a manner , as may seeme to import a resisting of authority by force of armes . the iiii. demand . concerning that interpretation of the negative confession , which is urged upon us , and wherein the articles of pearth , and episcopacie , are declared to be abjured , as well as all the points of poperie , which are therein expresly and distinctly mentioned ; quaeritur , who are the interpreters of that confession ? that is , whether all the subscribers , or only those ministers conveened in edinburgh , in the end of february , who set it down ? if all the subscribers ; then what reason have we to receive an interpretation of that confession from la●cks , ignorant people , and children ? if only those ministers conveened then in edinburgh ; then seeing no man should take an honour to himself , but he who is called of god , as aaron , heb. 5.4 . what power and authority had they over their brethren , to give out a judiciall interpretation of these articles of faith , and to inforce their interpretation of these articles upon them ? answer . the subscribers are here mis-interpreted in two points , very materiall : one is , that they presume upon power , or authority , which they have to give out a judicial interpretation of the articles of the confession , and to enforce the same upon others : whereas they only intended to make known their own meaning , according to the minde of our reformers ; and in charity to propound and recommend the same to others , who might be made willing to embrace it : although it be true also , that very great numbers of ministers were conveened , and testified their consent as that time : and although the private judgment of those who are called laicks , ought not to be mis-regarded . for it is confessed , that an interpretation , which is private ratione personae , may be more than private , ratione medii . the other , which being observed , will answer diverse of the following demands , that the articles of pearth , and of episcopall government , are declared to be abjured , as points of poperie , or as popish novations : where as the words of the covenant put a difference betwixt two sorts of novations : one is of such as are already introduced in the worship of god , and concerning those , whatsoever be the judgement of the subscribers , which to every one is left free , by the words of the covenant , they are onely bound to forbear the practise of them , by reason of the present exigence of the kirk , till they be tried , and allowed in a free generall assembly . the other sort is of such novations , as are particularly supplicated against , and complained upon ; as the service book , and canons , &c. which are abjured , as containing points of poperie . and this we avouch , from our certain knowledge , to be the true meaning of the controverted words of the covenant . and therefore humbly intreat , that no man any more , upon this scruple , with-hold his testimony . reply . as for the first of these two mistakings : if you have not given out that interpretation of the negative confession judicially , but only have made known your own meaning , according to the minde of the reformers , as you alledge ; then , first , your interpretation hath no obligatory power over others ; and consequently you ought not to obtrude your interpretation upon us , more then we doe our interpretation thereof upon you . neither ought any man to be molested , or threatned , for not receiving your interpretation ; chiefly seeing all who are of your confederation have so solemnly vowed , and promised , to be good examples to others of all godlinesse , sobernesse , and righteousnesse , and of every duety which you owe to god and man. secondly , as for the minde or judgement of our reformers , we know no evidence of it , having publick authority to oblige the subjects of this kingdome , except that which is expressed in our nationall confession of faith , ratified in parliament twenty years before the negative confession was penned : wherein we finde no warrant or ground of such interpretation as you bring . thirdly , the interpretation of the negative confession , set down in your covenant , as it is not publick , ratione personae , so also not ratione medii : for it hath no warrant , for ought we could ever perceive , either from the word of god , or from the testimony of the ancient church , or from the consent of other reformed churches , or from our nationall confession , registrated in parliament . as for the second mistaking , or mis-interpretation of the words of the late covenant , first , we marvell , that a generall covenant appointed to be subscribed by all , learned and unlearned , should have been set down by you in such ambiguous termes . for , truly , all men here , even the most judicious , do so take your words , as if the articles of pearth were in them abjured . 2. we have again more attentively examined the words of the late covenant , and do evidently perceive by them , that in the said covenant , the articles of pearth , and episcopacie , are condemned , and abjured , as erroneous , and damnable corruptions . for where you professe , and before god , and his angels , and the world , solemnly declare , that you shall labour , by all means lawfull , to recover the libertie , and puritie of the gospel , as it was established and professed before the foresaid novations : we ask you , what is that period of time , to which your words have reference , when you promise to labour , to recover the puritie and libertie of the gospel , as it was professed and established before the foresaid novatitions ? if you mean that period of time , when the service book , and book of canons were urged upon you ; to wit , the last year by-past in summer ; then you acknowledge , that all that time you enjoyed the puritie and libertie of the gospel ; and consequently , that you yet enjoy it ; for no new thing hath since that time been publickly received , and practised in this church . if you mean ( as undoubtedly we think you do ) the time praeceding the bringing in of episcopacie , and the acts of pearth ; then you comprehend both episcopacie and the acts of pearth under these novations : for the removing whereof , you promise to labour , according to your power : and consequently do dis-allow and condemne them , even before they be tried in a free assembly , and before they be heard who maintain and approve them as lawfull . 3. we may evidently demonstrate this , argumento ad hominem , as we say in the schools : for , those rites and ceremonies , which are abjured in the negative confession , are also abjured in your late covenant ; which , as you say , is all one with the negative confession , or with the covenant made 1581. but the rites and ceremonies which were concluded in pearth assembly , are abjured , as you say , in the covenant made 1581. and therefore they are also abjured in this your late covenant . the first proposition is evident : for in your late covenant , speaking of the oath contained in that old covenant , which was made anno 1581. you professe , that the present and succeeding generations in this land , are bound to keep the foresaid nationall oath , as you call it , and subscription , unviolable . the second proposition also cannot be denied by you : for , these twenty years by-past , you have accused those who conformed themselves to the ordinances of pearth , of perjurie ; and that because they had violated the oath made anno 1581. in the which those articles ( as you alledge ) were abjured . but perhaps you will say to us , that we think those things not to be abjured in that oath made anno 1581. and therefore we may swear , and subscribe your late covenant ; and , notwithstanding of our oath and subscription , be tied only to the forbearance of the practice of pearth articles for a time . we answer , first ; the words of an oath should be clear , and plain : or , if they be any wayes ambiguous , the true sense of them should be so declared , and manifested , that all may know it . 2 an oath is to be given , according to the minde and judgement of him that requireth it . and therefore , seeing you who require this oath of us , think the rites or ceremonies concluded at pearth to be abjured in that oath made anno 1581. how can we swear and subscribe your covenant , which reneweth the foresaid oath , and bindeth us to it ? 3 if we should swear , and subscribe the negative confession , as it is included in your covenant ; then ye , who think the articles of pearth to be abjured , and condemned in the negative confession , will think us tied , by our own personall oath , to condemn the articles of pearth . 4 seeing this covenant was penned by you , who have hitherto not conformed your selves to pearth assembly , and have opposed episcopacie , and seeing you all condemn episcopacie , as if it were that popish , or wicked hierarchie , mentioned in the negative confession ; as also esteem the things concluded in pearth assembly , to be idolatrous , or superstitious ; how can we think , that you in your solemn vow made to god , for reformation of this church , and resisting , in times to come , the novations and corruptions of it , have passed by these things , which are the only novations already introduced by authority , and from which , as you affirm , the church hath so great need to be purged : chiefly , seeing ye think them as popish , superstitious , and idolatrous , as ye do these other novations , which are not as yet introduced . 5 if in all your supplications , plaints , and protestations , ye have only sought the removing and discharging of the service book . book of canons , and the new high commission , not complaining of any other novations ; and seeing his majestie hath discharged the first two , and hath promised to rectifie the third , or last of them ; then , what reason have ye to think , that his majestie hath not satisfied your supplications ? for , all the novations , upon which you complained , are removed by his majestie , and ye have his princely promise , that no further shall be urged upon us , but by such a fair and legall way , as may satisfie all his subjects . 6 as for that which your covenant , by your own confession , requireth of us , to wit , the forbearance , and abstinence , for a time , from the practising the articles of pearth ; we professe sincerely , and in the sight of god , that our c●nscience will not suffer us to subscribe that part of your covenant ; and that because laws being standing for them , and our lawfull superiours requiring obedience from us , by practising them , to swear forbearance of the practise of them , is to swear disobedience , and , to wrong their authority . 7 how can we , with a good conscience , abstaine presently from private baptisme , and private communion , being required thereunto by sick persons , and those parents whose children cannot be carried to the church commodiously with their lives ; seeing we think it a thing very unlawfull , in such cases , to refuse to administrate those sacraments in private houses ? not that we think , that god hath tyed himself , or his grace , to the sacraments ; but because he hath tyed us unto them , by his precept : and , not to use the means appointed by god , when our people , or their children stand in need of them , is a contempt of the means , and a tempting of god. the v. demand . whether or no we can sincerely , and with a good conscience , subscribe the negative confession , as it is expounded and interpreted by the contrivers or authors of the late covenant , seeing it maketh a perpetuall law concerning the externall rites of the church , which god hath not made , as if these rites were unchangeable ? and how they who both swear the positive confession , and the negative , thus interpreted , can eschew contradiction , seeing the positive confession , chap. 21. evidently declareth , that these rites are changeable , according to the exigencie of time ; and consequently , that no perpetuall law may or ought to be made concerning them ? likewise we would know how it can stand with truth to abjure all these rites , as popish , which are used in the church , without divine institution , expressed in gods word ; seeing even these who urge the covenant , practise some ceremonies which are not mentioned in gods word ; as the celebration of marriage before the church , in the beginning , or at the end of divine service , with all the particulars of it , and the stipulation of fathers and god-fathers , for the childe in baptisme , which are not meer circumstances , as they use to distinguish , but also ceremonies , properly so called ? answer . the late covenant maketh not a perpetuall law concerning the externall rites of the kirke , as if they were unchangeable : but , as we have said before , onely bindeth us , for a time , to forbear the practise of innovations already introduced , and doth not determine whether they ought to be changed , or not . 2. according to this true interpretation , all appearance of contradiction betwixt the confession of faith insert in the act of parliament , and the latter confession , is removed , beside that the article 21. of the confession of faith , giveth power to the kirke , in matters of externall policie , and order of the worship of god , is expounded in the first booke of discipline , distinguishing between things necessary to be observed in every kirke , and things variable in particular congregations . 3. we declare again , that the covenant doth not abjure pearth articles , as popish , and thinketh not time now to dispute of significant ceremonies , or other holy rites , and whether the two particulars named be ceremonies , or not : since the confession condescended upon on both sides , abjureth rites which are added without the word of god. reply . first , vve have already told you , that we cannot subscribe your oath of forbearance of the practise of the articles already introduced , without violation of authority , and of wronging our own consciences , who think private baptisme and communion , not to be indifferent , but also necessary , in some cases ; not indeed , necessitate medii , as if gods grace were tyed to the externall means , but , as we say in the schools , necessitate praecepti , because we are commanded to use these means . 2. this late covenant leadeth and bindeth us to the old covenant , made 1581. and that old covenant bindeth us perpetually to that discipline which was then ; that is , ( as ye alledge ) to the whole policie of the church , comprehending all the externall rites of it : and so , à primo ad ultimum , this late covenant bindeth us to the whole policie of the church , which was then ; and consequently maketh a perpetuall law , concerning externall rites of the church , as if they were unchangeable . all parts of this argument are sure : for by your late covenant , you professe your selves bound , to keep the foresaid nationall oath ( as you call it ) inviolable : and that oath , or covenant , bindeth us , to continue in the obedience not onely of the doctrine , but also of the discipline of this kirke . where by the discipline of the kirke , ye understand ( as ye have in all your writings professed , especially of late , in your booke entituled , a dispute against the english popish ceremonies . part 4. chap. 8. sect. 6. ) the whole externall policie of the church , as it was at that time ; to wit , anno 1581. yea , you confesse , that no other thing can be understood by the discipline of the kirke , but that which we have said already ; and consequently we shall be tyed by that oath which you require of us , to admit and practise no other rites and ceremonies , but such as were then received in our church . we can no wayes passe by this , seeing ever since the assembly of pearth , in your publick sermons , and printed books , ye have most vehemently accused us of perjurie , as violating the oath , or covenant , made anno 1581. and that in respect we have admitted into the church , some rites , or ceremonies , which were not in it the foresaid year of god. is not this to make a perpetuall law , concerning the externall rites of the church , as if they were unchangeable , and to abjure the practice of all rites introduced in the church since that time ; and consequently the practise of the articles of pearth , and that not for a time onely , but for ever ? 3. seeing the negative confession , according to your minde , and conception of it , maketh the whole externall policie of the church , as it was anno 1581. to be unchangeable : and on the contrary , the confession insert into the acts of parliament , declareth , that the rites belonging to the externall policie of the church , are changeable ; how can you escape a contradiction , if ye receive both these confessions ? 4. whereas by that distinction mentioned in your answer , of things necessary to be observed , and of things variable in particular congregations , ye insinuate that by the keeping of the discipline of the kirke as it was then , to which we are bound in the old covenant , ye understand the observation of those things which are necessary to be observed in every kirke , and not of things variable in particular congregations : we ask , into which of the members of this distinction ye refer episcopacie , and the articles of pearth ? that is , whether they must necessarily be omitted in all churches , and at all times , or not ? if ye say , that they must be necessarily omitted , and that the negative confession , confirmed with an oath , doth tye us to the omission of them ; then both ye would make us to swear , and subscribe against our consciences , ( for we are perswaded , that these things are lawfull ) as also ye would make us to abjure episcopacie , and the articles of pearth , in perpetuum ; which is flatly contrary to your declaration in your answers , 1.5 . &c. if you say on the other part , that we are not tyed by the negative confession , to the omission of these things ; then , why have ye , in all your writings against us , exprobrate to us , perjurie , in violating of the oath contained in the negative confession ? 5. we would gladly have known your minde , concerning the lawfulnesse of such rites as are not of divine institution , expressed in gods word . for we ingenously professe , that none of your answers ( which hitherto we have seen ) to the instances , or examples brought by us in our fift demand of rites used by your selves , in your churches , as lawfull , without divine institution , ( to which we could adde many moe ) do give us any satisfaction : nor yet , as we think , can give satisfaction to any indifferent man. as for example ; is blessing of marriages a meer circumstance ? who can be so impudent , as to say so ? or , if it be a ceremonie , what precept or practise have ye of it in gods whole word ? if it be alledged . that we have a warrant from that blessing pronounced , gen 1.28 . upon m●n and woman , after their creation ; we ask , by what consequence can that solemnity of blessing of marriages used in our churches , with all the ceremonies of it , be drawn from that effectuall and operative blessing of our first parents , or rather of whole mankinde ? is there here an institution of a perpetuall observance , or rite , to be used in the church , more than in the 22. verse of the same chapter , when god blessed the fowls , and fishes , and said , be fruitfull , and multiple , and fill the waters in the seas ? &c. if again it be answered , that pastorall benediction , is mentioned in scripture ▪ first , vvhat is that to blessing of marriages ? and secondly , vvhy are not all other pactions ▪ as well as marriages , blessed in the church ; chiefly , seeing matrimoniall blessing hath been , and is , abused in the romane church , which holdeth , that marriage is a sacrament ; and consequently , matrimoniall benediction ought , as it would seem , to be secluded from the church , rather than other blessings ? the vi. demand . whether or no it be fit to subscribe such an interpretation , as in matters of lawfulnesse , and unlawfulnesse ; and consequently in matters of faith , contradicteth the judgement of so many divines , most famous , of the reformed church , both ancient and modern , ( who did , and do hold , that these rites and ordinances brought into this church by the assembly of pearth , are in their own nature lawfull , and such as ought not to make a stir in the church of god ) and also condemneth the venerable practise of the ancient church , and the most eminent lights of it , even in those purest times , unto which we appeal against the papists , in our disputes . answer . we trust , that no sound divine , ancient or modern , would in this case deny the expedience of the forbearance of the practise of pearth articles . and further than this , nothing at this time is required . reply . your silence , in not answering that which we affirmed , concerning the judgement of divines , ancient and moderne , of the reformed church , anent the lawfulnesse of the rites and ordinances , which were received in our church , by the ordinance of the assembly of pearth ; as also concerning the judgement and practise of the ancient church ; doth make us think , that ye acknowledge the truth of that which we affirmed there . 2. vve have already shown , that the oath which ye require of us , importeth more than the forbearance of the practice of pearth articles , for a time . 3. the forbearance of some of them , seemeth to us , to be meerly unlawfull , and contrary to that pastorall duty we owe to our flock . 4. the forbearance of any of them , considered with a relation to the authority enjoyning them , in our judgement , is plain disobedience . the vii . demand . whether it be agreeable to charity or piety , to require us to abjure these rites , as popish ; which in the sincerity of our hearts , following the light of our conscience , ( whereof we take god to witnesse ) we have hitherto practised , as lawfull , and laudably following the same light , do yet practise them ? but suppose this might be required of us by any ; quaeritur , whether or no it becometh them so peremptorily , and upon such a suddenty , to urge us to this , who these by-gone twenty years , have desired earnestly to enjoy the freedome of their consciences in their ministerie , even in denying obedience to these things , and standing laws for them ; and when they were urged to obedience did so often protest , and earnestly request , that they might have a time , to be well enformed , and maturely advised of the matter , which to the most part of them was most graciously granted ? let them ▪ therefore , look to that naturall maxime , quod tibi fieri non vis , alteri ne feceris : and to our saviours precept of the same sense , and almost of the same words , mat. 7. vers . 12. answer . we hope , that such a forbearance of the practise , will prejudge the liberty of no mans conscience . reply . it would much prejudge our consciences , to swear and subscribe the negative confession , taking it according to your conception and meaning , who require our oath . 2 how can we swear , to labour , by all means lawfull ( as ye require in your covenant ) to expell those things , whereof we hold some to be necessary , and all the rest , to be lawfull , and laudable ? the viii . demand . whether it be fitting to swear to defend the kings person and authoritie , with this limitation , in the defence and preservation of the true religion , laws , and liberties of this kingdome ? as if their persons ought not to be defended against all enemies , although as yet they embraced not the truth : or having before embraced it , yet have fallen from it : or as if their royall authority were not to be acknowledged , although commanding things unlawfull ; and as if we were not subject thereto , in yeelding to suffer under them , when we give not active obedience to them ? answer . 1. the answer of the first demand , may give satisfaction here . 2. the specification of the defending the kings person and authority , in the defence of the true religion , laws , and liberties of the kingdome , is warranted by the confession ratified in parliament , by other acts of parliament , by the other confession , and by the generall band joyned with it . 3 no man will with-hold his subscription from the covenant , because it doth not , as it intendeth not to expresse every duty we owe to the kings majestie , as if the not naming , were a denying of the duty . reply . what ye have replyed in your answer to our first demand , we have examined , in our confutation of your answer . 2. if ye consider well all the circumstances of the making of your covenant , ye will finde that it had not been amisse , at this time , to have expressed more fully the loyaltie of your intentions , to maintain the kings person , and honour . next , it is necessary to expresse it yet more fully , for our cause , whom ye require to swear and subscribe your covenant ; lest we do any thing , in this matter , with a doubting conscience , ( which is a grievous sin ) that is , doubting whether or no we are tyed by our oath to maintain the kings authority , only in so far , as it is employed in the defence of the foresaid true religion : or , at least , as it is not employed against it . for it seemeth to us unlawfull , to swear the maintenance of the kings authoritie , with this limitation precisely . and if ye be of a contrary minde , we are most willing to confer with you of this point . the ix . demand . whether or no we can sincerely swear to maintain the authoritie , truely and properly monarchicall of the king ; and withall swear also disobedience to these articles , which are authorized by his standing laws , and to maintain the meanest of his subjects against him , in their disobedience of his laws , as yet standing in vigour concerning these things . answer . 1. the answer to the first demand , is usefull here also . 2. forbearance of practise , for a time , in such a case , is rather obedience , than disobedience : for example , kneeling was thought convenient , because all memorie of superstition was past ; should it not therefore be forborn , because superstition , is now revived , and flagrant ? they who practise , keep the letter of the law : but they who forbear , keep the life and reason thereof . reply . your covenant requireth more of us , than the forbearance of the practise of pearth articles , as we have often times declared . 2 we have also shown , that the forbearance of obedience to standing laws , without license of superiours , and contrary to their commandment , especially if it be done by deliberation , and if men tye themselves , by an oath , to do so , is manifest disobedience . 3 the article of pearth , anent kneeling , was not grounded only , nor yet principally , upon that narrative which ye mention ; but rather upon the conveniencie and decencie of the gesture of kneeling , in the receiving of the holy sacrament : which reason doth yet continue ; as also the other reason which ye mention , holdeth yet : for the body of the people of this church were never papists ; and consequently , have no memorie of popish superstition , as those who lived in time of reformation . 4 we cannot see nor conceive , how a vow and band of maintaining the meanest subject of this kingdome , against all persons whatsoever ; and consequently , against the king himself , as we have shown in our second reply , in disobedience of his laws , can consist with that love , reverence , and subjection , which we owe to our king. neither have ye brought any thing in your answer , to satisfie us in this point . and , because ye alledge , as we hear , that ye are mistaken in this point , and do vindicate your selves , by those words of the covenant , wherein ye promise to maintain the kings authoritie ; we pray you to expresse your minde more fully , concerning it ; and to show us , 1 what ye mean by maintaining the kings authoritie , in that part of your covenant , wherein ye expresse your loyall intention , to maintain the kings person , and authoritie ; and in speciall , whether or no the maintaining of the kings authoritie , be taken by you , as it excludeth all resisting of his authoritie , by force of arms , even although he should command things unlawfull , and contrarie to the truth ? for so we think it should be taken : and that it should be so taken , we are readie to demonstrate . neither can we swear it in any other sense . 2 whether your promise of mutuall defence , in the same cause of maintaining the true religion , and his majesties authoritie , &c. ought to be understood , of the maintaining the kings authoritie absolutely : that is , whether he maintain the true religion , or no ? or , on the contrarie ; if it ought to be understood of the maintaining the kings authoritie conditionally , in so far as he maintaineth the true religion , and not any other wayes ? if you say , that it is to be understood the first way , we assent to that part of your covenant , and have no more scruple anent it , except that one which we mentioned in our reply to your second answer : to wit , that the words of your protestation seem to import more ; and , that your paction , or covenant , is made without the kings privitie , and consent . if ye say , that it is to be understood the second way ; then we continue urging our foresaid demand : to wit , how a man can maintain the kings authoritie , and withall maintain the meanest of his subjects in resisting his authoritie ? and how we can be said , to stand for the kings honour , when we vow and promise , do to that which he himself professeth to be against his honour ; and which , in the common judgement of men , is thought to be so ? the determination of this point , is more than necessarie , at this time : and therefore , let us in sinceritie and brotherly love , confer of it ; that the consciences of others who doubt of this , may receive satisfaction . the x. demand . whether or no we ought to swear to such a covenant , which taketh away from us all hope of a free assembly , or parliament , to judge of the matter presently debated ? for how can these vote freely of any matter propounded to the decision and deliberation of the church and estate , who have already sworn to adhere to one part of the question ? and how can those who dissent from them , submit themselves to their judgement , chiefly seeing they are possessours , and have laws civill and ecclesiastick , standing as yet for them ? answer . we perceive , that this tenth demand , is made of the articles of pearth ; therefore we answer as before ; that we promise only forbearance , which can prejudge no mans liberty in a generall assembly . reply . we have shown , that your covenant , and oath , importeth a manifest abjuration of the articles of pearth : and therefore , the swearing of it doth manifestly prejudge the liberty of voting in a nationall assembly : for , how can they freely either reason in an assembly , concerning episcopacie , and the articles of pearth ; or else , give their judgement , without prejudice , concerning them who have alreadie promised , sworn , and vowed , first , to adhere to the discipline of the kirke : that is , ( according to your interpretation ) to the whole externall policie of the church , as it was 1581. 2 to labour , by all means lawfull , to remove , and expell , all those rites and ordinances , which have come into the church since the foresaid year of god ; that the church may be restored to the liberty , and purity , which it then had . whereby ye declare , that the foresaid articles , and episcopacie , are contrary to the liberty , and purity of the church ; and consequently , ye are tied by your oath , to vote against them , if ye be called to the intended assembly . the xi . demand . whether our subscribing , together with our people , to the confession of this nation , which is ratified and registrated in parliament , anno 1567. may give full satisfaction to all who doubt of the sincerity of our profession , if so be they have no farther ayme , but only to know and see our willingnesse , and constant resolution , to adhere to the religion presently professed , and to oppose all errours contrary to it , to our lives end ? now seeing we are willing to do this , as we take god to witnesse , we are ; how are we hated , maligned , and traduced as enemies of the truth , only because our consciences do not suffer us to subscribe to that interpretation of the negative confession insert in the covenant , ( concerning which we can see no warrant of the truth of it , nor lawfull authority binding us to it ) and to the politick , or rather military part of that covenant , which is a thing without the compasse of our calling , and not belonging to that contending for the faith once delivered to the saints , of which s. iude speaketh in his epistle . answer . since no other mean could be found so effectuall , for holding out of poperie , and forbearing of dangerous novations in religion , such as the service book , and canons , which as yet are only discharged , till in a fair and legall way they may be introduced ; and are by no word of the late proclamation disallowed : although the service book , by the proclamation , february 19. be highly praised , as serving to edification , and to beat out all superstition : and nothing in this application is abjured , but what was abjured in the former ; why shall we forbear to use a mean so just , and so powerfull , for the preservation of the purity of religion ? reply . here ye do not particularly answer to our demand , and seem unwilling to give that testimonie of us , your brethren , concerning our sincerity in professing of the truth , which , all who know and judge unpartially of us , do think to be due to us . it is sufficiently known , what pains we take in disputing and writing against papists , in confuting their errours in our pulpits , in leading processe against them , according to the order of the church , and in doing all things against romish errours , which can be expected from the most zealous professours of the truth . if ye , or any other of our reverent brethren , doubt of the sinceritie of our profession , then pose us concerning any article controverted , and we shall be most ready to declare our minde concerning it before all men , and give a sufficient proof to the world , that we have pried as narrowly into the mysteries of romish errours , for refutation of them , as any of those who impiously , and uncharitably traduce us , as favourers of poperie . 2. we have other means more effectuall , and lawfull , ( whereas we think this your mean to be unlawfull ) for holding out of poperie : and in which we ought to confide more , than in all the promises and vows of men ; yea , also , more than in all the united forces of all the subjects of this land : to wit , diligent preaching , and teaching of the word , frequent prayer to god , humbling of our selves before him , amendement of our lives and conversations , and arming our selves against our adversaries , by diligent searching of the scriptures , and using all other means , whereby we may increase in the knowledge of the truth , and in ability , to defend it against the enemies of it . 3. the subjects of this kingdome , at least a great part of them , either by their own inclination , or by the perswasion of others , have such a hard conceit of the service book , and canons , that if his majesty use a faire and legall way of bringing them into this church , especially such a way as may give satisfaction to all his subjects , in all appearance , we need not to fear the in bringing of them . the xii . demand . whereas we heare of diverse disorders , and violent miscarriages of those who have subscribed the covenant , against our brethren of the holy ministerie , who continue in their obedience to the laws of the church and kingdome ; which miscarriages being done without all forme of justice , or legall proceeding , are an exercising of revenge , by private authoritie , and consequently are forbidden in the sixt commandment : which is one of the reasons which moveth us , not to joyn our selves unto their society . we would gladly therefore know of our reverent brethren , who have come hither to recommend the late covenant unto us ; first , whether or no they do allow these disorders ? 2. if they allow them , what reason have they so to do ? and if they allow them not , how is it , that these disorders and miscarriages , are not publickly by them , and other pastours of their confederacy , condemned , and sharply rebuked in their pulpits ? why are the actours of them not tryed and censured ? and why do they delay to give out some publick declaration , either in print or writ , to this effect , being long since exhorted to do so ? ansvver . 1. hardly can a zealous people assembled in a kirk for the worship of god , be kept from tumult , when books , and a worship which they either know , or conceive to be popish , are suddenly , and imperiously obtruded upon them by the leaders : & how far the keeping of the materiall kirks from the pollution of worship , belongeth to the people , and community of the faithful , should be considered . 2. violence done in other places , and upon other occasions , we no more allow , than we doe approve the aspersions of perjurie , rebellion , &c. which some men do put upon us . reply . it belongeth not to the people , or communitie of the faithfull , to contemne authoritie , and the lords service , done in his owne house , on his own day , so farre as to put violent hands on prelates and pastours , in time of divine worship , while they are practising those things which are enjoyned by the king , and his councell . such disorders , and contemptuous carriages , doe not beseeme those whom christ inviteth to come to him , and to learn of him , meeknesse , and lowlinesse of heart ; chiefly , seeing there are many other wayes , whereby people may testifie their aversation of those books , and worship , which they conceive to be popish . if it be a sinne in parents to provoke their children to wrath ; much more is it a sinne in children to provoke their parents ; especially patrem patriae , the common father of the countrey , so to wrath . 2. the keeping of gods house from the pollution of worship , belongeth to those who are cloathed with lawfull authority . 3. we not onely asked of you , whether or no ye did allow the miscarriages towards our brethren of the holy ministerie , mentioned in our demand ? but also supposing that ye do not allow them , we asked , how is it that those disorders and miscarriages , are not publickly by you condemned , and rebuked ? why are the actours of them not tryed , and censured ? and why do ye not give some publick document to the world of your aversation of such miscarriages ? chiefly , seeing they are , as we have shown , a manifest transgression of the sixt commandement . we cannot sufficiently marvell , that ye have kept up your mindes in this matter , and not answered to so important , and necessary a demand . as for your complaint of perjurie and rebellion , &c. if ye mean the warning late written to the subjects in scotland , ye shall know , that the author thereof himself is much displeased with any offensive asperitie , which hath been found in some written copies thereof ; and hath already done that , for removing of that offence : which , we hope , shall give full satisfaction to all men . the xiii . demand . how can we subscribe that covenant , without incurring many grievous scandals ; as first , the scandall of dissenting from other reformed churches , and famous divines , the chief instruments of the reformation of the church in europe , who did hold these rites which are abjured in this late covenant , as meerly unlawfull , popish , and idolatrous , to be in their own nature , lawfull . secondly , the scandall of dissenting from antiquitie , and vilipending it altogether in matters of the externall policie of the church ; which we know , and have found by frequent experience , to be a thing that maketh many papists more averse from our profession , than other wayes they would be . thirdly , the scandall of perjurie , which some of us cannot escape , who did swear obedience to the articles of pearth , and to our ordinarie , at our admission to the ministerie . answer . that threefold scandall causeth upon the right interpretation of the clause of the forbearance of the novations already introduced . reply . we have shown your interpretation of the clause of forbearance , not to be right , and have refuted it , we think , by the very words of your covenant ; so that none of these three scandals can be eschewed by us , if we subscribe to your foresaid covenant . 2. suppose the other two might be eschewed by that interpretation of the clause of forbearance , yet the third cannot be eschewed , seeing at our admission we have sworn obedience to the articles of pearth , and to our ordinarie : wherefore , ye must either prove the articles of pearth , and episcopacie , to be unlawfull , or else , we cannot , without violation of our oath , made at our admission , forbear the practise of the foresaid articles , against the will of our ordinary , and other our lawfull superiours . the xiiii . demand . last of all ; we pray these reverend and worthy brethren , to consider impartially , and charitably , seeing we have all these scruples in our minds concerning their covenant , as also seeing we are yet most confident , and assured of the lawfulnesse of the articles of pearth , together with the lawfulnesse and venerable antiquity of episcopall government , how we can , with a safe conscience , give our consent that they should preach in our pulpits , who come professedly to withdraw our people from that which we in the inmost thoughts of our souls do embrace as lawfull ; and from that obedience which they do owe to their gracious and pious soveraigne therein ; whose last proclamation hath given full satisfaction to us all , and much rejoyced our hearts , in respect he hath there in most solemnly , and by his oath declared , not only his sincerity in professing the truth , but also his pious resolution , to continue therein , and maintain it constantly to his lives end , most graciously and wisely removing these things which have occasioned the late perturbation of our church . we wish them likewise , to consider , how they can require this of us , seeing they would not ( we appeal to their own consciences ) be content that they should be so dealt with themselves ; we mean , that any should go up to their pulpits , and condemn their doctrine , and practice , and withdraw their people from that which hath been before recommended unto them as truth . we conclude : exhorting earnestly , entreating lovingly , and charging modestly , these , and all others , our reverend brethren , before god , and the lord iesus christ , who shall judge the quick and the dead at his appearing in his kingdome , if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels of mercies , to look narrowly to their own consciences , in these weighty matters ; remembring that of ieremy , the heart is deceitfull above all things , and desperately wicked , who can know it ? to judge charitably of us their brethren ; remembring that of our saviour , iudge not , that ye be not judged : to deal with us in love and meeknesse , ( if so be they think us to have gone astray from the truth ; which , god knoweth , we no wayes do perceive ) remembring that of s. paul , if a man be overtaken in a fault , ye that are spirituall , restore such an one with the spirit of meeknesse : as also that of s. iames , the wisdome that is from above , is first pure , then peaceable , gentle , and easie to be entreated ; full of mercy , and good fruits , &c. and last of all , to seek peace , and so to follow after it ; that this our dear native countrey be not exposed to a dangerous warfare , and to all the wofull consequents thereof ; of which our hearts cannot think , without trembling and horrour . answer . 1 nothing in the interpretation of the covenant , against the lawfulnesse of pearth articles , and of episcopall government . 2 we never intended to draw the meanest of the subjects , from that loyalty of obedience , which they owe to their soveraigne , and ours . 3 the counsell hath rescinded the approbation of that proclamation . 4 his majesties religious and righteous disposition , hath been to us a ground , and chief argument of our hope of the hearing of all our petitions . 5 we have no desire to wrong our reverend and worthy brethren : but rather to passe in silence , the wrongs which we have sustained by them : and would approve our selves unto our god , and prove faithfull in the imployments put upon us : earnestly desiring , that every eye may perceive the wonderfull work of god in this land : lest any of us be found fighting against god ; and that all of us may joyn heart and hand , for the purity and peace of the kirk of our lord iesus christ , blessed for ever . m r. alexander henderson , minister at leuchars . m r. david dickson , minister at irwing . m r. andrew cant , minister at petsligo . iuly 21. 1638. reply . there is too much , as we think , in your covenant against the lawfulnesse of pearth articles . 2 your band of mutuall defence , against all persons whatsoever , may draw subjects , perhaps , to take arms against their king , ( which god avert ) and consequently from that loyalty of obedience , which they owe to their soveraigne , and ours ; except ye declare , and explain your selves better , than ye have hitherto done . 3 what the most honourable lords of his majesties privie councell have done concerning the kings majesties last proclamation , is not sufficiently known to us , and far lesse upon what grounds and motives they have ( as you say ) rescinded their approbation of the late proclamation . 4 his majesties religious and righteous disposition , hath been to us , and is a main ground wherefore we rest and rely upon his gracious proclamation , perswading our selves , that he intendeth not , nor ever intended , any innovation in religion . 5 we shall labour , by all means , to eschew every thing , which in the least degree may wrong you , our reverend and worthy brethren . as for the wrongs already done by us to you , ( as ye pretend ) whensoever it shall please you to specifie them , we hope to give you full satisfaction , and to clear our selves of that imputation . 6 the work of god towards any nation , how strange and wonderfull soever it seem to be , is never contrary to his word : and therefore we fear not to be found fighting against gods work , so long as we fight not against his truth , revealed in his word . that all-seeing lord knoweth , that we maintain his truth according to the light of our consciences , and are ready to joyn heart and hand with you , for the purity and peace of this church , in every lawfull way and course , as sincere lovers of truth and peace . and now , brethren , before we conclude , again we entreat you , and all others our dear country men , especially our reverend brethren of the holy ministery , to judge charitably of us , and of our proceedings at this time ; and in particular , of these our demands , and replyes ; which , god is our witnesse , neither hatred of any mans person , nor love of contention , nor any worldly respect ; but only the conscience of our calling hath drawn from us . and as for our arguments for not subscribing , which are taken from our due subjection and obedience to our soveraigne , and his laws , we protest and declare , that they ought not to be so interpreted , as if we intended to accuse you , or others , our dear countrey men , of disloyalty towards our most gracious king ; or as if our purpose were to lay any such imputation upon you : for they are only used by us , to show what the words of the covenant seem to us to import , and how we conceive of them ; as also , what maketh us so to conceive of them . we doubt not , reverend brethren , but ye know , that as we owe to you , and to your proceedings , the favourable judgement of charitie ; so we ought to judge of those things , which we are to swear , and subscribe , with the strict and inquisitive judgement of veritie ; and consequently , we ought to ponder duly , and to propound particularly and fully to others , ( especially to those who require our oath and subscription , and undertake to satisfie our consciences thereanent ) all the doubts and reasons which make us unwilling or afraid to give our subscription thereunto . john forbes of corse , doctor and professor of divinity in aberdene . alexander scrogie , minister at old aberdene , d. d. william lesley , d. d. and principall of the kings colledge , in aberdene . robert baron , doctor and professor of divinity , and minister at aberdene . ja. sibbald , doctor of divinity , and minister at aberdene . alexander ross , doctor of divinity , and minister at aberdene . finis . notes, typically marginal, from the original text notes for div a69202-e90 † nor is there any ground for their opinion of my acceptation of that declaration , unlesse they call receiving , accepting ; and that was not in my power to refuse , it being conceived in formall words of a supplication , and so tendered to me , who by my royall master his instructions was commanded to receive the petitions of all his good and loyall subjects . advertisement by dr. monro presbyter of the church of scotland. monro, alexander, d. 1715? 1693 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a89224 wing m2436a estc r180791 45789362 ocm 45789362 172673 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a89224) transcribed from: (early english books online ; image set 172673) images scanned from microfilm: (early english books, 1641-1700 ; 2645:5) advertisement by dr. monro presbyter of the church of scotland. monro, alexander, d. 1715? johnston, andrew. 1 sheet ([1] p.) s.n., [edinburgh : 1693] "declaration by mr. andrew johnston, december 2d. 1693."--middle of page. place of publication suggested by wing. reproduction of original in: dr. williams's library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ridpath, george, d. 1726. -scots episcopal innocence, or, the juggling of that party with the late king, his present majesty, the church of england, and the church of scotland demonstrated. church of scotland -establishment and disestablishment. scots episcopal innocence, or, the juggling of that party with the late king, his present majesty, the church of england, and the church of scotland demonstrated. libel and slander -scotland -early works to 1800. broadsides -england -17th century. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion advertisement by dr. monro presbyter of the church of scotland . i find my name abused in a late pamphlet ( i suppose written by one mr. george ridpath ) as if i had sent , or commissioned , or ordered mr. andrew johnston to counterfit the name of one mitchell , to a certificate without his consent . what past between mr. johnston and mr. mitchell i only know by relation ; mr. mitchell and mr. johnston may reason this affair betwixt themselves as they see convenient . let my country men read the following declaration and then determine by the rules of honour and equitie , how far i am concerned in this calumny . declaration by mr. andrew johnston , december , 2d . 1693. whereas it is said in a scandalous pamphlet , entituled the scots episcopal innocence , that i forged the hand of thomas mitchell lately , in cornhill , and affixed it to a certificate , bearing that johnston of lockerby was excommunicated for adultery , which certificate was inserted in a book , entituled , the spirit of calumny and slander . the said mr. andrew johnston declaire that i am ready to take my solemn oath before any of the judges in england , that tho. mitchell signed freely at my desire the said certificate as i offered it , and as it was inserted in the said book : and that i know no other certificate different f●om the former signed by him . and whereas it is most villanously said of me in the pamphlet , entituled the scots episcopal innocence , that i was put upon this pretended forgery by some of the scots clergy ; i do declare before god , and by my hopes of heaven , that never any one of the scots clergy directed or advised me to procure any certificate , but what might be freely had ; particularly that dr. monro , neither directly nor indirectly by any order of his , or the least insinuation prompted me to do any thing as is scandalously reported , and this i do again repeat , as i hope for any benefit by the merits of our blessed saviour . sic subscribitur andrew johnston . signed at mr. watson's coffee-house , at the lower end of the hay-market , in presence of alex. mccutosh , clerk. pat. dujon , student in divinity . john murdoch , clerk. james cunningham , student in divinity . james white , student in physick reformation of church-government in scotland cleared from some mistakes and prejudices by the commissioners of the generall assembly of the church of scotland, now at london / published by especiall command. church of scotland. general assembly. commission. this text is an enriched version of the tcp digital transcription a43317 of text r42074 in the english short title catalog (wing h1437). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 41 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43317 wing h1437 estc r42074 23660639 ocm 23660639 109557 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43317) transcribed from: (early english books online ; image set 109557) images scanned from microfilm: (early english books, 1641-1700 ; 1702:10) reformation of church-government in scotland cleared from some mistakes and prejudices by the commissioners of the generall assembly of the church of scotland, now at london / published by especiall command. church of scotland. general assembly. commission. henderson, alexander, 1583?-1646. [2], 22 p. printed by evan tyler ... edinburgh : 1644. attributed to alexander henderson. cf. dnb. contains ms. notes in margins. reproduction of original in british library. eng church of scotland -government. scotland -church history -17th century. a43317 r42074 (wing h1437). civilwar no reformation of church-government in scotland, cleared from some mistakes and prejudices: by the commissioners of the generall assembly of th church of scotland. general assembly. commission 1644 7409 3 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-03 tcp assigned for keying and markup 2004-03 aptara keyed and coded from proquest page images 2004-05 rachel losh sampled and proofread 2004-05 rachel losh text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion reformation of church-government in scotland , cleared from some mistakes and prejudices : by the commissioners of the generall assembly of the church of scotland , now at london . published by especiall command . edinburgh , printed by evan tyler , printer to the kings most excellent . majestie . 1644. reformation of church-government in scotland , cleered from some mistakes and prejudices . while we , the meanest of many our brethren , for a time separated from our particular callings and stations , and sent forth into this kingdome for a more publike imployment , are in all humility and patience , waiting what the lord who is about some great work in his church , ( for which are raised so great commotions in these and other kingdoms of the earth ) will be pleased to do for reformation of religion ; the great work of the honourable houses of parliament , and the reverend assembly of divines ; and for uniformity in religion , so much desired by all the godly in the three kingdomes : unto whch an entrance is made by a solemne league and covenant . we finde our selves bound against the prejudices and mistakings of some , who in the dark are afraid of that which they know not , and suffer their affections of love and hatred to run before their understanding ; and against the mis-representations and indirect aspersions of others , who do so commend their own way , that the reformed churches thereby suffer disparagement ; to give that testimony unto the order and government of the reformed churches , and particularly of the church of scotland , which they do well deserve , and to honour them whom the lord hath so highly honoured , in advancing the kingdom of his son , in the converting and saving of so many souls , and in opposing and suppressing a world of corruptions , heresies , and schismes , by his wonderfull blessing upon their order and government . in this our humble testimony and true relation , unto which we are at this time thus necessitate , we shall endeavour nothing but a simple and innocent manifestation and defence , without desire or intention to give the smallest offence to any who fear god , love the truth , & desire to walk in truth and in love with their brethren . this our profession , we are confident will finde credit with all that know us , and have observed our wayes since our coming into this kingdom , which have been , and ( so farre as the the truth will suffer us ) ever shall be , to unite , and not to divide ; to compose , rather then to create differences ; which we conceive also to be one principall end , of the calling of the assembly of divines , and which all the members of the assembly , against all particular interests , are after a speciall manner ingaged to aime at and endeavour . the order and government of the reformed churches in the beauty and strength thereof , as it is not hid in a corner , wrapped up in a mystery , or covered under a cloud of darknesse ; but is known to the nations and kingdomes of the earth , openly professed and practised in the eyes of the world , and cleerly seen , as a city that is set on a hill , in the light of the sunne at noone day ; so is it commended , and already confirmed by a long tract of time , and the experience of many yeers , and hath been countenanced from heaven , and blessed from above , with the preservation of the truth and unity of religion , against heresies and errours in doctrine , idolatry and corruptions in worship , and all sorts of sects and schismes , wherewith it hath been continually assaulted : how goodly are thy tents : o jacob , and thy tabernacles o israel , &c. it hath made the church of christ terrible as an army with banners , and like a strong and fenced city , against which the adversaries have despaired to prevaile , but by making a breach in this wall , and where they have gained ground or gotten any advantage , either the wall hath not been built , or being built hath been broken down , or not vigilantly keeped by the watch-men . the instruments which the lord used in the blessed work of reformation of the church of scotland ( wee speak not of the reformers of other churches ) were not onely learned and holy men , but had somewhat in their calling , gifts , and zeal to the glory of god , more then ordinary : their adversaries were not able to resist the wisdome and spirit by which they spake ; some of them had a propheticall spirit , manifested in divers particular and wonderfull predictions , and some of them were honoured to be martyrs , and sealed the truth with their blood : so that in them , in the people of god converted by them , and and in the reformation brought about by the blessing of god upon their labours , against all the learning , pride , policie , and abused power of the time , there was to bee seen a representation of the primitive and apostolicke times , and a new resurrection from the dead . after them also did the lord raise up in the church of scotland many burning and shining lights , men of the same spirit , mighty in converting of souls , walking in the same way , and who communicated their counsels and keeped correspondence with divines of other nations , and with the greatest and purest lights in the church of england , in the point of reformation and setling of church-government , which at that time was the common study and endeavour of both , and wherein they and their successors continued till the times of defection , which made an unhappy interruption of the work . what men are like to do in after times we cannot foresee ; but we have not seen or heard of any to this day , farrer from partiality and prejudice in the matters of god , then their wayes witnesse them to have been ; and were they now living we beleeve there would be none in the reformed churches , so far swayed with partiality or prejudice , that would deny them this testimony . they had no other rule and paterne of reformation but the word of god , and the practice of the apostolicke churches in the word . all the books of god are perfect , the book of life , the book of nature , the book of providence , and especially the book of scripture , which was dy●ed by the holy ghost , to be a perfect directory to all the churches , unto the second coming of jesus christ ; but so that it presupposeth the light and law of nature , or the rules of common prudence , to be our guide in circumstances or things locall , temporall , and personall , which being ecolesiastico politica , are common to the church with civill societies , and concerning which , the word giveth generall rules to be universally and constantly observed by all persons , in all times and places : of things of this kind a godly and wise divine giveth two rules : one is , that the physician cannot by sending his letter to the patient appoint the dyet and bath , the pulse must bee toucht , and as it is in the proverbiall speech , gladiatorem oportet in arena capere consilium . the other is , that in things of this kind , when the change is not to the better , it is both without and against reason to make a change ; without reason , because when the change is made unto that which is but as good , the one and the other in reason are equall : against reason , because the change it self in such a case , is an hinderance to edification , savoureth of the love of innovation , and derogateth to the authority which maketh the constitution . what they had once received , not upon probable grounds in way of conjecture , but upon the warrant of the word , and by the teaching of the spirit , with certaintie of faith , that they resolved to hold fast , & did hate every false way contrary unto it . they did not in the matters of religion rest upon a sceptical or pyrrhonian uncertainty ( the charge of the orthodox divines against the tenets of arminians and socinians ) which keepeth the mind uncertain unstable , is a fountain of perpetuall alterations in the church of god , an open door to all heresies and schismes to enter by , and a ground of despairing to bring questions and controversies to a finall issue and determination . and for us , as upon the one part , we not only conceive , that no man attaineth so full assurance of faith , in any matter of religion , but he may receive encrease of his faith , and therefore should alwayes have his minde open and ready to receive more light from the word and spirit of god : but also do ingenuously acknowledge ( as wee have formerly professed ) that wee are most willing to hear and learn from the word of god , what needeth further to be reformed in the church of scotland : yet god forbid , that we should never come to any certainty of perswasion , or that we should ever be learning , and never come to the knowledge of the truth ; wee ought to be resolute and unmoveable in so far as we have attained ; and this we take to be the ground , as of other practices , so also of covenants and oaths , both assertory and promissory , in matters of religion . as they held it not sufficient , to receive or retain some such practices , as other reformed churches judged warrantable ; for thus they should have rested upon some few principles and beginnings of reformation , and might have differed as much in other things from the reformed churches , as they agreed in some things with them ; so can it not be satisfactory , that any church should only practise some things , universally received in the reformed churches . ( 1 ) all christian churches , although very different in ordinances and practices , yet do agree in some things , ( 2 ) if our desire of uniformity with other reformed churches , and the reverend esteem we have of them , draw us to conform to them in some things ; upon the same reason we ought to joyne in all things wherein they do all agree amongst themselves . ( 3 ) differences about negatives and the denying of profession and practice in other matters wherein they are all unanimous and uniform , may prove no lesse dangerous and destructive , then differences about affirmatives . the arrians , socinians , and many others , do erre dangerously in denying some positive points and received principles of the doctrine of the reformed churches , concerning the person of christ , and his offices . the antinomians also ( if we should mention them ) do also agree with us in the principles of grace ; but in their superstructures and conclusions , runne in a way destructive to the doctrine and deductions of the apostolick and reformed churches , and to the principles received by themselves . ( 4 ) such churches as make profession of differences only in negatives , or in denying some practices received in the reformed churches , have received , and do hold some positive practices of their own , which the reformed churches do not allow , and which to them are negative . of this ( would we suffer our selves to descend into particulars ) we might give divers known instances : now if they do not allow of the reformed churches , in so far as they do not admit of these their positive practices , how shall they think that the reformed churches can allow them in the like ? for the rule is , wherein thou judgest another , thou condemnest thy self , for thou that judgest dost the same things . they did honour luther , calvin , and many others , whether their predecessors or contemporaries , who had heart or hand , especially in an eminent degree , in the blessed work of reformation : for their direction , they made use of the light which such notable servants of jesus christ did hold forth , in doctrine and discipline , and in all thankfulnesse they did desire and wish , that their names might be had in eternall remembrance : nor was it possible that so great an alteration as the corrupt state of the church required could be effected , and not carry some remembrance of the instruments : but for this to call us calvinians ; and the reformed churches , calvinian reformed churches , is to disgrace the true churches of christ , and to simbolize with the papists , who call themselves the catholicke church , and hold the rule delivered by hierome against the luciferians : if anywhere we finde men professing christianity , called by the particular names of men , know them to be the synagogue of antichrist , and not the church of christ . the separation may be well allowed to be called brownists , and others from the matter wherein they erre , and part from all , not onely the reformed , but christian churches , as the monothelites of old , and the anabapists now , may bear their own names . they who apprehend any danger in names ( as there is a great deale of danger in them ) ought not to appropriate unto their own opinion , that which is common to all the reformed churches , nor to joyne with papists in giving names of sects unto the reformed churches ; and they who conceive no evill in so doing , ought not to offend , that names are given unto them , especially since their differences from the reformed churches , must be designed under some name and notion , and in this case charity commands the mildest names , such as hint most clearly at the difference , and are farrest from reproach , to be attributed unto them , as most discriminative and tolerable . nothing was farrer from their thoughts and intentions , then to frame in their own forge a lesbian rule , answerable to any particular forme of civill policy , or complyable with state ends . that they looked with singlenesse of minde to the rule of scripture , we give these three evidences ( 1 ) the great pains they took in searching the will of god , and after they had found it , their grievous sufferings from the civill authority in defence thereof , of both which afterward in the own place ( 2 ) the restlesse objection and continuall opposition of politick men and court sycophants against presbyteriall government , as incompatible with monarchy , and their manners ( 3 ) and the necessary assertion of the true policy of the church by divines in both kingdoms ( between whom there was no notable difference ) demonstrating that it was in it self unalterable , because divine , and yet complyable with every lawfull kinde of humane policy and civill government , and able to keep a whole kingdom or state in a right and sure way of religion . our chiefest reformers , had indeed their education in other churches , which was the goodnesse of god to them and us : there did they see examples of reformation , and conversed with other reformers , by whom they were taught from the word in the wayes of god , and thence did they bring ( as the romans their laws of old from greece and other nations ) models of church-government , that comparing one with another , they might fix upon that which was builded upon the foundation of the apostles . like as we accompt it no small happines , that we have bin educated in the church of scotland , and are acquainted with the practice of church-government there , which giveth us much light and confidence against such scruples and doubtings as are powerfull enough to suspend the assent of others , who by reason of their education in other churches , are strangers unto it . nor do we know a reason why education in sound doctrine and true worship , should be accompted a matter of thanksgiving to god , and yet should glory in this , that we are not by education ingaged in any one form of of discipline and church-government , but left to our selves to be moulded by our own private thoughts . they intended and designed from the beginning , the government of the church by assemblies and presbyteries , although they could not attain that perfection at first in the infancie of reformation , but gave place to necessity , which in such cases is universall , and in this they followed the example and practice of the churches planted by the apostles , which if not at first , yet afterward were of greater number in one city , then did or could ordinarily assemble in one place for the worship of god , and therefore had a plurality of pastors and officers , which made up a common presbytery for governing the whole : they set up such officers in the church , as were both necessary and sufficient for the church , pastors , teachers , ruling elders , and deacons : they did not permit such as are called laymen , and intended to continue such , to preach or prophesie in the congregation , nor did they admit of any other ruling elders , but such as are solemnly elected and ordained , although they do maintain themselves upon their own means , and attend their own particular callings , which is not incompatible with their office , especially they being appointed in a number competent and proportionable to the number of the people , and quantity of the congregation ; and their ecclesiasticall charge , not being pastorall , nor requiring any great meditation or study apart , but such as they may easily attend , without neglect of their owne particular affaires . what shall be rendred unto the magistrate by others , whose particular tenets are not yet known either to the church or magistrate , unlesse it be in a hid and secret way , unto which we are not privy , we cannot determine : but the doctrine of the reformed churches , concerning the honour and obedience due to the magistrate , is openly known by their confessions of faith , and long continued practices ; and this much we know , that the principles both of civill and church-government , are laid out in scripture , and therefore the one cannot be contrary to the other , or they inconsistent between themselves . nor do wee measure the power of the magistrate by the principles of presbyteriall government , but both of them by the word , and therefore deny not unto the magistrate what god giveth them ; and more then this dare we not professe , for any respect to our selves , or to the form of ecclesiasticall government professed by us : how much , and for what ends , the pagans and infidels of old , the papists , prelates , and arminians of late , have laboured to make the way of christ hatefull to princes and magistrates , is too well known , and hath been bitterly felt , yet god hath cursed this policy in the end . there may bee good reason to expresse our judgement of this or other points of duty from scripture : but to avouch when we are not challenged , and that only in the generall , by way of comparison , that we ascribe more to the magistrate , then the reformed churches doe , they being faithfull to their own principles of ecclesiasticall government , may suffer a harder construction , then we our selves would willingly under-go , or put upon the intentions of men , who seek not their own things , but the things of jesus christ . as the blessed instruments of reformation proceeded by no other rule but the word of god , so did they with great judgement and learning , which they had in a measure above others , examine and frame all things diligently and exactly according to the rule ; and although the reformers in england were either altogether , or for the greater part taken up with the doctrine ; yet in the church of scotland it was otherwise . after the doctrine was established , which was speedily done , they were exercised in conferences and assemblies , with debating the matters of discipline and government above the space of 20 years , which endured much opposition from authority , from worldly men , and from the adversaries of the truth , both prelaticall on the one hand , and upon the other hand separatists , of which sort some came into scotland from england , which was unto them a whetstone to quicken them , and to make them the more circumspect & exact in their way , which lay in the middle , betwixt episcopacy upon the one hand , and popular confusion on the other . it pleased the lord , whose presence and blessing they sought after in these dayes with frequent prayer and humiliation , both in private and in the publike nationall assemblies , so to assist and lead them in all truth ; that the church of scotland was honoured from abroad , both from england and other nations , with the testimony of such a reformation , as other churches accounted to be the greatest happinesse upon earth , and when they were wishing after a reformation , they made it the measure of their wishes . we would willingly shun comparisons , were we not brought upon this straine : we do upon very good reason judge the church of england in the midst of her ceremonies , to have beene a true church , and the ministery thereof , notwithstanding the many blemishes and corruptions cleaving unto it , to have been a true ministery , and shall never deny unto them that praise , whether in debating controversies with papists , or in practicall divinity for private christians , which they do most justly deserve . upon the other part , we are neither so ignorant nor so arrogant , as to ascribe to the church of scotland such absolute purity and perfection , as hath not need or cannot admit of further reformation . yet that there is a wide difference betwixt the one and the other , acknowledged also in the common covenant ; wee bring two famous witnesses from the church of england to prove : the one is brightman ; loath would i be ( saith he , speaking of the church of scotland ) to provoke any man to envy , or to grieve him with my words : yet this i must say , there is no place where the doctrine soundeth more purely , the worship of god is exercised more uncorruptly , where more faithfull diligence of the pastor doth flourish , or more free or willing obedience is given by the people , nor yet where there is greater reverencing of the whole religion amongst all orders . and afterwards ▪ neither doth it onely keep the doctrine of salvation free from corruption , but it doth also both deliver in writing , and exercise in practice , that sincere manner of government whereby men are made partakers of salvation , revel. of the apocal. cap. 37. the other is cartwright : yea , the scottish nation , which were some yeers behind us in the profession of the gospell , the first day almost that they received the truth , did by many degrees in the way of purity outstrip us . these two witnesses , unto which we might adde many other from the reformed churches in other nations , bear testimony , that there is no such thing in the church of scotland , as might prove her to be no church , or bar communion in worship with her , as the liturgy , ceremonies and prelacy in the church of england ; or that the corruptions of the one and the other are of the same kinde , equally destructive of the essence of a church , and equally impedetive of communion and worship . all visible churches , which have been , or shall be at any time on earth , consist of persons good and bad , sheep and goats , wheat and tares , such as walk christianly and such as walk inordinatly : which therefore must also be the condition of the church of scotland , yet the order of the church , admitteth not either ignorant or openly prophane and scandalous persons , to the participation of the lords supper : if any pastor and particular eldership bee negligent in their duty , it is their fault , who are to beare their own guiltinesse , and ought not to be imputed to the order of the church , which standeth in force against it . we may be very confident , that the godly people , who did transplant themselves out of this island , ( the fame of whose piety and zeal shall never suffer detraction or the smallest diminution from our thoughts or words ) might have lived in the church of scotland , injoying the pure ordinances of god , with peace in their consciences and comfort to their souls , and would have willingly come into scotland , when they went into new-england , could they have been free of the usurpation and tyranny of prelats and the prelatical party , which at that time did reigne and rage in that kingdome , vexing the godly ministery and people there , with many and bitter sufferings . the two extreams of the true forme of church-government , which standeth in the middle way betwixt popish and prelaticall tyranny , and brownisticall and popular anarchie , were contrary one to another , and have their own degrees of tyranny or anarchie in themselves , which is the cause of their sub-divisions , fractions , and differences amongst themselves : but both sides agree , and strongly joyne in opposing the true government , which standing constantly , and without variation between the one and the other , is contrary to both . this is the true cause ( nor could it be otherwise ) that on what hand the invasion was hotest , there the defence was strongest . against prelacie which had many friends , and therefore made many enemies to presbyteries , the presbyteriall power and pens were long pleading : no sooner is the prelaticall party , by the power and blessing of god , begun to be subdued in this island ; but ariseth unexpectedly , the opposition on the other hand , waiting the opportunity , stronger then it was before , which moved some of our divines of late , to write on this hand in defence of the government of the reformed churches , as others had done before them in other churches . in france beza , & against morellius sadeel . two nationall synods also of the reformed churches in france , the one at orleans in the year 1561. another at rothel 1571. and in all the reformed churches , governed by presbyteries and assemblies , the positive grounds of the government are laid open , which work equally against adversaries on both sides , and have been applyed against them prove nata as they did arise or shew themselves . if so much have not been written upon one hand as the other , in a polemicall and anaskeuastick way , let it be attributed unto the adversarie , which was but obscure and weak , and from whom small danger was apprehended ▪ it being laid for a common ground by them all , that where a whole nation is converted to the christian faith , every particular church is not to bee left to it selfe , as if it were alone in a nation , but that christ had provided a way , and there is a necessitie of a common nationall governement , to preserve all the churches in unitie and peace . it is the will of god , and hath been alwayes the constant course of divine providence , that when his servants have been diligent in searching the truth , and zealous by professing and preaching , to hold it forth unto others , that they confirme and seal the truth , which they have beleeved and professed with their confession and suffering . the church of scotland had many confessours , divers pastours brought before the lords of councell , the high commission , diocesan synods , were removed from their places , deprived of all the means of their livelyhood ; some confined , others imprisoned : a third sort brought into england , whence some of them were never suffered to returne , all of them for the government of the church . others for the same cause were proceeded against by the criminall judge , condemned of treason , sentenced to death , and after long imprisonment , before and after the sentence , could finde no other mercy , but perpetuall banishment , wherein the greater part of them ended their dayes , without any congregation , or company of their owne nation , rich or poore , to comfort them . so many of these witnesses as were suffered to live in their owne land , did not undergoe any voluntary exile ; but in much poverty and affliction , went up and down , teaching and confirming the good people , and waiting for a spring time , wherein the face of god might again shine upon his church and ( to use their owne expression ) some buds might arise out of the stumpe of church government left in the earth . had they at that time abandoned the poore oppressed church , when they were put from their places , and deprived of their liberty , and had carried away with them such of the people as were of their minde , they had ( if wee would judge according to ordinary providence , and the course of second causes ) opposed the poore desolated church for a prey to episcopall oppression , and made the case of religion in that kingdome desperate : or if they should have returned upon a revolution of extraordinary providence , they would have preferred the sufferings of their brethren left behinde them in the midst of the fiery triall , unto their owne exile , and would have been loath to have impeded or retarded the late reformation , with any thing they had brought with them from abroad : so many as returned from constrained banishment , having in all unitie of minde , and heart joyned in the worke of reformation . the church of scotland , as all other reformed churches , hath used the power of the keyes , & church-censures of all sorts , especially the gravest of excommunication , with such sharpnesse and severity , and yet with such caution and moderation , as it hath been very powerfull and effectuall , to preserve the name of god from being blasphemed , the church and people of god from contagion , and the delinquents brought under censure from destruction ; which are the ends proposed by them in executing the censures or the church , and where such scandalls arise , whether in matter of opinion or practise , as are apt to make the name of god to be blasphemed , are dangerous for the church , and waste the consciences of the sinners themselves , being accompanied with obstinacie and contempt of ecclesiasticall authority , they doe apply this last remedy , according to the order prescribed by christ , against scandalous transgressours ; to limit the censure of excommunication in matter of opinion , to the common and uncontroverted principles ; and in the matter of manners , to the common and universall practises of christianitie ; and in both , to the parties knowne light , is the dangerous doctrine of the arminians , and socinians , openeth a wide doore , and proclaimeth liberty to all other practices and errors , which are not fundamentall , and universally abhorred by all christians , and tendeth to the overthrow of the reformed religion : which we wish all sound and sober spirits to abstain from , lest it render them and their profession suspected of some such opinions and practises , as in charity wee judge to be farre from their minds and wayes . two main objections are made against the principles and practise of the order and government of the reformed churches , for which the church and kingdome of scotland , have done and suffered so much of old and of late . one is , that there is no need of the authoritative power of presbiteries and synods , and that the exhortation of particular churches one to another , the protestation of one against another , and the withdrawing of communion one from another , may bee a sufficient remedy , and no lesse effectuall against all offences , then excommunication it selfe : especially if the magistrate shall vouchsafe his assistance , and interpose his authoritie , for strengthening the sentence of noncommunion ? to this we answer . 1. that this objection supposeth a case , which hath not been found in the church of scotland for the space of above fourescore yeares , and which wee beleeve was never heard of in any of the reformed churches , except those of the separation : the pronouncing of non-communion or excommunication against a whole church . our excommunication hath beene executed , and but seldome against particular members , never against a whole church , and wee thinke never shall bee , and therefore this imaginary feare of that which never falleth forth , is not considerable : rules are made for ordinary and usuall cases . 2. what shall bee the remedy where the censure is mutuall , and two or more churches mutually protest , and pronounce the sentence of non-communion one against other ? unlesse there be a common presbyterie , or synod made up of the whole , which may decide the controversie , and give order unto the severall churches . this non-communion may prove a mean of division , rather then union . 3. in this exhortation , protestation , and non-communion , there is no more to be found , then one particular member may doe against another , which yet is acknowledged to bee unsufficient for removing of offences , unlesse the authority of the church , of which both of them bee members , shall interveine : were it in the power of particular members to submit , or not submit , as they please , there would bee as great difference and division amongst members , as now there is amongst churches . 4. what shall be done if the magistrate be negligent or care for none of those things ? or if his authoritie cannot be obtained ? or if hee bee of another religion , and foment the difference for his owne politicke ends ? hath not the wisedome of the sonne of god provided remedies in the church for all the internall necessities of the church , and constitute it a perfect body within it selfe . 5. by what probabilitie can it be made to appeare to any rationall man and indifferent minde , that no authoritie shall be as valide as authority against the obstinate , that via admonitionis , & requisitionis , is equall with via citationis , & publicae authoritatis : there cannot be so much as triall and examination of the offence without authoritie , unlesse the partie be willing to appeare : that perswasion and jurisdiction , that the delivering over to satan , and thereby striking the conscience with the terrour of god , by the authority of jesus christ , which hath the promise of a speciall and strong ratification in heaven , and any other ecclesiasticall way whatsoever , which must be inferiour to this , and depend onely upon perswasion on the one part , and free will on the other , can be supposed to bee a like efficacious . no man will say , but in civill matters , it is one thing to have adoe with our neighbour , who hath no more authority over us , then we have over him ; and another thing to have to doe with civill power which hath authority over both . the other objection is : that by this authoritie and order of government , one church hath power over another , which is contrary to that liberty and equalitie christ hath endued his churches with , and is no other but a new prelaticall dominion set over the churches of christ ? to this we answer . 1. that we are very farre from imposing or acknowledging any such collaterall power of one particular church over another , nay not of the greatest , in all respects whatsoever over the smallest , for god hath made them equall one to another . the power which we maintain , is aggregative of the officers of many congregations over the particular members of their corporation : even as a member of the naturall body is not subject to another ; but each one of them to the whole man consisting of them all : and as one member of parliament , one counseller ; or to goe lower , one member of a company , is not subject to another , but every one to the whole colledge : the same may bee said of townes and cities : so is it with particular congregations combined in one presbyterie . all the reformed churches acknowledge the independencie of one particular church upon another . 2. it is as miserable a mistake to compare presbyteries and prelates together : for the courts of prelates are altogether forraign and extrinsecall to the congregations over which they rule , and then indeed the metropolitan church usurpeth and tyrannizeth over other churches : but the power of presbeteries in intrinsecall and naturall , they being constitute of the pastors and elders of the particular congregations over which they are set : so that another without themselves doth not beare rule over them ; but all of them together by common consent doe rule over every one , which is a most milde and free forme of church-government : it being no more contrary to the liberty of a particular church to bee ruled by a common collegiate presbytery , or ecclesiastick senate , then it is for a member of a particular congregation to bee ruled by his owne particular eldership . 3. were this way of government as well known by experience unto others , as it is unto us , it would bee accounted rather subsidium , then dominium , and would be looked at , rather as auxiliary to particular ministers and elderships , then authoratative over them , especially since they neither ordain nor depose ministers , they discern no censure , nor sentence of excommunication of any member , without the knowledge and consent of the congregation which is particularly concerned therein : whatsoever their authority be , the minister and particular eldership are advised , assisted , and strengthned , rather then commanded , enjoyned , or forced : which the particular churches should much rather chuse , then through want of counsell and assistance , suffer themselves to run rashly upon deposition or excommunication , and afterward either be brought to the neighbouring churches to the publike confession of their errour , which lesseneth their authority afterward , or to have the sentence of non-communion pronounced against them , which must bee the cause of schisme or scandall . so much for the present have we said , not for confutation ; but meerely for justifying our owne , and other reformed churches , against such misrepresentings and mistakings , as in matters of religion are too frequent in this place at this time , to the perverting and abusing of simple and unstable minds , which will never be brought to a consistence and unitie , without this true order and governement of the church , and the blessing of god from heaven upon his owne ordinance . were magistrates and civill powers acquainted with the power thereof , they would finde their authority increased , their worke more easie , and their places more comfortable thereby . such as are most adverse to this order and government ( if they allow no materiall difference in doctrine , worship , or practise ) might enjoy their peace , and all the comforts of their ministery and profession under it , without controlment , from that authoritative power which they so much apprehend . the church of england which god hath blessed with so much learning and pietie , by this reformation and uniformitie with other reformed churches , which all of us have solemnely sworn and subscribed , sincerely , really , and constantly through the grace of god , to endeavour in our severall places and callings , should be a praise in the earth . finis . notes, typically marginal, from the original text notes for div a43317e-120 the occasion . our intention . the government of the reformed churches is known . the reformers of the church of scotland . the rule and patern of their reformation . their certainty in matters of religion . their consent with other reformed churches . they are not to be called calvinians . their reformation was not framed to state ends . the reformers not byassed , but benefited by education . they intended presbyteriall government from the beginning . what they give unto the magistrate . their diligent search for true church-government , and the good hand of god upon them . the defence therof against adversaries on both hands . their sufferings for the true church government . their exercising of that true church government for which they had done and suffered so much . this government necessary for churches living together . this government agreeeth with the libertie and equalitie of particular churches . this government usefull and beneficiall to all sorts of persons . the humble addresse both of church and poore, to the sacred maiestie of great britaines monarch for a just redresse of the uniting of churches, and the ruine of hospitalls. by william guild, minister of aberdene. guild, william, 1586-1657. 1633 approx. 46 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a02351 stc 12480 estc s119064 99854271 99854271 19681 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02351) transcribed from: (early english books online ; image set 19681) images scanned from microfilm: (early english books, 1475-1640 ; 1103:03) the humble addresse both of church and poore, to the sacred maiestie of great britaines monarch for a just redresse of the uniting of churches, and the ruine of hospitalls. by william guild, minister of aberdene. guild, william, 1586-1657. guild, william, 1586-1657. issachars asse, braying under a double burden. selections. aut 22 p. by edward raban, imprinted in aberdene : 1633. the first part contains excerpts from "issachars asse, braying under a double burden"; b1-3 are the original leaves from stc 12482. part 2 has caption title, reading: the poores complaynt. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -government -early works to 1800. church of scotland -charities -early works to 1800. presbyterianism -early works to 1800. great britain -church history -17th century -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2004-01 jonathan blaney sampled and proofread 2004-01 jonathan blaney text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the ●vmble addresse both of church and poore , to the sacred maiestie of great britanes monarch . ●or a just redresse of the vniting of churches , and the ruine of hospitalls . by william guild , minister of aberdene . psal. xx . 9 . saue , lord , and let the king heare vs in the day that wee call . imprinted in aberdene , by edward raban , 1633. to the most reverend fathers in god ▪ iohn , by the mercie of god , l. arch-bishop of sainct-andrewes , primate , and metropolitane of scotland : and patrick , by the same mercie of god , l. arch bishop of glasgow , &c. the maine opponer to these vnions . d. d. a. the ●vmble addresse both of church , and poore , to the sacred majestie of their dread soveraigne , charles , great britannes monarch , &c. for a just redresse of the vniting of churches , and the ruine of hospitalls . when olde israel ( most sacred soveraigne ) propheticallie pronounced this doome concerning his sonne issach●r , that hee should co●ch downe betweene two burdens , he likened him to a strōg asse●s needing much strength to beare so great a burden . and it was thought of old , that the burden of the ministerie , vni praeesse ecclesiae , 〈◊〉 haue the charge of one church , & was d●●bus subesse ecclesus , and not 〈◊〉 be over-charged with vnder-going two , was such , that in the bal●nce of the sanctuarie , weigh the burden with the strength , the one ●●rpassed the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who is of suffi●●encie for discharge of that calling ? but now-a-dayes the cure of soules , is either weighed in belshaz●●rs ballance , and found too light : or mens backes are thought like ●●mpsons sholders , strong anough to beare two churches at once , as he ●●rried the two postes of the gates of azzab , to the top of the mount ●hich is before hebron . a strange thing , that mens policie should so meete a princes pietie , 〈◊〉 where he intended the bettering of the churches impoverished ●●ate , by some competent provision , at least , to each one : if patrons can 〈◊〉 evite the necessitie of obedience to that law of his royall parlia●ent , and decreet of his honourable commission , they shall finde out ●●ch a politicke course , as in effect the same shall be but frustrate , how●●-ever : for where two churches are to be provided severallie , getting 〈◊〉 charges vnited , and making one sing dumb , they haue made the ●oore pettie portions , vnited together likewise , to equall that measu●ed meane competencie of provision appointed in the act : as if bette●●ng of provisions for severall churches had not beene meant ; but that 〈◊〉 the kingdome the impairing of the few number , both of churches 〈◊〉 pastors , had beene intended . and making thereby some ministers that it may be saide of them , as of hercules pillars , nil ultra , beei●● lyfe-renters onlie to weare off , and none there-after in those places and more to succeede them . because ( forsooth ) men are so loath to parte with the churches patrimonie , should therefore be made such an illicite matrimonie & conjunction , as is much lesse tollerable than with the iewes vnder the law , to haue plowed with an oxe and an asse together ? or a-like vnlawfull , as when they coupled themselues with the women of ammon and ashdod ? or should such a monstrous metamorphosis bee made , that so manie churches , and congregations , which before were substantiues , & stood by themselues , shall be now so wofull and variable adjectiues , as a sound agreement and happie consolidation is never to be expected , and as their ruinate cases shall here-after declare ? wee detested before idoles in churches , but wee are making now idole-churches , hence-foorth not to be ob solatia vivorum , but to be ca●●teria mortuorum , the sound of gods word no more to bee heard in their pulpits , but of the dead tolling of the bell at burials in their steeples . as the philistims filled vp isaaks welles of springing water , which his father abraham had digged in his time : so hereby closing vp the cisternes and conduits of that still and living water which gaue refreshment to the lordes flocke : and incroaching vpon the limits of that greene pasture wherein the lords sheepe were duelie made to feede . as if there were no meanes how the churches of this kingdome here , could bee other-wise to such a meane competencie of mayntenance provided , out of their large and sacrilegiouslie detayned patrimonies , that by making the israelite and aegyptian , who in moses tyme stroue together of them , killing one of them , to preserue another . or as the ephraemites , who could not so grosselie pronounce shibboleth ▪ but siboleth , with a smaller voyce , were all slaine by the gileadites , at the passages of iordane : evē so , that al such churches that are not excessiue in burden and bounds , and of the grossest and greatest in the land ; but of 〈◊〉 meaner and lesser sorte or syze , should be so extinguished , swallowed vp ▪ and devoured , as with korabs punishment , or pharaohs dreame , they should symbolize , men miss-construing herein ( as seemeth ) the wordes of our saviour , that to him that hath , more shall bee given : and from him who hath 〈◊〉 even that which hee hath shall bee taken from him . david , when he sate in his house , and had rest given him round about from all his enemies , did advise to build gods house : so his peace 〈◊〉 him pietie ; and his rest , religion . but it is contrarie with vs : our peace 〈◊〉 such policie , and the fruit of our rest , is the robberie first , and next , the ●uine of gods house , counting kirkes to bee like esau to us , not to bee planters , but supplanters there-of : contracters , and not in-largers of the kingdome of christ . and thus ( as the prophet micah sayeth ) the great man spake out of the corruption of his soule , and so they wrapt it up . but assuredlie , such appendices as they have made manie kirkes of , will bee seene at length , never to have proceeded of a good t●esis : neither will ever such a perilous copulative conjunction , doe what they lift , admit of , nor take places in a good construction . before pastors were impoverished , 1 and nowe shall their number thus ●ee diminished ? the kirke first stript ( like ioseph ) of her coate , which should warme her : and next , of her watch-men , which should arme and defende her : under pretense of some restitution of meanes , to make her woefullie destitute of men : is not this the vilest sorte of sacriledge ? or how farre is it from the practise of iulian in likenesse , qui extinxit non solum praesbyteros , sed praesbyterium . 2 and how agreeable this syncope , or contraction , is now to pietie , or reason , may bee clearlie discerned , that when not onelie the sheepe of the lordes pasture are increased , and the people ( as in david's time ) are multiplied exceedinglie ; but the number also of the wolves , who assault the lordes flocke , daylie like-wise groweth : and the foxes , who destroy the vines , even the vines which have small grapes : ( to wit , simple and unlearned christians . ) should then the number of the carefull and watchfull shepheardes , bee diminished , and made fewer ? it was the precept of our saviour , because the harvest was great , and the labourers were few , that wee should pray the lord of the harvest , to thrust out manie faythfull labourers in-to his harvest . but to this precept of his our practise now-a-dayes is flat contrarie , and contradictour : yea , absurd , and against common reason , where much worke is , there fewer worke-men to bee . it was pharaoh's working-wiselie ( in-deede ) to augment the israelites taske , and to impaire their strength , and meanes to performe the same . but such policie , being voyde of pietie , did procure plagues onelie , and drew on miserie . and as the kirke , to the great advantage of her enemies , receiveth ( as is sayde ) heere-by a notable injurie , what wrong is like-wise done to learning and vniversities , anie one may easilie perceive . colledges and schooles , 3 the seminaries of sciences , and nurseries of religion , ( like goshen in aegypt , where the light of the land is ) they shall carefullie trayne up , and yearlie sende foorth , a more and more numerous off-spring , at parentes large expences , like levi to bee divided in iaacob , to teach the lordes judgementes , and to bee scattered in israel , to teach the people his law ; and yet the places which they should fill , and live by , by a new practise of annexation of kirks , next unto kirke-rents , shall be occupied titulo oneroso onelie , for the most parte , and taken up by others . 4 if this then bee a way , eyther to encourage parentes , and hearten youth ; or a practise to replenish the schooles of the prophets heere-after : and so consequentlie bee profitable eyther to kirke or policie : or rather be not a meane to effectuate the contrarie , and make bethel a babel , let anie indifferent or pious mynde judge . 5 the countrey in like-manner , howe with kirke and schooles it may manie wayes crye out , the apparent scarres of her deepe in-flicted woundes shall heere-after offer them-selves conspicuous , & make the trueth here-of more than cleare and manifest . at the time of that reformation of our countrey , where rather a deformation was in many parts , through populare and unruelie confusion , ( greede , and not godlinesse , possessing the mindes of many ) it was not anough then , to the griefe of the godlie , to levell with the ground , deface , and cast downe kirks thorow the land , and other religious places , which might have served ( beside the ornament of the countrey ) for other better uses crying onlie in the language of edom , raze them , raze them , even to the foundation : as if ( against the law ) the house , having the leprosie , could not be purged , but by pulling downe : so that as yet in many places there remaineth but the monuments of headlesse furie , & seges ubi troia fuit : but also men now-a-dayes , and goodlie professors ( forsooth ) thinking that there are too manie religious places as yet in the land , and houses of gods worship , have redacted two till one : and made there-by a second defalcation , to abridge the summe . it is reported of hannibal , a captaine of subtile policie , that hee saw in a dreame , being in italie , which hee intended to subdue to him-selfe , a monstrous image appearing before him : at the sight where-of being amazed , asked what it was that so ghastlie appeared ? the image aunswered , vastitas italiae . but this image deceived hannibal : for after the sight of his brothers head , sent unto him by the romanes , hee was forced to flee from italie to carthage : and so frustrate of his expectation . it shall proove lyke-wyse but an unluckie prodigie to them , the devastation of their countrey : who by laying waste so many kirkes of goodlie and godlie ornamentes , shall make the same , in short time , to become like achan or absolons burials : heapes of stones , heere and there through the whole kingdome . our saviour was much mooved , and as a great motive it was also used by the elders of the iewes , to perswade and induce christ to grant the centurions petition , and heale his servaunt , because he loved their nation ( sayde they ) and had built to them a synagogue . where they make there this outward action a sure testimonie of his sincere and in-ward affection towardes their religion . then what can bee the affection or zeale that manie professors nowe beare to the wo●ship of god which they professe , when in place of building synagogues , or temples , and multiplying their number , where-of this kingdome standeth so much in neede ; they rather by such vniting have impaired the number , & exposed the edifices to ruine and contempt ? thus ( as the prophet sayeth ) while everie one of them runneth to builde up his owne house , and prepare galleries syled with cedar to him-selfe , the house of god is not onelie left , but made forsaken and desolate . civilitie hath ever also beene seene to have beene the daughter of religion : 6 which as shee pointed out , quae dei sunt , so lyke-wyse quae caesaris : teaching to bee holie towardes god , and righteous towardes man : and so to give each one their due , and observe both tables . and experience hath taught , where pietie hath bid fare-well , there civilitie and comelie policie hath , lyke ruth , inseparablie followed naomi , and godlesse barbaritie taken up their rowme . and where god is not feared , the king can not bee rightlie honoured : for these two , lyke gemini , both goe together : and the strongest in-forcer is knowne to be the conscience : which , where it is not informed , no marvell that deformitie of manners , and breach of duetie bee both to god and man. now , where it was requisite then , moe kirkes for this effect in sundry partes of our countrey to have bene erected , should such a concise abridgement of the number of these beene made , which were auncientlie for severall service appointed , and had severall maintenance for that cause allotted , as now-a-dayes , ( necessitie flat contrarie requiring ) two to bee redacted to one , especiallie their boundes being become more habitable , and moe people now in-dwelling also the same ? poore people in like-manner in many places , 7 how they are heere-by wronged , their grieved hearts furnishing matter of regrate to their plain & pleaning tongues , and their sad querimonies powred foorth in-to the eares of every man , indifferentlie give sufficient proofe : when by the toylesome labour of the sixe dayes commanded , their bodies beeing worne and wearied , they shall be made , up-on the lords sabbath , with grieved hearts , and grudging speaches , to passe by , and desert their owne commodious and kindly parish kirks , where-in so frequentlie they had received the comfort of the word and sacraments ; and to trudge further to these new made mother ( i had almost said step-mother ) kirks : where , in discontenting amazement , after they have heard a stranger-seeming voyce , returning home-ward , and backe-treading their tedious and uncouth way , after ●●●tuall regrating , they may justlie say , that they have gotten both preaching and pennance together . and what scandal and offence it is to those simple ones , when they shal see religion thus so little regarded by goodliest professors , and great men of the land , the exercises of the worship of god in so many places extinguished , so many lamps of the candle-sticke of the sanctuarie plainlie put out , mammon to have subjected mens hearts so to her slaverie , that she hath made their hands to pull downe the lords houses , and manour-places of his divine worship , the publishing of his gospell so to be confyned , the number of his ministers so to be impared , the kirks patrimonie , still to be retained , and now eternized , as it were , to the posteritie , and i● place of restitution , nothing to be eyther had , or heard , but mockage , or railing , as if cham were revived , or shimei set on foote againe . if this bee not matter to scandalize weake ones : ( and woe bee un-to him , who giveth offence to such : ) or if this bee an examplare perswasion to such , who are given moste to followe the example of their superiours , to respect religion , to reverence the worship there-of , to regarde pastor or place , or to bee un-fallen away , eyther in errour , or in meere atheisme , let anie one of judgement discerne . yea , i dare boldlie and confidentlie , with conspicuousnesse of trueth and equitie , avouch , where two parishes are made one , that it had beene more urginglie necessarie , of such parishes that are but one , and where-of there is a great number in the land , a division there of to have bene made , each one in two or three competent & sufficient ample parishes at least : the most of such great parishes , rather lyke pettie shyres , 〈◊〉 countreyes , in their severall circuites , beeing in the inne-countrey , and most populous , and best in-habited partes of the land. in which hudge parishes of so manie thousandes of communicantes , and of such farre and large extended boundes , those that dwell in the utmost and remotest parts there-of , are lyke the iewes , who once in the yeare onelie came up from their borders and coastes , to the temple of hierusalem , to worship . such is their anniversarie visiting of their parish kirkes onelie : it beeing not 〈◊〉 sabbath-dayes , but a weeke-dayes journey , to goe thither , tho not the same day to returne . and as reuben and gad , and the halfe trybe of manasseh , when they were dissmis●ed by ioshua , and had returned to gilead , the land of thei● possession , were forced for the longinquitie , and farre distance of plac● from shiloh , where the lordes tabernacle was , to build an altar , fo● a memoriall , to them-selves : even to testifie , that they had parte in th● god of iaakob , and were not aliens from the common-wealth of israel . so , i say , manie one , and much people , in such parishes a-fore-sayde , and in manie partes of the land , have more than great necessitie , in respect of their farre and remote habitations from their parish kirkes , to have erected amongst them-selves temples of gods worship , and exercise of religion : seeing that in moste of these parishes , the poore people , other-wyse remain , through want thereof , lyke blind idiots , nusled up in ignorance , and atheisme : vvhose reuthful condition , lyke that vision of the man of macedonia , to the apostle paul in the actes , doeth pleade for lyke ayde , and in-vocateth lyke pittie . and amongst whome , if our blessed saviovr vvere corporallie , as hee was amongst the iewes , hee should bee seene with lyke pittie , and sighes to complaine , and bewayle them : because hee saw them lyke sheepe wanting a shephearde : it passing the power of anie one man , tho never so diligent , to discharge a pastorall duetie ; no , not to the halfe . hence it is , that not onelie , as by the prophet the lord complaineth , that for want of knowledge his people perish , and pittifull ignorance is seene in their myndes : but also , that such barbaritie and vitiousnesse is seene in their manners . hence it is , that moe are often-tymes seene in their kirke-yardes gazing , than with-in their thronged kirkes gathering . hence it is , that poore infantes , especiallie in winter season , have died with-out baptisme , before that eyther the pastor could bee advertised , in such a long and lingring way , up-on necessitie to come ; or the infant by anie meanes , quarter way , could bee brought . and hence it is , that manie a poore soule , with-out pastorall praesence , or notice , hath died with-out comfort : beside the manie fayntinges of poore and sillie ones , by a wearisome way , vvhich made christ to bee compassionate towardes the multitude , and there-fore would not sende them away emptie : for some of them came from a-farre ( sayeth the evangelist . ) where other-wyse , through putting up , and not pulling downe of kirkes : raysing , and not razing christian synagogues : pastorall duetie in in-forming ignorantes : reforming the vitious : comforting the distressed : and vvatching over all , should this vvay bee better discharged , subjectes and poore people more should bee eased , the countrey and kingdome more should bee decored , the fewer starting holes ●eft to the subsidiarie seminaries of the envious adversaries , popple and tares in the lordes fielde , and the glorious gospell of iesvs christ , more plenteouslie should abound , and shyne in the land. but what shall i say ? too dolefull experience of this clayie age , hath too well taught the facilitie of pulling downe : but the too great difficultie in their places of putting up of kirkes , and the ablative , hath ever beene in farre easier use with us , than anie wayes the dative : practizing so the first parte of zaccheus lyfe , but not acting the last parte of his restitution : and to impede heere-after anie expectation of the same ; converting nowe , by a retrograde , the plurall number of kirkes , in-to a simple singular . yea , to speake to such men , of building of kirkes , where in such populous a-fore-sayde places there is more than neede : or , as salomons precept is , of honouring the lord so with their riches ; a man shall seeme to them , to bee a barbarian , whose language they know not : or like ioseph with his brethren , as needing an interpreter : yea , they shall thinke , as is sayde of peter , that hee wist not what hee sayde , when on mount tabor hee would have builded one tabernacle to moyses , and one to elias , and one to christ : or as festus objected to paul , that too much learning had made him madde : so that they who mynde such thinges , too much zeale hath made them franticke . but speake of casting downe two kirkes , to make up one : or annexing one unto its neighbour parish , hence-foorth ever to bee but one cure , and in sundrie places : as it were alluding to trinitie and vnitie , to cast three in one , they will straight wayes applaude , with that of the poët , vnio divina est , &c. it is reported of pericles , that being asked by alcibiades , why so often hee seemed so sadde and pensive ? who aunswered , because ( sayde hee ) i remember up-on that account which i have to make for that which i have received to build a portch to minervas temple in athens . but howe few are now lyke to pericles , who mynde how much they are addebted to god , to builde his kirke , or maintaine his service : or what account they have to make before god , and his angels , for the meanes which they with-holde , and where-on the same should bee done ? but on the contrarie , make no conscience , zeale-less-lie , through greede , to ruinate those which zealouslie , through godlinesse , were formerlie by others alreadie erected . goe to the yles of chittim , and beholde : sende unto kedar , and inquire of the nations round about , if anie such thing bee done : let bee by christians , but by verie turkes and paganes , to their gods , as to the true god , whome in christ wee worship a-right . what temples , or religious places of theirs , once dedicate , deface or expose they , to contempt , ruine , and daylie decay , as named christians now-a-dayes , who will not onelie first robbe the rentes from them ; but next ( lyke 〈◊〉 , who made the daylie sacrifice of the temple to cease ) will abrogate and exile the exercise of gods worship , in worde and sacramentes , out of them ; and set vp the abomination of desolation in the places where it ought not ? an ill positive ( for-soothe ) admitting no where a comparatiue . let this clayie age looke backe also to their fore-fathers zeale , and bee ashamed : with their chappels without their houses , and oratories within : with their churches piouslie respected , and their hospitals plenteouslie then doted : the swarms of church-man within townes , lyke baals prophets , sitting at plentifull tables : and those without , lyke aegyptes priestes , aboundantlie provyded for : erecting also daylie , and not , as now , dejecting , religious temples : and , lyke nebuchadnezar , first spoyling the vessels , and treasurie of the temple ; and then razing the edifices thereof : first to be church-robbers , and then , ere they restore , to be church ruinaters . consider also in that flowrishing and reverende neighbour church of ours , where farre lesse parishes are in sundrie partes● and search as narrowlie as labau searched the stuffe of iaakob , if this bee their practise : or anie-where else , where god in mercie hath restored his gospel , to burie the memorie of so manie auncient churches , as iackob buried the strange gods of his house-holde vnder the oak● which is beside sechem . not that anie way i speake against such vniting as is permitted ▪ and clearlie mentionate in that statute of parliament : to wit , vsing the verie words of the act it selfe , where the fruites of anie one alone will not suffice to entertaine a minister : and that the reutes and whole patrimonie thereof are no wayes aunswearable to the portion or qua●titie of fi●e chaulders victuall , or fiue hundreth markes of silver in yearlie commoditie , and value : and where for distance of place , and other lawfull causes , they are not also found incommedious so to bee vnited ( of which sorte there are few , if anie , within the whole kingdome ) but where beside distance of place , and other lawfull causes , why they are imcommodious , fayre parishes and famous benefices are vnited together , the value of the rentes , fruites , and patrimonie of anie one whereof , will exceede farre the meanest fore-sayde proportion : to wit , of fiue chaulders victuall , or fiue hundreth markes silver : yea , equall , and surmount the highest quantitie : to wit , of ten chaulders victuall , or a thousand markes silver ▪ and double , if not triple , the same . where such as these then are coupled together , lyke ratches for a game of hunting , what importeth such a smoothering vnion , but the fore-sayde sadde sequeles ? or what better fruite can such a bitter tree produce , but sowre grapes , to set the teeth on edge ? as moyses then ( sir ) commiserating the estate of the wronged daughters of the priest of midian , who were driven away from the troghs of water , which they had filled to water their fathers flockes : as hee , i say , defended , and brought them backe agayne to those places , and gaue their sheepe refreshment : so ( sir ) pittie the wronged estate in lyke manner of the church in your land : defende it lyke-wyse , and make patent againe the doores of so manie christian temples , shut vp lyke the caues of the canaanite kinges : that comfort againe may bee within them ministred to the lords people ▪ that the flocke of his heritage ( as the prophet speaketh ) may bee fed with the rod of his owne mouth , as in the midst of carmel : and that they may pasture in bafhan , and gilead , as in olde tyme. and as zacharias , the baptists father , tho for a short tyme bee was stricken dumbe , yet as at last his mouth was againe opened , by sensible and cleare speaches to prophesie , and proclayme that horne of salvation , that was raysed out of the house of david ; and d●yspring , which from on high had visited his people israel : so ( sir ) restore in lyke manner , to speach and prophesie againe these dumbe , yea , dead-stricken places of gods sacred worship : that the same gospell may bee as yet published , and that the same tender mercie in them may still bee manifested through all the corners of your land ; to giue light to them that sit in darknesse , and in the shaddow of death , and to guide their feete into the way of peace . or as the whale , how-so-ever shee swallowed vp ionas , disg●●ged him againe vpon the drye land : even so ( sir ) how-so-ever this vniting of churches , throgh the moyen & greed of mē , hath past the true cases of manie wherof were never ( i am perswaded ) clearlie knowne to your honourable commission : i yke a wyse solomon , then , pronounce the sentence of division : and that as the two women which pleaded before him , were each one restored to her owne chylde ; so that everie church may bee restored with a competent mayntenance , to its owne former and primitiue condition : else , it had beene better both for church and kingdome , that , poore as they were , still as yet they had remayned severall . and let not ( sir ) abrahams altar bee as it were 〈…〉 that god should bee left to pleade for himselfe : 〈…〉 that scepter of royall power , which , one after another , for the defence of his cause , hee hath put into your hand . let not christian temples goe downe into your kingdome , which were as the tents of the shepheardes , where the lords well beloved went foorth by the steps of the flocke , and there fed her weake and tender kids , with the spirituall food of the bread of lyfe . especiallie where greater neede is to put vp moe . neyther let the watch-men , which goe about the citie , of whom the spouse in the canticles seeketh h●r direction , where shee may finde him whom her soule loveth , bee diminished in number , where there is more necessitie they should bee augmented . let not na●ash his enter-pryse come also now-a-dayes in practise : where two eyes are to pull out the one : and bring a shame so vpon the lords israel . neyther let the barking dogs bee remooved from the lords flockes : except thereby wee would please the devouring wolues . but let the walles of hierusalem still bee going vp , maugre all opposition : repare the ruines of your church restore the rapines thereof : and in the well ordered house of god , let the levites , beeing restored to their portions , bee reponed also , and set in their places : who may reade in the booke of the law of god distinctlie , and giue the sense , and make the people to vnderstand the same : that so your god may remember you still in goodnesse , and not wype out your kyndnesse , which you haue showne vpon his house , & vpon the officers thereof . amen . finis . the poores complaynt , for a just redresse of the ruine of hospitalls . no sooner ( dread soveraygne ) was the voyce of the turtle heard in our land ( as the spouse speaketh in the canticles ) or did the gospell of grace make a goshen ; but as soone was that speach , vp , moab , to the spoyle , put in speedie practise ; and ( as the name of the prophets sonne was ) li●e speedie robbers , they were swift to the prey : so that the zeale of god's house ( with david ) did not eate them vp ; but their zeale did eate vp the lord's house , while as they hungered , not for the good , but the goods of the church , and made the lords patrimonie to bee lyke the baptist , who said of himselfe , me aportet ●inni . neyther were they content to doe so to the lords embassadours , as hanun did in curtayling the garments of davids servants , and making the church ( as the prophet speaketh ) lyke a widow left to the spoyle ; but the verie hospitall oratories , where the poore members of christ were placed and planted , comforted and relieved , haue not escaped their supplanting , and ●apacious devouring : so that what former pittie and pietie did in endowing such places , latter impietie hath done cleane contrarie , in vndoing thereof . not remembring that speach of holie augustine , si sterilitas in ignem mittitur , rapacitas quid meretur ? & si qui sua non dedit semper ardebit , quid recipiet ille qui aliena abstulit ? yea , not onlie haue they robbed christ iesus more cruellie of his coat than those roman souldiours who did cast lots thereon , but also for extinguishing the memorie of such mortifications , vpon these verie houses to which they did belong . they haue practised that speach of edom , raze them , raze them , even to the foundation , making cursed iericho of such blessed places , which was sacked , and sowne with salt , and which is so evident in the trueth thereof thorow the land , that in place of proofe , it needes rather reproofe , and forceth this humble addresse to your majestie at this tyme for a speedie redresse . consider then ( sacred sir ) how horrible a sinne this is , which cryes so in gods eares for revenge , and in yours for reparation , what ingratitude is it to god , what stayne to the gospel , how ignominious to this nation , injurious to the poore , hurtfull to themselues , scandalous to others , prejudiciall to posteritie , and in a word , everie way damnable . and as david when hee came to his kingdome for the kyndnesse that hee found at the hands of ionathan , kythed his thankfull affection to his sonne whom hee left behinde him , poore lame mephibosheth : even so ( sir ) seeing the lord hath advanced your royall majestie , and brought you safelie to your natiue kingdome , for this kyndnesse of his to you , show your thankfull affection to the poore , leane and lame members of christ iesvs , whom hee hath left behinde him in his stead to his second comming : and remember that the cry of their robberie and oppression cryes to your sacred majestie , as the saved thiefe did to christ on the crosse , saying , lord remember mee when thou commest ●o thy kingdome . and at worthie and wyse salomon , at his entrie of sweying the scepter of royall authoritie , redressed both prudentlie and powerfullie the wrong that was done to the true mother of the living chylde , which was theftuouslie interchanged and stollen away from her , and a dead chylde left in its rowme : even so ( sir ) let this distressed mother that pleanes and pleades now before you finde the lyke comfort , even those nurseries of the poore , piouslie founded , but impiouslie subverted and confounded , which cry now and craue to bee restored to that which theftuouslie in lyke manner hath beene taken from them , and nothing at all left , in the towme thereof , no , not so much as the emptie walles of their habitations . neyther let such a guilt ( sir ) lye on your land , nor stayne on the gospell , that the church should not onlie be seene sacrilegiouslie robbed of her due patrimonie ; but also beside the vintage of abiezer , that the verie gleanings of boaz , or ephraim , should not bee left ; & not onlie the childrens bread taken away ; but , not so much left as the verie crumbes of the poores almes vnsnatched vp greedilie . indeede , the lord , these manie yeares bygone , hath continued with vs the gospel of peace ; and , with it , an happie peace and plentie ; the comfort of the one , and commoditie of the other : and shall hee be● so requyted for all that hee hath done to his vineyard ; that in place of the sweete fruit of the workes of charitie , hee shall finde the sowre grapes of the workes of crueltie ? and lyke the sinne of the sons of eli , shall the lords . offering , by such rapacitie , bee abhorred , to cause fearfull wrath at last seaze on your land ? and shall this not bee showne to our zealous soveraigne ? hath not th●s caused the taunting obloquie of the adversarie , that o●r profession is not onlie a solitidian religion , but that our fayth ( lyke pharaos leane kye ) hath devoured the fat of the fruites of the charitie of others , which should haue beene adorned and perfected by our owne , to others ? hence is it that our good●est profe ●ours are sayde to b●e ( and are too well seene ) most powerfull onlie lyke the load-stone in the attractiue facultie ; skilfull in the ablattue , but ignorant in the datiue case ; arithmeticians onlie in s●●●traction from god , to make vp an addition to themselue , whose heartes are as nabals , or dives , destitute of pittie , and whose hands are as hopb●ies flesh-hooks , nimble in rapacitie : but as ieroboame arme , dryed vp , and destitute of charitie . it was the former glorie ( sir ) of your natiue kingdome , that no nation did over-match it ( according , yea beyond the power thereof ) in statelie erections , and rich endowments of religio is places : but now her glorie is turned to her shame ; while as the eye of the most curious survey shall not in anie countrey or kingdome , round about , beholde so manie religious places and hospitalls promisc●o●slie demolished ; as in this our nation ▪ and not onlie christs patrimonie devoured , appointed for his worship ; but the poores also , ordained for their comfort : whereby those who should bee in these places supported , and relieved ( like a●no● , looking leaner from day to day ) are now forced in their feeble strayings , and bedfast starvings , to poste vp such groanes , & grievances , to the throne of iustice , as may be fittest pleaders of their cause , & playners on their wrong . this is the cause ( sir ) of such desolation in the land , and that it staggereth and reeleth to and froe , lyke a drunken man. this is the cause why so manie auncient and noble houses draw neare the period of vtter exterminion : and that the lyne of desolation is spread over them , and the stones of emptinesse are to bee found in them . this is the cause that such a visible curse is seene to follow vpon the eating of the fruit of this forbidden tree . for assuredlie the lords portion will bee vnto them , and their estates , as that worme which was at the roote of ionas gourd , which caused a speedie fading , and finall decay , like achans ex●crable thing , which was his ruine , and his whole families : or as the arke to the philistines which never ceased to plague them , till it was sent backe to the right owners . and as iacob supplanted esau , the holie thing will be ever the supplanter of the vnholie v●urper : the bread of deceit will turne into gravell in the mouth : and tho stollen waters be sweet , yet like the accursed water to the guiltie partie , although they cause swelling of their rents at first , yet they shall bring vpon them a consumption at last . but fearfuller shall be their dittie hereafter , when christs words not onely of , non pavistis , but pabul●m abstulistis , shall bee prono●nced against them : and most fearfull shall be their doome of e●e●nall damnation , which like that threatning against the house of eli , shall make their eares to tingle ; and make them more dreadfullie astonished , than ever was balthassar . the imprecation whereof is set downe as the sententiall and vsuall clause and clausule of such mortifications ▪ saving thus ▪ and as from eball thundring , if any shall take away , or apply to any other vse , that which i haue mortified and bequeathed to the indigent , ( as i hope none will dare ever to attempt ) let him be anathema , and let his count be without mercie at the dreadfull day of iudgement , when hee shall compeare and receiue his doome at the hand of the iudge both of heaven and earth , to whom i dedicate the same . this ( sir ) is the cause likewise why so few new erections of such places are in the countrey , or charitable dotations , out of mens devotion , while as they see how the liberall donations of others , and pious erected hospitals are so grosselie devoured and ruinated remedilesse : and thereby vehementlie suspect , yea , assuredlie expect , that it would no otherwise fare with that which they would in like manner out of pittie and pietie ●rogate and consecrate to god. neither haue laicks onely had their hands in this cursed crime , but levi hath also joyned with simeon , to be brethren in evill ▪ and both haue linked together , as sampsons foxes , to waste the lords field : so that iudas , quid mihi dabitis , et ego tradam e●m ? hath not died with him : but without sense , or shame , hath bene the manner of latter bargaining by his soule-lesse successors ; their conscience being more leper than the bodie of g●b●zi : & a more dreadfull judgement abyding such , no● that for the receiving of the gift from nama● : for as lamech sayd to his wiues , so may i , if this horrible crime in laicks be avenged seavenfolde , doubtless● in such who should be trumpets , to cry aloude against the same , and should be preservers of such places , it will bee avenged seaventie folde . and be he of what degree soever , who for bribe , 〈◊〉 favour , like iudas , or pilat , hath betrayed or delivered christ i● his poore members , and their rights , to the barbarous and crue●● hands of those who haue canniball-like devoured them , with iudas and pilat , such should be justlie repute to haue no place in so holy , a ministration , and may with them feare the like woe and judgement . let not then ( sir ) your land herein be an aceldama , or the blood of the poore ( like that of abels ) cry still against the same for vengeance . deliver your subjects from such a fearfull curse : & cause their mawes ( like the belly of ionas whale ) to disgorge the poores portion , who haue swallowed vp the same , that ( as iob sayes of himselfe ) the blessing of him who was readie to perish , may come vpon you , and yee may cause the hearts of the poo●● to sing for joy . put on righteousnesse then , and let it cloathe you , iudgement , & let it be a robe & a diademe vnto you : be eyes to the blind , & feet to the lame : and the cause of the poore , which yee know not , search it out . for it is your part ( sir ) to purge th● land of such blood-guiltinesse , and to make a straite inquisition with ioshua , concerning the execrable thing : to break the jaw●● of the wicked , and to plucke the spoyle out of their teeth , and to the poore at this time to leaue a blessed memoriall behinde you 〈◊〉 so may yee promise to your selfe , that yee shall die in your 〈◊〉 & multiplie your dayes as the sand : your root also shall spread● out by the waters , and the dew shall lye all night vpon you● branch : your glorie , in like manner , shall bee fresh in you , and your bow shall bee renewed in your hand : and amongst all the titles of honour & dignitie , which the lord hath multiplied ▪ & heaped vpon your sacred majestie , this shall not bee the leas● wherewith your royal grandsire , of blessed memorie , was styled ▪ to bee called , the poore mans king . finis . notes, typically marginal, from the original text notes for div a02351-e140 genes . 49.14 . daniel , 5. iudg. 16. deut. 22.10 . nehem. 13 gen. 26.18 psalm . 23. exod. 2.11 iudg. 12. num. 16.31 . gen. 41.17 math. 13 . 1● . 2. sam. 7. genes . 25. micah . 7.3 1 pastors made fewer . genes . 37. 2 advantage to seducers . 2. sam. 24. cant. 2.15 . matth. 9.37 . exod. 1.10 3 colledges hurt . gen. 49.7 . 4 parents discouraged . 5 the countrey harmed . psal. 137.7 . levit. 14.41 . cic. de divi . lib. 1. ioshua , 7. 2. sam. 18. luke , 7. agg. 2. 6 civilitie hindred . ruth , 1.16 . 1. pet. 2.17 . 7 poore people and subjectes , both miseased , & scandalized . gen. 9.22 . 2. sam. 16. 1. sam. 1.21 . luk. 2.41 . ioshua , 23. acts , 16. matth. 9.36 . mark. 8.2 . prov. 3.9 . genes . 42. luk. 9.33 . acts , 26. polion . lib. 1. strat . ier. 2.9 . dan. 8 . 1● . 1. king. 18 genes . 47 ▪ 2. chron. 36. genes . 31. genes . 35. exod. 2.19 ioshua ▪ 10 micah , 4.14 . luke . 1. ionas , 8. gen. 13.5 . iudg. 6.30 ca●● . 1.7 . ca●● . 3.3 . 1. sam. 11. nehem. 8.8 . nehem. 13.14 . notes for div a02351-e3300 cant. 2.12 iob 19.13 14 , &c. a fair warning for england to take heed of the presbyterian government of scotland as being of all others the most injurious to the civil magistrates, most oppressive to the subject, most pernicious to both : as also the sinfulnesse and wickednesse of the covenant to introduce that government upon the church of england / by dr. john brumhall [sic], lord arch-bishop of armagh and primate of all ireland. fair warning to take heed of the scotish discipline bramhall, john, 1594-1663. 1661 approx. 103 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a29197) transcribed from: (early english books online ; image set 45970) images scanned from microfilm: (early english books, 1641-1700 ; 1416:18) a fair warning for england to take heed of the presbyterian government of scotland as being of all others the most injurious to the civil magistrates, most oppressive to the subject, most pernicious to both : as also the sinfulnesse and wickednesse of the covenant to introduce that government upon the church of england / by dr. john brumhall [sic], lord arch-bishop of armagh and primate of all ireland. fair warning to take heed of the scotish discipline bramhall, john, 1594-1663. 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will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -government. covenanters -england. 2003-05 tcp assigned for keying and markup 2003-07 spi global keyed and coded from proquest page images 2004-01 emma (leeson) huber sampled and proofread 2004-01 emma (leeson) huber text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a fair vvarning , for england to take heed of the presbyterian government of scotland ; as being of all others most injurious to the civil magistrate , most oppressive to the subject , most pernicious to both . also the sinfulnesse and wickednesse of the covenant , to introduce that governement upon the church of england . by dr iohn brumhall lord arch-bishop of armagh , and primate of all ireland . luke 9.35 . no man having drank old wine straight-way desireth new , for he saith the old is better . now reprinted for the good and benefit of all his majesties subjects . the contents . chap. i. the occasion and subject of this treatise . pag. 1 chap. ii. that this new discipline doth utterly overthrow the rights of magistrates , to convocate synods , to confirme their acts , to order ecclesiasticall affairs , and reforme the church within their dominions . p. 3 chap. iii. that this discipline robs the magistrate of the last appeale of his subjects . p. 12 chap. iv. that it exempts the ministers from due punishment . p. 13 chap. v. that it ●●bjects the supreme magistrate to their censures , &c. p. 16 chap. vi. that it robs the magistrate of his dispensative power . p. 17 chap. vii . that the disciplinarians cheat the magistrate of his civil power in order to religion . p. 1● chap. viii . that the disciplinarians challenge this exorbitant power 〈◊〉 divine right . p. 24 chap. ix . that this discipline makes a monster of the commonwealth . p. 26 chap. x. that this dicipline is most prejudiciall to the parliamen● . p. 2● chap. xi . that this discipline is oppressive to particular persons . p. 30 chap. xii . that this discipline is hurtfull to all orders of men . p. 32 chap. xiii . that the covenant to introduce this discipline is void and wicked , with a short conclusion . p. 3● a faire warning , to take heed of the presbyterian government , as being of all others most injurious to the civil magistrate , most oppressive to the subject , most pernicious to both . chap. i. the occasion and subject of this treatise . if the disciplinarians in scotland could rest contented to dote upon their own inventions , and magnifie at home that diana which themselves have canonized , i should leave them to the best school-mistris , that is experience , to feel where their shoe wrings them , and to purchase repentance . what have i to do with the regulation of forreign churches to burn mine own fingers with snuffing other mens candles ? let them stand or fall to their own master : it is charity to judge well of others , and piety to look well to our selves . but to see those very men who plead to vehemently against all kinds of tyranny , attempt to obtrude their own dreames not only upon their fellow-subjects , but upon their sovereigne himself , contrary to the dictates of his own conscience , contrary to all laws of god and man , yea to compell forreigne churches to dance af●er their pipe , to worship that counterfeit image which they seign to have fallen down from iupiter , and by force of armes to turne their neighbours out of a possession of above 1400 years , to make roome for their trojan horse of ecclesiasticall discipline , ( a practice never justified in the world but either by the turk or by the ●ope ) . this put us upon the defensive part , they must not think that other men are so cowed or grown so tame , as to stand still blowing of their noses , whilst they bridle them and ride them at their pleasure . it is time to let the world see that this discipline which they so much adore , is the very quintessence of refined popery , or a greater tyranny than ever rome brought forth , inconsistent with all forms of civil governement , destructive to all sorts of policy , a ra●k to the conscience , the heaviest pressure that can fall upon a people , and so much more dangerous , because by the specious pretence of divine institution , it takes away the sight , but not the burden of slavery . have patience reader , and i shall discover unto thee more pride and arrogancy through the holes of a thred-bare coat , then was ever found under a cardinals cap or a tripple-crown . all this ▪ i undertake to demonstrate , not by some extraordinary practices justified only by the pretence of invincible necessity , ( a weak patrociny for generall doctrine , ) not by the single opinions of some capricious fellows , but by their books of discipline , by the acts of their generall and provinciall assemblies , but the concurrent votes and writings of their commissioners . i foresee that they will suggest that through their sides i seek to wound forreigne churches . no , there is nothing which i shall convict them of here , but i hope will be disavowed , though not by all protestant auctours , yet by all the protestant churches in the world . but i must take leave to demand of our disciplinarians , who it is they brand with the odious name of erastians , in the acts of their parliaments and assemblies , and in the writings of their commissioners , and reckon them with papists , anabaptists , and independents ; is it those churches , who disarme their presbyteries of the sword of excommunication , which they are not able to weeld ? so did erastus ; or is it those who attribute a much greater power to the christian magistrate , in the managery of ecclesiasticall affairs than themselves ? so did erastus , and so do all protestant churches . the disciplinarians will sooner endure a bishop or a superintendent to govern them , than the civill magistrate . and when the magistrate shall be rightly informed , what a dangerous edg'd tool their discipline is , he will ten times sooner admit of a moderate episcopacy , then fall into the hands of such hucksters . if it were not for this disciplinarian humour , which will admit so latitude in religion , but makes each nicity a fundamental , and every private opinion an article of faith , which prefers particular errours before generall truths . i doubt not but all reformed churches might easily be reconciled . before these unhappy troubles in england , all protestants both lutherans and calvinists did give unto the english church the right hand of fellowship ; the disciplinarians themselves , though they preferred their own church as more pure , ( else they were hard-hearted ) yet they did not , they durst not condemne the church of england , either as defective in any necessary point of christian piety , or redundant in any thing that might virtually or by consequence overthrow the foundation . witnesse that letter which their generall assembly of superintendents , pastors and elders , sent by mr iohn knox to the english bishops , wherein they stile them reverend pastors , fellow-preachers , and joynt opposers of the roman antichrist . they themselves were then far from a party , or from making the calling of bishops to be antichristian . but to leave these velitations and come home to the point . i will shew first how this discipline entrencheth most extreamly upon the right of the civill magistrate , secondly that it is as grievous and intollerable to the subject . chap. ii. that this new discipline doth utterly overthrow the rights of magistrates , to convocate synods , to confirme their acts , to order ecclesiasticall affairs , and reforme the church within their dominions . all princes and states invested with sovereignty of power , do justly challenge to themselves the right of convocating nationall synods of their own subjects , and ratifying their constitution . and although pious princes may tollerate or priviledge the church to convene within their territories annually or triennially , for the exercise of discipline , and execution of constitutions already confirmed , ( neverthelesse we see how wary the synod of dort was in this particular , ) yet he is a magistrate of straw , that will permit the church to convene within his territories , whensoever , wheresoever they list , to convocate before them whomsoever they please , all the nobles , all the subjects of the kingdome , to change the whole ecclesiasticall pollicy of a commonwealth , to alter the ▪ doctrine and religion established , to take away the legall rights and priviledges of the subjects , to erect new tribunals and courts of justice , to which sovereigns themselves must submit , and all this of their own heads , by virtue of a pretended power given them from heaven , contrary to known laws and lawfull customs , the supreame magistrate dissenting and disclaiming . synods ought to be called by the supreame magistrate if he be a christian , &c. and either by himself , or by such as he shall please to choose for that purpose , he ought to preside over them . this power the emperours of old did challenge over generall councels , christian monarchs in the blindnesse of popery over nationall synods , the kings of england over their great councels of old , and their convocation of later times , the estates of the united provinces in the synod of dort , this power neither roman catholick or protestant in france dare deny to his king. none have been more punctuall in this case then the state of geneva , where it is expresly provided , that no synod or presbytery shall alter the ecclesiasticall pollicy , or adde any thing to it , without the consent of the civil magistrate . their elders do not challenge an uncontrolable power as the commissioners of christ , but are still called the commissioners of the signiory . the lesser councel names them with the advise of the ministery , ( their consent is not necessary ) the great councel of 200. doth approve them or reject them . at the end of the year they are presented to the signiory , who continue them or discharge them as they see cause . at their admission they take an oath , to keep the eccesiasticall ordinances of the civil magistrate . the finall determination of doctrinall differences in religion , ( after conference of , and with the ecclesiasticks , ) is referred to the magistrate . the proclamations published with the sound of trumpet registered in the same book , do plainly shew , that the ordering of all ecclesiasticall affairs , is assumed by the signiory . but in scotland all things are quite contrary , the civil magistrate hath no more to do with the placing or displacing of ecclesiasticall elders , than he hath in the electoral colledge , about the election of an emperour . the king hath no more legislative power in ecclesiasticall causes , than a cobler , that is a single vote in case he be chosen an elder , otherwise none at all . in scotland ecclesiasticall persons make repeal , alter their sanctions every day , without consent of king or councel . king iames proclaimed a parliament to be held at edenburgh , and a little before by his letter required the assembly to abstain from making any innovations in the policy of the church , and from prejudging the decisions of the states by their conclusions , and to suffer all th●ngs to conti●ue in the condition they were untill the approaching parliament . what did they hereupon ? they neglected the kings letter , by their own authority they determined all things positively , questioned the arch-bishop of st andrews upon their own canons , for collating to benefices , and voting in parliament , according to the ●ndoubted laws of the land. yea to that degree of sawcinesse they arrived , and into that contempt they reduced sovereigne power , that twenty presbyters ( no more at the highest , sometimes but thirteen , sometimes but seven or eight ) dared to hold and maintaine a general assembly , ( as they miscalled it , ) after it was discharged by the king , against his authority , an insolence which never any parliament durst yet attempt . by their own authority , long before there was any statute made to that purpose ; they abolished all the festivals of the church , even those which were observed in memory of the birth , circumcision , resurrection , and ascension of our saviour . by their own authority they decreed the abolition of bishops , requiring them to resigne their offices , as not having any calling from gods word , under pain of excommunication . and to des●st from preaching , untill they had a new admission from the generall assembly . and to compleate their own folly , added further , that they would dispose of their possessions as the churches patrimony in the next assembly , which ridiculous ordinance was maintained stifly by the succeeding synods , notwithstanding the statute , that it should be treason to impugn the authority of the three estates , or to procure the innovation or diminution of ●●y of them . which was made on purpose to controll their vain presumption . notwithstanding that themselves had formerly approved , and as much as in them lay established superintendents , to endure for terme of life with their numbers , bounds , salaries , larger than those of other ministers , indewed with episcopall power , to plant churches , ordaine ministers , assign stipends , preside in synods , direct the censures of the church , without whom there was no excommunication . the world is much mistaken concerning episcopacy in scotland : for though the king and parliament were compelled by the clamours and impetuous violence of the presbyters to annex the temporalities of bishops to the crown , yet the function it self was never taken away in scotland , from their first conversion to christianity , untill these unhappy troubles . and these very temporalities were restored by the ad of restitution , and their full power was first established synodically , and afterwards confirmed by the three estates of the kingdome in parliament . by their own authority when they saw they could not prevaile with all their iterated indeavours and attempts to have their book of discipline ratified , they obtruded it upon the church themselves , ordaining that all those who had born , or did then bea●● any office in the church , should subscribe it , under pain of excommunication . by their own authority , or rather by the like unwarrantable boldness they adopted themselves to be heirs of the prelates and and other dignities and orders of the church , suppressed by their tumultuous violence , and decreed that all tythes , rents , lands , oblations , yea whatsoever had been given in former times , a should be given in future times to the service of god , was th● patrimony of the church ; and ought to be collected and distributed by the deacons , as the word of god appoints . that to convert any of this , to their particular or profane use of any perso● , is detestable sacriledge before god. and elsewhere , gentle●●● , barons , earls , lords , and others must be content to live 〈◊〉 their just rents , and suffer the kirk to be restored to her li●erty . what this liberty is , follows in the same place , all things given in hospitality , all rents pertaining to priests , chanteries , colledges , chappetries , frieries of all orders , the sisters of the seens , all which ought to be retained still in the use of the kir● . give them but leave to take their breath and expect the rest . t●● whole reven●es of the temporalities of bishops , deans , and an●deans lands , and all rents pertaining to cathedrall kirks . then supposing an objection , that the possessours had leases and estates , they answer , that those who made them were thieves and murtherers , and had no power to alienate the common good of the kirk . they desire that all such estates may be anulled and avoided , that all collectours appointed by the king or others , may be discharged from intermedling therewith , and the deacons permitted to collect the same : yea to that height of madnesse were th●y come , as to define and determine in their assembly , ( judge whether it be not a modest constitution for a synod . ) that the next parliament the church should be fully restored to its patrimony , and that nothing should be p●st in parliament untill that was first considered and approved . let all estates take notice of these pretensions and designs . if their project have not yet taken eff●ct , it is only because they wanted sufficient strength hitherto to accomplish it . lastly by their own authority , under the specious title of iesus christ , king of kings , and lord of lords , the only monarch of his church , and under pretence of his prerogative royall , they erected their own courts and presbyteries in the most parts of scotland , long before th●y were legally approved or received , as appeareth by their own act , alledging that many suites had been made to the magistrate for approbation of the policy of the kirk , which had not taken that happy effect which good men would crave : and by another act acknowledging that presbyteries were then established ( synodically ) in most parts of the kingdome . and lastly by the act of another generall assem●ly at edenburg , ordaining that the discipline contained in the acts of the generall assembly should be kept , as well in agnus and mernis as in the rest of the kingdome . you see sufficiently in point of practice how the disciplinarians have trampled upon the laws , and justled the civill magistrate out of his supremacy in ecclesiasticall affaires . my next ●ask shall be , to shew that this proceeds not from inanimadvertence or passion , but from their doctrine and principles . first , they teach that no persons , magistrates nor others , have power to vote in their synods , but only ecclesiasticall . secondly , they teach , that ecclesiasticall perso●s have ●he sole power of convening and convocating such assembles , all ecclesiasticall assemblies have power to convene lawfully together , for treating of things concerning the kirk . they have power to appoint times and places . again , nationall assemblies of thi● countrey ought alwayes to be retained in their own liberties , with power to the kirk to appoint times and places . thus they make it a liberty , that is a priviledge of the church , a part of its patrimony , not only to convene , but to convocate , whomsoever , whensoever , wheresoever . thirdly , for point of power , they teach , that synods have the judgement of true and false religion , of doctrine , heresies , &c. the election , admission , suspension , deprivation of ministers , th● determination of all things that pertain to the discipline of the church . the judgement of ecclesiasticall matters , causes ben●ficiary , matrimoniall and others . iurisdiction to proceed to excommunication against those that rob the church of its patrimony . they have legislative power to make rules and constitutions for keeping good order in the kirk . they have power to abr●gate and abolish all statutes and ordinances concerning ecclesiasticall matters , that are found noisome and unprofitable , and agree not with the time , or are abused by the people . and all this without any reclamation , or apellation to any iudge , civill 〈◊〉 ecclesiasticall . fourthly , they teach that they have these priviledges not from the magistrate or people , or particular laws of any other countrey . the magistrate can not execute the censures of the church , nor prescribe any rule how it should be done , but ecclesiasticall power floweth immediately from god , and from the mediatour iesus christ. and yet further , the church cannot be governed by others , than those ministers and stewards set over it by christ , nor otherwise than by his laws . and therefore there is no power on earth that can challenge to it self a command or domini●● upon the church . and again , it is prohibited by the law of god and of christ , for the christian magistrate to invade the government of the church , and consequently to challenge to himself the right of both swords , spirituall and temporall . and if any magistrate do arrogate so much to himself , the church shall have cause to complain and exclaime , that the pope is changed , but the papacy remains . so if kings and magistrates stand in their way , they are political popes , as well as bishops are ecclesiasticall . whatsoever these men do , is in the name of our lord iesus , and by authority delegated from him alone . lastly , they teach that they have all this power , not only without the magistrate , but against the magistrate , that is , although he dissent , and send out his prohibitions to the contrary , parliamentary ratifications can no way alter church canons concerning the worship of god. for eccclesiasticall discipline ought to be exercised , whether it be ratified by the civill-magistrate or not . the want of a civill sanction to the church , is but like lucrum cessans , non damnum emergens . as it addes nothing to it , so it takes nothing away from it . if there be any clashing of jurisdictions , or defect in this kind , they lay the fault at the magistrates doore . it is a great sinne or wickednesse , for the magistrate to hinder the exercise , or execution of ecclesiasticall discipline . now we have seen the pernicious practices of their synods , with the doctrines from which they flow ; it remains to dispel umbrages , wherewith they seek to hide the ugliness of their proceedings and principles from the eyes of the world . we ( say they ) do give the christian magistrate a politicall power to convocate synods , to preside in synods , to ratifie the acts of synods , to reform the church . we make him the keeper of both tables . take nothing and hold it fast , here are good words , but they signifie nothing . trust me whatsoever the disciplinarians do give to the magistrate , it is alwayes with a saving of their own stakes , not giving for his advantage , but their own . for they teach that this power of the christian magistrate is not private and destructive to the power of the church but cumulative , and onely auxiliary or assisting . besides the power which they call abusively authoritative , but is indeed ministeriall , of executing their decrees , and contributing to their settlement , they ascribe to the magistrate concerning the acts of synods that which every private man hath , a judgement of ●iscretion , but they retain to themselves the judgement of iurisdiction . and if he judge not as they would have him , but suspend out of conscience th● influence of his politicall power , where they would have him exercise it , they will either teach him another point of popery , that is an implicite faith , or he may perchance ●eel the weight of their church-censures , and find quickly what manner of men they be , as our late gratious king charles and before him his father , his grandmother , and his great grandmother did all to their cost . then in plain english , what is this politicall power to call synods to preside in synods , and to ratifie synods , which these good men give to the magistrate , and magnifie so much ? i shall tell the truth . it is a duty which the magistrate ows to the kirk , when they think necessary to have a synod convocated , to strengthen their summons by a civill sanction , to secure them in coming to the synod , and returning from the synod , to provide them good accommodation , to protect them from dangers , to defend their rights and priviledges . to compel obstinate persons by civill laws and punishments , to submit to their censures and decrees . what gets the magistrate by all this to himself ? he may put it all in his eye , and see never a whit the worse . for they declare expresly , that neither all the power , nor any part of the power , which synods have to deliberate of , or to define ecclesiasticall things , ( though it be in relation to their own subjects ) doth flow from the magistrate , but because in those things which belong to the outward man , ( mark the reason ) the church stands in need of the help of the magistrate . fair fall a● ingenuous confession , they attribute nothing to the magistrate , but only what may render him able to serve their own turns , and supply their needs . i wish these men would think a little more of the distinction , between habituall and actuall jurisdiction . after a school-master hath his license to teach , yet his actuall jurisdiction doth proceed from the parents of his scholars . and though he enjoy a kind of supremacy among them , he must not think that this extinguisheth , either his own filiall duty , o● theirs . like this power of presiding politically in synods is the other power which they give him of reforming the church , that is when the state of the church is corrupted , but not when it is pure , as they take it for granted , that it is , when the jurisdiction is in their own hands . although godly kings and princes , someti●● by their own authority , when the kirk is corrupted , and all things out of order , place ministers , and restore the true service of the lord , after the example of some godly kings of iud●● , and divers godly emperours and kings also in the light of the new testament ; yet where the ministry of the kirk is once lawfully constituted , and they that are placed , do their office faithfully , all godly princes and magistrates ought to hear and obey their voice , and reverence the majesty of the son of god speaking in them . leave this jugling ; who shall judge , when the church is corrupted ; the magistrates or church-men ? if the magistrates , why not over you , as well as others ? if the church-men , why not others as well as you ? here is nothing to be answered , but to beg the question , that they only are the true church . hear another witnesse , in evill and troublesome times , and in a lapsed state of affairs ; when the order instituted by god in the church , is degenerated to tyranny , to the trampling upon the true religion , and oppressing the professors of it , when nothing is sound , the godly magistrate may do some things , which ordinarily are not lawfull , &c. but ordinarily and of common right , in churches already constituted , if a man flye to the magistrate complaining that he is injured , by the abuse of ecclesiasticall discipline , or if the sentence of the presbyteries displease the magistrate , either in point of discipline or of faith , he must not therefore draw such causes to a civill tribunall , nor introduce a politicall papacy . and as the magistrate hath power in extraordinary causes , when the church is wholly corrupted , to reforme ecclesiasticall abuses ; so if the magistrate shall tyrannize , over the church , it is lawfull to oppose him , by certain wayes and meanes , extraordinarily ; how ever ordinarily not to be allowed . this is plain dealing , the magistrate cannot lawfully reforme them , but in cases extraordinary ; and in cases extraordinary they may lawfully reforme the magistrate , ●y meanes not to be ordin●rily allowed , that is by force of armes , see the principles from whence all our miseries ; and the losse of our gratious master , hath flowed ; and learn to detest them ; they give the magistrate the custody of both tables , so they do give the same to themselves , they keep the second table , by admonishing him ; he keeps the first table by assisting them : they reforme the abuses , of the first table by ordinary right , of the s●cond table extraordinari●y . he reforms the abuses against the second table ; by ordinary right : and the abuses against the first table extraordinarily . but can the magistrate , according to their learning call the sy●od to an account for any thing they do , can he remedy the erto●rs of a synod either in doctrine or discipline ? no , if magistrates had power to change , or diminish , or restraine the rights of the church ; the condition of the church , should be worse , and their liberties less , under a christian magistrate , than und●r an heathen . for ( say they ) parliaments and supreame senates , are no more infallible th●n synods , and in matters of faith and discipline more apt to ●rre ; and again , the magistrate is ●ot judge of spirituall caus●s co●troverted in the church . and if he decree any thing in such businesses ; according to the wisdom of the flesh , and not according to the rule of gods word , and the wisdome which is from above , he must give an account of i● unto god. or may the supreame magistrate oppose the execution of their discipline practised in their presbyteries , or synods , by laws o● prohibitions ? no , it is wickednesse , if he do so farre abuse his authority , good christians must rather suffer extremities , th●● obey him . then what remedy hath the magistrate , if he find himself gri●ved in this case ? he may desire and procure a review in another nationall synod , that the matter may be lawfully determined by ecclesiasticall judgement . yet upon this condition , the notwithstanding the future review , the first sentence of the synod be executed without delay , this is one main branch of popery , and agrosse incrochment , upon the right of the magistrate . chap. iii. that this discipline robs the magistrate of the last appeale of ●i● subjects . the second flows from this . the last appeal ought to be the supreame magistrate , or magistrates , within his or their dominions , as to the highest power under god. and where it is not so ordered , the common-wealth can injoy no tranquility , ●s we shall see in the second part of this discourse . by the laws of england , if any man find himself grieved with the sentence o● consistoriall proceedings of a bishop , or of his officers , he may appeal from the highest judicatory of the church to the king i● chancery , who useth in that case to grant commissions under the great seal , to delegates expert in the laws of the realme , wh● have power to give him remedy , and to see justice done . in scotland this would be taken in great scorn , as an high indignity upon the commissioners of christ , to appeal from his tribunal , to the judgement of a mortal man. in the year 1582. king iames by his letter by his messenger , the master of requests , and by an herald at arms , prohibited the assembly at saint andrews to proceed in the case of one mongomery , and mongomery hims●lf appealed to caesar , or to king and councel . what did our new matters upon this ? they sleighted the kings letter , his messenger , his herald , reject●d the appeal , as made to an incompetent judge , and proceeded most violently in the cause . about four years after this , another synod held at saint andrews , proceeded in like manner against the bishop of that se● , for voting in parliament according to his conscience , and for being suspected to have penned a declaration , published by the king and parliament at the end of the statutes ; notwithstanding that he declined their judicature , and appealed to the king and parliament . when did any bishops dare to doe such acts ? there need no more instances , their book of discipline it s●lf being so full in the case , from the kirk there is no reclamation , or appellation , to any judge civil or ecclesiastical , within the realm . chap. iv. that it exempts the ministers from due punishment . thirdly , if ecclesiastick persons in their pulpits or assemblies , shall leave their text and proper work to turn incendiaries , trumpeters of sedition , stirring up the people to tumults and disloyal attempts in all well-ordered kingdoms and commonwealths , they are punishable by the civil magistrate , whose proper office it is to take cognizance of treason and sedition . it was well said by a king of france to some such seditious sheba's , that if they would not let him alone in their pulpits , he would send them to preach in another climate . in the vnited provinces there want not examples of seditious oratours , who for controlling their magistrates too sawcily in the pulpit , have been turned both out of their churches and cities , without any fear of wresting christs scepter out of his hand . in geneva it self , the correction of ecclesiastical persons ( qua tales , ) is expresly reserved to the signiory . so much our disciplinarians have ou●-done their pattern , as the passionate writings of heady men out-do the calmer decrees of a stayed senate . but the ministers of scotland have exempted themselves in this case from all secular judgement , as king iames ( who knew them best of any man living ) witnesseth . they said , he was an incompetent iudge in such cases , and that matters of the pulpit ought to be exempted from the judgement and correction of princes . they themselves speak plain enough . it is an absurd thing , that sundry of them , ( commissaries ) having no function of the kirk , should be iudges to ministers , and depose them from their rooms . the reason holds as well against magistrates as commissaries . to passe by the sawcy and seditious expressions of mr dury , mr mellvill , mr b●lcanqu●ll , and their impunity . mr iames gibson in his sermon taxed the king for a persecutor , and threatned him with a curse , that he should die childless , and be the last of his race ; for which being convented before the assembly , and not appearing , he was onely suspended during the pleasure of his brethren , ( he should have been suspended indeed , that is hanged . ) but at another assembly , in august following , upon his all●gation , that his not appearing was out of his tender care of the rights of the church , he was purged from his contumacy , without once so much as acquainting his majesty . the case is famous of mr david blake minister of st andrews , who had said in his sermon , that the king had discovered the treachery of his heart , in admitting the popish lords into the countrey . that all kings were the devils barns , that the devil was in the court , and in the guiders of it . and in his prayer for the queen , he used these words , we must pray for her for fashion sake , but we have no cause , she will never do us any good . he said , that the queen of england ( queen elizabeth ) was an atheist , that the lords of the session were miscreants and bribers , that the nobility were degenerated , godless , dissemblers , and enemies to the church , that the councel were holly glasses , cormorants and men of no religion . i appeal to all the estates in europe , what punishment could be severe enough for such audacious virulence ? the english ambassadour complains of it ; blake is cited before the councel . the commissioners of the church plead , that it will be ill taken , to bring ministers in question upon such trifling delations , as inconsistent with the liberties of the church . they conclude , that a declinatour should be used , and a protestation made against those proceedings , saying , it was gods cause , wherein they ought to stand to all haz●rds . accordingly a declinatour was framed and presented . blake desires to be remitted to the presbytery , as his ordinary . the commissioners send the copie of the declinatour to all the presbyteries , requiring them for the greater corroboration of their doings , to subscribe the same , and to commend the cause in hand in their private and publick prayers to god , using their best credit with their flocks for the maintenance thereof . the king justly incensed herewith , dischargeth the commissioners . notwithstanding this injunction , they stay still , and send delegates to the king , to represent the inconveniences that might ensue . the king more desirous to decline their envy , than they his judgement , offers peace . the commissioners refuse it , and present an inso●ent petition , which the king rejects deservedly , and the cause was heard th● very day that the princes elizabeth ( now queen of bohemia ) w●s christened . the witnesses were produced , mr robert ponte in the name of the church makes a pretestation . blake presents a second d●clinatour . the councel decree that the cause being treasonable , is cognoscible before them . the good king still seeks peace , sends messengers , treats , offers to remit : but it is labour in vain . the ministers answer peremptorily by mr robert bruce their prolocutor , that the liberty of christs kingdom had received such a wound , by this usurpation of the rights of the church , that if the lives of mr blake , and twenty others had been taken , it would not have grieved the hearts of good people so much , as these injurious proceedings . the king still woos and conferres . at last the matter is concluded , that the king shall make a declaration in favour of the church , that mr blake shall only make an acknowledgment to the queen , and be pardoned : but mr blake refuseth to confesse any fault , or to acknowledge the king and councel to be any judges of his sermon . hereupon he is convicted and sentenced to be guilty of false and treasonable slanders , and his punishment referred to the king. still the king treats , makes propositions unbeseeming his majesty , once or twice . the ministers reject them , proclaim a fast , raise ● tumult in edenburgh , petition , preferre articles . the king departeth from ●he city , removeth his courts of iustice , the peop●e repent , the ministers persist , and seek to engage the subjects in a covenant for mutual defence . one mr walsh in his sermon tells the people , that the king was possessed with a devil , yea with seven devils ; that the subjects might lawfully rise and take the sword out of his hands . the seditious encouraged from the pulpit , send a letter to the lord hamilton to come and be their general . he nobly refuseth , and sheweth their letter to the king. hereupon the mini●ters are sought for to be apprehended , and flie into england . the tumult is declared to be treason by the estates of the kingdom . i have urged this the more largely ( yet as succinctly as i could ) to let the world see , what dangerous subjects these disciplinarians are , and how inconsistent their principles be , with all orderly societies . chap. v. that it subjects the supreme magistrate to their censures , &c. fourthly , they have not onely exempted themselves in their duties of their own function from the tribunal of the sovereign magistrate or supream senate , but they have subjected him and them ( yea even in the discharge of the sovereign trust ) to their own consistories , even to the highest censure of excommunication , which is like the cutting of a member from the body natural , or the out-lawing of a subject from the body politic● , excommunication ; that very engine , whereby the popes of old advanced themselves above emperours . to discipline must all the estates within this realm be subject ; as w●ll rulers , as they tha● are ruled . and elswhere , all men , as well magistrates , as inferiours , ought to be subject to the judgement of general assembli●● . and yet again , no man that is in the church , ought to be exempted from ecclesiastical censures . what h orrid and pernicious mischiefs do use to attend the excommunication of sovereign magistrates , i leave to every mans memory or imagination . such cours●s make great kings become cyphers , and turn the tenure of ● crown copy-hold , ad voluntatem dominorum . such doctrines might better become some of the roman alexanders , or b●nifaces , or gregorius , or pius quintus , than such great prosessors of humility , such great disclaimers of authority , who have inveighed so bitterly against the bishops for their usurpations . this was never the practice of any orthodox bishop . st ambrose is mistaken , what he did to theodosius was no act of ecclesiastical jurisdiction , but of christian discretion . no , he was better grounded . david said , against thee onely have i sinned , because he was a king. our disciplinarians abhorre the name of authority , but hugge the thing , their profession of humility , is just like that cardinals hanging up of a fishers net in his dining-room , to put him in mind of his discent , but so soon as he was made pope he took it down , saying , the fish was caught now , there was no more need of the net. chap. vi. that it robs the magistrate of his dispensative power . fifthly , all supreame magistrates do assume to themselves a power of pardoning offences and offenders , where they judge it to be expedient . he who believes that the magistrate cannot with a good conscience dispence with the punishment of a penitent malefactour , i wish him no greater censure , than that the penall laws might be duly executed upon him , untill he recant his errour . but our disciplinarians have restrained this dispensative power , in all such crimes as are made capitall by the judiciall law , as in the case of bloud , adultery , blasphemy , &c. in which cases , they say the offender ought to suffer death , as god hath commanded . and , if the life be spared , as it ought not to be to the offenders , &c. and , the magistrate ought to preferre gods expresse commandment before his own corrupt judgement , especially in punishing these crimes which he commandeth to be punished with death . when the then popish earls of angus , huntley , and erroll , were excommunicated by the church , and forfeited for treasonable practices against the king , it is admirable to read with what wisdome , and charity , and sweetnesse his majesty did seek from time to time to reclaime them from their errours , and by their unfeigned conversion to the reformed religion to prevent their punishment . wherein he had the concurrence of two conventions of estates , the one at falkland , the other at dumfermling . and on the other side to see with what bitternesse and radicated malices they were prosecuted by the presbyteries , and their commissioners , sometimes petitioning , that they might have no benefit of law , as being excommunicated , sometimes threatning , that they were resolved to pursue them to the uttermost , though it should be with the loss of all their lives in one day . that if they continued enemies to god and his truth , the countrey should not brook both them and the lords together . sometimes pressing to have their estates confiscated , and their lives taken away . alledging for their ground , that by gods law they had deser●ed death . and when the king urged that the bosom of the church should be ever open to penitent sinners , they answered , that the church could not refuse their satisfaction , if it was truly offered , but the king was obliged to do justice . what do you think of those that roar out , iustice , iustice , now adayes , whether they be not the right spawn of these bloud-suckers , look upon the examples of cain , esau , ishmael , antiochus , antichrist , and tell me , if you ever find such supercilious , cruel , bloud-thirsty persons , to have been pious towards god , but their religion is commonly like themselves , stark naught , cursed be their anger for it was fierce , and their wrath , for it was cruel . these are some of those incroachments which our disciplinarians have made upon the rights of all supreame magistrates , there be sundry others , which especially concerne the kings of great brittain , as the losse of his tenths , first-fruits , and patronages , and which is more than all these , the dependence of his subjects ▪ by all which we see , that they have thrust out the pope indeed , but retained the papacy . the pope as well as they , and they as well as the pope , ( neither barrel better herrings , ) do make kings but half kings , kings of the bodies , not of the souls of their subjects : they allow them some sort of judgement over ecclesiastical persons , in their civill capacities , for it is little ( according to their rules ) which ever is not ecclesiasticall , or may not be reduced to ecclesiasticall . but over ecclesiastick persons , as they are ecclesiasticks , or in ecclesiasticall matters , they ascribe unto them no judgment in the world . they say it cannot stand with the word of god , that no christian prince ever claimed , nor can claime to himself such a power , if the magistrate will be contented to wave his power in ecclesiasticall matters , and over ecclesiasticall persons , ( as they are such , ) and give them leave to do what they list , and say what they list in their pulpits , in their consistories , in their synods , and permit them to rule the whole commonwealth , in order to the advancement of the kingdome of christ. if he will be contented to become a subordinate minister to their assemblies , to see their decrees executed , then it may be they will become his good masters , and permit him to injoy a part of his civill power . when sovereigns are made but accessaries , and inferiours do become principals , when stronger obligations are devised , than those of a subject to his sovereign , it is time for the magistrate to look to himself , these are prognosticks of insuing storms , the avant curriers of seditious tumults . when supremacy lights into strange and obscure hands , it can hardly contain it self within any bounds . before our disciplinarians be well warmed in their ecclesiasticall supremacy , they are beginning , or rather they have already made a good progresse in the invasion of the temporall supremacy also . chap. vii . that the disciplinarians cheat the magistrate of his civill power in order to religion . that is their sixt incroachment upon the magistrate , and the verticall point of jesuitism , consider first how many civil causes they have drawn directly into their consistories , and made them of ecclesiasticall cognisance , as fraud in bargaining , false weights and measures , oppressing one another , &c. and in the case of ministers , bribery , pe●jury , theft , fighting , usury , &c. secondly , consider that all offences whatsoever are made cognoscible in their consistories , in case of scandall , yea even such as are punishable by the civill sword with death : if the civill sword foolishly spare the life of the offender , yet may not the kirk be negligent in their office , which is to excommunicate the wicked . thirdly , they ascribe unto their ministers a liberty and power to direct the magistrate , even in the managerie of civill affairs : to governe the commonwealth , and to establish civill laws is proper to the magistrate : to interpret the word of god , and from thence to shew the magistrate his duty , how he ought to governe the commonwealth , and how he ought to use the sword , is comprehended in the office of the minister , for the holy scripture is profitable to shew what is the best governement of the commonwealth . and again all the duties of the second table as well as the first , between king and subject , parents and children , husbands and wives , masters and servants , &c. are in difficult cases a subject of cognisance and judgement to the assemblies of the kirk . thus they are risen up from a judgment of direction , to a judgement of jurisdiction , and if any perso●s , magistrates or others , dare act contrary to this judgement of the assembly , ( as the parliament and committee of estates did in scotland , in the late expedition ) they make it to be an unlawfu●l ingagement , a sinfu●l war , contrary to the testimonies of gods servants , and decree the parties so offending , to be suspended from the communion , and from their offices in the kirk . i confesse ministers do well to exhort christians to be care●ull , honest , industrious in their speciall callings : but for them to meddle pragmatically with the mysteries of particular trad●s , and much more with the mysteries of state , which never came within the compasse of their shallow capacities , is a most audacious insolence , and an insufferable presumption . they may as well teach the pilot how to steer his course in a tempest , or the physician how to cure the distempers of his patient . but their high●st cheat is that jesuiticall invention , ( in ordi● ad spiritualia , ) they assume a power in worldly affairs indirectly , and in order to the advancement of the kingdome of christ. the ecclesiasticall ministry is conversant spiritually about civill things . again must not duties to god whereof the securing of religion is a main one , have the supreame and first place , duties to the king a subordinate and second place ? the case was this . the parliament levied forces to ●ree their kings out of prison . a meet civill duty . but the commissioners of the assembly declare against it , unlesse the king will first give assurance under hand and seal , by solemne oath , that he will establish the covenant , the presbyterian discipline , &c. in all his dominions , and never indeavour any change thereof , least otherwise his liberty might bring their bygone proceedings about the league and covenant into question , there is their power in ordine ad spiritualia . the parliament will restore to the king his negative voice . a meer civill thing . the commissioners of the church oppose it , because of the gre●t dangers that may thereby come to religion . the parliament name officers and commanders for the army . a meer civil thing . the church will not allow them , because they want such qualifications as gods word requires , that is to say in plain terms , because they were not their confidents . was there ever church challenged such an omnipotence as this ? nothing in this world is so civil or political , wherein they do not interest themselves , in order to the advancement of the kingdom of christ. upon this ground their synod enacted , that no scotish merchants should from thenceforth traffique in any of the dominions of the king of spain , until his majesty had procured from that king some relaxation of the rigour of the inquisition , upon pain of excommunication . as likewise that the munday market at ed●nburgh should be abolished , it seems they thought it ministered some occasion to the breach of the sabba●h . the merchants petitioned the king to maintain the liberty of their trade , he grants their request but could not protect them , for the church prosecuted the poor merchants with their censuers , untill they promised to give over the spanish trade , so soon as they had perfected their accounts , and payed their creditors in those parts . but the shoemakers , who were most interested in the munday markets with their tumults and threatenings comp●lled the ministers to retract , whereupon it became a jest in the city , that the souters could obtain more at the ministers hands than the king. so they may meddle with the spanish trade or munday markets , or any thing in order to religion . upon this ground they assume to themselves a power to ratifie acts of parliament , so the assembly at edenburgh enacted , that the acts made in the parliament at edenburgh the 24 of august 1560 , ( without either commission or proxie from their sovereign , ) touching religion , &c. should have the force of a publick law : and that the said parliament , so far as concerned religion , should be maintained by them , &c. and be ratified by the first parialment that should happen to be kept within the realm . see how bo●d they make with kings and parliaments , in order to religion . i cannot omit that famous summons which this assembly sent out , not onely to entreat , but to admonish ●ll persons truly professing the lord jesus within the realm , as well noble-men as barons and those of other estates , to meet and give their personal appearance at edenburgh the 20 of iuly ensui●g , for giving their advice and concurrence in matters then to be proponed , especially for purging the realm of popery , establishing the policy of the church , and restoring the patrimony thereof to the just possessours . assuring such as did absent themselves that they should be esteemed dissimulate professours , unworthy of the fe●lowship of christs flock , who thinks your scotish disciplinarians know not how to ruffle it ? upon this ground they assume a power to abrogate and invalidate laws and acts of parliament , if they seem disadvantagious to the church . church assemblies have power to abrogate and abolish all statutes and ordinances concerning ecclesiastical matters , that are found noysom and unprofitable , and agree not with the times , or are abused by the p●ople . so the acts of parliament 1584 ▪ at the very same time that they were proclamed , were protesied against at the market crosse of edenburgh by the ministers , in the name of the ●irk of scotland . and a li●tle before , whatsoever be the treason o● i● pugni●g the authority of parliament , it can be no treason to obey god rather than man. neither did the general assembly of glasgow 1638 , &c. commit any treason , when they impugned epis●opacy , and perth-ar●icles , although ratified by acts of parliament , and standing laws then unrepealed . he saith so far true , than we ought rather to obey god than man , that is , to suffer when we cannot act ; but to impugn the authority of a lawfull magistrate , is neither to obey god nor man. god commands us to die innocent rather than live nocent , they teach us rather to live nocent than die innocent . away with these seeds of sedition , these rebllious principles , our master christ hath left us no such warrant , and the unsound practise of an obscure conventicle is no safe patern . the king was surprized at ruthen by a company of lords and other conspirators ; this fact was as plain treason as could be imagined , and so it was declared ; ( i say declared not made ) in parliament . yet an assembly generall ( no man gain saying ) did justify that treason in order to religion as good and acceptable service to god , their soveraign , and native countrey , requiring the ministers in all their churches to commend it to the people , and exhort all men to concurre with the actors , as they tendred the glory of god , the full deliverance of the church , and perfect reformation of the commonwealth , threatning all those who subscribed not to their judgement with excommunication . we see this is not the first time that disciplinarian spectacles have made abominable treason to seem religion , if it serve for the advancement of the good cause . and if were well if they could rest here , or their zeale to advance their ecclesiasticall soveraignty , by force of armes , and effusion of christian blood , would confine it self within the limits o● scotland : no , those bounds are too narrow for their pragmaticall spirits : and for bus●e bishops in other mens diocesses , see the articles of sterling , that the securing and setling religion at home , and promoting the work of reformation abroad , in england and ireland , be referred to the determination of the general assembly ( of the kirk ) or their commissioners . what , is old edenburgh turned new rome , and the old presbyters young cardinals , and their consistory a conclave , and their committees a juncto for propagating the faith ? themselves stand most in need of reformation ; if there be a mote in the eye of our church , there is a beam in theirs . neither want we at home god be praised , those who are a thousand times fitter for learning , for piety , for discretion , to be reformers , then a few giddy innovators . this i am sure , since they undertook our cure against our wills , they have made many fat church-yards in england . nothing is more civill , or essentiall to the crowne , then the militia , or power of raising armes : yet we have seen in the attempt at ruthen , in their letter to the lord hamilton , in their sermons , what is their opinion . they insinuate as much in their theorems , it is lawfull to resist the magistrate by certain extraordinary wayes or meanes , not to be ordinarily allowed . it were no difficult task out of their private authors , to justifie the barbarous acts that have been committed in england . but i shall hold my selfe to their publike actions and records . a mutinous company of citizens forced the gates of halyrood-house , to search for a priest , and plunder at their plrasure . m. knox was charged by the councell to have bin the author of the sedition ; and further , to have convocated his m●jesties subjects by letters missiv● when he pleased . he answered , that he was no preache● of rebellion , but taught people to obey their princes in the lord ; [ i se●● he t●ught them likewise , that he and they were the compet●nt judges what is obedience in the lord. ] he confessed his convocating of the subjects by vertue of a command form the church , to advertise the brethren when he saw a ●ecessity of their meeting , especially if he perceived religion to be in peril . take another instance , the assembly having received an answer from the king , about the tryall of the popish lords ; not to their contentment , resolve all to convéne in armes at the place appointed for the tryall ; whereupon some were left at edinburgh to give timely advertisement to the rest . the king at his return gets notice of it , calls the ministers before him , shewes them what an undutifull part it was in them to levy forces , and draw his subjects into armes without his warrant . the ministers pleaded , that it was the cause of god , in defence whereof they could not be deficient . this is the presbyterian wont , to subject all causes and persons to their consistories , to ratifie and abolish civill lawes , to confirm and pull down parliaments , to levy forces , to invade other kingdoms , to do any thing respectively to the advancement of the good cause , and in order to religion . chap. viii . that the disciplinarians challenge this exorbitant power by divine right . behold both swords spirituall and temporall in the hands of the presbytery , the one ordinarily by common right , the other extraordinarily ; the one belonging directly to the church , the other indirectly ; the one of the kingdom of christ , the other for his kingdom , in order to the propagation of religion . see how these hoc as pocases with stripping up their sleeves and professions of plain-dealing , with declaiming against the tyranny of prelates , under the pretense of humility and ministeriall duty , have wrested the scepter out of the hand of majesty , and jugled themselves into as absolute a papacy , as ever was within the walls of rome . o saviour , behold thy vicars , and see whither the pride of the servants of thy servants is ascended . now their consistories are become the tribunalls of christ. that were strange indeed i christ hath bet one tribunall , his kingdome is not of this world . their determinations passe for the santence of christ. alas there is too much fiction , and passion , and ignorance in their presbyteries . their synodall acts go for the lawes of christ. his lawes are immutable , mortall man may not persume to alter them , or to adde to them ; but these men are chopping and changing their constitutions every day . their elders must be looked upon as the commissioners of christ. it is impossible ! geneva was the first city where this discipline was hatched ; though since it hath lighted into hucksters hands . in those dayes they magnified the platform of geneva , for the pattern she●ed in the mount . but there , the presbyters at their admission take an oath , to observe the ecclesiasticall ordinances of the small , great , and generall councels of th●t city . can any man be so stupid , as to think , that the high commissioners of christ swear fealty to the burgers of geneva ? now forsooth their discipline is become the scepter of christ , the eternall gospel . ( see how successe exalts mens desires and demands . ) in good time , where did this scepter lye hid for 1500 yeers , that we cannot finde the least footsteps of it in the meanest village of christendom ? this world drawes towards an end ; was this discipline fitted and contrived for the world to come ? or how should it be the eternal gospel ? when every man sees how different it is from it self , in all presbyterian churches , adapted and accommodated to the civill policy of each particular place where it is admitted , except only scotland , where it comes in like a conqueror , and makes the civill power stoop and strike top saile to it . certainly , if it be the gospel , it is the fifth gospel , for it hath no kindred with the other foure . there is not a text which they wrest against episcopacy , but the independants may with as much colour of reason , and truth , urge it against their presbyteries . where doth the gospel distinguish between temporary and perpetuall rulers ? between the government of a person , and of a corporation ? there is not a text which they produce for their presbytery , but may with much more reason be alledged for episcopacy , and more agreeable to the analogie of faith , to the perpe●uall practice and belif of the catholick church , to the concurrent expositions of all interpreters , and to the other texts of holy scrip●u●e ; for untill this new modell was yesterday devised , none of those texts were ever so understood . when the practise ushers in the doctrine , it is very suspicious , or rather evident , that the scripture was not the rule of their reformation , but their subsequent excuse . this ( jure devino ) is that which makes their sore incurable , themselves incorrigible , that they father their own brat upon god almighty , and make this mushrome which sprung but up the other night , to be of heavenly d●scent . it is just like the doctrine of the pop●s infallibility , which shu●s the door against all hope of remedy . how should they be brought to reform their errors , who bel●eve they cannot erre , or they be brought to renounce their drowsy dreams , who take it for granted , that they are divine revelations ! and yet when that wise prince , king iames , a little before the nationall assembly at perth , published in print 55 articles or questions , concerning the uncertainty of this discipline , and the vanity of their pretended plea of divine right , and concerning the errours and abuses crept into it , for the better preperation of all men to the ensuing synod , that ministers might study the point beforehand , and speak to the purpose ; they who stood effected to that way were extremely perplexed . to give a particular account , they knew well it was impossible ; but their chifest trouble was , that their foundation of divine right , which they had given out all this while to be a solid rock , should come now to be questioned for a shaking quagmire . and so without any opposition they yeelded the bucklers . thus it continued untill these unhappy troubles , when they started aside again like broken bowes . this plant thrives better in the midst of tumults , then in the times of peace and tranquillity . the elme which supports it , is a factio●● multitude , but a prudent and couragious magistrate nips it i● the bud . chap. ix . that this discipline makes a monster of the commonwealth , we have seen how pernicious this discipline ( as it is maintained in scotland , and endeavoured to be introduced into england by the covenant , ) is to the supreme magistrate , how it robs him of his supremacy in ecclesiasticall affaires , and of the last appeals of his own subjects , that it exempts the presbyters from the power of the magistrate , and subjects the magistrate to the presbyters , that it restraines his dispensative power of pardoning , deprives him of the dependance of his subjects , that it doth challenge and usurp a power paramount both of the word and of the sword , both of peace and war , over all courts and estates , over all laws civill and ecclesiasticall , in order to the advencement of the kingdom of christ , wherof the presbyters alone are consti●●ted rulers by god , and all this by a pretended divine right , which takes away all hope of remedy , untill it be hissed out of the world ; in a word , that it is the top-branch of popery , a greater tyranny , then ever rome was guilty of . it remains to show how disadvantagious it is also to the subject . first , to the common-wealth in generall , which it makes a monster , like an amphishbaina , or a serpent wi●h two heads , one at either end . it makes a coordination of soveraignty in the same society , two supermes in the same kingdom or state , the one civill , the other ecclesiasticall , then which nothing can be more pernicious , either to the consciences , or the estates of subjects , when it falls out ( as it often doth ) that from these two heads issue contrary commands , if the trumpet give an uncertain sound , who shall prepare himself to the battel ? much more when there are two trumpets , and the one sounds an alarm , the other a retreat . what should the poor souldier do in such a case ? or the poor subject in the other case ? if he obey the civill magistrate ; he is sure to be excommunicated by the church ; if he obey the church , he is sure to be imprisoned by the civill magistrate ; what shall become of him ? i know no remedy , but according to solomons sentence , the living subject must be divided into two , and the one half given to the one , and the other half to the other . for the oracle of truth hath said , that one man cannot serve two masters . but in scotland every man must serve two masters , and ( which is worse ) many times disagreeing masters . at the same time the civill magistrate hath command●d the feast of the nativity of our saviour to be observed , and the church hath forbidden it . at the same time the king hath summoned the bishops to sit and vote in parliament , and the church hath forbidden them . in the year 1582. monsieur-le-mot , a knight of the order of the holy ghost , with an associate , were sent ambassadours from france into scotland . the ministers of edenburgh approving not his message , ( though meerly civill , ) inveigh in their pulpits bitterly against him , calling his white crosse the badge of antichrist , and himself the ambassadour of a murtherer . the king was ashamed , but did not know how to help it ; the ambassadours were discontented , and desired to be gone : the king willing to preserve the ancient amity between the two crownes , and to dismisse the ambassadours with content , requires the magistrates of edenburgh to feast them at their departure ; so they did ; but to hinder this feast , upon the sunday preceding , the ministers proclame a ●ast to be kept the same day the feast was appointed ; and to detaine the people all day at church ; the three preachers make three sermons , one after another without intermission , thundring out curses against the magistrates aud noblemen which waited upon the ambassadors by the kings appointment . neither stayed they here , but pursued the magistrates with the censures of the church , for not observing the fast by them proclaimed ; and with much difficulty were wrought to abstaine from excommunicating of them ; which censure , how heavy it falls in scotland , you shall see by and by . to come yet neerer , the late parliament in scotland injoyned men to take up armes for delivery of their king out of prison ; the commissioners for the assembly disallowed it ; and at this present how many are chased out of their country ? how many are put to publike repentance in sackcloth ? how many are excommunicated , for being obedient to the supreme judicatory of the kingdom , that is , king and parliament ? miserable is the condition of that people where there is such clashing and interfereing of supreme judicatories and authorities . if they shall pretend that this was no free parliament : first , they affirm that which is not true ; either that parliament was free , or what will become of the rest ? secondly , this plea will advantage them nothing ; for ( which is all one with the former ) thus they make themselves judges of the validity o● invaidity of parliaments . chap. x. that this dicipline is most prejudiciall to the parliament . from the essentiall body of the kingdom we are to proceed to the representative body , which is the parliament . we have already seen , how it attributes a power to nationall synods to restrain parliaments , and to abrogate their acts , if they shall judge them prejudiciall to the church . we need no other instance , to shew what small account presbyteries do make of parliaments , then the late parliament in scotland . not withstanding that the parliament had declared their resolution to levy forces vigorously , and that the● did expect as well from the synods and presbyteries , as from all other his majecties good sujects , a ready obedience to the commands of parliament , and committee of estates . the commissioners of the assembly not satisfied herewith , do not onely make their proposalls , that the grounds of the warre and the breaches of the peace might be cleared , that the union of the kingdomes might be preserved , that the popish and prelaticall party might be suppressed , that his majesties offers concerning religion might be declared unsatisfactory , that before his majesties restitution to the exercise of his royall power , he shall first engage , himself by solemn oath under his hand and seal , to passe acts for the settlement of the covenant and presbyterian government in all his dominions , &c. and never to oppos● them , or endeavour the change of them , ( an usurer will trust a bankrupt upon easier tearms , then they will do their soveraign , ) and lastly , that such persons onely might be intrusted , as had given them no cause of jealousie , ( which had been too much , and more then any astates in europe will take in good part from half a dozen ministers . ) but afterwards by their publick declaration to the whole kirk and kingdom , set forth that not being satisfied in these particulars , they do plainly dissent and disagree , and declare that they are clearly perswaded in their consciences , that the engagement is of dangerous consequence to true religion , prejudiciall to the liberty of the kirk , favourable to the malignant party , inconsistent with the union of the kingdom ; contrary to the word of god and the covenant , wherefore they cannot allow either ministers or any other whatsoever to concurre and cooperate in it , and trust that they will keep themselves free in this businesse , and choose affliction rather then iniquitie . and to say the truth , they made their word good . for by their power over the church-men , and by their influence upon the people , and by threatening all those who engaged in that action with the censures of the church , they retarded the levies , they deterred all preachers from accompanying the army to do divine offices . and when saint peters keyes would not serve the turn , they made use of saint pauls sword , and gathered the countrey together in arms at machleene-moore to oppose the expedition . so if the high court of parliament will set up persbytery , they must resolve to introduce an higher court then themselves , which will overtop them for eminency of authority , for extent of power , and greatnesse of priviledges , that is , a nationall synod . first for authority , the one being acknowledged to be but an humain convention , the other affirmed confidently to be a divine institution . the one sitting by vertue of the kings writ , the other by vertue of gods writ . the one as councellers of the prince , the other as ambassadours and vicars of the sonne of god. the one as burgesses of corporations , the other as commissioners of jesus christ. the one judging by the law of the land , the other by the holy scriptures . the one taking care for this temporall life , the other for eternall life . secondly for power , as curtius saith , ubi multitudo vana religione capta ●st , melius vatibus s●uis quam ducibus paret , where the multitude is led with superstition , they do more readily obey their prophets then their magistrates . have they not reason ? pardon us o magistrate , thou threatenst us with prison , they threaten us with hell fire . thy sentence deprives us of civill protection , and the benefit of the law , so doth theirs indirectly , and withall makes us strangers to the common-wealth of israel . thou canst outlaw us , or horn us , and confiscate our estates , their keyes do the same also by consequence , and moreover deprive us of the prayers of the church , and the comfortable use of the blessed sacrament . thou canst deliver us to a pursevant , or commit us to the black rod , they can deliver us over to sathan , and commit us to the prince of darknesse . thirdly for priviledges , the priviledges of parliament extend not to treason , felony , or breach of peace , but they may talke treaso● , and act treason in their pulpits and synods without controlment . they may securely commit not onely petilar●iny but burglary , and force the dores of the pallace royall . they may not onely break the peace , but convocate the subjects in armes , yea give warrant to a particular person , to conveen them by his letters missives , according to his discretion , in order to religion . of all which we have seen instances in this discourse . the priviledges of parliaments are the graces and concessions of man , and may be taken away by humane authority , but the priviledges of synods they say are from god , and cannot without sacriledge be taken away by mortall man. the two houses of parliament cannot name commissioners to sit in the intervalls , and take care ne quid detrimenti capi at res● publica , that the common-wealth receive no prejudice ; but synods have power to name vicars generall , or commissioners , to sit in the intervalls of synods , and take order that neither king nor parliament nor people do incroach upon the liberties of the church . if there be any thing to do , they are ( like the fox in aesops fables , ) sure to be in at one end of it . chap. xi . that this discipline is oppressive to particular persons . towards particular persons this discipline is too full of rigour ▪ like dracos lawes that were written in blood . first in lesser faults , inflicting church censures upon slight grounds , as for an uncomely gesture , for a vain word , for suspition of covetousnesse or pride , for superfluity in raiment , either for cost or fashon , for keeping a table above a mans calling or means , for dancing at a wedding , or of servants in the streets , for wearing a mans hair ala mode , for not paying of debts , for using the least recreation upon the sabbath , though void of scandall , and consistent with the duties of the day . i wish they were acquainted with the practise of all other protestant countries . but if they did but see one of those kirmess●s which are observed in some places , the pulpit , the consistory , the whole kingdom would not be able to hold them . what dig●adiations have there been among some of their sect about starch and cuffes , &c. just like those grave debates which were sometimes among the franciscans , about the colour and fashion of their gowns ? they do not allow men a latitude of discre●ion in any thing . all men , even their superiours must be their slaves or pupils . it is true they begin their censures with admonition , and if a man will confesse himself a delinquent , be sorry for giving the presbyters any offence , and conform himself in his hair , apparrell , diet , every thing , to what these rough hewen cato's shall prescribe , he may escape the stool of repentance , otherwise they will proceed against him for contumacy , to excommunication . secondly this discipline is oppressive in greater faults . the same man is punished twice for the same crime , first by the magistrate according to the lawes of god and the land , for the offence : then by the censures of the church for the scandall . to this agrees their synod , nothing forbids the same fault in the same man to be punished one way by the politicall power , another way by the ecclesiasticall ; by that under the formallity of a crime with corporall or pecu●iary punishment , by this under the formallity of scandall with spirituall censures . and their book of discipline , if the civill sword foolishly spare the life of the offender , yet may not the kirk be negligent in their office . thus their liturgy in expresse termes , all crimes which by the law of god deserve death , deserve also excommunication , yea though an offender abide an assise , and be absolved by the same , yet may the church injoyn him publick satisfacti●● , or if the magistrate shall not think fit in his judgement , or cannot in conscience prosecute the party upon the churches intimation , the church may admonish the magistrate publickly . and if to remedy be found , excommunicate the offender , first for his crime , and then for being suspected to have corrupted the judge . observe first that by hook or crook they will bring all crimes whatever great and small , within their jurisdiction . secondly observe that a delinquents triall for his life is no sufficient satisfaction to these third cato's . lastly , observe that to satisfie their own humor , they care not how they blemish publickly the reputation of the magistrate upon frivolous conjectures . thirdly , adde to this which hath been said , the severity and extreame rigour of their excommunication , after which sentence no person ( his wife and family onely excepted ) may have any kinde of conversation with him that is excommunicated , they may not eate with him , nor drink with him , nor buy with him , nor sell with him , they may not salute him , nor speak to him , [ except it be by the license of the presbytery , ] his children begotte● and born after that sentence , and before his reconciliation to the church , may not be amitted to baptisme , untill they be of age to require it , or the mother or some speciall frind being a member of the church present the childe , obhorring and damning the iniquity and obstinate contempt of the father . adde further that upon this sentence letters of horning ( as they use to call them in scotland ) do follow of course , that is an outlawing of the praty , a confiscation of his goods , a putting him out of the kings protection , so as any man may kil● him , and be unpunished ; yea , the party excommunicate is not so much as cited to hear th●se fatall letters granted . had not david reason to pray , let me fall into the hands of the lord , not into the hands of men , for their mercies are cruell . cruill indeed , that when a man is prosecuted for his life , prehaps justly , prehaps , unjustly , so as appearing and hanging are to him in effect the same thing ; yet if he appear not , this pitifull church will excommunicate him for contumacy : whether the offender be convict in judgement , or be fugitive from the law , the church ought to proceed to the sentence of excommunication ; as if the just and evident fear of death did not purge away contumacy . chap. xii . that this discipline is hurtfull to all orders of men . lastly , this discipline is burthensome and disanvantagious to all orders of men . the nobility and gentry must expect to follow the fortune of their prince . vpon the abatement of , monarchy in rome , remember what dismall controversies did presently spring up between the patricii and plebei . they shall be subjected to the censures of a raw heady novice , and a few ignorant artificers ; they shall lose all their advowsons of such benefices as have cure of soules , as they have lately found in scotland , for every congregation ought to choose their own pastour . they shall hazard their appropriations and abby-lands : a sacrilege which their nationall synod cannot in conscience tolerate , longer than they have strength sufficient to overthrow it . and if they proceed as they begin , the presbyters will in a short time either accomplish their designe , or change their soyle . they shall be bearded and maited by every ordinary prisbyter , witnesse that insolent speech of m. robert bruce to king iames , sir , i see your resolution is to take huntley in favour ; if you doe , i will oppose ; you shall choose whether you will lose huntley or me ; for us both you cannot keep . it is nothing with them for a pedant to put himselfe into the ballance with one of the prime and most powerfull peers of the realme . the poor orthodox clergy in the meane time shall be undone , their straw shall be taken from them , and the number of their bricks be doubled : they shall lose the comfortable assurance of an undoubted succession by episcopall ordination , and put it to a dangerous question , whether they be within the pale of the church : they shall be reduced to ignorance , contempt , and beggery ; they shall lose an ancient liturgy , ( warranted in the most parts of it by all , in all parts of it , by the most publick formes of the protestant churches , whereof a short time may produce a parallel to the view of the world , ) and be enjoyned to prate and pray non-sence everlastingly . for howsoever formerly they have had a liturgy of their own , as all other christian churches have at this day ; yet now it seems they allow no prayers , but extemporary . so saith the information from scotland , it is not lawfull for a man to tye hims●lf , or be tyed by others , to a perscript form of words in prayer and exhortation . parents shall lose the free disposition of their own children in marriage if the childe desire an husband or a wife , and the parent gainstand their request , and have no other cause than the common of men have , to wit lack of goods , or because the other party is not of birth high enough , upon the childes desire , the minister is to travail with the parents , and if he finde no just cause to the contrary , may admit them to marriage . for the work of god ought not to be hindered by the corrupt affections of worldly men . they who have stripped the father of their countrey of his just right , may make bold with fathers of families , and will not stick to exclude all other fathers , but themselves out of the fifth commandement . the doctrine is very high , but their practise is yet much more high , the presbyteries will compell the wronged parent to give that childe as great a portion as any of his other children . it will be ill newes to the lawyers to have the moulter taken away from their mills upon pretence of scandall , or in order to religion , to have their sentences repealed by a synod of presbyters , and to receive more prohibitions from ecclesiasticall courts , than ever they sent thither . all masters and mistresses of families , of what age or condition soever , must come once a year before the presbyter , with their housholds , to be examined personally whether they be fit to receive the sacrament , in respect of their knowledge , and otherwise . and if they suffer their children or servants to continue in wilfull ignorance ( what if they cannot help it ? ) they must be excommunicated . it is probable , the persons catechised could often better instruct their catechists . the common people shall have an high-commission in every parish , and groan under the arbitrary decrees of ignorant unexperienced governours , who know no law but their own wills , who observe no order but what they list ; from whom lyes no appeale but to a synod , which for the shortnesse of its continuance can afford , which for the condition of the persons will afford them little relif . if there arise a private jar between the parent and the child , or the husband and the wife , these domesticall judges must know it , and censure it . scire volunt secreta domus , atque inde timeri and if there have been any suit or difference between the pastor and any of his flock , or between neighbour and neighbour , be sure it will not be forgotten in the sentence . the practice of our law hath been , that a judge was rarely permitted to ride a circuit in his owne countrey , least private interest or respects might make him partiall . yet a country is much larger than a parish , and a grave learned judge is presumed to have more temper than such homebred fellowes . thus we see what a pandoras box this pretended holy discipline is , full of manifold mischiefes , and to all orders of men most pernicious . chap. xiii . that the covenant to introduce this discipline is void and wicked , with a short conclusion . but yet the conscience of an oath sticks deep . some will plead , that they have made a covenant with god , for the introduction of this disciplne . oaths and vowes ought to be made with great judgement and broken with greater . my next task therefore must be to demonstrate this clearly , that this covenant is not binding , but meerly void , and not onely void but wicked ; so as it is necessary to break it , and impious to observe it . the first thing that cracks the credit of this new covenant is , that it was devised by strangers , to the dishonour of our nation , imposed by subjects , who wanted requisite power upon their sovaraign and fellow-subjects , extorted by just feare of unjust sufferings . so as i may truly say of many who took this covenant , that they sinned in pronouncing the words with their lips , but never consented with their hearts to make any vow to god. again , errour and deceite make those things voluntary to which they are incident , espcially when the errour is not meerly negative by way of conce●lement of truth , when a man knowes not what he doth , but positive , when he beleeves he doth one thing , and doth the clean contray , and that not about some inconsiderable accidents , but about the substantiall conditions . as if a physitian , either out of ignorance or malice , should give his patient a deadly poyson under the name of a cordiall , and bind him by a solemn oath to take it , the oath is void , necessary to be broken , unlawfull to be k●pt ; if the patient had known the truth , that it was no cordiall , that it was poyson , he would not have sworn to take it : such an errour there is in the covenant with a witnesse , to gull men with a strange , unknown , lately devised platforme of discipline , most pernicious to the king and kingdome , as if it were the very institution of christ , of high advantage to the king and kingdome , to gull them with that covenant which king iames did sometimes take , as if that and this were all one , whereas that covenant issued out by the kings authority , this covenant without his authority , against his authority ; that covenant was for the lawes of the realm , this is against the lawes of the realm ; that was to maintain the religion established , this to overthrow the religion established : but because i will not ground my discourse upon any thing that is disputable , either in matter of right , or fact ; and in truth , because i have no need of them , i forgive them these advantages , onely with this gentle memento , that when other forraign churches , and the church of soctland it selfe ( as appeares by their publike liturgy used in those dayes ) did sue for aid and assistance from the crown and kingdom of england , they did not go about to obtrude their owne discipline upon them , but left them free to choose for themselves . the grounds which follow are demonstrative ; first , no man can dispose that by vow , or otherwise , either to god or man , which is the right of a third person without his consent : neither can the inferiour oblige himself to the prejudice of his superiour , contrary to his duty , without his superiours allowance : god accepts no such pretences , to seem obsequious to him , out of the undoubted right of another person . now the power of armes , and the defence of the lawes , and portection of the subjects by those armes , is by the law of england clearly invested in the crowne . and where the king is bound in conscience to protect , the subject is bound in conscience to assist . therefore every english subject owes his armes and his obedience to his king , and cannot dispose them as a free gift of his owne ; nor by any act of his whatsoever diminish his soveraignes right over him , but in those things wherein by law he owes subjection to his prince , he remaineth still obliged , notwithstanding any vow or covenant to the contrary ; especially when the subject and scope of the covenant is against the konwn lawes of the realm . so as without all manner of doubt , no divine or learned casuist in the world dissenting : this covenant is either void in it self , or at least voided by his majesties proclamation , prohibiting the taking of it , and nullifying its obligation . secondly , it is confessed by all men that , that an oath ought not to be the bound of iniquity , nor doth oblige a transgressour . the golden rule is , in malis pr●missis rescinde fidem , in turpi voto muta decretum , to observe a wicked engagement doubles the sinne : nothing can be the matter of a vow or covenant , which is evidently unlawfull . but it is evidently unlawfull for a subject or subjects to alter the lawes established by force , without the concurrence , and against the commands of the supreme legislator , for the introduction of a forraign discipline . this is the very matter and subject of the covenant . subjects vow to god , and swear one to another to change the lawes of the realm , to abolish the discipline of the church , and the liturgy lawfully established , by the sword , ( which was never committed to their hands by god or man , ) without the king , against the king , which no man can deny in earnest to be plain rebel●ion . and it is yet the worse , that it is to the main prejudice of a third order of the kingdom , the taking away whose rights without their consents , without making them satisfaction , cannot be justified in point of conscience , ( yea though it were for the greater convenience of the kingdom , as is most falsely pretended , ) and is harder measure than the abbots and friers received from hanry the eight , or than either christians or turkes do offer to their conquered enemies . lastly a supervenient oath or covenant either with god or man , cannot take away the obligation of a just oath precedent . but such is the covenant , a subsequent oath , inconsistent with , and destuructive to a precedent oath , that is the oath of supremacy , which all the church-men throughout the kingdome , all the parliament men at their admission to the house , all persons of quality throughout england have taken . the former oath acknowledgeth the king to be the onely supreame head , ( that is civill head to see that every man do his duty in his calling , ) and governour of the church of england , the second aoth or covenant , to set up the presbyterian gouernment as it is in scotland , denieth all this virtually , maks it a politicall papacy , acknowledgeth no governors but onely the presbyters . the former oath gives the king the supream power over all persons , in all causes , the second oath gives him a power over all persons , ( as they are subjects , ) but none at all in ecclesiasticall causes , this they make to be sacriledge . by all which it is most apparent , that this covenant was neither free nor deliberate , nor valide . nor lawfull , nor consistent with our former oathes , but inforced , deceitfull , invalid , impious , rebellious , and contradictory to our former ingagements , and consequently obligeth no man to performance , but all men to repentance . for the greater certainty whereof i appeale , upon this stating of the case , to all the learned casuists and divines in europe , touching the point of common right ; and that this is the true state of the case , i appeal to our adversaries themselves . no man that hath any spark of ingenuity will denie it . no english-man who hath any tolerable degree of judgement , or knowledge in the laws of his countrey , can denie it , but at the same instant his conscience must give him the lie . they who plead for this rebellion , dare not put it to a triall at law , they doe not ground their defence upon the lawes , but either upon their own groundlesse jealosie and fears , of the kings intention to introduce popery , to subvert the lawes , and to ensla●e the people . this is to run into a certain crime , for fear of an uncertain . they who intend to pick quarrels , know how to feign suspicions . or they ground it upon the succ●sse of their arms , or upon the soveraigne right of the people , over all lawes and magistrates , whose representatives they create themselves , whilest the poor people sigh in corners , and dare not say their soul is their own , lamenting their former folly , to have contributed so much to their own undoing . or lastly upon religion , the cause of god , the worst plea of all the rest , to make god accessary to their treasons , murthers , covetousnesse , ambition . christ did never authorise subjects to plant christian religion , much lesse their own fancticall dreames , or fantasticall devises , in the blood of their soveraigne , and fellow subjects . speak out , is it lawfull for subjects to take up arms against their prince meerly for religion ? or is it not lawfull ? if ye say it is not lawfull , ye condemn your selves , for your covenant testifieth to the world , that ye have taken up armes , meerly to alter religion , and that ye bear no allegiance to your king , but onely in order to religion , that is in plain terms , to to your own humours and conceits . if ye say it is lawfull , ye justifie the independents in england , for supplanting your selves , ye justifie the anabaptists in germany , iohn of leyden and his cure . ye break down the banks of order , and make way for an inundation of bloud and confusion in all countreys . ye render your selves justly odious to all christian magistrates , when they see , that they owe their safety not to your good wills , but to your weaknesse , that ye want sufficient strength to cut their throats . this is fine doctrine for europe , wherein there is scarce that king or state , which hath not subjects of different opinions and communions in religion . or lastly if ye say , it is lawfull for you to plant that which ye apprehend to be true religion , by force of arms , but it is not lawfull for others to plant that which they apprehend to be true religion by force , because yours is the gospel , theirs is not . ye beg the question , and make your selves ridiculously partiall by your overweening opinion , worse than that of the men of china , as if yee onely had two eyes , and all the rest of the world were stark blind . there is more hope of a fool , then of him that is wise in his own eyes . i would to god we might be so happy as to see a generall councell of christians , at least a generall synod of all protestants , and that the first act might be to denounce an anathema maranatha , against all brochers and maintainers of seditious principles , to take away the scandall which lyes upon christian religion , and to shew that in the search of piety , we have not lost the principles of humanity . in the mean time , let all christian magistrates , who are principally concerned , beware how they suffer this cockatrice egg● be hatched in their dominions . much more how they 〈◊〉 for baal , or baal-berith , the baalims of the covenant . 〈◊〉 were worth the inquiring , whether the marks of antio●● do not agree as eminently to the assembly generall of s●●●land , as either to the pope , or to the turk : this we 〈◊〉 plainly , that they spring out of the ruines of the 〈◊〉 magistrate , they sit upon the temple of god , and they ●●●vance themselves above those whom holy scripture 〈◊〉 gods. finis . notes, typically marginal, from the original text notes for div a29197-e540 syn. gen. 1647. declar. parl. 1648. &c. assemb gen. anno. 1556. notes for div a29197-e800 can. 50. ench. cand . s. min. ex decreto fal . the edit . gron. 1645. pag. 161. les ordium eccles. printed at geneva 1562. pag. 66. ●ag . 20. pagin . 20. pag. 9. pag. 11. octob. 10. 1597. assemb . abherd . 1600. 1. book disc . 1. head . ass. d●n . 1580. parl. 1584. 1. book discip . 4. and 6. head . anno. 203. 1606. ass. glasg . 1610. parl. edenb . 1612. ass. edenb . 1590. 2. book disc . chap. 9. 1. book disc . 6. head . ibidem . ibidem . ibidem . ass. edenb . 1647. ass. glasg . 1581. ass. edenb . 1590. ass. edenb . 1591. 2. book disc . chap. 7. chap. 12. ass. edenb . 1570. ● . book disc . chap. 7. chap. 12. ● . book disc . chap. 1. theoremata iii. imp . edenb . 1647. decreto synodi theor. 4. theor. 9. theor. 68. informatio● . ●r●m s●otland pag. 1● . theor. 98. theor. 82. theor. 〈◊〉 theor. 50 , ●1 . ibid. 1. book disc . ●hap . 10. theor 84 , and ●5 . ibidem . theo● . 48. theor. 97. theor. 88. theor. 82. theor. 82. theor. 91 , 92. notes for div a29197-e2560 1582. a●● . saint andrews , 1532. ass. saint andrews , 15●● . notes for div a29197-e2760 eccl. ord. p 14. declar 1581. 2 book disc . chap. 11. at fdenb . 1567. master david blake , 1596. notes for div a29197-e3620 1 book di●c 7. head . 2 book disc . chap. 12. theor. 8. notes for div a29197-e3880 1 book di●● head 9. ibid. ass. eden● . 1594. par. ed. 1594. gen ' 49 ● vindicatiou of commissioners : j●n . 6. 1648. notes for div a29197-e4150 1 book disc . 7 he●d . 2 book disc . chap. 7. 1 book disc . 9 h●ad and theor. 6● . theor. 47 , 48. vindicat. com . p. 6. solemn acknowl●dgem●●● . octob. 6 1648. theor. 6● . vindication . ● . 5 ▪ humble advise edenb . 〈◊〉 10. 1648. : a●s . d●●b . 1598. ass. edenb . 1597. a book disc . ch . 7. vindication pag. 11. p 10. 1582. 1583. ass. edenb . 1582. sept. 27. 1648. ar. 3. theor. 84. a●n . 1562. ass. edenburg ; 1593. notes for div a29197-e4980 〈◊〉 1596. notes for div a29197-e5210 1 cor. 1. ● . 1 kings ● , ●●● 158●● febr. 16● at saint gil●● church . notes for div a29197-e5460 〈…〉 de●la● . notes for div a29197-e5750 sco●t 〈◊〉 pag. 57.58 . 1 ●o●ok dis . 7. head . theor , 63. 1 book 9 ●ead pag. 44. sco● ▪ lit . 4● . 47. 1 book dis . 7. hea● . 79. arti●l . 1599. scot. lit. 47 notes for div a29197-e6090 motus b●●●nici 〈◊〉 1 book dis . 9 hea● . 1 book dis . 9 he●d . an explanation of some truths, of the carriage of things about this great work buchanan, david, 1595?-1652? this text is an enriched version of the tcp digital transcription a29956 of text r19658 in the english short title catalog (wing b5272). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 114 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29956 wing b5272 estc r19658 11762050 ocm 11762050 48716 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and 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(eebo-tcp ; phase 1, no. a29956) transcribed from: (early english books online ; image set 48716) images scanned from microfilm: (early english books, 1641-1700 ; 17:9) an explanation of some truths, of the carriage of things about this great work buchanan, david, 1595?-1652? [5], 58 p. [s.n.], london : 1645. caption title: a short view of the present condition of scotland. "published by authority" reproduction of original in thomason collection, british library. eng church of scotland. solemn league and covenant (1643) a29956 r19658 (wing b5272). civilwar no an explanation of some truths, of the carriage of things about this great work. published by authority. buchanan, david 1645 20854 17 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-05 tcp assigned for keying and markup 2005-11 spi global keyed and coded from proquest page images 2006-09 ali jakobson sampled and proofread 2006-09 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion an explanation of some truths , of the carriage of things about this great work . frustra laboramus , nisi laboris nostri reipublicae cui omnia post deum debemus , ratio constet . pro captu lectoris habent sua fata libelli . published by authority . london , printed in the yeer 1645. to the reader . impartiall and judicious reader , here i give thee a short and true view or description of the present state and condition of the scots , in relation to this great cause of church and state now in hand , for which these last yeers there hath been and yet at this present is such fighting and fensing with strength and skill amongst us in these dominions : on the one side , by the good party bestirring themselves by good and just actions in the field , and by right and wholsome advice in the counsell , to put forward and establish the truth of religion setled in a thorow reformation in doctrine and discipline , according to the word of god , and conform to the example of the best reformed neighbour-churches , as we are all sworn to by our solemn covenant ; to lay aside all other tyes in this place , for the glory of god , with the eternall salvation of our immortall souls ; and to obtain a solid and firm peace , in the enjoying whereof we may lead a sober and quiet life , serving god as we ought to do , and be in comfort one to another . on the other side , by the adverse party , not onely manifest and declared , but also secret and counterfeited , who first did begin this strife , and still continues it , acting by open warfare and secret undermining what he can , to hinder and put back this good work of a thorow reformation ; and in lieu of it , to raise up and put on , for faction and interest , with the inventions of men , cunningly devised , and craftily disguised with the mask of piety towards god , and of good towards the people . but of this , thou shalt see more in the ensuing discourse . a short view of the present condition of scotland . the common enemy , by great slight , and profound skill , having brought us all , in a manner , insensibly and smoothly , we hardly perceiving it , to such a passe , that we were all catched almost , when we did think our selves freest : for how many were there amongst us , who , thinking themselves sincere professors of the truely reformed religion , were altogether infected with errour and heresie , by an unparallell'd cunning of the enemies of the truth , in one way or other ? he then did judge it fit time ( as in all probability it was ) to dallie no more , nor deal with us by undermining any further , but in an open way , to overthrow whatsoever should lie in his way , in case of any opposition to his main designe , which is to withdraw men from the service of god , and from true love one to another . now , when he had cast his eyes up and down among us , to see where it was fittest for him to begin this his great and open undertaking , in the end he resolves to begin at scotland , where if he found compliance , he had what he desired ; for they , who were so far distant from him , having once complied , would not only invite others by their example to submit ; but also help him to go on with the work . and in case the scots should refuse , being not able to resist long , as he thought , by reason of their weaknesse for counsell and action ; with means to support both , they should be made an example of punishment to all others , not to dare to refuse , and against their will to serve unto the advancement of the designe . so the scots are gone too , and compliance is required of them , which almost had been obtained , ( the most part of the spirits of the people being kept under by heavy pressures , and the great ones inslaved by court-interest ; ) but god in his mercy to that nation , did stir up the spirits of divers of all ranks and degrees , despiseable indeed in the eyes of the enemy , to stand in the gap with wisdom and resolution : first , in a fair way to decline and put off what was unjustly required of them by the court , acting for the enemy of god and his people . next , when no better could be , they take arms and stop the enemies coming unto them , upon which a peace is made with them , and their just demands are granted for the most part , in words at least . the articles of peace are no sooner agreed upon , but resolution is taken by the court to break them thus : first , there is a plot set afoot to catch at berwick the chief sticklers for the truth . which plot , by gods providence , is discovered and disappointed . then shortly thereafter , at london , the articles are burned publikely , the scots commissioners put in prison , and ( a second expedition ) undertaken against them . so the scots reformers were put to work again by a new undergoing of war , which they perform as formerly , with wisdom and resolution , and with successe , under gods blessing : for , having in a very short time setled their own countrey , by subduing those who had then risen and stood out against them , they come into england to seek out the enemy , who was bound for their countrey ; unto whom they give a repulse , and thereafter they come forward to new-castle , from whence they send their commissioners to treat with the king , where all the time they stayed , they behaved themselves with such temper and moderation , that their sworn enemies had nothing to say against their carriage . the scots incoming and abode at new-castle , did embolden some of the english nobility , chief gentry , and magistracy , to petition the king openly and freely for a parliament , to redresse all the disturbances in the common-wealth , both of church and state . the king , although he had never intended to have any parliament ( as was clear , not onely by divers expressions of himself , and of the court , but also by the managing of publike affairs ) is necessitated by reason of the scots to grant a parliament , which he doth , and since he could not refuse it , his second thought is how to make it work for his purpose , which he endeavoureth by causing to be chosen divers members of the commons , so far as he was able to do , what by his own private orders , what by the court-dependers , nobles , and others of credit : but all will not do ; for some of those who were chosen by his procurement are rejected , others do not answer according to his expectation : then he plots with the army he had gathered against the scots , and by papists , to undo the parliament ; but the plot , through fear of miscarriage ( the scots being so neer ) is discovered , and faileth . after this , the king hath his recourse to the scots themselves , if they would come forward and destroy the parliament , they should have the plunder of the city of london for their pains , with the four next adjacent counties for their inheritances , besides store of money . the scots are so far from consenting to this base act , that they reject it with disdain , and give notice of it to the parliament , with assurance of their affection and faithfulnesse . upon this , the scots are cryed up to be parliaments army , by some , and the parliament to be for the scots . then jealousies must be raised against the scots , that they would never remove , nor go home . this reproach is raised and spred abroad by the adversaries of church and state , and received by the simpler ones , otherwayes well-meaning and well-disposed men . so the scots , to take away all kinde of suspicion , repaire home peaceably . then the king must follow them home to try conclusions : first , he essayeth again if the scots army could be corrupted for his designe : but he loseth his pains . next , he goeth on , and being in scotland , he tryeth if he can make sure the chief opposers of the great designe , as of some also who had not served him according to the trust he had given them therein : this plot also faileth . by this time , the irish break forth in rebellion , burning and spoiling the countrey , and slaying the english protestants there amongst them : the villains give out , that they have nothing to say against the scots their old friends , brethren , and neer neighbours , but against the adherents to that wicked parliament of england , so displeasing to the good king . this they did , hoping that by these fair words , and not doing harm at first to the scots amongst them , to make the scots be quiet , whom they knew would be very soon in readinesse to fall upon them , if the king and parliament of england would allow and desire it . the scots make offer of their service unto the king ( while he is amongst them ) for repressing the rebellion in ireland : he waves the businesse , and puts it off , with that he could do nothing without the parliament of england ; and so he cometh to the parliament , where till he was constrained , he said little or nothing of the rebels ; at last , he is made to make a declaration against them , and then course must be taken for repressing them . the scots continue to offer their assistance ; but with shifts , they were put off by the court , and by some corrupt men fiding with the court , for a long time . at last , the scots send an army into ireland , willing to do their best ; but not being furnished with necessaries for the prosecution of the service , nor supplied in their wants , they could not go on so earnestly and with such heartinesse as they themselves wished : so after divers of them had starved and perished for want , some return back to their own countrey , yet they leave there a considerable body under the conduct of major generall monro , which number had absolutely starved if it had not been supplied from scotland , who although it was not able to provide for that army in such a proportion as was needfull for a more earnest pursuance of the service , yet they kept them alive , and encouraged them to go still on with the work ; and although that army there hath not done all what was expected of them , yea not so much perchance , as some men conceive they might have done , yet one thing is acknowledged by all , that this army hath kept alive the protestant-businesses in that kingdom ; for without it , the cessation and compliance with the rebels had gone on through the whole countrey , unto the prejudice of the common cause , and to the damage of these kingdoms ; for the english army sent thither , being corrupted and drawn hither by the king , the protestant-indwellers in ireland had complyed , being inclined to the court for the most part . but to return unto england : the king having left london , resolves to make war against the parliament , and being at windsor he causeth to gather together some men , to try what he could do in the businesse ; but he seeing his few gathered men to be dispersed by the countrey , finds for such an undertaking he must have a help from beyond seas ; to this effect , he sends the queen unto holland : and he finds that he must go further off from london : so after her departing , he goeth to york , where he sets afoot , and lays all the devises he can to make war against the parliament . the scots hearing of this , presently send commissioners to deal with him , and to desire him to leave off the designe of making civill war in england , while the protestants were thus massacred in ireland . he obstinatly rejects their remonstrance , and sends them back , not suffering them to come any further according to their order and mind , which was to repair unto the houses of parliament , and to deal with them for the taking away all mistakes betwixt the king and them . the king having essayed all he could in york-shire to little purpose , at last cometh southward to nottingham , where seeing his bad successe in his undertaking , he sends to the parliament for agreement . the businesse is slighted ( at least not so earnestly laid hold on as the scots had done , at far lesse ouverture ) by some chiefly who since have made known that they had more their own particular to heart then the publike good . so the king continuing his designe of war , with the few men he had then , goes westward , where he gets more men , and so with open force carrieth on the war . the winter following , the scots seeing the pursuance of the service of ireland slacked , yea in a kinde neglected , and things come to a great hight in england , with the losse of much blood already , and spoile of a part of the countrey , resolve to send once again unto the king ▪ ( then at oxford ) the same commissioners that were sent to him at york , with one or two more from the church and state . the king being moved for a passe to them , refuseth it for a time ; but at last he grants it as they desired , which was to repair freely to and fro betwixt him and the parliament as the occasion should require ; upon which , the scots commissioners come to oxford , and tell their message to the king , who slighteth them , and useth them coldly and corsely : after their abode for divers moneths , to no purpose , they give notice to those who had sent them , that they could do no good with the king , not so much as to have liberty to go unto the parliament , yea not to converse with the commissioners from the parliament then at oxford . at last they are sent for to go home . the king not being willing at that time to give such an open occasion unto the scots , as to make them rise then in arms , sends their commissiones home with generall and ambiguous words , and tels them that if they would be quiet , he would ere it were long have reason of the parliament of england ; but if they should stir , he would be put to it . so they go home , and give accompt of their voyage . the k. perceiving partly by the commissioners , partly by his spies from the countrey , that since he would not be moved to agree with the parliament , the scots were inclining to side with the parliament in case of need ; so underhand and secretly he sets a plot afoot to give them work so at home , that they should not think of going abroad . the commissioners are hardly arrived , but there breaks out an undertaking by malignants , in the south part of scotland , under the favour of the garrison of carlile , ( then in the enemies hands ) and the papists in the north part of england : but by gods blessing the businesse is quashed , and order is taken for the securing of the countrey from all intestine insurrections and forrain invasions , withall to be in readinesse to help their friends in england , at a call . so the sommer goeth on , in which the kings party prevaileth so far , that they master all england ( some few places reserved ) except the associated counties about london , and these in a very tottering condition , with a great dejection of spirit . upon this exigence , the major part of the houses of parliament thinks it fit time to desire the aid of the scots ; they in all appearence being the onely men they could call to for help : first , by reason of their common interest in the cause of religion and liberty with the people of england . next , in respect of their neernesse and neighbourhood . thirdly , in respect of their bound duty to requite ( according to power ) the favours their fathers formerly , and they themselves lately , had received from the good people of england in their own troubles . divers in both houses were against the sending to the scots , chosing rather to undergo the extremity , then to be beholding to their friends . after divers debates and delays , at last , it is resolved upon to send commissioners into scotland . none of the peers could be perswaded to go . the commons send their commissioners ( members of their house ) with power from the peers to transact and agree for both houses with the scots , by whom they are welcomed with heartinesse , as they had been for a long time expected with devotion . they come to treat ; and in a word , the scots tell the english commissioners , that since they desire their aid and help , in opposing the common enemy in this common cause of religion , the subversion and change whereof is mainly intended by the enemy ▪ all other things being but subservient to this designe , as the houses of parliament did well and wisely declare in that declaration they set forth when they were to take arms for the cause ; it were very fit that there should be a solemn oath and covenant drawn up and taken by both nations , to be stedfast to the cause of religion , and settle it against all heresies and errours , tyranny and confusion . and so much the rather did the scots move this , that they had been told by the king ofter then once , and by divers of high rank , yea all the papers written by the court against the parliament , did tell over and over again , that the parliament did not intend a setled reformation in the church , notwithstanding that they had called a synod . the english commissioners did reply unto the scots , that they could not but acknowledge that the thing was fit to be done ; yet they had not the power to do it by their commission . upon this , the english commissioners send hither to the parliam . for that purpose . as some of the said commissioners did say this in simplenesse and sincerity of heart , others did what they could to delay and wave the covenant ▪ if it were possible ; for they had no liking to it , as we have seen since ; yet it was no time to reject the scots so just desire . so the scots send commissioners to the parliament , who together with some deputed from the parliament , draw up the covenant , and it is solemnly taken . one of those who went unto scotland from the synod , followed thither the scots commissioners , and did what he could to obstruct the drawing up of the covenant , and to wave the taking of it ; yet he was constrained to take it , with others of that mind , for it was then not season to appear otherwayes . the covenant is no sooner taken , but the court changeth its language of the parliaments intending nothing but schisms and sects , and tels us , that hereafter the king will have a care of tender consciences ; which was , since he could not hinder the making and taking of the covenant by both kingdoms , at least he will do his best to hinder divers particular men from taking it , and from studying to keep it , as that which is the most contrary to his designe . the scots commissioners send the covenant into scotland , where it is generally taken ; and thereafter according to agreement , the scots come into england for the help of their brethren ; but it was the deep of the winter , to wit january , before they could be ready : so in frost and snow , they come as far as tyne , finding but small opposition by men to that place ; their main enemies were evil weather and want ; being come to tyne , they find an enemy with a body of horse and foot exceeding them in number , namely in horse , master of all behind him to trente , except hull , and of all the countrey about , and strong holds . after divers encounters and skirmishes , the scots passe the river in spite of the enemy , whom they make retire before them , and also keep together , and weary him so with hot service and constant alarms , that divers of his men fell sick with toiling and lying without in so hard a season . at one encounter neer durham , they made 7 or 8 hundred fall to the ground of the enemy his men . then they take hartlepoole and other places upon the sea , from whence they had all their provisions from scotland , for a good while , till at last some are sent to them from the south , namely , from the citie . as they were thus pressing the enemy , sir thomas fairfax issueth out from hull , ( whereinto he had retired himself for a while , being constrained to leave the field ) assisted by sir john meldrum , and fals upon selby , which he takes with valour and successe . upon the news hereof , the enemy runs to york ; the scots follow upon the heels , and take some of his men and baggage . presently the lord fairfax his forces ( haveing come after his son upon this successe ) and the scots forces , joyn together neer york : the enemy fearing to be inclosed , sends a party of his horse southward , which is followed by a joint party of the scots & fairfax his men as far as trente ; then the followers return , and resolution is taken to besiege york ; but the scots having left some of their men in divers places that they had reduced , had not men enough to besiege the citie , and keep the fields in the enemies countrey , notwithstanding the addition of fairfax his forces : wherefore they wrote to the earl of manchester to come and help with his forces , which he did willingly with all speed he could . then some there were who were against the joyning of manchester and his forces with the scots and fairfax , as there had been lately some who would have them to go home at the taking in of selby , and as some had been against their incoming , and thereafter some were employed before york to sow the seed of dissension betwixt the joyned generals with their forces , and as some likewise were railing at the scots , while they were daily encountring and skirmishing with the enemy . after this another sort of men began to shew themselves unto the world , seeing that by the help of the scots they were made able to appear again , who for their miscarriage of things durst not shew themselves , and finding in themselves that they began to stand upon their own legs , they feel the pulse of the scots to try if they were plyable to their phantasies and opinions , & perceiving the scots constant to their principles , and firm unto their covenant , begin to care lesse for those who had raised them from the dust ; yea , they begin to oppose the scots ; and , to make the relation short , the battel of york is fought and the town taken . in all such actions those new factious men , to indear themselves unto the simple people , by their emissaries , spred abroad that they did all ; but god knows they had little share in things . after the businesse of york , manchester returns into the associated counties ; fairfax stayes in york-shire ; and the scots return towards new-castle , where they find a new supply of six thousand men under the command of the earl of calendar , to represse the enemy , who had been for a while domineering thereabouts in that countrey , while the scots army was ingaged at york ; who having drawn neer , make their approaches , and lay a formall siege about the town , which after some moneths pain , they take by storm , having tryed all means possible to keep things from extremity , but it could not be ; yet their moderation was such after they had taken the said town , that it was admired by their enemies . while the scots were thus busied about the siege of new-castle , they were ill spoken of by those new factious men , who expressed tokens of sadnesse when they heard it was taken . then the scots clear all the four northern counties except carlile , ( which of late they reduced by composition ) and so the winter coming on , they kept in their winter-quarters . as the scots ( making the quarrell their own ) did send their army to fight in the field , to help their friends and brethren by action ; so they send commissioners both from church and state , to help with their counsell the carrying on of things in church and state . when the commissioners come hither , they promise unto themselves to find nothing ado , but to go on with the work unanimously , for the good of church and state , against the common enemy . but since , they have found themselves hugely mistaken ; for , where they thought to have most opposition , they have found least ; and where they did look for none , there have they found most . first , some factious men in the synod have stopped the conclusion of things there ; it is without example , that so few men being convinced with scripture , reason , antiquity , and the example of the best reformed churches so , that they have nothing to reply , yet in stu●●urnesse they will not give over to disturb . it is found true in those men which is remarked , that the more mildly the adversaries of peace and truth be dealt withall , the worse they are . then , in the counsell of state , the scots have a long time been crossed in a high measure , by those who were against their incoming ; and thereafter still have been opposed by these men , and their participants , who are advers to the setling of the church . the former did oppose the scots , namely because they were not to approve their wayes in the managing the affaires of state , and thereafter perhaps in the church-government . the second , because the scots cannot give way to their phancies and faction in church-businesse , and consequently in the state ; but stand constantly to their principles , and firm to the covenant , not regarding to either the one or the other , with temper and moderation to give offence to no body , if it were possible unto them . the spring drawing on , the scots presse to have necessaries for the field . after much delays , things go to them in new-castle , but in a very small proportion . howsoever , they are no sooner ready , but they dispose themselves for marching : till then , they were not idle , but they were busied up and down to the setling the northern counties , and they did send parties to and fro unto their friends ; namely unto sir william brereton they sent a party of horse by david lesley , who then made the kings forces turn back , which at that time did intent to go through lancashire for scotland . thereafter , as the scots army was moving and about to march southward , they have advice given them , that the king being then towards westchester , was bound once more for scotland ; to stop which , the army went with great difficulties and did so put themselves in his way , who made him change his resolution , and 〈◊〉 returned southward again . and at that time the scots supplied their friends which lay then before carlile , who were there altogether unprovided . thereafter they return southward ; and although by agreement they were not to passe trente , yet in compliance to importunities , they past and went westward towards worcester , and cleared the fields there so of the enemy , that he durst not appear before them . next , against their own maxime , which is to clear the field and wait upon the enemies motion , that they may alwayes be in readinesse to hinder his courses & pursue him ; to stop the clamours of some raised against them , they lay down before hereford , which if they had been supplied with necessaries at first , they had doubtlesse taken ; and when they had the things required for the service in some measure , the great rains hindered them to perform what they earnestly intended , and whereunto they were prepared . as they were thus ingaged about hereford , the king with all his horse , having made a great circuit , goes northward , where ; by divers promises made unto him , he did hope to do great things for his designe . the scots send their whole body of horse ( some few excepted ) by david lesley , who by his diligence and activity , gets north before the king , and sends him back southward once more , and so breaks that designe . at this nick of time , cometh the news to david lesley , being then neer trente , upon his return south in pursuance of the kings party , and he is desired to go into scotland without delay , and help his own countrey in distresse , by an overthrow that the enemy had given there to the forces of the countrey . he thinks to go onely with a party into scotland himself , and send back the rest to the army before hereford : but the whole company hearing of the straigth of their native countrey , would needs go with him . of this he giveth notice to the committee of both kingdoms and to the army before hereford , and so goes into scotland . the army before hereford having designe to end the work they were there for , and seeing the enemy his marching unto them , upon david lesley his going into scotland , send unto their friends at london for a help of some horse to be neer by them ( as in glocester-shire ) in case of need , they not having horse enough to encounter the enemy , and to serve the army to bring in the provision , which they were constrained to do with strong hold in the enemies countrey , having ever since their march southward struggled with great difficulties for necessary provisions , yea for divers dayes they have been without bread . but they could obtain no horse , howsoever some were very willing to grant their just desire . things being thus , it is put to a counsell of war whither they should storm the town , or no ; some that were most forward , gave their voice for the storm ; others voiced , it was fit to save the army whole , considering how the posture of affaires was then at home ; and since some of their friends for whom they had undergone so much , were backward to assist them in their great extremity , they thought it the safest course to raise the siege , and return northward to help their countrey ; and so the plurality of voices carried it , and northward they went . as the scots were upon their march in york-shire , news comes to them that david lesley had given a great overthrow to the enemy in scotland ; yet they went : after this , they are desired by the parliament to come back and besiege newark , and not to stay there in the north countrey , for fear of burdening that countrey , so much already wasted , as was given out . the parliaments desire is not answered so hastily as was expected , which hath given occasion to some to irritate and do what lieth in them to make ill blood , and not to stay for an answer , nor receive any reasonable one without reall performance of what was required , whereunto the scots are most willing ; but by reason they have so few horse with them , they conceive it is not safe to venture their foot when the enemies forces are onely in horse : and chiefly , because they knew that the enemy was to send a considerable party into scotland , hoping to make a great faction there by the help of his friends by the way , and so joyn with the enemy there ; and the malignants in the north of england were to rise with the open enemy . and so it proved indeed ; for the enemy sends from newark a great party of horse , commanded by langdale and digby : they were meet withall by the york-shire forces , commanded by poyntz and rossiter , who dealt so roughly with them , that they were routed , divers killed , and many taken , with a great part of their baggage ; yet they rally again , and go on in their journey to invade scotland : before they were at the borders , they were a thousand strong . generall lesley having notice of their designe , sends a party under the command of vandruske , with expresse order to fight with the enemy wheresoever he found him . vandruske followeth so actively the enemy , that he thinks to get into scotland before him , and send him back again ; but he misseth him : and the enemy going another way , enters into scotland , where there were divers parties ordered to wait for him , and fight with him ; one from david lesl●● was sent ; another of the earl of balclough ; the third , and the least of all , not exceeding three hundred horse , under the command of sir john brown , who seeing the enemy in scotland , could not have patience till his friends joyned with him ; but by an hardy attempt with his three hundred men , fals upon the enemy , who was a thousand strong , ( as we have said before ) routs him , killeth him a hundred of his men upon the place , takes two hundred of them with bag and baggage , divers were drowned . all this did sir john brown with the losse of about thirty or fourty men ; then he pursued the enemy , seeking him up and down , and at last upon the third day after the fight , he assisted with his friends , meets with the remainder of the routed enemy , then about five hundred strong , where he took all with little shedding of blood , onely some few who were extraordinarily well horsed did escape , among whom were digby and langdale , with these good patriotes and good christians the earls of nidsdale maxwell , and carnewath-daz●l . when by treachery at divers encounters , the enemy did prevaile against the forces of the good party in scotland , some of the superficiall brethren about westminster-hall , jearing and gibing , could say , that the scots could not and durst not fight in their own countrey : which at this time they find untrue ; for the scots have shewn since that they both can and dare fight , not onely one to one , but one against two , ( contrary to the proverb ne hercules contra duos ) yea one against three . let the glory be to god , who is pleased to own his own cause , and honour despiseable men to be instruments in this his work , to the confusion and shame of the haughtie . the enemy had so laid down this plot of invading scotland , that he promised unto himself ( without fear ) an issue according to his mind ; for he thought having once entred in scotland , by the papists , atheists , and libertins , ( for sectaries there are none ) to make up in the lower countrey a great party ; and so joyning with the enemy now afoot in the hills ( who is gathering what he can , and hath already betwixt three and four thousand men , although divided amongst themselves , as we are informed ) he did think no lesse then in a very short time to subdue all scotland , and presently thereafter , to come into england . those who have read the intercepted letters , can tell much stuffe to this purpose ; but he that compteth without his host compteth twice . the rumour of this designe was so great in scotland , that the good party thought fit to draw a good part of their horse southward , and to make sure the chief and most commodious passages to hinder the conjunctions of the intestine enemy , and the invaders ; so david lesley lay with one party at glasgo upon clyde , and middleton with another at alloway neer sterlin upon forth . yea to see this enterprise repressed is the chief reason why the scots army in the north of england , did not come so soon southward to newark as was desired : wch just and lawfull delay of the scots for a time , by factious and malicious men , although they knew very well the reasons and the cause thereof , is published as a deniall ; and so it hath been beleeved by the simpler sort , and laid hold on as argent contant present count ; it is not enough for the malicious and factious ones ; not considering that the good party in scotland hath made the parliaments quarrell its own , in joyning with it in covenant for the pursuance of the cause it took arms from the very first beginning , that is , for the truth of religion , all things whatsoever , yea liberty and priviledge being subservient unto it , as it is expressed , first , in generall terms in the declaration at the giving the commission to the earl of essex ; then , more particularly in the covenant . this sheweth the forgetfulnesse of him who in a solemn assembly , was so unmindfull of the truth as to aver that religion was not the ground of the quarrell betwixt us and the common enemy at the first , abusing the simpler ones , and making use of the connivence of others ; yea , he was put at work by some to say so , at least , he was applauded by them , as the story runs . this quarrell here in england hath cost the scots a great deal of pains : first , in the counsell both of church and state . then , in the fields , with the losse of many a gallant & brave man , which they think all well spent & bestowed , since god hath been pleased to make use of their endeavours , to put forward in some measure his good work in both church and state , and to represse the domineering of the common enemy , who ever since the conjunction of the scots with the state of england , hath been declining ( if the thing be well considered with judgement ) although now and then he hath had some lucida intervalla , as we have all seen . as the scots think their pains , labours , expences , charges , &c. well bestowed , so they complain not of the manifold reproaches and lyes that have been said and spred against them , what by the open enemy , what by the false friends , nor of the hardship their army hath endured to this day in the field , no more then of the small content of their commissioners in the counsell , which all they passe and lay aside , not as insensible and leprous men who have no feeling , for in any other thing they are touchy enough ; but as being resolved to do all what they can , and suffer what they are able , for the cause of god and of his people , with grief of mind to see those whom at first they conceived certainly to be right and round in this businesse , to have corners and by-wayes wherein they must acknowledge the shortnesse of their own judgement and confesse the infirmity of man : but their great grief is , ( at least should be ) that their army hath not been timely nor duly furnish'd with conveniencies and necessaries , to make it go on with action in the field ; yea to see them kept back from doing as if it were plotted of purpose : then , that their counsells in church and state have not onely not prevailed , but have been hid , yea opposed , and so hindered to yeeld their due fruit unto the cause in hand as they intended . besides all these things , in joyning with the parliament in action and counsell , and coming in when it was below a stand , they have not onely exposed themselves and their poor native countrey to all kinde of perills and inconveniency , but have drawn evil upon it . more , they have gone in the highest degree of contradiction to the king ; for they have not onely in down-right terms declared themselves opposite to his designe , but have quite spoiled it ; which as he told them , he would easily compasse in this kingdom , if they would be quiet : and indeed he had brought his businesse to a pretty passe , before the scots came in . then their coming in into england , and their going before into ireland , did empty their native countrey much of men of counsell and action . so for england they left their own countrey as if it were to be a prey unto the malignants there , who since , not being kept under by the good party by reason of its weaknesse , shew themselves to be in great number . next , the indifferent and neutrals , whereof there be but too many everywhere , most men looking more to their convenience here upon earth , then to the glory of god , or to his kingdom ; who had sided formerly with the good party , bearing the sway ; but since seeing them absent for the most part , helping their friends , and weakest at home , begin to have other thoughts , and fall in with the malignants . all this being perceived by the king , who hath his thoughts full of revenge against the covenanted scots with england , bethinks himself of all means possible to oppresse and destroy that poor countrey of scotland , and , in the first place , the danes are invited to invade it , unto whom are promised the isles of orkades for their pains , ( their old pretension ; ) but as the danes were preparing to come hither , god sends them another work to do at home , which was to defend themselves from their invaders , to wit , the swedish ; with whom after a great strugling by sea and by land , they have been constrained to make their peace almost upon any terms : yet we hear they are now making again themselves ready for war , and against us ( as we are informed ) to try perhaps if they can make up their losses in some measure ( in one way or other ) upon us . again , the king seeing the scots siding with the parliam . of england , sets afoot plot upon plot in the south part of scotland : but by gods blessing they all fail , being no sooner discovered but repressed , and thrown in the dust . more , by pyrates and men of war having commission from the king , the scots ships with goods and men are taken , yea divers men are thrown overboord : their onely quarrell is the conjunction of the scots with the parliament of england in the service of this common cause . the losses the scots have suffered by sea since their sideing with the parliament , do exceed far the monethly allowance agreed upon for their army , although it were well and fully payed ; which they are far short of ; for since these eight moneths , they have had but one moneths pay to wit , about thirty thousand pounds , and these from the city of london . last of all , the king bethinks himself , ( since he is pleased to own all the undertakings of the juncto , although he be not alwayes one of the number , it taking its authority from the pope and the roman-catholike princes abroad more then from him , although he hath the name of all ; ) to send over out of ireland some of those desperate villains , who at their first rising in rebellion in ireland , did offer all kindnesse unto the scots , saying that they would not stir against them ; who take a fit opportunity of the good party of the scots being absent out of their countrey for the most part , and they enter into scotland by the isles and the hills , finding a party of malignants , some whereof and the chief traitors had been sent from the court to manage the businesse , who not only privatly do favour & openly do side with them , but make a number of disguised villains betray the trust they had from the countrey , in places of power and command , yea some in the time of action in the field , either slakly acting against the enemy , or flying from before him , or running over to him , at divers places and times . so the enemy increaseth his party in scotland , spoileth and destroyeth divers places of the countrey , namely the lands of those who were most deeply ingaged with england , ( above all the high lands of the marquesse of argyle ) which they have totally depopulated and burnt , as the lands of his friends ; some other parts they have so depauperate and wasted , that in one county they have put many scores of good families to meer mendicity what did most then grieve good men , was to see not onely the good work of reformation at a stand and not likely to go on , as they looked to it with carnall eyes ; but also the former abominations set up again , and also to see the poor well-meaning people ( for fear ) abandoning the truth , and imputing unto the profession thereof the cause of their sufferings , as many men do when they suffer for the gospel . now albeit the losses be great and excessive which the scots have had by sea , in regard to the extent of their countrey ; yet their losses and damages by land are a hundred times greater and more . further , god suffered the wicked enemy , by the miscarriage of the chief leaders and directors of businesses , to give a great overthrow to the good party of scotland , at which , as the good party was much dejected , the enemy in his pride was highly puft up , and he thought to carry all things before him , mastering all ; but in a short time , it pleased god to abate his pride by a great victory against him , god making use of david lesley for that service . more , as digby and his associates going to the wicked enemy in scotland had first a good blow in his way thither , and then was totally defeated at the second time , when he thought himself , as it was , at his joyning with the enemy in scotland : so doubtlesse , under gods mercy , ere it be long we shall hear , that the wicked enemy there , having had already this great blow , will have next his fatall and totall destruction . here let it be noted , that among the papers taken from the enemy , when he had this great blow given him by david lesley , there were found instructions for the holding of a parliament , wherein all things setled in church and state since the yeer 1639 , were to be changed and altered , the covenant broken with the english rebels , so were they pleased to call all those who stand for the parliament ; those who had been active for the covenant , to be furnished and deprived of a●l benefit and priviledge of a patriote or native , according to their severall ranks and stations . all the sufferings and undergoings of the scots for their joyning with the parliam ▪ are so far neglected , that not onely in their distresse they are not helped nor assisted , as generosity had required , after so much undergone for friends at home and abroad , making other mens quarrel their own , and drawing evil upon themselves for their sake ; but divers who have received benefit in a high measure by their joyning and incoming , have been glad heartily at their sufferings , expressing now and then , it was well they were beaten ; and when they were droven to the greatest pinch of necessity , what by the prevailing enemy , what by the fault of their leaders , which lies heavily upon some ; at last , having kept off to trouble or disquiet their friends , going constantly on with the work so far as they were inabled , and could do : they required some help of arms , and of money due unto them ; but what comfort they received more then a solemn fast , and private condolance of some friends , let them tell if they can : yea when they were thus low , then they were most neglected and vilipended by some ; was it not said by some of your prudentiall men , that the scots would undo both themselves and this kingdom ? yet their wisdom and valour , blessed with successe in their own affaires , were not questioned before they were joyned with england in the businesse , and if they had not come in , england was undone , at least a good part thereof . was is not said , that they had buried their honour at hereford ? yet they have shewn since that they had both heart and hand to gain and to maintain honour . was it not told openly , that they should be sent home , as being troublesome to the countrey : and if they would not go with good will , they must be killed by half-dozens ? are not their garisons , and places of retreat , ( so long as they are in the service of the publike ) which they have reduced and brought into obedience with a great deal of pain , losse , and hazard , demanded from them , and spoken to be put in the hands of those who are not thought to be faithfull to the cause we have all fought for to this day ? if this smell of piety and generosity , let god and all the world judge . here i forbear to give answer to this ; onely i say , it is done , and let it undergo the censure of understanding and indifferent men , without exception : onely we shall see how this stands with the publike service , and with the treaty , to deal so with brethren and friends , who have put their breast betwixt their brethren and the stroak of the enemy , and who did stand first in the gap against the enemies plot , to teach their brethren to be upon their guard , and timely prevent the enemies assault ; yea , who ( under god ) have put their brethren in posture of defence , by occasioning the assembly of parliament , and in protecting it by their stay here for a time , lastly , by rescuing it ( as it were ) from the jaws of death , and from the brink of perdition . now , by neglecting , vilifying , crossing , and opposing , to dishearten brethren who have been and are to this day , so usefull unto the service of the common cause , cannot be but much prejudiciall to the happy end intended by us all , to wit , the setling of a true reformation in church and state . if the scots went not upon higher principles then those of human interest , of phanaticall opinions , of self-conceit , and the like , this usage of such brethren could not but produce so bad effects as the hinderance of the end intended , with the losse of all whatsoever hath been done , employed , and undergone thereabouts , and the destruction of both nations at last . but blessed be god who hath given them wisdom and longanimity not to be so disturbed with the forenamed occasions of miscontent , as either to be weary of the work , or to leave it off . and to uphold them therein , god yeelds the scots the good will and assistance of divers well-affected men , maugre all malice and malignity , with the earnest desires and wishes of the people for compassing the first purposed and pursued end , which is ( in few words ) the glory of god , and the safety of his people . now let us see how this carriage towards the scots stands with the treaty and covenant made with them at their incoming : are not the brethren of england with their ships bound by the treaty , to guard the coasts of scotland by sea , to save it from forrain invasion , and to secure the scots in their trading by sea ? but how slakely this duty hath been performed , the great losses and wofull sufferings of that poor countrey can now tell ; of which inconveniencies and evils they had been free , at least to this present , if they had not joyned with their friends in england . i know it will be said , when the enemy had done with england , his designe was with all his power to go into scotland . but human reason tells you , that it is wisdom to put off an evil , if we can , for a time ; for he that hath time hath life , as it is commonly said ; and the mean while , god will provide some means or other to return the evil from his people . and so human policy would have taught the scots to look to themselves , and be quiet : but their zeal to the cause of god could not suffer them , and for it they have undergone all this hardship , who can and will deliver them in his appointed time . and if those for whom they undergo this service , do not requite faithfully their kindnesse , god will by some means or others not forget , but recompense them according to the sincerity of their intentions : but if any of the scots ( as i doubt not but there be some ) who had or have some by-ends in this work , god will punish them for it , and shew their vanity for mixing their own interest with his service , who requires the whole of man , which is so known to the enemy of god and of his people , that he cares not what good a man do , providing he can nourish in him any little evil , being sure to catch him at last , if he do continue in it . then the brethren of england are bound not onely by reason , to make the scots no worse then they have found them , that is , then they were before their late conjunction ; for it stands against the laws of all human society and partnership , that one party being preserved from totall ruine , and reaping a seen benefit by the society through the hazard and great losses of the other party , not to make the party at least in the same condition he was before the society : far more is it against justice , to see the party undone and perish for us ; above all , if we can afford him help or comfort ; least of all , to rejoyce and make our own advantages of his losses , who hath lost himself for us . if the thing be so among particular societies of men ▪ why not so betwixt state and state , who are nothing else but a congregation of lesser societies ? and if justice is to be done by the lesser , why is not the greater far more tyed to it ? for the most part , particular men are either punished , or cried out upon , as cheaters , if they cozen or deceive their fellows . and shall states escape free not onely from censure , but be thought wise and prudent men , for their deceits ? and shall circumvening in publike affaires be not onely not thought evil , but esteemed as a vertue ? hence cunning deceitfull man is called politick , and deceit is called policy . to such hight of wickednesse are we now come , that vice must go under the name of vertue ; for policy is the honest , just , and prudent carriage of publike affaires , and not deceit and guile in them . if it were onely to give sin a term lessening the shame of the crime , it were to be born withall ; as for example , to call stealing , robbing , and spoiling , plundering , as now adayes we do . but to call vice vertue is intolerable . next , we may see if this stands with the treaty by this sole instance , which is here inserted as it is in the first article : and in case that notwithstanding the monethly sum of thirty thousand pounds payed as aforesaid , the states of scotland shall have just cause to demand further satisfaction of their brethren of england , when the peace of both kingdoms is setled , for their pains , hazards , and charges they have undergone , they shall have due recompense made unto them by the kingdom of england . now if the scots , for their pains , hazards , and charges , be not payed of their monethly allowance , how is the treaty observed ? but the necessity of the times may excuse , ( if there be not a full payment ) when there is willingnesse to perform if there were capacity : but to give reproaches and injuries with threatning and to send men home with shame and without satisfaction , who have done and undergone so much for thy good and to save thee from perdition , is doubtlesse far from gratitude . i pray thee , what is it , and how far is it from recompense ▪ not to allow men to run home and quench the fire in their own house , left having devoured the one , it should destroy the other ? which it would do , if it were not quenched in time : yea , so long as the fire was but burning in one end of the house ( in respect of the ingagement ) it was in a manner little regarded : but when it came to shake the very foundations of the building , and deface it quite , then it was full time to look to it : and yet it cannot be approved by some , because forsooth there was not a formall warning given as in decency was fit : yet it was done with such order as could be expected upon such a nick of time . but here it may be said , what needs all this to speak of the treaty ? hath ever been any treaty made betwixt two nations or states , but each have made their best advantage of it ? and ordinarily the southern nation hath been too cunning for the northern ; as may be seen in all the treaties betwixt spaine and france , spaine hath outcunning'd france ; and so in the treaties betwixt france and england , france hath over-reached england ; and so of such others , for the most part . but as the southern nation hath over-reached the northern by slight and cunning , so the northern oftentimes hath surpast by field-action the other . the reason of this is from the constitution of the body in the northern people , ( vile domineerers ) whereby they are inclined to do things rather by a strong hand then otherwise . in the southern people , melancholy reigneth , whereby they are inclined unto devises to compasse things with lesse force and hazard ; for where there is most wisdom , there is least hazard . the more north or south that a people be , the more or lesse they have the one of the other . but since the treaty betwixt the parliament of england and the state of scotland runs upon other principles , to wit , of religion , this human over-reaching , cunning , or surprising , is not and ought not to have any place ; but all is to be guided by conscience according to equity before god , and as weare sworn to in our covenant . wherefore , now , let us see how this agrees with the covenant , whereby we are all solemnly sworn to promote and advance the setling of a through reformation in the church , according to the word of god , and the example of the best reformed neighbour churches ; and if these reproaches , injuries , and hard usage of the scots , who have contribute so much to bring this kingdom to such a posture , do not proroge the compassing the same end , let god and the world judge . and then , are not these things flatly against the third article of the covenant , whereby we are all sworn to defend one another in this common cause ? which how do we perform , when we deny assistance to our brethren in distresse , and will not allow them to help their own selves , yea we rejoyce at our brethrens sufferings ? are we not bound also by the fourth article , not onely to stop and remove any thing which may or might give any wayes occasion of mistake , and consequently of division betwixt the two nations ? yea we are sworn to discover those who endeavour any such action : and so according to oath , i here declare , that it is those incendiaries , and factious ones , who contrary the ends expressed in the covenant , phancy to set up their evil opinions , and invent all means they can to hinder the setling of government in the church , and consequently ( as appears by all symptoms ) to bring anarchie in the state , promising to set down a seraphin-modell of a church , which they after so long forbearance will not nor cannot agree among themselves to set down ; onely they are resolved to stop the setling of the church-government , ( according as aforesaid ) to the end that all heresie , errour , licence , libertinisme , and corruption , may creep in the house of god : this is their main drift , after their own interest . then , is not the dealing of these factious men with the scots against the fifth article of the covenant , wherein we are all sworn not onely to keep a good correspondency betwixt the two nations ; but also to keep a fair union for ever ? here these factious men will say , that the scots deserve to be thus dealt withall , for not doing more service then they have done this sommer , and not following the desire of the parliament . to which is answered , first , let it be seen what the scots have done ; and if that which they have done , be not as much important to the common cause as any thing done elsewhere by any . then , if they have not done more , let it be seen where the fault lieth , whether in them that would not do , or in others who have stopped them from doing , by hindering them to be furnished and provided for further action . more , let it be seen whether or no it were not out of good reason , and not by chance , that they have not instantly followed the course they were desired to do ; and whether or no it had been better for the service of the common cause to have so far complied with the designes pressed by those who either would not or did not see and foresee what is most advantagious for the common cause ; or whether or no there was a set plot to undo the scots army . then , the scots are accused to lie heavily upon the countreys where they come , and that they have done many things against the liberty and right of the subject of england . i answer , as for their burdening or wronging the subject in the least kinde , it is not their intention , being come in into england for the relief and righting of the subject from the oppression and injury of the common enemy : and if any souldiers or officers of theirs have exceeded in any kinde , upon just tryall of their faults , they are to suffer and to be punished for it ; besides , all things taken by wrong , are to be restored , and reparation is to be made to the full by the judgement of honest and understanding men , upon the place , to the end that all mistakes may be taken away , and the union kept betwixt the two nations , in spite of faction and malice against upright men . further , let it be known , how the scots are payed , and how they offer to repay ten for one for any thing taken by extortion , if they could have the half pay that others have employed in the same service . for this , the scots have frequently sollicited . if the committees of york-shire ( set a work by some secret enemy ) had not gone so high , and published at every parish-church their orders against the scots , as the prelats did in former times with their bloody thunder-bolts of excommunication ; and if they had remembred in whose hands the liberties and rights were , when the scots came in to help , or where their committees were then sitting , and how far their orders had been obeyed then ; they might have thought whether or no they had ever had a parliament given to authorize them , if it had not been for the scots ; and the parliament being assembled , whether or no sitting this day . till these factious men did rise , ( who besturre themselves so much now of late ) it was said ordinarily for any reformation obtained either in church or state , and for stopping any evil to the publike , or to any private men , gara mercy good scot . as this is now forgotten by divers private men to their shame and discredit , so these factious men would have it to be out of memory by the publike : but they strive in vain ; for , neither parliament nor people , synod nor church will ever , nor can forget what they owe to the scots for the good they enjoy at this present , and hope to enjoy hereafter , in gods mercy . then , it is reproached to the scots ( to their great grief , ) that they pursue too rigidly the setling of the church , which may be done at leasure when other things are ended , and must be performed with ripe consideration , for fear of mistake . and , that they presse too much for peace , when it is apparent none can be made but by the overthrow of the malignant party . as also , that they stand so much for royaltie , when god knows the king deserveth but little at their hands , they being the men he hath the greatest splen against , and whom he ha●es most , as he declares himself by all his expressions . to all this they answer , first , that they are obliged in the first place to see the house of the lord setled , and then to look to temporall things : for this they have not onely law and reason , to begin at god ; but also , example , first , out of the sacred history , where we see that all true reformers of the state of israel and judah did begin at the reformation of the house of god : then we see the same in the ecclesiasticall history practised by the ancients : and of late , hath not the same been done in our neighbour-countreys , yea in our own , by our fathers ? and is it not full time , after so long and so tedious a debate , since it is agreed upon , how , & what it should be , by the full consent of divines assembled for that purpose , except of some few of a private spirit for self-conceit and by-interest , who having nothing to answer unto the demonstration of the truth and the reasons for it , made known unto them , yet with obstinacy do oppose the setling of the church ; and so way is given ( if not countenance ) to all kinde of heresie , errour , and blasphemy against god , so generally and so long a time , now these five yeers , since the reformation is in hand ? as for the pressing of peace by the scots , is it not full time , after so much blood shed , devastation of the countreys , and such a deal of all kinde of wickednesse committed in the war , to seek after a firm peace , & lay hold upon any occasion to help us to it ? first , because it is the end we make war for , not having intention to make a trade of it . then , if we beg for peace at god , why should we not seek earnestly after it from man , by all honest means ? otherwise , god will not grant our demands , and will tell us that we are but hypocrites , having a thing in our lips when our hearts are far from it . as for standing for the king , it is true , we stand for him , and respect him , as we do on the other part stand for the parliament the great counsell of the land , as those whom god hath been pleased to set over us , not fondly and feignedly idolizing & worshipping them as gods on earth impeccable , one day , ( as parasites and sycophants do ) and another day vilifying and rejecting them , when our turn is not served by them : but sincerly , & with reason ; for as we avouch him to be our soveraign magistrate , so we acknowledge him & all those of the counsel to be but infirm and weak men , him misled & miscarried for the most part by those who are about him , deceiving him to his own and the peoples ruine ; and them also subject to mistake and errour : so as we pray god for him to save and protect him from doing evil , & from receiving evil ; we freely admonish him both from church and state of his errours and faults both before god and man : this we do both in private and publike , as the cause requires or occasion will permit ; and when necessity drives us to it , we take arms to oppose the evil courses he is insnared in , and represse them , alwayes with respect to his office and person , which we acknowledge to be lawfull , and him lawfull possessor thereof , and no further we go then to stop him from doing evil , if we cannot gain him to do good . then for faults , although they be great , we must not change till we see that we can do better . we have abolished the prelacy , not so much for the abuses thereof as for the unlawfulnesse of it , although of long continuance , it being against the intention of god expressed in his word , howsoever wrested by the prelats ; but for royalty , it is approved and ordained by god , & hath so continued with us , that we can hardly leave it ; besides we find already such inconveniencies by not keeping it up in its due right and authority , that we smart hugely for it ; and if it were altogether cast off , we should be far worse ; witnesse the infinite disorders now adayes . now let the english ingenuously confesse , that ●●ey never have told the tenth part of the truth of things unto the king , which he hath heard of from the scots . hath the parliament and church of england spoke so home , and acquainted him so freely with his errours as the scots have done ? or would they have so withstood the evil courses he is cast in , had the scots not shewn them the way ? then , we must not cast off a good accustomed and lawfull office , for the faults of a man who bears it , yea in the exercise of it , and that about main businesses ; for lawfull things are not to be rejected for the abuses , but the abuses to be taken away , and a reformation to be made ; otherwayes the most things and most necessary should be cast off ; for we offend almost in all things , and abuse many things . but it is said , the king hath spoiled the three kingdoms , and endeavoured to overthrow the liberties and religion . it is true ; but if he had not found peers and commons in the three kingdoms to second the evil counsels suggested unto him , he would never have attempted it ; for they caused him to set the work afoot , and they laid down the wayes to go on with it , and have served him in it . although that other kindes of government may be fit for other people , sure i am , monarchie is best for us , being regulated ( according to the law of god and right reason , with the prerogative and the priviledge subservient , ) to the good of the people . then , it is reproached unto the scots , that they are a poor weak people , and not considerable . truely , they do not hold themselves either potent or considerable in regard of greater nations ; but such as they are , god hath made them very helpfull to other nations , which think themselves very considerable : for example ; did they not turn the ballance in the affairs of france under charles the seventh , when things were very low with the french ? for at their going to help that king , they found him so distressed and so under the power of his enemy , that he was constrained to keep himself at bourges in berry . hence he was called in derision , king of bourges . but in a very short time , they helped him so , that he repossessed himself of his whole dominions , and repulsed the enemy . now , have they not done more unto their brethren of england ? have they not made their quarrell their own , exposing their lives and all that is dear unto men for them ? and by their help , are not their brethren come to have the face of affaires changed unto the better , so far , that not onely they are come to equall terms with the enemy , but they have brought him so low that in likelyhood he will not rise again so hastily ? howsoever the scots be inconsiderable in the eyes of some men , yet god in his goodnesse , hath considered them so far , as to make them usefull instruments in this his great work of opposing the enemies of his truth , both open and declared , and secret and undermining . and ye see both parties of open and secret enemies to the truth of god , have considered the scots so far , that each of them hath by all cunning pressed to have the scots for and with them ; but the enemies seeing they could not prevaile , they have made their earnest study by devises and plots underhand , and by open violence and force , to wit , by an absolute and declared war , as far as they can , to destroy the good party in scotland , as the onely obstacle of hindering the one and the other enemy to compasse their designes , and to set up their by-ends . hence the good party in england considereth the scots , as their onely helpers ; for without their assistance they had all been undone before now : and howsoever they are strong in appearence for the present , if the scots should retire and leave them , it is conceived upon just grounds , that they were to begin the play again . as for despicability , howsoever the scots be despised by some now adayes , i am sure , had it not been for these despised men , many here who are at this time come to a great hight , had been in little consideration : and they whose valour and wisdom are so much questioned at this time , surely in their own businesse , they did shew themselves to have both , to the admiration of their neighbours ; and their valour and wisdom were never questioned till they were joyned with england : and although they have shewn & do shew daily both , as much as men can do for the carrying on the work wherein they are ingaged , unto the content of all impartiall men , although not to the mind of self-conceited , phantasticall , and by-ended ones , who gave out that the scots will destroy them and themselves : surely i am perswaded , had the scots framed their courses according to the desires altogether of some men , they had long ere now both been destroyed ; and had they not so far complied with the humours of some men , the publike service had been in a better estate , in all probability . in this i blame the wisdom of the scots , for otherwise they had not suffered their own countrey thus to be spoiled , in compliance to some , when they might have helped it in time . as for their means , although in the eyes of the superabondants they be not so considerable , yet they were such that they lived well upon them , and they could wish with all their hearts to have no more then they had when they joyned with england for the service of this common cause . and if they reproach the barrennesse of the soile in scotland , it is the fault of the climate which lieth so northerly , and not of the people ; and the soile , if it be not so fertile of fruits as hotter grounds ; yet it abounds in men of valour and wisdom as much as any countrey whatsoever of its compasse . and these despicable ones , of old and of late , have obtained victories against great and considerable enemies , by valour . perhaps if the scots were more enclined to husbandry , or improving their ground and other things which nature affords them , by the goodnesse of god , they would be in a kinde more plentifull of conveniencies for the life of man then they are . as to the garison-towns which the scots have rescued from the enemy for the good of this church and state , with hazard , hardship , and losse of divers brave men , and which are still in the scots hands for the publike service , it hath ministred one convenient occasion unto those factious ones to make a great deal ado , yea to strive to bring things to a breach betwixt the two kingdoms , if it were possible ; and they have proceeded so far as to cause the towns and places to be demanded from the scots betwixt such and such a day , without any consideration unto equity , whether or no it is just that the scots have some places of retreat , so long as they are in the service of the common cause , wherein they are obliged by common interest , and bound by treaty to continue till the full setling of things in church and state . next , without consideration if it be or not for the benefit of the service now in hand , that these garison-places should be left by the scots , since we have seen by divers passages and occurrences of affaires that it hath proved very usefull for the said service that those places were in their hands for a time , namely in the enterprise of digby with his associates towards scotland . then , when we cast our eyes upon those who have an aim particularly at the having of those places , we shall finde it to be fit for the service of the cause which we fight for , that those garison-towns should remain with those who now have them for a time , who are both constant and trusty to their true principles of the covenant , and the others altogether against the good of the said service . yea , it is most prejudiciable to the cause we have now in hand , to put those places in the hands of those who either side with the common enemy still in their affections , as they have been serving him openly by their actions formerly ; or of those who underhand with cunning stop the setling of things amongst us as we are sworn to by the covenant , and so frustrate so far as in them lies the intention of it . further , those men who are so little faithfull to the covenant , cannot from their heart , mind the good of the state , or people , more then they do the welfar of the church . as the scots took arms for the publike service , they neither pretended , nor did intend , to hold the places they have taken any longer then the said service shall require for the setling of the ends of the common cause expressed in the covenant , no more then they did formerly , witnesse their returning so quietly home , and their refusall of those seigneuries , towns , and counties adjacent , from the king , to joyn with him against the parliament ; and that more then once . me thinks , that after all this , all rationall and unprejudiciall men should speak clearly for the scots fair and honest intentions , since they are entred into so solemn a league and covenant , for which they have undergone and do to this day undergo so much hardship , hazards , and losses . men may talk and babble , yea devise tricks and fancies , for a time ; but it is honesty and truth that holds out to the end ; and it stands with gods justice to make lyes and double dealings fall to the ground . before i conclude , i will adde this short ensuing discourse : first , there hath been a great busling raised by those factious men , who trouble both state and church , about the publishing of some papers given in to the houses of parliament by the scots commissioners . those men had prevailed so far with some of their friends in authority , as to make an exact scrutinie by whom these papers were first printed , and by whose order , ( as for the second impression they had nothing to say , which the commissioners caused to be made upon a nicety for some faults of the printer committed in the first impression ; ) thinking themselves wronged , namely , because it was not corrected according to their mind ; and the thing to have been done without their expresse order ; but since it was done , it could not be ret called . next , those factious men moved their friends in authority to draw up a declaration against the scots for those papers , with very tart expressions , as we are informed : but after riper deliberation , the fume of anger being setled , the thing was left off a time ; for they did clearly perceive , that no declaration satisfactory to the people could be made against the scots , or their papers , since it could not be demonstrated that full satisfaction in reason had been given to the scots upon their severall papers from time to time given in . now , let the scots commissioners confesse , that they have failed by their silence , in not making known unto the world from time to time the papers of greatest concernment which they have given in to the houses , and what satisfaction they have received upon them ; for if they had done so , they had spared themselves of much drudgery , and of many sad thoughts for the small content they have received by reason of some factious men , who have hindred due satisfaction to be given unto their just desires ; and they had stopped many evil reproaches raised against their nation , and against their army : and lastly , the publike work had gone better on ; for those who have thus long time stopped it , had not been able to carry things so under boord as they have done : and since the publike is so concerned in main things , is it not fit they should be known by the publike . but the scots must be warry , mild , and civill , where they should have been plain , rightdown , and forward in the businesse they come for . wisdom and warrinesse are good , and civility is to be praised ; but resolution and forwardnesse carry on the two thirds of human actions , ( namely when the cause is good ; for ordinarily men impute much warines to want of courage , and great circumspection to doubtfulnesse and irresolution : there must be a mixture , otherwayes things cannot go well on ; ) both publike , and private . this i say for the truths sake , and not to blame the commissioners ; for i know , from the beginning , they have taken the way which in all sincerity they conceive to be the best for the advancing of the work they are come hither about : but they have mistaken themselves , not being throughly acquainted with the temper and interest of those on whom they have relied so much , that they were said to dote upon them ; no more then of some others with whom they have ado withall . sed ad alia : the independents in their great charity towards church and state , and in their zeal to the glory of god , and to the good of his people , after they had , first , put off the calling , then , the meeting of the assembly of divines for a long time , thus frustrating so far as in them lay or as they can , the good intention of the parliament , and the expectation that the people had of it , for a true and through reformation in the church , according to the word of god , and to the example of the best reformed neighbour-churches : then , after they had kept the assembly ( once met by the authority of the parliament ) for many moneths a trifling about small matters ; at last , being put to it by their miscarriage of things , the scots come in , and the covenant is taken , the discipline of the church in all earnestnesse is fallen to by the assembly of divines , the setling whereof the independents ( notwithstanding ) have opposed with all their cunning and might , for long time ; but at last , they are so convinced , what by the sacred scripture , what by strength of reason of judicious and knowing men , what by the practise of the primitive churches , and what by the example of the modern best reformed churches , that they have nothing to reply , and so they are constrained to be silent at the result of the assembly upon the matter : but yet they remain stubburn in their wilfulnesse and self-conceit , expressing themselves to be the onely wise men , and to have the best knowledge in the wayes of god then , in charity , and by a superabundant compliance , the independents are by the synod desired to bring in it what positive discipline they would be at , and they have six moneths granted unto them for that purpose ; during which time , they gave out , that they were to produce strange things , with new lights : but when the day of performance came , upon which they should have brought those great and so much expected things into the synod , they were not ready , and demanded further time . upon the independents desire , some more dayes are from the synod granted unto them , at the end of which they promised to declare what they would be at positively : but in lieu of a positive discipline so much looked for ▪ they give a paper full of reproaches and complaints of their harsh usage ; when never men have been dealt withall with so much tendernesse , meeknesse , and longanimity , as they have been dealt with in the synod ; for it is without example , to see a few men having neither scripture , reason , nor example for them , thus disturb such a reverend and learned assembly so long , and stop their going on with the work of the church . at last , the independents do declare ( when by the authority of the parliament there was a committee , in compliance unto them , and upon hopes to gain and reclaim them by fair terms if it were possible , appointed to agree the differences betwixt the synod and them ) and say , that they would have a toleration to all those who oppose popery in its fundamentalls . now , to understand this demand of the independents , we must enquire what is meant by the fundamentalls of popery . truely , in all probability , by the fundamentalls of popery must be either meant the grounds , or foundation upon which it is builded , and laid ; or the main and essentiall parts whereof it is composed . the grounds and foundation whereupon popery is builded , are ambition and avarice , by the consent of all judicious and impartiall men . the main and essentiall parts of popery , are corrupt discipline and corrupt doctrine in the church , both directly opposite and contrary to the will of god declared in his written word , and to the primitive times . now , if the independents and their adherents , can clear themselves of the fundamentalls of popery , to wit , of ambition and avarice , and of corruption of discipline and doctrine , i wish they may not onely have toleration , but also the hand of brotherly association : but their hunting after moneys and preferments , with their self-conceits and self-love , are so manifest that they cannot deny the two first , ambition and avarice . as for the corruption of the independents in their doctrine and discipline , the synod can tell enough of it , besides the writtings of many learned and well-minded men against their doctrine and discipline : for all , thou may consult master bailey his book , where their beginnings and growth are set down clearly out of their own writtings . then , the independents must preach to the people , yea in presence of the houses of parliament , upon a solemn day of fasting , that it was hard measure to stop them from preaching , and dogmatizing upon ( i know not what ) niceties of discipline . if there be no more but niceties in dispute betwixt the synod and the independents , then let the independents tell me where is their charity , so much vaunted of ; or , where is their self-deniall for a meer nicery , in troubling for so long a time both the parliament and the synod , and in stopping the setling of the church to the glory of god , and for the comfort of his people ; for doubtlesse , were it not for them , the church-affaires had been setled long ago , and the countrey had been provided with faithfull pastours to feed the flock of christ long before this time : but god in his hid providence , for causes best known unto himself , hath suffered this setling of the reformation to be thus retarded , and stopped by these sons of dissention to this day . as in this we adore the good providence of god , yet we cannot but accuse our selves of manifold sins , whereby we are thus kept back from the enjoying of a through and setled reformation . the independents do here instance , why doth the synod deal so rigidly with them , as not to comply with them ? now let god and the world judge , whether or no so reverend and learned an assembly , called and met together by authority of the magistrate to give out the platform of a true and through reformation , according to the word of god , and conform to the purest primitive time and the best reformed neighbour-churches , having the word of god for their rule and warrant , with the example of the purest antiquity , and of the best reformed churches now adayes , and that not onely by practise of their setled discipline and doctrine ; but also their sentiments and advices concerning the points in dispute with the independents , with the judgement of the learnedst orthodox men in this part of the world ; it be fit that the synod should lay aside the truth of god and the good of the church , and yeeld to the phantasie and conceit of self-witted and by-ended men , who make religion a cloke to their ambition and avarice , by faction , troubling both church and state . then a great stickler of the independents moves the houses of parliament for a toleration for those of his holy society , fraternity , and adherents , to have liberty of conscience in the transmarin plantations , thinking by these means to make a step for the same liberty at home . this cunning of the independents is so easily to be seen , as white threed upon black cloth . but how the magistrate can condiscend to it , i know not : true it is , the magistrate at his entry , finding men in a countrey professing erroneous doctrine and discipline , may forbear to presse or trouble them for their errour ; ( so the magistrate in judah and israel did not presse the canaanites for their errours , yet did he not suffer them to dogmatize and openly commit idolatry , to the dishonour of god , and to the withdrawing of men from the truth ; ) but to authorize men in their errour , he cannot do it in duty to god , nor in good will towards man ; for self-worship of god is far lesse to be allowed by the magistrate , then dishonouring of parents , stealing and adultery , &c. the reason is , the first reflects immediately upon god , who will be worshipped according to his rule which is set down in his word , and not according to the phancies of self-conceited men : otherwise , in vain god had established rules , according to which he would be served in spirit , and not justly had he punished nations for transgressing his rule . then , the independents plead for not troubling their consciences . it hath been the observation of many remarking men , that there was never time nor place , when and where the name of conscience hath been so much used for a covert to carriage of things , both in church and state , as now adayes , and amongst us . and if judicious men will seriously consider the conscience this day in every mans mouth , they shall find it to be but little more then a s●l●-conceit misled by wilfull ignorance , in some men , but for the most part , by worldly interest of ambition and avarice ; for , if you take conscience in a right notion ( to speak homely and plainly of it in this place , without subtilizing , ) it is a knowledge of the soul with god , of our carriage towards him and towards man . now , whether this carriage of ours be right or no , we are to judge of it , first , and principally , by the rule of gods , word . next , and consequently , by right reason , and human laws , subservient to the rule of god , simply and purely , without by-respects , and meerly for the glory of god , and for the good of man . now , let those who have conscience ( and the tendernesse thereof ) so much in their mouths , cast up their accounts , whether or no they do set before their eyes the glory of god and the good of man , according to the rule of god , and to right reason , or laws of man , subservient to this set rule , without any by-respect of worldly ambition and avarice . further , have not the independents endeavoured severall times to dissolve , at least to adjurn the synod ? yea of late they went so far on as to move it in the house of peers ; but the motion was rejected ( although they had made a good party for the businesse ) by the wisdom of the house , and praise to that noble lord roberts who first answered . at this time , the independents do what they can to make a quarrell betwixt the parliament ( with the people ) of england , and the scots , since they conceive that they would find but small opposition in their designe , if the scots were not in their way : this they tell in their particular discourses freely , and perform really so far as they are able . so , first , the scots underhand must be stopped from all conveniency for their army , and from every thing to go on with the service in this common cause . next , the scots army must be pressed southward , on this side of trente , to undo it by want of provisions . then , the main committees of the countrey must be forbid to supply the scots with any thing , yea caused underhand to obtain an order from higher power , to furnish the scots with little , or nothing at all . in the mean time , the scots must be cryed out upon as idle and lasie , not minding the publike work , and as being burthensome to the people . yea , more , they must be grievously complained on , as taking exorbitantly from the people ; and men must be perswaded , induced , and forced to come unto the parliament , with complaints against the scots , without reason and equity , and further , contrary to agreement ; for , by stipulation it was accorded , that no complaint should be made unto the parliament against the scots , till the businesse were tried by the committee of both kingdoms , residing upon the place ; and thereafter , if satisfaction and reparation had not been granted , the recourse was to be had unto the parliament . witnesse this seventh proposition , and the answer unto it ; which i have thought fit to insert in this place following , that every one may see the truth of things . the seventh proposition . we do approve that for the preventing of complaints to be made unto the parliament of england against the scottish army , that the committee of both kingdoms residing with the scottish army , be desired to endeavour the redresse of them upon the place ; and for the preventing of many inconveniencies which otherwise may ensue , that it may be intimated unto all such as may be concerned therein , that they first addresse themselves to the committee of both kingdoms , upon the place , for reparation of any injuries done to them , before they make any complaints to the parliament ; and that no complaint be heard here , but in such cases as wherein justice is denied there . answer to the seventh proposition . that for the complaints that are or may be made of the scottish army to the parliament , the committee do conceive it just , that the complaints should be communicated to the scots commissioners , as is desired : and for the preventing of such complaints to the parliament for the future , that the committee of both kingdoms residing with the scots army , endeavour the redresse of them , if possible , upon the place . after all this , upon complaints made on purpose , the scots must be sent back in all haste without any more ado , without regard to what they have done , what they are doing , and what they may do for the publike cause now in hand , and without respect to the treaty made betwixt the two nations , and to their mutuall ingagements . and this went on so far , by the artifice of the independents , that it was moved in publike by a great stickler of that faction , and a venter of their plots . thereafter , the independents have another thought , which is to have the garrisons ( taken in by the scots from the enemy ) in their possession , namely carlile and new-castle , as places fit for their plantations ; from the one , they do think to spread their seed into scotland , and send it over to ireland with facility ; and from the other , to have easie commerce with london , amsterdam , &c. and this is because the scots hinder their plots . but let the world judge whether or no it is reasonable that the scots return presently back into their countrey , and give over those garrisons , before the work be ended , that is , religion and peace setled , for which they have done and suffered so much abroad and at home in their zeal to the cause and kindnesse to their friends ; and leave all to the adversaries of the covenant : and whether or no they should have any place of retreat in case of need , so long as they are about the service . and , is it to be thought , that the scots should return home re infecta , they came hither for , when they are constantly willing and in capacity to go usefully on with the service , to say nothing of the just thanks due unto them for what they have suffered and done in their love to the cause , and affection to their friends ? what ? must the scots abandon the garisons to the adversaries of the reformation , who have already some sticklers in new-castle who begin to broile and to trouble the people with their errours and phantasticall dreams , leading to faction and division ? last , the factious independents ( in what truth , we shall see it presently ) give out that it is by their wisdom , purses , and valour that things are brought to so good a passe , and unto the happy condition we see them in , for the ending of these troubles . to this i answer ; let no man sacrifice unto his own worth , merit , or action ; for it is a great sacriledge to take away from god his due , who is all in all , since in him we are and move , not having either being or motion but by him originally , and by his continued upholdig and assistance of us . then , it is idolatry to put any thing whatsoever in the lieu of god . but let this passe for this time . as for the wisdom , purses , and valour of the independents , where were they before the scots coming in ? yea , where were they before the raising of the siege of oxford ? and to begin at their wisdom , by a great deal of cunning they have stopped the setling of the church to this day , and consequently the setling of the common-wealth , the church being as it were the soul , and the state as the body of the common-wealth : except the church , that is the soul , be in a good posture , the common-wealth cannot be well : and for the state , or politike part of the common-wealth , they are the cause of all the jarres , jealousies , and mistakes betwixt men of both nations , and betwixt divers in this one nation , yea betwixt city and parliament . next , by craft from the very beginning of this war , the independents have scrued themselves in imployment , and got in to have a main hand in all businesses : but by their wisdom they had brought things to such a passe that not onely they did lose their credit , but they durst hardly appear in the streets for a time , so odious were they become unto the people . the incoming of the scots did put life in them again ; for , the people seeing that they were so earnest for the scots , whose successe and dexterity was known to all , with their fidelity and honesty , could not but give occasion to think better of the independents then they had done formerly , by reason of the miscarriage of things . but these sweet birds ingrate to their restaurators , and unthankful to the people , fall to their old tricks again , to raise up their faction against church and state . as the scots by their assistance gave the independents life when they were dead , ( as it were , ) and raised them from the dust unto consideration , by their seasonable help ; so the late miscarriage of busine; sses by some then in power , did furnish unto the independents some means to thrust in businesses & favour among the people . all this while , the independents are getting themselves in all committees and counsells , namely where money is a handling : so by degrees they get benefit and power into their hands , and then pleasure some whom they do affect , and put nack others whom they do dislike . by this means , divers of all ranks , to get their desires either of benefit or employment , do side with them ; or to have their turn served for the present , do cog in with them for a time . as the independents do dispose all things almost according to their mind in the southern forces , by putting out those they do dislike , and taking in those whom they think fit for their ends , or , at least , who do not oppose them , nor do take any notice of their tricks and devises ; so , they do study in the north to keep the scots idle , being not fitted with accommodations for the service , yet earnest they are to call them southward , yea to make the weight of the main service to lie upon them ; and then cry out against them , that they do not go on as they were desired , and that , to irritate both parliament and people . then , as the new moulded army was a setling , many good occasions of doing businesses are let passe by the faults of the independents , whereunto advice was given namely by the scots commissioners , and by other judicious men upon good intelligence , for the easie compassing of things . at last , there must be a siege at oxford , at such a time , and in such a way . how that siege was undertaken according to the rules of wisdom , the judicious , understanding , and indifferent men , both at home and abroad , can tell . all this time , the independents in their wisdom , are not onely busie to stop the setling of the church in a true and through reformation , as by the covenant we are all sworn to ; but they continue and maintain divers kinde of errours and heresies , yea , they move to have their pernicious tenents set up by authority , both at home and abroad . further , they study to make a rent betwixt the two nations against the good of both , yea against the covenant . what more ? have they not in their wisdom raised up great factions , both in the city and countrey , by their cunning devices , under pretence of piety and devotion ? yea , which is worst of all , are they not busie to make the parliament and the city clash and divide , if it were possible , if not , to inslave the city ? first , by underhand-dealing , to stop the city to present unto the parliament ( with due respect ) their just desires for the long expected setling of the church according to the covenant . next , when at another time that the city did send the second petition unto the parliament for the same purpose with the former , the independents made their favourers snuffe at it , and struggle to reject it : but the wiser part did accept of it , and did promise to give due content ▪ namely the earl of essex did expresse himself worthily upon the point , and told the company of the house , besides the justnesse of the cities desire , the parliament must not neglect nor forget the cities stedfast kindnesse to it , namely in its greatest need , and to the cause , witnesse among other things , their refusall of assisting the court against the scots . their keeping close to the parliament , notwithstanding all the workings of the court-parasites , and the offers made unto it by the court . their rescuing the parliament from violence , when with strong hand some members should have been taken from it . their free and unparallelled plentifull furnishing both men and moneys , from the beginning of these unhappy wars . and their constant supplying upon all occasions of both to this present , namely in the remarkable needs , as at brainford businesse , and at the businesse of glocester , where the earl of essex did so bravely relieve that town ( so courageously kept by gallant massey , ) and thereafter did beat the enemy . many such instances may any judicious man give of the independents wisdom so much cried up by themselves and by their hyrelings , which consists in plotting for their interest of ambition and avarice , under the cloke of piety and devotion , without regard to the glory of god , or to the good of man ; for if they had any respect to these two , they would not drive on such factions against the setling of the church , and consequently of the state . now , having seen how the independents have furthered the cause with their wisdom , let us see what they do with their purses . are they not noted to be the most needy , craving , and scraping wretches that are ? have any of them heartily and willingly given any thing out of their hands too ? when god knows , in lieu of giving any thing of their own , that they are deep sharers in the moneys they can lay hold on . are they not the nimblest to hearken after moneys ? and for this end have they thrust themselves everywhere where any benefit is to be had , and where the fingring of money is . have they not received vast sums of moneys , and neither have , nor will , yea perhaps neither can give an account ? witnesse some of them who refused to give an account in the usuall way unto the committee of accounts established by the parliament . and thereafter the same men , after their refusall of giving account , have obtained by the favour of the factious fraternity , a free discharge , without giving any account . it is constantly and generally reported ▪ that they have sent immense sums of moneys beyond seas . many stirring blades and sticklers of their faction of late had neither credit nor means , yea hardly whole clothes , who now are great men , companions to lords . yea , it is told of some of them , that they should say , they hoped to see the day wherein they should not see this distinction of men , and so to be independents as well in the state as in the church . is there any one of their fraternity that hath not enriched himself since these troubles have begun , by the foolery and simplicity of others , as rooks and charlatans in all professions do ? and so they have increased their number . if one should take in hand to set down in writing all the cunnings , devices , artifices , deceits , and crafts known to many , with which these men use to catch moneys , and give no account of , it would make a great volume . they have gotten the fingring of the moneys of state by gathering it , and they distribute it for the most part among themselves : so they give out , that all is theirs which passeth through their hands . but let us see their valour : it is known they have drawn some men of heart and courage among them ; but give me leave to say , that their own courage doth not so much as yet appear unto the world , as other mens valour doth , although they have used all the means which they could bethink themselves of to be cried up for valour ; for ▪ have they not caused their names to be recorded in pamphlets , and read in churches ? if the meanest of their faction had appeared the least in action , he was highly named as the most valiant in the army . yea , is it not a strange thing , to see that gallant sir thomas fairfax to be so little mentioned , although he be generall , and notwithstanding that he constantly in all actions doth carry himself as bravely as any man can do ? how gallant his carriage was at the battel of naseby , it is well known to all , yet he was little spoken of , and the independents must have the glory of the day ; but it is an easie way of these men to raise themselves , and to gain esteem and credit with small merits of their own , by the help of good neighbours and friends . in gods name , let every one have his due , without taking any from others : but such is the weaknesse of many infirm men , who think they cannot be well thought or spoken of to their mind , unlesse they keep under and balk other mens just praise , where there is occasion enough of praise to every one who doth well in the war , as in any other course . in all this discourse , i name no person but to his praise ; yet i tell the errours and faults of a faction , which is as dangerous unto us as that of barnevelts in the netherlands : but we hope that the same god who broke that faction there , will do the same here , as he hath done the prelats faction here amongst us ; and will stop it to go on any further , for the dishonour done to his name , and the mischief done to his people , by those ambitious , coveteous , and self-conceited men , against all divine and human law , without shame , provided they serve their insatiable and phantasticall desires , caring neither for god nor for his people , as appear clearly by the whole tenour of their carriage . finis . a vindication of the church of scotland being an answer to a paper, intituled, some questions concerning episcopal and presbyterial government in scotland : wherein the latter is vindicated from the arguments and calumnies of that author, and the former is made appear to be a stranger in that nation/ by a minister of the church of scotland, as it is now established by law. rule, gilbert, 1629?-1701. 1691 approx. 117 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a57864 wing r2231 estc r6234 11893705 ocm 11893705 50503 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57864) transcribed from: (early english books online ; image set 50503) images scanned from microfilm: (early english books, 1641-1700 ; 509:14) a vindication of the church of scotland being an answer to a paper, intituled, some questions concerning episcopal and presbyterial government in scotland : wherein the latter is vindicated from the arguments and calumnies of that author, and the former is made appear to be a stranger in that nation/ by a minister of the church of scotland, as it is now established by law. rule, gilbert, 1629?-1701. [4], 36, [1] p. printed for tho. salusbury ..., london : 1691. written by gilbert rule. cf. halkett & laing (2nd ed.) reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng cunningham, alexander. -some questions resolved concerning episcopal and presbyterian government in scotland. church of scotland -apologetic works. 2004-05 tcp assigned for keying and markup 2004-05 apex covantage keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a vindication of the church of scotland . being an answer to a paper , intituled , some questions concerning episcopal and presbyterial government in scotland . wherein the latter is vindicated from the arguments and calumnies of that author ; and the former is made appear to be a stranger in that nation . by a minister of the church of scotland , as it is now established by law. london , printed for tho. salusbury at the sign of the temple near temple-bar in fleetstreet . 1691. the preface . that which is determined concerning all them that will live godly in christ jesus , that they must suffer persecution , is ( and hath long been ) the lot of the presbyterian church of scotland ; and a generation of men have thus exercised her for many years by severities hardly parallell'd among protestants : and now when their hands are tyed , that they can no more thus afflict her , their tongues and pens are let loose to tear her without mercy , by the most virulent invectives , and the most horrid lies and calumnies that their wit can invent ; there are more ways than one by which the serpent casteth out of his mouth waters as a flood , that the woman may be carried away of it . we hoped in the little reviving that the lord hath given us from our bondage , to have had no diversion from feeding the flocks over which the holy ghost hath made us overseers : but our adversaries will force us unto a less pleasing work , which is yet also necessary for the continuence of the truth and purity of the gospel with the people of god. they are the assailants , and we must act the part of defendants , without which necessity i should not have troubled the reader with the following sheets . it was judged necessary , not by me only , but by them whose opinion and authority i do justly reverence ; in obedience to which , it was written five or six months agoe , but was by several accidents hitherto kept from coming forth to the light. we are for peace ( even with them who have not only differed from us , but dealt hardly with us ; and are willing to receive such of them as are qualified to be ministers of the gospel ) but when we speak ( yea , tho' we are silent , and neither speak nor act against any of them but such as the gospel declares to be unsavoury salt ) they are for war ; and labour to make us odious to mankind , but especially to our rulers . beside this pamphlet , several other prints have been emitted by these men , containing partly historical passages full of lies and reproaches , and partly false and spightful representations of our principles and way : to which an answer , such as they need or deserve , shall e're long be given , if the lord permit . that this hath not sooner been done , hath been in a great measure caused by the multitude of matters of fact narrated in them , said to be done in divers places of the nation , far remote one from another , to all which it was necessary to send for getting a true account of these things , and there being but one copy of each of these books that we could find in all scotland , the several passages for the divers parts of the country behoved to be transcribed and dispersed , before information about them could be bad , which could not shun to require a long time ; and when these informations were obtained , some other things fell in , which did yet longer retard the answer , which is now intended to be hastened as soon as may be . in this matter our adversaries have used a piece of cunning , which is , that these books were spread in england only , where the things contained in them could not be known nor examined : but in scotland ( where most readers could have discovered the falshood of their allegations ) there never was one of them to be found in a book seller's shop : but veritas non quaerit angulos . i shall not anticipate what is to be said in answer to the books mentioned , as also to a letter of the same strain , very lately come from the press ; only it may be thought strange , that the men with whom we have to do , should make such tragical outcries about their sufferings , when it may be made appear that in the late times , when presbyterians suffered from their hand , any one of many who may be instanced , suffered more hardship and barbarous cruelty , than all of them have endured . it is also unaccountable that they should on this occasion so reproach the church as they do , while very few ( not above a dozen , if i mistake not ) have suffered by the sentence of any church iudicatory , and these for scandals that no man will have the brow to plead for : and if two or three of them have been censured on slender grounds , as is alledged ; not only our church did give express warning to presbyteries against this practice : but the late general assembly hath committed it to some of the gravest and most experienced of their number to review such processes ( where appeal or complaint hath been made ) and to relieve them who are injured . and it is evident to all who know our practices , and can judge of them without partiality , that the presbyterian church in scotland hath at this juncture used all due means to make her moderation known to all men , believing that the lord is at hand , who will judge between us and them who shew such spight against us ; to whose iudgment , and to the censure of unbyassed men , when they have heard both parties , and understood our matters , we refer our cause . a vindication of the church of scotland ; being an answer to a paper , intituled , some questions concerning episcopal and presbyterial government in scotland ; wherein the latter is vindicated from the arguments and calumnies of that author ; and the former is made appear to be a stranger in that nation . so apparently weak and inconsequential are the reasonings of this pamphleter , that nothing could make it reasonable for a man who hath few spare hours from more necessary work , to undertake an answer , except the advice that the wise man giveth prov. 26. 5. for we find it to be the genius of some of his party , when they find that scripture and reason cannot , and authority will not , support their tottering cause , to betake themselves to clamorous lies and railing , and charging others , ( as sometimes children do ) with the same thing in which themselves are most culpable ; as in a late piece , intituled , an account of the present perscutions of the church in scotland by the presbyterians . and to write ( with or without reason , seemeth to be much the same with them ) something that may prevail with their easie and biassed disciples ; for some men are more ashamed to say nothing , then to say nothing to purpose . § 2. he beginneth in his title page with some testimonies of king james vi. against the presbyterians . to which two things may be said : 1. that king james , in an after edition of his basilicon doron , did declare he meant none but such as anabaptists and familists . 2. we set in opposition to this assertion , another saying of the same royal author , mentioned a little below . § 3. his preface taketh notice of two opposite narratives concerning episcopacy ; the one to the act restoring it 1662. the other to the act by which it was abolished 1689. whether of these contain most truth and sincerity , is not to be judged of , but by entring on the merits of the cause ; and his pamphlet , with this answer to it , may contribute some light to it . but that he supposeth episcopacy to be best fitted to keep out heresie , is gratis dictum : and the falshood of it is manifest , if we accompt popery to be heresie ; the abominations of which arose , and grew up under that government of the church in this nation ; what might be its effects in other churches , we do not now consider . and our experience may inform us what steps have been made , not only toward the superstitions , but even the doctrines of popery under its wings , since its restauration . and how arminianism hath been warmed , and got life by its influence in scotland , is too well known . he cannot be ignorant of what k. james vi. ( whose authority in matters of truth , he often brings as an argument ) used to say of presbytery , as managed in scotland , that no error could get footing there while kirk-sessions , presbyteries , synods , and general assemblies stood in their force . what evil speaking and reviling there is in the brief and true account of the sufferings of the church of scotland , occasioned by the episcopalians since the year 1660. i know not , not having seen that book : but i am sure his party is in mala fide to challenge it , their stile being such to the life , not in this pamphlet only , but especially in those before mentioned . § 4. the first of his questions is , whether presbytery ( as contrary to the episcopacy restored in scotland 1662. ) was settled by law , when the protestant religion came to have the legal establishment in that kingdom ? which question may be two ways understood , and neither of them much to his purpose : either , whether the protestant religion , when it was setled by law , found presbytery already established ; which is a foolish question ; for who ever heard of presbytery under regnant popery ; we deny not episcopacy to be as old as popery : or , whether protestanism and presbytery were by law established at the same instant : neither is this question to the present purpose ; for it is enough to shew the opinion of the church of scotland ( as soon as reformed ) about church government , if our adversaries cannot make it appear that she chused to be governed by bishops : and if we can shew that presbytery was the government practised in her from the beginning of the reformation ; and that it was by law established , as soon as any fixed government could be settled . and good reasons may be given why it was not done at the very first . first , the errors and idolatry of that way were so gross , and of such immediate hazard to the souls of people , that it is no wonder that our reformers minded these first and mainly , and thought it a great step to get these removed , so that they took some more time to consult about the reforming of the government of the church . secondly , it was possible at first , when the nation was scarcely crept out of popery , to get a competent number of ministers and elders , who might manage the government of the church ; but this behoved to be a work of time : but what they did in this , and what was their sentiments about church order , we shall after have occasion to discourse . § 5. toward the resolution of his first question , he tells us , in several particulars , wherein all the dispute is , that is intrinsick to the notion of a church government ; which his question he stateth with no great shew of understanding in these controversies . but that i insist not on , that which is here chiefly to be observed is , that he overlooketh that which is the chief ( yea the only ) question , on which our controversie with the prelatists doth turn ; viz. whether the government of the church should be in the hands of a single person , or of a community ? whether the rulers of the church ought to manage that work in parity , or one should manage it as supreme , and the rest in subordination to him . the distorted notion of a moderator in church meetings that he hath taken up , seemeth to mislead him in this matter ; for we will not yield that the moderator , qua talis , is a church governour , nor that he hath any jurisdiction over his brethren ; his power is meerly ordinative , not decisive ; to be the mouth of the meeting , not to be their will or commanding faculty ; to keep order in the manner and managing what cometh before them ; not to determine what is debated among them . the author talketh at random , not knowing what he saith , nor whereof he affirmeth , when he speaketh of our election of a moderator , as done by the clergy ( as he speaketh ) lay-elders and deacons : for where was it ever heard of that deacons had a vote in presbyteries or synods , among scotch presbyterians ; we count them ( though they are officers of divine appointment , yet ) the servants of the church , not her rulers ; they are employed about her goods , not in the government . § 6. he asserteth that the protestant religion was by law established in anno 1567. and the constitution of bishops remained as the legal establishment , and that presbytery was not legally settled till 1592. his proofs for this , and objections that he obviateth against it , i shall consider , after i have given a true historical accompt of the being and establishment of presbytery in this nation . two things we maintain as to this ; the former is , that not episcopacy , but a government managed by the teachers of the church acting in commune , and in parity , had place in the church of scotland with its first christianity , and some ages after . the other is , that not episcopacy , but presbytery , was the government of the church of scotland as soon as it was reformed from popery . for the former , though we assert not that the first christians in scotland had presbytery in all the modes of it , as we have ; neither can we attain the distinct knowledge of the actings of these times by any records that are left us ; yet that there was a parity , and no prelacy among the church rulers in scotland : for all agree that donald ( who entered upon the government in the year 199. ) was the first christian king in scotland , though it is rationally thought , by the best historians , that christianity was embraced by many of the people before that : and baronius affirmeth , that the scots received the christian faith from pope victor ; ( had he said in his time , we should have assented fully , but what he saith is enough to our purpose ) who was bishop of rome from 194. to 203. and it is clear from baronius , and the current of historians , that palladius was the first bishop of the scots : ( spondan : exit annal. baron . ad annum christi 431. p. ( mihi ) 592. hath these words ; sanctus prosper missum ait palladium ordinatum primum episcopum ad scotos . ) he was sent thither by pope celestine , who ascended that chair anno 424. so that the scotch christians lived without bishops for about 320 years , until popery and its appendices did overspread the world. what is alledged by some , that palladius was sent to convert the scots , is contrary to beda , who tells us lib. 1. cap. 13. that he was sent ad scotos in christum credentes . and what others alledge , that he was sent to the irish in ireland , who then were called scots , is without ground . for 1. beda hist. lib. 1. c. 12. sheweth whom he meaneth by scots , to wit , those that were separated from the britains by the two seas , which he sheweth to be clyde and forth . 2. patrick was sent to them at the same time ; viz. palladius was sent to scotland anno 431. and celestine died in the beginning of 132. who yet sent patrick to ireland ; and there is sufficient ground for this from balaeus ( cited by sir g. mekenzie against st. asaph ) where it is said that palladius was sent to scotland ; that claruit anno 434. and therefore could not dye to make room for patrick in ireland , 431. and that he died at fordon in the mernes in scotland . also tertullian , who lived in the beginning of the third century , speaketh of the scots as then christians ; & britannorum romanis inaccessa loca christo vero subdita , which baronius applieth to the scots ; and to no other in that ifle it can be applied . spanhem . epit. isag. ad hist. n. t. saecul . 3. sect. 2. distichon hoc dicit esse vulgatum . christi transactis tribus annis atque ducentis scotia catholicam coepit habere fidem . besides this , it is clear from beda hist. lib. 3. c. 25. & lib. 5. c. 16. & 22. how averse the scots were from the practises of the romish church in the observation of easter and the tonsure . and that venerable author taxeth them as ignorant of the canons ; and that they knew nothing but the writings of the apostles : which may give good ground to think , that it was long before that church-domination , prelacy , which at last they were forced to submit to , got place among them . § . 7. that bishops were setled in scotland with the beginning of christianity , arch-bishop spotswood doth boldly assert , but doth not bring any vouchers for what he affirmeth : neither doth he name any one of these bishops till amphibalus , who ( he saith ) sat first bishop in the isle iona , or icolmkill : but this was long after christianity came into scotland ; to wit , all the time was now lapsed that the culdees remained in the isle of man , where crathelinth ( little less than a hundred years after donald , and the entrance of christianity ) built a church for them , called fanum sodorense ; so that they were at least above a hundred years without a bishop . again , spotswood is alone in this , all other historians making palladius the first bishop . neither is there any ground to think that amphibalus was in any degree of jurisdiction above other culdees , but that he was a famous man , and the first of them that is expressed by name in history . this author telleth also of other bishops , but giveth no ground to believe any more of them , than that there were men so named , who were famous among the scotch christians , and it is like were their preachers . we conclude then that the christian church of scotland was governed by the culdees , who are sometimes called priests , sometimes monks , sometimes bishops . neither is there any ground to think that this name was appropriated to any of them , secluding the rest , till palladius came to scotland ; far less that any of them had jurisdiction over the rest : what may be met with concerning any famous man that was head over the society at icolmkill , or elsewhere , maketh nothing for episcopacy , for he was there the head of a school , where students were bred for the ministry ; but that he had jurisdiction over the culdees , who either there , or through the country , preached the gospel to the people , hath no semblance of truth . yea , we further assert , that however a prelacy ( together with other romish innovations ) was brought into the scotch church with palladius ; yet episcopacy , as our pamphleteer pleadeth for it , and as it was lately in scotland , was not known in this church for a long time after . for constantine the second , king of scots , in the ninth century , made a law against church-men's medling with secular business ; so that they could not sit in parliament : and it was malcolme canmore , in the eleventh century , who , as he brought in new titles of honour into the civil state , so he changed the discipline of the church , and brought episcopacy to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . 8. the second thing that we above have asserted , is , that when the reformed religion was brought into scotland , and popery cast out of it , this protestant church was not setled under episcopal government , but under presbytery , and did so continue for many years ; till by the secret practices , and at last by open force of ambitious men , the government was changed , to the great disquiet of the nation . although the knowledge of the truth did begin privately to creep into scotland , and spread among the people more early , even in the reign of k. james the fifth , and made greater advances under his daughter queen mary ; yet the first publick step of the reformation that is found in history , was in 1540. when , in a parliament , the rigour of acts against them who have english bibles , was taken off , and liberty was granted to read the bible in their mother-tongue ; also to read other treatises : this was 1543. after this , for divers years , many of the nobility , gentry , and commons , owned the true religion , tho' the publick profession was still popish : yea , by many of the nobility and gentry a bond was solemnly entred into , for the defence of the truth , and adherence to it , anno 1557. in the same year the queen granted liberty for publick administration of the word and sacraments , as was desired by a petition of the protestants . anno 1559. the protestant ministers and people held a general assembly at st. johnstown , saith knox , hist. lib. 2. 137. at which i. knox was present . all this while there was no episcopal authority owned or submitted to among the protestants ; however bishops still retained their places in the romish church , and in the state. in the year 1560. july 17. in a parliament held at edenburgh , the confession of faith , containing the heads of the protestant religion , was by law established ; august 24. an act past against saying of mass. the same year the pope's authority in scotland was abolished by act of parliament . anno 1561. the first book of discipline was presented to the convention of estates , but delayed and not approved nor condemned at that time ; yet soon after it was approved by the authority of the council , and in it presbyterian government approved ; for it owneth no fixed officers in the church , but pastors , teachers , elders , and deacons , ( what is to be thought of the superintendents therein mentioned , is after to be considered ) this discipline , and the book containing it , was subscribed to in january 1561. ( 1560. stilo vetere ) by a great part of the nobility . december 1560. a general assembly was held , where sat no church-men but ministers . another general assembly was held decemb. 25. 1562. where bishops are so far from church-domination , that they and other ministers , who had not entred by the order in the book of discipline , are inhibited till further tryal . 1563. a general assembly at perth about the end of june , gave the same power , or commission , for planting kirks , suspending , depriving , transplanting ministers , &c. to some ministers , that had been given to superintendents : and it is noticed by the historian , that presbyteries were not yet constituted because of the scarcity of ministers . what is there in all this that looketh like episcopal government ? another general assembly met june 1565. also decemb. 25. of the same year ; where the power of superintendents was a little clipt ; also about the end of june 1567. at a parliament held at edenburgh , decemb. 15. 1567. several acts were made about church affairs , where not only mention is made of synods and general assemblies , but appeals allowed to the latter , and from it appeals are forbidden ; and a commission appointed to enquire into what points should belong to the jurisdiction of the church , and all church-jurisdiction forbidden but what is , or shall presently be established . another general assembly decemb. 25. 1567. also july 1568. in both which superintendents were censured ; and a bishop ( to wit , who had been such ) deposed from the ministry . in the last assembly it is appointed who shall vote in assemblies , and not one word of bishops . another assembly july 1569. another march 1st . 1570. where order is set down about chusing the moderator , there was no prelate to pretend to that priviledge . another in the beginning of july 1570. another in the beginning of march 1571. where again superintendents are limited . in january 1572. a convention of church men met at leith , who were too much influenced by the court : the council also with the regent appointed articles to be drawn for the policy of the kirk , and after approved them : by them was restored the image of prelacy , ( yet the real exercise of presbytery , in all its meetings , lesser and greater , continued and was allowed ) for these called tulchan bishops were set up ; who had the name of bishops while noblemen and others had the revenue , and the church had the power . this cannot be pretended to be a restoring of prelacy , more than of popish abbacies and priories , which were then the same way brought in . this constitution was never allowed by the general assembly , and it lasted but three or four years , and as a corruption was protested against by the general assembly 6th . of august 1572. in an assembly at edenburgh march 6. 1573. david ferguson was moderator , tho' neither bishop nor superintendent . another assembly august 6. mr. alexander arbuthnot , principal of the old colledge of aberdeen , was moderator . assemb . 1574. concluded that the power of bishops should be no more than that of superintendents . in many of these assemblies the policy of the church was revised and still carrying on toward perfection . after this , in other assemblies pains was taken to perfect the policy of the church , which at last came forth in the second book of policy , agreed on in the general assembly octob. 25. 1577. also 1578. at several assemblies acts were made against bishops , the revising of the book of policy was delayed in a parliament at sterling castle 1578. called the imprisoned parliament . general assembly july 13. at dundie 1580. condemned the office of bishops as unlawful : another at edenburgh octob. 20. appointed a platform to be drawn for presbyteries . 1581. the second confession of faith was subscribed by the king and his houshold : where episcopacy is condemned under the name of the hierarchy , it being declared that no other church policy was to be allowed save that which then was used , which every one knoweth was presbytery . the same year the assembly caused registrate the book of policy among their acts. in may 1584. some acts of parliament were made , derogating from the liberties of the church , but so little weight was laid on them , that by the king's command some ministers were appointed to make animadversions on them , to which the king answered , explaining and smoothing most of these grievous acts. in the assembly 1586. commissions for visitations were taken from bishops , superintendents , and others , and the church in several meetings declared against prelacy . much contention there was between the church in her lesser and greater assemblies , and a court-faction , about prelacy , which yet was never re-established ; but at last in the parliament begun 29 of march 1592. it was utterly abolished , and presbyterial government fully settled ; which arch-bishop spotswood in his history , tho'he cannot deny , yet doth most disingenuously labour to obscure . § . 9. let us now consider what grounds the pamphleter lays for his conclusion , and what is the conclusion he buildeth on them ; the latter of these i first consider . in it i observe first , he is out in his arithmetick ; for between 1567 and 1592. are not 35 but 25 years . another thing to be observed is , that it can make nothing for his design , that presbyterian government was not presently established by law with the protestant religion , because then the nation having so lately been wholly popish , and but few of the clergy , or other learned men , converted to the true religion , there could not be a competent number of ministers got , who were tolerably qualified , either to rule the church or to administer other ordinances : and the space of 25 years was not long for growing up of such an increase of useful plants as might furnish churches and constitute presbyteries every where in the nation ; especially if we consider what opposition was made to this settlement by the court and its dependents ; and how some unfaithful preachers complied with the court , in hope of preferment from the year 1584. it was rather to be wondered at , that this work was so speedily brought to such issue , and through such opposition . let him make what advantage of his conclusion he can : it is evident from what hath been said , that episcopacy never took place in the protestant church after the reformation , till presbytery was fully setled : also that the inclinations of the protestant people of scotland ( to speak in the dialect of our time ) were always for presbytery , and strongly against prelacy : and that whatever the state did to retard this work , the authority of the church was always on the side of presbytery . it is also evident , that episcopal jurisdiction over the protestants was condemned by law in that same parliament , 1567. wherein the protestant religion was established : for it is there statute and ordain'd , that no other iurisdiction ecclesiastical be acknowledged within this realm than that which is , and shall be within this same kirk established presently , or which floweth therefrom , concerning preaching the word , correction of manners , administration of sacraments . now i hope none will affirm , that prelatical jurisdiction then was , or was soon after established in the protestant church of scotland . § . 10. the foundations on which he buildeth his conclusion make as little against what we hold : he saith , the constitution of bishops , having then the publick authority , ( the popish bishops sitting in this parliament which setled the reformation ) must in the construction of the law be confest to remain firm from 1567 , to 1592. ans. it is not denied , that the constitution of bishops , in regard of their temporalties , ( such as sitting in parliament , &c. ) remained after 1567. yea , neither do we say that , that law took from them the authority they had over the popish church , ( so far as then 't was in being ) for this law did not pretend to unbishop them , or make them no priests ; nor did it touch their pretended indelible character . but it is manifest , that after this law they had no legal title to rule the protestant church : and that by this , nor any other law , no other bishops were put in their room for the ruling of the church . to what he saith of the popish bishops sitting in a reforming parliament , i oppose what leslie , bishop of rosse a papist , hath , de gest . scotorum , lib. 10. pag. 536. that concilium à sectae nobilibus cum regina habitum nullo ecclesiastico admisso , ubi sancitum , ne quis quod ad religionem attinet , quicquam novi , moliretur ; ex hac lege ( inquit ) omne sive haereseos , sive inimicitiarum , sive seditionis malum tanquam ex fonte fluxit . another thing he alledgeth ( or rather insinuateth ) viz. in the 1st book of policy , a superintendency , ( which is another model of episcopacy ) was set up . ans. it is true , the protestant church of scotland in its infancy ( it was neither by an act of parliament that it was brought in , nor that it was after cast out ) did set up superintendents , but this was truly ( and was so declared to be ) from the force of necessity , and designed only for that present exigency of the church . neither was it ever intended to be the lasting way of managing the affairs of that church . at that time it was hard , in a province , to find two or three men qualified for any more work toward the edifying of the church , than reading the scripture to the people , and therefore they found it needful to appoint one qualified man in a province , ( and at first fewer , only five in all scotland ) who had commission from the church to go up and down and preach , to visit churches , to plant and erect churches : they acted only as delegates from the church , and were accountable to every general assembly ; where they were frequently censured : and ordinarily the first work in the assemblies was to try their administrations : as the number of ministers grew , their power was lessened , and at last wholly taken away : their commission was renewed often : other commissioners also beside them were sometimes appointed with the same power . they were never designed to be instead of bishops ; for they did not keep to the old division of the popish diocesses . they might not stay above 20 days , in one place , in their visitations : they must preach thrice a week at least . in their particular charge they must not remain above three or four months , but go abroad to visitation again ; they must be subject to the censure of the church , in her provincial and general assemblies . all this considered , let any one judge with what candor our author calleth a superintendency , a new model of episcopacy . it is evident from our church histories , that the protetestant church of scotland was so far from that sentiment , that they had a strict eye over superintendents , lest their power should have degenerated into a lordly prelacy : and that they laid aside the use of commissions to churchmen , and giving them such power , as soon as the church could be provided with such number of ministers as was needful . question ii. having brought his first question to so wise a conclusion , he advanceth to a second , which is , whither ever presbytery was setled in the church of scotland , without constraint from tumultuous times ? what advantage to the cause of prelacy , or detriment to presbytery is designed by this question and the answer of it , is not easie to divine . is every thing bad that hath been done in tumultuous times ? doth not the lord say daniel 9. 25. that he will build his house in troublous times ? will this man therefore condemn the reformation from popery in scotland for this , that it was setled against the will of the queen , and the popish grandees , and some pretended , but unfaithful , protestants , in a very tumultuous time ? it may be he will ; and his citation pag. 4. out of basil. dor. lib. 2. seemeth to import no less : but if he thence conclude , that popery is the truth and protestantism an error , we shall then know where to find him : and if he do not , all that he here saith is extra oleas vagari . but it may be the strength of his ratiocination lieth in this , that presbytery was setled by constraint ; and these by whose authority it was done , were by the tumults of the people forced to it . let us a little examine this . first , is every thing bad that men are forced to ? ill men do few good things willingly , and of their own proper motion : by his way of reasoning , the will and inclination of great men must be the standard of good and evil . 2ly , presbytery had a twofold settlement in scotland : one by church-authority : after searching the scripture , the general assemblies of this church did find prelacy unwarranted there ; and that it was contrary to that form of government that the apostles setled in the hands of the ordinary office bearers of the house of god : and this they declared authoritatively in the name of jesus christ : i hope he will not say , that this was done by constraint . another settlement it had by the authority of king and parliament , giving their civil sanction to it : neither can he alledge , that the parliament was any way constrained to this ; or that any force was put on them : nothing appeareth but that the parliament 1592. [ which made this settlement ] was as free in the election of its members , in their consultations and votings , as any that have been since : and some will say , more-free than these parliaments which since have undone what they did . it resteth then , that he must mean , that the king was some way violented in that he assented to this act contrary to his own sentiments and inclinations . but this resteth to be proved : beside , that it is a greater reflection upon the conscientiousness and uprightness of that great and wise prince , than is decent for a dutiful subject to be guilty of . § 2. let us now hear how he will prove , first , that king james , anno 1592 ; then , that king charles , anno 1639 , assented to presbyterial government unwillingly and by constraint . his proofs are , first , king james in basil. dor. l. 2. p. 28. speaketh with great bitterness against the presbyterians , and their way . ans. this doth indeed prove , that he had changed his thoughts of that way : not that he was never of another mind . it were not hard to cite words of his , as much to the commendation of presbytery , as these in basil. dor. are against it . but that way , and its opposite , standeth or falleth , by the sentence of a higher authority than that of men . 2ly , he thinketh it against reason and charity , to think , that this being his thought of presbytery , he would settle it in the church without some kind of compulsion . ans. it is little more charity to think , that a man of any degree of conscience or religion , would have so eminent a hand in plaguing the church with that which he looked on as so pernicious , as the words cited by our author do express : yea , the fear of god would restain one from such an act , even under the highest kind of compulsion . 3ly , he next objecteth the preamble to the act for restoring of episcopacy , anno 1606. ans. who can doubt , that when men had a mind to set up that government , they would say all the good of it that they could devise , and speak to the disadvantage of the contrary what could be thought upon ; but this signifieth no more , than that they were changed from what once they were ; and they who do so say and unsay , are unfit to give decisive testimony about any point of truth . 4ly , he ascribeth k. james's assent to presbytery to his youth . ans. he was no child in 1592 , having been married to queen ann three years before , viz. in 1589. he was at least 30 years of age . 5ly , he pleadeth from the unsetled condition of his affairs : but doth not shew wherein they were unsetled . it 's true , the king then had some trouble with the earl of bothwell , but it is well known that bothwell was no presbyterian ; and setling of presbytery could not tend to quiet him : but i am weary of such silly arguments which deserve no answer . what he maketh the king alledge , that the presbyterians were always ready to joyn with any faction in the state : is as groundless as any thing can be spoken : they never owned any but such as owned the interest of christ , and his truth . their appearing against his grand mother and mother , was only in defence of christ's truth , which these two queens did labour to extirpate . and what is said of inordinate and popular tumults , reflecteth upon procestantism , rather than on presbytery . it 's a strange insinuation that he hath in the end of the paragraph , pag. 4. that that young king was forced to settle presbytery in the church , that thereby he might bring off presbyterians from joyning with the acts of their kirk to unsettle his throne . here is malice twisted with incoherent imaginations : for nothing but malice can make any think that presbytery is an enemy to monarchy : but what dirt he casteth on us , of this kind , afterward shall , in its place , be wiped off . it 's also a strange fancy , that if k. james lookt on presbytery as capable by the acts of their kirk to unsettle his throne , that he should put it in that capacity , by setling it by law , with a design to secure the throne : it is as if a man should let in the thief at the door , that he might sleep the more securely in his house . § 3. what king charles says for prelacy [ to which all know that he ever was a constant friend ] is much more modest than what we heard before : and we deny not , but what countenance he gave to presbytery , was in condescendency to his people : yet from the transactions of these times , we may confidently infer , that the nation , both in its diffusive and its representative body , the parliament , was for presbytery : and what our author says of the tumults of these times , [ which were sad , and lamented by all good men ] layeth more load on prelacy : the tyranny and innovations of the church-rulers of which way did force the people either to see first the purity of gospel ordinances taken from them , and then their religion destroyed by a popish faction [ as of later years appeared more convincingly , when the designs of these men were more ripened ] or stand in their own defence . so that what our author gaineth by this passage is , that episcopacy raised a tumult , which ended in its own ruine . quest . iii. the scope of his third question , and of the resolution of it , can be no other but to render presbyterians odious ; not to disprove their cause , nor to refute their principles : it is , whither the principles of scottish presbytery grant any toleration to dissenters ? quis tulerit gracchos de seditione loquentes ? his party are , above all men , except papists , in mala fide to blame others in this matter : among what party of men hath uniformity , and conformity to all the canons of their church , and that in things confessed by them to be indifferent [ that is needless ] been pressed with more severity , imposed by more unmerciful laws , and urged by more inhumane and cruel execution of them ? that there hath been excesses among presbyterians in this , we deny not ; but lament it : humanum est labi : moderation is not an easie lesson , nor so often practised , as it should be when men forget that the lord is at hand : as the best are apt to do , when they are at ease . but all unbyassed men , who know , and have observed the way of the one , and of the other party , while they alternatively had the ascendant , will say , that the little finger of the meanest prelate , and his underlings , was heavier than the loyns of the greatest assembly of the presbyterian church ; as an impartial and true account of the sufferings in both cases will evince : which on our part , i hope may be given in due time ; but on theirs , an account is given as remote from truth and candor , as any thing that ever came from the press : which it is like e're long may be made evident . but we desire not to recriminate , though necessity is laid on us by their false history of things : far less intend we to retalliate , though it should be in the power of our hand : but we leave our cause to him that judgeth righteously . § 2. it is well that our adversary is so favourable to that institution of christ , the government of his house by presbyters without a bishop ; that we own , in that he doth not blame it generally , or in its most extensive notion ; not presbytery as such , but as scottish . let the ordinance of christ escape his lash , and we are the less solicitous what he says against the scots in their management of the government of christ's house : he knows that scotland is but one , and a small part of the reformed church , in which that government hath been , and is practised . if there be any blame then in the practices of former times , when presbytery was ascendent , let it be imputed rather to the praeservidum scotorum ingenium , ( in which they of the other party have far outgone ours ) than to the ordinance of christ , i mean that government of his house that we own . but even scottish presbytery , or that government as exercised in that national church , will be able to stand before his arguments : though it be hard for any thing , though never so good , to bear up against lies and reproaches . § 3. he should have considered , that there may be other dissenters living among presbyterians than episcopal men ; whereas all that he saith on this head doth only relate to them : there may be a peculiar reason for their not bearing with them who own prelacy : viz. because their church-government doth necessarily overtop , bring into subjection , and root out that government of the church which we own as christ's institution : it is against their principle , to suffer ministers and elders to live beside them , who will adventure to govern any part of the church without subordination to the bishops : and whatever indulgence hath been , in by past years , given to presbyterians , as we know it was designed for no advantage to us , [ without judging the secrets of any bodies heart ; ] so we know , that not only it was not the act of our church-men ; but nothing was more grievous to them , and nothing they did more actively oppose . notwithstanding , it is the principle and purpose of presbyterians , not to exclude any of them from their religious assemblies , nor from any of the ordinances of god in them , for their principle about church-government , wherein they differ from us . and for ministers among them , we are ready to give the right hand of fellowship , and to admit to all the parts of the exercise of their function among us , such of them as shall not be made appear to be insufficient , scandalous , or erroneous , or to be void of that holiness of life that becometh a minister , and who shall be found willing to secure the government of the church that we own , and to prosecute the ends of it ; and not to exclude any simply for his opinion about church-government ; though the mean while , we are not willing , that all who will profess to own our church-way , should have a share in managing it with us ; because many such might be a scandal to it , others might betray it ; neither can we allow , that any of them should exercise a prelacy over us , or over the people of our charge . further , never any church , or state , gave toleration to dissenters from the established church-way , but as it might rationally be thought a necessary relief to tender consciences : but this reason for suffering episcopal men to practise their way among us , at this time , cannot , without the greatest impudence and hypocrisie be pretended . for refusing to receive the ordinances from presbyterians , because they want episcopal ordination : this cannot be from conscience , seeing it was their constant practice , when prelats ruled this church : they never required any of them to be re-ordained who had been ordained by presbyters , and after complied with episcopacy . neither can they pretend conscience for having a worship different from ours ( i mean the english liturgy ) for when it was in their power to use it , they never did . wherefore there can be no pretence on which they can plead for tolleration in these things ; but humor , and design : and i hope it will not ( by impartial beholders ) be judged rigidity , if the state deny a liberty to such persons to make such innovations as never yet could get place in this church , especially when it is too apparent that they who are most forward for such a liberty , give ground to think , that a design against the present civil government is at the bottom , they being such as have no liking to the present establishment . § 4. but this author hath a mind to represent us in other colours : and for a foundation of this his essay , he saith , that the solemn league and covenant is the canon , and the acts of the general assemblies , the comment of the principles of scottish presbyteries . this is false ; the rule that we judge by in the matter of church government , as well as in other things , is the word of god ; and we use no other comments for our help to understand that rule , but such as are founded on the word it self , and which we give sufficient warrant for . i hope the reader will look on this loose talk , as railing , not arguing . he may know , that presbytery was long in scotland before that covenant had a being . and for acts of general assemblies , they are no further our rule , than they are agreeable to the supreme rule , the word of god ; and to the principles of right reason : neither do we look on them as infallible , [ as he foolishly feigneth , pag. 6. ] what he , or any other can make appear in them to be unwarranted , we are ready to disown : and we know they may be changed by the same power that made them ; when any thing in them shall be found to be amiss , or inconvenient for the present state of the church . § 5. he quarrelleth with three articles of the covenant , viz. the 1st about preserving the government and discipline of the church . the 2d , that is against episcopacy and its dependents . the 3d , for defending one another in their adherence to this bond. let any judge what is here consistent with a moderate and duly limited toleration of dissenters : is there no toleration of men who hold prelacy to be lawful without allowing of prelacy it self , and submitting to its domination . next he will prove his point from some acts of general assemblies ; but this he prefaceth first with the peaceableness of the prelatick clergy in and after 1639. when their church-goverment was destroyed , in that they neither raised tumults , nor wrote books . it is true , they raised no tumults ; but they did what they could to raise war for continuing on the necks of the people , that yoak that they had wreathed on them : and did effectually draw on a bloody war , which had very sad effects , and issued in the ruine of them and presbyterians too for a time , and shewed well enough to raise church-tumults , by their protesting and disobedience to the sentence of the church : for their not writing books , who hindred them ? unbyassed men will impute it to somewhat else , rather than to their peaceableness . another part of his preface , that they were not suffered to continue in their cures : this is indeed true of the bishops as such : they were not permitted to exercise a prelacy over their brethren ; for that was inconsistent with the government then established : yet as ministers of the church , none of them were deprived who were willing to preach under presbytery . and for the rest of the clergy , none of them were cast out for complyance with prelacy , but they generally retained their places ; wherefore this is a most untrue allegation . a third thing he saith is , that the presbyterians at the revolution 1662. were not so dealt with , that is , were continued in their places : impudence it self could affirm nothing more false . were not above the third part of all the ministers of scotland [ and so in england ] thrown out by one act of parliament ? ( for two thirds complyed , and by that means kept their places ) and the few ( in scotland ) that could not be reached by that act , were laid aside by the bishops and the council , by more slow steps . § . 6. the acts of assemblies that he citeth are , act aug. 17. 1639. appointing all in office in church , and schools , and all members of this kirk to subscribe the national covenant . and an act 1642. for intimating the abovesaid act , and proceeding to church-censure against them that refuse such subscription . and an act 1644. appointing strict enquiry and censure against disaffected persons to the covenant : and some other severities he mentioneth ( truly or falsely i know not , for he doth not direct where such acts may be found ) which may be acknowledged as no pattern for after-ages to go by . it is like if that oath of god had been less universally , and less severely imposed , it had been better kept by many . what he alledgeth , that the assemblies , aug. 1642. do order the persons of them who are excommunicated , to be imprisoned , and their goods to be confiscated , is most false ; never any assembly in this church did make laws for civil punishments . all that i find to this purpose ( for he is not pleased to be distinct in his citations ) is , that august 3. 1642. the assembly petitioned the council to put the laws in execution against excommunicated papists . all this considered , i hope the impartial reader will not be imposed on , by what this man hath said , to think that the principles of presbyterians are inconsistent with what toleration is due to dissenters : nor will blame them , that they are not for a vast and boundless toleration , nor because they cannot bear them who are evil , but do try them who say they are apostles , and are not , and find them lyars , rev. 22. quest . iv. whether from the year 1662 , to the year 1689 , presbyterian separatists were guilty of sinful separation ? awise question indeed : he supposeth them separatists ( which by no author was ever accounted vox media , or taken in a good sense ) and yet querieth , whether they sinned in separating . but to let this pass ; he telleth us of doctrine taught in our larger catechism , from which may be demonstrated , how necessary it is to salvation , that every person keep communion with the particular church established by the laws of the state that he liveth in , unless she either enjoyn in her canons any sinful term of communion , or propose in her confession any heretical article , or prescribe in her directory for worship any idolatrous impurity . to this i repone a few things . first , according to his loose and indistinct way of writing , he neither telleth us what these doctrines are , nor in what place of the catechism they are to be found ; we must take his word for all this , and we utterly deny what he saith to be true . all that that catechism saith , that could be imagined to have that tendency , is , that the visible church hath the priviledge of being under god's special care and government , of being protected and preserved in all ages , notwithstanding the opposition of enemies , and of enjoying the communion of saints , the ordinary means of salvation , the offers of grace by christ to all the members of it in the ministry of the gospel , testifying , that whosoever believeth in him shall be saved , and excluding none that will come unto him . now it is evident , that all this is said of the universal church , not of any particular church ; far less can this passage be understood of a particular church as established by the laws of the state wherein it is : no scripture ever made such laws essential to the notion of a true church , from which none may separate : neither did ever any divine talk at this rate , except episcopalians , and among them i remember of none , that so express themselves , but this man , and dr. stillingfleet . he doth indeed express three cases , that excuse from sin in separating from a true church , but how these can be drawn from the larger catechism i understand not . § . 2. how far we allow a separation from the late episcopal church of scotland , and maintain it not to be sinful in us , but sinfully caused by them , i shall declare : we affirm it to be no schism , but a necessary duty , that the presbyterian ministers did not own episcopal government , nor either directly or indirectly countenance the authority of bishops above presbyters : he telleth us of a letter for union , march 1689. wherein it is said ( and not answered ) that never any confession of faith in our reformed church avowed a divine right for a parity among all church-officers . this letter i never heard of before , but it seemeth the author of it , and the writer of this pamphlet , have talents equal for controversal scribling : for whoever said that there is a divine right for parity among all church officers ? we know that by divine right ruling elders , also deacons , are not equal in church power with preaching presbyters . and for the parity of ministers , if it be not found in any confession of faith , it 's enough that it 's found in the scriptures . but we affirm that the divine right of it is also found in the confession of faith , sworn to by the king and his houshold , and by the nation , wherein they abjure the hierarchy , or distinction of degrees among ministers . he saith , the solemn league did not abjure the president bishop . answ. we know no such bishop , the president or moderator hath no jurisdiction over his brethren . and he will not say , that the bishops restored 1662. to whom we could not yield subjection , was no more but a president bishop ; if he do , all the nation will cry shame on him , and his own tongue will condemn him . page 1 , 2. of his book , what some in england petitioned for , we are not concerned ; if he had told us what concessions the body or generality of presbyterians in that nation had made , also let us know where we might find such concessions , an answer might in that case have been expected from us . but what he presumeth about the repentance of scots presbyterians for not submitting to episcopacy as established in scotland , is without ground , and absolutely false . § . 3. what we further declare concerning the separation that he speaketh of , is ; that presbyterians generally did not think it unlawful to hear these ministers that had complyed with episcopacy ; and often did occasionally hear them ( whatever was the practice of some among us ) yet the best of the ministers in scotland , and to so great a number , and to whom the people were under a relation as their pastors , being thrust from their charges for their faithfulness in that time of tryal , and others being obtruded on them , many of whom were very unqualified for the ministry , and they entring without the peoples call or consent , they would not own them for their pastors , nor thought themselves obliged to wait on their ministry ; but thought it their duty rather to hear their own faithful pastors ( or others who walked in their steps ) who were not unministred by any church-act , but only restrained by the force of a civil law , which could neither derogate from their ministerial authority , nor loose the relation that the people had to them . i deny not but some went beyond the limits of this moderation ; but that is not to be imputed to all the presbyterians , being neither the conclusion of any church-meeting among them , nor the sentiment of all . § . 4. this being considered , taketh off the edge of all that he enlargeth on about the episcopal party agreeing with us in the confession of faith , directory for worship , and administration of sacraments : for it is on none of these accounts that we withdraw from them ; but partly because they suffer none to be ministers among them , but such as comply with episcopal jurisdiction ; partly because they deprived us of the ministers that we stand in relation to , and ought to own ; partly because the ministers obtruded on us are none of our choice ( as they ought to be by the priviledge that christ hath given to his church : ) and indeed ( many of them ) unfit to be chosen ; and partly because this change is made not by any church-authority that we can own , but by the state , and by an unlawful church-power . it seemeth his arguments are run low , when he chargeth us with nonconformity even to the presbyterian church , in that we use not the doxology , nor the words of the lord's prayer , nor the belief at baptism : for when or where were these injoyned by the presbyterian church ? and if they had been , we cannot by such injunctions be bound to what is after found to be inconvenient : that we are tyed to the use of the doxology by the covenant , he doth most ridiculously affirm : for whoever esteemed that a part of the reformation then engaged to ? using the lord's prayer we never condemned ; but that christ hath enjoyned the using of these express words , or that that prayer was given as a form of words rather than as a directory for the matter of prayer , we deny : neither do we condemn the use of the creed ; but we think that they who have their children baptized , should profess their faith so as may more clearly distinguish them from popish and other hereticks than that confession of faith can do . quest . v. in this question he advanceth a paradox . the question is , whether the penal laws against scotch presbyterians , had any thing of persecution in them ? this question he concludeth negatively , with the same brow that maimburg , and other french popish writers do affirm , that all the protestants who lately in france turned papists , did turn voluntarily , without any compulsion ; and that no rigour nor persecution hath been used to move them to this change : this is a degree of effrontedness , of bidding defiance to truth , and the god of it ; of bold imposing on the reason , yea , and the common sense of mankind ; that the world doth purely owe to this age , and to jesuitical obfirmation of mind . but let us hear how he will prove this his strange assertion : as these laws have beat out the brains of many good christians , that could not comply with them , so this man thinketh by his arguings to beat out of the brains of such as remain all sense and reason , whereby they may judge of what they hear , see , and feel . in clearing the state of his question , he confesseth , there may be too severe laws , under which men may suffer for conscience-sake ; ( this will increase the wonder of intelligent , unbyassed men who know our affairs , that such laws are possible , and yet ours are innocent ) but maketh the question to be , whether our laws were not necessary for preserving true religion and publick peace , or whether they were the uncharitable effects of a peevish resentment , inconsistent with good nature and christianity . tho' even that cloak of smooth words will not hide the nakedness of the bloody laws that he pleadeth for ; nor could warrant a man that believeth heaven or hell , to plead for such cruel execution of them as was among us : yet this state of the question is not the same with what in the title is proposed : for there have been few persecutions in the world for which necessity hath not been pretended , and that were given forth to be for preserving a false religion , or for hindring publick peace ; or that the actors in them would call peevish and inconsistent with good nature and christianity , or moral goodness . and it is certain , that where publick peace may be preserved without such severe laws , the enacting of them is persecution ; which was our case : for nothing caused the sad breaches of the peace that were in this nation in 1666. and 1679. but the unsupportable hardships ( tending to make wise men mad ) that they who feared god lay under by the severity of these laws , and the barbarity used in executing them . § . 2. to vindicate the laws from all blame of persecution , he giveth a lame , unjust , and disingenuous account of them . wo to posterity if they be abused with such false history ; it is little honesty to transmit such things to after-ages ; but it is the height of impudence to publish them among such as were eye-witnesses of them , and among whom the sad effects of them remain with grief and smarting to this day . i shall first examine the account that he giveth of these laws , and then shew how defective it is , by supplying what he hath omitted . he telleth a story of the endeavours of the synod of edenburgh to have presbytery established ; and who can blame them , especially seeing their attempt was only an application to a person of interest with his majesty . he telleth us likewise of their sending a clergy-man ( whom he will not name ) to the same great man ( who is also nameless ) with a threatning message , that if they would not settle presbytery they should have the people let loose upon them . this story i never heard before , nor know i how to examine the truth of it ; neither can i meet with any person that hath heard of it ; and so have more than probable grounds to let it pass as a forgery : and if it had been true , was this private surmise a sufficient ground for a parliament to make such bloody laws against so great a body of people as the dissenters ? men will think it a weak cause that must be supported by such silly shifts . i take no notice of the act annulling so many preceding parliaments and their acts ( tho' this were hard enough ) nor of their act of restitution of bishops ; it is not the right or wrong of the acts that we are now considering , but whether they were moderate or persecuting . but it is not far from ridiculous that he addeth , that this imperious address from the ministers ( a private transaction between two men , if it hath any truth in it ) should so far influence a parliament , as to make them impute all the evils that he fancieth had fallen out , to the invasion made on episcopal government . § . 3. he next giveth us account of the effect of setling episcopacy : and first , in the non-complyance of some of the ministers , and their being therefore deprived of their churches and benefices . and is this no persecution ? how then is it that the world is filled with such outcries in one print after another , as if the prelatick clergy in scotland were under sufferings beyond the french dragooning , because some of them ( and but a few of many that are guilty ) are deprived by the state for refusing to own the civil government under which they live : a crime never till this day thought consistent with the being , much less with the peace of any government . but these men have not learned christ's precept , to do to others as they would be done by themselves . but this act was not so much persecution against the ministers that were laid aside ( they suffered the loss of their livelyhood ) as of the church , and the people whose souls smarted under a sad loss , considering how many eminent and holy men were among them that were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their flocks . and what a set of men were put in their room . if these servants of god endured no persecution from the state , i am sure they do from this man 's virulent pen , who saith , they forsook their ministry either because of disappointment of their hope of preferment , or from love of ease , and weariness of their work , or from impatience to be subordinate . the lord will refute this malicious passage , when he shall come with ten thousands of his saints , to execute judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have ungodlily committed , and of all the hard speeches which ungodly sinners have spoken against him , jude v. 14 , 15. this man cannot be ignorant of what is known all scotland over , without question or contradiction , that some of these ministers had preferment in their offer , yea , the highest preferment in that church , and refused it : that they did not consult their ease , but did most laboriously preach under the greatest hardships and hazards ; which is to this day seen in its effects , on the crazy bodies of not a few of them : and if any did otherwise , it was very ill lookt on by the rest ; and it is known they were never backward to be subject to christ's appointments ; tho' they cannot ( for conscience-sake ) stoop to these of men , in the matters of god. § 4. then he telleth us of the compliance of other ministers ; but it is unaccountable which he maketh the motive of some of them , that the episcopacy then setled , was not abjured in the solemn league . nothing but ignorance of that oath , or impudence to say what one will , could make them say so : it is known , that this was not pleaded by them , but either that that oath was not binding , or that they had not taken it , and were not bound by the nations taking of it : and if this were true , what should have stirred the zeal of that party so against that oath , as to get it abjured , and burnt , in contempt , by the common hangman . he telleth us next , how the people did comply , till 1663. it is true , hearing the conform clergy was commune at first ▪ ( other compliance was never given ; but an entire dislike of episcopacy was as extensive as any respect to presbyterian government was ) but after a short tryal , many serious people , who minded the edification of their souls , found what a sad change they had made , and what want there was of the godly , learned and grave men , that he speaketh of , to supply vacant places : which moved the people to look after better means of edification : i deny not but some run to an excess : but there was sufficient reason for leaving these intruders when others could be had . and both ministers and people behoved to take some time to consider what was duty , after they had been for a time stunned with the sad stroak that came upon them . he next giveth account of one of his innocent laws ; it is car. 2. part 1. sess. 3. act 2. ann. 1663. all who come not to hear their ordinary , are to pay a fourth part of their yearly rent : others that had no land , a fourth part of their moveable goods : a burgess , the fourth part of his moveables , and the priviledge of his burgiship is forfeited . is here no persecution ? to force people thus against the light of their conscience , to sit under the ministry of them they had no pastoral relation to : and to desert them to whom they were so tied ; to hear constantly some that taught arminianism ; some that railed against serious religion : besides the horrid immoralities of some of them , which made the ordinances of christ contemptible to the people : for this law extended to hearing of such , as well as others . and was it no persecution to enact so severe fines for such a crime , so as a few sermons might reduce a rich man to absolute poverty ? and did it savour of no persecution , in the preface to this act , to declare such abstinence from hearing , to be seditious , when they that were so charged , were as quiet and peaceable as any in the land ? he would excuse the severity of this act from the sermons and books of some , written to justifie the murther of charles the first , and the banishment of charles the second , and the necessity of taking up arms against the king , and laying out the sinfulness of compliance with the legal settlement of church and state. answ. if some , whose spirits were imbittered by what they suffered , especially who being banished into foreign countreys , took more liberty than was fit , and spake or wrote ( on some of those heads ) such things : is it reasonable , or can it be freed from spiteful persecution , to charge the whole party with these things , and treat them accordingly ; when it could not be , nor was unknown to them , that most of these things were quite contrary to the sentiments and practices of the best , and far greatest part of presbyterians ? and we may with good ground affirm , that the spreading of such principles among the people , above what was at first , was caused by the severities that they suffered : and that these severities had not their rise from them . as for the murther of king charles the first , it is well known , that the presbyterians in scotland did declare against it , both in their religious and civil capacity . § . 5. what he next bringeth , of the open rebellion of the western parts , 1666. ( known by the name of pentland-hills ) was purely the fruit of the horrid barbarities that that people suffered from military force , sacking their houses , and destroying their livelihood , treating their persons with the greatest inhumanity , under which they groaned for several years , and had no shelter but in mountains and in caves , nor were safe but in such companies as could make resistance : and yet what then was done , was the act but of a few presbyterians , and therefore could not warrant further severity , nor could be chargeable on all : and on this or some other consideration it was , that they had an indulgence granted for a time ; but it was so contrived as could not answer the necessities of the people , the ministers being all confined to one corner , and the rest of the nation left destitute ; which made it reasonable for some to use that liberty , that they might serve the church ; and others to refuse it , that they might be useful in other places where it was not allowed . what is alledged , of assaulting ministers , robbing their houses , wounding them , &c. much of it was found to be meer forgery , to make that party odious , and to give a colour for further severities ; and what was done ( if any thing ) was without the knowledge , and with the greatest dislike of the presbyterians in general : for , indeed , the severities of that time did provoke some to run into these principles and practices that ever since hath been uneasie to the state , and grievous to sober presbyterians ; some of whom have been as much in hazard from them , as the prelatick clergy have been ; it is therefore strange , that such things should be pretended to justifie the bloody laws that followed , and which reach even them that were quiet in the land. § 6. he next cometh to the act 1670 , wherein the preface brandeth meetings ( tho' they were only for praying and preaching ) as seminaries of rebellion ( tho' it is well known that loyalty hath been many times preached in them , and no sedition nor rebellion was ever taught , except by the persons above marked ) and for a house-conventicle , the minister is imprisoned , till he pay 175 l. sterling : and must engage to preach no more , or give bond to leave the nation , without returning , unless by the king's leave ; others were to pay , an inheritour of lands the fourth part of his rent ; a servant the fourth part of a year's wage ; a farmer 40 s. sterling ; a cottar 20 s. if the meeting were in the fields , ( where yet christ and his disciples often preached , and that contrary to the laws of men ) the minister was punishable by death and confiscation of goods ; and every hearer , the double of what is above mention'd . if here be nothing of persecution , that hearing a sermon from one that christ by his church hath sent to preach , should be bought at such a rate ; and that a few peaceable people , meeting in a corner of a wilderness , for no other intent , and about no other work , but to hear the gospel , should take away the preacher's life , and the hearer's livelihood ; if this , i say , be no persecution , let the world judge . there might have been some shadow for such severity against meeting with arms , ( tho' even that was in some cases necessary ) but that was always disallowed by the soberest and wisest ) but when nothing appeared in mens words or behaviour , but that in peace and quietness they were seeking after the food of their souls , such severity must either be called persecution , or we have lost the very names of things , and must call vice , virtue , and virtue , vice. § 7. what he hath owned is sufficient to ruin his conclusion that he would prove by these topicks ; to wit , that the penal laws against scotch presbyterians had no persecution in them . but it doth further appear how absurd it is , if we consider what he hath wisely suppressed , as ashamed to speak out all the truth . three things he suppresseth , 1. some severe laws . 2. some acts of council or orders given forth by it , which exceeded all the severity of the laws . 3. execution of these laws and orders , beyond what either of them could warrant . for the 1st . in the act of parliament , aug. 13. 1670. it is declared , that if a minister preach , expound scripture , or pray in a house where there be more persons than the house contains , ( it is not said , than the house can contain ) so as some be without doors , ( which might happen without the ministers or peoples knowledge , after the work is begun , or by the malice of some who might stand without doors on purpose to ensnare those within ) it is declared to be a field-conventicle : and consequently the minister is liable to death , when he doth his best , so far to conform to the law as to shun that hazard , and the people are liable to forfeit the double of what in reason they could expect . by the same act , the lives of them that so meet are exposed to the mercy of their most malicious enemies : for not only a reward is proposed to any who will ( tho' without warrant or order of law ) seize and secure any at such a meeting , but they are indemnified for any slaughter that they shall commit in the apprehending and securing of them . nothing but the restraining power of god hath preserved the lives of many thousands , who were so ( by this man 's innocent laws ) exposed to the will of an ungodly , and merciless crew . afterward an act was made , declaring , that not only field , but house-conventicles , should infer the pain of death to the minister , and that a field-conventicle should be death to all present , minister and hearers , 1685. may 8. it is by another act , 1672. declared , that where-ever a minister , not allowed by a bishop , or licensed by the council , doth preach and expound scripture , or pray in his own house , where more persons are present than four , beside the family , or in any family that is not his own , tho' none should be present but the family , that it is a conventicle . and comparing this with the above-mention'd act , a minister loseth his life by law , if he pray in a family where he happeneth to lodge a night out of his own house . likewise , anno 1685. act 4. any who refuse to witness ( that is , to be an accuser of the brethren , the devil's work ) about house or field-conventicles , or church-disorders , are to suffer as guilty of these crimes themselves ; that is , to suffer death : and thus the wife or child , must either contribute to take away the life of her husband or father , or lay down their own life . also act 8. of the same year , it is declared treason to own the covenant as lawful , or obligatory , though we had sworn it , and many being questioned about the obligation of it , behoved either to perjure themselves , or suffer death from the hands of bloody men. and act 6. husbands who complyed with the laws ( unless they were also judged by the council to be loyal ( which no man could expect unless he were throughly episcopal , to say no worse ) must be fined for their wives non-complyance , which put men on this sore dilemma , either unnaturally to put force on his wives conscience ( which may be he could not command ) or be undone . beside this ( which is the second thing above-mentioned ) it cannot be denyed that the privy-council gave order not only to officers of the army , but to every private souldier , empowering them when they met any person on the high-way , to examine them whether they were coming from or going to a conventicle : and if they would not by oath clear themselves , they were allowed to take from them their upper garment . yea , afterward the officers ( i know not whether the souldiers had that power ) were warranted to kill whomever they met with , who should refuse to give them satisfaction about abjuring the sanquhair declaration . it is true , sober men did not refuse to take that abjuration ; but it was an unparallel'd act , to commit the lives of men to souldiers , to kill at their pleasure men living in peace , and going about their lawful employments , without proof of a crime , or due course of law. august 3. 1682. major white in many counties , and the laird of meldrum , a captain of horse , in other counties , are empowered to act as sheriffs ( tho' the ordinary sheriffs and their deputies were executing the laws ) and to keep justice courts ; so that the lives and fortunes of people were at the mercy of these two souldiers . sept. 9. the laird of claverhouse ( a souldier ) is empowred to put the laws in execution against withdrawers from the church . a commission for judging and executing the laws , even to death , is given to crawford of ardmillan , novemb. 9 and 16 days the like to the e. of linlithgow . i conclude with what is wisely observed by the prince of orange ( now our gracious soveraign ) in his declaration for scotland , about imprisonments without cause alledged , forcing many to swear against themselves , imposing arbitrary fines , intercommunings on the slenderest pretences , making men incur the danger of life and fortune for most innocent converse with their relations outlawed , of which the counsellers themselves were guilty , and behoved to procure pardons . by empowring souldiers to act the greatest barbarity on persons living in quiet , hanging , drowning , or shooting , without any course of law. the third thing is , that the execution did exceed both the laws and orders of council , multitudes of instances may ( and i hope ere long will ) be given of men pistolled , or hanged in cold blood , by the high-way , on the fields about their work , or drag'd out of their own houses , because they refused to declare their opinion of the murther of the arch-bishop of st. andrews : of the insurrection at pentland and bothwell-bridge , or of the covenant . it is true , it doth not reflect on the laws , but it sheweth what spirit they were of who made them , in that they employed such men , and did not punish them for such facts , but rather countenanced them . § . 8. he cometh now to his conclusion , to clear the laws from persecution : and here he addeth some considerations that he taketh for argumentative : as that three rebellions were raised in the space of 23 years . but if these rebellions were the effects , rather than the causes of that severity ( as indeed they were ) then his argument is inconcludent . that it was so with the former two i have observed before ; for the third , it may be he is not ignorant how it was influenced by that unparallel'd and ridiculous ( but that it was on a mournful subject ) libel wyer-drawn against that noble earl that was the head of that insurrection , making him guilty of leesing-making , and lyable to death for what unbyassed men , and even some of his enemies , judged to be below the least of crimes . he saith , none ever suffered for mere separation , but in purse : but is it not persecution to be turned out of a man's livelyhood , and made a beggar for worshipping god ? he saith likewise , that none suffered that way but such as came to church to save their money , notwithstanding of pretended scruple of conscience . this is spoken at random ; many suffered sadly for conventicles , who did not so comply : and i am bold to say , he knoweth the contrary of what he here affirmeth . he will have his conclusion to stand , unless we will derogate from the authority of king and parliament . that is a mistake : we question the justice of their laws , not their authority to make laws . we may say , nero and domitian were persecutors , without questioning whether they were lawful emperors . quest . vi. it may be observed from this author's conduct in his pamphlet , what it is to be fleshed in bold averring of what all the world knoweth to be manifest untruths : some by boldness and frequency in telling lies , have come at last to believe them as truths ; what else could make him propose this question , and answer it negatively ? whether the episcopal clergy in scotland from the year 1662. to the year 1686. shewed any thing of the spirit of persecution against presbyterians ? we affirm that they did : he denyeth it . to prove what we assert , we might bring a volume of historical instances , which now to adduce , should swell this paper to an undue bigness , and would anticipate what it is like will be amply performed in the history of the late times : a few things i hope will not be denyed by any impartial person that knoweth scotch affairs ; and will be sufficient to evince what we hold in this : one is , the bishops of this church sat in parliament when the above-mentioned laws were made ; did any of them either reason or vote against any one of them ? yea , it is known that they were active promoters of them ; yea , our author denyeth not their consenting and advising to them , tho' he will not own their being the first movers of them . the former is enough to our purpose , and the latter is rationally suspected , both from the active influence that some of them had in the government , and from the spight that on all occasions they shewed against men of our way . another evidence of this is , the church-men in their publick sermons did frequently inflame both the magistrates and souldiers to execute the laws against dissenters ; and helped them by direction , intelligence , and all the ways that they could , as thousands of instances might make appear . a note of a sermon was much talked of , wherein the judges of assize , or circuit-court , ( before whom it was preached ) were advised to dye their scarlet robes yet more red in the blood of these men. again , it is known that the ministers were the informers against such as did not comply with the laws . it is true , this was enjoyned them by the rulers : but conscientious men would not have persecuted them that feared the lord , at the command of men : whereas most of them gave ready , chearful , and forward obedience to these injunctions . he speaketh of some of them who did not , but were chid by the iudges : and we confess , they were not all persecutors , but many , yea , the far greatest part were . § . 2. now what hath he to say for vindicating the clergy from this imputation ? he telleth us , the clergy never addressed the king for punishing the presbyterians . a goodly apology ! as if there were no other way of compassing such a malicious design save this one . next , the inferiour clergy did not obey the order for informing . this is answered : most did , and but a few refused . he talketh of bishops shewing acts of charity , in relieving the necessities of presbyterians , and mitigating the penalties of the law when it was in their power , and that the particulars of this might swell his paper to a great bulk . answ. these acts it seems were very secretly done ; neither the man 's own left hand , nor the observation of others could discern them . if some acts of charity were done to some in distress , it is no more than what some oppressors have done , first made people poor , by taking a pound from them , and then relieved them by giving a penny : notwithstanding any who have given a cup of cold water to sufferers , shall not want their reward from the lord , nor their commendation from us , that private and publick witnessing against schism was all that the inferiour clergy did against dissenters , is so false an assertion , as nothing can be more false . quest . vii . whether the episcopal church of scotland were compliers with the designs for taking away the penal law against the papists . he will here vindicate his own church from this blame , and in the next question , throw it on the presbyterians ; both of them with a like truth and candor . we are far from charging all the episcopal party in this matter , especially the church diffusive , which he saith was represented in parliament . we know these patriots did worthily in opposing that ill and dangerous design ; but we will not own , that all that sat in that honourable assembly were episcopal ; however , they went a further length in complying with it than some have freedom to do . not a few of them , we hope , will now shew , and have shewed , that that way was not their choice : for the bishops , he seemeth not to deny , that two of the fourteen were for it ; and it is well known how far these two ( and they were the two heads , the archbishops ) appeared for it , both in council , and parliament : and that two were deprived , yea , and appeared against this design , we deny not : but can he say , that the rest appeared against it in parliament , when they had the fairest opportunity , and were in a special manner called to it . for the inferior clergy , he will have them all innocent in this matter , because they preached against the doctrins of popery ; that they prayed for the protestants in france : and other appearances they made against popery . none of these things we deny ; nor do we envy them their due praise on this account , yet two things are to be considered ; one is , that it was but the practice of some . it is well known how many were sinfully and shamefully silent ; and others , who were bold to speak , were checkt by their bishops for it . the other is , that it is very consistent to be against the doctrins of popery , and yet to be for a toleration to them , and against their being under the hazard of penal laws for their religion : whence i infer , that his conclusion doth no way follow from his premisses . § 2. the zeal that some of the prelatists shew'd for continuance of the penal laws , might be considered , either with respect to papists , or to protestant dissenters , who might have ease by the removal of these laws : the former part of their zeal was laudable ; not the latter : which of them did preponderate , we are left to guess : and may be helped in this guess , by a commune principle , that many of them ( i say not all ) have expressed ; that they had far rather that popery should prevail than presbytery : and the actings of the chief men , and of the most part of them , do correspond with this principle at this day . what are the sentiments of the prelatists in scotland , about taking off the penal laws against papists , may be manifestly gathered ( unless we will abandon all argumentation and the rational inference of one thing from another ) if we consider what our prelatical parliaments have declared ; what the archbishops and bishops in their letter to k. james , nov. 3. 1688. have with much flattery said ; and what the university of st. andrews , in their address to that same king have published , partly of their adherence to him , while the subversion of our laws and religion was not secretly , but visibly carrying on ; partly of that absolute , irresistable and despotick power that they ascribe to him ; for if he have such power to do what he will , and if he was for taking off the the force of these laws , ( as they cannot once question ) how is it consistent with that unlimited obedience that they owe to such a monarch , that they should not be also for removing them ? quest . viii . whether the scotch presbyterians were complyers with the designs for taking away the penal laws against papists ? he affirmeth it : we deny it : but in this , that scripture is fulfilled , psal. 55. 3. they cast iniquity upon me , and in wrath they hate me . nothing in this book hath less semblance of truth , and more evidence of spite than this . and in nothing the unfaithfulness of his party , and the integrity of the presbyterians , did more appear , than in the stir that was about taking off these penal laws : for his party had no inducement to be for removing them , except to please the king , and to advance popery : but the presbyterians ( especially the ministers ) were under the strongest temptations imaginable to shew themselves so inclined , not only to gain the favour of the court , the want of which had been so heavy to them : but also because they were to share in the ease from heavy persecution , which these laws had brought on them , and on them only ; ( for these laws were severely executed against them , but not against the papists ) and above all this , every presbyterian minister in scotland was liable to death by these laws : none had observed them , and they might rationally expect , that the court , being provoked by their appearing for their continuance , might cause them to be executed with rigour upon them ; notwithstanding of all this , they took their lives in their hands , and as they had occasion shewed themselves against taking off the penal laws against papists , meerly out of conscience , and out of zeal against popery : whereas the other party were not so faithful , as was above shewed . their reasonings against it on all occasions , and their dealing about it with members of parliament , are well known , besides more publick witnessing against it , as they had occasion . neither can it be made appear ( for any thing that i could ever learn ) that any one minister of our way was of another sentiment : and for others , two or three , or a very few instances of many thousands , is all that can be given . § 2. to prove his conclusion , viz. that the presbyterians were for taking away the penal laws against papists , he bringeth two arguments , which a man pretending to reason , might be ashamed to use : the first is , they accepted , and gave thanks for the indulgence , notwithstanding that they knew that all the designs of court were for advancing of popery . answ. they accepted an indulgence for themselves , and gave thanks for that alone : which was their due by christ's grant , and which had injuriously been withheld from them : but that to the papists , they were no further concern'd in , than to lament it ; which they did : and witnessed against it as they had occasion : for the designs of the court , it was not their part to consider them , further than to endeavour to disappoint them ; which they did to the uttermost of their power , both by warning and principling the people a-against popery : and also by doing what they could to keep the laws standing in force against papists . it had been a strange thing , if they should have been backward to preach and hear the gospel , when a door was opened for it , because some men had a design against the gospel in their opening of it . surely their silence and peevish refusing on that occasion had been much to the hurt of the gospel , for then papists ( who would not fail to use the liberty , for their part ) should have had the fairest occasion imaginable to mislead the people , without any to oppose them ; on the contrary , their using of the liberty was the great mean by which ( with the blessing of the lord ) so very few , during that time of liberty , were perverted to popery in this nation : and they that were so drawn away , were none of our party . we have cause to think , that if we had refused to use this liberty , this man , and his party , would have lashed us with their tongues for so doing , as they now do for the contrary : for they did so by some , who in former years refused to use a liberty granted ; which we all know was designed for the same end . but we expect not that we shall be able to please them , whatever course we take . § 3. his second argument is notoriously false , in all the parts and circumstances of it ; and i affirm , that a man that knoweth our affairs shall not find one word of truth in all his long paragraph that he hath p. 24. that they were silent against popery in k. james ' s time , is grosly and notoriously false ; it is true , some of them thought the best antidote against liberty for popery ( and other sinful ways ) to be a sound work of grace in the soul , and ingaging people to be seriously religious , and therefore insisted mainly on such subjects : yet did not neglect to instruct people in the controverted points of our religion , nor to hold forth the evil and danger of popery in particular . for what he saith of the reverend and worthy dr. hardy , who preached faithfully against popery , that his brethren either blamed him , or disowned him , is most false ; they did often visit him in the prison , which i had from his own mouth ; that episcopal advocates and judges pleaded for him and acquitted him , was no more but what the one ought to do for their hire , and the other were bound to by their places : they acquitted an innocent man when no crime was proved against him . quest . ix . whether scottish presbytery in the church , be consistent with the legal monarchy in that kingdom ? if this author knew us ; he would not move this question , and if he did not hate us , and not resolved to say all manner of evil against us , right or wrong , he would not ( as he doth ) resolve it in the negative . we have no other proofs of the falshood of what he asserteth , but 1. experience ; which sheweth that in many ages ( in which presbytery hath had place in this kingdom , as hath been shewed above ) it did well consist with the legal monarchy of it . and 2. that he ( nor none else ) cannot shew what principle of presbyterian government , nor what practice of presbyterians ( that is commune to them all , or generally ) is inconsistent with monarchical government , as it hath been by law owned in this nation . we deny not but there have been some things acted by men of our principles , in their zeal for religion , which we do resolve not to imitate ; and tho' we can clear them from that degree of blame that the malice of their enemies casteth on them , and particularly from being no friends to monarchy , and unfaithful to their kings ; yet we hope the excesses that have been in former ages , while both parties were overheated in their contendings , will be a mean to teach more moderation to this and following generations . let us then hear what he hath to say for this his most absurd , malicious , and false position . after i have told the reader , that the only thing that can with any shew give rise to such an apprehension , is , that presbyterians , being generally the more conscientious part of the nation , could not comply with the lusts of some of their rulers , nor subject the interest of religion to their will , while others were ready to abandon law , religion , and reason , to please men : who , in recompence of this , did exalt them above their brethren . § 2. what he asserteth he offereth to prove , from the opposition of the covenant to acts of parliament , the latter giving to the king what the former taketh from him . the first thing that he bringeth as an instance of this is , that par. 1. ch . 2. act 2. it is the king's prerogative to chuse officers of state , counsellors , iudges ; but the covenant maketh this the prerogative of the kirk , in that art. 4. we swear to discover evil instruments , that they may be brought to tryal ; and confirmeth it , that anno 1648. it is asserted by the church , that duties between king and subjects are the subject of ministerial doctrine , ( for what he saith , that the kirk must be as infallible in this as at rome ; i pass it as the froth of a malicious mind , void of reason ) . a. 1. these passages were 20 or some fewer years before the act of parliament cited : how then can they be charged as taking from the king what he had not by those acts for so many years after ? but this is but a small escape in this learned writer . 2. will any man of sense say , that the power of chusing officers is taken from the king , because subjects are obliged to discover and complain of ill men , or because churchmen may tell kings and subjects their duties ? such reasonings are to be hissed at , not answered : hath a man lost the priviledge of chusing his own servant , because his son may tell him he hath hired a very bad man ? another argument he bringeth is yet more ridiculous : it is the king's prerogative to call parliaments ; but scotch presbyterians hold , that the power of calling assemblies , doth not flow immediately from the king , but from christ. answ. baculus est in angulo ergo petrus stat ; is just as concludent : what affinity is there between the king's power of calling parliaments , and the churches having no power to call assemblies for religious matters ? we deny not power to the king even to call church-assemblies ; neither will we call any in contempt of the magistrate ; but we maintain , that the church hath from christ an intrinsick power to convene about his matters , tho' the magistrate should neglect to call them : but we confidently deny that the church of scotland ever did ( or thought it fit to be done ) call an assembly without the authority of their king , where he was a friend to true religion . let him shew us what magistrate called the council that is mentioned acts 15. another argument he taketh from the king's power of dissolving parliaments , inconsistent with which , he saith , is the 2d article of the covenant , ( he should have said the 3d article ) where we bind to maintain the priviledges of parliament ; one of which is , the general assembly , 1648. declareth against the negative vote in parliament . answ. could any other-man have made such an inference , unless presbyterians had declared that it is not in the king's power to dissolve a parliament , but they may sit as long as they will : which never was said , nor imagined ; for the general assembly , 1648. denying to the king a negative vote in parliament : this doth not concern the sitting of the parliament , but the validity of their decisions while they sit ; also they say very little to this purpose , only in their declaration , july 31. they say , that they see not how the priviledges of parliaments , and the king 's negative vote can consist ; i wish this had been left to the cognition of politicians . but what the assembly there says , was not their sentiment only , but of the parliaments both of england and scotland at that time ; so that his inference is no better against scotch presbytery , than if he had asserted the inconsistency of parliaments in both nations with the legal monarchy . that was a time when debates about prerogative and priviledge had issued in a bloody war ; the result of which was the ruin of both : whereas now the king's prerogative and the the priviledges of parliament being setled and acknowledged , and the king 's negative vote owned by all , none do more chearfully submit to the legal establishment in these things than the presbyterians do . § . 3. he saith , the covenant depriveth the king of the power of making laws , because covenanters swear to continue in the covenant all their days against all opposition . a goodly consequence indeed : we swear not to obey sinful laws ; ergo , the king and parliament may make no laws at all . what he alledgeth in further proof , that the assembly july 28. 1648. declared against an act of parliament & committee of estates , dated in june the same year , and in general against all others made in the common cause without consent of the church , is as little to the purpose : for it is not the same thing to declare the laws of christ condemning the sinful laws of men , and to affirm , that men may make no laws without the churches consent ; neither will we plead for every thing that hath been acted . notwithstanding i hope presbyterians will learn to give all due deference to the publick acts of the state , even when they cannot comply nor give obedience to them . he further argueth , that they deny to the king the prerogative of making leagues and conventions of the subjects , because the covenant was taken without the king. this was no act of presbyterian government , but an act of the estates of scotland , of all ranks ; and this they thought to be necessary for securing of their religion from popish adversaries , who designed to overturn it , as afterward appeared , when the design was more ripe , and it was fit to bring it more above board . he proveth also that scotch presbyterians are against this prerogative of the king , because june 3. 1648. the assembly declareth against the bond subscribed by the scotch lords at oxford , and inflicteth the highest ecclesiastical censures against them , and such as had a hand in it . answ. sure he could not obtrude this on the belief of any , unless he had been confident that what he saith would never be examined : for in that act of the assembly there is nothing like condemning the king's calling his subjects together ; but their condemning of a wicked act that some of them ( being but in a private capacity ) did when they were together . for this bond was not framed nor signed by any parliament , or other representative of the nation , called by the king , but by a few lords sojourning out of the nation , who met and condemned what was done at home by the representatives of the whole nation . this bond was sent to the assembly by the convention of estates of the nation , as the act it self saith , that the assembly might give their opinion about it ; and they declared the wickedness of it , and appointed church-censures against the guilty : what is there in all this that is derogatory from the king's prerogative of convening his subjects ? § . 4. his last effort to prove the inconsistency of monarchy and presbytery is , that the presbyterians deny the king's prerogative of making peace and war : which he proveth , because the assembly 1645. feb. 12. declare them guilty of sin , and censurable , who did not contribute to carry on the war. answ. all that the church did in this was , that in a solemn warning to all the people of all ranks , for convincing them of sin , and pointing out their duty to them , among other duties , such as repentance , reformation , &c. they held it forth as a duty for people to obey the orders of the estates of parliament , toward their own defence when a bloody army of barbarous irish-men was in their bowels . if this his argument can cast any blame on presbyterians , 't is this , that there are cases in which they allow the states and body of the nation to resist the king so far , as to hinder him to root out the religion that is by law established among them : and one should think that he might have been by this time convinced that this is not peculiar to presbyterians , but that all the protestants in britain are engaged in the same thing . nor can papists reproach protestants with it , for their principles runneth yet higher . quest . x. he hath said so much to little purpose , he is now come to his last effort , which doth evidently shew a fainting cause , but strong and growing confidence : for he querieth , whether scottish presbytery be agreeable to the general inclinations of that people ? this he denyeth ; we affirm it , and wish the matter could be put to the poll among them that are sober , and that do any way concern themselves in religion : we do not grudge them a multitude of debauched persons , who hate presbytery , as the curb of their lusts , and love the other way , under which they might be as bad as they would , without a check ; tho' others could not be so good as they should without persecution , or being discountenanced : tho' there want not a great many even of such that never liked prelacy , tho' they could comply with it . let us also set aside a sort of men , who had their dependence on the court , or on the prelates , and could advance their interests that way . let us seclude also from this reckoning , the popishly affected , who were but protestants in masquerade ; and tho' we deny not , that there may be found both among the ministers and people some sober and religious persons , who are conscientiously for prelacy , yet these are so few in scotland ( and were much fewer before 1662. since which time some have been bred to it ) that not one of many hundreds or thousands is to be found ; and it hath been in all ages ( out of popery ) seen , that so strong and universal is the inclination of people against prelacy , that it never was brought in but by force and fraud , and never had long peaceable possession in this nation : so that it is well known , that not a few wise men in the parliament , who have no zeal for presbytery it self , yet are for its being setled here , as knowing that no other church-government can suit the genius of this people . § . 2. the proofs that our author bringeth for his assertion are strangely inconsequential ; he will not say , that the inclinations of the nation representative is for prelacy , lest he be found guilty of leesing-making , a crime that he often talketh of , and it seems hath well studied , and may be sometime strained his wit about ; but he will prove it of the body diffusive of the people ; and first , of the nobility , because presbytery is against monarchy , and they own it . this is answered . 2. because they have taken the test and declaration . answ. he confesseth some peers took neither ; and they that did take them , did not by that shew their inclination so much , as what they thought fit to comply with , rather than suffer ; how many of these , now when there is no force on them , show that it was not choice , but necessity , that led them that way ; and many who seem to make conscience of these bonds , yet shew no inclination to the thing that they are bound to , except by the constraint that they have brought themselves under . the gentry he will also have to be inclined to prelacy , because they have taken the test ; which is answered : and because many of them , when liberty was granted , went not to meeting-houses . a silly argument , for many did go , and most other clave to the former way , because the law stood for it , and the meetings seemed to be of uncertain continuance , but how few of them now refuse to hear the presbyterians ? the test is still the argument , the burgesses must be episcopal , because many of them took it . also , because of the rivers of tears shed at the farewel-sermons of their episcopal ministers . o horrid impudence ! scotland knoweth that where one was grieved , multitudes rejoyced , others carried indifferently , at the removal of the few of the men who as yet have been laid aside ; for the clergy , we yield him all the gang , except a few , and those of the more sober of them , who declare , that they never liked prelacy as it was established , tho' they thought it lawful to preach under it . the ability and worth of the presbyterian ministers he laboureth to ridicule , but from such topicks as are fitter to be despised than answered . our three commissioners sent to london , anno 1689. ( the former three he thinketh not worthy of his notice ) he maketh to be the standard of presbyterian abilities : they are able to abide his censure , and to compete with most of his party ; but he might know , that among us many are infirm thro' age and long hardships , who are of eminent abilities ; others are fixed in such charges , where their labour could not be wanted for so long a time : and what he objecteth against them who were sent is of no weight ; the first , that he once complyed , is most false : he resisted great temptations to such complyance , and bare faithful testimony against it . the second suffered for his principles in the time of a sad division in this church . the third is no obscure person , tho' unknown to this pamphleter , from whom , when things went as he wished , good men hid themselves , as from a persecutor . we can also yield to him the universities and colledge of justice , as lately stated ; seeing none had access to such places but they who were episcopal : for the physicians , there are not a few worthy men of that faculty , who are far from inclinations toward prelacy . it is a new topick , not often used before , that such a way of religion is the best , because most of the physicians and lawyers are of it : this his discourse will equally prove that popery is preferrable to protestantism ; for in france , italy , spain , &c. not the multitude only , but all the church-men , the universities , the physicians and lawyers are of that way . i conclude this our debate about the inclinations of the people of this nation to presbytery , with an observation made by the late king james , when duke of york , and in scotland ; hearing of divers persons of quality , who on their death-bed called for the assistance of presbyterian ministers , and refused others , though they had in their life been either regardless of such ministers , or persecutors of them , he said , that the scots , in whatever religion they lived , yet generally they died presbyterians . finis . ☞ the history of the affairs and late revolution of scotland : with an account of the extraordinary occurrences which happened thereupon , and the setling of the church-government there . printed for tho. salusbury in fleet-street . errata . page 4. line 14. dele exit , read epit. p. 16. l. 29. dele consistent , read inconsistent l. 40. dele well , read will. p. 32. l. 21. or against popery , read against a liberty for popery . l. 42 for and not resolved , read for and were not resolved . books lately printed , and sold by tho. salusbury , at the sign of the temple , near temple-bar in fleet-street . the history of the great revolution in england and scotland , with the causes and means by which it was accomplished . together with a particular account of the extraordinary occurrences which happened thereupon . as likewise the settlement of both the kingdoms under their most serene majesties king william and queen mary . octavo . price 5 s. the safety of france : to monsieur the dauphine : or , the secret history of the french king. proving to his son , that there is no other way to secure france from the approaching ruine , but by deposing his father for a tyrant and destroyer of his people . twelves . price 1 s. pythagoras's mystick philosophy revived , or the mistery of dreams . unfolded by tho. tryon , student in physick . octavo . price 2 s. a collection of many wonderful prophesies , relating to the english nation ; plainly foretelling the late great revolution , and happy settlement of this kingdom ; his present majesties successes in ireland , and particularly his victory at the boyne ; with other very remarkable things not yet come to pass . quarto . price 6 d. miscellany poems , viz. 1. remarks on the death of king charles the second . 2. on the succession of king james the second . 3. upon faith. 4. upon patience . 5. upon ambition . 6. to the university of oxford . 7. the soul to a good conscience . 8. the soul to a bad conscience . quarto . price 6 d. the declaration and manifesto of the protestants of the vallies of piedmont , called the vaudois , to all christian princes and states , of the reasons of their taking up arms just now , against the duke of savoy ; and why they have put themselves under the protection of william , king of great britain , and of the evangelical cantons of suitzerland . quarto . price 2 d. remarks upon the dream of the late abdicated queen of england , and upon that of madam the dutchess of la valiere , late mistress to the french king , and now nun of the order of bare-footed carmelites at paris . by monsieur gurne's author of the harmony of prophesies , &c. being the paper the publisher whereof was condemned last month to be broken alive upon the wheel , by the parliament of roan . done from the french copy , printed at amsterdam . quarto . price 6 d. several discourses and characters , address'd to the ladies of the age. wherein the vanities of the modish women are discovered . written at the request of a lady , by a person of honour . octavo . price 2 s. arithmetical rules , with examples ; briefly comprised for the benefit of apprentices especially , &c. twelves . price 1 s. the speach of the kirk of scotland to her beloved children calderwood, david, 1575-1650. 1620 approx. 125 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a69048 stc 4365 estc s107176 99842878 99842878 7573 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a69048) transcribed from: (early english books online ; image set 7573) images scanned from microfilm: (early english books, 1475-1640 ; 1197:10, 1584:10) the speach of the kirk of scotland to her beloved children calderwood, david, 1575-1650. [2], 125 p. imprinted [by giles thorp], [amsterdam] : in the yere 1620. by david calderwood. printer's name and place of publication from stc. british library copy identified as stc 22040 on umi microfilm. reproduction of the originals in the union theological seminary (new york, n.y.). library and the british library. appears at reel 1197 (union theological seminary (new york, n.y.). library copy) and at reel 1584 (british library copy). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early 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scotland -history. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 john latta sampled and proofread 2005-05 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the speach of the kirk of scotland to her beloved children . heu , heu domine deus , quia ipsi sunt in persecutione tuâ primi , qui videntur in ecclesia tua primatum diligere , gerere principatum ; impedire salutem est persequi saluatorem . bernard . alace alace ô lord god , for they are cheesest in thy persecution , who love the first and chief places and to bear rule : to stay the course of salvation is to persecute the saviour . bernard . simplicitas amentia , malitia sapientia nomen habet , virique boni usque adeo irridentur , ut fere nullus qui irrideri possit , appareat . petrarch . simplicitie now carieth the name of madnes , malice the name of wisdome , and good men are so derided , that almost no man can be found to be derided . petrarch . imprinted in the yere 1620. the kirk of christ in scotland to her dearly beloved children , wisheth purity and peace . as i your loving mother fearing to be finally deserted of my glorious spouse the lord iesus , and to be childles hereafter , haue weeped sore in the night this time bypast my teares are on my cheekes ; among all my lovers few to comfort mee , my friendes haue dealt treacherously with me , they are become my enemies , lament . 1. 2. so would ye my dear children dolefully cry out : the joy of our heart is ceased , our daunce is turned into mourning , the crown is fallen from our heads , woe unto us that we haue sinned , lament . 5. 15. 16. if ye were touched with the sense and feeling of your present estate , and could by the thick shaddowes of this evening be brought to consider the comfortles desolation of that approaching night of darknes , after so bright a day of visitation . but so much the more dangerous is defection , and the mysterie of iniquitie the more pernicious , that it proceeds from so subtile beginnings as to your simplicitie ar almost insensible . it is not time then for me your dolorous mother to keepe silence . but love and feare presse me to put you in minde , that it hath been in all ages the holy disposition & happy practise of all gods people wayting for the appearing of iesus their lord , tēdring the weal of his spouse , and taking to hart the aeternall salvation of their own soules ; to set continually before their eyes . 1. his inaestimable goodnes towardes his kirk . 2. her case and condition , while she is militant here on earth . and 3. in consideration of the one and the other , the duetie required and expected at their handes , wherthrough in the goodnes of god they have beene safe from that dreadfull ruine , that hath overtaken the wicked . and which i wish you my beloved children to escape by calling to minde in like manner at this tyme of your danger and my distresse . first how wonderfull the lordes mercies have been towards me his kirk in this nation . secōdlie my present case crying with the complaints of a mother for help at your hands . and thirdly what is due from your affection , places , and callings to me , in whose wombe ye were conceived , and by whose care ye are brought up to that which ye now are . that whatsoever is commanded by the god of heaven , it may be diligently done for the house of the god of heaven . for why should he be wroth against the realme of the king and his sonnes , ezra 7. 23. and that christ may say to me yet once againe : thou art beautifull my love as tirzah , comelie as ierusalem , terrible as an army with banners . cant. 6. 3. words and motions of this sort as they have been , so they will be but oyle to feede the fire of the furie of such incēdiaries , as make their own earthlie particulars their highest projects ; for the wicked shall doe wickedlie and none of them shall understand ; yet by the grace of god manie shal be purified and tryed & the wise shall understand . the greatest wisdome of the greatest of you in other matters ; and your gracious countenance towards me , and the meanest of your brethren at other tymes , suffereth me not to doubt of your audience of any message or motiō from heaven ; but especiallie be my mouth , which may either dis cover , or prevent anie spirituall or temporall danger . now the spirit of wisdome and knowledge give unto yow all wise hearts , that in the sight of god ye trying thinges that differ may approve things excellent ( which is above the reach of the naturall man ) that ye may be sincere & without offence till that day of christ your lord & mine . the riches of the unsearchable favours of my spouse towardes me have beene so greate , he hath made his glorie to dwell so sensiblie in this land , that i may bouldlie say , mercie and truth righteousnes and peace had never since christs comming in the flesh a more glorious meeting , & amiable embracing on earth , then ye have seene amongst your selves in the roughe end of this northern yland : which therfore hath justlie obteined ( to my no small comfort ) a great name among the cheefe kirkes and kingdomes in the world. a people that sat in darknes hath seene a great light , and to them who sat in the region of death light is sprung up . to what nation under heaven ( when now the sunne of righteousnes hath shined upon the most part of the world ) hath the lord communicated the gospell for so large a time , with such puritie , fulnes , prosperitie , power , libertie and peace . the hottest persecutions had never greater puritie , and power ; the most halcyon hereticall tymes had never more prosperitie and peace ; the best reformed kirks in other places can hardlie parallel your fulnes and libertie . and all these with such continuance , that not onlie hath he made the truth to stay with you , as he did the sunne in the daies of iosuah ; but when the cloud of your iniquities did hasten it to goe downe , in his mercie hath he brought back the glorious sunne by manie degrees as in the tymes of ezekiah . oh that ye had known the long pleasant day of your visitation , and in this your day the things belonging unto your peace . christ hath not onely beene one , & his name one , in respect of his propheticall office for your information , of his priesthood for the expiation of your sinnes , and intercession for you : but also hath displayed his banners ; and hath shewed himself ( few can say the like ) a soveraigne king in our land , to governe you with his owne scepter erected in his worde , to cutt off with his sword all monuments of idolatry , and superfluitie of pompous ceremonies ; & to restore all the meanes of his worship in word , sacraments and discipline to the holy simplicitie and integritie of the first paterne shewed in the mount ; frō the which , by that wisdome of man which is ever foolishnes with god , they had fearfully and shamefully swerved . the sincerer sort of the bordering nations about you , haue been so ravished with that beautie of the lord upon your sion , with that crowne of glorie and rich diademe by the hand of our god set upon your heades , that they have made you the meath of ther religious wishes : they haue with vehement desires longed to see the things that ye have seene . and have not spared to profess , that in your case , they would rather suffer themselves to be dissolved , then that one pinne of that holy tabernacle so divinelie compacted should be loosed . within and amongst your selves that puritie of profession received universallie with so full consent , that prince and peeres , pastors and people were all for christ , one heart & one soule of these who beleeved , with such evidences of gods favour that the windowes & gates of heaven seemed to be opened , to raine downe upon this land spirituall gifts to save you , as sometime they had beene readie to powre downe raine to destroy the world , every hand almost received some gift , and every head crowned with some grace , with such successe that it brought a rare unitie , prosperitie , & peace upon kirk & cōmon wealth . with such power and presence of the spirit of god in converting , comforting & confirming his people that satan was seene fall like lightening from heaven , the infidel and unbeleever casting himselfe downe on his face , and confessing that undoubtedlie god was amōgst yow , and in the middest of your meetings , as the soules of his own secret ones can best beare witnesse , who have beene most submitted to that holie and happie simplicitie , the effectes whereof yet remayning in the harts of many , all worldly power be it never so violent sall not be able to remove it . and with such terrour from god and the kings lawes , that ye wanted not your theodosians publikly humbling themselves . the hardest hearted and haughtiest were made to stoup . the atheist either changed in heart , or in countenance , and forced to play the hypocrite , the proudest papist , eyther made like you , or made to leave you . heresie never hatched within your walles , and the babylonish brood of schisme in the infancie till this tyme was dashed against the stōes . ye sought not then ( my dere children ) with iohn and iames like great princes one to sitt on the right hand , another on the left ; nor to be busked with earthly glorie and persian pompe , better beseeming the kings of the world , then the kingdome of christ. the carbuncles , the saphyres , the emeraulds , the chrysolites ; the gold , the precious stones , wherewith my foundation , walles , windowes , gates were set and adorned , were out of the lords own thesaurie . your ambition was then set upon spirituall glorie , the cōquest of syn and satan by the powerfull puritie of the word , sacraments , and discipline . the joy of your soules was to see christ reigning in the middest of his enemies , his sword dividing the father from the sonne , and the sonne from the father : yea & a man frō himself , parting the soule and the spirit , the joynts and the marrow , and ending in glorie to god , and peace upon earth . then were the tabernacles of god amiable ; then provoked ye one another with cheerefulnes to go up to the mountaine of the lord , to the house of the god of iacob : ye were sure there to learne his wayes , and how to walke in his pathes . then found ye the lord his glorie filling his sanctuarie , and one of the largest springs of the blood of christ from eden watring the citie of god , and glaiding your soules wearied with sinne . this was my beautie so truelie glorious in the sight of god and his angels that all the glorie of this lyfe is unworthie to enter in comparison with it . better to you to have this glorie under a crowne of thornes with our saviour , in a chaine with paul , in the lyons den with daniel , then all the splendor of tiberius , of nero , of darius , wherewith the weak eyes of the world are dazled , and pitifullie ( to my great griefe ) bewitched . and surely your forgetfull ingratitude were inexpiable , if with the mater ye remembered not the finger of god wonderfully working in the meanes of that glorious reformation . we have to regrate that the atheisme of these dreggs of tymes and manners is become so gross , that all events now are sacrilegiously ascribed to second causes . if naaman his cure , or anna her fruitfulnes , or the egyptiā or babylonian libertie had fallen out in these godles tymes , it had beene counted foolishnes and simplicitie of men over religious , upon the ignorance of alterations wroght by nature , or policie , to attribute them to god. yet god is the lord ; of him and through him and for him are all things . ezrah , nehemiah , and the godly of that time acknowledge no less the wonderfull working of god in their redemption from the bondage of babylon , then their fathers did their deliverance out of egypt , although the power of god was not so miraculous in the one , as in the other . consider a little , and mark the constitution of the tyme before this reformation was wrought , the grandeur , pride , & insolencies of my office bearers thē ; the averse disposition & induration of the personages both at home & abroade , upon whom in mans eyes it did depend ; the heathenish darknes of idolatrie and palpable blindnes of superstition , wherin the multitude was wrapped , and ye shal be forced to say , that he who would have intended a change of religiō , might have received that desparing answer , which a man of great spirit and place , an enemie of romish pride , and a desirer of reformation gave concerning luthers purpose . brother , brother goe to your cloyster and say have mercy on me ô god. all seene second causes were posting on in a contrarie course ; or if any possibilitie of alteration could haue beene imagined , what hope could there have beene therof , except it had beene wrought with the edge of the sword bathed in blood : as grostead the “ hammer of rome said a little before his death . yet ( to the endles praise and wonderfull goodnes and wisdome of our god be it remembred ) the great worke was so singularly brought about and perfected , that almost without blood , except the blood of a few martyres , ( wherein through the same wisdome and goodnes , for commending and ratifying the truth , the mouth of the sword of persecutors was dipped , ) the whole bodie and shadow , substance and ceremonies , roote and branches of romish idolatrie were at once cut off . thus by reason of the wonderfull manner of gods working , of my own feeling , and yours of the wonders wrought amongst you , and of the testimonie of others both friends and foes about us , may not ye with one voice say and sing with the kirk , psal. 126. when the lord turned againe the captivitie of sion , we were like them that dreamed , then was our mouth filled with laughter and our tongue with singing ; then sayd they among the heathen the lord hath done great things for them , the lord hath done great things for us wherof we are glad . and would god as your deliverāce was in many things like that of israel ; so your infidelitie and unthankfulnes were not like theirs ; there arose an other generation which knew not the lord , nor yet the work which he had done for israel . a generation not onely unthankfull , but contumelious against that glorious work of god & worthie instruments therof , and therefore ready to bless that which the lord hath cursed , and to build that which he hath destroyed . for is there not start up of late within my skirts a new sect of shameless mishapen formalists ( my indignation cannot bear such monsters ) who blush not to joyne with my enemies the papists in breathing out reproachful obloquies against your reverend fathers and brethren , calvin , beza , knox etc. as though their zeale against romish idolatrie ( the deformities whereof by new colours are now beginning to seeme beauties ) had been excessive ; and by disparaging their credite to bring the truth preached by them in suspition , and that glorious work of reformatiō , wherin they were so worthy instruments into question . he that is the keeper of israell vindicat his owne cause from the blasphemous mouth , and uncouth stratageme of this generation of vipers . finally that the lord might shew ▪ that he left nothing undone ; haue ye not experienced the blessing of abraham ; hath he not blessed them who blessed you , and cursed them who cursed you ; he hath been not onely our sunne , but our shield . what instrument framed against you hath prospered ? what tongue arysing against you hath not the lord cōdemned ? that all the world might know , that god was your saviour , and the strong god of iacob your avenger . your forraigne enemies haue bene made the objects of your pitie , and so many as haue rent my bowels within , have perished tragically in their own divices . no sooner began they , till now , to reedifie the cursed walls of iericho , but they have beene buried under the ruines of them . all which hath proceded of his own good pleasure . if ye should say that the cause were any worthynes in your selves above other nations , not onely my spouse christ , and his faithfull servant moses would cry out against you , but all the world that knowes what ye are in other respects would laugh you to scorne . the lord who shewes mercie on whom he will shew mercie , hath done it . it is wonderfull in my eyes , and should have moved the most obdured , and stonie hearts amongst you to melt , & answerably to spend themselves to his honour in the duties of holines and righteousnes , which alas ye have not done , as now shall appeare by the sequel of your iniquities , casting me your poore mother into so great a doole & desolation , which is the second point of your christian consideration propounded in the beginning . would god it might please him to blesse your senslesse soules with a holy remembrance of that which ye once were , and from whence ye are fallen . ye would surely finde , that as in manners and conversatiō from small beginnings by degrees ye are now come to great abominations ; so both in the lyfe of your profession , and in the outward worship of god , ye are further fallen from that which of late ye were , then now your case is distant from that which ye feare . to let pass the desperate profaness of many crying sins even beyond the cry of sodome ( considering all the circumstances of the mercie of god , of the meanes and space graunted to you to repent ) by continuall importunitie deaving the eares of divine justice , that had not the lord had respect to some of his secret ones ; who kneele before him day and night to continue his gracious favour with you , misregarded of the world , but my chariots and horsmen : had he not a purpose to prevent the insolencies of my enemies , i have sayd i would scatter them abroad , i would make their remembrance to cease frō amongst men , save that i feared the furie of the enemie , lest their adversaries should waxe proud . and which is principall , did not the lord for his own names sake , and the praise of his mercy spare me , we had long since beene consumed and the enemy had entered within my gates . to let passe that lukewarmenes & careles mediocritie in the matters of god , that neutrall adiaphorisme in my affaires , which hath in it a native and proper power to hasten at the hand of god the removall of my candlestick , and to bring in the famine of the word . for how can the lord without indignatiō suffer men to esteeme basely of the least circumstance , which he willeth to be observed . and not to insist in that fall from your first love , decay of your wonted zeale , secret indevotion even in true christians : where is that wonted power and demonstratiō of the spirit in preaching ? that cheerfulnes in holy exercises ? that circumspect walking before god in all your wayes ? that preparation to divine dueties ? that spirit of deprecations ? that spiritual profite of hearing , communicating , meditation , and conference ? that consciencious diligence in winning of others , & working upon your acquaintāce to bring them within the bosome of my love ? that jealousie over your hearts ? that indignation against errours , idols , apostates ? is not the life of religion condemned under the names of hypocrisie , singularitie , melancholie , simplicitie , puritanisme etc. and the light thereof either smothered under the ashes of this errant tyme● , or put in a theefes bowet ; so that the godly now born down with a bastard modestie , and spirituall pusillanimitie , dissemble and conceale the grace of god for eschewing the shame & offence of the world , which the wicked not long since , did simulat , and counterfeyt for currying of credite with me and my follovvers . but leaving all these , i come to complaine of the alteration made upon my outvvard face and goverment . may not i novv , as once the vvorld becomming arrian , poure out my sighes , and vvonder hovv so suddenly i am changed from that vvhich i vvas , and become that vvhich novv i am . all the rites of rome are not more odious to many novv , then my present ceremonial cōstitutiō vvas to them of late . the formes and fruites of preaching fearfully changed , the crystalline fountaines of holy scripture troubled with the mudd of mans putide learning , the ministration of the sacraments brought in under a new guise of mans shaping , the painfull ministerie turned into a busie lordship , and these who are set over soules , & should warre unto god are become seculars , intangling themselves with the affaires of this life ; nothing but a pompous shadow for gods simple service . demas & diotrephes are become the paterns of wisdome and praeeminence ; chrysostome is thrust out and arsatius placed in his rowme , beloved liberius is set a syde and lightlied , foelix is set to feede the flock ; pratling tymeservers are become preachers , & powerfull pastors put to silence ; plaine and frequent preaching reproved , a redd liturgie commended ; alevite for a preist , and lesse then a levite for mouth and messenger to gods people ; non residents with their flattering varlots sit in the chaires of dignitic , fed with pluralitie of benefices , and painfull promoovers of the kingdome of christ , and subverters of antichrist with ignorance the mother of devotion , borne down and despised , labourers vexed with angvish of spirit , & loyterers live in wealth & ease , in the tyme of confusion , wicked men attayne to honours , and that seat of dignitie wherof in a peaceable common wealth they dispared , in the tyme of trouble they hope to procure . commandes are cancelled . canons are made commandes . and as gerson complained in his tyme , a monke more severely punished for going without his cowle , then for comitting adulierie or sacrilege . or as chaucer , the fryer more bound to his habit then a man to his wife . the duties of ministers , and edification of christians tyed to the sens●es practise of trifling ceremonies . and hence we see it is , that old hypocrites are become professed atheists ; philadelphian professors are come to a laodicean temper , papists wax insolent and obstinate , the faithfull pastors either put frō the building of the sanctuarie , or forced to build with the one hand , and with nehemiah to beare off these corruptions with the other ; the people through publick contradictions and present practises contrary to late preachings , know not what way to incline . but as usually it falleth out in multitudes when they are shaken with contrarie doctrines , and tossed betwixt errour and trueth , from being doubtfull in questions moved about religion , their hearts in end are opened , and themselves made naked to receive everie corruption & vanitie . as the contentions about eutyches opinion thrust out christ and brought in mahomet . yea except the lord restreyne and stay , they rush into atheisme in opiniō , and epicureisme in conversation , where through the lyfe of religion is utterly extinguished . the case of religion herein not being unlike unto that of the miserable woman in plutarch , whō her suters divided amongst themselves in members , because that every one could not have her whole . thus she perished and they were disappointed . what may be the finall event , your synnes may make you justly to feare , what it shall be , the alpowerfull god , who rules all events , knowes well . this ye may see at least , that pulpits and schooles , taverns and alehouses , towne and village , gath & askelon , are all busied with these broyles . which make me the daughter of sion to complaine and in doole to deplore that in so distressed a case , there is no compassion in my sonnes . that of so many whome i have brought forth and brought up , there be so few to cōfort me , almost none to guide me or take me by the hand . yea after tryall i finde that my own ministers and domestickes , beholding the invention of their own heades , & concupisence of their own hearts , without respect to god or his word are the prime authors of my calamitie & actors of this my mischief , according to the bitter complaint of the godly learned of old , searching the causes of all the abuses , wherwith the glorie of the christian kirks my sisters in the tyme of their peace hath beene blemished or defaced . i will content me with two witnesses , who speaking of their own tymes , directly point at ours , & taxing the enormities of the kirks then , paint out in lively colours our present corruptions , that we may see the coincidence of the course of synne and may feare the similitude of judgements . the one is learned gerson about the yeare 1420. who observed two principall causes of the sicknesses & soares of the kirk in his tyme. one was the neglecting of the lawes of god and direction of scriptures , and the multitude of mans inventions . no tongue ( sayth he ) is able sufficiently to expresse , what evill , what daunger , what confusion , the contempt of holy scriptures ( which doubtlesse is sufficient for the government of the kirk , for otherwayes christ had beene an unperfect lawgiver ) and the following of humane inventions hath brought into the kirk . for proof hereof he addeth , let us consider the state of the cleargie , to which heavenly wisdome should have beene espoused . but they have committed whordome with that filthie harlot , earthly , carnall , and divelish wisdome ; so that the estate of the kirk is become meerely brutish & monstrous , heaven is below , and earth is above , the spirit obeyeth , and the flesh commaundeth , the principall is esteemed as accessorie , and the accessorie as principall . yet some shame not to say , that the kirk is better governed by humane inventiōs , then by the divine law , and the law of the gospell of christ , which assertiōis most blasphemous . for the euangelicall doctrine by the professors of it did inlarge the bounds of the kirk , and lifted her up to heaven , which these sonnes of hagar seeking out that wisdome which is from the earth , haue cast down to the dunghill . and that it is not wholly fallen , and utterly overthrowne and extinct , it is the great mercy of our god and saviour . the other cause of the kirks ruine he observed to be , the ambition , pride and covetousnes of bishops , and their hierarchy . he ●pareth not to say , that in imitation of lucifer they will be adored and worshiped as god. neither doe they think themselves subiect to any , but are as sonnes of belial that have cast off the yoke , not enduring whatsoever they doe , that any should ask them , why they doe so , they neither feare god , nor reverence men . hence was it , that not onely hee , but innumerable others of the wise men , & holyest of the kirk , longed and looked for a reformation , a long time before luther was borne ; wishing that all things were brought back to that estate , they were in the tyme of the apostles . and what wonder , that perceiving among our selues , the same causes and many the like effects , we tremble for feare of a more dangerous ●ecidivation . the other witnes is nicolas orem a man learned & pithic , who in a sermon before pope vrban the fyft in the yere 1364 , noteth among many moe , these causes of the approaching miserie of the kirk . the profanitie of the kirk beyond the synagogue , we know ( sayth he ) how christ rebuketh the pharises , the cleargie of the iewes for covetousnes 1. for that they suffered doves to be sould in the temple of god 2. for that they honoured god with their lipps and not with their heart , and because they sayd , but did not . 3. for that they were hypocrites . to the first then let us see whether it be worse to sell both kirk and sacraments , then to suffer doves to be sould in the temple . to the second , there be some who neither honour god with their heart nor with their lipps , who neither doe well , nor say well , neither doe they preach any word at all , but be dumbe doggs not able to barke , impudent doggs that never have ynough . and truely there be also some , whose intollerable pride & malice is so manifesty and notoriously kindled up like a fyre , that no cloke nor shadow of hypocrisie can cover it . but are so past all shame that it may be well verified of them , which the prophet speaketh , thou hast gotten the face of an harlote , thou wouldest not blush . an other cause is the unaequal proportion seen in the kirk , where one is hungrie and starved , an other drunk , by reason wherof it cannot be , that the state of the kirk can long endure . as he cleareth by the comparison of the proportions in musik in common wealths , and in the bodie of man , wherupon he inferreth . if in the bodie of the wealth ecclesiasticall some who be the heads be so enormously overgone in riches and dignity that the weak mēbers of the body be scant able to beare them up , there is a great token of dissolution and ruine shortly . a third cause is the pride of prelates declared in their great horses , troupes of horsemen , the superfluous pomp of their waiting men and great families . to them the lord speaketh by the prophet amos , ch . 4. hear you fatted kine of samaria , ye that doe poore men wrong & oppresse the needy , the day shall come upon you &c. besides these he allegeth the tyranny of prelates , which as it is a violent thing , so it cannot long indure , the promoting of the unworthie , and neglecting of the worthie , the tribulations of outward policie & cōmotions of people , the refusing of correction in the princes and rulers of the kirk , the backsliding from righteousnes , lack of discreet and learned preachers , promoting of children unto kirk offices , and such other like . this sermon changing the name & time , might seem to haue bene studied for our present estate . and happy were we , if we were not miscaried with the perillous opinions , which he ascribes to the prelates of that time . one opinion is of them who thinke the prelates to bee the kirk , which the lord will alwayes keep , and never forsake . an other who deferred time , thinking that the causes & tokens before rehearsed , have been in the kirk at other times no lesse then now . the third of such as say , let come what will come , let us conforme our selves to this world , and take our time with temporizers . and the last is of such as being unfaithful , beleeve not that any such thing shall come . but so long as men are drunken with one or moe of those errors , what hope is there of happinesse of recovery ? we might heare henricus de hassia in the yeare 1371. speaking that of our times which he said of his own , that the ecclesiasticall governours in the primitive kirk were compared to the sunne shining in the day time , and the politicall to the moon shining in the night . but the spiritual men which now are , doe neither shine in the day nor in the night . but rather with the darknesse of impiety , ignorance , and licentious living , doe obscure both the day and the night . the renowned bishop of spalato , as holy bernard before him , complaines more bitterly of that damned couple of crying sins , avarice and ambition , two monstrous beasts , and ravenous harpies , which have seized upon the harts of kirkmen in the time of peace ; then of the crueltie of persecution and craft of heresies , which seeme to you to be the most desperate and onely evils . then ( saith hee ) speaking in the person of the kirk , was i at my highest , and at my best esteeme , whiles i went in a thin coat , such as i was cloathed with , when my spouse christ iesus betrothed himselfe to me , &c. and afterward ; they have thrust upon the world their owne inventions , and established their own ordinances , not drawn out of that testament , which my spouse left to me and them , namely the holy scriptures , but craftily hammered out of their own capricious projects , and tending to the prejudice of your poore soules my deere children . so true it is , that wealth is a viperine brood of devotion . riches heaped together for reverence of so great a function , almost have removed the cause of reverence . and lest my calamity should seeme common , or my present miseries to be lesse , then the greatnesse of my by-past felicities , may not every feeling soule rightly affected towards unity & verity , mournfully deplore this my estate in the words of nazianzen , describing the case of the kirk in his time to this meaning . my mind ( sayes he ) leads me , seeing there is no other remedy , to flee and convoy my selfe unto some corner out of sight , where i may escape frō the cloudy tempest of maliciousnesse , whereby all parts are entred into deadly warre amongst themselves ; and that little remnāt of love which was , is now consumed to nothing . the onely godlines we glory in , is to find out somewhat whereby we may iudge others to be ungodly . one of us observes the faults of another , as matters of upbraiding , and not of mourning . by these meanes we are growne hatefull , even in the eyes of the heathen themselves ; and ( which woundeth us the more deeply ) we cannot deny but we have deserved their hatred ; with the better sort of our own our credit and name is quite lost : the lesse wee are to marvell , if they iudge vily of us , who although wee did well , would hardly commend us . on our backes they also build , that are leaud , and what we object one against another , the same they use to the utter scorne and disgrace of us all . but i come now my beloved brethren , to the conscience of your duty in this case ( which was the third and principal purpose ) the religion whereof will bind so many as think seriously of the exceeding bountifulnesse of god to mee his kirk , and upon my manifold crosses here on earth . one common dutie of all is , that seeing they be all under the guiltines of ingratitude , and are become a sinfull nation , loaden now with iniquities , as ye have been with mercies before , which doe provoke the lord to remove his kingdome altogether from you , and to give it to others that would bring forth the fruits thereof ( according to the constant course of the severity of his iustice , both with his own people the iewes , and with many other famous kirkes in the east and west , given over to beleeve that great lye , because they received not the love of the truth , and rendred not to the great king , the fruits of his kingdome in due season ) that now before the fiercenesse of his wrath come on , all of you , from the house of david to the house of levi , look with melting hearts , and mourning eyes upon him , whom you have pierced with your iniquities . oh that yee had lights to search your hearts , and hearts to repent for your sins in the evening of this your day , that ye could turne unto the lord with one heart before yee bee overwhelmed with darknesse . at least , if in these godlesse and devotionless dayes , wherein all your wonted fasting is turned into feasting , a general humiliation cannot be obtained , ye that are the lords owne , and delight in his tents , yee that love the beauty of sion , and have accesse to the face of god , contend with him by the spirit of deprecation , fill your chalmers with strong cries , fill heaven and earth with the grones of his owne spirit , poure out teares day and night , take hold of the king of glory , wrastle with him as becomes israel , pray againe and againe with abraham ; let him not depart out of your hearts , nor from his owne tabernacles in this land ; your god lookes to be intreated , loves to be importuned , he is loth to leave you altogether . no sudden eclipse comes upon you , but like that of old when the glory of the lord departed by degrees : first , from the cherub to the doore of the house , ezek. 10. 4. then to the entry of the gate of the lords house , v. 19. then from the midst of the citie to the mountain towards the east side of the citie , chap. 11. 23. better keepe his presence now , then seeke him through the streetes when hee is gone . choose rather to mourn in sion for preuenting comfortles babel , then sitting desolate by the rivers of babel , to burst out in bitter teares in remembrance of sweet sion . the triall begins upon pastors , but ye know not upon whom it shall stay . the large time of so faire occasion in the schoole of christ , requires two things now at your hands . one is , that yee bee able to try the spirit , and to know with certainty what to follow . the way to establish your selves , is not with the romans to rest upon a blinde faith , receiving for truth whatsoever carries my name or authority ; nor with the rich man in the gospell , to wish that one may rise from the dead for your satisfaction . neither as it was in the time of eliah , to seek for a miracle from heaven , nor yet to run to any on earth for decision of all questions ; for within and amongst your selves all are divided , and without papists are your enemies ; protestants are strangers to your secrets , and unacquainted with your covenants and oathes : your comfort may be that your father died not intestate . let his testament bee read with attentiue reverence . search his latter will which he hath left for a plain and perfect direction to his comming againe . consider what is most agreeable to his wisedome , what makes most for his honour , for the edification of your owne soules , for the restraint of the liberty of the flesh , and for the comfort of a distressed conscience , without respect to the appearances of wisedome and humility among men , or to that which seems most to serve to your worldly credit , that wooes your flesh , or courts your carnall senses : for this will bee a meager consolation , when the horrors of god are upon your soules ready to be presented before his iustice . continue in the things yee have learned and are perswaded of , knowing of whom yee have learned them . have yee attained by a conscientious use of prayer , hearing , meditation , conference , unto a perswasion of that which is now in debate ; have ye an inward witnes testifying to your soules , that your teachers by their fidelity , & the effectual blessing of god upon their labours , have caried with thē the seale of their ministery ? then cōtinue & bee not caried about with every wind of doctrine to the hellish disturbance of the heavenly peace of your soules . in the time of tentation ponder with your hearts what better warrants yee have for some practises of religion more substantiall in mens estimation , and whether the motives of the one alteration may not as wel inforce the other . as ye should be able to try your selves , whether ye are in the faith or not , which paul requireth of the whole kirk of corinth , so should ye have skill to try the spirits , whether they be of god or not . for such are perverted , as are ever learning , & never come to the knowledge of the truth . and as in respect of the time yee ought to be teachers , and to be able to edifie every one another in the most holy faith , so are yee charged by the apostle peter to be ready to give an account , even to your enemies of that hope which is in you . he that hath faith can try himselfe , can try the spirits , and teach others , and give a reason both of his hope and practise before the adversary . the other is , that once having gained a godly resolution of the truth , you suffer nothing earthly to divert you from the profession & maintenance of the same . it is now high time for you who have been hearing of christ so many yeares , to be put to your trial , how yee have learned christ , & to give proof of your passive obedience , when the lord calles you , no lesse then of your active . offences , schismes , troubles , persecutions , have been in all times , & in every period of the kirk hath opened a back doore for a worldling to slip forth at . others before us have had their own trials , & these in the dispensation of god are now made ours . hee hath never been a christian in action , that hath not been a martyr in affection . and ( let the world still sit in the chaire of the scorners ) that professor that will not bee a ceremoniall confessor , would refuse to bee a substantiall martyr . the smallest threed of the seamlesse coat of thy saviour , the lowest hem of his garment , the least pin or latchet of that heavenly tabernacle may be a matter of a glorious and comfortable suffering to thee . and the lesse the cause be , it being christs cause , the more rare & acceptable is thy testimony . the heart may be sound , and voyd of idolatrie , and yet the outward action of adoration may prove idolatrous . knowledge is greater , and christ now more glorious , by confessions , martyrdomes , prescription of time , and profession of all nations , then in the primitive times . he that now counteth it no religion to renounce a christian rite , and receive an antichristian in place therof , would not have spared of old , to set antichrist himself in the throne of christs kingdome . we are unthristie bankerupts , wasting that thesaurie unworthily , every penny whereof was painfully and narrowly gathered together . the worthy martyrs of preceding times , and glorious instruments of reformation , if they were alive in these decaying dayes , how would they bee ashamed of so degenerated children ? how ready would they be in your places to suffer for the name of christ ? or if yee had lived in their troublesome times , spoyled of your goods , hated of the world , pinched in prison , sequestrate from wife , house , and children , looking every houre for death : consider what would have been your thoughts of infidelity , your words of blasphemy , your deeds of defection . if it please my glorious head to call you to suffer for his name , let your care bee ( as peter hath taught you ) 1. to sanctifie him in your hearts , and not to feare the feare of men . 2. to bee ready with your mouthes to make apologie to every one that craveth a reason of your hope : and 3. to have a good conversation in christ , that they who speak evill of you may be ashamed . and let your comfort be , 1. a good cōscience , arising upō two grounds ; one , that ye suffer for wel doing , the other , that the will of god bee so : for howsoever all christians be called to suffer , yet every one is not called to every suffering . 2. your conformitie with christ. and 3. the assurance of an happy out-gate by his power , who was put to death in the flesh , but was quickned in the spirit , and now stands on the right hand of the father to maintaine his owne , and to revenge himself upon his enemies . deceive not your selves with worldly policie , under the name of that heavenly vertue of christian prudence , which doth nothing , intendeth nothing , admitteth nothing , in deed , in word , or in shew , neither by dissimulation nor simulation against the honour of god , in prejudice of the least truth against the love of your brethren , or the duties of your own vocation . prudence never doth the least evill for procuring the greatest good , for avoyding the greatest evill . shee is carefull of her own duty , and commits the care of the event to god , to whom it pertaines . she is never so perplexed betwixt two evils , but her eye seeth an out-gate without falling into a third evill of sin . she teacheth her followers either with cyprian in a matter so holy , as is the casting of a little incense into the fire of an idoll not to enter in deliberation ; or else after deliberation with that worthy prince of conde to make the right choyce , never to choose sin : to remit punishment to the pleasure of superiours , and the successe to the providence of the most high . beside that common necessitie layd upon you all in generall , there is a speciall dutie at this time required of my pastors and leaders . the schooles of divinity , which of late were a pleasant lebanon fortimbe● to my buildings , are become dennes of ignorance and impiety , sinkes of schisme and sedition for my subversion . the sonnes of the prophets are made enemies to prophesie ; in stead of convictions of heresie , hearing nothing almost , but the censures of sincerity : in place of the harmony of christs evangel deaued with dyted contentions about antichristian geniculation . among their schoole doctors sonnes of ismael descended of hagar , † mismah duma and massa , our toung-tied teachers ‡ all men of profound and hid learning , the greatest rabbi ( but that hee hath no hebrew at all ) whom god hath marked many wayes in his speeches , preachings , and practises , bitterly condemneth them for heretickes , who stand constant against that , which of late he himselfe condemned of superstition & idolatry both by word and by writ , yet extant among his scollers in his patched and plagiarie collections written by many of their hands . thus alas my glory is become my shame , my foūtaine a puddle , my na●oth , my beauty , is become my loathing , my deformity . hence forsooth shall bee furnished that plentie of excellent labourers cracked of , to fill the places of my faithfull watchmen , for their fidelity silenced and deprived . had my worthy pastors but the favour of papists now , or popish monkes of old , casten forth of their places , but not out of their livings , our young divines fore-runners ( if ever any ) of religions ruine , would neither , like the lyons whelps , make so great haste by their pricking pawes to get out of the matrix , and in into their roomes , nor yet make their mother so pregnant and parturient . i may hope for some of luthers spirit forth of these cloysters ; and i beseech my god to give them the spirit of discerning . but for the most part they were never taught to speak against papists for the truth , to deale with the soules of people , nor to live as christians , and yet must lay their hands upon the lords arke , temerating my sacred mysteries , entring unreverēly with shooes , and all into my temple , and making that holy ministery a meane of temporall life unto themselves , more then a power of spirituall life to others . the discharge of their calling is conforme to their education and entry , and answerable to the wishes of the wicked people , and wiles of the worldly patrones . in conversation they and others before them so lewd , that now it is esteemed puritanisme in a pastor not to be prophane . every man and minister carefull to walk before god , studious of scripture , and given to any abstinence in his diet , as of old hee was set down by ithacius in his kalendar of suspected priscillians : so now by men of ithacius spirit , in the roll of puritanes , who cannot better to their iudgement approve the soundnesse of faith , then by a more licentious and loose behaviour . the authority of many preachers is so farre from procuring credit to their doctrine , that to my great griefe , and discredit of the gospell , that is thought by many in earnest , which by a learned man was uttered in jesting , of a profane preacher , that hee would not willingly heare him say the creed , lest hee should take it for a lye , comming foorth of his mouth . this is it which carieth with it a secret cause of the conformity of the most part . for how shal he that makes no conscience of morall duties in his conversation , count it religious to stand against ceremonies in his vocation ? or how can he be a director of thee in rites , who is a neglecter of himselfe in substance . the sonnes of eli made the people to abhorre the offering of the lord , and they were slaine . when nadab and abihu were consumed with fire from the lord for failing in the outward duty of the ministry , in a matter as might seeme of smal moment , moses told aaron his brother , that the lord would bee sanctified of them that came neere unto him . few of the best sort can plead innocent of the matter in hand . if people had been more painfully instructed in times past , they had been better prepared for the present difficulties . had ye cleared your selves by your apologetickes to your friends in forraine parts , i had not been despised in the world : neither had your reprochful defection been proclaimed among your adversaries . had you made your meane to your gracious soveraigne , and layd before his mercifull eyes the pittifull cause of his own deere people , lamentably scandalized , and ready to make shipwrack of their souls upon these dangerous , sands , and uncouth rockes of novelties ●et in their way , his maiesties clemency had not suffered matters to come to this desperate passe . if yee , who are the remembrancers of the lord , had not kept silence , had ye blowen the silver trumpet in the middest of the congregation in the dayes of the holy assemblies , had ye instantly denounced curses against the re-edifiers of iericho , had ye informed judicious professors in private and publicke of their owne interest and my danger , had ye withdrawn your presence , your countenance & concurrence from the ring-leaders of that course , had every watchman been watchfull in his own watch-tower , defection had not gone on so farre : at least your uncessant proclaimes , and continuall protests would both have witnessed to the world , and to the posterity after you , that defection was not universall , and also would have given your selves some hope to bee repossessed in your former liberty , not betrayed of you by your wilfull silence , but extorted from you by wicked violence . were this cloud past , and i restored to the sunne-shine of the lightsome countenāce of my god , ye would all be ashamed and blush at your present mis-behaviour . in the time of peace yee would seeme lyons , but when battell comes , you prove but harts . could ye have looked that at the first so many of gideons armies would haue fled home . but if the remnant were faithfull and forward , their noyse and light would yet make madian to flee . they who have yeelded under colour of care for their congregations , but indeed cōstraint for feare of worldly losses , have brought the rest of their brethren in suspition , that either they will follow at last , or else that they deale more obstinately then conscientiously . it were good therfore that yee cleared your selves to the consciences of others by the evidence of reason , and sine lift up your voyce as a trumpet , that the deafest and deadest may heare : that yee were instant in season and out of season , to shew israel their transgressions , lest yee bee guiltie of their bloud . why should yee bee ashamed to cry that in the eares of others openly , which ye think with your hearts , & speak among your selves secretlie ? who shal stand for christ , & suffer for his crowne , if yee fall away and betray his honor ? if ye hold your peace , christ will tell you , that the stones will cry out , although whole multitudes of you bee silent . suppose all ierusalem should be offended at you , yet it becomes you to crie , thou sonne of david have mercy on us . and , blessed is he that commeth in the name of the lord. let schismatickes load you , according to their malicious custome , with carts full of reproches of schisme & sedition , yet ye must follow the example of those glorious ministers of god , who before peace upon earth , did sing glory to god in the highest heavens . ye must first be pure , then peaceable . it is a cursed silence of the mouth , that makes the conscience within to cry . remember the example of aphraades ; remember the modest virgins behaviour , when shee saw her fathers house on fire ; remember the cryes of the dumbe child of craesus at his fathers danger . the woe is terrible , that belongs to you , in case ye crie not . the athenian cynegirus detained the persian gallie with his right hand , & when that was cut off , with his left ; and being mutilate of both , hee spared not his teeth . no meane should bee left unassayed with god , and with men , to maintain the least parcel of truth for his sake , whose truth it is , and who hath concredit you with the bloud of his own sonne . as the libellatici wer odious of old , for redeeming from the gentiles their peace with money : so may ye be suspected of defection , and deniall of the truth , if yee shall redeeme either your peace or places with promise of silence . away with halting , with luke-warmnesse , with shaming , to utter the words of christ in the midst of an adulterous and sinful generation , lest he be ashamed of such , when ●ee commeth in the glory of his father ▪ with his holy angels . promise of silence is a secret collusion , and indirect approbation of the contrary course ▪ a hardning of the adversaries in their wickednesse , and a deserting of your brethren in the cause of god. the occasion of the preaching of the gospell procured by dealing of this sort , is not unlike to pilates subtilitie , who thought meet to scourge christ , for saving of his life . moses exod. 10. 25. daniel chap : 6. 11. iohn baptist , mark. 6 ▪ 18. had no such wisedome . albeit all thy speaking were but as the washing of a blackmore , yet bee not mis-led with the cunning and craftie offers of your adversaries . their intention is to cast you loose of your own order , to draw you on by degrees , to make the number behind the smaller , the common clamor and complaint the lesse , their owne travels in cutting off the rest , the more easie and plausible . and in the end , when ye have satisfied their desires , they shall bee hardened in their course , and ye condemned as unfavorie salt , censured by them as old hypocrites , condemned by your owne consciences as betrayers of the truth , and complained upon by gods people , who haue heard his truth from your lips . but then might i have good hope to be freed from this deluge of defection , and that all my lower vallies would at last appeare , if the tops of my mountaines were once discovered . if these who i● the providence of my god are of greatest estate , and have the first places in the kingdome , and high and honorable meetings thereof , would go as farre before others in zeale , as they are above them in preferment . men will mock me ( as the servant of strato the syrian was mocked at the election of a king ) for looking to the west for the sight of the sunne rising . yet as it was then first seene by that wise servant upon the tops of the westerne mountaines : so my hope is in this night of desolation , to see the beames of my wonted light first upon you of greatest place , and then upon the lower ground , by obtaining at your hands a few reasonable petitions , which i will then propone , when i have by your patience a little dis-burthened my heavie minde , by demanding a few things at the prelates , once my ministers , † who are ashamed to heare what they have done , but have no shame in doing of that which they blush to heare . where need , i● they are voyd of feare : and where there i● no need , there they feare : charging and attesting them , as they will answere to the iudge of all the world ▪ to ponder my demands unpartially , and in the presence of god to answere them secretly , in the cabinets of their soules . 1. first , how they could so farre forget themselves in so short time , as to come to this measure of defection ▪ of pride and persecution ? would they not have answered , and did they not say in the beginning of this their course , with hazael , are we dogges , that we should doe this mischiefe ? and consequently what inexpected extremity they may yet fall into , if they wilfullie goe on in this their wickednesse , the end whereof they cannot see ? 2. vpon what warrant they can receive or urge the five articles , which may not as well inforce the whole ceremonies of england , yea the whole romulean rites of antichrist , as being of one kinde and qualitie , onely differing in degrees . and thus if they can think it tollerable to change my comely christian countenance into the painted antichristian complexion of that whoore of babel ? 3. whether the episcopacie which they esteeme the principall office in the house of my god , hath any paterne in the mount : and if it hath , whether their forme of ministration bee answerable to that institution , or to the practise of any orthodox kirk in the world , or to the caveats sworne unto by their owne mouthes ? 4. whether in the sight of god they thinke the maintainers of the reformed religion , or the late formalists more faithfull in their callings , and cons●ientious in their conversation ? and therefore if it be not pharisaisme to pronounce of the fidelity of my pastors by their conforming to ceremonies : and extreme malice to think that men in all other things studying to approve themselves to god and the king , durst be bold to resist in these without conscience , for respect to any popular opinion . 5 whether that meeting of perth be one of my lawfull assemblies , justificable in the sight of my lord and saviour , and the constitutions thereof concluded for canons , to bee urged upon pain of deprivation : whereupon ministers are removed from their charges , and many soules famished , for whom he gave his life , for not conforming to a platforme blank as yet , and scarcely drawen in the idea of their own imaginations ? 6 what warrant from christ my king , and me , can be pretended for bringing my ministery , and me , under this new bondage in the persons of intrants forced at their admission to sweare , and subscribe . 1. that they shall not onely maintaine his maiesties prerogative in causes ecclesiasticall ; which , what it is , or what is the extent thereof , they doe not well understand ; but also the present governement of the kirk , and jurisdiction episcopall , in all places where they shall have opportunity , either of privat conference , or publick preaching : and that they shall bee carefull by reading to informe themselves , to the end they may be the more able to withstand all adversaries opposite to the same . 2. that they shall bee obedient to their ordinary , and all other superiours in the kirk , speak of them reverently , and in all their prayers privat and publick , commend to gods protection , their estate not allowed by me . 3. that they shal subject thēselves to the present orders pretended to bee the ordinances of the kirk , and to the orders , which shall be established by consent of the sayd kirk , meaning assemblies framed and over ruled by prelates , and to procure due reverence to the same at the hands of others , by all the means , which they cā use . 4. that if they cōtravene any of these poynts , they shall be content without making any contradiction , to bee deprived of their ministery , and to be reputed perjured and infamous persons for ever . and by these oathes and subscriptions , that they would consider , what mischiefes may bee wrought in the after ages , when they are dead and gone . 7 whether it were more pertinent to deale with their brethren by reason or authority ? ye are made shepheards , and not strikers . this is a new and uncouth sort of preaching , which will inforce faith by strokes . pride effectuates one thing , and discipline another . favour should be more used then severitie , exhortations more then threatnings , love more then law . but by such forms it is easie to disoern , who are they that seeke their owne , and who the things of iesus christ , sayth the canon law their owne paterne . 8 by what conscience , reason or law , they have deserted their flocks and pastorall charges , entred into civil place and pompe , breaking the caveats , and contrary to their alledged commission for keeping of ministers in quietnesse and peace , and vindicating the kirk from poverty and contempt , have they taken upon them the power of both swords against the whole subjects of the kingdome , and summarily to confine , ward , imprison , discharge , silence , suspend , deprive , autorize and exauctor at my ministers at their pleasure ? if the lord should cause a terrible finger to come forth , and write these , and a thousand other their presumptuous dittaes upon the wall over against them , where they use to sit balthazar-like in their sacrilegious pompe , abusing the furniture of his house ; their brightnes would change , their thoughts would trouble them ; so that the joynts of their loynes would loose , and their knees would smite one a-another . i have borne them , but to my griefe and shame . they have given me cause to pronounce the curses of iob upon the day of their birth . for they neither care to bee esteemed bastards themselves , nor to brand me with the marke of an harlot . they prove loammi , and would have me to prove apostaticall . had these my forlorne hopes , but one sparkle of true love to my spouse or me , they would resolve with nazianzen , to undergo ionas punishment for stilling of this tempest , and to preferre my peace to their own preferment . what can i doe but mourne , intreat , protest , rebuke , expostulate . i call therefore heaven and earth , their owne soules , the testimonies of al who have been acquaint with them , and their proceedings , to beare witnesse against them . beseeking & exhorting them by the salvation of their own souls , by the tender mercies of christ , by the precious drops of his blood , by that excellent price of their redemption : if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any love to his glory , to his blood , to his gospell : and if there be any pitty in their hearts to the breasts which they have sucked , to this sinfull land , and their owne native kingdome , to returne to god , to repent them of their course , to leave off to allow , to defend , to urge that , yea and persecute for that , which of late they were wont to condemne , and even now almost could hardly have tollerated . let them forbeare any longer ( as it is to be feared , they have peevishly been doing ) to fight against god , to kick against the pricke , to vaunt themselves proudly in the glory of their munition . their craft is knowen ; can they dance naked in a net , and think not to be seen ? the seams of their black policies are sewed with white threed . if they shall persist to stop their eares against all admonitions , to harden themselves in rebellion against god , still to proceed in their truculent breathings , thrasonicall boasts , and tyrannous executions , and shall for their backes and bellies , and the making up of their houses , make havock of the puritie of gods truth , and the liberty of the kingdom of his sonne : as the lord lives that sees them , he shal yet harden their hearts more , and at last shall tread them in the wine-presse of his wrath , and there shal be none to deliver them . now my petitiō , backed with the authority of a mother , to your honors is , that for the glory of christs kingdom in this land , the adorning of his majesties crowne , & quietnes of his loyal subjects , the endles praise of your selves , and flourishing of your honorable estate , and the particular comfort of the ministers and congregations within this realme in this time of distresse felt and feared . i may by your timous intercession at his gracious majesties hands , and uttermost endevours debtfull to god from your place , obtaine how ▪ soone occasion may be offered . 1 a sufficient and ready execution of former actes of parliament made against the fearful blasphemy of gods name , profaning of the lords day , and contempt of his sanctuarie , and service , so universally overflowing this land , not onely in the persons of poore ignorants , in a manner tyed to these horrible crimes by a cursed custome , & beggerly necessitie : but even in the more honourable sort , whose damnable example encourages their followers to sinne without feare : with such additions as may represse and restraine these crying abhominations in all , without respect of persons . 2 a safe liberty to enjoy the profession of our religion , as it is reformed in doctrine , sacraments and discipline , and hath been openly professed by prince , pastors , and people of all rankes , your predecessors of worthy memory , your selves & us , all yet living , these threescore yeares by gone , and above . 3 a full deliverance from , and a sufficient defence against all novations and novelties in doctrine , sacraments , and discipline , and specially such , as by constitutions of the kirk , confessions of faith , louable lawes of the countrey , and long continued practise hath been condemned , and casten out as idle rites , and romish formalities , under what soever pretence they plead for re-entry . 4 that no act passe in derogation , or prejudice of the actes already granted in favour of reformation , liberty of assemblies , convenient execution of discipline , &c. or for corroboration of new opinions against the same : concerning whether episcopacie , or ceremonies the shadow thereof , which for the peace of the kirk by heavenly wisedome should bee rejected before they be ratified . 5 that all ministers provided to prelacies , and admitted to vote in parliament , be urged to observe the act granted in their favours to that place ; especially the provision expressed therein . 6 the happinesse to live under his majesty , and his highnesse ordinary iudges , and rulers established by lawes and custome , and that our cause he lawfully cognoseed , according to order and justice , before any sentence passe against our persons , places , & estates . in the name of iesus christ intreating and commanding , all worldly and personall respects set apart : yee look with a single eye upon the matter controverted , not suffering your faith in iesus christ to bee blamed with partiality : ye try all with the touchstone of the temple , and ballance of the sanctuarie . consider the example of moses , when hee saw the israelite & egyptian fight . he spent no time in rebuking them for the strife , but drew his sword , and slew the egyptian ; but perceiving a debate betwixt two israelites , he sayd . ye are brethren , why strive yee ? if the intended novelties be israelites , then may yee say , why strive yee ; but if they be of that egypt , from the bondage wherof , the lord your god miraculously hath set you free , then may they not be reconciled to the truth : but being slaine by the sword of the spirit , must also bee proscribed by your authoritie . vse the triall of elias against baals priests , ( albeit without the miracle of eliah ) take my bullockes and theirs , that is , the urged novelties , and the possessed liberties , or alas the liberties that i once possessed , ( for now whether i possesse them , or not , it is uncertaine , ) lay their peeces on the altars , and on which god sends the holy fire of zeale in the powerfull preaching of the word , and consuming of sinne , let that bee received . when no man was able to discerne betwixt alexander the sonne of herod before put to death , and a certaine craftsman like unto him , who gave himselfe out for alexander , as though hee had escaped by favour of the executioner : the noble and wise augustus by griping his hand , tried him to be an artificer , and punished him for his falshood . would it please your honours , whilst so many learned and wise are deceaved with the counterfeit face of these novelties , but to gripe their hand a little , and to try what hath beene their frootes , where they have been admitted from the beginning : ye shal incontinent finde that they have been voyd of the sap of grace , and that their best workes evidently declare , that they never were begotten , nor blessed by the father of peace . their own maintainers confesse that the controversie about them , hath brought confusion , breach of the second command of love , rent my body into divers parts , divided my people into divers sects , and the sheep to despise their pastors , and estranged them from the love of their flockes . it hath confirmed the prophane in their impieties , and given way to the common enemies , distracted the mindes of the multitude , and shaken their faith who for the most part knew no other difference betwixt christ and antichrist , but that which consists in externall shewes and formalities . it hath brought the ruine of christs kingdome , and increase of satans , partly in superstition , and partly in impiety . and in a word , generally hath put out the life of true religion , and brought in atheisme . bee not satisfied with a fashionable and superficiall triall , but examine them from the very root , and from the ground rip them up . as wise nehemiah tried who had right to the priesthood , by searching their lineall descent from aaron . it was not sufficient for them to cleare their genealogie by writ from levi , and coath : for so the childrē of habaiah and barzillai had been admitted , & had brought the wrath of god with them . men may alledge , and perhaps prove by writ , some such customs as they urge , for some hundreth years in my neighbour kirks , but except it can bee cleared , that they have their pedigree frō christ , or his holy apostles , they ought to be esteemed uncleane , and should not be receiued , as belonging to me , or my ministers . all these , and many moe , have vexed me before , and being mans inventions in the matter of gods worship , waxed old , and weak , ( as it fareth with every errour contrary to the course of verity which groweth ever greener and stronger ) and at last dying , were cast out of my habitations , as vile and stinking carrion , that now the opening of their grave raiseth a noysome fleur in every spirituall and exercised sense , and if they bee taken up againe , shall make many poore soules of weake constitution to perish through their pestilent contagion . it cannot be denied , but they have been defended by some , and digested by others by way of interim , till opportunity of further reformation in the kirks and countries , where they had place . but before this time , we dare be bold to say , never any kirk , countrey , or cōscientious christian did so much as enter in deliberation : whether they should have been repossessed , where they have been displaced . let the two renowmed maisters of english ceremonies , profound hooker , and fordward saravia , be heard in this poynt . the one sayes , in as much , as they goe about to destroy a thing , which is in force , and to draw in that , which hath not as yet been received , and to impose that which we think not our selves bound unto , and to overthrow things , whereof we are possessed : that therefore they are to take them to the opponents part , which must consist in one of two things : the one that our orders condemned by them , we ought to abolish : the other , that theirs wee are bound to accept in stead thereof . and the other , † he that would bring in the use of the surplice into the reformed kirkes , where i● hath no place , cannot be excused from schisme , and superstition , whatsoever hee alledge for his excuse . as he speakes of one , so hee speakes of all . the drierie lamentations , & heavie complaints of the unsupportable burthen of the ceremonial yoke , powred out in all ages by the holy men of god , may provoke the compassion of the hardest hearts . augustine in his time complained , that the kirke was pressed contrarie to christs mercifull institution , with such a servile burthen of ceremonies , that the state of the iewes under the law , was more tollerable , then the condition of christians : seeing they were subject onely to gods ordinances , & not to humane presumptions , as christians are . how would hee at this time have mourned for the case of other kirks , and for the perill that i am in ! erasmus , polidorus virgilius , &c. ●ing the same ditta . it is a certaine truth , many ceremonies , little faith . look how much is added to the midding of rites , as much is withdrawen , not onely from christian liberty , but from christ himself , and his faith ; while the multitude seeketh for that in rites , which they should seek in the onely sonne of god iesus christ. the greater bulk of bodily ceremonies , the lesse spirit of true devotion . the true worshippers under the gospel shall not say , the ark of the lord ▪ they shall forget all those outward ceremonies , and never revive them . moses his vaile , farre more all other things , that neither were nor are frō god , is removed , and now may we with open face behold the glory of god. then the sea about the altar was of brasse , and could not be pierced with the sharpest sight : but now our sea about the throne is glasse , clearly convoying the knowledge of god unto our minds . the amphiscij can tell , that the more shadow the lesse light . the shadow alwayes accompanies the body , sometimes it followes behinde , but sometimes also it comes before . ye may be sure the dark body of error is not farre off , when the shadowes of ceremonies are at hand ; and iustly may feare , that they are the harbingers sent before by satan ( whatsoever be mans intention ) to make place for their owne substance . oh , if the lord would open your eyes to see the subtill working of that mystery of iniquity . the web may be divided in mens intentions , who possibly mind no more for time to come , then they urge for the present . but in the iustice of god , punishing the world for the contempt of the truth , and in respect of satans malice , bringing in his lye , it is all of one threed . and that which is begun by one , may be wrought out by another , entring upon the preceeding labours . ye see not this weed growing ; but it will be perceived to have growen . the seeds of popery were secretly sowen in the primitive kirke , and by degenerating ages grew up to that monstrous height , which now the world wonders at . but alas all our countrey wit is m●tanoia , after wit. my people are like the athenians , who ( as demades objected to them ) never intreated for peace , but in mourning gowns ; that is , after they had suffered great calamitie in battell . when afterward ye are poysoned with errour , and over laden with crosses , ye and your children after you shall be forced to cry out upon your owne madnesse and folly , that would not see and resist the beginnings of so great evils . the remanent sparkles of natures light , looking upon the common providence of god , may let your honours see , that it serves most for the prosperity of kirkes and kingdomes , that ilk constitution and order in a societie should sort with the nature , disposition , and condition of the people . my people have from the liberal hand of their god , externall abundance for the honest sustentation of their bodies , with a substantial , sound , and simple religion for the salvation of their soules . yet farre from the artificial fulnes , whereby the tyrian spirits of the world do disquiet their neighbour nations , striving to subject all to their formes , that they may reigne over all , as queenes ; against the protestations made in all the confessions of faith of other kirkes . a single forme of policie is more fit for a plain people , and mean provisions , then the gorgeous shew of a pompous port , necessarily requiring rents , complements , and carriage , that neither this land may beare , neither wee nor our fathers have learned . rites must have rents : their service is both cumbersome & costly : they scorne the assignations of our plotted povertie ; they strive with statesmen , earles and lords for place & precedencie ; they loath the preaching of the gospell , and like better the chief places of estate . the restitution of the kirk to her wonted possessions , & to her worldly dignities , must goe on together with equall speed . neither can so long experience be denied , but that ordinarily the estate of the common wealth accompanies the constitution of the kirk , as the morning starre goes with the sunne , which constantine acknowledged in his grant to the kirkes of africa , thus beginning his epistle , considering that the due observation of things pertaining to true religion , and the worship of god , brings great happinesse to the whole estate and common wealth of the empire of rome : and charles the 8. of france lamentably experienced . for when he had faire occasions to reforme the kirke of rome at his pleasure , and to help the kirk of god , he neglected both : wherefore shortly after striken with a sudden sicknesse , he died , according to the forewarning of savanarola ; who told him plainly , that he should have great successe in his voyage to italy , for reforming the corrupt state of the kirk , which if hee did not , he should returne with dishonour , and god would reserve the honour of that work unto some other . all the policie of achitophel , and wisdome of salomon , cannot establish a kingdome , wherein the kingdome of christ is misregarded . his true worship is the pillar and wall of policies . if the lord remove his truth from you , hee will deprive you also of your civill liberties , and give you over into the hands of mercilesse enemies . if he spare not his own strength , and glory , but give over the one to captivity , and the other to the hands of his enemies , he shall respect you no more thē the mire in the street . the nation and kingdome that will not serve the lord shal perish , and these nations shall be utterly destroyed . my faithfull ministers , and obedient children to the meanest are all gods people , and his majesties loyal subjects and faithfull servants . the testimonies of his love belong to them all for their comfort in this world , and safe conduct to the world to come . as they feare god , they honour his highnesse , they pray for him and his children , and all that are in authoritie , that they may lead a quiet and a peaceable life in all godlines and honesty . for this is good and acceptable in the sight of god their saviour , who will have all to be safe , and come to the knowledge of the truth . they wish from the desires that lodge within their breasts , long life unto his majesty , a secure reigne , a safe house , valiant armies , a faithful counsel , good people , a quiet world , et quaecunque hominis & caesaris sunt vota . they stand by that reformation , that hath been so profitable and comfortable these threescore yeares by past : giving more reasons for it , then hath been , or can be clearly answered . how can it stand then with the grounds , either of good policie , or christian equity , for removing dissentions , to yeeld respect , countenance , support , and authority to the other party , neither having nor giving evidence of reason for their pretended novations against the received truth . although the inferior law were inacted , ( as god forbid ) yet in all christian prudence it ought to give place to the royall law of love , and unity , as being of a more noble descent . but since unity forbids , and peace declares her miscontentment in the beginning , how shall this ever contentious and unruly hagar be heard to contest with sarah . were not this a way to bring a further rent and desolation upon the house of abraham . vpon this ground , what great tollerations have been granted by christian emperours , and kings , all men know , who know any thing in history . it is better somtime to give connivence , then by untimous cures to waken diseases . and as one sayd to augustus , it is a speciall poynt of wisedome not to suffer new names , or ought else , wherefra discord may arise . the cause wherein they stand , and for the constant defence wherof they are traduced under the odious names of puritanes , precisians , schismatickes , anabaptists , and the like , is an article of your honours owne worthy profession and confessiō of faith , wherof the adversaries themselves were preachers , and practisers of late , and have never yet made any publicke repentance for their former heresies . augustine could say . albeit in a different case , let them exercise crueltie against you , who never were deceived with the like error , wherewith they see you deceived : but as for me , i am not the man that can be cruell against you , whom i must beare with now , as i did comport with my selfe then . but they have forgotten what they were , and make my ministers to find the truth of that which is in the french proverb : quison chien veult tuer , larage luyme● sus . he that is disposed to have his dogge killed , will first have him thought to be madd . as i will have them for their part to resolve with daniel , to sustaine the wrong of such assyrian nick-names , and by the grace of the god of daniel , wil have them both to abstaine from these impurities , and to professe the detestation of the least shew of them : so i would wish your honours upon the other part , not to judge of them according to mens calumnies , but to the truth of god. and consider upon your beds , who they are that yeeld , & what are they that stand , and upon what inducements . ye can hardly poynt at any one of my ministers , but hee is in some good measure fitted for the work of the ministery . and howsoever according to the diverse roomes in my habitation , lesse or greater , all have not the same measure of light : some torches for more publick places , and others smaller lights for their own cottages : yet every one makes conscience of residence to shine in his own roome , both in the purity of doctrine , and life , to my great joy and your benefit , by the blessing of god upon their labours ▪ hardly any one of the other side , but hee is either , &c. they have large rents , if not great wealth : the others portion is but meane . the one is encouraged with outward assistance , the other enfeebled with cries , crosses , and ensuing dangers ; the one richly rewarded for proud practises , the other are boasted for painfull labours to clear and defend a just cause : the one , men of glorious state , and great pompe in the world , the other trode upon as unworthy of the countenance of the world . the one take leasure from their charge to invent and publish their pleasure : the other have no time frō the charge of their flockes , to cleare the truth . to the one , the presses are open and free : to the other it is neither safe no● possible almost to print a few words of this sort ; fa●r lesse labours of greater moment , and better use . the one gets money for their hungry pamphlets : the other counts charges & hazard gaine . the one are both parties and judges of the cause : the other dare scarcely make provocation in publick to the lord iesus . the one finally by their defection rise , and become princes of the world : the other for their constancy are thrust downe , and tyed fast to the crosse . wherby ye cānot but see , whether the love of the world , or the zeale of god , be the spirit that blowes in the sailes of their affections . know yee not , that howsoever they bee counted few , silly , and of base resolution , yet if they esteemed not more of a good conscience , then they who make a covenant with death and hell , and put the evill day farr from them , they might speed as well as others in worldly projects . can it bee denied , but they preferre the peace of their soules , and purity of their profession , to the pleasures of the world , wherewith others are pampered ? were it proclaimed by the emperour , let us take from them these hurtfull riches : for that were a work of charity , the zealots of this course would grow key cold . suffer not then poverty , paucity , pusillanimity , prisonings , wardings , difficulties of writing , printing , uttering and countenancing gods cause , and thousands of such disadvantages , be a prejudice to that truth , whereof ye are convinced in your mindes . be not deceived with this new , fond , and false glosse of indifferencie : look to god , to his word , to the parties , to your owne soules , and to that great day of the revelation of christ iesus . as the pretext of conformity . the visor of unity , the null-authority of a pseudo-synod , wanting formality , fulnesse , and liberty , should not bee a gorgons head to terrifie them : so should it neither by serpētine slight deceive you . in conformity there is to bee respected , 1. the substantiall truth of god , wherein all true conformitants must agree . 2. the sincere ministery , and sorts of ministers appoynted by the sonne of god for our edification in the truth . 3. christs incommunicable prerogative in appoynting of the sabboth , and solemne ministration of the word , sacraments , and discipline . 4. the edificative use of these ministrations in the several ages , kirks , & kingdomes of the world . ● . a clear distinction between divine and ecclesiasticall rites , the indifferencie in nature , the expedience of use , the diversitie in practise of ecclesiastical : according to the saying . it is not possible to take up all the diverse rites of all kirkes in all countries . no religion observeth the same rites , albeit it embrace the same doctrine of rites . the attempt of the contrary , will still prove , as from the beginning , a malady a thousand fold worse then the moraine of ceremonies . and without these conditions , a conforming with men , is but a contesting with god. as for the conclusions of men , tout proposition humaine a autant d'authorite quel'autre si la raison n'on fait la difference , even so are the sentences of all kirkes equall , except the authority of the word make the difference . belongs not the judgement of discretion to all christians ? shall my children with weathercockes , be caried with every uncertaine winde of mens mouthes , like fooles runne with the cry , & suffer themselves like beasts without reason to follow the dreave . this were to make every constitutution like nebuehadnezzar his image , and roman-like to make the name of the ki●k the rule of all religion . can that one null-assembly , the nakednesse whereof is now layd open to the eyes of the world , beare down all the formall , full , and free councels of this nation before , and all the determinations and constitutions of your worthy forefathers of blessed memory . who can enter in fellowship with them , who defend not their own conclusions ? my ministers have clearly testified by their admonitions presented to the parliament holden at perth in the yeare 1606. in generall assemblies , and at other occasions before and since , their detestation of all novelties and novations of that sort thrust upon mee . many a one that hath consented thereto in shew , and for worldly respects , resting yet unperswaded in their own minds , and unable to perswade others of the contrary judgement , if they saw the day of their liberty , & were free from the stroke of worldly inconveniences , would cry with the bishops of asia , not by our owne wils , but by necessity , have we been moved to subscribe : we consented with our words , not with our hearts . and to declare , that that act was unlawfully begotten , the fathers of it would deny that they begat it with that face , & force , that it hath brought with it into the world . your honours may remember also , your owne religious provision expressed in that act , whereby ministers are permitted to vote in parliament . the particulars of their place and office are remitted to be treated by his majesty , and generall assembly ; but prejudice alwayes of my jurisdiction , and discipline , established by actes of parliament made in any time preceeding , and permitted by the sayd acts , to all generall and provinciall assemblies , and others whatsoever my presbyteries and sessions . men may muse at the matter , alledging that my children make mountaines of mots , tragedies of trifles , and raise a noyse about things indifferent , circumstantiall , accidental , and that with their brethren . but first it can be no prejudice to them , or the cause they maintaine , that they stand in it against their brethren : seeing they are defenders of themselves ; and not persuers of their brethren . the promise , rev. 14. 13. blessed are they who in the last time suffer against the beast , as well as they who in the first times were persecuted by the heathen , belongeth to them . for if the lord measured sufferings by the inequality of his enemies , and not by the equity of the cause , there would bee great disparagement betwixt the martyrs put to death by the pope , and the persecuting emperours . neither is there any suffering here , but for that which is papall . it is no shame for them to suffer that of their brethren , which christ suffered : neither is it honour to their enemies to doe that , which iudas did . the spirit of god revel . 2. speakes more comfortably to the kirk of smyrna , a figure of the christian kirk under constantine troubled with intestine enemies : then to ephesus representing the primitive kirk invaded by the heathen . i know thy workes , and tribulation , and poverty , but thou art rich : and i know the blasphemy of them which say they are iewes , and are not . feare none of these things , &c. let him therefore that is righteous , be yet more righteous , and he shall have a crown in the end . next , let them be considered 1. in the urgers intention . whatsoever they be in valuation , they are not of so small moment . for albeit they bee concluded by way of counsell , and not of command ; albeit that conclusion want a sanction ; albeit no punishment bee determined by law ; and albeit that synod be knowen to be null , yet they lay upon the transgressors , and for their cause , upon their innocent families and congregations , the heaviest of all punishments , except death : and to some equall with death , if not more bitter , and intollerable ; heavier then for non-residence , idlenesse , error , wickednesse , scandall . in deliberation they are talked of as indifferent , but in execution they are inforced as most necessary . a necessary conclusion inferred upon indifferent premisses . anticeremoniall christians more rigorously used then antichristian practisers of ceremonies . papists without prejudice to their lives , livings , and liberties , enjoy the comfort of the countrey . to his majesties loyall and religious subjects , is denied favour to sigh at home in the cause of publick and privat grievances , and to go with the armies of israel against the ●●ilistims of rome . let a man bee paules presbyter in every , poynt , yet a more of ceremonies shall marre him . let him be a demas , or demetrius , a formalizing ceremony shall accomplish him . is not this to neglect the greater things of the law ? is not this to make the precepts of god of no force for mens traditions ? to love themselves above god , and to bee wedded more to their owne wits , then to his divine wisdome . 2 in their bitter effects of changes brought upon the preaching of the word , ministration of the sacraments , discipline , cōfession of faith , and the whole worship of god in so short time . 3 in respect of the practise of religion so frequently , and ordinarily to be performed of all : that no man can either bee ignorant or carelesse of any poynt , but must bee setled and throughly resolved in all , except he would hold his soule on a perpetuall rack , and make his whole devotion and service doubtsome , and comfortlesse . 4 according to the confession of both parties , tending to the honour or dishonor of christ , serving either to beautifie or deface his spouse , and to the edification or destruction of weak christians . 5 in the estimation of some holy martyrs : who , howsoever in their prosperity they cōtended for them : yet neere the time of their martyrdome , when their minds were most unpartiall , condemned them for foolish and abominable . and in the judgement of many worthy men , suffering bitter persecutions for the like : as for officium ambrosianum , the service of ambrose against the lame liturgie of gregory , and refusing to practise in matters of farre lesse importance . if yee looke to the fountaine , yee sustaine a common cause with all the saints , who in any age have opponed themselves to the current corruptions of the kirk & kirkmen in their time : such as basil , ierome , &c. the albigenses contemptuously stiled apostolickes , the waldenses called puritans , &c. 6 in consideration of the change brought upon me , and of the course of my declining from my former perfection , my errors now may bee smaller : and yet my case is worse , then in my growing dayes , when i was wrastling against greater infirmities . my lukewarmnesse then was a way to , and a degree of heate , but now after my zeale , i am become laodicean , waxing colder frō day to day : and increase ( with vincentius ) i love ; but defections & changes i loath . our bodies ( sayth he ) albeit in processe of time they grow , yet they change not . the same members , the same joynts are in children , which are in men , though in the one stronger and greater , in the other smaller and weaker . but if the shape bee turned into another kinde , or any thing be added to the number of the members , or taken from them , then either the body perisheth , or becometh monstrous , or at the least becomes weak . it is right so in religion , if we begin to make chāges , wherof the kirk of christ should be a diligent keeper , changing nothing , diminishing nothing , adding nothing . i admit no alteration for indifferent that tends to apostasie , and not to accretion . 7 considered in themselves , & not in relation to other things more necessary . a leg or an arm is necessary for a mans body , yet not in that degree , that it is necessary for the life , as the soule . i may live , & be the kirk of god , so long as christ by his spirit breathes faith into my soule . yet wanting the least thing which god hath ordained , and receiving supply of a leg of wood from mens artifice , i can never bee beautifull in gods fight , nor cheerfull in performing my own actiōs ; but pines & dwines away , til at last nothing be left , but a stinking carkasse , unfit both for the habitation & celebration of the majesty of my god. 8 whatsoever they be in thēselves , and in their own nature , yet falling under our use and practise , they become to us either good or evill , and consequently , either sin or acceptable service , wherin scandall beares so great sway , that for avoyding of offence arising upō weaknes or ignorance , all actions , albeit never so lawfull and profitable , which are not necessary to salvation , are either to bee left off , or kept up , or at least to bee put off till another time . woe bee to them not onely who give offences , but by whom offences come . 9 the fathers in the primitive times , partly preferring the vernish of the iewes religion , and the pompe of paganisme to christian simplicitie . and partly with greater zeale then knowledge , desirous to enlarge the boundes of christs kingdome , by drawing both iewes and gentiles unto their profession , did change sacraments into sacrififices , pastors into priests , tables into altars , prayers into liturgies , saturnals into christmasse , &c. and pestered the kirk then , with heapes of their ceremonies . quod consilium specie prudens , re anceps , eventu infelix , hodieque lugendum & luendum est ecclesiae sayth tilenus , whatsoever some talke now of his palinod in particulars . it was not lawfull for the heathen poets to borrow matter from traditions of scripture , and in their allegorizing veine to persue them for their purposes of profanity . lesse tollerable for the spouse of christ to begg ornaments from enemies , whether at ierusalem , or athens . but farrest from indifferencie , and most intollerable in you , who ought to bee wise by the dolefull experience of others , to walk again upon the same snares , after yee have escaped twice , to make shipwrack , to lick up your own vomit , and to make your sins once of a simple die , now to bee of a scarlet colour . 10 by reason of the warrant , which they seek without the boūds of the law and testimony . yee have no other ephod , no other vrim and thūmim but the light of scripture . herein as in the breast of your high priest , may yee see and read the will of god for your direction in all your actions , as they are actions of a christian , even your naturall and civill actions , farre more your religious duties . so that albeit yee can neither conclude affirmatively , nor negatively frō the words of mē ; yet were your knowledge as ample as the scriptures , and could your faith adequat the largenes of the revelation therof , ye might inferre a conclusion both wayes from them . in all these considerations they can bee no indifferent judges , that call them indifferent . when it was objected by mauritius the emperour to gregorie , that he busied the kirke with a needlesse contention , when the question was about the name of universall bishop : hee answered , that some things are frivovolous , and not hurtfull , other things frivolous and hurtfull : albeit indeed there be nothing frivolous in the matters of god. carnall men have coinzed with their wit , a new category of indifferent things : and have made the genus summum their own wil. the prophetical & princely office of christ is no lesse perfect ▪ then his priesthood . and he that either addeth to his word or discipline , or yeeldes not obedience to them in every poynt , can have no comfortable hope of full redemption by his sacrifice . it is a fearfull judgement , and a wide doore to finall excecation & hardnes of heart , first to revolt , and peevishly to rebell against the light once received , and now to be guiltie of affected ignorance , closing your eyes against ingyring knowledge . albeit pastors who are to teach others , in respect of their office and place , be bound to know many things , which others of another condition and vocation are not , yet considering the occasions and means offring things to your particular consideration , even secular persons , and privat men are bound to know & beleeve that , whereof pastors themselves not observing it , may bee safely ignorant . refuse not , resist not the least truth of god for pleasing of your selves , or others . albeit any of my ministers might with ambrose , speaking to theodosius & valentinian , say , touching his majesty , that it is neither imperial to refuse the liberty of speking , nor pastorall not to speak that which he thinks . in gods cause whō shal ye heare , if yee heare not gods minister , by whose greater danger sin is comitted . who dare be bold to speak the truth unto you , if the minister be not bold ? yet far be in frō them to utter any thing , that may exulcerat his meeknes , or provoke their dread soveraigne to wrath . as emperours know ( saith tertullian , ) who gave them the empire , they know that it was even the same god who gaue unto them to bee men , and to have humane soules , they will perceive that hee onely is god , in whose onely power they are so with him . my children acknowledge , that after god , kings are in order the second : and among all the first . it becommeth them to feare god , and honour the king , who should be as an angel of god , a defender of the faith , a nurse father of the kirk , and a comfortable refuge unto the poore , and simple , in time of need . it is no small part of the hope of my happines , that his majesty hath declared , that by the grace of god he is set & disposed , equally to love and honor the learned and grave men of either of these opinions , avowing his sinceritie in that religion , which hee ever constantly professed . and confessing , that if his conscience had not resolved him , that all the religion professed by him and his kingdome , were not grounded upon the plaine word of the scripture ( without which , all poynts of religion were superfluous , as any thing contrary to the same is abomination ) he had never outwardly avowed it for awe of any flesh . he calleth it the religion wherin he was brought up , and ever made profession of , wishing his sonne ever to continue in the same , as the onely true forme of gods worship . he purgeth the good men of the ministery that like better of the single forme of policie in our kirk , then of the many ceremonies of the kirk of englād . that are perswaded that their bishops smel of a papallsupremacie , and that the surplice , the corner cap , &c. are the outward badges of popish errors . and praises god , that there is a sufficient number of good men in this kingdome , and yet they are all knowen to be against the forme of the english kirk . and shall yee think now , that his majestie will either cease to love , and maintaine his owne loyall subjects for slow pronouncing a sentence in so old a controversie : or will impaire the liberties of the kingdom of christ , who hath added so largely to his dominions ? but rather as hee is the lords lievtenant , bearing the sword to punish transgressors ; so as defender of the faith he wil procure and protect the liberty of his subjects , wherwith christ hath made them free , and save them that they be not intangled again into the yoke of bondage . it is a work worthier of his majesties gift , and place , to begin to reforme , where his worthy predecessors left , then to end where they began . to set my sister of england at libertie , which she hath long desired , then to bring mee , who have been so long free , to servitude , which i never deserved . the speech of gregory brought by beda , is very good . it pleaseth mee ; sayes he , that whether in the roman ; french , or any other kirk , yee have found anything , that may more please the almighty god , that yee carefully make choyce of that . and in the english kirke , which yet is but new in the faith , whatsoever yee may collect of many kirkes , by speciall institution , yee establish : for things are not to be loved for places , but places for things . his highnesse will never in the most indifferent matters upon his meere pleasure enjoyne any thing that may destroy these poore and tender soules for whom christ died , which were to fall in the greatest breach of the law of charitie . prelates would have his majesty to think , that his royall authority is supported by the shadow of ceremonies , and would have the subjects to think , that there is no support of ceremonies , but royall authoritie ▪ forbearing in practise , onely in love to the salvation of other brethren , without contempt , will bee esteemed of his majesties wise heart , to be better service , and obedience then their lies , and temporizing conformity : who bring the blood of multitudes of soules upon the whole body of the countrey , a sinne in gods sight worse then rebellion . how could his majestie trust my ministers in any thing , if hee knew not ( as theodosius sayd to ruffinus of ambrose ) that they wil not transgresse the law of god for any respect to imperiall power . constantius accepted of them as most loyall subjects to him , who were most faithfull and precise servants of god. i wil never doubt , but his highnesse will thinke them honester men , that give him that which is due , then that which hee will not take . albeit courtlie parasites alledge through want of better reason , that ceremonies are not so much stood upon as obedience , even as god tried adam with one apple : yet his majesty can tel them , that humane lawes do bind the conscience , not because of the meere will of the law-giver , but by reason of the utilitie & equitie of the law . non ex voluntate legislatoris , sed ex ipsa legum utilitate , & ratione . and that it becommeth christian subjects to professe disobedience in things evill , and against god , passive obedience in things injurious , and unprofitable , and active obedience in things lawful , profitable , expedient ; wherin by gods grace , my ministers shall be found most cheerfull and ready . that their scandall in this is not humorous , or pharisaicall , may be easily tried by their obedience to caesar in all matters , even of greatest difficulties , being ready , as becomes them , to spend their goods , lands , libertie , and lives , for his preservation , and counting nothing sufficient to redeeme his happinesse . the lord reprove them who slander his loyall subiects , and let the judge of all the world determine , whether of the parties doth better establish lawfull authoritie . as hee was reputed sacrilegious in the time of antoninus pius , who set not up his statue in his house : so let him be anathema , who carries not his majesties name and glorious estate upon his heart to god , and prayes not for his royall person , hopefull progenie , and happy successe to the lord ; with whom is wisedome and strength , who looses the bands of kings , and girds their loynes with a girdle ; who leadeth princes away spoyled , and overthrowes the mightie . in his hand is the heart of the king , as the rivers of waters . albeit in the judgement of men longing for the finall subversion of the truth , and defacing of the kirk , my most faithfull pastors bee ready to slip with their feet , and to fall from his majesties favour , yet will hee , maugre the malice of men , scatter all the clouds of their feare , and in the end , with ioseph , powre out the bowels of his compassion upon them . neither wisedome nor authoritie can root out affection . he will rather with antoninus pius save one true subject , then slay many enemies . kings ought as rarely put in use their supreame prerogative , as god doth his power of working miracles . remember , o king , that my glorious spouse is the prince of the kings of the earth , and will bee supreme in his owne kirk . remember when theodo●ius , otherwayes a religious emperour , was desired to take order with the tyranny of flavianus , spirituall tyrants in the kirk being no lesse unsufferable then the civil in the common wealth . and when hee had answered , that hee had taken upon him the defence of flavianus , that flavianus cause was his cause , that the things objected against flavianus , were objected against him . that it was sayd of him , that he had grieved them , whō he should have made to rejoyce , & had made thē rejoyce , whom he should have grieved . many speeches , as lots , are offered to your princely consideration , but the disposition is of the lord , whom we pray to grant , that the best cause may have the first lot . and who knowes , but your honors are advanced at this time to intercede for me , that his highnesse may blesse and reward you for hindering hard courses against his harmlesse ministers , and most dutifull subjects , sincere professors of the gospell . dorotheus and gorgonius , men of great authoritie and place , and of the emperours privie chamber , when they beheld the punishment of one peter with them , spared not to say , wherfore o emperour , why doe yee punish in peter that opinion , which is in us all ? why is that in him counted an offence , which wee all confesse ; wee are of that faith and religion which he is off . the truly noble terentius for all other su●es , which the emperour desired him to make , craved onely liberty for christians , and beeing refused of that , gathered up the peeces of his riven supplication , and could not be induced to seek any thing else . the lord requires not onely profession , but confession at your hands in this case . whe● can yee better make your affection knowen , then when the lord iesus in the persons of his spouse , and your owne mother , becomes a petitioner unto you . as yee would wish to see his face in mercy in that day of his second comming : make not by your unkindnesse his countenance to fall down upon you now , send him not away with a repulse . he hath run many times like the roe , or the yong hart , over the highest mountaines of difficulties , to succour you in your distresse , when ye have called upon him . let no pretended impediment be an hinderance unto you to help his cause most instantly suing for support at your hands . if there bee any iniquity in my children , let them suffer for it , spare them not . but if they be innocent , smite them not . open your mouth for the dumbe . iudge righteously the afflicted and poore . deliver the oppressed , that they may offer sacrifice and pray for the life of the king and his sonne . if hard courses be taken against faithfull ministers and people , let not your honours wash your hands of that harme . it is all one to doe them evill , and not to helpe them against wrong done by others . the hoast of israel spake in great courage for the life of ionathan , and ionathan for david to the danger of his life . ebedmelech spake a good word for ieremie , and was saved when his master zedekias was slaine . but curse yee meroz , curse the inhabitants thereof , because they came not to the helpe of the lord against the mightie , although they had no hand against them . god that hath given you grace and credit with his highnesse , requireth that ye bestow it upon his matters ; and that yee reserve it not for your own . remember the example of that worthy courtier nehemiah , who esteemed a libertie to build up the walles of the citie of god , a sufficient reward for all his faithfull service . as your solicitude is great to leave the common wealth , and your own honorable houses in good case : so dilapidat not my libertie . leave me not , of whom ye have both your first & second birth in worse estate , to your own incredible griefe , and the desolation of your posterity . invenistis marmoreane ne relinquit● lateritiam . vpon the wall that yee have found rather build a palace of silver , cant. 8. 9. it was that name of iehovah , and holinesse to the lord put upon the head of the high priest , that was the greatest beautie , and crowned all the other inferiour ornaments . the truth of religion , and the purity of your profession , as it hath been , so let it still bee your glory , and the luster of all those inferiour gifts , wherewith the lord hath inriched you . as this is the first great triall of your hearts , love to christ and me : so it may be your last occasion . it is not long , since the places , which ye possesse , were filled with your ancestors of worthy memory , ( whose constancy in defending the liberty of gods worship , is frequently observed in your owne history ) who now are passed to their eternity ; and ere be long , according to the succession of generations one after another , others shal have their time of your present dignities , both in degree and continuance . bend your wits and credit to do good , while ye haue time . hazard not the happinesse of your eternity . do not that , which at the least , while yee live , will be a bleeding wound in your soules . set your eyes upon him , that is invisible , and that recompence of reward : so shall yee esteeme the reproach of christ greater riches then the treasures of aegypt . and shall choose rather to suffer affliction with the people of god , then to enjoy the pleasures of sin for a season . the lord who searcheth the reignes , sees you , and the secrets of your deliberation , and conclusions , and could make them to found again outwardly in your eares , and to the hearing of others . all your thoughts are legible to that piercing eye , from which nothing is hid . look not what ye may say for your excuse , or what one partie may say against another , whether in private conference , or publick velltation by print , or dispute . but in the sight of god cōsider upon your beds , by the light of his spirit , whether of the two courses from the beginning ye find to be of , through and for god. and we have no great feare , but ye shal be moved to break down that wall of ceremonies , hurtfull to all , and profitable to the souls of none : that both the houses may be one , as the lord himselfe abolished the iewish ceremonies , and put none in their place . i have many children , some aged , some poore , some consumed with godly griefe , not so much for their own trouble , as for the decay of purity , and my desolation . they would doe all things for pleasing all parties , wherin god is not displeased , and their consciences not disquieted . but the honour of god , and peace of their soules , they dare not but regard . and albeit obedience to the word should destroy their own & all other mens worldly estate , yet they must still and uncessantly urge it . if in times past your honors have been pleased to hearesome of them in pulpit , and in privat , in the matters of religion : and have not despised their speeches , when there was greater probabilitie for suspition : there is greater reason now , when they are in hazard of suffring , to beleeve , and take to heart , that which they say , and require . wherof as they must be coūtable to the eternall iudge of all the world , so shall yee be for your hearing ; and shall not escape his hand , if yee harken not , for disobedience to the truth . the world may well dally for a time , and make men so drunke with the wine of wickednes , that through security they may thinke thēselves safe . but be assured , when the lord shall search ierusalem with lights , and enter to the fiery ●●yall , every abomination shall kythe in the own colours . if ye hold your ▪ peace , god will provide for his owne children . but behold hee commeth shortly , and his reward is with him , to give to every man according as his workes shall bee . albeit my messengers may now cry with the prophet , who beleeves our report ; yet that dreadfull sentence shall make the soule once brought within the sight of death , to tremble and quiver . god wil not be mocked . if the righteous scarcely be saved , and god spares not his angels , where shall they appeare , who make marchandise of his truth ; albeit at the highest rate of honour and wealth ? the whole word of god , his law , promises , and threatnings , his practises , and the works of providence cannot prevaile with the sencelesse soules of men . but death ( so violent are his perswasions , and his might so unresistable ) at his first approch , shall make every heart to beleeve and feele , that all the workes under the sunne are but vanity . the conscience and happy remembrance of one word uttered or suffered for christ , his crowne , his truth , or his needy members , shall at that strait fill the soule with greater joy , then all the crowns and kingdoms under heaven . and what is then left to the godlesse , craftie , and merciles wretch , that laugheth at my death , and daunceth at my funerals : when men afflicted cry unto the lord , and he heareth them : but thou hast proved in the end victorious , o iesus of galilee . i conclude with that of my beloved bernard , i owe my selfe unto god for my creation , what shall i give for my restauration , especially being restored after such a manner : neither was ● so easily restored as created . in his first work hee gave me unto my selfe : in his second , he gave himself unto me , & by giving himselfe , he hath restored me unto my selfe . being therfore given & restored , i ow my selfe for my selfe , and so ow my selfe unto god by a double right . but what shall i render unto god for giving himself unto me . for though i should give my selfe a thousand times for recompence , what am i in comparison of him . and i add , that seeing all my well-doing can be no recompence unto him . i wish the increase of his glory by a second restitution of me unto my selfe , by giving himselfe now the second time unto me ; and am content to be put to a greater perplexity , not knowing what to render , that his mercies yet may be the greater . o that it would please him yet again to pitty me . at least , let all the blessed of the lord keep themselves from troubling the preachers of peace , and bringers of blessings : let them be stout , stedfast , and play the men , that they may all run out their course with joy , and report that excellent price conquesed by the blood & bitter sufferings of iesus christ my spouse , now at the right hand of the father ; for whose revelation i am waiting daily , that my marriage may bee perfected , and i with all the saints may enter into the ioyes conquesed by his bitter suffering . to him with the father & holy ghost be all glory , praise and honor for ever . finis . notes, typically marginal, from the original text notes for div a69048-e200 a three fold consideratiō of every christian , ap plyed to the present purpose and tyme. first of the great goodnes of god to the kirk of scotland . in making the gospel to shine here beyond the light of other nations . testified by their confessions ' and wishes . his goodnes in the manner of the working of her reformation . frater frater abi in cell●m et dic miserere mei deus more gladij cruentādi . “ malleus romanorum his strong hand against all her enemies forraine and domestick . the present distress and doleful face of the k●rk . crying sinns of the godles multitude , and lukewarmnes of the best preachers and professors . the glory of the kirk turned into shame . in turbis pravus etiam sortitur b●norem et quam dignitatis sedem quieta rep . desperat eam perturbata se consequi posse arbitratur . the causers of her calamitie , the same that have beene in other kirks heretofore . some of thē drawen out of gerson a● the neglect of scripture and multiplying of traditions . the ●vari●● and ambitiō of bishops ▪ causes out of nicolas orem : as the profanity of kirkmen . want of proportion in the kirk . pride of prelates . divers other causes . causes brought by the bishop of spalato . cō●estae passim opes in tanti officij reverentiam , pene causam reverentiae ●x●inxerunt . conclusion from nazianzen . iii. the dutie required of us in respect of the two former consideratiōs and first a common duty of humiliation urged upon all . two things required evē of ordinary professors . first , skill to ▪ try the spirits . secōdly , readines to suffer for the least poynt of the 〈◊〉 truth . your care and your comfort in suffering . speciall du●… of pastors . † r●conditae prorsum & occuitae eruditionis viri . ‡ audi , vide , tace . in pace leones , in praelio cervi . quibus audendi quae fecerunt pudor est , nullus faciendi quae audire ●rubescunt . illic ubi opus est , nihil verentur , hic ubi nihil opus est , ibi verentur . some demands proponed to the prelates . pastores facti estis , non percussores , nova atque inauditae est ista praedicatio , quae verberibus ●xigit fidem . aliud est quod agitur typho superbiae , aliud zelo disciplinae : plus erga corrigendos a●at benevolentia quam severitas , plus cohortatio quam comminatio , plus charitas quam potestas . sed hi qui , quae sua sunt , quaerunt , non quae iosa christs , facile ab hac lege discernuntur & q●um domi●ri magis quam consulere subditis quaerunt . places honor , inflat superbi● & quod provisum ad concordiam , ●endit ad noxam . petition in ● humility t● the nobility and estate● to deale with his ma●esty . triall to bee made by the word . by true zeale . by the fruits , and not by pretext of antiquity , or outward appearance . perih ●…y wants a paterne . hooker and saravia ●hēselves against the ●re● entry of r●●es . † a mult●●unt reform●●● ecclesiae q●ae ●ineam ● lam veste● non admittunt , & pereorina●ū ecclesiarum ministri & insularum iersae & iern●ae , quae an●lcan● ecclesiae annumerentur . resp ●um , qui in illis ecclesijs usum hujus vestis vellet introducere , a schismste non posse excusa●i , sicut nec a superstitione quicquid contra ad suam excusationent posset allegare . the moane of the kirk of ●●d under the burd● of ceremonies . quanto maegis accedit cumulo rituum in ecclesia tanto maegis d●trahitur non tantum libertati christianae , sed & christo , & eiu● fide● : dum vulgus ea quae●●t in ritibus quae quae eret in solo dei filio jesu christo per fidem . li●h● of nature , true policie , and cōmon equity against english formalities in our kirk . interdū con●●ve●●●menus est ▪ q●am rem●d●j● d●licta incendere . judgmēts to be given not according to the b●senesse of the defenders , but according to the truth . r●spuite aene●● suscipite p●um . illi in vos saeviant qui nullo ●asi ●●r●re dec●p●i sunt , quali vos deceptos vident , ego ●utem saevire in vot omni●● non possū , quos sicut ●eipsum illo ●empore , ita ●unc ▪ debeo sustinere . auferamus illis nocentes divitias : ho● enim facere est opus charitatis . cōditions of conformity . impossibile fuerit omnes ecclsiarū qu● per civitate● sunt & regiones ritus cōscribere . nulla religio cosdem ritus custodit , etiamsi eande● de illis doctrinam amplectitur . quis ferat co qui a●●ā q●āpiam syn●dum praepo●●nt n●●inae . at quis non potius oderit eos q●i rejiciunt pa●ū decreta , & praeponunt recētio●a nuper a●●mini , contentione , & vi expressa . qu●● cum illis hominibus societatē ini●e velit , qui ne quidē sua ipsi ●u●ntu● . nos non nostra voluntate , sed necessita●e adducti subscripsimus : non animo sed verbis duntaxa● consensimus . the poynts controverted are material . propter scandalum , quod vel 〈◊〉 imbecillita●e vel ex ignorantia nascitur , declinandum , omnes quantum cumque rectae aut utiles actiones quae ad animi salutem non sunt necessariae praetermittendae vel occultandae aut saltem in in aliud tempus differendae sunt . thom. 2a . 2●q . 43. artic . quaedam frivola & innoxia , quaedam frivol● & noxia . hope of h●● ma. gracious favour . quod neque imperiale si● libertatē dicendi negare , neque sacerdotale quod sentiat non dicere . ●is causa vero dei quem audies si sacerdotem non audies : cuius maiori peccatur periculo : quis tibi verum audebi● dicere , si sacerdos non audeat . sed mihi placet sive in romana . sive in galliarū , seu in qualibet ecclesia aliud invenisti quod plus omnipotenti deo possie place●e , sollicite e●●g as . et in anglorum ecclesiā qu● ad fidem n●● v● est , institutione , praecipua quae de multie ecclesijs colligere potui●ti , in●undas . non enim pro loc●● res , sed pro bonis rebus loca amanda sunt . ex singulis ergo quibusque ecclesijs quae pia , quae religiosa , quae rect● sunt , elige : & haec quasi in fasciculum collecta apud anglorum mentes in consuetudinem depon● . neque philosophia , neque imperiū , ●olli● affectus supplication to the nobility and estates urged for that end . vici●●i tandem galilae a true copy of a speech delivered in the parliament in scotland, by the earle of argile concerning the government of the church : together with the kings going to parliament august 19, 1641. argyll, archibald campbell, marquis of, 1598-1661. this text is an enriched version of the tcp digital transcription a25798 of text r7455 in the english short title catalog (wing a3672). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 5 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a25798 wing a3672 estc r7455 12325601 ocm 12325601 59542 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a25798) transcribed from: (early english books online ; image set 59542) images scanned from microfilm: (early english books, 1641-1700 ; 932:10) a true copy of a speech delivered in the parliament in scotland, by the earle of argile concerning the government of the church : together with the kings going to parliament august 19, 1641. argyll, archibald campbell, marquis of, 1598-1661. [2], 6 p. [s.n.], london : 1641. reproduction of original in huntington library. eng church of scotland -government. scotland. -parliament. church and state -scotland -early works to 1800. a25798 r7455 (wing a3672). civilwar no a true copy of a speech delivered in the parliament in scotland, by the earle of argile, concerning the government of the church. together w argyll, archibald campbell, marquis of 1641 764 1 0 0 0 0 0 13 c the rate of 13 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2003-06 john latta sampled and proofread 2003-06 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion a true copy of a speech delivered in the parliament in scotland , by the earle of argile , concerning the government of the church . together with the kings going to parliament august 19. 1641. london , printed . 164● . the earle of argile his speech to the parliament in scotland . gentlemen , and you the burgesses of the house of commons ; i am commanded by the lords to let you know , that they have taken serious deliberation of the propositions made by you the other day at a conference concerning the church-government in this kingdom . first , i am commanded to put you in minde what have passed already upon this occasion before in the maintenance of the church-government of this kingdom , wherein the house of commons have shewed such great affections to the good of the church and of the state therein for the maintenance of it . first , that the church-government in both kingdomes , is that which were so be vvished , but no alteration or innovation msust be of that vvhich is setled by the lavves of each kingdom , and enacted by them . secondly , that the government of the church of england is setled and established by the lawes and statutes of the kingdom to the uniting of a brotherly love and government in both kingdomes under his majesties dominion . secondly , i am commanded to let you know their lordships pleasure in this , or in any thing else that may conduce to the honour of almighty god , the service of our king , and the good of our kingdom , and will be very ready to give such assistance as you shall propound , or upon debate with them , thinke fit to advance the worke you were pleased to deliver unto them . and finding also that there have been , and having great cause to suspect that there still are , even during this present sitting in parliament , endeavours to subvert the fundamentall lawes of this kingdom and of england , whereby they may introduce the exercise of a tyrannicall government by most pernicious and wicked counsels , plots , and conspiracies , that hath been taught against this kingdom , and the kingdom of england , with divers innovations and superstitions , that have been brought into this church , multitudes driven out of his majesties dominions , with the great suppressing of them by the bishops and their tyrannicall government over the church , and the good religious ministers therein . and therefore because the government of the church doth remain as properly to proceed from you , as from us , therefore if you shall thinke fit that any thing else shall be propounded by you , that may be effected for the government of the church and kingdom , or if you do not propound , their lordships will then let you know their propositions ; if you be not now provided to confer about it , we shall when you please debate the same , and give you such reasons for it , as you shall thinke fit of , to the honour and praise of god , and the good of our king and kingdom . finis . the kings arrivall in edinborough , with the manner of his going to parliament . there was one appointed to go before him to make room , for the multitude came in throngs to see his majestie , all crying , as he passed by them , in their owne language , god save king charles , god save our king . next to him which made room came our king , my lord humes going on his right hand , and my lord of argile on his left hand , the rest of the nobility , and those which were of the parliament-house , followed according to their degrees , but much ado they had to go to the house , the desire of the people was so great to see their soveraigne . when they were come to the parliament house , there stood a noble-mans son , who as yet goes to school , and saluted his majesty with a latine oration , which he took most graciously , and thanked them all for their kindnesse , and good-will ; then they entered into the parliament-house , and when they were seated , the earle of argile made a speech unto him . some questions resolved concerning episcopal and presbyterian government in scotland cunningham, alexander. 1690 approx. 65 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a35430 wing c7592 estc r11553 12032372 ocm 12032372 52778 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35430) transcribed from: (early english books online ; image set 52778) images scanned from microfilm: (early english books, 1641-1700 ; 865:16) some questions resolved concerning episcopal and presbyterian government in scotland cunningham, alexander. cunningham, gabriel. [4], 31, [1] p. printed for the author : and are to be sold by randal taylor ..., london : 1690. reproduction of original in britol public library, britol, england. by alexander cunningham; ascribed in error to gabriel cunningham. cf. halkett & laing. table of contents: p. [1] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical 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number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -government. episcopal church in scotland. presbyterianism -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 apex covantage keyed and coded from proquest page images 2003-09 john latta sampled and proofread 2003-09 john latta text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion some questions resolved concerning episcopal and presbyterian government in scotland . i protest before the great god , and since i am here as upon my testament , it is no time for me to lye in , that ye shall never find with any high-land or border thieves , greater ingratitude , and more lies , and vile perjuries , then with these phanatick spirits . and suffer not the principles of them to brook your land , if you like to sit at rest : except you keep them for trying your patience , as socrates did an evil wife . k. j. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. 2. p. 51. lond. london , printed for the author , and are to be sold by randal taylor , near stationers-hall , 1690. imprimatur , z. isham , r. p. d. henrico , episc. lond. à sacris . march 10 1690. the preface . the government by arch-bishops and bishops , was in scotland restored an. 1662 , as being most agreeable to the word of god , most convenient for the preservation of truth , order , and unity , and most suitable to monarchy , and the peace and quiet of the state. those motives for its restitution are every way so great , that none others can be so worthy of the wisdom of that nation , which challengeth a more early profession of christianity , and an ancienter race of kings , than any of these parts of christendom can well pretend to . but that ecclesiastical government , which in its self is most agreeable to the scriptures , and best fitted against heresie and schism , may to prejudiced men seem burthensome , and by them be misrepresented to others . from this it hath happened , that the episcopacy ( as exercised in scotland these 26 years ) hath been of late abolished , as an unsupportable grievance to the nation , contrary to the general inclition of the people , and inconsistent with the legal establishment of that church at the reformation : whoever duly compares the narratives of these two acts , the one , about its restitution , and the other , about its abolishment , may find some of their reasons why no other ecclesiastick politie is yet settled in its place ; for by this delay , every member of parliament hath had time to consider what church government for essentials is of divine right , and may both preserve the church from heresie and schism , and the state from usurpation and rebellion ; and which may best conduce to the satisfaction of all religious protestants , and loyal subjects in that kingdom . for this effect , the due consideration of the following questions is doubtless of great importance , and the impartial resolution of them cannot but be at this time very seasonable . whether they are resolved here with such impartiality as this matter requires , is submitted to the unbyassed iudgment of the reader : whom i shall desire that if he has any thing to object , he will tell the world in charity and meekness , that are the proper characters of christianity , and not in that unchristian way of evil speaking and reviling , which sufficiently shews what spirt he is of , that writ , the brief and true account of the sufferings of the church of scotland , occasioned by the episcopalians since the year 1660. i wish i had seen that pamphlet before this was going to the press . it would have occasion'd me to add some things more , tho' i do not find my self obliged by it , to alter any thing that i have written . some questions , &c. question i. whether presbytery ( as contrary to the episcopacy restored in scotland , an. 1662. ) was settled by law when the protestant religion came to have the legal establishment in that kingdom ? 1. all the dispute here , intrinsick to the notion of a church governour , is purely this ; whether he should be nominated by the state or by the church ; whether after nomination , the power to elect him should be entrusted to a delegated number , or remain in the mixt synod of clergy and laity ; and whether after the election is past , his institution unto his office should be for life , or only during pleasure ; and lastly , whether in the exercise of his function he have a negative voice over his synod , or they a conclusive voice over him : wherefore the presbyterian moderator an. 1662. abolished , is rightly defined , the church-moderator , nominated and elected by the clergy , lay-elders and deacons of the synod ; instituted unto his office during their pleasure ; invested with no fixed power of ordination ; nor any negative voice in the exercise of his jurisdiction . and the episcopacy which was then restored , is by the rule of contraries a church-government of a moderator nominated by the king ; elected by the chapter ; invested with a fixed power of ordination regulated by cannons ; and of jurisdiction balanced by assisting presbyters . 2. now although such an episcopacy was in scotland taken away april last , yet since presbytery is not yet setl'd by law , this question of fact propos'd about it , may be stated and resolved according to truth , without the crime of leesing making . 3. it is not to be doubted , but that the protestant religion had the legal establishment in scotland , in the year 1567 , in which year by parliamentary statutes popery was abolished , a protestant confession of faith authorized , and their kings by the coronation oath obliged to maintain it . 4. by the nature of the scottish monarchy , neither the king without advice of his estates , nor they without his royal consent touching the publick act with his scepter , can make or unmake laws to govern the people : wherefore the constitution of bishops having then the publick authority , ( the popish bishops sitting in this parliament which thus setl'd the reformation ) must in the construction of the law be confest to remain firm and valid from the aforesaid year 1567 , till the full legislative power of the king in parliament , concur'd to shake or destroy it . 5. but whatever was done at that time in favour of mr. iohn knox his book of policy , ( proposing a superintendency which is another model of episcopacy ) or mr. an. melvil his book of discipline , ( proposing presbytery , an. 1578 ) by acts of privy council extorted in tumultuous times , through the menacing applications of clergy men assembling themselves without warrant ; yet before the year 1592 , there is no act of parliament either in print or unprinted , setling that presbytery which is contrary to the episcopacy established before , and remaining in substance at the time of the reformation . 6. wherefore the impartial resolution of the question proposed , is in short this , that presbytery , as contrary to the episcopacy restored in scotland an. 1662 , was not by law setled 35 years after the protestant religion had the legal establishment in that kingdom . question ii. whether ever presbytery was setled in the church of scotland , without constraint from tumultuous times ? 1. king iames describing the presbyterians , calls them the very pests in the church and commonwealth , whom no deserts can oblige , neither oaths nor promises bind , brea thing nothing but sedition and calumnies , aspiring without measure , railing without reason , and making their own imaginations ( without any warrant of the word ) the square of their conscience . and thereafter describing their church politie and discipline , calls it that parity which can never stand with the order of the church , nor the peace of a commonweal , and well ruled monarchy : now when these are the characters which the british solomon gives presbyterians and presbytery ( and with a protestation before god that he lies not ) who can with any shadow of reason , or grain of charity , think that he either was so unwise or irreligious , as by act of parliament to establish presbytery in the church , out of his own free choice , and not out of some kind of compulsion : nay , when that government and its admirers have these characters from him , can any thinking man read over the act of restitution of bishops an. 1606 , and not believe that , according to its preamble , the former act an. 1592 , impairing that first estate of his kingdom , was purely owing to his young years and the unsetled condition of affairs ? how he was forced to it we may learn from his own book , wherein he says , that god almighty was pleased that the blessed reformation of scotland should begin with unordinate and popular tumults , of men clogg'd with their own passion and particular respects ; that some fiery spirited ministers got such a guiding of the people at that time of confusion , as finding the gust of government sweet , they began to fancy a democracy to themselves ; that having been over well baited upon the wrack , first of his royal grandmother , and next of his own mother , and usurping the liberty of time in his own long minority , there never rose any faction among statesmen , but they that were of that factious part , were careful to perswade and allure the church-men to espouse that quarrel as their own : wherefore in the year 1592 , the pernicious feuds between the earls of huntley and murray , and those contests between the assembly men of the clergy and the lords of the session : together with repeated treasonable plots carried on against his royal person , by bothwel , and his associates , of the greatest power and best quality , forced that young king to settle presbytery in the church , that thereby he might bring off presbyterians from joyning with the acts of their kirk to unsettle his throne . 3. charles the first of ever blessed memory , he pleads that in charity he may be thought desirous to preserve the english church government by bishops in its right constitution , as a matter of religion , wherein both his iudgment was justly satisfied , that it hath of all others the fullest scripture grounds , and also the constant practice of all christian churches . and after he had written this confession with ink , and then sealed it with his royal blood , who can imagine that his once giving some way to presbytery in scotland , was his voluntary act , especially when his majesties commissioner the earl of traquair , ( according to instructions ) gave in his declaration to the contrary : but here there is no need to declare the unhappy state of affairs that forced him to it : since there are volumes written concerning that religious rebellion , which produced the most horrid murder of the best king that ever was in these kingdoms . 4. wherefore the impartial resolution to the question proposed , is in short this , that k. iames the 6th , and k. charles i. setled presbytery in the kingdom of scotland , being constrained thereunto by troublesome and tumultuous times . question iii. whether the principles of scottish presbytery grant any toleration to dissenters ? 1. since the solemn league and covenant is the canon , and the acts of the general assembly the comment , of the principles of scotch presbytery , this question in reference to their toleration of dissenters , plainly resolves in this , whether covenanters and assembly-men according to their principles , are for liberty of conscience , or against it ? 2. in the first article of the solemn league , they swear , that they shall sincerely , really and constantly endeavour the preservation of the reformed religion in the church of scotland in discipline and government against their common enemies . 3. to preserve this part of the reformation , they swear again in the second article against popish prelacy , that is , the church government by arch-bishops , bishops , their chancelors and commissiaries , dean and chapters , arch-deacons , and all other ecclesiastical officers depending on that hierarchy , superstition and heresie . 4. what is meant by their sincere real and constant endeavour against their common enemies ( king or parliament ) for preserving that reformation in church-government , by extirpating such an episcopacy , is manifest in the last article , in which they swear to assist and def●nd all those that enter into the league and covenant , in the maintaining and persuing thereof , and that they shall not suffer themselves directly or indirectly , by whatsoever combination , perswasion or terror to be divided from their blessed union and conjunction , whether to make defection to the contrary part , or to give themselves to a detestable indifferency or neutrality in the cause , which so much concerneth the glory of god. 5. but if after all these parts of the first , second , fourth , and sixth articles of the covenant compared together , any seruple yet remains , whether those men who make conscience of the oath they have taken against any indifferency or neutrality in this cause against episcopacy , ( which in charity i believe they think the cause of christ ) can allow any toleration to dissenters , let us in the next place consider some acts of their general assemblies , which are the infallible interpreters of this rule of their faith about ecclesiastical polity . now although the episcopal clergy in the times before the year 1639 , ( when they saw that destruction of the church government ) neither themselves appear'd in tumults nor in sermons , or books , exhorted others to tumultuate , ( for to preserve it ) yet the presbyterians were so far from taking pains to gain them unto a conformity , or in case they conform'd , from letting them continue in their cures ( as the presbyterians were dealt with , after the year 1662 ) that on the contrary they pass these following acts. 6. the general assembly ordaineth , the subscription of the covevant to all the members of that kirk and kingdom . 7. and whereas the former act aug. 1630. hadnot been obeyed , it was again ordain'd by another assembly , that all ministers make intimation of the said act in their kirks , and thereafter proceed with the censures of the kirk against such as shall refuse to subscribe the covenant ; and that exact account be taken of every ministers diligence herein by their presbyteries and synods , as they will answer to the general assembly . 8. neither was this last act , inflicting ecclesiastical censures only to fall heavy upon those who were hinderers of their blessed reformation , ( whom they called anticovenanters ) but in the assembly , it 's appointed , that all ministers take special notice when any secret disaffecters of the covenant shall come within their parishes , that so soon as they shall know the same , they may without delay , cause warn them to appear before the presbyteries , within which their parishes lies , or before the commissioners of the assembly appointed for publick affairs , as they shall find most convenient ; which warning the assembly , declares shall be a sufficient citation unto them . 9. and that all , and every one of such offenders shall humbly acknowledge their offence upon their knees , first , before the presbytery , and thereafter , before the congregation , upon a sabbath , in some place before the pulpit ; and in the mean time , they be suspended from the lords supper . and in case they do not satisfie in manner aforesaid , they be processed with excommunication : and this is as easie an ecclesiastick censure as the whole body of their acts of assembly have upon record , or any now alive can remember . nay , the assembly enjoyns this excommunication against covenanters themselves , who but in so far comply with malignancy ( the king 's evil of those times ) as to drink the health of any declar'd a common enemy of that covenanted kirk and kingdom . 10. and in case any excommunicated malignant should , for all his being heathen , be yet so much the christian , as to long after the communion of christ's body and blood , they did all they could to hinder it : for not only is it by them ordain'd , that all deposed ministers , who after the sentence of deprivation pronounced against them , exercise any part of the ministerial calling in the places they formerly served in , or else where , they should be proceeded against with excommunication : but five years before , anno 1643. it was by them provided , that if any covenanted minister should haunt the company of any excommunicated person , he should for the first fault , be suspended from his ministry , by his presbytery , during their pleasure : and for the second fault be deprived : and in case the presbyteries be negligent therein , that the provincial assembly shall censure the presbytery thus negligent : and when they have done sufficiently to deprive the excommunicate person of all spiritual mercy ( as far as they could do ) they proceed to take from him all his temporal comfort of liberty and property according to their act , whereby they order his person to be imprisoned , after the loss of his goods and estate . 11. now these being the principles of presbytery , founded upon the oath of the covenant ( to extirpate episcopacy , and never to be indifferent in the cause ) and explained in the assembly-acts , ( enjoyning censure and excommunication , and recommending to the state the temporal punishment of forfeiture and imprisonment to pass thereupon against all persons disaffected ) the impartial resolution to the question is this , that the principles of scottish presbytery grant no toleration to dissenters . question iv , whether between the year 1662. and the year 1689. presbyterian separatists were guilty of sinful separation ? 1. the larger catechism agreed upon by the pretended assembly at westminster , with assistance of commissioners from the kirk of scotland , and thereafter approved by their general assembly , teacheth such doctrine , as from it can be demonstrated how necessary it is for salvation that every person keep communion with the particular church established by the laws of the state he liveth in ; unless she either enjoyn in her canons any sinful term of communion , or propose in her confession of faith any heretical article , or prescribe in her directory for worship , any idolatrous impurity . so that the question here proposed plainly resolves into this , whether the episcopal church of scotland these 27 years enjoyn'd any sinful canon as a term of communion , or prosess'd any erroneous doctrine to be believed , or directed any idolatry to be performed in divine worship . 2. all the presbyterians in the world cannot produce one canon of any synod of the episcopal church of scotland , from 1662 ▪ to the last year , with which they will not readily comply , excepting those canons that qualifie ministers to the exercise of the holy function : and none of those are enjoyned the clergy of that perswasion , as a term of their communion , but as a condition of their ministration : so that however these should debar any ministers from the pulpit , they cannot shut them out of the church ▪ nay , when it hath been demonstrated to them ( in a letter for union , dated at edinburgh the 4th of march last ) that never any confession of our reformed church avowed a divine right in a parity among all church-officers ; and that the solemn league did not abjure the president bishop , and that the english presbyterians , in conscience of their oath of the covenant , petitioned for such an episcopacy ; i think it may be presumed ( when twelve-months are past without any reason published against the said letter ) that they now believe that sin lieth at their door , for leaving their charges after the restauration of our kingly government , upon the point of difference about episcopacy . 3. in the second place , the scottish presbyterians , for matters of faith , adhere to the westminster consession , in obedience to the act of their general assembly : now let any presbyterian discover , if he can , one single article of all the three and thirty chapters of that confession , that was ever condemn'd by the late episcopal church of scotland , in any whatsoever synod , since the time of its restitution . 4. thirdly , scotch presbyterians , for publick worship in the church , retain the directory , composed by the foresaid pretended assembly at westminster , and thereafter approved by the general assemblies of their kirk . now to this rule of divine service the established episcopal church there hath these 27 years been more conformable than the presbyterians ever were or are . it is true , that those who have sworn in the solemn leagne to preserve the protestant religion as it stood reformed in scotland , an. 1638. and to reform the kingdom of england , in the same point of worship , according to the example of the church of scotland , are by virtue of this their solemn oath obliged to ling the doxologie after the singing psalms , ever after the year forty eight , as well as they did it all the ten years before ; and to avoid the sin of perjury , they were bound to make their english brethren to sing it , rather than at their instigation to forbear to sing it themselves . but not to insist upon this covenant-obligation , doubtless when the episcopal church of scotland continues that christian hymn , which the directory hath no where forbidden , their sin of commission is not half so great as the omission of the lords prayer , which the directory enjoyneth to be said at sermon times , of which omission the presbyterians are only guilty , of all the christians in the world . 5. again , in administration of both sacraments , the episcopal church of scotland , observeth the directory in all things , save one which is a very justifiable practice ; and that is in the office of baptism , the solemn confession of the apostolick creed , which both the pretended assembly here at westminster , and the general assembly there in scotland , ( at the end of the shorter catechism ) acknowledge to be a brief sum of the christian faith , agreeable to the word of god , and amiently received in the churches of christ : this their acknowledgment of its antiquity and scripture purity , must force any scotch presbyterian , to grant that there is no more sin in saying the apostles creed publickly in the church , tho' there be no precept for saying it , than there is in sprinkling water upon the baptized infant . 6. now laying all these considerations together , that the purity in doctrine which presbyterian synods confess , and the purity of publick worship , doing nothing which the directory forbids , could be as well retained in the episcopal church of scotland these 27 years , as in any presbyterian kirk or meeting-house : and that no confession of any reformed church , asserts the divine right of their presbytery as before defined : and that the covevenant abjures not the epis opacy likewise defin'd , but on the contrary it was peti●ioned for by the english covenanters , i say laying all these things together , the impartial resolution of the present question , is this , that between the year 1662 , and the year 1689 , presbyterian separatists were guilty of sinful separation . question v. whether the penal laws against scotch presbyterians , had any thing of persecution in them ? 1. it cannot be denied but there may be a party in a kingdom of well meaning men , truly pious and peaceable , who yet for some non-conformity to the church-establishment , may have too severe laws enacted against them , by the execution of which they may suffer for conscience sake ; so that the question here proposed , plainly resolves into this , whether the penal laws against scotch presbyterians had any thing in them which cannot be justified in christian policy as necessary , ( at those times in which they were enacted ) for the preservation of true religion and publick peace in the church and state ? or whether they were the uncharitable effects of a peevish resentment , inconsistent with good nature or christianity ? 2. forasmuch as it had pleased almighty god to compassionate the troubles and confusions of scotland , by returning king charles the 2d , to the exercise of that royal government , under which , and its excellent constitution , that kingdom had for many ages enjoyed so much happiness , peace , and plenty ; the noble lord the earl of middleton , being for his unshaken loyalty honoured with his majesties high commission , the administration of the oath of allegiance , to all the members of parliament , was the first thing enacted by the states thereof . 3. in conscience of their oaths of allegiance , to maintain and defend the sovereign power and authority of the kings majesty ; and in consideration of the sad consequences that do accompany any encroachments upon , or diminution thereof , they , from their sen●e of humble duty , wholy applyed themselves in this session , to establish such wholesome laws , as might by acknowledgment of his majesties prerogatives , prove salves to cure the state from the diseases of anarchy and confusion , which had before in the usurpation seized her vitals . 4. but all this time of the parliaments sole application to matters of state , in this first session , the presbyterian clergy did not neglect to do all they could for a parliamentary confirmation of their ecclesiastical government . 5. first , the synod of edenburgh , applyed themselves to a person of great interest with his majesties commissioner , that his grace might be intreated to procure from his royal master , instructions to give them presbytery without bishops ; and they promised that they should themselves enact , never to meet without his majesties commissioner , who should call and dissolve them at his pleasure : which act of theirs , they promised to get ratified by the first general assembly . 6. and when they found this address of theirs to be without any success , they sall upon another method , and send a clergyman , whose name ( because of his memory for his piety and school learning ) i shall not mention , with this threatning , that if the estates in parliament consirm'd not their presbytery , they should have the people let loose upon them ▪ 7. in that first session of the parliament already mentioned , the king with the advice of the estates therein convened , had before forbid the renewing of the solemn league and covenant , and by several acts annulled all the pretended conventions of the preceeding rebellion ; but this imperious address from the ministers , gave them a new sensible occasion to be perswaded , that all the late disorders and exorbitances in the church , incroachments upon the prerogative and right of the crown , and usurpations upon the authority of parliaments , and the prejudice done to the liberty of the subject , were the natural effects of the invasion made upon the episcopal government ; and therefore upon deliberation of twenty months , they past an act of its restitution , in the beginning of the second session of that parliament . 8. this act of restitution of bishops had this effect , in reference to the scottish clergy : whoever among them were disappointed in their hopes of preferment , or were lovers of ease from the burthensome service in the church , or else impatient to be made subordinate to those with whom they so lately had been upon a level , forsook their ministry , but they lived quietly at their respective habitations , and in personal conformity to the church establisht . others again ( and of them not a few ) were sensible that the established episcopacy , being obliged to exercise their jurisdiction in a synod with the ballance of assisting presbyters , was the only church government which could be obtained of the state , ( and which was not abjur'd in the solemn league ) and therefore did keep their charges , and were willing to own canonical obedience to their diocesan bishops . 9. this example of christian submission to authority , given by the generality of presbyterian ministers of both sorts , gain'd the laity of that perswasion to a pious and sober observance of the publick worship ; so that at that time nothing was wanting to render that national church happy without protestant dissenters , but a competent number of godly , learned , and grave men to fill up the vacant places of those who , for any of the motives before mentioned , had left their charges ; and till that deplorable want ( especially in the west , ) the separation from the regular meetings for divine service , was so little observable , that before june 1663 , the wisdom of that nation had by no act provided against it . 10. it is true , that the libellous sermons and books of some wicked men , which were written to justify the murder of charles the i. and the banishment of charles the ii. the renovation of the covenant , the necessity of taking up arms to promote its ends , and the sinfulness of complyance with the legal settlement in church or state , did now alarm that parliament . 11. they considered how seditious , and of how dangerous example and consequence seperation from the rugular church might prove for the future : and therefore for security of the state from the confusions they had so lately smarted under , they were forced to enact a penal law against it , importing , that every person having an inheritance , should pay the fourth part of his yearly estate ; every yeoman tenant or farmer the fourth part of his free moveables ( after the payment of their dues to their master ; ) and that every burgess should lose all the priviledges within the borough , and the fourth part of his moveables . 12. but notwithstanding this penal law , the contagion of those books and sermons which poisoned so many with principles of separation from the established church , produced the renovation of the covenant , contrary to the authority of the king and parliament ; and that again was followed by an open rebellion of the western parts ( known by the name of pentlin hills ) in the year 1666 , defeated by the king's army , so that they were out of capacity of resisting : however , the king in his royal clemency , at the address of some states-men , gave them indulgence to convene in meeting-houses for divine worship ; and they made this good use of his mercy , as that by them the incumbent ministers ( whose characters would have secured them any where but in the west of scotland ) had their houses in the night time invaded , their persons assaulted , wounded and pursued for their lives . then indeed , that merciful prince , with advice of his estates in parliament , having a just indignation of such horrid and unchristian villanies , thought fit to brand the same with a signal mark of displeasure . and this act of the date , aug. 1670. is the first that punisheth with death and confiscation of goods . 13. it is true indeed , the king and his estates of parliament , filled with indignation at the scandalous sin , which procured this former penal law ; and understanding from thence , that the specious pretences of religion were altogether false , and taken up by seditious persons ; they immediately pass'd another act against conventicles ; the preamble of which last act declares , that such meetings were the ordinary seminaries of rebellion as well as separation , that they tended to the alienating the hearts of the subjects from their duty and obedience they owe to his majesty and the publick laws , and by consequence , to the reproach of the authority of the king and parliament , as well as the prejudice of gods publick worship , and the scandal of the reformed rel●gion : and therefore they were obliged in reason of state , as well as for the peace of the church , to make the penalty of this law fall heavy upon the transgressors thereof . 14 and the penalties therein contained ( as nigh as i can value scottish mony by the current coin in england ) are these following : that every minister , preaching at a conventicle , should be imprisoned till he find surety for 275 l. that he should not do the like thereafter , or else oblige himself by bond to remove out of the kingdom , and never to return without his majesties leave ; that every one of any inheritance should pay the fourth part of his yearly estate ; that every servant should pay the fourth part of his yearly wages ; that every farmer should pay forty shillings , and every tenant under them twenty . 12. further , his majesty understanding that divers disaffected persons had been so maliciously wicked and disloyal , as to convocate his subjects to open meetings in the fields ; and considering that those meetings were the rendezvous of rebellion , and tending in a high measure to the disturbance of the publick peace , declares , that those who in arms did convocate in field conventicles , should be punishable by death , and confiscation of goods ; and that those present at them , should be punished in double the respective fines appointed against house-meetings . this act is dated aug. the 30th . 1670. 13. these acts against separation in meeting-houses , or in the fields , were appointed to endure only for the space of three years , unless his majesty should think fit to continue them longer ; wherefore his majesty considering that they had not received due obedience , and that the execution thereof had not been so prosecuted , as by the tenor of the same is prescribed , found it necessary , with the advise of his estates in parliament , in sept. 1672. that they should remain in force for other three years to come . 14. these are the penal laws in scotland against the presbyterians , made by divers free parliaments against their sinful separation from the church , to frequent meeting-houses or field-conventicles , upon mature consideration of the inconsistency of it , with religion towards god ; affection to the laws ; loyalty to the king ; or study of the publick peace of the state : and three rebellions in 23 years ( from the year 1663 to the year 1686 ) have justifyed the justice and wisdom of these parliaments . but none ever suffered for meer separation but in purse ; and never any was punished that way , but such as came to church to save their money , notwithstanding all their pretended scruples of conscience : wherefore unless we derogate from the authority of king and parliament , justify rebellion , and prefer private humour to publick peace , the impartial resolution of the present question is this , that the penal laws against the scotch presbyterians had nothing of persecution in them . question vi. whether the episcopal clergy in scotland from the year 1662 to the year 1686 , shewed any thing of the spirit of persecution against presbyterians ? 1. notwithstanding that the presbyterians are pleas'd to say , they were dragoon'd by the bishops and episcopal clergy , alluding to that way of conversion in france , which indeed was procur'd by an address of the assembly of the clergy of that kingdom ; yet this is a palpable injustice and calumny . for certain it is , that all these twenty four years never produced one address of the presbyterial , diocesan , provincial , or national assembly of the established church of scotland , either beseeching the high court of parliament , or the lords of the privy council , to make or execute laws against protestant dissenters : wherefore , notwithstanding all the passionate exhortations in private , and the publick sermons in the church , concerning the guiltiness of schism , and the necessity of union among protestants , against their common adversaries , the inferiour clergy there cannot be possibly charged with the spirit of persecution against presbyterians . nay , upon the contrary , our clergy were so averse from giving obedience to the act that enjoyned them to present written lists of the dissenters in their respective parishes , and so very inflexible to the publick order for their judicial informing upon oath against separatists , that the judges competent , and officers of state chid them in publick for disaffection to the royal government ; so that under that imputation they had nothing but their innocency to support them , in the spirit of meekness and charity to their sworn enemies . 2. again , it were a great injustice to the lords spiritual , the bishops , to charge any of them as having been the first movers of those penal laws against separation ; but since the repeated rebellions of forty years past , convinced all mankind of the necessity of those laws for the security of religion and the peace of the state , the bishops consenting , or even advising to those laws , is so far from inferring their having a persecuting spirit , that on the contrary , their doing otherwise , had demonstrated them to be enemies to the commonwealth , in all its concerns both sacred and civil . 3. but withal , it cannot but be acknowledged by any one that considers things calmly , that none of those bishops had it ever in their power to shew acts of compassion towards deluded separatists of whatever quality , but he chearfully did it , in relieving their necessities , or mitigating the execution of the penalties by law enjoin'd . to make a proof of this by enumerating particular acts of charity ( which presbyterians , to this day alive , will acknowledge ) would make the resolution of this question swell four times bigger than all the four letters concerning the present persecution of their clergy ; therefore i shall forbear it . 4. now since private exhortations , and publick sermons against schism , and recommending union , were all the appearances made by that inferiour clergy against separatists ; and since all the bishops in parliament advis'd to no penal laws against separation , but such as were justified to the world by a threefold rebellion , to be necessary in policy as well as religion , for the common good of the state as well as church ; i say , after all , the impartial resolution of the present question is this , that the episcopal clergy in scotland , from the year 1662 to the year 1686 , shewed nothing of the spirit of persecution against presbyterians . question vii . whether the episcopal church of scotland were compliers with the designs for taking away the penal laws against the papists ? 1. for the clearer resolution of this question , let us distinguish betwixt the scottish episcopal church , diffused through all the laity of that kingdom ; and that church again under the more restrained notion of representative , comprehending the clergy : and let us likewise distinguish the clergy unto the lords spiritual the bishops , and the subordinate ministers and pastors ; that so without partiality , every one of these societies of protestants may be considered in reference to the matter of fact in question . 2. and to begin with their episcopal church diffusive . the two estates of barons ( great and less ) and burgesses , fully represent them , in parliamentary assemblies ; the free and full parliament convened an. 1685. consisted of such men as had all of them sworn in the test against the covenant-principles of presbytery : this episcopal parliament so resolutely own'd themselves to be averse from taking away these legal restraints upon papists , that the vote about repealing those penal laws came never further than the lords of the articles : all this the episcopal church diffusive did , with the apparent hazard of displeasing the prince , who was then so zealous for an extensive liberty to papists , that for the disappointment which he found therein from that parliament , he chose to turn out of his service , some who had been the most faithful to him both in civil and military affairs . 3. again , for the church representative of scotland , the most malicious enemies to the episcopal order , asperse but two of fourteen bishops , for their complyance to these designs ; and it is as well known that two of the twelve were depriv'd . 4. then as for the inferior clergy , they were constantly faithful in preaching against the doctrines of the roman church , notwithstanding the necessity they were under , of reading the law against leesing making , every quarter of the year , to affright them into silence ; they as often as they preached , remembred in their publick prayers , the persecuted protestants in france , notwithstanding all that was done to stifle and disparage the belief of the persecution ; nay , in none of their synodical sermons , was the eminent danger from the busie jesuites and other papists forgotten ; nor in any sermon , the miserable fopperies of popery omitted , even before his majesties own commissioner , whether in the cathedral church at edenborough , or the chappel royal at holy-rood-house : and in the synod of april 1685 , ( when the bishops could not be with them , by reason of the approaching parliament ) they drew up their remonstrances against popery ; and like dutiful sons and zealous protestants , shewed their ready concurrence with the bishops , in that day of tryal : and it 's certain , that to their interest with the country , it is chiefly to be attributed , that the penal laws against papists were not then repealed . 5. all this they did , not with connivance of the court , but with apparent hazard of its heaviest displeasure , executed in the censuring of some , suspension of others , and deposition of others , who were all patient and chearful confessors for that holy religion , which they professed and taught in season and out of season : wherefore the impartial resolution to the present question , is this , that neither the episcopal church diffusive , nor representative the clergy , whether superior , or inferior , were compliers with the designs for taking away the penal laws against papists . question viii . whether the scottish presbyterians were complyers with the designs for taking away the penal laws against papists ? in satisfying this question , let us take the same method which we took to satisfie the former : and to begin with the laity of the presbyterian perswasion , none of these were ignorant that the convening of the parliament in 1685 , was to obtain of them a free admission of papists into all places of trust ; king iames his principles for liberty of conscience , fill'd up all his declarations for indulgence within his kingdoms ; none of the presbyterians were unacquainted that he had sent an ambassador to the pope , and that the pope had his nuncio at whitehall ; none of them believed that the english court in those circumstances , would do any thing relating to religion , but what was agreeable to the measures of the conclave ; none of them were ignorant , that papists call all protestants hereticks , and that they damn all hereticks to hell ; and that king iames oft declared , that presbyterians could not be loyal ; and that he could never so much forget the murder of his royal father of ever blessed memory , as to trust them himself : there was none of them but knew , that every zealous papist believes the roman church infallible ; and that infallibility is inconsistent with liberty of conscience : and therefore all the presbyterian laity were doubtless conscious , that the indulgence given to them by a popish king , assented unto by the pope's nuncio , conformable to the sense of the roman conclave , could never be intended for the ease of protestant dissenters , but with design of making papists share in the blessing ; and that by this step papists , got into power , might apply it to the overthrow of the reformation , was doubtless obvious to every presbyterian : and therefore the acceptance of , and thanksgiving for such an indulgence , was a gross complyance with the designs for popery , tending to the destruction of the protestant religion . 2. all this charge lies equally heavy upon the ministers of that perswasion , with these aggravating circumstances , that whereas in the reign of a protestant king , they preached against popery as imminent and at hand ; they in the reign of a popish king , were guilty ( for the most part ) of shameful silence ; yea when one of their number ( more faithful than the rest ) viz. doctor hardy , in a sermon at edenborough , which he preached at their provincial assembly , had exhorted them to take heed , that the indulgence to proustant dissenters , might not be an engine for bringing popery into the kingdom ; and when for the preaching of this sermon , he was arraigned for his life , none of all his brethren , nor any of the laity , ( except the good mr. r. b — d merchant in edenborough ) would shew him any friendship : but on the contrary , they did openly condemn his doing his duty , as indiscreet zeal : and certainly he had suffered as the worst of malefactors ; had it not been for the episcopal advocates that pleaded for him , and the episcopal judges that acquitted him , and took all his danger upon themselves : wherefore the impartial resolution to the present question , is this , that the scotch presbyterians were compliers with the late designs for taking away the legal restraints against papists . question ix . whether scottish presbytery in the church , be consistent with the legal monarchy in that kingdom ? 1. as the solemn league is the canon , and the acts of their general assemblies , the interpreters of the principles of scottish presbytery ; so on the other hand , the acts of parliament of that kingdom , are the only interpreters of the rights of their monarchy : wherefore the question here proposed , resolveth unto this , whether the scotch presbyterians in their assembly acts , which are founded upon the covenant , make any enchroachment upon the royal prerogatives of that crown , which are asserted by their acts of parliament unrepealed . 2. to chuse persons qualified by law to be officers of state , councellors , and iudges , is one prerogative acknowledged to be inherent in the kings of scotland : but the principles of their presbytery , make this to be the prerogative of the kirk ; as appears by the 4th article of the covenant , wherein they swear to endeavour with all faithfulness the discovery of all such as have been or shall be evil instruments , by making any parties contrary to that covenant , that they may be brought to publick tryal , and receive condign punishment . this is farther declared in their answer to the pretended committee of estates ; by which answer they propose as a safe rule in this case , that the duties of the second table , as well as of the first , namely the duties between king and subject , masters and servants , being contained in , and to be taught and cleared from the word of god , are a subject of ministerial doctrine , and in difficult cases a subject of cognizance and judgment , to the assemblies of the kirk : now what cases are difficult , in which king and subjects are the parties , the kirk must judge , and be as infallible in scotland as in rome . 3. another perogative of the king of scotland , is declared , his power of calling and dissolving parliaments ( by himself ) and making of laws with their advice and councel . and this prerogative , in all its branches , is usurped upon by the principles of presbytery . as for his power of calling parliaments by himself , either presbyterian kirk-men are not subjects of the scottish king , or else by their acknowledgement of this royal prerogative , his letters patents directed to them , may command their assembling about ecclesiastical affairs , as well as the other estates to convene for matters civil : but should they once grant that the power of their assembling flows immediately from the king their soveraign , and not immediately from christ ; then should they by laws of consequence be obliged to confess , that christ gives them no warrant to assemble without warrant from their king. but this the presbyterian kirk cannot grant to the state , because thereby their covenant should become an unlawful bond of treason , and the most of their assembly acts null and void ; since first that oath was sworn , and thereafter the most of those acts were pass'd without , yea , and contrary to the express will and pleasure of their king. 4. then the kings power to dissolve parliaments by himself is another branch of his royal prerogative : but this is likewise usurped upon by the principles of presbytery ; for as much as the second article of the covenant bindeth to preserve the priviledges of parliament , with the preservation of which priviledges , the general assembly declares the kings negative voice inconsistent . now if the king have no negative voice in a parliament that enjoys its priviledges , then any thing concluded by the majority of such a parliament , may pass into a formal act , though the king should deny his concurrence ; and by consequence , without the royal assent , they might make a law for continuing their session as long as they please ; by vertue of which law , the royal authority could not dissolve them , according to these covenanting principles . 5. in the third place , the power of making laws is usurped from king and parliament by the principles of presbyterians : for in the last article of their covenant they swear that they shall all the days of their lives zealously and constantly continue therein against all opposition , letts , and impediments whatsoever ; and in conscience of this part of their oath the kirk assembly men pass'd an act declarative against an act of parliament and committee of estates ( dated in june , the same year , ) and in general , against all others made in the common cause without consent of the church . 6. a third prerogative royal in the crown of scotland , is that of making leagues and conventions of the subjects . now that cannot consist with the principles which flow from that covenant which was entred into by the assembly of the subjects , without the king ; and more particularly is it invaded by those principles by which they emitted an act declaring against the bond subscribed by the scotch lords at oxford , and inflicting the highest ecclesiastical censures against any who subscribed , or framed , or were accessary to the execution of the same . 7. the making peace and war with foreign princes , is another branch of this prerogative of the crown of scotland , acknowledged to be in the king. but this also , according to the principles of presbytery , is usurped upon by that kirk ; for she , in the explication of the sixth article of the covenant ( already mention'd in the fourth number concerning the third question ) declares her self in her solemn and seasonable warning to all her children of the covenant , after this manner , whosoever he be that will not according to publick order and appointment adventure his person , or send out those that are under his power , or pay the contributions imposed for the maintenance of the forces , must be taken for an enemy , malignant , and covenant-breaker , and so involved both into the displeasure of god , and censures of the kirk . 8. now the king's power to chuse officers of state , counsellours and iudges qualified by law , to call and dissolve parliaments by himself , and make laws with their advice , to make leagues and conventions of the subjects , and to make peace and war , being all prerogatives royal of the crown of scotland , asserted by acts of parliament unrepealed ; and all these being so notoriously usurped upon by the presbyterian kirk , the impartial resolution of the question is this , that this scottish presbytery in the church , is not consistent with legal monarchy in that kingdom . question x. whether scottish presbytery be agreeable to the general inclination of that people ? 1. after it hath been demonstrated that the principles of scotch presbytery are inconsistent with that monarchy , to say that presbyterian church-government were agreeable to the mind of the representatives of that people in the current parliament , might be constructed the capital crime of leising making to his majesty , against his supreme judicature : and therefore this question hath reference to the people whom they represent ; and resolveth into this , whether the generality of the scottish nation would be glad to accept of presbytery , instead of the episcopacy lately abolished . 2. for the clearer resolution of the question thus stated , that kingdom may be distinguished into the laity and clergy ; and the laity distinguished into the nobility , gentry , and commons : and the clergy again into the bishops and subordinate pastors , after whom we may consider the universities and colledges of learning . 3. as for the nobility . since that honourable estate of the kingdom have by birth their peerage in parliament , beside that it were scandalum magnatum to say that they inclin'd to that church government , which is not consistent with their monarchy ; it were also a scandalum christianorum , to say that those men of honour and conscience , who ( a very few excepted ) swore in the test against all fanatical principles , and renounced all covenant-obligations , do incline to presbytery . and it 's well known that there never were in scotland above a dozen of peers so much presbyterian as to refuse the declaration against the covenant-principles , the taking of which qualified them to sit in parliament ▪ 4. again , for the scottish gentry , it 's certain , that not one of forty in all scotland but has taken the test ; and four years ago , not fifty in all scotland ( out of the west ) did upon the indulgence , forsake their churches to frequent meeting-houses . and it cannot be supposed of any who have so generous blood in their veins , that they should have so little honour or conscience as to incline to that church government , which usurps the priviledge of entring into covenants and leagues , and convening in assemblies , for treating , consulting and determining in matters ecclesiastical , without the royal command , or express license : which is a practice contradicting the promissory part of that oath of the test. 5. then for the commons ; it is certain that the generality of them ( as well as the richest and most sensible part ) live in cities and market towns ; now all such burgesses who were either worthy to be of the common council of the towns they lived in , or were able to follow any ingenuous trade , were obliged to take the test before they could be qualified to elect burgesses for parliament ; and therefore , according to their sense and conscience of an oath , they cannot but have an aversion against presbytery ; yea , their loud cries and rivers of tears at the farewel-sermons of their episcopal-pastors ( for whom they would have pluckt out their right eyes ) in all other parts of scotland but the western shires , heighteneth the probability , that they are not in love with presbytery . 6. then for the clergy ; since they all have owned episcopal ordination , sworn the oaths of allegiance , supremacy , and the test , it cannot be suspected of any of them , without a blemish of their integrity or constancy , that they should be inclin'd to presbyterian government . and if twenty of a thousand are trimmers betwixt the bishop and the presbyterian moderator , yet sure those twenty added to all the field-preachers and meeting-housekeepers ▪ will not make up the number of a fifth part of the episcopal clergy : no doubt they will say , that what they want in the number , they have in the worth of their ministers : but how far we may believe them in their setting value upon themselves , may partly appear from the consideration of their late commissioners to this court ; for doubtless , for the managing of their cause , they made choice of the fittest men they had , as for all other abilities , so especially for soundness in the principles of presbytery , also of the greatest moderation ; and yet one of the three , mr. w — son , before he got his first wife , was a malignant lecturer under bishops , and so continued , till his first disappointment of getting his rectors place , made him desert his own with indignation , and that made him an enemy to episcopacy . another of them , mr. k — dy , was , before the restitution of bishops , deprived by his presbyterian brethren , ( to use their own words as near as i can remember ) as a firebrand of hell to inflame the church on earth . the third is so famous , that i never heard of him till he came in this character . 7. then in all the four universities , it is certain that not four masters , head or fellow , incline to presbytery ; and the colledges of justice and physick at edenborough , were so averse from it , that the generality of them were ready last summer , to take arms in defence of their episcopal ministers . wherefore , since neither the most part of the scotch noblemen , gentry or commons , clergy , universities or colleges , are for presbytery , or in honour or conscience can be ; we conclude , that scottish presbytery is not agreeable to the mind of that people . finis . the contents . quest. 1. concerning the time of the first settlement of presbytery in scotland . pag. ● quest. 2. concerning the manner of the settlement 〈◊〉 presbytery in scotland , in the reigns of k. ja. v● and charles i. pag. ● quest. 3. concerning the principles of scottish presbytery in reference to dissenters , pag. ● quest. 4. concerning the separation of scotch presbyterians from the episcopal church since the year 1662. p. ● quest. 5. concerning the penal laws against scotch presbyterians , since the year 1663. pag. ●● quest. 6. concerning the carriage of the episcopal clergy of scotland , towards dissenters , pag. ●● quest. 7. concerning the carriage of the episcopal church of scotland , in reference to the penal law against papists . pag. ●● quest. 8. concerning the carriage of scotch presbyterians , in reference to the penal laws against papists . pag. 23. quest. 9. concerning the principles of scottish presbytry , in referenee to the power of the king. pag. 25. quest. 10. concerning the mind of the people in scotland , in reference to the presbyterian government in the church . pag. 28. finis . notes, typically marginal, from the original text notes for div a35430-e370 k. iames 6. parl. 1. act. 2 , 3 , 8. spotswood's 3 book spotswood book 3. p. 152. book 6. p. 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 2. p. ●8 . lond. ed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 2. spotswood 6 book . k. charles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 17 chap. august 30. 1639. aug 1639. aug. 1643. may 1644. a●g . 164● . 〈…〉 an. 1661. aug. 1647. feb. 1645. k. ch. 2. parl. 1. act. 7 , 9 , 10. k. ch. 2. parl. 1. sess. 2. act. 1. k. ch. 2. parl. 1. sess. 3. act. 2. k. ch. 2 parl. 2. ses. 2. act. 4. k. ch. 2. parl. 2. ses. 2. act. 5. k. ch. 2. parl. 1. act. 2. aug. 1648. k. ch. ii. part. 1. act. 3. iuly 1648. iuly 28. 1648. iune 3. 1644. k. ch. 2. part. 1. act. 5. feb. 12. 1645. the remonstrance of the nobility, barrones, burgesses, ministers and commons within the kingdome of scotland vindicating them and their proceedings from the crymes, wherewith they are charged by the late proclamation in england, feb. 27. 1639. church of scotland. general assembly. 1639 approx. 51 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a11659 stc 21907 estc s116848 99852063 99852063 17366 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11659) transcribed from: (early english books online ; image set 17366) images scanned from microfilm: (early english books, 1475-1640 ; 1531:2) the remonstrance of the nobility, barrones, burgesses, ministers and commons within the kingdome of scotland vindicating them and their proceedings from the crymes, wherewith they are charged by the late proclamation in england, feb. 27. 1639. church of scotland. general assembly. henderson, alexander, 1583?-1646. aut 32 p. imprinted by iames bryson, edinburgh : anno domini 1639. drafted by alexander henderson. at end: revised according to the ordinance of the generall assembly .. 22. of march 1639. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder 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displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -early works to 1800. england and wales. -sovereign (1625-1649 : charles i). -proclamations. 1639-02-27 -early works to 1800. scotland -history -charles i, 1625-1649 -early works to 1800. 2004-03 tcp assigned for keying and markup 2004-03 aptara keyed and coded from proquest page images 2004-06 rachel losh sampled and proofread 2004-06 rachel losh text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the remonstrance of the nobility , barrones , burgesses , ministers and commons within the kingdome of scotland , vindicating them and their proceedings from the crymes , wherewith they are charged by the late proclamation in england , feb. 27. 1639. edinburgh imprinted by iames bryson anno domini 1639. although the depthes of the counsell of god , and the secrets of the wayes of the most high cannot be sounded nor found out by us , till they be discovered and unsecreted by himself ; yet so far as we can conceive and consider of the course of divine providence in our present affaires , we begin to think , that the lord is about some great work in the earth . for the cup which hath been propined to other reformed kirks is at this time presented unto us : we have used all meanes by our earnest intercessions , by our true remonstrances and humble supplications , to informe his majestie , and to deprecate his wrath : but finde both his eares possessed by the false and spitefull misinformations of the late pretended prelats , and of such as hope to catch some great things in our troubled waters : whereby his majesties wrath waxeth hoter every day : as is too sensible to us his majesties humble and loyall subjects , who were expecting a gracious answer to our last supplication , and may be apparant to all men , by the late proclamation and declaration in england feb. 27. ordained to be read in every kirk within that kingdome . we are indeed confident and comforted in this ; that the gates of hell shall not prevaile against the cause mantained by us , and that in the end glory shall be to god in the highest by the testimony which shall be given to the kingdome of his son iesus christ now in question , that peace shall be on earth , and good-will and loving kindnesse shall be to the people of god. but in the meane time it cannot but wound our hearts and grieve us sore ; that we are brought to this extremity , that we must either perish under the burthen of so many foule aspersions , or be constrained , to appeare in termes of contradiction against such pieces and proclamations as the malice of our adversaries , prevailing with his majesty , doth lybell and send out continaually against us . although the foresaid proclamation and declaration chargeth us with nothing materiall , which we have not from the sincerity of our hearts and the manifest truth and reasons of our proceedings aboundantly answered before , in our printed protestations , information , and answers unto the declaration made by his majesties commissioner , and unto the bishops their declinatour , yet lest by our silence the cause of god and our innocency in defending thereof , receive the smallest prejudice in the mindes of the well affected , and that we may yet more convince the consciences , if not close the mouthes , of our self-condemned enemies , we shall not wearie to make a summarie repetition and true application of what hath been formerly written at large . the title beareth , 1. that the proclamation is intended to informe the loving subjects of england ; which is the desire of our hearts , and for which we have laboured ; being confident that all his majesties loving subjects of england , after true and full information , wil allow of our actions , as proceeding from the love of christ , and of our king and countrey , which to us are inseparably joyned , and wherein we are so emulous , that we are heartily grieved , and think our selves heavily wronged , that in love and loyaltie , we should be reckoned second , or inferiour , to any subjects in the christian world . but what truth of information may be expected from our prelats , with their pages and parasites , who can have no hope of rysing again , but from our certaine ruine , all the judicious subjects of england may easily discerne . 2. the title beareth that by our seditious practises we are seeking to overthrow his majesties regall power under the false pretences of religion . none of all our actions is more challenged of sedition , then our necessarie confession of faith and nationall covenant , wherein we are so far from overturning regall authority , that we declared before god & men that we had no intention or desire to attempt any thing that might turne to the diminution of the kings greatnesse and authority . we could not so much as imagin , that the refusing of the service book , and the rejecting of episcopall government , which two over-turne the frame of gods worship and the discipline of the kirk , as they were here established , should ever have been interpreted to be the overthrowing of regall power ; the pillars of true regall power are religion and righteousnesse , which by our oath we have endevored to establish , and are confident , if we can have them in peace , shall be seen by all the world to be strong supporters of his majesties throne . our practises are called seditious , our carriages tumultuous , our returnes froward and perverse , our intentions traiterous , our informations and declarations infamous lybels , our protestations mutinous , our covenant aband or rather a conspiracie against the lords anoynted , pretended to be with god , that we may with the better countenance do the works of the divell , such as are treasons and rebellions , our preparations for defence hostile , as if the king were our sworn enemy , our aimes to be the invasion of the good subjects of england , to make whole our broken fortunes , our actions increasing and dareing insolencies , our present case a brain-sick distemper , our selves evil and traiterously affected persons , factious and turbulent spirits &c. to which we answer , 1. it may be that the lord will look on our affliction , and that the lord will requite good for this cursing . blessed are ye when men shall revile you and persecute you , and shall say all manner of evill against you for my sake . 2. these railing accusations have proceeded from the unchristian hearts of our prelats , who are rageing waves of the sea , foaming out their own shame , and thereby give publick proof , that by the sentence of excommunication from the kirk , they are indeed delivered unto satan , the spirit which now worketh mightily in them . all their revilings against us , shall not draw from us one word , which may reflect upon the kings majestie . they have learned an arte , like unto that practised of old , cunningly to insert the image of their hierarchie , into the kings portract , that no man can do reverence to the one , but he must adorethe other , no man speak , or do , against the one , but he must speak , and do against the other . but we are not unacquainted with their craft , and god hath taught us the way to honour the king , and detest treason , sedition and rebellion , without honour done to them , and without the perfidious acknowledging of their abjured tyrannie . 3. by two things all men may perceive , that the prelats would have their anger to come to a mischief : the one is , that they use extreme bitternesse of words . yet in this they faile of their end ; that their words are rather common railings and flyting , then sharp , pointed and proper , more labouring to speak all the evill they can devise against us , then to speak any truth against our persons and cause . the other is , that they would ingage his majestie so far in their businesse , that no place may be left to a retreat . but in this also we trust they shall be disappointed , and that they shall never induce his majestie , to act any thing which is not revocable . princes who ought to be common parents , will not make themselves a party ; for that were to overthrow the boat by unequall weight on the one side , and make not only the passengers , but him that sitteth at the helme to perish ; which our prelats have desperatly chosen , rather then to repent , or with ionas to cast themselves in the sea , that they may perish alone . their maxime is old ; when we are dead and gone , let the earth be burnt up with fire . in the narrative we are glad that they judge of our intentions ( which are directly known to god only ) by our proceedings and actions before the world : which against their obloquies and misconstructions we justifie . 1. by our long suffering the outrages and insolencies of the prelats ; who against the unity of hearts , authority of assemblies , order of ministerie , purity of doctrine and worship and whole reformation of religion in this kirk ( which was the wonderfull work of gods greatest mercy to this kingdome , and the glory of our land ) for no other end , but for satisfying their ambition and avarice ( which are known to be the two great inchanters of naturall men , and have proven cruell harpyes against religion ) they did overturne all ; bringing in for unity , division , for authority of assemblies , their own usurpation , for order of the ministerie , episcopall tyrannie , and for the purity of worship , first humane inventions , and thereafter ( being now grown by their rents and lordly dignities , by their power over the ministers and other lieges , by their places in parliament , councell , session , exchequer , and high commission to a plenipotent dominion and greatnesse ) they frame a book of canons for ruling the kirk and disposing upon religion at their pleasure . and yet all this time the greatest opposition was the zeale of some preachers in giving testimonie to the truth , and sealing the same by their sufferings , and the groaning of the people , and their crying to god , that he would come down and deliver them from these more then egyptian taskmasters . 2. by the peaceablnesse of our proceedings , ever since we begune to appeare in a publick way of opposition : although their insolencie ascended so high as without consent or knowledge of the kirk , they have framed a service book to be received in all the kirks of the kingdome , as the only forme of gods publick worship , procured letters of horning against ministers for that effect , practised it themselves , and not only discharged some readers and ministers who refused the book , but also obtained a charge , that no man under the paine of death should speak against the bishops or their service book : and yet although the book was brought in without order , and known to be a change of the whole forme of gods worship ; the noblemen , barrones , burgesses , ministers and commons conveening although in a very great number , yet in most peaceable manner without any tumult , did only supplicat most submisly the lords of his majesties councell , and direct their supplications to his majestie for remeeding their just and important grievances . thirdly , when their supplications received no other answer , but terrible proclamations condemning all their meetings and proceedings , and highly allowing the evils which were their grievances ; their complaints against the many haynous crimes of the prelats were not heard , and their distresses still pressing them more ; the supplicants entering into a deeper search of the causes of all their evils , and of the barring of their supplications ; found them to be from themselves and their former perfidious dealing against the covenant of god. and therefore resolved to renew their nationall oath and covenant with solemne humiliation and prayers to god for reconciliation , and for better successe afterward . they resolve also to renew their supplication to the kings majestie for a generall assembly and parliament , as the ordinarie and able meanes to redresse their evils , and essayed all possible wayes of presenting it . they answered to the full all exceptions taken against the covenant , and left nothing undone , which beseemed christian subjects , who honour god and feare the king. fourthly , after many petitions and long exspectation when a generall assembly was conveened by his majesties speciall indiction , and orderly constitute in all the members thereof , in the presence of his majesties commissioner ; we were forbidden to proceed and commanded to rise , without any just cause offered by us . in this extremity of the precipitating of the kirk and kingdome in a world of confusions upon the one side , and of sitting after the interdiction , on the other part , we chosed that course which was warranted by christ , was most agreable to his majesties will formerly manifested , and to the publick weale , as is contained in the supplication of the generall assembly directed to his majestie , whereof no mention is made in the proclamatiō . since that time we have been threatned with armies and hostile invasion from england , against which we have been preparing for our lawfull and necessarie defence , far from the least thought of invading or harming our neighbours . our wayes then have been , after long silence , no other but humble supplications to god and the king , necessary protestations , religious renewing of our nationall covenant , sitting in a generall assembly conveened by his majesties indiction , information and preparation for necssarie defence against open hostility . the particular evidences of our traiterous intentions are expressed in the proclamation to be : first , the multitude of infamous libels stuffed full of calumnies against the kings authority . if any peice coming from us had been here designed , our answere might have been particulare ; and therefore in generall we are bold to affirme , that what hath passed from our hands of that kinde , as it hath been meant to cleare our intentions of disloyalty , so it carrieth nothing with it which can merite so foule an aspersion , all being done both in matter and expression with the highest respect we could conceive to his majesties sacred person and royall authority , and with the best construction of his majesties proceedings . secondly , letters sent to private persons in london and sending some covenanters to privat meetings at london to incite people against the king and to pervert them from their duty ; a traiterous intention we confesse , which will never be so happie as to harboure in a loyall brest . and as we are assured that such missives or messengers were never sent from the covenanters in common ; so must it be , either cunning in the prelates , to alledge that which we cannot prove to be false , or malice to attribute that unto us , which private persons have done from their own motions without our knowledge : that in such a time there should be found libels or licentious discourses , false news running up and down , and letters carrying the names of such authores as never saw them , should seem nothing strange . and whether the search of such things with too great diligence , and the suppressing of them by too much severity , or the neglect and despysing of them by authority , be the best remedie against them , let statesmen judge . it is known when water is stopped one way it runneth asunder and breaketh out many wayes . thirdly , our publick contemning of all his majesties just commands , and our mutinous protesting against them . it is our delight to obey his majesties just commands , and is farre from our hearts to contemne any of his majesties commands , although unjust , or to protest mutinously against them : but to protest in a faire way , and as beseemeth duetifull subjects , is a course customeable , legall and ordinare , and in some cases so necessare for preservation of right , and preventing of evil , that at sometimes it cannot be omitted , and at no time can give just offence . fourthly , the fourth evidence beareth three points , which require particulare answere . 1. that no covenant or band of that nature is warrantable without civill authoritie . this exception hath been so fully answered from warrands of divine & humane authority , both ecclesiasticall & civill , from the practise of the godly of old , from the example of our religious progenitors , from the continued subscription used in this kirk , and from the nature of the oath it self , which is nationall , that we trust all men , who are not strangers to what we have written , are satisfied to the full , except the prelats & their adherents , who are endlesse in their cavillations , and craftily labour to bring us back again to the beginning of the controversie , that they may ( if it were possible ) undoe what hath been done by us . 2. that we have rejected the covenant commanded by authoritie , because commanded by authoritie . the reasons not of our rejecting , but of our modest with-holding of our subscription commanded by authoritie are at length set down in our publick and printed protestations , september 22. and december 18. in our answer to the declaration made by his majesties commissioner , and in the acts of the late assembly , which properly owneth the publick judgement and interpretation of the confession of faith. in all which it is found that the confession commanded by authoritie according to the meaning put upon it , is in matters of religion , not only contrarie to our subscription in february , but also to the confession as it was meant and professed in the year 1580 , and therefore could not be subscribed by us , except we would by manifold perjurie have made our selves transgressours , and have brought upon our selves a farre greater weight of the wrath of god , then the first was , which by our subscription we laboured to avert and prevent . thirdly , that our covenant is a conspiracie against the king pretended to bee with god , for doing the works of the devill . this is a blasphemie , to which we are sure , neither the kings majestie , nor any fearing god , can be accessory , and which addeth much to our confidence , that the lord hath ratified in heaven the curse pronounced upon the prelates , that he will reprove the words which hee hath heard uttered by them , and that their work shall not prosper : and therefore comforting our selves in the lord our god , who hath been pleased by so many signes and undenyable evidences , to countenance and confirme our covenant , we bring against them no railing accusation , but say , the lord that hath chosen ierusalem rebuke them , and save the king. lastly , our hostile preparations to invade england : against which as much hath been said and sworne by us in our late informations , as we trust hath given satisfaction to all good subjects there , although they had been so uncharitable , which we will never beleeve , as hastily to have embraced such reports . our best actions , & which ought to give to that kingdome greatest contentment , will never by them be wrested to that sense : and although the prelates in the mood of despaire to recover their losses , except by our ruine , traduce us to be desperate hypocrites , yet the event will bear witnesse , that we have spoken , as men fearing the great name of our god , with whom we have reneued our covenant ; and who , when his time commeth , will be avenged , whither upon our hypocrisie , or their calumnie . yet our enemies , seeking the way to make suspicion , where no cause is , have given out , that many , and some of the chiefest amongst us , are men of unquiet spirits , and broken fortunes , &c. but in this they have been evil advised . for suspicions among thoughts , are by wisemen compared with bates among birds , which flee not at the no one-day , but in the time of twilight . it is known by all , who are acquainted with this countrey , that almost the whole kingdome standeth to the defence of this cause , and that the chiefest of the nobles , barrons , and burgesses , are honoured in the places where they live for religion , wisedome , power , and wealth answerable to the condition of this kingdome ; that the meanest of the commons who have joyned in this cause , are content of their meane estates , with the enjoying of the gospel ; and no lesse known , that our adversaries are not for number , any considerable part of the kingdome , and that the chiefest ( setting aside some few states-men , & such as draw their breath from court ) are known athiests , or professed papists , drowned in debt , denounced his majesties rebels , for a long time past , are under caption of their creditours , and have already in their imaginations divided amongst them the lands of the supplicants , which they hope to be possessed in , by the power of england . but we hope that by this shift they may well be worse , but they shall be no better . in the meane time against all these calumnies , the lord from heaven hath looked upon the integritie of our hearts , and in his wisedome hath found the way to clear our innocencie . for beside our supplication to the councel ian. 13. for this end , and our late information to england feb. 4. we have the publick testimonie of the councel of the kingdome to make it known . a letter sent to england from one george sterlin in edinburgh , with the advise of iohn sterlin commissar of wigtoun both in neer relation to the late pretended b. of galloway , did come to our hands , bearing what the prelates now say ; this was exhibited to the councel , feb. 22. & 28. with our complaint , supplication , attestation of the great name of god , and our own consciences , and offer of our subscription , or any other meane of purgation to the contrare , whereupon the lords of privie councel , sent up our supplication to the kings majestie , with their own , wherein they humbly supplicate , lest upon such informations , his majestie should be more easily moved to think upon harder courses , than he had heretofore been pleased to keep with his majesties ancient and native kingdome and subjects ; that his majestie in his accustomed fatherly care of the good and preservation of this kingdome , would be pleased , to resolve upon some such course , as without force of armes , or shewing of his princely power , the estate of this kingdome may be setled , as may be seen at greater length in the letter it self . we are challenged here also as usurpers of regall power . first , because we have taken upon us to command the print , and forebidden and dismissed the printer , whom his majestie established . this is the old complaint of the popish prelats against our reformers in the yeare 1559. and very untruly by their successours renewed against us : for we have neither dismissed nor forbidden the printer , who still hath his liberty , and residence in edinburgh . nor doth the act of the generall assembly , which we take to be here meant , containe any thing that can be construed to be the usurpation of regall power , or the smalest diminution of the priviledges royall about printing . it only forbideth under the paine of kirk censure to print any piece that concerneth the kirk , without warrand of the kirk : a power belonging to the kirk in all kingdomes , and ordinarly used in this kirk , not only in the times of popery , but since the reformation , as is manifest by diverse acts of assemblies censuring abuses of printing , appointing some treatises to be printed , and naming some to revise what was to be put to the presse . neither must we think that the nationall kirk is shorter in her liberties of this sort , then our universities are , who without restraint , use their own liberty ; nor will any man think , that schollers shall have the liberty to print their propositions yearly , without controlement , and liberty shall be denied to the generall assembly to print their acts and constitutions . particulare professours use to publish their treatises with adjurations of printers ( because they have no further authority ) that they print them not in another edition , nor in another character : and shall not the kirk make use of that authority which god hath granted her for her own peace and the good of religion ? secondly , because we have conveened the subjects , raised armies , blocked up and besieged his majesties castles &c. so many of these heavy challenges as have any shew of truth , are so fully and plainly answered in our last protestation decemb. 18. that as the prelats needed not to make the objection , so need we to make no new answere . in our last information intended for england , besides that the true , honest and loyall expressions of our hearts , are taken to be false , base and fawning passages : we are particularly challenged of two scandalous and most notorious untruths : first , that the armies now raised , are in the hands of papists . so indeed were we informed , and therefore spake with this caution ( as we are informed ) and why shall not the captaines and leaders of the armie , be sutable to the prime movers , the cause , and end of the work , all which smell of rome and of popery ? the other untruth is , that some of power in the kirk of england have been the cause of taking armes for invasion of this kingdome and of medling with our religion . this we offer to verifie both by write , and by the deposition of prime stats-men and councellours , against some kirk-men there , namely against canterburie himself , that he did negotiate with rome , about the frame of our service book and canons , that with his own hand he altered , and interlyned diverse passages thereof , tending to conformity with rome : a plot so perilous , that had not the lord disappointed it , first , scotland and then england by him , and such as cooperate with him , had become , in their religion , romish . his reprinted conference with m r. fisher , will not serve to vindicate his reputation . and therefore we earnestly intreat all in england , that affect the truth of religion , and the kings honour , and all true patriots that love the liberty , of the kingdome , to supplicate his majestie for calling a parliament there , that this mysterie of iniquity which hath been in working this time past may be discovered , and the prime agents therein , according to their demerits may be tryed and punished , and that this craft and treacherie , in joyning both kingdomes in a bloody war , that by weakning both , rome may be built in the midst of us , and the pope in end set over all , may be seen and disappointed , that god may have his own glory , the king his honour , and his subjects may be in safety , from forraine tyraine over their bodies , and soules . least the prelats should passe any point true or false that may serve their turne ; this also is laide to our charge ; that the kings lawes are in a manner oppressed by us , in so much that the judges are so awed as they dare hardly proceed according to law . the prime judges of the land remember , that by them justice hath been refused us , according to law ; not from their own disposition , but for feare to offend against missives procured against us : we must also now remember , that having of late requyred letters of horning and caption , against the excommunicate prelats , conforme to the act of parliament : whereof they use not to deny the common benefite to the meanest subject ; the lords of session resolved upon a letter to be sent to his majestie march 2. wherein they bring his majesties pleasure , signified by his majesties command , and otherwise , as the only cause of refusing these letters , according to the act of parliament , and withall joyn their most ardent desires and humble wishes for such peace and quietnesse to the kingdome , as it hath injoyed before . which evidenceth that not only the laws , but the judges are for us , and that from conscience of their duty to god , the king and countrey , and not from feare and aw from us . to make all that hath been said the more credible , it is alledged that some of us refuse both the oath of alledgeance and supremacie , and publickly mantaine that we are not oblidged to take the same , and that three scotishmen taken in wales , are at this day , imprisoned for denying these oathes . we can say nothing of these taken in walles , neither there persons nor their purposes being known to us . it seemeth that the inquisition is hote there . but for our selves , although there be a difference betwixt the oath of alledgeance , and supremacie , and we cannot take the oath of supremacie as it is extended , and glossed by the flattering prelats , yet we heartily rander that to his majestie which is due and useth to be given by reformed and sound divines to the civill magistrate , knowing that the fifth command containing the duty of subjects to their princes and rulers , is the first commandment of the second table , and that our confession of faith , acknowledgeth his majestie to be the lordsvice-gerant on earth : to whom the conservation and purgation of religion , doth belong . as this is the conception which our enemies have begotten in his majesties minde against us , so may we learne by this declaration , what his majesties intentions are against this kirk and kingdome , and what birth may be looked for , if divine providence by changing the heart of our king , or by some other way known to himself , make not an abortion , or chock it in time . for first , through the incurable superstition and inveterate malice of the prelats against the reformed religion , declaration is made , that by introducing the service book , there was not the least thought of innovation of religion , but meerly to have a conformity with the worship of god which is observed in both the other kingdomes ; though evil minded men have wrested somethings in it to a sinistrous sense . thus the service book is still no innovation of religion , but by our sinistrous sense , is made to seem so : conformitie with the worship of god in other kingdomes , is urged upon us , as if we were , tabularasa , and had not a forme of worship established by the acts of the kirk and laws of the kingdome : meerly to have conformity is averred , although the manifold litures and interlynings of the service book , used in both the other kingdomes testifie the contrare , by the hands of our own prelates and of canterburie himself . hence wee must pay for abusing the book , and the book it self must in the own time be received . secondly , through the pride and greed of our prelates , episcopall government must be retained as it is established by acts of parliament ; as known to the whole world to be most christian in it self , most peaceable for the civill estate , most consonant to monarchicall government , and without which the parliament will not stand compleat of three estates : although the truth is , there be no act of assembly , nor of parliament for that office in this kingdome , that it is known to reformed christendome , rather to be antichristian in it self , most prejudiciall to the peace of the civill estate , and hath in all nations proven the most pernicious enemy to monarchs , and true monarchicall government . and that the parliament hath been , may be , and is in the nature thereof , compleat and perfect without this excrescence . hence bishops we must have jure divino to serve the will of the prince in the worship of god , and these as lordly as ever before . thirdly , no covenant must be indured to which the kings majestie shall not consent , and our covenant only pretended to be with god , that we may with better countenance do the works of the devill , such as are treasons and rebellions . hence our covenant can be no more endured then treason and rebellion , and the covenanters either renounce god , so solemnly attested by them , or punished as rebels and traitours . fourthly , the question is conceived to bee no more about the service book and episcopall government : but whether the kings majestie shall bee our king or not : and is determined that we have stricken at the very root of kingly government , vilified the regall power in his majesties person , and assumed it to our selves . fifthly , it is declared , that his majestie is forced to take armes to establish and set his kingly authority right here , to make the best of us see , that he will indure no such covenant as we have made . hence resolution is taken and declared , that for establishing the service book and episcopall government , for abolishing of our covenant , and for being avenged on us , as rebels and traitours , his majestie cometh in a hostile war , with all the power that can be raised in england , by all other meanes and by this proclamation , which is ordained to be reade in time of divine service , in every kirk within the kingdome , for that effect . our part in this case is to resolve , whither we will , with sin and shame lie under the pressing weight of so many foule aspersions , as rarely in the worst times have been laide upon christians , receive the service book , as the only forme of divine worship , which is declared by the assembly to be a masse of errours , superstition , idolatry and antichristian tyrannie , welcome home againe our prelats and their abjured government , condemne our reformers and the glorious work of reformation , renounce our covenant and be so many times perjured as we have sworne and subscribed the same , losse all our labours and paines , bestowed for so large a time in so good a cause , open with our own hands a wide doore , and by our example shew a brode way for the entring of popery & of all changes in religion hereafter , lay a stumbling block in the kings way to the kingdome of heaven , and hinder the queens conversion , give offence to all the reformed kirks who have been praying for us , harden the hearts and strengthen the hands of all the enemies of the truth at home and abroad , make our selves an odious spectacle to men and angels , forget our bygone slavery and our wishes for redemption , deny our own experience of the mercy truth and power of god , so many times , and so many wayes , to our unspeakable comfort , manifested this time by-past , losse the posterity and the children that shall come after us , who shall mourne in misery for our misdeeds , make the faces of so many to blush and be ashamed , because of us , leave nothing but laments to our friends and jubilees of joy to our enemies , interrupt the march of the lord of hosts upon the earth , and wrest his dis-played banner out of his hands , pull the crown from the head of christ our judge , our lawgiver and our king , grieve and resist the holy ghost , pull down the golden-candlestick and put out the light , and bring all the plagues that are written in the book of god upon us , so that all nations shall say , wherefore hath the lord done this unto this land ? what meaneth the heate of this his great anger ? then men shall say because they have forsaken the covenant of the lord , therefore are these evils come upon them ; a word of defection could no sooner come from our mouthes but the horrour of hell should enter in our souls : or rather on the contrary use the power which god hath put in our hands , not for invading england , or doing the smalest harme to any of the people of god who trouble not our peace ; cursed be the breasts that harbour such intentions , and the hands that execute them , but meerly for our own defence and safety against armed violence and unjust invasion . and therefore where it is demanded in the proclamation what we will defend ; we answere ; not our disobedience but our religion , liberties and lives : and where it is asked against whom we will defend ; least our intentions or actions should be mistaken , by such as are not acquainted with our case , or misconstrued , as contrary to the doctrine of sound divines , or to the laudable practises of christians of old , or of late , we desire that distinction may be made , and difference put between the king resident in the kingdome , and by opening his ears to both parties , rightly informed , and the king farre from us in another kingdome , hearing the one partie , and mis-informed by our adversaries : between the king as king , proceeding royally according to the laws of the kingdome against rebels , and the king as a man comming down from his throne ( at the foote where of the humble supplication of his subjects lyeth unanswered ) & marching furiously against his loyall and weal-meaning people : between a king who is a stranger to religion , and tyed no further , but according to his own pleasure , to the professours of religion , living in his dominions , and our kiug professing with us the same religion , and obliged by his fathers deed , & his own oath , to desend us his own subjects , our lives , religion , liberties & laws : again , difference would be put , between some private persons taking armes for resistance , & inferiour magistrats , iudges , councellors , nobles , peeres of the land , parliament men , barrons , burgesses , and the whole bodie of the kingdome ( except some few either courteours , stats-men , papists , or popishly affected , and their adherents ) standing to their own defence : between subjects rising , or standing out , against law and reason that they may bee freed from the yoke of their obedience , and a people holding fast their alledgeance to their soveraigne , and in all humilitie supplicating for religion and justice , between a people labouring by armes to introduce novations in religon contrarie to the laws , and a people seeking nothing so much as against all innovations , to have the same religion ratified , which hath been professed since the reformation , and hath not only been solemnely sworn long since by the kings majestie , and by the whole kingdome both of old and of late , but also commanded by the kings majestie to be sworn by his counsellours , and commanded by his councell to bee subscribed by all the people as it was professed at first : between a people pleading for their own phantasies and foolaries , or inventions , and a people suspending their judgement and practise about things controverted , till they should be determined by a nationall assembly , the only proper and competent judicatorie , and after determination , receiving and standing for the conclusions of the assembly . whither in this case , and matters so standing , wee shall stand to our own defence , we are taught by the light and law of nature , by the word of god in the old and new testament , by the covenant betwixt the people and god , by the end for which magistrates are ordained of god , by our standing in our order and line of subordination under god , the great superiour , when our immediate superiours go out of their line & order , by the testimonies of the best divines and sound politicians and lawyers , even such as pleadmost contra monarchomachos , by the mutuall contract betwixt the king and the people at the coronation , by acts of parliament , and by the example of our own predicessours . and now for our brethren and neighbours , in england , whose eares , we suppose , have been filled with this proclamation in their particular kirks ; from that honour which we ow unto authoritie , as the ordinance of god , and from the naturall and loyall affection which we bear unto our king and dread soveraigne , borne and baptized amongst us , we are unfainedly , and from our hearts grieved that first his sacred eares should be so farre possessed , and next his royall name so farre abused by wicked men , as to receive and give way to so many absurd and incredible false calumnies against a whole nation , his own native countrey and kingdome ; it is too manifest how extremly pernitious , and damnageable are calumnies , especially universall ones of this kinde , and therefore to represse them , ought not any law or ordinance be spared , that may serve to the purpose ; from that love which is due from us unto them , to whom in verie many respects , and by many strong bands naturall , civill and spirituall , we are sibber and more nearly joyned , then to any other nation or people on earth , wee are heartily sorie that their kirks and hearing are taken up with such discourses and would wonder at their credulitie , if they should be beleeved by them ; yet because speeches may be the seminaries of sedition , even amongst brethren , who are at greatest distance when they have once begun to divide and discord , we must intreat ( if with so wise a nation there be any need of intreatie ) that they will not upon any declaration which they have heard , be suddenly stirred to attempts against us to our mutuall hurt , or with a golden hook to catch so small commodities , as may bee hoped for in such a warre , and by so doing , make both nations a mocking to strangers , and this yland which hath been blessed with so long a peace , to be a field of blood , and a prey to our common enemies , who now for many years have been looking upon us with an evil eye , and are still waiting for an evil houre : that when they hear of any of our preparations for defence , or of any of our actions which to us are so necessarie , that without them our defence is impossible , and wherein there is no wrong done , or intended against them ; they will judge charitably of us , and of our doings in such an exigent and extremity , as this is , and that they will wisely and christianly , supposing our case to be their own , make use of that common rule of equity , what soever ye would that others did to you , do ye even so to them . that hereafter , reports and declarations made against us by our enemies , be not suddenly beleeved ; since the authours , from the conscience of their own deceitfull dealing , publish them amongst the english only , who cannot controle the untruth of them , and keep them up from the knowledge of this kingdome , where they cannot abide the common light and triall , every one of the commons knowing their forgerie and falshood , and when any of them happen to come to our hands , the difficultie and danger is so great in carying our answers , and the true information , as matters now stand , unto their knowledge . and that they will at last , both poure forth their prayers to god and their supplications to the king in our behalf ; and if need be , use their power for our lawfull defence against merce-naries and wicked men the sons of beliall . are we not their own brethren , their own flesh and bone ? are we not all under one roof , in one and the same shipe , and members of one body ? their religious progenitours at the time of reformation vouchsafed us their help and assistance for establishing the reformed religion , neither have we so evill deserved , nor are they so far degenerated , as that we have reason to feare , that we shall be deserted by them at this time , the cause being the same , the case not much different and the persons only changed , our salvation is common . let us together earnestly contend for the faith which was once delivered to the saints , that mercy peace , and love may be multiplied unto us . considering also how far our late actions against the persons of our greatest enemies and the chief strengths of the kingdome , as of the castle of edinburgh , &c. are subject to the obloquies of such , as have to the worst sense wrested all our former counsels and necessary conclusions ; and may be mistaken by our friends , who looking at a great distance , cannot well perceive the ripenesse of the occasion and opportunity of our doing , we judged it necessary for silencing the one , and for satisfying the other , to make known to all , how we were driven to this by the present exigence of our affaires for our lawfull and necessary defence . it cannot be unknown to all the subjects of this kingdome , what have been the terrours and threatnings of diverse proclamations at home , as of that , iuly 4. and of the other decem. 18. and to many it is known also what missives have been directed to the nobles and gentlemen of england , for attending the royall banner at yorke april 1. and what proclamations have been made in england , both that of the date ianu. 29. and above all the last declaration feb. 27. condemning our loyall proceedings , our humble supplications , our legall protestations , our true and modest informations , and our very intentions ( after we have attested god so many times and so solemnly on the contrare ) as false and traiterous , our selves as rebels and traitours , and therefore denouncing war in the most hostile manner against us . we are not ignorant what letters have been sent to some of our cold-friends , to excite them , and some of our professed enemies , to embolden and strengthen them against us , with moneys and munition , and with directions and order for the wayes of their combination and running together with their forces ; and on the other side , of the large promises and bold undertakings , of our dis-natured countrey-men , some at court and others at home , to mak up armies of so many thousāds in the north and south parts of the kingdome , for environing us on all sides . the scotish councelours , nobles , and gentlemen about court are made to subscribe the kings covenant with this addition ; that they shall not acknowledge the late generall assembly , that they shall not adheare to the late covenant and band sworn and subscribed by us ; and that they shall oppose against us to the best of their power as they shall be directed by his majesties command ; according to these warnings and preparations , the kings houshold hath entered on their journey , monday last march 18. the king himself taketh post wednesday next march 27. intending on the third day to be at yorke , or new-castle , to march forward with his forces , the scotish noble-men appointed to come home , accompanied with skilled commanders to draw together their friends and followers , to put them in order , and under their generall the marquesse of hammilton to joyn with our forraine enemies attending the kings majestie . the earl of lind-sey goeth to sea with 17. of the kings great ships furnished with three thousand souldiours , to come in their expedition to such places of this kingdome , as their commission , when it is unsealed , shall command them ; six hundreth hors-men are to be sent presently towards scotland , to infest the borders , our enemies at home are waiting for their comming ; our excommunicate prelats and their adhearents are fled to england ; the lands and estates of noblemen , of chief barrones & burgesses , who have joyned in this cause , are designed as a spoil to be parted amongst our enemies . while matters stand thus , and the maine confidence of our adverse partie and pursuers is placed in our divisions , in the power of some papists and others of note amongst our selves , and in some places which are appointed to be strengths for defence of the kingdome against forraine invasion ( as is at length cleared in our protestation ) especially the castle of edinburgh , a chief member of our incorporation and the place of our meetings ; there was no time for longer delay , but in this extremity we must either do or die either defend our selves or come in the reverence of our enemies , whose mercies are cruell . and therefore such dispatch , as ye have heard , in matters necessarly serving for our defence , hath been used in edinburgh and in other parts of the land . where this work will end , the lord whose work it is , and who hath led us so far on , he knoweth ; and as we resolve to stay where we finde not his presence going with us : so are we able to justifie what we have now designed and done , to the consciences of all men : shall defence be necessary , and shall the necessary meanes , without which there can be no defence , be judged unlawfull ? may we not prevent the blow as lawfully , as repell it ? is not the taking of the weapons out of the hands of our boasting enemies and the apprehending of such as draw the kings majestie to so hard courses against his subjects , as lawfull , as the defensive war it self , and is it not more safe both for the king and the kingdome , then to take them in battell ? the law both naturall and civill teacheth , that ad defensionem sufficit , quod praecedat offensa vel justus timor offensae , nec debet quis expectare primum ictum : melius enim juraintacta servare , quam post vnlneratam causam remedium quaerere . quando praecedunt signa & actus manifestae offensionis , & quando aliter nos met tueri non possumus tum inculpata ac necessaria dicitur tutela , a● in dubio insultatus quicquid facit in incontinenti praesumitur ad sui defensionē facere . it is enough for defence that offer of offēce , or just fear of offence go before . all our reasons for lawfull defence and for guarding the castle of edinburgh , militate for us in the surprysall thereof in this case and at this time . this necessary prevention was the practise of france , of holland , of germanie , and of our own nation , when for the defence of their religion or liberties they took armes , which they offered alwayes to lay down how soon they should be secured ; likeas we declare at this time , that we take armes not for invasion , not for alteration of the civill government , not for wronging any mans person , or to possesse what belongeth to any man , but for the defence of our religion , liberties and lives . that even when we hold our sword in the one hand , we will present our humble supplication to his sacred majestic with the other ; that how soon our supplication is granted , our selves secured , and the peace of the kirk and kingdome setled , we shall suffer our swords to fall from us , shall leave nothing in our power unperformed for perfect pacification , and shall vow to live and die in obedience to his majesties laws , and mantainance of his majesties royall person and authority , which we heartily wish and earnestly pray , that god would incline his majestie to heare , before matters be desperate , and the rupture become uncurable . revised according to the ordinance of the generall assembly , by me m r. a. ihonston clerk thereto : edinb . 22. of march 1639. finis . notes, typically marginal, from the original text notes for div a11659-e90 2. sam. 16. 12. mat. 5. 11. a dialogue betwixt cosmophilus and theophilus anent the urging of new ceremonies upon the kirke of scotland 1620 approx. 71 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a69047 stc 4355 estc s114406 99849631 99849631 14790 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a69047) transcribed from: (early english books online ; image set 14790) images scanned from microfilm: (early english books, 1475-1640 ; 984:19, 1267:02) a dialogue betwixt cosmophilus and theophilus anent the urging of new ceremonies upon the kirke of scotland calderwood, david, 1575-1650, attributed name. murray, john, 1575?-1632, attributed name. [4], 43, [1] p. g. thorp], [amsterdam : mdcxx. [1620] attributed to david calderwood or john murray. end of text dated 1 january 1621. formerly also stc 5286. identified as stc 4355a on umi microfilm reel 1267, and as stc 5286 on umi microfilm reel 984. place of publication and printer from stc. reproduction of the original in the bodleian library. appears at reel 1267 #2 (bodleian library copy, identified as stc 4355a), and at reel 984 # 19 (british library copy, identified as stc 5826. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -customs and practices -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a dialogve betwixt cosmophilus and theophilus anent the urging of new ceremonies upon the kirke of scotland . 1 ioh. 1. 15. love not the world , neither the things that are in the world : if any man love the world , the love of the father is not in him . mdcxx . to the christian reader . i have penned this conference anent ceremonies ; short , that thine eyes should not be wearied with the reading of it : plaine , that thy wits should not be troubled with the understanding of it : generall , because they are particularly in sundry treatises already handled . my purpose onely is , the information of the simple and unlearned , to guard their minds , that they bee not drawn or stollen away from the truth , by these common and deceaving arguments , which are much in the mouthes of those who mind earthly things . the speechmen in it are , cosmophilus , that is , a lover of the world : and theophilus , that is , a lover of god. the love of the one of their two opposite objects , either to god or to the world , leads the opposite armies , whether of preachers , or of professors in these decaying dayes . the true badge of the lover of god , is , zealously to plead for god and his cause : although it should be to his worldly disadvantage . the true badge of the lover of the world , is to plead for the world , and the belly-advantage : howsoever under a fair ( although a fectlesse ) profession . that proverb proves now over true , the belly is busie , and witty : and it wants eares . yee may perceive many in this age among us , who draw their wits from their belly , and their wealth to it . so that ; although a lowd plain speaking truth do meet these bellywitted-men in the teeth : yet they heare not , they are deafe ; for they have no eares where their wits are . but the day will dawe , when they shall be forced to heare on the deafest side of their head . o then , how careful should we be , knowing the terrour of that day , to perswade men to the love of the truth : & to persevere in it our selves , preassing to approve our selves both unto god , and unto the consciences of men : that so we may receive that crowne of glory , that fadeth not away , when the chief sheephard shall appeare . worlds-love the soule insnares in many woes , gods-love the soule repairs with many ioes . a dialogue betwixt cosmophilus and theophilus anent the ceremonies . cosmoghilus . good morrow precise theophile . theoph. as much to you politick cosmophile . cosm. yee look very pale upon it how ? hath not your tender stomake as yet digested the ceremoniall piluls , for the purging of your puritan humors ? theoph. well cosmophile , yee make but a mock of the matter of my mourning ; yet i will answer you in your own termes : surely they will never digest with me . cosm. and why so i pray you theophile ? theoph. because they are so full of antichristian ingredients , my stomake loathes them , and all such romish drogs and dregs . cosm. no theophile , yee must not say so . the particulars in these articles , the practise whereof is presently urged ( except it be kneeling in the act of receiving the sacrament ) were in use in the primtive church , before the antichrist occupied the roman chaire . theoph. i see cosmophile , yee except kneeling in the act , and that iustly : seeing it hath neither father , nor mother , but the antichrist in his full growth : and i am sory it should find so many protestant patrons . as to the rest , how ancient soever some of them may seeme to be , yet all were but humane inventions , beginning and rising with the antichrist , whatsoever the intention was . as for their use , it ended in abuse : their devotion in superstition : as it ordinarily befalles to all human devices in matter of divine duties . and the antichrist having setled himselfe in his throne , called them in , and many other also of that quality , to his coyn-house , and stamped them all with his idolatrous image , that henceforth they might bee known for the proper and peculiar coyn of his kingdome , where-ever they were fouud current in the world . cosm. o but they are now purged from all these abuses , and superstitions . theoph. indeed cosmophile , it is no small paines would purge them . for although they be like wax in receiving ; yet are they like brasse in reteining the stampe of superstition : they are like the leopard , that cannot change his spots . i would think them then rightly purged , if the kirk were altogether purged of them . they should be purged as the fire purgeth the stubble ; seeing they defile the puritie , and deface the beautie of gods worship . cosm. you must not think theophile , that it is a good reason to reiect any thing , because it hath been , or is in the roman church . theoph. the reason is good enough cosmophile , and holds well in these things , without the which christs kirk may be , and abide in good case , accomplished with all her orders and ornaments , wherewith the evangell hath adorned her : in these things , which ( being indifferent as yee say ) have been abused and defiled with idolatry : in these things , which , for the most part , are badges of the romish beast , and baits to superstition : if the brasen serpent , gods own ordinance being afterward abused to idolatry , was broken and abolished ; much more their base and bruckle ceremonies , mans invention , should be . cosm. o but some of these remaines theophile , even in reformed churches , and are not much disallowed by sundry learned protestant theologues . theoph. true , they remain cosmophile , but as a black spot in a faire face , which many of of the godly-wise would be glad were wiped away . as to mens not disallowance , or silence it makes not lawfulnesse . i could give as learned theologues , two for one , disallowing . cosm. it is your ministers theophile , who misinforme and marre you , they might easily close up all question and controversie about these matters , if it pleased them . theoph. how so cosmoph . what would you have them doe ? cosm i would have them to propone and prove to the people , these three notable poynts . 1. the indifferencie or lawfulnesse of the things urged . 2. the strong and lawfull authority of the urger , both king , and kirke . 3. the great hurt will come to the partie urged , in case of disobedience . theoph ye presume too high cosmophile , to prescrive poynts of preaching to past●rs , whose place , and grace is above your reach : and indeed it were more easie to propone these poynts , then to prove them . but tell me , i pray you , with what conscience and countenance they could preasse to prove the lawfulnesse of these things , wherein sup●rstition and profanitie have such place , as is clearly proved in these treatises , wherein they are particularly handled . i will onely in generall give you some few strong impediments that prohibite this proofe . cosm. what are these strong impediments yee pretend , theophile ? theoph. i will give you these three cosmophile . 1. the bands of their fideli●y . 2. the credit of their ministerie . 3. the dutie they ought in reverence and charity , to their worthy predecessors in this our kirk . cosm. what call ye the bands of their fidelity ? theoph. their oath and their subscription to that confession of faith , which two do bind us also which are professors . cosm. o but these bonds may be loosed . theoph. i confesse they may be violently broken , but lawfully loosed they cannot be . for an oath is the strongest bond that the tongue can make : and subscription is the strongest bond that the hand can make . if ye breake these bonds , tell me , what shall bind a man ? cosm i tell you theoph. our superiours , king and church may loose them . theoph. no cosmophile , that may they not . for both consented , yea and by their authority presented this confession , and urged these bonds on all : binding first themselves , then others , to hold fast their profession , according to that confession , during all the dayes of their life . so the bands of the grave must bind al , before we can be loosed frō these bonds . indeed cosmophile there is harder , and faster knots in them , then ye consider of ; namely in the band of the oath . cosm. what be these i pray you theophile ? theoph. in that band there is a double , and indissoluble knot . the one , the perswasion of the truth . the other : the promise for the truth . in the former , the takers of the oath solemnly professed their perswasion wrought in their hearts by gods spirit , through his word , of the undoubted truth of that religion , doctrine , and discipline professed in the kirke of scotland at that time : and after to be continued therein : and by the contrary , the detestation of all false religion , papistry , and all the particular poynts thereof , as they were then condemned by our kirk . in the latter , they solemnly promised to maintaine , defend , prof●sse , and practise that true religion , in all the poynts thereof : and to abhorre and detest the contrary . cosm. it is true theophile , that band and the knots thereof , holds fast upon the substantialll poynts of religion , doctrine , and discipline , which a●e unchangeable ; but not so upon the changeable rites and ceremonies about them . theoph. surely cosmophile , the matter of the oath , and all the particulars thereof , are like a holy taber●acle , so joyntly and soundly compacted , and knit together , that the loosing of one pin , bring●th perrill to shake all loose . so albeit some might seem to be indifferent in themselves severally and apart considered : yet ye must not thinke it 〈◊〉 thing indifferent , to single , and pick out the small pinnes of it ( as yee account them ) at your pleasure , lest all ( as is like this day ) fall downe about your eares . cosm. but will you consider theophile , that your formes , and ceremonies for the which ; and ours against the which yee stand , have not entred in that oath , being but things indifferent . theoph. yes but they have cosmophile : for in it ours in generall termes are included , and yours excluded , and abjured . farther , this oath is relative , and hath respect to the former confession , bookes of discipline , and acts of assemblies . by the which particularly , and expresly our formes were received , ratified , and passed under practise , as agreeable to christs ordinance : and yours rejected , and debarred out of our kirk , as antichristian rites . cosm. that oath theophile , so farre as it concerned these outward , and alterable formes , or the like , was but indefinite , and conditionall : that is , such formes as it should please the church for the time to appoynt , continue , or change , according to that power and libertie she did professe herselfe , in sundry acts of assemblies , to have over such indifferent things . theoph. it was both determinate and absolute cosmophile , even in these formes , and such was the mind of our kirk at that time , which ( as i sayd in the former answer ) received ours , and rejected yours . so that her profession of her power , in the change of things indifferent , extends not to their formes , which are so particularly and by name excepted : and the great seale of that solemne promise set upon the continuance in reteining of the one , and in outholding and withstanding of the other . cosm. i think theophile , that was an unadvised oath , in respect of these indifferent formes , which should not be made the subject of an oath : seeing they are so subject to changes . theoph. i think cosmophile , ye are evill advised to condemne so wise , and worthy a kirk , consisting both of preachers and professors of all estates , in an errand of so great importance , as if they had not known nor keeped these inseparable conditions of a lawfull oath , which the lord himselfe expressed , ierem. 4. 2. that an oath should bee in truth , and so not false : in iudgement , or discrerion , and so not rash : in justice , and so not unrighteous , or unequitable . the first and last respect chiefly the matter of a lawfull oath ; and the mid , the manner . now that this oath was given in truth , and to the truth , it is cleare , because they swore their resolution and perswasion of the truth of these heades contained therein . that it was given in judgement , not rashly or unadvisedly ( as yee say ) it is cleare by the words of the confession , where it is sayd , that after long and due examination of their conscience , being throughly resolved in the trueth by the word and spirit of god , they gave it . that it was given in justice , it is cleare , because all the particulars they swore too , were , and are agreeable to gods word , serving for the edification of the kirke , and overthrow of the kingdome of sathan , and of his eldest sonne the antichrist : and that their formes , which yee call indifferent , were not such in the judgement of our kirke , when they appoynted the one , and discharged the other , is evident by the religious and grave reasons given for their so doing . as that ours were according to christs institution , agreeable to the simplicitie of the evangell , profitable for the preservation of the purity of gods holy worship , and eschewing of the occasions , and countenance of superstition , and conformity with rome : but yours by the contrary . cosm. i see then theophile , yee are loath to grant these formes to be indifferent . theoph. that i am cosm. and although i should , yee would be little neerer your purpose . for it is neither the unadvisednesse of the maner ; nor the the indifferencie of the matter of an oath , will loose the band thereof once layd on , as long as the indifferent matter is not turned to a sinfull use , or abuse . although such cases might possibly hinder the making of it : it is onely the unlawfulnesse looses all . the oath which iosua and the princes of israel gave to the gibeonites , ios. 9. 14. 15. was unadvisedly made : for they consulted not ( sayes the text ) with the mouth of the lord : yet it was advisedly keeped , for the religious reverence to the great and glorious name of god. if yee be able to prove , that our formerly established formes are turned unlawfull , unprofitable , inequitable , profane , or superstitious , goe to , try your wits . your bishops and doctors publickly professed they would not , they could not . cosm. yea but for all that theophile , your former formes must to the doore . theoph. sure then cosm. yours must fly in at the window : for ye have no lawfull warrant to bring them in , in the roome of so old and kindly possessors , who have all your lyfrent takes , sworne , and subscribed to them , to stand sure , under the penaltie of that dreadful damnation , in the great day of the lord. beside in so doing , shall yee not undergoe the guiltinesse of double perjurie by the violent ejection of the one , which were sworn to : and the fraudulent and forcible intrusion of the other , which were sworn against . cosm. ye aggreage the matter strangely theoph. in making it both sinfull and hurtfull . theoph. i will add the third also cosm. shameful . consider that worthy example of good abraham , and yee shall see that , and more , gen. 14. 22. 23. when the king of sodom offred to him the goods which he brought back , after battell against the kings , he refused to receive them , and why ? i have lift up my hand , sayes abraham , to the lord , the most high god , the possessor of heaven , that i should so doe : and wherefore that ? lest the king of sodom should say , i have made abraham rich ? abraham thought , that had been to him a great discredit , and shamefull slander . now have we not all lift up our hand to this lord , the most high god , possessor of heaven and earth , that we shall continue in the maintenance and obedience of these comely and customable formes of our kirk , and not to borrow , beg , or bring back again these formes abhorred , and abjured : lest , beside both sinne and skaith , to our great disgrace and shame , it should also be sayd : the antichristian king of spirituall sodom , hath enriched , or rather bewitched us . cosm. i will leave now the purpose of the oath theoph. and come to the persons whō it concerns . howsoever , it would seem that these who have personally taken it , cannot be freed from the bonds of it : yet ye know , such as were not come to perfect yeares at that time : who have never personally taken it : as also the succeding posterity , are not bound by it . theoph. indeed cosm. ( to passe by the professors , whose case is alike with preachers ) there are few either among our ministers , or among your bishops , who are not personally bound , both when they passed their course in the colledges of philosophy , and when they entred in the office of the ministery , beside the renewing of these bands sundry times since in particular synods , and assemblies . as to these forenamed , who have not personally taken it , or in time comming shall not , they are bound really . because this bond of their parents and predecessors ( who at that time represented the whole body , and all sorts of the members of our reformed kirk ) as upon their parts it was personall : so also it was reall , passing to their children , being about a matter which concerned their good and welfare ; as well as theirs , who took the oath . now to cleare this poynt cosm if that oath of israel to the gibeonites , bound old , and yong , parents and posterity , in a matter more private , and of lesse importance ( albeit the oath was obtained by craft , and ignorance ) much more doth this oath binde , in a matter so publick , so profitable , and with such knowledge , conscience , d●liberation , resolution , and perswasion made unto god. cosm. that oath of israel theoph. concerned this present life : but this oath concernes our religion ; and the life to come : so they are not alike . theoph. it is true cosm. the two lives are not alike . but as for the oath , if the band of it hold fast an●nt the one , and the matters belonging thereto : tell me , by what reason it should not far more hold in things concerning the other ? if even common civil bands , or worldly contracts without an oath , binds parents and predecessors , who make it : and children and post●rity , who made it not : much more should this religious contract , and holy covenant , sealed both with oath and subscription , binde both to the constant profession , and practise of that truth , which is according to godlinesse . did not that religious vow which iosua made , chap. 24. 14. i and my fathers house ( sayes he ) will serve the lord , bind not onely those who were present , but even his posteritie through their generations ? did not that stone which iosua set up as a witnesse of the covenant , which the people did make to for sake all strange gods , and to serve the lord , vers . 26. continue a witnesse of the transgression of children and posterity , who ( after iosua and all the elders that out-lived him , were dead ) brake that covenant , and served baalim , iud. 2. 12. did not likewise that solemne oath and covenant made by asa king of iuda , and his people , that they would seek and serve god , 2. chron. 15. bind all , old and yong , parents , and posterity , among whom , whosoever afterward fell away , were even guilty of the breach of this particular oath and covenant , as well , as of the generall covenant to be gods people . here are in the like case , like examples . cosm. i grant theoph. your reasons move me almost to be of your minde . theoph. i would wish cosm. your almost , were altogether . and now in end i intreat you , seeing an oath should be the end of all controversie , heb. 6. that ye would once end all cōtroversie about this oath ▪ and as ever yee would dwell in the mountaine of god , learn to make greater conscience in keeping the great oath of god. beware of dangerous and damnable jugglery , to play fast and loose , with this so holy and religious a band . remember , and consider that fearfull example of ezekiah king of iudah , 2. chron. 36. 13. who breaking that oath which hee made by god to the king of babel , but a man , but an ethnick man , received such an hard and heavy challenge , and threatning from the lord , by his prophet ezekiel , cap. 17. 18. 19. as i live , sayth the lord , i will surely bring my oath , that he hath despised , and my covenant that he hath brok●n , upon his own head . o! may not they look for the like challenge one day , or a heavier , who doe wittingly and willingly break that covenant , and ●espise that oath , made by god himself , to god himselfe . cosm. now come to your second impediment theoph. which you call the credit of their ministry : what ? will you have them to stand upon the poynts of their reputation ? theoph. surely cosm. as men i say nothing : but as ministers i say they should . for if they lose the credit of their calling , they lose also the fruit of their labours in it . if they in publick preaching shall turn their tongues , and allow those , as lawfull , and religious rites , which before they condemned as romish reliques : may it not be justly sayd , that their preaching is not yea and amen : but yea and nay , 2. cor. 18. 20. will not the simple people say , what shall we beleeve now , when one and the selfe same tongue speakes contraries from the chaire of truth ? will not the papists rejoycing , say ? take up your ministers now , yee may see , if their talking be worthy of trusting , who whiles affirmes , wh●les denies : whiles disallowes , whiles allowes , the selfe same things . surely a pulpit contradiction drawes with it a selfe conviction , and a just imputation of levity and inconstancie in preaching , farre worse then if it were in practise : and that which is worst of all , a comfortles desertion of the spirit of power and grace . cosm. but they have been too rash theophile , in their sermons , speaking against these things : so they must not be ashamed to recant , and confesse their oversight . theoph. yee are but rash in so saying . they had the warrant of gods word ; and the warrant of the acts , both of kirk and kingdom for them , to speak against such superfluous , and superstitious ceremonies . so recantation h●re , were but the incantation of some transporting passion , as feare , favour , avarice , ambition : and confession of an oversight , were a great oversight in the not constant professing of the formerly avowed truth . i have seen the day cosm. when even your principall pillars have spoken zealously against them also . but this late indifferencie of theirs , with the following commodity , hath cooled and quenched their former fervencie . cosm. now to come to your third impediment theoph. let me see what undutifulness the receiving back , and practising of these ceremonies can import upon your ministers part , to their predecessors in this church . theoph. by so doing cosm. they should ( so farre as in them lyeth ) discredit all their former care , knowledge , and conscience of so many grave , godly and learned men , who in so many lawfully called , and well constitute assemblies , by constitutions wisely and advisedly enacted , according to god● word , did establish in our kirk these forms of ours , so long possessed to the great good , and edification thereof : and did banish yours back to rome , whence they came : yea for-faulted them , never to be reduced , or restored . cosm. yet theoph ▪ for all yee have sayd , if these things be in themselves in different , or lawfully , why may they not be received ? theoph. yee would bee an evil musitian cosmophile , yee sing ever one song , and strike ever upon one string . but give me licence to question you a little ; why confound ye indifferencie and lawfulnesse ? seeing ( to speake properly and strictly ) indifferencie is in respect of the nature of a thing : and lawfulnesse in respect of the use of it . it is true , we have a liberty in things indifferent , to doe , or not to doe : but when wee come to the particular and determinate act or use of them , if they be found expedient and profitable , then properly are they counted and called lawful . but this is your custome cosmophile , under the generalitie , ambiguitie , and plausible sound of words ( passing by the proper signification of them ) to colour all your purposes , which you propone : that yee may steale away a conclusion by appearance , where there is no logical or lawful consequence . cosmoph . i wil answer to your first question theophile , i call them things indifferent in themselves , which are neither commanded nor forbidden by gods word : and so neither good nor evil in themselves . theoph. then if so be cosmoph . are ye not forbidden by gods word , and told , that it is not good to plead and persecute so hotly for them , as ye● doe ? and is this a good argument of yours , those things are indifferent in themselves , that is , neither commanded , nor forbidden , neither good nor ill : therefore we vvil have them reduced , and repossessed in our church . indeed cosmophile , ye have need to learn better logicke from your doctors . for it is not the indifferencie of a thing , that will vvarrant the admission , farre lesse the readmission of it againe into a church . yee must come to the use , wherein a thing is neither evil nor good , lawful nor unlawful , expedient nor inexpedient . and if yee can prove , that your formes in their use are expedient and profitable , and ours not at all , or lesse then yours , i shal approve . cosmoph . thinke yee then theophile , that there is such such difficultie , or rather impossibilitie in that probation ? theoph. i think it certainly cosm. that even your philosophers stone , that yee so brag and boast of , shal not be able to turn this lead into gold . cosm. and why so theophile ? theoph. will ye cosm. put them to the triall of that true touch stone , of these apostolicall rules , order , comelinesse , edification , peace , charity , rom. 14. 1. cor , 14. ye shall easily perceive , what yee and they both prove . let wofull experience this day be judge , and give out sentence . the papist , and protestant are so confounded in the use of your formes , that hardly in outward shew can they be discerned ; answeres that to order ? the obscuring and defiling vaile of antichristian ceremonies , drawen upon the comely putitie , and simplicitie of the evangell , agreeth that with comelines ? the weak ones offended , & distracted with doubting , what hand to turne to : the papists heartned and hardned in their superstition : the stronger , and wel resolved grieved to see things go so ; makes this for edification ? by dissention and division , the bowels of a motherly kirke rented ; stands this with peace and charity ? so these rules clearly reveale how perillous and pernicious your formes are ▪ put case in themselves they were never so indifferent . cosm. will yee look theoph. to the example of our neighbour kirke , so wise and learned , which useth and maketh so much of these formes . theoph. wee will keep us within the boundrod cosm. and say nothing , or little , of our neighbours , among whom many both worthy preachers and professors , have ever , and yet doe , stand out against them . onely this farre for the form and state of their kirk : their case and ours is very farre different . they are free ( although not of every conscientious band ) yet of the bands , which , beside these , bindeth us strictly . as 1. the band of oath . 2. subscription . 3. ●o long peaceable possession . 4. publick profession . 5. uniforme practise ; all standing and pleading for our formes : and against yours . they have continued and kept them still , which our kirk did so advisedly cast out , and so long hath holden out , as pestilential clouts of that romish infective superstition . so if ye would leave your unlike examples , and your jangling in generals , wherein ye take roome to reele , and ●unne to many starting holes : and if ye would consider particularly what is the singular case of our kirk in this respect , ye would be forced to confesse , that it is not a thing lawfull , nor indifferent , to reduce them . and albeit in the judgement of some theologues , where some of them are in a kirk , and cannot without the disturbance of the peace thereof , be removed , they may be tollerate : yet all in one minde affirme , that being once removed , their reduction is not tollerable . the consideration of this poynt cosm. i hope shall close your minde , if not your mouth . cosm. what theoph. is not pest-clou●s , and cloathes oft-times cleansed , and so applyed to good use ? will not carefull preaching cleanse all ? theoph. seeing yee urge preaching cosm. go to shall not this be a particular poynt of it , that a● the monuments and remainders of idolatry , and all the occasions and entisements to it , be removed . what wil become then of your ceremonies ? the truth is cosm. as long as that man of sin hath place upon the face of the earth , they wil never be cleansed . and as for preaching , it is appoynted by god , not to cleanse them , but to consume them , and him both . 2. thess. 2. indeed cosm. ye may be the popes pensioner , for the paines ye take to vent , and advance his wares . cosm. yet seeing other things theoph. which have been abused to superstition , are purged , and retained : as for example , our temples , and churches , wherein the true god is now truely worshipped : tell me , why may not these things in like manner be purged and retained ? theoph. i desired you before cosm. to hold off your unlike examples , but yee doe not : therefore by answer either to content you , or convict you , i say 1. temples , or kirkes have a needfull use , both natural and civil , in the commodious , and comely containing of people , for the publick practise of gods worship . so the abuse may be purged , and they retained . but the best use of your ceremonies is but abuse ▪ which being removed , they fall , as idle , and fectlesse things , to the ground . 2. albeit a kirk be the place , wherein god is publickly worshipped : yet it hath no place or state in the exercise of that worship , as any part , poynt , or ceremony thereof : as your formes have . 3. sometimes some needful circumstances may require , even the temples to be removed , and razed : as the temples of idols were in the dayes of constantine , and theodosius , two godly emperours . cosm. would your ministers theoph. in their doctrine , tell the people , that these ceremonies should be , and are used , without any papistical superstition and opinion of merit , of inherent holines , and efficacie , or of necessity , as if they were essential parts of gods worship , this would purge all . theoph. if they should so doe cosmophile , how would you purge them of the slander of inconstancie , who before in their doctrine have told the people so oft , that such ceremonies should not be used at all , because superstitious . and albeit they should tell , and tell again , as ye prescrive , what assurance have ye , that therby the hearts and minds of simple people should be purged of that naturall inclination they have to superstition : so long as the objects & occasions of it stand in their eyes . and so much the rather , when they see such things so violently enforced , as if they were matters of greatest efficacie and necessity in gods worship . i must say cosm. little wit makes meekle travell . were it not better to fill up the pit , and so to take away all danger of falling in it : then to spend time unnecessarily to warn folks to go by it , who notwithstāding , possibly through forgetfulnes , carelesnes , or want of light , might fal into it ? preachers & preaching may be better imployed , then to be made slaves to your ceremonies , by giving continuall warning to saif from their ill , when no sound warrant can be given for their good . cosm. now say to the second poynt theoph. may not the authority of king , and kirk , lawfully reduce and impose these formes ? theoph. they may not cosm. in respect their hands are already bound by these former bands : they must come from some new found land , or go to it , who make this thing . cosm. but answer me theoph. is there not lawfulnesse , and strength in their authority to do it ? theoph. i have answered that already in effect , cosm. but i will adde this further : it is true , god hath given authority to both , but with this restriction , and direction , ( sayes the apostle paul 2. cor. 13. 10. ) not for the destruction , but for the edification of his kirk . for the power of authoritie is the power of equity , and not of injury . now by urging to re-edifie that , which was justly destroyed : and to destroy that , which was lawfully built ; what humane authority can free the doers from transgression , gal. 2. or themselves from guiltinesse . cosm. that holds onely theoph. in matters of substance , according to the apostles meaning , and not in matters of ceremonies . theoph. it holds both in substance and ceremony , cosm. where the edification of a christian soule may bee hurt , or the course of the gospell hindered . cosm. ye curbe the power and authority of the king , and church strangely theoph. that denieth it to them even in things indifferent . cosm. i have told you cosm. that there is nothing indifferent , that breakes these apostolicall rules . mans authority is not absolute in things indifferent ; but i● is tied to these former scriptures : from the which , if it vary , it wants the warrant of divine authority . cosm. but theoph. this twofold christian authority , takes away all perril of offence , and prejudice against these rules . theoph. one thing sayd , and another thing seen , cosm. we see sensibly , it rather continues and increases offence . for the hearts of the lovers of the truth , of king , and kirk , are exceedingly grieved , when they see humane authority enforcing , what divine authority hath forbidden : and the hearts of the enemies to all , wonderfully comforted , when they see authority so favour and further their formes . for then there is no perill of offence , when the expediencie and utilitie of the use of things indifferent , is evident : but if that be not , the injunction of authority is very inexpedient , unprofitable , and doubleth the danger . cosm. the papists theoph. have but smal cause of comfort hereby . for ye see how farre we differ from them in poynts of doctrine . theoph. but if ye wil call to mind cosm. how they place almost the life of their religion in their ceremonies , and that by them the very power and purity of true religion , have been peece and peece weakned , and worn out ; ye shal easily perceive , that they cannot but conceive a great hope , that we shal with time , by following and affecting so fervently their formes , fall in likewise upon their faith . cosm. ye perceive not theoph. the wise intent of authority , to draw the papists to us , by conforming in some measure in outward shewes , or ceremonies to them . theo. wel cosm. that intent had never yet a good event . for it is the express precept of god in scripture , both of old & new testament , that we should be in every thing● ( so farr as possibly can be ) unlike to idolaters . we are cōmanded to come out of babel , both in conscience and countenance , in inward affection , & outward fashion : in substance and ceremony . we are commanded to beware of idols : to hate and cast away their garments , coverings , & ornaments : and to eschew every appearance of their evil . it proves never well to bee wise above that which is written . before yee had yeelded to their ceremonies , ye should have seen them in some measure , yeild to your substance . ye have been over sudden cosm. in going awayward to rome , to meet them : but who sees , that they have any mind to meet you mid-way . ye think to draw them to you : but ye have chosen the wrong cords , their own ceremonies , by the which they will draw you neerer to their babel : then ye shal do them to your ierusalem . and if they seem to draw neere to you by such means , ye had need to beware of iudas kiss , that is , treachery & cruelty under the cloke of hypocrisie . cosm. ye are too much afraid for so few , honest & innocent ceremonies ; the peaceable receving wherof , wil make you quit of the cumber of any moe . theoph. it is not your word or vote will cleanse them , they have been so oft convict & condemned ; and to receive one ceremonie , is to receive all . for they are not loose , bnt linked , as in a chain , so inseparably , that draw one , draw all . it is but your policie to let some few , that look most smoothly , appeare , & to hide the rest , which wil follow hard on . cosm. let alone theoph. trouble not your selfe , your shallow wit cannot conceive the draught of so deep wisedome . theoph. it may wel be a deep wit , but it seems to be no divine wisedom , to trouble the peace of so vvell a constitute kirk , by intruding such idle ceremonies ; as if there were worth in them , to countervaile the meanest point of that peace . surely even an approved politick wit , would be loath to make such an interchange : seeing any one of the least points of the peace of christs kirk , is worth all your gracelesse and peacelesse ceremonies . cos. now i desire to have your particular answer severally : first for the authority of our kirk . have not the conclusions of that late assembly , holden at perth , credit to take away all scruples : and to satisfie your conscience anent the receiving and practising of these formes . theoph. certainly they have not cosm. for it is scripture , and not kirk-conclusions , which settles , and satisfies the conscience . as for that assembly , the unlawfull constitution , the violent and posted proceeding , and the crafty closing of it , wel enough known to all , declares those conclusions to have been , rather collusions , and delusions . cosm. what meanes the man ? doth the credit of that reverend assembly weigh so light in the ballance of your braine ? theoph. i am not speaking fantasie cosm. but verity . i wil put in bellance with that unlawful assembly which was so divided in judgement , and consent , all the former worthy , and well constitute assemblies , for the space of moe then a iubile of yeares , consenting in one minde and mouth . then let a constant and conscientious hand hold it , and ye shal sensibly perceive , how light and little worth your one is in reducing these superstitious formes , in respect of the weight and worth of all those , in removing them . cosm. wel theoph. ye should not reason against the acts of an assembly : nor set your selfe as a iudge , to censure them , and your superiours . theoph. ye see cosm. it is not i , but many godly , and grave assemblies reason against one pretended assembly , and doe justly chalenge it of levity , and perjurie for restoring those so deservedly forefalted romish rites . farther , ye know , that how sever the lords injunctiōs are to be receved without questioning ; yet the ordinances of the kirk , are presented to us , not with the necessity of beleeving , but with the liberty of judging . for albeit the judgment of jurisdiction , to censure , belongs not to me : yet i should have the judgement of discretion to satisfie my conscience , by the warrant of the word , in all poynts of obedience to my superiours . cosm. say what you please theoph. against that assembly , it wil stand , and the decrees of it wil have place , ay and while they be reduced . theoph. stand as it wil cosm. to the formalist , it shal not stand in my conscience : neither shal the decrees thereof have place in my practise : neither should it , or the decrees thereof , stand to others , seeing both it , and they , stand against all good order , and the wholsome doctrine of the word . the good people perceive this : and therfore they skar , and skunner with the iniquity , and vanity of the conclusions therof . where before they did ever willingly subiect themselves to the constitutions of our ancient assemblies , because they evidently saw the equity and the utility of the conclusions , and lawful manner of their proceedings . cos , it seemes then theoph. ye mind to play the schismatike , and make a separation : seeing ye● mean not to stand to the judgement of our kirk . theoph. your kirk cosm. what doe you call your selves a kirk ? are ye comparing a kirk scarse cropen out of the cradle , and a cripple halting kirk , with a kirk so ancient , so honorable , and indued with such vvisedome and prudence , by long and manifold experience ; which studied carefully to walke ever uprightly according to the truth of the gospel ? as for schisme or separation , it seems ye vvot not vvhat they meane for in the unitie both of judgement and practise , we yet stand with the kirk wherein we were baptised , and brought up : and vvhereunto we gaue our right hand of fellowship , and band of fidelitie : which being broken by you , ye may justlie bee called schismatikes , both from this kirk , and from your selves also : seeing ye have broken down the beautiful walles of our ierusalem , and have re-edified the cursed walles of iericho . ye have built a kirk to your self , standing upon thritten rotten pillars , but painted with ceremonial colours , all of the workmanship of rome . cosm. now let me heare theoph. what ye can say particularlie to the kings authoritie : may he not lawfullie enjoyn these things ? theo. not cosm. seeing ( beside that which hath been sayd alreadie ) they want the warrant of the word ▪ and ye know , that the book of the law of god , should lye ever open before his eyes , to lead him in every point and appointment of any thing ( within the bounds of his authoritie ) that concerns the work of god , and his holie vvorship . coms . see ye not theoph. the credit of his royall authoritie engaged to the advancement of these errands ? theoph. i see it not cos. for it was the credit and commendations of the good and godly kings of iuda , to root out , and remove idolatry , and all the monuments thereof , from among gods people : and by the contrary , a discredit , and dispraise to those , who either planted , permitted , or reduced them . cosm. but is he not a prince , wise , learned , and religious , without a peere this day living upon the face of the earth , who would bee loath to doe any thing , but that which is lawful . theoph. i acknowledge he is , and so was david , a most worthy prince and prophet too : yet he needed a nathan , both to draw him to repentance , and to direct him in things concerning the house of god. cosm. there is not a minister theoph. within his dominions ( yea joyn them all together ) that knoweth so well what belongs to the house of god , as he doth . theoph. it may be so cosm. but i know it should not be so . every one should bee best skild in his own craft . and i am sure a spirituall office-bearer in the house of god , sanctified & set a part by him to that service , both should and wil know best the wil of his maister , anent the poynts , and discharge of his own calling : and likewise , what concernes the weil , good order , and diet of the family , and domestickes thereof . surely it may seeme strange , and must spring either from a high presumption of selfe conceit : or from a high contempt of the holy ministry , that credit shall be given to every one in their own calling ( yea go even down to the basest mechanicks ) but it shal be denied to ministers in their calling ; they and it both being subject to the rash censures of every raving spirit , rushing in upon them . cosm. is he not our native and gracious king , theoph. and should we not in these things pleasure him , and give to him his own due : else it is a token vve lack true love and loyaltie to him . theoph. he is cosm. the lord preserve and blesse him . we would most vvillingly ( god is our vvitnesse ) pleasure him in all things , vvherein our king of kings is not displeased , and our conscience damnified . we vvill most gladly give to our most christian caesar , vvhat belongs to him : and to give farther , is not fidelitie , but flatterie , and spreading of a net to his feet : not loyal love to his weil , but selfe love to the world , and our own privat commoditie . cosm. i see conscience is a great doer with you theoph. in every thing ye pretend conscience , conscience . theoph. and i intend it also cosm. it shall god vvilling , bee a doer with me , as long as i dwell in this tabernacle of clay . if ye count more of a great conquest then a good conscience , sometime ye will smart for it . cosm. wel theoph. if ye care not for his pleasure , yet i think ye vvill respect his displeasure , and feare his majesties offence , vvhich will draw vvith it so many fearful evils upon the church , if these things be not yeilded to . theoph. we protest cosm. next unto the displeasure of the almightie god , vve most feare , and would fainest flee his displeasure . as for his majesties offence , ye make it to be the offence of anger , not of ignorance . for of ignorance it cannot be , in respect of his so great a measure of light and knowledge : and of anger , it will not be , in respect he is indued with so peerlesse vvisedom and clemencie . so neither can he stumble through lack of light ; neither vvil he tumble over his anger , as ye say , upon his loyal subjects . so i affirme cosm. ye deserve neither bishoprick , nor pension , at his ma. hand , for such uncharitable prognostications . cosm. it appeares theoph. protest as yee please , that the great reason , why ye wil not yeeld , is , because the king vvill have it . so it seems , ye delight to be opposite to the king in every thing . theoph. i say ye delight to calumniate cos. we reverence his vvill : but vve must rest upon the vvil & word , both of his and our king . yea and your great donns , and doctors professed , that reason , scripture , and antiquity are against these things : and ye have nothing for you , but his majestis vvill , and the feare of his offence . but it seems ye favour most your own cōmodity , seing ye look these light ceremonies shal bring with them some solid substance to you : and so ye receive them as typicall . cosm. but what needs all this obstinate standing theo. against matters of ceremony ? i confesse , if any alteration be urged in matters of faith , wee should give our lives before we yeelded . theoph. and what needs all this violent urging of matters of c●remony , as if they were metamorphosed in matters of faith . for there is not such danger for commission against gods ordinance , as for omission of mans . and make what ye will of them , it is too neere marching . for they have made an innovation and alteration of the confession of faith , sworn and subscrived by us : so that a new one is thrust into the room therof . moreover , whatsoever is a matter of conscience , cannot be denied , but in so far , it is also a matter of faith . now will you , or dare you say , that there is no conscience to be kept in the using of such things as may defile gods holy and pure worship . but i will come neere you , and try your faith a little cosm , he who sweareth , and for his worldly hinderance changeth , doth he not cast a great impediment in his own way to the mountain of god ? but he , who sweareth for his spirituall furtherance , and yet changeth , casteth a farre greater , if mercie and repentance remove it not . beleeve ye this cos. it is gods word , psalm . 15. beleeve ye that all the poynts of gods worship , both inward & outward , should be directed by his word ? beleeve yee that there should be no communion betwixt christ and belial . these are matters of faith , founded on gods word . look to your selfe : for if this word rule not your faith , your fancie will misrule all . cosm. ye must not say that these things urged , are matters of faith . theoph. if ye mean of your faith cosm. it may be it hold ; the wings whereof seem to be so sore clipped , that ye cannot fly , nor see farther then the fire side . but i must tell you , take faith in what sense yee will , whether for the doctrine of faith : or for that divine holy habit of the soule ; they belong to the one , as a part of the subject : or to the other , as a part of the object , that is , ye must beleeve , that they are either with , or against the word . cosm. now last , will ye consider , how commendable a thing it were , that the churches of all his majesties kingdoms were uniform & conform : as in substance , so also in ceremonies of religion . theoph. if so it should be cos. then it were needful that your ceremonies , to the which you would have us to conform , were first freed of superstition , which shall never be . therefore ye must turn you , and consider where the best formes , the reformed formes are , according to the holy patterne : and let conformity be there , and so uniformity : else it may be justly counted but a deformity . cosm. some things ye have sayd i confesse , to the first two poynts . now let us come to the third and last , which , i hope , will put you to your peremptories , concerning the inconveniences wil seize upon the parties urged , in case of disobedience . theoph. what are those inconveniences cosm. and on whom in that case will they light ? cosm. they will be theoph. according to the condition and qualitie of the persons . it professors in private estate , they will be fined : and it may be also the communion will be denied to them . if professors in publick state , they will also loose his majesties favour , or their place . if preachers , then deprivation from their ministerie , and privation , either of bodily , or country libertie will follow , by warding confining , or banishment . theoph. o inconvenient ceremonies , which drawe after them such inconveniences ! i see it is a just complaint , which many worthy divines take up against them , affirming that these indifferent ceremonies ( as yee call them ) have bred greater difference , and division in the kirk , and yet do , then the doctrine it selfe . they have ever been ( as the story of the kirk in all ages reports ) that apple of contention cast in by that old and subtile serpent , which hath vexed the paradise of god. therefore would to god ( say they ) that the kirk were once rid , and freed of them . cosm. tush theoph. they will be , and will abide in the kirk when ye and i both are dead & rotten . theoph. i hope yee shall prove a false prophet cosm. and if so be , what shall i say ? offences must come , but woe unto them by whom they come . heresies , schismes , and troubles must be , that they vvho are approved of god , may be known . 1. cor . 11 ▪ cosm. but answer to the poynt theoph. i perceive yee would fain shift it . theoph. i confesse i vvould faine shift your ill , if i could : but not an answer to you . i vvould understand , by vvhat reason yee can enforce obedience to these things ? and if not , by what equitie , ye can bind their punishments upon their backe● in case of non-obedience ? cosmoph . it is sufficient that king and kirk will have it so . theoph. it is not will cosmoph . but reason that i crave . gods vvill , i know , must aud should go for reason : but mans vvill vvants that priviledge . i have answered before sufficiently to that onely wil-argument , or violent reason of yours . cosm. think ye it not very equitable theop. that the benefits of the church be denied to those , who deny obedience to the church : and that they may be justly fined in their purses , vvho will not obey in their persons , the command of the king and kirk ; and last , that they are unworthy of his maj●sties favour , or of a place of state in his kingdome , vvho will not follow his practise , and obey his precept ? theoph. not surely cosm. for vvhat equity is it , to deny the benefits of the kirk to those , vvho are both in , and of the kirk ; or to punish either in purse , of person , for obeying rather god then man. as to vvorldly favour and places : it is better to keep gods favour , then coilye mens : better keepe peace in conscience , then place in earthly kingdomes . cosm. now i will leave the professors , and come to the preachers . it will go very hardly with them , if they obey not . for the church will take their calling from them , and close their mouth : and the king their living , and their liberty . theo. that is a hard saying , indeed , & drawes with it a great hinderance to the free course of christs evangell : and a furtherance to the antichristian course . yet if so shal be , the comfort of faithfull preachers is , that no creature is able to take a good conscience , the love of god , and the liberty of the spirit from them . but i will aske , what kirk is this of yours , that will close up the mouthes of the faithfull servants of christ. the good people it cannot be : for they heavily regrate such iniquity . the faithfull pastors it cannot bee : for in none of their meetings , generall , provinciall , or presbyteriall , have they allowed such work . so it rests , that your bishops must bee this crabbed kirk , who being once so solemnly banished out of our kirk , as belonging to that antichristian crew , hath cropen back againe upon us , and minds after this manner , to revenge the old quarrel . alas cosm. if they proceed after that fort , how shall the rooms of honest preachers be supplied ? cosm. ye may be sure theoph. they wil get anew to fill their rooms . theoph. there may be anew cosm. and yet little worth , who will rather defile their roomes , then fill them ; who will love the fleece better then the flock : who will study more to be patrons of episcopacie , & ceremonies , to please the bishops : then paternes of pietie , charitie , and sobriety , to profite the people . cosm. but ye must consider more deeply of this matter , theoph. ye must not think that your ministers should leave their calling , and forsake their flock , for such things : that wil be an ill and ungodly doing . theoph. ye mistake the matter very farr , cosmop . for they are not leavers of their calling , but your bishops are reavers of their calling from them . they are not forsakers of their flockes , but your bishops are wilfull and violent ruggers of them from their flock . they are patients & not agents : sufferers of violence , and not actors in that wickednesse : who would rather leave , and forsake their lives , if it lay in their hands . your bishops indeed cosm. for their worldly ease , profit , and preferment , in effect willingly have left their former calling , or pastorall charge , and violently thrust honest men out of their places : because they will not allow their evill course . cosm. nay but they should not suffer themselves to be deprived of their ministery , and loose the exercise therof , for matters of this indifferent nature . theoph. ye must confesse then cos. that farr lesse should your bishops , whose words these are , d●prive them from their ministery , for matters of that indifferent nature : and if they doe , they are damned of them own selves , tit. 3. 11. they avow and argue them to be matters indifferent : but they urge them as matters of necessity , and lay upon their omission , the pain of deprivation . therefore our faithfull pastors , who count them not indifferent , may lawfully suffer themselves , rather to be deprived from their calling , then deprive themselves of a good conscience , by doing any thing against it . cosm. let alone theoph. i tell you over again , it is better for them to yield to these things , then to loose their ministery , or the exercise of it . theoph. they loose no ministery cosm. who keep a good conscience , and give testimony by suffering to christs cause : that is a speciall poynt of their ministery , when they are called to it . they stand in the reputation of god , faithfull ministers , let men account of them as they will. as to the closing up of the exercise thereof , ye may perceive how the contrary will fall out . for the liberty taken from them in their own parishes by mens malice , is given to them in prison , or banishment , by gods providence . albeit they be cast in bands , or under banishment , yet gods word is not bound , nor banished . c. beside the former , wil ye consider theo. their inconveniences also ▪ they will loose their worldly moyen and maintenance ▪ and this yland will not keep them . theoph. will yee consider cosm. that the earth , and the fulnesse therof , is the lords , and that this iland is but a silly angle of it . if it cast them out , and close the doore upon them , their provident and gracious lord , who hath called them , will care for them , and open in forrain nations to them a wide doore for the entry of the evangel , as experience declares . they wil never want maintenance , who have care to maintaine , and entertaine a good conscience : which is a continual feast . alas cosmo. it is a lamentable thing to see , how some learned men , sometime well thought of , have turned now both their tongue , and their penne , to the wrong hand , for worlds gain : and do direct the darts of their variable wits , unsetled judgements , and salerife learning , against the truth , and sincere patrons and professors thereof , their friends : where before they wont to throw them against their romish enemies . your golden , or godlesse hammer , breakes all , and makes much halting , as also writing with the left hand . cosm. yet wil ye think theop. what account your ministers should make of their precious ministery , and of that worthy worke . theoph. there is nothing in your mouth , but a ministery , a ministery . but i must tell you , a ministery , and take a good conscience from it , is but a misery . what is the price of it , when the power of it is gone ? and the worth of it , when the vertue is away ? is not grace , and a good conscience the life of it ? if they be gone , it is but a dead ministery , and so farre better to burie it , then to beare the dead burthen of it . cosm. ye care not theoph. for making of emptie pulpits , silent ministers , and so a destitute and desolate people . theo. the lord knowes the contrary : albeit i confesse , that pulpits are then most empty , when those who occupy them , are empty of holy humility , heavenly wisedome , and christian courage for christs cause . silent sufferings of faithfull ministers for the truth , prove oft-times as profitable to gods people , to confirme them in it : as eloquent sermons of the truth to informe them of it . that people is most desolate , whose pastors are most dissolute , either in doctrine , or life . god can and will provide for his people , the means and instruments of their comfort , as pleases him best . cos. i am of that judgment , that a minister should not suffer the losse of his calling for any thing , but for that he should suffer the losse of his life . theoph. and ye will not say , that any christian magistrate wil or should for such omission take his life : and if any would , then the case is altered ( although the practise of such ceremonies were indifferent ) and turnd in the case of confession , & necessity , for the which one might lawfully suffer . your judgement is not sound cosm. touching this matter : for there is great difference between doing & suffering . we may suffer the gratest evill of punishment , rather then do the least evil of sinn . we may commit no evill of sin , how small soever , that good of any sort may come of it . now , to practise these superstitious ceremonies , is many wayes scandalous , and to give a scandal , is sin , or moral transgression expresly forbidden in the law . c. now i have kept my great gun last , a moonce which will blow up all your answers in the aire . theo. go to cos. mount your moonce : it may be your gun mis-give : or your bullet be but a windy bladder . cosm. have at you then theoph. when these two divine duties , to wit , the preaching of the gospell : and the not practising of inconvenient ceremonies ( as yee call them ) cannot both the performed together by your pastors : but of the necessity , if they stand to the one , they must fall from the other : then the greatest and weightiest dutie , which is the preaching of the gospel , should prevaile : the liberty wherof in that case , they should redeem even by the practise of these ceremonies : and so let fall the lesser dutie , which is the not practising of them . theop. your great gun cosm. hath raised a great smoke but hath done no skaith to the cause . for ye divide between these two divine duties , by supposed necessity , which is both wrong & weak . wrong , because it is no divine dividing necessity , by any ordinance of gods word , which ( by the contrary ) couples these two duties together : but it is an humane dividing necessity , by violence of mans enforcing authority . weake , because experience , our school-mistresse , may tell you , that the lord oft-times keepes together in the persons of faithful preachers these two duties in their performance . experience proves this in the persons of sundry , who are violently thrust out from their particular charges . thus divine providence stands out against your humane violence . againe , for farther answer , i will let you see the inequality , or different quality of these these two duties : to preach the word , is an affirmative dutie and respects the doing of good : not to practise inconvenient ceremonies , is a negative dutie , and respects the not doing of evil . now the affirmative may be without sin in some cases , and somtimes and places omitted : as when one can neither keepe , nor redeeme the liberty of preaching , unlesse he enter his conscience captive to some one sinne , or other . but the negative cannot in respect of any circumstance , bee omitted , without sinne . because to omit the dutie negative of the not practising of these ceremonies , is to practise them , and so to commit a sin : seeing superstition and scandall are the two inseparable companions thereof . so albeit the former duty seeme weightiest in the quality , or kind thereof : yet in the knot , or band , it is not so strait , and absolute , as the other . cosm. well then theoph. i see there is no remedy , but your ministers must goe for virginia , and so play the evangelists . theoph. i count that better cosm. then to play the anguillists here , slipping , and sliding to and fro , by the wimples and windings of their wits , and wayes , so that , no gripe can be had , or holden of them . better to preach the gospell of christ in virginia , then to practise the ceremonies of antichrist in scotland . oh how is the sometimes faithfull nation going on to become an harlot ! go out of babel my people , and bide out of babel : to returne to rome , is but to draw on our ruine . cosm. now theoph. ye have given an answer to all my three poynts , but not answerable to my minde . these former inconveniences , which i have alledged , i see , must light upon your ministers . theoph. no wonder cosm. because your mind is in the swines trough , not on the throne of grace . if these ills of yours light upon our pastors , they will be but the light and easie yoke of christ upon them . but the impious imposers of them , shall be one day countable to the prince of pastors for it . now to close with you at this time , cosmophil● . seeing i am not able to convert you , nor ye able to pervert me , ( i thanke god ) you and i must part company : i know , yee will retire your selfe to your sworne , and mensworne companions , dem●● and diotrephes . finis . januar. 1. 1621. notes, typically marginal, from the original text notes for div a69047-e80 venter est ingeniosus ▪ venter non habet aures . a sermon preached in the high church of edinburgh at the election of the magistrates of the city, on the 2d of octob. 1694 / by james webster. webster, james, 1658?-1720. 1694 approx. 28 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a65355 wing w1208 estc r26310 09427448 ocm 09427448 43046 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65355) transcribed from: (early english books online ; image set 43046) images scanned from microfilm: (early english books, 1641-1700 ; 1319:21) a sermon preached in the high church of edinburgh at the election of the magistrates of the city, on the 2d of octob. 1694 / by james webster. webster, james, 1658?-1720. 15, [1] p. printed by george mosman, edinburgh : 1694. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -sermons. justice, administration of -moral and ethical aspects. scotland -politics and government -1689-1745. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-12 apex covantage rekeyed and resubmitted 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion a sermon preached in the high church of edinburgh , at the election of the magistrates of the city . on the 2d of octob. 1694. by james webster , minister of the gospel . edinburgh . printed by george mosman , and are to be sold at his shope in the parliament closs . 1694. psal 101 , verse 1. 2. i will sing of mercy and judgement — o when wilt thou come unto me ? the best , and most perfect model of government ever obtain'd in the world , the jews enjoy'd under their judges ; it being indeed a pure theocracy ; god himself was their political head and king , and ( as it were ) their supreme magistrate , both sacred and prophane history , bear witness to this : in him were lodg'd all the prerogatives royal , all the rights of majesty ; he gave them their laws immediatly from heaven , went forth before their armies , fought their battels , appointed their rulers , deputies under him , and exacted from them tribute . briefly after a narrative of his glorious appearances , and mighty works for them , and of their deep obligations to him ; he offers , and they accept of him to be their king , and by a mutual covenant they bind themselves one to another . but his stupid people , ignorant of their true interest , and weary of their happiness , shake off the yoke of god , and exchange it for mans , call to samuel to give them a king ; and by no means would be diverted from their rebellion and treason ; having ( 't is likely ) a design at once to change their god and their king , to throw off their religion and their allegiance together . however , in anger they have their desire , they get a king who lived wicked and died miserable . to him doth our psalmist succeed , according to a promise the lord had given him ; and betwixt the promise and its accomplishment , ( as some think ) or immediatly afte the accomplishment ( as others ) he composes this psalm , where he comes under solemn engagements and vows , not to abuse his power as saul had done ; but to employ and manage it for god i 'le sing &c. the psalm is one contiuued chain of david's resolutions to govern for the lord ; and in our text , he promises to have a particular regard to righteousness and mercy , the two great vertues of a ruler , and the two great pillars of a government : this mercy is a generous compassion , inclining rulers , to observe , countenance , hearken to , judge and reward , the good , the innocent , and the oppressed : he binds and obliges himself to this so necessary a work. the melancholy scene , and the great variety of miseries people groan under , should invite the rulers pity , draw out his bowels , and open his eyes , his heart and hand to their relief : this is his proper province ; this is the original design of government . mercy is not ( as the disciples of zeno thought ) a weakness of soul , a litleness and meanness of spirit , and a down-right vice : no , our psalmist puts a just value on it , and vows it shall have a fixed residence , and constant lodging in his royal and religious breast . but least this compassion ( to which ( as is well observed by some ) wee are by nature swayed , and by the very make and constitution of our body prompted and inclin'd ) should by carrying us too far , degenerat , and bound into a vice , he in great wisdom and discretion , resolves to temper it with a mixture of justice , by discountenancing , punishing , and being terrible to evil doers . i 'le sing of judgement . magistrates at all times ( especially now when wickedness takes strength from forbearance and indemnity , enboldens offenders , and the government is in danger of sinking under its own mildness ) should be sons of thunder , and imitat him whose ministers they are , who both gave his laws , and executes them in all circumstances of terrour : some difference is to be made betwixt moses rod and aaron's ; this ( to speak so ) is silently fruitful , without all noise and observation , sends forth its buds , blossoms and fruit : but that turns unto a serpent , hisses , and stings unto death . no sooner did constantin ( once an inhabitant of this island ) mount the imperial throne , then he sung of mercy to the harass'd and perlecuted christians , and of justice to the pagan idolaters , to them he speaks in lightning and thunder , and is so severe and terrible unto them , that its prophecy rev 6. is easily mistaken for a description of the last judgement . david , to demonstrat the natural delight , himself , and all rulers should have in a well temper'd goverment , sings his obligations and engagements to it , with a joyfull emotion of spirit , voweth , when god shall come to him ( as the words may be read ) i. e. ( as interpreters say ) when he shall be king , to sway , and weild his scepter for the glory of god , and the good of his people . and whereas he promises , then to execut justice and mercy , it is not to be understood as if he had neglected the same in his privat station ; but that when in power he will be in a more publick and better capacitie to do it . there is one textual difficulty to be removed , e're i go farther : why doth his coming to the throne goe under the phrase of god's coming to him ? wee must remember , he had god's promise of the kingdom ; and in scripture , god is said to come unto men ; when he accomplisheth his promise , and bestows any singulat blessing on them . but more particulary to persons invested with civil power , god's word of commission comes psal. 82. 6. i have said , ye are gods , he speaks to them , and with this creating word , confers upon them power : the serpent flattered us with a promise that we should be gods , but the lord doth really make some men gods the word of god mentioned john 10. 34. according to the best interpreters , is the divine warrand and commission to be magistrates ; for the office and power is from god though handed down and conveyed by men , and upon that score called by the apostle peter an humane ordinance . farther as soon as men are cloathed with authority , god comes to them , and gives them another heart and a large measure of necessary and sutable gifts , by a plentiful effusion of his spirit , breaths into them noble dispositions ; which , together with a call from men , are heaven's credential letters , that prepare their reception , and command obedience and submission from the people . and in fine by phrasing it thus , the psalmist , condemns all unjust practising to get into power , for though having been anointed by the lords express command , he had an undoubted title to the succession , he has not the ambition to shuffle his anointed head under the crown , till god by the vote of such as had right to give it , comes and puts it on , which he knows , will make it to sit the surer , and shine the brighter . the proposition that lyes before us , and is the scope of the words , is , persons in authority should manage their government with an equal mixture of mercy and justice . a government well temper'd with them two , should be the magistrates delight job 29 from 14 to 18. i put on righteousness , and it cloathed me : my judgement was a rob and a diadem . i was eyes to the blind , and feet was i to the lame . i was a father to the poor : and the cause which i knew not , i searcbed out . and i brake the jaws of the wicked , and pluckt the spoil out of his teeth . it appears from the history , job was not only a good man , and a good citizen , but a good magistrat , and he answers this character , by his sincere love to justice and mercy , like a good ruler , he makes the impartial administration of justice his chief business and delight , his ornament and glory , 't is better in his account , than a diadem and robs , and indeed , one single act of justice , is of far greater value than those ; which without it , are meer pageantry : a good ruler puts on righteousness in the morning , wears it all the day ; and on the bench wraps it so closely about him , that no temptation can blow it aside . from the forcited place , 't is evident , that job has no less regard to the exercise of mercy , i was eyes to the blind &c. micah 6. god reckons the exercise of justice and mercy , the whole of our obedience , and prefers it before ten thousand rivers of oyl and rom. 13 , 4. the two very different setts of men , there , make the exercise of mercy and justice equally necessary , for he is the minister of god to thee for good : but if thou do that which is evil , be afraid for he beareth not the sword in vain : for he is the minister of god , a revenger to execute wrath upon him that doth evil . i shall follow forth this head , first by taking a separate view of mercy and justice , the two essential parts of a well manag'd government . 2. consider them in conjunction , as giving mutual help and support one to another . 3. demonstrat , that in all publick administrations , magistrats should have a particular regard to them . 4. bring home all to practice . as to the first , i shall begin with mercy , not only because our psalmist does so , but because this sweet and gentle method , all magistrates should observe : drawing the sword is the last remedy , and never to be used , save in extremity , when all other ways prove uneffectual , and nothing else can serve the turn . god himself reckons justice his strange work , a forreign part of his providence , and which he never works till constrained , and ev'n then with some aversion : mercy is god's darling and triumphant attribute , the immediat off-spring of his nature , but for this divine affection , the world long since had fallen about our ears : mercy challengeth the present scene as its own ; and the conclusion of time is almost all that is reserved for justice ? the mercy of rulers ought to be a copy of that wondrous compassion god shewed to a destroyed world , and as far as possible , an exact transcript of that grand exemplar , and consisteth 1 , in their protecting and defending the innocent from all unjust violence and oppression . they are by sacred writters stiled gods , and by both sacred and prophane fathers , for the great tenderness they should exercise towards their people that are their children and creatures ; a cruel father , is an unnatural , and a cruel god is a monstrous thing . magistrats are appointed to be cities of refuge , where the oppressed may take sanctuary , and therefore should be all eye to spy out the peoples burdens , all ear to hear their complaints , and all hands to relieve them , and avenge them of their adversaries . the unjust judge in the gospel , is not branded with any wrongful sentence or act of unjustice , but with want of a merciful disposition , he had not bowels enough towards the injured widow , who makes many a vain journey to his lodgings . this mercy , in the second place , is much concerned in regulating the execution of the laws on offenders ; magistrates may not go to the utmost rigour against them , some considerration would be had of the disadvantageous circumstances mankind labours under : humane frailties and infirmities , surprises and ignorance , plead strong for some abatement and moderation ; else the best and wisest law givers can't so frame their laws , as that a strict and rigourous execution of them , shall not be an unsupportable severity ; for the highest act of justice , is a kind of unjustice ; and it were hard to urge the letter of the law too farre , when neither the intention of the law-giver , nor common equity ( the standard of all laws ) are violated : and where the cause is doubtfull they should incline to mercy as the safer side ; for better spare ten guilty , then destroy one innocent ; of the injury done the latter , no reparation can be made , the fault can not be mended ; but though the other may for some time flie from the hand of justice , vengeance will not suffer them always to escape . 't is somewhat strange what is storied of a sentence of the areopagi , the great court of athens , before whom a lady was arraign'd , and accused for killing her husband and son , because they had kill'd a son of hers by another husband : the judges ordered her and her accuser to appear before them , some hundred of years after , declaring thereby , they would not absolve , and could not condemne her , but leave the determination of the cause to the gods . i come now to the second , the exercise of justice , the magistrats weareth not god's sword in vain , but to manage and weild it as god himselfe would , were he on the earth . a godly ruler proposeth to himselfe the best and most excellent laws , by which he is to govern , and takes up a fixt resolution , never to swerve from , nor do any thing that 's contrary or disagreable to them , yea , in the smallest circumstances , and on all ocasions to exercise justice , without being diverted from the same , by any temptation , of promises or threats , or nearness of relation ; iustice is blind , and has no regard to these forreigne considerations , but only to the merit of the cause . rulers are under the greatest obligation to this , whither wee consider their relation to god , or to the law , or to the people : as to the first , they are the ministers of a righteous god who loveth , and delighteth in righteousness : to do judgement , is more to him , than all sacrifices and whole burnt-offerings : these , without that , are unprofitable , unacceptable and an abomination , isa. 1 , 11 , 12 , 13 , 17. these solemn and august ordinances , though commanded and rewarded by the lord , yet when divorced and separated from justice , are but bright sins in his account : he puts upon them a slight , as solemn as their institution , who required those things at your hands ? the practice of rulers should have a conformity to the eternal law of righteousness ; for the power , the bench , the judgement , are the lord's , and must not be made tools and weapons of unrighteousness , this were to profane the most sacred things , they are likewise appointed to be the guardians of the laws , trusted with the keeping and execution of them : they should be a living law : the best laws without execution are a dead letter , they want edge : the law must take special hold of persons guilty of gross immoralities and disorders , unsupportable to any government , such disturbers of human society , have need to be mortified ; for they are a scandal to christianity , a reproach of mankind , and draw down judgements on themselves and others : compassion to the innocent makes the punishment of others sometimes necessary ; and the perverseness of some men accents the song of judgement against them . lastly , their relation to the people ( who have lodged in them all exercise of power ) is a strong bond : they have trusted them with all their most precious things , their estates , their liberties , their lives , and , which is to them dearest of all , their religion : now , to betray under trust , those unvalueable priviledges , were an unpardonable treachery . we come now to the second thing proposed , the consideration of the two , in conjunction , and first , they make the magistrat the lively image of god , who is both merciful and just , those two divine attributes have their different actings on their proper objects , without doing prejudice one to another , and in the proclamation god makes of himself to moses , mercy is the first , and justice the last part of his name . besides , his two eternal decrees concerning man's final state , are commonly thought acts of the highest mercy and justice , rom. 9 18. and farther his glorious providences , shine bright with a wise mixture of them : in every dispensation , mercy and justice kiss each one other . such an administration , is also an enblem of the great and general judgement , which god has design'd for the manifestation of his mercy and justice . secondly , the double title of father and ruler , of god and judge , the magistrate wears , is to be considered ; the one designation , is as full of pity , as the other is of terrour . thirdly , they are a counterpart of , and fitly answer the two essential peeces of sanctification , love to good , and hatred of evil. fourthly , by a government so qualified , god doth in a manner , make streight that which seem'd crooked : what is wanting in immediat providence , with respect to the evil and the good , is here supplied : so that the atheist has no reason to talk so much of prosperous wickedness , and oppressed innocence . in the third place , i come to shew , that 't is very necessary and reasonable , that persons in authority should in all their publick administrations , mingle mercy and justice together , and here i shall confine my self to one main topick , as most proper for the day , namely , the mighty and universal influence such a government has on the publick happiness and prosperity of human society , prov. 14. 34. righteousness exalteth a nation : two things prove this , 1. the justice of the divine providence . indeed as to particular persons , the providences of god are many times promiscuously administred in this world ; so that no man can certainly conclude god's love or hatred to any person , by any thing that befalls him in this life . but god do's not deal thus with nations ; because publick bodies and communities of men , as such , can only be rewarded and punished in this world : for in the next , all those publick societies and combinations , wherein men are now link'd together , under several governments , shall be dissolved . god will not then reward or punish nations , as nations . and a litle after in the usual course of his providence , he recompenseth religious and vertuous nations , with temporal blessings and prosperity . for which reason austin tells us , that the mighty success and long prosperity of the romans , was a reward given them by god for their eminent justice . — this the scripture declares to be the setled course of god's providence ; that a righteous nation shall be happy , the work of righteousness shall be peace , and the effects of righteousness , quietness and assurance for ever . thus far the learned primate . 2. their joint exercise , doth in its own nature conduce to the publick interest . when rulers do checker their administrations with mercy and justice , this tends to make men live together in peace ; and like a cement to the common wealth , unites and holds all fast together . there cannot be a more certain presage of a declining state , than dissolution of manners , through the neglect of mercy and justice . but to come a little nearer , an equal mixture of mercy and justice , does by ballancing the procedure of rulers , prevent all the evil consequences of bad administration , for , as on the one hand , an effeminat pity and undiscreet compassion makes both the laws and authority to be trampled on ; so , on the other hand , unmix'd wrath turns men desperate , and we can't tell what men driven to extremitie may do . but let us yet take a nearer view & prospect of the matter , and we shall observe how admirably the two are adjusted to the two great governing passions of man , hope and fear , that are as the helme of societies ; a well temper'd government , by taking hold of them , constrains men to good , and restrains from evil . some petsons are of a good and generous disposition ; such are a proper province for mercy to gain ; they must be drawn with cords of a man , and bands of love ; others have a more ackward temper , and tempt the ruler to instruct them , as gideon did the men of succoth with briers and thorns . in fine , the great variety of peoples conditions and manners , and their different circumstances , call for different treatment to some , the melancholy tune of justice must be sung , others must be comforted with the calm and still voice of mercy . i come now in the last place , to make some improvement of what is said , by bringing it home to the business of the day . and i beg liberty to address my selt to those honourable persons , who had the government of the city this last year , and are now to lay down the staff , and commit their power to others . i trust that ye with respect to your publick management , have the approbation of heaven and the testimony of your own consciences , and honour from men , and , to use our psalmists phrase , since god came to you , he has been ever with you , and ye have walk'd with him , and been just ruling in the fear of god , and as the light of the morning , when the sun riseth , as a morning without clouds , as the tender grass springing out of the earth , by clear shining after ram , ye are under the deepest obligations , to preserve the power in its proper subject , by handing it down to faithful men ; for ye are the image of god , as ye are men , as christians , as magistrats , and as ministers of mercy and justice to the people , look therefore that the persons ye elect this day , have the qualifications required in a good ruler , exod , 18 , 21. moreover thou shalt provide out of all the people , able men , such as fear god , men of truth hating covetousness , and place such over them to be rulers , &c. let this text serve as an authentick directory to your present work , for , without a due observance of it in your election , there will be an utter neglect of mercy and justice . ye are to chuse men of great abilities of mind , persons of good judgment and prudence . magistrates should be wise as an angel of god , of a discerning spirit , and vast comprehension ; they are likewise to be such as fear god ; religion in a magistrate , ( as one well sayeth ) strengthens his authority , because it procures veneration , and gains reputation to it , and in all the affairs of the world , so much reputation is really , so much power . the magistrat must have the greatness of god , and the deformity of vice , and the condition , of the people full in his eye , which he cannot have , if his heart be not possessed with awful impressions , and a lively sense of the divine majesty . this holy and religious fear , serves as a powerful restraint on mens natures , and makes them invincible , though assaulted with the great temptations that accompany their office. they are also to countenance and encourage religion by their good example , the lewd practice of a ruler ( as one sayeth ) is very infectious , makes a thousand fall at his side , and ten thousand at his right hand . the best of men are in danger to turn a little worse by promotion , and how much religion soever they carry to the bench , it will be sound little enough when it comes there . ye must likewise look out for men that are lovers of truth , judges ought to make a critical search , an exact and diligent inquiry after truth , the cause i knew not , says job , i searched out ; they should copy after our lord , who judged not by the appearance of the eye . they must not be imposed upon , nor abus'd by an artful representation , and cunning disguise of matters , and guilding of falshood with a fair shew of truth . and to compleat the character of men fit to be chosen , they must be haters of covetousness . i. e. not only innocent of , but full of aversion to that base vice ; it was the emperout hadrian's common proverb , i am to inrich the people , nor my self and a saying of ptolmeus , the riches of my subjects are my plenty . it s fit that magistrars have a flourishing and plentiful fortune , that in dispensing of justice , they may have a single regard to the publick interest , and no mercenary respect to their own . and above all , they are to have a perfect indignation at that gross perverter of all justice , bribery , judges were wont to be pictur'd without hands . to shut up this exhortation , see ye manage your election with all possible sincerity , consider ye are a congregation of gods , and the supreme god is among you , observing and recording all your ways , and weighing your designs , and penetrating into the most inward and hidden springs of your actions ; in the mid'st of you , ●iff●sing his influences as the centre of your happiness . in the second place , i have a word to you , to whom god shall come this day , take on david's vows , to sing of mercy and judgement ; this hath been god's way with you , let it be your way with the people . know , that though you be gods on earth , ye are subjects of heaven , and accountable to him that is higher than the highest . suffer me to give you a few directions 1. exercise mercy and justice with christian courage , in the lords cause be bold as a lyon ; let difficulties only serve to whett your resolutions , kindle your zeal , and be a spur to your endeavours . solomons throne of judgement was supported by lyons , an embleme of courage . the cowardice of sorry peasants is altogether unworthy of your character . he deserves not to wear god's sword that has not a heart to draw it , put an intire confidence in the divine protection , and fear nothing . know , that providence exerciseth a peculiar care over magistrates in the practise and obedience of their duty ? he is with you in judgement : ye are fenc'd and rail'd about with his infinit wisdom , almighty power , and unchangeable faithfulness ; trust god for once , and be jealous for him ; breath life into the laguishing laws , by executing them on notorious offenders ; say to the mighty , list not up the horn , rise up for god against evil doers . many disorders abound in the city , make it your business to drain that deluge of impiety , that has over run it ; sin unpunish'd , blows up a government ; `t is therefore your wisdom , interest and duty , by the due execution of justice to prevent it . 2. ye must do it speedily , this seems to be the dictat of nature , ezra . 7. 26. slow pac'd justice , is the next degree to unjustice : and unnecessary delay in giving of judgement is a great grievance . 3. yet ye would act with great deliberation , which serves as a check upon the former . hasty and rash judgement is a most dangerous thing . an omniscient god will not punish a sodom . though their wickedness was notoriously known , till he first bring them to a trial the ruler is to have two ears to hear both parties it was an ingenious check machetas gave philip of macedon , for giving rash judgement against him , the king having slumbred all the while the case was a pleading : machetas , at the giving of the sentence , with a loud voice , call'd out , i appeal , at which philip being surprized , demanded , to whom , to yourself sir , said he , when you are well awake . i conclude all with a serious advice to the magistrates and the people , to read , and consider well that 13 romans , where we have the true measures of the people submission , and the rulers power . finis . at this time were elected magistrates , the right honourable robert cheisly , lord provost , john robertson , george hume , archibald rule , adam broun . baillies . hugh blair , dean of gild. patrick thomson , thesaurer . notes, typically marginal, from the original text notes for div a65355-e170 dr. tillit serm. the reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by dauid lindesay, d. of diuinitie, in the vniuersitie of saint andrewes in scotland, and preacher of the gospell at dundy lindsay, david, d. 1641? 1619 approx. 177 kb of xml-encoded text transcribed from 100 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a05533) transcribed from: (early english books online ; image set 3241) images scanned from microfilm: (early english books, 1475-1640 ; 1209:17) the reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by dauid lindesay, d. of diuinitie, in the vniuersitie of saint andrewes in scotland, and preacher of the gospell at dundy lindsay, david, d. 1641? [14], 185, [1] p. printed by george purslowe, for ralph rounthwaite, and are to be sold at his shop in pauls church-yard, at the signe of the golden lyon, london : 1619. running title reads: resolutions for kneeling. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -customs and practices -early works to 1800. lord's supper -church of scotland -early works to 1800. posture in worship -early works to 1800. 2004-05 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-06 jonathan blaney sampled and proofread 2004-06 jonathan blaney text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the reasons of a pastors resolution , touching the reuerend receiuing of the holy commvnion : written by dauid lindesay , d. of diuinitie , in the vniuersitie of saint andrewes in scotland , and preacher of the gospell at dvndy . london , printed by george pvrslowe , for ralph rovnthwaite , and are to be sold at his shop in pauls church-yard , at the signe of the golden lyon. 1619. to the right worshipfvll sir iohn scrymigeovr of dudope knight , sheriffe principall of anguse , constable of dundy , and his maiesties standard-bearer in the armies of scotland , his very good patrone . we are exhorted by saint peter , to be euer ready to make answere to euery man , that asketh a reason of the hope that is in vs , with meekenesse and feare . so must wee bee ready to giue an account of all our actions , if the honour of god , the edification of the church , and the truth of our profession doe so require . hereby i haue beene mooued , at the desire of my brethren of the synode of brechin , to set downe these reasons of my resolution , which i propounded before them briefely in a sermon ; to shew in what faith , and assurance of a good conscience , both they and i might and ought to giue obedience to the acts of the late assembly holden at perth . these i present vnto your worship , to whom i know , they shall bee most acceptable ; not onely because they are conform to your owne wise & solid iudgement against the whole externall order of our church ; but also , by reason of the sincere affection that you haue euer carried to his highnes person , and the great estimation , or rather admiration , that you haue of his maiesties surpassing wisdome , as well in the ecclesiastike , as politike gouernment . and i hope , by the grace of god , that as vnder the protection of that standard , which you haue frō your noble progenitors , and they for their valour haue had the honour to carry these many hundreth yeeres in the armies of scotland ; our nation hath been often victorious , and euer inuincible : so the veritie shall march with courage vnder the patrocinie of your name , and according to that martial motto of your armes , dissipate , shall scatter and driue away these doubts , scrupolosities , anxieties & feares , wherwith custome , opinion , and preiudice , doe enuiron and assault the weake & tender conscience , as with armies of implacable enemies , who will accept no conditions of peace , and hauing deliuered her out of their hands , shall restore her to that liberty wherwith christ hath made her free ; that with confidence she may draw neere to serue the liuing god , knowing to put difference betweene circumstantial indifferent alterable ceremonies , wherevnto shee is not tyed in the worship of god ; and the necessarie substantiall points of religion , which cannot bee changed , without the vtter exterminatiō of a good conscience , and the shipwracke of faith. in this hope i consecrate d.d.d. this testimonie of my sincere affection to your worship in christ. your worships most affectionate and deuoted , david lindesay . the contents of the chapters and sections of this treatise . the preface or ground of this treatise is taken out of the 14. to the romanes , verse 23. where is expounded the true meaning of that place . chap. i. that sitting is not a necessarie gesture to be vsed at the receiuing of the sacrament . sect. i. the forme of gesture vsed by our sauiour , and the apostles , at the paschall supper . sect. 2. the reasons are set downe against the necessarie vse of sitting at the sacrament . the first argument , that it is not certain that our sauiour did sit , or lye. the second argument , prouing , that the gesture vsed by christ and the apostles was occasionall , and not necessary . another reason , to proue that it was occasional , the third argument . the fourth argument . the fift argument . the sixt argument . the seuenth argument . the eighth argument . the epilogue of this chapter . chap. ii. that to kneele at the lords table , agreeth with decencie . sect. 1. how the table of the lord is taken in scripture . sect. 2. that kneeling is decent . sect. 3. an answer to the obiection taken from the common table-gesture . sect. 4. an answer to the obiection taken from custome . sect. 5. an answer to the instance of honorius . sect. 6. an answer to the instance brought from the custome of the primitiue church . the epilogue . chap. iii. that it agreeth with pietie , to kneele at the sacrament . sect. 1. that pietie requireth a most religious gesture . sect. 2. that the consideration of the gift , and the manner of the giuer , requireth the same forme of gesture . sect. 3. a consideration of the gift . sect. 4. the manner of receiuing . sect. 5. the nature of the sacrament . sect. 6. the difference betweene the sacramentall word , and the word preached . sect. 7. that greater , and more particular reuerence must be vsed in receiuing the sacrament , then in hearing the word . sect. 8. that the name of a supper giuen to this sacrament , doth not diminish the reuerence that is due thereunto . sect. 9. what manner of person should wee esteeme our sauiour and our selues to carry at the sacrament . sect. 10. in what respect this sacrament is called the eucharist . sect. 11. the conclusion of this point , which concerneth this sacrament . chap. iiii. vvhether it may stand with charity towards our brethren , to kneele at the receiuing of the sacrament . sect. 1. that kneeling serueth for edification . sect. 2. that kneeling obscureth not our fellowship with christ and amongst our selues . sect. 3. that by eating and drinking , our fellowship with christ is sufficiently expressed without the table-gesture of sitting . sect. 4. so likewise our fellowship amongst our selues is sufficiently expressed , by eating the same bread in the sacrament . sect. 5. that sitting cannot bee a necessary sacramentall ceremonie , nor a proper table-gesture . sect. 6. that by kneeling we symbolize not with the papists in idolatry . sect. 7. that kneeling hath , and may be lawfully vsed in the sacrament , as it is and was in prayer . sect. 8. the obiection of the brazen serpent answered . sect. 9. the difference betweene kneeling at the sacrament , and before images . sect. 10. we strengthen not the papists in their idolatry , by our kneeling at the sacrament . sect. 11. that kneeling offendeth not the weake brethren . sect. 12. that by kneeling at the sacrament , the reformation and practice of our church is not damned . romans , chapter fourteene , verse the three and twentieth . whatsoeuer is not of faith , is sinne . this chapter , wherein the apostle teacheth the vse of things indifferent in the worship of god , is closed vp with three short and sententious aphorismes . the first concerneth those that are strong , that is , fully resolued of their christian libertie : the sentence is this ; happy is he that condemneth not himselfe in that which hee alloweth . the meaning is , the man is happie , who being throughly perswaded of his christian liberty , maketh not himselfe guilty , through the abuse thereof . the second is this , he that doubteth , if he eate , is damned . the meaning is , he is guilty that eateth , or doth any thing indifferent , doubting whether it be lawfull , or not , because he is not perswaded of his liberty . the third is the ground of both the former , and this is it , whatsoeuer is not of faith , is sinne . for vnderstanding of this last sentence , which is the ground of the two former , wee haue three things to consider in it . first , what these things be that make a man guilty of sin , if they be not done in faith . secondly , what this faith is wherein they should be done . thirdly , what kind of sin it is whereof he is made guilty . as for the first , the word whatsoeuer is generall , and comprehendeth all things , that falleth vnder the action of man. of these things , some are commanded , or forbidden by god in his word , and are simply good or euill : some are neither commanded , nor forbidden , and these are called indifferent . the apostles rule , whatsoeuer is not of faith , is sinne , extendeth to both : but because this rule is set downe by the apostle in this place , chiefly with relation to things indifferent , which may haue vse in religion , whereof immediately before hee hath beene intreating ; leauing the former , wee shall speake of these . things indifferent i call such , as being considered in themselues absolutely , are neither commanded nor forbidden in gods word : first , i say , neither commanded , nor forbidden , to shew in what sense they are called indifferent ; not by reason of their nature : for in nature all things are the good creatures of god : but in respect of the law , wherein they are neither discharged , nor commanded , and so are neither good , nor euill , morally . secondly , i say , considered in themselues ; for if in practice and vse , they bee affected with any morall respect , or intention of the agent , they cease to be indifferent , and become either good or euill , according to the quality of his intention . as for example : to salute with a kisse , is a thing indifferent : but if thereby thou testifiest thy christian loue towards thy brother , it becommeth a holy kisse . salute one another ( saith the apostle ) with an holy kisse . and contrariwise , if thou kisse with iudas , and ioabs intention , it is a treasonable and wicked kisse . thirdly , i say , considered absolutely : for if they be considered with relation to the exigence of occasions and circumstances , they cease likewise to be indifferent . as for example : to eate or not to eate , of such or such kind of meates , in it selfe is a thing indifferent , neither commanded nor forbidden : meat commends vs not to god ; for neither if we eate , are we the better , neither if wee eate not , are wee worse . and the kingdome of god is not meate and drinke , but iustice , peace , and the ioyes of the holy ghost . this then , to eate and not to eate , being indifferent in it selfe , is made good or euill by the exigence of occasions and circumstances . if it bee said , when thou art to eate , this meate is consecrate to an idoll ; this speech , and the conscience of those who are present , maketh thy eating not indifferent : but if thou eate , thou sinnest . againe , wee see that peter was rebuked by paul , for that hee did not eate with the gentiles , but withdrew himselfe so soone as the iewes came vnto him , because by his abstinence and separation of himselfe from the gentiles , hee made the gentiles doubt of their christian liberty , and confirmed the iewes in their errour , touching the necessary obseruation of the ceremoniall law. to stand , or to kneele at prayer , is a thing indifferent ; but in the primitiue church , to kneele on the lords day , or from pasch , till whit sunday , was not indifferent : nefas ducimus ( saith tertullian ) because it was contrary to the custome of the church . then to conclude this point , in a thing indifferent , three things are required : first , it must not be commanded nor forbidden expresly in gods word . secondly , it must not in practice and vse be affected with any morall respect , or intention of the agent . thirdly , it must bee free from the necessary exigence of occasions and circumstances . the next thing to be considered in this rule , is faith , out of the which the action must proceed . faith is taken diuersly in scripture , but that whereby we and our workes are acceptable , is of two kinds . the one concerneth the iustification of our persons ; the other the righteousnesse of our actions . that which maketh our persons acceptable , is our confidence in god , through iesus christ , whereby wee are assured of pardon and grace . this which concerneth the righteousnesse of our actions , is an assurance in our mind , that the thing which we are to doe , is not against the law of god , as is set downe in the fift verse of this chapter . this last , is the faith which is required , the other is supposed : for the rule is giuen to christians , who are iustified by that faith , without which it is impossible to please god. now as the faith which concerneth the acceptation of our persons , leanes to the promise of the gospell ; so the faith that concerneth the righteousnesse of our actions is grounded on the precepts of the law , in such things as are commanded or forbidden : but as for things indifferent , that are neither commanded nor forbidden , there bee three generals , whereon our faith must repose in the worship of god , pietie , charitie , and decencie . first , we must know assuredly , that the thing which we are to doe , tends to the glorie of god ; at least , is no wayes derogatiue thereto : next , that it is not offensiue to our neighbour , that is , it giues him no iust cause , nor occasion to scarre , or take exception against our profession . these two grounds wee haue in this chapter , the last we haue in the end of the 14. chapter of the 1. corinths : let all things be done grauely and orderly . so whatsoeuer thing indifferent is not done with assurance that it is neither offensiue to god , nor to our neighbour , nor vndecent for our profession , it is sinne . now what sinne this is , which was last to be considered , is easily declared : for if it bee offensiue to god , or vnseemely for our profession , whereof god is the authour , it is sinne against the first great commandement , thou shalt loue the lord thy god with all thy mind , heart and strength . and if it be offensiue to thy neighbour , it is against the second , thou shalt loue thy neighbour , as thy selfe . if these grounds be sure , it is manifest , that although indifferent things bee neither commanded , nor forbidden particularly in the word , yet the vse and practice of them is subiect to the generall rules of piety and charity : and as euery man in his priuate action , must haue respect to these rules , and not abuse his liberty to licentiousnesse : so must the magistrate in the common-wealth set downe orders and lawes to bee kept by subiects , touching the vse of such things ; as of times and places , for iustice , for markets , for the exercise of armes , for vse and abstinence from meates at certaine times and seasons , which things in themselues may be done indifferently at any time , or in any place , if policie and decencie did not craue order to bee kept , whereby the priuiledge of subiects is not impaired , but ciuility established , and their vtility procured . euen so in the worship of god , when rules are set down touching times , places , and ceremonies of diuine worship , according to these grounds , christian liberty is not abridged , but confusion , schismes , and disorders are preuented , decency and order are preserued . god is not the authour of confusion and vnquietnesse , but of order and peace , in all the churches of the saints . the contrary whereof must needs be , if in these things indifferent , euery man were permitted to vse his owne will : for as many wits , as many wils , as many heads , as many diuerse conceits . this meditation ( i hope ) is not vnproper for this time ; wherein yet many are in the balance of deliberation vnresolued whither to sway . some doubting of the acts of the late assembly of our church holden at perth , be determinations of things indifferēt , or if they containe necessary points & grounds of diuine worship , whither faith would , they should bee obeyed or gaine-stood . here it were good to try all things , and after tryall to hold that which is best . goe to then , & let vs put some of them that are most controuerted to a proofe : for if after tryall we shal finde , that the acts concerning these , be such as in faith wee may obey ; then doubtlesse in faith we cānot disobey : if we may obey them without offence to god , or scandal to our neighbour , we shall not disobey wthout the offence of god , our neighbor , & our whole church . what the reasons of my resolutions are , i shall propound , and submit them to your charitable censures : where i erre , i shal not be ashamed to be corrected : where we doubt , let vs inquire , and where we accord , let vs proceed , and goe forward together . the point most controuerted is that , which concerneth the bowing of our knees , at the receiuing of the body and bloud of our lord in the sacrament ; for some hold , that gesture of sitting is a necessarie ceremonie , if not essentiall , yet surely such as belongeth ad integritatē sacramenti , to the perfection of the sacrament . and others hold , that although it be a thing indifferent , yet it is more proper and agreeable to the nature of this sacrament , then kneeling ; which they esteeme either idolatrous ; or at least such a gesture , as being abused to idolatrie , cannot be vsed in faith , according to the grounds of pietie , charitie , and decencie . chap. i. that sitting is not a necessary gesture to be vsed at the receiiuing of the sacrament . sect . 1. the forme of gesture vsed by our sauiour , and the apostles , at the paschal supper . to beginne at the opinion that holdeth the necessitie of sitting : it may bee presumed that our sauiour and the apostles obserued the same gesture and position of the body , at the celebration of the sacrament , that hee vsed before at the paschall supper . that gesture is expressed by the greeke words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie not our forme of sitting , called in that tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but a certaine kinde of lying and stretching downe of the bodie : for men of ranke and quality in these dayes , sate not as we doe at tables : but lay at them on beds of repose , not appointed for sleeping , but for resting and easing of their bodies , while they were at meales : wherevpon they did not commonly lye downe , before that they had washed their feet , if they were bare-footed . plautus in persa , locus hic tuus est , hic accumbe , ferte aquam pedibus . this is thy place , come lye downe here , bring water to his feet ; and if they were shooed , they did put off their shooes , and layd them by , one telling how hee went to table , saith , deposui solcas , i laid my shooes by . they lay on their left sides , with their brests towards the table , hauing the rest of their body stretched downe on their beds ; as we reade in the sixt of amos : not euen downe , as when they went to sleepe , but inclining to the back-side of the beds , that they might make place one to another : for as wee sit one by another , side to side ; so they lay with their backs towards their neighbours bellies , leaning their head and shoulders at their brests . so iohn lay on our sauiours bosome : when they drew vp their legges a little , their feet did easily reach to the back-side of the beds , whereat the seruants stood , as is manifest by these verses . omnia cum retro pueris obsonia tradas , cur non mensa tibi ponitur a pedibus . seeing , saith the poet , that thou giuest all the dishes back ouer to the seruants : why doest thou not rather set the table it selfe behinde at thy feet , where the seruants stand ? on such a bed , our sauiour lay in the house of simon the pharise , when the sinfull woman stood behinde him , and washed his feete with her teares , and dryed them with her hayres . and so did mary magdalen stand and anoint them : their standing sheweth , that his feet lay somewhat high aboue the ground , for the beds had a height proportionall to the tables whereat they lay . aeneas lay vpon an high and stately one , inde toro pater aeneas sic orsus ab alto , their standing behinde , sheweth that our sauiours feete lay back towards the outside of the beds , where they stood . hereby it seemeth most probable , that after the first supper , or rather the first seruice of the paschal supper , our sauiour did rise alone , and went about the backside of the beds whereon the apostles lay , and washed their feet , they lying still at table , as the women did his : for in iohn no mention is made , either of their rising , or lying downe againe ; but of our sauiours onely . this was the table-gesture vsed by the iewes , as is manifest by the sixt of amos , verse 4 , 5 , 6. by these histories of our sauiour , and by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signified to lye and leane downe , either on a bed , or on the ground : for on the ground they lay , who had no standing table to eate at ; as the multitudes whom our sauiour fedde miraculously in the desart . and these oppressors , and idolaters , whom amos reprooueth , chap. 2. verse 8. in these words , they lye downe vpon cloathes layed to pledge by euery altar , and drinke the wine of the condemned in the house of their god. after this manner the christians are forbidden to lye downe in idoleio , in the idol chappell , and eate their sacrifices . thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. cor. 8. 10. is to bee interpret by amos words . as to the table of diuels , mentioned in the tenth chapter , it is not to bee taken for a materiall one , standing in the idols temple ; but for the thing sacrificed to the idol , which the idolaters broght home to their own tables , and therevnto inuited the christians , who are forbidden wittingly to eate thereof , 1. cor. 10. verse 21. 25 , 26 , 27 , 28. this was the gesture vsed in those dayes at meate , whether it was receiued at table , or on the ground ; not by the romanes onely , but by many other nations , who did imitate them , as philo iudaus thinketh in his booke de vita contemplatiua , which custome the iewes seeme to haue had long before their conuersing with the romanes , as it is cleere by the prophesie of amos. and learned men hold with great reason , that it is the most ancient of all table-gestures : for before the vse of materiall tables , men behoued to receiue meat ; and except the gesture vsed by vs , there could bee none more commodious then this gesture of lying and leaning . the turkes sitting on the ground with their legs plat , is not so commodious . the knowledge of these things are not vnprofitable for vnderstanding of the historie where they occurre ; and are to be obserued against those , who affirme that this lying differeth only frō our sitting in this ; that wee sit with our bodies vpright ; they sate with some inclination , & leaning : for the contrary is manifest by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifyeth sitting , from the which commeth , that signifyeth the first place of sitting in the synagogues , differing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifyeth the first and most honourable place of lying at banquets : for in the one they sate , and in the other they lay. so both the gestures were in vse , but in different actions . lying at banquets , called in latine accubitio and accubitus , because they lay , and leaned on their elbowes , sitting in iudgement , in counsell , and in many other actions . finally , the feasters stretching downe of themselues on the beddes , amos 6. verse 4. the shooes putting off , the washing of the feete , that the bed should not be defiled , doe euidently euince , that they sate not on benches , and on chayres as we doe , with their feete at the ground . that our sauiour did vse this gesture at the paschall supper , is manifest by matthew , marke , and luke , who testifie that he lay downe thereto : and iohn , that he rose vp from it , and hauing washed the disciples feete , lay downe againe . and it may bee presumed , that he retained the same gesture at this sacrament : for the apostles being eating , hee tooke bread , and when hee had giuen thankes , proceeded in the action . now , in our times , to this gesture of lying , sitting hath succeeded : and therefore our vulgar translators of the bible , for the capacitie of the people , vse the word of sitting , which is our table-gesture , for that which in the originall is lying , and was the table-gesture vsed of old . this gesture of sitting , i will not deny to haue beene lawfully vsed in our church heretofore , at the receiuing of the sacrament ; but that it should bee onely vsed as necessarie , the best , the most decent , and that it may not be changed , i hope , no reason , antiquitie , nor scripture shall enforce . sect . 2. the reasons are set downe against the necessarie vse of sitting at the sacrament . argvm . 1. it is not certaine , that our sauiour did sit ▪ or lye. although it may be presumed , as hath beene said , that our sauiour and his apostles obserued the same gesture , at the celebration of this sacrament of his body , that hee had vsed before at the paschall supper : yet it is not certaine , when hee tooke the bread , and gaue thankes , and blessed the cup , that he did not alter and interchange the table-gesture , with some religious gesture of praying . for athenaus recordeth in his fourth booke , that the citizens of nancratis , when they did meete at their banquets , after that they had layed themselues downe on the beds at table , had a custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rise againe on their knees , while their priest rehearsed the prayers vsed in their nation . this declareth , that although they had beene lying at table before , yet when they blessed and gaue thankes for their meate , they vsed to rise vp againe on their knees . if this religious and reuerend gesture was vsed by them at prayer , is it not much more probable , when our sauiour blessed and gaue thanks , that hee and the apostles did rise againe , either on their feete , or their knees ? which was their constant gesture when they prayed , whom we doe also imitate when we begin this sacrament , with blessing and thanks-giuing , humbling our selues vpō our knees . if this our sauiour and the apostles did , what warrant haue we that they lay downe againe , and did not stand still on their feete , or sit on their knees , according to the gesture vsed by them at praying , vntill the whole action of the sacrament was perfected ? thus what our sauiours gesture was at the celebration of the sacrament , is vncertaine . but certaine it is , that vpon an vncertaine example , no necessary religious imitation , and obseruation can be founded . moreouer it is will-worship , to hold and vrge any point , for such as in the seruice of god must of necessitie bee either eschewed , or obserued for some diuine respect ; not because we cleerely see in the word of god with the eyes of faith that it is such : but because , according to the minde of the flesh , that is , our naturall reason and affection , we conceit it and will haue it to be such . seeing therefore it is not certaine by the scripture , that our sauiour did sit or lye , when hee did institute this sacrament , the gesture of sitting should not be esteemed and vrged , as necessarie to be vsed thereat . arg. 2 proouing that the gesture vsed by christ and the apostles , was occasionall , and therefore not necessary . the time which was the night season ; the place which was a priuate inne ; the order , after supper ; the element , vnleauened bread : these are not thought necessarie , albeit they were vsed by our sauiour in the sacrament , because they were occasioned by the paschall supper : and it is as manifest , that if our sauiour and his apostles sate thereat , they vsed that gesture by the same occasion ; for it was chosen for the supper preceding , and was continued only at the sacrament . for , as for the apostles , that they did not of purpose sit downe to receiue the sacrament , is euident , seeing they did neuer so much as thinke thereon before it was instituted ; therefore in respect of them , the sitting at the sacrament was occasionall , and accidentall . as for our sauiour , albeit it be certaine , that he intended the institution of the sacrament ; yet that he lay or sate down thereto with the apostles , to recommend to them and their successors the gesture of sitting , to bee vsed as necessarie for euer in the celebration of the sacrament , hath no probabilitie : for if that had beene his purpose , he had declared it to them , either by word , or a manifest example . of it by word he hath made no mention : and his sitting in that action , cannot be esteemed exemplar : for a common gesture continued in two actions , without intermission , as that action of sitting was , which did begin at the paschal supper , and was retained onely in the sacrament , cannot be taken for exemplar in this sacrament , as haply it might , if christ had sitten downe to it seuerally , and by it selfe ; but seeing that our sauiour , in the sacrament succeeding , did onely retaine the gesture vsed before at the supper preceding , it is manifest that the gesture of sitting was not intended , and specially chosen for the sacrament , to be exemplar , more then the rest of the common circumstances of time , place , vnleauened bread , which belong to the paschall supper , and were retained in the sacrament ; but was onely accidentall and occasionall , as these . another reason to prooue that it was occasionall . and it is yet more euident , that if christ sate at table when hee did institute this sacrament , that his sitting was occasioned by the paschall supper ; if the last act and conclusion of the paschall supper was changed by our sauiour into the symbolicall part of this sacrament , as some learned diuines hold . for it is recorded , that the iewes had a custome , after the paschall lambe was eaten , to wash the feasters feete , as christ did the apostles feete , ioh. 13. 5. then after , for the second seruice , to present a sallade of wilde lettice , and sugared with a certaine sauce ( wherein it is thought our sauiour did dippe the sop which hee gaue to iudas ) then the master of the family did take a whole cake , or loafe of vnleauened bread , which he diuided in two equall parts , pronouncing this blessing on the one part : benedictus es , domine deus noster , rex seculi , qui sanctificasti nos mandatis tuis , & praceptum dedisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioseph . scalliger . de emendatione temporum : blessed art thou , o lord our god , king of the world , who hast sanctified vs with commandements , and hast giuen a command , touching the eating of the vnleauened bread . the other part of that cake hee kept vnder the cloth of the table , till the end of the feast , which then hee brought forth , and did breake it in so many parts as there were feasters at the table ; frustum erat magnitudine oliuae , quod s●gellatim & ordine omnibus porrigebatur : euery piece was the quantity of an oliue , which was deliuered orderly to euery one , with these words : this is the bread of affliction , which our fathers did eate in the land of egypt . then hee tooke the cup , and hauing said this blessing , blessed bee thou , o lord , who hast created the fruite of the vine , did first drinke himselfe , and then gaue to him that sate next : and so it past from hand to hand , till all had drunken . this is recorded to haue beene the last act and conclusion of the paschall supper , differing nothing from the externall elementall part of the sacrament , sauing it may bee that our sauiour hath vsed an euangelicall thankes-giuing , in stead of the legall vsed by the iewes , and interchanged the words ( this is the bread of affliction ) with the sacramentall words ( this is my bodie , this is my bloud ; ) and finished the action with this perpetuall statute ( doe this in remembrance of mee . ) if this conclusion , and last act of the paschall supper , be changed by our sauiour into the symbolike part of this sacrament ; then is there no question , but if he vsed the gesture of sitting at the sacrament , it was occasioned by the paschall supper , the last act and conclusion thereof being transformed and changed into this sacrament . touching this , reade beza his great notes of the last edition , vpon the 26. of math , and the 22. of luke . arg. 3. howsoeuer it bee , it is certaine that if this gesture was vsed by our sauiour , it was occasioned by the paschall supper , or that which went before , whereat they were eating ; and therefore if the time , the place , the order and quality of the bread bee not necessarie , because they were occasionall , farre lesse shall this gesture be thought necessarie for the reasons following . it is to bee found a in scripture , and b antiquitie , that at such time , videlicet , in the night season ; in such a place , in priuate houses ; and after the same order , that is , after supper , or after meate , the sacrament hath beene taken , but that it was receiued sitting at any time after the first institution , either by the apostles , or any in the primitiue , or succeeding churches , shall not expresly be found , nor by reason demonstrated . thus then i reason : if practice and custome , for the time , the place , and the order , ioyned with the example of the first institution , doth not import necessitie for obseruing of these ; farre lesse can a bare example of sitting , vsed in the first institution , by occasion of the supper that went before , without any practice following thereon , make the example of sitting to bee obserued as necessary and best . arg. 4. moreouer , if the example of our sauiour and his apostles must bee of necessitie obserued in their gesture , why should it not bee also in their externall preparation and habit ? for as they did sit at table when they receiued the sacrament , so they did sit and receiue it with bare and cleane washed feete . a ceremonie as significant as that of sitting : for the washing of their feete did signifie the puritie and holinesse wherewith our sauiour did sanctifie his disciples , as is manifest by these words : hee that is washed , hath no need but to wash his feet onely , for hee is cleane euery whit . so their cleane washed feete was a signe of that holinesse wherewith euery one of vs should present our selues to this table ; as also of humilitie and charity , whereof christ did giue them example in washing their feete ; two other necessarie parts of the wedding garment wherein we should come to the supper . but if this externall habite and preparation , wherewith christ and his apostles did celebrate the sacrament , signifying the wedding garment , bee neither thought necessary nor expedient ; by what reason should the gesture of sitting , the signification and vse whereof in this action , is no where expressed in the scripture , bee not onely esteemed expedient , but also necessarie ? arg. 5. fvrther , if the example of our sauiours gesture at table should be obserued necessarily as best , and should bee the parterne whereunto wee should conforme our gesture , then doubtlesse it should bee obserued throughout all the action , and in euery part thereof , wherein our sauiour did vse it . and if yee hold that hee did not alter his gesture , but lay still , as well at the thankesgiuing and blessing , as at the giuing and receiuing , which yee must doe , except yee grant , according to the truth , that it is vncertaine what gesture hee did vse : why doe wee vse then three sorts of gestures in that action ? for when we take and giue the bread to the people , wee stand ; when we blesse it , we kneele , and command the people to kneele ; and finally , when the sacrament is a receiuing , we will haue the people to sit downe againe . so for one simple gesture vsed by our sauiour , we practise three , variant and different one from another . if it bee answered , that the thankes-giuing wherewith the action beginneth , is no part of the action , then it will follow , that one essentiall part of the action , at least , an integrant part is omitted by vs , which our sauiour did practise : for the words of the institution which wee repeate at the celebration of the sacrament , are not narratiua tantùm , but verba directiua ; not narratiue onely , but directiue words , which we must follow and practice according to the precept , doe this in remembrance of mee : and therefore as we say , christ took the bread , so we take the bread ; and as wee say hee brake it , so we breake it ; and as hee commanded the disciples , so we , in his name , command the people to take it , and eate it , which they must also doe ; and as hee said , so we in his name say , this is my body , this is my bloud . if all be directiue , and are performed by vs according to the direction , then certainely we must also giue thankes ; as our sauiour gaue thankes ; although wee haue no particular forme of thankesgiuing set downe , yet keeping the grounds of the generall rules , the lords prayer , a thankesgiuing should bee conceiued agreeable to action . it is thought that the ancient church , and the apostles did onely vse the lords prayer , and there is none like it , nor more conuenient ▪ if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which wee interpret daily bread , doe signifie the supersubstantiall bread , as it is taken by many of the fathers . arg. 6. heere by the way i would aske , with your fauour ; if the example of christ should be precisely followed , why doe we vary , not onely in our gestures thus , from standing to kneeling , and from kneeling to sitting ? but why do we that are pastors , all of vs , or the greatest part , receiue the sacrament our selues standing , and not sitting , and yet will haue the people , when they receiue , astricted to the gesture of sitting , as most necessary and best , which we obserue not our selues ? arg. 7. so likewise i demand ; if we should precisely obserue the example of christ ; why doe we not once giue thankes when we take the bread , as christ did ? and againe , blesse or giue thankes when we take the cup , as hee did , and as it appeareth the apostles did ? for paul calleth it , the cup of blessing , which wee blesse . to propound the example of christ to bee precisely followed in sitting , and not to follow it in such an expresse point : next , not to follow his table-gesture in all the parts of the action , but in such as wee like onely : and finally , not to follow it our selues in that point of sitting , but to vrge the people with that imitation , might seeme rather to proceed from contention , then from a simple religious opinion . but the truth is , if wee had receiued from the reformers of our church , and had been taught from our youth vp , to present our selues to the table , with bare cleane washed feete ; to haue blessed the bread and the cup at diuers times , and not at once ; to haue either stood , or sitten , or kneeled , during all the time of the action : we would , without question , stand out as zealously for euery one of these , as we now do for sitting . adeo in teneris assuescere multum est : such force hath education and custome . hence all our weakenesse and tendernesse of conscience proceedeth : so difficill a thing is it to quit the opinions , wherein we haue been fostered from our child-hood ; for they cleaue and stick to vs , as if they had beene bred and borne with vs. it is an old saying , consuetudo est altera natura , custome is another nature : and it is a true saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is nothing more difficill , then to teach a man to thinke , or doe otherwise then hee was first taught . arg. 8. finally , that this gesture cannot be necessarie , is manifest by this reason : there is no necessarie ceremonie , that either belongeth to the essence or perfection of this sacrament , but is set downe in the doctrine of the institution thereof , either by paul , or the euangelists . the forme set downe by paul to the corinthians , who professeth that hee deliuered to them , that which hee had receiued of the lord ; and in another place affirmeth , that fidelity is the chiefe vertue required in the dispensers of the gospell , and that his conscience did not accuse him that he had failed in that point : the forme ( i say ) set downe by him , containeth nothing concerning table-gesture . in mathew , marke , and luke , if we would know certainely what things doe necessarily belong to the sacrament , then wee must marke precisely where the doctrine of the sacrament beginneth , and where it endeth . it is sure , that it beginneth not at these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they being eating ; not before , except we hold the order obserued by christ to be necessary , videlicet , to be eating another supper before ; but must beginne at these words , iesus tooke bread , and end with this commandement , doe this in remembrance of me . betweene these two points the whole doctrine is set downe , and containeth no more , then paul professed to haue deliuered to the corinthians . and so there is neither in the doctrine of paul , nor in the doctrine of the euangelists , so much as mention made of lying , sitting , standing , or kneeling ; whereby it is euident , that none of these gestures and positions of body , are recommended as necessary . but that this ceremonie is left to be determined by the church , as the time , the place , and the order , are according to the rule of charitie and decencie . the epilogve . then to conclude this point , wee see the gesture vsed by our sauiour to bee vncertaine , and that therefore no necessarie imitation can bee founded thereon . moreouer , that it cannot be more necessary ( although it were certaine ) then the rest of the circumstances of time , place , and order . first , because it was occasioned , as these , by the paschall supper . secondly , because it hath the naked example of sitting , or rather of lying , without any practice following thereon , which the rest of the circumstances haue , and notwithstanding are not thought to bee necessarie . thirdly , because the example of the apostles can no more enforce a necessitie for the gesture of sitting , then for the externall habit and preparation wherewith they receiued the sacrament , videlicet , of bare and cleane washed feet , which is a more significant ceremonie , and hath better warrant in scripture then sitting . fourthly , because christs example can import no greater necessitie for the vse of sitting , in one part of the action then another ; and our practice prooues , that wee thinke it not necessarie to bee obserued in all the parts : for in one wee stand , in one wee kneele , and in one we command the people to sit. fifthly , because it is no more necessary to bee obserued by the people , then by the pastor : and our practice sheweth that wee thinke it not needfull to bee vsed by the pastor , who most commonly receiueth standing . sixthly , if wee esteeme not all to be necessary , which our sauiour is mentioned expresly to haue done , as to giue thankes , and to blesse twice , first , the bread , and then the cup ; much lesse shold we think sitting to be necessarie , wherof nothing is mentioned in the institution : and therefore cannot be necessary at all , seeing all things necessarily belonging to the sacrament , are so fully contained in the doctrine of the institution , set downe by paul , and the euangelists , that it were great temerity to affirme any thing to bee lacking . chap. ii. that to kneele at the lords table , agreeth with decencie . sect . i. how the table of the lord is taken in scripture . thus far hath beene reasoned against the opinion of those who hold sitting to be a necessarie ceremonie . now let vs come to their opinion , who esteeme it more proper for the sacrament , then kneeling , because it is an vsuall table-gesture ; and because kneeling being abused to idolatry in this sacrament , ought in their iudgement vtterly to be abolished in that action . then to begin at the first , and try what gesture is most proper for the sacrament : doubtlesse , if neither lying , nor sitting , nor standing , nor kneeling be necessarie , but all be indifferent , that gesture is most proper , which is most agreeable vnto the rule wherby things indifferent should be determined : that is , the rule of pietie , charitie , and decencie . and to enter this tryall vvith decencie : to sit at a common table , beeing in our times most vsuall , must also be most decent for a common table ; but that it is a gesture most decent to be vsed at the lords table , cannot be well affirmed , except we first consider what the lords table is ; whether it be the same , or like , or different from a common table . for vnderstanding this point the better , wee would try , how the lords table is taken in scripture , whether for the materiall , whereon the elements are set and consecrate , and where-at , and where-from they are distributed and giuen . for if thereby the materiall bee onely and chiefly vnderstood , it may seeme that there is little or no difference betwixt it and a common table , and that the gestures and manners that are proper for the one , may well agree and be vsed at the other . in the 10. chap. and 1. epist. of the corinths . vers . 21. mention is made of the lords table , in these words , ye cannot drink the cup of the lord , and of deuils : yee cannot bee partakers of the table of the lord , and of the table of deuils . as the table of the lord is taken in this place , so shall we finde it vsed , i hope , in all other parts of scripture . but here neither by the cup can be properly meant , the materiall cup , nor by the table , the materiall table , because it is certaine , that hee who is partaker of the table and cup of deuils , may be partaker both of the materiall cup of the sacrament , and sit at the materiall table , whereat it is giuen : yea , moreouer may drinke the sacrament of the bloud of christ , out of the one , and eate the sacrament of his bodie at the other ; and yet the apostle affirmeth , that they cannot bee partakers of the lords table : whereby it is euident , that by the table of the lord another thing must bee meant , then either the materiall table , or the symbolicall externall part of the sacrament onely . what is that ? the bodie and bloud of the lord , the bread that came downe from heauen to giue life to the world , which by a certaine colour of speech is called a table . so that speech set downe by moses , in the ii. chapter of numbers , and the fourth verse , who shall giue vs flesh to eate ? is thus expressed in the 78. psalm . can god prepare a table in the wildernesse ? which words are presently interpreted , ver . 20. can hee giue bread , and prouide flesh for his people ? when our sauiour promised to his disciples that in his kingdome they should eate and drinke at his table ; neither did he meane by his table any materiall table , or any naturall food , but that blessed , eternall , glorious life , communicated with him by the father , which he would communicate with them in his kingdome : according to that which hee saith in iohn , chap. 6. vers . 57. as the liuing father hath sent mee , and i liue by the father , so hee that eateth me , shall liue by mee . then to bee short , the lords table , whereof we are partakers here , and that whereof wee shall be partakers in heauen , at the great supper of the lambe , is the lord iesus himselfe , his bodie , his bloud , his righteousnesse , his life , and the satiety of pleasures and ioyes that are in him for euermore . this then being the table of the lord mentioned in the scriptures , whereof we come to be partakers at the sacrament , let vs see what manners and gestures are most decent to bee vsed thereat . sect . 2. that kneeling is decent . as it is true , that no place is more proper for a common supper , then a faire chamber or a hall , in a priuate house or inne , and no time fitter then the night season , or at euen ; so there is no gesture more decent with vs then sitting at table . but if the day-light , and the lords day , a sacred place , such as a temple , and a reuerend order , such as to receiue before other meate , be more decent for the sacrament , because it is not a common supper , but the lords supper : so a religious gesture , such as kneeling , should seeme more decent , then a common gesture , such as sitting , because this is not a common table , but the table of the lord. sect . 3. an obiection taken from the common table-gesture , answered . it may bee replyed , that seeing there is a materiall table whereon very bread , and very wine are set , and seeing we eate that bread , and drinke that wine externally , as wee doe other bread and other wine , why should we not vse that same externall gesture that wee vse at other common-tables , as most decent for the outward action ? i answere , first , there is a great difference betwixt eating and drinking , and the gesture and sitting of body , that men vse when they eate and drinke : eating and drinking are naturall actions , in stead whereof , no other action can bee vsed in receiuing meate and drinke , but the gesture is moral , and voluntary , and changeable , according to the custome of times , places , and persons , and the nature of the action , wherein it is vsed : and therefore although wee eate and drinke externally at this table , as we doe at other tables , because wee can eate and drinke no other way , it will not follow that wee should vse no other gesture , then that which we vse at other tables , if the nature and qualitie of this table require another gesture then that which is common , seeing the gesture is voluntary , and may , and should be altered , as the nature of the action requireth . next , i answer , that although the bread and wine bee materially the same with common bread and wine , yet after the consecration they are no more formally the same ; that is , they are to be esteemed no more for common food , but for the mysticall symbolls of the bodie and bloud of the lord. and as for the table , in matter and forme is like other tables , but in vse differeth , as farre as a spirituall table from a carnall , a celestiall from a terrestriall : and who knoweth not , that our manners and gestures must bee composed , neither according to the matter , nor forme of the table , but according to the vse wherefore it is appointed ? for what is the cause when men come to the table of exchange , for to receiue money , that they vse other forme and gesture then at a table appointed for meate ? is it because they differ in matter and shape ? no verily , but because the vse is different : therefore at these wee vse such gestures , and motions , as is meete for receiuing of money ; at this , such as are most commodious for easing of our bodies , and receiuing of meat : euen so , our gesture at this sacred table , whereon our spirituall food is set and presented , is not to bee proportioned to the matter and forme of the table , which is common ; but to the vse wherefore it is appointed : that is , to the giuing and receiuing of the sacred mysteries , and the communion of the bodie and bloud of the lord iesus , which thereby are offered and deliuered to all worthy receiuers . to this diuine and holy vse , as all our manners , behauiour , and carriage should bee framed , so should the gesture and position of our bodies bee ; otherwise if any man thinke that wee should vse the same gesture & manners at this table , that are decent to bee vsed at other tables : what is the cause that at this table wee vse no speech nor conference one with another , but in silence meditate with our selues ? why sport we not , nor are merry , but carry a modest and graue countenance ? why are our heads bare , and not couered ? what is the cause that wee touch nothing presented on this table , before that it be offered vnto vs ? take nothing before we be commanded ? neither eate nor drink before we bee instructed what to eate and drinke , and for what end ? why are all our maners , rites , and gestures vsuall at other tables , so changed at this ? why is this silence , this grauity , this meditation , the reuerence of the bare-head , this abstinence from touching , from taking , from eating , from drinking , before the offer , the command & word of instruction ? why ? because the vse of this table being meerely religious , spirituall and diuine , is so farre different from the vse of other tables : for heere , besides the materiall table that the eye of the bodie sees , there is another spirituall table that should be obiected to the minde , and beside the externall elements and other celestiall and eternall food , which thy heart should perceiue . these are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the symbolicall vestures wherein christ is wrapped vp ; but that is christ himselfe , his bodie and his bloud ; therefore is it that we feare , or should feare , to touch the sacred things , before our hand and our mouthes be sanctified by that diuine precept , take , eate , and drinke yee all hereof , and to receiue , before our mindes and hearts bee prepared and sanctified with knowledge and faith , by the sacramentall word , this is my body that is broken for you , this cup is the new testament in my bloud , &c. doe this in remembrance of mee : by the which word the vaile is remoued , the mysterie is opened vp , the garments and symbolicall vestures are taken away , christ is made naked , and is exposed as really to the eye of our minde , and to faith , the hand of our heart , as the sacred symbols are to our externall senses . the respect therefore that is due to him who is the spirituall table , and the bread of life , whom the hid man of the heart sees and perceiues there really present , makes all our deuotion and religious reuerence ; for this respect a choyce is made , not of a common , but of a sacred time & place for this actiō ; for this respect we come fasting , preferring our spirituall food to our naturall : for this respect all our manner and carriage is holy and reuerend . what then ? shall wee esteeme sitting a common table-gesture , and therefore dis-conforme to all the rest of our carriage , that is sacred , more decent for this heauenly table , then kneeling , a religious gesture , and therfore most conforme both to the nature of the table , and to all the rest of our religious manner and behauiour , that wee vse thereat ? sect . 4. an obiection taken from custome answered . this ( i hope ) shall satisfie a modest spirit , that searches for verity , and striues not for the victory : but if any list to be contentious , and pleade from custome , that kneeling cannot be decent , because custome maketh decencie , and it is not the custome to kneele at a table ; i grant it is not the custome at a common-table , because it is not commodious ; for commodity maketh custome , and custome maketh decencie in things of this kinde . it is not commodious , for it were wearisome and painefull , to kneele so long time as an ordinary supper will last , wherunto men come to refresh their bodies , both with ease and meate : but the time being short that is spent at the sacrament , and seeing men come thereto , not to ease and feed their bodies , but to worship god , and to worke their owne saluation , certainely , to kneele for such a space cannot bee painefull nor wearisome to those who are holy in spirit , and whole in body ( sickenesse and infirmitie makes exception ) and therefore although kneeling is not , nor hath not bin in custome at common tables , because it is incommodious and wearisome : yet it hath beene in vse at the lords table , farre longer then sitting , and is more vniuersally receiued in the reformed churches : for we must grant , that before sitting , kneeling hath beene vsed in the christian church , neere foure hundred yeeres at least , and therefore it may bee maintained with very good reason : certainely it may bee presumed , that it hath beene in practice in all ages aboue , euer vntill yee be able to designe some time when another gesture hath beene in vse . the induction of foure hundred yeeres must either put you to an instance or silence . sect . 5. an answer to the instance of honorius . and heere let me tell you , that the instance of honorius will not serue : for honorius did onely ordaine , after the consecration , at the eleuation of the host ( so they call the sacramentall bread ) that the people should reuerently bow themselues , that is kneele , as is manifest by the constant practice whereby obedience hath been giuen to this canon . this belongeth not to gesture vsed at the receiuing : for in euery masse at the eleuation the people kneeled and adored ; and this was done before that either the priest himselfe , or they , receiued ; yea , when after the people did not receiue at all , but the priest himselfe alone , which was most frequent in these last times , wherein the people receiued but once in the yeere . but at what time , and by whose authoritie kneeling began to be vsed of the people , at the receiuing of the sacrament , i hope shall not bee certainly designed . for by the contrarie , honorius canon seemeth to import , that before his time , the people vsed to kneele , when they receiued ; because it ordaineth that they should only kneele at the eleuation , and not at the receiuing , which doubtlesse , it would , if it had not been in custome before ; for it is not probable , but at the receiuing they should haue beene ordained to haue giuen the same reuerence that they were appointed to giue at the eleuation , had it not beene already in practise , & therfore needles to be inioined sect . 6. an answere to the instance brought from the custome of the primitiue church . another instance is brought frō the custome of the primitiue church . it was the custome of the primitiue church , not to kneele on the lords day , nor from pasche till whitsunday , at any time in their prayer ; & by a canon of the councell of nice , this custome was allowed , and commended to all churches . therefore vpon the lords day , and during the whole time , from pasche till whitsunday , it is very likely that they receiued the sacrament standing : and the words of dionysius alexandrinus making mention of one who receiued the sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stāding at the table , confirmeth this strongly . this instance i admit for the lords day ; and for these , wherein the primitiue church did not kneele : for other times and dayes , it maketh no probation ; seeing on other dayes , and at other times , they might and did pray kneeling . now although this instance may seeme to make somewhat against kneeling at the first view ; yet being better considered , it fauoureth the cause , that wee defend very much : for first , if the primitiue church did stand sometimes at the table , and receiued : certaine it is , that they did not esteeme sitting to be a necessarie gesture . next , that they did not think , that at this table we should carry our selues as equall to christ , and plead for the liberties and priuiledges of a table : for in those dayes wee reade of none that stood at table , in time of supper , but such as serued . therefore it was ordained as a punishment of ignominie to be inflicted on souldiours : vt cibum potumque caperent in coena stantes , that is , that they should sup standing on their feet . thirdly , here i marke , that the primitiue church did vse the same gesture in receiuing the sacrament , that they vsed in praying ; so that if wee would aduise with them , what gesture they would esteeme most decent for our times , they should answere , that which we are most accustomed to vse at publike prayer . the custome then of standing on the lords day , and from pasche till whitsunday , being now euanished and worne out many hundreth yeeres since , and in stead thereof , kneeling receiued ; kneeling now is the most decent gesture that can bee vsed at the sacrament : for if you reason well from our sauiours lying ( had it beene a necessarie ceremony ) to proue sitting that hath succeeded : then this argument must be strong from standing at prayer and the sacrament , to prooue that now kneeling should be vsed , which hath succeeded standing , and is now most frequently vsed in the time of publike prayer . epilogvs . then to conclude this point ; if either wee shall throughly consider , what gesture is most agreeable to so sacred an action ; or what gesture thereat may bee most euidently proued to haue had longest custome in the church ; or what gesture is yet most vniuersally receiued in the reformed churches ; and finally , how the primitiue church did vse the same gesture at this sacrament that they vsed at publike prayer ; i hope no gesture shall be found more decent to bee vsed at the lords table , then the religious gesture of kneeling : and thus much for decencie . chap. iii. that it agreeth with pietie , to kneele at the sacrament . sect . 1. that pietie requireth a most religious gesture . i come next to pietie . in respect of pietie , there be none of vs , that doe not plead for kneeling in deed , when wee teach our people at the sacrament not to settle their thoughts and mindes vpon the externall things ; but to lift vp their hearts from earth to heauen : from the pastor who giues the externall element , to god the father that giueth his sonne , and to god the sonne , who giueth himselfe : from the symbols ; the bread and the cup ; to the bread that came downe from heauen ; to the flesh and the bloud of christ : and therfore exhorteth them , that as their hand is ready ; so their hearts may be prepared , and their minds , to receiue the lord iesus christ himselfe , with faith and thankfulnes , and that they come with a religious resolution in this action , and by this action , to celebrate the remembrance of his death , till his comming againe . all these considerations , and diuine meditations , whereunto we stirre vp our people ; ( first , of the order and forme of giuing : secondly , of the gift : thirdly , of the manner how we receiue : fourthly , of the nature and chiefe ends of this sacrament ) do al most euidently proue & euince , that pietie craueth of vs a most religious gesture to bee vsed in this action . sect . 2. the consideration of the giuer : and the maner of the donation . let vs take a view of euery one of them seuerally . the giuer , from whose hand wee should receiue the bread of life , is not a seruant , such as couereth our tables , brings our dishes , serues and fils our cups , to whom wee owe no reuerence . he that here presenteth and propineth vs with these inestimable benefits , is the king of kings , and the lord of lords , god in the person of the sonne , vnto whom when we present our gifts . if we should kneele , as we are taught by the holy ghost , in micha , chap. 6. verse 6. in these words , wherewith shall i come before the lord , and bow my selfe before the most high god ? shall i come before him with burnt offerings ? with calues of a yeere old : how much more should wee come and bow our selues before him , when we are to receiue at his hand the greatest benefit in heauen and earth , the body and the bloud of his onely begotten sonne , the character of his person : the brightnesse of his glory ; the treasure of his grace ; another himselfe ? and vnto this shall we finde our selues much more bound , when we haue considered after what manner this gift is giuen , euery good gift commeth from him that is the father of lights : and so should wee acknowledge it to bee ; but god giues not euery gift with a solemne externall testification of his donation , made as it were with his own hand , not in generall , but in particular to euery one that receiueth , as hee doth in this sacrament . other benefits he bestoweth by ordinarie meanes of his creatures , and by a secret prouidence in such sort , that the action of donation is not perceiued , at the instant of giuing and receiuing , but is after knowne by fruition of the benefit . and therefore , then is to be acknowledged , when it is seene and felt with thanksgiuing , either priuately , or publikely , as the qualitie of the benefit requireth . so the leper , when he did finde and feele that hee was cured of his leprosie , returned and gaue thankes : the operation and working of the cure , hee could not perceiue , till it was perfected . it is one thing to receiue a benefit sent to vs by a prince , either by the hand of his seruant , our equall , or it may be by the hand of our owne seruant or inferiour ; and to receiue it from his owne hand deliuering it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in state , and pompe openly in presence of his people . as this deliuering and receiuing is not to bee compared with that ; no more is the gesture and reuerence , whereby it should be expressed : a word there , may suffice to declare our thankefulnesse ; but here , a word , a bare head , a beck , are all scarce sufficient , when we receiue the benefit of peace and prosperitie , by the kings good gouernment . if in our hearts wee acknowledge that benefit , and therefore in our prayers cōmend him to god , and be ready to obey him , our thankefulnes is sufficiently expressed . so when god by his secret prouidence blesseth vs ; or by any of his creatures ; either our superiours , equals , or inferiours , doth vs good ; if in our chamber secretly , or in the temple openly , after the receiuing , we declare our selues thankefull ; it is inough . but when in the sacrament god openly before his people professeth , that he is a giuing and deliuering to vs the greatest benefit that can be giuen : certainely not onely should there bee before and after the gifts receiued , thankes giuen , but in the very act of giuing and receiuing , such reuerence vsed , as may sufficiently declare and testifie how highly we esteeme of the greatnesse and goodnes of the giuer ; and how vnworthy we thinke our selues to be of his inestimable beneficence , what gesture is meetest to bee vsed , according to piety in such a case ; whether sitting , or kneeling , let them iudge that haue vnderstanding . sect . 3. a consideration of the gift . secondly , if wee consider the gift , it is not a bread that perisheth , which is lesse worth then the life , as our sauiour saith , but is the bread of god that came down from heauen , to giue life to the world , a food more precious then all creatures ; and therefore such a food as wee are commanded in the very sacrament to discerne from common naturall food , and to eate that bread , and drinke the cup of the lord worthily , except we would prooue guiltie of indignitie done to the bodie and bloud of the lord iesus : in the which warning , as faith , and a religious disposition is required in the heart , so an externall reuerence answerable thereto should be in the externall action ; for this the very word importeth : therefore hee that eateth this bread , and drinketh the cup of the lord vnworthily , shall bee guiltie of the bodie and bloud of the lord : and after , hee that eateth and drinketh vnworthily , eateth and drinketh iudgement to himselfe , because hee hath not discerned the lords bodie . this eating and drinking here , must be the externall receiuing of the sacrament ; for the spirituall and inward eating and drinking admitteth no vnworthinesse ; but is performed with such discretion , as giues to christ the reuerence that is due to him , both in outward action , and inward affection : but the externall action of eating and drinking may be vnworthily performed , if either it be done in hypocrisie or profanely . i call that to eate and drink in hypocrisie , when an hypocrite giueth all due and externall reuerence to the sacrament , but in the meane time , hath neither faith , nor the true and right estimation that he should haue of the spirituall benefit . to eate profanely , is both to eate without the outward and inward reuerence , that is due to the bodie and bloud of our sauiour ; for no man wants the outward reuerence , but hee that hath not the inward . they who thinke that the vnworthinesse onely consisteth in the want of faith and inward reuerence , must thinke hypocrites onely to eate vnworthily ; yet it is certaine in this place , that the apostle findeth no fault with the hypocrisie or superstition of the corinthians , but with their profanenesse ; for comming drunken , for eschewing the poore , and despising the church : so this vnworthinesse was as well in their outward behauiour , as in their inward disposition : and so consequently the apostle would haue vs to discerne the lords bodie , not by our inward estimation onely , but by our outward carriage and gesture , that it may bee seene of all , that in the sacrament wee doe chiefly consider and respect , not the outward and symbolicall elements , but the thing signified , the bodie and bloud of christ , and that according thereto we compose and frame our selues and our manners ; which if wee doe , this question is at a point : for what gesture , i pray you , can make a more euident difference betwixt christs bodie , the bread of life , and other common bread , by giuing thereto such reuerence as best beseemeth the dignitie and worthinesse thereof , then the humble and religious gesture of kneeling . sect . 4. the manner of receiuing . thirdly , to come to the spirituall receiuing , which we know consisteth in faith : hee that commeth to mee , shall neuer hunger , and he that beleeueth in me , shall neuer thirst . and in the same chapter after , hee that beleeues in me , hath life eternall , and i shall raise him vp at the last day . and augustine saith , wherefore preparest thou thy teeth and thy belly ? beleeue , and thou hast eaten . this faith is accompanied with two inseparable companions in this action , prayer and thankes-giuing : for first , no man commeth-worthily to this table , but hee that commeth with a hunger and thirst after righteousnes and life in christ , whom hee commeth to receiue : for vnto such onely as are thus disposed , the inuitation and promise is made ; esay 55. ho , euery one that thirsteth , come yee to the waters . math. 5. blessed are they that hunger and thirst after righteousnesse , for they shall be filled . luk. 1. 53. hee hath filled the hungry with good things , and the rich he hath sent away emptie . psal. 22. 26. the poore shall eate and be satisfied . and in the exhortation vsed by the minister before the sacrament , these words wee haue in our booke : the end of our comming hither is not , to make protestation that we are vpright and iust in our liues , but contrariwise wee come to seeke our life and perfection in iesus christ , &c. with this hunger and thirst , and with this spirituall appetite , we should come eate and drinke : and what is this , but the feruent prayer that the heart is offering to god , while the hand is receiuing , and the mouth is eating ? for the substance of prayer consisteth , not in the voyces of the mouth , but in the wishes of the heart to god , whereof the voyces are but significant signes . with prayer then wee come and receiue , and our receiuing is in faith , the mother of humility , which in her selfe acknowledgeth nothing but miserie , and therfore renouncing her selfe , fleeth to the store-house and fountaine of mercy , that is in christ iesus , there eateth and drinketh , feedeth and resteth vpon the merit of his death , and the eternall testament confirmed thereby ; the sense whereof is more pleasant and sweete to the taste of the soule , then the hony , & the hony-comb is to the taste of the mouth . for was there euer any thing more pleasant , then the meditation of the death of christ to the penitent soule , which being wearied before vnder the burthen of sinne , and bruised vnder the weight of the wrath of god , well knoweth and is perswaded , that christ hath borne our griefes and carried our sorrowes ; that hee was wounded for our transgressions , that hee was bruised for our iniquities , that the chastisement of our peace was vpon him , that with his stripes we were healed . thus by the meditation of faith , we eate , we drinke , and feed on christ with pleasure , and ioy that cannot be expressed . and is it possible that this ioy , pleasure and delectation , that wee haue in tasting the sweetnesse and goodnesse that is in him , can possesse the soule without thankefulnes ; that is , without such estimation of him , and such affection towards him , as presently resolueth in most earnest wishes and desires , that all the world might ioyne with vs in setting forth his prayses ? now what are these wishes and desires , issuing from the ardent affection of loue , kindled by a liuely and feeling faith , but a true inward rendring of thankes ? nam gratiam qui habet , refert ; for hee that hath a thankefull heart , after this sort , giues thanks to god indeed . so christ is spiritually receiued , first , when with our eyes and eares wee deuoute him , as a tertullian saith ; that is , when by these things that wee see and heare in the sacrament , wee call to remembrance the breaking of his bodie , and sheading of his bloud . secondly , b when with a spirituall hunger and thirst after the righteousnesse that wee know to bein him , we c ruminate , we chew and eate not with the mouth and the teeth , but with the minde , and the serious thoughts of a celestiall meditation , his death and passion , vntill wee haue sucked and drawne out of it by diuine contemplation the full assurance of reconciliation with god , and of saluation : d and finally , digest him , and his death , not in our belly , but in our brest ; that is , in the depths of our hearts , by trusting in the all-sufficient fulnesse of the grace and goodnesse ; yea , of the god-head it selfe , that is in him , wherewith our soules being satiate , as with the fatnesse and sweetnesse of marrow , are enlarged with ioyes , and filled with the wishes and desires of his eternall praise and glory . and therefore , as we do testifie our spirituall receiuing of christ in faith , by the outward actions of taking , eating , and drinking : so should we testifie the serious wishes and desires of the heart for our owne saluation and his glory , with such an outward gesture and carriage of bodie , as is most agreeable to such sacred affections , and exercises of the soule in this action . and what is more agreeable to the humility of faith , wherein we receiue , and the hearty prayer and thankesgiuing , wherewith wee receiue , then the lowly and deuout bowing of our knees . then to conclude vpon these three considerations : first , of the giuer and maner of giuing ; next , of the gift ; thirdly , of the manner of receiuing , i ground and build this argument : whatsoeuer gift our sauiour deliuereth to all not coniunctly , but seuerally to euery one of them by himselfe , and that all not coniunctly , but seuerally should receiue from his hand with prayer and thankesgiuing , in presence of the congregation of the saints , and in a solemne act of diuine worship : a gift , i say , that is giuen , and should bee taken after such a manner , may bee very lawfully receiued by euery one reuerently sitting on his knees . but the body and bloud of iesus christ in the sacrament , is a gift that is giuen , and should be taken after such a manner : therefore the bodie and bloud of iesus christ in the sacrament , may very lawfully be receiued by euery one reuerently sitting on his knees . thus i prooue the lawfulnesse of kneeling , the expediencie shall bee after cleered . sect . 5. the nature of the sacrament . now to come to the last thing , which wee propounded to bee considered in this tryall of piety , that is , the nature of the sacrament . the nature of the sacrament is to bee esteemed according to the chiefe end wherefore it was instituted , and these bee two : the one concerneth god , and our sauiour christ ; the other , the church . the end which concerneth the faithfull , is their vnion with christ , and amongst themselues , to saluation : the end that concerneth god and our sauiour , is the prayse of his glorious grace . in respect of the first end , it is called , the communion of the bodie and bloud of christ , the table , and the supper of the lord : and in respect of the second , it is the commemoration , and predication of the death of christ. the action in number is one , whereby these ends are attained and produced , but is diuersly to be considered , according to the diuersitie of these ends . in respect of the first , it is a representation of the sacrifice of christ , and the application thereof to vs ; whereby our vnion with him , and amongst our selues , is performed : and in this respect it hath two parts ; in the first , the death of christ , the oblation and sacrificing of himselfe , ( which really was onely done vpon the crosse ) is mystically acted in the breaking of the bread , and taking of the cup ; whereby the breaking of his body , and sheading of his bloud is represented , and therefore it may be , and is rightly called a representatiue sacrifice . the next part is , the application of this sacrifice to the faithfull : this part is acted , first , mystically , by the command giuen in the name of christ , take , eate ; and by the obedience giuen by the people in taking and eating the externall elements : like as vnder the law , first the oblation was made , and then the people did eate of the sacrifices . next , this application is acted really and spiritually , by the sacramentall word ; this is my bodie which is broken for you : this cup is the new testament in my bloud . by this word , accompanied with the power of the spirit , two things are done , whereby the reall and spirituall application of the propitiatorie sacrifice is made ; first , the mysterie that went before , is opened vp and interpreted , which represented the sacrificing of christ , and the application of his sacrifice . the sacrificing of christ , which was symbolically represented in taking and breaking of the bread , is explaned by that parcell of the word , this is my bodie which is broken : this is my bloud which is shed . the application of this sacrifice to the faithfull , which was symbolically represented in the giuing , taking , and eating of the elements , is expounded in the other parcell ; broken for you , shed for the remission of the sinnes of many . this explication and declaration of the mysterie by the word , is a reall and spirituall application of the sacrifice of christ , and the benefit thereof to the minde and vnderstanding of the receiuer , to bee considered and pondered in the ballance of a wise and spirituall iudgement . this is the first thing that is done by the word : next , by this word , the last will and testament of christ is declared , wherein he maketh a reall donation and disposition of himselfe , and of all his graces and gifts to the worthy receiuers ; the bread which wee breake , is it not ( saith the apostle ) the communion of the bodie of christ ? and the cup which we blesse , is it not the communion of the bloud of christ ? how is this bread and this cup the communion of his bodie , and of his bloud ? how ? but by the sacramentall word : wherein he declareth , that the bread and the cup are the instruments of the communication and disposition of his bodie and bloud , and the seales whereby he confirmeth the same . this declaration conuaied with the inward grace and operation of the spirit , is a reall application of the sacrifice of christ , and the eternall testament confirmed thereby to the heart and the will of the receiuer , that witl heart , will , and affection hee may trust and reioyce therein . thus th● application is acted really and spir●tually on the part of christ : and 〈◊〉 the part of the receiuer it is acted likewise , when he considereth and pondereth in his mind , as he should , the death of christ , and the benefit thereof declared by the word ; and next , when he resteth and reposeth thereon with a full confidence of saluation , according to the will of christ , declared and testified by the same vvord . this is the spirituall application and reall receiuing of the lord iesus with all his benefites . so many as receiued him ( saith iohn ) he gaue them this prerogatiue , that they should be called the sonnes of god. but who are they that receiued him ? all those ( saith hee ) that beleeued in his name . then to receiue him , is to beleeue in his name . in this beliefe and faith , standeth our participation of the lords table , and the eating and drinking at his supper , whereby we haue communion with him and amongst our selues . and all this is effectuall , by this sacramental word ( this is my body , this is my bloud ) because both it is , verbum expositiuum mysterii , and dispositiuum testamenti ; the word that expoundeth the mysterie to the vnderstanding , and is the dispositiue word of the testament : or the word that declareth and testifieth the legacie , and letter-will of christ , giuing and deliuering himselfe to the hand of our faith . sect . 6. the difference betweene the sacramentall word , and the word preached . and heere by the way , it shall not be vnprofitable to consider the difference betwixt this sacramentall word , and the word preached . the word preached is onely promissorium and conditionatum , that is , promissorie and conditionall , because in it life eternall is promised , vpon condition that wee repent and beleeue in iesus christ : and it is true , that by the word preached , wee are taught , and perswaded to beleeue , and to present our selues to the sacraments . then the sacramentall word , annexed to the symbolicall mysteries , declareth that iesus christ hath made , and by the present action of the sacrament , maketh an actuall and reall disposition and donation of the benefits promised in the word preached , because the condition therein required , is performed in vs by the true perswasion and profession of faith . so in the word preached , the promise is made vpon condition of faith : but in the sacramentall word , because the condition is presumed to bee fulfilled , a simple donation and disposition is made of the things promised . and herein consisteth the dignitie of the sacraments . first , that they are onely ministred to the beleeuers , and the beleeuers are onely admitted to them : but the vvord is preached to all , and all are admitted to the hearing thereof . secondly , in the word , a promise is onely made of righteousnesse and life ; but in the sacrament , a reall donation and disposition is made of the things promised . thirdly , in the word , the promise is onely made in generall ; but in the sacraments , the thing promised is applyed in particular . fourthly , in the word , the promise is conditionall , if wee beleeue and perseuer in faith : but in the sacraments , the donation is simple , because it presupposeth faith and perseuerance . fifthly , in the sacraments , there is an externall solemne binding vp of a couenant betwixt god and the faithfull : but by the word preached , and the hearing thereof , the people are onely perswaded , either to enter in this couenant by beleeuing , or continue therein , if they beleeue alreadie . it is true , that by the power of the word preached , faith is wrought in the hearts of the hearers , whereby they enter in a hid and secret couenant with god , and god with them : they with god by beleeuing in him ; and hee with them , by imputation of faith to them for righteousnesse . this i call an hid , and secret couenant , because it is onely knowne to god and to their owne hearts : to god it is knowne ; for hee sees and searches the heart and the reines , and knoweth them that trust in him : to them it is knowne by the testimonie of the spirit of god , testifying with their spirit , that they are receiued in his fauour ; and that their faith is imputed to them for righteousnesse : for the spirit of god testifies in the word , that the beleeuers are iustified , and our spirit and conscience testifieth that we beleeue , and consequently that wee are iustified . moreouer , the same beliefe and faith which our spirit testifieth to be in vs , being the worke and effect of gods spirit in vs , is a realt estimonie giuen by the spirit of god , of our iustification . the spirit then of god , both in generall in the word , and by his owne particular worke in vs , testifieth , that wee are receiued in gods fauour ; and our spirit priuy to this testimonie , concurreth and testifieth with the spirit of god. so this couenant is secret and hid , because it is not knowne to men , yet it hath three most famous and faithfull witnesses ; god , his spirit , and our conscience . but to returne , in binding vp of this secret couenant , neither is gods part acted by preaching of the word , nor our part by hearing : for by the preaching he onely promises to receiue vs in grace , if wee beleeue , and to continue his fauour with vs if wee perseuer in faith : and hearing on our part , is not the condition that is craued , and must bee performed of vs , but faith , which we must declare , when we solemnely enter in couenant with him ; not by a simple applying of our eare to heare , but by an open and publicke testification , both in word and work , that wee haue heard and beleeue . the couenant thus begunne in secret betwixt god and man , is solemnized by the sacraments , in the which action man maketh a publike profession of his faith in god , in comming to receiue , and in receiuing the signe and badge of his faith and religion towards god , and the instrument and seale of his iustification & saluation from god ; and after this manner mans part is acted in the outward and solemne binding vp of the couenant : as on the other side , god acteth his part by receiuing man in his fauour and grace , admitting him to the communion of saints in the sacrament of baptisme ; and by disponing and giuing to him the bodie and the bloud of his son iesus christ , and the new testament confirmed thereby in the sacrament of the supper , to assure him that his fauour and loue shall constantly remaine with him for euer . sect . 7. that greater , and more particular reuerence must be vsed in receiuing the sacrament , then in hearing the word . hereby it is euident , that although the preaching of the word be a work of greater moment and charge , oneris & operae maioris , and more excellent in regard of the gifts required in the pastor , and more necessarie to saluation , then the administration of the sacraments ; yet certaine it is , that to be admitted and receiued to the sacraments , is a greater dignitie & prerogatiue , then to bee admitted to the hearing of the word ; and to receiue the sacraments , then to heare the word . for in receiuing the sacraments , and in speciall , this of the bodie and bloud of our sauiour , christ draweth neerer to vs , and communicateth himselfe with vs more particularly , familiarly , and entirely , then in preaching of the word , which is common to all . in the preaching of the word , god dealeth coniunctly , generally , and in common with all at once : but in the sacraments , although the action bee publike and common to all the receiuers ; yet therein god dealeth not coniunctly with all at once , but seuerally and particularly , with euery one alone and by himselfe . and therefore in this action , the common and generall reuerence and worship done to god in the publike prayer and thankesgiuing , for the common benefit to bee receiued , wherewith the action beginneth ; and for the common benefit that wee haue receiued , when the action is ended ; this common and publike worship ( i say ) wherewith the action beginneth and endeth , is not sufficient . but as the common benefit is seuerally and particularly giuen to euery one ; so should euery one at the receiuing thereof , doe reuerence and worship in particular for himselfe to god and his sauiour , from whose hand immediately hee receiueth the benefit . for as the sacramentall word , this is my bodie , this is my bloud , is generally and in common pronounced at the consecration , in the audience of all that are to receiue : and yet at the receiuing , euery one must esteeme , that as the bread and the cup is in particular deliuered to him , and receiued by him , so the word to bee spoken particularly to him ; this is my bodie which is broken for thee ; this cup is the new testament in my bloud , that is shed for the remission of thy sinnes : euen so should euery one apply , and tender vnto iesus christ in particular for himselfe , the substance of the generall prayer and thankesgiuing that went before ; that is , hee should when hee receiueth , wish , that by the death of his sauiour , whereof hee is made partaker , himselfe may bee saued , and that in his saluation , his sauiour may bee glorified . these should be , and are the thoughts and exercises of the minde of euery one that receiueth worthily ; for the thoughts of the worthy receiuers should be , and are such as the sacramentall word and precept requireth : the sacramentall word ( this is my body that is broken for you ; this cup is the new testament in my bloud , that is shed for the remission of the sinnes of many ) requireth that euery receiuer , at the instant when hee receiueth , do actually beleeue , that vnto him in particular christ offereth himselfe , and the new testament confirmed by his bloud , containing the right of eternal saluation ; and that with his whole heart hee embrace him , and rest on him , hoping for that saluation , and earnestly desiring to haue the full fruition and possession thereof . now this desire , proceeding from this faith and hope , is in effect a particular application to our selues of the generall prayer which went before , wherein all desired to bee partakers of christ himselfe , and by him of life eternall . next , the precept , doe this in remembrance of mee , requireth a present actuall remembrance of the death of christ , which remembrance at that time , must either bee actually thankefull for the benefit which hee hath receiued in christ , or it is actually profane and diabolicall . and this thankefull remembrance , or this remembrance actually thankeful , is a particular application of that generall thankesgiuing that went before to god for our own redemption . now to draw all the thoughts and exercises of the minde together , that are required by the sacramentall word and precept , to bee in the receiuer , at the instant of receiuing , are briefly , and in substance these : i call to minde with thankefulnesse , o lord , thy bodie that was broken , and thy bloud that was shed , here represented and applyed to me , and therein my soule trusteth , and waiteth for thy saluation ; wherewith possesse mee , i beseech thee , amen . no tongue can vtter so briefly , as these thoughts goe swiftly thorow the minde of the worthy receiuer . eusebius , in the sixt booke of the ecclesiasticall storie , recordeth , that nouatus , when he deliuered the sacrament to his people , did apprehend their hands ; & compelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in stead of blessing , to sweare by that which was in their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to say , in stead of amen , wee shall not returne to cornelius againe . by the which words it is euident , that they did not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pray and giue thankes , before and after the receiuing , but in the very act it selfe , while the bread was in their hands , they blessed it , and said , amen . now with what gesture and reuerence , i pray you , should these thoughts and meditations of our heart be accompanied , at the instant , when christ is professedly giuing , and wee receiuing from his hand ? thinke yee that sufficient which is vsed , when men attend to heare his will declared in his word ? if a king should generally declare to a multitude , what benefit hee were to bestow vpon them , and thereafter should call them man by man , and with his hand deliuer it ; should the carriage of euery man comming seuerally to receiue , bee no other then that which was vsed of all when they harkened to his speech ? sect . 8. that the name of a supper giuen to this sacrament , doth not diminish the reuerence that is due thereto . and here let it bee considered , whether this should exempt vs from bowing the knee , because this gift is called a supper , which should not bee receiued with kneeling . a supper it is called , i grant : but i demand , is it so called in respect of the nature of the action , simply considered in it selfe , and properly ? chrysostome saith , that paul in 1. cor. 11. calleth that a supper , which should rather haue beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dinner , or a breake-fast , if hee had respected the time : but hee calleth it so , vt remitteret illos iam inde , ad illam vesperam qua dominus tremenda mysteria tradidit , that hee might send them back to that euening , wherein our lord deliuered these fearefull mysteries . the meaning is , that hee might call them to remembrance of the first institution ; in respect whereof , it is called a supper : so likewise it is called a supper , because in some thing it resembleth a supper : for it is not a priuate meale , but like to a publike banquet , wherevnto all the faithful are inuited . now we finde that in these dayes men vsed to dine priuately , and their feasts whereunto they inuited their friends were commonly suppers made at night . vnto this agreeth well that which plutarch writeth ; the supper , saith hee , was called by the romans , coena , ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was common : for the old romanes vsed to dine sparingly , but to sup with their friends . and finally , it is called a supper , because it is the antitype of the paschall supper , as baptisme is of circumcision ; in respect whereof , the spirituall part of baptisme is called by the apostle , coloss. 2. 11 , 12. the circumcision of christ , as this sacrament is called the supper of the lord. that properly it is not , nor cannot be called a supper , whether wee consider the symbolicall , or the spirituall part thereof , is manifest by these reasons : first , euery repast that is properly called a supper , is ( at least ) sufficient to content nature : amongst the ancients , although their dinners and breake fasts were sparing , and therefore the custome was not , either to sit or lie at them ; yet their suppers were large , and a long time spent at them , which made them to lie or sit for ease of their bodies . of this sort was the paschall supper , and all the feasts wherein the legall sacrifices were eaten : here all the meate is a little morsell of bread , no greater then an oliue , and all the drinke a little quantitie , rather tasted then drunken . such a shew of repast as this , can neither properly bee called a breake-fast , a dinner , nor a supper , and the time spent in taking heereof , so short , that easily it may bee past with any position of bodie , as was said before . secondly , the feasters here take not , nor eate not , as at an ordinarie supper : all that they eate , or drinke , they receiue at the hand of the pastor , all their meate at once and together . this kinde of intertainement is not proper to a supper . thirdly , at the deliuery and receiuing of this food , a word is pronounced , whereby wee are taught , that this food is not giuen , nor should bee receiued to nourish the body , but onely to signifie and represent the passion of christ , and the application thereof to the beleeuers , for their comfort . a food giuen and receiued for such an vse as this onely , cannot properly bee a supper ; for no repast properly is a supper , but that which is appointed to nourish the bodie , whatsoeuer vse it hath beside . so if either wee consider the quantitie of the repast , the time that is spent in the receiuing thereof , the forme of giuing and receiuing , or the end wherefore it is giuen , wee shall finde , that properly , neither is it , nor can it bee called a supper . as for the spirituall and internall part of the action , whereby the minde is informed , and faith confirmed , it may be called a supper ; not properly , but in the sense that salomon calleth a good conscience , a perpetuall feast , because by the meditation of the death of christ , and the benefit that we haue thereby , the soule is fed and nourished with spirituall and heauenly knowledge , strengthened with confidence and hope , and satiate with ioyes and pleasures that cannot bee expressed : whereby it is euident , that neither in respect of the externall and materiall part , nor in respect of the inward and spirituall part , is this sacrament properly called a supper . therefore the appellation should not alter the worship , and religious reuerence , that the nature of the action , simply considered in it selfe , requireth . but put the case , that it were properly a supper , yet wee must grant that the master of the feast , is our lord and king , out of whose hand if wee receiue the cup , or some daintie morsell , should wee vse no more reuerence , then when we carue to our selues , or receiue from the hand of a seruant , or from our companions ? consider then with your selues , how this whole supper , to wit , the bodie and the bloud of christ , is giuen by christ himselfe at once to vs , his bloud in one cup , and his bodie in one morsell . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lords supper is a gift , or a iewell giuen out of his owne hand , as a pledge of his loue , and therefore is sometimes called by the fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basilius writeth in his homily of charitie , that christ left to his disciples , when he was to fulfill his ministerie in the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , donum perfectitium , a gift giuen at his departure , in pledge of his loue . then to conclude , this supper being a gift giuen in pledge of his loue to vs , by him who not onely is our lord and king , but the king of kings , and the lord of lords . whether should we draw neere and receiue , in respect of the testification of his loue towards vs , with greater confidence ? or in consideration of his glorious person and maiestie , with greater feare and reuerence ? doubtlesse , both should be so great as great may bee : how great then must the religion and deuotion bee , that is composed of these two , the greatest confidence , and the greatest reuerence ? sect . 9. what manner of person should wee esteeme our sautour and our selues , to carry at the sacrament . lo , but christ inuiteth vs as coheires to this banquet , whom hee will honour as his owne peeres and equals , and will not haue vs to demeane our selues , as inferiours and subiects : whence learne wee this : christ sate , or lay , at the table with his disciples , when hee deliuered his bodie and bloud to them : and therefore now , why should wee not sit at table with him , and receiue from his hand ? i answer , christ sate or lay with his disciples , when he did institute this sacrament , so did hee at the same time wash their feete . two reasons hereof are giuen by himselfe : hee came not to bee serued , but to serue : and therefore during the dayes of his flesh , as hee did carrie the forme of a seruant , so hee saith , that hee was as a seruant in the midst of them . next , hee did giue to them an example of humilitie , that they should neither rule imperiously , one ouer another , nor ouer the lords inheritance , but in humilitie serue one another , and feed the flocke committed to their charge . this last reason would neither teach them , nor vs , to match our selues with our lord & master , but to submit our selues to our equals . the first sheweth , that as in the rest of the parts of his ministerie ; so in the institution of this sacrament , although hee was the lord and giuer of the inward and spirituall grace , yet hee did carry himselfe as the minister of the externall element , which person now the pastor sustaineth : and hee exalted at the right hand of the father , hath declared himselfe to haue laid down the person of a seruant , and to bee no more an externall minister , but the lord and giuer of the spirit , and inward grace , by sending down the holy ghost from heauen vpon the apostles . hee then , who now would sit with him , as his fellow , must either bring him downe from heauen , and abase him againe in the forme of a seruant ; or else hee must exalt himselfe to sit with him , at the right hand of the throne of maiesty in the highest places . therefore let no man in this action thinke and esteeme of the lord iesus , according to the condition of the person that hee sustained , and the carriage that hee vsed , when hee did institute this sacrament . the true and right estimation of him , is to be learned , without question , from the doctrine and word of the institution . let vs then take diligent heed , and marke how there hee is propounded to be considered and esteemed of vs. there hee is the great high priest , and sacrificer of himselfe ( hee tooke , hee brake ) wee are the sinners for whom the sacrifice is offered ; with this sacrifice hee payeth his vowes , in the midst of the vniuersall church ( take yee , eate yee : ) wee are the poore and hungry that eate and are satisfied . hee is the mediator , suretie , and testator of the new and eternall testament ( this is the new testament in my bloud . ) vvee are the heires and legators , who haue neither right by nature , nor merit , but by his meere donation and disposition onely . hee is the honourable and glorious person , who in this action is to bee remembred as the authour of eternall saluation , ( doe this in remembrance of mee : ) and we are the redeemed , who for the benefit of our redemption should remember him with thankesgiuing and praise . thus wee are taught by the words of the institution , how in this action wee should esteeme , both of him , and of our selues , and how therein accordingly wee should behaue our selues towards him : namely , as the redeemed , towards their redeemer : the poore and the hungry , towards their nourisher and feeder : the adopted heire , towards their adopter and testator ; and they who should giue thankes and praise , towards their benefactor . sect . 10. in what respect this sacrament is called the eucharist . and heere we rancounter with the other end of this sacrament , which i called the praise of the glorious grace of god , and of our sauiour the lord iesus . in respect of this end it is a commemoration and predication of the death of christ , acted not in word onely , but in deed , both by the pastor and the people : by the pastor , when hee representeth christs death in the mysticall action , and by the sacramentall word maketh the donation and application thereof to the people , taking , breaking , giuing , and saying ; this is my bodie , this is my bloud ; and by the people , when they take , eate , and drinke : in doing whereof they expose in open view to the eyes of the world , the passion and death of the lord iesus , and the benefit that therby they acknowledge themselues to receiue , and so doth publikely and solemnely remember his goodnesse and grace to his praise and glorie , and testifie that their faith and thankefulnes towards him , according to the direction of our sauiour , doe this in remembrance of me ▪ in the which precept wee are commanded ; first , to celebrate the action as hee hath done : and secondly , we are admonished of the end wherfore that celebritie should be obserued ; namely , that thereby a solemne memoriall of his death ought to bee kept . so paul interpreteth the precept in these words immediately subioyned ; for so often as yee eate this bread , and drinke this cup ; that is , so often as yee doe this , yee shew forth , or shall shew forth , and preach the lords death till hee come : ( that is , yee shall doe it in remembrance of me . ) hereby shewing and preaching the lords death : the apostle meaneth not a verball sermon , or a preaching made by word in the congregation , for that wee know is not the part of the people , whereof here hee speaketh ; but a reall preaching , acted by the people for their part , by taking , eating , and drinking ; and therefore the apostle saith , that if they eate and drinke vnworthily , they shall be guiltie of the lords bodie . the reason is , because by eating and drinking vnworthily , they shew forth & preach the lords death vnworthily ; that is , without the reuerence and respect that the worthinesse of his death deserueth : for if they eate and drinke like full and drunken persons , their preaching is profane and vitious ; if they eate and drinke with contempt of the church , and despising of the poore , their preaching is disdainefull , and ignominious to christ and his church . this was the corinthians fault , who did abuse this sacred memoriall of the lords death to his dishonour and disgrace , because therein looking too basely on the elements , they did not discerne , by their religious reuerence and carriage , the body of the lord , from other common food : wherefore the apostle exhorteth them to try and refine themselues from the drosse of the old man ; their pride , their profanenesse , their drunkennes and contentions , and so eate of that bread , and drinke of that cup : otherwise , if they should eate and drinke vnworthily , that is , without a due regard to him , who , for a glorious remembrance of himselfe till his comming againe , did institute this action , they should eate and drinke damnation to themselues . this action then , as it is , in respect of the end that belongeth to vs , the communion of the bodie and bloud of christ , or the instrument and seale of that communion : so in respect of this end that appertaineth to christ himselfe , and of our dutie that should be performed therein to him , it is a solemne memoriall , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his death , ordained to bee obserued for the praise of his grace ; and therefore by the ancient and recent vvriters and doctors of the church , is rightly called the eucharist , not onely for the thankes-giuing , wherewith it beginneth , and which the church is accustomed to giue after it is ended , which is common to many other religious actions , but because the very action it selfe is so to bee esteemed , by reason of the end whereunto it is appointed , from the which commonly actions receiue their nature and their name , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a worthy and an honorable remembrance of christ , being one of the chiefe end● of this action . the action it selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an action of praise , in respect of christ , for whom it is done ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an action of thankesgiuing , in respect of these by whom it is done : for as it is a memoriall of his praise , so is it a testimonie of their thankefulnesse . and what is a thankesgiuing , but the remembrance and declaration of benefits receiued , made and intended to the praise of the giuer , whether it bee performed in word , in deed , or in both ? for thankesgiuing in word , reade all the psalmes and orations in the scripture , conceiued for that effect , and yee shall finde it so , psal. 135. 126. 1. chron. 17. 29 , 10 , &c. the passeouer , and all the rest of the feasts kept vnder the law , in remembrance of some great and extraordinarie benefits of god , were eucharisticall , because they were obserued to the praise and honor of god , not verbally , but really . such amongst the heathen , were the olympick , pythick , and isthmick games , wherein the prayses and honour of their gods were remembred and celebrated , not by speeches and orations , but by the very actions and deedes of the gamesters . so virgil hauing recorded the pastimes , and games that aeneas caused to bee acted to the prayse of his father anchyses , concludeth , hac celebrata tenus sancto certamina patri ; hitherto the pastimes were celebrated to the praise of his holy father . and heere it is to bee obserued , that although in these superstitious solemnities , no mention were made of their praises and honours for whom they were kept , yet they are remembrances of their praise , because they were instituted , and ex professo , professedy obserued for that purpose . in the religious festiuities , some resemblance there was of the benefit that was remembred , beside the profession of the end wherefore they were instituted and kept . but amongst all the celebrities and solemnities , that euer were obserued for the praise of god or man , there was neuer any that had the end wherefore it was instituted , set downe more cleerely to bee a memoriall of praise , or an honourable remembrance , then this sacrament hath in these words , ( doe this for a remembrance of me , ) and that had a more euident and plaine resemblance of the benefit that was to bee remembred with praise and thankesgiuing , then this . for what can more liuely expresse the praise of the glory of our sauiours grace , then that part of this action , where hee is brought in , breaking his owne bodie , and sheading his owne bloud , and offering himselfe in a sacrifice for the sinnes of the world ? and againe , what can more euidently declare the faith and thankefulnesse of the people towards him , then the other part of the same action , where they are brought in , feeding on the sacrifice of his bodie and bloud , thereby testifying before the world , that by him alone they doe acknowledge themselues to haue liberty and life , that in him alone they repose and trust , that hee alone is the meditation of their minds , the desire of their soules , the ioy and delectation of their hearts . caluin . instit. lib. 4. cap. 18. sect. 17. huius generis sacrificio carere non potest coena domini , in qua dum mortem eius annunciamus , & gratiarum actionem referimus , nihil aliud offerimus quam sacrificium laudis . aquinas quotiescunque ederitis panem hunc , &c. exponit verba domini , hoc facite in meam commemorationem : dicens mortem domini , annunciabitis represent ando , scilicet eam per hoc sacramentum . caluin saith , that the supper of the lord cannot want in it an eucharisticall sacrifice , because , while wee declare the death of the lord , and giue thankes , we doe nothing , but offer vp a sacrifice of praise . aquinas affirmeth , that wee declare and preach christs death , representing it by this sacrament . in diuers places of the greek liturgies this sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacrifice of praise ; and not onely is the action it selfe , and the celebration of this sacrament , called the eucharist by the ancients , but the symbols themselues , the bread and the wine . origen contra celsum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bread , which is called the eucharist , saith hee , is a symboll of our thankefulnesse to god , and so is the whole action in deed , because not onely in it are thankes giuen in word , sed gratiae aguntur vere & re-ipsa , but a solemne thankesgiuing is acted truly and in deed . sect . 11. the conclusion of this point , which concerneth the nature of this sacrament . hereby it is manifest , that as this action , in respect of christs part towards vs , or the end that concerneth vs , is a mysticall representation , and a reall application of the propitiatorie sacrifice of christ to vs : so in respect of our part towards christ againe , and the end● that concerneth him , it is a spirituall and eucharisticall sacrifice done to his glorie . nay , if we consider the action , in regard of the one end , or the other , it is to bee performed of vs with such a religious and humble gesture , as becommeth sinners to vse towards their sauiour when they receiue from him the benefit of expiation of their sinnes , and reconciliation with god. or when they offer back againe to him therefore , the sacrifice of thankesgiuing , both secretly in their inward affection , and publikely in a most solemne action . now , what gesture can better agree to sinners in receiuing their pardon , and in giuing praise therefore to their redeemer , then the religious and humble gesture of kneeling , commanded by god himselfe to bee vsed in his worship ; practised by our sauiour himselfe ; and by all the saints both vnder the law and the gospell , not onely when they did offer their supplications to god , but when they ioyfully gaue thankes and praise ? psal. 138. i will praise thee with my whole heart ; before the gods i will sing praise vnto thee , i will bowe my selfe eshtachaue towards thy holy temple , and praise thy name for thy louing kindnesse . psal. 95. o come , let vs sing vnto the lord , let vs make a ioyfull noyse to the rocke of our saluation : let vs come before his presence with thankesgiuing , and make a ioyfull noyse to him with psalmes , &c. ver . 6. o come , let vs humbly bowe our selues , and fall downe , and kneele before the lord our maker . luk. 17. 16. when one of the ten lepers perceiued that hee was healed , hee returned with a loud voyce , giuing glory to god , and fell on his face at the feete of iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giuing thankes to him . in the apocalypse the 24. elders , when they giue praise , and sing a new song to their sauiour , not onely fall they downe off the thrones , whereon he had placed them , but they cast the crownes off their heads , the ensignes of the kingdome that he had disposed to them ; thereby teaching how basely wee should esteeme of our selues , and how highly wee should thinke of our sauiour , and with what gesture and carriage wee should expresse the same , when wee come with thankesgiuing and praise , to worship him , as wee should all professe our selues to doe in this action . in this point i haue beene forced to bee somewhat larger , because there is one , who to maintaine his thesis for sitting , against kneeling , bendeth & spendeth all his wit in vaine , to proue that this sacrament should not , nor can not bee called the eucharist , against the sway of all the learned , both in the orient and occident church ; so audacious is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passing-measure-loue of contention , who regardeth not to tread on the veritie , prouiding she may seeme to haue the victorie . dij talem terris auertite pestem : from the which pestilent monster , the lord deliuer his church . amen . chap. iiii. whether it may stand with charitie towards our brethren , to kneele at the receiuing of the sacrament . sect . 1. that kneeling serueth for edification . the last thing that wee haue to try , is , whether the gesture of kneeling in receiuing the sacrament , bee according to charitie : that is , whether it may tend to edification , or at least , may be vsed without offence and scandall in our church . as for the first ; the chiefe things whereof the church should be informed at the receiuing of the sacrament , are the spirituall benefits , that are mystically shadowed in the symbolicall elements ; as christ , the giuer ; his body and his bloud , the gift ; the spirituall appetite , wherewith wee should come ; faith , the hand wherewith we should receiue ; the nature of the action it selfe , a mysticall representation , and a reall application of christs propitiatory sacrifice for vs ; and an oblation againe made by vs of an eucharisticall sacrifice for him ; and the end of the action our saluation , and the glory of our sauiour . these things being the chiefe points wherein the communicants should bee edified : what gesture for their edification can bee chosen and vsed more conuenient , then kneeling ? a gesture , declaring what reuerence is due to the giuer , and the gift : a gesture , agreeable to the spirituall appetite and desire , wherewith the poore and hungry should come to this table : proper to the humilitie , that in this action our faith should produce , when it learneth vs to renounce our selues , and rest on christ ; and very decent to be vsed by the saints , when either they receiue benefits from gods hands , or giue backe thankes to him therefore . sect . 2. that kneeling obscureth not our fellowship with christ and amongst our selues . against this , if it be obiected that although in the respects aboue specified , it may serue for edification , yet it obscureth the fellowship and communion that wee haue with christ , and amongst our selues , that is signified , and sealed vp in this sacrament , and is most cleerely expressed by sitting at table . it is answered , as for our fellowship amongst our selues , if at the table an vniforme gesture bee obserued by all the communicants , whether it be standing , or lying , or sitting , or kneeling , if it be the same , and vniforme , i say , it is sufficient to expresse our societie , at least , it obscureth it not : for there is as well a fellowship amongst the saints in kneeling , as in sitting or standing . as for our fellowship and communion with christ , wherein our honour in deed , and christian prerogatiues consist , if wee imagine that to bee represented by our sitting at table with our sauiour ; how was it expressed , when the communicants stood at the table , except yee thinke that christ stood with them ? for if hee sate and they stood , they were not vsed as his coheires & equals , as some affirme wee should bee : but there was a disparitie as great , as is betwixt the lord that sitteth , and the seruant that standeth . and if our sauiour , the lord iesus , be neither locally nor corporally with vs at table now ( as was before cleered ) if hee be neither there standing , nor sitting , nor lying , as hee was with his disciples : how can our sitting at table import our fellowship with him more then kneeling , or any other gesture ? if it be said , that the pastor representeth him in the action , and that our sitting with the pastor sheweth our fellowship with christ : it is answered , that christ had two conditions of estate : the forme of a seruant , and the authoritie and power of a lord : yee call me lord and master ( saith hee ) and i am so , yet i am as a seruant in the midst of you : the one in open view hee did carry ; the other hee had but hid in the forme of a seruant : by his power and authoritie , as lord , hee did institute this sacrament , and was , and is lord and master of the feast , and the spirituall giuer of the internall and inuisible grace . in the forme of a seruant , hee lay with his disciples , and they with him at table , and hee was minister of the externall element . this person our sauiour hath laid downe , and sustaineth onely that of lord and master , had while hee was on earth , but manifest in heauen ; which neither man nor angell carrieth , but himselfe at the right hand of the father . with that other of a seruant and minister , the pastor is cloathed , wherein hee standeth and serueth in the congregation , and sitteth not as lord and master of the feast . our sitting therefore with him , or standing at the table , cannot declare our prerogatiue , and honourable fellowship that we haue with the lord and master of the feast , our sauiour christ iesus , whom to esteeme now as a seruant , either in this , or any other religious action , and vs as his fellowes , let bee his equals ( which is blasphemy ) is pride in vs , and contempt of him . hee is our lord and god , as thomas said , and him wee must adore , as the apostles did euer after his ascension . sect . 3. that by eating and drinking , our fellowship with christ is sufficiently expressed , without the table-gesture of sitting . the true fellowship , vnion and communion that wee haue with our sauiour and amongst our selues , is in this sacrament both wrought and represented , not by sitting , nor lying , nor standing , nor kneeling , but by a farre more significant and effectuall meane , not drawne from a controuerted example of christs table-gesture , but set downe in the expresse words of the institution , and interpreted by paul , 1. cor. chap. 10. in these words following : the bread which wee breake ( not the table whereat wee sit ) is it not the communion of the bodie of christ ? the cup of blessing which wee blesse ( not our sitting or standing ) is it not the communion of the bloud of christ ? here the bread and the cup deliuered and receiued , and not the table , nor the sitting thereat , are the signes and seales of our communion and fellowship with christ ; yea , a signe that declareth a far more strict coniunction with christ , then either lying or sitting , or any other table-gesture , to wit , such a coniunction and vnion , as is betwixt the bodie , and the food wherewith it is nourished , which is not onely locall , but reall : for as our corporall nourishment is turned into the substance of our bodies naturally , so are we conuerted and turned into the lord iesus spiritually , insomuch that wee become flesh of his flesh , and bone of his bones ; and this conuersion beginneth in this life at the soule , and is perfected both in bodie and soule in the life to come . here wee are conuerted in the same minde , will , and affections , then , our bodies shall bee made like his glorious bodie . and this conuersion is wrought by the reall vnion that is betwixt our sauiour and vs , represented in this sacrament , by the naturall vnion , that is betwixt the bodie that is nourished , and the food whereby it is nourished , and is most cleerely set downe by our sauiour himselfe in the sixt chapter of iohns gospell , wherein the spirituall part of this sacrament is most accurately described , containing both the benefit which wee receiue , and the meanes and manner whereby we receiue it . the benefit , the resurrection of our bodies , and life euerlasting , in these words , hee that eateth my flesh , and drinketh my bloud , hath life eternall , and i shall raise him vp at the last day . the meanes and manner , whereby wee receiue this benefit , is our vnion and communion with christ ; and touching the vnion , hee saith , hee that eateth my flesh , and drinketh my bloud , remaineth in me , and i in him . then followeth the communion ; as the father liueth , so liue i by the father , and hee that eateth mee , shall liue by mee . here we haue a fellowship with the father and with the sonne , in the greatest dignitie and honour whereof a creature can be capable , in the blessed , the eternall , and glorious life of god , which is signified & sealed vp by the sacramentall action of eating and drinking the bread and the cup of the lord liuely , then any gesture , or position of body can expresse . sect . 4. so likewise our fellowship amongst our selues is expressed sufficiently , by eating the same bread in the sacrament . and thus much for our fellowship & communion with christ : our communion and fellowship amongst our selues , is in the same place of the epistle to the corinths , most euidently , not shadowed , but demonstrated in these words : because the bread is one , wee many are one bodie ; for we are all partakers of one bread. cyprian in the sixt epistle of his first booke , thinketh that our vnion amongst our selues is onely declared by this similitude ; as many graines are made one bread , and many grapes one vine : so the church , that is a multitude of people , is made one spirituall bodie . but the apostles reason is demonstratiue , the ground whereof is , that the bread is one , whereof wee are all made partakers : one , not in forme and kinde onely ; for so many persons and bodies may bee fed with one bread ; but one bread in number , and therefore all that feed thereon , must bee one bodie : for two bodie in number cannot feed on the selfe-same bread in number ; the bread that i eate , cannot feed thee ; and the same bread in number that thou eatest , cannot feed mee . it is one bread in number that feedeth thee , and another bread in number that feedeth me : but all the members of my body that are many , are fed with one and the selfe-same bread , that i receiue and eate ; and therefore although they bee many , yet are they all but one bodie . euen so all the members of the church which are many , are fed with one and the selfe-same bread in number , that is christ , and therefore they must all bee one bodie . this is a demonstration of the cause by the effect : it is the proper effect or affection of one bodie , to be fed with one bread , and therefore to whomsoeuer this effect agreeth , they are one body : and contrariwise , the vnitie of the body , or the vnion of the members in one body by one forme , as the immediate and proper cause , that all these diuers mēbers are fed with one bread . as this therefore is a demonstration of the effect by the cause , all that are one body , feed on one bread : all the members of the church , are one bodie ; ergo , all the members of the church feed on one bread. so this is a demonstratiō of the cause by the effect : al that feed on one bread , are one bodie ; all the members of the church feed on one bread , therefore all the members of the church are one bodie . here you may perceiue the ground of the reason to bee , that the bread whereof all are partakers is one : and this is manifest , whether by the bread , the signe , or the thing signified bee vnderstood ; for if by the bread , the elementall bread bee vnderstood , although that materially it bee diuided in many parts , and distributed , yet all these parts and pieces are formally one and the selfe-same sacrament . so that , although thou receiue not the selfe-same piece of bread in number , which i receiue ; yet thou , and i , and all of vs receiue the selfe-same sacrament in number . but if by the bread , the bodie of christ , which is the bread of life , be vnderstood , as principally and chiefly it must , seeing the bread which wee breake , is ( as the apostle saith ) the communion of christs bodie , which we participate in breaking of the sacramentall bread : then the ground of the demonstration is strong and sure , that the bread is one in number whereof wee are all partakers , because the bodie of christ is not diuided , and giuen by pieces , but is all and whole , one and the same in number , giuen to all and euery one that worthily receiueth . as for the breaking of the elementall bread , it signifieth not the distribution of the bodie of christ by pieces , but the breaking of his body on the crosse , with the sorrowes of death for our sinnes . and here marke by the way , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alway signifie to receiue with others by parts ; for if the thing be such as cannot be diuided , then it doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to receiue in common with others : so in the third chapter to the hebrews , ver . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and vers . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the participation of christ , & of the heauenly calling , importeth not a diuision of christ , and of the heauenly calling , whereof wee are partakers , but a communion of christ , and of the heauenly calling . and so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to receiue , not by parts , but in common with others , the selfe-same bread of life in number , to wit , the bodie of the lord iesus christ , and the selfe-same sacrament thereof in number ; whereon it followeth most necessarily ; that wee who are partakers of that bread , must bee one bodie . here contention being laid aside , i would demand , whether the sacramentall elements , and actions that are vsed about them , do not sufficiently and fully declare our communion with christ and amongst our selues , or need they any accessarie gesture to supply their defects : for is there , or was there euer any gesture , that can signifie so straite a coniunction , as is represented in this sacrament ? first , betwixt christ and vs ; and next amongst our selues , by the participation of that one and selfe-same bread , which first sheweth the vnion betwixt christ & vs to be such , as is betwixt the body and the food whereby it is nourished : and next , the vnion amongst our selues to bee such , as is amongst the members of the same body . sect . 5. that sitting cannot bee a necessarie sacramentall ceremonie , nor a proper table-gesture . now to conclude this point ( as i said before ) that all the ceremonies and actions , that either appertaine to the essence or integrity of the sacrament , are fully set downe in the words of the institution : so here i affirme , that all the significant ceremonies and actions that belong to the nature of the sacraments , are employed about the elements , or belong to the vse of them onely . as in baptisme , the washing , dipping , and rising vp , are actions and ceremonies that belong to the vse of the water . in the supper , the taking , blessing , and breaking , giuing , receiuing , eating , and drinking , are ceremonies and actions vsed about the bread and the wine : and the reason is manifest , because by the elements onely , our sauiour christ and his benefits are signified ; and by the ceremonies and actions , the application of him to vs , and our faith in him : as , by the water , his spirit ; his bloud , his death ; by the washing , dipping , and rising vp out of the water , the cleansing of vs from the guilt and vitiositie of sinne ; by his bloud and spirit , the participation of his death and buriall whereby wee die to sin ; and of his resurrection , whereby we rise to newnesse of life : so likewise in the supper , the bread and the cup signifie , his bodie and bloud ; the ceremoniall actions represent his passion , and the application thereof to vs ; and in both , our obedience testifieth our faith . whereby it is manifest , that if wee count the table-gesture a sacramentall ceremonie , the table , whereunto the vse of the gesture belongeth , must also be some third symboll or signe representing christ ; and consequently as necessarie and essentiall to the action , as the elements of bread and wine , and the gesture that is proper thereto ( if any be ) as necessary to bee obserued , as the ceremoniall actions of eating and drinking , are necessarie to be vsed in receiuing the elements . but this i am perswaded no man will affirme , neither will any man thinke , that a materiall table is so necessarie , that without it , the sacrament could not be ministred , at least , in places where it might not be had , as in the wildernesse , in dennes and caues of the earth , and such like places , whereunto the saints were forced to flye in the dayes of persecution . and what shall we say of those , who receiue the sacrament lying sick on their beds ? of him who in prison and fetters , made his brest the boord ? if by the mercie of god , the turkes were conuerted to the christian faith , might they not receiue the sacrament without any such table as they do their common food , sitting on the ground ? the thing that apparantly fostereth this conceit of table-gesture , is this ; where mention is made of receiuing meate , there commonly mention is made of a table , and that we conceit to be a materiall one , such as in vse with vs : but mensa , albeit most frequently it be so taken , yet it is also vsed for that , whatsoeuer it be , whereon meate is set , whether it be a boord , or the bare earth , or the grasse , or a cake of bread laid on the ground vnder the meat , which some for hunger hauing eaten , said merrily , they had deuoured the table : heus etiam mensas consumimus , inquit iulus . and the meate it selfe is often called a table , as in the psal. 78. can god prepare a table for vs in the wildernesse ? when the troians lay on the grasse , fusique per herbam , and were satiate , it is said that the boords were remoued , mensaeque remotae ; that is , the rest of the meate was taken away . and children know , that the second seruice is called , mensae secundae : nec adhuc mensa secunda venit . here with one stroke it were possible ( if it might stand with the fauour of good brethren ) to cut this gordian knot of table-gesture , if wee should onely deny , that any table is absolutely necessarie to bee vsed in the sacrament , but that which the apostle calleth , the table of the lord , that is , the body of our sauiour represented and offered in the visible elements , or any table-gesture necessary , but that which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to participate of that table by eating and drinking : which gesture is prescribed in the institution , and must be vsed , and is not onely proper to the lords table , but to all tables of repast ; as for sitting , lying , and standing , there be none of these proper : for neither hath any of them been , or shall be euer in vse amongst all people , or only in vse at a table of repast : for men sit often else-where , & not at such a table ; & lie to sleep , and stand at other businesse . nay , none of these gestures are proper , & necessary : but as for taking , eating and drinking , not onely are they necessary and proper to all tables of repast , but are more significant , and do farre better expresse both our fellowship and vnion with our sauiour and amongst our selues , then the gesture of sitting , or any other position of body whatsoeuer . sect . 6. that by kneeling wee symbolize not with the papists in idolatry . now to proceed , and come to the scandall and offence , that may be giuen to our church by kneeling at the sacrament , as is alledged : the greatest that i heare of , is this , that in kneeling we symbolize with the papists . so doe wee in the place ; they receiue in a temple , so doe wee : in the time ; they receiue on the sabbath , and so do we : in the order ; they receiue before meate , and so do we : in habite , for they receiue with their heads vncouered , and so doe we . and heere wee remember not that wee symbolize with the late arrians in sitting , who to testifie that they beleeue not our sauiour to be god , but a meere man , will not receiue kneeling , but sitting , lest that they should seeme to adore him as god. against them therefore this conclusion is set down . petro couiensi synodo generali , which is in number the fourth : de ceremoniis coenae dominicae ; the tenor whereof is this : proinde ceremonias libertati christianae donamus , & permittimus , vt stantes , vel genua flectentes , pij sacramentum corporis & sanguinis christi sumant : sessionis vero ad mensam domini , quia praeter ritus in omnibus per europam ecclesijs vulgo consuetas , illi inter nos primi authores extiterunt , qui omnia in ecclesijs temere immutantes , à nobis ad arrianismum transfugae facti sunt , &c. quare hanc propriam ipsis vt christum , ita sacra eius irreuerenter tractantibus , & tanquam minus honestam & religiosam , simplicioribusque admodum scandolosam ceremoniam reijcimus . here sitting is discharged at the sacrament of the supper , as a gesture proper to arrians . now as in sitting , though wee symbolize with the arrians , yet did wee neuer ( blessed be god ) symbolize with them in arrianisme , because we haue beleeued and professed that iesus christ is god ouer all , blessed for euer . this faith and profession hath exempted vs from symbolizing with them in arrianisme , howbeit that in times , places , gestures and orders , we haue had a conformitie . for it is impossible that in euery thing , the true church can bee disconforme to heretikes , who hold many truthes with her , and ceremonies . so do we not symbolize with papists in papistry ▪ superstition and idolatry , when wee kneele at the sacrament : for we beleeue and openly professe , that the bodie of christ is in the heauen , sitting at the right hand of the father , and that the bread is onely the sacrament of his body , and therefore that we neither esteeme nor adore it for god , but that in the sacrament we adore and worship our sauiour , the lord iesus , who as hee did breake his body , and shed his bloud on the crosse for vs , so doth hee deliuer them and apply them to our soules , to feed & nourish vs vnto life eternall . in this sacrament to kneele with this profession , doth vindicate the religious ceremonie from all blot and shew of euill , from papistry and idolatry : as our profession of christ to bee god , did vindicate our sitting from the staine and impiety of arrianism . know we not , that the idolaters of the gentiles did bow their knees to their idols , iupiter , mars , & c ? and christians in this ceremonie did symbolize with them in bowing of their knees to god : but the profession made difference betwixt our kneeling and theirs . sect . 7. that kneeling hath , and may bee lawfully vsed in the sacrament , as it is , and was , in prayer . o but thou wilt say , that kneeling was euer vsed in prayer , but was lately brought in vse at the sacrament by honorius , to worship the bread . i answered before , that it was not ordained by honorius to be vsed at the receiuing , but at the eleuation , and carrying of it from place to place : for at the receiuing of it , it had beene the custome before honorius time to haue bowed , as the decree in speciall commanded the priest to teach the people to bow themselues reuerently , cum eleuatur salutaris hostia , & cum eam defert presbyter ad infirmum ; when the sauing host is eleuate in the masse , and when it is carried to the sicke . so doubtlesse the priest had beene commanded to teach the people to bow themselues at the receiuing : for he who so straitly commanded the people to kneele at the onely sight of this sacrament , would much more haue commanded them to kneele , when they not onely did see , but when they receiued it , and ate it , if it had not beene a receiued custome . but put the case that kneeling then did first beginne to bee vsed in the sacrament , yet might not the church , vpon the reasons before expressed , haue lawfully kneeled to god and our sauiour , the lord iesus , at the receiuing ? caluin in his 4. book of instit. cap. 17. sect . 37. affirmeth it in these words , christo inquiunt hanc venerationem deferimus : primam si in coena h●c fieret , dicerem adorationem cam demum esse legitimam , quae non in signa residet , sed ad christum in caelo sedentem dirigitur . in this place caluin finding fault with the worship that was giuen to the bread at the eleuation , and at the pompous carrying of it thorow the streetes & publike places ; saith , that then the worship were lawfull , if it were giuen to christ in the action of the supper , & did not rest in the signe , but were directed to christ sitting in heauen . peter martyr , a learned and diligent diuine , is of the same iudgement , for so he writeth : in sacramento distinguimus symbola à rebus , & symbolis aliquē honorem deferimus , nimirū , vt tractentur decenter , & non abijciantur ; sunt enim sacrae res , & deo semel deputatae : quo vero adres significatas , eas prompte & alacriter adorandas concedimus ; inquit enim augustinus hoc in loco , non peccatur adorando carnem christi , sed peccatur non adorando , class . 4. locus x. sect. 49. & 50. adoratio interna potest adhiberi sine periculo , neque externa sua natura esset mala ; multi enim pij genua flectunt & adorant : in the sacrament , saith he , we distinguish the symbols from the thing signified , & some honour we yeeld to the signes ; namely , that they be decently handled , and not slightly cast away ; for they are sacred things , & once dedicate to god ; but as for the thing signified , these we grant , shuld be readily & chearefully adored : for august . saith in this place , that it is no fault to adore christs flesh , but it is sin not to adore it . and after a little ; inward adoration may be vsed without perill , neither is the outward adoration euill of it selfe : for many bow their knees & adore religiously . caluin in the action of the supper saith , that it is lawfull to bow down and worship christ sitting in heauen . and martyr saith , that not only is it lawfully done ; but pie , religiously . then i say , albeit it might be , that in the action of the supper men bowed not before the daies of honorius , yet certainely they might haue lawfully bowed , for the reasons aboue named . sect . 8. the obiection of the brazen serpent answered . if the church might haue lawfully bowed at this sacrament , to god , before honorius time , why may she not now bow as well as then ? because ( say you ) that gesture in this action hath beene abused to idolatry : and therefore as hezekias caused the brazen serpent to be broken , from the time the people beganne to adore it ; so should kneeling be abolished in this action , and not vsed , because therein it hath beene abused to idolatry . that the answer to this may bee the more cleere , two things would be considered ; the first is , that when hezekias destroyed the brazen serpent , it had no vse in religion ; next , that when the brazen serpent was destroyed , hee discharged not that the worship should be giuen to god , to whom it was due , that before was abused , and giuen to the brazen serpent , as to bow their knees , to lift vp their eyes and hands , and to burne incense to god , although before they had abused all these things , & giuen them to the serpent . so by this example we are taught to destroy the idol , but not to discharge the worship due to god , that hath beene abused and giuen to the idoll . these things being considered , let vs apply this example to the purpose ; the bread was made the idoll in the sacrament , and it was adored , and vnto it the knee was bowed , which ought onely to haue beene bowed to god ; then the bread should be abolished : but that cannot bee , neither will the example enforce that , because it is not like the brazen serpent , that had no vse in the worship of god ; for it is an essentiall part of the sacrament : and therefore although it was adored for god , & yet is made an idoll by idolaters , it is not to be abolished by vs , but by the sound & solid doctrine of the word , should be restored to the right vse & estimation that wee should haue of it in the sacrament : so this example teacheth vs not to discharge the bowing of the knee ; a gesture commanded by god to be vsed in his worship ; but whē we bow & adore , non in signo residere , not to rest on the signe , as caluin saith , but to lift vp our hearts to christ that is in heauen , to worship him , his body & his bloud , whereof this sacrament is a memorial , & an image , not made nor grauen by the hand of man , but institute by christ himselfe , to represent his passion , and the application thereof to vs , that therby we might be stirred vp to giue thankes , both with externall & internall deuotion : which when we performe with bowing of the knee , at the receiuing of the sacrament , we adore not the sacramēt , but christ that is signified and represented thereby . sect . 0. the difference betwixt kneeling at the sacrament , and before images . if here it be replyed , that all idolaters doe likewise professe , that they bow not the knee to the image , but to god , whom the image representeth and bringeth to their remembrance : i answer , that he is an euill grounded christian , who hath not learned to put difference betwixt the vse of an image in diuine worship , and the workes of god , his word and holy sacraments . images are the doctrines of lies : they represent nothing , nor bring nothing to our mindes of god , but lyes : they teach vs , that god hath eyes , and seeth not , eares & heareth not , feete & walketh not , and in them god is not worshipped , but a conception and fantasie in stead of god , bred and gendred in the mind by the image : where , by the contrarie the least of gods creatures doe demonstrate and shew so much of the diuinitie and power of god , as may serue to ingender in our hearts , a true conception of him , and may furnish sufficient matter and cause , wherfore to worship him . how much more his word and holy sacraments , where god and his goodnesse is so liuely expressed ? to bow downe then , when wee haue seene the workes of god , when wee haue heard the word , and when we receiue the sacraments : to adore him , whom by his workes , the word , and sacraments , wee are taught to adore , is neither to bow downe to an idoll , nor to worship god in an idoll . when the fire came downe from heauen and consumed elias sacrifice , the people that saw it , fell on their faces , and cryed , the lord is god ; the lord is god. in doing whereof , they adored not the fire , but the lord , whome the fire taught them to be god. 1. cor. 14. 24. if yee all prophecy ( saith paul ) and an infidell or ideot come in , he is conuinced by all , hee is iudged by all , and so the secrets of his heart are made manifest , and so falling on his face , he adores god , &c. in both these two examples , the principall cause of the falling downe , is god , to whome they fell downe , but the miraculous worke of the fire , and the word of the prophecy were the instrumentall causes , whereby they were wakened , and stirred vp . causae monitoriae & excitantes . euen so , when wee fall downe at the sacrament , the principall cause that moueth vs , is god , to whom we kneele : but the sacrament is the instrument , whereby wee are taught , and admonished to fall downe at that time , and in that place ; it being a memoriall of the death of christ , and the seale of the benefit of saluation , that wee haue thereby . and although wee carry a religious respect and reuerence to the sacrament , as a meane and creature consecrated to a most holy vse , yet not of that religious respect and reuerence that we carry towards it ; we bow not downe our knees before it , but out of the religious respect and reuerence , that by it , which wee are taught to giue to christ , we bow our knees before him , to whome all knees should be bowed in that respect . and therefore this assertion ( that hee who boweth at the receiuing of the sacramentall bread & wine , boweth down in the act of diuine worship , before a consecrated creature , out of a religious respect and reuerence of it . this assertion ( i say ) is a vaine sophisticall cauillation : for the reuerence and respect that we are taught by gods word to carry to the sacrament , is not the cause of our bowing downe when we receiue it : so out of that respect we bow not downe as hath beene said , but the reuerence and respect that wee are taught by the sacrament to giue to christ , is the cause of our bowing downe : the reuerence that is due to the sacrament , is not such as should moue vs to fall downe before it ; but the reuerence that is due to christ , whereof wee are admonished by the sacrament , wherin he is represented , breaking his body and sheading his bloud vpon the crosse for vs , and with his owne hand applying it to nourish vs vnto eternall life . this reuerence , i say , is such , and so great , as no gesture nor position of body is able sufficiently to expresse . further , it is heere to bee marked , that hee who boweth at the receiuing of the sacrament , is not properly said to bow before the sacrament : for coram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which wee interpret ( before ) is only properly attributed to liuing things , and not to things that want life ; such as the sacramentall elements be ; so wee are properly said to bow before god , or the congregation , that is , to god , and in presence of the congregation : but when wee speake of things that want life , we say not , before them , or coram , but versus , è regione , or ante , oueragainst , or towards them : so dauid saith , i will bow towards the temple of thy holinesse , not , before it . it is properly said , that idolaters bow before the sacramentall bread : for they esteeme it to bee god , and bow themselues to worship it : but as for those who worship the true god , they bow themselues before god , at the sacrament , that is , when they receiue the sacrament . this is to bee marked , that the simple bee not abused by the ambiguity of the word , and made to thinke that it is one thing , to bow at the receiuing of the sacrament , and to bow before the sacrament ; to worship it , as papists doe , which wee professe our selues to damne and detest . so to conclude this point ; it is true , that the papists kneele when they receiue the sacrament , and so doe not wee ; wee kneele to christ that sitteth in heauen , and so doe not they ; they giue to the sacramentall bread , the worship that is due to christ ; but wee giue that worship vnto christ himselfe . therefore their kneeling is prohibited in the second commandement , and ours is allowed : for vnto mee ( saith god ) all knees shall bow . sect . 10. wee strengthen not papists in their idolatry , by our kneeling at the sacrament . finally , it may be obiected , that by introducing this gesture of kneeling in stead of sitting , vsed in our church before , wee strengthen our aduersaries in their idolatry , weaken the faith of our infirme brethren , and condemne those that reformed our religion . vnto the first i answere , that the idolatry of papists consisteth no more in kneeling at the actiō of the sacrament , then at the action of publike prayer : and as their idolatry in praying standeth in this , that they direct their prayers , and bow their knees to the saints and idols whom they adore , and not to god : so in this sacrament , their idolatry is , the adoring and bowing of their knees to the element of bread , and not to their sauiour , the bread of life . and therefore , as the bowing of our knees , when wee pray to god , confirmeth them not in their idolatry in praying to saints , no more in this action doth the bowing of our knees to christ , confirme their idolatry , in adoring the bread : and so themselues esteeme , whose writings are no lesse vehement against our kneeling at the sacrament , then against our sitting : for it is not the kneeling , except it be before an idol , ( which god forbid wee should esteeme the sacrament to bee ) that maketh the worship idolatrous : but the opinion , affection , and profession of the idolaters , if they beleeue the bread to bee god , and bee in their hearts affected , and deuoted to it as to god , and openly in the doctrine and profession , auouch it to be god. then it being manifest , that by kneeling , they worship it , their bread is an idoll , and their kneeling idolatrous : for an idoll is not made by the operation of the hand , but by the opinion of the heart , and confession of the mouth , that is , not by the craftsman , but the worshipper . by the contrary , the bread which wee breake , and the cup which we blesse , is not made an idoll , when at the receiuing we bow our knees to god : because in our confession of faith , and in our publike doctrine , in the thanksgiuing that goeth before our receiuing , and in our exhortations we openly professe and affirme , that the bread is not materially the body it selfe , but the sacrament of the body of christ , that the cup is not materially , the bloud it selfe , but the sacrament of the bloud of christ : and therefore that our adoration and kneeling is erected to god and our sauiour , who sitteth in heauen at the right hand of the father . and thus by our kneeling , idolaters are not confirmed ▪ but confuted . sect . ii. the kneeling offendeth not the weake brethren . as for our weake brethren , it is not the introduction of kneeling that maketh them to offend , of whom i haue heard many affirm , that there is no gesture that can sufficiently expresse the reuerence and respect that in this action they owe to god : if patiently wee can abide to heare the truth , the verity is , there is nothing that giueth such offence to the people , as our contentions amongst our selues , while we pretend the offence of the people . when they see cephas incensed against paul , and paul against cephas , pastor against pastor , for sitting and kneeling ; what can the simple people thinke , but that in these ceremonies the substance of religion consisteth , and that the change of these is the alteration of religion , seeing we make so much adoe about them ? if we did informe our people , as our duty is , that the kingdome of god is neither in sitting , standing nor kneeling , but that these are indifferent ceremonies , that may bee vsed and not vsed ; vsed in some churches , and not vsed in others ; vsed in some ages , and not vsed in others ; vsed by some persons , and not vsed by others ; as may serue best for edification : that the reformed church of france that standeth , when they rereiue the sacrament , differeth not in any substantiall point of religion , from our church that sate ; and the church of england that kneeleth , differeth not from the church of france , nor vs when we sate , and they stood : and therefore that now when we shall kneele , wee shall differ nothing from our selues , when we sate , in any substantiall and necessarie point or ceremony , that belongeth to this sacred action . if this wee would informe the people , and cease from contention , there would be no scandall taken by them . caluin . inst. lib. 4. cap. 10 sect . 30. god would not ( saith the learned diuine ) in externall ceremonies and discipline prescribe particularly what we ought to follow , because he foresaw , that to depend from the condition of times , neither did he iudge one forme agreeable to all ages . heere then ( saith he ) wee must flye to the generall rules , which god hath giuen , that according to them may be defined whatsoeuer the necessity of the church requireth to bee appointed for order and decency . finally , seeing god hath set downe nothing expresly , because they are neither necessary to saluation , and are diuersly to be applyed to the manners of euery age , and for the edification of the church : it is lawful , as the vtility of the church shall require , as well to change and abrogate those that haue beene in vse , as to appoint new ceremonies . i confesse indeed , that we should not run rashly and for light motiues to nouation : but what may hurt , & what may edifie , charity can best iudge : quam si moderatricē partiemur , salua erunt omnia . which charity if we can suffer to be moderatrix , all things shal be in safety and go well . the same author immediately before speaking of kneeling , saith , that in the generall , it is commanded by god , but the speciall determination when and where , and in what cases it is to be vsed , is left to the arbiterment of the church . if the vse of this ceremony , which is appointed by god himselfe , be left to the determination of the church , shall standing or sitting be exempted from their iudgement , ceremonies that are not prescribed by god ? it is true , that for standing wee haue some examples , but no rule nor precept , except it bee for the priests standing at the altar , when he did offer the sacrifice . in the publike worship of god , such as sacrificing and praying , i find not sitting to haue been vsed . as for the passeouer , it was sacrificed publikely , but was eaten in priuate houses , as another ordinary supper , whereat for commodity and ease , they were accustomed to sit. moses , when he was wearie of standing , exod. 17. 12. was set on a stone . heere the ceremony giueth place to charity , and the seruice was not ordinary , but miraculous and extraordinary , 1. kings 19. 4. elias likewise being wearie , did sit downe vnder a iuniper tree , vbi expetebat cum animo suo : tremellius interprets secum , where he desired in his heart to dye , and said , it is enough , lord , take my soule . this prayer is made in a secret place , and seemeth to haue been a priuy meditation , 2. samuel 7. 18. our translation hath , that dauid went in , and sate before the lord. the marginall note hath , remained . 1. chronicles 17. 16. tremellius translateth the word restitit , and noteth in the margent , consedit catachresis . and wee know the word to bee often taken for manere , to remaine : this gesture of sitting , neuer commanded and neuer , or very seldome practised in gods publike worship ; must bee far more subiect to the iudgement of the church , and the power that she hath to abrogate and change ceremonies ( as caluin saith ) then kneeling . and yet wee finde , the primitiue church to haue discharged the vse of kneeling at prayer on the lords day , and on euery day from pasche till whit-sunday , and in stead thereof to haue appointed standing . if after this manner the church might haue lawfully interchanged kneeling , a gesture ordained by god himselfe , with standing , touching the which there is no precept : how much more may our church interchange sitting , a gesture neuer cōmanded in any publike act of diuine worship , with kneeling , a gesture comanded by god , and most agreeable to this sacrament in euery respect , without giuing of scandall , either to pastor or people ? sect . 4. that by kneeling at the sacrament , the reformation and practice of our church is not damned . neither doth this interchange damne the reformation and practice of our church , which hitherto hath vsed sitting , a ceremony indifferent in it selfe , in their iudgement meetest for these times , for to abolish the idolatrous opinion of transubstantiation , and to declare our separation from the popish church , wherein the truth of gods word ( all praise bee to him ) hath so preuailed , that publikely throughout the kingdome , transubstantiation , the masse and idolatry therof , is vniuersally abolished and abhorred . so that now we haue greater cause to be afraid that abuse and corruption shall creepe into this sacrament , from pride , prophanenesse , and arrianisme , then from papistry ; as men are prone to runne headlong from the one , to the other extremity ; frō the conceit of transubstantiation , to contempt and despising of the sacred action , and from the adoring of the bread , to adore themselues , affirming in print , that it is a great sin if a man in this action do think himselfe inferiour to christ , and doe not esteeme and carry himselfe as his equall . and what is that but to adore himselfe , if christ should be adored ? this i call a luciferian pride , or arrianisme : for he that accounteth himselfe christs equall , must either in his conceit abase christ from being such a person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god manifested in the flesh , and from the glorious condition of that estate : whereunto hee is exalted at the right hand of the father , far aboue principalities and powers , which is worse then arrianisme : or hee must imagine himselfe to be such a person , and of such quality , as our sauiour is , which no creature is , nor euer shall be . the scripture saith , that when hee appeareth , wee shall bee like him , but not his equals ; coheires wee are called ; but are and euer shall bee inferiours in degree to our elder brother , with whom wee must not striue for an equall portion : but content with such as shall please him to vouchsafe vs : for all is his by nature and merit , and by his grace onely wee are , and shall bee what wee are . to thinke otherwise , is a luciferian pride : these detestable assertions , springing from the bitter root of contention , about this gesture of sitting at table , do euidently declare , what place some men haue begunne already to giue to pride , profanenesse and arrianisme : and how lightly they esteeme of the sacrament , when they professe themselues to esteeme so basely of our sauiour , the substance of the sacrament , and so highly of themselues . what reuerence is giuen by the common people to this action , that i leaue to be considered by euery pastor in his seuerall charge ; i feare , they thinke it lesse then they would wish . as we therefore doe not , nor should not condemne and despise the iudgement of our godly predecessors , who to root out idolatry , did interchange kneeling with sitting : so should we not condemne & despise the iudgement of our church at this time , who haue againe interchanged sitting with kneeling , considering it is an indifferent ceremonie , and religious , not onely for the vse , but for the authour thereof , god ; and that now matters standing in the estate wherin they are , it may haue as good and profitable an vse in our church , as sitting had before : for as sitting hath helped to roote out the errour of transubstantiation , and to abolish the idolatrous bread-worship ; so kneeling shall serue to preserue the sacrament , from profanation , our selues from pride , our sauiour from contempt , and to debarre those frantike opinions aboue expressed . sitting hath made a separation betwixt vs , and the corruptions of the romane church : kneeling shall serue to declare our vnion with other wel-reformed churches , with whom otherwise wee agree in all points of doctrine : and to winne such to our profession , of the romane church , who doe not so much abhorre our communion for any errour in the substance of faith , as for the profanenesse that they esteeme to bee in some externall ceremonies . paul became all things to all men , in things indifferent , to winne some : if hee became all things , may wee not in some things ; yea , in a thing commanded by god , conforme our selues to winne some , if it be possible ? finally , who is ignorant , that all this alteration and change hath proceeded from the constant resolution , & the instant desire of a most wise and religious prince , our gracious soueraigne ? a motiue of the greatest moment on earth ; if either wee consider his royall authority , or fatherly affection ; what power hee hath by the one , and what credit hee deseruedly hath by the other : who hath giuen , and daily giues greater proofe of his loue and care towards the glory of god , and the welfare of his church ; both by way of action and passion , then all his subiects beside . his highnesse will then & desire , against this and other points , being most orderly & formally propounded to the generall assembly of our church , to bee aduised , reasoned and concluded : and being in it selfe most iust and reasonable , as his maiestie is perswaded , not onely out of his owne most profound and incomparable knowledge ( as in euery thing , so chiefly in matters of this kinde ) but by the iudgement of the best and most learned diuines of the church : his maiesties will , i say , being such , and after such a manner propounded , and concerning onely matters indifferent and alterable : if without greater reason , then any that was , or hath beene propounded to the contrarie , it had beene gaine-stood ; and his highnesse thereby moued to griefe & displeasure : there is no question , but vpon those grounds and reasons , whereby hee was perswaded that his purpose was lawfull , hee might haue beene prouoked to proceed , and by his royall anthority inioyne and command both pastors and people , to giue obedience in obseruing and practising these articles : which if his maiesty had done , then should we , who were the pastors of the church , and members of that meeting , haue iustly incurred the blame of pertinacie , and of vnwise contention in the estimation of all peaceable , and well-disposed christians : and should haue giuen occasion to seditious and vnquiet spirits , to burden a most iust and equitable prince , with a most vile imputation of tyrannie ; and made the aduersaries of the truth to reioyce and exult , beholding through our foolishnesse , a breach made , and a gap opened , whereby the enemy might enter in betwixt vs and our gracious soueraigne : whereupon what euils might haue followed , may be easily perceiued by all , who haue not their opinions in greater estimation , then the honour of the prince , the welfare of their brethren , and the peace of the church whereof they are members . the consideration & meditation of these things , are the reasons that mooue mee to thinke ; that in faith we may obey the acts of the late assembly , in this , and all the rest of the articles concluded therein : and therefore that in faith wee cannot disobey , but shall thereby offend our god ▪ giue scandall to his church , and vantage to the aduersaries by our contentions and distractions : from the which , the god of peace preserue vs , & blesse vs with that peace that passeth all vnderstanding , vntill our peace-maker appeare , who shall reward his brethren the peace-makers , not onely with that most honorable stile to bee called the sonnes of god , but to bee heires and coheires with him , of the kingdome of god. amen . finis . notes, typically marginal, from the original text notes for div a05533-e1070 rom. 16 ▪ 16 1. cor. 8. 8. rom. 14. 17. 1. cor. 10. 28. gal. 2. 11. tert. de coro . milit. heb. 11. 6. gal. 5. 13. 1. cor. 14. 33. 1. thes. 5. 20. mat. 26. 20. mar. 14. 18 luk. 22. 14 ioh. 13. 12. ioh. 13. 23. luk. 7. 38. ioh. 12. 3. iohn 13. 4. & 12. luke 9. 14. mat. 23. 6. luke 9. 14. mat. 26. 26 col. 2. 18. mat. 26. 20 luk. 22. 11. luk. 22. 20. mar. 14. 12 ioh. 13. 27. a act. 20. 7. b tert. de coro . milit. m●t. 26. 27. 1. cor. 10. 16. luk. 22. 30 better not to determine the s●t time , for 〈…〉 decretal . gregor . li. 3. tit. 41. canon 20 euseb. eccl. li. 7. cap. 9. lyps . de mil. rom. lib. 5. luk. 17. 16. 1. cor. 11. 27 , 29. 1. cor. 11. 21. ioh. 6. 35. esay 53. 4. a tert. de resurrectione carnis . b christus deuorandus auditu . c ruminandus intellectu . d et fide digirendus . quo res sensiles fiunt intelligibiles . whereby the meaning of the externall things which wee propounded to the senses , is declared to the minde . the word likewise worketh seuerally . psal. 22. 25. psal. 22. 26. ioh. 13. 13. luk. 22. 27. ioh. 6. 54. ioh. 6. 56. ioh. 6. 57. 1. cor. 10. 17. 1. cor. 10. 21. the re-examination of two of the articles abridged: to wit, of the communicants gesture in the act of receaving, eating, and drinking: and the observation of festivall dayes calderwood, david, 1575-1650. 1636 approx. 87 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a17586 stc 4363.5 estc s118315 99853522 99853522 18907 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17586) transcribed from: (early english books online ; image set 18907) images scanned from microfilm: (early english books, 1475-1640 ; 884:16) the re-examination of two of the articles abridged: to wit, of the communicants gesture in the act of receaving, eating, and drinking: and the observation of festivall dayes calderwood, david, 1575-1650. cowper, william, 1568-1619. passage of master william cowper pretended bishop of gallway, his sermon delivered before the estates, anno 1606. at which time hee was minister at perth. 63, [1] p. s.n.], [holland? : printed anno 1636. by david calderwood. place of publication conjectured by stc. includes (on pages 60-3): a passage of master william cowper pretended bishop of gallway, his sermon delivered before the estates, anno 1606. at which time hee was minister at perth. formerly stc 10062. identified as stc 10062 on umi microfilm. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly 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notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -controversial literature. church of scotland. -articles of perth -controversial literature. perth assembly, perth, scotland, 1618 -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 spi global keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the re-examination of two of the articles abridged : to wit , of the communicants gesture in the act of receaving , eating , and drinking : and the observation of festivall dayes . printed anno 1636. to the reader yee have here , good reader , the re-examination of two articles abriged , to wit , concerning the communicants gesture in the act of receaving , and observation of festivall dayes , for the information of such , as either have not leasure to peruse greater workes , or are of weaker iudgement . the other three articles , bishopping , private baptisme , and private communion are not pressed , and therefore it was needlesse to proceed any further . accept of this information without preiudice of your standing to the liberties of the kirk . wee need no other exception against all the five articles , but that they were not concluded by pluralitie of voices of such as were authorized with lawfull commission , and consequently not by a generall assemblie : but a number of barons , pretended bishops , and ministers usurped the place of voters , and carried the businesse . i passe by terrours , circumveening , and unformall proceeding , howsoever others take libertie to practise and reason contrare to the order established in former times , as if wee had never had a kirk , yet let this be your iudiciall defence . but because that alone is not sufficient to uphold your conscience , yee have here as much as may serve to confirme you in the trueth , and to settle your iudgement in the matter it self . of the communicants gesture in the act of receaving . by the second head of the first book of discipline , drawn up in the first year of publick and universal reformation , wee may perceive that our first reformers preferred sitting not only to kneeling , but also to standing and passing by , because they approached not so near to christs action , and rested upon sitting not only because of the abuse of kneeling in former times , as is alleadged , but because most agreeable to the patern , which reason serveth for all times : yea master knox in his admonition to england , printed anno 1554. ranketh kneeling among the superstitious orders , which profane christs true religion : and in a letter directed from deep to mastresse anna lock , anno 1599. he calleth the crosse in baptisme : and this kneeling diabolicall inventions . in the generall assemblie , holden anno 1562. it was ordained , that the order at geneva , that is , of the english kirk at geneva , where master knox had been sometime minister , bee observed in the ministration of the sacraments : and anno 1564. ministers are referred to the order set down before the psalmes in meeter , which order is the order of geneva , mentioned in the former act . this order was ratified by act of parliament , anno 1567. and 1572. an act was likewise made anno 1567. that in times coming the king at his coronation give his oath to maintain the true religion then professed , and in speciall the due & right ministration of the sacraments then receaved . this act was ratified anno 1581. and again 1592. no other gesture then sitting was used til the meeting above mentioned . wee are then to defend the gesture of sitting , and to impugne kneeling in the act of receaving . wee have the example of christ and his apostles at the first supper , to warrant communicants to sit in the act of receaving : after the ordinarie washing of their hands they fate down to the first course of the paschall supper , thereafter they rose again to the washing of their feet , then they fate down again to the second course of the paschall supper . now while they were eating and consequently while they were sitting , christ institute the sacrament of the supper , and this is acknowledged by baronius the cardinall , in his annalls , an . 34. num . 44. the iesuit baradas , in concord . evangelist . tom . 4. lib. 2. ancient and modern writers , popish and protestant have receaved this collection as certain truth . it was the minde of the whole church of old , as we may see by the ecclesiasticall hymnes , where christ is brought in sitting with his disciples at table , when he institute the sacrament . whereas some alleadge that christ and the apostles kneeled : i answere , there is no likelihood at all : christ fate when he brake bread , and gave thanks at emaus . he blessed the bread when hee fate with the multitude which hee fed with five loaves and two fishes . wee never reade that the iewes kneeled when they blessed their meat . master paybodie granteth , that christ and his apostles used that same gesture in blessing and giving thanks , which they did in receaving . bellarmine acknowledgeth that they were sitting at table , when christ said unto them , drink yee all of this . we may gather from some circumstances and the forme of the celebration , that they fate for they could not stand upon beds , or between the tables and the beds , for their neerenesse to the table . if there had beene a change from sitting , which was the ordinarie gesture at the paschall supper , into kneeling a gesture of adoration at the evangelicall supper , some of the evangelists would have made mention of it , for they make mention of other changes . if there had beene such a change , then kneeling should have beene institute , which none of our opposits have ever maintained : for to what end should the change have beene made , if not that that gesture might be observed afterward . christ spake not prayer waies to the apostles , and the elements were carried from hand to hand , and divided by the apostles among themselves , which is not compatible with kneeling , when man is directing worship to god. wee conclude then with master mouline , writing on the lords supper , 1 part . pag. 136. that the apostles continued sitting at the table , to the very end of the action . it is true , christ and his apostles sitting were not altogether upright as ours , but as a man may stand upright , or stand leaning , so he may sit upright , or sit leaning . the hebrew doctors call it sitting in beds : the english translators expresse it by sitting , and not by lying . doctour mortoun confesseth it was a kinde of sitting gesture . master paybodie , pag. 69. protesteth , that he holdeth the gesture of sitting at the lords table in it self lawfull and commendable . what a madnesse is it then to drive poore soules from a sure , to a dangerous and doubtsome way ? the example of christ and his disciples sitting at the first supper , is exemplarie for examples in setting down a patern , serve ordinarly for direction in times to come , if there be not some singular occasion to hinder him that setteth down the pattern to do otherwise . bishop mortoun in his late work of the institution of the sacrament , sayeth , that christs example should bee a rule for us to observe , except in some circumstances , which only occasionaly and accidentally happened therein : and therefore taxeth the iesuits , making light of christs example , as if the example of christ were no argument of proof at all . mowline in his heavenly alarum , pag 56. sayeth , christ and his apostles sate at the table without any kind of adoration , and that the first institution was given for a patern ; whereunto wee ought to conform . now the washing of the disciples feet , the putting off , and on of christs upper garment were ended before they sate down to the second course of the paschall supper , and consequently a good space before the institution of the last supper . time and place are commoun circumstances to all actions . the particular time and place when christ instituted this sacrament were occasionall . they might not eat the paschall supper but at evening , and therefore the evangelical supper , which was to succeed to it , behoved to bee celebrate that night , seeing christs suffering was so neer at hand . they behoved to eat the paschall lamb in a chamber in ierusalem , and consequently the supper behooved to bee instituted in a chamber , after the paschall supper . the number of such as did eat the paschall lamb , behooved to consist of few , betwixt ten and twentie , and therefore they behooved to bee so few that night at the institution of the supper . their manner and kinde of sitting was a form observed among the iewes at their commoun feasts , and at the paschall supper . put the case that they stood at the first passeover in egypt , as it can not bee prooved , it were then extraordinarie , and for that night only , to signifie their hastie departure out of egypt . sitting was the ordinarie gesture used at all religious feasts : the heathnicks sate at their feasts , made of the remainder of the sacrifices offered to their idoles , amos 2.1 cor. 8.10 to professe their communi●● and societie with their idoll , or fellowship with devils , as the apostle calleth it , 1 cor. 10.20 . our lord instituting his supper to bee the only religious feast to bee used in the christian kirk , observed the same gesture which was used at the paschall supper , and other religious feasts . christ might easily have changed sitting into kneeling , and very commodiouslie , seeing they fate upon beds , yet would he retain the same gesture which they used at the paschall supper . time and place are meere circumstances , and the particular time and place were then only occasionall : but the gesture is more then a meere circumstance , as master paybodie , pag. 34. confesseth . this supper was institute in form of a banquet , to represent not only our spirituall nuriture , but also our societie , and familiaritie with christ , who is to sup & feast with us . the polonian baroun ioannes alasco maintaineth further , that our sitting , eating , and drinking at the communiō table , is a figure and representation of our sitting at the heavenly table . so doth musculus upon matthow 26 : and aquinas part . 3. quest . 60. make the lords supper a type and fore-shewing sign of our glory to come . christ himself expresseth our peaceable fruition of the joyes of heaven by sitting with abraham , isaac , and iaakob in the kingdome of heaven , matth. 8.11 . and by lazarus resting in abrahams bosome , luke 16. that is , sitting at the heavenly table , and leaning upon abrahams bosome , after the same manner that iohn lay on christs bosome when hee fate at this table , iohn 16. and christ himself at the institution promised to his apostles , that they should eat and drink at his table in his kingdome , and sit upon twelve thrones , luke 22.30 . yea , this polonian baroun affirmeth , that they have slender affection to the glory of christ , or our eternall felicitie , that would abolish out of the kirk that image of our eternall felicitie in the celestiall glory to come , which is so much recommended to us by christ himselfe , by the symbole of sitting at a banquet , to the unspeakable comfort of all the faithfull . we see that at civill banquets , the time , the place , the number of persons , and other things are variable , but no other gesture hath beene used but sitting , after one form or other , according to the custome of the nation . even when men are invited by a king to a feast , they are honoured with sitting , in token of his familiar intertainment . it appeareth by the practise of the apostolicall kirks , observing still this gesture , albeit other circumstances of time and place , and other things which fell foorth occasionally at the first supper were not regarded , that the gesture of sitting is still to be retained . christ himself , luke 24 , 30. sitting at table in emaus , tooke bread , blessed it , and brake it . this place is interpreted by sundrie ancients and modern writers of the ministration of the sacrament : and master paybodie himself , pag. 86. is of that same judgement . the apostle , 1 cor. 11. maketh not mention of sitting , because he presupposed a lawfull minister , a table , and sitting at the table , and rehearseth only christs actions and his words , uttered to communicants sitting at the table . nor yet all his actions , and his words , as giving of the bread , blessing of the cup , either severally or conjunctly with the bread , and the precept to drink all of it : his chief purpose was to correct the abuse of the corinthiās , for not staying upon other : for the lord that night hee was betrayed , said to all his disciples conveened together , take yee , eat , yee , &c. the love-feasts and the lords supper went together , the love-feasts in these times preceeding , and the lords supper immedialy following . doctor bilson in his book of obedience , pag. 653. sayeth , that whether they went before or after , they could not divide themselves each from other , but they must offer the same abuse , and disdain of the poor at the lords supper , which was ministred to them as they sate at their tables , immediatly before or after their usuall or corporall refreshings . master paybodie pag , 86 , and 94. thinketh , that together with the institution itself , after supper were grounded the love-feasts , by continued occasion , whereof his disciples might possibly for a time use sitting in the very act of receaving . doctor downam in his second sermon , pag. 61. confesseth sitting to receave the sacrament , to have been used in the kirk in the apostles times . sitting in the act of receaving was continued at sometimes in the christian kirk , evē to our times . mornaeus in his first book of the masse , 1 cap. and 5 reporteth , that the monks of st. bennets order communicate sitting , for three dayes before easter . bullinger in his book de origine errorum , pag. 46 reporteth , that not only in their monastries , but also in cathedrall kirks they communicate sitting upon that day . now it was the custome of old , not only for the monks , but also other christians to communicat upon this day , and no doubt after the same form . the two thousand souldiours who were reconcealed to the emperour mauritius , about the year 1590. by the travell of gregorius bishop of antioch , receaved the sacrament sitting upon the ground , as euagrius reporteth , lib. 6. cap 13. doctor lindesay in his defence , pag. 53 , 54. alleadgeth the like done by the scottish armie at bonnokburn , in the dayes of king robert bruce . socrates in his historie , lib. 5. cap. 23. reporteth of the egyptians , who dwelt near to alexandria , and the inhabitants of thebais communicated in the evening , after they had refreshed themselves with commoun meats upon other dayes also : it is likely then they also sate . alexander de hales in the second part of his tractat . concerning the masse , sayeth , the pope communicateth sitting , in rememberance that the apostles at the lords supper communicated sitting . the waldenses , who are justly called the pure seed of the ancient kirk , and have continued since the dayes of pope sylvester , or as some thought , from the dayes of the apostles , sayeth rainerius the inquisitour , & their enemie , celebrated the communion sitting , see master fox first volumn , pag. 209 edict . 1610. and their apologie against one doctour augustine , which is extant in lydii waldensia . luther exponing the epistle upon saint stevins day ; sayeth , christ so instituted the sacrament , that in it we should sit at the sacrament : but all things are changed , and idle ordinances of men are come in place of divine ordinances . zuinglius in expositione sidei christianae , setting down the form of celebration used at berne , zurick , basile , and other neighbour townes , reporteth , that they communicated sitting . the kirks of strangers at london , in alascoes time communicated sitting : so do other kirks in the low-countries , even to this day . in pol , such as adhered to the confession of helvetia communicated sitting , as we may see in consensus poloniae . by the gesture of standing is pretended more reverence , and thereby the gesture of sitting is indirectly taxed ▪ and that lively representation of our familiar societie with christ taken away , seeing it is not the usuall and ordinarie gesture at civill feasts . as for kneeling in the act of receaving : first wee have not a warrant from the example of christ and his apostles , or the practises of the apostolick kirks after , and therefore they who receave adoration , they are secure , they have the example of the apostles , whom wee read not to have adored prostrate , but as they were sitting , they receaved , and did eat : they have the practise of the apostolicall kirks , where it is declared , that the faithfull did communicate , not in adoration , but in breaking of bread , sayeth calvin , institut . lib. 4. cap. 37. sect . 33. beza in his dispute against iodocus harchius , so like , as when the lord truely to bee adored as god and man , at table did institute this holy supper , that the disciples arose , to the end that falling upon their knees , they might receave that bread and wine out of his hand . and so like as the apostles were ignorant , how to deliver to the kirks the manner how to celebrate these holy mysteries , it is known well enough that the love-feasts could hardly or scarce at all admit geniculation . the waldenses in the apologie above-mentioned , say , that christ gave the sacrament to his disciples , and his successours for a long time made no reverence , meaning adoration . this holy action is denominate the lords table , and the lords supper : the use of a table is not only to set meat on it , but also for the guests , or persons invited to sit at , and about it , and to partake of the meat set upon the table . wee require not of necessitie an artificiall table of tymber : a bul-hyde , or a plot of ground may serve in time of necessitie , and answereth analogically to a standing table , as the plot of ground did , whereabout the multitude sate in rowes , by fifties and fifties , mark. 6. neither do wee stand upon the fashion , whether it bee long or round ; but wee require that the communicants alwayes sit table-wayes , so that they may observe the form of a feast or banquet : for in that this holy action is called a supper , it is imported , that it was celebrate in the forme of a feast or banquet , as piscator observeth in his observations upon matth. 26. wee do not require all the formes used at commoun feasts , but these which christ the institutour , and master of the feast thought sufficient . kneeling is not a gesture sutable with the forme of a banquet , or use of a supper table . the termes , supper , and table of the lord , very familiar with the apostle paul , seeme to require sitting rather then standing , kneeling , or passing by , sayeth alasco . kneling is not a gesture which hath beene used at feasts or banquets , but rather a gesture of supplicants . plessie in his fourth book of eucharist sayeth , that of old this holy supper was celebrated in the forme of a banquet , whereat they did sit , a footestep whereof remaineth among the benedictines . if these termes , the table of the lord , the supper of the lord , and breaking of bread had beene retained , and other new names not invented , as sacrament eucharist , then might easilie have been perceaved how harsh it were to use these phrases , they brake bread together kneeling , they compassed the table of the lord kneeling , they celebrate the supper of the lord kneeling , which seemeth not so harsh , when wee say , they receaved the sacrament or eucharist kneeling . therefore the ancient doctours , sayeth mowline on the lords supper , part . 1. pag. 8. had done better , if they had hold themselves to the tearmes expressed in gods word , &c. the distribution of the elements by the communicants amongst themselves admitteth not kneeling in the act of receaving . can the communicant bee both adoring god upon his knees , and at the verie instant bee reaching the elements to his brother likewise kneeling and adoringe . yee have heard out of calvin before , that the faithfull in the apostolical times did not communicate with adoration , but breaking of bread , as if adoration and breaking of bread could not consist together : but so it is that the communicants ought to distribute , and reach the elements to other . christ reaching the cup to his disciples , commandeth them to divide it among themselves , luke 22.17 . this cup which hee commanded them to divide , was the evangelicall cup , or , which is all one , the last paschall cup changed into the evangelicall . luke applieth christs protestation , that he will drink no more of the fruit of the wine , &c. to the cup which hee commanded them to divide amongst themselves : but that protestation is applied to the com●●●on cup by matth. and mark who make mention only of this cup , in the verses immediatly preceeding the protestation . if christ was to drink incontinent after this protestation of the com●●●n cup , how could hee protest , that hee would drink no more of the fruit of the wine● when the schoolemen would prove , that wine was one of the elements at the evangelicall supper , they can not finde a proof in all the evangelists , but in this protestation . christ in this protestation alludeth to the canon or custome of the iewes , forbidding to taste any thing after the last cup , which was called the cup of praise . now the last cup was the evangelicall or communion cup , or the last paschall cup , changed it into the evangelicall . further christ gave thanks when he took the cup in his hand , which he cōmanded them to divide : and therefore luke maketh no mention of this thanksgiving , when hee maketh mention of the cup the second time , because hee had made mention of it before . luke then by way of anticipation bringeth in christ , protesting in the 17. verse , that the protestation of not drinking more , may bee joined with the protestation of not eating more , preceeding in the 16. verse : therefore when hee cometh to the order of the institution , verse 20. he omitteth the protestation and thanksgiving , which are recorded by other evangelists , because hee made mention before of them , verse 17. and 18. this anticipation , or inversion of order in the evangelist luke was observed by augustine , and euthymius , ba●adius , and suarez , iesuits . mewshius observeth other inversions in the same chapter . christ gave ●ot the cuppe to every one out of his hand , which had been sufficient for dividing of it , ●f no further had beene intended . to drinke of one cuppe representeth fellowship in one commoun benefite , but not that communication of mutuall love and amitie which is represented by reaching the same cup to other the guests at ci●ill banquets of old , intertaining other courteously , reached a cup of wine to other , which cup they called philotesia , metonimically , because it was a symbole of love or friendship , which name any man may justly impose upon the cup of the holy supper of the lord , sayeth seuekius antiquitarum convivialium , lib. 3. cap. 10. if there were no more but reaching the cup from one to another , it were sufficient to exclude kneeling : for what reason were it to kneel at the receaving of the bread , and not at the receaving of the cup ? were it not also absurd to see the communicants reaching the cup to other , and the minister to walk along to give every one the bread ? analogie requireth that the bread should bee distributed among the communicants as well as the wine . christ said in the plurall number , take yee , eat yee , as well as drink yee , divide yee , and nor take thou , eat thou : therefore not only piscator , tessanus , and hospinian , but also estius a popish writer , upon the 1 cor. 10.16 . gather , that they divide the bread as well as the cup. beza sayeth , that the manner of their sitting could not permit christ to give every one the bread . mouline on the lords supper , 2 part . pag. 97. maintaineth , that christ could not deliver the bread to every one of the disciples hands , especially considering that the parties lying half along upon beds at the table , tooke up more rowme then they do now adayes . this distribution of the bread , as well as of the cup is confirmed by the custome observed afterward . master paybodie , pag. 92.101 , 104. acknowledgeth , that the communicants at the first supper did communicate the bread and cup one with another : as also in the apostles times , pag. 95. bullinger in the place above cited , reporteth , that in the monastries of s. bennets order , &c cathedrall kirks they communicated upon maunday-thursday , panem azymum frangentes , & calicem invicem propinantes , & in tatum vetexis coenae vestigium preferentes ; that is , breaking unleavened bread , and reaching the cup to other . this was a footstep of the order observed universally before upon the anniversarie day , called the day of the lords supper , which is now called maunday-thursday . frier rainerius reporteth , that the waldenses participate mutually , as was done at christs supper . bullinger in his 6. decad , sermon 9. that the supper of the lord is then rightly celebrated , when the communicants distribute the bread and the cup among themselves . gualter homil . 118. in marcum , setting down the best form of celebration , requireth , that they break the bread to other , and distribute the cup. tindall in his tractat upon the lords supper , requireth , that every man reach , and break to his neighbour . the latter confession of helvetia , which is approved by many reformed kirks , and by our owne , recommendeth this breaking of bread . the lords supper was denominate breaking of bread , from that rite or ceremonie of the breaking of the bread , acts. 2. it is said , the disciples continued in breaking of bread , and acts. 20 , that the disciples conveened to break bread , which is clearer then the former speach , and importeth , that the disciples , or the faithfull themselves brake bread . estius , a popish professour in doway , writing upon 1 cor. 10.16 . sayeth , that in the primitive kirk they had the breaking of bread , which was first done by the presbyteri●● and deacons , and after them in smaller pieces , by the faithfull to whom it was given , that they might distribute the same among themselves . the apostle 1 cor. 10.16 . sayeth , the bread which we break , is not the communion of the body of christ ? that is , the bread we break , distribute , and eat : for the breaking alone by the minister is not the communion of the body of christ. the apostle rehearsing the words of the institution , sayeth not , take thou , eat thou , but in the plurall number , take yee , eat yee : yea , durandus rational . lib. 4. cap. 1. sayeth , that the apostles celebrated as christ did . the breaking of the bread serveth for two uses : first , for the representation of christs sufferings ; as also the pouring of the wine represented mystically the effusion of his blood . bullinger sayeth , decad . 5. serm . 7. wee break the bread of the lord with our own hands , for we our selves are to bee blamed , that hee was bruised : our sins wounded him , wee crucified him , and wee believe , that not only hee suffered for others , but specially for our selves . gualtor in his homil . 295. on matthew , sayeth , that every one when they break the bread , acknowledgeth themselves to be the authours of his death and passion . the other use is for distribution , and reaching to other , to testifie mutuall love and amitie . if two should drink out of one cup , and yet not teach to other , it might well be thought there were no great kindnesse betweene them . to divide the bread , and to eat together , in token of love and benevolence , was a custome observed in the orientall countries , and yet still in sundrie countries of the west . serranius in iosuam , cap. 9. of this use the reader may finde more in bullinger , decad . 5. and gualter 118. in marcum . zuinglius in his exposition of the christian faith , reporteth that some sitting together casuallie , and participating after this manner , were reconcealed , who before had beene at variance , and that this fell foorth often . if none must give the sacramentall bread but the minister , because hee acteth the person of christ who gave his own bodie , by the same reason they may not reach the cup to other , as the apostles did at the first supper , where they represented the faithfull , and communicated not as pastours , but as disciples , as guests , as other christians , as all our divines hold : and among the rest , musculus cited by doctour lindesay , pag. 59. this doctour confesseth the cup may bee reached from one to another , the minister still acting christs person in his own place , pag. 61.62 . if none but the minister must give the elements , because hee representeth christs , person , then might not the deacon in the ancient kirk do it , because hee represented not christs person . vasquez confesseth , that it is not forbidden by divine law , that the sacrament bee ministred , or carried by a lay man , and applied to the hand of another communicant , but by humane law . i would ask when the minister cometh from his own place , and goeth along to deliver the elements , how doeth hee act the person of christ , the master of the feast ? there can bee no other reason of this guise , but to nourish a superstitious conceat , that it is holier to receave it out of the hand of the minister , who perhaps is a iudas , then out of the hand of a faithfull brother , as if his hand profained or polluted it . are not the peoples hands as holy as the ministers , sayeth master paybodie , pag. 313. superstition increasing at last , the communicants might not take the sacrament in their own hand , to put it in their mouth , but it behooved the priest to put it in their mouth : such superstitious conceats condemne christ and his apostles , and the godly , who in their time distribute to other , and deprive of the profitable uses of fraction , or breaking of bread . neither is the representation or form of a feast or banquet observed : it is rather like a dole of meat then a supper . further , this giving of the elements to every one severally , bringeth in confusion of actions , and private communions in the publick assembly . for while the ministers are giving the elements to every one , the people is in the meane time exercised in hearing the word red , or singing psalmes , and heare not what the minister sayeth to the communicants , nor do the communicants understand what is read , or sung in publick . yea , sometimes two ministers will bee speaking at once to sundrie communicants : so the communicants communicate apart , and might as well go aside , or to an i le of the kirk to communicate , yea , and far better . the exercise is dead and cold , and they are forced to reading and singing in the mean time , to drive away tediousnesse , and so bring in confusion of actions . if christ spake in the plurall number , take yee , eat yee , when the communicants were so few , what would he have done if there had beene a great multitude present ? if the distribution of the communicants had beene observed by the ancients constantly , and at all times , as sometimes it was , kneeling had not entered in the kirk , the words outered by christ at the deliverie of the elements had not beene changed , confusion of actions , and a private forme of communicating had not taken place , and the forme of a feast had beene preserved . therefore suppose the distributing by the communicants were not recommended to us , nor had any other profitable use , but that it is a bar to hold out so many corruptions , let us stand for distribution . our lord was wise , and could devise the best form : who can devise a better , sayeth bullinger , decad . 5. serm . 9. then the son of god himself ? the supreme high priest of his kirk : yea bellarmine sayeth , de eucharist . lib. 4. cap. 7. that it can not bee doubted , but that is better , & to be done which christ did . kneeling in the act of receaving the sacramentall elements is scandalous , and therefore to bee avoided . the papist is confirmed in his vile idolatrie , by our conforming with him in that gesture . do they not vaunt , that wee are coming home to them ? the ministers of edinburgh in the instructions given to master william levingstoun , subscrived also by them , when he was sent up to court , have these words , the papists seeing us in that gesture having some externall symbolizing with them , are therby confirmed in their errour , as though that our practise were an approaching to them , and an ingrease to their idolatrie and bread-worship . now we ought not to keep conformitie in the worship of god with idolaters in things otherwise lawfull , if they bee not of necessarie use , and have beene abused . the lord took this course with his own people of old , hee forbade them to round the corners of their heads , or marre the corners of their beard , or weare linsey-woolsey , or sow their field with mingled sead , or plant any groaves of trees neare the altar of the lord , that they might bee unlike the gentiles . the priests were forbidden to make their heads bald , or shave off the corner of their beard for the same cause . the ancients for the like reason rejected many customes of ethnicks , iewes , and hereticks , but were not constant in this course . as for the sun , the moon , the stars , and other creatures , howbeit they have been abused , and adored , yet because they are gods creatures , and of necessarie use , they are still to bee used . gold , silver , temples are profitable helps unto the necessitie of mans life . the gold , the brasse , and iron of iericho taken into the lords treasurie , were the civill goods of idolaters , and had no state in their idolatrous worship , as this kneeling hath . wee should shun conformitie with papists in speciall , because the pope their head is the great antichrist : and we are more troubled with rites , abused and polluted by him , then by any other : we dwell nearer to papists then to any other idolaters , & they dwell or converse among us . the equitie of this direction for not conforming with idolaters , appeareth , first , in that wee show not as we ought our hatred and detestation of idolatrie , when wee retain any monument or memoriall of it . the brasen serpent it self a monument of gods mercie , and benefite received 700 year before , was broken by ezekias in pieces when it began to be abused and polluted with idolatrie : far more ought the monument and memoriall of idols or idolatrie bee abolished . it is true , kneeling of it self is not a humane invention , but in some kinds 〈◊〉 may be lawfully used , as in prayer : but kneeling in the act of receiving the sacramentall elements was never gods ordinance , and therefore ought to bee forborn , seeing in that act it hath beene abused to the vilest idolatrie that ever was , to the worshipping a piece bread , which the worshipper esteemed to bee his god . to retain it therefore is to retain a memoriall or monument of that vile idolatrie , because wee use that same gesture in that same very act , and without necessitie . next , in conforming with idolaters , we keep a stumbling block in the kirk , and both hardeneth the idolater in his idolatrie , and lay a stumbling block both before our self , & our own brethren , by retaining such allurements and provocations , to commit the same kinde of fornication or idolatrie . wo bee to him that giveth offence , it were better that a milestone , &c. they ask what aptness● there is in this gesture , to intise us to idolatrie ? we answere , it is the same form and fashion that idolaters used in that same very act , and for reverence as they did . wee are more prone to idolatrie by nature then any other sin : therefore the greater diligence is to be used in avoiding of it . doolefull experience hath taught us how dangerous it is . the kirks in the low-countries in their synods ordained , that the communion be not celebrated kneeling , for the danger of bread-worship . the polonian synods , holden anno 1573. and 1583. were grosely mistaken , in alleadging that none but arrians or anabaptists did sit : when as it is well known that this gesture of sitting was in use in sundrie kirks in europe , of which wee have made mention before : yea , and alasco before these times wrote more earnestly for sitting then any man else . but these polonian synods were mixed , and consisted partly of lutherians , partly of such as adhered to the bohemian , partly of such as adhered to the helvetian confess on : yet they confesse , anno 1578. that it is neither the will of god , nor the custome of the purer kirk to smite men with ecclesiasticall discipline , for externall rites . our opposits pretend the remedie of preaching , and information of the people , to direct their adoration aright . but it is better to fill up the pit in the way , then to set one beside , to warn the passengers that they fall not in . watchmen are sometime negligent , sometime blinde and ignorant , or corrupt and perverse : time should bee better spent , then in leading poore soules through dangerous wayes , which may bee forsaken . all are not alike capable of information : appearance of evill worketh more powerfully oft-times then the doctrine . they alleadge that the command of the magistrate , in things indifferent , taketh away the scandall . i answere , can the supreme magistrate take away that aptnesse and fitnesse that any thing hath , to intise and provoke men to sin . the magistrates countenance maketh the scandall the greater , and hee strengthneth it by authoritie . court-clawbacks tell us , we should rather offend the people then the supreme magistrate : but better offend , that is , displease him , nor offend , that is , give occasion to the poorest soul , let be many thousands to fall into any sin , let bee so hainous a sin , as is the sin of idolatrie . the magistrate is not in danger of stumbling , or spirituall falling into any sin : for ( yee put the case ) hee esteemeth the matter indifferent . the apostle had rather never eat flesh , nor offend a weak brother , for eating flesh offered to the idole , and sold in the mereat . and yet hee had greater authoritie in such matters , then any prince , or generall assemblie . the belgick synods would not take so much upon them , but forbade kneeling , for fear of idolatrie . if the kirk to whom the rule for directing the use of things indifferent , in matters of religion , are laid down , to wit , that all things be done decently , in order , to edification , without offence , may not presume so far , far lesse the magistrate . wee maintain that kneeling in the act of receaving the sacramentall elements was not in use , or at the least authorized , till the great antichrist dominited . there can not be an authentick testimonie alleadged before the opinion of real presence & transubstantiation began to spread : or to come to a more certain date , for the space of a thousand years after christ. there are some testimonies bearing the word adore , but the testimonies are either counterfeit , or to bee understood of inward adoration , or of adoration in time of prayer , before they communicate : or adoration is taken only for veneration : but of kneeling in the act of receiving we hear of no authentick testimony as yet alleadged . doctour burges is verie confident , that the communicants kneeled in tertullians time , that is , about 200. year after christ : for sayeth , he the people shunned to come to the communion table on the station dayes , because they might not kneel in the act of receiving , but it behooved them to stand on these dayes : and therefore , sayeth he , tertullian inviteth them to come , to 〈◊〉 the bread standing at the table publictly , to reserve it , and carrie it home , and there receave it kneeling , and so both dueties should bee performed , the receiving of the eucharist , and the tradition on these dayes observed . tertullians testimonie is cited out of his book , de oratione , cap. 14. but the doctour translated these words , quod statio solvenda sit accepto corpore domini , because station or standing is then to be performed in receaving the bodie of the lord : whereas hee should translate thus , because the station or fast is then to bee broken , after the receaving of the bodie of the lord. for the word statio in tertullians language is taken for fasting , or rather for some kinde of fasting dayes . wednesday and friday were called station dayes , on which they fasted untill the third houre after-noone , and was distinguished from the other fasting dayes , whereon they fasted of their own accord , as pamelius observeth out of rabanus maurus ; or rather as a late popish writer albaspinaeus , bishop of orleance , in his observations observeth , were distinguished from other fast dayes , which indured till the evening . the meaning of tertullian is this , they were in an errour who thought that if they had receaved the sacrament , their feast should bee broken , which should have continued to the set houre : nay , saith tertullian , nonne solemnior erit statio tua , si & ad aram dei steteris ? shall not thy fust or station bee the more solemne , if thou stand also at the altar of god , that is , tho comu●●on table , for so both are safe , both the participation of the sacrifice , and performance of thy service , that is , of the fast , sayeth plessie in his answere to the theologues of bourdeaux : and in his answere to the bishop of evereux , pag. 225. hee sayeth , that tertullian would remove that scruple , that as soone as ever they had communicated , they thought their fast was broken . albaspinaeus seemeth to come yet nearer to the sence , and sayeth , tertullian would reprove these that would break the station or fast , as soone as ever they had receaved the eucharist ' , and not stay any longer in the kirk , howbeit the time was short , and some few prayers were outored after the deliverie of the eucharist , for they communicated about the ninth houre of the day , which was the third houre after noone , about the end of the fast on these station dayes : for on other fasting dayes which indured to the evening , they receaved not the eucharist . as for standing at the communion table upon these station dayes , it was not because they stood only upon these dayes , when they receaved the eucharist : nam accepta eucharistia , non licebat ex corum institutis , & ex veteri disciplina de geniculis orare , sayeth albaspinaeus , that is , it was not leasome by the ordinances , and old discipline of these times to pray upon their knees , when they receaved the eucharist . further he proveth , that upon these station dayes they stood not alwayes , but kneeled at their prayers : for the whole time was a time of mourning & afflicting of their bodies , but in these times it was a signe of joy , not to adore upon their knees . erat apud antiquos , & nascentis ecelesiae christianos quaedum inum unitas , & quoddam genus goudiide geniculis non aderara , see pag. 52 , and 49. the ancients in these times thought kneeling not sutable with such an action , as the participation of the lords supper , because it was an action of joy and delight . yee see then howbeit they kneeled other wayes upon the station dayes , because of their fasting and mourning , yet at the end , a little before their dissolving they stood at the comm●un table . now the reason why these dayes were called station dayes , was not according to his observation so called , because of the gesture of standing , but only by way of allusion to militarie stations , and watches at the gates of princes palaces , that as they stayed in their watch , whether sitting or standing , so the christians stayed in the kirk mourning , and praying , in these times of persecution , for peace and safetie to the kirk , till the third houre after-noon , at which time they communicate . it was the custome of the kirk , for a thousand year to stand upon the lords day , and yet the lords day was not one of their station dayes , which should have beene , if the gesture of 〈◊〉 only should make a station day , as doctour burges would have it . it is grosse ignorance in the doctour , to affirm that the station dayes were these dayes , wherein they stood in prayer , and at all the solemne worship of god , and to denie that they were set dayes of fasting . further is nothing more evident , then that tertullian in sundrie other passages speaketh of stations , or station dayes , as dayes of fasting . where as in the re-examination it was given , and not granted , that they stood on these dayes , in time of divine service or prayer , now being induced by the observation of albaspinaeus , wee denie that they stood in time of prayer upon these dayes , and therefore the argument is the more forcible for us ; that notwithstanding of their humiliation , and kneeling upon these dayes of mourning and fasting , yet at the end , when they were neare dissolving , and ending their fast or station , they stood at the table of the lord , and receaved the sacrament standing . howbeit this was not the right gesture , yet it is clear they kneeled not when they received the sacrament . tertullian maketh no mention of receiving the sacrament in their houses kneeling . for a thousand years they stood even in time of prayer upon the lords day , and therefore it can not bee imagined that they kneeled , when they received the sacrament . but say our opposits , they used the same gesture in the receaving the eucharist , which they thought fittest for prayer . i answere , they thought nor standing the fittest gesture for prayer , but kneeling , and stood upon the lords day , to signifie their joy for christs resurrection , which was a conceat taken up by them , not known to the apostle : for they kneeled not for the like reason betwixt easter and pentecost , and yet wee see in the 20. of the acts , the apostle paul kneeled . the custome yet observed to this day in the orientall kirks , to communicate standing , notwithstanding that other custome hath ceased , declareth , that they intended never geniculation in the act of receiving . if ever kneeling in the act of receiving had been in use among them , it had not beene left off , considering mans pronnesse to idolatrie and superstition . it resteth then , that kneeling is only found in the kirks which were subject to the pope . howbeit this idolatrous gesture prevailed under the reigne of the great antichrist , yet there wanteth not faithful witnesses to stand out against it , as the waldenses , and the picardi . if at any time wee should not seeme to have communion with antichrist we should most of all at this holy supper , which setteth foorth our communion with christ and his kirk . yee see then , suppose that kneeling in the act of receiving were indifferent , yet in respect of the scandall , the danger , and inconvenients fall upon it , we ought to oppose it . but we are now to prove , that it is not indifferent , but idolatrous , and therefore a hainous sin , whether we consider it as it is injoined by the act of the pretended assembly at perth , or as the action may bee considered simplie in it self . wee are directed by the act of perth to kneel , in reverence of the sacrament , which is idolatrie : for we are directed to kneel , in due regard of so divine a mysterie , to wit , as is the sacrament , or as is the receiving of the body and bloud of christ , to wit , in the sacramentall manner . yee may also take up the intent of the act , by the intent of the english prelats , and their adherents , for conformitie with them is intended . doctour mortoun sayeth , that their kirk thought it fit , by outward reverence in the manner of receiving the eucharist , to testifie their due estimation of such holy rites . master hutton sayeth , they kneeled , to put a difference between the ordinarie bread and wine , and the sacramentall , to which they gave the more reverence , because it is more than ordinarie bread and wine . some of the formalists pretend , that they kneel because of the prayer outered at the deliverie of the elements : but that short bit of prayer , or wish , is ended before the minister offer the bread to the communicante , and bidde him take it , and yet the communicant is injoined to continue still upon his knees . nor is kneeling injoined to them by statute , or their service book , in regard of prayer , but in regard of the sacrament it self . master paybodie pag. 334. doth freely confesse , that their prayer is not the principall respect of their kneeling , nor the principall respect upon which their kirk injoined it : and pag. 299. suppose their bee no prayer used in time of receaving , hee thinketh never the worse of the gesture of kneeling . doctour mortoun , and master hutton , as yee have heard , professe they kneel , to testifie their due estimation of such holy rites , and more reverence to the elements then ordinarie bread and wine . now to testifie more reverence to the elements by kneeling , is to testifie by adoration , which is idolatrie . neither are wee directed by the act of perth , to pray in the act of receiving , but to use that kinde of gesture in the act of receaving , which becometh meditation , & lifting up of the heart , which also may bee done without prayer . but prayer can not consist with the act of taking , eating , and drinking . wheresoever the publict intent of a kirk is to kneel , for reverence of the sacrament , every communicant following her direction , is an idolater interpretativè , and so to bee construed both before god and man , whatsoever bee his own private intent . if any man receave the sacrament upon his knees at rome , or any other popish kirk , whatsoever bee his private intent , hee must bee interpreted to kneel , according to the intent of that kirk . but setting aside the act of the assemblie at perth , which is only a null and pretended assemblie , we shall consider the action it self , wee will prove that it can not be done but for reverence of the sacrament , or sacramentall elements . the first reason shall bee this , the communicant is tied , whether by direction of others , or his own resolution , all is one , to kneel with reverence before dead and senselesse elements , when they are presented to him by the hand of the minister . wee can not kneel to god in prayer , but there are many things before us by casuall position , neither can wee choose to do otherwise . but if wee bee tied to kneel with reverence , when wee are to doe any religious exercise , suppone prayer , before such a creature , suppone but a tree , and is not likewise tyed when wee pray before any other creature , our gesture of adoration can not bee without respect to the tree . god himselfe never appointed any creature to bee an object to the eyes of man , when hee was to adore him upon his knees , but only directed his people to kneel toward a certaine place , where hee was present himselfe , in an extraordinarie manner , or bound himselfe , by promise to heare from thence , as was the arke , and temple , where the arke was . the sacramentall bread is not a place of gods extraordinare presence , or of the existing of christs manhood substantiallie , or of promise to heare us from thence . it is idolatrie , sayeth perkinse , to turne , dispose , or direct the worship of god , or any other part thereof to any particular place , or creature , wi●hout the appointment of god , and more specially to direct our adoration to the bread , or the place where the bread is . the uncovering of our heads is a gesture of reverence onely , and that only amongst some nations , but not of adoration . kneeling is a gesture of adoration , either civill or religious , amongst all nations . i will not kneele civilly to everie one , to whom i uncover my head civilly . every one that standeth with his head uncovered , in presence of the king , is not adoring , as he is who is presenting his petition to the king upon his knee in their sight . further our heads are no otherwise uncovered in the act of receaving , then in the rest of the time of the celebration , when wee are not neare the elements , the scripture is read , the words of christ which he outered at the institution are still and often repeated , his actions which are divine and holy are reiterated ; and sometimes we are singing psalmes . but adoration upon our knees can not consist with such varietie of actions . the people 1 king. 18. fell on their faces , after the fite had consumed the burnt sacrifices , and the wood , and licked up the water , and not in the mean time : for it is not likely that they fell down , till they had seene what the fire had wrought . what suppose they had fallen down in the meantime , that they saw the fire fall down upon the sacrifice ? is it any wonder , that men amazed with gods majestie in a miracle , fell down as astonished , to worship god ? charles the fift after his farewell to the wars , saluted the spanish shore in such an affectionat and prostrat manner , as his meanest vassall could not ordinarly have saluted either him or it , without just imputation of grosse idolatrie ▪ doctour iackson 〈◊〉 if there come into the kirk one that believeth not , and one that is unlearned , and hear one after another prophesie , and finding himself convinced , and the secrets of his heart made manifest , were it any wonder , if he fell down on his knees , &c. 1 cor. 14. yet if he fell down before them ordinarly , were it not idolatrous ? when it is said , 1 king. 8.54 . that salomon kneeled before the altar of the lord , when hee prayed at the dedication of the temple . the altar is not set down there as the object , toward which hee directed his countenance , when he was kneeling , but only as a circumstance of the place where hee was , when he prayed at that time . hee kneeled upon the brazen scaffold , which was over against the altar , and spread his hands towards the heavens , not towards the altar . and suchlike , 2 chron. 6.13 . it is said , that he fell down upon his knees , before all the congregation of israel , that is , in their sight and presence , and spread foorth his hands towards heaven : it is not said , that hee turned his face towards the altar . they turned their face ordinarly to that part where the ark was , the place of gods extraordinarie presence , which therefore in scripture is called sometime god , sometime the lord of hostes , the king of glory , the face of the lord. doctour burges , pag. 7. sayeth , that the altar was not alreadie dedicated , but was in the doing . likewise micha 6.6 . when it is said , wherewith shall i come before the lord , and how my self before the high god ? meaneth , that they bowed themselves before the high god , sitting between the cherubins , not towards the altar . when they had offered their oblations , what if they had bowed towards the place where the ark was , when they were offering to god ? when wee are in the act of receiving eating and drinking , wee are receiving , and not offering . they pretend the sacramentall elements are only as objectum à quo significative , that is , an active object moving them to worship the thing signified or god. put case that were true , it will not helpe them . durandus , holcot , and picus mirandula , and other papists professe , that they adored the prototype or samplar before the image , which put them in minde of the samplar , and spake in as abstract a manner of their worship , as the formalist doeth , when hee pretendeth the purest intent hee can , in the manner of his adoration . and yet were accounted by other papists good catholicks . vasquez proveth , that these doctours made the image obiectum quod , the verie object passive of adoration , and that both the samplar and the image were adored together : for they used the same respect to the images , that other catholicks used , they uncovered their head to them , they bowed towards them , kneeled before them , and kissed them . and this hee defendeth to bee the right manner , when the image and samplar are adored with one adoration , the inward motion , and submission of minde being carried to the samplar , and outward signe of submission to the image , being transmitted by the spirit , or in thought and desire to the samplar . this iesuit reporteth , that in the time of the seventh synod , their were some enemies to images , who were content that images were brought into the kirk , not only for decorement , but also to stirre up the remembrance of the samplar , that before them they might reverence only the samplar , but exhibite no signe of honour or submission before the image , for that ( they said ) was idolatrie : and therefore they would neither kisse them , nor bow before them ; but standing upright before them , being stirred up to the rememberance of the samplar , they were carried only in their minde to it . these were called semiprobi , as wee would say mangrels . yee see then that taking the image only as objectum à quo significative , as instruments and meanes to stir up their remembrance , these mangrals would not kneel before them : for then , sayeth vasquez , they should have adored them , which hee in his popish judgement thinketh they should have done . so if the elements be used only as obiectum à quo significativè , to stirre up their reverence , why kneele they before them . nay , why are not the elements lifted up , as among the papists , after they have said , this is my bodie , ( for , say they , it is made then a sacrament ) that the people being stirred up at the elevation , with the sight of the signifying object , may kneel in whatsoever part of the kirk it bee . if our formalists used the sacramentall elements , only as an active object to stir them up , they would not kneele before them in the meane time , more then when they are stirred up by the word , or works of god , by a toad , an asse , or a flie . but say they , there is a great difference betwixt images , which are the inventions of men , and the work of god , or the sacrament . but wee say , in the case of adoration there is no difference . if the historicall use of images bee lawfull , as some of them do now maintain , what doth the presence of the image hinder to fall down and worship , if their reason be good . and if the use of images to this end bee forbidden , so are also the creatures . wee esteeme indeed more of the works of god , then of the work-man-ship of man. wee owe more reverence at the hearing of the word , decent and comely usage in the participation of the sacrament , which wee owe not to images . gods word and works are ordained by god for our instruction , and so are not images : but god never ordained them to this end , that in them , by them , or before them wee should adore him , or any other thing wee are put in remembrance of by them . the brazen serpent was set up upon a pole , that these who were stigned with the firie serpents , looking upon it , might bee cured . yet sayeth the iesuit vasquez , god commanded them to look upon it , standing upright , without any adoration , or signe of submission . the people of god of old kneeled not before their sacraments nor heard the word read , or exponed kneeling . god works are the book of nature , to teach us many things concerning god : but we must not therefore fall down before the sun , or moone , before every greene tree , an asse , a toad , when they work at the sight of them upon our mindes , and move us to consider gods goodnesse , wisdome , and power . when i am beholding a tree , an asse , a toad , and considering in them the goodnesse , power , and wisdome of god , i am reading upon the book of nature , contemplating , and gathering profitable instructions . i can not still bee contemplating , and in the meane time adore , kneeling in prayer , or praise , for that were a confusion of holy exercises . nor yet after my contemplation , and preparatorie work to worship is ended , must i tye or set my self before that asse , toad , or tree to kneel , for then i should kneel for a greater respect to that creature , then to any other beside for the time , before which i might have kneeled casually without respect , and so the moving object shall participate of the externall adoration , my kneeling being convoyed by it to god , to whom it is directed by my spirit or affection , as vasquez hath descrived the manner of adoration of images . where it is objected , that men bow before the chaire of estate , or the princes seale , which are dead and senselesse creatures . i answere , civill worship is conveyed ●●mediatly to the person of the prince , by bowing before such senselesse creatures , because men think it expedient to uphold the infirmitie of princely majestie by such meanes . but god needeth none such , nor will have none . next , there is civill ordinances of the estate for the one , but their wanteth divine ordinance for the other . francis whit in his reply to fisher , pag. 228. sayeth , civill and religious worship are of diverse beginnings and formes , and every thing that is possible , lawfull , and commendable in the one , is not so in the other . augustine de civitate dei , lib. 10. cap. 4. sayeth , that great humilitie , or pestiferous flatterie , may bee the originall of many honours given to princes , borrowed from the formes used in gods worship . our next reason , considering the action in it selfe , without respect to the act of perth , to prove it idolatrous , is this , to adore upon our knees , when wee are performing an outward action , which is not directed to god immediatly , and in that action are occupied about an externall object , is idolatrie , unlesse that whereabout the action is imployed , bee worthie of divine honour . our taking , eating , and drinking the bread and wine at the lords table , is not an action directed to god immediatly , as prayer , and thanksgiving is , not yet as vasquez the iesuit sayeth , is it an outward signe of adoration . wee blesse and sanctifie the meat upon the table for our commoun use , but then it is object passive , not of adoration ▪ but of blessing and sanctification for our use . next , wee blesse sitting , or standing , but are not tied to kneeling : yea , we read not in scripture , that any blessed the meat upon the table kneeling . christ himselfe blessed sitting . but to come nearer to the purpose , it were strange to see , after the meat is blessed , every one who is present to sit down upon his knees , with his countenance fixed upon the bread upon the table , or in the hand of the master of the familie or feast , and to take , eat , and drink . nature and custome teacheth us , it were rather a mocking of god , then a reverent adoration of him . but you will say , the sacramentall elements are holie bread and wine , the other commoun and extraordinarie . there yee betray your selfe , yee kneele then in taking , and eating the sacramentall bread , because it is holie . now to kneele in respect of the holinesse of bread , and wyne , is idolatrie . and the true cause of your religious respect , and bowing before it , is the holinesse of it . wee are prone to conceat too highly of things set a part to holy uses , as if they were of greater worth then our selves ; for whose use they were instituted . the papist thinketh hee taketh and eateth the body of christ , which by reason of the concomitance of the god-head hee adoreth . neither would any reasonable man bee so absurd , as to take , eat , and drink , adoring ; unlesse he beleeved , that which hee were taking , eating , and drinking , were worthie of divine honour . it were absurd to kneel before an earthly king , and still to bee eating and drinking . but it may bee our kneelers bee grosse enough in the opinion of the reall presence , and wee heare too much of it . they say , wee may pray mentally in the act of receaving , eating , therefore wee may kneel or adore in the act of receiving , &c. i answere , first , wee may not pray when wee are bound to another exercise . in the act of receaving , eating , and drinking , wee should attend upon the audible words , the visible signes , and rites , meditate upon the analogic betweene the outward signes and rites , and the things signified , take , eat , drink mentally , and spiritually by faith . our desires in the meane time are not prayers : prayer is more than desire , it is a manifesting of our desires to god. the soule may send foorth short ejaculations , like darts , in every ordinance , and these ejaculations may bee incident to all our actions , even civill , let bee religious , even when wee are eating and drinking our ordinarie meat & drink . but a set and continued prayer can not consist with other actions . in suddaine ejaculations no other gesture is required , then that wherein the motion of the spirit of god shall finde them . if mentall prayer might bee permitted , it is secret before the lord , and the signes of it before men should bee concealed . thirdly , what necessitie is it to pray kneeling in this act , more then at other prayers at which yee doe kneel . it is clear then , yee kneel not in regard of that pretended prayer , but because yee are before such a creature . the like may bee said of thanksgiving . ejaculations of thanks may agree with the proper exercise of the soule , in the time of receaving , eating , and drinking , as it may also with our ordinarie eating , and drinking at our tables , but not a set thanksgiving , which should require the attention of all the powers of the soule , and can not bee done without diverting the soule from the exercise proper for the time . prayer is a craving , our taking , eating , and drinking is not a craving , but a receaving . thanksgiving is properly directed to god , so is not our act of taking , eating , and drinking . the sacrament was called the eucharist by the ancients , not for the act of taking , eating , and drinking , but for the thansgiving preceeding , which was but a part of the action . the showing foorth of the lords death , by the act of eating and drinking , is but only a representation . the showing foorth by word , is only a declaration o● commemoration . representation , or commemoration are to men , and not god , resemble preaching , and not prayer , or thanksgiving . the celebration of the action it self , is a profession of thankfulnesse before man for a great benefite , but not thanksgiving directed to god. god is honoured by preaching , prayer , singing , swearring , praising , and not by adoring only . to honour is more generall than to adore . it is yet objected , that in the act of receiving , wee receave an inestimable benefite . ought not a subject to kneele , when hee receaveth a benefite from his prince , to testifie his thankfulnesse ? i answere , if wee were to receave a gift , suppose but a morsell of bread , out of gods owne hand immediatly , we ought no doubt to adore upon our knees , but not , if by the hand of the creature . the person who receaveth the gift from the king , is supposed to receave it immediatly from the king : or suppose hee kneele receaving from his servant , mediat civill worship is not a rule for religious adoration , which should bee directed to god immediatly . now wee receave the sacrament out of the hand of the minister , not out of christs owne hand . yea , the apostles at the first supper adored not on their knees , when christ himselfe ministred the sacrament , howbeit upon occasion , and at other times they adored : nor did they adore god the father upon their knees , for the benefite they were receaving . the inward benefite christs body and bloud , is not the outward object , is receaved by the soule , not by the body , by the godly only , not by all that receave the sacrament , by faith imbracing christ present by his spirit in the soule . now the act of faith , or believing , is not an act of adoration , nor is it expressed outwardly by kneeling . wee receave , eat , and drink christs bodie and bloud , as soone as wee are effectually called , and begin to believe , and as oft as we believe the promises of the gospel , when wee heare them read or exponed . christ bodie is farre absent from us at the receaving of the sacrament . we are united with christ , and made members of his bodie , before wee come to the sacrament , and doe not receave his bodie at everie communion , as if wee had lost it since the former : and yet there is but one bodie received at all the times . wee are said then to take , eat , drinke christs bodie and bloud at every celebration of the lords supper , because wee put foorth our faith in act at that time ; and renewing the act of faith , wee take , eat , and drink by believing , that same bodie and bloud , which wee did before , our faith being strengthened by the outward signes and seales to that end , and so grow by faith in union with christ. further , the manner or forme of receaving a gift , should bee answereable to the manner of the offering , the nature of the gift , and the will of the giver . if a king call his nobles to a banquet , it is his will that they sit at table . howsoever then otherwise , and at other occasions wee behave our selves as supplicants , wee are now according to our lords will and pleasure , to observe that externall forme of a feast , which hee hath left to his kirk , and to act thereat in our outward carriage age the persons of guests , and friends , as hee calleth us , iohn 15.15 . therefore howbeit the inviter bee a great person , the manner of invitation is familiar , to assure us of our preferment , and fellowship with him , howbeit there bee great inequalitie betweene us and him . againe , if wee should kneele , because wee are receaving a gift , by this reason wee should kneele , when wee receave any gift or benefite from god : as for example , when wee are eating and drinking our ordinarie meat and drink . if yee will say , the one is holy , the other commoun , then yee confesse yee kneele , because of the holinesse of it , and that is idolatrie . if yee will say , yee receave a greater gift , then when yee receave your ordinarie food , that is not more , but that then is a greater motive . yet if it be called a gift , then whensoever , or whatsoever gift yee receave , yee ought to kneele . god deserveth thanks for the least of his benefits , because bestowed upon us by so great a lord , and for his owne excellencie , which is the reason upon gods part , that moveth us to adore him . it is frivolous which is alleadged , that what we crave upon our knees , wee may receave upon our knees : for wee crave our dayly food , rayment , and other necessars upon our knees , and yet wee receave them not , nor use them upon our knees . it is as frivolous , that what wee crave of god upon our knees in publict worship , wee may receive upon our knees . for wee may crave in the time of publick worship upon our knees , things necessarie for this temporall life , and so wee doe , when in the lords prayer wee pray , give us this day our dayly bread . by this kinde of reasoning , what i crave in private worship upon my knees , i may receave upon my knees . but it is not the diversitie of the time and place where wee crave , or receive the benefite , more then the diversitie of the benefite it selfe , that is the ground of adoration , but gods excellencie , as wee said before . they consider not that these three things ought to bee distinguished , blessing , or sanctifying the creature , or meane god hath appointed , either for our temporall or spirituall life , before the use of it , the use it selfe , and thanksgiving after the use , the blessing before meat , the use of meat in receaving , eating , drinking , and thanksgiving after , blessing before the reading , preaching , or hearing of the word , the act it selfe , reading , hearing , preaching , and thanksgiving to god after , blessing before the receaving the sacramentall elements , the receiving and participation it selfe , and thanksgiving after . they ask if humilitie and reverence bee not requisite in the act of receiving the sacramentall elements . i answere , yes , in all religious exercises , hearing of the word , reading of the word , &c. but it followeth not , that there should bee humiliation upon our knees , because humilitie of minde is required : nor adoration , because reverence is required . is there no reverence nor humilitie , but in kneeling before dead and senslesse elements ? humilitie is an habit , adoration is an act . the act of humilitie is immanent , whereby any one resteth content with his owne ranke , and doeth not conceat greater worth in himselfe then there is , specially in comparison with god. adoration is a transient act , whereby a man goeth out of himselfe , as it were , to direct some homage , and worship to god. reverence is commoun to all the parts of gods worship , and is not a distinct kinde of worship , as is adoration . the pretence of reverence can not bee a sufficient reason , for the altering the ordinance of christ , and the opinion of reverence hath often beene the dame and nource of manifold superstitions , sayeth bishop mortoun upon the lords supper , pag. 63. seeing kneeling in the act of receiving the sacramentall elements , eating , and drinking is idolatrie , and can not bee used but idolatrously , it followeth , that kneeling in the act of receaving brought not in artolatrie , or bread-worship , as some mistaking counterfoot works of old writers for genuin● have imagined . the corrupting of the doctrine , with the opinion of the reall presence , the receiving in at the mouth from the hands of the priest , and many other superstitious conceats , together with the worshipping of images , brought in kneeling . but it was ever idolatrous from the first beginning and birth of it , and can not possibly be purged of idolatrie . finis . of festival dayes . the observation of festivall dayes hath been rejected by our kirk , from the beginning of the●● reformation , in the explication of the first head of the first book of discipline , in the assemblie holden anno 1566. where the latter confession of helvetia was approved , but with speciall exception against these same dayes which are now urged . in the assembly holden anno 1575. the assembling of the people to preaching and prayers , upon festivall dayes w●● censured . an article was likewise formed to bee presented to the regent , craving , that all dayes heretofore keeped holy in time of papistrie besides the lords day , be abolished , and that a civill penaltie bee inflicted upon the observers . by ordinance of the assembly , in aprile 1577. ministers were to bee admonished , not to preach or minister the communion at easter or christmas , or other like superstitious times , or readers to read , under the pain of deprivation . the pulpits have founded from time to time , against all shew of observing these dayes . but at the pretended and null assembly , holden at perth , a number not having power to vote , presumed to bring in a contrare practise . our first reason against these holy festivities , god hath only power to sanctifie a day , and make it holy , that is , to separate it from commoun use to holy exercises yearly . god hath given libertie to man to work sex dayes . no man ought to bee compelled to keepe them holy , but when god himself maketh exception , as he did by the yoke of some anniversarie dayes by the law . the second reason , none appointed holy festivities under the law , when the times were more ceremonious , but god himself . the dayes of purim were called simply the dayes of purim , not the holy dayes of purim , or feast of purim . no peculiar sacrifice was appointed , nor any holy convocation of the people injoined . the ordinance required but fasting , joy , and sending of portions to other . the memoriall dayes of the dedication were called the dayes of dedication , not the feast of dedication . they were not holy dayes , or festivall solemnities , consisting of hookers three elements , praises set foorth with chearfull alacritie of minde , delite expressed by charitable largenesse , more then commoun bountie ; and sequestration from ordinarie works . the times were corrupt , when these dayes were appointed . as for christs conference in the porch of the temple , in the dayes of dedication , it proveth not that hee honoured that feast , as they call it , with his presence , only the circumstance of time is pointed at , when christ had this conference . christ come up to the feast of the tabernacles before , and stayed in ierusalem . in the mean time the dayes of dedication fell foorth , and hee went away immediatly after his conference . the third reason , neither christ nor his apostles appointed festivall dayes to bee observed by christians , but rather inhibited the observation of them , and changed only the old sabbath into the first day of the week . the anniversarie solemnities were not changed , but altogether abrogated . the apostle having occasion to teach upon this subject , condemneth observation of dayes ceremoniall , or of ceremoniall nature . they were a rudimentarie instruction of old , which beseemeth not the state of a christian kirk , and cleare light of the gospel . yea , the very dayes of purim , and the dayes of dedication were of a ceremoniall nature , saith doctour mortoun in his defence , pag. 64. to celebrate the memorie of a particular act of christ , at a set time in the year , with cessation from work , sermons , gospels , epistles , collects , and hymnes belonging therto , with joy and gladnesse , without admitting a fast at any time , is not to observe a day morallie , but ceremoniallie . if there had beene other festivall dayes , which might have beene observed by christians , the apostle having so fair occasion , when he was treating of the observation of dayes , hee would not have spoken so generally , but directed christians to the observing of these . if other dayes had bene dedicat to christ then the lords day , they should all have beene called the lords dayes , but the scripture maketh mention of one day , called the lords day . socrates in his historie sayeth , hee is of the opinion , that as many other things crept in of custome in sundrie places , so did the feast of easter prevaile among all people of a certain privat custome and observation . if the apostles had appointed it , they had agreed upon the day , seing they were directed infalliblie by the spirit . our fourth reason , if it had beene the will of god , that the severall acts of christ should have bene celebrated with severall solemnities , the holy ghost would have made known the day of his nativitie , circumcision , presenting to the temple , baptisme , transfiguration , and the like . but it is confessed , that the day of christs nativitie , and consequently of the rest depending thereupon , are hid from mortall men . and this is sufficient to declare the will of god concerning other notable acts , which were known , that not the act or action upō such day maketh a day holy , but divine institution . no man denieth but the nativitie of christ should be remembred , and so it is , whersoever the gospel is preached . but we deny that the memorie of it must be celebrated with the solemnitie of a festivall day , with cessation from work , feasting or forbearance of fasting , and a proper service . our fift reason , suppose observing of holy dayes had been at the first a matter indifferent , yet seing they have beene abused , and polluted with superstition , they ought to be abolished . and therefore zanchius approveth them who have abolished all other dayes , but the lords day . sure it is , that in former times holie dayes have beene abused , not only with licentious ravelling and surfitting , but also with the opinion of worship and merit , and a iudaicall conceat , that the devil is not so bold to tempt men on these dayes , as at other times . suppose observation were free of these abuses , yet it may degener after the same manner , as before : but the observation is not , nor can not be free of abuse and superstition . they say , they esteeme them not holier then other dayes , but only keepe them for order and policie , that the people may be assembled to religious exercises , and instructed in the mysteries of religion . but both are false . the papist confesse themselves , that one day is not holier then an other , in the own nature , no not the lords day , but in respect of the use and end : and so doe our formalists esteeme our festivall dayes holier then other dayes , and call them holy daies . and as for worship , if the observing of a day holie , for the honouring of a saint , be a worshipping of the saint , the observing of a day to the honour of christ cannot bee without opinion of worship . they are called mysticall dayes , and appointed for the solemnitie of some mysterie of religion , and are ordered according to the known and supposed times , when such things fell foorth , to wit , christs nativitie , passion , ascension , &c. if only for order or policie , wherefore is there but one day betweene the passion and the resurrection , fourtie dayes betweene the resurrection and ascension , and then again , but ten betwixt the ascension and whitsonday . may not , and are not christians instructed in the mysteries of religion , without the solemnities of dayes , and appropriation of service to them , after the iewish manner ? do wee not appropriate to the day of christs nativitie a peculiar kinde of service , of epistles ; gospels , collects , hymnes , homilies , belonging to christs nativitie , and think it absurd to performe the like service upon any other day , with cessation from work . to observe dayes after this manner , is not like the appointing of hours for preaching , or prayers on week daies , or times for celebrating the comunion , according to the policie set down by everie particular congregation . wee use time then only as a circumstance , and for order , and do not appropriate these divine exercises to these times . howbeit christ rose upon the lords day yet was it not appointed to be observed after the iewish manner of observation of their festivals , for then every lords day , the matter of sermons , collects , hymnes , gospels , &c. should have beene only christs resurrection . but yee see the use and end is morall and generall , for the instruction of the people of god in all mysteries of religion . finis . a passage of master william covvper pretended bishop of gallovvay , his sermon delivered before the estates , anno 1606. at which time hee was minister at perth . on 2 corinth . 6.3.4 . as to the giving of offences , our saviour hath forewarned us , that there will bee offences , but he hath pronounced a fearfull wo upon them by whom offences come , it were better , sayeth our saviour , that a milestone were put about his neck and hee cast in the midst of the sea . and by the law of moses hee was accursed , that laid a stumbling block before the blinde . the equitie of that law yet remaineth under the gospel , binding the christian , that no man put an occasion to fall , or a stumbling block before his brethren , but most of al a christian preacher , his office is to edifie others in the most holy faith , and to strengthen the brethren , hee being converted himself . it should therefore be far from him , to give any that are weak an occasion to stumble and fall : generally hee may do it by his evill life , for hardly can weak ones believe that the religion is good , where the life is evill : yea , by it they take occasion to blaspheme the truth of god , and to speake evil of his name . a preacher is compared by our saviour to a candle , to shine to others ; and againe , to the salt of the earth , that should season others . a candle once lighted , if it dieth out , smelleth worse then if it had never beene lighted , and salt that is made by concoction of salt matters , if againe it returne into water , becometh more unsavorie , and unpleasant to the taste then any other water : so , a preacher once separate by god , chosen out from the world , & entered into a holy calling , if again he return to be a worldling , if in his life he become profane , and suffer the light that is in him become darknesse , falling away from his first love , of all the men in the world hee becometh the greatest offence , and the latter end of that man shall bee worse then his beginning . these are the words i spake the last time , wherewith yee were offended , and now i repeat them , that others may see no cause of offence is in them . more specially a preacher giveth offence , by doing any of these two things : first , when a preacher of greater gifts and knowledge , howsoever hee do it of a good intention , draweth on a weaker brother to follow him in a cause wherein hee hath not a warrant from god. a notable example whereof we have 2 king. 13. where a prophet of iuda being sent to bethel , to denounce the judgements of god against ieroboam , for his idolatrie , was commanded neither to eat nor drink in bethel . ieroboam could not beguile him , for hee gave the king this answere , if thou would give me the half of thy house , i wold not goin with thee , nor eat bread ; nor drink water in this place , for so i was charged by the word of the lord. but an old prophet deceived him , saying , i am also a prophet as well as thou art , and an angel of god commanded me to bring thee into my house , and cause thee eat bread . thus the authoritie , the age , the pretended light of an other prophet draweth either prophets in an evill course , whereunto otherwise they would not bee easily induced . heereby wee that are of meane gifts in the ministrie are admonished , never to depart from that immediat warrant of doingin our calling : we have of the word of god , for any mediat warrant brought out of the promptuarie of mans wit , suppose it were covered with never so fair pretences : yea suppose an angel would come from heaven , and bring an other doctrine then that which is delivered us in the word , wee are not to credite him , far lesse an earthly man that speaketh , but contrariwise to hold him accursed . the other thing wherein the preacher may give offence , is , if hee alter or change in any point of his calling , either in doctrine or discipline , departing from that which once hee maintained . this rule is given us by the apostle , gal. 2.18 . if i build again these things i have destroyed , i make my self a transgressour . this is a rule by which ye can not refuse to be tried , and which necessarly binds you to stand to that truth of doctrine and discipline yee have once embraced , unlesse yee would be found trespassers , and such as give just cause of offence that our ministrie should bee reprehended . if ye have any new light ye had not before , communicat to other brethren , that we also may follow you . if not , i beseech you walk not in that course , wherein the light of god doth not allow you . finis . his majesties proclamation in scotland: with an explanation of the meaning of the oath and covenant. by the lord marquesse, his majesties high commissioner. set forth by the kings speciall licence proclamations. 1638-12-08 scotland. sovereign (1625-1649 : charles i) 1639 approx. 31 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a68712 stc 22001.5 estc s100073 99835925 99835925 158 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a68712) transcribed from: (early english books online ; image set 158) images scanned from microfilm: (early english books, 1475-1640 ; 1025:10, 1291:10) his majesties proclamation in scotland: with an explanation of the meaning of the oath and covenant. by the lord marquesse, his majesties high commissioner. set forth by the kings speciall licence proclamations. 1638-12-08 scotland. sovereign (1625-1649 : charles i) hamilton, james hamilton, duke of, 1606-1649. explanation of the meaning of the oath and the covenant. aut [2], 14; [2], 17, [1] p. printed by robert young, his majesties printer for scotland. 1639. are sold at the starre on bread-street hill [by r. young], london : [1639] against acknowledging the glasgow assembly. dated on b4v: given .. the eighth day of december .. 1638. "an explanation of the meaning of the oath and covenant. .. london, printed by his majesties printer for scotland, anno dom. 1639" by james hamilton, duke of hamilton, has separate title page and pagination; register is continuous. the title page verso has the duke's arms. variant: lacking the arms. a variant of the edition with "sold at the gun in ivie-lane" in imprint; bookseller's name from stc. identified as stc 22001 on umi microfilm reel 1291; the "explanation" separately identified as stc 12727 on reel 1025. reproductions of the originals in the henry e. huntington library and art gallery ("early english books, 1475-1640"), and the british library ("early english newspapers"). appears at reel 1025 (part 2 only) and at reel 1291 (same copy filmed twice). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history -early works to 1800. episcopacy -early works to 1800. scotland -history -charles i, 1625-1649 -early works to 1800. 2008-04 tcp assigned for keying and markup 2008-06 spi global keyed and coded from proquest page images 2008-08 paul schaffner sampled and proofread 2008-08 paul schaffner text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion an explanation of the meaning of the oath and covenant . published by the l. marques , his majesties high commissioner in scotland , by the kings speciall command . printer's device of robert young r y יהוה ivstvs vivet fide devs providerit london , printed by his majesties printer for scotland , anno dom. 1639. coat of arms of the duke of hamilton honi soit qvi mal y pense throvghe whereas some have given out , that by the act of councell , which explaineth the confession of faith lately commanded to be sworne by his majesty , to be understood of the confession of faith , as it was then professed and received , when it was made , and that in that confession , defence both of the doctrine & discipline then established is sworn , at which time episcopall government being ( as they say ) abolished , it must needs follow , that the same government is by this late oath abjured . and understanding that even amongst those who continue together still at glasgow , under the name of a generall assembly , though but a pretended and unlawfull one , this objection is held to be of some moment , and used by them to the great disturbance of the peace of this church and kingdome , and to the great disquieting of the mindes of such his majesties good subjects as have taken the said oath , and yet never meaned nor do mean to abjure episcopall government ; and to perswade others , that if they shall take the same oath thus explained by the said act of councell , by so doing they must likewaies abjure the said government : we james marquesse of hamiltoun , his majesties high commissioner , wondring that any such scrupulous misconstruction should be made of his majesties gracious and pious intentions , and being desirous to remove all doubts from the minds of his majesties good subjects , and to keep them from being poysoned by such as by forced and forged inferences would make them beleeve , that they had actually by taking that oath sworn that which neither virtually nor verely they have sworn , or ever intended to swear , or was required by authority to be sworn by them , either directly or indirectly : considering that all oathes must be taken according to the minde , intention , and commandement of that authority , which exacteth the oath ; and that we , by speciall commandement from his sacred maiestie , commanded the said oath to be administred , we do hereby freely and ingenuously professe and declare our mind and meaning herein , as we have constantly heretofore done since our coming into this kingdome about this imployment ; viz. that by any such words or act of councell we never meaned or intended that episcopall government should be abiured , nor any thing else which was established by acts of parliament , or acts of the church of this kingdome , which are now in force , and were so at the time of the taking of the said oath . nor indeed could we have any other intention or meaning , being clearly warranted and expresly commanded by his maiesties instructions , to exact the said oath , and take order that it should be sworn throughout the kingdome in that faire and lawfull sense , and none other . neither in this point did we deliver our own words , or his maiesties minde ambiguously or doubtfully , so as any other sense , to our thinking , could be picked or wrung out of either the one or the other ; for we do attest the lords of the councell , whether we did not to many , or all of them upon severall occasions in conference with them ever since our coming into this kingdom , constantly declare unto them , that his maiesties resolution was not to suffer episcopall government to be abolished : we attest all the lords of session , whether before our tendering of that oath to them , or their lordships taking of it , we did not fully and freely declare to them , that his maiesties minde in commanding us to see this oath taken , and our own minde in requiring them to take it , was onely to settle and secure the religion and faith professed in this kingdome , but was not to be extended to the abiuring of episcopall government , or any other thing now in force by the laws of this church and state at the time of administring this oath , which their lordships , being the reverend and learned judges of the lawes , knew well could not be abiured ; after which perspicuous predeclaration of our minde , their lordships undoubtedly in that same sense and none other took the said oath . and now , good reader , having heard his maiesties minde and intention , and in pursuance of them , the mind of his maiesties high commissioner concerning this oath , though reasons to repell the former obiection seem to be needlesse ( the known minde of the supreme magistrate who urgeth an oath , being to be taken for the undoubted sense of it ) yet forasmuch as that obiection hath of late bin mainly urged for alienating the mindes of many of his maiesties good subiects , and well affected to that government , from adhering unto it , be pleased to know , that the former obiection hath neither show nor force of reason in it , and that by the said oath and that explanation set down in the act of councell , episcopall government neither was nor possibly could be abiured , and that for many reasons , but especially these five , which we having seen and approved , have caused to be here inserted , and leave them to thine impartiall consideration . first , god forbid it should be imagined that his majesty should command his subjects to take an oath which in it self is absolutely unlawfull : but for a man to swear against a thing which is established by the laws of the church and kingdome in which he liveth ( unlesse that thing be repugnant to the law of god ) is absolutely unlawfull , untill such time as that kingdome and church do first repeal these laws : and therefore episcopall government not being repugnant to the law of god , nay being consonant unto it , as being of apostolicall institution ( which shall be demonstrated if any man please to argue it ) and standing fully established , both by acts of parliament , and acts of generall assembly at the time when this oath was administred ; to abjure it before these acts be repealed , is absolutely unlawfull , and against the word of god : and it is to be hoped no man will conceive that his majestie meaned to command a thing absolutely unlawfull . and if it should be said , as it is said by some , ( who not being able to avoid the force of reason , do betake themselves to pitifull shifts and evasions ) that these acts of parliament and assembly establishing episcopall government , were unlawfully and unduely obtained : certainly if they have any reasons for this their bold assertion , which is of a more dangerous consequence then that it ought to be endured in any well setled church or common-wealth ; these reasons may be presented lawfully to these judicatories to entreat them to reduce the saids acts , if there shall be strength and validity found in them . but to hold , that untill such time as these judicatories shall repeal the saids laws , they either ought to be , or can possibly be abjured , is a wicked position , and destructive of the very foundation of justice both in church and common-wealth . secondly , it cannot be imagined that this oathshould oblige the now takers of it farther then it did oblige the takers of it at first : for doctrine and points of faith it did oblige them then , and so doth it us now , perpetually , because these points in themselves are perpetuall , immutable and eternall : but for points of discipline and government , and policie of the church , that oath could binde the first takers of it no longer then that discipline and government should stand in force by the laws of this church and kingdome , which our church in her positive confession of faith printed amongst the acts of parliament , artic . 20.21 . declareth to be alterable at the will of the church it self , and so repealable by succeeding acts , if the church shall see cause . when a king at his coronation taketh an oath to rule according to the laws of his kingdome , or a judge at his admission sweareth to give judgement according to these laws , the meaning of their oaths cannot be that they shall rule or judge according to them longer then they continue to be laws : but if any of them shall come afterwards to be lawfully repealed , both king and judge are free from ruling and judging according to such of them as are thus lawfully repealed , notwithstanding their originall oath . since therfore if the first takers of that oath were now alive , they could not be said to have abjured episcopall government , which hath been since established by the lawes of this church and kingdome , especially considering that this church in her confession holdeth church government to be alterable at the will of the church : certainly we repeating but their oath , cannot be said to abiure that government now , more then they could be said to do it if they were now alive and repeating the same oath . thirdly , how can it be thought that the very act of his maiesties commanding this oath should make episcopall government to be abiured by it , more then the covenanters requiring it of their associats , in both covenants the words and syllables of the confession of faith being the same ? now it is wel known that many were brought in to subscribe their covenant , by the solemn protestations of the contrivers & urgers of it , that they might subscribe it without abiuring of episcopacie , and other such things as were established by law , since the time that this oath was first invented and made ; and the three ministers in their first answers to the aberdene quaeres have fully and clearly expressed themselves to that sense , holding these things for the present not to be abiured , but only referred to the triall of a free generall assembly : and likewaies the adherers to the last protestation against his majesties proclamation , bearing date the 9. of september , in their ninth reason against the subscription urged by his maiesty , do plainly averre , that this oath urged by his maiesty doth oblige the takers of it , to maintain perth articles , and to maintain episcopacy . why therefore some men swearing the same words & syllables should have their words taken to another sense , & be thought to abiure episcopall government , more then others who have taken the same oath in the same words , must needs passe the capacity of an ordinary understanding . fourthly , it is a received maxime , and it cannot bedenied , but that oaths ministred unto us must either be refused , or else taken according to the known mind , professed intention , and expresse command of authority urging the same : a proposition , not onely received in all schools , but positively set down by the adherers to the said protestation totidem verbis in the place above cited . but it is notoriously known even unto those who subscribed the confession of faith by his majesties commandment , that his majestie not only in his kingdomes of england and ireland , is a maintainer and upholder of episcopall government according to the laws of the said churches and kingdomes , but that likewaies he is a defender , and intends to continue a defender of the same government in his kingdome of scotland , both before the time , and at the time when he urged this oath , as is evident by that which is in my lord commissioner his preface , both concerning his majesties instructions to his grace , and his graces expressing his majesties mind , both to the lords of councell , and to the lords of session ; and the same likewaies is plainly expressed and acknowledged by the adherers to the said protestation in the place above cited : their words being these ; and it is most manifest that his majesties mind , intention , and commandment , is no other but that the confession be sworn , for the maintenance of religion as it is already or presently professed ( these two being co-incident altogether one and the same , not only in our common form of speaking , but in all his majesties proclamations ) and thus as it includeth , and continueth within the compasse thereof , the foresaids novations and episcopacie , which under that name were also ratified , in the first parliament holden by his majesty . from whence it is plaine , that episcopacie not being taken away or suspended by any of his majesties declarations , as these other things were which they call novations , it must needs both in deed , and in the judgment of the said protesters no waies be intended by his majestie to be abjured by the said oath . now both the major and that part of the minor which concerneth episcopall government in the church of scotland , being cleerly acknowledged by the protesters , and the other part of the minor concerning that government in his other two kingdomes being notoriously known , not only to them , but to all others who know his majesty , how it can be imagined that his majesty by that oath should command episcopacy to be abjured , or how any one to whom his majesties mind concerning episcopall government was known , could honestly or safely abjure it , let it be left to the whole world to judge , especially considering that the protesters themselves in that place above cited , by a dilemma , which we leave to themselves to answer , have averred , that when that act of councell should come out , yet that it could not be inferred from thence that any such thing was abjured . fifthly and lastly , if the explanation in that act of councell be taken in that not only rigid but unreasonable and senselesse sense which they urge , yet they can never make it appear , that episcopall government at the first time of the administring of that oath was abolished : the very words of that confession of faith , immediately after the beginning of it , being these , received , beleeved , defended by many and sundry notable kirks and realms , but chiefly by the kirk of scotland , the kings majestie and three estates of this realme , as gods eternall truth & only ground of our salvation , &c. by which it is evident , that the subscription to this confession of faith is to be urged in no other sense then as it was then beleeved and received by the kings majestie , and the three estates of this realme at that time in being ; and it is well known , that at that time bishops , abbots and priors made up a third estate of this realm , which gave approbation to this confession of faith : and therefore it is not to be conceived , that this third estate did then abjure episcopacie , or that episcopacie was at the first swearing of that confession abolished . but say that at that time it was abolished by acts of generall assembly , yet was it not so by any act of parliament , nay by many acts of parliament it was in force , because none of them was repealed ; some whereof are annexed in the sheet immediatly after these reasons , which we pray the reader carefully to peruse and ponder : and at the very time of the taking of this oath and after , bishops , whose names are well known , were in being . now it is to be hoped that in a monarchy or any other well constituted republick , that damnable jesuiticall position shall never take place , that what is once enacted by a monarch & his three estates in parliament , shall ever be held repealed or repealable by any ecclesiasticall nationall synod . by all which it is evident , that the explanation of that act of councell so groundlesly urged , can induce no man to imagine that by the confession of faith lately sworn by his majesties commandment , episcopall government , which then did , and yet doth stand established by acts of this church and kingdome , either was , or possibly could be abjured . and having now ( good reader ) heard his majesties minde in his instructions to us , our minde in requiring in his majesties name this oath to be taken , and these few reasons of many which do evidently evince the inconsequence of that sense which without any show of inference is put upon it by those , who would go on in making men still beleeve , that all which they do or say is grounded upon authority , though they themselvs do well know the contrary ; we suppose that all they who have taken this oath will rest satisfied that they have not abjured episcopal government , and that they who shall take it , will take it in no other sense . which timely warning of ours , we are the more willing to give , because we are given to understand , that even they who were wont to call the takers of this oath ( notwithstanding of that explanation by act of councell ) perjured and damned persons , and in their pulpits called the urging of it the depth of sathan , do now mean to take it themselves , and urge others to take it in that sense which they make men beleeve ( though wrongfully ) that act of councell makes advantageous to their ends . but we do in his majesties name require that none presume to take the said oath , unlesse they be required so to do by such as shall have lawfull authority from his majestie to administer it unto them : being confident , that none either will or can take the said oath or any other oath in any sense , which may not consist with episcopall government , having his majesties sense , and so the sense of all lawfull authority fully explained to them . that episcopall jurisdiction was in force by acts of parliament , and no wayes abolished nor suppressed in the year 1580. nor at the time of reformation of religion within the realm of scotland , doth evidently appeare by the acts of parliament after mentioned . first by the parliament 1567. cap. 2. whereby at the time of reformation the popes authority was abolished , it is enacted by the said act , that no bishop , nor other prelate in this realm , use any jurisdiction in time coming by the bishop of romes authority . and by the third act of the same parliament , whereby it is declared , that all acts not agreeing with gods word , and contrary to the confession of faith approved by the estates in that parliament , to have no effect nor strength in time to come . whereby it is evident , that it was not the reformers intention to suppresse episcopacie , but that bishops should not use any jurisdiction by the bishop of rome his authority ; and seeing they did allow episcopacie to continue in the church , that they did not esteeme the same contrary to gods word and confession foresaid : as appeares more clearly by the sixth act of the said parliament , which is ratified in the parliament 1579. cap. 68. whereby it is declared , that the ministers of the blessed evangel of jesus christ , whom god of his mercie hath now raised up amongst us , or hereafter shall raise , agreeing with them that now live in doctrine or administration of the sacraments , and the people of this realme that professe christ as he is now offered in his evangel , and do communicate with the holy sacraments , as in the reformed kirks of this realme they are publickly administrate , according to the confession of the faith , to be the only true and holy kirk of jesus christ within this realme ; without any exception by reason of policy and discipline , declaring only such as either gain-say the word of the evangel according to the heads of the said confession , or refuse the participation of the holy sacraments as they are now ministrate , to be no members of the said kirk so long as they keep themselves so divided from the society of christs body . whereby it is manifest , that it was not the said reformers minde to exclude any from that society by reason of discipline , and that they did not at that time innovate or change any thing in that policy they found in the said kirk before the reformation . this is likewaies evident by the oath to be ministred to the king at his coronation , by the eighth act of the said parliament , wherby he is to swear to maintain the true religion of jesus christ , the preaching of his holy word , and due and right ministration of the sacraments now received and preached within this realm , and shall abolish and gain-stand all false religion contrary to the same ; without swearing to any innovation of policie and discipline of the kirk . secondly , it doth evidently appear by these subsequent acts of parliament , that by the municipall law of this realm archbishops and bishops was not only allowed in the kirk , but also had jurisdiction and authority to govern the same . first , by the 24 act of the said parliament , whereby all civill priviledges granted by our soveraigne lords predecessors to the spirituall estate of this realm , are ratified in all points after the form and tenor thereof . and by the 35. act of the parliament 1571. whereby all and whatsoever acts and statutes made of before by our soveraigne lord and his predecessors anent the freedome and liberty of the true kirk of god , are ratified and approved . by the 46. act of the parliament 1572. whereby it is declared , that archbishops and bishops have the authority , and are ordained to conveen and deprive all inferiour persons being ministers , who shal not subscribe the articles of religion , and give their oath for acknowledging and recognoscing of our soveraigne lord and his authority , & bring a testimoniall in writing thereupon within a moneth after their admission . by the 48. act of the same parliament , whereby it is declared , that archbishops and bishops have authority at their visitations to designe ministers gleibes . by the 54. act of the said parliament , whereby archbishops and bishops are authorized to nominate and appoint at their visitations , persons in every parochin for making and setting of the taxation , for upholding and repairing of kirks and kirk-yards , and to conveene , try , and censure all persons that shall be found to have applied to their own use the stones , timber , or any thing else pertaining to kirks demolished . by the 55. act of the parliament 1573. whereby archbishops and bishops are authorized to admonish persons married , in case of desertion , to adhere , and in case of disobedience , to direct charges to the minister of the parochin to proceed to the sentence of excommunication . by the 63. act of the parliament 1578. whereby bishops , & where no bishops are provided , the commissioner of diocesses , have authority to try the rents of hospitals , and call for the foundations thereof . by the 69 act of the parliament 1579. whereby the jurisdiction of the kirk is declared to stand in preaching the word of jesus christ , correction of manners , and administration of the holy sacraments ; and yet no other authority nor office-bearer allowed and appointed by act of parliament , nor is allowed by the former acts ; but archbishops and bishops intended to continue in their authority , as is clear by these acts following . first , by the 71. act of the same parliament , whereby persons returning from their travels are ordained , within the space of twenty dayes after their return , to passe to the bishop , superintendent , commissioner of the kirks where they arrive and reside , and there offer to make and give a confession of their faith , or then within fourtie daies to remove themselves forth of the realme . by the 99. act of the parliament 1581. whereby the foresaids acts are ratified and approved . by the 130. act of the parliament 1584. whereby it is ordained , that none of his maiesties lieges and subiects presume or take upon hand to impugne the dignity and authoritie of the three estates of this kingdome , whereby the honour and authority of the kings maiesties supreme court of parliament , past all memorie of man , hath been continued , or to seek or procure the innovation or diminution of the power and authoritie of the same three estates , or any of them in time coming under the pain of treason . by the 131. act of the same parliament , whereby all iudgments and iurisdictions as well in spirituall as temporall causes , in practice and custome during these twenty four years by-past not approved by his highnesse and three estates in parliament , are discharged : and whereby it is defended , that none of his highnesse subiects of whatsoever qualitie , estate , or function they be of , spirituall or temporall presume , or take upon hand to convocate , conveen , or assemble themselves together for holding of councels , conventions , or assemblies , to treat , consult , or determinate in any matter of estate , civill or ecclesiasticall ( except in the ordinary iudgements ) without his maiesties speciall commandement ; or expresse licence had and obtained to that effect . by the 132. act of the said parliament , authorizing bishops to try and iudge ministers guilty of crimes meriting deprivation . by the 133. act of the same parliament , ordaining ministers exercing any office beside their calling to be tried and adiudged culpable by their ordinaries . by the 23. act of the parliament 1587. whereby all acts made by his highnesse , or his most noble progenitors anent the kirk of god , and religion presently professed , are ratified . by the 231. act of the parliament 1597. bearing , that our soveraigne lord and his highnesse estates in parliament , having speciall consideration of the great priviledges and immunities granted by his highnesse predecessors to the holy kirk within this realme , and to the speciall persons exercing the offices , titles , and dignities of the prelates within the same : which persons have ever represented one of the estates of this realm in all conventions of the saids estates ; and that the saids priviledges and freedomes have been from time to time renewed and conserved in the same integritie wherein they were at any time before . so that his maiestie acknowledging the same to be fallen now under his maiesties most favourable protection , therefore his maiesty with consent of the estates declares , that the kirk within this realme , wherein the true religion is professed , is the true and holy kirk : and that such ministers as his maiestie at any time shall please to provide to the office , place , title , and dignitie of a bishop , &c. shall have vote in parliament , sicklike and al 's freely as any other ecclesiasticall prelate had at any time by-gone . and also declares , that all bishopricks vaicking , or that shall vaick , shall be only disponed to actuall preachers and ministers in the kirk , or such as shall take upon them to exerce the said function . by the second act of the parliament 1606. whereby the ancient and fundamentall policie , consisting in the maintenance of the three estates of parliament , being of late greatly impaired and almost subverted , especially by the indirect abolishing of the estate of bishops by the act of annexation : albeit it was never meaned by his maiestie , nor by his estates , that the said estate of bishops , being a necessary estate of the parliament , should any wayes be suppressed ; yet by dismembring and abstracting from them of their livings being brought in contempt and poverty , the said estate of bishops is restored , and redintegrate to their ancient and accustomed honour , dignities , prerogatives , priviledges , lands , teindes , rents , as the same was in the reformed kirk , most amply and free at any time before the act of annexation ; rescinding and annulling all acts of parliament made in preiudice of the saids bishops in the premisses , or any of them , with all that hath followed , or may follow thereupon , to the effect they may peaceably enioy the honours , dignities , priviledges , and prerogatives competent to them or their estate since the reformation of religion . by the 6. act of the 20. parliament , declaring that archbishops and bishops are redintegrate to their former authority , dignity , prerogative , priviledges and iurisdictions lawfully pertaining and shall be known to pertain to them , &c. by the 1. act of the parliament 1617. ordaining archbishops and bishops to be elected by their chapters , and no other wayes , and consecrate by the rites and order accustomed . finis . protesters no subverters, and presbyterie no papacie; or, a vindication of the protesting brethren, and of the government of the kirk of scotland from the aspersions unjustly cast upon them, in a late pamphlet of some of the resolution-party, entituled, a declaration, &c. with a discovery of the insufficiency, inequality and iniquity of the things propounded in that pamphlet, as overtures of union and peace. especially, of the iniquity of that absolute and unlimited submission to the sentences of church-judicatories that is holden forth therein, and most unjustly pleaded to belong to the being and essence of presbyterial government. by some witnesses to the way of the protestation. this text is an enriched version of the tcp digital transcription a42357 of text r221886 in the english short title catalog (wing g2264). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 197 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a42357 wing g2264 estc r221886 99833131 99833131 37606 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42357) transcribed from: (early english books online ; image set 37606) images scanned from microfilm: (early english books, 1641-1700 ; 2171:03) protesters no subverters, and presbyterie no papacie; or, a vindication of the protesting brethren, and of the government of the kirk of scotland from the aspersions unjustly cast upon them, in a late pamphlet of some of the resolution-party, entituled, a declaration, &c. with a discovery of the insufficiency, inequality and iniquity of the things propounded in that pamphlet, as overtures of union and peace. especially, of the iniquity of that absolute and unlimited submission to the sentences of church-judicatories that is holden forth therein, and most unjustly pleaded to belong to the being and essence of presbyterial government. by some witnesses to the way of the protestation. guthrie, james, 1612?-1661, attributed name. 119, [1] p. [s.n.], edinburgh : printed anno domini, 1658. attributed by wing to james guthrie; the "witnesses to the way of the protestation" are not identified. the "declaration" referred to in the title has not been traced. "postscript" begins on p. 119. copy has damaged final page, with missing text and numeration. reproduction of the original in dr. williams' library, london, england. eng church of scotland -government -controversial literature -early works to 1800. a42357 r221886 (wing g2264). civilwar no protesters no subverters, and presbyterie no papacie; or, a vindication of the protesting brethren, and of the government of the kirk of sco [no entry] 1658 37452 300 15 0 0 1 0 87 d the rate of 87 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-04 tcp assigned for keying and markup 2003-05 apex covantage keyed and coded from proquest page images 2003-07 john latta sampled and proofread 2003-07 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion protesters no subverters , and presbyterie no papacie ; or , a vindication of the protesting brethren , and of the government of the kirk of scotland , from the aspersions unjustly cast upon them , in a late pamphlet of some of the resolution-party , entituled , a declaration , &c. with a discovery of the insufficiency , inequality and iniquity of the things propounded in that pamphlet , as overtures of union and peace . especially , of the iniquity of that absolute and unlimited submission to the sentences of church-judicatories that is holden forth therein , and most unjustly pleaded to belong to the being and essence of presbyterial government . to the law and to the testimony , isa. 8. 20. we can do nothing against the truth , but for the truth , 2 cor. 13. 8. by some witnesses to the way of the protestation . edinburgh , printed anno domini , 1658. protesters no subverters , and presbyterie no papacie : or , a vindication of the protesting brethren , and of the government of the kirk of scotland , &c. though the brethren for the protestation are not unsensible of the manifold injuries done unto them by a pamphlet , bearing the title ( but little more ) of a true representation of the rise , progresse and state of the present divisions of the church of scotland , and diligently spread at home and abroad , and industriously put into the hands of publick persons in both nations , for making them take up such thoughts , and entertain such impressions of these brethren and their principles and cause , as are with more animosity than candor or truth represented therein ; yet hath ( as we conceive ) the conscience of their own innocency , and the testimony which they have therof in the hearts of most of the godly in the land , with the small delight they have to spend their spirits , and their time , and to trouble the world with a frequent reiterating and multiplying of answers to groundlesse and unjust imputations , perswaded them hithertills to be silent , and to rest satisfied with what was by them formerly published in the defence of their cause and persons . neither would we have any to wonder that they do not return an answer to that paper , lately published , bearing title , a declaration of the brethren , who are for the established government and judicatories of this kirk , expressing their earnest desires of union and peace with their dissenting brethren ; though we do not ( as the authors of this paper , in order to the publickresolution party ) take upon us to speak in their name , yet may we , as not being altogether strangers to their mind in these matters , say , that they are silent also at this paper , 1. because , though it do in some part of the title and contents thereof professe for , and pretend unto peace ; yet , is it upon the matter , and for the body of it , but crambe recocta with the former , a bundle of the same calumnies where with the former was fraughted , a little more closely knit , and published to the world in a nevv dresse and set off with a profession and pretext of desires to union and peace ; and why should so many put themselves to the pains to assemble together for answering things that have been often answered already ; and , is not indeed an overture of peace , but in effect a heap of bitter invectives and reproaches . if the authors of it had not set the words of union and peace in the frontispiece of it , we doubt that ever any should have owned it , or known it by that name ; for , it doth every-where breath discord and war : that we may truly say with the prophet micah , ch. 3. 5. whilest they cry , peace , peace , they bite with their teeth : and with the psalmist , psal. 55. 21. that whilest the words of their mouth are smoother then butter , yet wa●… is in their heart , that whilest ( some of ) their words are soft as oyl , yet most of them are like drawn swords ; or , if there were any real inclinations to peace upon the spirits of the authors of this paper , we may fitly compare them to the first painters in some countries of old , whose draughts were so rude , that unlesse they had written above the head thereof , this is a horse ; this is an oxe , &c. the beholders would never have discovered their aim therein . or , we may say of them , as georgius major writeth of the fathers of berge , who were authors of the book , called formula concordiae bergensis , aut mens vulcanum , aut forceps indocta fefellit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} voluit cudere cudit {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the smith's unskilfull mind , or tongs , have , sure , deceiv'd him far ; when as he would have forg'd a peace , he hammereth out a war . union and peace , when stated upon the right basis , and carried-on by lawfull means , and in order to right ends , are things precious and excellent ; how seasonable , and strengthning , and refreshing a blessing would such an union be unto the church of scotland in this day of her trial ? would god that these resolution-brethren , who do in this paper testifie so highly of themselves , as to their making consci●…nce to lament our divisions before the lord , and of afflicting their souls because of them , and for the sins procuring the same , and of their peaceable disposition and patience to bear , and readines●…e to forgive injuries , had been so happy therein as to tread the paths of peace , and to speak the words of sobernesse and truth , we are hopefull it had found answerable entertainment from their brethren for the protestation , who , from no disrespect to them , but from the conscience of their duty and zeal of the lord's cause , have in some things witnessed against their way ; but when they do thus use them , or rather abuse them , as seeming to speak them for union and peace , and yet not only hold fast most of what hath been the ground of their grievance and complaint , but operously labour and industriously endeavour by a congestion of groundlesse alleagences and grosse misrepresentations of matters of fact , with ill-knit consequences deduced therefrom , and from some other things true and honest in themselves , to prove them , and proclaim them to the world to be a party of ambitious , turbulent , subdolous men , who have been all this while affecting domination in the church , and designedly projecting the subversion and overthrow of its government ; yea , that their leading men have of late attempted the utter ruin of this church , and of those who differ from them . we hope that no man of an impartial judgment will think that the protesting brethren can otherwise entertain such a treaty of union and peace , that is the eslux of so bitter and unpeaceable a spirit , than with deep silence and just contempt , unlesse they would betray their own innocency , and the justnesse of the cause which they do maintain , by treating a peace upon such perswasives and foundations , as do all-along heighten division and build up war . 2. though this paper , bearing the name of a declaration of the brethren who are for the established government and judicatories of the church , and so seem to lay claim to all the publick resolution party , as its father ; yet is it a thing very doubtfull whose it is , or who do own it : certain it is that it did not proceed from any church-authority , but from some persons in an extrajudicial capacity : whether these were intrusted by their brethren in the several parts of the land for that effect , themselves best know . in the mean while they must give us leave to tell what we know , that sundry of their brethren in several parts of the country do professe themselves strangers to the contrivement of it , and dis●…atis ed therewith , some upon one accompt and some u●…on another ; and that a good while after it was published and going abroad in print , as the declaration of all that party , many of them in sev●…rall parts of the country were inquiring ▪ what is it ? and , what saith it ? the truth is , a juncto of some few , who use to meet at e●…inburgh ▪ do in these things what they judge convenient ; and that they may not seem to take too much upon them , they would make the world believe that all of their party do it , whilest it is evident enough ( many of that party being witnesses ) that most of them are not privi●… to it ▪ and many of them are diss●…tisfied with it , a thing hardly tolerable in a publick declaration , that pretendeth to speak the mind and judgment of the whole , and that in matters of such concernment and contradiction : and we have the more reason to take notice of this , because though after the publ●…shing of that declaration it was con●…idently given out by some of the publick resolution brethren , and generally expected by these of the other judgment , that it should have been owned by the kirk-judicatories of that judgment , and tendred by them to the protesting brethren in a judiciall way , as containing fit means of union and peace ; yet cannot we hear that the presbyteries or synods of that way have owned it , or approven thereof ; yea , sundry synods being by men of the other judgement put to it , to declare themselves whether they would own it or not , did refuse ( some of them ) to declare themselves therein , till the other brethren should first declare themselves satisfied therewith : which was in effect but to seek a shadow of some tolerable diversion , thereby to wave the determination of the question , upon which they would probably have divided in their votes ; and others of them would not do so much as to take the desire in consideration : how then can the protesting brethren own it as a declaration of the other party , or return any answer to it upon that accompt , as long as it is not able to fetch its descent but from a few private persons ( whose names also we are left to guesse at ) and is not only not owned by their judicatories , but by some not acknowledged , and spoke against by other brethren of that party . these and such like considerations do sufficiently justifie the protesting party as to their sorbearing any common answer to that unsavoury paper ; yet seing not a few of the other side do please themselves in the criminations contained therein , as unanswerable , and in the proposals of peace which it doth hold forth as very equal and reasonable , whereby they heighten themselves in their own way , and in groundlesse prejudices against others , and endeavour to stumble such as are weak , we trust that it shall be service not unacceptable to god , nor unpleasant to the protesting brethren , nor unprofitable to those of the resolution-way , nor unedifying to the church and people of god , if we shall give an answer to that paper , not tracing it word by word , or line by line , but first by clearing innocent men and a good cause , of these groundless prejudices that seem to be deeply rooted upon the spirits of the authors and owners of that paper , and are therein blazed abroad to the world against their brethren . 2. by discovering the insufficiency , and inequality and iniquity of the proposals of peace that are made therein , that ( if the lord so will ) these miserable mistakes being removed , they may see things as they are , and attaining some right understanding thereof , may be brought to allay their passions and cease from their persecutions , and to redintigrate their affection to their brethren , and to proffer unto them such tearms of union and peace as do beseem the men of god , who do indeed deny themselves , and seek not their own glory , but the glory of him who sent them : or , if they will not see nor hearken , yet we may , according to our measure , bear record unto truth and innocency ; and let unbyas●…ed persons know that the protesting brethren are not men of that spirit and character whom that paper pointeth forth . besides the inducements already mentioned , there is one particular that hath in a special way prevailed on us to take notice of that paper , to wit , that the authors thereof , and of the late representation , do not only continue to plead for that absolute and unlimited submission to the sentences of the church-judicatories that was required by the resolution brethren in the conference at edinburgh , novemb. 1655. but carry it so high as to assert it to be of the very es●…ence and being of presbyterial government , by which instead of the sweet and gentle yoke of jesus christ in that ordinance , as it is delivered unto us in his word , they have laboured ( we fear ) to introduce into the house of god a kirk-government that is too nigh of kin to that which is popish , prelatical and tyrannical . there could not have been a more unhappy assertion concerning the government of the kirk fallen upon and published in these times , not only in order to the peace by them pretended , it being sadly suspicious that there is no good intention under the o●…fer , when the stronger party doth so much presse the absolute submission of the weaker to all their sentences whatsoever , whether jus●… or unjust ; but also , it being more than probable that men of a prelatical spirit will take hold thereof , and presse it on as subservient to the re-introducing of their way ; and that those of the congregational and independant judgment will make use of it for rendring presbyterial government hatefull and odious , and bringing it in suspicion and jealousie with the godly : and whether some of the resolution party who do retain their old love to the prelatical way , or others of them , who ( if good testimon●… ma●… be credited ) did since the beginning of these differences professe their dislike of the subordination of kirk ▪ judicatories , and their respect to the congregational way , have for their own ends had hand in this thing , we leave it to wise men to consider . but now to proceed in our work . the first and great prejudice which that paper , and , as it seemeth , these brethren's spirits are filled with against the brethren for the protesta●…ion , is , that they do not only dissent from , but also have it in their thought and design , to subvert and destroy the established government of the church of scotland by presbyteries and synods , and that their practices do manif●…stly t●…nd ther●…unto . the title and frontispiece of their paper bear●…th them to be the brethren who are for the established government of the kirk of scotland , and the other to be the dissenting brethren : which circumscriptions of the two parties in one sentence , without terminating their dissent to any thing else , is obviously liable to this construction , that they do dissent from that government . in the beginning of the fifth page , they say , they did easily foresee that their way did manifestly tend to the overturning of the established church-government , and a little downward in the same page , that soon after , and constantly to this day by their irregular practices , contrary to all order , they have bewrayed their small respect to the established government ; and toward the close of that s●…ction ▪ that they expresly refused subordination and ●…ubmission to the iudicatories of the kirk , a principle inconsistent with presbyterial government in a constituted church . and having in the next page reckoned over some practices and proposals of the protesting brethren , they do thus conclude o●… them , these projects ( say they ) we look upon as s●…tting up in esfect a new 〈◊〉 iurisdiction , and a plant which is not of gods planting , and not only suspending the established church-government 〈◊〉 die , but totally subverting it to make way for the projecters their domination in the church and over their brethren . when we read and repeat these things , we cannot but bemoan the blindnesse and weaknesse of the sons of men as they are now cloathed with corruption and a body of death . our brethrens great quarr●…l and plea , they professe to be from their zeal to maintain the government of the house of god , which to their apprehensions the other would subvert and destroy . and if the protesting brethren were to give an accompt of the grounds of their dissatisfaction with them in the proceedings , wherein they have been forced to differ from them , and to testifie against them , or of these courses and practices which they call irregular , and altogether disorderly and destructive to the government , we trust they can in the simplicity of their souls say , that next unto the great end for which government was appointed by jesus christ in his house , to wit , the edifying and building of his body in those things that pertain to life and godlinesse , the fear of the resolution brethren their ruining of the government of the kirk of scotland , and other the precious ordinances of god , and the work of r●…formation , by departing from the purity , and genuine and primitive principles thereof , and neglecting to improve the same to the ends for which they were appointed of god , and abusing them oftentimes to contrary ends , together with a de●…ire to preserve these things unto edification , hath been and is the thing that most prevaileth upon them in all these m●…tters ; and what a sad thing is it that both having the confidence to say that they are one in their end , and do design the same thing , that yet the one of them should so far mistake their own way , as to choo●…e means destructive to ●…heir own ends ; or , which is worse , that they should dissemble and mock god , and abuse the world with making profession of one thing , whil●…st the contrary is designed in their hearts , and act●…d by their hands . but how shall we perswade the resolution brethr●…n that the other do not dissent in the matter of church-government , but do own presbyteries and synods as an ordinance of jesus christ , and as the government appointed by him who is faithfull over all the house of god as a son ? for , to say that they do professe for it , and preach for it , and plead and print for it , and that they own and acknowledge themselves members of presbyteries and synods , and give obedience unto , and put in execution their just sentences ; and that they do not professe , nor preach , nor print , nor plead , nor act for , nor subject themselves unto any other church-government : though these things be clear and evident , and such as have been confirmed by the constant tenor of their way now for many years , and is well known in all these three nations ; yet haply it shall not ransom them in this point from the bondage of their brethrens jealousie : shall they then open their hearts unto them , and take god , who knoweth them , to record , upon their souls , that so far as they have obtained mercy to know themselves and their own judgement , in that which concerneth church-government , they do judge presbyterial government , as it is holden forth in the second book of discipline , and in the acts of uncontroverted assemblies of this church , and sworn to in the national covenant , and solemn league and covenant , to be founded upon , and agreeable unto the word o●… god , and the only government warranted and appointed of god , by which he would have his house to be ruled under the new testament , and hath no thought nor design of subverting or destroying the same , or introducing any other into the house of god , but conceive themselves bound both by vertue of the institution and commandment of god , and by vertue of the solemn oath of both covenants , and many tyes besides , to endeavour the preservation thereof in its purity and power unto the end of their lives , and that it may be continued in the house of god amongst their posterity and the generations that are to come ; if after all this our brethren will not believe , we know not what they can do , or what they are bound to do more to perswade them ; but all this they have done already , and must therefore possesse their souls in patience , and commit the cause unto god who knoweth their hearts and all the thoughts thereof afar off . these things do haply prevail so far upon the apprehensions and thoughts of some , at least , of these brethren , as to make them allow the protesting brethren more charity than to think that they have changed their judgements concerning the government , or , that they do entertain formal and direct intentions , and a stated design to subvert and destroy the same : we know that they have alwayes had that candid construction in the hearts of some of them , though they have just cause to complain of others , that no professions , nor protestations nor actions of theirs , could since our late differences , gain so much credit with them as to vindicate them from some s●…ated design against the government ; or , if they have a testimony in their consciences to the contrary , yet they have judged it wisdom , and for the advantage of their cause , and weakning of their brethren , by presenting them in such a figure , to endeavour to make the nation and the world believe that it is otherwayes ; though we know nothing that they have gained thereby , unlesse it be to make themselves at last to believe what they would have had others to believe , and so in the end to make them run quite away from their old friends , as men to be scarred at : like children really afrighting themselves with the things which they devised to afright others . but let us come to that upon which they lay the stresse and weight of all these harsh constructions , to wit , their actings and irregular practices ( as they are pleased to call them ) being such as in their opinion are contrary to all order , and do clearly tend to the subversion of the government . of these they do reckon a great many , in their representation published at london , which ( as to that head ( which yet taketh up a great part of that book ) is so fraughted with groundlesse alleagances and grosse mis-representations ( we shall abstain from our brethrens word of foul slanders ) of matters of fact ( some of them feigned , and others reported with all the distortion that a prejudiced mind can reach ) that we do profess though proportionable and correspondent assertions and carriages in their agent and his industrious spreading of it , did make us conceive that it might be his , yet untill now that they have owned it in a publick declaration , we could hardly be perswaded that it was theirs . but we shall leave th●… full answering of these things to its proper place , and shall now only speak to those particulars tha●… are shortly repeated in their declaration . and i●… the entry , do desire our brethren seriously to consider , whether they have done well by their departing from their former principles in order to the malignant party , and hugging them in their arms , and bringing them into the judicatories of state and kirk , against a publick solemn vow and engagement , sworn by the whole land to the lord to the contrary ; and by abusing the government , and turning the edge both of doctrine and of discipline from off them , and against their brethren and many of the godly in the nation , to tempt them to cast at the government , and to fall upon means of defence that haply might have been prejudicial thereunto , we do professe we do judge it a special mercy to this whole church , that these things have not prevailed upon the protesting brethren , to the designing and doing of that really wherewith they are unjustly charged ; and if god had not instructed them with a strong hand to the contrary , who knows but corruption meeting with great provocations and strong temptations , might have turned them aside to such unhappy purposes . it shall be our brethrens wisdom , if they desire to preserve the government , to improve it to edification , and for the comfort and encouraging of the godly , and purging of the house of god , otherwise all their professing and pleading , and appearing for it will do but little to commend it to men's consciences ; and if it have not a root there , it is not like long to subsist in outward professions . the first particular is ( as they call it ) the declining the authority of the supream church-iudicatories of this nation once and again ; they mean the protestations against the two late pretended assemblies at s. andrews , and dundee , and edinburgh , in both which the government of the church by presbyteries and synods , national and provincial is clearly asserted , and an honourable testimony given thereunto by the protesting brethren , with distinct and full profession of their purpose and resolution to adhere thereunto ; nor is there in ●…ny of these protestations , nor in any thing of theirs that hath been w●…itten or published in defence thereof , one tittle that strikes against any thing that relateth to the intrinsecal constitution and being of the government of the kirk of scotland , but all the reasons of the protestations against those meetings , are upon the undue qualifications of , and prelimitations made by persons assuming the exercise of government , with such other things as are altogether extrinseck to the government it self : they have learned to distinguish betwixt the government of the church , and the male-administrations and corruptions of the church-governors ; and not to condemn the one when they are necessarily called to give a testimony against the other ; yea , the duty and care they owe to the preservation of the government constraineth them to testifie against the abusing and cortupting of it : so did our fathers of old , whose protestations against corrupt national church assemblies are upon record to this day , and so far have they been by men of sound judgments , from being judged because thereof to be against the government , that they are honoured amongst the greatest patrons and preservers thereof . the protesting brethren do not acknowledge these two meetings to be any of the supream church-judicatories in this nation , nor to have any authority belonging unto them , but look upon them as unfree and corrupt assemblies ( for the reasons long ago published to the world ) that have not upon them the stamp of any of the courts of jesus christ ; neither do they think that testifying against the corruptions of many of these that are now in the exercise of the government of the church , is to dissent from , or to do injury to the government it self ; and we cannot but say , whatever be our brethren's intentions in studying some way to wrap up the authority of these two meetings , and of that part of the ministerial church which is of their judgment , as it were , in the very being of the government ( for this they seem to hint , though it be not directly spoke in that word of the established government and iudicatories of this kirk , which they set in the frontispiece , and carry along in their paper ) as if the government could not be owned nor subsist , the authority of these two meetings being denied , and the corruptions of men discovered and acknowledged ; we say , whatsoever they do herein to please themselves , and to amuse the ignorant , yet the protesting brethren do not so judge , and the other by doing , so make moe adversaries to the ●…overnment than there is just cause . ●…he second particular which they alleage , is , their planting of congregations in a tumultuous and disorderly way , without respect to the iudicatories of the kirk , or to the just interest of the people of the congregation , and counteracting to the resolutions and determinations of the iudicatories when any of them are pleased to be dissatisfied therewith . to carry on the great things of god that do concern the kingdom of his son jesus christ , and the eternal state of souls in a tumultuous and disorderly way , though there were no more , were a fault great enough ; but to do it upon no better foundations than meer pleasure , and for no better ends , but for serving of our own lusts , were a very grievous and hatefull sin : but let us see what cause there is ●…or this great charge ; the resolution brethren did by those resolutions of theirs , taken in an occasional meeting of the commissioners of the general assembly ( many of that number receiving either no advertisement , or else such as was out of time to keep the meeting in the year , 1651. ) give their judgment and advice unto the state , concerning the capacity of the malignant-party ( who were before that time excluded from all publick trust in the army , and in the judicatories civil and ecclesiastick , and debarred from the sacrament of the lord's supper , and from having hand in the election of ministers ) in order to civil trust , and the matter being generally much stumbled at by the godly in the land , they did a little thereaf●…er , whether for the allaying of that offence , or 〈◊〉 considerations best known to themselves , sudd●…nly , and contrary to acts made by themselves , receive them to a shadow of publick repentance , or , to a mock-repentance ; we may justly and with grief of heart call it so , because god was thereby mocked , and sin and wrath increased ; and though these brethren may deny it , and love not to hear it , yet not only the godly , but the body of the land are witnesses , and do bear record of it ; yea , that party themselves are witnesses , and do make it the matter of their sporting to this day , by this semblance of repentance they were made capable of all church-priviledges , and put in equal footing for calling of ministers , and ruling in congregations , with men of a blamelesse and christian conversation , and of known integrity and good affection to the work of reformation ; and when the diet of the general assembly came , having first done what they could for incapacitating all brethren of differing judgment from these resolutions , to sit in the assembly , by citing them to the assembly as guilty persons , and excluding them from being elected commissioners , where they could have power , they did not only ratifie these resolutions , with all the proceedings of those commissioners ( who were authors thereof ) relating thereunto , but did also make acts , appointing and ordaining censures against all persons in this church , whether ministers or professors , that did not acknowledge the authority , and submit to the acts and constitutions of that assembly concerning those resolutions , and barring all such expectants from entrance to the ministery as should not acknowledge that authority , and submit to those constitutions ; and in their assembly of the next yeat at edinburgh , do provide and ordain presbyteries to take special care , that upon the calling of any expectant to a particular charge of the ministery , before they admit him to his tryals , they require him under his hand to passe from the protestations and declinators against this and the preceding general assemblie , if he hath been accessory to the same ; and to promise and give assurance that he shal abstain fro●… holding up debates and controversies about matters of differences in this kirk since the assembly , 1650. in preaching , writing , or otherwise ; upon the performance whereof , the presbytery shall proceed to his trials ; if not , in that case the presbyterie shall forbear to proceed , untill the next general assembly ; leaving liberty to the presbytery or congregation for planting of the place otherwise : and , that presbyteries shall require the same things fore-mentioned of every ruling elder that cometh to sit and act in presbyteries ; and , in case of his refusal , not admit him to act as an elder in the presbytery , but require the kirk-session from which he is sent to make choice of , and send another , who , for the peace of the church , shall agree to perform the conditions required . by these proceedings and practices , the most unjust and irregular that we have known in this church since we did begin to look at reformation , in the year , 1638. and which were indeed the great cause of the distempers and distractions that have since followed , malignant and disaffected men in congregations and presbyteries have got up the head , and having the advantage of the acts , already mentioned , they do make a bar thereof to shut the door against the calling of able and godly men to the work of the ministery , who cannot bring their consciences in bondage to these things ; and do labour every-where almost , to thrust-in others according to their own heart , notwithstanding of the dislike and dissent of many of the godly and well-affected , who are best able to judge ; or , if any such happen to be called , a stop is put to their trials and admission upon the same accompt ; or , if admitted , and received by the presbytery , then refused to be acknowledged ministers by the synod ; and the intrudings of others upon their charges , allowed and confirmed . if in the midst of all these difficulties and straits , whereby they that love the gospel are barred from the precious sood of th●…ir souls , and have men thrust upon them who know not how to speak a word in season to a weary soul , nor to divide the word aright , but do make glad the hearts of those whom god hath not made glad ; and make sad the hearts of those whom god hath not made sad : what wonder were it though the gaining or preserving of that which is more excellent and necessary , and for avoiding of a greater evil , should sometimes and in some cases , perswade unto a sinless preterition of some things , otherwise fit to be observed in the course of formality and order ; though yet the protesting brethren have been tender even of these things , and have made conscience , as to do nothing evil and sinfull in it self , so to do nothing from contempt or disrespect to the least point of order ; yea , they have been carefull to keep within the bounds , warranted and allowed unto them of god ; and , if it be fit to compare , we may truly say , that for all the noise our brethren make against them , for the violation of order , and taking irregular courses , they have been more carefull then themselves have been , and that they have more just and weighty grievance against them , even upon this accompt , than they have against the protesting brethren : have not these brethren , some of them , intruded both upon the people and charges of other able and godly ministers already setled ? have not others of them , being the smaller part , and sometimes a very small part of the presbytery , separated and withdrawn themselves from the body and greater part thereof , because they were of the other judgment ? have they not counteracted and been instrumentall to cause people in congregations counteract to the determinations and sentences of their own presbyteries and synods ? have they not in synods violently taken things out of the hands of the presbytery , when there was neither reference , nor appeal , nor male-administration ? have they not refused to acknowledge ministers for members of the synod , or to suffer them to sit & vote among them , though called by the whole congregation , and duly tryed and admitted by the presbytery ? have not some of their synods taken upon them the power of a gen. assembly ? and other things of that kind which were tedious to collect and enumerate . they that teach others , would teach them own selves . and if they would have their brethren to abhor idols , they would not commit sacriledge . if they say , that there is a difference upon the matter betwixt that which is done by them , and done by the other : take the matter simply and without respect to their numbers , and we believe the protesting brethren will be content to stand or fall by it : and if it be the plurality of the number only , we cannot accompt that , ●…specially in a time of corruption , a sufficient plea either for condemning the one , or justifying the other . the third thing wherewith they labour to make out the designs and endeavours of the protesting brethren to subvert the government , is , as they are pleased to expresse it in the fourth page of their declaration , that they have cast many and foul reproaches upon them at home and abroad , both by word and writ , that so they might make them hatefull , and purchase credit and power to their own party , whereby also they have endeavoured to render this national church odious in the view of the world , and exposed her to be a laughing-stock to all her enemies , and furnished them with weapons ( if ( say they ) their foul slanders deserve to have credit ) whereby to fight against her , and justifie their opposition to her , when her own children bear such witnesse against her . and as they expresse it in the fifth page of that paper , their branding church-officers and inferiour iudicatories , as generally corrupt , that so all of them might be cast loose , or at least moulded to their mind . if our lord and master jesus christ had not forewarned us herein , we should have wondred that the brethren for the publick resolutions should see a mote in their neighbours eye , and not consider the beam in their own eye : hath it not been their work at home and abroad , in private and publick , in print and writ , to cast foul reproaches and slanders upon the protesting brethren ? that one scurril pamphlet , published under the name of uldericus veridicus , ( which had been better stiled falsidicus ) may testifie of what spirit some of our brethren are , who knowing that the tongue of the poor man the author thereof would be no slander at home , ( so small was his credit in this church when he lived ) that now after his death they have sent his crazie discourses abroad in a latin dresse , to gain credit to their cause amongst strangers in the reformed churches , and make the world believe the protesters are men fanatick and abominable , like thomas munster or iohn of leyden : but would any be at the pains to turn it into the scotish tongue , it should not only prove a sufficient resutation of the manifold lyes and calumnies therein contained , but open the eyes of many , that they might perceive by what pillars that cause is supported ▪ but it doth most grieve us that the name of the lord is so often taken in vain , by our brethren's filling their preachings and prayers in the pulpit with such stuffe as goeth abroad in others of their pamphlets ; whether it be for scarscity of other purpose , or from the abundance of that humour predomining in their breasts , we shall not determine ; but sure we are , that thereby not only many hungry souls are disappointed of their food , but those ordinances are rendred irksome even to many hearers of their own judgment , and the 〈◊〉 sort are furnished with a common theam for the tavern . but to leave this , and answer that which is charged upon the protesters . our brethren ( as we conceive ) do by these reproaches and slanders , and brandings , mean a paper of the protesting brethren , which holdeth forth the evidences of the growing defection in the land , with another paper that holdeth forth a corrupt party amongst the ministery since the dayes of the prelates , who , by the late publick resolutions for bringing-in of the malignant party , have got up the head , and carry the vote and sway in many the judicatories of the kirk ; with some 〈◊〉 papers and conferences of that kind , 〈◊〉 these brethren have been necessarily drawn in 〈◊〉 own defence : concerning which we say , 〈◊〉 that if these things be indeed slanders and false 〈◊〉 themselves , and have been coined and vented 〈◊〉 the protesting brethren for the ends alleaged , 〈◊〉 ly they are great transgressors , and wretched 〈◊〉 whom the resolution brethren have at a 〈◊〉 advantage , and if they can but a little wait 〈◊〉 possesse their souls with patience , god will 〈◊〉 their innocency , and discover the others malice against them ▪ and their treachery against his cause ▪ but , secondly , if these things be no inventions 〈◊〉 theirs , but have real and sad truth in the bottom and have been vented by them , not out of malice against the persons , nor for rendring the church odious , or subverting the government , or any such sinistrous ends as these , but that , according to the commandment of god , they may plead with their mother , hos. 2. 2. that free and faithfull warning being given of her backsliding revolting condition , the sin might be repented of , and reformed by those who are guilty , and the danger avoided by those who desire to keep their ▪ garments pure ; and that it might appear that ▪ they do not without just reason call and cry for purging of the house of god , that insufficient , and scandalous and corrupt men being removed from the exercise of government , and the administration of holy things , the government may be preserved and improved to edification , and the sons of levi being purified and purged , they may offer unto the lord an offering in righteousnesse , and ●…hat the offerings of his people may be pleasing ●…o him , as in the dayes of old , and as in former years : if ( we say ) there be truth at the bottom of these things , and if in speaking and writing thereof they have these good ends before them which they have professed , then may the lord through grace therein accept , and hear , and have compassion upon them and his people , by finding out the means to purge his house , though men will not hear , nor pitie , but accompt them foul slanderers and subtil subverters for discovering and complaining of these things . th●…rdly , to the thing it self they have frequently acknowledged and testified , that there is a precious gospel-godly ministery in scotland , which they do not confine to these of their own judgment only , but extend also to not a few of the brethren of the other judgment also , though they dare not approve of their way , as to these late revolutions , and are much grieved in spirit , and judge it a matter to be lamented before the lord , that they should so far mistake their old friends ( who strive , though in much weaknesse , to keep the good old way wherein both were wont to walk for carrying-on of the wo●…k of reformation ) as to accompt them the wasters and destroyers of the lords vine , and become so kindly companions and patrons to men of another stamp that they judge themselves wounded if their sore be touched . but , fourthly , are the protesting brethren in fault , if they have often bemoaned it before god , and complained of it unto men ( both to our brethren and others ) when called thereunto , that there be a great many ignorant insufficient and corrupt scandalous ministers 〈◊〉 elders , wherewith the judicatories of the kirk many places of the land are pestered , and 〈◊〉 either do little or nothing to edification , or 〈◊〉 too much to destruction ? we shall not for proof 〈◊〉 this , repeat in this place those evidences of 〈◊〉 ing defection , the truth of which is but too 〈◊〉 ble , and can be attested by many sufficient 〈◊〉 ses . but we would desire our brethren ( and 〈◊〉 if they shall slight it ) seriously to consider these 〈◊〉 things , 1. that this church was but a few 〈◊〉 before these publick resolutions recovered 〈◊〉 under the tyranny and corruptions of the 〈◊〉 and their adherents , under which she had 〈◊〉 and languished for the space of about fourty years by reason whereof , though a remnant was preserved through grace , yet the body of the ministery was become either insufficient , as to their gifts , 〈◊〉 corrupt in their judgment , or scandalous in 〈◊〉 conversation . 2. that it was oftentimes after the reformation begun in the year , 1638. not only by godly men in private , but publickly by our general assemblies in their publick warnings and declarations , and causes of humiliation , acknowledged , that though there was an external forsaking of the prelatical way , and engaging in the covenant , yet that the sin of former defection and backsliding was by many still unrepented of , that many did still remain either neutral and cold , or backward and ill-affected to the work of god . 3. that the general assemblies in the progresse of reformation did begin to be so sensible of the multitude of insufficient and scandalous men that did still remain in presbyteries and synods , that they did judge presbyteries and synods not able to purge themselves , and that therefore it was necessary to give commission to some select brethren , nominated by themselves , for visiting the bounds of presbyteries and synods , with power to these brethren to try and censure such ministers and elders as they found insufficient or scandalous . 4. that these brethren found so much work in many places of the country as they were not able soon to overtake , but after the continuing of their diligence by renewed commissions for two or three years space , the general assembly , upon the report of what was yet to do in places that had only been in part visited , and in consideration of the condition of other places , not yet visited , did find it necessary to appoint select persons , nominated by themselves , for visiting most of the presbyteri●…s and synods in the country , with power to try and censure , as aforesaid . 5. that those almost general visitations of the whole land , albeit judged most necessary for purging of the kirk of the multitude of corrupt or insufficient men , whom presbyteri●…s and synods were either no●… able , or not willing to censure , was never kept , because of the war immediatly following betwixt the two nations . 6. that few or none have since that time been purged-out by presbyteries and synods , the zeal that was formerly in good men amongst them being in a great measure cooled in those who do adhere to the publick resolutions , and the endeavours of these who differ from them , being opposed and rendred ineffectual by men of another spirit , who have got up the head in the 〈◊〉 of the kirk , and have turned the stream of their publick actings into another 〈◊〉 , to wit , against those whom they call 〈◊〉 brethren . 7. that a great many of these 〈◊〉 , who were formerly purged-out for the profanity and malignancy , are again taken 〈◊〉 the ministery without sufficient evidences of the repentance , and have now no small hand in 〈◊〉 governing of things in sundry presbyteries 〈◊〉 synods : we know their repentance is talked 〈◊〉 but we do as well know that it is but a meer tall some of them having made no 〈◊〉 at all of any of the offences for which they 〈◊〉 deposed ; others of them not having acknowledge all the particulars contained in their sentence and most of them either prevaricating or extenu●…ting in the matter of their acknowledgments , 〈◊〉 continuing to be what they were : sundry 〈◊〉 brethren of the publick judgment bemoan with 〈◊〉 the taking-in of such , and in such a way ; and 〈◊〉 not themselves professe to be what they were ? 〈◊〉 dare appeal themselves , and others who b●…st kno●… them , whether they did judge themselves justl●… deposed , and have really repented of , and change●… their way , as to the things for which they were deposed . 8. that there is an universal groanin●… and sad complaint of the godly generally throughout the land , of the insufficiency and negligence ▪ and of scandalous and malignant corrupt carriag●… of many ministers throughout the land , and of the proceedings of many presbyteries and synods , that these seven or eight years past they have done little or nothing to edification and for promoving of the kingdom of jesus christ , and the power of godlinesse , do they not generally be wail ▪ it , that the meetings of many of the judicatories of the kirk are for most part rather matter of grievance and 〈◊〉 unto them , than matter of comfort and rejoycing ? and if we shall set over against this , that universal testimony that is given by the multitude of s●…andalous and disaffected malignant men in the land , to the ministers of the publick judgment and to the most of presbyteries and synods of that way in most of their actings , doth it not say that there is prevailing corruption and defection in the church , and in her judicatories ? what a strange change is it , that profane malignant men in the land , who were known opposers and haters of godliness and of the work of reformation , and of the discipline and government of the kirk , and to whom the name of the kirk was wont to be hatefull and odious , and her judicatories terrible as an army with banners , that now their ordinary plea should be , the kirk of scotland , and the general assembly , and the presbyterie , and the synod , and such and such ministers , and that the godly in the land should be filled with sorrow , and put to open shame , whilest through the prevailing corruptions and backslidings of men , advantage is given to adversaries to fight against them with the weapons that were appointed unto them of god for their defence and comfort , and for bearing down of the profane and ungodly . the fourth thing , whence they labour to conclude the protesting brethren adversaries unto , and projecters against the government of the church , is , as they represent it in the fifth page of their declaration ; that they did break up the conference for union with 〈◊〉 in november ? 1655. ●…hiefly upon this accompt , that they could not 〈◊〉 the iudicatories of the church of their just power , 〈◊〉 devolve matters into the hands of an extrajudicial 〈◊〉 of equal numbers . which point they resum●… again and prosecute at length in the sixth and seventh pages of that paper , setting down the word of the protesting brethren their overture there anent in a distinct character , and labouring 〈◊〉 hold forth the absurdity thereof from several considerations . whether the conference for union in 〈◊〉 1655. was broak either by them , or , chiefly upo●… this accompt ( though we have reason to gainsay yet ) we shall not now , nor is it needfull to stan●… to debate , but that this overture will conclud●… them to be adversaries unto , or projecters agains●… the government , that we do altogether deny : no●… do any of these things , alleaged by our 〈◊〉 prove it . it were tedious and little to edificatio●… of the readers , to give a particular distinct answer to the heaps of aggravations and bad consequents they load this overture with ; therefore we do offer unto our brethren's more sober and serious , or ( if they do not judge them worthy o●… their entertainment ) unto the sober and serious thoughts of others these few considerations , for vindicating this overture from all those mistakes our brethren have about it . 1. that there is a difference betwixt a sound or a healthfull growing reforming , and an unsound sickly decaying declining state of a church . 2. that there is a difference betwixt a troubled distempered , and a quiet peaceable state of a church . if our church were altogether sound and healthfull , if in a growing , reforming condition , if in a peaceable and well-tempered state , there would be no need of any such overture ; and we believe the protesting brethren would be in that case as far from pressing it as any other : but her sickly , decaying , declining , troubled , distempered condition doth necessarily call for , and allow for something of that kind . 2. the general assemblies ( as we have already shewed ) did conceive extraordinary commissions and visitations to be needfull , when the church was in a much better condition than she is now ; and though not a few in presbyteries and synods did then speak the same language that our brethren do now , to wit , that it did lay a foundation for an universal imputation upon the synods and other church-judicatories as not worthy to be trusted with the work committed to them by christ , and was a tyrannical imposition upon them ; yet that did not hinder the assembly so to do , because they did see that such a way of commissions and visitations was necessary for the time , when presbyteries and synods ( many of them ) were either no●… able , or not willing to do that duty in order to the purging of the church of corrupt officers . 3. that there is a difference betwixt the essentials and circumstantials of presbyterial government ; the one being such as are of divine or scriptural institution , and in themselves unalterable ; the other being such as are of positive humane institution , which are to be regulated by that great end of edification , and therefore may be altered accordingly as they do or do not contribute for that end . it is observable that the resolution brethren in this and sundry other of their papers , do in many of these challenges which they bring against the protestin●… brethren , ( as proceeding in their planting 〈◊〉 churches , and ordaining and admitting of 〈◊〉 , and propounding of overtures for purgin●… and planting the church in such a disorderly wa●… as is destructive to the being of the government we say , they do confound these things , and oftentimes take circumstantials for essentials : as 〈◊〉 instance , that a minister shall be ordained by 〈◊〉 plurality of presbyters , we hold with them to 〈◊〉 of scriptural divine institution , but that he be ordained by such a number , officiating in such bounds , the scripture hath not determined ; an●… therefore , if the major part of a presbyteri●… conspire for keeping out a godly man from the ministery , that is lawfully called by the congregation and rightly qualified , because he is not of thei●… judgment in declining courses , it s no breach upon the being and essentials of the government , 〈◊〉 he receive his ordination and admission to th●… ministery from a neighbouring presbyterie , especially when this conspiracy is generally throughout the country , and no remedy thereof can b●… had by a superiour judicatory : so in the case o●… the overture in hand , though because of the present condition of synods , and for edification , there be a little alteration of some things from the common way of order , yet doth it not involve any thing destructive to the being of the government ▪ no persons are desired to be upon these visitation●… but ministers and elders duly qualified , and members of the respective synods ; no power is desired to be given , but that which is properly ecclesiastical ; nor is it desired to be derived from any fountain , but from the synod it self ; nor to proceed by any rule but by the word of god , and the acts of uncontroverted general assemblies ; nor are they to exercise it independantly , but with subordination unto , and being accomptable to the synod from whence they do receive it : all which will be evident to any that shall impartially consider the overture it self . and to put it above question , there is expresse mention of their qualification , and power , and commission , and subordination , and the rule by which they are to procee●… in the overture , the same for substance as it was propounded to our brethren in the conference at edinburgh , novemb. 8. and 27. 1655. whence i●… appeareth that our brethren speak more passion than reason , when they say , it is a tyrannical imposition upon synods , that they must give their power to persons whom they have not liberty to choose , nor power to call them to an accompt , and must set up a jurisdiction above themselves , with at least a negative voice , to frustrate all their actings , if these delegates please . is it tyrannically to impose , to desire the synod for the better and more unanimous carrying-on the work of god , to ratifie the nomination of some of the choicest of their own members , made by no forinsick persons , or party , or power ▪ but by the intrinsick members of the synod it self , and that in such a distracted condition of the church , and that they are not comptable , is alleaged gratis . the article , as propounded to our brethren , doth expresly provide , that these committees shall in their proceedings be comptable to the synods , nor doth that clause of the synods not reversing any thing ●…one by these committees , without the previous advice and consent of the general committee of delegates , import any thing to the contrary , but that the synod may take an accompt of the proceedings of their own committee , and admonish and rebuke them ; yea , and take away their commission and power , in the case of male-administration , and give it to others of their number , nominated as aforesaid : and for a jurisdiction by this means set up above themselves , we can see no such thing in the overture , but only a power of advice upon the part of these delegates ( which yet the synod are not simply tyed by the overture to follow , as in the case of their advising the synod to reverse the deeds of these committees ) and a brotherly condescension in the synods in the present condition of the church , not to reverse things done by these committees without the advice and consent of these delegates . neither will our brethren's negative voice prove it ; because as these delegates have not a negative voice in all cases , as we have already shewed , to wit , in the case of ratifying of the proceedings of these committees , the synod being free , notwithstanding any thing in the overture to ratifie , albeit the delegates should not consent , but advise otherwise ; so it is a new device to say , that a negative voice inferreth a superiour jurisdiction and power ; for , at most it maketh but a co-ordinate power : and that there is any absurdity in this , that a committee of delegates , nominated by the common consent of all the synods , should , in this condition of the church , have such a power ( if yet it be a power of jurisdiction ) we do not see . 4. this overture was not propounded as a perpetuall standing way , alwayes to be followed and kept up in the church , as our brethren are pleased to insinuate , much lesse was it propounded hereby to lay a way for perpetuating of differences and contentions ( a prejudice also they are pleased to load it with ) but , as it expresly beareth , to continue only till the present differences be healed , or , till the lord in providence minister some better way for setling peace amongst us . will the resolution brethren in this present sickly declining and distracted condition of the church , allow of no remedy for purging thereof , and composing differences , that is in any circumstance out of the common road of the ordinary procedures of presbyteries and synods ? we know that they will tell us that the church is sound and healthy , and sufficiently able by presbyteries and synods to purge her self . but why then ( we pray our brethren to tell us ) did the general assembly , before these differences did arise , unanimously , judge that presbyteries and synods were not sufficiently able to do it , and did , upon conviction hereof , appoint extraordinary commissions and visitations for doing of it ? if our brethren say , that the gen. assembly is the supream church-judicatorie in the nation , and therefore may so do . they can easily answer themselves , that the question is of the moving cause ; or , the ground or reason upon which they did it , it was not to shew their supremacy and authority , which was not questioned nor controverted by any synod or presbyterie ▪ but ( as our brethren well know ) because they did conceive and were convinced , that presbyteries and synods were not so healthy as to do these duties of themselves ; and if they were not so then when neutral , and malignant , and disaffected 〈◊〉 were under board , how much lesse now , when 〈◊〉 of them are got above the hatches , and sundry 〈◊〉 them are set to stir the rudder ? or , if they wil say , that presbyteries and synods are now sufficiently able and willing of themselves to do th●… work . we pray them then to tell us why it is no●… done ? have not most of the godly of the lan●… been crying upon them these seven years by-gone that they would arise and be doing that good an●… necessary work ? and yet what have all their 〈◊〉 prevailed ? are they not heard with deaf ears ? what wonder is it then though the protesting brethren do propound such overtures , as , being imbraced , might probably in some measure satisfi●… somewhat of the lawfull and just desires of th●… godly in that soul-concerning matter , in propounding whereof , their design is none of those sinistrous things that are cast upon them by their brethren ; but , that by some mean or another that is not sinfull , the house of god might be purged ; and therefore , that it might appear to their brethren that it was not domination , nor the setting up of themselves , and the treading down of the other , that they were seeking , they were content not to exercise the power given by the commissions of the assembly , 1650. which in their judgment ( because no lawful general assembly hath since interveened ) is still in force , and did propound unto them in that meeting at edinburgh , that for making of the work of purging effectual , and in order to other publick affairs of the church , that those persons who were nominated upon the commission and visitations by the assembly , 1650. might sit ; if not by the authority derived from that assembly , yet by the mutual condescendence and approbation of presbyteries , and by the same mutual condescendence and approbation these persons might have power to compose the particular differences that are now , or shall be hereafter in particular presbyteries and congregations ; this was not to assume the particular nomination of any person to themselves , or to state businesse upon difference of judgment , or to make any thing like a party or a faction , or to desire an equality of the number of both judgments , or to do any injury unto , or make any incroachment upon the due right of presbyteries and synods , ( unlesse we will say , that the general assembly wronged them by appointing those commissions and visitations ) yet was this also refused and rejected by our brethren : whence it appears , that nothing will please , unlesse the protesting brethren condescend , as asses , to bow down under the burden by an absolute submission to presbyteries and synods , as now constituted ( that is ▪ upon the matter to the brethren for the publick resolutions , the protesting brethren being , by their own verdict , a few number in comparison of the body of the ministery of this church ) in their present and future actings , how negligent or corrupt soever , which themselves make evident in the next thing whereupon they impeach them , as projecters against , and subverters of the government of the church , to wit , their refusing to engage themselves to an absolute submission to the sentences of the church-judicatories . they did ( say they ( towards the end of the fifth page of their declaration ) expresly refuse subordination and submission to the church-iudicatories , to which they and we were solemnly engaged at our admission to the ministery , and which we were willing ▪ to renew for our parts , and without which our established iudicatories shall be nothing else but so many consultative meetings ; a principle inconsistent with presbyterial government . in speaking to this particular we shall first shortly repeat the sum of the protesting brethren their desires , and offers , and answers thereanent , in the conference at edinburgh ▪ novemb. 1655. and , in the next place , shall speak somewhat to the matter it self . as to the first . in so far as concerneth presbyterial government , and the due subordination of church-judicatories , that they might testifie their approbation there●… , and that they did continue constant in their former solemn publick professions and engagements , they did propound unto their brethren , that in matters concerning the doctrine , worship , government and discipline of this church , and the enemies of truth and godlinesse , and the work of reformation , there may be mutual evidence and assurance given for adherence unto these articles of our covenants , and the solemn publick confession of sins and engagement unto duties , and all the acts of uncontroverted assemblies relating thereunto , in the literal and genuine meaning thereof : by which , we hope , that unlesse they be taken for grosse dissemblers , it doth manifestly appear that they are willing to six themselves , and desirous also to have their brethren ( who gave but a shie answer in this particular ) also fixed in the matter of the government of the church . but , secondly , our brethren , having in that conference overtured , that all the members of this kirk , ministers and people , shall submit themselves to their presbyteries and synods respectively : and if any be grieved with the determination of presbyteries , they may appeal to the synods : and if any be grieved with the determination of a synod , they may appeal to a general assembly ; but that in the mean time the sentences of presbyteries and synods are to be acquiesced unto , until the determination of the respective supream iudicatories thereupon . the protesting brethren did quere upon this article , whether the submission and acquiescence required in the same , doth import a submission and acqutescence in every person , in all cases , even when the plunality of a kirk-iudicatory doth act contrary to the word of god , and imploy their power to destruction and not to edification , and their determinations doth necessarily infer present detriment to the church ; and finding that by their answers they did upon the matter require an absolute and unlimited submission to the sentences of the church-judicatories whether just or unjust ; they did declare unto them , that as they did not willingly desire to enter in any debate anent that matter , conceiving it unexpedient to start and debate such questions at that time , or to make any declarations thereanent ; so they did conceive that such a submission hath not hithertils been required , nor could warrantably be yeelded in such a way as it was then required , especially there being to their sense and apprehension so much corruption in the plurality of presbyteries and synods , whereof they professed themselves willing and ready to give the evidences . and afterwards , that they did not differ with their brethren about what was cited by them in that conference , from the acts of the general assemblies of this kirk concerning subordination and submission , particularly from the act of the general assembly , 1647. concerning the hundred and eleven propositions , and in the seventh head of doctrine therein contained ; but that they did not see how that which i● required by them , is no other than that which is established by the general assemblies of this kirk ; because they require such a declaration of subjection and submission to the sentences of the iudicatories of this kirk , as hath not hithertils been established by the uncontroverted assemblies thereof , to wit , that which doth import a like submission to sentences whether just or unjust , or of corrupt or uncorrupt iudicatories , and doth exclude declin●●●or and contrary actings in every case , which could not but probably put the people of god in a worse condition than they were before ; because it would take away from them the use of lawfull remedies , and is contrary to the practice of the apostle in the fourth and fifth of the acts , and to the practice of our forefathers in the time of former defections . but because this point is of importance , and stateth the brethren for the protestation in the apprehensions of the more rigid of the resolutioners , as adversaries to the very essence and being of presbyterial government ; therefore it is necessary , in order to their vindication , to speak more fully to it . the question ( so far as we can understand them in it ) is , whether such a submission be due from all the members of this kirk , ministers and people , to the judicatories of the kirk , and from the inferiour to the superiour kirk-judicatories in matters of government and discipline , as ought upon the sentence ( whether just or unjust ) of these judicatories to sist the proceedings of the person or party grieved therewith , and make them aquiesce thereunto , untill the determination of the respective superiour judicatory therein , without any counteracting to the same , unlesse it be to appeal unto , and follow their appeal before the superiour judicatory ? upon this question we find the brethren for the protestation in their last paper at the conference novemb. 25. 1655. expressing their judgment thus ; we are willing to subject our selves to all the just sentences of the lawf●ll assemblies of this kirk ; and if the case were only of a few particular persons , in things of more private interest and personal concernment , and of iudicatories imploying their power to edification in the current of their actings , we should not much contend about it ; but when it is of a great number of godly ministers and elders and professors throughout the land , who do desire to stand in the breach , and to oppose the present course of defection , and of iudicatories , the plurality whereof in many places do not act unto edification and for promoving the power of godlinesse , but to the contrary , it altereth the case . the resolution brethren without admitting these qualifications and restrictions upon the sentences , or the persons sentenced and the grounds of their censure , and without acknowledging any corruption in the church-judicatories , are for the affirmative of the question , to wit , subjection and submission to all the sentences of the respective kirk-judicatories , just or unjust , by all the members of this kirk , ministers and professors , without any counteracting , unlesse it be to appeal unto , and prosecute their appeal before the superior judicatorie , as is evident from their overtur●… propounded unto the protesting brethren , iune 〈◊〉 1655. and from the papers that passed 〈◊〉 them thereupon in the conference at edinburg●… from november 8. till novemb. 29. 1655. and fro●… their late representation , pag. 39. sect. 43. an●… pag. 47. sect. 53. and from this present 〈◊〉 . but let us examine their reasons . their firs●… reason , is , that such a submission is of the ver●… essence and being of presbyterial government our brethren ( say they ) do strike at the very bein●… of presbyterial government , &c. represent . pag. 39●… sect. 2. and again , they declined also to engage themselves to that submission ●…o the government , and to observe that subordination of persons and iudicatori●… in matters of discipline , which we were willing shoul●… be mutual ; and albeit we required nothing but 〈◊〉 is essential to presbyterial government — yet they di●… wholly decline it , represent . pag. 47. sect. 3. an●… in the fifth page of their present declaration , they expresly refused subordination and submission to th●… church-iudicatories , to which we and they were solemnly engaged at our admission to the ministery , and which we were willing to renew for our parts , and without which our established iudicatories would be nothing but consultative meetings ; a principle inconsist●…nt with presbyterial government in a constitute●… church . answ. it is to us , and we believe will be to all sober and unbyassed men , who understand the principles of church-government , new and strange doctrine , that an absolute and unlimited subjection to all sentences ( whether just or unjust , or agreeable or repugnant to the word of god ) should be asserted to be at all of kin or alliance to the divine ordinance of presbyterial government , which is a part of the sweet and gentle yoke of jesus christ , that is far from tyranny and oppression . the man who in a raving fit of a notional spirit first preached , and afterward printed those shrewd comparisons betwixt the northern pr●…sbyterie and the roman papacie , may haply think himself now justified , when he heareth so great pretenders to that government minister by this new doctrine of theirs such ground for some parts of that comparison . if presbyterial government hath ( as we do believe and assert it to have ) its foundation in the testament of jesus christ , upon whose shoulder the government is , then whatsoever is of the essence and being thereof , must derive it self from the fountain of christ's revealed will about the constitution and essentials of that government ? but we know no tittle in his book that saith as our brethren say , or from which , what they say in this matter , can be deduced by good and necessary consequence , to wit , that it is essential to the government which he hath appointed his house to be ruled by , that all the children of the house should submit unto , and acquiesce in the determination of the governors , without any counteracting , though their sentence be contrary to the law and the testimony ; and therefore till our brethren prove thi●… they will give us leave to deny it . we acknowledge that power and authority , and subjection , and submission are co-relatives , and that the power and authority of the superiour can no more actually subsist without the subjection and submission of the inferiour , than one relative can subsist withou●… its co-relative : but all church-power and authority is bounded by the word of god , and is for edification only ; and therefore all the subjection that is due thereunto , is in the lord only ; and when we are thus subject , the power and authority is sufficiently acknowledged and preserved ▪ but , say our brethren , without this submission ▪ which they plead for , our established judicatories would be nothing but consultative meetings . but this we also deny ; because what is resolved and determined by kirk-judicatories in a right way , doth not only bind by vertue of the intrinsecal lawfulnesse thereof , ●…t being for matter , god's word , and by vertue o●… the reverence that is due to the gifts and endowments of brethren and friends counselling right things , which is all that can be attributed to a consultative meeting , but also by vertue of a positive law of god , by which he hath commanded us to hear the church , and those that sit in moses chair , and to be subject in the lord to church-governours , to whom he hath given a ministerial and official authority and power to assemble in his name in the respective courts appointed by himself for governing his house according to the rule of his word ; and therefore as they have authority or a superiority of jurisdiction , which no consultative meeting hath ; so whosoever resisteth their power , when put forth to edification , and not to destruction , doth not only sin , by despising that word of god which is the matter of their decree , and by despising the gifts and graces of their brethren that are exercised in holding forth light unto them , but doth also sin , by resisting the ordinance of god : a kirk-judicatory modelled according to the patern shewed in the mount , and cloathed with authority from jesus christ , and proceeding according to the law and to the testimony , to which they ought to be subject , god having commanded us so to do . their second reason is , that without this submission and subordination they do not see how unity and order can be continued in the kirk , it being in vain to think of a remedy by superiour iudicatories without this , the refusing thereof being the way to make all union void : so in their answer to the queries propounded upon their overtures , novemb. 16 ▪ 1655. and in their represent . pag. 39. sect. 4. and pag. 47. sect. 3. answ. this is the very argument and language of the advocates of the sea of rome , whilst they plead the popes visible headship and irrefragable authority and jurisdiction over the church , to which all ought to submit without gainsaying , or counteracting , the very thing that hath set up the man of sin , to sit a●… god in the temple of god , unto the enslaving both of the word of god and the consciences of men , by requiring of them subjection and blind obedience to his dictates , without examining the same according to the light of the word . if , according to the revealed will of god , there ought to be such a submission in all cases , without counteracting , what shall we say of the practices of the prophets and apostles , and others of the servants of god who have lived before us in corrupt times ? must all their preachings and other actings , though most agreeable to the word of god , be condemned , because they were contrary to the 〈◊〉 of the church wherein they lived ? 〈◊〉 were indeed to set up a power over the word 〈◊〉 god , a power for destruction and not for 〈◊〉 , that would indeed make a sinfull unity a●… order , and teach a way to avoid persecution , an readily to obtain peace with men , but with 〈◊〉 losse of truth and a good conscience . the wa●… to preserve unity and order in the house of go●… is , not to hearken to the counsels of flesh an●… bloud , by setting up the will of man for a la●… and establishing an arbitrary and tyrannica●… power over consciences , to which they shall b●… tyed to submit to iniquity and injustice ; for , go●… hath said , that the 〈◊〉 of iniquity that framet●… mischief into a law shall have no fellowship wit●… him ; and therefore that may destroy unity an●… order , it will not preserve it . but to let the wor●… of god ( which is both the rule and bond of unit●… and order ) have place , gal. 6. 16. and judicatories proceeding according to this , is an effectua remedy actu primo and objective , as in every ordinance of christ ; albeit actu secundo there is n●… efficacious remedy in either word , sacraments , admonitions , suspension , deposition , excommunications , presbyteries , synods , or any ordinance the church doth injoy or can exercise without the effectual blessing and influence of the spirit of god , who is the author and appointer o●… these , and concurreth therewith upon the consciences of men according to the pleasure of his own will . shall persons sentenced unjustly , submit ? yes , say our brethren , for preserving unity and order . what remedy then , say we , for preserving the truth ? they may appeal , say they . but , say we , they have appealed , and have therein succumbed . what remedy now ? no remedy , but that at one stroke the precious truths of god , and interests of jesus christ must be born down and buried in oblivion ; and the saints and ministers of the gospel be buried under the rubbish thereof , because one assembly will have it so . but say our brethren , how shall unity and order otherwayes be preserved in the church of god ? we answer , very well ; because if the sentence be unjust , it ought to be recognized and repealed : if it be just , and of an inferiour nature ; if the persons will not submit , they are , after due procedure , to be cast out , as those that will not hear the church , and so both unity and purity , both order and truth are preserved . will our brethren under a pretext of order , destroy christian-liberty , and bring-in popish-tyranny ? it is christ's order and the king of saints peace , that every believer have the judgment of discretion , whether the judicatories of the kirk speak according to the scriptures , or whether they ought to obey or submit , or gainsay or counteract , and what christ hath given them , no man can take from them . their third argument , is taken from the judgement and practice of this , and other churches , which ( as they affirm ) plead for this subordination and submission , required by them in their answer to the queries of the 16. of november , 1655. they say , that this submission hath been established by the general assemblies , especially by the assembly in anno 1648. sess. 30. and practised by the general assembly , 1646. in the case of mr. james morison and the presbyterie of kirkwall ; and that it hath been the constant practice of all the iudicatories and members of this kirk , ever since the late reformation ▪ untill our present differences did arise . and in their paper of the 24. of novemb. 1655. they do cite for proving of this submission , the act of the general assembly , 1647. concerning the hundred and eleven propositions , and the seventh head of doctrin●… therein contained . and in the 39. page and 43. section of their representation , they are so confident as to tell the brethren for the protestation , that their practice in matters of discipline and government was never heard of in this church , nor we believe ( say they ) in any church where th●… officers and constitution thereof were acknowledged to be agreeable to the word of god ; but what-ever the superiour iudicatories might do as they would be answerable notwithstanding an appeal , yet the appealer and inferiour did alwayes submit and sist their proceedings till their cause wa●… heard and tried . and to confirm all this , in the fifth page of their declaration , they tell us , that both themselves and the pr●…testing brethren were solemnly engaged to this submission at their admission to the ministery . as to the judgment of our church and of her general assemblies , we do deny that ever they were of this judgment , or have declared any such thing ; but upon the contrary , let the confession of faith , presented unto the parliament , and ratified by them in the year , 1567. bear witnesse , artic. 21. concerning the power and authority of councils lawfully gathered ; the words are these , so far as the council proveth the determination and commandment that it giveth by the plain word of god , so soo●… do we reverence and imbrace the same : but if men , under the name of a council , pretend to forge unto us new articles of our faith , or to make constitutions repugn●…ng to the word of god , then utterly we must refuse the same , as the doctrine of devils , which draweth our souls from the voice of our only god , to follow the doctrines and constitutions of men . in the beginning of the reformation , 1562. it is concluded by the whole ministery , in the assembly held that year , sess. 2. that ministers shall be subject in all lawfull admonitions , as is prescribed in the book of discipline . likewise , it is provided in the articles agreed upon by the gen. assembly held at edinburgh , in march , 1570. sess. 2. concerning the jurisdiction of the kirk , that the suspension and deprivation of ministers and others , admitted to functions in the kirk , charge of souls , &c. shall be for lawfull causes . in the book of discipline , agreed upon in divers preceding general assemblies , and recorded in the year , 1581. by order of the assembly , held in april , sess. 9. to the defence of which discipline the king and subjects of all ranks did then subscribe and swear ; which was also renewed in the year , 1638. it is expresly declared , chap. 7. concerning elderships , assemblies , and discipline ▪ that office-bearers are to be deposed for good and just causes deserving deprivation . if it were needfull , we could cite more of this kind : we shall only adde other two testimonies from very late assemblies of this kirk . the assembly conveened at s. andrews , in anno 1642. ●…ess . 8. in the overture for transplantation of ministers , do declare , that no presbyterie or assembly should passe a sentence for transportation of any minister , till they give reasons for the expediency of the same , both t●… him and his congregation , and to the presbyterie whereof he is a member ; that if they acquiesce to the reasons given , it is so much the better ; if they do not acquiesce , yet the presbyterie , or assemblie , by giving such reasons before the passing of their sentence , shall make it manifest that what they do , is not pro arbitratu vel imperio only , but upon grounds of reason . and the assembly conveened at edinburgh , in anno 1647. in their brotherly exhortation to their brethren of england , do declare as followeth ; we would not ( say they ) have our zeal for presbyteriall government misunderstood , as if it tended to any rigour or domineering over the flock , or to hinder and exclude that instructing in meeknesse , them that oppose themselves , which the apostolicall rule holdeth forth ; or , as if we would have any such to be entrusted with that government , as are found not yet purged , either from their old profanenesse , or from the prelatical principles and practices : which were to put a piece of new cloath into an old garment , & so to make the rent worse ; or to put new wine into old bottles , & so to lose both wine and bottles . from these passages , impartially considered , it is manifest , that the general assemblies have judged , that as it is rigor and a domineering over the lord's flock , for the judicatories of the kirk to determine , or do any thing pro arbitratu vel ●…mperio , or without giving a reason thereof from the word ; so when they do thus determine and judge , there is no reason to submit thereunto , or acquiesce therein . as to what is cited by our brethren , from the act of the general assembly , in anno , 1648. sess. 30. we answer , that though the word , justly , be not expressed in the letter of the act , that being amongst the praecognita or praesupposita of all those that do make or require obedience to laws , that they make and mean of just laws ; yet it is evident that it speaketh of those ministers , who being justly suspended , or deposed from the function of the ministery , shall continue in the exercise of their ministery , or intromet with the stipends belonging to those kirks they served at , as doth appear from the passages before cited . if our brethren will not admit this glosse , then surely the meaning must be this ; whatsoever minister justly , or unjustly and contrary to the rule of the word of god , suspended or deposed from his ministery , shall continue to preach the gospel , or to intromet with his stipend , we , the general assembly of the kirk of scotland , do appoint , that because of his disobedience to our sentence , whether just or unjust , he shall be excommunicated and cast out of the church : but as we abhorr to fasten such a meaning upon that reverend and grave assembly ▪ so we desire to think that our brethren , upon sober and serious thoughts , will abhorr it also , and will acknowledge with us , that it is to be understood of just sentences only ; and if so , we do willingly acknowledge and professe , that who so , being justly suspended or deposed from the function of the ministery , doth continue in the exercise thereof , doth deserve to be processed with excommunication . what was practised by the general assembly , 1646. in the case of mr. iames morison , because we have not the records of that assembly concerning that matter , we will not take upon us to speak positively to their determination , what it was , or to the reasons thereof , in that particular , it being a matter of fact done long ago , and cloathed with many circumstances , some of which have haply escaped our memorie ; but as we remember , and can collect from the printed index of the acts of that assembly , not printed , the case was this ; mr. iames morison being sentenced with suspension from the exercise of his ministery by the presbyterie of kirkwall , did appeal to the general assembly and go on in his ministeriall function , for which the presbyterie did pronounce against him the sentence of deposition : the process coming before the assembly , they did sustean his appeal , and rebuking both him and the presbyterie for their contentious and litigious carriage one towards another in that businesse , did ( without ( so far as we remember ) any ratification of the presbyteries sentence of deposition , or appointing of mr. iames morison to make any acknowledgement of his offence , for violating the just submission and subordination due to the judicatories of the kirk , ( which doubtless they would have done before his reposition , if they had been of our brethrens judgment ) did appoint him to be reponed again to his ministery . if the case was this , our brethren have no advantage , but rather disadvantage in alleaging of it ; because the assembly were so far from proceeding to a further sentence against mr. iames morison , for counteracting the sentence of the presbyterie , that they did appoint him to be again reponed to his ministery . when our brethren shall make it appear from the registers to have been otherwise , we shall lay the weight upon it that it doth deserve . our brethren overshoot , when they say . that thus to submit , hath been the constant practice of all the members and judicatories of this kirk ever since the late reformation ; if they mean of the reformation of this church from popery , they cannot but know that there was nothing more ordinary for the members and judicatories of this kirk than not to submit unto , but to counteract the determinations and sentences of the prelates and their synods and assemblies , not only in matters of doctrine and worship , but also of discipline and government . it was ordinary for godly men , who were deposed by them and their courts , to preach and continue in the exercise of their ministry , notwithstanding of their sentences . some of our brethren themselves did it . it 's true , that the prelates were not a lawfull authority , nor church-officers agreeable to the word of god : but our brethren do very well know , that as the prelates , according to the act of their assembly at glasgow , did sometimes in the suspension and deposition of ministers , associate to themselves the ministery of those bounds , where the supposed delinquent served , that is , the presbytery , wherof he was a member , which was a lawfully authority ; and that as they did plead for such a submission to their decrees and sentences , as these brethren do now plead for , and upon the same grounds of its being essentiall to government and preserving of unity and order , and shunning of confusion , &c. so also that those who did refuse and decline that submission , did it not only upon the ground of their want of lawfull authority , but also upon this ground , that no obedience nor subjection is due to ecclesiastick laws thatare unjust and contrary to the word of god ; as will appear to any that shall read the treatises that were published by the defenders of the truth in that hour of temptation , concerning the binding power of ecclesiasticall laws . and for the practice of the members and judicatories of this kirk since the reformation begun in anno 1638. untill these differences did arise , when our brethren shall bring instances of unjust sentences pronounced in that time by the judicatories of the kirk , it will be time for the protesting brethren to bring instances of not submitting thereto , or counteracting the same . if the sentences were just , submission was due unto them ; and they do but trifle to make that submission a precedent to that unlimited submission which they do now plead-for . their citation from the act of the general assembly , in anno 1647. concerning the hundred and eleven propositions , and the seventh head of doctrine therein contained , doth make against our brethren , and not for them : 1. because the foregoing words of that act do clear , that the assembly speaketh of ecclesiasticall government , committed and intrusted by christ to the assemblies of the kirk : but christ hath committed no power to any assembly to tyrannize , nor hath he commanded any church-member , or any inferiour church-judicatorie to subject themselves to ecclesiasticall tyrannie . 2. because the propositions themselves to which that act do relate , do confine the obedience and subjection that is to be given to the ordinances and decrees of classes and synods , to lawfull ordinances and decrees ; it is not lawfull , say they , to particular churches , or ( as commonly they are called ) parochiall , eitherto decline the authority of classes or synods where they are lawfully setled , or may be had ( much lesse to withdraw themselves from that authority if they have once acknowledged it ) or to refuse such lawfull ordinances and decrees of the classes or synods , as being agreeable to the word of god , are with authority imposed upon them , act. 15. 2 , 6 , 22 , 23 , 24 , 28 , 29. act. 16. 4. prop. 32. it seemeth it came not into the minds of our brethren who were appointed to prepare these articles and propositions ( though they did well understand the nature of presbyteriall goverment ) and tendered them unto the assembly , nor into the assemblies mind , who after hearing of them publickly read , did unanimously vote and agree to the eight generall heads of doctrine therein contained and asserted , that men should submit to unlawfull ordinances and decrees of classes and synods ; and therefore we wonder that our brethren should cite such testimonies for confirmation of their new doctrine , as do indeed make against it . neither have our brethren been more happy in what they tell us in their representation , that this practice of ours in matters of discipline and government , was never heard of in any church where the officers and constitution thereof were acknowledged to be agreeable to the word of god . what hath been heard of in this church we have already told them , and for other churches , we would desire them to look upon the story of the church within the first four or five hundred years after christ , and see whether many of the worthy servants of christ who lived of old , such as athanasius , &c. did not refuse submission to sentences and decrees of synods , and counteract thereunto , not only by preaching contrary to their determinations , but by preaching and exercising their ministeriall function after sentences of deposition and excommunication passed against them : and it will be but a poor shift for our brethren to tell us , that these synods did not consist of officers and of a constitution agreeable to the word of god , because these worthy men had no exception against the officers , because of their office of bishops or such like , they being such themselves , nor against the constitution , but their exception was against the heterodoxie and iniquitie of their decrees and sentences , upon which account they did refuse obedience and subjection thereunto , and did counteract them , to the utmost of their power ; and though because of their so doing , they were then persecuted and reproached by many of their brethren , and of the kirk-judicatories of these times , a●… the fire-brands of the time , and troublers of the peace of the church ; yet hath their praise been amongst all sober and sound men in all the churches of christ throughout many generations , and will be so to the end of the world . and those who did persecute them for so doing , are , and will be justly condemned as men of a malignant spirit . we remember , to this purpose , an observation of osiander upon one of the canons of a council at antioch , in which it was decided , that if any ecclesiasticall persons , should without the advice and letters of the bishop of the province , and chiefly of the metropolitan , go to the emperour to put up any grievance unto him , he should be cast out , not only from the holy communion , but from his proper dignity which he had in the church . this canon ( saith osiander ) was composed against holy athanasius ; for athanasius being expelled by the arians , had fled to the emperour constantine the younger , and bad from him obtained regresse to his own church . now this canon ( saith he ) is very unjust , which forbiddeth that a bishop , or any other minister of the church being unjustly oppressed , flie to his godly civil magistrate , since it was lawfull to the apostle paul to appeal to the roman emperour , wicked nero , as the acts of the apostle witnesse : but it may be seen in this place , that bishops were very soon seeking dominion ( saith he ) yea , tyrannie over the church and over their colleagues , hist. eccl. cent. 4. lib. 2. cap. 48. pag. 242. the last part of their alleagance , that both the protesting brethren and they , were solemnly engaged to this submission at their admission to the ministrie , if it were meaned of such as were admitted by , and gave engagements to the prelates , it hath indeed too much truth in it , that many of their number , and haply some of the other also , did at their admission to the ministrie , give these engagements for absolute and implicit submission to their ordinary , the lord-prelate , to which the submission required by our brethren , as we shall afterwards shew , is too neer a kin ; but that ever such an absolute unlimited submission , was either required by presbyteries , or engaged into by intrants since the casting out of the prelates , we do deny , and are confident , that our brethren can bring no relevant proof of it in the form and order of the electing of ministers , condescended upon in the assembly at edinburgh , march 9. 1560. where iohn knox was moderator ; sundry questions are ordered to be propounded to the intrant to the ministrie , which ( for ought we know ) are ( and no other for substance ) the same that have been propounded since the assembly at glasgow , 1638 among other things , it is demanded of him , if he will not be subject to the discipline of the church with the rest of his brethren ? and the answer is , that he doth most willingly submit himself to the wholesome discipline of the church ; yea , to the discipline of the same church , by which he is now called to this office and charge , and that he doth in gods presence , and theirs , promise obedience to all admonitions , &c. now , what doth this amount unto , will our brethren say , to such a subjection as they contend for ? the subjection here spoken of , is upon expresse supposall of sliding and offending upon his part who promiseth the subjection : upon which case , the protesting brethren are as much for subjection to discipline as the resolution bretheren are : but if they will extend it further , and say , that it is meaned of absolute subjection to the sentence of his brethren , whether he have osfended or not , they may as well , and with more colour of reason , say , that he is bound by his oath , not only to give subjection , but also obedience to all their admonitions , whether just or unjust , lawfull or unlawfull ; because there is no expresse limitation in the words of the oath , these qualifications , being as we said before , amongst the praecognita and praesupposita of all such questions and answers , and there being no need to expresse them , except where there are grounds of jealousie . as to the reasons and arguments which do plead against this submission , so much contended for by the resolution brethren , we shall set them down when we come to speak of the iniquity of these brethren their demands in order to union and peace . the sixth thing that our brethren bring in , for attesting the protesting brethren their projecting to subvert the government of the church , is , that some of them did endeavour to enervate the power of church-judicatories , by procuring an order , puting the power of giving testimonie to intrants ( which is due to presbyteries only who are authorized to judge of their call , and to try and to ordain them ) in the hands of some select persons of their own choosing , declar. pag. 6. we do somewhat wonder at our brethrens mentioning of this , and that in a paper pretending to earnest desires of union and peace . 1. because the whole land , and their consciences know , that that order was not imbraced nor made use of by the protesting party in scotland , and that many of those whose names were in it , gave their reasons why they were not clear in their consciences to close with it . 2. because it is well known to themselves , that the reverend brother , upon whom they would cast the blame in this matter , and others of both judgements , were required by the lord protector to go to london ; where being demanded , he gave his opinion , that seing there was a court established in scotland for disposing of the legall maintenance to such intrants of the ministrie , as upon certificates should be approved of by the judges of that court , whereby the judges were left to an uncertainty , whose certificates to receive ; it was therefore fittest in the present distractions of the church , that those certificate should be granted by a select number of both judgements ; which being embraced by my lord protector and his council , and an ordinance passed for that effect , and sent to scotland ; when the reverend brother did perceive that it was not accepted , he laid it aside and did not prosecute i●… any further ; and we wish the brethren for the publick resolutions would follow the example of his condescendencie in the like cases . but may i●… not be truely said , that our brethren have done much more themselves for enervating the power of church-judicatories , and bringing the ministrie into bondage by clandestine capitulations of theirs , about intrants to the ministrie , the effects whereof are so well known as we need not to mention them ? but ( say they in the next place ) when it pleased the lord to break that snare their leading men have again of late attempted the utter ruine of this church , and of these who differ from them , under the pretext of seeking a commission for plantation of churches , they projected to have the power of disposing the legall maintenance of ministers pu●… in the hands of that commission ; though they know such a power was never given nor assumed by such a iudicatorie , but that it is contrarie to the order established by the law of the land : the great design therof being not only to call the authority of the late assemblies in question , as they expresse in their desire , but to have the maintenance put in the hands of men to their mind , who were the proposers of the overture , that so they might discourage all who are opposite to them from the ministrie . what poor and weak premisses are he●…r to draw such a conclusion from ! that the protesting brethren , or their leading men ▪ have of late attempted the utter ruine of this church ▪ and of those who differ from them . when the civil powers were pleased to put in the hands , first , of a peculiar court appointed for that end , and afterwards into the hands of the council , the disposing of the legall maintenance of ministers to such intrants , as upon certificates should be approven by them ; the protesting brethren having represented the inconveniencie of this thing unto his highnesse council in scotland , and finding that they were not impowered to change that way ▪ did afterward by some of their number , supplicate his highnesse , that as it is allowed to the nation to be governed by her own laws , the like freedom may be given to the church to be governed by her own uncontroverted acts and constitutions , and that intrants to the ministery might have full access to their stipends and maintenance , conform to the laws of the nation , without any bonds or engagements of a civil nature , directly or indirectly , and that all the acts of parliamen●… which do relate to the liberties of the kirk , may be declared to be still in force ; and that there might be a commission of able and godly men , who know and understand our church affairs , nominated by his highnesse , which might exercise the power which was formerly in the commission of plantation of churches in scotland ; and also do the duty of the civil magistrate anent ecclesiastick matters , according to the rules and acts of uncontroverted assemblies , and laws of the land preceding the year , 1651. was there herein any thing faulty , much lesse so hainously faulty as an attempt for the utter ruin of the church and of the resolution brethren ? yes , say they , there was a project in it to have the power of disposing the legal maintenance of ministers put into the hands of that commission , though such a power was never given nor assumed by such a judicatory , and is contrary to the order established by the law of the land : but as the first part of the protesting brethren their desire , which we have already set down , doth expresly bear , that ministers might have accesse to their stipends in such a way , as i●… conform to the laws of the land ; so doth the last part expresly qualifie the power which they desire to be given to the commission of plantation of kirks in the exercise of it , that it might be according to acts of uncontroverted assemblies and the laws of the land : it is neither falshood nor vanity for the protesting brethren when they are charged as underminers of the liberties of thi●… kirk , to say , that in their essays for preserving and vindicating of these , they have been nothing short , if not somewhat beyond these men who challenge them ; and what though ( upon supposall of the purpose and resolution of the civ●… powers not to alter the former way of disposin●… of the legall maintenance of ministers ) they ha●… desired that the disposing of ministers maintenance might be in the hands of that commission●… was it a fault , when they could not prevail to bring it in conformity to the laws of the land , to desi●… that there might be a translation of the power in its exercise from one subject to another , who being not necessarily diverted with multiplicity of affairs , as the council is , might more conveniently attend it ? but , say they , the great design of this was , to call the authority of late assemblies in question . supposing that to be true , that the authoritie of these assemblies were not only called in question , but pronounced null , would that bring utter ruine to this church , and to those who plead for them ? do our brethren think that the church and themselves must stand or fall with the authority of these late assemblies ? we wish the church and them too , better foundations then such bowing walls and tottering fences . but could not the commission for plantation of kirks have exercised that power , and the authority of these assemblies have also stood ? we see no inconsistencie between them . next , say they , the design was to have the maintenance put in the hands of men to their mind , that so they might discourage all from the ministrie who are opposit to themselves . if our brethren judge such discouragement to be so great a crime , why have they so much practized it , and framed the mischief thereof into a law , that none shall have liberty to be a burser in a divinitycollege , or to wait upon a family , much lesse to be admitted to the ministrie , that doth not acknowledge the constitution , and submit to the acts of these two late assemblies ? but as concerning the men into whose hands the protesting brethren would have had the disposing of the maintenance put , though we cannot say that they are , or ought to be so self-denied that they would not have wished it to have been so , yet did they never expect such a commission as should wholly consist of men according to their mind ▪ nor was that ever any of their propositions to his highness ▪ directly or indirectly ; yea , their propositions did not contain that qualification , as to any of them . and we can also say , that though they had been mostly or wholly of that mind , there would have been room and encouragement for men of our brethrens judgement , both to continue , and enter into the ministrie . thus now have we answered that first and great prejudice , wherewith our brethrens paper , and ( it seemeth ) their spirits , are fraughted , against the protesting brethren , to wit , that they do not only dissent from , but also that they have it in their thoughts and design , to subvert and destroy the established government of the kirk of scotland by presbyteries and synods , and that their practices do manifestly tend thereunto . and in this we have been the larger , not only because we have more then probable ground to look upon it , as the great scope of our brethrens paper , to fill and possess this church , and the churches abroad , with this opinion of these brethren that they are indeed such a shrewd party as they describe them to be , that so they may acquit and justifie the resolution brethren in all that they have hitherto done , or shall hereafter do against them ; but also , because if there be any remnants of real inclinations in our brethrens bosoms to a peace approven of god and tending to edification ; we did conceive it necessary to endeavor , though with much weaknesse , to roll out of their way that great rock of offence , which they have by their own mistakes so long and so much stumbled upon , unto the making of them halt more and more , day by day , in their affections towards the protesting brethren . there be yet two prejudices more , which we find in their declaration , that we shall more briefly speak unto ; one is , that they have begun a needlesse rent in the church upon a question so extrinseck to our doctrine , worship and government ; so they speak in the fourth page of their declaration : and in the third page they call it a tossing about a debate , now so far removed out of our way . to which we answer ; first , whatever be the nature of the question about the publick resolutions , it is certain and manifest that the rent thereupon was begun by the resolution brethren ; because they did in a surreptitious meeting of some of the commissioners of the general assembly , without giving timous and due warning to others , in the year 1651. suddenly take these resolutions , when the whole church of scotland was in possession of , and by solemn covenants and vows engaged to the truths , to which these resolutions are contrary and destructive . 2. this question is not so extrinsick to our doctrine , worship and government , as our brethren would make the world believe ; it doth involve a portion of the precious truth of god , which he hath been pleased to reveal and hold forth in his word for the edification of his church and people , that they may know what they ought to do , and what they ought not to do , in the case of intrusting of known wicked malignant men , enemies to truth and godlinesse , with the interests of the lords work and people ; and this truth , as it hath all along since the reformation from popery been taught and holden forth by the kirk of scotland , so hath the preservation and practice thereof been judged necessary for preserving the rest of the doctrine , and the worship and government in their purity , and from the pollutions and corruptions which evil men use to bring in , or give way unto ; yea , this very thing ( as our brethren do well know ) was no small part of the controversie all along from the year 1638. betwixt the wel-affected , and the popish and prelaticall and malignant party ? they may take one instance of many , to wit , the desires of the commission of the general assembly , in anno 1648. concerning the unlawfull engagement ; amongst which , that about the qualification of instruments was one of the chief . we desire them to remember what spirit that man would have beenjudged of , who in the assembly , anno 1650. should have pleaded that to be a question much extrinsick to our doctrine , worship and government , and that it would furnish just ground of complaint against the assembly , if they should , because thereof , divide from the parliament which carried on that unlawfull engagement in war against england ? 3. if our brethren do indeed judge this question to be so extrinsick to our doctrine , worship and government , how cometh it to passe that they are so tenacious of the determinations of their assemblies about it ? if doctrine , and worship , and government may be preserved intire without it , may they not for the peace of the church condescend to take course that these determinations shall not be looked upon as the definitive judgement of this kirk , or any of the judicatories thereof in these matters ? and how cometh it to passe , that upon a question so extrinsick , they did make and still keep up against ministers , elders , expectants and professours , acts imporrting so severe censures against those who do not submit to the determinations of their assemblies concerning these things ? next , if the question be so extrinsick , how cometh it that they sometime place the standing or falling of this church therein , and now again they would make it of no moment ? but further we say , the subject matter of these debates is not so far removed out of the way as our brethren do talk , but do still continue in many respects : 1. in regard of the sin and guilt thereof , which hath not been taken-with , nor repented-of till this day . and as the resolution brethren judge it hard for the protesting brethren to be satisfied with nothing , unlesse they do repent of that , as a sin which in their consciences they judge to be a duty ; so they must give leave to the protesting brethren to judge it hard , that the church , of which they are members and ministers , should lye under the guilt of a publick transgression , and under great and sore wrath , because thereof , and they in the mean while not be permitted to discover her iniquity therein , that her captivity may be turned away , especially when they are engaged by covenant so to do . 2. these resolutions do continue , in regard of the synodicall approbation and tye thereof upon all the members of this kirk . 3. they do continue in regard of the acts which were made for carrying on thereof , to wit those which appoint censures against all the members of this kirk , who do not approve of the authority of that assembly at saint andrews and dundee , and submit to the acts and constitutions thereof . 4. they do continue in regard of the publick warnings , remonstrances and declarations of the commission , 1650. and the pretended assembly following , against the opposers thereof . 5. in regard of the authoritative approbation of many of these things by provinciall synods and presbyteries , many of which have made and past particular acts for that effect . 6. in regard of the execution of the acts of the pretended assemblies at saint andrews , dundee , and edinburgh , against ministers , elders and expectants , who adhere to the protestation . 7. in order to the taking-in of many disaffected and malignant persons , and making them capable of ecclesiastick priviledges and trust , such having vote in congregations in the election of ministers and elders , and sitting as elders in kirk-judicatories in a wrong way . 8. they do continue in all these sad fruits and evidences of defection , which the protesting brethren did long ago represent to the several synods , and have since that time collected together in one ; and therefore the authors of this declaration do give their readers but words , and wrong the protesting brethren , when they tell them of tossing about a debate now so far removed out of the way ; and so do others of their party when they do discourse and write in such a strain , as if there , were no obstruction of peace and of an agreement , from any thing p●…rtaining to these resolutions that is now in being , or that is urged by these who do adhere thereunto , upon , or against the protesting brethren ; but that all the ground of the continuing of the difference , is , because the resolution brethren will not quit their judgements and professe repentance for what they have done ; when as , besides repentance and changing of their judgment ( which though the protesting brethren do wish , and pray for , and hold forth as their duty ) yet do they not make it a condition , without which they will have no union and peace with them . there be many things relating to these resolutions that are still in being , and are adhered unto , and prosecuted by these brethren , that do prove hinderances and impediments of an agreement betwixt them and the protesting brethren ; which , as it is partly manifest from what is already said , so shall it more evidently and fully be made to appear when we shall take in consideration the overtures of union propounded by them in this paper . another of their prejudices , is , that the protesting brethren affect preheminence , and would set up a domination of their party in this church , and over their brethren , decl. pag. 4. & pag. 6. if we should say , that there is nothing of that root of pride and ambition in the protesting brethren , that took hold on our first parents in paradise , and hath from them been derived unto all the posterity descended from them by ordinary generation , and keepeth some footing in the best of men , in whom a body of death dwelleth , we should but flatter them , and lie against the truth ; there is , no doubt , as much of that bitter root in them as may be matter of bitter mourning and humiliation unto them before god ; neither will they ( we believe ) deny , but that they would wish the whole church of god in this land , and the judicatories thereof , to be of their judgment in these points of difference , though , we hope , not upon the accompt that it is theirs , but because they judge it to be of the lord , and consonant to the rule of his word ; but that they do affect preheminence , and would set up a domination of their party over the church , and over their brethren , we have confidence and clearnesse to deny it , and have their works to witnesse the contrary . our brethren do well know that in their judgments , the commission of the generall assembly , 1650. is still in force ; and might they not , if they had been a party affecting preheminence , have exercised the power contained therein these years past ? but how soon those of their number , who are members thereof , had , with the advice of other brethren of that judgement , holden-forth the causes of the lords controversie against the land , they did abstain and have hithertills abstained from acting in that capacity ; how frequently also have they offered unto the resolution brethren , that if they would by themselves alone , and without them purge the house of god , that it should satisfie them to look on and rejoyce in their work ; and if when they had long waited for it and saw them like to do nothing in it ; yea , that most of them were adverse to it , and were polluting in stead of purging , must it be an affecting of domination for ministers and elders in the house of god , to propound such means and overtures as do carry in them some probability towards doing somewhat in that necessary work , wherein they are yet still willing that the resolution brethren should have more than equal share with themselves ? it hath been ordinary for righteous men , whose consciences could not suffer them to be silent and to couch under publick corruptions without bearing testimony against the same , and endeavouring a remedy thereof , to meet with such reproaches from oppressing and loose parties and persons that have stood in the way of reformation , that they would needs be judges , and did take too much upon them , and were seeking to set up themselves : it being amongst the policies of satan ( wherein not only the common world , but even good men may sometimes through weaknesse and mistake be subservient unto him ) because he cannot finde in the outward carriage of those whom god calleth to witnesse against , or pull down his kingdom , sufficient ground of challenge by which they may be made odious to the world ; therefore he thinketh it for his advantage to charge them with inward abominations , such as hypocrisie , and ambition , and covetousnesse , and mischievous projects and designs , &c ▪ knowing that though they may justly deny these things , yet they shall not be able easily to refute them , there being alwayes somewhat in the most innocent and best actions of the best and most innocent men , that may by an uncharitable judgment be construed to spring from such roots . it remaineth in the last place , that we should speak to those proposals , and overtures of union and peace , that are tendred to the protesting brethren , and published to the world in that declaration ; concerning which , before we descend into particulars , we offer these generall observations ; 1. that in the very entry , they lay such a stumbling-block in the way , as seemes to render union very hopeless : for , having spoken of the tearms of union , propounded by the protesting brethren , and of the pretended injuries done by them to the government , they do the in eight page conclude thus ; for our part ( say they ) we resolve in the power of the lord's grace never to accord therunto , nor to reced●… from the estbalished government , be the hazard what it will ; that is in plain english , we resolve never to condescend to any overture of purging of the church , that hath in it any circumstance out of the common road of doing it , by the plurality of corrupt men in presbyteries and synods , nor to recede from that arbitrary unlimited submission , which we have declared to belong to the essence and being of the government . as long as these brethren will condescend to no effectuall means of purging the church , and will unite with the protesting brethren upon no other tearms , then upon their yeelding to such a submission ; how can there be a comfortable union and peace ? 2. that whilest they make an offer of peace , and profess themselves to be heartily content to bury in oblivion all former injuries , and to be far from any animosities which might have flowed from the same : they do in this paper rake the very bowels of by-gone actings ; and from thence come and raise heapes of alleaged injuries , and that with such a height of animosity , that we believe , open and professed enemies could hardly out-strip them therein : so that the white and black of that printed paper are not more opposite , then their professions and practices therein are inconsistent . 3. that it cannot be certainly and distinctly known ▪ what are the overtures of union and peace , which they tender to their brethren in that declaration ; because they do for the full knowledge of their minde in order therunto , refer to the conference at edinburgh , november 1655. and to their late representation : and do thereafter in this declaration enumerate some particulars , passing by others mentioned in the conference , without declaring themselves , whether they do continue still of the same minde , as to these ; wherby the protesting brethren and others are left in the dark , as to their present thoughts about these things . it is true , that in the last page of their declaration they do tell us , that notwithstanding all the violent attempts of the protesting brethren against the church-government and them , since their conference with them , yet they are not at all irritated therby to recede from the condescentions and offers then made . whether the frame of their spirits , as to the matter of irritation , doth answer so fair expressions , let the tenor of their representation and this declaration bear witness . but as to their proposals , if they do not recede from any of their condescentions and offers , made at the conference at edinburgh , november 1655. wherefore is it that after they have expressed but a few of them , without mentioning the rest , they do in the penult page of their declaration tell us , that they have made choise of this way of making known their inclinations to peace , that their condescentions may not be hudled up in a conference with some few , who may keep them up , or represent them to others as they please ? these words seem to us in the scope of them clearly to import , that this declaration bears all , and the outmost length of their condescentions ; and yet it comes short in sundry particulars of what they granted in the conference , and also of what they required ; and therefore , though they may understand themselves , yet we believe , it will be hard for others to understand them ; whether from this pap●…r only , or also from the papers at the conference , we be to take the just measure of their proposals and desi●…es . 4. that they do usher in these things , which they would make the world believe to be great condescentions to the protesting brethren , with great misrepresentations of the nature of their acts and ill-grounded assertions of matters of fact . as first , speaking to these acts of their assemblies , that are a barr in the way to keep protesting brethren from the ministery , and from being members of church-judicatories . we shall not now insist ( say they ) to clear the justice and necessity of the conclusions of these assemblies at that time , and to shew that nothing was then done but what was done formerly in like cases . our brethren do by these hints , give the protesting brethren clearly enough to understand what lot they might have expected from them , as to the execution of these acts , if the times had not altered . were these acts just and necessary at that time , and are not so now also ? what hath made them change their nature ? our brethren give just occasion to people to stumble , and have the ministery in contempt , by pleading conscience , and justice , and necessity a long while for things ; and then receding from them upon politick grounds , as if there were no conscience , nor justice , nor necessity of duty in them . surely , if there be any variation , as to these acts , it is not from the nature of the things themselves , but because the times have changed ; and if the times should change again , it is more than probable that they would find the same justice and necessity in them still : we do not know why when they proffer a suspension of the execution of them they should assert the justice and necessity of them , but that they may have a handsome regresse to take them up again when they find an opportunity , which saith , that it is not regard to justice , but to necessity , that prevails upon them to lay them down . but what justice or necessity was there for such conclusions as these , ●…hat did enact censures of deposition against all the ministers , and of excommunication against the professors of this church , that did not acknowledge the constitution and submit unto the acts of these assemblies ? was there justice and necessity for so severe procedure for refusiing submission in things , which in our brethrens opinion are so extrinsick to our doctrine , and worship , and discipline , and government ? or , was there justice and necessity to persecute all those who did plead , and bear testimony against the open breach of a sworn covenant and engagement ? we know no precedent or parallel that our brethren can shew for this , unlesse they fetch it from the times of popery and prelacy . we might also ( say they ) instruct , that though some very few presbyteries have required of intrants to the ministery , of whatsoever judgment , that they should promise not to trouble the peace of the church with these needlesse debates ; yet , to our best knowledge , none of these acts have been de facto a bar to hold out any godly man who was lawfully and orderly called and tried ; though we may but too justly complain how industrious and active they have been to thrust-in men of their judgment , and crush godly and able men , who did not agree with them . though all that 's here asserted were true , yet hath there been too much mischief done by these acts , to wit , the thrusting of godly men out of elderships , presbyteries and synods , and the barring of hopeful young-men from trials , in order to publickpreaching , and of able and godly expectants from being called and tried , in order to their entrance in the ministery ; because they had no freedom in their consciences to take upon them the bonds required , which we have already set down : for , this act , as it hath kept sundry congregations from calling expectants of that judgment , because there was no probable way how they could b●… tried or admitted to the ministery ; so have sundry expectants , being called , been thereby barr●… from proceeding to their trials , and sundry rulin●… elders been excluded from sitting and voting i●… presbyteries and synods ; and sundry hopefu●… young-men have been necessitated to remove from the presbyteries and provinces wherein they d●… live , before they could be admitted to give any proof of their gifts for preaching , which the resolution brethren throughout the country do ve●… well know to be a truth , that can be verified b●… instructing of particulars in several presbyteri●… and synods . but besides those sad effects of the●… acts , which are here buried in silence , it seeme●… that the authors of this paper , though they wou●…●…ain deny , yet cannot get it avoided , that thes●… acts have been put in execution ; for , they a●… forced to confesse , that some few presbyteries ha●… required these bonds of intrants to the ministery only they say that they have been required of me●… of whatsoever judgment , as if they had required of men of their own judgment , as well as of thos who are for the protestation ; so serious are our brethren in these matters , that it seems they love to jest : but who gave them this power to require these bonds of men of their own judgment , seing the act speaketh only of men of the other judgement ? or , if they do exercise it , do they mean to bind up men of their own judgment from debating for the protestation and against the publick resolutions ? or , to bind them up from debating for the publick resolutions , and against the protestation ? if so , why do they themselves shew them so bad example in their representation and declaration , which are fraughted with debates of that nature ? why do they that teach others , not teach them ownselves ? but what rational man , who readeth these acts , will think that they were equally made for , or that they can be equally extended against men of both judgments ? their last refuge is , that , to their best knowledge none of these acts have been de facto a bar to hold out any godly man , who was lawfully and orderly called and tried . we have already told them , that it is a bar to keep some from being called , and others from being tried ; and therfore this , though true , were but a sophistication as to the point they speak unto : but there is not truth in the thing it self , because godly men , lawfully and orderly called and tryed , have been barred from entring the ministerie by this act , as themselves do well know , and whereof we can give the instances . as to what they speak of the protesting brethren , that they may but too justly complain that they have been industrious and active to thrust-in men of their judgement , and to crush godly and able men who did not agree with them : it is but a groundlesse complaint , that is as easily denied as asserted ; for our parts , we think that there is cause to wish there were more industrie and activity amongst the protesting brethren for their duty , and that there were more ability and godlinesse amongst the expectants who are of the resolution judgement . next , they tell the protesting brethren , that though they make a great noise of the censures inflicted on some of their number , by the assembly , 1651. yet they might say much on the behalf of the assembly their proceeding at that time , and of their lenity , who did only censure four of their number ; who yet have never submitted to these censures , and consequently have the lesse cause to complain . it seemeth they do still resolve to justifie all their unluckie proceedings to a tittle , and that they do rather repent that they have done so little , in persecuting the protesting brethren , then that they have done so much : was it lenity , first , to suspend and depose innocent men from their ministerie , because of their witnessing against covenant-breaches , and then to ordain the judicatories of the kirk to proceed against them with the sentence of excommunication , if they should not submit to their unjust censures ? that they have not submitted , was not because of any abatement of rigor upon the part of the brethren who are for the publick resolutions , ( they having caused some of these sentences to be publickly intimated , four or five years time after the enacting of them , and having denyed to admit others of them as correspondents , though clothed with a commission from their own synods , for that effect ) but from the conscience of their own innoc●…ncie and of the iniquity and nullity of these sentences , as being unjust in themselves , and proceeding from these who had no authority ; and yet , have they great cause to complain , because they have thereby not only been violently thrust out of these kirk judicatories , where the resolution brethren could carry the vote , but also have been exposed to railing and reproach and hazard from profane and malignant men throughout the land , and sundry of them to suffering and pers●…cution from ill-affected persons in their own congregations , who have , upon that account , not only separated themselves from their ministerie , and set up others according to their own heart in their stead , but done their utmost to thrust them out of their stations , and when that could not be obtained , have done what they can to make their life a burden and comfortless unto them ; in all which ( for ought that ever we did hear ) they have been connived at by the resolution brethren , and in most of these things countenanced and assisted , by not a few of the chief of them , who have thought it good service to god , so to do : but bles●…ed be his holy majestie that hath not herein accomplished their desires , but hath upholden his weak servants and keeped them from fainting in the day of their trouble . and though the resolution brethren do now seem to proffer some mitigation in the matter of these censures , yet is it ( being duly weighed ) in such a way and upon such hard conditions as maketh it nothing upon the matter ▪ for why ? they do not offer that these censures shall be declared void or null , or , that these ministers , notwithstanding thereof , shall be declared standing ministers of the gospel ; but after a preface of the justice of these censures , they are content that the synods do take off the censures that are upon their respective members ; which doth suppose , and lay for a gronnd , that they have been reall and just sentences , rightly inflicted , for reall and just causes , and are now taken off ( as these brethren explain themselves at the conference at edinburgh ) for the peace of the church ; which is , in stead of making them void , in effect to establish and fix them , as to the equity of them , however a dispensation be granted to these brethren , whom they concern , to exercise their ministerie for peaces sake ; and neither is even this to be done , but upon their giving assurance of their submission to the judicatories ; that is , in our brethrens sense , never to counteract any of the sentences of the church judicatories hereafter , but to submit thereunto , whether they be just or unjust , the iniquity whereof we shall afterward discover . but leaving these generall considerations , we shall take notice of the insufficiencie , inequality and iniquity of their proposals for union and peace . first , they are insufficient ; because , 1. there is no remedie , unlesse it be a mock-remedie , holden forth therein , as to the matter of the publick resolutions , and the corrupt constitution of the two pretended assemblies , at saint andrews , and dundee , and edinburgh , for preventing the like corrupt constitution for the time to come ; which things they know to be two great grounds of the protesting brethren their grievances . these brethren do in the conference at edinburgh , novemb . 8. 1655. propound and desire , that the acts of the commission of the general assembly , 1650. concerning the publick resolutions , and their declarations , and warnings , and acts resulting thereupon , and the declarations and acts of the two late contraverted assemblies of dundee and edinburgh , and all other declarations and acts in presbyteries and synods , that are the results thereof , be rendered of none effect , in order to censure past or to come ; and also , so far as they do import , or may be alleaged as the publick definitive judgement of this kirk , or of any of the iudicatories thereof , anent the matters contained therein , and that they be not re-acted in any time hereafter . next , that it be declared , that the two controverted assemblies at saint andrews , and dundee , and edinburgh , shall be , as to their constitution in the things protested and excepted against , no precedent nor prejudice to the constitution of future generall assemblies . of all that is contained in these desires , they do only proffer a cessation from the execution of these acts , whereby a barr is laid in the way to keep men who are not of their judgement from the ministerie , and that they shall agree that they be made void and null by the next generall assembly . if it be said , that they do also agree that the matter concerning the publick resolutions be remitted to the determination of a generall assembly . it is true , they do so , and that is the mock-remedie we spoke of , conceiving we have just reason to call it so ; not only , because in the same place they will have it an assembly according to the established order , which , being expounded according to the acts of their two late assemblies , importeth an admitting of such only to be members , who do acknowledge the constitution , and submit to the acts of these assemblies that ratified these resolutions , and the things relating thereunto , all others by their established order being incapable to be chosen members ; but also , because they are sure to have an assembly according to their mind , the plurality of presbyteries being of that judgement , and the protesting brethren being ( as they call them ) but a small number in comparison of these who are for the publick resolutions . but haply , some will say , that the resolution brethren cannot , without quitting of their judgement , condescend that the publick resolutions shall not hereafter be looked upon or acknowledged as the publick definitive judgement of the kirk of scotland . we know , that themselves do so say , but of this we could never hear a satisfying reason from them ; and , we believe , men of more piercing judgements then we are , shall hardly reach it . is the repealing of one act of that assembly , to which they did vote , and which they do still in their judgements approve , as just and equitable upon the matter , a quitting of their judgements , more then the repealing of another , to which they did also vote , and do still approve of ? they are content for the peace of the church to repeal these acts that do relate to the censuring of such as do oppose these resolutions , and this they can do without condemning or quitting of their judgement : and may they not also , without condemning or quitting of their judgement , for the peace of the church , repeal these acts that declare these resolutions to be the definitive sentence of the kirk of scotland ? this would not be a quitting or altering their judgments concerning the things themselves , but only the taking-off the synodicall or juridicall tye ; not because of any error in the things themselves , but upon other extrinsick considerations , a thing very ordinary in judicatories both civil and ecclesiastick : and we believe , unbyassed men will think that our brethren , who professe and publish the matter of the publick resolutions , to be a question so extrinsick to our doctrine , worship and government , and a debate now so far removed out of our way , are bound the rather so to do , because our doctrine , worship and government can receive no prejudice by taking-off a synodicall tye in matters of opinion that are so extrinsick thereto . if our resolution brethren do indeed judge them so extrinsick , and yet will not herein condescend , they give more then cause even to indifferent men , to apprehend that all their professions for , and pretensions unto peace , are but professious and pretensious ; or else , that they mean to hold up the tottering foundations of these rotten resolutions , in order to some new fabrick that they intend to build thereupon when opportunity shall serve , unto the producing of the like or worse divisions and persecutions in the church then they have formerly brought forth . secondly , these proposals of theirs are unsufficient , because they do contain or hold forth no effectuall means for purging of the lords house of insufficient and scandalous and corrupt ministers and elders , which is one of the main desires propounded by the protesting brethren , and one of the most necessary duties that lyeth upon the church at this time , there being so many of that sort in the land : they do in this particular give them a number of good words , but when they are compared with their practices and performances , they shall be found but words and no more ; they tell them that they do not contravert with them in this businesse , having often professed their willingnesse to go about that work in the most strict way , according to justice , and the common rules of church-iudicatories in such cases ; and that they have not only often intreated them to unite upon this very account , that the work of purging might be carried-on more effectually , but have upon all occasions of any report of scandall or insufficiencie , laid forth themselves to the utmost to try and examine the truth thereof , and have not been wanting in inflicting due censure for any thing that at any time was found . when we read these words , our spirits were filled with astonishment and grief , and what answer to return to such asseverations , we do not know , unlesse it be to commit the cause unto god , who knoweth their way in these matters , and whether they have made conscience of the work of purging these seven years past , or have neglected and obstructed the same ; yea , have in a great measure undone what was formerly done therein . how few insufficient , scandalous ministers , since the birth of these publick resolutions to this day have been removed from bearing charge in the house of god , and how many such have been brought-in ? we do believe that it may be truely asserted , that the resolution brethren in one synod since that time have brought in moe , who were formerly publickly censured for their scandalous and malignant carriage , then all the synods in scotland , of that judgement , have purged out . there be in one synod nine or ten such brought into the ministery , besides four or five others , whose mouths are opened to preach publickly , and likewise some others who are connived at to preach and administer the ordinances , notwithstanding of their being twice deposed formerly , because of grosse offences . let them name us , if they can , so many purged-out by the resolution-party in all the synods of their way these seven years past ; why then do they speak such big words of their willingnesse to , and activity in purging ? yea , who knoweth not that many of their party oppose union upon this very accompt , and that even good men amongst them , who were wont to be of another spirit , are too slow and backward in this duty , by which it hath come to passe that a few processes that have by importunity been set on foot against some naughty men in some synods , have by the resolution brethren their exercising their wits and inventions to find out and cast in legal shews of defence , such as variety of exceptions against witnesses , and glosses upon their depositions , and such like , been rendred more tedious , and involved in moe notional debates than readily are to be found at the most litigious civil bar ; and after all , these things have come but to a poor issue in the end , very few ( if any ) of these men being deposed from the ministery , notwithstanding of many and gross scandals which they do lye under . it is the sad complaint of the godly , that the simplicity of the gospel , and the good old way that was wont to be used in the church , in the trying of insufficient and scandalou●… ministers is forsaken , and such a way taken as rather giveth them ground and encouragement to cover and hold fast their iniquity , than doth contribute to the convincing of their consciences and making them acknowledge their sin , by which it comes to passe that poor souls , who groan under the burden , are discouraged to offer the grounds of their grievance , as much dispairing to find any remedy thereof : but , say the resolution brethren , they are so far from foreslowing or obstructing purging , that , to delare their readinesse and sincerity in that matter , they are content , if their brethren be not satisfied with the rules of procedure hitherto agreed upon , that they condescend upon the strictest rules can be desired in justice for trial and censure , and that they shall be willing to observe them ; providing they be rules binding for all , and to which all will submit , both we and they . to which we answer , first , that they do not adhere unto , nor put in practice the rules already agreed upon , to what purpose then should new rules be agreed upon ? it was formerly agreed upon ▪ that synods ought , in the case of the negligence of presbyteries , to appoint visitations for trial and censure in their several bounds : but in very few of the synods of the resolution judgment have there been any such visitations appointed or kept since these resolutions had a being , albeit presbyteries be negligent of their duty ; yea , sundry brethren in sundry of these synods shew themselves dissatisfied with , and speak against such visitations ; and as long as the synods themselves do not practise them , there being so much need of them , how can we otherwayes judge but that they do dislike them ? secondly , it was formerly agreed upon , that the kirk-judicatories might , in the trial of ministers , proceed by way of inquisition : but now this is dissented from and casten at by many of the resolution brethren , who will have no trial ; some of them without a libel and others of them without a libel and an accuser too , engaging to prove his alleageance under pain of being censured as a slanderer . thirdly , sundry things , such as drunkennesse ▪ swearing , &c. which were formerly proceeded against with the censures of suspension and deposition , are now so ext●…nuated by many of these brethren , that they do refuse to censure them with these censures , unlesse the habits or many continued re-iterated acts of these things can be proven ; and yet the authors of this declaration do so talk , as if all the brethren of that judgment did strictly adhere unto , and were unanimous about the former way of procedure in the trial and censure of ministers : but besides this departure from former rules , they do but trifle when they say , that they are content that the protesting brethren condescend upon the strictest rules can be desired in justice for trial and censure , because it is alwayes with the supposal of this foundation which they have already laid , to wit , that these rules shall be applied or executed by men of their own judgment , who are the plurality in presbyteries and synods , and what purging we may expect from them , these seven years practice do now sufficiently manifest . thirdly , the insufficiency of these proposals doth appear from this , that they do offer and hold forth no remedy for the grievance of the protesting brethren , and of the godly throughout the land , in the matter of planting congregations upon the call of the plurality in paroches , many of which are ignorant , and disaffected , and malignant , by which it comes to passe that men get into the ministery , that cannot speak a word in season to a weary soul , and who discountenance piety and godlinesse , which ( if there be not some effectual remedy provided against it ) cannot but prove an evil very destructive to the church , and afflicting to all who do unfeignedly desire and seek the advancement of the gospel , and of the kingdom of our lord jesus christ . fourthly , these proposals do not mention any remedy against such ministers , expectants and schoolmasters , who were deposed or silenced , or removed from their charges by general assemblies or synods , or their commissioners , or by presbyteries before these differences did arise , and have again intruded themselves , or are reponed into publick stations in the ministery , or schools , or have their mouthes opened by presbyteries or synods , without confession and acknowledgement of , and repentance for all the particulars contained in their sentence and otherwise , then is provided in the acts of uncontroverted general assemblies : nor do they hold forth any thing as to the way of calling of a general assembly , and the electing of commissioners thereunto , and handling of matters therein ; all which , as also the giving of mutual evidence and assurance in matters concerning the doctrine , worship , discipline and government of this church , and the enemies of truth and godlinesse , and the work of reformation , for adhering unto these articles of our covenants , and the solemn publick confession of sins and engagement unto duties , and all the acts of uncontroverted assemblies relating thereunto , in the literall and genuine sense and meaning thereof , which were propounded by the brethren for the protestation in the conference at edinburgh , november 1655. as conducible and fit means to the making up of a solid union and well-grounded peace . in the next place , we desire it to be considered , whether these overtures of union and peace propounded by these brethren , be not very unequall : it hath been , and is their manner to professe and print , that they are willing to offer very equall tearms of peace ; so in the ninth page of this declaration , that they have already offered , that t●…ough they hold fast their own judgment , yet they will not impose upon the protesting brethren their judgments in the matter of their first difference . but these professions notwithstanding , they do in sundry particulars impose upon their judgment ; as first , in the matter of the protestation : they do require that these brethren do declare , that their protestations against the two late controverted assemblies and their resolutions and acts therunto relating , shall not hereafter be made use of in any judicatory of this kirk , for continuing ( as they are pleased to expresse it ) or holding up debates about the matter of our present differences ; so in their paper of the sixteenth of november 1655. in the conference at edinburgh , which in another paper of the 24. of november at that conference , they expound thus , that their meaning is that they shall not make use of these protestations in any judicatory to call in question and anul the constitution and authority of these two late assemblies ; which if the protesting brethren should consent unto , would upon the matter make them to condemn their own judgement , and infer their passing from , and renouncing of these protestations in so far as they might be a remedie against the corrupt constitution of these two assemblies ▪ in order to which they did conceive themselves bound in duty and conscience to make them ; yea , it should with their consent make way to establish for the future the constitution and authority of these two assemblies , because it should with their own consent , take out of the way all the legall barr that is standing against that constitution and authority . secondly , what greater imposing can there be upon their judgements , or what more unequal conditions of peace can be propounded unto them then to require that they should engage themselves to an absolute and unlimited submission to the sentences of the kirk-judicatories especially when the resolution brethren are not only the plurality in most of the judicatories , but when many of them are not such for qualification and carriage as they ought to be ; what were this but to give-up their judgments and consciences unto the meer arbitriment and will of men , to be imposed upon by them , and ruled at their pleasure ? thirdly , how unequal a proposal is it , that the matters in difference shall be referred and submitted to the determination of the next general assembly , when most of the ministers of the land , of whom that assembly is in all probability to be made up , ( how contrary to the covenant , and many acts and declarations of former uncontroverted assemblies is already declared ) have engaged themselves many wayes for these resolutions , which are the ground of the difference . these few particulars may make it appear that the resolution brethren do not walk with an equal and even ●…oot in their proposals ; we mean , they do not offer such tearms of peace as are equally free of imposing upon either party , or do equally ye●…ld as much as they require ; which we do not take notice of as if this were a commendable and approven way in the things of god , we judge it but the effect of the wisdom of the flesh and to smell rankly of a carnal poltick spirit , to half and divide the thiugs of god , for making peace amongst men : but to discover that our brethren do not walk up to their own professions in the matter of union and peace , and that whilest they would make the nation and the world believe , that they offer equal conditions , and do not desire in any thing to impose upon their brethren ; yet their conditions are very unequal , and that they would highly impose upon them . but if the overtures for union and peace , propounded by these brethren , were insufficient and unequall only , though upon these two branches there be just ground for the protesting brethren to deny them entertainment ; yet were they more tolerable , if they did not involve injustice and iniquity , which might be shewed in sundry particulars : but this answer having drawn to a greater length then was at first intended , we shall now only speak to that one , in which these brethren assert the essence and being of presbyteriall government to consist ; and for denying of which , they hold forth the protesting brethren , as men that have receded from their former principles , and have in their judgments and practises turned adversaries to the very being of the government , to wit , that arbitary and unlimited submission to the sentences of the church-judicatories , in matters of discipline and government , which is required by these brethren . we have already spoke unto the state of the question , and have shewed how far submission to the sentences of the judicatories of the kirk is condescended and y●…lded unto by the protesting brethren ; as also , how far it is urged and required by the brethren for the resolutions , and what reasons and grounds they do bring for their judgement in that particular , to which we have answered . it now remaineth that we should bring these reasons , that seem to plead the unwarrantableness and iniquity of that submission required by them , that if they can conveniently satisfie therein , they may be receded from ; or if otherwise , that they may cease to urge that matter any further ; or at least , that indifferent persons may know that it is not refused , but upon weighty reasons . before we propound our argument , we shall premise some common and known truths , concerning church judicatories , and their decrees and sentences ; as , 1. that ( to express it in calvins words , in the eight chap. of the fourth book of his institutions ) whatsoever reverence or dignity is by the spirit of god in the scriptures given , whether to the priests , o●… prophets , or apostles , or their successors , all of it is given not properly to men themselves , but to the ministery , wherewhtih they are clothed ; or ( to speak more expeditly ) to the word ; the ministery wherof is committed unto them , exod. 3. 4. exod. 14. 31. deut. 17. ●… . mal. 2. 46. deut. 17. 10. ezek. 3. 17. ier. 23. 28. ier. 1. 6. matth. 28. 19. acts 15. 10 , &c. 2. that as their authority is founded upon , and wholy derived from the word of god ; so in the administration and exercise thereof , thy are in all things to walk according to this rule , isa. 8. 19 , 20. mal. 2. 6 , 7. matth. 28. 19. 3. that church-power is not a lordly and magisterialpower , but a lowly and ministerial-power , not an absolute and autocratorick , but a limited and hyperetick-power ; and that church decrees and sentences are all of them regulae regulatae , rules that are subordinated , and do not binde but in the lord , and so far as they are conform to that first inflexible and unerring-rule , prescribed by himself , luke 22. 24 ▪ 25 , 26 ▪ 27. gal. 6. 16. 1 peter 5. 2 , 3. ●… tim. 3. 15 , 16 , 17. 1 thes. 5. 12. ephes. 6. 1. calvin treating of church-power , saith well ▪ non est igitur ecclesiae potestas in●…inita , sed subjecta verbo domini , & in eo quasi inclusa . inst. lib. 4. cap. 8. 4 that all church-judicatories , whether congregational-ederships , or presbyteries or synods , whether provinciall or nationall , or oecumenick , being constituted of men that are weak , frail and ignorant in part , are in their det●…rminations fallible and subject to error , isai. 40 ▪ 6 ▪ 7 ▪ 8. rom. 3. 4. 1 cor. 13. 9 , 12. 5. that in so far as any of these do actually erre and decline from the truth , they do in so far act without power and authority from jesus christ : they can do nothing ( of themselves , they may do , but not by his commission and warrant ) against the truth , but for the truth , 2 cor. 13. 8. the power which he hath given them being to edification , and not to destruction , 2 cor. 13. 12. 6. sad experience , almost in every generation , doth teach us , that church-guides and church-judicatories do oftentimes decline from the streig●…t-wayes of the lord , and decree unrighteous decrees , and write grievous things , which they have prescribed , isa. 9. 15 , 16. ier. 8. 8 , 9. mal. 2. 8 , 9. ier. 2. 8. and that whilest they are boasting of the authority given to them of god , and of their skill in the law , and professing to walk according therto , they are perverting the precious truths of god , and persecu●…ing these who cleave thereunto , ier ▪ 18. 18. isa. 66. 5. ioh. 7. 48 , 49. 7. that the same lord , who hath commanded us not to despise prophesying , 1 thes. 5. 19. hath also commanded us to prove all things , and to hold fast that which is good , ver. 20. and no to believe every spirit , but to try the spirits , whether they be of god , because many false prophets are gone forth into the world , 1 ioh. 4. 1. and that whatsoever is not of faith is sin , rom. 14. 15. and that we ought not to be the servants of men , 1 cor. 7. 23. that is to do things ( especially in the matters of god ) for which we have no other warrant , but the mear pleasure & wil of men , which the apostle peter calls living to the lusts of men , and not to the wil of god , 1 pet. 4. 2. and that it is therfore both the duty and priviledge of every church-member , and of every inferior church-judicatory , to examine by the judgement of discretion every thing which the church-authority joyneth , whether it be agreeable or repugnant to the rules of the word ; and if after a diligent and impartiall search it be found repugnant , they are not to bring their consciences in bondage therto , neither is the allowing and exercising of the judgement of descretion by inferiours , the setting them as judges over their superiours , or making them transgress the line , or limits of that due subordination and submission appointed unto them of god . protestant divines in their writings , de judice controverstarum have fully answered this , and shewed us , that it doth not make a private man or an inferiour , judge of the sentences and decrees of his superiours , but only of his own actions . having premised these things , we offer these reasons against the submission , so much pleaded for by our brethren . first , this submission , we mean an absolute submission , or such a submission as is comprehensive of subjection to such decrees and sentences of church-judicatories as are upon the matter , and for the ground of them unjust and repugnant to the word of god , hath neither precept nor precedent for it in the book of god ; if any man say , it hath , we desire him to bring it forth : we know that the lord did enjoyn his people under the old testament , under very severe punishments , to do according to the sentence which they should be taught by the priests , the levits , in the place which the lord should choose , deut. 17. 9 , 10 , 11 , 12. but calvin telleth us well , ubi de ijs audiendis agitur , ibi nominatim ponitur , ut secundum legem dei respondeant : that in the same scripture where it is commanded to hear them , that it is also commanded , that they should answer according to the law of the lord . we also know , that under the new testament we are commanded to obey them that have the rule over us , and to submit our selves ▪ but it is in the lord , 1 thess. 5. 12. that which we call for is some precept or binding precedent in scripture ▪ that holdeth forth submission to a●… ecclesiastick determination or sentence , that is unjust and contrary to the word of god . 2. it is contrary to clear scripture precepts and scripture precedents : to scripture precepts , such as these , be not servants of men , 1 cor. 7. 23. stand fast therefore in the liberty wherewith christ hath made us free , and be not intangled again with the yoke of bondage , gal. 5. 1. it is better to obey god then men , act. 5. 29. preach the word , be instant in season and out of season , 2 tim. 4. 2. do this in remembrance of me , 1 cor. 11. 24. to refrain from duty upon the meer will and commandment of men , is to be a servant unto men , and to betray christian liberty , and to be intangled with the yoke of bondage , and to obey man rather then god : and to say , that we will not preach the gospel , nor receive the sacrament of the lords supper , though god hath commanded us so to do ; let us suppose that a man duely qualified is suspended from the sacrament of the lords supper , or from the exercise of the ministrie , or excommunicated and cast out of the church , because of his pressing and holding forth some precious truth of god ▪ which a kirk-judicatory condemneth for a lie , and passeth such sentences and censures upon him because he doth adhere thereunto ; shall we say , that this man is bound not to communicate , not to preach the gospel , to absent himself from the fellowship and prayers of the saints ? our brethren will haply tell us , that he is bound for peaces sake so to do , till his appeal be discussed ▪ but what shall the innocent man do when it is discussed against him , and the unjust sentence of the inferiour judicatorie confirmed by the superiour ? shall he go to a higher , and when he is gone to the highest , and is condemned there too , ( as christ was crucified at ierusalem , ) what will they now allow him ? will they have him still to be a servant of men , and still to be in bondage ? and though the lord jesus hath commanded him to preach the gospel , and said unto him , wo unto thee , if thou preach not the gospel ; and hath commanded him , to eat of his body , and drink of his bloud , and not to forsake the assembling himself with the saints of god ; yet , because men pro arbitratu & imperio ; yea , because of his adhering to the truth of god which they have rejected and condemned , hath forbidden him so to do ; that be shall not obey god , this is a hard saying , who can receive it ? it is also contary to clear scripture precedents , ieremiah was often commanded by the authority both ecclesiastick and civil , to forbear speaking of the word of the lord ; yet did he give no subjection to the sentence , either of the one or of the other , but went on in his ministrie , notwithstanding of all the inhibitions and censures past against him , chap. 26. ch. 32. ch. 37. and ch. 38. amos was commanded by amaziah the priest , to prophesie no more at bethel , because it was the kings chappell and the kings court ; yet he did not submit , but did counteract that commandment , and did continue to prophesie in the name of the lord , amos 5. 13 , 14 ▪ 15 , 16. daniel was commanded to make no petition to any god or man for thirtie dayes , save to king darius ; yet did he not submit , but counteract , by going into his house , and opening his chamber-window towards ierusalem , and kneeling on his knees three times a day , and praying , and giving thanks before his god as he did aforetime , dan. 6 ▪ 6 , 7 , 8 , 9 , 10. the iews did agree , that if any man did confesse that jesus was the christ , he should be put out of the synagogue ; yet did the poor man , whose eyes he had opened , confesse him openly ; and though he was actually cast out for doing of it , yet did he not submit , but went on to confesse him still , joh. 9. 22 , 30 , 31 , 32 , 33 , 34 , 35 , 36 , 37 , 38. the apostles were commanded once and again by the council at ierusalem , not to speak nor teach any more in the name of jesus ; but they told them , that they could not but speak the things which they had seen and heard , and that they ought to obey god rather then men , and notwithstanding they were first threatened , and afterwards imprisoned , and thirdly beaten by them for so doing ; yet did they not submit nor forbear , but daily in the temple and from house to house they ceased not to teach and preach jesus christ , act. 4. 19 , 20 , 21. act. 5. 17 , 18 , 29 , 40 , 42. paul being accused , first before festus , and afterwards before felix , the roman deputies , that he was a pestilent fellow , and a mover of sedition amongst the iews throughout the world , and a ring-leader of the sect of the nazarens , who also had gone about to profane the temple ; did not only appeal to cesar , but went on in his course , and preached the gospel , and preached that the iews killed the lord jesus , and their own prophets , and persecuted the apostles , and pleased not god , and were contrary to all men , act. 24. 5 , 6. act. 25. 7 , 8 , 9 , 10. 1 thess. 2. 15. 3. this submission dethroneth jesus christ , who only hath power over the consciences of men , to bind them by his authority , by attributing such a power and authority to church-judicatorics as doth bind mens consciences upon their meer arbitrement and pleasure : for , we must be subject , because they will have it so , though the reason why they command this subjection , to wit , our supposed delinquencie , be a meer non ens and such as hath no foundation in truth and equity . if it be told us , that the conscience is not bound , because the judgement is still left free , and the outward acts only restrained . we would have our brethren to remember , that some of themselves , and others who did oppose conformity to the ceremonies , did tell the prelats and their party , when they used this defence against the argument taken from binding the conscience , to wit , that if the bare authority of an ecclesiasticall law , without any other reason then the will and pleasure of men , be made to restrain us in the use of things which are in themselves indifferent , then is christian liberty taken away ; and if so in things indifferent , how much more is it so in things necessary , such as keeping fellowship with the assembly of the saints in publick prayers and praises , and eating and drinking at the table of the lord , and preaching the gospel ▪ &c the practice whereof are things commanded of god unto persons duely qualified and instructed thereunto . if it be said , that these things cease to be obliging duties to such a person hic & nunc , and that the sentence of the church commanding him to abstain , looseth him from the obedience that he doth otherwise owe unto the commandment of god : we desire a warrant from the scripture of truth for such doctrine , as that which preferreth the commandments of men unto the commandments of god , and say , that it is better to obey men than god . shall the sole will and meer pleasures of men loose a man from the obligation he oweth unto the commandments of god ? if so , let us no more blame the pope for dispensing with divine laws . i cannot abstain from taking christ's body and bloud , or from preaching the gospel , saith the innocent man , unjustly sentenced , because i am thereunto called and commanded of god . but saith the synod or kirk-judicatory , we have commanded you to abstain , and therefore you should abstain , and may be satisfied in your conscience so to do ; because our command looseth you from the commandment of god . hence a fourth argument . 4. this submission concludeth a man under a necessity of sinning against god , by omitting those necessary duties that are commanded him of god , upon a non-relevant reason , to wit , the meer will and pleasure of men , to whom god hath given no power against the truth , but for the truth ; no power to destruction , but to edification . 5. if such a submission be due to the judicatories of the kirk in matters of discipline and government , we do not see how it is not also due unto them in matters of doctrine and worship . the authoritative and juridical power belonging to classes and synods is threefold , dogmatick , diatactick and critick . dogmatick , in reference to matters of faith and rules of worship , which god hath laid down and prescribed to us in his word , and the inconsistency of heresies , errors , and corruptions therewith . diatactick , in reference to external order and policy in matters circumstantial , relating to time , place and persons , the conveniency whereof is determinable by the light of nature and christian prudence , and the general rules of the word ; such as these , that we should do all to the glory of god , to the edification of the church , and in order and decency , &c. critick , in reference to the repressing of scandal , error , heresie , schism , obstinacie and contempt , and preserving of the purity of the truth , and holinesse of conversation , and unity of judgment and affection in the church of god , by exercising the spiritual censures of admonition , suspension from the sacrament of the lord's-supper , excommunication and suspension , and deposition from the ministery . now all these powers being authoritative , and in their determinations and exercise confined unto , and circumscribed within the bounds of the word of god , for their rule and being , given to the church for edification and not for destruction . we would desire from our brethren a reason , why the critick-power should be more binding than the other ? or , why submission is due to an unjust sentence proceeding from the critick-power , whilest it is not due to any erroneous or corrupt decree proceeding from the dogmatick or diatactick power ; hath god put more honour and respect upon the last than upon the two first ? or , hath he given greater latitude in the exercise of the last nor of the two first ? or , is the last binding by th●… meer will and arbitrement of men , whil●…st the two fi●…st bind only when agreeable to the word of god : if our brethren do so judge , we desire to know where these foundations of difference betwixt these powers are written , or what they do bring for them from the book of god ? or , how in reason they can consist , when the last shall be contrary to the two first ? and if this submission be equally due to the judicatories of the kirk in all the three ; then if they shall determine that justification by faith alone is an error , that communion under both kinds is not necessary , that kneeling is a necessary gesture at the sacrament ; that it is necessary to forbear working on yuleday and to keep it holy , and such like ; we are bound not to professe , nor preach , nor act con●…rary to these their determinations : which were to be ashamed of , and to deny the lord jesus and his word before men , and to bring upon our souls the dreadfull gospel-curse of his denying , and being ashamed of us before his father and the angels which are in heaven , matth. 10. 33. mark 8. 38. luke 26. 6. but upon supposal that this submission were not due to the decrees of the church in matters of doctrine , worship and external order , by vertue of the dogmatick and diatactick power in themselves ; yet the asserting of it in matters of discipline shall also necessarily infer the asserting of it in matters of doctrine and worship , and external order . the commissioners of the gen. assembly , 1650. did declare , that a great company and faction of wicked men , sons of belial , being subjects , may and ought , in the case of necessity , be imployed in a christian army and covenanted nation , for the defence of religion and the country . and the assembly at st. andrews and dundee , in anno 1651. do by vertue of their dogmatick-power approve of , and ratifie this doctrine and declaration , and do withall by their critick-power appoint and ordain , that whosoever will not submit to this determination , but shall oppose by professing or preaching otherwise , shall be proceeded against with the censures of the kirk . we ask , whether these censures , being put in execution , by suspension from the sacrament , against these who professe otherwise , or by suspension or deposition from the ministery , against those who preach otherwise : if this submission which is required ( being given to these censures ) will not necessarily infer , that they must not continue to profess or preach any more so : and if this by necessary consequence be not an absolute submission to the dogmatick-power aswell as to the critick : or , let us take it in the case of athanasius , who was deposed and excommunicated for professing , and preaching , and pleading jesus christ to be the consubstantial son of god , or in the case of a person suspended from the sacrament , or deposed from the ministery , because of their professing and preaching against kneeling at the communion ▪ will not such submission to these sentences as excludes all counteracting , unlesse it be to appeal , necessarily infer submission to the decrees themselves , so as the person censured must be silenced , and not professe , nor preach , nor plead any more for the one truth , nor against the other error . 7. to wave a little that which concerneth private and particular persons , we offer it to consideration , whether inferiour kirk-judicatories are subordinate to the greater , and superiour simply and absolutely ▪ because they are greater and superiour , or , because the inferiour have no intrinsical power given them by jesus christ , but in , and wi●…h subordination to the greater , because greater . if so , it would seem that all the inferiour judicatories of the kirk . congregational-elderships , presbyteries , and provincial synods must befenced and act in the name , and by vertue of the authority derived from the general assembly , as all those civil courts that have no intrinsick power in themselves , but in , and with subordination to the supream civil magistrate , are fenced in his name and act by vertue of his authority . inferiour kirk-judicatories ▪ being ordinances of jesus christ , have the promise made to them when they meet in his name and do adhere to his truth , mat. 18 ▪ 18 , 19. and if so , shall the sentence of the superiour judicatory , when wrong upon the matter , oblige them to submission . if a presbyterie , or a synod with the consent of the presbyterie , do in an orderly way of procedure , cast-out an heterodox and scandalous minister , must they , because the synod or general assembly doth sustain his unjust appeal , be obliged in conscience again to receive him as a member of the presbyterie or synod , and acknowledge him for a lawfull minister of the gospel ; or , if they have in an orderly way of procedure , admitted an able orthodoxe godly man to the ministrie : must they , because the superiour judicatory commands them so to do ▪ cease to acknowledge him or own him for one of their number , or as a minister of the gospel : if so , it seemeth to be an ill-grounded truth that is commonly delivered by some divines , writing of synods , that the power of synods is not corruptive , privative , or destructive to the power of classical presbyteries or single congregations , but perfective , acumulative , and conservative thereunto . 8. what is denyed jure to oecomenick councels , and so lawfully called prophets and ministers of the gospel , to nathan , to david , to paul , to an angel from heaven , gal. 1. 8. cannot warrantably be given to general assemblies . if oecomenick counsels , lawfully called ministers , if nathan , if samuel , if paul , if an angel teach or decree but according to the word of the lord , we are to counteract , and to contradict , gal. 1. 8. but though we or an angel from heaven , preach to you , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} beside what we have preached , let him be accursed , gal. 1. 8. therefore , &c. 9. what is proprium quarto modo to the scripture of truth , it cannot warrantably be given to the judicatories of the kirk , but not to be counteracted nor contradicted , is proprium quarto modo to the scriptures of truth , these being the only infallible rule in matters of doctrine , worship , discipline , and government , isa. 8. 20. 2 tim. 3. 16 , 17. therefore it cannot be given to the judicatories of the kirk ; and to give it , inferreth their infallibility , and exposeth our government to the calumnie of sectaries , who say , we make synods as infallible as the word of god . 10. this argueth the scriptures of imperfection , and setteth up the necessity of humane traditions ; because every warrantable subordination and submission due to the judicatories of the kirk , must be given of christ ; but no where is it written in the book of god , that a generall assembly hath power given of christ , to teach and enact such points and doctrines , and inflict such censures , as no man may or ought lawfully to counteract or contradict ; therefore , &c. 11. this submission doth infer , that if a generall assembly , lawfully conveened , should enact the masse , and all the heresies of the councel of trent , we may not preach nor write the contrary ; for that is to counteract and contradict : but this is absurd , therefore , &c. 12. sentences of kirk judicatories , that are for the ground of them unjust and repugnant to the word of god , are in themselves null ; because all church-power and authority is included in the word of the lord , and to be regulated according thereto , isa. 8. 20. 2 corinth . 13. 8 , 10. and what is null in it ●…elf cannot bind unto submission and subjection ; therefore , when kirk-judicatories act not in subordination to jesus christ , from , and under whom they have all their power , they may lawfully be contradicted and counteracted . 13 this submission is prelaticall , and introduceth a lordly and absolute power and dominion in the church of god , over the flock and ministers of jesus christ . it is indeed the very image and likenesse of that subjection and submission that was required by prelates of intrants to the ministery , bishop spotswood in his s●…rmon at perth assembly , telleth his hearers , that the sentence of superiours as long as it hath the force of a constitution , though haply otherwise established then it can set forward godliness and piety ; and that we be perswaded that such things are not right nor well appointed , yet ought to di●…ect us , and is a sufficient ground to our consciences for obeying . narrat . of the proceedings of perth assembly , by doctor lindsay . page 29. and in the same place he gives this as the reason of his judgement . except this be ( saith he ) there can be no order , and all must be filled with strife and contention ; the same thing that our brethren now tell us , that they do not see how without this submission , unity and and order can be continued in the kirk . doctor lindsay also himself , afterwards bishop of edinb ▪ in his epistle to the pastors and ministers of the church of scotland , prefixed to his book of the proceedings of the assembly at perth telleth us , that where a man hath not a law , his judgement is the rule of his conscience : but where there is a law , the law must be the rule . and in the oath which was ministred to the intrants to the ministerie in this church by the prelates , they make the intrants to swear , that they shall live peaceable ministers in thi●… church , subjecting themselves to the orders that therein are , or shall be established , & that by all meanes that they can use , they shall procure others to the due reverence of the same ; which things ( saith the intrant in that oath ) if we shall contraveen ( as god forbid ) we are content upon triall and cognition taken , by our ordinary without all reclamation , or gainsaying , to be deprived of our ministery and be reputed infamous and perjured persons for ever . and to the same purpose there is in the book of canons and constitutions ecclesiasticall for the government of the kirk of scotland , ratified and published by authority , 1636. a canon appointing , that if any person in holy orders , lawfully suspended , or deposed ( that is ) in their sense , suspended or deposed by his ordinary , for transgressing any of these prelaticall cannons , shall presume to exercise any ecclesiasticall function during the time of his suspension , or after he is degraded , let him be excommunicated , and delivered to the ●…y-power as incorrigible . just so our brethren will have the protesting brethren to engage and promise absolute submission to the sentences of the judicatories of the kirk , whether just or unjust ; and because they do refuse it , charge them with breach of their engagements at their entrance to ●…he ministery , and as subverters of the very being ●…f the government . and what they would do , if ●…hey had the civil-power to concur , is but too apparent , from these hard representations they gave of them to the civil-power , in the year 1651. and ●…rewd hints and insinuations which they made ●…ereupon . 14. this submission is so far from being any part of catholick truth , much less of the essence and being of presbyterial government that it seems to be a tenet purely popish and antichristian ; and pl●…ades for a government that is not presbyterian , but popish and an●…ichristian : who knoweth not that the favorites and emmisaries of the sea of rome do with might and main plead for this absolute and unlimited subjection and submission to the decrees and sentences of the pope , wherein they are opposed by protestant divines : debe●… excommunicatus , & si innocens ( saith a popish author ) aliorum consortia fugere & a sacris abstinere ; igitur vnproprte christi instrumentum dicitur papa cum aliquae illius actiones , a christo non impellantur nec acceptantur . andr. d●…valius , in 22. part , quest . 8. he that is excommunicate ( saith h●… ) albeit innocent , yet ought to sh●…n the fellowship of others , and to abstain from holy things ; therefore the pope is ( saith he ) improperly called christs instrument , because some of his a●…tions are neither impelled by him , nor accepted of him . so our b●…ethren will have a man that is suspended fro●…●…he sacrament , or deposed from the ministery , or excommunicated ▪ though unjustly ▪ to abstain from the sacra●…ent , and from preaching , and from the fellowship of others ▪ and from holy things : and whether this be in the dispencing of church-discipline and government , to be the instruments and ministers of christ , or if it b●… not indeed to play the pope , and to set up ministers and servants above the master of the house , we leave it to sober and unbyassed men to judge ? 15. this unlimited submission leaves the church destitute of all ecclesiasticall remedies , in the case of a general defection , and doth open a wide door for making the government of the house of god degenerate into tyranny , and in stead of being a mean of purging and preserving of religion , to be a mean of polluting and destroying the same , and persecuting and bearing down such as desire to keep their garments pure , whether ministers or professors : what is tyranny ? but when these that are in power will have inferiours , without gainsaying or coun●…eracting to yeeld subjection to their dictates and commands , though there be nothing but sic volo sic jubeo , no reason of ●…quity in them , but their own meer arbitrament and pleasure ; or though there be iniquity and injustice in them , dan. 11. 36. and when subjection without gainsaying is not only required of private and particular men , but also o●… all inferiour judicatories , and even of these that are clothed with lawfull power and authority ▪ was not this the state-tyranny that was formerly exercised and 〈◊〉 for by the malignant-party , to which there was publick opposition made by defensive armes , that are generally acknowledged by all sober men , both polititians and divines , to be a lawfull mean of a peoples preservation from the mine that is threatened by tyranny ? and shall we now set up a church-tyranny , the meer will and abitrement ▪ yea ▪ the unjust sentences of church-judicatories , for laws , and require absolute submission thereunto , not only of private and single persons , but of all in●…iour judicatories ▪ not allowing the congr●…gational-eldership once to whisper against what is resolved by the presbyterie , or the presbyterie against what is resolved by the synod , or the synod against what is resolved by the general assembly . if then the superiour judicatories will tyrannize , what remedy is there ? or if they become corrupt , how shall the ruine of religion , or the persecution and oppression of these who desire to keep faith and a good conscience , be avoided ? have the ministers and saints and courts of jesus christ received religion and his ordinances upon these tearms , that if a superiour court will have it so , they shall all crouch down , as asses under the burden , and let them , without gainsaying ( they being now cudgel'd into silence by a sentence of suspension from the sacrament , or deposition or excommunication ) ruin church , and ministers , and ordinances , and professors , and all the precious interests of jesus christ ; and shall we say that such a submission is required in this case , as though they ought to do nothing but weep and pray in secret ? how great tyranny is this , and how remedilesse a way to ruin ? and yet , this is the consequent of our brethren's opinion . if they tell us , that there is no hazard of these things , because the church of scotland is sound in doctrine , and worship , and discipline , and government , and that it is upon the account of the soundnesse of the church-judicatories only , that they challenge this submission as due unto them : we desire 1. to know whether they will grant that such a submission , as they do now plead for , may be denied to church-judicatories that are unsound ? and what degrees of unsoundnesse they will have them to fall into before this submission can be warrantably denied unto them ? it seems to us , by our brethrens judgement , as long as they keep any thing of the being and authority of kirk-judicatories , though they be corrupt , not only in the particular determinations , to which submission is required , but in many things besides , both in doctrine , and discipline , and government , this submission must be granted them , because to deny it , is to deny the very being and essence of the government : how this shall be avoided we do not see , unlesse they say , that a church-judicatory that is unsound in any point of truth doth lose its being and authority , which we hope they will not say , having in some of their papers charged it as heterodoxie upon the protesting brethren . 2. as we shall be glad that they will confine this submission to sound judicatories , upon the accompt of their soundnesse only ; so in the case of their so doing , we do not see what this importeth more in the matter of submission than the protesting brethren are willing to yeeld , to wit , a submission to all sound determinations and just sentences of the respective judicatories of the kirk , without any counteracting ; because if it be given to them upon that accompt only , that they are sound , then is it only to be given to them when they are sound and right in their resolutions and actings , which the protesting brethren willingly yeeld , and be like , in some particular cases somewhat more . we finde them in their last paper , in the conference at edinburgh , november , 25. 1655. professing that if the case were only of particular persons , in things of more private interest and personal concernment , and of judicatories imploying their power to edi●…ication in the current of their actings , they would not much contend about it . but 3. the protesting brethren do deny tha●… the church of scotland is now sound : it is their sad complaint , that there is in the church the plu●…ality of her judica●…ories , very much practical●… unsoundnesse , not only because of their not improving the precious ordinances of god , for bearing down of the kingdom of sin and satan , and advancing the kingdom of the lord jesus christ , but also because of their abusing of them in many things , for a carrying on of a course of defection from former integrity and purity , and a course of persecution against godly ministers , and elders and professors in the land , who cannot be consenting to their backsliding courses : therefore , do these brethren conceive that they have the more reason to refuse to engage themselves to an absolute submission to the sentences of the church ▪ judicatories , whilst the power is in such hands , because it were to betray themselves and the work and people of god , to the lusts and will of men . we conclude this debate of the nature of that submission that is due to church-judicatories , with two testimonies of men , who are deservedly acknowledged to be great and worthy asserters of presbyteriall ▪ government . the first is of the authors of the divine-right of church-government , who in the 15. chap. of that book treating of the subordination of particular churches to greater assemblies , for their authoritative judging and determining of causes ecclesiasticall , and the divine right thereof , do write thus ; it is granted ( say they ) that the highest ecclesiasticall assembly in the world , cannot require from the lowest , a subordination absolute and pro arbitrio , i. e. at their own meer will and pleasure ; but only in some respect , subordination absolute , being only to the law of god , laid down in the scripture . we detest popish tyrannie which claimeth a power of giving their will for a law . it is subjection in the lord that is pleaded-for , the streightest rule in the world , unlesse the holy scricpture , we affirm to be regulam regulatam , i. e. a rule to be regulated , peace being only in walking according to scripture canon . gal. 6. ver. 16. the other is of our country-man , mr. george gillespie in his assertion of the government of the church of scotland , the sec. part , ch. 2. page 127. we must distinguish ( saith he ) betwixt a dependance absolute , and in some respect ; a congregation doth absolutely depend upon the holy scriptures alone , as the perfect rule of faith , and manners , of worship and of church-government ; for we accurse the tyrannie of prelates , who claimed to themselves autocratorick power over congregations to whom they gave their naked-will for a law : one of themselves told a whole synod , that they ought to esteem that best which seemeth so to superiours ; and that this is a sufficient ground to the conscience for obeying , though the thing be inconvenient . we say , that congregations ought indeed to be subject to presbyteries and synods , yet not absolutely , but in the lord , and in things lawfull : and to this purpose the constitutions of presbyteries and synods , are to be examined by the judgement of christian discretion ; for a synod is judex judicandus , and regula regulata , so that it ought not to be blindly obeyed , whether the ordinances be convenient or inconvenient . having now vindicated the protesting brethren from the aspersions unjustly cast upon them in that declaration , and given a reason why they cannot accept thereof , as containing right and fit foundations of union ; we have only to add , that we know and are perswaded in our spirits , that as the divisions of this church , are amongst the deepest wounds and greatest afflictions of their souls ; so there is nothing ( next unto communion and fellowship with god in his truth ) which they do more earnestly desire , than a sinlesse union and peace in the church ; and would redeem it at any rate that shall not pollute their consciences , and widen the breach with god : and therefore , as through the goodnesse and mercy of god , these brethren have a witness of their innocency , and of the justice of their cause in the hearts of many of the precious and godly in the land : so we desire , that none of the lord's people will receive the accusations that are laid against them , or look upon them as men of implacable spirits , who hold up contention and division in the church , but esteem them such as stand for the defence of the truth , and are seeking and pursuing such an union and peace as may be not for the destruction , but for the preservation of the truth and cause of god , which they conceive themselves bound to , and tender before their own persons and ministery postscript . after that this answer was sent to the presse , the authors of the declaration , to which it doth contain a reply , together with several other brethren of their judgment , meeting at edinburgh , in an extrajudicial way , two moneths after the first publishing thereof , did resolve that the declaration should be tendered to the several presbyteries of that judgement , for their approbation , and thereafter offered by them to the protesting brethren in the several parts of the country , and that their answer should be desired thereupon . whether the imputation which they conceived to be cast upon them , by some synods ref●…sing to declare themselves , as to their approving thereof , ( of which we have had a credible report ) or any other consideration did lead them hereunto , we shall not determine ; but we cannot but take notice , 1. that herein they have had little or no regard to the due liberty of presbyteries and synods , notwithstanding of their great pretentions and professions unto the contrary in all their debates with the protesting brethren , a few private persons having first , without acquainting them with that paper , or desiring their approbation thereof , published the same as the iudgment , and in the name of the brethren who are for the established government of the kirk of scotland , and then ex post facto a long time after it had gone abroad materially in their names , to endeavour to engage them in the approbation thereof . 2. that the presbyteries of that judgment have walked in a very different and dissonant way in order to that without justifying the narrative 〈◊〉 ; and others having approven the whole paper , title and body , as it stands , and in these tearms tendered it , as a ground of union and peace . 3. that sundry of these brethren and presbyteries of the resolution judgment , who have approven and tendered this paper to several of the protesting breth●…en , have done it in such a way as doth more savour of the customs of litigious men than doth beseem the gospel and servants of iesus christ , to wit , by civil notaries , and instruments required under their hand . 4. that some presbyteries of that judgment , have , because of some protesting brethren of the presbyterie their refusing to joyn with them in condemning the practices and proposals mentioned in that declaration , as contrary and destructive to the government of this kirk , declared them to be such as do dissent from the government it self . besides any thing that is said in the body of this reply , it may by these things further appear what reason there was upon the one han●… to hasten forth an answer to that paper , and upon the other , how small reason from the paper it self , how lub●…ick grounds from the dissonant proceedings of the resolution brethren thereupon , the brethren for the protestation have to imbrace the same , as a foundation of union and peace : or , if they do so , in how great ●… cloud of uncertainty they must walk , and what hard conditions they must swallow . finis . the banders disbanded, or, an accurat discourse solidly and plainly demonstrating how inconvenient, scandalous & sinfull it is, in the present circumstances of the church of scotland, for ministers of christ there that they may obtain a pretended liberty to preach and administer the sacraments ... to give bond to their present rulers, that they shall live peaceably ... and so discovering clearly the great unfaithfulness of the affirmative vote of the late meeting of ministers at edinburgh (anno 1679), concerning the lawfullness of giving the bond then presented by the councill ... mcward, robert, 1633?-1687. 1681 approx. 179 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a51043 wing m230 estc r5172 12983252 ocm 12983252 96183 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, 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(eebo-tcp ; phase 1, no. a51043) transcribed from: (early english books online ; image set 96183) images scanned from microfilm: (early english books, 1641-1700 ; 389:18) the banders disbanded, or, an accurat discourse solidly and plainly demonstrating how inconvenient, scandalous & sinfull it is, in the present circumstances of the church of scotland, for ministers of christ there that they may obtain a pretended liberty to preach and administer the sacraments ... to give bond to their present rulers, that they shall live peaceably ... and so discovering clearly the great unfaithfulness of the affirmative vote of the late meeting of ministers at edinburgh (anno 1679), concerning the lawfullness of giving the bond then presented by the councill ... mcward, robert, 1633?-1687. 53, [1] p. s.n.], [edinburgh : 1681. attributed to robert macward. cf. dnb; nuc pre-1956. errata on p. [1] at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. 2002-02 tcp assigned for keying and markup 2002-03 spi global keyed and coded from proquest page images 2002-04 tcp staff (oxford) sampled and proofread 2002-04 judith siefring text and markup reviewed and edited 2002-05 pfs batch review (qc) and xml conversion the banders disbanded or an accurat discourse solidly and plainly demonstrating how inconvenient , scandalous & sinfull it is , in the present circumstances of the church of scotland , for ministers of christ there , that they may obtain a pretended liberty to preach and administer the sacraments , in such and such particular paroches , to give bond to their present rulers , that they shall live peaceably : or for others , in their name and behalf , to bind to the said rulers for their peace●ble living , & to present them when calle● so to do , & in case of faillzie to underly a great penalty : and so discovering clearly the great unfaithfulness of the affirmative vote , of the late meeting of ministers at edinburgh , ( anno 1679. ) concerning the lawfullness of giving the bond then presented by the councill : as also occasionally holding forth many considerable truths very necessary to be known & pondered in these dark & difficult times . printed anno m. dc . lxxxi . a letter concerning the bond , tendered by the councill of scotland , to some presbyterians there , in the year 1679. sir i find now too certain what was reported , of that meeting of ministers at edinburgh , their allowing by vote the peoples giving that bond of surety for the minister , required in the proclamation , and have also got a double of the bond it self . i hear the meeting had severall communings and tampernigs , with the members of the councill , anent this busniess , by some of their number , whom they appointed to wait upon them from time to time for that purpose . what was the matter of their communing , or to what end , i cannot well tell ; however when at last the brethren , who were appointed , returned , the meeting after some sort of conference among themselves upon the present favour ( as they terme it ) granted by his maj. bearing a liberty for presbyterian ministers to exercise their ministry , did generally conclude ( and that ere ever they had seen the bond ) that they found no reason why the people might not give security at this time for a ministers peaceable behaviour . and upon an other day afterward , it is again concluded as followeth : the meeting having considered the bond o● security as now presented by the councill , find nothing therin to alter their former determination affirmativè . i hear there were severall and these of the most eminent who endeavoured to prevent this determination & were for the negative when ti ●ame to be voted . sir , my charity toward many of these brethern would scarce suffer me to beleeve , that ever they would have tabled such a question to be debated in so publick a meeting , far less affirmatively determined it . but finding it now ( as i said ) too certain ; and this being the thing wherin you desire advice , i have the more fre●dom to return an answer , when i have first told you that the newes of these two votes was so surprizing , that i was made a little to sit down as one astonied at the report , yea & my grieved soul is so overprest , that i am in a strait whether to say any thing or be altogether silent , and what or how to express my self if i say any thing . alas ! is it come to this in the church of scotland ? that so many wise men , and who by office are seers to the church , did see no reason why such a bond might not be given to these who now require it , and that as a signe of the churches subjection to that power which they have assumed over it ; yea & at such a juncture when the cry of the souls under the altar , who were slain ●or the word of god & the testimony which they held , was so much increased by reason of ●heir blood which these had recently shed . o! where is now that single eye wherwi●h our former seers saw of old , who found valid & convincing reasons for refusing bonds of far less import to the cause & churches prejudice ? o! where is the discerning of some of these same reverend brethren , who ha●e perceaved snares more covertly hid then now they are , when the snare is so openly spread i● the sight of the bird ? did so many brethren , conveened in a generall meeting , find no reason why such a bond as this ought not to be given ? was there no evill , nay , nor so much as the appearance of evill to be found in i● ? was there no ground , nor so much as an occasion of offence in it ? was there nothing in it , that might occasion a new breach ; and also widen & ●ender the former more incurable ? was there nothing in it , that might be supposed would grieve the hearts of many of their dear brethren , and many others dear to god ; the grieving of whom ought not to have been despised ? could these brethren suppose , that the passing such a vote would indeed satisfy all the rest of the non-conform ministers & church of scotland ? or that their determination affirmativè would ( or ought ) also determine all the rest ? was there nothing to be found , in yeelding to give this bond , that might occasion both ministers and ministry ●o become yet more vile , and contemptible in the eyes of this evill generation ? was there nothing in it of a dangerous preparative , of wreathing & continuing a yoke of bondage , upon the necks of christs free ambassadours , unto the generations to come ; & a bad copy to all other magistrates to impose the like bond , upon faithfull ministers of the gospell . was there nothing to be found therin , that might prove a probable , yea unavoydable temptation to ministers their being unfaithfull in delivering the whole of their masters message , & declaring all the counsell of god ? was there nothing in it , to scarr & deterre , both ministers & people ( or so much as to put them in some demurre ) from giving a bond , upon such an account , as the like therof was scarce ever required , far less yeelded to by any church or church-men to this day ? ah alas ! that ever the ministers of scotland should have been the first , that ever trode in this strange and unt●oden path ! was there no hazard of confirming , & encouraging the rulers , in all their iniquous impositions of this nature ? yea was ther nothing in it , that might at least be interpreted a direct condemning many worthies , both ministers & others , as being ignorant sc●uplers & preposterously zeallous for undergoing the outmost of sufferings , ere they would engage in the like bonds ? ah! whither have we not caused o●r shame to go ? o! if it were possible to prevent or stop the spreading of this report , for preventing what further disgrace is like to be cast upon al● the ministers of scotland ; for whoever hears of this will coun● all alike , seeing the thing was both publickly voted by a meeting of ministers , assuming to themselves the name of a generall assembly ; yea & of the representative of the church of scotland . as also no publick dissent or protestation entered against thesame . in the mean while i am not a litle refreshed by this , that it is not as you & i heard at first , that few ministers in scotland would be against that vote ; for after tryall there will be found , i hope , rather few to approve therof , yea some of themselv● who then aggreed , do already wish that it had never been tabled in that meeting . and before i proceed , i must tell you that severall wanted not their feares , that not a few of that meeting , as it was then constitute , would be ready enouugh to declare themselves for such a bond , whenever they should have occasion for that effect ; and there was too good ground for this , considering 1. how we have provoked the lord , by our former cedings & unfaithfulnes , to give us up to walk in connsells of our own . 2. how ministers & their ministry have been brought under so much subjection , to the civill magistrate already , by closing with & imbracing the two first indulgences . 3. that so many ministers in scotland had laid themselves aside , from the publicke exercise of their ministry declining & shifting to preach under the crosse , these many years past . 4. what secret grudgings , emulations & whisperings , now & then vented by some , in sharp & bitter invectives against their brethren , for supplying the desolate parts of our church , by transient visits , in this disturbed state ; being neither willing to labour themselves , or that others ( though upon their perill ) should supply their defect ; but rather with the common enemy despising & reproaching their persecuted brethren , as dis-orderly walkers fosterers of the people in an ignorant zeall , leaders of them into separation & fomenters of division ; and too often decrying , extenuating & undervaluing all the glorious & signall appearances of the power of god , at these meetings , & the singular blessed effects , wich were produced by the right arme of the lord in the ministry of their brethren , who were despised in the eyes of the world , & too much also in theirs . 5. how these generall meetings were called together since the late doolfull & sorrowfull dispensation , which was at first by a few , and these such as had litle concerned themselves in the desolations of the church , during the time of the bypast persecution , till the late proclamation for this new liberty or indulgence . 6. how the leaven of the two first indulgences hath wrought till it had neer leavened our whole lump , that severall who profest once to be clear & peremptory against it , & some who then had the offer , and refused to accept , of late were become favourers of & pleaders for it . 7. what eager longing too many had after some new indulgence , as hath been manifest from the expressions & carriage of some , which did clearly shew their readines to imbrace the first offer that might come in their way . lastly if we consider the constitution of the late meeting who past this vote , that it was for the most part made up of indulged , avowed applauders of the indulgence , or under-hand approvers & favourers of the same : yea and some of them vigorous contenders for these old publick resolutions , which was a signall step of the church of scotlands declining , and who were active persecuters of their dissenting brethren at the time of that temptation . i say an impartial reflexion upon these & the like considerations may make it seem lesse strange , that such a vote did so easily passe at that meeting . but seing you desire to have an account of my thoughts anent this new liberty , & the method prescrived to ministers for entering to congregations by petitioning the council & giving this bond of surety , and whither the people may concurre in calling ministers who will enter this way , i dare not shun to communicat what light i have therin , though most unfit of many , and as averse as any from entering into a contest wherin i am necessitat to differ from so many reverend brethren , whom i highly honour in the lord , & who have deservedly been esteemed in the church ; yet i cannot but bear my testimony against what sin & snare i see in this , as i would not partake of other mens sin ; and shall in obedience to your desire ( if it may be of any use for futher information to yow or others who are carefull to keep themselves from the contagion of this current defection ) speak alitle to this sad subject , and hold forth what reasons do at present occurr to me against the giving or allowing to give that bond for ministers to obtain this new indulgence : and in order thereto , i shall propose this method ; 1. i shall lay down some generalls previously to be considered ; 2. a word to the liberty granted to ministers by the civill magistra● . 3. some things by way explication of the bond. 4. propose the state of the question , & draw forth some reasons for the negative . 5. answer briefly to some objections . and lastly for obviating mistakes , i shall point at some of our principles anent the civill government . as to the first , i shall touch only upon such generall considerations as are most conducible to my present scope of arguing against giving this bond in the present case . and 1. let us reflect upon some positions of the reformed government of our church called presbyterian , as : ( 1 ) this government is not of a temporall or civill nature , but purely spirituall , and to be exercised modo spiri●uali ; and consequently , ( 2 ) it is a government specifically distinct from & independent upon the civill government , and neither to be confounded therewith nor subordinat thereto , either in the power or exercise of the power . ( 3 ) this government is not monarchicall , save only in the head christ ; not hierarchicall , or prelaticall ; not democraticall ; not magistraticall , nor magisterial ; but ministeriall , & to be exercised in an immediate subordination to christ as sole head , king & supreame governour of the church & instituter of this government . ( 4 ) that this government of the church is to be exercised by a plurality of compresbyters , or as wee use to say communi consilio & consensu presbyterorum , not by any single person ( it is ●iven unitati non uni ) nor at all by the civill magistrat . ( 5 ) that the tryall & judging of the qualifications & fittedness of men for the ministry , as also the power of conveying a licence to preach , or the potestative mission to the ministeriall function ( being acts of ecclesiastick order and jurisdiction ) belong only to church officers in their classicall or synodicall meetings . ( 6 ) as the tryall & judgin● of a persons sittedness for the ministry in generall , so the tryall & judging of ministers qualifications & sittedness for the exercise of their ministry , to the best edification , in such or such a particular charge or congregation belongeth only to these church-officers . and therefore ( 7 ) the power of transplanting or loosing ministers from one particular charge & fixing them in another , is proper only to church-officers as an intrinsick act of the power . ( 8 ) as the power or office of the ministry is given authoritatively from ●esus christ alone , who ascended on high and gave gifts to men , & this great gift of the ministry unto the church , to be conveyed by the presbytery ; so by the same conveyance , he gives them the exercise & liberty to the exercise of the ministry , ( for it is frivolous in this case to distinguish between the exercise & liberty to the exercise , at least as to their rise and conveyance , as some doe ) and therefore neither the office , nor the exercise of the office , nor liberty of the exercise therof dependeth upon , and so are not subordinat to , nor to be begged from the civill magistrat . ( 9 ) that the magistrat hath not a power or right to prescribe to , or impose upon ministers ( who are the ambassadours only of christ ) instructions , rules , restrictions or limitations , to regulate them in the exercise of their ministry , especially when these impositions proceed only from , & are founded upon the magistrats assumed power & supremacy in church-matters , & have no other ground or reason wherupon they can challenge ministers their obedience & subjection thereto . and therefore ( 10 ) that ministers are not accountable to the civill magistrate in the exercise of their ministeriall function , or in the administration of affaires purely spirituall & ecclesiastick , formally and primâ instantiâ . a ii. generall consideration we may reflect upon , is : the supervenient engagements & obligations to god which ly & specially upon us of the church of scotland , by our solemnly sworn covenants , for the maintenance & defence of this presbyterian government , & the rest of the work of reformation in all the principles therof ; and , that we shall without respect of per●ons endeavour the extirpation of popery , prelacy &c. and whatsoever is contrary to ●ound doctrine & the power of godlines ; and that we shall assist & de●end all these that enter in to this covenant , in the maintaining & persuing therof , and shall not suffer ourselves directly nor indirectly , by what soever combination , perswasion or terror , to be divided or withdrawn from this blessed union ; but shall all the dayes of our li●e zeallously & constantly continue therin , against all opposition ; & promote the same according to our power against all letts & impediments whatsoever ; and what we are no able our selves to suppresse or overcome , we shall reveall & make known , that it may be timely prevented or removed : &c. all which we shall do as in the sight of god. which covenant hath frequently been renewed in this church , and the breach therof often publickly acknowledged , and we solemnly engaged again to the duties therin contained ; as may be seen particularly in that paper called a solemne acknowledgment of sins & engagment to duties , wherin we are expressely engaged , amongst other errors , against schisme , scepticisme & erastianisme . a iii. generall to be considered , is : the manifold encroachments , invasions & usurpations made by the civill magistrat upon the royall prerogatives of christ , the intrinsick previledges of his church & the just freedom of his ambassadours , by many iniquous lawes , acts & edicts , especially of late , together with all their vigorous endeavours by open force & subtile insinuations , to putt these lawes in execution , and to advance this designe of bringing the whole ordinances of christ , & officers of his house in subordination unto , & under the check , censure & regulation of the civill magistrat , and so put themselves in actuall possession of what is assumed and settled by law . many instances of their endeavours to this effect might here be given , especialy these late years by past ; and of their too successfull prevailling by church-mens ceding thereto , wherof i shall for present only give these following : the first relating to the prelates● as ( 1 ) their altering of the church-government from what it was by christ's institution & the practice of the pure primitive times into a government of humane invent●on & lordly domination over the lords inheritance contrary to the word of god. ( 2 ) the prelats were sett up & established , & the power of ordination is conveyed unto them from the king , as having right by his royall office to all the externall government of the church . ( 3 ) the kings giving them their pa●ents impowering them to exercise that pretended church-office , making them accountable in all their ecclesiastick administrations to himself as supreme governour of the church . a second instance we have in reference to presbyterian ministers , as : ( 1 ) turning them out of their particular charges for not taking presentation from the patron & collation from the prelates : and for this cause by act of parliament declaring their churches to be ipso jure vacant . ( 2 ) discharging them absolutely to exercise any part of their ministeriall function within this church . ( 3 ) raising & dissipating all their church-iudicatories of presbytries synods & gen. as●emblies . ( 4 ) in the matter of the two late indulgences to presbyterian ministers , wher●in we may take notice of severall grievous encroachments upon christs prerogative & his churches priviledges , as : ( 1 ) , this indulgence is granted and deduced from the kings supremacy in church-affaires , & conveyed by the councill ; as is clear from his maj. letter to the councill wherupon the indulgence is founded , and as the narrative of the warants given to the first indulged , doe bear in these words , in pursuance of his maj. commands signified by his letter of the 7 of iune 1669 , &c. ( 2. ) the king by his conncill doth nominat & elect according to his soveraign pleasure certain of the outed ministers , as were judged by them most fitted & qualified , to be appointed , or readmitted to the exercise of their ministry , and by that same power & pleasure excluding or passing by the rest as unworthy and unqualified for receiving that power or warrant , interdicting them any exercise therof under all highest pain . ( 3 ) by this indulgence he fixes or admitts them to exercise the function of their ministry in what particular flock & paroch he pleaseth to assign● , though under the notion of a confinement . ( 4 ) he restricts them in the exercise of their ministry to these particular paroches , inhibiting them to preach else where in the church . ( 5 ) with these restrictions he gives them also severall canons or rules , to regulate & direct them in exercising their ministeriall office . ( 6 ) all this is done without either advice or consent of the church , or any of her lawfull officers , but at his maj. sole pleasure as supreme in all causes . ( 7 ) the indulged ministers have been frequently called & conveened before the councill , to give an account , how they had observed these injunctions which they had received from them , & severely rebuked , yea & some of them sentenced , by being silenced & deposed for alleadged disobedience to , or non-observance of the same ; and this is done according to the tenor of the foresaid letter , as in these words to turn them immediatly out in case &c. a third instance we have in all these severe acts & cruell executions following therupon , against many other ministers , for presuming to exercise their ministry ( though in a case of so urgent necessity , & upon so earnest calls of the people ) without that licence or warrant which was granted to the indulged . a iv. generall previously to be considered , is : the faithfull , zealous , laborious & constant wrestlings & contendings , by manifold testimonies , protestations , declarations &c. of our faithfull & worthy predecessors , in defence of their foresaid principles of presb. government , and their peremptory withstanding any thing which they perceived might in the least tend to bring the government or ministry under a subordination or accountablenes to the civill magistrat , faithfully & couragiously witnessing their resentment of any attempts tending that way , by their frequent dissentings & protestations against any acts or conclusions insinuating such attempts in corrupt assemblies , & against the very constitution of some of them upon that account ; & by their frequent presenting of grievances to ●he king● councill & parliament , yea & somtimes entering protestation at the cross of edinburgh against proclamations declaring the king to be supreme iudge in church-matters , & that none should appeall from him & his councill . many such instances may be produced : neither have we wanted witnesses in our own time , both at the breaking up of the last reformation from prelacy , and also since the late revolution & overturning of the work of reformation , who have protested & given testimony against all such encroachments & usurpations : and though alas ! we cannot produce any joynt testimony under our hands , against all the horrid invasions made upon our royall masters prerogative & his churches righ●s , since the last overturning ; yet some have adventured to witness practically & pa●icularly against these usurpations & testified their maintaining of their ministeriall freedom , who with blessed success under manifold hazards & hardships , have often ventured upon the publick exercise of their ministry both in houses & fields , contrary to all these law-interdictions , without any licences or indulgences from the civill magistrat , or coming under bonds to him ; not out of any contempt o● his authoritie , but meerly out of the conscience they had o● an indispensable duty , that they might make full proof of their ministry , in such a crying necessity of the church , and that thereby they might also witness they held their ministry from jesus christ alone their only lord & master , and their dependence only on him , both as to their office , ex●rcise of the office , & liberty to the exercise therof . thus having laid down these few considerations , to be reflected on ; it would seem to me , that any who would be at pains duly to ponder the same , needed no further argument to make the very name & notion of whatsoever bond of surety required b● the present rulers ( & tha● as a condition of admitting ministers unto the exe●cise of their ministry ) most odious & detestable at the first view ; and ye● mo●e odious , to engage in such a bond as is now required ; & most of all , ●h●t the giving of such a bond should be decided & decla●ed by a publick vote of m●●isters to be lawfull & warantable . but now a word to the liberty . as for liberty i● generall , which ministers have granted unto them by the civill magistra●●or the exercise of their ministry , it may be considered either abstractly in it's own nature , o● relatively . 1. abstractly or absolut●ly , it may be taken either positively o● negatively . positively i understand i● , whereby the ●ivill magistrat ( by vertue of his magistraticall authori●y ) doth c●mmand & al●ow all the ministers within his dominions freely to exercise their mi●istry according to the word of god , for the edifica●ion of his subjects . negatively as it is a bare permission , or rather a not-hinde●ing of ministers to exercise their ministry . 2. this liberty may be considered relatively ; and that 1. as it relates to the lawes made against it . 2. to the magistrat who grants it . 3. to the persons of the ministers who accept it . 4. to the places of their ministry . 5. to the ministery it self , and 6. as it relates to this present bond. 1. then , as this liberty relates to the lawes made against it , it may be considered in a threefold sense : ( 1 ) as it is the totall removing & taking off of a lawrestraint , that is , a rescinding & quite annulling such lawes & edicts as are made in prejudice of it . ( 2 ) as it is only a suspending of the execution of these lawes ( which is indeed a removall of the legall restraint pro tempore ) and that during the pleasure of the lawgiver . ( 3 ) as it is simply a not executing of these lawes , which may be either out of neg●igence or connivence ; for instance the liberty which many ministers have had ( or rather taken ) to preach since this ●ate indulgence , and yet have not given up their names to the councill , nor found surety according to the proclamation : which three sorts of liberty may & ought ( in so far as it is a liberty ) to be embraced & emproved by any minister of the gospell . 2. this libe●ty may be considered with respect to the magistrat who grants it , who ( 1 ) may either be an open & avowed enemy to the work & people of god , or a profest friend thereto ; if ane avowed enemy , then the liberty granted is the more to be suspect , but cannot upon that only account be rejected , if in itself sinless : or ( 2 ) may either have a good & honest design in granting such a liberty , or a wicked design therin : if an honest design , then the minister to whom it is granted , ought to be so far from refusing the same , that the granters good design ( though the granter otherwise be but corrupt ) should rather be a motive to him to accept of it , the liberty being in it self lawfull . but if the granter have a bad design & prejudicall to the gospell in tendering this liberty , then either this wicked design is made known to the accepter ( whether the granter discover the same by his words , or declare it by his practice ) or it is not : if the former , then either the effectuating of that evill design hath a necessary & inseparable connexion with the accepting of the liberty , or the evill designe therof is such as may be prevented or removed by the accepters : if the former , then i cannot see how such a liberty can without sin be embraced or bargained for , though otherwise never so warantable , and a protestation in this case would be but contraria facto : if the latter , then i conceive that the accepter's protestation against that evill design , together with a practicall endeavour to defeat it , might in such a case be a sufficient salvo to the accepter's conscience , the liberty being othewise lawfull . but if this wicked design of the magistrat ( the imposer ) be hid & latent to the accepter , then i see not how he can refuse a liberty ( otherwise sinless ) upon this only account , that the magistrat who grants it is suspected to have some evill design in granting it , when no such design is made apparent ; for in such a case i suppose it sufficient , that the accepter endeavour what in him lyes to obviat & dissappoint whatsoever wicked design can be pretended or supposed , & particularly that which the granrer is suspected to have in granting it . 3. as this liberty relates to the persons of the ministers , it may be considered either as it is extended to all without exception , or as it is denyed to some : if it be denyed to some ( as in our case it is to many ) and these too who have been most faithfull , usefull & successefull in the work of the ministry in the church , and upon which very account they are deprived of it , because they have been such ; then i humbly apprehend that the tampering for , or accepting of it wold be an active concurring with the wicked design of the excepters , in debarring such usefull instruments ( though never so few in themselves , or despicable in the eyes of others ) from the free exercise of their ministry to the manifest detriment of the gospell , & consequently sinfull : an active concurring i say , because an active consenting to a bargain made up of such sinfull conditions , whereof this is one that so many eminent ministers must be debar●ed from the foresaid liberty ; and it is to be judged an active consenting , in so far as the termes & conditions are accepted , the bargain actually complyed with & acquiesced in by the accepter , without any protestation against the depriving of others of this liberty , & the evill design thereby intended ( which yet wold seem to be but a protestation contradicting the practice , 1. because all these sinfull conditions & restrictions are inseparably interwoven with the liberty granted in the proclamation , unto which the bond must be conform . 2. because ther is no obtaining of this present liberty , but as it is tendered by the councill , that is , as it is complex of all these sinfull restrictions , of which the forementioned is one ) for in this case he is to be holden a consenter that is not a contradicter , as is clear from the like numb . 30 : 14. where the husband confirmes his wise's vowes by holding his peace , or not contradicting and protesting against them . if this liberty be extended to all the ministers alike , then let it be considered 4. as it relates to places ; and thus it is either extended to all & every place within the magistrats dominions , or it is restricted to some only : if to some only , then it is clear that it ought upon ●his very account to be refused , in as much as the good of the whole , though attended with some externall hazard & inconveniences ( as in our cafe ) is alwayes to be preferred to the good of a part only , which may be obtained without that hazard or inconvenience . if extended to all places alike , then it is either with a confinment of evry minister to a particular parishonall charge , or it is without such a confinement ; if with this confinement , then it is sinfull to accept of it , & that for two reasons chiefly : ( 1 ) because although all the faithfull ministers in scotland ( & licentiates too ) were every one of them fixed & restricted to a paroch , i suppose that notwithstanding therof , many paroches should be vacant of such pastors . ( 2 ) because thereby ministers would be utterly debarred from the exercise of church-discipline by presbyteries & synods , as also incapacitat for ordaining a succeeding ministry . if this liberty be extended to all places without any such confinement , then 5. if we consider this liberty with refere●ce to the ministry it self , it is either granted with some sinfull impositions ( and tha● either as to doctrine or discipline ) or it is not : if the former , then such a liberty cannot be accepted without sin especially when these sinfull impositions do immediatly concerne & qualify the doctrine of the ministry , as in our case . 6. this liberty ma● be considered as it relates to the present bond the giving of which is the very condition of obtaining the same : and thus we are to look upon it as a complex busines i. e. as it is complicat with all these evills and inconveniences that are either exprest or implyed in the bond it self & the proclamation wheron it is founded & to which it is said to be conforme ; and so it must be most sinfull to embrace the same , as shall afterward be made out . and whether a liberty in this last sense ought not more properly to be termed a slavery , & bondage then true liberty , let the un-prejudicat determine from what hath been already , & shall afterward be said . i come now to speak of this particular bond for ministers which is required by the councill , and allowed & voted to be lawfull by the late convocation of ministers . ( but by the way i cannot pass , how that it hath been by severall observed ( not without reason ) that the imposers of these bonds do scarse let one year pass without imposing some engagments or other upon the presbyterians , somtimes they are more obviously gross , sometimes more seemingly smooth , sometimes they are tendered more generally thorow the kingdom , sometimes imposed upon particular shires ; and all this is carried on sometimes by craft & cunning , sometimes by force & cruelty : doubtless it is not the least part of their design , hereby to make oaths & bonds become a triviall & common thing , & by frequent renewing of them to make the presbyterians , men of as capacious consciences as themselves ; and it is sadly to be feared , or rather regrated , that they have gained too much of this design allready ) and lest ther may arise any mistake about the termes therof or that it should be represented either to the better or to the worse , i have thought fitt to give you here the just & genuine double of it , which is as followeth . we — for as much as upon an humble petition given in to his maj. privy councill by — they have granted to them — to preach and administer the sacraments in the paroch , of — conform to his maj. proclamation of the 29. of june last ; and a line under his royall hand upon the 11 of july last upon their giving caution to the effect underwritten that is to say wee — bind & oblige us conjunctly & severally our heirs & successors that the said — shall live peaceably . and in order thereto we bind & oblige us to present him before his majesties privy councill when we shall be called so to do and in case of failzy in not presenting him we shall be lyable to the summe of six thousand merks . there are other copies also of this bond , which in stead of the terme granted ( that is here used in this copy ) some of them have allowed , some given licence ; and withall they make mention of the proclamation as gracious , which how truely it may be termed so , may justly be doubted , if there be any truth in the received maxime , that bonum oritur ex integra causa malum vero ex minimo quoque defectu . but seeing this which i have here inserted is the just double of that which was presented to the ministers at the foresaid late assembling , and upon which the vote did pass i shall hold my self by it . this bond may be taken up in these two 1. the narrative , 2. the obligatory part . in the narrative are mentioned 1. an humble petition given in to the councill by the parishoners for such a minister as they have called to such a paroch . 2. the councill's granting of the said petition , which grant consists of these five . ( 1. ) they grant the minister . ( 2. ) to preach & administer the sacraments . ( 3. ) in such a particular paroch . ( 4 ) conforme to his majesty's proclamation & letter . ( 5 ) upon their finding of caution , &c. as for the petition , it seemes chiefly to import 1. that the people's calling of the minister , their petitioning of the presbytery , & their obtaining him from them , is hereby counted insufficient for his being admitted to the exercise of his ministry , untill the magistrate first be supplicated for it , & his consent obtained thereto ; and therefore . 2. that the way they took forme●ly to invite & call ministers ( at least since ministers were outed ) hath been irregular & dis-orderly . 3. that they ought not henceforth ( seeing they look upon this new mode of calling ministers as their present duty ) so long as matters continue thus ci●cu●stan●ia● to receive or permit such ministers to exercise their ministry among them as doe not enter by this de novo damus . as to the 2. part of the narrative which is the councills granting the petition , whereby i. they grant such a minister , it imports ( 1 ) that granting or authoritative giving of minis●ers to the church , & investing them with power to exercise their ministerial office , doth not belong properly primarly & solely to christ as being the alone head of the church , nor to a church-iudicatory in subordination to him , nor to be conveyed to the ministers in an ecclesiastick way , but must immediatly be conveyed to him from the civill magistrat , & that in a civil way . ( 2 ) that it supposeth , yea and giveth to the granter an au●hori●ative & definitive power to cognosce upon , judge & determine , & that primâ instantiâ who are worthy & qualified , & who unqualified for being admitted to the exercise of the ministery . ( 3 ) it yeelde●h to the civill magistrat a power both accumula●ive and p●ivative in matters purely ecclesiastick , viz. a power ●o grant or not to grant ( as he pleaseth ) such ministers a licence to exercise their ministry , as are bo●h qualified for , and also already ordained in that function . ii. to preach & administer the sacraments : which yeelds to the magistrat ( beside what we have observed in the former ) a power to separate & divide the essentiall parts of the ministeriall function , & enjoyn the ministers so to doe ; for by the proclamation and councill's act , the ministers who accept of this indulgence , have licence only to preach & administer the sacraments , so that what they wold seem liberally to give with the one hand , they sacrilegiously robb with the other . iii. in the paroch of &c. which supposes ( 1 ) that the minister hath no power nor legall right to exercise his ministry save in that particular congregation to which he is assigned by the councill . ( 2 ) that the magistrat ha●h power to dissolve and annihilate the old ●y & relation betwixt pastor & flock , & to make up a new one at his pleasure ; and conseq . ( 3 ) th●t the power of fixing , planting & transplanting of ministers is not the proper & inherent right of church-iudicatories . iv. conforme to his maj. proclamation &c. whence it is manifest that as the councill's grant or licence , so the parishoners petition , the cautioners bonding for the minister , as also the ministers accepting of the liberty therupon must be conforme to , and so a complying with & acquiescing in all these evills ( in so far as the termes are thus proposed by the granter , & without any reluctancy , or protestation , accepted by the receiver ) that are inseparably connected with the said proclamation , such as : ( 1 ) the many bitter invectives against field meetings in the narrative therof , and a positive condemning all such as rendezvouzes of rebellion &c. ( 2 ) ane absolute interdicting of any such meetings for the future under highest pain . ( 3 ) restricting the faithfull ministry of scotland to the south side of tay only , excluding many other places also within the said bounds from this liberty . ( 4 ) excluding all these ministers who are suspected by the councill to have been at the late rising in armes . ( 5 ) all these also who shall afterward be admitted by non-conforme ministers . ( 6 ) no liberty granted for the exercise of church-discipline , or ordaining others to the work of the ministry &c. v. upon finding caution &c. where observe ( 1 ) that the councill looks upon the ministers as persons so naughty or infamous , that they are not worthy to transact with in this affair , at least immediatly & in their own persons , but they must have others of more credit & respect to represent them , undertake for them , & make up the bargain in their name & favours . ( 2 ) that the ministers are men of so pernicious & profligat principles , that they will make no c●nscience to performe their duty to their superiours ( such as peaceable living is acknowledged to be both by the giver & receiver of this liberty ) unless they be either allured thereto , partly by the benefice of a set stipend from the paroch , partly by the promise of externall peace & protection from the councill ; or else overawed thereto , either by the ●e●ror of the councill , or ●ear of hazarding the cautioners paying the penalty . in the obligatory part of this bond , i find the cautioner is obliged to four things in reference to the minister : 1. that he shall live peaceably : 2. in order thereto , he shall present him to the councill when called so to do : 3. in case he failzie , he shall be lyable to 6000 merks : and 4. he obliges ( with himself ) his heirs & successors to all these . in all which we may observe this in generall , that there is here not only a reall or virtuall , but a formall , yea explicit compact or transaction between the magistrat on the one hand , & the minister & his cautioner on the other ; each of the two parties to performe something to the other , but with this difference , that what the magistrat is to perform , he pretends to do it out of mere condescendence or indulgence to the other party ; and therefore challengeth to have the termes of the bargain in his own framing & proposing ; wheras the minister & his cautioner being subjects to the magistrat , are presumed to performe their part as a duty , which they owe to their magistrat , and are bound by the word of god to perfo●me antecedaneously to this , or any other supervenient bonds of this nature : the magistrat on his part , grants to the minister a liberty or licence to preach , and that upo● such & such conditions as himself is pleased to propose ; the minister again on his part ( or the cautioner ●or him ) engages to fulfill these conditio●s : and so the bargain is aggreed upon & concluded by them both , & a record therof taken , & put up in the councill books to be keept ad futuram rei memoriam . the first thing then that the cautioner is obliged to by this bond , is , that the minister shall live peaceably , or ( as it is exprest in the proclamation to which the bond is said to be conforme ) that he shall not preach rebellion , schism nor heresy . now though the te●mes seem very smooth & plausible , and if some ought to be beleeved , are so plain , obvious & unquestionable , that they can hardly be lyable to mistake , or exponed in a sinistrous sense ; yet after a litle inquiry it will appear that they are most ambiguous , & co●sequen●ly fallacious when so generally & indefinitly proposed ( as in this bond : ) for peace or peaceable living may be considered either , ( 1 ) in it's nature and quality : and thus it is many wayes distinguishable , as : peaceable living in a naturall or morall sense ; civill or ecclesiastick ; spirituall or carnall &c. and so according to every particular state or condition that a man can be in , may peaceable living be distinguished . or 2. as it relates to it's objects , which may be either ( 1 ) persons , as god , angels , men , devills , superiors , inferiors , equalls● saints , sinners , ourselves or others &c. or ( 2 ) actions : or ( 3 ) things ; and both , either good or ill ; all which to number were infinite . or 3. it may be considered with reference to it's rule , which may be either the word of god● light of nature , laws of the land , prescript of reason , pleasure of the rulers , common custome &c. or 4. with respect to it's circumstances of time , place , persons &c. or 5 with reference to it's native consequents or concomitants , which may be either in generall the edification of the church & propagation of the gospell , or the prejudice & dis-advantage of both ; or in particular , may be either the confirming of the godly , convincing & reclaiming of the wicked , or the grieving & offending of the ●odly , & hardening of the wicked &c. or 6. in al● or any of these respects it may be either universall & absolute , or restricted & definite ; and accordingly either lawfull or sinfull . i shall not at present insist to make a particular application of these , or the like distinctions to our present case , but this only in short , that peacea●le living ought to be considered with respect to the whole complex state of affairs wherin it is required . however in generall peaceable living imports in it something positive , & something negative : posi●ively , it may be described thus ; submissively to acquiesce in , & rest satisf●ed with that ( whether it be persons , courses or things &c ) about which it is to be exercised . negatively , it imports this , no ways to contend with , oppose or testify dislike , or abhorrence at that or these persons , courses , things &c. about which it is to be exercised . and now as to our present case , let us enquire what sort of peaceable living it is which is required in this bond ? 1. it must either be generall & indefinite , and so abstracted from all , & restricted to no particular & determinat sense . or 2. it must be universall & absolute , & so comprehensive of all & every sense that the termes are capable of . or 3. it must be understood in some particular , determinat & limited sense . the first it cannot be , because to live praceably is here enjoyned in such a sense , as therin it is possible to give obedience ; but it is altogether impossible to live peaceably abstractly from , & without having a respect to some particular sense or other ; therefore to live peaceably is not enjoyned by the councill in such a generall , indefinit & metaphysicall sense as excludes all & every particular sense . if the 2. then , besides that it is sinfull to engage in such a bond ( as afterward is proven arg. 4. of the 1 head ) it is ridiculous & absurd to enjoyn peaceable living in such a sense , and as absurd to engage thereto in that sense ; because the termes thus taken are capable of , & lyable to senses , both contrary to , & utterly inconsistent with one another . but 3. if this peaceable living be enjoyned in some particular , determinat & limited sense ( as it must needs be , if it be not nonsense ) then our next enquiry is to know what is that particular & determinat sense of the councill or imposer : and this we may easily know by their sense of rebellion , schism & heresy ( for the termes are equivalent , viz. not to preach rebellion , schisme nor heresy , as in the proclamation , and to live peaceably , as is exprest in the bond ; this being a compendious positive of the other negative ) which they have a●lways declared , both by their publick acts & proclamations , and also by the whole series of their procedour against the presbyterians , to be such as thereby they directly condemne many points to be rebellion , schism & heresy which the pres●yterians hold to be necessary duty , & sound doctrine , such as these : 1 to preach the iniquity of the parliaments declaration & other the like bonds imposed upon presbyterians , or to assert the perpetuall obligation of the covenant , & the breach therof to be perjury in the highest degree both against god & man. 2. that we are bound every one of us in our capacity & station to adhere to , & defend all the articles & heads of these covenants . 3. to assert the divine right of presb. government , & the unlawfullnes of prelaticall & erastian . 4. that the prelats & their curats are manifest intruders , & tyrannically obtruded upon other faithfull men's labours without the churches advice or consent . 5. that it is lawfull & a necessary duty for outed ministers to continue in the exercise of their ministry , and that it is the peoples duty to hear & own them for their only lawfull pastors , and that notwithstanding of all the law-interdictions to the contrary . 6. that jesus christ is the alone head & absolutely supreme governour over the church in all causes spirituall & ecclesiastick● and that it is an high usurpation and insolent invasion upon his royall prerogative , for any man or mortall to arrogate unto himself either title or office of the same . 7. that all the persecution which hath been inflicted upon the presbyterian ministers and professors these 17 or 18 yeares , for witnessing their adherence to the work of reformation & refusing to comply with● or subject themselves to prelacy or the usurped supremacy over the church , hath been a haynous sin against god , and horrid cruelty against his people : and many moe of this nature . in short , i take peaceable living , or not to preach rebellion schism nor heresy , as it is now required & imposed by the councill , to be upon the matter this viz. to refrain from reproving , testifying against , or any ways opposing such courses ( whether sinfull or lawfull ) as are authorized or allowed by the laws o● example of our present rulers● or the persons ( whether supreme or subordinat ) who carry on the same . and consequently to be altogether silent as to the avowing such duties , or rep●oving such sins as are in controversie between the presbyterians & the presen● erastian papistico-prelatick party , such as these presbyterian points above-me●tioned . but it is like some will say , that his maj. & councill allowing presb. ministers liberty to preach , doth eo ipso tolerat & allow them to preach & pro●esse their presb. principles , and consequently that the councill's sense of peaceable living is not to be interpreted according to their former acts and proc●amati●ns against convent●cles which are n●w dispensed with , but accor●ing to the presbyterians own sense therof . the st●ength of this objection seemes to consist chie●ly in these two : 1. because the lawes of the land are as directly & expressely ag●inst house-meetings simpliciter as they are against the covenant & other controverte● truths preached at these meetings , so that a dispensation for the one ( viz. house meetings ) doth necessarly import & inferre a dispensing with the other , viz. preaching of these controverted t●uths . 2. because it is scarce imaginable that the rulers or any rationall man should impose a bond ( & that by way of favour ) upon presbyterian ministers , the termes wherof are known to be contrary to their presb. principles ( which this bond wold certainly be if understood according to tho foresaid acts ) at least that they could in reason expect that the presbyterians should ingadge in such a bond , & yet continue true presbyterians . answer 1. if this consequence be valide● the magistrat allowing presbyteria● ministers liberty to preach , doth eo ipso allow them to preach their presby●erian principles ; then this must be as valide . the magistrate granting liberty to presbyterian ministers to exercise their ministry , doth eo ipso grant them liberty to exercise their presbyterian government , & ordain presbyterian preache●s ( both which are essentiall partes of that function ) which is false ; fo● they have no liberty or allowance , either by the proclamation or bond to exercise these two parts of the ministry , and if they get leave to exercise them , it is rather by connivence then allowance . 2. as to the acts made against presbyterian house-meetings , there is ane expresse suspending of the execution of them , and that by virtue , of a power reserved to his maj. by 5. act. sess : 2. parl. 2. wheras touching other acts made against many of the presbyterian principles or preaching of them , there is no such suspension as yet obtained , neither doth any of them reserve to the king such a power , and so he cannot in law doe it without a parliament . but 3. i suppose what may be said here as to presbyterian ministers their liberty to preach their presbyterian principles , the same might have been said also of the liberty g●anted by the former indulgence ; but it is well known , that some presby●erian ministers then indulged were processed as rebells & traitours for preaching their presbyterian principles , particularly mr. william weir , who for asserting the obligation of the covenant , & preaching against the supremacy , was turned out by the councill's order . 4. since the proclamation for this new indulgence , there comes forth another july 27. containing ane indemnity to these who were at the late rise ; in which proclamation ( after many exceptions from the said indemnity ) it is injoyned as ane expresss condition of enjoying the benefite of the said indemni●y . that if ever they shall be at any field conventicle ( though the necessity were never so urgent , as probably it may be ) the said indemnity shall not be usefull to such transgressours any manner of way . in the same proclamation also it is expressely commanded , to pursue & punish with all the severity that law can allow all such as shall afterward threaten or abuse the orthodoxe ( i. e. the corrupt ) clergy ; and i●'s very probable , that hereby they no less discharge ministers to threaten them by denounceing god's just judgment against them then any other persons to threate● or abuse ●hem by externall violence nor murmur against their iudicatures or officers ( and if but murmuring must be so severely punished , how much sharper punishment must be inflicted upon them who publickely preach against these & testify against their enormities ? ) or shall make , publish , print● or disperse libells or pasquills , these being the fore runners of all rebellions ; now by these libells & pasquills we cannot but understand chiefly such presbyterian principles as are emitted to the publick against prelacy , perjury , erastianisme &c. so that hereby the preaching of presbyterian principles in opposition to these will not be allowed nor tolerate . but 5. & chiefly i wold gladly understand in what sense schism ( which ministers by this bond are ingadged not to preach ) is to be taken , if thereby be not meaned a separating , or keeping our selves a distinct body from the prelatick & erastian party then which nothing is more consonant to presbyterian principles ; for that by this schism is understood a separating from popery or any other sect ●nconsistent with the protestant religion the imposers thems●lves will not affirme , unless with the same breath they ●ffirme also that they are no friends to the protestant cause & interest . to the 2. reason of this objection , it is scarse imaginabile &c. i answer 1. whither it be imaginabile or not to some who are byassed or blinded with self-interest or prejudice , yet it is very palpable to the most seeing & serious that the termes of this bond as imposed by the councill is contrary to presbyterian principles , as shall afterward at more length appear . 2. although he magistrat when he imposes this bond , doth not expressely declare that his sense of the termes therof is contrary to presbyterian principles , or that he requireth obedience in that sense ; yet it is true & undenyable , that the termes therof doe admitt of , and are commonly taken in a sense contrary to presb. principles , as also that that sense is the sense of the magistrate ( though not declared by him to be such at the imposing of the bond , yet alibi it is , as might be made out particularlie by produceing such acts & proclamations as have been made against the presbyterians , & are not as yet legally suspended ) yea , & that that sinfull sense of the imposer is also the sense of the ingadger , as shall further appear in the arguments adduced against this bond and therefore 3. the imposers of this bond doe coutch and cover the same under such generall & ambiguous termes as may admitt of a sound eneugh sense even according to the presbyterians themselves ; wheras if they had roundly declared their own sinfull sense therof at the imposing of it , it is probable that the presbyterians had more universally startled at it : and herein the meanest capacity may ea●ily discover the deceitfull designe both of the imposer & ingadger ; o● the imposer , to lead the poor presbyterians into a snare , by the generality & ambiguity of the termes , & by a baite busked up with smooth & plausibe words make them swallow down hooke & all ; and of the ingadger , in that whenever he is justly impeatched , as relinquishing his presbyterian principles by this bonding , he may be alwayes ready to make his retreat to this ( viz. that the termes are generall and admitts of a sense consonant enough with his presbyterian principles , & that he hes ingadged only in that sense ) as a refuge & cloak to cover his anti-presbyterian complyance . having thus cleared what the councill's sense of peaceable living and of rebellion schism & heresy in reference to the presbyterians , is ; as also that that sense of theirs is to be known by such acts & edicts against the presbyterians as are not legally suspended , i shall indeavour nixt to make it appear that the termes of this bond are to be understood only in the conncill's sense , & shall for present satisfy my self with this one argument : rebellion schism & heresy ( & on the contrare peaceable living ) which ministers by this bond are ingadged not to preach , is to be understood in that sense wherin the ministers have formerly been guilty therof ; but only in the councill's ( or magistrat's ) sense have the ministers been formerly guilty of rebellion schism & heresy ; therefore only in the councill's sense is rebellion , schism , heresy & peaceable living to be understood ; and by consequence , this bond doth oblige the ministers to live peaceably , or not to preach rebellion schism or heresy only in the councill's sense , of which more afterward arg. 7. of the 1 head. the 2 thing in the obligatory part is the cautioners binding him self in order to the ministers peaceable living . that he shall present him when called so to doe : where we see 1 that he binds absolutely for the ministers peaceable living , for in order thereto he obliges himself to present him when called , which is nothing else but to give the councill full assurance that he shall live peaceably . 2. that he is bound to deliver up the minister to the councill when called so to doe , though the minister live never so peaceably ; for it does not run thus . that he shall present him when it shall be verified that he ha●h lived unpeaceably , but thus that he shall present him when called so to doe . 3. that this obligation is imposed by the councill on the cautioner as a terror & aw-band both to cautioner & minister ; for the councill will easily suppose that ere the cautioner should be instrumentall in persecuting his minister by presenting him or before that the minister putt himself in hazard of falling into their hands , both cautioner & minister will rather doe all they can to live peaceably according to the bond , & so prevent the councill's displeasure and their own paying of the penalty . the 3 thing in the obligatory part of this bond is , that the cautioner shall be lyable to the payment of the soume of 6000 merkes in case he failzie & not present the minister when called for . where observe that the two last obligations are corroborative of the first : 1 the cautioner is absolutely ingadged that the minister shall live peaceably . 2 in order thereto ( or for corroborating therof ) shall present him when called . and 3. in case of failzie ( or in certification that he shall no● faill , but shall certainly present him when called ) he shall be lyable to 6000 merkes . as for instance , if the magistrate should require me to ingadge to performe some civill duty unto him which i am bound in my station & capacity to doe , i therupon offer my self absolutely ●o ingadge upon my honest word to performe it ( i suppone also that the magistrat's defigne is to have me absolutely ingadged thereto ) but because he layes no weight upon , nor gives any credite to my bare word & promise ( having possibly offended him formerly by alledged delinquencies ) and so apprehends ●hat he hath no security or assurance that i shall performe the said duty ( which duty he will by no meanes dispense with my non-performance of ) therefore in order thereto that i may not cheat him , but performe what i'm so absolutely ingadged to , for a corroborative & assurance therof , he enjoynes this for a certification , that in case i failzie ( or lest i faill & not performe my ingadgement ) i shall be lyable to a great penalty . will any lawyer or divine call this ane alterna●ive bond ? so in out present case . if it be said that the cases are not parallel , because in the one the principall obligation is lawfull , in the other ( viz. to present ●he minister to be persecute , or to ingadge to live peaceably in the councill's sinfull sense ) i● is not ; i answer 1. it is both lawfull & a duty of the ingadger as to the imposer , and he imposes it as such , and so it is not alternative as to him , nor imposed by him as such . 2. if the ingadger look upon it as unlawfull & alternative , then ( 1 ) he doth at best but juggle wi●h the imposer & cheat him . ( 2 ) he thereby confesses that he takes ane alternative bond wherof one of the alternatives is unlawfull ; both which to be sinfull shall afterward be proven . if it be further said ; that the cautioner doth not oblige himself by ane absolute ingadgement that he shall pay the 6000 merkes , and consequently that this is ane alternative ingadgment , wherof both the alternatives are put in his power ( to wit either to present the minister or pay the penalty ) which of them he pleases to chuse . answer 1. that the cautioner doth not oblige himself absolutely to pay the penalty , i grant ; but that therefore this ingadgement , to pay the penalty is alternative , i deny : because , it is neither properly absolute nor alternative , but merely conditionall , as the very termes in case ( or on condition ) he failzie &c. doe hold forth . and it is one thing to say , i ingadge either to performe this or that , and another to say , i ingadge to performe such a thing , and in case of not performing it , to underly a penalty or punishment : for in the fo●mer both the alternatives are put in the binders choice , & left arbitrary to him , and the one alternative is no more determinatly enjoyned by the imposer then the other : but in the latter ( for instance when the cautioner ingadges to present the minister , & in case of failzie to be lyable to 6000 merks ) the penall part of the obligation is imposed upon him as a punishment for not performing the p●incipall part therof , & is only a secundary & subordinate obligation in respect of the principall , and to have place only upon condition of the breach therof ; wheras alternatives as such are not subordinate the one to the other , but both equally proposed by the imposer , neither is the one imposed as a punishment for non-performance or breach of the other . but 2. howsoever it may be supposed that to present the minister or pay the penalty is alternative upon this account , that the cautioner by performing of the one is thereby free from the obligation of the other ; yet ( besides that it is questionable in our present case , whither the cautioner by paying the penalty , shall be eo ipso liberate from his obligation for the ministers peaceable living & presenting of him when called ) sure i am that this bond is not proposed formally & explicitely in alternative termes ( & so not to he understood such , nor ingadged unto as such ) if w● but consider the true nature & definition of alternative promises ( or ingadgements ) that is given by lawyers , which is : alternativa promissio est , cum duo vel plura sub disjunctione ( v. g. cum dicitur aut hoc aut illud ) promittuntur cujus natura haec est , ut utrumque sit in obligatione , quamvis solutione unius tollatur tota obligatio : that is , ane alternative promise ( or engadgement ) is , when two or moe things for instance when it is said either this or that are disjunctively ( or severally ) promised , the nature of which is this , that both ( to wit the alternative parts ) are in the obligation , although by performance of either , the whole obligation ceaseth . the 4. & last thing to be noticed in the obligatory part of this bond is , that the cautioner doth bind his heirs & successors together with himself to the fulfilling of all these 3 parts already mentioned & explained . the inconveniences of which i shall afterward only touch in the 8. arg. of the 3. head. the termes of the bond being some way explained in so for as is conducible to the purpose in hand , i shall nixt in prosecution of my method propose the state of the question thus : whither in the present circumstances of the church of scotland , it be lawfull & a necessary duty for the faithfull ministers of christ there to give bond to their present rulers , in order to obtain liberty to preach & administer the sacraments in such & such particular paroches , that they shall live peaceably ; or for others in their name & behalf to bind to the said rulers , for their peaceable living , presenting them when called so to doe & in case of failzie to underly a great penalty ? or shorter thus : whither ministers ( or cautioners in their behalf ) may lawfully give the present bond required by the councill ? and the negative i sustain , and shall indeavour to evince by reasons taken from a threefold head ( with all due reverence & respect to these who concluded they found no reason why it might not be given ) 1. from it 's more direct & immediate sinfulnessesse , 2. from it's scandallousnes . 3. from it's native & necessary inconveniences . first therefore from it's sinfulnes i may argue thus . that bond cannot be given or allowed to be given with a good conscience which is vinculum iniquitatis , a bond of iniquity , or a sinfull bond. but this is such a bond : therefore it cannot be given or allowed to be given , with a good conscience . that a sinfull oriniquous bond may be given with a good conscience , no conscientious man will affirme : but that this bond is ane iniquous and sinfull bond , may appear from the reasons following . and 1 ( not to make a repetition now of what evills we have already detected in explication of the narrative of this bond , which the obligatory part hath so neer a relation to & close connexion with , as above ) that bond which presupposeth , yea necessarly prae-requireth ( for without previous petitioning there is no access for bonding in our case ) the making of a sinfull adress to the councill , must be sinfull ; this i suppose none , either in reason or conscience can deny : but that it is a sinfull address which is prae-requisite to this bonding , i prove : 1 to supplicat the councill for that which otherwise may be had with more advantage to the church and advancement of the gospell , is to make a sinfull address : but that to supplicat the councill for this new liberty , is to supplicate for that which may otherwise &c. i prove . if greater liberty ( both extensively considered in reference to places & intensively to truths preached ) then what is yet tendred by the councill may be had without supplicating the councill , then &c. but the former is palpable from the daily experience of all these ministers who with out any warant from , or dependence upon the councill , have hitherto & yet doe exercise their ministry ( though i grant not without some seeming externall hazard & inconveniences , which yet are not comparable to the manifold inconveniences which attend this way of bonding , these being sinfull ( as is afterward proven at large ) & the minister active in bringing him self into them , in those it is not so ) either in town or country , or wherever in providence they are called , and who have therin had such signall proofs of god's contenancing their labours , & protecting their persons ( some of them to the astonishment of all ) from the harme & fury of the oppressor & such as thirst after their blood , that even a very reflection therupon may be sufficient to frighten any man o● minister of the church of scotland ●●om such untroden & in●rapping paths . 2. if the councill's grant of this liberty upon the giving of this bond , be many wayes manck & mutilate , as also implicate with many sinfull restrictions & impositions● then it is sinfull to supplicate the councill for the benefite ( or rather bondage ) of such a grant● , and the reason is , because it is ●infull o supplicate for that which is sinfull . but the● co●ncill's grant is sinfull ( as is cleared above in explication of the narra●●ve ) ergo &c. 3. such a petition as putts the civill magistrate not only in the place of the presbytery , but above all church-iudicatories , and that in church-matters , is sinfull : but the petition praerequisite to this bond is such : prob. a petition that yeelds to the civill magistrate the power of imposing upon ministers instructions & limitations prejudiciall to the church & propagating of the gospell , a power to cognosce & authori●atively judge of ministeriall qualifications , as also a power to censure , silence or depose them at their pleasure , and that primâ instantiâ , such a petition , i say , doth put the civill magistrat not only in the place of , but above all church-iudicatures . but this petition is such ( as is partly already & partly afterward shall be cleared ) ergo it is sinfull . 2. if the councill's act or gra●t , the parishoners petition for that grant be sinfull , then the giving of this bond ( which is the very accomplishment of both ●hese , & the immediate end for which both grant & petition are calculate ) must be much more sinfull : but both the councills grant & parishoners petition is sinfull , as is already proven : therefore the giving of this bond must be much more sinfull . 3. it is sinfull for any man to oblige himself to doe that which is impossible for him to performe : but the cautioner by this bond obligeth himself to doe that which is impossible from him to performe ; therefore it is sinfull for him so to oblige himself . that the cautioner by this bond obligeth himself to that which is impossible or impracticable to him , is clear from the termes of the bond , which is , that the minister shall live peaceably . now seeing every man is master only of his own proper , personall & voluntary acts ( such as to live peaceably is to the minister in this case ) how can the cautioner oblige himself for the ministers peaceable living , with out obliging himself to that which is impossible for him to performe , seeing the minister is neither ●nder the cautioners dynamis no● exu●ia ; i. e. the cautioner can neither constrain him by force , nor command him by authority , but at most can only deal with him by morall swasion or intreaty to live peaceably , which the minister may either doe or not doe as he pleases to determine , or thinks convenient . ● . it is a sin to ingadge in a bond , wherin the matter ingadged unto is held forth in such generall & ambiguous termes as admitts of various , yea & contrary senses : but that this bond is held forth in such termes , is cleared already in the explication , & is obvious to the meanest capacity . and therefore it is a sin to ingadge in such a bond. now for a man to ingadge in a bond , the termes wherof ( as they are proposed ) are lyable to a sense contrary to & inconsistent with the known sense of the imposer , and yet not to signify to the imposer in what determinat sense he ingadges , or that he does not ingadge in a sense inconsistent with that of the imposer , what is it else but to juggle & deceive ? but more particularly . 5. seeing the termes of this bond ( to live peaceably ) are acknowledged to be so generall & lyable to various & contrary interpretations , then he who thus ingadges , does either ingadge to live peaceably in a generall , abstracted & metaphysicall sense , or to live peaceably in some particular & determinat sense . the former it cannot be , for that is not intelligible , yea altogether impossible , viz. to live peaceably abstractly from any particular consideration of , or respect to particular persons , actions , manner of peaceable living & other circumstances . if the latter ( as indeed it must be , seeing a determinate sense of words is the very soul & substance of words ) then by this bond he is either obliged to live peaceably in the imposers which is the sinfull sense ( as is formerly cleared ) or in another sense inconsistent with that of the imposer if the former , then questionlesse it is sinfull to ingadge in such a bond : if the latter , then it must be deep dissimulation ( & consequently sinfull ) in him who thus ingadgeth & a manifest abusing of the imposer with his dis-ingenuity , in as much as the imposer requireth one thing by this bond , and the binder doth oblige himself to the quite contrary of what is required of him , and in effect bindeth himself to nothing at least as to that which the imposer requires of him . 6. if it be sinfull to give bond for absolute & universall peaceable living with any man , then to give this bond is a sin : but that the former is true , i prove : that which is proper & due unto god only , cannot ( jure ) be given to any man or mortall ; but a bond for absolute paceable living is proper & due to god only : prob. if absolute obedience , or ane absolute ingadgement to such obedience be proper & due to god only , then absolute peaceable living , or absolutely ingadging thereto ( which is a part of that absolute obedience which is due only to god ) is proper and due unto god only . that absolute ingadgements or absolute obedience are proper & due to god only , is hence evident , because he & he only is the absolute & supreame authority , and whose law only can be our absolute & infallibile rule . and if this argument be valide against giving bond for absolute peaceable living with any mortall because fallibile & subordinat to the absolute & sole supreame authority ; much more then must it militate against the giving of such a bond to these who are stated & avowed enemies to christ's royall prerogative , to his people & work of reformation ; yea wold not such a bond be rather ane association & combination against the lord ? that this bond ( as it is proposed ) ingadgeth the minister to live peaceably in ane universall & absolute sense is clear from the indefinitnes of the termes to live peaceably and it is known , that ane indefinite , generall & illimited proposition is aequivalent , to ane universall or absolute . 7. it is a sin to give such a bond as by vertue of the obligation therof tendeth to bring the ministry of the gospell & ministers doctrine immediatly & prima instantiâ to be cognosced & judged formally & authoritatively by the civill magistrate ; and the reason hereof is , because it belongeth properly to the ministeriall function , formally & authoritatively ( though ministerially ) to judge & determine , & that prima instantiâ ( i. e. previously to any determination of the magistrate or any otheir judicature thereanent ) by the scripture , of which ministers are the only interpreters ex officio , what is orthodoxe or heterodoxe , what is schisme or heresy , these being matters purely spirituall & ecclesiastick , and so determinable only from the scriptures . but that this bond is such as by vertue of &c. i prove 1 , if by this bond the binder doth make the magistrate the immediate , yea sole & supreame arb●ter & decisor of what is schisme & heresy in the ministers doctrine , then the obligation of this bond tendeth to bring the ministers doctrine immediatly , formally & authoritatively to be cognosced & judged by the civill magistrate . but the former is true , thus : if the obligation of this bond ingadgeth the binder for the ministers not preaching of schisme & heresy only & immediatly in the magistrat's sense , then by this bond the binder doth make the magistrate the imme●iate , sole & supreme arbiter & decisor of what is schisme & heresy in the ministers doctrine . but that the former is clear● i prove ( 1 ) by this bond the binder doth oblige himself for the ministe●s not preaching of schisme & heresy onely & immediatly in such a sense as therupon he cannot be called in question by the civill magistrate for the ministers preachi●g of schism & heresy ( else to what purpose doth he bind ? ) but only & immediatly by binding in the magigistrat's sense of schisme & heresy can he expect ●ot to be called in question by the ma●istrate for the ministers preaching schism & heresy ( for in no other sense can the binder promise himself security ) ergo by this bond the binder obligeth himself for the ministers not preaching of schisme or heresy only & immediatly in the magistrat's ( or imposers ) sense . ( 2 ) if by this bond the cautioner is obliged to produce the minister or pay the penalty only & immediatly for his preaching of schisme or heresy in the magistrat's sense : then the cautioner is bound ●or the minister's not preaching of schi●me or heresy only and immediatly in the magistrats sense : but the former is true : therefore . the 2. arg. whereby i prove that the obligation of this bond tendeth to bring the doctrine of the ministry immediatly & soldly under the magistrat's cognizance & decision , is this : these must be acknowledged by this bond to have the sole immediat & supreme determination of what is schism or heresy in the ministers doctrine , who have the sole immediate & supreme decision of what is properly a violation of the ministers ingadgement by this bond. but only the civill magistrate hes ( or rather assumes to himse●f ) the sole immediat & supreame decision of what is properly a violation of the ministers ingadgement by this bond. ergo the civill magistrate must according to this bond have the sole , immediate & supreme &c. 3. it is well known that the non-conform ministers are not allowed by law to keep any church-iudicatories whereby such mat●ers as schisme or heresy might judicially be decided . 4. nor doth the councill referre the determination of these to the prelaticall courts or any other ecclesiastick judicature , so far as we know . from all which we gather that the civill magistrate ( the imposer ) must according to this bond be the sole , immediate & supreame arbiter & decisor of what is schism & heresy in the minister's doctrine . 8. that which tendeth to the prejudice of the church of scotland in generall , ought to be avoyded as a sin ( for no private or particular advantage ought to interferre with the publick good , & that either in church or common wealth ) but that this way of bonding or fixing by bond to a particular congregation , tendeth to the prejudice of our church in ge●erall● i prove : that which tendeth only to the advantage of the farleast part of the church , & not to the edification of the whole , ●endeth to the prejudice of the church in generall , & so must be sinfull . but this way of bonding tendeth only &c. ergo. that this way of bonding tendeth only to the advantage of the far least part of the church ( or rather to the dis-advantage of the whole ) is clear : 1 the one half of scotland to witt from tay north-ward whi●h is the very part which stands most in need of a faithfull ministry is debarred & in a manner excommunicate from having this liberty● beside some of the most considerable towns & places particularly excepted thereform . 2 all the ministers who are suspected by the councill to have been at the late rising in armes . 3 all these ministers who shall afterward be ordained by non-c●nforme mini●ters 4 all these ministers who are not clear in their conscience for giving or allowing such a bond , who we hope are not a few . 5 all these ministers who possibly cannot get any to be surety for their peaceable behaviour , though themselves were ●lear for the thing . 6 all these ministers bonders who shall not actually fullfull , or shall contraveen ( whither designedly or inadvertently ) the conditions of ●he bond. 7 all the ministers who shall not coram present themselves to the councill in order to receive their licences upon this bond , & so passe their tryalls before them . 8 all these paroches which either are not able to undergo the penalty of 6000. merks or are not w●lling to hazard the same , wherof there may be not a few . and 9 in a word , only such ministers are hereby allowed & authorized to preach & administer the sacraments , as will formally ingadge & actually performe the termes of this ingadgement , which in charity we hope will be found a very inconsiderable number . and then let any conjecture what a small part of the church of scotland wold be supplied with presbyte●ian ministers , if none should preach but such as are thus licensed . 9. that ought not to be done with out the advice & consent of the whol● church which is of the great concernment of the whole church at least ought not to be determined , co●cluded & complyed with , without first he●ring & pondering the reasons of dis-sentients against it . but in a publ●ck meeting of ministers that which was of the concernment of the whole church ( viz. their voting for the lawfullnes of this bonding , & some of them their actuall comp●i●g with it ) was done and concluded to be done not only without the advice & consent o● the whole church but without so much as hearing & pondering the reasons of dis-sentients against it , yea contrary to the minde of severall present who declared themselves against ●o sudden a determining of such a question at that time . therefore the giving or allowing this bond ought not ●o be done , & so is sinfull . 10. that bond is sinfull which may be interpreted contrary to our former lawfull & solemnly sworn bonds & covenants : but this bond is such : by our former solemne ingadgements we are bound ( & more speci●lly mini●●ers of the gospell ) by all lawfull means to wrestle & contend for the main●enance & defence of the work of reformation in all the poynts & principles therof , and to oppose every thing that may be prejudiciall to the said work ; and that we shall continue constant all the dayes of our li●e in this defence & opposition . but by this bond we oblige our selves not to con●●nd strive or wrestle any more for the defence of the wo●k of reformation ( at least no● to oppose & with stand every thing that may be prejudiciall to the said work , & such as are profest enimies thereto ) seeing by this bond we ingadge to live peaceably with these , who we know are in actuall opposition against that blessed work : for these two are contrary to & inconsistent the one with the other : and therefore this bond may be interpreted directly contra●e to our former lawfull ingadgements , & so most sinfull , & a manifest breach of our solemne vowes to god in most of the articles therof . and no doubt such as now ingage in this bond wold have been look't upon as enemies to the main ends of the covenant if they had subscribed or allowed such a bond to be given when required by the avowed enemes of that covenant in these dayes , when our church was most vigorous in their zeal and faithfulnes for the defence of that work of reformation according to these covenants ; and that it can be any lesse sinfull now seeing we ly as strictly under the vowes of god now as then , and that these to whom this bond is given are as vigorous in opposing that same work & covenant as ever they were since the beginning , i cannot see : and we may referre it to the consciences of these who are now so forward in gi●ing & allowing this bond , in their most solitary retirements● when they ●i●t themselves immediatly before god who weigheth actions & compareth this deed most impartially with their so strict and peremptory vowes to him in that covenant , & our churches formerzeall & tendernes in observing the same . 11. it is a sin to give such a bond as mak●th my nighbour who is a free man , especially a minister who is a free ambassadour of christ , to be a prisoner at the will & pleasure of such as will make him ane offender ●ven for a word : but such a bond is this now required : therefore ●infull . and if it ought to be refused upon this account that it bringeth the minister in bonds , much more then is it to be refused with all detestation , that it bringeth the ministry it self and gospell in to bondage . 12. it is sinfull to ingadge either by ane absolute or alternative bond to be active or instrumentall in persecuting any ( but especially christ's ambassadours ) for saying or doing that which is their unquestionable duty : but by this bond the cautioner ingadgeth ( at least alternatively ) to be active & instrumentall in persecu●ing the minister , ( viz. by presenting him when called for by the councill ) for that which is really his duty , & acknowledged both by minister & cautioner to be such ; for instance when the minister preaches the perpetuall obligation of the covenant , or plainly testifyes against the crying sins & corrupt courses of the time ( as he is bound in point of faithfullnes and loyalty unto his great master to doe ) especially these carried on by our rulers or their authority , and therupon is called in question , & persecuted as a preacher of rebellion &c. ergo it is ●infull thus to ingadge . the like may be said also against the cautioner his binding himself to pay the 6000 merks in case he failzie & present not the minister ; for thereby he obliges himself ( alternatively at least ) to be active in persecuting and punishing himself for that which is not his fault , and so to that which is sinfull . but lest any should imagine that because the termes of this bond a●e alternative ( the contrare of which is already made out ) therefore they may lawfully ingadge , viz. alternatively , though some of the alternatives be really sinfull● wherefore 13. giving by supposition , but no● granting , that the termes of this bond were indeed as alternative as some wold have , or any could wish them ; yet i say that it is sinfull to ingadge therin , 1 because all & every one of the alternatives of this present bond are sinfull , as is proven above . 2 though but one of the alternatives were sinfull & the rest lawfull , yet it is a sin to ingadge in such a bond , and that because it is sinfull to ingadge to that which is sinfull either absolutely or alternatively ; for as we cannot without sin bind our selves to that conditionally which upon no condition we can without sin performe , so neither can we without sin bind o●rselves to that alternatively which in no case can come under our choice ; and where their can be no choice ( as of sin or sinfull alternatives as such their can be none , seeing choice or election is to have place only where the thing is some way or other eligible , which sin or a sinfull alternative can never be ) there ought to be no deliberation , and conseq . far less ought their to be bonding . 14 that bond is sinfull whereby the ministers ingadged wherein are by the imposers , 1 restricted in the exercise of the key of doctrine . 2. robbed of the key of discipline , for this is witheld in the councill's grant. 3. are debarred from perpetuating the succession of a faithfull ministry by ordaining others thereto ; at least by this bonding they taci●ely approve & virtually consent ( consentit enim qui non con●radicit ) to these sinfull re●●rictions . 15. if the giving of this bond be more unwarantable then imbraceing of the former indulgence , then this bonding is a sin , yea a greater sin then that of the former indulgence ( at least to these who look upon the former indulgence as a sin ) but that it is more unwarantable , is hence manifest : that by the former indulgence the accepter therof doth restrict his ministry mostly as ●o the exercise of it in such a particular paroch , wheras by this bond ( or latter indulgence ) the ministry is qualified & restricted also as to the exercise of it simpliciter , i. e. as to the very doctrine it self , as is clear from what is already said : in which sense it seemeth to surpass even prelacy it self for grossness , viz. in so far as prelates ( as such ) requires of their ministers the curates that they be subject to them only as to the exercise & manadgement of the externall government of the church ; but by this bond the councill requires the bond●d ministers to be subject to & censurable by them in the very essentialls & most intrinsick acts of their ministry , namely the doctrinall part therof , and the cautioner & minister by their bonding doe ipso facto yeeld & consent thereto ; and the more considerable this is , that prelates pretend to be a sort of ecclesiastick persons , & prelacy ane ecclesiastick order ( though both corrupt & unwarantable ) wheras the civill magistrate or the councill as such cannot pre●end to any such thing . 16. if it be a sin for any person or people absolutely to ingadge to their rulers ( especially such as doe now require this bond ) not to resist or oppose them by ex●ernall force in any case whatsoever , then much more is it sinfull for ministers to bring themselves under such ane absolute ingadgment in reference to the intrinsick acts of their ministry . but that it is a sin for any person or people absolutely to ingage &c. is so obvious & palpable both from the light of nature , principles of reason & religion , as also from the testimony of pious & judicious politicians & divines , yea even from the concessions of some of these who are accounted the greast royalists , that i forbear at large to prove it , and referres such as doubt therof to the writings of these who have treated upon that or the like subject . the connexion of the former proposition is clear ( 1 ) because a mini●ter as a minister ( or ambassadour of christ ) is not a servant or subject to any mortall prince or potentate , and so may not with ou● laese majesty to his sole soveraign christ ( whose alone servant he is ) make such absolu●e ingadgements in things relating to his ministeriall function , as others may in matters of their civil● liberties & concernes . ( 2 ) because , by ●ow much the more indispensable the exercise of the spir●tuall sword is then tha● of the temporall , by so much the more sinfull is it for ministers absolutely to ingadge to live peaceably ( i. e. not to lift up their spiritua●l & mini●teriall armes , such as publick reproving , testifying or protesting against the sinful● co●rses of the rulers & these that are in authority ) then the people so to doe in order not to lift their carnall & temporall armes against the same rulers : and though we are more prone by nature to flee to the carnall sword for our bodily defence , when occasion calls thereto , yet the use of the spirituall is both much more necessary & indispensable in it self , and also much more expressely enjoyned by god in his word to these whom he hath impowered & authorized to exercise it ex officio . but to proceed . secondly from the scandallousnes of this bond , i may reason thus . a bond that is justly scandallous or gives just ground of scandall or stumbling ( not that the ground of scandall can be just & warantable i. e , that any ground of scandall can justify the scandall or warant any person to stumble ; but that such a bond as this doth give just ground to repute the giving of it a reall scandall , and that whi●h hes a reall and direct tendency to stumble & offend ) ought not to be given or allowed to be given : but this bond for mini●ters peaceable living ( as it is now required ) is such : therefore it ought not to be given or allowed . that this b●nd is scandallous , & that upon many accounts , may appear . 1 it is scandallous to give such a bond as puts a tash & disgrace upon the ministers of the gospell : but ●ha● this is such a bond , i prove : 1 , a bond that imports & ( tacitely at least yet really ) praesupposes the faithfull ministers of the gosp●ll to have been formerly turbulent , unpeaceable or rebellious , puts a disgrace upon the ministers of the gospell : but this bond is such , as is clear from the words of the proclamation , viz. but to the end that none whom we may justly suspect shall under the colour of this favour continue to preach rebellion &c. for it is certain that bonds of this nature , especially these imposed by superiours upon their in●eriours , or rulers upon their subjects , doe presuppose that these of whom the said bonds are required , have either been formerly guilty of● or else have a propensity to doe the contrare of what is required of them by these bonds : therefore &c. 2. that bond which imports & presupposes the ministers to be either incapable or unworthy to bind immediatly for their own peaceable behaviour , or that they will make no conscience of their duty ( such as to live peaceably ) except others of more credite & respect bind for them , or that even others their binding for them is not sufficient to keep them in order except for ane aw-band they oblige themselves also to present them , & that under a great penalty , such a b●nd i say putts a great stain & disgrace upon the ministers of the gospell : but such is this bond now required : ergo very scandallous . but 2. it is scandallous to give a bond that not only puts disgrace upon the ministers but also tends natively to bring the ministry under contemp ? that this is such a bond is evident , because it is scarse imaginable that such a mans ministry ( who hes ingadged in this bond ) can have any weight , authority or respect with the people under his charge so long as he is look't upon as ane infamous offender or malefactor , & one who is neither a good subject nor a good christian ; not a good subject , because as he hath been given to rebellious courses formerly , so he is still ready to break out into the same dis-orders ( for both these doth this bond import , as above ) except he be chained up by another man's binding for his peaceable behaviour , who hes ( as it were ) the rope f●stened about the ministers neck , that so soon as in the least he trespasses , he may be ready to be drawn forth , if it were even to a gibbet : nor is he look't upon as a good christian , either by the more tender & zeallous , because he ha●h purchased externall liberty to exercise his ministry in so foull & unwarantable a way ; or by others , because he makes no conscience of his duty ( to live peaceably ) except he be either bribed or over-awed thereto . what esteem then of , or reverence to such a man's ministry can the people have , or what au●hority & weight can such a ministers reproving of sin or scandall in others ( & particularly these under his own oversight ) have , while he is by them looked upon to be such a man as we have now described . 3. it is scandallous to give such a bond as thereby the cautioner appeares to the imposers as a man who hath no scruple of conscience to deliver up his minister to be persecuted ( and who can tell how deep it may draw with him ? ) when called so to doe : but this bond is such therefore scandallous ; for though the termes ( to pre●ent the minister or pay the penalty ) were never so formally alternative , yet seeing the cautioner at his bonding doth not expressely d●clare to the imposer which of the two alternatives he chuses , or that he chuses not that which binds him to deliver up the minister ( which is the more sinfull & scandallous ) the imposer hes just ground to judge that it is more probable the cautioner will rather deliver up the minister when called thereto , then that he will be so lavish of his mony as to venture so great a summe for not presenting him : for as one said very pertinently ( speaking of this subject ) when one temptation prevails with him ( viz. the ca●tioner ) to bind for the minister , another may persuade him to lead him to the gibbet . 4. it is a scandall for presbyterians to give a bond that natively tends to the weakening & dividing of the presbyterian church of scotland , and makes the bonders ipso jure the true separatists & fomentors of division : but this is such a bond : ergo. that the giving of this bond ( or the allowing of it by a publick vote of ministers ) doth really yea natively tend to the divi●ing & breaking of the presbyterian church of scotland is too palpable by doolfull experience , that it should be den●ed or questioned : likewise that the givers & allowers of this bond are ( theri● ) the only true separatists from their dissenting bretheren , and so the only c●eators of new divisions & fomentors of the former , is manifest from these two : 1. that they did coram consult and assembly-wayes conclude the lawfulnes of this bonding yea & some of them did actually accept of the liberty granted the●eby , and preached therupon , without first hearing & pondering of what dissenting bretheren had to offer against it . 2 their bretheren who dissented from them herin , doe as yet continue in statu quo prius , in the same state & posture they were in before yea & in that same judgment & practice anent this bond , which our church was formerly of when most resplendent for reformation ) that is , they preach & hear upon their perill as they have formerly , for refusing to give such homage & subjection to ane invading adversary in the matters of god & of his church , as by this bondadging bond they wold certainly be obliged to give ; wheras the bonders have fallen upon a new & un●roden path , which is altogether unknown & a by-road to the reformed church of scotland either as to her principles or practices . and this leads me to the nixt . 5. it is a scandall for any minister or professor of the church of scotland to give such a bond for obtaining externall liberty to ministers to preach , as never hath been given in any church ( so far as we know ) far less in a reformed church , and least of all in so pure a reform●d church , as scotland , till now : but this is such a bond as never ( let but one parallel instance be produced to disprove it ) was given &c. ergo. we read i confess in our church-records that in the year 1596. there was a bond imposed by the king & his councill to be subscribed by every one of ●he ministry , under the pain of losing their stipends ; whereby they were to confess that the king was their soveraign ●udge to them & every one of them in all causes of sedition & treason , & other civill & criminall matters , & to all their speehes which might import the said crimes , albeit uttered by any of them in pulpit or any other place &c. which bond they joyntly & unanimously refused to subscribe ( though otherwise they mostly granted upon the matter what was required of them , as in their explication of mr. david black 's declinature & else where they insinuate ) and that for xi reasons which they gave then against the same , as may be seen in the history . 6. it is a scandallous bond that is tendered , & when tendered is accepted by the tenderers as the speciall signe & test of mi●isters their now at length succumbing unde● & yeelding up the cause which hes been so much controver●ed , & so long con●ended for ; and so a virtu●ll ( at least ) ingadging no more to oppose nor contend against , but peaceably to rest satisfied with all the past & future overturnings of the work of reformation , but specially with the manifold invasions made upon christ's prerogative & the churches priviledges . bu● &c. ergo. 7. to ingadge in a bond the termes wherof doe not only admitt of , but are commonly taken in a sinful● & scandal●ous sense ( suppone that the ingadger should really not ingadge in that sense ) and yet not to declare , that he does not ingadge in that sinfull & scanda●lous sense , is both sinfull & scandallous ; for in such cases ( as al●o in most , if no● all cases of scandall as such ) i conceive that idem est esse & apparere , as to these to whom the scandall is given : b●t so it is in this busines of the bond : ergo exce●ding scandallous . that the termes of this bond are both lyable to , and also commonly taken in a sinfull & scandallous sen●e ( at least by the more tenderly zeal●ous & judicious ) in our ●ayes , and as matters now stand is undenyable from experience . 2 that the sense of the imposers is also sinfull & scandallous is manifest from what is already said in explication of the bond. and 3 that such as have already ingadged in this bond , have not as yet declared , to the imposers at least , that ●hey have not or would not ingadge in that sinfull & scandallous sense , is likewise manifest from matter of fact . the like may be said of the ingadgers not protesting publickely against all or any of the innumerable evills , that are either implyed , exprest in , yea or commonly supposed to be inseparably connected with this bonding . hence 8. it is scandallous for presbyterian ministers to ingadge in a bond which is commonly suspected by most of the pious , faithfull , tender & judici●us in the land ( yea & by strangers also & men of other principles ) ●o be inconsistent with presbyterian principles , and yet not to assert & vindicate either by word or write their presb. principles ( which are exposed to so much reproach & igno●iny by such bondings ) or testify against that usurped power by which they are so much invaded , & from which the imposing of such bonds doth natively proceed as from their genuine source & fo●ntain ; thus i say to ingadge , is very scandallous : but presb. ministers have ingadged in such a bond , & yet have not &c. ergo. yea give me leave to say , how scandallous and reproachfull is it even to the dis-sentient & true hearted presbyterians in scotland , not to have either by word , or write , entered joyntly , a faithfull● free , positive , publick & plain protestation ( whither in the face of the late assemblers who voted for the lawfulnes of this bond , or otherwise ) against this anti-presbyterian ( to say no worse ) and divisive bond ; that so a standing witness might have been preserved & perpetuate to posterity against this as one of the most gross steps of our defection and that the mouths of many both at home & abroad might be stopt , who stand not to say & hear said that the whole ministry of scotland are for the lawfullnes of this bond , at least few or none avowedl● or publickely against it . 9. it is scandallous to give a bond that hes but the appearance of our ceding from contending any more for christ's undoubted preroga●ives , the churches intrinsick priviledges● just freedom of his ambassadours &c. 2 hes the appearance of condemning all our own & ou● predecessors wrestlings & contendings fo● these & their peremptory refusing & protesting against all bonds of this or the like nature . 3 of dis-couradging the heart & weakening the hands of all such as have hitherto , or are as yet indeavouring to keep a distance from all such ingadgements as having the appearance of evill . 4 of hardening & confirming open adversaries in all their wicked invasions , particularly their sinfull & sacrilegious supremacy , and incouraging them by such bondings to advance the same higher & higher as they doe . 5 of being weary of the cross of christ & mistrusting of gods faithfulnes to deliver from , o● carry us cleanly thorow this dangerous difficulty , as he hes done thorow many of the like natu●e . but 6 more particularly the giving of this bond hath at least the appearance of ( if it be not a down-right ) condemning the practice & peremptoriness of some tender & zeallous among the people of late , who by choice● have suffered the most opprobrious of deaths , ere ●hey wold so much as consent , to take a bond by many degrees more plausible & tolerable then this of the ministers , and attended also with incomparably stronger temptations . 10. it is scandallous ( & more specially for ministers of the gospell ) to ingadge in a bond , which as imposed is either contrary to , or al●oge●her withou● express scripturall qualifications , when the matter therof is enjoyned in the scripture only with these qualifications : but by giving of this bond the binder ingadgeth in such a bond : ergo. that the matter of this bond ( viz to live peaceably ) is injoyned in the scripture alwayes with some annexed qualifications & restrictions is manifest from many instances , which for brevity i omitt now to cite , but shall touch some of them afterward in answering to objections . 2 that this bond is imposed by the councill & accepted by the bonders without expresse mention of these scripturall qualifications , is undenyably evident from matter of fact . 3 that the termes therof are commonly now taken & also to be understood in ane anti-scripturall or sinfull sense , is already proven . 11. the matter ingadged unto in this bond is either 1 clear & indispensable duty ( i say clear , because he that doubteth is damned , and what soever is not of faith is sin ; and indispensable , because otherwise they shall never prove it to be free of sin , it being attended with so much scandall ) in the present circumstance of affaires : or 2. it is a clear & manifest sin : or 3 it is a matter merely indifferent : or 4 it hath more appearance of duty then sin : or 5 more appearance of sin then duty . that it is not the 1 , and that it is the 2 , is already sufficiently made out . the 3 it cannot be , seeing it is a matter of so much weight and importance to the whole church of scotland . and that it is not the 4 , but the 5 may appear ( beside from what is already said ) from this . that the bonders themselves , and the allowers therof are more taken up & exercised how to excogitate defences ( or ra●her pre●ences ) for clearing this their bonding not to be a sin then to adduce invincible arguments ( which cannot be had ) for proving it positively to be a necessary duty , or the refusing therof to be a manifest sin ; which shewes plainly that they have a sort of doubting & diffidency in defending this busines , as being some way apprehensive or affraid ne lateat anguis in her●a least there be some thing really sinfull in it ( bei●g somuch cryed out against & abhorred of the most godly , tender & zeallous in the land ) and because it must first appear not to be a sin , before it can appear to be a positive and unquestionable duty , therefore they find themselves more conce●ned , how to take off ( if possible ) the appearance or visage of sin from it , then to give it the splendor & colour of a clear & indispensable duty . witnesse this , their vote for the giving of this bond , which they thought fittest to expresse in negative termes . 12. i wold in all humility & sobernes inquire● what is the main motive & impulse that drives these ministers now to this bonding ; either it must be the desire they have of externall ease & quietnes , temporall advantage & accommodation , the courts favour & protection , applause of men , or some such carnall end ; or else their great motive & designe must be the advancement & propagation of the gospell , and so the edification of the church . if the former , then they thereby declare themse●ves to be perfect hirelings & worldlings , which we will be loath to assert of them . if the latter , then it is either the edification & advantage of ou● church in generall , or of some particular congregations therin : the former by giveing & observing of this bond cannot be had , as is already proven in the 8 arg. of the 1 head : if the latter , then it is either the good of a few congregations as conducible to the good of the whole● or as inconsistent therwith : the former cannot be , as is clear from the forecited arg . and the latter ought no● to be , because ( as is already said ) no particular advantage ought to interferre with the publick good ; besides , christ is said to have given ●o his church , past●rs , teachers &c. for edifying of the body ( to witt of his church ) and not for edifying some petty particular members therof only . thirdly from the many inconveniences wherwith this bond is loaded & attended , we may argue against the same as followeth . that bond which hath exceeding great & many inconveniences attending or following the giving of it , ought not to be given , unless it had also as many & great advantages as might preponderat these inconveniences or disadvantages ( which it ha●h not as may be manifest from what is above said , but shall farther more particularly appear : ) but this bond required of ministers hath &c. ergo. for 1 the giving of this bond bringeth the minister into a great strait : 1 either to conceall some part of the whole counsell of god , which may readily be interpreted by the councill , a breach of his peaceable living , and so by his unfaithfulnesse & sin●ull silence offend both god & the godly ; or else by declaring the whole counsell of god , & boldly preaching his presbyterian principles irrita●e the anti-presbyterian rulers , and so indanger both his liberty to be forfaulted & his person to be punished . 2 either to present himself when called for by the councill & cautioner , or else to hazard the cautioners paying of the penalty for non-compearance , & so dis-oblige him who hath done him such a kindnes as to procure him the externall liberty to exercise his ministry , by binding for him under so great a summe , and instigat also the magistrate against him , and so purchase to himself the name of a perfidious & contumacious person . 3 if he present himself & compear , then either to decline the councill as competent judges in the matter of his doctrine ( which may cost him no lesse then his head ) or o●herwise silently to suffer them go on in cognoscing , judging or condemning his doctrine of scisme &c. ( and so yeeld to the civill magistrat a power to judge immediatly & authoritatively of ministers doctrine ) or censuring by silencing , deposing , or otherwise punishing him , as they shall please to determine his alleadged unpeaceable living doth demerite . 2. it is inconvenient on this account ; that it becometh a great temptation to the cautioner to persecute the minister by presenting of him ; especially if he apprehend that the minister hath needlessely done or spoken that thing or word , for which he may be charged by the councill as ane unpeaceable liver ( which may very readily fall out ) or if he be unable to pay the summe , or if he be so wickedly sett , that he will rather venture the ministers neck then to pay such a penalty himself for not presenting of him , or if he be in some hopes & expectation to bring the minister faire off though he present him &c. i say this is very inconvenient , and therefore ought to be avoyded . 3. hereby is occasion given ( if not a reall ground laid down ) not only for the cautioner or councill to persecute the minister , but also for any malevolous person who carries the minister or his cautioner at ill will , to pitch a quarrel with him , by gathering either from his doctrine , deportement , or ordinary discourse , any thing which may have the least shadow in law that he hath broken the peace whereto he is ingadged , or though they can catch nothing in the ministers carriage wherat they can carp , yet they may either out of their own malice , or by the bribery perswasion or instigation of others swear to his prejudice , and so by delating him get him delivered up to the lust of these whose tender mercies are cruelty , or else the cautioner to pay the penalty . 4. the giving of this bond is a bad preparative & exemple for incouraging all magistrates both at home & abroad , present & to come , either to require & receive the like bond from ministers , when ever they take up the least jealousy or prejudice against them ( though probably without any ground ) or else to put them from the peaceable exercise of their ministry , and to debarr others also ( not admitted ) from accesse to the exercise therof , untill such a bond of surety be found & given for them . 5. that bond is very inconvenient whereby the binder doth inevitably bring upon himself or others either sin , scandall or suffering : but by this bond the binder doth incurre the necessity of bringing some or all of these upon himself or others , as may be particularly evinced from what is above said : ergo such a bond is most inconvenient . 6. this bonding will at least occasion other ministers , who either cannot find clearnes in their conscience to give , allow , or suffer any such bond to be given for them , or who possibly cannot get any who will venture to bind for them ( fearing perhaps they may be too rackless ( aliàs too faithfull ) in their preaching ) or these who are particularly exempted in the proclamation from this liberty ; it occasions , i say , all such ministers to be exposed as the only butt of the malice & persecution of the rulers , if they shall presume to preach without their warant & licence . 7. this bonding is very inconvenient , that thereby the cautioner & parishoners are tempted to give to their minister carnall & sinfull advice ( viz. that he utter nothing which may irritate the rulers , or may be interpreted unpeaceable living &c. ) the cautioner out of fear , least he be put by the councill to present him , or else pay the penalty ; the people , lest they be deprived of their minister : and thus the edification both of people & cautioner is marred & obstructed : but this is such a bond : therefore . 8. it is inconvenient also upon this account , that the cautioner doth bind his heirs & successors together with himself : for 1 they may be either children or fools . 2 they may be unable to underly so great a summe . 3 they may be of an other or contrary judgement anent this bond. 4 though they be once of the opinion that there is no sin in it , yet they may afterward ( as also may the cautioner himself ) alter their judgement and see the evill therof , & be made to smart for it , as many have done in the like cases , for doing things of far less import , & having less appearance of evill then the giving of this bond. but the truth is , it is as impossible to make a full enumeration of all the evills & inconveniences that are either wrapped up in , or may follow upon this way of bonding , as it is to number or foretell all the particular occurrents & circumstances that shall afterward come to pass in reference thereto . in a word , it is sinfull , scandallous & inconvenient to doe or allow to be done that which hes but the appearance of evill in it , which this bonding cannot be denyed to have . i shall now indeavour to obviat or remove what some doe alleadge in defence of the lawfulnes of giving this bond ; as . 1. that the scripture expressely commands what is required by this bond. viz. to live peaceably ; as may beseen particularly in these rom. 12 : 18. heb. 12 : 14. ps. 34 : 14. 1. pet. 3 : 11. 1 thess. 4.11 . ● tim. 2 : 1 , 2. rom. 14 : 19. jer. 29 : 7. &c. therefore such a bond ought to be given when required . answer 1 , either these scriptures doe command absolute peaceable living , and illimitedly as to times , places persons &c. or they doe not : if they doe , then how shall that scripture hold ( for the scriptures here adduced command us to live peaceably not so much with magistrates as with men in generall ) eccles. 3 : 8. there is a time of war & a time of peace ; or that , luk. 22 : 36. he that hath no sword let him sell his garment & buy one ; and the like ? if they doe not , either then they say nothing to the purpose in hand , or else the objectors are holden to prove that they are parallel to , & so conclusive in our present circumstantiate case . 2. suppose that these forecited scriptures ( commanding to live peaceably ) were held forth in as generall & indefinite termes as this present bond ( which is manifestly false as shall presently appear ) will it yet follow , that therefore such scriptures were absolutely & universally concludent , and ought not to admitt of any exceptions or restrictions whatsoever , because held forth in such termes ? if you 'l affirme that in such a case they ought not , because where the scripture makes no difference nor restriction , we ought not to dinstinguish nor ●estrict ; i answer , by the same reason then i may argue from matth. 5 : 39 resist not evill , & infe●re therefrom ; ● that therefore we ought not to resist any manner of evill ( for the termes are generally & indefini●ely exprest ) & consequently not to resist sin nor sathan ; to which if you should answer , that such a laxe consequence were very inconsequent , because ( say you ) it is not the evill of sin that there we are discharged to resist , but the evill of punishment , or private & personal injuries , might not i ( according to your own way of reasoning ) reply , that the termes of this prohibition resist not evill , are generall , illimited & indefinite , and therefore universally conclusive and where the scripture distinguishes not nor qualifies & restricts we ought not ; and then what is become of your argument ? but if you should answer here that though that particular passage of scripture doth not characterize nor discriminate what sort of evill we are to resist & what not , yet many other parallel places doe : even so say i , that although one particular passage of scripture may command peaceable living in generall absolute & indefinite termes , yet other parallel scriptures doe expressely qualify & restrict the same ; so that the former axiome will not alwayes hold unless it run after this manner where the scripture ( viz complexely considered as to the whole , & collatively as to particular passages therof ) ● neither● expressly distinguishes , nor gives any ground for distinguishing , we ought not to distinguish ; which i take to be very true . but 3 though none of the foreci●ed scriptures made any mention of the qualifications & conditions of peaceable living , yea suppose all the scriptures of the bible relating to peaceable living ( except one particular passage ) were so generally & indefinitly exprest , as that indeed they seemed to command absolute peaceable living without any limitation ; yet though there were but one passage in the whole scripture , that either expressly mentions , or so insinua●es these qualifications and restrictions of peaceable living , as therupon we have good ground to qualify and restrict the same , i say that even that one passage is to be the rule & standard by which all the rest ( indefinitly so exprest ) are to be interpreted & understood in reference to peaceable living ; not contrariwise . 4. it is not so much the generality & indefinitnes of the termes ( to live peaceably ) that makes us hate & abhorre this bond , as it is the sinfull & sinistrous sense that the councill hes put upon it ; neither will it follow , that because the magistrate doth not expressely declare in the bond it self , or at the imposing of it , his sinfull sense therof , therefore no where else hath he declared it , or that the bond is left arbitrary to our sensing ; no more then it will fol●ow that because the scripture in one or moe particular passages does not expressly mention the conditions & limitations of peaceable living , therfor other parallel places , or the scripture complexely taken makes no mention of them , nor insinua●s any ground for them or that they are left arbitrary to any mans frameing o● coyning 5. though the termes of this bond were never so sound in thesi & as they are proposed , nay ( which is more ) although they were never so expressely scripturall , yet when once the right sense & meaning therof comes under debate , or a sinistrous is suspected to be either ●atent or declared , i say that we ought not ingadge even in such a bond without protesting ( at least in generall ) against any sinfull or sinistrous sense that can be put upon it , or in particular that which is suspect to be latent in the termes thereof ; which yet is to be received with caution according to what is said above in explication of the nature of liberty . but 6. even these very scriptures adduced against the refusers of this bond are so far from commanding us to live peaceably in such a generall & indefinite sense as is insinuate by the objectors , or in such a sinfull sense as required by the imposers , that on the contrare the express qualifications & conditions mentioned in these scriptures ( both in ●he text & context ) doe exceedingly favour the refusers , yea & which may serve as so many arguments for them against the objectors , as may appear thus : rom. 12 : 18. if it be possible , as much as in you lyeth , live peaceably with all men ; from which we may gather that if it be not possible for us simply , or if not possible with a good conscience ( as in our case it is not ) we are not to live peaceably &c. so heb. 12 : 14. it is commanded that we follow peace with all men ( but remember what is connected with it ) and holines . ergo we are commanded to follow peace only in so far as holines goes along with it . also ps. 34 : 14. & 1 pet. 3 : 11. we are commanded to seek peace and persue it ( but what sayes the former part of the same verse ) depart from evill & doe good . likewise 1 tim. 2 : 1 , 2. i exhort therefore — that we may lead a quiet & peaceable life ( but how must it be qualified ? ) in all godliness & honesty : the reason therefore why we are to pray for kings &c. is not that we may lead a quiet & peaceable life simply , but that we may lead it in all godlines & honesty ; and so by consequence it is not lawfull for us to bind our selves to lead a quiet & peaceable life simply or absolutely , but thus q●alified . likewise rom. 14 : 19. let us therefore follow after the things which make for peace ( but stay take the other half a long ) and things wherwith one may edify another . as for the other place 1 thess. 4.11 . i see not how it makes for the present purpose , it is true it is there said , that ye study to be quiet &c. but consider also what followes in the beginning of the nixt verse , that ye walk honestly &c. so likewise 2 kings 20 : 19. is it not good saith hezekiah ) that peace & truth ( ergo not good that peace alone ) be in my dayes . and zech. 8 : 19. love the truth & peace . and many mo● the like . from all which it is more then manifest , that we are not commanded to live peaceably , seek peace , love peace &c. ( far less to bind our selves thereto ) absolutely & simply , but only in so far as that peace or peac●able living is consistent and accompanied with godlines , truth , edification , holines , honesty &c. as for that scripture objected from ier. 29.7 . where the people of the iewes are bidden seek the peace of the city ( even of babylon ( whither they were carried captives ; i answer ( 1 ) let the objector make the parity between the two cases , and then i shall consider how to make ane answer to the objection . but ( 2 ) to make the dis-parity appear , the scope of this command is to intimate to them , that it was the determinate purpose of god , that they should continue in their captivity for a long time viz. 70. yeares ; and therefore that they should quietly submit to , & rest satisfied with their captivate lot till the time appoynted , and in the mean while to build houses , plant vineyards take wives &c that they might be increased there ; and so they are to seek the common peace & preservation of the city or incorporation where they lived , & wherof by gods dispensation they were made members . hence ( 3 ) the reason why they were to seek the peace of that city is , not because they were thereto commanded or required by the king of babylon or his councill ( as it is in our case ) but the reason therof is given to be this , for in the peace therof ( sayes he ) shall ye have peace ; and so they did no less then what the● law of mutuall & self-preservation did oblige them previously to this positive command : but i question much if the same reason that is there subjoyned to this command will have place with us ; that is , i much doubt if it may be said in our case , that in the peace of the prelatists ( or imposers of this bond ) shall ye ( viz. presbyterians ) have peace ; or at least , that the presbyterians peace is so inseparably connected with , & bound up in theirs , as the jewes their peace was in the peace of the city where they were captives . ( 4 ) from this command i cannot see how the jewes were obliged to give bond ●or absolute peaceable living , though it had been required of them by the king of babylon or his councill their then superiours ( far less that it can be therefrom inferred that we are bound to give this bond ) because such a bond wold directly have condemned the same prophet ieremiah who alloweth the inhabitants of zion to pray . that the violence done unto them & their flesh might be upon babylon ; and the psalmist ps. 137. v. last , who prayeth for a bloody day upon these babylonians ; yea & pronounceth them blessed who should dash their litle ones against the stones : and when they refused so much as to sing the songs of the lord at their bidding , lest they sho●ld seem to have forgott the quarrell of ierusalem & the injuries done to their god , their temple & religion &c. how can any man imagine , or divine affirme , that they ought to have given such a bond unto such ? wold they not rather that their tongue had cleaved to the roof of their mouth then to have consented , and their right hand to forget her cunnig then to have subscribed such a bond ? ( 5 ) if this were a good way of reasoning , then lot who was a member of sodom's incorporation ( & so bound to seek the preservation therof for his own preservations sake ) had been obliged if thereto required by the sodomites , to bind for absolute peaceable living with them , and then how should this have consisted with his dayly contending with them for their vile abominations , & his indeavouring to restrain them therefrom ? i know some are pleased also to object prov. 23 : 23. buy the truth & sell it not and so it is not only lawfull ( say they ) but also commendable in them , who , ere they be deprived or made destitute of a pure & peaceable dispensation of the gospell preached by christs sent ambassadours , they will rather tran●act with the magistrat & ingadge for the ministers peaceable behaviour , & presenting of him unde● the pain of paying a great summe of mony ; to which i answer ( if such ane objection may be counted worth the answering ) ( 1 ) that the cautioners paying the 6000 merkes is so far from procuring the peaceable preaching of the gospell , or being accepted by the magistrate as the price of the liberty granted by him for the same ( far less as the price of the truth it self which they have not to sell ) that on the contrare the paying therof is not only a punishment inflicted on him for breach of his ingadgement , but a certain evidence that he hath forfaulted that liberty so bargained for . ( 2 ) it is one thing to buy the truth & not to sell it , & quite another to buy externall peace & protect●on by selling the truth or any part of it , which may justly be charged upon the bonders , as appeares from what is already said . but ( 3 ) it is a question whither we may so formally bargaine & transact with the civill magistrat ( especially one who hes usurped all church-power in church-matters & by church-mens ceding to such bondings & barganings takes occasion & incouragement to advance his sinfull supremacy ) as to offer him a summe of mony for obtaining liberty to preach the gospell in his dominions ; which liberty he is so indispensably obliged to grant previously to , and without any such tran●action . 2. ministers ●re subjects as well as others therefore they cannot refuse to give or allow this bond for their peaceable living . answer 1 , i easily grant with all our protestant divines , that ministers are subjects as they are men & members of the common wealth ; i am no papist to deny subjection of clergy-men to the civill magistrate in things civill , but 2 i deny that ministers as ministers , or ministers in discharging their ministeriall function , are subject or accountable ( at least primâ instantiâ ) to the civill magistrate : but this bond is required of ministers not only as subjects ( for then how comes it that it is not also imposed upon all the rest of the subjects ; ) but mainly as ministers , because ( 1 ) it is required of them as the condition without which they cannot be admitted to the exercise of their ministry . ( 2 ) because thereby they are qualified & restricted not only in the externall exercise but also in the very essentialls of their ministry . 3 , i deny that either ministers or other subjects ought to give bond for peaceable living in such absolute termes as this bond is held forth in . 3. peaceable behaviour is necessarily included in the oath of allegiance as a part thereof . answer 1 , i concede that subjects , & ministers as subjects , are under the ty of allegiance to their civill magistrate , whither they come under a formall , explicite & personall oath or not , and that they are bound to live peaceably in all dutifull subjection & obedience . but 2 if by the oath of allegiance be understood a bond without condition or limitation , obliging absolutely to peaceable living , then i deny that the magistrat may require , or that the subjects ought to ingadge in such a bond ; otherwise i deny this bond ( as now it is imposed ) to be a part of , or included in the oath of allegiance . 4. any subject may require of his fellow subject law-borrows , & get him obliged to keep the peace ; therefore much more may the king & councill require , & subjects ought when required , to give a b●nd for peaceable living . answer though the cases aggree thus far , that both are bonds to keep the peace , yet the disparity is very considerable , as : 1 in the one case the king & councill , as they challenge to have the only power of framing whatsoever bonds they impose upon their subjects , so by that same power they put what sense & exposition upon these bonds ( for ejusdem est exponere cujus est imponere ) they please , & require obedience only in that sense , & judge of obedience or dis-obedience according thereto ; in the other case between subject & fellow-subject it is not so . 2. in the one , the magistrate is both iudge & party ; in the other , neither of the parties is judge to the other , but the magistrat is ane indifferent judge to both . 3. the king & councill have declared their sense of the termes of this bond to be so sinfull & sinistrous , that no presbyterian can engadge therin without impeaching his presbyterian principles ; in the other , it signifies nothing what be the sense of him who requires the law borrows , as to any prejudice his fellow-subject can sustain thereby , seeing he hath neither the termes in his own framing or sensing , nor is the other bound to give obedience in his sense any further then as it is the sense of the magistrate . 4 law-borrowes are ordinarly ( at least ought to be ) exprest in so full , plain & particular termes as both parties may easily understand in what derterminate sense obedience is required ; in our case it is far otherwise as to this bond. 5 , ministers being the subjects & servants of a king who is above all mor●all kings , may not take such a latitude in matters relating to their ministeriall function & freedom , as others may in reference to their personall or civill concernes . 6 , to ingadge to live peaceably in that sense the law-borrowes requireth is very just & lawfull in it self , which is only to doe no harm or injury to our nighbour either by word or deed ; but as to our present bond the termes therof as they are sensed by the magistrate ( in whose sense only the bonder must ingadge , as above ) are most sinfull & scandallous , as is already proven at large . 7 , if the subject who requireth the law-borrows have declared some evill or hurtfull designe against his fellow●subject ( as in our case the councill hath against the presbyterians & presbyterian cause , by their declaredly sinistrous & anti-presbyterian sense of the termes of this bond ) by requiring them , then i deny that that fellow-subject ought to ingadge in these law-borrowes , till first he secure himself against the evill of that designe . 5. i● young men ( as some doe say ) entered to the ministry by giving a bond to live peaceably in oliver cromwell's time without any scruple ; ergo the giving of such a bond to our lawfull magistrate ought far less to be scrupled at . answer 1 though this were true ( as is most false , as it is alleadged ) yet it is no good argument a facto ad jus ; such a thing hath been done , therefore it ought to be done 2. i must say , who soever dare affirm that such a bond was given ( yea or required ) by all the intrants at that time , is a grievous calumniator , and untill he make out what he a●●irmes , let him be accounted by all a traducer of the bretheren & a complyer ( in so far ) with the enemies of our reformation , whose malice & despight hath ever run chiefly out against these many worthy & successefull ministers who entered since the year 1649. 3 if some very few of those intrans got testificats from ministers ( nominat in the paper called the ordinance ) of their lawfull admission to such a kirk , and of their pious and peaceable behaviour , before they could uplift their stipends , i shall not contradict ; but what is that for a ground to affirm that either all these intrans did so , or that any of them did give such a bond as is now required , far less thereby to purchase their entry to the ministry , wherunto they were already entered , in the actuall exercise therof ? 4 it is also well known , that this way of testificating by that ordinance was rejected , by all the ministers of sco●land nominat therin ( some very few excepted ) who only gave these testificats to a very few also , as abovesaid ; yea the generality of the intrants themselves wold not so much as require that testificat for obtaining their stipends from the councill at that time , far less wold they ever have condescended to give such a bond as is now required for obtaining the externall liberty of exercising their ministery . 6● to refuse a bond for peaceable living , when required by our magistrat , were very scandallous , and that which we could not justify before the churches abroad . answer . 1 though the contrary of what is here objected be more then sufficiently made out above , in the arguments of the 2 head , yet let me say , i wish they who are pleased thus to object had been as tender of giving scandall & offence , some of them by deserting the work of their ministery ( though so urgent a necessity was laid upon them , by their call & admission to that sacred function , by the great scarcity of the meanes of spirituall life , by the earnest invitations of the poor famishing flocks &c. ) & rendering themselves in a manner useless & idle in their church & generation ; others by their sinfull silence or ambiguous speaking , as to a plain , seasonable , faithfull & peremptory testifying against the horrid defection of the land , and by their many other scandallous cedings & complyings with the iniquous lawes & commands of men , to shunne & shi●t the cross of christ , and purchase to themselves so scandallous a way of living peaceably under the yock of bondage ; i say , i wish they h●d been as tender in giving scandall these wayes as they pretend to be in this . 2 if this be scandallous to abstain from all appearance of evill , whither of sin or scandall , & particularly from this bond , as having at least the appearance of both ( as is evident from what is above said ) then i confess that tendernes & care to avoyd & stand aloof from scandall , must be scandallous ; for on this very account is the bond refused . 3 , neither will i deny , but refusing to give this bond may indeed displease & irritate such as challenge to themselves a brutall submission to , complyance with , & acquiescence in what soever sense they are pleased to put upon it ; as also these who are so head-strong & hardy ●or bringing themselves & their ministry into bondage by this bond , that doe rulers what they li●t against christ , his church & gospel● , yet they are resolved to obtain & enjoy their liberty ( such as it is ) by it , though they should even compear & publickly pass their tryalls before the councill in order thereto . but 4 i wold fain know what forraign reformed divines ( acquainted any wayes with the state of our affaires & controversy with prelates , papists & erastians ) are or will be scandallized at the refusing of a bond so scandallous : alas ! the contrary is too too apparent , yea palpable , as is hinted above , & a little time will more fully manifest . 7. but the magistrate hath conceived jealousy of ministers ( at least some of them ) who are to have this liberty , viz. that they are turbulent , factious , disorderly & unpeaceable ; and therefore for removing such a jealousy , this bond ought to be given now since it is required . answer . 1 , though i am fully perswaded that both this bond & the proclamation wheron it is founded doe indeed insinuate & suppose that the presbyterian ministers , are not only guilty of factious & rebellious courses formerly , but that they are also still propense to break out into the same disorders & irregularities , unless they be chained up by such fettering & foul-fac'd favoures , as now are tendered ( upon which account it is already proven to be at least scandallous ) yet i say , there is either just ground for this jealousy , or there is not : if not , i doubt if they be obliged to remove a groundles jealousy , any further then by clea●ing to all , that there is no ground for it ; & by their walking so circumspectly and irreprehensibly , as they may have a conscience voyd of offence both toward god & man ; and that they patiently bear such groundless jealousies & reproaches flowing therefrom as the reproches of christ. if there be any just ground for the said jealousy & suspicion , then this must either be given from their principles or practices . that there is just ground to suspect their presbyterian principles , no true presbyterian will affirme ; and the contrary is well known from their publick confessions , catechismes & covenants : if from any thing in their practice this jealousy proceed , then let this be particularly instructed against them , which we hope cannot against the presbyterian ministers of scotland ; except it be said that ministers in following their necessary duty , by preaching in houses & fields , without or against the rulers licence , their testifying & protesting against their iniquous lawes & persecution , & the common defection of the land &c , have thereby given just ground of jealousy to the magistrate ; which none dare affirme , unless they dare also reflect upon the practice of christ , his apostles & all his faithfull ambassadours in times of defection & persecution . but if any will yet alleadge , that some have given at least too just occasion of such jealousy in our time , let them charge it on them , and let them answer for it , for the presbyterian ministers in scotland who refuse to enter by this bond , will not take with the challenge or charge , either as to their principles or practices , but do dis-own , yea detest it as most injurious & calumnious to both . but lest ( not withstanding of all that hes been hitherto said ) i or any others , who object against the giving of this bond for ministers peaceable living , should be mistaken or mis-represented as dis-loyall , seditious , or dis-affected to the civill government & magistracy ; as ordinarly all such ( who peremptorly plead for the interest & rights of christ & his kingdome , and upon that account find themselves often under a necessity of obeying god rather then men ) have been in all generations , and as much this day as ever , are branded with these aspersions ; though we are most willing to render first & chiefly unto god the things that are gods , & secundarly to caesar the things that are caesar`s ; i say , lest our objecting against this bond should be thus mistaken● i shall set down a few of these principles or positions which true presbyterians , and objectors against this bond , do conscientiously hold , in reference to the magistrate , as i that god who is the god of order hath institut & ordained magistracy in the common-wealth , for the common good of humane & christian society . ii that the magistrate is the minister of god for good to them that do good , and a revenger to execute wrath on him that doth evill . iii. that the authority or power which god hath given him for incouragement to good workes & a terror to evill , is not to be resisted . iv. that all persons within the magistrat's dominions , of whatsoever station , quality or employment , are to be subject to this authority , & give obedience thereto according to the word of god , not only in respect of the matter commanded , but also with respect to the authority commanding . v. that the magistrat is custos ac vindex utriusque tabulae , the keeper & avenger of both tables of the law. and that as in generall he is to command all within his dominons to worship god according to his own word & do that which is just and equall ; so in particular , he is to command & see every one performe the duties of their respective functions & sta●ions ; and consequently ministers also & church-officers to do the duties of their particular places , and that under the pain of civill censures & punishment . vi. that the magistrat's power is nei●her subject nor subordinat to the ecclesiastick , no● to be confounded with it ; but is specifically disti●ct from it , and cöordinat therwith : yet the magistrat as a christian & member of the church , is subject to the ministery ; as also the minister as a member of the common wealth , is subject to magistracy ; that is ( as our divines expresse it ) a cöordination of powers and a ( mutuall ) subordination of persons . but vii . though these powers be cöordinat , yet they are not properly collaterall or coequall ; because they are neither of the same nature , extent , nor externall eminency , neither are they derived formally from the same fountain , the one being from god as creator & governour of the world , the other from jesus christ as mediator & sole supreme head of his church . viii . as there is no action how civill or secular soever ( providing it be done by a church-member ) but as it relates to observance toward god , it comes under the cognizance of the eccle●iastick iurisdiction ; so there is no cause , action or thing so sacred or ecclesiastick , but as it respects the externall peace of humane society , belongs to the civill jurisdiction : the same individuall action then ( though in diverse respects ) may fall under the cognizance both of the ecclesiastick & civill court ; as for instance adultery or the like , may be the object of church-censures , as also of civill punishment ; in the one , sub ratione scandali ; in the other , sub ratione criminis . ix . that the magistrate may & ought to adde his civill sanction & confirmation to such canons & constitutions as are ministerially cleared & concluded by church-iudicatories : neither is ●e ●o doe this implicitâ fide , but may judge of them , not only judicio apprehen●ivo & discretivo , by understanding & discerning these canons in themselves , but also discursivo & deliberativo , by cognoscing , if they be agreeable to the word of god & sound reason● ; in which case he doth ( as a learned divine saith ) judicare , but not iudicem ager● : but of these canons and conclusions he hath not power to cognosce & determine judicio definitivo , decisivo or legislatorio , except only in reference to his own act of ratifying & corroborating them by his civill sanction . x. this power of the magistrate as to church-affaires is cumulative , not privative ; defensive , not destructive ; imperative & coactive , not elicitive ; objective , not formall ; corroborative not abrogative ; sancitive , not l●gislative ; not sacra properly , or in sacris , but circa sacra ; he is a nursing father to the chu●ch not a step-father &c. xi . that the magistrat's power in ratifying church-decrees , and commanding obedience thereto , is not servile ( though in some respect it may be called subservient , viz , to ch●ist the great law-giver of his church who declareth his will by his ministers ) nor meerly executive as the churches servant but imperative , princely , & s●preame . xii , that , as when the magistrate goes beyond his sphaere in judging & cognoscing causes purely spirituall & ecclesiastick , he may in so far be declined , & appealed from to the ecclesiastick iudicatory ; so when church●officers exceed the limites of their iurisdiction , by judging & determining in civill affaires , they may justly be declined & appealled from to the civill court ; and both or any of them , in cases of manifest injury & oppression ( though acting in their own proper sphere ) may be appealled from unto the righteous & great god ( as the absolute supreme iudge to whom both are accountable ) and to him only . xiii . as it is one thing to decline the iudge , & an other to appeall from the sentence : so when the magistrate unjustly determines in any civill affair , his sentence may be appealled from , but he cannot for that be declined as a iudge in these affaires : the like may be said of church-officers . xiv . although we refuse not to yeeld obedience to the magistrat's commands except we be convinced in our conscience of the unlawfulnes of them ; yet we acknowledge & assert that the word of god alone & not the dictates of conscience is the adaequate & infallible rule both of obedience & dis-obedience . xv. as the magistrat may command all acts of divine worship which are according to the word of god under the pain of civill punishment ; so he may inflict civill punishment for disobeying these commands . xvi . that there is a great difference betwixt a royall command enjoyning obedience to church-canons , and a nomothetick power to make church-canons ; the magistrate hath the former not the latter : there is a difference also between a formall rescinding of church-decrees , & a civill command not to give obedience to these decrees ; the magistrate hath the latter not the former . xvii . as extraordinary evills require extraordinary helps , so the magi●trat may doe many things in a time of the churches gathering , backsliding or corruption which he cannot do so long as the church is in a well constitut & reformed condition : but from this to inferre , that he may demolish the establisht order & fabrick of a right constitut & reformed church , on purpose to give a proof of his extraordinary power , by reduceing the same into order again ; or that he may make use of this extraordinary power , when the ordinary & appointed means are to be had , & also in case to effectuate the cure ; to inferre this ( i say ) were both impious & incongruous . xviii . that the end of civill government is not only to obtain a quiet & peaceable life but also to encourage godlines & hones●y ; nay , that the end of mininistry is not so much a quie● & ( externally ) peaceable life● as the end of magistra●y is godlines & honesty● xix . that the supreame magistrat is the politick head of the persons who make up the visible church ( viz. as they are members of the common-wealth ) but is not their head as they are members of the visible church , i. e. he is not head of the visible church ; because the head & members are of the same nature , but the supreme magistrat as such & the church as such are of very different natures . xx. that what ever liberty the magistrat may lawfully grant to the church , the church may not only lawfully accept therof , but may also lawfully supplicate ( if need so require ) the magistrat for it : though i dare not say that such a magistrat as doth usurpe all church-power ought to be supplicat in matters concerning the church , even for that which otherwise may be lawfully granted & which he ought to grant , at least without ane express protestation against that power which he hath unlawfully assumed ; nor that any person ought formally to bargain with , or bribe any magistrate with a summe of money for the grant therof ; far less to condescend to sinfull or scandallous conditions in order to obtain it . xxi . albeit the magistrat ought to restore to the church what ever right or liberty he hath unjustly taken from the church ; yet hence it will not follow , that because the magistrate hath injuriously thrust ministers out from their particular charges therefore he ought to restore with restriction a certain number of them to these charges again . my reason is chiefly 1 because in this case the magistrate doth not restore the same liberty which he hath injuriously taken , nor to the same number from which he took it . 2 though he may restore to them a part of their former liberty & they may accept of it ( viz in order to obtain the whole ) yet he cannot restrict them to a part of it , nor ought they to receive it upon such termes . 3 the liberty which before they enjoyed did not consist in being confined to particular paroches ( which is all that the magistrate now grants & that to a very few ) but in having free access to preach in these paroches , or elsewhere as the good of the whole church should require . xxii . it is much betwixt magistrates & ministers in dispensing of spirituall & church affaires ( as one doth neatly illustrate ) as betwixt the will & the understanding ; for quamvis voluntas imperat intellectui quoad exercitium actus , determinatur tamen per intellectum quoad ejus specificationem : that is , although the will doth command the understanding as to the exercise of the act● yet it is determined by the understanding as to the specificall kinde therof . and magistracy may say to ministery ( in matters spirituall & eccle●iastick ) as moses said to hobab numb . 10 : 31. thou mayest be to us in stead of eyes . but , as the eye cannot say unto the hand , so neither can ministry say to magistracy i have no need of thee . 1 cor. 12 , 21. xxiii . as it is a matter of great moment & difficulty to fix the just limites & land-marks of the magistrat's power & prerogative , and of the subjects rights & priviledges as to the exe●cise of either pro ●ic & nunc : so it is of no less difficulty & import to condescend upon the most proper & effectuall meanes hic & nunc , for keeping both within the limites of their proper orbe , or curing the extravagances of either ; or to give a just & impartiall decision when either is invaded by the other . xxiv . that in some cases many things may be granted by the people even to a tyrannous magistrate ( for instance levyes of men , money , armes &c , ) for maintaining him in his civill pompe & grandour ( even though he should alienate the true use & end of these things by employing them for further strengthening & confirming himself in his tyrannicall or usurped power ) which cannot with a good conscience be granted unto him or any magistrate whatsoever when he hath expressely declared ( whither at , or before the imposing or requiring of these things ) some pernicious & destructive designe , either against religion , the lives or liberties of his subjects , which designe he resolves , & would be capacitate by the granters , to effectuate by such a grant. xxv . as every escape , error , or act of unfaithfulnes ( even known & continued in ) whether in a ministers entry to the ministry , or in his doctrine or deportment , doth not non-minister him , nor give sufficient ground to with-draw from , or reject him as a minister of christ : so neither doth every enormity , mis-demeanure or act of tyranny , injustice , perfidy or profanity &c. in the civill magistrate , whither as to his way of entry to that office , or in the execution of it , or in his private & personall behaviour , denominate him a tyrant or ane usurper , or give sufficient ground to divest him of his magistraticall power , & reject him as the lawfull magistrate . xxvi . though such a minister may lawfully be withdrawn from & dis-owned as a minister of christ's mission & institution , who either enters to the ministry by the window ( i. e. in a way unwaranted or condemned in the word of god ) preacheth erroneous & damnable doctrine , is grossely scandalous & vitious in his conversation , or is utterly insufficient for such a sacred function : yet the case may be , & often hes been ( and whither or no it be ours now , is not mine to determine ) that a people may & ought to submit themselves to the government even of such a magistrate who either hath injuriously usurped that office , or hath so malevers'd in the exercise therof ( by violating the main & most of the conditions upon which he was admitted to it ) that his government is degenerat into a manifest tyranny & irreligion , and so hes ( de jure ) forfaulted his right to rule as a magistrate : i say the case of a people may be so circumstantiate , that they ought to subject themselves even to such a tyrant ; till the lord clearly poynt forth to them a way , either from his written word , or some extraordinary impulse & influence upon their spirits , or from indubitable grounds & persuasives of sound morall principles , or such like , whereby they may emerge from under that yock . hereby i doe not yeeld nor assert , that it is lawfull to give obedience to any unlawfull commands , or that it is no wayes lawfull for a people to shake off the yock of ane unlawfull & tyrannicall government : but only , that there may be some cases wherin it is lawfull for a people to yeeld subjection to a lawless tyrant , and wherin it may be unlawfull for them to perpetrate or attempt their own liberation by externall force ( which abstractly from those circumstances might be both lawfull , laudable & a necessary duty ) viz. when the thing attempted is either altogether impracticable , the meanes or manner of effectuating it dubious or unwarantable , the timeing of it inexpedient & unseasonable , or the necessary concomitans or consequents of the cure more hurtfull or dangerous then the disease ; or the like : neither doe i affirme , that under a tyrannicall government it is alwayes or absolutely lawfull for the people to give passive obedience ( if such a forme of phrase may be admitted which many explode as unaccurate & incongruous ) but only that there is a time which may be called the proper season of suffering , that is , when suffering ( in opposition to acting or resisting ) is a necessary & indispensable duty . xxvii . as a man's subjecting himself to a private robber assaulting & prevailing against him , is no solide proof of his approving or acknowledging the injury & violence committed by the robber ; so in many cases a people or person's yeelding subjection ( viz● in matters civill & externall , for i alwayes exeem conscience & religion from subjection to any creature whatsoever ) to a tyrant i. e. a publick robber , does not argue their acknowledging or approving his tyranny & oppression . xxviii . as it is one thing to be subject to the magistrate for conscience sake and a far other to subject our conscience to the magistrate , that is , to be subject for his pleasure sake : so although we may lawfully submitt our bodies & estates to the civill magistrate , and in many cases also to a tyrant ; yet in no case can it be lawfull for us to subject our conscience or religion to any magistrate or mortall , god himself being the immediate , & sole soveraign lord of both . xxix . although this great & fundamentall truth , that christ is a king , yea & the only king & head of his church , be such as at no time or before no persons is to be denyed or dis-owned , but freely & faithfully to be asserted , when the circumstances of the case calls for a confe●sion : yet whither or no caesar be a king , or hath any right to reigne as supreame in matters civill ? ( even upon suppotion that he is ( jure ) no king , but a tyrant & ane usurper ) or such law-questions as these relating to civill government , seemes to me not to be of such import or consequence in religion , as that we are alwayes bound in conscience positively to declare our judgement when interrogat theranent , especially when such quaestions are put to us with a manifest designe to intrap our lives or intangle our conscience . we have christ's own practice for a pattern of such prudence & christian caution . but yet i would be loath to condemne , or rigidly to censure such as out of a pious principle of zeal to god & conscience of duty , doe freely & positively declare their judgement ( when posed with such questions ) though to the manifest detriment of their lives , they conscientiously looking upon it as a case of confession . xxx . we cheerfully acknowledge , that it is the duty both of ministers & people & of every subject to pray for magistrates ( whither supreame or subordinate ) & all whom the lord hath set in authority over us ; and that not only so long as they continue to rule for the lord or good of the land , but even when they become open tyrants , pe●secutors &c. & continues such : i say , we ought to pray for the conversion & salvation even of such ; except the lord should either expressely discharge the same , or by some infallible demonstration declare that he hes rejected them ( which i humbly think we cannot be infallibly ascertain'd of● especially as to particular persons , without divine revelation ) or else give such clear & sensible ●ignifications of his refusing to hear any prayers for them , & of his displeasure therat , that we dare not adventure to put up such sutes withou● fearing to offend him , & procure his dis-countenance in o●her things that we find clearnes & freedom to pray for ; or the like . thus , sir , i have given you some account , not only of mine own , but of ●he judgement of diverse others deservedly esteemed in the church , with whom i have communicat in the matter of this new indulgence & way of bonding for ●b●aining the same : wherin ( with some serious desires to the lord for light & leading ) i have indeavoured to deal as ●ingly & impar●ially ( though in a plain & simple way ) as i can , and studied also to guard against giving occasion of offence o● irritation to any who are otherwise minded . by all which you may likewise perceive what is our judgement in answer to your other qu●stion , ●iz . whether the people ought to concurre in calling ministers who will enter by this bond ? that not only we cannot advise , but are clea● & determined to dissuade ( as we find access & conveniency ) all ●o beware of calling or inviting of ministers according to the pattern & plat-forme that is laid down by this new indulgence , as they would shew themselves tender of the concernes of christs crown & kingdom , as they would not list themselves among the obstructe●s & opposers of the free course of his gospell , as they would not be counted enemies to the ministeriall freedom & faithfulnes of his ambassadours ; and in a word , as they would not be found accessory to , & guilty of all these innumerable evills of sin , scandall & inconveniency ( wherof we have mentioned severall in the preceeding discourse ) that are either implyed in , or doe natively follow upon this way of pactioning . it is likwise thought fit , that the same be communicat by you to others as you shall see needfull & convenient : a●d though we have no pleasure in contending , far less in divulging our diffe●ences , yet it is found necessary to make this known at this time , for ●hese ( among many other ) urgent reasons 1 the clear co●viction , we have of the many evi●ls & sad ●endency of complying with this new device , as you may see in the above w●itten arguments . 2 that this is a time wherin , as there hath been , so there is still a continued & impetuous torren● of infecting defection , and many alas ! already , & moe y●t like to be carried down with it . 3 the firme perswasion we have of that excellent & clear ( though now much controverted & contradicted ) truth , that iesus christ the mediator is the alone king & supreme governour in & over his own house & ordinances . 4 the sense we ha●e , & ought to have , o● th● many & grievous i●croachments & . invasions which have been made upon this his royall prerogative , & ou● so ready cedings to , & silence therat . 5 in particular , the multiplied experiences we have already had of the bad fruits and fatall effects of closing with the two-for●er indulgences , too much approving of & conniving at the ●ame ; and our not indeavouring to the furthest le●gth of du●y to have prevented complyance therewith by a seasonable , plain & publick protestation against it . 6 , that such as will not despise , may yet have timeous warning to hold off from involving themselves in this , or any other the like snares for the future . 7 , that the fur●her offending of the already offended & afflicted remnant ( thorow our sinfull silence & more sinfull complyance with such courses ) may be prevented so far as in us lyeth . 8 , that this poor mi●e may be added to all the preceeding testimonies of the lords servants , & a witnes continued in this church against such steps or courses of defection . 9 because most of the dissentient bretheren were not present at the passing of the fore-mentioned vote ( being either off the town at that time , or even these who were in it not so much as advertised that such a vote was intended , which upon what account was neglected , is best known to the assembler● ) but were altogether surprized with it . and since we have ( i know not by what sort of preposterous p●udence ) so unhappily le● slip the most proper & pertinent season of entering a verball joynt testimony against that vote & bond , and have not keep 't such a proportion betwixt our dissentings and their vo●ings & bondings , as should have been equivalent to a withstanding them to their face wherin they were to be blamed ; therefore now we find our selves the more nece●sitat to give some publi●k signification of our resentment of ●his step of defection by ( at least ) a paper-testimony , for rubbing off ( so far as is possible ) the reproach that we have procured to be cast upon us , through our so long forbearance of , & flinching from so laudable & necessary a duty . 10 , and so much the rather that some h●ve taken the confidence to publish severall arguments whereby they essayed to prove this bonding not only to be lawfull but a laudable duty , yea & expressly commanded by god in his word , as may be seen in a paper called plea's for peaceable living ; there is also ane invective & sarcastick paper , or rather a scurrile and ●colding pamphlet ( pardon the picquantnes of the phrase since it is extorted & the thing deserves a ●harper stigma ) compound of quae●ies containing some●hing to this purpose , but in effect is ●carse worth the naming or noticing , being a piece wherin the clamorous & carping qu●●rier ( the author ) hath bewrayed so much passion , pedantry & ( if we may tell the truth as it is ) manifest mendacity , by fastening groundless calumnies & nottour falsehoods upon his ad●erse party , that i am persuaded his own associates & greatest pleade●s for ●he bond , will ( if they consult the advantage of their cause ) be ashamed to own such a shameless & slanderous satyre , which seeing it is for most part stuff'd with private & personall reflections , i leave to be cognosced by these who finde themselves most concern'd to answer it . ii. because there is such a hideous clamour & ou●-cry against all these who ( by adhering to their sworn presb. principles & the known p●●ctice of our worthy & zeallous ancestours in times of such backsliding & corruption ) doe testify their dissent from this bond & the late vote for the same , as b●ing separatists authors & fomentors of division , heady , self-willed , male-contents , implacable , blind zelotes , ignorant scruplers , and ●ven such as cannot give a reason for dissenting from their banded brether in this busines ; and that although these voting bretheren in plain termes declared they found no reason why people might not give this bond for ministers , yet they may now see & know that their dissenting bretheren found so much reason against it as not only doth fully clear & satisfyingly convince their own consciences of the sinfulnes therof , but may be sufficient also to render the same justly to be dis-liked , yea detested by every honest & true hearted presbyterian & covenanted son of the reformed church of scotland . 12. severall o●her means were used & essayed for dis-suading and reclaiming the voting & bonding bretheren from ingageing or continuing in these divided & dividing practices , but have not proven effectuall . 13 , because of the imminent danger we are now in of being overwhelmed again with antichristian darknes , & redacted to that old babylonish bondage & superstition ( out of which our zeallous & renowned reformers had wrestled thorow so many difficulties & discouragements , who not only pe●emptorly refused to bring their ministry into such bondage as by this bond is requisite of the bonders , bu● also faithfully & plainly protested against the least appearance or signe of subjection that the enemy required of them in the matters of their ministry ) by the blood-thirsty papists , who take no li●le incouragement by these divisive degenerate & un-presby●erian like practices ( which they ●ee so many formerly zeallous presby●e●ians fallen upon ) to carry on their hell-hatch't & pernicious plotts against all who will not worship the beast & receive his mark . a●d though some of the pleaders for , & favorites of this new pretended ill-favour'd favour are plea●ed ●o turn this consideration into a motive & argument to unite with them in these by-wayes of theirs for strengthening us against that common enemy , and that our refusing to comply therwith is the very way to weaken both our cause & party ; yet how incontrovertibly true is the contrare ( both from what hath been already said , & will ( we fear ) be more sadly & shamefully discovered by the event ) if there be any truth in that , prov. 10 : 29. the way of the lord is strength to the upright or in that , job . 17 : 9. he that hath clean hands ( how weak soever or witless ●e be accounted by the wits of this world ) shall be stronger & stronger or in the connexion betwixt these two 1 thess. 5 : 21 , 21. to hold fast that which is good , & to abstain from all appearance of evill . and though we should be esteemed in this to be weake yet are we strong ; nay , when we are ( thus ) weak , then are we strong . 14 , that it seemes now evident , the lord is at hand & cometh out of his place to plead the long dependent controversy of zion , to punish the inhabitants of the earth for their iniquity , to avenge the quarrell of his broken & burnt covenant , to make inquisition for the blood of his martyres , and to call all of us to give ane account of our wayes , and particularly what hath been our carriage in reference to owning or disowning of him or his interests , during all the time of this dismal & growing defection , when our min●ings , excusings , shiftings , subtile or supple evasions & partiall palliatings will be of litle value or significancy towaird off the stroakes of our highly offended & jeallous god. and lastly , that at least we may hereby in some measure exoner & discharge our own consciences before god & the world by thus testifying our dis-like & dissatisfaction with these & the like courses● & more particularly , against this divisive defection , driven on by these dolefull indulgences & may obtain mercy in the day of the lords fierce & fast-approaching wrath . i shall shut all up only with a few scriptures worthy to be pondered & improven in our practice this day , when upon the one hand there is so litle regard to the grieving & offending of the litle ones , and on the other , such readines ●o stumble & be offended when occasion is given . first then , for guarding against giving of offence , let these few scriptures be considered : matth. 18 : 7. wo unto the world because of offences ; yea , wo unto that man by whom the offence cometh . 1 cor. 10 : 32. give none of●ence , n●ither to the jews , nor to the gentiles nor to the church of god. rom. 14.13 , 21. let us not therefore judge one another any more , but judge this rather , that no man put a stumbling block or ane occasion to fall in his brother's way . it is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth , or is offended , ●r is made weake 2 cor. 6 : 3 4 giving no offence ( let ministers hearken to this , for it chiefly concernes them ) that the ministry be not blamed , but in all things approving our selves ( read but the following verses of that chapter , & ponder the particulars wherin ministers ought to approve themselves ) as the ministers of god &c. 1 cor. 8●9 . but take heed least by any meanes this liberty of yours ( even though abstractedly from scandall it were sinless , as this spoken of in the text is , which the liberty granted both in the former & latter indulgence is not , as above ) become a stumbling block to these that are weak & vers . 12. but when ye sin against the bretheren & wound their weak conscience , ye sin against christ. and to this purpose i would recommend that rule of amesius de consc. lib. 5. cap 11. quaest. 6. resp , 3. to prevent scandallizing of the litle ones ( saith he ) all these things ought to be done or ●orborn which may be done or forborn without sin . secondly , for guarding against stumbling or being offended , though occasion thereto be given , i shall only adde these following ps. 119 : 165. great peace have they which love thy law , & nothing shall offend them . hos 4 : 15. though thou israel play the harlot , yet , let not iudah offend , or transgresse . matth. 11 : 6. and blessed is he whosoever shall not be offended in me : yea , it is given as the character of him who received the seed into stony places ( matth 13 : 21 ) i.e. of a fruitless & temporary professor , that when tribulation or persecution ariseth because of the word , by & by he is offended . prov. 10 9. he that walketh upr●gh●ly walketh surely ; that is , he shall not stumble or be offended , or as it is chap. 28 : 18. he shall be saved . prov. 13 : 6. righteousnes keepeth him that is upright in the way . and chap. 15 : 19. the way of the righteous is made plain . job . 17 : 9. the righteous also shall ●old on his way , & he that hath clean hands shall be stronger & stronger . and in order h●reto trust in the lord with all t●●ne ●●a●● , & lean not to thine own vnderstanding prov. 3 : 5. and verse 6. in all thy wayes acknowledge him , & he shall ●irect thy paths . keep sound wisdom and discretion prov. 3 : 21.23 . then shalt thou walk in thy way safely , & thy foot shall not stumble . for yet a litle while ( heb. 10 : 37 , 38. ) and he that shall come , will come , & will not tarry . now the just shall live by faith● but if any man shall draw-back , my soul shall have no pleasure him . rev. 16.15 echold i come as a thief , blessed is he that keepeth his garments , least he walk naked , & they s●e his shame . and rev. 22 : 20. he which testifyeth these things , saith , surely i come quickly amen . ev●n so come lord iesus . now ●nto him that is able to keep you from falling & present you faultlesse before the presence of his glory with exceeding joy , to the only wise god our saviour , be glory & majesty , dominion & power , both now & for ever , amen . jud. vers 24 , 25. diligite homines , interficite errores ; sine superbia de veritate praesumite , sine soevitia pro veritate c●rtate : orate pro eis quos redarguitis & convincitis . augustin . lib. 1. contra epist. petiliani . nullus est pudor ad meliora transire . ambros ad valentinianum imper. epist. 31. et satius est ( ut ait lucianus ) recurrere quam male currere . non est levitas a cognito & damnato errore discedere ; sed ingenue fatendum , aliud putavi , deceptus sum : haec vero superb●● stultitia perseverantiae est , quod semel dixi ( vel feci ) qualecunque est , fixum ratumque sit . seneca lib. 4. de benef . cap. 38. melius est pro pietate dissidium quam concordia fucata . nazianzenus orat. 1. de concordia si autem de veritate sumitur scandalum , utilius est ut scandalum oriatur , quam veritas relinquatur . bernard . ex greg. mag. hom . in ezech. praestantius est pro veritate pati supplicium , quam pro adulatione ferre beneficium● p. voet. jurisprud . sacra ut atagen a●iàs vocalis , captus obmutescit ; ita quibusdam servitus adimit voce● qui liber● loquebantur libere erasm. simil. remedia quamvis statim mordeant vel offendant , postea tamen salutem conferunt ac voluptatem ; ita salubria monita mitio sunt nonnihil amara , postea correct● jucundissima . plutarchus . errata . p : 1. l. 19. r. it . p. 6. l. 11. r. way o● p. 7. l. 13. r. ly specially . p. 14. l. 27. r. ●w to p. 15. l. 32. r. peaceably . p. 18 , l. 16. r. as true . p. 21. l. 3. r. far . p. 23. l , 2. r. to . p. 25. l. 24. r. solely . p. 26 , l. 29. r. complying . p , 28. l. 7 & 8. their . r. there . l. 12 , r. therin . p. 29 , l. 1. r. greatest p. 31. l. 35. r. speeches● p. 33. l. 41. r. herba in some of the copyes 48● l. 9. or ●uffering . r. of suffering causes of a solemne fast, appointed by the commissioners of the generall assembly, to be kept in all the congregations of this kirk, upon the last thursday of april, 1646 church of scotland. general assembly. this text is an enriched version of the tcp digital transcription a79704 of text r212292 in the english short title catalog (thomason 669.f.9[59]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79704 wing c4201d thomason 669.f.9[59] estc r212292 99870930 99870930 161157 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79704) transcribed from: (early english books online ; image set 161157) images scanned from microfilm: (thomason tracts ; 245:669f9[59]) causes of a solemne fast, appointed by the commissioners of the generall assembly, to be kept in all the congregations of this kirk, upon the last thursday of april, 1646 church of scotland. general assembly. ker, a. 1 sheet ([1] p.) by evan tyler, printer to the kings most excellent majesty, printed at edinburgh : 1646. signed at end: a. ker. reproduction of the original in the british library. eng church of scotland -history -17th century -early works to 1800. fasts and feasts -church of scotland -early works to 1800. scotland -history -charles i, 1642-1649 -early works to 1800. a79704 r212292 (thomason 669.f.9[59]). civilwar no causes of a solemne fast, appointed by the commissioners of the generall assembly, to be kept in all the congregations of this kirk, upon th church of scotland. general assembly. 1646 562 1 0 0 0 0 0 18 c the rate of 18 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion causes of a solemne fast , appointed by the commissioners of the generall assembly , to be kept in all the congregations of this kirk , upon the last thursday of april , 1646. i. besides the diverse causes of our former solemne humiliations , both for the evill of sin and of punishment , lying still in a great measure upon the whole land , wee should lay to heart the late shamefull backsliding and compliance of many with the enemies , in the houre of temptation . ii. it is to be lamented , though the lord our god hath taken pains to purge us by his judgments of sword and pestilence , yet there is no reformation of our lives , our scumme remains in us , many returning with the dog to their former profanenesse , neglect of gods worship in families , uncleannesse , drunkennesse , and other great provocations , as if they had been delivered to do all these abominations : have we not just cause to mourn and be afraid that the lord kindle the fire again , heap on more wood , and cause his fury to rest upon us ? iii. it is high time when the whole land is threatned with a new breach from the north , to acknowledge our great and senselesse ingratitude , who have no wayes rendred to the lord according to the benefits received , though the lord hath begun to draw back his hand in a sensible and unexpected delivery from the raging pestilence , and hath given us a little breathing from the cruell insulting enemie , yet all our promises and vows uttered in the day of our trouble , have proven to be as the early dew and morning cloud ; neither have we brought forth the fruits of righteousnesse , and amendment of our wayes , while the lord looked for them , after so gracious a delivery : so that it is just with our god to disappoint us of our expectation , when we look for healing to send new troubles , and to raise up in his wrath some , who have banded themselves together in the north , contrary to our solemne covenants . iv. seeing our god hears prayer , it is our duty to run to him in this day of trouble , and to wrestle with tears and su●plications , that our god in he might of his power would crush this cockatrice egge , that it break not forth into a fierie flying serpent ; that the insolent pride of the contrivers of this divisive and seditious bond , may be rebuked by the lord ; that the simple who have been mis-led , may be convinced and drawn out of the snare , that these who stand , may be stablished by grace in their stedfastnes , and strengthened with the spirit of unity and courage to oppose that divisive motion : lastly , that the work of uniformity in church-government may be finished , our armies blessed and compassed with gods favour , and a firme and well-grounded peace settled betwixt the kings majesty and parliaments of both kingdomes . a. ker. printed at edinburgh by evan tyler , printer to the kings most excellent majesty . 1646. the church wounded and rent by a spirit of division held forth in a short account of some sad differences hath been of late in the church of scotland, with the occasion, grounds, and too evident product therof whose wounds are bleeding to this day : togither with some vindication of the truth, and principles of our church in this present state of things from unjust revilings and reproach, and a few words in the close with respect to what are the greatest concerns of christians exercise and duty in these times. fleming, robert, 1630-1694. 1681 approx. 225 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a39752 wing f1263 estc r20193 12676733 ocm 12676733 65578 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a39752) transcribed from: (early english books online ; image set 65578) images scanned from microfilm: (early english books, 1641-1700 ; 353:28) the church wounded and rent by a spirit of division held forth in a short account of some sad differences hath been of late in the church of scotland, with the occasion, grounds, and too evident product therof whose wounds are bleeding to this day : togither with some vindication of the truth, and principles of our church in this present state of things from unjust revilings and reproach, and a few words in the close with respect to what are the greatest concerns of christians exercise and duty in these times. fleming, robert, 1630-1694. [8], 48 p. s.n.], [s.l. : 1681. attributed to robert fleming. cf. bm. pages 22-23, 25 and 48 are stained in filmed copy. pages from beginning to end photographed from union theological seminary library, new york copy and inserted at end. reproduction of original in bodleian library. imperfect: p. 48 is dark and partially illegible in filmed copy with print showing through. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history -17th century. 2006-12 tcp assigned for keying and markup 2006-12 aptara keyed and coded from proquest page images 2007-06 elspeth healey sampled and proofread 2007-06 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the church wounded and rent by a spirit of division , held forth in a short account of some sad differences hath been of late in the church of scotland , with the occasion , grounds , and too evident product therof whose wounds are bleeding to this day . togither with some vindication of the truth , and principles of our church in this present state of things from unjust revilings and reproach ; and a few words in the close with respect to what are the greatest concerns of christians exercise and duty in these times . heb. 10 : 23. let us hold fast the profession of our faith without wavering : ( for he is faithfull that promised . ) philip. 3. 16. nevertheless , whereto we have already attained , let us walk by the same rule , let us mind the same thing . philip. 2. 2. let nothing be done through strife , or vain glory , but in lowliness of mind let each esteem other beter then themselves . james 3. 16. for where invying and strife is , there is confusion , and every evil work . 1 thessal . 〈◊〉 〈◊〉 now we exhort you , brethren , warn them that are unruly comfort the feeble-minded , support the weak , be patient toward all men . printed m.dc.lxxxi . the preface . it will be acknowledged by all , who have any serious impression of the truth , on their spirits , what sore , and trying times , we are now fallen in , and how deplorably sad the present state of religion is almost every where ; yea what need seems for our being awake with some deeper apprehensions , of what may be coming , and of so many presages , that this night , is not yet at the darkest , but one of the sorest conflicts which the reformed churches have hitherto mett with , may be on a very near approach : of which one remarkably sad , and most threatning presage , is now too obvious in this late astonishing rent , and breach , hath been in the church of scotland , so impetuously driven and fomented by some there , to the furthest scandal , and reproach of the truth , and giving the adversary , such occasion to blasphem ; thus hath there been so sore woundings of religion , and the holy spirit of god greatly provoked , and greived thereby . i confesse such a tryal would have been litle either feared , or apprehended in a time , when so hot a furnace hath been set up amongst us , and that the church had smarted , and been so sore brunt , with the offence , which followed upon former breakings ; yea when it is so joyntly acknowledged , how much the honour of christ the spreading of the gospel , and edificatione of the church , is concerned , and in the highest measure prejugded herein ; this is a sad subject , which should call each to that serious inquiry , and tryal of their own work , and frame of spirit , in such a day , as may lead in to peace , and assurance of heart , before the lord in this mater ; and to be seriously affected with what we have seen following thereon ( yea might have been feared , with the first breaking up of this strange rent ) of the spirit of error , and delusion , in the holy righteousness of god , now with such prevalence over some , whose work had been , to put the church in a flame and unsetle others , as they can find no ground where to fix themselves , but are like to shake loose all principles , and run that length as is incompatible , not only with christian but humane society . some few things , with respect thereto i would premit now in the entry , to be considered . 1. first what light , doe thus break forth , out of the very bowels of such confusion , both for conviction , and confirming of us in the truth ; if we be but serious observes of the work of the lord in this day ; and i would yet hope may tend to put some deeper impression of these things on this generation , when as with one audible voice from heaven , so much hath occurred , to seal our instruction herein . 1. that none thus so easily adventure , after what we have seen on such a publick rent , and breach of the church as this , and to hazard on a precipice , and rock ▪ on which so many hath dashed , and been broke , and where the losing of communion in love , hath not long wanted a sad breach in the unity of faith . 2. that there may be now more fear , and dread , of managing differences in judgment within the church , with that bitterness , and passion , as hath too visibly been of late , to stumble , and beget wrath , more then conviction ; or to make ane offering of such strange fire ; the truth and cause of god can be promot only by these meanes , and that spirit , which he doeth himself require . 3. that professors of the truth , be more deeply pressed about the ground work , and for a solid founding on the great fundation-truths , and principles of religion , when this sad want may be so visibly now read , on all our distempers , and make us yet fear where some great pretences , to religion may end . here is one of the sadest judgments of the time , much ignorance of the truth , and rule of the gospel ; with a louse and unstable mind , tho with greatest confidence otherwise , amongst too many under a profession of godliness this day ; through which the tempter hath gotten such advantage , yea on some whose affection and tenderness of spirit , i dar not question , but thought they could not run too far at a distance from what they judged wrong , not fearing a destroying snare on the other hand , and that corruption of the mind by error , is no lesse mortall then in the life and practice ; yea which is too sadly obvious less hope of a cure , where such a leprosy is once broke forth in the head . 4. and have we not now seen , for our furthest conviction herein , that none lift up themselves above that which is meet , upon the repute , and credit of their profession ; before him who is no respecter of persons , and resisteth the proud , to so sever a smiting , and thrusting down of their brethren , and fellow-servants , as hath too obviously been in these late differences ; and without that suteable fear , and dread , leist these whom they gave so sore a thrust to , under the warrant o● some opprobrious designation , be such , whom jesus christ will own , and finds his servants , and messengers , thus lye a bleeding under that wound . 5. i would hope also , that such a witness of the jealousy , and displeasure of the lord , against despysers and revilers of the ministers of the gospel , may have more weight on the conscience of many after this ; when with so discernable and awfull a voice , this i humbly judge , hath been spoke and may be applyed , to all such who professe the truth , and the generations yet to come , to fear , and dread , to give thus the authority of the son of god , the supreme head of his church , so publick ane affront in the ministry of his servants , as this party hath of late done , in our church ; or rise up in such a conspiracy againe ; and no pretences when tryed at that bar of the scriptures of truth can possibly bear out . 6. and should not this clear the spotless way of the lord , and seall our instruction from what we have seen ; that when no answerable fruit is to such a season of the meanes of the gospel , as hes been of late , nor ane embracing the truth in its simplicity , and with desyre after the sincere milk of the word , as might have been hoped for ; but a seeking more after new and strange doctrine , and to follow these things which tended not to edify ; that so sad and dark ane ecclipse should follow ; tho i hope some blessed fruit of these times past , shall be yet found and abide with many . o that after this a more fervent , and serious respect to the ordinances of christ , might yet revive in our land , and a keeping close by this appointed way , not only to beget , but to confirme , feed , and make the saints perfect , ephes . 4 : 12. i hope such as under these meanes hath known a neir , and sensible fellowship with jesus christ , with that ineffably sweet and fragant savour of his name ; and that surely he feeds his people there ; cannot at so easy a rate be taken off these breasts , as too many of late hath been . it is sure the more true growth , and livly the work of grace , is on the soul , the more felt need , and desyre will be then after the ordinances of christ ; and it may be feared besides all we have seen , if so sad a falling off from those , be still owned as to reject the message of truth , from such known , godly , and eminently qualified ministers of christ , to his church , upon that pretence of the late indulgence , leist they lose even what they had once attained , when thus out of the way of the lord , and from under his promise for protection , and being keeped , from the prevalence of that spirit of error , and delusion , which by the very same entry hath now got such visible power on others . i nothing doubt but many hath beene ingadged herein without fear or apprension of such hazard , and as judging it duty ; and that some whose appearance this way hath had most weight and credit with others , their heart would have trembled , at what hath beene now seen to follow thereupon , whilst the tendencie and product of such things hath out-rune so much their intent ; but it should be mater of grief to all what ground we have thus lost , and what the great adversary of the church hath gained , to prejudge the interest of the gospel . 2. i must premit this further to be considered , that it is not so much want of light , as of practice , which is the greatest let to the churches cure ; and i would humbly offer some few , things where both unquestionable duty , and the remedy of these sore distempers now amongst us , are joyntly obvious , as we might yet hope to see another appearance on the church , when these are in earnest followed . 1. to keep closse by the scripture , with a sincere humble inquiry for light there , and a more intire reference , to its alone decision . it is sure the conscience must be no rule to us , nor can alter the nature of things , to make that good , which is evill , but must have a rule for its selve ; nor is it further the voice of god , then it is truely inlightened ; yea nothing hes beene more threatning to the church , then the strong impulses of one erring conscience ; which seldome keeps within any bounds . and tho i would desyre with the furthest tenderness to speak in this present case , so far as a necessare owning of the truth can admit , yet i must say , it hath beene to me , one of the astonishing things of this day , how such violence in driving this sad rent in our church , and on these grounds as hath beene pretended , could seek shelter under this patrociny , of the scriptures of truth , or plead its warrant from that blessed rule of the gospel , which is so expresse , plaine , and full herein ; and what should meane this strange halting , if the lord be god let us follow him and subject wholly to his word , for at that bar only , i hope it is , we desyre to appear and be tryed : what a sweet testimony will this then be on the soul of a dying christian , that the truth was so dear to them , as no preingadgment , nor any interest of their supposed credit , did interpose between the authority of his word , and their conscience , or betwixt their conscience , and a declaring the same to the world both for giving glory to the truth , and the advantage , and edification of others ; yea this from some of greatest repute in the church , hath tended to transmit their memorie with a most sweet savour , and credit to after times . 2. a serious inquiry and tryall by all of their own way with much fear , and jealousy of themselves should be a blessed ingredient in our cure and relieffe this day , when snairs and hazards are so thick spread : and i think it may be now further convincing , that whatever be the case of our church , such a way and methode , was no sutable cure , as did visibly tend to inflame the wound , more then to heal , nor that the wrath of man , worketh the righteousness of god : i hope a second inquiry , and tryal , by any of a serious spirit , will let them yet clearly see , that such pretences they founded on , can never justify this late rent , and falling of thus from church fellowship , where not only they could continue without sinne , but with much hope of a blessing . 3. and doeth not here both the rule of duty and our relieffe in this sad case , convincingly meet , in a seeking to overcome evill , and privat injuries with good . it is true this is a specialy pungent tryal and will not want some conflict , but i am sure is found one of the choisest opportunities of a christians life , for theirafter peace , yea the more wrestling may thus be upon special provocations and with some peculiar aggravating circumstances , to reach this blessed victory over themselves , the more comfort and joy will be , upon their after thoughts heirof , and i am sure thus is greater advantage , for a just vindication by christians of themselves whilst pressed thereto , as this is with least bitterness or recrimination followed . 4. it is clear that the spirit of god expresly cals for keeping a distance with such things as may tend to engender striffe , and debate in the church , and not to edifie , as our dutie ; and i think it may be too seen , how sad influence this hath had , to break the comfort and edification , of christian fellowship , where once professors of religion hath beene involved in such a way . there was no such practice , or custome , in these first pure times of the church , whilst the apostles lived , and was specially adverted to then ; but if any be contentious we have no such custome in the churches of god , 1 cor. 11. 5. it is duty also , for the furthest convincing tenderness to be used by such , who through grace , have beene keeped fixed , for restoring of others with the spirit of meekness , and according to the rule , of some putting a difference ; great peace should thus follow upon a tender bearing with the frowardness , and revilings of any , under these saddistempers , upon this designe , and for being thus all things to all ; to gaine one from the error of his way , is a greater victory then to gaine a city . i find in the life of blessed musculus , this followed with much success in dealing with some at ausburgh , who wer then under a sad sad prevalence of the spirrit of error , by seaking first to gaine on their heart & affection and then to deal with their conscience , which proved at last effectual . 6. it is sure we are now called in this present tryal not to be secure as to what further growth so strange a contagion may have ; when the apostle sheweth a litle leaven leaveneth the wholl lump , 1. cor. 5 , 6. which as a destroying plague , may thus quickly spread from one house , to a city and thence thrugh the wholl land yea it is known how small the rise of quakerisme was within these few years in the churches of britaine . nor are these light or small things hath beene now with a strange confidence owned by some of that way , or what may be feared of its further prevalence if the lord doe not graciously prevent and rebuke such a spirit which hath thus troubled the poor church . 7. there needs much advertence also on the other hand , that there be a continued fear , and no coolness , from this sad extreme , in our watching of the churches hazard from open adversaries , and to what assault may be yet made to the rights and liberties of the kingdome of our blessed lord , the alone supreme head , and king of his church ; but that thus an equall fear , and jealousy be keeped up , so as the truth lose no ground upon either hand . reader for this present publick appearance i shall us but a few words it may be easy to judge how sad a part it is in a time when al humours are so much aloft , and what may be expected this way if there be not from another airt to suport against the contradiction of men ; but this i must say i have beene stated under circumstances , and with some surprising call hereto , as i hope , could obviat the most sharpe reflections of any who are this day unbayased in such a case , but i forbear herein to speak more particularly ; only as to the occasion of my moving further upon this subject , was from that which is contained in the first section which upon some desyre and aime for a serious and sober communing upon these differences in our church , was directed to some few friends ; and did choise that way by writ , to prevent any erruption might be of heat , as too usually there is hazard of , in verball reasoning upon such things ; and since i found it so frequently challenged how any could oppose themselve to what is owned and asserted in that history of the indulgence , as that which they judged enough to answer al ; in such a case , i was enforced to touch it a litle , tho in a very few words , whic● i designe as far as possible , and now in such ane unpleasing essay ; yet i humbly judge with that evidence of the truth , as may shew the mistake and invalidity of these grounds , on which so strange a superstructure when seriously pondered and weighed , hath beene raised ; nor have yet found more urged upon the mater by any on this head then what is made use of there . it is sure no times past hath beene ever with so intire ane onnesse in judgment as no occasion of difference did fall out amongst the truly godly in some concerne of the truth ; but it is sad that so dreadfull a hazard of occasioning a breach in the church this way , is not yet credit upon tryal , until some have once tryed it themselves . my great unfitness to move in such a case , was just ground of fear , besides much aversion otherwayes to intermedle with so sad , and unpleasing a subject , but being pressed herein , i hope i may say , it was , with a serious aim , and inquiry after the truth ; and to be confirmed by scripture-light in a matter of such great publick contest ; and with some desire to prevent the stumblings of many as may now be much feared on these amazing and shaking things , that have since followed on this breach ; for what incongruity may be judged , in the close anent some thing practical , and the churches hazard from popery , with such a subject ; i thought was so far suteable , as i am sure a greater weight thereof , would be found ane effectuall meane to take off these sad unedifieing debates . there are some considerable mistakes at the press both in words , and in the pointing , but i hope are such as the discerning reader can notice , without darkning the sence , and will pardon . section i. though i have much aversion to move in any controversies , especially where friends so truely dear on every side are thus interested , & when our distempers so sadly prevail , as most seem not in case to bear mutually freedome in these things , so as this present breach would seem almost beyond hope , if some blessed touch of the great healers hand do not marvellously surprise us in this day , beside the crowd and noise now may be feared , is so great , as to shut all access for a being heard on such a subject . and for my self i may say , i have been struck with that terrour of these sad imbittering animosities , and heats now amongst us , as to judge it no less desireable to find an hiding place from the strife of tongues , than from the pride and violence of men ; yet since it is sure , true friendship and love gaines more by freedome and openness of heart with others , than to keep at a distance . besides that sad impression of this deplorable breach and rent in our church hath pressed me to write these few lines , not for debate or contending , i may say , in the least ; but for the truths sake in a sober and humble reasoning , with some exoneration of my own spirit in a few proposals , with the grounds thereof , which without prejudice or offence i would desire , yea obtest to be seriously pondered . and i hope , i may humbly adventure to say , it hath been with some desire to prove my own heart in this matter , before him who is the grear searcher thereof , and under some present constraint of light have now write this , as i durst not ( though they were my dying words with peace or quiet of spirit retreat here ) but before i offer these proposals , i would desire to premit some few concessions , which i hope on every hand ( what ever be the present differences ) will be acknowledged . 1. that there must be no coolness or indifferency in any interest of the truth under the greatest hazard , this being so invaluable , as there cannot be too dear a purchass thereof ; yea that truths comparatively small may be great in their season , so as a testimony thereto , with greatest respect is then necessarily called for , when a publick opposition is made to the same . 2. that this great truth of the visible kingdome of jesus christ over his church , and its independance on the magistrat , and his being the alone supreame head and lawgiver thereto , is of such high concerne and elevation , as we should not count our life dear ( if called of the lord to be offered up as a sacrifice thereon ) yea that a publick testimony should be then more specially owned thereto , with a clear and distinct sound , when so visibly opposed , as in this day . 3. that is must on all hands be confessed a sad decay of a true publick spirit now amongst us , and of that zeal , integrity and watchfulness for the things of god , and deep impression of the covenant with god these nations are so solemnely engaged to , as hath formerly been with too sad and unsensible a wearing out from under former impressions of duty in this long continued triall now in the church , and that success which seemes to wait on a sinful course , for which all of us have cause for being deeply humbled before the lord this day . 4. i would hope also this will not be under debate , that an endeavour for a safe union ( and without any prejudice to the truth ) amongst these who have been helped in this day to witness and suffer against prelacy , and are one in the great concernes of truth & godliness , is both a commanded and indispensibly necessary duty , and will be found as expresly charged upon us , as any duty i know in the scripture . 5. that there may be differences in a purely reformed church in matters of truth consistent with mutuall edification , and without any division or breach amongst such , yea that such will be still here , whilst we know but in part . 6. this concession i hope may not come under question , that it is a part of our guilt this day , our not being more suteably affected with both the sin and judgment of this present rent and division , as we ought : when our master hath so expresly told , that a kingdome divided against it self cannot stand , and no less thus threatned than the utter dissolution of such a church . 7. that there is now need of more closs correspondence , and personall freedome with greatest tenderness to be managed in this present difference with other , since they may thus tear one another at a distance , before they understand them , and that prejudice thus entertained with personal reflections , and alienating of affection must necessarily tend on every hand to widen the breach . 8. that this deplorable rent now amongst the godly hath that sad gravamen therewith , that it is a striving and devouring one another in the furnace , whilst so sore pressed otherwise under the cross , yea in the publick view of all our adversaries , who so eagerly thus watch for our halting . 9. that there is a great hazard in credulity , and easy entertaining reports to the prejudice of others in a time , when too many seem designedly to tread in the dark this way , as if it were to promot a party , rather than to seek the truth , and follow an interest on the ruine and fall of the repute of others , who have had a most sweet savour in the church of christ , and been much blessed for the edification of many : this we may fear is one of the provoking evils in this time , and as a smoak in his nostrils , who hath said , such as sow discord amongst brethren are an abomination unto him pro. 6 : 19. and hath cursed such as smiteth his neighbour secretly deut. 27 : 24. which may be no less sad and sore by smiting by the tongue , than by the sword . 10. i hope this also will be mutually granted , that a safe managing of differences and rents amongst the godly in so breaking a time as this , is one of the most difficult things in christianity , so hard it is to get our own spirits kept out , to reach that tender and due regard to present circumstances for publick edification ; yea to be kept in an humble and spirituall frame in such a case , and to have the life of grace kept in vigorous exercise , so as thus to have pride , wrath , and bitterness of spirit made to melt down in meekness , humility and love . having premitted these few , concessions , which may be found of some weight in this sad case , we are now in , i must humbly offer these following proposals to be considered . prop. i. should we not with greatest fear and trembling look on a breach and rent of the church , and amongst the truely godly in this day on these grounds ? 1. that it so expresly controlls the authority of our great master , who hath enjoyned by such reitereated commands , love and concord amongst his disciples , so as i can find no duty in the new testament with more frequent obtestations and arguments pressed than this . and though it is unquestionable , that some must be more culpable in the cause of the difference than others , yet doth he press thus with such vehemency , and without any such reserve , to sist , untill there should be an intire onness in judgment amongst themselves , else there were no such difficulty or neid of it to be thus pressed . 2. that it was his dying charge joh. 15 : 17. to love one another , and to guard against any breach amongst themselves , and seemes to have been the thing his heart was most fixt on , when he was to leave the world , as a witness of their being his disciples , and that the world might know him to be sent of god , joh. 17 : 21. and thus be for a testimony to the truth of the gospel , and to enforce a conviction of the excellency of christianity and doctrine thereof on the greatest atheists . 3. and may we not see these prejudices , which follow on a formed and growing breach of the church , are oft such , as the cause and occasion thereof do bear no proportion thereto , when brought to the test of that great rule of christian love in its due latitude , as prescribed by our blessed master ; yea that thus there is a being so sadly engaged in disputings & sidings with parties , with such exasperation of spirit , and neglecting of these offices of love we ow to others . 4. that we may see such a sad rent , the more it is followed , the more it becomes a labyrinth and maze , and no way found thus to get out , but that by which they first entered . 5. that conspicuous beacon also , which in all ages hath been set hereon , may make us tremble hereat , and how this hath resolved not only into strife , debate , confusion and disturbances both publick and private , but to hazard the very ruine and dissolution of such a church . we find salvian shewing that this was one of the saddest presages of that desolating stroak , that came upon the affricain churches , and we may see the very first visible degenerating of christianity in the primitive times begin here , for it is at such a breach the envious one waits to sow his tares ; and how rare is a stop , or fixing found in such a current , but like the breaking in of waters , doth carry many a further length than they ever intended . it is known on what grounds that sad breach by labadie and his party began here in the belgick church , with whom many went in the simplicity of their heart , and by such a designed cure to the offence was then taken by them , did but heighten the distemper , and occasioned so much prejudice against the power and truth of godliness in this land . prop. ii. may we on any safe ground break up church fellowship and communion so far with those who have accepted the late indulgence , as not to hear or receive the publick ordinances from them as being such : i must propose this on these grounds . 1. that hereby no approbation of the indulgence can be necessarily inferred , and the ground of offence can never be owned such , as to pollute the ordinances , or make communion with these in the least sinfull to us . but it would be adverted on what side the most dangerous and destructive inconveniences are , and hazard of the greatest offence hereby to the church . 2. that we must still own these as our brethren ( what ever be the present difference ) with whom we are one ( we hope ) in christ , and in the great concernes of truth and godliness , in the same doctrine and principles of the church : for in these we differ not in thesi , what ever the application hereof is matter of difference ; yea should be tender to judge , in so far as they profess ( whom we so assuredly know to be both serious and godly ) in their opposition both to the prelatick and erastian adversary . 3. that they are such we must own to be the undoabted ministers of christ , cloathed with a ministeriall power to preach and dispense the ordinances , ere ever this indulgence was on foot , these being acts of their office , which flowes from no convey or grant of the magistrat to such places ; and that be vertue of their office and calling , the peoples tey standeth still in force to hear them , with respect to that primary relation they were under , as officers of the church universall . 4. that this cannot be made practicable , except we take the very government of the church off its hinges , without a declarative sentence ; since upon the matter it is to draw out one of the highest censures against so considerable a party of the ministry , yea to exercea critick and juridicall power some way , not only over these who are indulged , but over must of the whole non-conformists , who are still free and enforced in conscience to own such in their ministry . 5. that this should be a departing from an union once acknowledged in our fellowship and communion with them in the publick ordinances . it hath been hitherto publickly owned , that if the whole church had been so far left , as to some sad compliance for a time that way , and thus the peoplefixt under the ministry of such , that even on an after discovery of the evil thereof , there would not be allowed the same necessity , or expediency of separation , or for refusall to hear them , as there is now in our case for a non-compliance with that party , and keeping thus at a continued distance , which was a ground had such weight with our worthy ancestors in the former times of prelacy , when it was not brought in at once , but by degrees into the church , and thus found it not safe and easy to break up so far , as not to have chruch fellowship in receiving the publick ordinances then from such , though a most vigorous opposition to the sinfulness of that way was still followed , 6. because this might quickly tend to a casting off of most , if not the whole of the standing non-conforme ministry now in the church , who have been helped to stand and withstand against prelacy , and to open such a doore for any of the people at their pleasure to quite or turn off the ministers of the gospel , without any fixed or previous cognition in such a case . and oh! how hard , or difficult will it be found to set bounds , or fix new landmarks , when once the old are taken up , may be easily judged . prop. iii. is such a refusall to hear these ministers who are indulged , now owned , because it is simpliciter unlawfull , or on that ground of its expediency , and for edification ? i would hope , none yet dare come to own the first ; but for the second of expediency in such a present case , i must humbly judge such a practice would seem very unanswerable thereunto , on these grounds . 1. that this sad effect hath so visibly followed thereon , to break up that sweet edifying fellowship , which was formerly amongst christians in many places , so as these who were wount to walk together , and keep christian converse , for building up one another in the truth , can now hardly joyn or pray together , 2. that none seem to have gained by this late heightned breach , except the publick adversary , yea 〈◊〉 〈◊〉 ad a dash to these publick meetings in the fields thus given , which here to fore were so eminently blessed , whilst thus such open contradiction of late in preaching hath too evidently brought a stumbling to the weak , and a reproach on the way of the lord , as we may fear shall not in haste be taken off . 3. that thus the prelatick party seems more hardned , and to have less reckoning of that heavy charge of perjury and defection from the truth , when so great a part of non-conforme ministers they find publickly classed with them , who yet are otherwise known to be both able and godly ; yea which hath been sadly regrated , that the edge of that wounted zeal which was against prelacy and the common adversary , hath been thus blunted in a more hot pursute of the other party . 4. the shaking and stumbling of many , which i must here write with a sad remembrance of a christian , who i durst not but say but was truely serious , who spake to me almost weeping , when i was last in our country , of being put to that through this late breach and visible contradictions in publick preaching ; yea that some had openly declared there were scarce four faithfull ministers of the church to be found , that they knew not what , or whom to credit , but like to be shaken in the very foundation . and i must humbly judge , if this breach should grow , i know no gain will ever recompense the kings dammage herein , i mean of our king and head in the edification of his people . yea who are there , if not fixt and established by grace , that can look on these devouring heats and breakings amongst both christians and ministers in this day , but are in hazard to take prejudice at the whole of religion , and must needs judge that these cannot be the fruits of the spirit of christ . 5. i must yet add on this ground of expediency , if it would seem to engage the multitude in these controversies , and make this their business , ere many such know what the solide work and exercise of godliness is , or what either the principles and power of religion means , and why is that so expresly commanded rom. 14 : 1. him that is weak in the faith receive , but not to doubtfull disputations . it is sure , that it much concernes all who preach the gospel , to know the message they deliver be suted for solide edification , and in bearing testimony to the truth in this day , which is so unquestionably a duty , that yet it be with such a grave ministerial seriousness and christian wisdome , as it may commend the truth to the conscience of the people , so as this duty be neither neglected , nor unsuteably managed , otherwise a light and too ordinary a way in speaking on so grave a concerne , or on publick differences , without some convincing and suteable weight herein , and when it is with personal reflections , we may fear would stumble much more then convince , as would seem a thrust rather at the persons of some , than at their way , and to gain an interest to a party more than for the truth . prop. iv. are not such expresly called , yea with an intense study to unite so far for the truths sake , and in following clear uncontroverted duties , who are otherwise like minded in things of the lord , what ever now may be in difference amongst us , so as that union should not , nor ought to sist , untill a through onness of judgment be attained in this present controversy ( which were so much to be desired ) upon these grounds . 1. that the scripture clearly determines this ; so far as we have attained , to walk by the same rule , and mind the same things , however even in some matters of truth not one , phil. 3 : 15. 16. and with hope , that the lord in due time may graciously convince such who are in the present difference most culpable . and i should hope , that more tender and affectionat condescendence in the way of dealing with such might tend more to reclaime and recover , than any violent and peremptory way . 2. because , if such an uniting in unquestionable duties should cease , untill there be a full union in judgment amongst the truely godly , what times of the church have been favourable , that we could then ever hope , or essay any concord in duty . 3. that it is sure , the most eminent instruments in the work of the gospel , both in the primitive times , and since the reformation , have been oft at a very sad difference amongst themselves in the matters of truth , whose concurrence otherwise in carrying on the work of the lord , hath been most remarkeably sealed with a blessing . 4. that a bearing and forbearing in many differences of judgment amongst the godly for the churches peace , and without any involvement in the sin of others , hath not been hitherto questioned by the greatest lights and witnesses to the truth in these late times , especially where both the doctrine and government of the church hath been in the great and weighty concernes thereof adhered to . thus blessed calvin doth so pressingly obtest the english congregation at francfort for a tender bearing and mutuall forbearing amongst themselves , in that present difference was then , with respect to the circumstances they stood under , and for the truths sake , though he was far from owning that party in that wherein the rest of their brethren had been sohighly grieved . prop. v. is it not one of the great concernes and trials of christian wisdome in the church , how to apply the rule in things lawful and commanded , with a due regard to edification in such a case . i propose this on these grounds . 1. the express warrant of the scripture , 1 cor. 10 : 23. all things are lawfull , but not expedient , all things are lawfull , but edify not . 2. that this hath been one of the greatest depths of satan to turn men over in the managing of a duty on another sad extreame , as the very way to break it , but he that handleth a matter wisely shall find good . the way of the lord , and a closs adhering to his truth doth never of it self occasion a breach in the church , but what our corruption , and unsuteable following of duty doth on either hand occasion ; nor is there any jarre , except what is from our selves betwixt zeal and christian prudence , since these are both expresly enjoyned , and equally obliging by the holy ghost , nor can they ever part , but with a sad prejudice to the truth . there is a holy contemperature of zeal , meekness and love , all which being from one and the same spirit , do with a sweet onness necessarily concurre for the same end . nor can i possibly reconcile a being professedly hot in the one , with being cold and unconcerned in the other , except i should quite the revealed rule of our duty for both . 3. because the truth may get a very sore thrust by the manner of our contending for it : the fruit of righteousness is sown in peace , and both should be seriously adverted to , that the cause of god be neither neglected , nor yet prejuged , through a non-suteable following thereof . a wound needs both a tender and skilfull hand to handle it , else it were easy to destroy , where the case and present constitution of the patient is not considered a right . o! if that scripture were more practically owned , for a humble tender condescendence in our dealing with others for the truths sake , i was all things to all , that i might gain some . our bitter , hot and unadvised expressions may some times wrong the interest of our blessed master more , than we may find easy with our furthest work to recover . prop. vi. is there not ground both to fear and watch against a giving any thrust at the credit and repute of the ministers of christin our church , who in this hour of tentation , and after many sore wrestlings and differences , have yet obtained mercy to stand and suffer against prelacy , what ever cause they may have to weep before the lord over themselves for saddest failings and unanswerableness to the work of their day ? i most propose this on these grounds . 1. though i would be far from judging it to be designed , yet ex intentione operis , is it not too visibly inductive concurring with the same end , and interest both of the prelatick party and quakers , and thus may give a sadder thrust , than is apprehended , at the propheticall , as well as the kingly office of our blessed head ? 2. that this upon the matter is some way all one , as to silence them and cast them out of the church : since it must needs tend to disable and render them useless in their masters work , what ever tends to break their credit , as ministers of the gospel . and should it not be deeply considered , if the charge be such , and of that necessity to follow for making them in a manner contemptible to the people , as the labour and fervice of such this day in the vineyard of the lord may amount to . 3. what help thus can the poor ignorant and impenitent sinners have for their cure , if thus impressed and taught to turn their back on so many serious and godly ministers , whose work hath had a convincing seal on many ? and i hope with greatest desire would seek the saving of souls , yea when the prophane , drunkards , swearers and worldlings shall thus flee under such a patrociny , that many if not most of the non-conforme ministers of the church are neither to be heard , nor owned , how sad should this be ? or if they go that length , as to hear , yet with having them in such contempt , as without any dread or fear to slight their ministeriall exhortations . and oh! the souls of many thus in hazard to be undone , and to run to their own destruction , and take such advantage , when so much is given to revile ministers known to be unquestionably godly , and fixed in the government of the church , when they would seek to draw them to repentance . this is no personall interest , nor will it be found a light or small matter , pretend who will to the contrary , to give a publick thrust at the credit of a minister of jesus christ , who may yet have some service for his master under his hand , and whose sin being blotted out shall be for ever hid in the day of their appearance before the great judge . or thus rake up what we may hope he hath covered . i remember what i heard pressed in the time of the late difference about the publick resolutions after a communion before a most solemne auditory , and by one of the greatest ministers of christ i know then ; yea when to the conviction of all he was owned with greatest evidence of the presence of god. i think , saith he , as to the sad differences now in the church , we should with shem and japhet take the mantle , and with our eyes shut go backward , and lay it upon noah , yet was he in his judgment fixt against the resolution . 4. hath not the greatest strength which error and seduction have got in the church of brittain , most visibly followed on the reproach and subtile breaking of the credit of the ministers of christ ? and what doth the popish adversary more visibly designe than this ? as conzen a jesuite polit. 2. cap. 18. writes , that the surest way to reduce the church to popery , was to have their great aim against the ministers of the reformed churches , by blasting of their reputation , as well as persecuting of their persons . 5. and how sad may this be judged for such , after many years tossings , and being exposed to many sore difficulties , to be made to suffer at last more from friends , than publick adversaries , and thus be under both these rods at once . i write this , i hope i may say , without the least countenancing of whatever hath been matter of grief or offence in the practice of any ; but that i am pressed from that due respect i ow both to the persons and ministry of known able and godly ministers , and straiching the principles of the church . 6. i must further add , that i fear it be found a guilt lying heavy on scotland , and on many professors there , beyond most of the reformed churches this day , a high and daring contempt of the ministers of christ there , without respect to their former sufferings , integrity and weight in the church , with a designed spreading and agreaging their infirmities , because of the differences from them : for which we may yet fear this sin be write in our judgment by the lord his recalling further his despised messingers . and now whilst it seemes the plague of the time for many to hate and revile the ministry of christ , need they be thus further killed and hardned with prejudice against such a remedy , and that these even by their friends should be thus put to do their work with grief and not with joy ? i shall but further add , that it would be deeply pondered , how far the credit of the truth , which is of more concerne than our souls are worth , hath been exposed to saddest reproach ; how much reall exercise of soul in the serious and internall work of religion hath been made of late to resolve in imbittering debates , and as it were a drawing into parties . oh! how must our care be yet further write in letters of blood ? that rabies theologorum , as it was tearmed in the german church , was such as made some eminent ministers of christ then to long for death , to get out of such a flame into that land of peace . we may not quite the least of truth for the peace and concord of the church , nor can these be ever in opposite tearmes , but as we make them , and i may with some confidence say , that what is now here writen , hath been with a serious desire in respect to both ; but i hope some may speak in the words of bucer , that for a safe healing , and to have it made effectuall to a broken and rent church now , they would judge it of that concerne , as if called and helped of the lord herein , to lay down their life for the same , and thus for their brethren . i have been in some measure pressed to write this , if i could with that single regard to the interest of the lord thus deal with my own conscience , and others . and though i designed in as few words as possible , to speak my heart herein , yet must add a few things more on a subject , though very sad , yet of much weight and import . 1. that it may be too visibly the great want which is this day in the serious work of christianity , and gives the saddest rise to these high distempers now amongst us , that if these graces of the spirit were in more lively exercise , the love of christ , humility , patience and meekness , a putting on of bowells of mercy , tenderness and compassion , as the elect of god towards these we differ from , with more severe self judging , and suteable fear in judging , and condemning others , we are commanded to have ; this present difference should never have come to a formed breach in the church ; yea thus more advantage to the truth , and a more clear testimony kept up thereto by a spirit of love . it hath been astonishing to see imbittering heats and animosity , with such sore thrusts at a distance to break the credit of others , which are so visible corruptions of corruption , yet plead a patrociny for the same . o my friends , why is it so ? the zeal of god must be for the churches edification , and also bring us thus under a constraint for union : the wisdom that is from above , and is pure , is peaceable , gentle and easy to be intreated , without hypocrisy and without partiality . and do any feele the comforts and sealings of the spirit with a dividing and imbittered temper ? it was a sad rebuke the disciples of christ got , though on a just resentment they had of the wrong done their master , but that tended more to destroy , than to gain , you know not of what spirit you are . 2. have we not hitherto seen , that on a small remove and secession in our church fellowship , such have made more haste than good speed , nor have found it easy after to fixe , untill they have been a length their heart would some time have trembled at ; yea thus besides the wounding the heart of the godly , darkning the glory of 〈◊〉 gospel , and shaking the faith of many , have been forced to run on saddest inconveniences and new principles to maintain their way . what ever length the difference about the publick resolutions of late came to ( which was a visible presage of the stroak that after came ) yet was there no dashing on such a rock as this is now . and we may know , that what ever tends to divide amongst the godly , or betwixt people and ministers , gets but too easy an hearing oft amongst many , it is so sib to our corruption , and one of the strongest lusts of the flesh . 3. is there not an undoubted necessity this day to essay to the farthest an union and healing in the church , when of no less import , than the keeping up of the worship of god , the salvation of the people , the credit of the gospel , and a preventing the stumbling of many now in such visible hazard , which are more than our souls are worth ? and can we see how these shall be safe , if this breach be still widned ? the longer continuance will make it the more difficult to heal , when on all hands we are made to mourn , and see the issue , which we would not formerly believe ; and is not this a strange rent and distemper in a day , when the lord hath cast us all down , that our great work should be to bear down others , with such a pronness to take offence , as well as there is in giving it , is one of the high provoking causes of wrath and judgment , which as in greatest letters , i must say , hath been write before our eyes in the late providences of this time . 4. since each is concerned to prove his own heart and work herein , and what may be his accession to so highly a provoking guilt and stroak as threatens no less than an utter quenching the light of the gospel in scotland , and to be overwhelmed with popery , atheisme , and all ungodliness , which so much gain ground by our breach . it were well , if there could be so impartiall a search herein , and triall more of our selves , than by rolling it over on others , what may be our part therein ; and if these things bring not a sad involvement in such a guilt . 1. when there is no tender abstaining from harsh censuring of others . 2. when there is a pressing more of that which tends to divide , than what there is to unite , and in how far we are still one in our former principles . 3. when high prejudice , and alienation of affection is not closly watched against , which like the predominant humour of the jaundice , will quickly present all things in the same colours , and make it difficult to judge of the way of others we differ from , without a sad by ass . 4. when contendings even for the truth are more passionat and breaking , than with humble seriousness to be rationally convincing and healing , which is so unlike the way of the lord , and in being defamed , yet to intreat . 5. when there is not some study to walk closs together in so far as we are one , and mutually convinced , which i am sure would help to come more neer in what is now the matter of difference , i must here confess for my self , it hath been heavy on my spirit , that i did not with more seriousness , and according to my small measure move herein , when last in my own countrey , and had so neer a prospect of these deplorable confusions , nor have been under that suteable weight , as such a time calls for , when the church there is as strugling betwixt life and death , though i may say , it hath oft made me covet a hiding and more abstractness from so sad a noise : but o blessed they , to whom it it shall be given to stand in such 〈◊〉 breach this day , so as it may be convincingly evident the zeal of god , and a healing spirit do most sweetly concurre . 5. and what can we possibly answer to our own conscience , and to all the reformed churches this day , yea at the appearing of jesus christ , that now the poor church of scotland , when in the furnace , and so long in a suffering condition , is like to be more ruined by our selves , than by other adversaries ; and such a sore rent now amongst these , who are still one in doctrine , worship and government , and we hope have access to the father by the same spirit , as have in a sad measure broke up church fellowship in the gospell ordinances , and in the most concerning duties of christian society amongst many ; yea this to be still growing , and yet no essay nor endeavour to prevent such a ruine , that is like to be entailed even on the offspring , and what may be the thought of the generation that succeeds , when so deplorable a history shall be put on record . section ii. it may be strange and matter of astonishment this day , what so severe a stretching of that controversy about the late indulgence , in our church , and bringing things to such ane extreme , can possibly meane ? as though no party else were to contend with , when the whole of religion , is like to be swallowed up betwixt popery , prelacy , and atheisme , and that the peace and true edification of the church were now so low and cheap , as to sacrifice them upon such ane account ; yea , while so many are in that hazard to be shaken , as they are like to lose all setted perswasion of the truth : but since such stresse hath been by some layed on these grounds adduced in the late history of the indulgence , for not hearing , or receaving the ordinances of the gospell , from such ministers as have accepted thereof , to a further widening thus of the breach ; and , that i have been expresly referred thereto , as a full answer to what is held forth in the forgoing paper , or whatever can be said to the contrary ; i was pressed to some perusall thereof , so far as to know whence a conclusion so strange , and of so high and universall concern to all the churches , could possibly be inferred or established by any , who admit the truth and authrity of the scriptures , and these principles wherein we have hitherto walked . but ere i touch this more particularly , i must , to prevent mistakes , premitt some few things in the entry . first , that it is sure the question of separation is one of the most difficult things , and lyes more in the dark , then most things that are controverted ; and that all acts of extremity , such as this , should be with greatest reluctation , and on convincing and necessary grounds followed ; nor can we ever see such away hath in any time been blessed , ( how favourable soever it might seem in the eyes of some ) which hath tended to perplex and precipitantly to break a poor church and how sad a mark is put thereon , by the holy ghost , may be read jude vers . 19. secondly , though some seem too visibly unconcerned , and in stead of being sutably affected , to account this growing breach rather ane ornament and matter of boasting ; yet , when seriously considered , of such import is it , and that question anent church fellowship and communion ; as this may be truly called , articulus stantis & cadentis ecclesiae , and upon no lesse hazard now , ( if grace doe not marvelously prevent ) then the dissolution of a nationall church : and is not that james 3. 16. written in greatest letters this day before us , that where strife is there is confusion and every evill work , and that thus both the work of conversion and interest of the gospell is most visibly obstructed . thirdly , we must take no measure of present duty , from the event , but whatever proposalls or essayes should be for any composure or healing now in the church , i hope , i may say , it is no sinfull tampering , or with any ceding or latitude in the least , in the matter of god ; but let truth still have the first place , for i should reckon any such peace with greatest terrour , which might cause a breach with god : have salt in your selfes , and peace one with another . fourthly , it is not the case of the indulgence , or the acceptance thereof by any of our brethren , that is now the controversy amongst us , nor is here touched further , then a necessary opposing , so strange and unjust inferences , as hath been made thence , to make this difference seem greater then it is ; and for renting the poor church ; but it is known when that design of the magistrate was set on foot , what sutable and serious freedome ( in the opportune season ) was used to prevent any dividing among us , and to keep of any concurrence therewith , yet with that due and tender respect to there ministry , with whom we herein differed , to prevent any publick rent or breach , and as we judged these most sutably consistent , so it is sure , the thoughts of such things , we now see , and of such a spirit as is now aloft would have made our hearts then tremble . fiftly , i doubt not that this great duty will be acknowledged by all , if it had a sutable weight on us , in such a day , to adore the holy and spotlesse righteousnesse of god in what he hath done , and ly in the dust before him , against whom we have sinned , and be much in humble and serious selfjudging ; for we should tremble either to justifie or extenuate the sad declinings which hath been in our church , in these later times , from that first love , tenderness and zeall for god , and the great concerns of his truth ; yea mourn , that so sad a faint hath been among us , and despondency of spirit , for such a sutable , unite , and solemne appearance , as was called for in bearing testimony against these invasions made on the kindome of our blessed master , whilst many opportunities hath been too visibly lost of this great duty by us al. sixtly , yet upon the other hand we must not shut our eyes , nor conceall such a ground of hope , and token for good , that the lord will not destroy , but dwell in our land , that he hath accepted a testimony by the sufferings of his poor people , even of all ranks now for these years past , who have cheerfully endured , with much long-suffering , some unto death , banishment , imprisonment , and the spoiling of their goods , as i may adventure to say , upon this account a greater testimony hath not been given to the way of the lord , and his truth in our church , since the first begun reformation from popery ; yea , that what ever be these sad deplorable differences now amongst us , yet are they not stated upon a publick disowning of any principle of truth either in doctrine , worship , or government ; and hopes , that many of these who are most severly reflected on by some , would through grace , ( if called to publick confession , of the glorious headship and supremacy , of our blessed head , king , and lawgiver to his church , ) not account their life dear unto the death , to be offered up as a sacrifice thereon : wherein i judge as is meet , and with more peace of minde now when i write this , then to judge with that severity , and peremtorinesse , which have been by some , against their brethren , and fellow-servants this day . i shall but add , that what is here touched , hath been with some desire and aime , to keep a distance from any personall reflections , or to provoke and give a thrust at the repute of any ; but oh , if a delivering ourselfes up to the truth , were reckoned to be the greatest victory , and however provoked or injured , yet by manifestation of the truth to their consciences , in a humble , tender , and convincing way to deall with such ; surely , this should be matter of peace and joy in the shutting up of our dayes , and not to have recompenced evill with evill , but to have thus endeavoured the gaining the soul of their brother , by overcoming evill with good . having premitted these , i must touch alittle some grounds layed down in that history of the indulgence , for not hearing of the indulged ministers ; and such measures as seem to have been taken , for a stretching this difference so far , as to break of church communion and fellowship with these , whom yet they dare not but own as the messengers of christ to his church ; which i must say upon some serious reflection , hath been astonishing to see , so high a charge and arguments adduced there , and with such confidence followed , which , if fearched unto , by any serious and unbyassed reader , may enforce them to see , the conclusion would seem to have been established befor the premisses ; though in this as to the tendency thereof , and these sad and deplorable consequences that are like to follow , i hope , was neither designed , nor forseen by the author , to whose memory , ( if such as is pretended to be ) i doe own great respects , and to have no further reflection on what is there , then the truth , which must have preference to all , indispensibly requires . first , we may see in stead of arguments , some high and confident assertions , where i must say , the enditement goes above the evidence ; and that ( 1. ) there is both ane imposing of a sense upon their brethrens practise , and a being judge also themselfes ; and such a sense , as these who have been known most averse from any acceptance of that indulgence , yet can neither see nor admitt ; but how hard is it , in a dividing time , when all humors are so much aloft , to censure without slander . ( 2. ) here is a pressing of that sense on this practise , which themselves doe with a professed abhorrence disown ; whose candour and sincerity otherwayes , in the greatest concerns of religion , i hope , none dare debate ; and how sad is it , when deductions , and inferences , are rather forced , then found , from the way of others , and a designe more to defame , and make things worse , then they are to reclaime : and to urge things beyond their due weight : there is a rigide and severe prosecution even in things lawfull , that brings much scandall on religion , and the way of the lord , so as to make many scarr and take a judgment thereof by this practise , which yet , is so full of a holy sweetnesse and condescendence . ( 3. ) what is held forth there , as it too obviously exceeds , so it is a divesting of the matter , of these just extenuating circumstances that it is capable of , whilst no censure should extend further according to the rule , then what necessarly must be inferred from the fact : for that 1 cor. 13. commanded charity , which thinketh no evill of our brother , so also reasoneth no evill , so as to put ane harder construction then it can justly hear , as if there were some desire , to have such ane advantage to speak evill , and interprete doubtfull things in the worst sense . secondly , for these multiplied divisions of many arguments , and a strange empeachment of ane accumulative defection from the truth , and falling in with erastianisme ; i confess was astonishing , what such a heaping up of these should meane , with so visible a coincidence upon the matter , as if to repeat the very same thing , though in another form twenty , or thirty times over , could thus have the more weight : but we know , arguments must be weighed , and not numbered . thirtly , and is there not to visible a tendency of all these high aggravations , and reasonings there upon , to cause a further breach , and stretch this difference , beyond , either what was needfull , or expedient , for edification , in making that a stumbling block for many to break themselfes on , which was not so before ; and thus in shunning one extreme , hath rushed both themselfes , and others , one another , as is like , ( if the lord prevenr not ) to cause a further stated division in other points of truth ; and to what a sad extreme now are things thus come ; when it is so expresly declared in the preface to that history , that he can pray for nothing else in behalf of the indulged ministers , but repentance , and untill that , may have no sute else to god in their behalf ; which is ane expresse denying to pray for the successe of their ministry , and edification of the people , untill they be once convinced , and have changed their judgment : yea , thus could not joine with such in prayer , upon any other sute that they should put up for themselfes , before the lord. i should wish this had been so cautioned , as any safe or warrantable sense , could have been put on so strange ane assertion , otherwise the communion of the saints , and the doctrine of the church herein , must undeniably be made void . fourthly , that here is a most sad , and unwarrantable overstretching of this controversy , ( in so high a charge , as is thus brought , of erastianisme , and ane expresse formall , receiving of their ministry from magistrate ) i must humbly judge , is unanswerable on these grounds . ( 1. ) that thus , is charged upon them and their practise , for having yeelded up more to the magistrate , then is so much , as once sought or required by them , in that act of indulgence ; since that which is expresly shewed there , is , that they allow and permitt such the publick exercise of their ministry , in these respective places where they should be confyned , to be without hazard of law . ( 2. ) because , ( and , i hope , none will question it ) their ministry , and the validity thereof , and that they did also exercise the same , notwithstanding of any hazard from the law , before any such indulgence was , is sufficiently known . ( 3. ) whatever difference hath been in the application , yet their publick adherence , to the same principles , in the point controverted is undenyable , only they judge their practise herein , to be consistent therewith , whilst questioned by others , which is the very state of this present case . ( 4. ) i hope none dare judge these our brethren ( whatever difference of judgment be herein ) or charge them with wilfull errour , or controuling their light and conscience in this matter , but that they have walked accordingly ; ( and i must so judge as is meet ) but if any will assume ane authority both to judge , and passe sentence on the conscience of such , whom they know to be serious , tender , and judicious , in the matters of truth ; i cannot answer this , but must leave them to answer that great infallible rule of the scriptures of truth herein ; but i must say , the putting of so a strange a gravamen , and exaggerating of this practise so far beyond all bounds , hath seemd strange to mee , how possibly such could be without some fear and dread , ( how light so ever it seem now to some ) of being found guilty of a sad breach of the ninth command : and since all should prove their own work , i humbly think , they should be as competent judges in the truth of their profession , and of what they have so solemnly declared , as any else . ( 5. ) here also is a visible opposing of them to themselfes , in so far as their declaration before the councill , and set down in that history is evident , and hath these very words publickly , before the magistrate : ( we have receaved our ministry from jesus christ , with full prescriptions from him , for regulating us therein , and must be accountable to him , ) and if these so publickly owned this , and spoke the same in truth , and sincerity ; then these strange assertions so frequently renewed there , even to the readers nauseating , upon such ane account of there having taken their ministry from the magistrate , must be undenyably false : besides it s known ( and should we deny what is just to our brethren upon such ane account , ) their practicall witness , and counteracting of any instructions imposed on them by the magistrate . fiftly , there seems much endeavour to invalidate any declaration , which was then given before the councell , upon the omission of that clause , only , and that though they owned their ministry to be from jesus christ , and to receave directions from him for the exercise thereof , that , yet , this clause , only , was deliberatly left out , and the authors of that history seems the more pressed herein , else their whole scope were frustrate , since none could debate this to have been then , a full and clear confession of their ministry , as from christ alone , and independant on the magistrate , and therefore are concerned to prove , that this , only , was a deliberate omission , which i must confesse a strange reasoning to any discerning reader , that page 130. argum . 12. they with such confidence say , it is apparent the indulged did deliberatly shun to say , they had there ministry only from christ , and yet page 24. when they give the reason why this was deliberatly done , because it was designed by some , ( sayes the author ) if i be not misinformed : and must the whole stresse of most of their arguments , be layed over upon their designe , and intention herein , and no lesse then a judiciall for faulture of their ministry thence inferred , whilst they are , yet , put to confesse ane uncertainty , whither they were rightly enformed anent this , yea , or no , or if this omission was truly deliberate : and since this is a publick fixing , a most high scandall on so many ministers of christ , it would have been expected to be with the furthest evidence to convince others , and that they are in case for the full , and judiciall , out making thereof , when required ; if they would give that measure they expect from others , and which the scripture indispensibly requires in such a case . sixtly , it is strange , so sudden a determining , and publishing the private judgings of some , in a matter of such weight and universall concern , without so much as a previous communicating in councill herein , with the must tender of their brethren , whom they would in charity judge to be serious , and have the councill of god with them , yea , this without laying down any such convincing grounds , as were necessary to justifie so strange a practise , as the departure from fellowship in the publick ordinances , with so great a part of the church ; as though this had no weight in this day , for the spirit of the prophets being subject to the prophets . i must say , though some should own an revelation , or extraordinary impulse in this , yet , so far , it might have been judged , they might have keept of , as not to vent the same in ane disorderly and unsutable way ; or adventure to bring in so strange a practise , and of so publick concern in the church , without the church ; or to exerce their private judgment , over the whole of their brethren . the apostle paull , tho immediatly called by christ , yet would goe up to jerusalem to conferre with the brethren ; nor would paull and barnabas together , adventure to determine in that difference at antioch , untill it was brought to the apostles : the same spirit which leads unto all truth , does also lead unto humility , and to the furthest tender condescendence in brethrens dealling with other ; nor should it be light , whatever may be the private thoughts of some , in a matter of truth , to doe any thing precipitantly which may disturb the church : and now when it is strugling as if between life and death , was this a time to drive with such heat this present breach , and in a way to defame , more then to convince and gaine , and with such a height of severe reflection on all that comes not to their measure this way , as if to be pious , and peacable at once , were wholly inconsistent . sevently , and what should it meane , or is it sutable to that candour and tender respect , which we owe to the author of the late apology , to set down these arguments which he hath there for not hearing of the curats , for not hearing the indulged ; and herein , to oppose him to himself , and his own expresly declared sense to the countrary , whilst now by his death he cannot answer . but his own words there , i hope , will not be denyed , which yow may read pag. 128. and there also see , a vigorous opposition to the indulgence yet without any breach or dividing from these worthy ministers , who have accepted thereof , are no wayes inconsistent . amongst the many designes aimed at , ( said that author ) in this indulgence , and in part obtained , we know the breakings and dividing of our party was a principall one ; but , we hope , without the fruit our adversaries expected ; for whatever difference there hash been , and yet is among us , in our practise in relation to the indulgence , we are all agreed in our preceeding exceptions against it , and if there had been accesse for representing the same to the rulers , our unanimity and concord in these had been more discovered and known to the world ; there is no change with us , of our known and professed judgment anent the government of the church , in its distinction from , and independency on the magistrate ; some who take hold on all occasions to reproach us , are pleased to represent their acceptance of this indulgence , as contradictory to , and inconsistent with our former professed principles in church government ; yet , any that considers what was shortly hinted at in the councell , at the receiving of this indulgence , and what was more largly declared by them , to their congregations at first entry , will be sufficiently convinced of our constant adherence to former principles , which by this acceptance is not at all changed : thus for he . eightly , but if the declared judgments , and authority of some may influence any to a more implicite falling in with this way ; i must yet further crave leave , to oppose the judgment of one , who , i suppose , may have the same weight and authority in this case , it is the author of the true non-conformist , who in his clearing the duty of forbearance to hear the curats , hath these words which i cited , in the first paper , page 196. i freely acknowledge , that if god had permitted this whole church to slide into the present evills of prelacy , and thereafter had blessed it with a discovery ; yet , i would not admitt in that condition the same necessity and expediency of separation , that i now finde , to plead with for a non complyance , in as much as our present non-complyance , was not only a more seasonable and safe duty , but also was attended with a faithfull and edifying adherence , to our true and sent teachers . and page 194. hath these words , that separation is a departing from ane union , once acknowledged , even in these things , that are in themselfes not condemned , and thus does most expresly determine , the unwarrantableness of falling of from church fellowship with the indulged ministers on that head , after so known and acknowledged union with these in the publick ordinances , even after the acceptance of the indulgence , till of late , but that you may know , what is the sense and declared judgment of this author , in this case , i shall give you now further his own words , pag. 487. opposing himself herein to these sharp reflections of g. b. but you doe not only make your non-conformist to cede as it were to your reasonings ; but in a manner to own the late pretended indulgence , as flowing from the supremacy , as on purpose to fix on these few ministers of ours , who have been thereby restored , at least a constructive approbation of this evill . and there in the following page has these words . but not to lose time in these triflings , i differ from your non-conformist , and am so much against the supremacy , that i abominate the indulgence under this name , but that god has disposed the king to restore in any measure what was so sinfully taken away , we account it a great blessing , wishing that he may be in such manner satisfied with the fruits of this course , as may more and more convince him of its righteousness , and encourage him to its prosecution . but if you , or any think , by this poor and scant restitution , to bribe the lords people , to the rest of your usurpations ; we trust the lord will deliver his own ; and that as hitherto , our ministers has looked upon themselfes as such , neither of man , nor only by man ; but by jesus christ and god the father ; so they will accordingly acquit themselfes , and in a speciall manner testify for his right and ordinance , against all invasions ; and that so much the more , as the hard condition of the present times , hath engaged them to an seeming allowance of that of which they ought to purge themselfes in the first place : thus you see what is the declared judgment of that author in this present case , yea , how far he is a length herein ; and i hope non will question his speaking his light , and judgment in this sincerly ; but that we may see different judgments and apprehentions in this case should not seeme so strange now in the church . nintly , but since so great a weight is layed on this , that the indulged ministers are in the same classe , and case , with these who are prelatick , yea , seems rather to hold them out as worse ; i must now affer some few things on this head , for any discerning reader to considere . ( 1. ) how visibly this hath tended , to a sad heightening the present breach ; that the just grounds , whereon we have keept such a distance from the hearing of such , hath not been more weighed , and understood ; and how these can give no possible warrant , to make the same inference in this present controversy . ( 2. ) that the stretching of this by some to so great a height , as to take arguments hence , for forbearing to hear , so many eminently godly and able non-conformed ministers , upon this head of the indulgence ; would truly seem , as if designed , rather to weaken its strenth against the prelatick party , and give such , to sad ane advantage against us , in this day . ( 3. ) since it is not in thesi , or without a due consideration of these speciall grounds , and just concurrence of circumstances in the complex case now of our church , this can be understood for not hearing of the curats , but as such , which in a speciall way must be stated by it self : ( for it might otherwise tend , to a sad prejudice to the truth , and publick interest of the reformed churches , and run unawares on a very evident precipice ) i must therefore beseech and obtest , that this may be more adverted to , and that we may know how sutably to give a reason , of our light and practise herein , upon clear and evident grounds for which i shall offer these . ( 1. ) that with the late erection of prelacy , there was then no departure from any acknowledged union with such , but a simple non-complyance , and a publick owning and adhering to these faithfull non-conformed ministers , under whom they had been formerly sed ; though it is true , that not a few after , when their heart was touched by the word , fell more of from hearing of such , upon so discernible difference , they found among them , and the non conformed ministers . ( 2. ) that here is no dark or controverted case , in our church , as to the evill and dreadfulnesse of prelacy , and of any accession to strengthen that interest , but that wherein we are explicitly sworn to by the oath of god , to endeavour , in our severall places and stations , the extirpation of , and thus , should be pressed to keep at furthest distance from any tendency , to strenthen the same ; yea , while such severe acts and threatenings of the councill , hath been issued out there upon , does make this the more a case of confession , tho they should be easily satisfied this day if all should forbear to hear the indulged . ( 3. ) that forbearance now to hear the curats , is in a case , wherein the previous cognition , and authoritative judgment of the church of scotland , and generall assemblies thereof , hath by a judiciall procedure , been so expresse and full thereanent ; yea , though not the same individuall persons , yet in the very same case , conformity to prelacy hath been upon a clear , publick , and judiciall tryall , most solemnly judged and sentenced , by the indicatories of our church ; which sheweth the great disparity betwixt this , and a few private persons , taking on them , to judge and sentence their brethren , upon a practise under such debate this day , among the most seriously godly in the land , yea , this in expresse opposition to the judgment of most of the non-conformists in our church . ( 4. ) this discernible difference is here also , and may be convincing to all , as we are on all hands so fully one in acknowledging of the truth , as we can debate these sad differences among us , upon common principles which are mutually consented to , and does not divide in the same center , whilst by the conformists there is so publick and professed among of prelacy , as both there principles and practise are stated in ane expresse opposition . ( 5. ) it is undenyable likewayes , that the intrusion of most of such as are conformists , amongst these where they fixed , can have no place here ; since , so far as i know , none that accepted the indulgence , have wanted some expresse call from , and consent of both the eldership and people , and however , that act of the councell was antecedent thereto , yet , were they neither commanded nor obliged , to any election of these more then of others , by that act ; but hath it left to their own consent , whether to call them or not . ( 6. ) nor can it be said , that such who were indulged , ( except these who hath that liberty to their own congregations ) did come under any further relation , but to exerce their ministry there , upon mutuall consent , where they had more free and peacable accesse , and without prejudice , to any former relation , or tye , to their congregations . lastly i must further adde , with some astonishement at what is declared intent of these arguments , adduced there that it is to vindicate the practice of such as scruple to own or hear any indulged ministers , & thus to fix them who were bot hesitant before , to a further falling of from the hearing of such , the tendency of which & whether this would lead , i must judge hath not been apprehended or advented to , and that these sad consequences would necessarily fallow thereon ; first to lay a stumbling block in the way of many thousands of the people , who had no such scruple herein so far as to prejudge , & weaken their edification by their ministry ; yea thus frustrat that success and fruit their work of the gospell might have ; and oh! must the scrupling of some few be thus publickly vindicated , at so dear a rate as the too visible hazard of so many immortall souls in taking them either wholly off or marring their profit in the publick ordinances dispensed by so many able , and serious ministers of christ ; and how very sad a consequence is this also to fix perpetuat a formed rent in the church , by laying thus down dividing principles ( i must say not according to the doctrine of christ that we have receaved ) to salve a dividing practice , which otherwise we might hope , should have ere now worn out ; but there they expresly fix the unlawfulness of hearing any of these , so long as that case exist of their being indulged except upon that supposall which i hope through grace shall never take place of there being no preaching ministry els in the whole church , and thus doeth lay down a new rule , and precedent buit with that disadvantage that i humbly judge its greatest weight , and inforcement most be from the authority of the imposers , though of such ane import as upon the matter it is noe less then to sentence ; yea , some way unchurch all these congregations who own & adhere to their ministry . i thought it a grave remark of a choise and eminent minister of christ , in thir late times upon this head ; i could , sayes he , relate many sad stories of persons professing godliness , who out of dislike begane at first to separate from our church meetings , and after many changes are turned now some quakers , some ranters and atheists , these are his very words with this reason he did give thereof , that such as fall off from the publick worship are like a man tumbling down a hill that never leaves , till he come to the bottom . section iii. but that there may be , upon such sad differences , a right understanding of the question , and a moving on clear grounds ; which hath been rendered so perplex & dark , by to visible essayes , for making things seem greater then they are : i must come more near , to touch this present controversy ; and oh! what can this meane , the poor church all in a flame , yea , almost to a being utterly broke , and the cause so litle understood , but many thus thrusting at others in the dark , and i am sure , when mens eyes shall be opened , and these muddy waters become clear , that such , as shall be keept from a being swallowed up , in that whirlepit of error , and delusion ; will then wonder , how their spirits should have been thus entangled , in so high breakings , and animosities , on such a ground as this ; and be enforced to see , that it was not so much , upon the matter of any difference , in light , and judgment , as a dividing spirit , which in the holy righteousnesse of god , is now too much aloft : this is indeed , a great and boisterous winde , which is renting the poor church , but the lord is not there ; except that wee may see it , one of the saddest tokens of his displeasure . but , since on a clear stating of this controversy , the issue , and a right judging thereof , necessarily depends ; and that we may understand , wherein the present difference does mostly ; i shall offer some important questions , on this account , to be considered . quest . i. what the indulgence is ? about which , so high , and continued a breach , is thus in our church : for i have found a strange noise and clamor , by some , upon this account , who did not yet understand , what this truly was ; besides , that astonishment that it causeth to strangers abroad , about what the church of scotland , is this day , in such a flame . i shall give but this short , and plain account of it . it was ane order , and appointment of the magistrate , to some non-conformed ministers , who were expresly named ; to repaire to such places , and remaine there confined ; permitting , and allowing them to preach , and exerce the others parts of their ministeriall function , in the said respective places , or parishes , where they were thus confined . this is the very substance , of the last act of indulgence , of date sept. 3. 1672. and the former act of indulgence , which preceeded some years before that , being upon the matter , one , and the same , only without any sentence of confinement , i need not further mention , that about the acceptance of this , there was some difference in judgment , amongst the most serious both christians and ministers in our church , and with some free , plain , and tender communing among themselfes , upon such ane account ; but , i may say , without any designed tendency , to any such breach , as some of late have made it their very work to promote . quest . ii. it may be needfull to know , how far there is yet , ane undenyable onnesse and agreement , among the true non-conformed ministers , and professours of our church , notwithstanding of this present difference , about the accepting of the indulgence , to which i must answer , in these few . ( 1. ) that we are one , in a joint confession , and publick owning of the same doctrine , worship , and government , as formerly : whatever by all of us , should be sadly regrated , as to the want of that freedome , in such a publick testimoy thereto , before adversaries ; as these sad encroachments hath been made , upon the government of the church , established by our blessed head and master , did in this day require . ( 2. ) that whatever hath been thus wanting in practise , ( oh! that we could truly mourn over the same ) yet , are we still one , and agreed upon both sides , in a declared , and , i hope , serious disowning , both prelacy , and erastianisme as contrary to the scripture . ( 3. ) in this also are we one , that whatever the magistrate hath assumed ; yet , that he hath no just right and power , or is in the least proper for him , to judge of the spirituall condition and state of the people , as to the fittednesse of ministers for labouring amongst them ; and thus to make application of persons to particular places , for the exercise of their ministry there ; which is alone proper and competent , to the ordering and cognition of the church ; this , so far , as i know , is upon no side either owned or approven . ( 4. ) herein likewayes , doe we jointly agree , that to none it belongs , but to our blessed head and lawgiver , to prescribe , and give rules to his servants , for the exercise of their ministry ; and that these rules , we can only own and acknowledge , which he hath given , for the same , to us , in the scripture . quest . iii. i know it is of greatest weight , now to be considered , and , wherein the state of this controversy much lyes ; if there be ground , or warrant from the scripture , and doctrine of the reformed churches , to break of church communion with these who have accepted of this late indulgence , and refuse such as the ministers of christ , and by his autority , dispensers of the mystery of the gospell , upon this present difference , now held forth . i know , they doe not assert in that history of the indulgence , this to be simpliciter sinfull , to hear either such , or the curats , but it is only in case , that no preaching ministry were else in the land ; otherwayes doth most expresly allow , and warrant a forbearing to hear such , as these , who hath fallen under no lesse , then a judiciall forfeiture of their ministry , in so far , as they have accepted of that indulgence : and herein , doth in effect impose upon the conscience of the people , to rack and disquiet their minde ; so as many through fear and ignorance upon this account , knowes not what to doe . now to this question , i must give this plain and expresse answer , that it seemes a most convincingly sinfull , and offensive practise , without any just cause , or warrant followed ; which , i here offer , to demonstrate , from these following grounds . i. that no scripture command , or warrant is for the same , from the example of our blessed lord , nor was ever taught by his prophets , & apostles , & therefore ane unjust and offensive rent . i hope , this none dar debate , that the scripture is the alone instrument , and rule of church government , and to this law , and testimony , we must take ourselfes , under every debateable case theranent ; yea that any ministeriall power given to us , is only executive , and declarative , to apply the revealed will of the lord unto his people , by a clear discovery thereof ; and what is not according to that rule , none may admitt , though under the patrociny of ane angell : but that , for this practise we have no scripture warrant , is most clear . ( 1. ) from the example of our blessed head himself , while he was here , upon the earth , and that respect , he did expresly own to the prescribed worship , of the jewish church ; yea , that such was his blessed way , as no visible rent was by disciples , from the publick ordinances , even then , when the dreadfull declinings of that church , was so great a length . ( 2. ) we see what both the prophets and apostles taught , and what was their practise in this case , that as on the one hand , they sought to keep the people at furthest distance from all idolatry and false worship ; so upon the other hand did give no warrant , but expresly to the contrary , as to any departure from the publick worship , where it was not corrupted , notwithstanding of these sad declinings of the church otherwise ; and i crave any to shew ane instance to the contrary . ( 3. ) nothing can be more evident , then the care the apostle had to keep the church of corinth from dashing on such a rock , to such as doe but seriously read and consider these epistles : nor doth our blessed master , to the seven churches , give the least ground or warrant , as to any falling of , or secession , from the publick assemblies , notwithstanding of so sad a charge , as is there given against some of these churches : but we may see , how concerned the apostle was against this , as one of the publick evills and scandalls , then breaking up in the church , heb. 10 : 25. the forsaking of the assemblies , for the publick worship of god , as the manner of some was then : and oh! what can it mean ? thus to rack the consciences of the people , and impose such new terms and conditions of church communion , as neither the scripture , nor examples of the purest reformed churches since the apostles time , did ever warrant ; for which , i must here humbly challenge , any , who are otherwise minded , to let us see , where the signature of one scripture command is , for what they impose ; or what divine precept is violated by hearing the indulged ; or if such a cure , and remedy , was ever taught by the great healer , as this practise , of admitting no composure and uniting in controverted duties , untill there be a full onnesse of judgment among us ; or thus to break and disquiet a poor church , ( as though some had no work else ) almost outwearied with these sad , and perpetuall contendings , for making void their ministry , which hath been and , i hope , yet shall be owned of the lord for his peoples edification . ii. ground , to demonstrate the unwarrantablenesse of this practise , is this ; that it is expresly contrare to that established order of christ in his church , as the proper remedy , and releife , for any publick offences , matt. 18 : 15. and which is so expresse a rule given in this case , as can admit of no alteration ; as also to that , 1 cor. 14 : 40. that all things should be done in order and decency : nor can there be any hesitation herein , whether this practise and way , which is thus taken by some , does not controll the same ; thus to withdraw , and impose ( upon the matter ) so high and publick a censure on others , by their private judgment and authority , except they will adventure to determine on the rule , and these ancient scripture bounds which are there set to us ; but as it is sure , the things of christ , must be by his warrant only , & no latitude else given us , but to observe he whatsoever commands mat. 28 last : yea , that no healing or cure will ever be to the church , but by his appointed means ; so it is undenyable , that to withdraw from church fellowship , in such a manner as this , is a most high and spirituall censure . yea , not to eat with a scandalous brother , must be understood as ane act of judgment , and does suppose some previous tryall , else , there should be no fixed rule ; but for each to be his own judge in pulling of his brother to shame ; and , thus no bounds could be fixed , to prevent endlesse breakings and rents in the church . it s true , a publick releife is not , as formerly , now accessible , but as there is yet , through grace , a faithfull ministry in our church , who hath the authority of jesus christ , to cognosce and judge of the matters of his house , and to whom , the power of the keyes , both of doctrine and discipline , is by his own warrant committ , ( whatever essayes hath been , and still are , to make such contemptible before the people , yea , some way , i must say , no lesse thus to exauctorate them , and controll their commission this day , then hath been by publick adversaries . ) so is there also , some sutable exoneration that each christian may have , in the case of publick offence , ( when there is not such accesse by the church ) to spread forth the same before the lord , to endeavour in their capacity and station how to convince , gain , and restore such with the spirit of meeknesse , and thus use personall freedome and tendernesse in dealing with others ; wherein , i am sure , both more peace , and advantage to these they deall with , should be thus reached ; then by any such highly disorderly way , and unwarrantable severity , as is now adventured on by some . iii. ground , to clear the unwarrantablenesse of this practise , is , that it is so expresly contrare to that approven and commended practise in the church , rev. 2 : 2. that they hath tryed such who called themselfes apostles , and were not , but had found them lyars ; where as it is most clear that this was a judiciall tryall , and in a legall and orderly way , of such , before any declarative sentence , and for this end is adduced by the greatest interpreters , to prove the necessity thereof , but this , as i have formerly touched , can give no advantage , in that case of the conformists , to prelacy , where besides other grounds mentioned , the antecedent judgment of our church , hath been so full , clear , and harmonious , there upon : whilst i touch this , i must cite the words and authority of blessed mr rutherfurd , in his divine right of church government page 378. we grant , sayes he , that each should eschew false teachers , and all that walk inordinatly , but that every one , should shun these , whom in his private judgment he conceives to be such , before he rebuke , and labour to gaine , and in case of obstinacy , then to tell the church , is forbidden mat. 18. and lev. 19 : 19. for if this sayes he , should be allowed , that i might unbrother , and cast out of heart and fellowship , every one whom i offend at , and conceaves to walk inordinatly ; were first a pathway to perpetuall schismes . 2. a violation of all laws of christian fraternity and communion . 3. a dissolving and breaking all church communion ; and , it is strange , sayes he , that some would have christs order keeped , in private offences done by one brother to another , and not the same in publick offences where one may offend a whole church . iv. ground , this is a practise which is stated against the very rule , nature , and end of church communion , in falling of from hearing upon that head of the indulgence , which may be demonstrable to any on these grounds . ( 1. ) that according to this rule , the sin nor notoriely of corruption in church offices , does not corrupt or defile the ordinances , because these are the ordinances of christ ; otherwayes they should have a necessary dependance on , and be of more or lesse value according to the dispensers : but i grant , that may detract from our joy and comfort in partaking thereof , which yet does no way reach the validity of the ordinances . ( 2. ) that it is sure , sad differences both in judgment and practise in the church , may be consistent with the nature and ends of that blessed unity , which christ doth require there , and with a keeping of from partaking of the sin of others . ( 3. ) that church acts even of these , who are not pastors according to gods heart , tho externally called , may be to themselfes unprofitable , and yet edifying to the hearers ; nor can a greiving and offensive practise make their authority or acts void , since such may have authority , who have not approbation from the lord , in dispensing his ordinances ; and will any adventure to say , that jesus christ hath either disowned , or withdrawen from the ministry of our brethren who are thus deserted by many ; which , i confesse , is to me both sad and astonishing , to see many now withdraw , and rather keep their own house , then concurre in publick worship with such , where christ in the power and efficacy of his word is yet to be seen ; if this be the cure , that some pretends for our present distemper , i must say , it s more sad then the disease . ( 4. ) if church fellowship be truly understood , it will not be so easy to break of there , as many judged , since all other safe meanes must needs be first essayed ; nor may we fasten a publick scandall on others , especially upon officers of the church , without the furthest advantage to make it evident both to themselfes , and convincing even to the conscience of others , 1 tim. 5 : 19. it is not a privilege of order only , but of office , that ministers have to speak in the name of the lord , who hath said , he that despiseth you , despiseth me ; and to reject such , is a higher guilt , then to reject the same word in the mouth of a private christian , for they are the messengers of the lord of hosts , and bears his impresse . ( 5. ) this is a practise , as hath therewith a fixing of such terms and conditions of church communion , which hath not been , nor can be found in any preceeding records , since the times of the apostles ; and i judge it on speciall cause of these sad breakings now among us , and that so many contend as them that beat the air ; their mistake and ignorance of the true nature , and rule , of externall communion in the church ; for if this should be considered , upon clear scripture evidence , as it was in the first planting of the christian church , i should not then fear any publick rent on this late difference ; and that which is a necessary condition of church communion , i hope , must plead some scripture warrant for its imposition . i know some will plead , that this is but a departure in some degree , of church-fellowship , which is both a poor and unwarrantable apology ; since both the rule is thus far deserted , and no ground to know where they may fix after ; but we have to visible ane account this day , where this sad course hath already landed . v. ground , that is sad a and unwarrantable practise , which tends to cause division in the church , contrary to the doctrine we have receaved , rom. 15. which , i am sure , may be to evident , pretend any to the contrarie what they will , upon these grounds . ( 1. ) that whatever was the first rise , or occasion of the offence , cannot be owned as the proper cause of such a formed rent , as this now is ; since most sad offences hath been without any such effect , especially when it was more upon practise , then on any principles of truth ; and the killing of a patient by poyson , through mistake of the true medicine , can never be charged on this , that the body was before in a sad distemper ; nor a misapplication of the meanes to cure a wound , when it hath caused a gangren in the body , be justly charged on the first giving of the wound , since this otherwayes might have been safely healed . ( 2. ) we know that for severall years after that accepting of the indulgence , that difference both in jugdment and practise among us , yet did cause no such effect ; but the work of the gospell did then must discernibly prosper , untill such violent essayes these two years now past , hath been for bringing things to such ane extreme . and oh! from that sad period may be too discernibly dated , some further degree of the lords departure from among us , and these deplorable effects of much blood , devastation , reproach , weakening of the interest of religion , strenthening of the hands of adversaries , beyond all that hath been in former times , and which hath encreased our bonds more , then all our adversaries could ever doe . ( 3. ) if so severe a stretching of this late difference , and loading of the practise of others , with that which it could not bear ; if a carnall and violent way of following this debate , a high crying up of such in whom their own image , more then the image of christ did appear , and peremtory imposing their judgment , without the least tender condescendence to these that differed from them , doe necessarily tend to engender division in the church , and have ane undoubted causality from the very nature thereof to this end ; then it may be known , yea , ( i dare appeall any discerning christian in the church ) at whose door this must be layed , and who hath most actively moved to put the poor church in such a flame , and this not upon any principle of truth , which was on either side disowned ; but upon contraverted deductions , from a different practise , and application thereof : this may be no lesse amazing , then it is sad , that the way of some now seems more how to dispatch things by censure , and revilings , then by arguments , and by high words and invectives to exulcerate , more then rationally to convince ; but a sharp censurer and a self searcher does rarely meet in one , though none more usually needs the tender construction of others , then such ; this hath been to known an evill in our church . vi. ground , this practise seemes ane expresse violation & breach of covenant , wherein we are so solemnly engaged before the lord , which , i know not , how any possibly can evade , when we are no lesse solemnly engaged there , against schism , then either prelacy or erastianisme ; and , if this be not ane unwarrantable schism , and renting of the church , i know no such charge could have been given against any since the primitive times , and that on these grounds . ( 1. ) that by schisme is not to be understood a dividing from the doctrine , but from the communion of the church , and that it tends to a disyointing from the body , thus we finde , even in the most pure times of the church , these put in a peculiar class , and looked on with no lesse dread and fear , as such , who did oppose the doctrine of the church ; and it is but to manifest , that in all times , the most destroying errors hath been still grafted on this stock , whilst on the other hand , the more near fellowship with our blessed head is keept up , and where the life and power of godlinesse is much in exercise , the more hath this sad rock been keept of ; as the more near the lines are to the center , the more near are they , and close to one another . ( 2. ) it is clear also from the apostles dealing with the church of corinth , and about which he used such sharpnesse that they took a divided way of communicating and going about other duties , as tending to make a breach and schism then , in that church , whatever gave the rise thereto : se 1 cor. 11 : 18 , 19. yea , does thus rebuke them , not only that some said they were of paull , and others of apollos , but even these that said they were of christ , so far as this upon the manner was in a contentious and divided way , since of him , and him alone must the whole church be named . ( 3. ) it hath not hetherto been under debate , from the scripture , and doctrine of the reformed church thereannent , to be ane unquestionable schisme , where there is a departure from that union in the publick worship and ordinances of the gospell in which they had formerly walked , and thus a dividing and designed falling off from the same , without any just cause or warrant from the scripture , to a publick disturbance of that order appointed by christ in his house , yea contrary to that commanded love , tenderness , prudence and forbearance so expresly required of church members towards one ane other , and to his blessed authority who has so clearly warranted such a forbearing with these , as in some things may be contrary minded , upon different apprehensions of the truth , so far as both love amongst themselfes , the publick peace of the church , may not be thus disturbed ; it is sure the choisest of the saints doeth carry to heaven with them , both errors , mistakes and prophesieing in part , and some overclouding must still be of the brightest stares while they shine here ; oh! if that now which is the present cause of these differences were but once brought to that rule of the word should it not inforce many to be a wonder to themselfes at the strange way they have been upon , and whether they have been carried in this deplorable rent of whose seriousness otherwise i doe not question . vii . ground , this is a practise contrary to most expresse scripture commands , for forbearance and condescendence among the godly in breaking times , which we may not only see , rom. 14 : 3 , 4 , 5. eph. 4 : 2 , 3 , 4. 1 cor. 9 : 19. 20. but that it was for this end the spirit of god doe enjoine the same , that there may be no breach or rent in the body of christ , about which he hath so tender a care , and is such a forbearance , as we finde expresly commanded in this very case , upon a controverted practise of the church , and difference of judgment therein , whatever upon the one side might be more culpable herein then upon the other , as is clear in that debate about meats , 1 cor. 11. and oh! what can it mean ? whiles both our duty and remedy doth here meet at once , yet , this should have so litle weight with us , at this day : for if such a commanded forbearance can have no place among these who are one and agreed in this same principles even in the point controverted , and only differ in the application , yea are mutually perswaded of others sincerity ; i know no place then it could have ever had , since there was a christian church : which hath put me to some astonishment , what the peremtory way of some can intend , and to obstruct ane union in the way of the lord only fought , without ceding in any truth , or being put to condemn any thing they judge lawfull , or approve what they judge sinfull , in the way of others ; and if this be denyed , i would desire then to know what sinfull complyance , or yeelding in any concerne of the truth , can be herein challenged ; or if such a suteable essay hash yet been for a tender , serious communeing , with such they keep so great a distance with ; to meet and concurre in what are uncontroverted duties in such a day . but oh ! the temper of this time seems more now in passion than argument , which is so naturall and pleasing an evill , as the most expresse authority of the scripture is not like to restraine . i must adde this further to be considered , if such a departure from church fellowship should be admitdon this head of the late indulgence , and the discretive judgment , of any ( which can only be pretended here ) stretched to such a hight as without the church to impose this , which is of so publik and universal concerne on the conscience of the people , these consequences of greatest import must need follow . 1. to breake up church fellowship and communion with most all the reformed churches this day ; yea is a caice and practice under these circumstances it is now stated , as will finde no precedent , even from such , who have formerly most pleaded for separation who did never own this on any such ground as a different practice , upon various apprehensions thereof , among such who are most intirely one in the same doctrine and principles . 2. this also must follow to withdrauw from fellowship in hearing of the most choice and eminent non-conforme ministers now in the church of england , whose liberty they had for a peaceable accesse to their publick meetings some years now past , was of that same nature , and in al 's expresse termes one with this indulgence . yea it must necessarily tend like wayes to fall of communion in publick with the whole ministry of the belgick church , which to the furthest conviction of any who will question this can be demonstrat on clearest ground . 3. nothing can be more evidently contrair then this practice is to the known judgments of the old non-conformists , yea of such who have been most eminent both in the churches of old and new-england of the congregational judgment , whose tender respect to guard against any dashing on such a rock as this , they have published to the world , which i forbear to set down here only to avoide prolixity . but i must yet speak a few words more on this so important a caice , and obtest ( i hope i may say with most tender respect ) such who in some simplicity of heart hath been carried so strainge a length in these differences , and may not be aware of the hazard , and on what a precipice they are thus led to consider . 1. if ther be no caus to fear , lest theyr resolution be fixt before their light , and a serious tryall of theyr way , and motion herein , since the sincerity of our aime can make none approven in that where a declining is in the matter from the rule . 2. and that the example and authority of none can bear weight with the conscience upon an after search of what they have done , sinc each must prove his own worke , yea it is sure non would take poysone upon the credit or repute of others , nor can the wisdom of words add any weight to the word of truth . 3. is there not much cause to fear ( that without preventing grace ) division is at such a height , as it shall at last end in dissolution . julian knew this to well , when as one of the greatest means he followed for the undoing of christianity was not only to tollerat but to foment differences among christians . 4. and what can such fore breakings as these mean , for sure it is one of two that either we do not center in christ , and are unite by the same spirit with him , or that we are thus under some dreadfull prevalence of temptation ; it is not the lines that are streight but such as are drawn crooked from the center , which do justle and tread on other . 5. should it not be a strainge contradiction , for a profest contending , upon the kingdom , and supremacy of our blest head , over his church ; by a visible controlling of the authority of his laws over our conscience and practice , and can this be under debate where there is so sad an exceeding of these scripture bounds sett to us , in mutuall contendings in such differences as these now are , for which , i shall but offer these express commands given in such a caice to be considered which i may say could not possibly but restraine any such rupture and schisme now in our church , if some suteable weight thereof were on our spirits ; phil. 2 : 3. eph. 4 : 31. rom. 14. 3 , 4. james 3. vers . 6. hath not in all times the churches hazard been more from the right then the left hand , and from such a party as lyes in ambush to enter at every breach ; i mean the spirit of errour and delusion , than from open assaults yea is there any mean could have been essayed more sad for the opening such a door , then this to divide the church , and godly among themselfs . 7. 〈◊〉 whither hath this tyde carried some , i am sure much beyond their own thoughts and what deplorable effects have thus been of late in so strainge a keeping this breach up with these who are partakers of the same precious faith , and when much more is yet to unite , then to disjoine , shall there yet be further dashing on such a rock whereon so remarkable a beacon in these known sad and dismall consequences hes been set up before us , yea no essay for a binding up of such wounds which are now like to bleed unto death . 8. what strange pleasure must it be that is more in bitter contendings ( i fear ) then to live in the practise of these great truths we know ; or what true gain can be thus projected for our masters interest ; it is sur such a delight , sould be greatest paine to any serious , and tender spirit . yea have not such intemperat heats yet spent their strengh under these strange chainges which have of late gone over , as might have brought some sutable cool atlast to this fever . 9. are professors of the truth in such a manner now prest to adorne the profession thereof , as formerly , and under such a weight how great , great a thing it is for any to be eternally saved though never more cause to walk under fear of this , then in the present age , or where moe in a way of profession , and with much of the forme of godliness hath been in hazard to perish , and come short of heaven , yea with lesse accesse to be convinc'd or to bear faithful dealling with their conscience then seems now ; and do but consider whom yow prejudge most in withdrawing from the ministry of these , who i hope shall be ouned of the lord as his messingers to the church and darre own no other resentment both of greife and sorrow upon the visible hazard of such as seem not to be awarre thereof themselves . 10. yow know that expresse command of watching with a godly jealousy against any strainge doctrine , heb. 13 : 3. and it 's but too known how eager a grasping is by many more at what seems new and strange , then what may edify ; nor hath such oft apprehended the hazard of some plausible error , untill it came to a more formed complexion , as is now . 11. what advantage is thus given to the prelatick party for that charge of separation against the whole non-conformists this day , and though with clearest evidence we can evince the injustnesse thereof ; yet knows not how to ansuer on your behalf when we are reproved . 12. are we not both called and taught , to trye the spirits whither they be of god , by clearest scripture light : and that the impulse and motions of the spirit of grace , must assuredly tend to compose and sanctify the whole frame of the soul with a humble tender submisnesse to the tryall of the word herein , and is it not expresly shewed what the fruits of the spirit and flesh are . galat. 21. 22. 2 tim. 1. 2. 3. vers . and how farre the way of the lord is from any irregular or impetuous courses ; yea such as may seem incompatible with the very use and exercise of reason . these words of luther in the second tome of his epistles , ar of much weight : sayes he in your tryal and decerning the spirits ye would trye whither they can prove their calling in what is strange or extraordinary either in their judgment or practice , for god never sent any but they were either called by men , in his appointed way , or declared by signes , no not his own son , and in no wayes , may we accept the calling of any upon such a warrant of some singular impulses or revelation . i must yet beseech this further , to be layd to heart ; that if any thing can be known by its native and visible effects , we may then read in greatest letters , what a babel of confusion and disorder , with dividing both of hearts and tongues hath followed on this late astonishing rent , and schisme in our church , yea when thus taken off any certaine rule , for hearing and joining in the publick ordinances , knowes not where to finde themselfs , or to be in one measure in such a caice . i desire to speake this with a tender respect to such , who i darre not question hath had a serious regard to the truth yet hath not been awarre of the subtilty of this snare , and with hope that upon serious after thoughts some more fixt uniting both in judgment and heart may yet follow amongst all who are indeed lovers of the truth , in our church ; with some more suiteable fear to dash againe on such a rock ; yea to see how true and sweet a consistence , may be betwixt zeal and fervency for the lord , and that humble fear and tendernesse in our private judgment in such a difference , as this , where on no side the truth is denyed ; so as to keep of any publick rent in the church . quest . iv. which may be yet needful to touch on these late publick differences , if it be either matter of duty , or expedient and for edification , to bring these in publick and engadge the people therein ; and if some forbearance thus by ministers of the gospel , be not in such a time and under these circumstances we stand , called for . for clearing of which , i hope there is no debate ; upon that great duty of a faithful and free wairning against publick sins , and though with a suiteable prudence , yet impartially to apply the rule against them , and to shew both the duties and dangers of the time ; but i humbly judge , no justleing will be found here , with a tender abstinence and forbearance in such a caice as this , where a different judgment and practice is now , amongst the most serious godly and faithful ministers , in our church who yet does so jointly concurre and are one in the same truth ; upon these grounds . 1. that this can not be pleaded as a publick testimony to the truth ; as it thus reflects on the practice of their brethren , with whom they differ on whom no disouning or opposing of the same . without the furthest breach of charity can be thus fixt ; nor is this before any such as are the known and publick adversaries thereto , or upon any visible hazard , luke 21 : 12. when you shall be brought before kings and rulers for my names sake , this shall turne to you for a testimony , but i must say the tendencie of such ordinare and publick reflections is rather like to darken the credit and beauty of so great and honourable an appearance , as a testimony indeed for the truth is ; and if these necessare requisites thereto , according to the scripture , were this day more understood , there could not be so ordinare a pretending of this . 2. i would know wherein this way is usefull or expedient to most of hearers who can so little judge on these things . we are indeed called to declaire the whole counsell of god , acts. 20 : 27. but this is most evidently qualified by the same apostle , verse 20. that he kept nothing back hereof which might be profitable for them , and thus expresly showes what bounds ministers hath sett herein by the holy ghost in their delivering of the message of god to his church that it be not only truth but such as may be for the edification of these they preach to . 3. since it is clear that positive duties do not binde ad semper . and no cause can be now pleaded in this caice for guarding against any present snare or hazard to the church should not the inconvenience which the contentious keeping up of these differences may occasion have more weight with us which the apostle so sharply rebukes , 1 cor. 11 : 16. but if any seem to be contentious we have no such custome nor in the church of god ; and oh ! that the losse and gaine herein were more impartially weighted , what both the lucrum cessans and damnum emergens hath been this way . 4. and is this so small a thing as may seem to some , to bring in publick , and before the church so high a charge of erastianisme and defection from the truth against these their brethren who are thus as expressely pointed at as they were named , since it is sure there can be no publick rebuke and admonition before the people as this most evidently is , but as a publick church censure and juridical act of discipline , yea which is no lesse manifest then that of excommunication , and if so publick a violation of that order which our blessed head hath expressely fixt for his church , be so lightly regarded ; where are we . nor can this be , pretended as a doctrinal reproof which is such an applying of the rule against sins of the time must as stil leave the particular application thereof to their own conscience who are thus guiltie , without any expresse designing of particular persones , where no judicial procedour and conviction by the church hes gone before , but here is a most publick and expresse fixing of so sad a scandal even before the church , against so many particular ministers of the gospel ( who are still labouring in the vineyard of the lord ) as if they were designed by name . 5. and are not these unquestionable requisites for a publick reproofe , not only their calling thereto , that it be orderly , and upon clearest evidence but that this be not exposed to any prejudicate exception , from their way who do thus reprove , which may be on too just ground feared this day that some have put themselves out of the furthest capacitie to edifie by any such mean , from their own unsuteable manageing hereof . 6 , what if these who are thus so openly reflected upon should take the same freedom for publick contradiction ? wherein would this quickly resolve , but a furder growing scandall , to ruine the church and make way for the endlesse debatings , which as the apostle showes does rather engender questions then any godly edifying in the faith . we know the apostle paul withstood peter to the face , but it is observable on what ground it was stated , that when peter knew the differences then amongst these of the jews and gentiles who beleeved was such as should cause no rent or dividing thereon ; yet to please the jews had withdrawn and separat from fellowship with the beleeving gentiles , yea that this rent was like to grow so as barnabas also was drawn into the same dissimulation and thus a sad and ruining breach like to follow . 7. should we not be to the furthest tender of unsettling of the spirits of the people when so much allready shaken and in that manner now racked and tossed to and fro with every winde of doctrine as many are like to losse all persuasion of the truth , yea when it is so hard and all most impossible to keep some within any bounds ; and whilest thus the triumph of adversaries and strengthening the hands of the ungodly upon such strainge reflections , brought in publick , does visibly gaine ground ; and what interest can be thus pretended for the church of christ in so publick a going to law with their brethren before so watching an adversary , whose strength must needs lye in our breach . 8. is not also the bringing things thus to such an extream , of that visible tendencie , as to bring under question the validitie of their ministerial acts amongst the people , by so publick a thrust at the credit and repute of their ministry , which is so far an exposing of many to the hazard both of atheisme and errour , besides the weakening such in the publick work of the lord , who are so known able ministers of christ . i shall adde no further but a humble and serious appeal to their own conscience , who may have judged this their duty , if on deeper reflection hereon ; a tender abstinence and forbearance this way and to keep of any dashing on such a rock as hath been allready touched , untill light and conviction from the lord yet further break up should not be their own peace , and comfort as well as the publick peace of the church in that day when their eyes shall become dim , and the keepers of the house begin to tremble . section iv. when such sad use is now like to be made of these times , as to give the truth and credit thereof ( which above all things should be dear to us ) a deaths wound , were it possible , by reproach ; i hope it will not be incongruous to such a subject , to speak yet a few words more ; for answering some high pretences for prejudice and stumbling , which seem now most publickly to be owned yea not only thus to break and undo themselves but to involve others in the same ruine ; not that the truth needs the witness or respects of men to commend the same ▪ which as the sun in it's strength keeps its course amidst all the dark clouds which can interveen ; but in a day of such blasphemy and reproach , we should require justice at the barre of mens own conscience herein , if there can be any cause for stumbling at the holy and unspotted wayes of the lord , but what is from themselfs , and from their seeking after such a latitude in their principles , as might sure that liberty , which they take thus in their practice . now with some respect their to , i shall offer these eight grounds which are at this day most pretented . 1. these strange intestine conflicts and differences in judgment that we are now in the church , and among professors of the truth as though they were not the children of the same house , for answer , i hope these things when seriously pondered may silence any such reflection on the way of truth , which i shall but leave to mens conscience . 1. that our blest lord hath with clearest evidence layd down such sure and fixt grounds , in his own word for the peace and concord of his church , and followers , with these expresse rules and provision for the same as there can be no known ground for such sad and deploreable breakings , but what mens own corruption and declining from the rule doth occasion . 2. it is must clear that one of the greatest of the lawes of god to which with the furthest reiterat inforcements our obedience is required for preventing the churches hazard on this rock , is that law of charity , and love , for the godly amongst themselves , so as without this he will accept no mans service , 1 cor. 13. and is such the apostle presses , above all things to put on charity ; which is the bond of perfection , coloss . 3 : 13 , 14. 3. i hope it is undenyable also that these principles of union and love are so firmely fixt , as might be consistent both with some various apprehensions , and difference in judgment amongst his people here , who are unite in himself and in the great concerns of truth and godlyness , so as upon such an accompt the peace and concord of his church should not be suspended , since it is here we know but in part ; and as all have not the same helps , so not the same capacity for understanding of many things , which may cause some difference in the church . not that we should think opinions are free , or errors in judgment not to be seriously watched against al 's well as corruption in practice since it is not only through sanctification of the spirit , but beleef of the truth we are appointed to life . 4. for this end likewayes hath our blest head set such bounds and measures to his people in the manageing of these differences which may fall in as that there should be no fear of any sad rent or breach where a due respect unto these is had , and to walk according to the rule , and spirit of the gospel , and oh ! that these great commands , rom. 14 : 3 , 4. philip. 2 : 3. were more seriously pondered , there could not but be some more lawfull regard to keep of such bitter and offensive breakings , as may be oft seen amongst us . 5. nor is there cause to fear any breach from the most serious and servent contending for the truth , and closse adherence thereto which should be dearer to us then our life and can admitt no latitude or ceding there , when the revealed rule of our duty herein is observed that this be managed with a humble tender condescendence and cedeing in our own things , to one another , for oh ! there hath our saddest contests , and a nimosity their greatest strength this day . it were well if such a blest contending , and striving lawfully , as the apostle shewes were thus studied , that it be in the way of the lord and by means of his own appointment ; by purenesse , by long suffering , by the word of truth , by the armour of god on the right hadn and on the left &c. and where these are not mens study and practice they must live in an expresse contradiction to these principles which yet they darre not disown , yea in so farre becomes not only a just matter of grief , but a spot in the fellowship of the saints . 6. whatever sad differences be oft amongst these , which both their darknesse of minde , and contrariety of natural dispositions , may influence , yet does not still that blest unity of the spirit stand fixt and sure , by which the whole race of the saints are unite in a new and spirituall nature , in these sweet & sensible communications of the spirit , and do all meet in one blest center , yea so near an intercourse of souls and sympathy does result thence ( however the sad prevalence of corruption may for some time darken the same ) as no union and concord like this is in all the socities of the earth , and may be such a witness to the truth of christianity , as to silence even the greatest atheist . 7. yea may we not have here a special confirming evidence of the certainty of the truth , that notwithstanding of such differences both in judgment , and practice , with so sore prejudice and estrangement of heart and differences of naturall temper and disposition of amongst the godly , yet this hath inforced from all these an undoubted assent , to the most great and weighty concerns of religion , yea to a joint acknowledging of the same principle about which some difference may be in the application thereof to some particular caice . 8. i shall but adde , that it 's known what sweet harmony and onenesse of heart hath sometimes been among such as did professe the truth , of all ranks in our church , and in a fixt adherence to the same cause , and how it was at a sad ebb , that some differences broke up amongst the most eminently godly both ministers and professors there , for some time on that head of the publick resolutions , though without any formed breach or schisme , but after among such who thus differed , a most sweet concord and concurrence in a joint opposition against prelacy and to suffer rather then in the least to consent thereto did follow : yea though since amongst the most serious non-conformists , a greater freedom hath been in the judgment and practice of some , then others , for hearing of conformists to prelacie , yet so farre as i know hath it been with a due and tender respect , as was suteable , to keep of either dividing or alienation in such a caice : but oh ! it must be confest to what a hight have these late confusions , and breaches amongst us come and what fewel this hath been to a great increase of sin ; yet is there one ground to hope when almost there seemes no comforting signe els , that he who hath seen our wayes , can he all them also , by a marvellous surpriseal of grace . 2. prejudice it , which is by some highly entertained in these times for their own breaking is the perplexedness and hesitation they are in what way to choice when the truth seems now involved in such a confusion of different judgments and such visible contradictions amongst professors thereof . for answer , if no thing were to shake or offend there should then be no tryed establishment , yet since this seems one of the saddest diseases of the time in many's being soon saken in minde with such wavering and unsettledness in the truth i must speak a few words thereto to witness what greatest advantage such as desire to walk in the light may have to hold fast the profession of their faith without wavering and for the furthest quiet and assuring of their heart therein on these grounds . 1. that the scripture is so near , these living oracles of truth , which do with so clear and distinct a sound speake if men had but ears to hear . 2. that the lord hath given to his people a spirit of discerning in some greater and lesser measure so as to prove all things by a serious personal tryal , yea that none needs receive the truth upon trust or to lean on the authority or example of any herein but to judge their own eyes and conscience should be al 's faithfull to them as any . 3. he hath given also as a special help a fixt ministry to his church yea for this very end ephes . 4 : 14. that we should henceforth be no more children tossed to and fro with every winde of doctrine , and therefor with a divine mission hath given such spiritual gifts as the necessity and service of the church may require for interpreting and clearing up of what may be the counsel and minde of the lord to his church according to his own word . 4. that the most weighty things of religion both as to faith and practice are not interested in most of these sad contests , which are now amongst but he hath so graciously condescended that what we should most live by should not cost us so dear and that the greatest subtilties and most intricate controversies which are so oft in the church ye most out of our way , yea such as should cause no trouble or disquiet of minde herein . 5. is not also most clearly sheued us , how we may know our being led and kept in the way of truth , and what should qualify , and make us meet for the blest conduct and teachings of the spirit by his word , such as a holy fear , and sincere resignation of the soul thereto , meekness , humility with a fixt and serious resolving to close therewith , how crosse however it should be to our own private affection and credit . 6. there is this advantage to know that blest and approven way , wherein we may have peace , as that in which the footsteps of the saints and so innunerable a company , hath gone before who received the spirit this way , and with greatest assurance did know the truth of that seal on their own soul , so as after no new or strange light we need to inquire . 7. and hath not the meanest of the saints these peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and marks whereby to discerne the way of truth in a dark and trying time , by plainest scripture light , both for clearing and confirming of their minde herein . 1. that we should follow these things , which tend to peace and to edify rom. 14. 19. for thus surely does the way of truth tend to build and not to cast doune : and if many caices which some does now agitat , with much disquiet both to themselfs and others , were more brought to that great rule of solid edification , i should not fear that so much time should be lost therein . 2. it is sure the way of truth , must be stil rationally convincing such as doth persuad by teaching , and to fix and clear the judgment before the will , by manifestation of the truth to mens conscience for thus we are taught , and be alwayes ready ; to render a reason of the hope that is in yow with all meeknesse and fear . 1 pet. 3. 15. 3. such is this blest way as it is cautious , and advertant to hazard on each hand , and to guard against the dephts of satan as well as to resist his fury , a way which lyeth betuixt extreams either on the right or left hand , for thus we are taught 2 cor. 6. 7. 2 cor. 11. 14 2 thess . 2. 2. 4. it is such a way as leadeth us to regard the special varying of a caice , as to some present duty with a due respect and ballancing of circumstances : and to see that the same way at all times is not to be followed in our practice , since what may be most requisite and edifiing some time and in one caice , may be destructive in another , for this hath the holy ghost shewed that all things are lawful but not expedient 1 cor. 10. 23. 5. thus we may know and discerne the truth and way thereof which is according to godliness , tit. 1. 1. when it is such as visibly tend , by its power and efficacy on the heart , to heal the distempers of the minde and judgment , and by practical obedience to a more full assurance of understanding in themselves ; and may thus see its very native result and tendence , is to make professours of the truth , humble , meek , sober and temperat in their personal conversation , yea tender to provoke or excite the corruption of any . 6. is ther not this necessare tendence also of the revealed way of truth , to walk wisely towards such as are without col. 4. 5. and with the furthest tender respect to prevent their being further alienat or hardened in their aversion from the way of the lord , which i must say should be one of the most weighty concerns of a christians study , for adorning the profession of the gospel in sueh a day . 7. i shall but add this more , what advantage a christian may thus have for true peace and quiet on such a reflection of having kept guard against any hid personal prejudice or such a byasse which the preingadgment of their judgment in the present caice , and that influence their interest in a divided party might have occasioned , yea thus of some tender respect to the purity al 's well as the peace of their own conscience that there may be no private interest or setting up of such a stumbling block before their eyes as to darken their judgment herein . 3. ground which i fear in these times may be much made use of by many for their own stumbling is that strange spirit and to visible eruptions of pride , bitterness and passion with which these contests and differences in judgments amongst professours of the truth are so oft followed . for answer whatever sad occasion be thus given of offence , yet can there be none for taking prejudice or any reflecting thus on religion except men will put out the very eyes both of their reason and conscience , when it is so clear 1. how visible a contradiction any such sad appearances of pride , bitternesse and wrath are to the designe and intent of the gospel , which is for the furthest self abasing , to subdue and mortify such lusts and thus prevent any exorbitancy that way : as that which is not only to adorne a christian walk but is a most essential part of our sanctification : and is not the authority of the rule herein such on their conscience , whom yow may most thus challenge , as they are even inforced to seek a cover and hiding of these evills , which they know to be their shame , and cannot bear the light being thus judged in themselfs and so conscious of their deformity . 2. is not the reliefe also and antidote to so dreadfull a poison most clearly held forth to us , how to watch against this which both hath so subtile and forcible an infection , and deep rooting in mens nature . 3. or can yow challenge the least shaddow of latitude , from our blest lawgiver , and the lawes of his kingdom , herein , which are so expresse not only against any open eruption of such evills , but against the most secret convoy , and intertainement thereof in the heart , yea that , on no lesse haz●rd then of being shut out for ever from that land , which is above , we must both watch and wrestle against the same ; for such is the straite and narrow way , and so many low entries there , as none possibly can get through without a humble , and subdued spirit , and as little children to receive the kingdom of god. 4. can prejudice so farre overcome mens conscience , as not to see the excellency of a christian spirit , and the undoubted reality thereof , which hath so brightly shined and i hope yet doth ( to silence the greatest reproacher ) in many convincing examples of humility , meeknesse and in the conquest of their passions and forgiving of injuries , as a convincing witness to the world of ther being thus transformed into his blest image of whom as the great pattern set before us we are to learne . 5. and should not tenderness and compasion be more suteable then prejudice and stumbling at such a sight yow thus challenge , when nothing can be more visibly contraire to the very use of reason then any such sad eruption of pride , bitterness , and wrath , which is so sore a disease and a fever of the minde , and causeth such disorder , sad , and tumultuous rysings there , as they are made their own punishment and the very mean to frustrat that end they most follow , yea in no way could more gratify and give the greatest advantage to such they contend with and to put themselfs in the pouer of every one to become their tormentor . 6. yow little know what sharp and bitter reflections such may oft have on themselfs upon any sad appearance this way or advantage , their corruption hath got under some sad assault , yea such , as even the sense of a sealed pardon on thir soul can not sometimes blunt the sharp edge of this grief and indignation against themselves . 7. and may yow not clearly see what visible detest such are even inforced to have at the appearance of these evills in others ; which thus hath a sad outbreaking in their own practice ; as convincingly showes their way must contradict both their own judgment and principles . 8. i shall but further adde , what great incitements and clearest discovery doth the scripture afford , of that blest way , which was never known , nor attaind by nature , how to get such prevailing evills subdued ; yea how to improve injuries to the greatest advantage , and thus by overcoming , to gaine the most glorious and desireable victory and revenge , on such who have injured them , by humble and tender forbearance , and what a sueet facility might be found this way , when the first wave , and assault is whos 's once broke and resisted but greatest strength still lyes in the first assault . 4. ground and pretence for prejudic in these times , is that so little evidence seems of tenderness and a convincing serious practice even in their way who have a name & repute of religion with such abounding offences , as gives occasion not only to question the sincerity of their profession , bot to stumble at the very forme and appearance of godliness . answ : though nothing should be more dreadfull then for any to make the truth accessory to their sin , or take thus shelter under its patiociny , yet since it is so great a concern to vindic●t pure , and undefiled religion , and the spotles rule , and pattern thereof in a day of such reproach , and when any advantage is so eagerly sought and followed for this end , i would but offer some few things , to plead with their conscience who thus , are in more hazard to undo and break themselfes , then to hurt the credit of the truth . 1. if there should not be more to shake and stumble if such offences were not in the church of christ when so expressly fortold as the scripture els should want a most convincing seall and witness thereto , yea when , thus yow may see that not only an empty show and the hypocrisy of some bot the recorded blemishes and falling of the saints their , to be demonstrative and confirming of the truth , al 's well as the bright est evidences , and lustre of their grace . 2. i confesse it were a suteable inference , for none to engadge with the profession of godliness without the power and how dreadfull a part such acts , who live stangers thereto but how strange , and astonishing were it for such , as are ungodly thus to justify their own way . 3. if yow stumble here , and embrace no religion until yow finde no offences amongst the professours thereof , then ye must have none , but turne athiest , bot your conscience herein , must needs tell yow ( silence it as yow wid ) that the truth , and principles of godliness , bindes men over with the greatest tyes and engadgments to holyness , purity , candor and righteousness , even in all our dealing with men , under the severest threatnmgs and oh ! must the glory , and honour of the truth , which is according to godliness , thus come under reproach and suffer from the untender , and unansuerable practice of any who profess the same , 4. can yow posibly debate this ( which might both silence and make men ashamed of such a challenge ) that under any pretences , which have ever been to religion , in the world it is the doctrine of christ only , which indispensibly requires truth and sincerity of the heart herein , and that the conformity of our duties on the matter to the rule , is not enowgh without a serious respect to the quality of the principles of our acting , that it be in faith , and from the love of christ , which is so essentiall a requisite therto , yea that this is so framed as to correspond with the inward man , to exerce an authority over the conscience , and our most retired thougths , al 's well as actings , and to put shame and terrour on such whose glorying is in appearance , bot not in heart . 5. yow know likewayes that the most select societies of such who ever yet profest the truth and since there hath been a church on the earth , did never want a sad mixture , yea these feu choised difciples of our blest master , was not only with a judas but a falling peter , and a misbeleeuing thomas ●mong them and should this have been a ground then for prejudice at the truth of christianity in its first dauning when by such a constitution our great master would have it known what his church whilst here upon the earth will be even in the purest times thereof . 6. will ye not allow that measure which we finde in the primitive times , the christians did require of their heathen adversaries , upon any publict offences which were then objected to them , to give but that allouance , which they did to their philosophers , and such as profest morall vertue , amongst them , which was not to charge the corruption and offences , of the practice of any , on the rule of their profession ; whilst yow have these further inforcements of this , that yow know upon your own conscience what a sore burthen and grief these are to such , who are tender , and sincere in following of the truth , and how evident their discountenance of any such appearance is , yea may not the establishment of church discipline , and censure , with such express rules herein by our blest head , convince and silence these who reproach . 7. let some who pretend most , to stumble on such an accompt , speak but their own heart , if these be not much more their trouble , and torment whose walk does most convincingly tend , to adorne the profession of the gospel , whose sincere , and serious embracement of the truth hes been with such visible outward dissadvantage , and no privat interest , to sway them herein , as they ar enforced to see this , for none possibly could conceive , how this should be on any other ground , then the known pover and certainty therof on their soul . 8. are not such whose way is thus the ground of your challenge , most visibly condemned by their own avoued principles , yea what ever essayes hath been to personat serious godliness , by a false show yet is it not most convincing , even to such as look but at a distance , that native lustre , self evidencing light , with that sweet savour and efficacy , which accompanies the same , as no possible invention , or art could ever reach , no more then to make a dead picture live . oh! that such a day of reproach as this and that sad woe the world is so unsensible of , because of offences , might more suteably affect our hearts and that it is with so visible adeclining ●ow , in the church , and mens grouing weary of the simplicity of the truth ; these sweet paths , and footsteps of serious godlyness , love and zeall for god , self denyall , and contempt of the world , seems to be all most overgrown and worne out amongst many professours in this age . 5. ground that i fear some may be ready this day to break and stumble on is , these high pretences of zeall and fervency , for the truth in the way of so me as would seem most visibly to crosse and interfer , with the most known principles of christian prudence , yea that due necessar use of mens reasone which the scripture , does so indispensibly require . answ . though the zeall of god , and faithfullness for his interest even with the most convincing evidence of the truth thereof to mens conscience is that which the world cannot bear ; yet i hope these things when seriously considered may silence any publict reflection herein . 1. that the greatest want which may be now matter of grief in all the churches , is that of pure zeal and love to jesus christ , and his truth and of such a spirit to follow the lord fully , and oh ! our fall hath been too great and universall from that first love which was wont to shine , and burne in these who profest the truth to be hid this day , and seems one of the saddest presages of a dark night , yet coming on when with a continued light , the heat , and power thereof is so farre gone . 2. but to silence any such reflection it may be demonstrable to the furthest ; that the true and native tendence of the zeall of god , and fervency in his work , can cause no breaking or disorder , nor hath any irregular , violent motion or scorching heat therwith , but where ever this most brightly shines , there also does a humble tender condescendence to convince and gaine most evidently appear ; how by manifestation of the truth to mens conscience , to prevent any ground may be thus taken of offence ; who is offended , and i burne not , was the temper of that blessed mans spirit , when he was burning in zeall for god , and thus carried him out that he might be all things to all , that he might gaine some : for such should be the greatest acrimony and sharpness , of these who should be the salt of the earth that it may allwayes tend to season , to preserve , and recover , and not to destroy . 3. and is not christian wisdom , and prudence a peece of our sanctification , and a true and native result of pure zeall , and love to christ ; ●…o as the more a christian , the more tender thus to keep by the rules and to walk circumspectly not as fools , but as wise ( and is not mens folly stil a fruit of their own corruption ) nor can the truth of godliness be vigourously exerted , bot●o farre , it will cause also snch a sweet composure , and even temper of spirit , as to watch with an equall advertance , to extreams upon either hand . 4. it needs be no strange thing , or give any advantage to bring true zeall , under discredit that there may be a more impetuo us motion , and making haste by some when they are out of the way , then they were formerly for the truth ; it being too evident , such as are once under the influence of delusion ; are also in that dreadfull hazard to be as winds carried about with a tempest ; but such is purezeal that tho it increas the streame , it does not overflow its bankes ; nor wil breake the least comand , for vindication of the greatest truth . 5. there is such an indissoluble tye by the holy ghost betuixt true zeall , and that christian moderation ; which we should make known to all , as none may divide ; but as the one tends to give life , and intensness of duty , so is the other to resttaine all exorbitancy , and keep this in its proper channell ; and that none be carried out , beyond these just bounds , & measures which are so expressly set to us by the rule , but so as that it be without any lukewarmness or abatement of servency in spirit for serving the lord ; for where on either hand these are divided , the credit of the truth , and true interest of the church , must then needs suffer , and get a sor wound . 6. ground of stumbling and offence which too visibly many are like to break on , yea to take prejudice allmost against the whole ministry of our church , is that these who have had greatest weight and acceptance in the work of the gospell and hath endured so much under many assaults , these years past , in their opposition to prelacy with some unansuerable conviction hereof ; i hope to the conscience of all , and with a continued adherence to former principles , are yet with such reproach , so publictly thus followed even by professed friends . answ . though i hope the perusall of what hath been already touched on this subject may have some weight both for clearing , and in some measure to silence thes strange hightened prejudice of some this way ; yet since this is one of the greatest tryalls of a minister of christ , both on the account of their work and the credit of their blest master , who accounted them worthy to put into his service , and that many are thus in hazard to be shaken , i must yet further speak but a few things thereto ; 1. that what ever may be their part who hath taken most liberty this way , yet should we reckon it is our sins , that is their strength ; and much unansuerableness to so high and holy a calling ; for which the holy god doth thus call to a humble , and serious self judging before him , and more deep tryall of our own hearts and way with that fear least our sins should finde us out , if we be not concerned to finde them and lay the same to heart ; tho i hope such yet , darre with some confidence , leave their cause before the lord , to plead herein against the unjust reproach of men . 2. it'should be no strange thing now what in all tymes , hath been the lot of the most serious ministers of christ even when they have had a most sweet , and sensible seall of his acceptance in their work , to have no other requittall from men , then contempt , and hatred , who yet for the truths sake , have with the furthest tenderness sought to gaine such to the way of the lord ; yea have had the tryall , of such extreams as to be reviled by these who sometimes would have plucked out almost their eyes for them . 3. but it is sure the holy ghost hath with no lesse expresseness put a guard about the repute and credit of a minister of christ , then about their calling , for which read 1 tim. 5. 19. 1. thess 5. 12. 13. yea these are so straitely conjoined , as what ever tend to discredit their persones , must needs tend also to weaken the weight , and authority of their message , on the conscience of the hearers ; and is this of small regard now with many , and to be without any dread least in so farre , the blood of souls , be charged on them in the day of the lord ; who by such notour reflections and without any just caus or calling thereto , did thus beget such a prejudice , and contempt , as to have the lesse reckoning made of the word of truth delivered by them . in this i must here exoner my own conscience upon so publict a sin and of such sad conseqence to the churches hazard which seems so little to touch this day . 4. hath it been yet ever seen that where the ministers of christ , hath had no suteable weight and acceptance of their persons , for their works sake , in any place bot there also was a most visible abatement of peoples respect and love to the truth and of any true grouth amongst them under the ordinances , nor know i an advantage which the envyous man could more desire , to sow tares in the vineyard of the lord , then this is when prejudice jealousy , and disrespect , comes once to any height , what ever pretences it may go under against such who are in deed the messengers of truth , and dispensers of his ordinances . 5. and i hope there is just ground to account such the undoubted ministers of christ , in our church and who shall be thus owned in the day of his appearance ; yea who have had a convincing seall to their ministry on the hearts of many , who for ministeriall abilities soundness in the faith and being made examplary to others in humility , tenderness of walk love and fervent desire for gaineing of souls to christ , would have been reckoned with the highest respect in the first primitive times of the church , who yet hath been this day exposed to the furthest revilings of some . and tho it is not the naked testimony or respects of men that by such would be either sought , or satisfying , but how to have this inforced on their conscience , by a convincing witness , and example of a serious ministeriall practice , yet should it not be strange that such be to the furthest concerned to manitaine the credit , & authority of their ministry , which is not theirs but their masters . 7. ground of prejudice , against the truth which is now highly pretended , is not only upon the strainge and highly irregular actings , by some , as may seem visibly inductive to greatest confusion and disorder , bot that these have been owned and supported by such principles congruous thereto , as seem in compatible both with the practice , and profession , hitherto of our church . answ . whatever advantage hath been given by any thus to reflect which ( i may with some confidence say in behalf of the most serious non conformists of our church ) have been as a sword in there bones even beyond their own personall sufferrings because of the voice of him who reproacheth , yet since many are thus ready to stumble and knows not , what a sore woe and judgment , offences are to such as make so sad an use thereof : yea which may be feared this day , are glad of any advantage herein : and that where such a poisenous cloud of prejudice interveens , and a prejudicat impression of the truth , and of serious godliness , is the glasse , there cannot but be very sad reflections thereon : i must yet crave leave in a few words , as a witness to the truth of our profession , and for a just vindication offer these things to be considered , by the conscience of our greatest adversaries herein . 1. that we should seek no greater favour , but that upon clearest evidence , from the tryall and judgment of the scriptures of truth , ( which we are ready to render , to all that ask ) there might be such free access to a publict , and serious reasoning herein , as that the truth might be heard for it self , judging it no less our concerne to convince mens judgment , for commending the way of the lord to their conscience , then to engadge the affections . 2. that it is , in no new , or strainge caice , we are now stated ; and do own no other judgment and principles this day , then what are expresly acknowledged by the most purely reformed churches of christ , since the reformation , and is that good and old way , and the same truth for which our worthy pred●cessours did by their wrestling prayers and sufferings so vigourously contend yea wherein so innumerable a company of most serious solid and tender christians have been sealed and found such abounding comforts of the spirit of truth upon their suffering and testimony upon the same . 3. that it is no privat interest , or , for our own things no temporall honour greatness or riches in this world that such sore wrestlings by the godly in our church hath been , which i hope may now have some conviction and witness on the conscience of our adversaries , and how such have not wanted an very obvious and alluring baite this way , may be easy to judge if some greater interest did not preponder at of being to dear a purchase at so sad a rate of unfaithfullness , to our blessed lord and master in his truth . 4. that it hath been no matter of indifference , or any small and triviall interest , such have been concerned in these late tryalls to appear for , bot for the lawes , and interest , of christ , and the rights and liberties his kingdom , which after some blest and confortable possession so long yea with the furthest concurrence of the civil lawes herein we should reckon as our birth right ; and inheritance , whatever sad short coming have been by all in that measure of the testimony of our fathers thereto , against such invasion on so great an interest as hath been in these tymes . 5. we have confidence to say , that we own no doctrine , or principles but what tends to give all due respect and obedience to the magistrate , without detracting from his just rights and power , bot to gave unto cesar the things that are cesars yea without the least denying to the christian magistrat , whatever with any scripture warrant , we may allow , of an externall objectively , ecclesiastick power such as is cumulative for the truth not against it ; bot that he can have no power formaly ecclesiastick , and what is purely spirituall or any immediat power of cognition in matters simply ecclesiastick antecedent to the judgment of the church , which is so incompatible with the order and governement established by him , who is the alone head and lawgiver to his own house , whose kingdom is not of this world . 6. we may say with a humble appeal to their conscience w●o do most reproach , that it is for no preheminence or to be lords over gods heritage or owning any power bot what is ministeriall to declare and execute our masters will , and such a power which hes the inward man for its proper object and the true edification of the body of christ for its peculiar end , wherein we own a speciall regard to be had in the whole exercise and application thereof , and in dealing with the conscience of gainsayers , that it be with greatest tenderness , and christian prudence , such as may most tend to edifie and gaine upon their conscjence ; and therefor , are privat , essayes expresly appointed to go before a publict , and judicial procedour . and if any just ground of offence hath been given in the excess of some this way let it cause no reflection on that blest and beautiful order in the house of the lord our god appointed by himself , yea which with grief upon any convincing evident thereof we should to the furthest dissown . 7. it is evident that these sacred tyes of our oath and covenant with god , we are so solemnly engadged in , containe no other duties or obligations , then what the scripture indispensibly obleidges to , and are stated on these great concerns of truth and righteousness . 8. we can also witness with some quiet and assurance that the great anne and concerne of the most serious non-conforme ministers of christ , in our church , in their adventuring to preach the gospel not withstanding of any prohibitions by the present law hath been upon no sactious or privat designe , bot under constraint of duty , upon so pressing a call and necessity of the people , as these unto whom the dispensation , of the gospel and ordinances , is commit , and a necessity thus laide upon them with some serious aime , and desire , i hope , to pursne this end , and to sheu the indispensible nead of imbracing that blest offer of reconciliation by christ : as also to presse holiness , and give warning of any share when it is evident the people might be in hazard thereby . nor dare our respect to the persons of any in the least , ballance with the interest of truth here , for a publick disowning with grief what ever in their way have given just cause of offence , and stumbling in such a time . 9. it is the revealed truth of the scripture , which we do expresly own as the alone formal object of our faith ; and that it is there each should come to prove his work , bot a that it be ●ust and warrantable on the matter according to these unchangeable rules , of truth and righteousness , and to know our warrand and calling herein : else no security could be from the greatest confusion and irregularity among men . 10. that extraordinare motions , or impulses , must be no rule or warrand of duty , nor for any going beyond these express bounds , set to us in the word , by which they must be known and tryed ; for god hath assigned to each their station , and calling , and that a serious and tender regard should be against all exorbitance in the excess al 's well as any sinfull deficience or neglect therein . and i hope whatever be found unauswerable this d●y in the practice of any to these known principles and doctrine of our church which are confessed and most universally adhered to by the non-conformists there as we do , with grief disown , so i have confidence there cannot want some testimony thereto even on the conscience of our greatest adversaries . 8. i must nere yet add on strange ground of quarrell and prejudice ; that a serious adherence to the government and kingdom of christ over his church , for which the authority of his lawes and institution is so unanswerably clear , should be judged incompatible with the civill interest , and security of the state . for answ . if men shut their own eyes , where the scripture is so clear ; and hath thus shewed us , not only what is just , but what is good , and how assuredly this is the greatest concerne of a nation to have the kingdom of jesus christ , and the rights thereof establisht ; and kept up , when the ve●y express intent and tendence thereof is to promote and transmit both the purity and power of godliness to the present and succeeding ages , i confesse there can be no reasoning , then in such a caice , but if principles of self love , to our temporall advantage and such pretended respect to the publick interest of the land , bear any weight ; i would but plead a little , with a serious appeal to these principles , which our adversaries do yet own , and assent to ; if the truth , and serious practice of godliness and these means which are necessarily directing thereto , be not visibly the great interest and safety of a nation , and to have the furthest awe and reverence thereof kept up ; upon these grounds . 1. because thus is the greatest inforcement of civill duties , by a religious tye , and on principles of conscience . 2. that this tends to the furthest advance and improvement of human nature ; both to make human society sweet and desireable , and for a more vigou●ous and true improvement of mens naturall abilities , for the publick good interest of that place . 3. and can this be a publick grievance , which brings the greatest inforcements to sincerity , candor , and truth ; which as it is essentially necessar for the establishment of justice , and moral righteousness , so tends to beget true mutuall assurance both in words , and actings amongst men ? and how possibly can a nation be safe ; or any true intercourse and security in our personall concerns , where truth , and godliness hath no due respect there . 4. is it not thus the duties of our severall relations are most promote , yea which gives the greatest security to civill government , and sets home on mens hearts their obligations to magistracy as the ordinance of god ; not from fear , but for conscience sake , and it is little known , what hid pledges , such as are truly godly are of the peace and safty of the land they are in . 5. can the blest tendencie of truth and godliness , be under deba●e ; to subdue the diseases of the minde ; and restraine these exorbitances of pride , envy , wrath , ambition , &c beyond the furthest reach of all humane lawes , which hath stil so deplorable effects every where , and raised too visibly , most of these storms , and tempests which are in the world , and causeth so dreadfull disorders amongst men . 6. it is sure also the way of truth , must needs lead men to be quiet , and do their own business , yea for such as are in that condition ; to work with their own hands 1 thess . 5 : 11. and to abide in that calling , in which the lord hath placed them ; and to painfulness and industry therein , to be no busy medlers in the affaires of others ; and that no man go about to defraud his brother , that none render evill for evill unto any , which as they are most express scripture commands , must demonstratively witness this like wayes , what a publick blessing , truth and godliness , is to the land wherein it is kept up ; i shall only add this more , what regard even on politick grounds should be to that which so necessarily brings therewith , the love of our neighbour , and to do unto others , as we would be dealt with , by them , as also tenderness to the afflicted , a compassionat spirit to relieve such as are in distresse , with hospitality to strangers ▪ which must needs have a vigourous exercise there , where the love of the truth is intertained , as being so essentiall a part of our obedience to the gospell . section v. after some thoughts on this sad and unpleasing subject of the late differences in our church . i would desire yet in the shutting up thereof to speak a few words , on a more practicall concern , that might lead in , and leave the reader on another sent , and inquiry , which i fear in this strange croud and noise hath been of publick debates , by too many be much lost , and shall touch this in thes 4. particulars : o that with a blessing from him who can serve himself of the meanest things it might be made a word in season to my in such times . 1. to consider what may most contribute to a christians joy and solid peace upon , an after reckoning with their own conscience as to their way , in this winnowing time when such hot contendings hes been in the church , for which i would humbly offer these . 1. what sweet peace will then be in having been kept closs at home with a tender and jealous eye over the frame and temper of their ovvn spirits , since we cannot but see where the strength of these strange paroxismes , of heat , and bitterness , amongst professors of the truth does now most lye , that it is from these jarring corruptions upon the heart , more then from any differences of light and judgement and which no eager disputes but a tender and lively practice in being exercised to godliness can effectually cure , & then we might both hope for a blest healing composure under these different measures of light amongst christian , and for a tender and humble reasoning in things wherein they differ , when thus a more near conformity to the spirit , and rule of the gospell , is once reached , which must needs subject the soul , to account it our greatest honour , to be overcome by the truth . 2. that they have been kept from any such precipitant judgment of others , as usually follow on such debates ; and their spirit kept under some blest aw , and restraint , of these suddain , violent , commotions , and truptions of passions as runs such unto most sad undecencies , to discredit the profession of the truth , discompose themselfs , and wound their own conscience . 3. that they have been tender of practising that themselves which they have condemned in others by any such aime more how to revile , then reclaime ; and to a heightning , rather then healing of this strange breach . 4. that the fleeing of one extream , hath still been with some regard of being kept from running on any other & of there having had impartial respect to entertaine what ever is justly approveable , and according to the rule , upon eitheir hand ; yea not only with a humble ceding in personal injuries , and such a tender managing of their own necessar vindication upon the revilings of others as might tend to convince more then to provoke ; but that they have this testimony , they did in earnest pray for such , and seek their mercy , and reclaming from the lord 5. that no pretences or personal respects hath shut their eyes upon any visible hazard to the truth , and of having been kept on a serious watch agaist the dephits and subtility of satan , on the right hand , no lesse then on the left ; which we might have seen too evidently in this late amazeing breach . 1. by an overbending to break , and take of from unquestionable duty by somes exacting on the conscience of others , according to their measures and dictates , beyond the expresse bounds and warrand of the word . 2. by such a strange coincidence of seeming extreams ; that what hath been intentionally followed by open adversaries should be no lesse vigourously carried on by others ex intentione operis so as to run thus cross ( i doubt not ) to their own thoughts ; to obstruct the spreading of the gospel and bring the truth and profession thereof under discredit , and i must add a too visible tendence of this way , to such a precipice of resolving their light , and confidence on extraordinare motions ; without a humble enquiry , and tryall thereof , by the scripture ; so as some in outrunning , the revealed rule of duty hath stumbled on the dark mountaines ere they were aware ; and lost their feet , in seeking of wings to flee ; as may be for a sad warning to after times . 2. this were a most suteable study in such a day ; how to walk wisely , towards such as are without , and what might most tend to gaine respect to the truth ; to convince , and prevaile with mens conscience , even of known and publict adversaries now in a time of so great reproach ; and it is sure these should be special advantages for such ane end . 1. when the truth of holiness , in convincing and visible realities of a christians practise , as are present before mens eyes does appear , which was the glory of the church in the primitive times , who were then the first fruits of the gospel among the gentiles , that it was said , they did not speak great things , but live them ; and which was then specially noted by adversaries : see how the christians love , one another ; for then did the love of christ bear rule in his peoples heart ; but how sad an account is recorded in some ages after , that no times had been more fertile of religions ; than these and of great contests this way , but none more barren of religion ; in the truth and solidity thereof ; whilst it seemed rather the notion of religion , most conversed with in such a day , then with the thing it self . 2. when this doth appear , under great tribulation ; for it is then both religion , and these who professe it , are at once proved ; and is assuredly one of the choicest opportunities of a christians life to convince the world ; but oh it seems such a prospect of christianity , is now rare , as the saints have had in former times or ; or such a conjunction , as this when they received the word under great affliction , but with a greater joy , and comfort of the holy ghost . 3. when a serious and tender way , is followed by christians , to gaine more upon mens judgment , by a humble , and rational account from the scripture of their hope , and practise , then by a more confident , and severe imposing , upon their faith since it is sure , the premisses , and conclusion must be still relative , and the truth much more hurt then helped when it is not in a convincing way , commended to the conscience even of adversaries . it is not sufferings ; but the cause that makes the martyre ; that it be indeed for the truth , and no just ground of offence , be by any given to darken the credit thereof , and here there must be no redeming of the personall repute of any , at so high a rate , as a publick dash , and prejudice to the honour , and credit of the way of the lord , in this day . 4. this also were a speciall advantage , for gaining respect to the truth , when in the room of sore and bitter compleanings ; the voice of joy , and thanksgiving , may be heard , amongst such as own the way of the lord this day ; even under all their griefs and pressures other wayes . i write this under some conviction , how rare such a study , seems now to adorne the profession of the gospel : though it is sure , none ever sought to finde the comfort , and mercy of their lot , for an excitement to this blest excercise of praise ; but found cause for it , and how to be faithfull , in a lesser measure , but they found more added ; and how great a want this is , and hinderance to the prayers of the church , this day is more then we seem to lay to heart ; yea how much thus the world is tempted , to judge religion , only a dead forme ; and that christians do not in truth beleeve , what they beleeve , yea that they are few , if any , on the earth , who walk suteably to such a hope , and assurance of the glory , which is to come . i am sure , as no serious and wise observer , but might finde their being under some singular engadgments from what hath been the way of the lords dealing with them ; so it is sad when these are more buried almost and forgot , then searchd out under present and new trouble . some would judge a suteable accesse , to give in their mite , to this treasure , a special enlargement ; and to own a peculiar debt , to so great a duty , for putting their seal , to the truth , and faithfulness of god this day , and to bear a honourable witness to his way , amidst all the changes , and remarkably searching tryals , have occurred , in the course of their pilgrimage . he is the rock his work is perfect , and all his wayes are judgment , a god of truth , just , and true , is he . deut. 23. 3. o that men would praise him , and that one generation , would declare his works , to another , and transmit the memory of his goodness ; yea that such a blest conformity to the doctrin of christ in humility , love , meekness , bowels of compassion and overcoming evill with good , might this day more appear ; as the world thus , might be both judged , and condemned in their own conscience thereby : 3. this also might be a suteable and edifiing study for christians in such a time , for getting a clear sight , of the way of the lord , amidst all these strange and amazing things , which are before us , both for their own strengthening , and to justifie his holy and unspotted righteousnesse , and thus to consider , that what ever , we now see yet it is so clear . 1. that the glory of the church militant , and greatest triumph , which the gospel hath had since its first dawning in the world , was yet never by any outward clam , or prosperous state here , but under tribulation , and distresse , in ignominy , and contempt , els i must confesse , i have mistaken the scripture ; and that thus the most lucide intervals , and sunshine hath been most usually short , and not only a dark cloud but a seen necessity thereof , hath still followed . 2. and how sweet , and confirming might such a clear prospect be , now to a shaken christian , of the singular congruity , of such a providence , both to the revealed truth , and infinit wisdom of god , in his dealing with his people ; that so straite , and wearysome away , should be here to an eternity of glory , in that life ; which is to come ; and no getting there but thorow some degrees , of sore breaking , and anguish , and going through a state of tryall , befor that of enjoyment ; when they consider , how unconceiveably great and excellent , that state which is above , is ; and their being trained in so sharp a a school of tribulation here , shall at length tend to an unexpressible joy , and comfort , that ever they had such an occasion to prove their love and adherence to jesus christ and of crediting his truth against all visible grounds , and in having with patience and hope got through such a throng of temptations , when they thus see , the most bitter grieving , and difficult part of their warfare , was but to make the victory more full , and triumphant . 3. thus we might have a more clear , and confirming look of the holy judgment of the lord , in the product of these sad breakings , in our church that when so strange a spirit , hath been aloft , and a strong affection in some , without a humble and deliberat judgment , it should at last resolve in a fervor of error and delusion , yea to come that length of breaking down what they supposed to be bulding up , and to adventure with greatest confidence for engadging the holy god , to a concurrance in these wayes which his word doth expressly testify against , whilst so impatient to be touched herein , as they have been ready to turne again and tear such , who hath with tenderness , sought their recovery . but tho such sad things should deeply affect us yet , there is no cause for stumbling to any ; pure religion and undefiled is the same this day that ever it was ; and the redeemed of the lord , are a broken , and diseased company , whielst here by the way full of sores and distempers , but all under cure , which will ere long be perfyted , and i hope through grace , there is a generation of tender , solid , and humble christians yet in our land ( who shall be owned and accepted at the appearance of jesus christ ) as this day i know on the earth ; and many much hid there ; but what is too visible the temper and complexion of this age , may cause much fear , upon these peculiar hazards , professors now seem to be exposed to ; beyond former times , when a forme of knowledge , and the theory of practical religion hath so farr outgone tenderness and practice , and become so much a matter of art , and invention , whilst christians formerly with a smaller measure of light and in a plainer dresse , walked in the love and simplicity of the truth ; a bold and professing age , where a too easy and suddain growth to a forward appearance amongst many , hath so visibly out run a solid rooting in the truth , and that fear and serious exercise on their own soul , about their spiritual state and the soundness of conversion as hath sometimes been ; an age where it may be feared that not at a common rate many are like to adventure on the furthest hazard of perishing amidst these strange distempers in our church , but with highest pretences seem to out darre all means of conviction ; even while with greatest tenderness and love to their souls followed , yea an age when that dreadful engine of sathan is now so discernibly on foot and in such different formes and shape , by the spirit of error and delusion , to turne men off all setled persuasion of the truth and give the credit and interest of the gospel a sorer wound , then the open violence and rage of others , hath yet ever done ; and is not here one sad influencing cause of so deplorable a state of the church this day , that many professing godlinesse in this age are not more taken up with the great and weighty things thereof , and in these retired exercises which hath the clossest communication with the vitals of christianity ; and so indispensibly necessar to a honourable appearance for the lord , in any publict duty and service of the time . 4. what a choise study in so extreme an exigence now of the church should this be to know , and bring near , by some more deep reflection thereon , how great these things are , which a humble and serious christian hath to converse with , and to oppose all his griefs and fears this day , even when they seem to presse above measure ; which this might not only confirme but overcome the heart with unexpressible joy , when he but thus alone reasons with himself . 1. what ever shaking winds now blow , almost from evry airth , yet hath he firme and surest , principles of trust for a safe founding the rest and peace of his soul , and his security here is full though not his enjoyment , yea what ever want now be of the certainty of adherence in resting on the truth with such full repose and quiet of minde he is called to : yet he knowes thereis no want , of furthest certainty of evidence . 2. that not in a dream , but in the most serious composure of spirit , he can retire into the gospel of christ : and there see how unexpressiblie blessed poor lost man is made by a redeemer : on whom he hath choiced to have the exceeding riches of his grace shewed forth to all eternity , yea this in so marvelous a way when no possible help could be found in us , that the holy god , would take satisfaction to himself by himself , not only to save his people but to preserve the rights of justice inviolable : yea hath thus brought us under a law to come and be blessed in his son , to whom he bears record that in him is life , and an eternall salvation made sure . 3. that the clear intent of this astonishing mistery is not only to save his people from wrath , but to make them meet by the spirit of holyness , for that state , which is above : since it is not pardon alone , or a heaven without us , can make any blessed untill the soul once be framed for it , and this first begun and wrought there , and now , what hath a christian this day to converse when amidst the multitude of his saddest thoughts , he can with such assurance retire into the gospel , and thence look up to an eternity of glory as that which ere long he shall know and enjoy . 4. that this is so sure , for his confirming , that such a signature and impress of the gospel , in the truth and reality of holiness is to be seen this day in the earth , i hope yet in innumereable instances even in these declining times with so visible an assimilation and likness to a higher state herein , that if men but exerce reason , they might see , it is sure a marvelous transforming power , could ever make such a change , and that miracles ( if rightly considered ) does not this day cease in the church , whilst so great a witness to the power and truth of godliness is continued . 5. he thus sees that tho no resemblance of our blessed head hath been left to the church , of his human appearance whilst he was in the earth ; yet is his undoubted image and portraiture drawne to the life , to be seen here , in the truth and reality of holyness ; and how much should this commend and indear truth , in the inward parts , and tender walking with god unto christians , that thus not only the reflection of his image on such may be convincing to the world in whom as so many mirrours he hath choised to shine forth , and appear ; but that in this state of distance , whilst they see him not whom their soul loves , they may yet still wear his blessed portrature within on their heart , and thus discerinbly see him there , until they be taken up to himself for ever . 6. thus he can intertaine his soul in so dismall an hower , that he knowes assuredly , there are comforts here , which have no rise or affinity with the flesh , unexpressibly above all the griefs of time , and seeks no credit from any on report but to be found upon surest tryall , such as no grief , paine or pressure was yet ever at that hight in the lot of any of the saints , which the spirit of the lord cannot make sweet and easy to endure , yea hath oft looked them out of paine with a present sensible outgate on their soul before any outward deliverance broke up . 7. he knowes also that the greatest comforts within time are assuredly in the life and exercise of godliness ; when thus a sincere resignation , is reached , and a feeling of themselfs to offer freely yea with joy their isaac , and most indeared indeared interests to the lord ; in having credit his truth against visible grounds of hope , and their being helped to crosse some present desireable interest of sense , on the alone incouragement of faith and when some remarkable sharp triall hath been thus got well through ; upon this sweat reflection also of having gained a season , and opportunity for the lord , that may be for some fruit to his praise , and of a streight and serious aime to please him , when the visible displeasure of men , hath come in competition therewith , o what pleasure and an abundant entry to a christians peace will be then felt . 8. he hath this to be confirming , what unexpressible delight and pleasure is found on displeasing the flesh , even in its most impetuous , and violent motions , in tryall of their obedience , and love to christ ( what ever paine may be for a little in that conflict ) as lets him see , resistance to sin is the most gainefull , and rationall act of his life ; whilst with any sinfull delight , which in a moment is gone , an imbittering sting and inward shame upon the guilt thereof , does then only abide , yea is so tried that the way of sin , can never cease to be a way of paine , and torment if the strenght and malignity of the disease did not take of all sense thereof , which as a bone out of joint , hath no ease , nor does suffer the whol body to be at rest ; whilst on the other hand in closse following the rule , and resisting a present temptation , what sweet peace , humble confidence , and comfortable accesse to god , with inward rejoycing is most sensibly then found , and how here only is the way of his relief ; and a great seal thus to the truth , when he sees so firme and indissoluble a tie betwixt peace , and holiness , as the worst of times can never break of . 9. he knowes that if no searching tryal , there could be no triumph and in so farre should be shut out from the overcomers joy , to which the forest wrestling of a christian when sanctifiingly exercising must still make way . 10. and what thoughts might these be on a more deep reflection , upon the truth , and reality of prayer , that here is no conjecturall thing but such a passage , is sure , knowne , and tryed , betwixt heaven , and a christians soul ; which hath had so wonderfull effects , and certain returns , in the greatess exigence and strait ; and is not only an instituted dutie , but mean of their reliefe , yea not only the sweetest way of converse with god here on the earth ; but is the most effectual to prevaile and obtaine . i shall but add , a few words more , now in the close , and deteane the reader no further ; that it would have been judged , the appearance of the time , in this extream exigence , with what may be seen of the deplorable state of the church of christ , not only in brittain , but almost universally , might ere now have allayed these high distempers , hath been of late , when popery is on so present and dreadfull an approach as threatens to swallow up all , and when that mine , which hath been so long in the dark , and digging under the ground , seems so near to spring , yea hath got too visible advantage , to enter at such a breach ( as hath been of late ) and gain ground this way . it is true , it may seem not easy to comprehend and is surely one of the greatest dephts of the judgment of god this day , how in one and the same age where the truth hath so brightly shined , both in purity , and power , there can be a subjecting of so many with their own consent , to so visible and notour an impostur , as popery is , and after all we have seen , this surprising darknesse , should now-come to such a hight , as men are turned thus cruel against themselves , and the posterity , to deliver up all that should be dearest to them , to such a party : yea engadge in a way that so clearly enervats the whole intent of the gospel , and where there is no conceiveable access for seduction , by any arguments to mens reason , and judgment ; or on other termes then to shut their eyes first on the bible . but what ever length this tryal , may now come , and tho it should yet once provaile against all visible profession of the truth in the church of brittain and ireland , we should adore the spotless righteousness of god herein in delivering mens reason and judgment up to so strong delusion , since as the greatest of blessings which ever came to the world is the pure light of the gospel ; it needs not be strange that the greatest of judgments follow on a peoples contempt , and rejecting thereof , so as nothing is so absurd and irrationally grosse which these will not drink in who have once rejected the truth . but since the prospect and impression of this time , is like to be more fainting , then to confirme , or awake to duty , i would but touch this a little , though there can be no possible stumbling , for want of light , when the truth and doctrine of the reformed religion is so fully cleared ; and tho this might seem incongruous with the forgoeing subject , yet i am sure not unsuteable to the time when such hazard is now of much stumbling , and men do unsensibly weare at a distance from under these former impressions of the truth , and the way of the lord , which they once had ; yea that a few dayes may come the churches way more remarkable for tryal , then all hath yet ever been in this age ; i shall but offer some special reflexions now sutable to such a day , and of so known publick , and unquestionable evidence , to the church that when brought near to our thoughts , may let us see how farre the advantage , and measure of these confirmations of the truth , given in to this generation , does exceed that of former times ; and i should hop such an exercise , might be of use and blessed through the lords gracious concurrence for christians furthest confirming , thus but to reason with themself , and have more deep reflectings thereon . 1. what ever hight this present assault from popery , may come to yet we know how solemne a triumph , the gospel hes had , and that surly it is the same truth , and cause of the reformed church ; for which so great things , hath the lord wrought , when that blest revolution once came , after antichristian darkness had overspread the face of the world for many ages ; so as the full stroak , and down fall of that kingdome , seems not more marvelous , and above all humane appearances , when now at a distance ; then what we have already seen . 2. that it is clear , how extraordinare a power did attend this blest work of the churches rising and that astonishing swift progress thereof , as nations seemed to be borne at once , and the earth to bring forth in one day ; churches was then both planted , and confirmed betwixt the year 1521. and 70. like a new christian world , thus brought forth and setled , yea how farre this was above visible means and how little interest instruments had therein as it may be still said , let none fear or stager at the promise of god , though difficulties in an ordinare way , seem insuperable ; after we have now seen what the lord hath don these last ages . 3. that it is so evident , how with the first shining forth of the truth , and doctrine of christ , in the purity thereof , the life and power of christianity came also therewith to the world , and how this blest light , did lead in , to greatest tenderness in the walk , and practise of christians , which we might see yet as still present before us , how extraordinare an effusion of the spirit of god , this was , which caused then so marvelous a change , and lustre on the church . 4. have we not seen to confirme us of the truth , these prodigies of cruelty hath been acted , by the popish party such as some immediat power and incitement of the divell , can only answer and hath so farre outgone the ordinare rate of humane cruelty , as if infernall spirits , had then come and assumed human shape , to act this way ; yea is evident that no such measures can be found under the heathenish persecution against the christian church and in that strange way and manner followed as the french , and irish massacre , hath been . 5. that such horrid practises also , hath been consequentiall to their doctrine , and principles , so as this hath not only been dispensed with 〈◊〉 by that church , but accounted as highly meritorious , that it may be now easy to judge where that spirit , and way tends and what might be expected where this long 〈◊〉 〈◊〉 fury should but once get a vent . 6. have we not seen also no possible m●●●… security , from such whose greatest strength hath thus been to move still in the dark ; and by surprise , to make their greatest assault , yea whose very religion , does so evidently subvert all truth , and mutuall confidence amongst men . 7. but have we not also seen , amore excellent spirit , and invicible power , hath been , to bear up against all this cruelty , and rage , and how great a seal , thus hath been to the protestant ●●…se , and doctrine in these late times , by innumerable witnesses , who even in their extreamest sufferings , did so convincingly evidence , a joy unspeakable , and undoubted sealing of the comforts , of the holy ghost , on their soul . 8. that these likewise were rare examples , of the truth , and reality , of holyness in their day ; and of humility , and subduedness to the flesh , yea of tenderness , and bowels of compassion to their persecutors whom the lord did thus call and prepare for such a sacrifice . 9. that no precipitancy , or stubbornness , in the least was in their way , but as with great assurance of minde ; so with a tender , humble and deliberat acting , their study then was by rationall conviction to deall with the conscience of adversaries , in a willing rendering , the reason of their faith , and suffering , with all meekness , from the scripture , with a reference thereto before the world , to be tryed and searched out in what any could object . 10. have we not seen the power , and wisdom of god , most brightly shine forth , in that day , in the weakness of means , and that no speciall peice of service , was then called for , but a most surprising and discernible call , and excitement of instruments thereto , who in the same spirit , by which others were helped to suffer , was remarkably then carried out to act in defence of the gospel much above themselves and their ordinare reach . 11. have we not seen also , that no great thing was by the lord , then brought forth for his church , but some remarkable hight of trouble , went before , and how every step of her rise , and prevailling over antichrist hath been still ushered in with some sore conflict , and down casting lyke the pangs , and throwes , of the birth before a delivery . 12. have we not clearly seen , that no humane power since the breaking forth of this blest light of the gospel , could yet ever reach its end , against the reformed church ; though no possible way , and chainge of weapons , have been left untried , but how most visibly the work of their own hands , hath ensnared them herein , and tended more to the furtherance of the gospel . 13. and might it not be confirming what hath been so clear to see , the reformed church of france , get so sweet a clam , yea fixt in a setled state , with outward peace , and legal security , by the catholick league there , andby such a formidable conjunction as was therein of persons and interests for her utter ruine . 14. to see four kings of france , successively taken away in 30 years , all upon the same designe ; and in a vigorous pursuite to destroy the protestant interest there , and in them that race of the house of valois wholy extinct of whom two , were by a violent death henry the second , and third , and this last so remarkably from that very airt with whom he had most concurred and joyned in counsell , as particularly with the duke of guise , for the massacre but both falling and destroyed by other in a short time . 15. to see the netherlands fixt both in a setled state , and church by that bloody engine of the spanish inquisition , set up there and severe cruelty of philip the ii. , as the very mean made most subservient thereto . 16. to see the protestant doctrine , more effectually promot and rooted in england , by the bloody dayes of queen mary , then the peace full calme of king eduard who had gone before . 17. to see the violence and falshood of queen douager , and inbringing , of the french to scotland , to bear down and destroy the protestant interest there , such an effectual mean and advantage for its rise and further establishment . 18. to see the blood , and cruelty by ferdinand the ii. in bohemia , in so very short a time most visibly returned on himself , to a making germany almost desolate , and for many years , to sume in its own blood , by the swedes , and their confederats . 19. to see that horrid late irish massacre , in a few years after resolved in an utter rooting out almost of that cruel party , who had moved therein with such a discernible sunshine of the liberty of the gospel , as did follow after in that land . 20. i must here add which may be clear and confirming this day how so strange a falling in with popery hath been now these 20. years past in brittaine , and what ground that interest hath gained there , hath so visibly had its strength from that airt of atheisme , ignorance , and the getting up of a prophane spirit , which as a prodigie , and deluge hath thus broke forth in these lands , once blest both with the purity , and power , of the gospel beyond most of the churches ; and how such hath indeed found it easy to quite the truth , who yet never knew it , besides the influence , and suting of such a baite , as this way is to the temper of so licentious a time , and for some private interest , when that hath been under so favourable an aspect . finis . seuen dayes conference betweene a catholicke christian, and a catholicke romane. concerning some controuersies of religion. by william cowper, b. of galloway. cowper, william, 1568-1619. 1613 approx. 205 kb of xml-encoded text transcribed from 131 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a19505 stc 5934 estc s112854 99848097 99848097 13175 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19505) transcribed from: (early english books online ; image set 13175) images scanned from microfilm: (early english books, 1475-1640 ; 1303:05) seuen dayes conference betweene a catholicke christian, and a catholicke romane. concerning some controuersies of religion. by william cowper, b. of galloway. cowper, william, 1568-1619. [32], 221, [3] p. printed by w. s[tansby] for iohn budge, and are to be sold at his shop at the south doore of paules, and britaines bursse, london : 1613. printer's name from stc. last leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature -debates -early works to 1800. church of scotland -controversial literature -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-08 spi global keyed and coded from proquest page images 2003-09 rina kor sampled and proofread 2003-09 rina kor text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion 〈…〉 seven dayes conference , betweene a catholicke christian , and a catholicke romane . concerning some controuersies of religion . by william cowper , b. of galloway . avg. de civit . dei lib 20. cap. 19. qui non credunt veritati , iudicati seducentur , & seducti iudicabuntur . london printed by w. s. for iohn budge , and are to be sold at his shop at the south doore of paules , and britaines bursse . 1613. to the most sacred , christian trvely catholicke , and mightie prince iames , king of great britaine , france and ireland , defender of the faith , &c. sir , hauing procreate , not without some paine and labour , this little treatise , when i b●gan to view it , i perceiued by the sirst face & countenance thereof , that of it felfe willingly it made retreate to your highnesse for protection , being in effect no other thing in regard of the matter , but a surcle of that stocke , or birth of that booke , whereof your highnes is the parent , although the maner of handling it be so base and vnpolished , as that it bewrayes it selfe altogether vnlike any thing proceeding from your highnesse . yea , also farre inferiou● vnto it ( to vse the words of cl●mens , alexandrinus , which he borrowes from plato , comparing the giftes of kings with other mens ) as brasse or iron is inferiour to golde or siluer . for there your maiestie hath ●reated the present controuersies of religion , with such learning , as in a prince may be admired , seasoned with such loue and mildnesse of spirit , as might mooue them , who are contrarie minded , if they were not drunken with the cup of the whoore of b●b●l , and so had lost iudgement , and vnderstāding , to acknowledge that it is no turbulent humor , but the power of trueth , no desire of cont●ntion , but the loue of all mens saluation , hath carried your maiestie vnto it . so hath it pleased god to be fauourable to this i le , and by your maiestie to blesse vs , that there ne●des not now a iusti●e , nor a ter●ulli●n to write apologies of our christian faith to any antoninus or any other such like , impie pio impera●ori ; wee haue a most christian king , a p●ofessour of the gospell with● vs , a protector of vs with it , a semi-martyr , an abimelech , a father king , an other salomon , a coheleth , such a king as is a preacher of that truth , whereof his highnesse is professor , whose palaces and tables are ( as was said of the courts of theodosius iunior ) schooles of diuinitie , wherein ignorants are instructed , apostates conuerted , good christians daily confirmed , and as if this were yet too little , an open cōfessor before the world , a publicke patrone of the truth by apologies learnedly penned , whereby his highnesse reacheth to these , to whome by speech hee can not attaine , and so makes the light of the gospell shine to other princes of the world , who as yet mislike it , onely because they misknow it . neither can it be told , whether your highnesse indeuour to propagate the truth of christian religion among such as haue it not , or to conserue it where it is already embraced , be greater , the care of all the reformed churches in europe , after a sorte lying vpon your highnesse . by your authoritie they are protected , by your learning instructed , by your pieti● cōfirmed , by your highnesse wise , godly and peaceable councell vnited , where the sire of vnneces●ary contentiō is subtilly kindled by sathan , for disturbance of the church , and disgrace of the gospel . by your highnesse prouidence , happily , sp●edely and wisely it is quenched , the benefit whereof , the churches both of fraunce and and flanders lately haue found , and thankes god and your maiestie for it . and if yet any further proofe of your highnesse most intire affection toward christ , and his c●use bee required of any man : may hee not see your maiestie willingly bearing babels indignation for ierusalems sake ? are not their raylings , threatnings , contradictions , treasonable imaginations patiently suffered for christes sake ? is their not a sensible losse sustained for the gospels sake ? is not alliance with labans house , for religions cause preferred to the friendship of the most puissant princes of canaan ? but yet what speake i of losse , since losse for christs sake can not bee , not indeede , what seemes a losse , sha●l bee found a vantage , for where the wayes of man please the lord , he shall make his enemies his friends , euen mamre , eschol , and aner , abimelech , and his captaine phicol ( princes of canaan ) shall sue to abraham for friendship , and seeke to bee in couenant with him , becaus● they see that god is with him in all that he does . and if yet ieroboam with his complices will be enemies to dauids kingdome , then hath your maiesty in readinesse the answere of ab●ah vnto them , with you indeede is the multitude , but with it yee haue the golden calues , which you haue made for your gods , and shall be your destruction , but wee belong to the lord our god , and behold this god is with vs as a captaine , and his seruants with sounding trumpets to crie an alarum against you . for god from aboue hath indued your highnesse with his heauenly wisedome , which ●ath this annexed promise , exalt her , and shee shall exalt thee , shee shall bring thee to honour if thou embrace her , the lord shall be thine assurance , and hee shall preserue thy soote from falling . and with this great benefit of pure religion , we enioy vnder your highnesse most happie gouernment , there is conioyned such a peace , as no age heretofore hath affoorded , no care of any prince could effectuate , for now by your highnesse authoritie , the most rebellious people are made peaceable , and the scepter of christ is reuerenced there , where all sorts of violence , rapine , murther , villanie did raigne before , so that now to your maiestie most iustly belongs that p●●ise , which of olde was giuen to constantine , and written in his triumphall chariot , liberator vrbis & sundator quietis . or which nazianzen gaue to olympius . o negotiorum arbiter , & publicarum rerum corrector & vtrunque ti●i diuinitus concessum qui etiam hoc pietatis praemium acce●is●i , vtres tibi ex animi sententia fluant , so●usque ea assequi possis quae omnibus alijs negata sunt . prudentiae enim & sortitudinis ductu imperium administras , quarum altera , quae facienda su●t excogitat , altera quod excogitatum est , facile exequitur , huc quod maximum est accedit manus puritas & integritas qua omnia reguntur . an arbiter and decider of difficult controuersies , a corrector of the publicke state , and both of these ●re committed to your highnesse of god , from whome your maiestie hath receiued also this reward of piety , that matters succeed vnto your highnesse according to your hearts desire , and your highnesse onely hath attained to do that which is denied vnto others . and which yet is most of all , hereunto is ioyned the puritie and integritie of your hands , whereby all things are ruled . your highnesse hath not liued like an achab● to spoile any naboth of his vineyard , nor like a manasseh to defile the streetes of your cities with innocent blood . nor like an herod , to take the wife of an other . your maiestie might shake the lappe with nehemiah against oppressours , in signe and token of innocencie . your highnesse might cast the first stone at adulterers , & in a good conscience could make purgation with samuel , if so it were that your highnesse came to bee iudged of man , whose oxe or asse haue i taken , or to whome haue i done wrong , if th●re be any fault ( for the best want not their own blemishes ) it is vpon that extremity , which is neerest to vertue : namely , in too great mercie and clemencie , which of old was noted for an infirmitie in good theodosius , quod ex mansuetudine in nimiam lenitatem declinauerït , yet euen of this will i say with nazian . etiam haec est dei humanitas & clementia . this also is a resemblance of the clemencie of god , whose deputie on earth your highnes are , for hee is gracious , slow to wrath , long suffering and ready to forgiue . many a time he bends his bowe to shoote at the wicked , the arrowes of his anger , but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slowe and loath to let them go : yea , oftimes hee shoots & purposely misseth his marke , sparing yet for a time : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his warnings are many , but where they worke not , hee strikes at length , and no more but once . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : thus euē the lord whose mercie is marueilous , meanes him to iudgement ▪ where mercie is abused : it is no pietie but superstition to spare , when time is to strike . and it is a cruell clemencie , which is declared vpon one with the destruction of manie . the pillars which vphold a kingdome , are mercie and iustice , since by them kinges are conserued , your highnesse out of your rare wisedome , will haue a care to conserue them both , that neither mercie make preiudice to iustice , nor iustice againe take away the praise of mercie . but to returne , as s●desprima & vita ima , are most vnseemely ; so is the dignity doubled , where the preferment is beautified with pietie : and herein also hath the lord magnified his mercie toward your maiesty , that as by an high calling he hath exalted your highnesse a head & ruler ouer this mightie people , so hath hee made your highnesse no lesse eminent by communication of his grace , then your maiestie is by the honor of the place , liuing in the eyes of all men a patterne of vertue , yea an image of the heauenly king , walking so among the euill that you are not infected with their vice , and so with the good that the best are made better by your example . god make vs wise to know what wee haue , for because the lord hath loued his people , therefore hath hee set such a king ouer them , to rule them with equitie and righteousnesse . the lord make vs thankefull for it , and long may your highnes liue & raign a happy king of many blessings to your people , amen . your maiesties most humble subiect , and dayly orator , william covvper b. of galloway . the contents of the seuen dayes conference . the i. dayes conference . concerning antiquity in gen●rall . the ii. day . concerning the antiquity of the church of scotland , and how the church of rome in her best estate was but a sister , and not a mother church vnto it . the iii. day . concerning the apostacie of the church of rome , and how sh●e is now become that mother of w●●redomes , reuel . the iiii. day . wherein is declared that rome is the seate of antichrist . the v. day . wherein the common quest●on of the aduersaries is answ●red : where was your church before luther ? the vi. day . wherein an other question commonly obiected by the aduers●r●es is answered : seeing you cannot denie tha● your fathers were papists , what thinke you , are they all damned or not ? and if they be not damned , why may not we be of their religion . the vii . day . wherein the order obserued in the church of scotland is declared to be conform to the ancient order prescribed by the apostles , & and p●●ctised in the primitiue church . seven dayes conference . betweene a catholicke christian , and a catholicke romane . c. sir , you are w●lcome home from italie . r. i thanke you heartielie good countriman . c. tell mee i pray you how it goes with you , are you sound both in bodie and in minde ? r. why , what meane you by that ? c. because many trauelled in these partes where you haue beene hauing returned worse then they went a field . r. wherein worse ? c. with the botch of aegypt in their bodie , the iust plague of god for corporall whoredome ; and the leprosie of babel in their soules , wherewith god also punisheth thē who loue not sions beautie , and delight not in the light of the gospell . r. but i was neither in aegypt nor in babel . c. how so , was you not in rome , and other parts vnder the popes dominions ? r. yea that i was . c. then was you both in aegypt and babel . b. i vnderstand not your mysticall theologie . c. neither can yee so long as you are in the mist , and haue your mind couered with a vaile . r. you speake your pleasure there , for i see all is well as your selfe . c. i would you did , for so you might easily see that rome is spirituall aegypt , wherin the light of god is obscured : and babel , wherein is a fearefull captiuitie of gods people , and such a horrible confusion of languages , that when the builder speaks , the people vnderstands not what he sayes : yea it is sodom , which for her vile abhominations will shortly bee burnt with fire , and brought to vtte● desolation neuer to bee repaired againe . r. let mee alone , i see you are stil in your old humour , and it maruels me much , that so many in this land being conuerted to the bosome of the mother church of rome , you should still continue in this new hereticall opinion . c. o now i see the bile of babel vpon you : you will call her a mother church whom god cals a mother of whoredomes , and you charge vs with noueltie , and heresie ; but wee will proue by gods grace , what you call heresie , and noueltie is veritie and antiquitie . r. antiquitie say you , fie , speake neuer of it : for your eldest doctours are luther , and caluin . c. nay by your leaue ( sir ) wee haue neither our faith from luther , nor from caluin : but answere you as the apostle saint paul answered his aduersaries , when they charged him with the like crimes that you charge vs with , and i pray you marke his apologie : i confesse that after the way which they call heresie , so worship i the lord god of my fathers . r. what euer saint paul speakes , i would not haue you speaking of fathers , seeing you haue forsaken the religion of your fathers . c. you deceiue your selfe if you thinke wee wil not stand to the religion of our fathers . r. ah , but your fathers were papists . c. nay but our fathers were protestants . r. now in good faith you moue me to laughter . c. you may laugh as you list , but haue no cause . r. vvas not your father , and grandfather , and their fathers before them for many ages papists ? c. what of that ? they who in regard of time and truth were long before them , and should be followed as fathers to vs and them both , were protestants . r. that is but a shift of your owne . c. it is no shift , it is a truth ; and you shall see it your selfe if you will consider who were pauls fathers , whom he saies he followed in the worshipping of god. r. what were the names of his fathers were i cannot tell , but i see they haue been israelites of the tribe of beniamin . c. we haue not that to stand vpon , what they were for their persons , or names either , but what was their religion : remember you not that hee sayes himselfe , he was brought vp at the feet of gamali●l ? r. yea i doe . c. tell mee now of what religion was gamali●l ? r. i see he hath been a pharesie . c. and think you that saint paul when hee made his apologie , worshipped god after the manner of pharesies ? r. i thinke it not . c. how then sayes hee , that he worshipped god after the maner of his fathers , seeing his fathers were pharesies ? r. i thinke he meanes not of these fathers , who liued last before him , but transcending them he passes vp to his elder fathers abraham , isaack , iacob . c. was hee not then wrongfully accused of noueltie , as one who had forsaken the religion of his fathers , because hee forsooke the religion of such fathers as liued last before him ? r. i thinke so indeede : his apologie cleares him sufficiently both of heresie and noueltie , which his aduersaries would haue imputed to him . c. now ( sir ) i haue you where i would : why should not the like apologie cleare vs in the like case : for albeit we haue foresaken the heresies of papistrie maintained by them , that liued last before vs , yet doe wee worship the lord our god , as these fathers did , whom iustin martyr call●s , patres patrum , & whom with him we will prefer to any posterior fathers whatsoeuer . r. that cannot be , seeing it is known , it is not threescore yeers since your religion came into this country . c. no ( sir ) i will make known to you , that it is 1500 yeeres since this same religion preached and professed now , was then preached and professed by our ancient fathers . the first religion that euer we had was gentilisme , our fathers worshipped diana , the sun , the moone , the starres . r. that was a pittifull blindnesse . c. so it was indeed : but in the first hundreth yeere we embraced christianity , and eight hundreth yeere after christ , we were infected with papistrie , and now againe hath god called vs by the light of the gospel to our ancient religion of christianity , whereby wee worshippe the father in his sonne according to his word , and no other way . r. you speake faire enough to it , be as it will ; but if it be true that you say , then would you be in communion with the catholike church . c. and so thanks to god we are , reioycing as i said vnto you , that the lord by his gospell hath called vs to bee christian catholikes . r. that is also● a new stile of your owne , that you will bee called christian catholikes . c. if you were acquainted with antiquity , you would not call it new , with many such nouelties you charge vs , which are indeed ancient truthes : it is eleuen hundreth yeeres since in the seuenth councell of carthage , professors of the gospell were called catholike christians . r. but to let the style passe , how can you say , you are in cōmunion with the catholike church , seeing you haue made separation● from the romane church , and refuse to bee stiled roman catholikes ? c. the romane church in her best estate was neuer more but a member of the catholike church , and there is no more reason to cal the roman church the catholike church , nor to say , that rome is all italy , or pa●●s is all france : but now seeing the ro●an church hath plaied the whore , made a shameful apostasie from her first estate , wee haue done no wrong in seperating from her : but for our warrant haue gods owne proclamation commanding vs to doe so . r. where haue you that proclamation ? c. there it is , come out of babell my people . r. but no word is there of rome c. i shall proue to you that this babel is rome , and your own doctors cannot deny it . r. if you make all good you haue said , i will say no more , but there is many one beguiled . c. if you will heare mee by gods grace i shall make it good . r. i will not refuse to heare you , and i trust also to answere you . c. it is not me you shall hear , but the voice of the gospell , which if it were heard at rome , i am of that mind , the popes kingdome should not long continue . r. it will bee hard for you to get hearing there . c. and why ? since sodomits there haue their brothels , and iewes haue their synagogues , wherein they curse christ , why may not protestants bee tolerated to haue a church wherein to preach ? r. good sooth they loue you worse then any of them . i thinke it true ; for on● deuill can dwell well inough with an other , yea a legion of them in one man , but none of them will giue place to christ. but tell me how long , god willing , mind you to stay in this towne ? r. i hope to be in it all this weeke . c. then i pray you , let vs spare euery day one howre or two for conference , and i will come to you to your owne chamber . r. agreed am i , and let our conference to morow continue about antiquitie , for i think it somewhat strange that you should pretend it . c. well . let it be so . the first dayes conference . concerning antiquitie in general . r. welcome ( sir ) i see you are a true man , and keepe promise . c. what i am not in good faine would i be . r. thinke you not best we begin where wee left yesternight ? c. yea indeede . r. what say you then of antiquitie ? will you not graunt that to bee the true church which hath the most auncient doctrine ? c. that is a thing out of all question ; the doctrine which is most ancient i embrace , and beleeue to be most true . r. you will myre your selfe incontinent , for these which yee call corruptions in the church of rome , some of them will be found a thousand yeares old . c. what is that to the matter ? seeing the truth whereby we condemne these corruptions will be found elder then they , and wee , to speake with vincentius , wil euer preferre the olde faith to new vnfaithfulnesse : for if you thinke this a good argument : such a doctrine or ceremonie should be receiued , because it is one thousand and two hundred yeares old , then by the same reason the heresies of simon magus must bee receiued for a truth , because they were taught by him one thousand and sixe hundred yeares since . r. but said you not euen now , you would acknowledge that to be most true which is most ancient ? c. i say that same yet ; and that you may conceiue it the better , i pray you consider that truth and errour , suppose they came not of the same parents , yet in regard of time they are like two twinnes , but the vantage of time that is , truth hath it , suppose very little . r. i pray you let me heare that at more length , for i see it will greatly helpe to cleare this point . c. will you goe vp to the church in paradise , and you shall see the first voice that sounded there was gods voice : for in the first two chapters of genesis , you will heare nothing but deus dixit , god said : but incontinent in the third chapter comes in , et serpens dixit , and the serpent said . r. i see that clearely . c. and i am glad you doe so : but i pray you consider , wil any man be so mad as to thinke that sathans lies shall bee receiued for a truth , because they are now neere sixe thousand yeares old ? r. it were no reason indeed , because albeit his lies ●ee olde , yet ( as you haue said ) there is a truth elder . c. i pray you remember that , that it may confirme you against the craft of sathan , when hee would couer errour with a shew of antiquitie . r. i hope to doe so . c. now will yee come down againe to the dayes of christ iesus ; may you not see that when our lord sent out his apostles , sathan also sent out his false apostles ▪ and when simon peter comes out to preach the gospell , simon magus is stirred vp to preach heresies ? r. i see that also . c. then let vs agree in this , since truth is to bee sought from our fathers according as we are commanded , enquire for the good and olde way ; we will goe seeke it from our most ancient fathers . r. truely it caries with it i thinke a reason , that we should not be mooued with the opinion of any father , where they varie from the doctrine of the first fathers . c. you ▪ speake now as you should , and as before i shewed you was the mind of that ancient father iustine martyr : when it was obiected to him , such a father thought such a thing , he answered , sed pater patrum apostolus aliter sensit : and herein to confirme you , if controuersies of religion were decided , as our sauiour decided the question of polygamie , the debate betweene vs and the romish church were soone ended . r. how did christ resolue that contro●ersie of polygamie ? c. by this rule , it was not so from the beginning : leauing this to vs as a maxime in religion , and a most sure rule whereby to trie truth from falshood , what hath not be●ne from the beginning , let it bee reiected as a noueltie . and herein the ancient fathers agree with vs. be yee sollowers of me ( saith the apostle ) as i am of christ : if i , or an angel , &c. mihi antiquitas iesi● christus est , cui non obedire manifestus est , & irremissibilis interitus . ignat . epist. ad philad ▪ non attendendum quid quis ante nos faciendum putauerit , sed quid , qui ante omnes est christus prior fecerit . cypri . lib. 2. epist. 3. neque enim hominis consue●udinem , sed deiveritatem sequi oportet . ibid. non est de consuetudine praescribendum , sed ratione vincendum . ad quintinum . obstinatio est , & praesumptio humanam traditionem diuinae dispositioni antepone●e , nec animadvertere ●ndignaeri , & irasci deum ; quoties diuina praecepta soluit , & praeterit humana traditio . ad pompeium . consuetudo sine veritate vetustas est erroris . ibid. si ad diuinae traditionis caput , & originem reuertamur , cessat error humanus . ibid frustrà quidam , quiratione vincuntur , consuetudinem nòbis opponunt , q●asi con●uetudo sit mator ver●●●● . ●d ●uba●anum . nec 〈◊〉 , n●c m●iorum erro● seq●●●●● , e●● , sed au●horitas script●r●r●● , & ●●i docem is imper●●●m : 〈◊〉 ●●●iaei po●● baalim abieruns quos ●idicerunt a patribus . hie●on . in lerem . cap. 9. omnes h●retici aetati eccle●ie vniuer sa●is comparati , minores , tempore congrue vocantur : quia ipsi ab eâ , non autem ipsa egressa est ●b illis . greg. in iob. lib. 10. sect. 37. sicut in omnibus veritas imaginem antecedit , postremò similitudo succedit : ita prior veritas quam haeresis . tertul. praescrip . aduersus haeret . r. but what makes these against the church of rome ? c. yea , very much , for all these nouelties which shee hath inuented , and intruded into the church , she colours them with the shadow of ancient custome , and so very craftily vnder the name of antiquitie , fights against antiquitie . r. it is not enough to affirme that , vnlesse yee qualifie it . c. i will make it cleare to you , if first yee heare a notable testimonie o● vincentius to this same purpose . r. what sayes he ? c. it is a propertie of christian modestie not to deliuer their owne things to the after-commers , but to keepe things receiued from their fore-beers . r. very well ; that place makes ●gainst you who will not keepe the religion of your fore-beers . c. it makes not against vs , but against the church of rome , who hath departed from the religion of them who are theirs and our fore●eer● also , as the remnant of his words will declare vnto you . r. reade them out then . c. hee is expounding heere he apostles words : if i , or an angell from heauen should bring to you another doctrine , then that which yee haue receiued , let him be accursed . r. what sayes hee of it ? c. these are his words : if peter , if andrew , if iohn , yea if the whole apostles would preach to you an other way then is deliuered in the gospell , let them be accursed : to preach vnto christian catholickes , besides ●hat which we haue receiued , was neuer , is neuer , shall neuer be lawfull . r. let it bee so , the church of rome hath deliuered no doctrine but that shee hath rec●iued . c. yes , but shee hath ; and now once for all , i will giue you amongst many , one cleare example of it . in the thirteenth session of the councell of constance , as is recorded by carranza one of your owne , and registred in your canon law , there is an act made of this tenour . licet in primitiuâ ecclesiâ huiusmodi sacramentum reciperetur a fidelibus sub vtraque specie , tamen haec consuetudo ad euitandum aliqua pericula , & scandala , est rationa●iliter introducta , quòd a conficientibus sub vtraque specie , a laicis tantummodo sub specie panis suscipiatur . albeit in the primitiue church , this sacrament was receiued of the faithful vnder both the kinds , yet to eschewe some perils and offences , this custome now with very good reason is brought in , that the priest should receiue it vnder both the kinds , but the people should receiue the bread onely , and not the cup. what thinke yee now of this place ? hath not the church of rome here deliuered a doctrine which shee hath not receiued ? is there not heere a manifest changing of christs ordinance , and by their owne confession a plaine departing from antiquitie ? what thinke you of this one instance ? r. i will aduise vpon it . c. doe so , but i pray you fight not against the cleare light ; and remember that all bee it the doctours of your church pretend alwayes antiquitie , antiquitie ; the ●athers , the fathers ; yet this one instance among a hundreth , prooues them to bee fathers o● nouelties : what say yee ? tell me , like yee to heare any more of vincentius ? r. i am content , but let mee know ●irst what writer hee is , and whose translation is that . c. he was a french-man , he writ this treatise in the fiue hundreth yeare of christ , and heere it is translated by ninian winzet , a masse-priest of the church of rome , which yee cannot refuse . r. reade on , what sayes he further ? c. there is a commaund giuen to timothie , depos●um serua , which in all good reason should binde his successors : thus hee expounds it : keepe that which is committed to thee , not that which is inuented by thee : which thou hast receiued , not which thou hast imagined : wherein thou art no author , inuenter , sorger , but a keeper ; not a law-maker but a law-keeper ; not a guide , but a follower : saue that which is giuen thee , saue the talent of catholick faith vnbroken , vncorrupt : what thou hast receiued , render it againe , if thou hast receiued gold , render gold againe ; slippe not in one thing in stead of an other , for gold lay not downe lead , nor brasse . r. i heare all that , and i thinke hee writes like a sound diuine . c. then take heed● ; the apostle protests he d●liuered that to the corinthians , which hee had receiued from the lord iesvs . r. i know that . c. hee commanded timothie , and all others his successors in the worke of the ministerie to doe the like . r. and good reason so they should . c. then there is the point ; how is it that the church of rome takes on her this libertie to doe otherwise ? r. wherein doe they otherwise ? c. haue you forgot so soone ? saint paul deliuered to the people as wel the cup as the bread , because hee receiued it from christ iesus : how is it then that the church of rome takes away the cup from the people ? r. why ? may not the church make lawes ? c. no such lawes as derogate to christs lawes , for in that sense you heard vincentius denie that they are law-makers , but law-keepers : i pray you giue place to the truth , and consider how little cause they haue to bragge of antiquitie , who dare make the like of that ; albeit christ and his apostles , and the primitiue church did this , yet we for good causes will doe oth●rwayes . r. alway that is but one ●oint , c. but seeing you cannot denie but they haue broken , and corrupted the auncient catholicke faith in one point , you haue the lesse cause to beleeue or defend them in the rest , vnlesse you wil incurre gods curse threatned on them that pares or addes to his word . r. the lord saue me from his curse . c. amen , but pray first that the lord would saue you from the sin that deserues his curse . r. god grant it . c. and so i wish from my heart it may be : but i pray you consider as in one sacrament you are guiltie of sacrilegious paring , so in both you are guiltie of sacrilegious adding and changing : and so cannot ●schew the curse if you abide in communion with the church of rome that now is . r. how so ? c. as yee haue taken wine from the bread , so yee haue added water to the wine , which is a new inuention and forgerie , albeit your doctours to excuse it cast it on alexander the first , yet it is certain , it was not in christs institution , and by your owne confessions was brought in many yeares after christ , and so should bee reiected as a noueltie . r. that is but a smal thing , and there may be many reasons to excuse it . c. no : not one ; let no man bee wiser then god. who dare adde to the ordinance of christ ? but you haue done worse in baptisme adding spittle , oyle , and salt to the element of water : was this done by christ or his apostles ? you father the oyle vpon siluester , but confesse it was not vsed in the church in baptisme before him , and so it is an other ancient noueltie . r. it may bee they haue thought good to vse these for reasons and respects which i know not ; but this pertaines not to the substance of baptisme , and can not annull it . c. i graunt they doe not annull baptisme , yet are they inexcusable , who in the smallest thing dare alter the institution of christ : are not his sacraments the seales of his couenant ? r. i confesse they are . c. why then , since it is treason to pare , or adde any thing to the forme of the princes signet , is it not sacrilegious boldness● to pare or adde to christs sacrament ? but least you should thinke the controuersi● onely to bee about these things , you shall know that , except the article of the trinitie , the church of rome hath left no article of our faith vncorrupted , so that it is most certaine , this church of rome with the doctrine , and iurisdiction nowe maintained by her , was not in the primitiue church . r. o but i wil tell you what i once heard concerning that matter , from one of their doctors : that there is a great difference betweene a church in her infancie , and her older and riper age : for as it growes in age , so may it and should it increase in many things which it had not in the infancie thereof . c. nowe i see you speake from such knowledge , as the great labours of the iesuites workes in the hearts of their captiues , and because it is your last and greatest defence , i will let you still see out of the words of vincentius , which you will like better then mine , that this makes nothing for you . r. come on let vs see ; what sayes vincentius ? c. he grants , there should be an encr●ase in faith , but not a change of faith. r. that is a strange distinction , and yet so honest , that in truth i dare not gaine-say it . c. heare him then ; hee expounds the two parts of his distinction : to encrease ( saith he ) is when a thing biding in it selfe is more amplified : to change , is when a thing going out of it selfe is translated & turned into an other . to make this cleare , hee illustrates it by a proper similitude : let ( sayes hee ) the religion of soules follow the nature of bodies , which albe●t in processe of yeres they grow , yet they remaine the same : the same members , the same ioyntes are in children which are in men , though in the one stronger and greater , in the other smaller and weaker : but if the shape bee turned in any forme not of the owne kind , or any thing bee eked to the number of the members , or taken from the same , then either the body perisheth , or becomes monstrous , or at the least becomes weake . so in religion , if wee shall begin to mixe noueltie with antiquitie , we shall make the church a brothell of filthie and abominable errours , which before was a temple of chaste and vndefiled veritie , where as the church of christ should bee a diligent keeper of the doctrine deliuered to it , changing nothing , diminishing nothing , adding nothing . now these are the words of vincentius , and i demand of you out of the light of your conscience if you can gaine-say them . r. in truth it is a pretie discourse , and i embrace all that he hath said as a truth . c. aduise you th●n yet , what yee wil say for the church of rome , since it can not bee denied they haue changed , diminished , and added to the ancient catholicke faith : some ceremonies and opinions they haue which antiquitie knewe not , & some the ancient church had , which they haue pared away , and in a word haue so change , that in rome is nothing anci●nt but the name . r. that seemes very hard : for , though in some ceremonies there bee adding , paring , and chaunging , yet i can not thinke it is in substance . c. you are farre deceiued , for they haue made a change in the substance . r. wherein ? c. in the maine point of saluation , as now among many i will shew you by this one . what diuinitie is this , to teach people to pray that god would bring them to heauen by an other blood then christs blood ? r. o that can not be . c. nay maruaile not , there is the prayer of their owne masse booke . tu per thomae sanguinem , quem ille pro te pendit , fac nos christe scandere , quò thomas ascendit . r. i haue not he●rd of that , for my owne part i would bee loath to chaunge the blood of the couenant , or to disgrace it so farre as to ioyne any other with it . c. the more wise are you , for it is by christs blood onely , that reconciliation is made . but what thinke yee of confidence , should wee put considence in any but in god ? r. no truely . c. what a prayer is this thē ? inua ergo omnes gentes in te sancte confidentes confessor armigile . and is not prayer thinke you and inuocation , a speciall point of gods seruice ? r. so it is . c. why then is it giuen to saints ; and that psalter which containes prayers & praises to god , all turned ouer to the virgine marie ? should mens traditions , to whome god by his heauenly oracle hath not borne testimonie , be receiued , pari pietatis affectu & reuerentiâ , with like deuotion and reuerence , as the word of god ? r. who sayes that ? c. the councell of trent . should the foure councels bee receiued as the foure euangelists , or should the canon law and decretall epistles bee receiued as canonicall scripture ? r. i know not what that is . c. then i will tell you : twelue hundreth yeares after christ , gratian a benedictine monke , gathered together the sentences of councels , fathers , and popes , concerning sundrie matters of religion , and set it forth , which is commonly called decretum ; and after him certain popes , as gregory the ninth , boniface the eight , clemens the fift , iohn the twentie two , following the example of gratian , haue gathered the like : these are called decretals , and extrauagants added to decretum ; all of them make vp the canon law , which now must bee equalled with the word , and all to bee receiued , as if peter his owne mouth had pronounced them . is not this against the golden rule of vincentius , to mixe noueltie with antiquitie ; what say you to it ? r. in truth i can not iudge of that which i know not . c. i will giue you but one decrete of this law , and let you see how it strikes the apostle s. paul in the teeth , that by it you may iudge of the rest . secundam accipere vxorem secundùm apostoli praeceptum licitum est ; secundum autem veritatis rationem verè fornicatio est . second marriage ●ccording to the apostles precept is lawful , but according to the truth of reason is plaine fornication . i am not now to dispute whether church-men may marrie or not : themselues grant it is not forbidden , neither by legall , nor apostolicall authoritie , yet they will forbid it . but what diuinitie is this ? according to the apostles precept , it is lawfull to marrie , but according to truth and reason it is whoredome , that is as they would saye , according to the word of god in the bible it is true , but according to the word of god in the canon law written twelue hundreth yeares after christ it is false . did the apostle giue any precept without reason or truth ? how dare they call that vnlawfull , which the apostle cals lawfull : w●e be to them who call good euill . you hold silence at these things and no maruaile , for i thinke no honest man can approoue them . but to return to things of great importance , i assure you the onely question and controuersie in religion this day may be taken vp in this question : is iesus the sonne of mary the christ ? or as the baptist takes it vp , art thou hee who is come , or shall wee looke for an other ? r. i thinke no man will denie that . c. yea the turke , and pagane say , such christ as christians beleeue is neither come , nor wil come : the iewes say hee is not come , but hee will come : the catholicke romane in word confesseth him , but in deede denies him : quem praedicant impugnant , both in his person and offices . r. that is a strange assertion , & such as i haue not heard . c. it is strange indeede , and i would wee had no cause to charge them with it , but beecause it is the most weightie point whereof yet w● haue spoken , wee will referre it to bee handled in a meeter time . r. i am content , prouiding you forget not to make that good which you haue said . c. if i forget , i pray remember me : and now this dispute about antiquitie , i conclude with ignativs : mihi antiquitas est iesus christus , cui non obedire manifestus est , & irremissibilis interitus . epist. ad philadelphos . my antiquitie is iesus christ ; to disobey him is manifest and remedilesse destruction : and with that which a●gustine said to the pelagians : quia isti disserunt , & disputant nescio quas impias nouitates , etiam nos conantur arguere quòd aliquod nouum dicamus . because these f●llowes maintaine certaine impious nouelties , they also goe about to charge vs , as if wee did teach any new thing . but of this if you please you shall heare more . r. it pleaseth me very well , & i shall attend your comming if you may at seuen howres . c. let it be so . the second dayes conference . concerning the antiquitie of the church of scotland , and how the church of rome in her best estate was but a sister , & not a mother church vnto it . c. what say you to day ( sir ) haue you considered the points of our last conference ? r. yea i haue beene ( as i may ) thinking vpon them . c. what ? is not your heart mooued to come to vs ? r. i find it mooued , but not remooued from the church of rome . c. tell mee ( i pray you ) what is that which holdes you from vs ? r. to bee plaine with you , since the church of rome is your mother church , you can with no good conscience forsake her . c. if that be all your scruple , i hope to resolue you : for this day by gods grace i will shewe that we of this church of scotland had neuer our faith from the church of rome ; yea that in her best estate shee was no more but a sister church vnto vs. the next day god willing i wil shew you that the church of rome is apostatique now , not like that church of olde , which the apostle commended , and is not onely a whoore her selfe , but the mother of whooredomes . r. you haue taken much in hand . c. no more then by gods grace i hope to qualifie , if you wil with patience heare me , and interrupt me not . r. speake as long as you please , i shall heare you . c. no ( sir ) i will be loath to burden you with multitude of words , but shall bee very well content , when you heare any point wherein weight is , that you warne me to cleare it . r. well , i shall doe so god willing . c. then first i will saye , rome hath beene no mother church , neither to the churches of asia : these were planted by apostles and apostolicke men ; nor yet to the churches of a●ricke : christianity was first conueied to them by marke the euangelist , and the eunuch of ethiopia , whom philip baptised : and i can let you see ( but that i shall disgresse ouer farre ) that fiue hūdreth yeres after christ the churches of africke would not acknowledge the bishop of rome their superiour . r. our question is not now concerning them : for i knowe the church of rome receiued her faith from the churches of asia , and they of asia receiued it not from the church of rome . and as to them of africke , whatsoeuer is disputable , there wee leaue it as not pertaining to our present puropse . c. oh good sir , you will grant then that the church of rome is farre posterior to the churches of a●ia , and , if it bee compared with them , is but a daughter church . r. that i can not denie : but the churches of europe , and specially these of the west parts were first conuerted to christ by the church of rome . c. no ( sir ) yee are deceiued in that also , and this is the point wherein i am to contradict you . r. i am sure you will not contradict mee , without some warrant . c. that were no reason : i will let you see that the most famous churches of europe ( as their records testifie ) had not their faith from the church of rome , and then i will come to our owne . r. i think long to heare that . c. and i will delay you no longer . in the councel of trent , there was a great question betweene the french and spanish prelates , about the first place : the greatest argument that any of them vsed , was from the antiquitie of their christianitie , which none of them alleadged , they had from the church of rome , albeit at that time both of them sought the popes fauour . r. from whence got they it then , if they got it not from rome ? c. the spaniards alleadged , they were made christians by saint iames , who after hee had preached the gospell in spaine , returned to palestina , and was president of that famous councell holden at ierusalem , act. 15 then being martyred , his bones were brought to compostella , and there buried . the french replied that their narration was fabulous , and that it is more likely , if any apostle came to spaine , hee came rather by land to france , and so taught them by the way , then otherwise by sea : and if any credit might be giuen to such traditions , they could also with more probabilitie alledge that lazarus , and nathaniel taught the gospell among them ▪ & this at that time they spake for themselues . but out of more certaine storie this might bee said also for them , th●t philip preached the gospell in france : crescens also pauls disciple , for there it is said 2. tim. 4. titvs is gone to dalmatia , and cresc●ns to galatia : euseb. lib. 3. cap. calles it gallia . besides him trophymus , another of pauls disciples taught at orleance : photinus againe , a very worthy man , and after him irenaeus taught the gospell at lyons . germaine was first conuerted by lucius of cyrene , paules kinsman and companion . yea the churches of italy will not bee found to haue the church of rome for their mother church , for why barnab●s first preached the gospell at millan , as testifieth sabellicus , and apollinaris taught at rauenna . but to come to the church of rome , tell mee , who did first conuert the romanes to the christian faith ? r. who but saint peter ! c. i will not now contend with you about that matter though it bee very dispu●able , whether peter was at rome or not ; and your owne man clemens , and dorotheus also affirme , that barnabas first taught the gospell at rome : but if peter came to rome , what time came he to it ? r. i cannot well remember . c. i will helpe you : irenaeus sayes , s. peter came to rome when saint matthew wrote his euangell , in the third yeare of cai●s , & fortie one after christ. as for saint paul hee wrote not his epistle to rome , till the thirteenth yeare of ● claudius , and fiftie fiue years after christ , and himself came not to rome till the fiftie eight yeare after christ. r. what would you make of all that ? c. either yee must grant the church of rome was not conuerted by saint peter , or then there was no church there before the fortie one yeare after our lord , at which time saint peter came to it . r. let it be so . c. then i pray you consider , that the church of this land , being little posterior in time to the church of rome , there is no reason they should beare vs downe with the shadow of their antiquitie , nor insult ouer vs , as if they were a mother church to vs , seeing it pleased god to conuert vs to the christian faith , almost as soone as themselues , and that not by them but by others whom he sent among vs. r. but yee haue not made that cleare as yet . c. what i haue not , i shall by gods grace . in the second yeare of claudi●s , and fortie foure yeares after christ , simon zelotes an apostle came to britaine , and , preached the gospel : this was but three yeares after simon peter came to rome . r. how will you proue that ? c. my proofes are ; dorotheus in his synopsis : simon zelotes peragratâ mauritaniâ , & aphrorum regione , christ●m praedicauit tandem in britannia , vbi crucifixus , occïsus , & sepultus est . doroth. againe , nicephorus lib. 2. cap. 40. sayes that simon zelotes hauing preached to many countreyes , at length euangelij doctrinam ad occidentalem oceanum insulasque britannica● perfert , and both of them are cited by your late cardinall , writer of the historie , baronius . r. is that all you haue for you ? c. no : i haue more yet ; for ioseph of arimathea , about the yeare of our lord fiftie three , came also to britaine , and taught the gospell : witnesses hereof are balaeus , flemingus , capgrauus , scropus , polidorus virgilius ; and as many thinke , he was sent by philip out of france ouer to britaine . moreouer theodoret witnesseth , that the apostle saint paul after his deliuerance out of prison vnder nero , came into britaine , and taught the gospell . and the same also is testified by sophronius patriarch of ierusalem . r. i remember indeede that in his epistle to the rom. 15.24 was then of purpose to haue come to spaine . c. and you may the more easily think he came to britaine in like manner , seeing so famous an author affirmes it : and you shal like it the better if you cōsider the matter he hath in hand , when he makes mention of the conversion of britaine . r. i pray you let me heare it . c. the graecians alledged that our first propagators of the evangell were base men , not comparable for wisedome and learning to their law-giuers , lycurgus , solon , and the rest : this father replyed that the lawes of their law-giuers were only receiued in graecia , but that our first preachers of the gospell had in short time made the most famous countries , and kingdomes of the world to embrace it . an euident argument of a diuine power assisting them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for sayes hee our fithers , and publicans , and that tent maker , or cutter of leather ( so hee calles saint paul ) hath not only made the romans , and these who liue vnder their empire to embrace the christian faith , but also th● scythians , sauromatans , indians , ethiopians , persians , britans , germans , and in a word hath induced all nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to receiue the lawes of christ crucified . what thinke you of this testimonie ? r. truly i am glad to heare that the lord among other nations hath also had mercie on this countrie of ours , to cōmunicate to them the grace of the gospell . c. you shal yet heare more ; that aristobolus , mentioned rom. 16. came also to this isle , and discharged the office of a bishop , as witnesseth the forenamed dorotheus . may you not see wee are not inferiour to any christian countrie in this part of the world , and that we haue as many cleare witnesses of our ancient christian faith , as any nation of europe hath for them ? r. indeede i see you haue more then i would haue beleeued , if their authoritie be good enough . c. what need you doubt of their authoritie ? for if testimonies of fathers of the primitiue church bee good to proue the antiquitie of any church in europe , why should their authoritie be called in doubt whē they speake for our church ? r. but we are informed that the bishops of rome were the first , who sent some of their clergie to this isle to convert it to the faith . c. you may see the contrarie , by that which i haue said alreadie ; and i will yet make it more cleare to you . the first king of the south part of the isle that embraced the christian faith , was lucius , in the y●are of our lord one hundreth twentie and foure . in that same time donald king of the north part of it became also a christian . r. that is true ; but lucius required the bishop of rome to send him some teachers to instruct him in the christian faith and ( as the chronicle recordes ) he sent into britaine , damianus , ●nd fugatianus . c. what will you gather of that ? r. that this i le was converted by such teachers as the bishop of rome sent into it . c. how can you say that ? seeing many in the kingdomes were conuerted before the kings were converted , & your owne baronius cannot denie it ; these are his wordes : cum diu alioqui anie euangelium christi illu● perlatum fuisset , vt testatur gilda sapiens : that long before those men damianus , and fuga●ianus came here , the gospel was here , as witnesseth gilda the wise : seing your owne writers are ●orced to confesse it , i maruel with what face can any man say , that the gospell came to vs from rome . r. all that you haue yet said makes something for the church of england ; nothing for the church of scotland . c. w● inhabit both one isle ; and what good or euill specially in religion hath come to the one , hath beene fou●d by manifold experiences easily deriued to the other . r. but what think you ; whether came the light of the gospell first to you or to them ? c. that is a iesuiticall policy to diuide them whome god hath coupled , and to cause vs to contend together in that , wherin we agree ioyntly to contend with the church of rome : what part of the isle god did first illuminate with his light is nothing to the matter : if it was their glorie to haue the sunne of righteousnesse first shining on them , wee enuie it not ; this is sufficient : the lord had a church here in this isle as soon as in rome , and neither they nor wee had our faith from rome ; and if ●ou , or any for you will call in doubt the antiquitie of the church of england , i warrant you , you shall finde a number both of learned and graue diuines ( wherein they are not inferiour to any church in europe ) to answere for themselues . and if yet you craue further light concerning the antiquity of our church , i will shew you that which may content you if you be reasonable . r. let me heare what is that . c. marke me this testimonie of tertullian who liued in the two hundreth yeare of christ : britannorumloca romanismaccessa christo subdita sunt . now what part of britaine he meanes your owne cardinall ba●onius will declare vnto you : for when he hath said , magnam b●itanni●e partem fuisse liberam , then hee proues it by the wall built so often by victo●ine , by adri●n ; as hee cites ex a●lio spartianom adriano , and an other ce●●●tius murus built by antonin●s pius ; as he cites out of iulius capitolinus in pio. by this saith he , it is euident that britannia was diuided by a wall ; that part within the w●ll was possessed by rom●ns , the other without britanni liberè possiderunt , qui saepe muros illos egres● romanos praelijs provocarun● : what say ye now of these testimonies ? r. i thinke indeede that is a great testimonie for the antiquitie of your church . c. so you may : for this same cause petrus cluniacensis vocat scotos antiquiores christianos , calles scottish men the more auncient christians . you will make then no more contradiction , but that these testimonies which record the conuersion of britaine , belong both to the south and north parts of the isle ? r. your former argument brought out of tertullian , and expounded by baronius cleares that . c. yet if you please , heare what origen sayes , who liued in the yeare of christ two hundreth and sixtie ; hee also witnesseth britanniam in christianam consentire religionem . to him we may adde ierome , in the yeare of our lord foure hundreth and fiue : gallia , britannia , africa , persis , oriens i●dia , & omnes barbarae nationes vnum christum adorant , vnam obseruant regulam veritatis . r. but why then by some is palladius called scotorum apostolus ? c. men may giue names as they please ; but hee and servanus , sedulius , nimanus and many more came , but in the fiue hundreth yeare of our lord , and may well haue beene waterers of our church , but sure it is they were not the first planters of it . r. it is likely indeed to be so . c. but to returne . vnder diocletian in the three hundreth yeare , great persecution was made by that tyrant in al christian churches , and among the rest the church of south britaine was also persecuted by his deputies , for the which many fled to crachlint king of scots , who did louingly receiue them , and assigned to them the isle of m●n , and erected there a temple dedicated to christ called otherwise sodo●ēsis ecclesia , wherin they peaceably worshipped christ iesus ; and this our owne chronicle witnesseth . after this in the dayes of fethelmacus , which was about the ●ift yeare of the emperour constantius , there came into this countrie one regulus albatus out of achaia a prouince in graecia ; but the countrie was conuerted also long before hee came : therefore ●iergus● king of the pictes gaue him his palace hee had in fy●●e , where hee built the church of saint andrew : desire you still to heare any more ? r. truely i am very glad to heare that we haue beene so ancient christians ; and yet there remaines a doubt in my heart , that the gospell came neuer hither but out of rome . c. remember you not what i haue prooued ; seeing wee are but three yeares in christianitie behinde rome , thinke you in so small time they did so encrease , that they spread out their branches to the vttermost parts of the earth ? yea , rather if you will reade the storie , you shall finde that for three hundreth yeares ( wherein are many three yeares ) they were so vexed by the persecutors , that they could not get their owne church stablished ; as after it was when god relented the persecution . but to come n●erer yet vnto you ; whether hee was an apostle or an apostolicke man , that first planted our church , i will giue you two great reasons that wee haue our faith from the greeke or east churches , not frō the latine or west church . r. nowe that is the point , and i pray you once cleare it : for i thinke if you euince that , the church of rome in her best estate hath beene vnto vs a sister church , but no mother church . c. my first argument is from petrus cluniacensis abbas , writing to bernard , who affirmes that for seuen or eight hundred yeares after christ , the scottishmen did celebra●e the passeouer all this time after the grecian maner , not aster the romane . r. i vnderstand not that . c. then i will tell you it . soone after the dayes of the apostles , there happened a controuersie betweene the churches of the east and west , about the celebration of the passeouer : they of the east did obserue it the fourteenth day of the moone , that same day wherein the iewes kept their passeouer : they againe of the west , thinking they would haue no communion with the iewes , did celebrate it the next sabboth after the fourteenth day . polïcrates , with the orientall bishops , alledged the authoritie of iohn , philip , policarp , yea the prescript of the euangell for their warrant . victor , and the bishops of the west alledged for their warrant , saint peter , saint paul : such as were more moderate , misliked to see a schisme in the church for so small a matter : irenaeus iudgeth , obseruationes ill●s esse liber●s . socrates , ostendit nec victorem , nec policraten iustam habuisse causam de festo paschatis tam odiose digladiandi : nam nec seruator ( inquit ) nec apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : seeing neither our sauiour , nor his apostles by any law hath commanded the obseruation thereof . r. truely it was a lamentable thing , to see so sore a renting of the church , for so small a cause . c. it was indeede : and yet that in this controuersie , the churches of britaine obserued the manner of the easterne church , it is an argument they reuerenced the east church for their mother , from whome the grace of the gospell had come to them . r. it is indeede likely : if these churches had beene planted by romish doctors , they would haue also receiued the romish ceremonies . c. but there is yet an other argument : galsrid the cardinall in his storie of britaine , which hee wrote in the seuen hundreth yeare , witnesseth that the britans would not receiue augustinus iunior , the legate of gregorie the great , nor yet acknowledge any primacie of the bishop of rome ouer them : an euident argument they esteemed not the romish church to be their mother church . to cleare this you shall know that in the sixt hundreth yeare gregorius magnus sent into england augustinus iunior , to perswade the church there to receiue the romish ceremonies , which to that day they had not knowne ; as altars , images , vestiments ; crosses , wherein albeit hee had not such speedie successe as hee would , yet at length did he obtaine it , and intended also to effect the like in the church of scotland , but was strongly resisted by daganus , and columbanus , qui nullam in ritibus mutationem admittere voluerunt . againe in the seuen hundreth yeare a great schisme was in the church of britaine : some refusing the ceremonies of the romish church , keeping still their ancient custome ; for the which they pretended the authoritie of saint iohn the evangelist : others againe embracing the romish ceremonies ▪ which part waxed the stronger , in that king osuvius inclined to them . alway the matter was debated with so hot contention , that from words it came to wepons , and twelue hundreth church-men were slain that refused the romish ceremonies : this is all the good the britaine church got from the popes legate ; yet the euill rested not heere , for at length in the eight hundreth yeare , by th● perswasion of one ecbertus , this part of the isle was also induced to receiue the romish ceremonies , and thereafter their corrupt doctrine . and thus did the bishop of rome first obtaine superioritie ouer vs ; and disgrace by his foolish inventions the glorie , and sinceritie of the chur●h of britaine . by all this discourse which truely i haue made vnto you , it may be evident how vainely and without a cause the defenders of the romish church brag of their ancient primacie ouer all churches , and specially how far they wrong this isle , when they will haue rome caled a mother to the churches here : which vnlesse you will adde one syllable cannot be admitted , for indeed she is a stepmother , and in a word that infamous whoore of babel , who as shee hath corrupted the churches with her abhominable superstitions , no maruell if shee hath at length infected vs also . that rome is b●bel i will shew god willing in our next conference , where we shall yet more abūdantly see gods goodnesse towardes this isle , that as we were among the last of them who were deceiued by her inchantmēts , so ( praised be god ) we are among the first of these , whom god by the light of the gospell hath deliuered from her bondage : and the lord more and more open your eyes to see the truth . r. god grant me that grace . i will not denie you haue wakened thoughts in mee which at this time i cannot vtter : and now if you prooue rome to bee babel , i wil thinke my selfe happie that god hath sent mee this occasion , as to call mee out of it among others of his people . but to morrow , god willing , you will ( i hope ) keepe your promise . c. if god lend mee life , and health , i will not faile . the third dayes conference . concerning the apostacie of the church of rome , and how shee is now become that mother of whoredomes . revel . c. now ( sir ) i am come againe to keepe my promise , & to proue vnto you that babel in the reuelation signifieth rome . r. i thinke that shall bee the most difficult labour you haue taken in hand hitherto . c. will you make mee this promise , to quit your communion with the church of rome , if i proue her to be the whore of babel , the mother of whoredomes ? r. i thinke it were good reason : for i see what euer that babel may be , much euill is spoken of it , and all gods people are commaunded to goe out of babel , with certification , if they will not , they shall be partakers of her plagues . c. goe to then , we will first lay this for a ground , that babel here is not to be taken literally , neither for babel in egypt called now cayrus , nor yet for babel in caldie : but that figuratiuely it signifies some other thing besides any of them , and this is granted by your owne doctors . hoc primùm constet , nomen babylon●s hic non propriè , sed figura●è accipi : cum dicit mysterium , mysticum esse indicat quod dicit , id est , arcanum quippiam latere in nomine babylonïs , nec ita debere accipi vt sonat . r. let that passe , for i see in that generall you and they agree . c. wel then ; wee will come and see what is vnderstood by babel : where if you will first heare how the romish doctors expound babel , you shall see such confusion among them as declares them to bee the builders of babel indeed , for one of them vnderstands not what the other saies . r. how so ? c. you shal see how so . the divines of rhemes say that babel , and the whoore of babel signifies the vniversall companie of the wicked . reuel . cap. 14.8 . what thinke you of that ? r. good ●ooth i cānot think it a solid commentarie : for this whoore of babel is said to make all nations drunken with the wine of her fornications , & it is a hard speech to say that the vniversall companie of the reproba●e hath corrupted al nations . c. you take it vp very wisely : and yet that they themselues speake this without any certaine knowledge it appeares by that , which they say cap. 17. 18. these are their words : if this great citie be meant of any one citie , and not of the vniuersall companie of the reprobate &c. it is likely to be olde rome till the dayes of constantine . and againe vpon the fift verse of that same chapter they say : the first persecuting emperours were but figures of antichrist , and it may wel be that the great antichrist shall sit in rome also as his figures sate in rome . r. say the rhemists , that it may verie well bee that antichrist shall sit in rome ? c. yea forsooth , looke their owne words . r. i haue no skill of that : i neuer heard but that he should be a iew of the tribe of dan , and should sit in ierusalem . c. that is so vncertaine a fable that ( as you see ) themselues cannot leane to it , and their speech for vs is plaine enough , it may very well bee ( say they ) that antichrist shall sit at rome . but to proceed in our purpose , this exposition called communis expositio , is reiected by their own companions . in hac multa sunt ad quae visio invita & repugnans trahitur , so sayes viega in apocal. 17. r. i thinke they haue reason to say so : but after what manner doe they expound babel ? c. you shall heare . bellarmine not onely confesseth babel is rome , but proues it by the testimonie of ancient fathers . ribera thus , romae conueniunt aptissimè omnia quae de babylone dicuntur hoc libro , atqueillud imprimis , quod alij conuenire non potest : septem capita , septem sunt montes . whatsoeuer in this book is spoken of babel , agrees most properly to rome , especially that which can agree to none other , the seuen heads are seuen hils . r. that is plaine talke : indeed i haue heard much shifting about these hils , and one of thēselues said to mee that these seuen hils signifie seauen deadly sinnes , all to this end to denie that this prophecie points out rome , but i neuer heard it confessed before so clearly . c. you may well say it : for the rhemists charge the protestants with madnes for expounding the seuen heads seuen hils ; they should impute madnesse to their owne fellowes , and not to vs , for they are forced to confesse that this babel is rome , and the seuen heads seuen hils , wherein the whoore sits . r. in truth i see they haue the weakest end of the string ; some of them denying babel to be rome ; some of them not only granting , but proouing it . c. but because i will hide nothing from you , you shall heare what distinctions they vse : bellarmine saith , by babel is meant ethnica roma sub imperatoribus , ethnique rome vnder emperors . viega againe he saies , sermo non es● de antiquâ illâ româ , sed de illâ quae s●orebit extremo mundi tempore , the speech is not of old rome , but of rome as it shall be in the last time of the world : yet hee standes not at this but comes ( as ribera also doth ) and takes vp both the opinions . quicquid mali de româ scribitur in hac apocalypsi , vel ad tempus illud spectat , quo gentilibus imperatoribu● seruiebat , vel pontificem suum a se ei●cerit . whatsoeuer euill is spoken of rome in this apocalyps pertaines either to that rome which was subiect to ethnique emperours , or to that rome which will make defection from the bishop of rome and cast him out of their citie : for they grant that their bishop will bee cast out of rome , that rome will bee vtterly ruinated , & yet say they euen then when there shall not bee such a thing as rome , y●t their pope shall be bishop of rome : what thinke you of this stuffe ? see you not how they reele ? some of them saye rome was babel , some of them say it will bee babel ; none of them can denie that this babel spoken of by saint iohn , the chiefe seat and citie of antichrist , is rome . r. i thinke it goes very hard with them , when their best doctors can say no more in defence of rome , but it was babel , or it will be babel , that is , either antichrist sate there , or will sett there . c. i hope you shall thinke much more before you goe : for now i will improue their distinction , and let you see it is not ethnique rome vnder emperours , nor the towne of rome in the last time of the world , that here is called babel but the whorish church of rome gouerned by apostated popes . r. make that cleare and the cause is wonne . babel in the reuelation is not ethnique rome vnder emperours , but rome once christian now corrupted vnder popes . c. it is euident s. iohn prophecies of the state of rome as it will bee in the dayes of antichrist , so sayes the iesuite viega ▪ haec est quarta visio huius operis ; eaque illustrissima , & ad antichristi tempora pertinens . so also sayes the iesuite ribera , a ca. 12. ad 21. est huius libri pars secunda , & iota ad antichristum , eiusque tempora pertinet . but the dayes of persecuting emperours , were not the dayes of antichrist : if they so say , they destroy all their owne doctrine concerning antichrist , and therefore this prophecie of babel , is not to bee vnderstood of the ethnicke rome vnder emperours . secondly , ethnicke rome as yet had not embraced the gospell , and was not married with christ , and therefore cannot be this whore , which carthusian their owne man expounds to be an adulterous whore : you shall finde no people in holy scripture charged with spirituall whoredom , but such as haue beene married with christ , none can bee apostates from the faith , who neuer stoode in the faith , there must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this whoorish babel then can not be ethnicke rome , vnmarried with christ. seeing themselues doe grant it is rome , it must bee rome once christian , but now corrupted : once apostolicke standing in the faith , now apostati●ke fallen from the faith . thirdly , this whore of babel hath a cup in her hand full of abominations , and the filthines of her fornication● , wherewith shee makes drunken the inhabitants of the earth . by this golden cup berengandus their owne man vnderstands , documenta erroribus plena : and so this babel can not signifie rome vnder emperors , who subdued the world by force of sword and plaine violence , but must signifie rome vnder popes , which hath deceiued the world by false doctrine and lying myracles . fourthly , this babel is called the mother of whoredomes and abominations in the earth , which not onely her selfe hath played the whoore , corrupting the true worship of god , but hath inforced her corruptions and superstitions vpon oth●rs . now it is knowne that olde rome sought no more but subiection of bodies , leauing the consciences of people free to any kind of worshippe they pleased : they subdued the iewes , and forced them to pay tribute ; but left them to their owne religion : yea so farre were they from inforcing their superstitious worship vpon any nation , that by the contrarie themselues were infected with the superstitions of all nations , as is euident by their pantheon , which they erected in the honour of all gods. and so it is not ethnicke rome vnder emperours which heere is called the mother of whoredomes . fiftly , the name of this babel is mysterium , in quo aliud cernitur , aliud intelligitur : quia enim tot simulatis virtutibus decoratur , non omnibus mulieris huius prauatas innotescet , sed viris ius●is & prudentibus . so then by this babel , some mysticall enemie is vnderstood , being indeede an enemie , but in shew pretending friendship : and therfore called afterward gog , and not magog , that is , not an open and plain enemy , as is the turke : but gog , a couered enemie : for this cause figured also before by a beast with two hornes , looking like a lambe , but speaking like the dragon . to this purpose sayes ierome , simulabit se ducem faederis : and hilarius , that antichrist shall bee contrarie to christ , vnder a ●orme of fained and hypocriticall godlinesse . and chrysostome , antichrist must bee knowne by his doctrine , not by his titles , miracles , nor words of godlinesse . and therefore it is a silly defence of the iesuites : the pope ( say they ) prayers humbly to god , and calles himselfe seruus seruorum dei , therefore is not an aduersarie : for the question is not what he calles hims●lfe , but what hee is . but to hold vpon this point , it is euident by what which i haue said , that by babel here is not meant rome ethnicke , nor yet rome which at the last shall rebell ( for both these are open enemies ) but rome vnder popes , a mysticall enemie . sixthly , in this reuelation , there are two women described ; the one chap. 12. clothed with the sunne , which is christ , hauing on her head twelue starres for a garland , ( the glorie of the true church is the doctrine of the twelue apostles ) and vnder her feete the moone , figuring this mutable world : this woman ( as themselues confesse ) represents the true church . the other woman described chap. 17. is arayed in purple , scarlet , gold , and precious stones , voide of inward beautie and chastitie , shee sets forth her selfe with all externall brauerie , that shee may drawe many louers to her . now ( i say ) seeing the first woman signifies the true church ( as themselues confesse ) and afterward is called the l●mbes wife , why doe they not ●ee that this whorish woman must signifie the false church ? and since they grant that babel is rome , what else can the whoore of babel be , but the whoorish church of rome ? and therefore their owne doctours expounding that prophecie of saint iohn , babel is fallen , and become an habitation of di●els : ribera expounds it of an externall desolation , acc●rding to that of ●say , proph●cied of the first babel , the ●im , and z●m shall leape there . but viega , nobis etiam illud dicendum vi●etur cum arethâ , primasio , ambrosio , ansberto , haimone , idololatriam eius vrbis significari , desecturamque , esse romam a fide , atque adcò futuram esse habitationem daemoniorum ob execranda slagitia , & i●olotriae superstitionē , expounds it also of rome her falling from the faith , which hee sayes is a thing which will be , but we say according to truth is a thing that is done already , the foretold defection is come , antichrist that man of sinne is discouered , god by the breath of his mouth is dayly consuming him . the fovrth dayes conference . wherein is declared that rome is the seate of antichrist . c. good morrow ( sir ) how doe you to day ? r. the best i can . c. it is most like you haue not rested well this night . r. to say the truth ; thinking on our conference made my rest the lesse . c. it agrees but ill with you to heare the church of rome conuicted of apostasie . r. i thinke so indeede , and still will so thinke till ye resolue this question : what is the cause , there being so many vvise and learned men in the popes church , that they cannot see the truth , and follow it ? c. whether they see or see not i cannot tell you , but you know what the apostle sayes . brethren yee see your calling , not many wise , not many noble , nor mightie men after the flesh are called , but god hath chosen the foolish thinges of the world to confound ●he wise . r. i knowe that is the apostles saying ; but yet i cannot but maruell what should holde them backe from knowledge of the truth . c. you shall cease to maruel if you con●●der one thing . r. what is that ? c. vvhen christ shewed himselfe to the world , how many of the nobles , and learned rabbins , did know him ? will you find any more among the noble● but ioseph of ar●mathea ? will you find any more among the learned pharisies but nicodemus ? r. truly not that i remember , c. was it then thinke you a good argumēt they vsed against christ ? doth any of the rulers , or scribes beleeue in christ● , but only this cursed people who knowes not the law ? r. no indeed . c. bee not then moued with the like now . oh , say the papists , how many learned men are of our religion ? euery man naturall , in things pertaining to eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a minde , till hee bee illuminate by grace : were he in naturall reason as quick as aristotle , or in policie as achitophel , he is but a starke foole till he bee taught of god : and therefore maruell no more that learned iesuites cannot know the truth , then when you heare that learned iewish rabbins could not know christ when he was among them . r. the lorde then make vs thankfull for reuealing the way of life vnto vs , which is hid from so many in the world. c. amen good lord. and now for your further confirmation consider these testimonies i haue subioyned . how the fathers of the first ages point out antichrist to come , and warne vs to looke for him at rome . let no man seduce you by any meanes , for the day of the lord shall not come vnlesse there come first a reuolt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the man of sinne bee reuealed , the sonne of perdition , which is an aduersarie , and extolled aboue all which is called god , or that is worshipped : so that he sitteth in the temple of god , shewing himselfe as if he were god 2. thessal . 2.3 . now the mysterie of iniquitie worketh , only he which now withholdeth will let it till he be taken out of the way . c. what thinke you of this prophecie . r. i haue heard that to bee a falling away from the roman empire . c. no ( sir ) the most iudicious , both ancient , and recent , expound it to bee a falling from the faith : as for the ancients see augustine de ciuitate dei ●ib . 20. cap. 19. nulli dubium est eum de antichristo ista dixisse for the recents see aquinas on this place . r. but granting it were so , yet this prophecie is of one single man and cannot be meant of the popes of rome . c. no that is also a silly shift : when your church-men say that the pope is christ vicar , doe they meane any one single pope ? r. no , but the state or succession of popes . c. very well , and when wee say that the pope is christ opposite , doe wee vnderstand this man , or that man ? no truly , but the whole state or regiment of them since their defection . r. but i see not how this prophecie either toucheth the pope , or the church of rome ; and if it bee meant of any defection from the faith , it is meant of luther , caluine , and such as haue fallen from the church of rome . c. compare another prophesie of the same apostle concerning the s●me purpose , and see how he expounds himselfe . r. where is that ? c. here are his wordes 1. timothie 4.1 . now the spirit speakes euidently , that in the last times some shall depart from the faith , attending to spirits of errour , and doctrine of deuils : and marke how hee subioynes some particular points of their doctrine which shall come in with the apostasie , to wit , that they shall forbid mariage , and command abstinence from meates , which god hath created to bee receiued with thankesegiuing . vvhat thinke you now , whether doth this touch them or vs ? r. i know it cannot concerne you , for you forbid none to marie that cannot containe . c. neither can this prophesie bee cast backe vpon heresies of the marcionits , and others neerest the apostles dayes , as the iesuites doe to shift this prophesie from themselues : for the apostles saye , this apostasie shall fall out in the la●t times : and the former prophesie saies , that the roman empire must first bee taken out of the way , then shall the apostasie worke to the height : as indeede it fell out that the seat of the empire being translated to constantinople , the emperour decreased , the bishop of rome more and more increased , so that it is not meant of heretikes neerest the apostles dayes , but of such as shall rise after the decay of the roman empire . and who tell mee hath growne by the ▪ decay of the empire ? none but the pope ; he hath his imperial seat , his robes , his crowne , his rents , so that the emperor , except the name & the double eagle , hath littl● or nothing of the empire . and therfore aquinas , who saw what was the meaning of that place , moues the doubt : what shall wee answere ( saies he ) seeing the roman empire is decayed , how can we denie bu● antichrist is come ? to this he answeres , we must say the roman empire is not away , only the temporall power therof is changed into a spiritual : what thinke you , is there not good stuffe here ? r. in truth i thinke their cause the longer i heare you the weaker . c. so may you . but yet more to confirme you consider how the ancient expound this prophesie , and still cast it vpon the church of rome . irenaeus lib. 5. speaking of the number of the beasts name six hundreth threescore and sixe , albeit hee plainly shew it is not his diuination , but the accomplishment of the prophesie which must finde out the number of the name , and albeit he make mention also o● other names , as e●an , and teitan , yet sayes hee sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde verisimile est . tertullian . contra marcion . babylon apud ioannem romanae vrbis figura est , proinde magnae , regno superbae & sanctorum dei debellatricis . tertullian . de resurrectione carnis , see how hee expounds that part of the prophesie , only he who now withholds , let till hee be taken out of the way . donec de medio fiat quis nisi romanus status ? c●ius abscisio in decem reges anti-christum superinducet , & tunc revelabitur iniquus &c. ambrose in 2. thessal . 2. non prius veniet dominus quam regni romani defectio fiat , & appareat antichristus qui interficiet sanctos reddita romanis libertate sub suo tamen nomine . et iterum . post defectum romani imperij appariturus est antichristus . cyril cateches . 15. veniet antichristus quum impleta fuerint tempora romani imperij . hilarius contra auxentium : anne dubium est in eis esse futurum , is there any doubt , but antichrist shall sit in these same temples , and houses , which now ye loue and honour : item , sub specie euangelicae praedicationis christo cōtrarius erit , ibid. this proues , that in the iudgement of hilarius , antichrist should bee a professor , yea , euen a preacher of the truth : primasius in apocal. cap. 16. tunc cadet babylon , quādo nouissimè potestatem persequendi sanctos acceperit ; here also it is cleare that he meanes not old rome . do not these places make cleare , that the apostasie here prophesied should come af●er the decay of the romane empire ? and since themselues can not deny but the temporal empire is decayed , how then can they deny the apostasie ? r. i thinke iudeede these places make it cleare : specially that which ambrose hath wherein i marke these thinges . that first the empire should decaie and then antichrist should appeare , and he should restore libertie to the romans , but vnder his owne name , and not vnder the emperours name . c. you haue marked that very wel : for the pope hath made the name of romanes more famous then the emperours did , and vnder colour of a spirituall empire , hath made all churche subiect vnto the church of rome , and from his name to bee named papists . hieron in daniel , 11. antichristus simulabit se ducem foe deris , hoc est , ●egis , & testamenti dei. and albeit the prophesie of antichrist was not so cleare to him , & others of these fathers also , as time hath made it to this age ; yet expounding these words of the apostle ; he sits in the temple of god , he saith , this is , hierosolymis ( vt quidam putant ) vel in ecclesiâ vt veriùs arbitramur . quaest . 11. ad aglasiam . august . de ciuit. dei , lib. 20. cap. 19. rectiûs putant alij dictum latinè , sicutest in graeco : s●debit in templum dei , quasi ipse cum suis esset ecclesia dei. theophilactus , haymo , lombardus , are of the same mind . the iesuites of rhemes hauing shewed how many fathers expound this temple of ierusalems temple , at length distrusting it as a vaine opinion , they set downe this second as more true : that antichrist , if euer he were of , or in the church , shall be an apostata , or runnegate out of the church , and shall vsurpe vpon it by tyranny , and by challenging worship , religion , and gouernment thereof : so that he himselfe sh●ll bee adored in all the churches of the world ; this is to sit in the temple of god ; if any pope euer ●id so , or sh●ll do , then let the ad●ersaries call him antichrist . but indeede this their confession whereby they would cleare their pope , doth plaine soile him : hee sits in the church by profession , but is gone out of it by apostasie , and yet vsurpes gouernment ouer it by tiranny ; in euery church he is adored as a god on ear●h , hauing power ouer the conscience , excommunicating all such from humane societie , as will not be subiect to him . what thinke you of that talke to giue to the pope ? tu es alter deus in terris . r. who said that ? c. it was said to him in the second l●●erane councell , by christopher marcellus . r. good sooth it was shame to the flatterer , and a blame to the pope if he blusht not when he heard it . c. oh , but that is not the worst ; his canonists stile him their lord god the pope . r. fie vpon that ; will they commit such blasphemie ? c. there are their owne words : dic●re dominum deum nostrum papam non pot●isse s●atuere , prout statuit , haereticum est . to say , that our lord god the pope might haue discerned otherwise , then he hath discerned is hereticall . and againe , that they make a god of him , these places may let you see : si papa suae , & sraternae salutis negligens innumerabiles secum ducat cater●atim in gehennam , huiusmodi culpam nullus mortalium praesum●t redarguere . and againe , est instar sacrilegij disputare de factis papae , it is sacriledge to dispute vpon any of the popes deedes . or otherwise it is to be said , quod facta papae excusantur vt homicidium sampsonis , furta hebraeorum , & adulterium iacobi : that the euill deedes of the pope are to be excused , as the selfe-murther of sampson , the theft of the hebrewes , the adulterie of iacob . is not this to make the pope a lawlesse man ? r. i think no lesse then you say . c. but what say you to this ? canonibus sacris authoritatem it a praestat vt se illis non subijciat : hee in such sort giues authority to holy scriptures , that hee is not subiect to it . and that as christ did some things against the law ( as when hee touched the leper ) so the pope may do some things against the lawe . and albeit we reade that ba●a●m was rebuked of his owne ass● , by the which asse our subiects , by balaam our prelates are signified . yet ought not that to be an example to our subiects to reproue vs. r. indeed i thinke it a meete comparison for him : let him bee balaam , and let such as hee rides vpon be asses , as to mee i thanke god i am quit of him . c. alway by these , and innumerable more testimonies it is euident , that hee is the lawlesse man that exaltes himself aboue all that is called god , and that his blinded captiues worshippe him as god. but wee will proceede to the rest of the testimonies . greg. lib. 9. epist. 30. fiden●èr dico quòd quisquis se vniuersalem vocat sacerdotem , aut vocari de●iderat in elatione suâ , antichristum praecurrit . what think you , doth not gregorie heere blacke the faces of his successors with a visible note of anti-christ ? who , but they are so called ? r. they will say he speakes that of iohn bishop of constantinople , who at that time vsurped this stile . c. yea , but when eulogius patriarch of alexandria , gaue that same stile to gregorie bishop of rome ; hee did sharpely reprooue him for it . recedant verba quae vanitatem instant , & charita●em vulnerant . but hee hath yet a clearer place : rex superbiae propè est , & quod dici nesas est , sacerdotum et exercitus praeparatur , li. 4. epist. 38. sybilla sayes this king shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is white-headed , and shall be called by a name much like pontus : or otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hauing many heades or many crownes : here hee hath one marke from his head , an other from his name : both of these agree to the bishoppe of rome , who weareth solemnely on his head a white myter of siluer adorned with three crownes and precious stones , and in latine is named pontifex . and againe shee sayes , that the greatest terrour and furie of his empire ; and the greatest woe that he shall worke , shall bee by the bankes of tyber . how the fathers of the last ages declare that antichrist is come , and point him out sitting at rome . the ninth hundred yeare , thetgandus episcopus treuirensis pontificem romanum antichristum , & lupum vocat , & romam babylonem : cùm sis seruus seruorum , dominus dominantium esse contendis , libidine dominandi in praeceps ●bis , quicquid tibilibet , licet , fucusque , factus es christianis . there hee calles the bishop of rome antichrist , a wolfe , a vsurper of domination , a deceiuer of christ●ndome , and rome he calles babylon : and the like at that same time was testified by guntherus episcopus coloniensis ad nicolaum pontificem romanum . tu pontificis personam praete fers , at tyrannum agitas , sub cultu pastoris lupu● sentimus , titulus parentem mentitur , tu te factis iouem esse ostentas ; quum sis seruus seruorum , dominus dominantium esse contendis . bernard saith , bestia illa in apocalypsi , cui datum est osloquens blasphemias , & bellum gerens cum sanctis , petri cathedram occupat , tanquam leo paratus ad praedam . the beast spoken of in the reuelation , hauing a mouth speaking blasphemies , and which warres against the saints , is now gotten into peters chaire , as a lion prepared for his prey : what thinke yee of these words ? r. what should i thinke ? for my owne part i maruaile that the pope did not burne bernard for an hereticke . c. so you may : but heare yet mo●e . io●chimus abbas , who liued three hundred yeres since , saith antichristus iamdudum natus est romae , & altiùs extolletur in sede apostolicá . antichrist long since is borne in rome , and shall bee aduanced yet higher in the apostolicke seate . franciscus petrarcha archdecon of parma , who liued in the thousand three hundreth and fiftie yeare , epist. 5.14 , 17 , 18 , 19 , &c. compares the pope to iudas , who betrayed christ with a kisse , his clergie to the i●wes , who said to him , aue rex iudaeorum : his prelates to the phari●ies , ●ho in mockerie clothed him with pu●ple , and after crucified him . and againe , denie it now if thou canst ? that thou art shee whom s. iohn saw in the spirit sitting vpon many waters ; thou art shee and none other , that babylon the mother of the whoredomes of the earth , drunken with the blood of the martyrs of iesus ; thou art shee which hast made all kings of the earth drunken with the cups of thy poyson . in the thousand and three hundreth yeare , lib. 2. cap. 5 . in synodo reginoburgensi habita est haec oratio ● quodam episcopo contra pontificem romanum . sub pontificis maximi titulo , pastoris pelle , lupum sae●is●mum ( nisi caeci simus ) sentimus : romani slamines arma in omnes habent christianos , audendo , fallendo , & bella ex bellis serendo : magni facti oues trucidant , occidunt pacem , concord●am terris depellunt , intestina bella , domesticas seditiones ab inferis eliciunt , indiès magis ac magis omnium vires debilitant , vt omnium capitibus insultent , omnes deuorent , vniuersos in seruitutem redigant , &c. ingentia loquitur , quasi verò deus esset : noua consilia sub pectore volutat , vt nouum sibi constituat imperium , leges commutat , suas sancit : contamin●t , diripit , spoliat , fraudat , occidit perditus ille homo , quem antichristum vocare solent , in cuius fronte co●tumeliae nomen scriptum est : deus sum , errare non possum : in templo dei sedet ; longè , lateque , dominatur . in the thousand and foure hundreth yeare , lib. 1. cap. 4. iohannes vicesimus tertius , wrote vnto the oriental church an epistle , declaring that there was but one christian church onely , and that hee was head thereof , and the vicar of christ : the grecians wrote backe to him this answere . potentiam tuam summam erga sub●itos tuos firmiter credimus , superbiam tuam summam tolerare non possumus , auaritiam expl●re non valemus : diabolus tecum quia dominus nobiscum . thy great power ouer thy subiects we firmly beleeue , thy surpassing pride we can not tolerate , thy auarice wee are not able to satisfie : the diuell is with thee , for the lord is with vs. r. god be mercifull to vs. c. amen . now ( sir ) i must craue your licence , for some friends are attending mee , with whome i appointed to meete this houre . r. good reason , but before you goe , i would fain he are an answer to two questions , which commonly they demand . c. which are those ? r. the one is : where was your church before luther ? the other : are all our fathers damned ? c. with a very good will. but if you please , deferre the conference concerning them till to morrow . r. let it be so , now the lord bee with you . the fifth dayes conference . wherein the common question of the aduersaries is aunswered : where was your church before lvther ? c. now ( sir ) you remember you propoūded two questions to me yesternight . r. it is very true , and i would gladly heare your answere to them , for ▪ my further resolution : what thinke you then , because you call papistrie heresie , are you of that minde that all our fathers are damned , & that no papist can be saued ? c. i am not to iudge of mens persons : many are called papists who know not what papistrie meanes , and many liue papists who dare not die papists , or if so they doe , they know not what they doe . but papistrie it selfe , i affirme it is a pernicious doctrine , yea as the apostle cals it , a doctrine of diuels , killing the soules of them who beleeue it : but this is the second of your questions , which we will reserue till the next day . r. let it be so . what then say you to the first ? where was your church before luther ? c. euen where our doctrine was , sometime in one countrie , sometime in an other , as it pleased god in his wise dispensati●n , who caries the light of his gospell , as he doth the sunne , ●hrough the world , to illuminate nations at s●uerall times therewith according to his will. r. that is a faire generall ; but will yee tell vs , who were these ? what countrie people ? what doctors , who taught as yee teach ? r. looke the churches of asia , asricke , and of europe , consider them as they were before the mysterie of iniquitie came to the hight , and you shal see that they all had the same doctrine , and forme of a church that we haue in all substantiall points pertaining to religion . r. but you are not able to name one before luther , teaching in all things as he did . c. this is a peece of sophistrie , whereby your deceiuers blind the ignorant . r. how so , should not the teachers of the truth agree in al things in one harmonie ? c. i grant they should , and thanks be to god , they doe also in al substantial things which are articles of our faith . but is this a good reason : because some doctors in some opinions differ , whereof men may bee ignorant and saued neuerthelesse , that therefore these doctors teach no truth , and their churches are no true churches ? r. that seemes to bee hard indeed . c. you haue reason for you so to thinke : for in one age vi●tor with the church in the west was in a different opinion from policrates , and the churches of the east ; and ierome had his owne discordance with augustine , against the exposition of the commandement , thou shalt beare no false witnesse , in that question de mendacio : and the first fathers of the primitiue church were chiliasts ; shall it thereupon follow , that because in this point , they taught not in all things as we doe , that therefore they were not a church ? r. it is no reason . c. cyprian in the point of rebaptising , taught not as cornelius ; what of that ? will it follow that hee was not a faithfull pastor , or the church of carthage was not a true church ? r. it followes not indeed . c. why then doe you vrge me to giue you one before luther or caluin , who in all points taught as we teach . the doctors of the church both ancient and recent , are men subiect to infirmities ; for no man vpon earth , hath his vnderstanding perfect , whereof it comes to passe , that in some things one of them differs from an other : but as to the articles of the faith , and substance of christian religion , whereby comes saluation ; sure it is tertullian and cyprian , ambrose , a●gustine , luther and caluin haue all deliuered o●e doctrine , and did teach the way of god truly . r. the● you thinke the fathers of the primitiue church were of your religion . c. i think s● indeed , & hope to die in that same faith where●● they liued and died . r. it would bee thought strange to heare that in italie , that the doctors of the primitiue church were of the protestants religion . c. no maruell it be strange there , where truth is a stranger : but this answere was giuen you and them both , by a worthy doctor of our church and wee yet stand to it : patres in maximis sunt nostri , in multis varij , ●n minimis vestri . such fathers as haue written before vs , and you both in greatest things are ours , in many thinges are doubtfull , in smallest thinges they are yours . r. well , i shall remember that ( god willing ) : but in the dayes of papistrie , wherewith you say the world was blinded , where was your church ? c. answere me but an other question , and it shall resolue you . r. what is that ? c. your doctors say , that when antichrist shall come , the church shall ●lie to the desert , that is , as themselues expound it : the church shall bee without publike state of regiment , and open free exercise of holy functions , neither shall it bee unknowne to the faithfull which follow it ; as this day may bee seene the like by the church of romane catholiques in many parts of england . r. what doth that helpe you ? c. very much : that which they themselues say , will bee done , wee say is done : antichrist hath alreadie chased the church to the wildernesse , and so oppressed it , that for a time it had no publike state of regiment , nor open free exercise of holy functions : yet was it not vnknowne to the faithfull that followed it , nor to the enemies that persecuted it , as this day may bee seene by the church of christian catholikes in many parts of france . r. will ye make that cleare , and i thinke you haue wonne much . c. what greater clearenesse can you craue ? if this answere bee good to cleare the popes church , when they say it will bee obs●ured by antichrist , and yet be : is it not as good to iustifie our church , when we say it hath beene obscured by antichrist , and yet was ? r. the answere is good enough , only if you can , i would haue you qualifie it more particularl● . c. there is not one age since the dayes of christ vnto this day , wherein i can not point forth men , preaching and professing as wee doe : but because your doubt is specially of the time of papistry , i will let you see it is a needlesse question for the popes church to demand of vs , where our church then was ? for they found vs alwaies in their teeth before euer luther or caluin was borne . r. make that good . c. reme●us a popish inquisitor , who liued more then three hundred yeeres agoe , speaking of the poore men of lyons , and calling them in contempt valdenses , leonistae , sayth they were more pernitious to the church of rome , then all other sects fo● three causes : first , because it hath beene of longer continuance : for some say this sect hath endured since the apostles times . the second cause is , because it is more generall : for there is almost no land in the which this sect doth not creepe . the third cause , for that all other sectes doe bring an horror with the hainousnesse of their blasphemies against god ; but this sect of leonists hath a great shew of godlinesse , because they liue iustly before men , and beleeue all thinges well concerning god , and all the articles which are contained in the creede , onely they blaspheme & hate the church of rome . now there is the testimony of an enemy making answer for vs , which may serue to stop the mouthes of all our enemies from demanding of vs any more , where was your church before luther ? r. i , but hee calles them a sect , and saies they blasphemed the church . c. so the priests of the iews called the church of christians , a sect of nazarits , act. 24.5 . what is that to the matter ? yet he grants they are such a sect , as first , had beene from the beginning : secondly , had beene in all countries , & thirdly , was honest in lise , & sound in faith : saue onely that they helde the church of rome to be the whore of ba●el . and that yet this preiudice which you haue conceiued of our church may bee further remoued out of your mind ; i pray you consider this : think you not , that with good reason we may affirme that we are in communion with them , who haue taught the same doctrine that we teach ? if our doctrine was in former ages , you will not deny that our church was then also . r. that can not bee denied . c. well then , if you please , name mee any controuersie of religion , concerning any article of faith ▪ betweene vs and the papists thi● day , and you shall see that the ancient fathers take our part in it . r. that is strange , for they repose their chiefest strength & trust in the ancient fathers . c. bragge what they will it is true , i say they may well boast in the drosse of fathers & decke their errors with it , but wee shall bring you their finest gold . name you the controuersie , & you shall trie that which i say to bee a truth . r. there are so many controuersies among you , that i know not which of thē to name first . c. then will it please you to take a view of these , which i haue gathered for my own priuate vse ? r. with a very good will : let me see what they are . c. they are here in a little s●role , and i haue collected thē for my owne confirmation in the faith ; for , as first of all i learned the way of saluation in the scriptures , so finding that the doctors of the primitiue church exponed the scripturs , conformable to the doctrine of our teachers , i was greatly therin confirmed : for these are the two great proppes of our faith , which vincentius giues vs against all heresie , cap ▪ 2. r. you haue reason for you ▪ for if your doctrine be so warranted both by diuine authority of god in his word , and humane testimony of the best doctors of the ancient church , they are to bee iudged most vnworthy that make contradiction to you . c. well , that i may bee as good as my word , there they are , i leaue them with you , that you may reade them at your owne leasure . r. i thanke you for them , and because i am not to tarrie in this towne , let met haue ( i pray you ) a copie of them with mee , that i may reade thē at leasure . c. so long as you are in the towne you may bee doing , otherwise , if occasion serue you not , as soone as i can prouide a copy of them for my self , i shall send you this to any place you please to appoint . r. let it bee so , and i shall god willing put you in mind of it . the sixth dayes conference . wherein an other question commonly obiected by the aduersaries is answered : seeing you cannot denie that your fathers were papists , what thinke you , are they all damned or not ? and if they be not damned , why may not we be of their religion . r. welcome yet ( sir ) i see you are not wearie , to take paines with me . c. no in truth , it is no paine but pleasure vnto me , if by any meanes i may be an instrument to doe you good . r. i thanke you for it : now what say you to our question , are all our fathers damned ? or ●f not , may it not serue vs to be ●f their religion ? c. that is but a subtile que●tion wher●by iesuites drawe ●imple people to a liking of papistrie ; because forso●t● some ●f their f●thers liued , and dyed in it as they alledge . r. and why , thinke you it not a good reason ? c. not indeede ● for some times i find god forbids his people to be as their fathers were : where our fath●rs haue forsaken the religion of the f●rst fathers wee should not follow them . r. that was sufficiently cleared in our first conference . c. it was so , yet you force mee to remember it . but now before i come to the point : i will tell you a prettie storie i haue read concerning this matter . r. let mee heare it i pray you . c. i read that a certaine duke of frisland named raboldus , about the yeare of our lord nine hundreth , being perswaded ( as hee pretended ) to embrace christianitie , as he went to bee baptized and had the one of his feet in the water , he demanded of the bishops if all his forefathers were damned ? the bishops answered more rashly then wisely , they were all damned : whereupon the duke pulled backe his feete againe , saying , then i will also bee damned with them . thinke you this a good answere ? r. no indeede i thinke it a mad answere . c. yet the same is the poyson wherewith your iesuits subtilly infect the hearts of simple ones , that they should rather choose to be damned with their fathers th●n saued without them . r. but will you say to vs as these bishops said to him , that all our fathers are damned ? c. nay that wil i not ; iudgement of election and reprobation pertaines to the lord , their persons i leaue : but the doctrine of papistrie i am sure is deadly , and bringes damnation to the soules of men . r. then you will not giue iudgment of their persons . c. no indeed : for , as to their persons ▪ i know many this day are so called , who know not the doctrine of papistrie ; and , as to them who haue liued before vs , howsoeuer in their life they professed papistrie , yet in their death they were forced to seeke comfort in our religion . r. that is strange that you will say many of our fathers died in your religion . c. yet it is true , as i will let you see by a little forme of visitation of the sicke , vsed at that time when antichrists darkenesse was greatest , to wit , in the eleuenth hundred yeare , for so the church-men spake to the sicke : fateris te ●am malè vixisse vt meritis tuis pae●● aeterna ●ebe●tur ? doest thou not acknowledge that thine euill life d●serues eternall d●ath ? the diseased answered , e●iam , ye● : the other ▪ still inquired , paenitet ●e horum ? repentest thou th●se sinnes ? the other answered etiam , yea i doe : still he inquire● , credis quò● pro te mortu ●s ●●t dominus iesus ? beleeuest thou that iesus died for thee , and that thou canst not bee saued but by his death ? the other answeres , i doe so indeede . then concludes the preacher this way : age ergò , dum in te superest anima , in h●c solâ mortetotam fuluciam tuam constitue , in nullâ aliâ re habe as fiduciam , huic mortito●um te committe , hac solate totum contegne , hâc morte tetotum inuolue . et si dominus deus voluerit te iudicare , dic , domine mortem domini nostri obijcio inter me & tuum iudicium , aliter tecum non contendo . goe to then , so long as thy soule is in thee , in this onely death of christ place thou thine whole confidence , tr●st not in any other thing , commit thy selfe altogether vnto this death , with this death only couer thy selfe , in it onely inuolue thy selfe : and if the lord god will iudge thee , then say to him , o lord , i haue nothing to lay betw●ene me and thy iudgement , but the death of the lord iesus , otherwise i contend not with thee . see you not here first , that they warned their people to prouide for themselues so long as they are in the body , and feede them not with a vaine hope , as the romish doctors doe their people : for the present they send them to a place they call purgatorie , but promise to bring them againe out of it ; they first suffering paines there , and either themselues , or their frinds making due payment for them on earth . r. in good sooth that is a comfortlesse , and ( i may say ) a cousning kind of doctrine . c. wel , see you not againe a renouncing of all other merites ; and of all satisfactions to bee made by suffering the paines of purgatorie or otherwise . and thirdly see you not that the pastor teacheth , and the people professeth a sure confidence , & no dubitation , in christs bloud onely . r. i see that clearely . c. then i say these men might well die w●th the name of papist● , but they died not with the doctrine of papists : for they renounced all me●ites , both their own , and any others , and onely rested vpon the meri●es of christ. r. but what will you say of them who haue died with all the opinions of papistrie ? c. i will answere that as cyprian answered the like when it was demanded of him . an damnat● sunt maiores nostri , qui hun● vel illum articulum non intellexerunt ? were all our fathers damned who vnderstood not this , or that article of faith ? he answered , potens est dominus misericordiâ suá indulgentiam dare , non tamen q●ia semel erratum est , ideo semper errandum est . god is able of his great mercy to giue indulgence , but yet there is no reason , that wee should alway●s ●rr● , because they once did erre . r. in truth that is a very modest answere . c. but heare you what further he saith : si quis ex antecessoribus nostris , vel ignoranter , vel simpliciter non hoc obseruanit , & tenuit quod nos dominus exemplo suo docuit , potest simplicitatieius de indulgentiâ domini venia concedi ; nobis vero non poterit ignosci , quia à domino admoniti & instructi sumus ; if any of our forefathers , either of ignorance , or simplicity hath not holden and obserued that which the lord hath taught vs , to doe by his example , there may bee mercie granted to his simplicity out of gods indulgence : but we cannot be forgiuen , who now are otherwise instructed & admonished by the lord. r. that answer i see is more sharp , and yet most reasonable ; many things are excusable in the night , that are not tolerable in the day : the seruant that knows his m●sters will , and do●h it not , is worthy of double stripes . c. and i am glad you see it , and i would many more had their eyes open to see it , who thinke papistry now tolerable in the dayes of light , as it was in the dayes of darkenesse : it was a fault then , for euen the seruāt who knowes not his masters will shall be stricken ; but it is a double fault now , for hee , who knowes his masters will , and does the contrary , shall haue double s●ripes . r. then i see you will not giue out , iudgement vpon the persōs of papists , whether they bee saued or damned . c. indeed i will not , and that for two causes : first , because , ( as i haue said ) many are papists by name , which are no papists : some of ignorance , some of vaine glory , some of policy to get themselues the more credite . and as to these who are infected indeed with the heresies of papistrie ; yet is it vncertain if they shall so continue , for the lord is ma●uellous in working with such as belong to his election , that howsoeuer for the pr●sent wee see them in sinne and ignorance , ye● know wee not what they will be ● so many secret wayes ●●th the lord in time of sickn●sse , yea , in the very howre of d●ath to draw the h●arts of m●n toward● himselfe , which are hid from vs , that it w●re but presumption to iudge of an other mans saluation or reprobation . r. indeed i commēd you , for i thinke you speak with that sobriety which becom● a christiā . c. and yet whatsoeuer i haue said concerning the persons of papists , there is further to bee saide of papistrie it selfe : that it is a doctrine so full of heresies , so directly contrary to the doctrine of the gospell , that i dare say , a man beleeuing all the points of papistrie , and perseuering in them ●o the end without repentance cannot bee saued . r. now that is the point , & i pray you make it cleare . c. it is cleare by these places following , which will shew you that papistrie is a doctrine of diuels , a plague of god , and a iust punishment laied on reprobate men for their sinnes , and a forerunner of the wrath to come . r. good sooth i quake to heare this . c. you shall see them al particularly qualified : and first there is a prophesie made by the apostle of the defection which was to come , in these words ; now the spirite speakes euidently , that in the latter times some shall depart from the faith , giuing heed to the spirites of error & doctrine of diuels : which speake lies in hipocrisie , hauing their conscience burned with an hote yron , forbidding to marrie , and commanding to abstaine from meates , &c. perceiue you not here , that the doctrine which forbids mariage and commands abstinence from meates , is called a doctrine of diuels ? r. very well , but that is meant of heretikes , which were soone after the apostles daies , as ebio●its , marcionits , &c. c. nay , that is a sillie shift , for he saieth , these teachers shal come in the latter times ; and the departure from the faith , wherof hee prophesieth , was not to come till the fall of the roman empire : but in the daies of ebion , marcion , &c. the roman empire was in great glorie . r. but if that bee meant of any apostasie in the later times it is of your sect ( will they say ) that hath fallen frō the church of rome . c. it cannot be meant of vs : for wee neithe● forbid mariage , nor command abstinence from meates for conscience sake . r. that is verie true : but may not the church for some causes command abstinencie frō meats ? c. yes , for prayer and deuotion , and that for a time onely , but not because any meate is vncleane , or one meat is holier then an other ▪ as they thinke their chartrouse monkes more holy that neuer eate flesh , then others are : and why forsooth ? because flesh and not fish was accursed in the daies of noah . r. indeed that seemes to be somewhat superstitious . c. well , i will enter into no more particulars concerning this question . it is cleare , these are two points of papisticall doctrine , called by the apostle doctrine of diuels ; so i proceede , there shall arise false christs , and false prophets , and shall shew great signes and wonders , so that if it were possible they should deceiue the very elect , mat. 24.24 . the comming of antichrist by the working of satan with all power , and signes , and lying wonders , 2. thess. 2.9 . and in a●● deceiuablenesse of vnrighteousnes among them that perish , because they receiued not the truth ●hat they might bee saued , ibid . ver . 10. and therefore god shall send them strong delusions , that they should belieue lies , verse 11. that all they might be damned , which belieued not the truth , but had pleasure in vnrighteousnesse , ver . 12. all that dwell vpon the earth shall worship the beast , whose names are not written in the book● of life of the lamb which was slain from the beginning . reuel . 13.8 . and he deceiued them which dwelt on earth by the signes which were permitted him to doe , ver . 14. if any man worshippe the beast , &c. the same shall drinke of the wine of the wrath of god , and shall bee tormented in fire and brimstone . reu. 14.9.10 . goe out of babel my people , that yee bee not partakers of her sinnes , and receiue not of her plagues . these places make cleare vnto you , that it is onelie the reprobate , worldly-minded called therefore dwellers on the earth , whose names are not written in the book of life , children of perdition ; it is only they ( i say ) who are fullie and finally deceiued with the spirit of antichrist , and that in gods righteous iudgement are giuen ouer to belieue lies , because they receiued not the loue of the truth : what thinke yee of these ? r. in truth i am astonished to heare these fearefull places . c. this is yet further cleared by augustine , who expounding that place of the apostle 2. thes. 2. adoccultu●● dei iudicium pertinet quòd impij ab antichristo feducuntur : it pertaines to gods secret iudgement that the wicked are seduced by antichrist : seducentur qui seduci merebuntur , pro eo quòd dilectionem veritatis non receperunt . they shall bee deceiued who haue deserued to bee deceiued , because they receiue not the loue of the truth : and yet more feareful is the sentence , which he subioynes , iudicati seducentur , & seducti iudicabuntur : when they are iudged they shall be deceiued , and because they were deceiued they shal be iudged ouer againe : they are first iudged by the iudgement of god , secretly iust , and iustly secret , whereby now hee punisheth the sinnes of men , deliuering them to the spirit of errour , that receiued not the loue of his truth : and because they were deceiued they shall be iudged againe in that last and manifest iudgment to bee made by christ iesus , who was vniustly iudge himselfe , but most iustly shall iudge the world. this commentarie makes it cleare , that papistrie is not onely a sinne , but a present punishment of god inflicted on man for sinne , specially for contempt of the gospell ; and a procurement of that fearefull wrath that is to come , which if it were considered , men would not esteeme papistrie so indifferent a thing as they doe ▪ r. god be mercifull to them who yet are blinded with these errours , and lord make mee thankefull who hath begunne to deliuer mee from that darkenesse ; the lord illuminate mee more and more with his light , that i may know his way , and may receiue grace to follow it . c. amen : but now i remember , i promised before to declare vnto you , that papistrie impugnes both the person and offices of christ , and so in effect denies that iesus the sonne of marie is the christ. r. that is most strange . c. it is indeede , and yet it is true , as you shal● perceiue if you goe through the principall articles of our faith . and first to begin at christ person , that of many wee may touch a few , we beleeue that iesus christ is both god and man. r. and who denies that ? c. you know that old arriu● denied his diuinitie , and now papistes denie his humanitie . r. how can you say that ? c. because they worshippe and adore a christ , who is not come in the flesh : to cleare this , i pray you consider that canon of the apostles , 1. ioh. 4. beloved , beleeue not euery spirit , but trie the spirits if they be of god : because many false prophets are gone out into the world. in this the spirit of god is knowne ; euerie spirit that confesseth iesus christ to haue come in the flesh is of god. there is a golden rule for vs and them both , and marke there the opposition , euerie spirit that saith otherwise , is the spirit of antichrist . r. let it be so : what is that against papists ? c. yea , it is against them directly , for the word teacheth vs to worship christ , conceiued of the holy ghost , horne of the virgine marie : but they worshippe christ created by a priest , not conceiued by the holy ghost ; a christ whose fleshe is made of breade by transubstantiation , whereby they destroy the article of his incarnation . r. but they say it is the same christ who was borne of the virgin marie . c. if it bee the same christ , then must they grant that his flesh is not created of bread : for that christ borne of the virgin marie was made flesh of the seed of dauid by the operation of the holy ghost , but this christ whom they worship in the masse hath his flesh made of bread by transubstantiation , and they are not ashamed to call their priest for this worke creatorem sui creatoris , a creatour of his creatour . r. but saith not our lord that the bread giuen in the sacrament is his bodie ? c. yea indeede , and so wee beleeue it is : for it is no naked nor common bread that hoe giues vs there the giuing of that bread , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the communion of his blessed bodie . r. but if it bee bread , how can it be his body ? c. it is needlesse to demaund how ? since he hath said it ; but i beleeue it is his body . r. but may not christ of his omnipotent power transubstantiate bread into his body ? c. and i pray you , may not christ of his omnipotent power , and truth , giue mee his body , except hee turne bread into his bodie ? r. i dare not say so . c. and you haue reason : the papists charge vs that wee denie gods omnipotencie , but the fault is theirs ; they denie his omnipotencie , when they say hee can not giue vs his body in the sacrament , except hee make his body of bread . doe they not here limit the lord ? r. well i see it is great wisedome to ponder euery thing we beleeue in the ballance of gods word , i wold not haue thought there had beene suc●●lasphemie against the person of christ in that doctrin of transubstantiation as now i see that canon of the apostle declares plainly . c. you may ioyne to this another testimonie of the apostle hebrewes 13. iesus christ yesterday , this day , and the same for euer . r. what will that make against them ? c. that they are blinde to worship a christ this daie , who was not a christ yesterday : for you know they grant themselues that before consecration the bread is not christ. r. it is true indeed . c. then you may perceiue it is but an artificiall christ made by man whom they worshippe , and not ●he true christ. thus you see how they are iniurious to his person , for the which cause i said to you , that papists by necessitie of consequence , denie iesus the sonne of marie to bee the christ. now to his offices , they are all comprised vnder the name christ , for he is the anoynted king , prophet , and priest of his church . r. and they will grant all that vnto you . c. i know in word they will , but in effect they take his offices from him ? r. how can that be ? c. you shall see how : what thinke you is the office of a prophet ? r. to teach . c. you say verie well , and for this cause christ is called the great prophet raised vp among his brethren : and the great angell of the counsell of god , who came into the world to reueile perfectly vnto the church the will of god concerning mans saluation , and gods worship : so that now once for all god hath spoken to vs in these last dayes by his sonne , and we haue not to expect from any other any further declaration of his will. r. i thinke no man wil denie that . c. you shall heare how it is denied , if first i make the point more clear vnto you : you know that the father proclaimed from heauen , first at iordan , then at mount tabor , this is my welbeloued sonne in whom i am well pleased , heare him . see you not here how we are plainly commaunded to learne gods will concerning our saluation from the sonne ? r. yea i see that , and it is good reason . c. then if you will come and heare what the son saies , you shal see that as the father sends vs to the sonne , so the sonne sends vs to the scriptures : if we would haue eternall life search the scriptures , and he witnesseth plainely iohn 17.8 . the wordes which thou gauest mee , i gaue them , meaning to his disciples . where againe if you looke to the disciples words : the scripture ( sayes saint paul ) is able to make the man of god perfect , and therefore hee protests act. 20 that he taught nothing but moses and the prophets , and yet that hee had deliuered to them the whole counsell of god. see you what a comfortable harmonie is here : the father bids vs heare the sonne ; the sonne protests the wordes the father gaue him , hee gaue to his disciples ; and both of them sends vs to the scripture , as conteining the whole counsell of god concerning our saluation . r. i see all that clearly . c. then what spirit are they led with that dare say , it had beene good for the church the scripture had neuer beene . r. who dare say that ? c. i haue heard with mine eares defenders of papistrie say it : and the positions of their owne doctors no lesse blasphemous are extant to bee seene : lectio scripturae non , ●antùm est invtilis , sed pernitio samultis modis ; the reading of holy scripture is not only vnprofitable ; but pernicious . and therefore they wil not let the people read nor serch the scripture , though christ commanded : so to do● : and instoade of scripture they intrude on the church their owne decrees , and other traditions , which they make of equal authoritie with the scripture . thus you see how they take away christs propheticall office . now to come to his priestly office : you know the priests office was twofold , first hee ought to sacrifice for the people , & next to pray for them . r. and they acknowledge both these , that christ hath offered himselfe in a propitiatory sacrifice for our sinnes , and that hee still makes intercession for v● in heauen . c. i , but they so acknowledge it , that in both these offices they ioyne others with christ , and so make him not a full and perfect sauiour of his people by himselfe , but a halfe-sauiour in part . r. i vnterstand not that . c. i shall make it cleare to you . there is the testimony of th● word concerning the sufficiency of the merite of christs bloud . the bloud of christ his sonne clenseth vs from all sinne , r. they will not be against that . c. but they are when they make this distinction , that principally christs bloud clenseth from sinne ▪ but secondarily there must be other things with it to clens● sinne : as works of satisfaction in this life , and fire of purgatorie in the life to come . by these also according to their own● doctrine ▪ sinne is clensed . r. for my own part i would alwaies : reserue to christ his owne glorie , which i know hee will not giue to any other ▪ c. you haue reason for you ▪ and you shall thinke it so much the more if you consider with me these two testimonies . r. what are those ? c. the first is heb. 1.3 . that christ by himselfe hath made purgation of our sinnes . r. what will you gather of that place ? c. a most necessary obseruation for clearing this controuersie , to wit , that the purging power of sinne is person●ll to christ , he hath done it , by himselfe ▪ the vertue and benef●● of i● hee communicates to others that repent and belieue , bou●●e meriting power , by which god is reconciled ▪ and his iust●c● satisfied , he transfers not , n●ither to any mans person nor any other thing beside . r. surely , according to my vnderstanding that is a truth , wherin euery christian should rest , for it is most comfortable to the conscience , since wee are not ●bl● , neith●r in whole nor in part to satisfie for our owne sinnes . c. it is so indeed , and that you may bee the more confirmed , will you looke how the iesuites who 〈◊〉 the light , because it conuinceth them of darkenesse , in●translating this place , leaue out t●is word by him self● : they , say he makes purgation of sinnes , but passe by this word , by himself , looke you their owne translation . r. i se● ind●ed they haue it not ●n their tra●slation , but is it i pray you in the greeke text ? c. yea forsooth if you can read it , these are the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. in truth this one place makes all their doctrine , concerning the supplement of christs merits , iustly to be suspected : for since he hath made the purgation of our sinnes by himselfe , what should we looke that they are to bee purged by any other ? c. you reason well . r. i speake as i think : it is either pittiful ignorāce , that they see not the truth , or their wilful malice that they dare mutilate so cleare a place of holy scripture , leauing it out of their bible , because it ●akes against t●ē . c. but now take in with this the other testimony of holy scripture , whereof i spake . you haue it heb. 7. ver . 25. christ is able to saue perfectly ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all that come vnto god by him . r. i see that is also a comfortable place . c. so it is indeed : for as the first makes you see that christs meriting power is personall , & in himselfe , not transf●rred to any other ▪ so this makes you see it is perfect : hee hath done the worke of our saluation in his owne person , and hee hath done it perfectly : what more can you craue ? r. truly i craue no more . c. away then with these rotten dregges of papistrie , that teach vs to depend vpon other merites , & vpon an other bloud ( as i shewed you the first day ) besides the merits of the bloud of christ. r. for my own part i think neuer to leane to them , but will rest vpon that onely perfect sacrifice of christ offered on the crosse for my sinnes . c. if you abide there , you are vpon the sure foundation ; and remember you must renounce all other sacrifices , which derogate from the perfection & sufficiency of that one sacrifice of christ. r. i will indeed ▪ c. then for your confirmation marke these places . christ in the end of the world hath appeared once to put away sinne by the sacrif●●e of himselfe . heb. 9.26 . christ was once offered to take away the sins of many , heb. 9.28 . wee are sanctified by the offering of the body of iesus christ once , heb. 10.10 . this man after he had offered one sacrifice for sinnes , sits foreuer at the right hand of god. heb. 10.12 . with one offering hath he ●onsecrated for euer them that are sanctified . heb. 10.14 . where remission of sinnes is , there is no more offering for sin , heb. 10.18 . christ needed not daily ( as these high priests ) to offer vp sacrifice , first for his owne sinnes , and then for the peoples : for that did hee once , when he offered vp himselfe , heb. 7.27 . without shedding of blood , is no remission . heb. 9.22 . perceiue you not here that the apostle repeating this so oft , that christ was once offered , for taking away our sinnes , destroyeth all other pretended sacrifices for sinne , and specially that sacrifice of the masse , which they say is a propitiatorie sacrifice for the sinnes of the quicke and the dead . r. truely the places are so plaine , that very children may vnderstand them , and i would god that these poore people , who of a blind mind dote after masses , thinking by it to gette the pardon of their sinnes , had this benefite of gods word , as you haue it , that so by the light of it they might come to the knowledge of the truth . c. and i wish the same from my heart , but now to confirm you yet further , i pray you mark how blasphemous and deceitfull a thing their masse is . first , is not this a mockerie of god the father , to desire him to accept his owne sonne : is christ out of the fauour of his father ? said he not ; he is my son in whom i am well pleased ? shall a mortal & miserable sinful priest be a mediatour , or peacemaker betweene the father and the sonne , praying the father that he would accept his sonne , and send downe an angell to take vp his bodie into heauen ? r. fie vpon it : it is a vile blasphemie . c. secondly , see you not how it inverts gods ordinance ? for where hee hath ordained a sacrament , wherein god offers and giues his sonne to vs ; they haue changed it into a sacrifice , wherein they offer vp the son to the father . r. i see that also ▪ c. thirdly , is it not an iniurious thing to christ , to say that any can offer him vp to god , but himselfe ? r. it is inde●de : for as no other sacrifice can satisfie gods iustice , so no other sacrificer can bee worthie to offer him but himselfe , as is cleare out of your former testimonies : c. fourthly , is it not a deceiuing of the people , to say that an vnbloudie sacrifice ( such as they say the masse is ) can bee propitiatorie to obtaine remission of sinnes ? r. it is indeed , and expresly against the word of god you haue alledged , without shedding of bloud there is no remission : they grant themselues that in the masse there is no shedding of bloud , and how then can it giue pardon or remission of sinnes ? c. well then , since by this you see how they derogate frō christs sacrifice , which is the first part of christes priestly office , i will now let you see how they also cut away the other , namely , his intercession . marke that place of the apostle , there is one god , and one mediator of god and man , the man christ iesus . r. they haue a distinction for that , and say , there is but one mediator of redemption , but for intercession many . c. but will you consider the place ; and you shall see where the apostle sayes , there is but one mediator , he is speaking of intercession and praying , and so his meaning must be , there is one mediator of intercession : read the place and see . r. i see it is so indeed . c. now with it wil you but ioyne this place of augustine , qui pro omnibus interpellat pro quo autem nullus , is verus & vnicus mediator est : he that interceeds for al , for whom none interceedes , is the onely true mediator . and there hee sayes it should bee a great absurdity , if paul were called a mediator , for so there should be many mediators of intercession . r. but should not christians interceede one of them for an other , as wee are commanded , one of you pray for an other . c. they should indeed : but you must vnderstand , that this and the like precepts are for christians here militant on earth in one communion , wherin alike one of them is bound to helpe an other by their praiers . r. but do not they who are in heauen pray for the church militant on earth ? c. i thinke they doe in general , but not vpon any particular knowledge of our priuat necessities , troubles or tentations . r. how can that be ? c. you may soon vnderstand how , for if they know your griefes , it is either by hearing of your words , or vnderstanding of your thoughts , or by some reuelation made to them . thinke yee they know your thoghts . r. no indeed , that is proper to god. c. think you they hear your voice , when you expresse in prayer your thoughts by your words . r. i cannot thinke that neither , since they want their bodies which haue the organs of hearing . c. then they must know it by reuelation . r. it is most likely that when wee pray , god tels them our necessities . c. what neede you then to pray them to interceede for you . r. but how shall wee goe to a king but by his courtiers ? c. what a silly refuge is that ? you haue forgotten what you answered euen now . see you not here how that similitude vsed by papists is destroied , to wit , that as wee goe to earthly kings by courtiers , so we shold goe to the king of heauen , by heauenly courtiers : for here it is not the courtier that shewes our necessities to the king , but the king you see shewes them to his courtiers . and would you not think him a foole , who may haue the king himselfe to speake to , and knowes hee will be welcome if he speake as hee should , and yet passeth by the king , and depends vpon courtiers to haue his turne done by them ? r. i thinke no lesse then you say , but how is it then they pray for vs in generall ? c. i will shew you how : there are foure sorts of prayer , one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby we craue ●uill to be diuerted from vs ; an other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby wee s●●ke some good wee want to bee giuen vnto vs : the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby one of vs interceedes for an other : and the fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thanksgiuing for good receiued . now they who are in heauen are freede from tentation , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ascribed to them : neither yet is euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holy scripture giuen them : they rest from their labours , they are not busied to be patrones to seueral countries , cities and companies of people , hauing the particular cures of seuerall diseases parted among them , that is but a doting dreame of papistri● : but you will finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thanksgiuing ascribed to them , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , too in generall , whereby they pray for some good they yet want , but look to enioy : as is euident out of their owne words , how long lord : for this is the voice of these who want some thing they would faine haue . r. tell me i pray you what want they who are in heauen ? c. first , these glorified spirits want their bodies , without the which they can neuer haue full contentment : for the soule and body were created companions , the perfection of both stands in the promised vnion of both . r. i vnderstand that very well : but want they no other thing , for which they cry , how long ? c. yea , they want their brethren , all them that belong to the communion of saints ; their desire shall not be satisfied till all their brethren bee where they are : for god hath so prouided that th●y without vs should not bee perfected . r. in truth that is exceeding comfortable , that adam , abraham , & the rest of that congregation of the first borne shal not be perfected till we come to them , yea , til the full number of gods saints bee accomplished . but is there no other thing they long for ? c. yea , they long and pray for the comming of christ , euen so come lord iesus : at which time they know verie well , that all the promises of god shall bee performed to all and euerie one of the saints of god. thus farre you see how they in heauen do pray in generall . r. but you thinke not that we should praie to them in our particular necessities . c. no indeed ▪ for beside the former reason , we haue no warrant to praie vnto them , and so cannot doe it in faith . will you consider can there bee any better schoolemasters to teach vs how to pray then the persons of the blessed trinitie ? and thinke you not we are surest when wee prai● in such a manner as they haue taught ? r. that cannot bee denied . c. then i pray you marke it , there is the voice of god the father , call vpon me ; there is the precept of god the son , when you pray you shall say in this manner , our father which art in heauen &c. there is againe the voice of god the holy ghost , who when hee teacheth vs to pray , teacheth vs , crie abba , father . what say you to these , is there any word here of praier to cherubin , or seraphin ? is there any warrant for turning ouer of all the prayers in the psalme booke to the virgin marie ? o ladie that art my righteousnesse . psal. 4. o ladie reprooue mee not in thy wrath . psal. 6. r truly i can say no●hing against them , for i see according to gods word it is the surest and safest way to pray to god by the mediation of christ. c. but now i will bring you one cleare instance , to let you see how papistrie takes away christs intercession , and sets him idle in the heauens . r. what is that ? c. they say there is in heauen , a king , god the father ; & a queene the virgin marie ; and that the king hath giuen to the queen dimidium regni , the halfe of his kingdome ; the ministration of iustice hee hath kept to himselfe ; the ministration of mercie hee hath giuen ouer to the virgin marie : such as seeke iustice goe to the king of heauen , such as seeke mercie goe to the queene , who also by her authoritie hath power to command her sonne christ iesus . r. good sooth these are too grosse speeches , for as you haue said , they make christ idle in heauen , or like a childe vnder tuition : for my owne part i will keepe that reuerent estimation of the blessed virgin , that is due to her : but will euer reserue to christ the glorie of a sauiour and mediatour . c. let it bee so , only now i will let you see that as papistrie destroies many articles of our christian faith , concerning the person , and offices of christ : so it is a p●st of common-wealths , loosing al the bands of human fellowshippe and societie . r. that is strange : for there are many flourishing kingdomes with vnitie and peace that professe papistrie . r. remember you what our sauiour sayes in the parable . so long as the strong man keepes his house all is in quiet , but when a stronger then hee comes in to bind him , there begins the battell : so long as sathan possessed the world by the darknesse of papistrie , there was a miserable felicitie in it , and a cursed vnitie , such as was in sodom , where young and old from the foure corners of the citie conspired and agreed to one impietie : but now since christ comes in by his glorious gospell to illuminate his owne with the light thereof , that which before seemed peace in papistrie , now appeares to bee a fir● come from hel seeking to deuoure all such as forsake h●r errours , and embrace the truth of god. r. i , but that is a thing wherwith they charge the gospel , that since it was preached , many sects and heresies are risen vp in the world , which were not in it before . c. i pray you consider what a polici● of sathan that is to disgrace the gospell : how manie heresies arose in the apostles dayes or soone after , that was not in the world before . then came vp simon magus , cerinthus , ebion , marcion , basilides , menander , valentinus , cerdon , marcion , and many more . shall the gospell be blamed for this ? or rather may you not see it is the craft of the deuill to disgrace the gospell ? r. indeede i thinke it no good reason that the gospell should be the lesse esteemed of . there is but one truth , but manifold errours ; and i remember our sauiour warning vs of thi● in that parable of the gospell ; that where the good husbanman sowes good wheat in the day , incontinent comes the enemie that euill one , and sowes his popple in the night . c. now if you apply that to our present question , the doubt is easily solued : so long as the world was blinded with idolatrie and the masse ( which in effect is but a masse of heresies ) sathan laie quiet , hee was not troubled in his kingdome , and hee raised no trouble in the world : but since the light of the gospell discouered his darkenesse , and that hee findes his kingdome decaying , and himselfe falling by the preaching of the gospell , now he bestirres himselfe more busily , and doth what he can to disgrace this glorious evāgell by vile heresies of some that impugne it , and profane liues of others who professe it . but as you see , it is no reason why the gospell should be blamed for any of these . r. it is not indeed . but now you remember you beganne to discourse how papistrie is a pest of common-wealthes , kingdoms , dissoluing all the bands of humane fellowshippe , and societie among men . c. now i will let you see it there is own of their positions ; it is llawfull to spoile an heretique of his goods , meliùs tamen est quod auihoritate indicis fiat : though it were better to do it by authoritie of the iudge . in their iudgement all protestants are heretiques , and so they make it lawful for papists both to steale and reaue from them . r. that is strange indeede ; and yet i haue many times mar●a●led what should haue moued the m●c gregors ; and other licentious men of our island ▪ who knew no religion , to professe papistrie , but now i see the reason of it ; for it made their robberie good christianitie . c. here are other , vxor catholica viro haeretico beneuolum reddere non te●e●ur , , that is to say in plaine t●rmes , a wife that is a papist is not bound to render due ben●uolence to her husband being a protestant . r. that assertion is more shameles then the other , plaine contrarie ( as i remember ) to the apoles doctrine , let not a woman forsake her husband who beleeues not , if hee bee content to dwell with her . c. you take it vp very well , and you may see how papistrie breakes the band of fellowship betweene husband and wife . r. i see it indeed , and this resolues me of an other doubt , for i haue maruailed often what should mooue so many ladies to become catholique roman , but now i see it is a plausible religion for such wiues as are male-content with their husbands , for it loos●th them from that subiection where vnto god hath bound them . c. take the third : it disslolues the bands betweene the father and the sonne pater qui filium habet haereticum , exhaereditare ten●tur● talem filium ▪ a father that is a papist and hath ● sonne that is a protestant , he is bound to disinherit him . again pr●pter haere sin patris s●lij sunt sui iuris , by the heresie of the father the child● is fre●d ●rom obedience . r. fie vpon them that maintain● such grosse positions . c. y●t there is worse following . haeretici f●i● vel consanguineinon dicantur , sed ●●x●alegem sit m●nus tua super eos , vt ●undas sanguinem ipsorum . heretiques may not bee termed children , nor kinsmen , but according to the olde law thy hand must bee vpon them to spill their bloud . there are all the bands of nature , affinitie , consanguinitie , destroyed by papistrie , and they thinke it lawful for papists to slaie their own children or their kinsmen , if they bee protestants : what thinke you , is it good dwelling with such vipers ? and are our protestants wise to make alliance by marriages with them ? r. in good faith i am ashamed in their behalfe , and i think it no maruell you call papistrie a pest of common-wealthes . c. you shall heare but one and i will trouble you with no more . it dissolueth the band of subjection wherin people stand bound to their princes : subditi licitè possunt haeretico domino negare obs●quium . popish subjects may lawfully denie obedience to a protestant king. againe , non licet christianis tolerare regem haereticum : it is not lawfull for christians to tollerate an hereticall king , they may expell him , depose him , yea murther him : and this they say is agreeable to the apostolique doctrine . r. away with it , for it may rather bee called a doctrine of deuils , who is the father of lies , seditions , diuisions , and murthers . c. and yet these are the common lessons , which are taught and practised by the doctors , and disciples of that whorish church of rome . but how fals●ly they call this doctrine apostolique . consider what was the apostles doctrin concerning the obedience of people vnto their kings . read there what saint peter saith . r. i perceiue he bids honour the king , and commaunds the people to submit them selues vnto the king as superiour , or vnto gouernours ( vnder him . ) c. very well : tell me now who was king , and supre●me gouernour when peter wrote this , was it not nero ? a vile monster , a bloudie persecutor , yet you see peter bids not depose him , farre lesse bids he kill him . looke againe to the fathers of the primitiue church : see iustine martyr , deum solum adoramus , in alijs vobis inseruimus laeti , imperatores & principes honum esse prof●tentes , & simul precantes , vt cum imperiali potestatem sanam quoque men●em obtinere comperiamini . we worship god only , in all other things we serue you with gladnesse , acknowledging you to be the emperours , and princes of men , praying also that with your imperiall power yee may haue a sound mind . here you see in all thing● , except in matter of gods worship , seruice professed to the emperour , and prayer made for such princes as are contrarie minded to christianitie , but no treason nei●her taught nor practised . the like hath ignatius ; caesari sub●iti estote in ijs , quibus sine periculo est ipsa subiectio : bee subiect to caesar in all thinges , wh●rein you may without peril of conscience : and tertullian also , co●imus imperatorem vt ho●●inem a deo secundum , solo deo minorem : vvee reu●rence the emperour as next and immediate vnder god , hauing none but god aboue him . againe , christianis nullius est host is , nediùm imperatoris , quem sciens a deo suo constitui , necesse est , vt & ipsum di●igat , & reuereatur , & honoret , & salvum velit cum toto romano imperio . a christian is no mans enemi● , farre lesse the emperours enemie , hee knowes that hee is placed by the lord his god and therefore it cannot be but he must loue him , reuerence him , honour him , and wish his safetie , and the welfare of the empire . let papists now bee ashamed to pretend either apostles , or apostolique men , as if they were patrons of that pernicious doctrine , whereby they teach their people to murther princes , if they be contrarie minded to them in religion . r. doe it if they will they haue good cause . c. now ( sir ) because to morrow is the sabbath , if you please to goe to the church i will come and goe with you . r. i am v●rie well content , and i thanke you for it . the seventh , or sabboth dayes conference . wherein the order obserued in the church of scotland , is declared to be conforme to the ancient order prescribed by the apostles , and practised in the primitiue church . c. good morrow ( sir ) are you ready to goe ? r. when you please . c. what church wil yee goe to or whom of the preachers desire you to heare ? r. make you the choice , i will accompany you . c. let vs goe then , because you are a ftranger : here you will pardon me to goe before , and shew you the way into the church , and shew you where you should sit . r. i thank you for it . what is this the people are going to doe ? c. they bow themselues before the lord , to make an humble confession of their sins and supplications for mercy ; which you will heare openlie read out by the publik● reader . now when it is done what thinke you of the prayer ? r. truly i thinke there is no thing in it , but that wherunto eueri● good christian should say amen : and it hath done me much good to see the people with humble reuerence , sighing and groning , accompanie the praier vp to god. but what goe they now to doe ? c. euerie one is preparing ( as you see ) their psalme-book , that all of them with one heart and mouth , may sing vnto the lord. there is the psalme which the reader hath proclaimed , if you please you may sing with them , or if you cānot follow them in your heart . r. so i will. what doth the reader now , is he making an other praier ? c. no , yonder booke which now hee open is the bible : you will heare him read some portion of holy scripture . vnd●rstand you what he saies ? r. yea for sooth , wel enough for hee reades very distinctly . c. these are the three exercises which are vsed in all our congregations , euerie saboth one houre before the preacher come in , first prayer , then psalms then reading of holi● scripture● and by these the hearts of ●he people are prepared the more reuerently to heare the word , & you see all is done with great quietn●sse , deuotion , and reuerence . r. i see that ind●ed . c. we haue no ser●ice h●re you see in a strange langu●ge the preacher speakes , and the people prayes in their mother tongue : but the new forme of the romish church is to haue all their diuine seruice in the latine tongue . r. truly , i haue ofttimes maruelled at it ▪ what should moue them to make their prai●●● in a language the people vnderstands not . c. vitalianus bishop of rome , was the first father of this nouelty . r. put what are they doing now ? c. you heare the third bell ringing , and in this space the reading ceaseth , and at the ●nd of the bel ringing , the preacher will come : but till the preach●r come in , reade this place of the apostle saint paul , and you shall see what was the old form vsed in the primitiue church , and that ours is very agreeabie vnto it , read the 1 corinth . 14. ver . 6. and now ( brethren ) if i come vnto you speaking diuers tongues , what shall i profite you ? except i speake to you either by reuelation , or by knowledge , or by prophesying , or by doctrine ? 7 moreouer things without life which giue a sound , whether it be a pipe or a harpe , except they make a distinction in the sounds , how shall it be knowne what is piped or harped ? 8 and also if the trumpet giue an vncertaine sound , who shall prepare himselfe to battell ? 9 so likewise yee by the tongue , except you vtter wordes that haue signification , how shall it be knowne what is spoken ? for you shall speake in the aire . 10 there are so many kindes of voices ( as it commeth to passe ) in the world , and none of them is dumbe . 11 except i know then the power of the voice , i shall bee vnto him that speaketh a b●rbarian , and hee that speaketh shall bee a barbarian vnto me . 12 euen so , forasmuch as yee couet spirituall gifts , seeke that yee may excell vnto the edifying of th● church . 13 wherefore let him that speaketh a strange tongue , pray that hee may interpret . 14 for , if i pray in a strange tongue , my spirit prayeth , but my vnderstanding is without fruit . 15 what is it then ? i will pr●y with the spirit , but i will pray with the vnderstanding also : i will sing with the spirit , and i will sing with the vnderstanding also . 16 else when thou blessest with the spirit , how shall hee who occupieth the roome of the vnlearned , say , amen : at the giuing of thankes , seeing hee knoweth not what thou sayest ? 17 for thou verily giuest thāks well , but the other is not edified . 18 i thank my god i speak languages more then yee all . 19 yet had i rather in the church to speake fiue words with mine vnderstanding , that i might also instruct others , then ten thousand wor●es in a straenge tongue . you see here that by the apostles precept , the seruice of god in the publike assemblies of th● church , should be done in such a language as the people may vnderstand . r. i see it indeed . c. now if it like you for your further confirmatiō , i wil shew you how the same order , which this day is obserued in our church concerning the exercises of gods worship , was also obserued in the primitiue church neerest the apostles dayes . r. it likes me very well to heare it . c. then will i tell you it out of iustin maertyr . r. what a father was he ? c. a very ancient and learned man , hee liued in the yeare one hundred and fiftie , and of a philosopher was conuerted to be a christian : he wrote to the emp●rour and senate of rome , two apologies in defence of christian religion : in the secōd of them so he writes , die qui solis dicitur omnes qui in oppidis ; vel agris morantur , vnum in locum conueniunt , commentari●que apostolorum , vel prophetarum scripta leguntur , quandiu hora patitur , deinde vbi is qui legit destitit , is qui prae est admonet , & hortatur vt e● quae lecta sunt bona imitemur , tum surgimus omnes ac compre●●mur , conclusisqu● nostris precibus panis , vinum , & aquae offeruntur , tum is qui primum locum tenet ●odem modo preces , gratiarumque actionem pro virili mittit , populusque bene dicit , dicens , amen , & ijs quae cum gr●tiarum actione consecrata sunt vnusquisque participat , eadem ad eos quiabsunt diaconis dantur perferenda , quibus copiae suppetunt , ij si volunt , quisque si●o arbitratu quod vult largitur , quodque colligitur apud eum qui praest reponitur , isque pupillis , & viduis , & ijs quos morbus , aliaue caeusa inopes fecit , & ijs qui in vinculis sunt , & hospitib●s ●ubuenit . vpon that day which is called sunday , all christians resident in townes and villages assemble in one place , where the written comment●ries of the prophets and apostles are read for the space of an howre , the which being done , the preacher or president ouer the flocke , admonisheth & exhorts vs to follow the wholesome word read : then get wee all vp and pray together : our prayers being finished , bread , wine , and water are presented , and then the preacher conceiues feruent praier and thanksgiuing , and the people blesse god , saying , amen : then euery one taketh a part of these things which were consecrate by thāksgiuing , the same things also are giuen to the deacons to be● conuaied to these who are absent : and such as haue the things of this world contributes to the poor● as they please , and that which is collected , is giuen him in trust who is president , & hee therwith supports the widdow , fatherlesse , & these whom sicknes or any other cause hath made indigent , as also strangers , and these who are imprisoned . i might shew you the like out of of tertullian , in his apologie , aduersus gentes , cap. 39. but now the time serues not . r. it needes not for that place , you haue brought from the apostle , and this other from iustin mart●r , may let any man see the order & exercise , which christians of the church primitiue obs●rued in their holy assemblies for i see no other thing among them ( as you said ) but publik● reading of the word in a plaine language done by the reader till the preacher come in , thē publike singing of psalms by all the people , th●n preaching , prayer , and collection for the poore . c. you take it vp very well , and god be praised you see that same order among vs : and you who haue seene their seruice , & dumb guise of their masse , their mumbling of prayers in the latine tongue , and the vnreuerent prophaning of the sabbath , that is among their people for la●ke of discipline , may soone discerne that how soeuer they brag of an apostolike church , yet they haue not kept the ancient apostolike order . r. it is true indeed , for if a man wil goe to a papists church to heare masse , he shall not discerne what the priest sayes , vnlesse he vuderstand latine , and i haue many times thought strange of it . c. but it falles out very well that so it should bee : the first babel for her proud vsurpation , was punished with confusion of languages , that when the builder spake the people knew not what he craued ; and iustly is the like , yea a worse plague , in so much as it is spirituall powred out vpon new babel , for her intollerable presumption , that when their priest speakes the people wots not what he sayes . r. in truth it is a great blindnesse . c. and so yee may say : for albeit they had no cleare diuine warrant in the word , yet considering that god by an extraordinary decree declared his will to themselues , it is strange they should not giue place vnto it . r. where haue you that ? c. i find it in aen●as siluius their owne man , that when the slauonians sought licence from pope formosus that they might celebr●te diuine seruice in their owne mother tongue , the matter being disputed in the popes counsell , a voice was heard from heauen saying , omnis spiritus laudet deum , & omnis lingua confiteatur illi : let euerie spirit praise the lord , and all tongues confesse him : wherevpon at that time that benefit was granted to the slauonians : but thinke yee it not strange that it should bee denied to other people ? r. i thinke so indeed , specially since the lord hath declared his will so plainely both in his word , and in that extraordinari● reuelation . but wee must let this alone , for there comes the preacher . and now ( i pray you ) tell mee how i should behaue my selfe . c. trouble you not , doe a● you see others beside you : for first he will conceiu● a pray●r , at the which the people humbles themselues ; thereafter he reads his text of holy scripture , this the people heare with reuerēce , then hee falles to the preaching which some heare with their heads couered , some otherwise , ( in that you may doe as your health requires ▪ ) the preaching being ended hee concludes all with a thanksgiuing , after which there is a psalme sung by the whole congregation , and then the minister blesseth the people in the name of the lord , and so dimits them : you will see no other thing here . r. well , i shal obserue it the best i can . c. now what thinke of it ? r. in truth i think it a most comely and comfortable order , and i thanke god , it is the best sabbath day that euer i saw . c. considered you his text , and how he opened it vp ? r. yea i haue : saint paul in it makes m●ntion of his owne conuersion , and how he was receiu●d to mercy by christ iesus , of whom he witnesseth h● came into the world to saue sinners . c. you heard him there declare , how the elect children of god before their calling differ not in maners from reprobates , but when grac● comes it makes the difference , and causeth them to say with the apostle , i was a blasphemer , a persecutor , an idolater , &c. but now ( thankes to god ) i am not so . r. i heard it verie well , and from my heart i also giue thankes to god , who hath receiued mee to his mercie : for i was plunged in the darkenesse of idolatrie , beside many other filthie sinnes which oppressed mee : but the lord hath deliuered mee from them all , blessed be god for it . and i thanke you ( my deare brother ) who hath been an instrument of his grace toward me . c. nay ( sir ) all thankes and praise bee vnto the lord : hee seekes and saues that which was lost , he reduceth his own from their wandrings , and giues life to them who were dead . finis . notes, typically marginal, from the original text notes for div a19505-e160 strom. 5. gen. 14.13 . gen. 21.22 . 2. chron. 13 pr●u . 4.8 . nazi●n . ad 〈◊〉 ●pi●● 8 pisidae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a19505-e1210 act. 24.14 . quest. 119 cap. 10. dist. 19. ca. si rom●norum & in canonici● . caus. 26. quaest . 2. & caus. 31. qu●st . 1. causa . 26. quest. 2. de verb. apos● ser. 14. cent. 2. c. 2. auentinus in annal. boiorum . sabel . enn●a● . 7. li. 4. clem. lib. 1. recognitionum lib. 3. cap. 1. & 3. cen. lib. 1. cap. 10. baron . annales . cent. 1. lib. 2. cap. 10. holius . adu●rsus i●daeos . cap. 7.8 . ●aron . annal . anno christi 183 sect. 6. cen●ur . ● . cap. 2. ce●t . 3. cap. 3. hom. 4. in ezech. ad euagrium . holius . pag. 87. histor. britan . lib. 8. cap. 4. cent. 2. cap. 2. cent. 6. li. 5. cap. 17. riber . in apoc. 14. viega . in apoca. de pont. rom. lib. 2. cap. 2. in apo. 14. in si●e cap. 18. in apocal. 14. carthus . in daniel . 11. in matth. hom. 49. cap. 13. 1. cor. 1.26 titus 3.3 chr●so●t●● 2. thes. 2. hem . 4. extrau . ioh. 22. cap. cum inter &c. dist. 40. cap. si papae , &c. dist. ●0 . ca. non nos in glosa , &c. causa 25. quast . ● . ca. ideo , &c. summa angelica de casibus con. scientiae . d●●it papa . dis● . 99. ca. ecce , &c. oraculorum ●ap . 8. ibid. epist. 3. rhemists . reuel . 12. r●● . cap. 27. z●ch 1. durand . lib. 6. cap. de alijs ieiu●ijs . cont. epist. parme● . l. 2. cap. 8 , psal. 50.15 . rom. 8. gab. biel. in cau. miss . ●ect . 56. grat. caus. 1● . 4 . glossa . siman●h● pacens . ep̄isc●pus institut . gregor . 13. 1. cor. 7.13 . c●rd . alan . siman●ha ep●s . pacens . instit. cathol . lib. 46. ●er . 74. caus. ●3 quaesi . 8. bellar. lib. 5. de ●om . po●ti● . cap. 6.7 . & 4. apol. ad anton. ad antioch lib. ad sca●ul . tertul. apolog . c●p . ●8 29. & 30. apol. 2. ad anton. pi●m imperat hist. bohem. cap. 13. help in time of need from the god of help to the people of the (so called) church of scotland, especially the once more zealous and professing, who have so shamefully degenerated and declined from that which their fathers the primitive protestants attained unto ... / writ by george keith, prisoner for the truth in aberdeen in the latter end of the year 1664. keith, george, 1639?-1716. 1665 approx. 200 kb of xml-encoded text transcribed from 43 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a47150 wing k173 estc r36221 15619322 ocm 15619322 104192 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and 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(eebo-tcp ; phase 1, no. a47150) transcribed from: (early english books online ; image set 104192) images scanned from microfilm: (early english books, 1641-1700 ; 1151:10) help in time of need from the god of help to the people of the (so called) church of scotland, especially the once more zealous and professing, who have so shamefully degenerated and declined from that which their fathers the primitive protestants attained unto ... / writ by george keith, prisoner for the truth in aberdeen in the latter end of the year 1664. keith, george, 1639?-1716. jaffray, alexander, 1614-1673. [4], 75 [i.e. 79], [1] p. s.n., [aberdeen printed : 1665] preface signed: alex. jaffray. t.p. cropped, imprint lacking. imprint information supplied from wing. errata: p. [1] at end. "writ about the beginning of the 11 month in the year 1664": p. 75. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -controversial literature. society of friends -apologetic works. presbyterianism -controversial literature. 2003-01 tcp assigned for keying and markup 2003-03 spi global keyed and coded from proquest page images 2003-04 emma (leeson) huber sampled and proofread 2003-04 emma (leeson) huber text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion help in time of need , from the god of help . to the people of the ( so called ) church of scotland , especially the once more zealous and professing , who have so shamefully degenerated and declined from that which their fathers the primitive protestants attained unto ; yea , and from what they have but of late themselves , so zealously asserted and maintained to be the cause and work of god , which now they have generally shrunk from , the most part actively complying and concuring to the building up again and healing of old babylon , that , even by themselves so called , and runing into the excess of ryot with the prophane world , ( like the dog returning to the vomit , and the sow to the puddle , after the being once washed ) others being lying by , and cowardly bowing under , and giving up themselves to a detestable neutralitie , which they in express termes vowed against to the most high god , not daring to bear a testimony by their sufferings ( plentiful occasion being given ) for that , they , when having power made others suffer , who would not concur with them ; and all of them ( almost ) joyning together , as a common enemy against the work and glorious appearance of god , brought and more abundantly bringing forth , among his people called in derision quakers , by the ismaels of this generation , who mock at , and persecute the true heirs of the promise , as ever it hath so been from the foundation of the world. being certain particulars very weighty , and of great concernment for them to consider seriously , for their souls good , directed unto them , by a true lover of their welfare and prosperity both temporal and eternal , a mourner over them in this time of their great calamity and distress , who hath oft poured forth his soul before god on their behalf , that they might be saved , one of their brethren according to the flesh , and a true protestant & friend to the good old cause against babylon in whatsoever appearance . writ by george keith prisoner for the truth in aberdein in the latter end of the year 1664. isa. 51 18 , 19 , 20.23 . there is none to guide her among all the sons whom she hath brought f●rth , neith●r is there any that taketh her by the hand of all the sons that she hath brought up , &c. ezek. 10 4. wilt thou judge them , son of man , wilt thou judge them , &c. see the whole c●●p●e th●●ughout . jer 5.10 . go yee ●p upon her walls and destroy , but make not a full end , take awa● her battlements , for they are not t●e lords , &c. jer. 6.15 were they shamed when they had committed abomination ? &c. revel . 19.6 , 7 , 8 hallelujah , for the lord god omnipotent re●gneth , &c the contents or heads of the particulars are as followerh . 1. a lamentation over , and an expostulation with the people of scotland for their so gainstanding and opposing the appearance of god among the lords people called in derision quakers ; and for their foul defection and apostacy from what the primitive protestants and reformers were , ( whose successors they boast themselves to be ) yea and from what they have been but of late dayes themselves . 2. a demostration of the apostacy and defection of the ( so called ) church of scotland , from what their fathers , the primitive protestants , and reformers were in principles , to the number of 14. or 16. and in many practises also , wherein their apostacy also and defection from what they have been themselves , but in late dayes in several particulars is hinted at , and there vile relapse into popery ( out of which they were never cleanly extricate ) is discovered , and their treachery laid open in the matter of their covenant which they cryed up as the glory of their nation , and the concernment and interest of iesus christ , which now they have trampled under feet as the myre in the street , and think shame of it as if it had been a whores brate . 3. true and righteous judgment from the god of judgment seperating the precious from the vile , concerning the late proceedings of the people of scotland in the matter of their reformation from , and their covenanting against prelacy , with the corruptions , and popish superstitions accompanying it ; as also concerning their church constitution , ministry , worship and government set up 〈◊〉 them after the pulling down of the former , and discr●ing it ▪ as a●tichristian , wherein lik●wise the lords controversie w●th th●m in laying them by , and suffering this day to come over th●m is shewed in which their building is also laid in the dust , and its the will of the lord , that it never be again rebuilt . 4. the blessed , long looked for day of god broke up among us the lords people called quakers , with a declaration of the lords loving kindness to us , and what he hath done for our souls in causing the light of his countenance to shine on us . and a brief description of our church , ministry , word , worship , order and government . and a proclamation of the foresaid day of the lord to the people of scotland in judgment and mercy . with a loving exhortation unto them , and dear and tender counsel concerning what the lord requires of them in order to a perfect , and thorow reformation which they have often assayed , but never as yet come at . also a few words to such who expect the breaking up of the day of god , and yet deny it , broke up among us . writ in the fear and love of the lord , and in bowels of love and compassion , to the people of my native country . a word of exhortation by way of preface to the following purposes , from a lover of the true interest of those to whom they are directed . how is it , that yee do not yet discern this time ? how long will yee shut out the discoverers of it , and so provoke the lord to shut you further out from beholding them ; o fear , fear to be found any more in that guiltiness , which ( if persisted in ) may make you to be shut out for ever : and let none so look on themselves as to suppose they are past this hazard , if so be they yet continue , neglecting , opposing , and persecuting , or approving of them who persecute the growing light of this day , as it s come , and coming forth with power and great glory . truly friends , think what ye will , this is the thing ( i say not the only ) but the maine and chief thing that 's in the quarrel betwixt god and you , your keeping up of mens traditions in place of the true institutions of christ , while he now so comes forth to vindicate and restore them , your so adhearing to , and preferring of the oldness of the letter to the newness of the spirit , that had its glory , but not comparable to this which excels , think not that this case and state of things , as then it was in the primitive dayes ended with those , that were then so zealous for , and loath to part with , the law and outward ministration thereof , in the letter : nay friends , consider seriously of it in the fear of the lord , lay by your passion and prejudice , for it concernes you near , consider of it in soberness , and yee shall truly find it your very case at this day , as then it was theirs , that same spirit for the outward , in opposition to the inward ministration acting now as then , and heightned in its actings now , more then ever . o who● shall that be dead to you , or yee to it , wherein yee have been 〈◊〉 long held from beholding the glory of the lord , as it comes forth in the work of this day ? and how contrary to , and inconsistant with it , that work was , which ( by might and power ) yee were leading on , though yee had attained , what yee so proposed in the furthest , and highest extent of that uniformity , which yee so endeavoured to have imposed upon all ; are yee not yet sensible of your mistakes and snares in these matters , so as to be made willing to glorifie god , ( as some of you have , it may be ingeniously gratified men ) with a humble confession of your over-reachings ? and other guiltiness brought upon your selves , and the people of these nations . truly friends , however this may relish with you , yet yee will find yee are called to it , even to own your shame , for so setting up your posts and thresholds by his , that so yee may come to have the true forme of the house and fashion thereof shewn unto you : are yee not sensible , that as unwise sons yee have stayed too , too long in the place of the breaking forth of children ? do yee not yet perceive how that the bridegroom is really departed , and the children , the children of the bridechamber called to mourning ; so will it be before the enjoyments of christ as the bridegroom or first husband be parted with , yet this must yee come to know , and condescend unto , that so yee may be marryed to another , even to him raised from the dead : thy dead men shall live ( sayes the prophet ) together with my dead body shall they arise : the dead and the living body consider , for there 's much in it , and very much that concerns you nearly to look to : for , as their mistake who crucified him , was their not discerning his living body , ( for if they had but so known him they would not have crucified the lord of glory ) so a mistake in the other persisted in , brings under no less hazard , then being given up to crucifie him over again , eating and drinking of the damnation spoken of ( 1 cor. 11. ) is where this discerning of the lords body is not rightly made , the dead and crucified body , from the living body , the living soul as its first , from the quickning spirit , which follows after , the letter and out ward teachings so much cryed up , with all the fruits , and effects of the one , ( though a very blessed and comfortable enjoyment in its place and kind , yet being but that which made nothing perfect , it s now no less necessary to be parted with , then at that time it was , else the comforter as the blessed effect of the other cannot come , nor can he be supposed so to become , where his immediate teachings are so slighted and cryed out against . many times hath it been in my heart thus to have spoken some few words unto you , ( as these ) who i dearly love in the lord , and to whom i stand by many bonds obliged , if in any service i could be useful , but being somewhat sensible , what i had to do in my own particular case , and not altogether unacquainted with the deceipt of the busie enemy who in this day lies so near , ready to draw out the mind , to vent its own imaginations , and to speak of the things of god , without his warrant . i have hitherto withholden in expectation of a more fit opportunity , and a clearer warrant to go about it , which upon the perusal of these ensuing papers was very clearly given to me : and indeed the subject spoken to , and the truths asserted in them , had been some years ago much on my heart , and seriously enquired after , and that this search and enquiry was of the lord attended with a blessing to me , i can very clearly testifie ; and finding the same things for the most part so sweetly , and with such a spirit of meekness offered unto you ; i find it only my duty at present to be concuring in my testimony , as agreeing fully with what in them is said , as most fit and necessary to be seriously minded by you . dear friends , it is high time for you to awake and consider what yee are doing , there is another thing to be brought forth in this day then yee have yet conceived of ▪ and your guiltiness for opposing it , is greater then yee are yet aware of , nor will your apparent zeal for god , and his ordinances , which hath with some of you hitherto layen very near your hearts ( this i do think it hath been and that yet it may be in a measure with some of you , where singleness of heart in any measure yet remains ) serve the turn , if yee so persist in the way of provocation . consider if something of the same snare and tentation be not on you , as was on them who so zealously contended for moses , and the prophets , the same was their plea , and upon the same grounds did they go on , to the rejecting and crucifying of christ , as yee ( some of you ignorantly and others more perversly ) are in the way to do at this day ; bear with my freedom , for truly i can say it , there is no bitterness nor passion at my heart , while thus i use it , but the deep sence of the dreadful hazard yee are runing , hath drawn it from me , that if so in the will of the lord yee may return to your first love , and so imbrace the guide of your youth again ; the missing and departing from whom , hath alwayes been the cause of our fathers the first protestants their short comings and mistakes of the work of god , as well as of ours , that they were not in every thing come to own their true guide , though in some things they did it , and according to the simplicity that was in them , they were sweetly ordered by him , and accepted of him . and thus was it with them and so hath it been with many , who succeeded them ; and was it not so of late among us also ? yea , eminently so it was , both in scotland , england , and ireland ; mainly in this our great sin and guiltiness ( as the foundation of all our mistakes and failings ) it s aggravated exceedingly beyond and above what was theirs , that the discovery of this duty of waiting to find the immediate direction of our guide in every thing as absolutely necessary ( and at the very time when more fully and universally then ever formerly it was bestowed ) being more clearly come , and coming forth then to them in that day it was , yet now more then ever , ( which is dreadful to think of ) is it both disowned and persecuted even by them whom i well knew to have sometimes sweetly enjoyed the blessed effects of the spirits immediate teachings in themselves , and so to have been instrumental to the great advantage of others , such wonderful and astonishing effects does the deep and fiery tryals of this day bring forth , when every work of man is to be consumed , the gold and precious stones ( not built on the true foundation ) as well as the wood , hay and stuble , that which is born of the flesh is but flesh , even that which is begotten , but through the knowledge of christ after the flesh must be left behind , and parted with , else the comforter cannot come that the fruitful field may become a wilderness , and the wilderness and solitary place a fruitful field ; that so the lord alone may be exalted in this day , and all flesh lie low as grass before him : let therefore the dread and terror of the lord seize upon all , especially the professing people of this generation , that they may no more transgress in this thing of despising or neglecting , the immediate teachings of his spirit : this key of knowledge which the lawyers have taken away , this little stone which must fill the whole earth , dreadful is the judgment that is to be met with by such ( whatever they be ) who shall be found any more refusing to receive jesus christ thus coming to his kingdome in their hearts ▪ and what then shall become of such who shall be found rebelling against the true light , so as to mock and persecute it ? dear friends , as yee love your peace and safety beware of this , for it borders too near upon that guiltiness that will not be forgiven : what needs you so to be afraid at the coming of christ to his kingdom , that so his will may be done in earth as it is in heaven ? hath it not been the matter of your prayers many a day , and do yee well to be angry , when it s so gloriously coming to pass ? o! how ill does this become you , & how ill does he take it at your hands , were it not more becoming you ( with him who so long since wished for it , ) and rejoyced thereat ) to desire that all the lords people were prophets ? this would not have wronged , nor deminished any thing from his ministry then , who was so eminent , nor will it now do from the true ministers of christ ; those who make but a trade of preaching , thereby to win their living , as other tradesmen do , it is no marvel to see them very angry at the approaching glory of this day , if every one is to have the spirit , and be permitted to speak publickly , what shall become then of our ministry , say they , and how shall we live ? and though there be some , yea , i conceive it may be granted , there be many among you , who upon this account do not own these men , nor this their plea for their pretended ministry ; but it may be really , think in your hearts that if there were no other thing in it , yee could with moses wish for , and rejoyce thereat , even that all the lords people were prophets , and that it is a gospel ministry , and maintenance that yee stand for , and no other , and this being an institution of christ , which now you perceive so to be struck at by the quakers , yee may not so part with it . but friends consider seriously of this matter , and it will not be found so , either on your part , or on theirs , whom with the world in scorn yee call quakers ; for we do really own both a gospel ministry , and a suitable maintenance according to the scriptures , and yee do neither own the one , nor the other , but in words only ; for though yee seem to disown those men who seek after the ministry , and the standing of it , mainly upon the account of their hyre ; yet consider it seriously if upon the matter yee do not the very same thing with them , and harden them in their guiltiness , and the people in their prejudice against us while yee so both by your profession and practice , justifie and imposed , and forced maintenance , which is so well known to be contrary to the gospel , and condemned also by your predecessors , and many others of the martyrs and servants of god , among our selves , and elsewhere . and again consider , however yee pretend to be for a gospel ministry ; it is not so , no , yee are downright opposers , and persecuters of it ; and alass that i should have such cause so to speak it . can yee produce any institution of christ , for justifying such a ministry , which other wayes ye cannot maintain , but as through a line of succession from the gre●● enemy of christ , descended upon you , and for keeping up of which a door must be set open , even for the ungodly to enter ; for its plainly so affirmed by many of greatest note amongst you , that grace belongs only to the well being , and not to the being of such a ministry , and ministerial qualifications , as are by you required ; see durhame on the revelation concerning ministerial qualifications page 199. and where it is thus , a door set open for an ungodly man to enter ( if he be furnished with gifts of humane learning ) and closely shut upon another ; however he may be known to be eminently pious & well furnished with spiritual knowledge & gifts of the holy ghost , is this your gospel ministry ? and yet thus it is according to the acts and appointments of your supposed , most pure and incorrupt assemblies that hath been of late ; so far are yee in this also become contrary to your predecessors who both by their practice and profession affirmed that every faithful man and woman was a priest , this is fully testified too , both by knox his chronicle , and spotswood in his history of the ( so called ) kirk of scotland , second book , page 60. and 61. are yee not ashamed therefore any longer to own such a ministry ? o friends , come come down and lye in the dust , for greatly hath the lord been thus provoked by you , and lamentable is the case of the people of these nations , who are perishing in their sins , because of such a ministry , such leaders of the people so causing them to err . and if it be here required what is that ministry , and what are the qualifications thereof , which the quakers require . to this i need say but little , the author of the ensuing papers having fully and faithfully spoken to it , and divers other particulars , whose testimony if not made use of will one day bear witness against you , as well against the multitude of time servers ( who go along with every thing making no question for conscience sake ( as the apostle speaks in another case ) as of others who are under some sort of suffering at present though in part , for a true testimony , given in some particulars , yet even in this , no wayes answerable , nor suitable to what is required in this day , and all of you in your several interests and capacities , as yee stand related to the ( so called ) kirk of scotland , and pretended work of reformation , are very much called , seriously to mind what is therein said unto you , and if in soberness yee well consider of it , the thing intended may very clearly appear , that hitherto yee have been labouring but in the fire , as to the producing any work of reformation which god allowes of ; yea , and going rather backwards , from what was once attained to loosing , and plainly contradicting the true and honest principles of your worthy predecessors , which one thing rightly considered may evidently demonstrate to you , that your work hath not been nor is of god. the presence of god having been very eminently with the author of these papers in his enquiry after these things , this his service may be very useful for you , and will be so found , and acknowledged by those , whose eyes shall be opened to behold , how the lord comes forth in this day of his power to try every work of man , and by the foolish things of the world to confound the wise . and to what is there said as to that particular , annent the qualifications of a true minister , i shall only add these few words , that which so was necessary from the beginning , that which we have heard and seen , and handled with our hands of the word of life , even the power and presence of the lord , in his people do we ( whom in scorn yee call quakers ) declare unto you , as the only essential qualification of a true minister of christ. and if this be it yee are so affraid of , that through the increase of this , the spirit of prophesie , the true church and ministers of christ , shall suffer loss , your fear upon this account is groundless , for these must stand , and only in that way must they prosper , so as that the gates of hell shall never prevail against them , but if your fear be for the fall of that supposed church , which they the hirelings i mean , and yee so contend for both among your selves , and with others , which is truly antichristian and no better , then undoubtedly your fear is coming upon you , and for preventing of it ( as yee may suppose ) it is no marvel that ye so fall in with them for the defence of rome , and her ministry , or else as some who have been , and yet are famous among you , have both spoke and written , that yee must not only lose your church and ministry , but your baptism , and the bible , which the witness of god in your consciences , cannot but tell you , how much yee did sometime detest and abhor so to say , or think untill of late through the growing light of this day , in these and in many other truths of the like nature , your skirts are so discovered , and your heels made bare , and your way so hedged up of the lord that yee cannot escape , either to own rome as your mother church , and so to return to her again , or fully to part with and come out of her for ever , and thence not to bring with you a stone of hers , either for a foundation to zion , or for a corner ; nay , she must not be healed any more ( which yee have been for a long time so endeavouring ) but destroyed for ever , ier. 51.9.26 . and the time draws near , and yet thereby neither the church , nor ministers of christ , nor the true baptisme , nor the holy scriptures of truth , nor any other of his true ordinances shall thereby s●ffer loss , but great and glorious advantage to them who wait for it . and because there be some , with whom i have had sweet fellowship in the lord , who its very like , would have expected some other thing from me , then such sharp and peremptory expressions , and conclusions against them , and the way of the ( so called ) kirk of scotland in which i was bred with them , and had my beginning in the way of godliness ; i know very well , as things now stands with you , yee may think so , of what i have said , as also that it may be , yee would rather have expected some account of the grounds , moving me to , and the advantages that i either looked for , or have found by such a thing : now to speak shortly a word to this , i trust for it , yea , i am not without hope in it , that the day is coming ( and frequently have i sought it of the lord on your behalf ) when ye shall so come to see the truth of what i say , and the necessity that ( on your account ) was on me for it , as that ye shall willingly acknowledge , that it was the greatest evidence of my dear and tender love in the lord to you , which next to his glory led me to it , and that otherwise i should have been wanting of the expression of that true and sincere love which still i have unto you , as to the advantages i have found , which might be also offered , as the reasons whereby i was moved of the lord , to make that so strange a change as yee account it , in owning these despised people called quakers : i need say but little , if what is in this and the following papers be well considered of , and i know it is my place to lie low in the fear of the lord , and to speak but little as to advantages , or any progress that i have made ; and i acknowledge no man hath more matter so to do , yet in this case i may not be silent , but must in the fear of the lord , give this my testimony to the pretious people , and the truths of god asserted by them , that they do truely and really , both profess and practice the new and living way in which holiness ( by mortification and subduing a body of sin and death is attained , and have indeed come to the discovery of these things , even the life and power , which throughout the dark night of apostacy hath lyen much hid , and hath been but very little felt , or known ; yet such is the goodness of god to that pretious people , count of them , and call them what yee will , the true power and life of holiness is more truly known to them , and eminently holden forth by them , then by any people else that have come forth since the apostles dayes , and a greater measure do they yet wait for , and as they are faithful , it will be multiplied on them ; for the presence of the lord is with them , and all their opposers must fall before them . dear friends consider then , how far yee have been mistaken concerning them , and with groundless jealousies carryed on with prejudice against them , as grosly erronious , blasphemers and the like ; nay , nay , friends , it is not so , and upon search yee shall find it far otherwayes , let your informers who many of them sinfully take things on report without tryal , and others who for maintaining of your own interests have made lies their refuge , let such say what they will , they are , and will be found a blessed people , who as instruments in the lords hands may be called the repairers of the breach , and the restorers of the paths to dwell in ; they own dearly , and rejoyce in the use of the holy scriptures , and desire to live up to the practice of all the truths of god declared in them . beware then what yee say or think of them , and that yee approve not in the least their persecuters . and if as yet yee cannot receive what they offer , yet beware to reject it , or to judge of it , because yee cannot as yet close with it ; the time may come when yee shall both see and receive it : if the work they are about be of god , ( as undoubtedly it is , then it must prosper ; beware therefore to be found any more in opposing of it , least yee also be found fighters against god. as for me , i am but a child , and as one of yesterday , yet through grace , i am what i am ; and as i own that state wherein i was , when i walked with you , for truly i can say there was a measure of singleness and sincerity within me in it , and therefore i may not disown it , nor any , while they so continue there , if they be not wilfully opposing further discovery ; yet this i verily know , and can truly say , i then was , and now am called of the lord to go further forgeting the things that are behind , to press forward for the prise of the high calling of god in christ jesus , and this is that i aim at , and which thorough the help of my god , in this way so much by you so slighted and despised ; as i keep faithful to what i know of it , i have more hope of attaining then ever . now that i may come to a close , i have but a few words more to say to such of those to whom these papers are directed , who are gone beyond sea , if at any time this shall come to their hands , which is to desire them in the fear of the lord , to consider seriously what is therein said unto them in particular , and if without prejudice in soberness they wait for it , i am hopeful , it shall be said unto them , how came yee here ? and what do you here , seeking to uphold that which i am pulling down , and to bear down that which i am setting up ? this is not your work , return from whence yee came , and it shall be shewn unto you . dear friends , ( for so are yee to me ) whither yee will hear or forbear , yet know of a truth i speak not unto you without a warrant . written in the 11 th month in the year 1664. alex. iaffray . a lamentation over , and an expostulation with the people of scotland , for their so gain-standing and opposing the appearance of god among the lord's people , called in derision quakers ; and for their foul defection and apostacy from what the primitive protestants and reformers were , ( whose successors they boast themselves to be ) yea and from what they have been but of late dayes themselves . oh , oh , people of scotland ! great is my sorrow of heart for you ; and when i consider your state and condition , many times my soul mourns , and pangs take hold of me , as of a woman in travel , and i cannot cease , but take up a lamentation over you , if possibly any of you hereby may be reached and awakened out of the deep slumber of security , whereinto ye have fallen , to consider your wayes and turn unto the lord , from whom ye have deeply revolted , and against whom ye are fighting in this day ; and his appearance ye are calluminating , blaspheming & opposing , as witnesseth too manifestly your savage and cruel dealings with the lord's people , whom he hath framed for himself , and who do and shall shew forth his praise to the ends of the earth . oh , oh , your cruel mockings , your hard speeches , your inhumane usage of them , one way and another , is noticed and marked before him ; yea , it is writ as with a pen of iron and a point of a diamond , and the least grain weight of their sufferings by him is regarded , and he will be avenged of their enemies , and repay them double ; yea , great is the indignation and wrath of the lord against you ; verily i have felt it , yea , i have seen it ( and many others with me ) burning like a very sea of fire and brimstone , ready to break out upon you , as certainly it will do , and sweep you away to the bottomless pit , if ye do not prevent it by speedy and unfeigned repentance . alas unthankful people , do ye so requite the lord ? is this the fruit ye bring forth to him , after he gave you deliverance from your enemies , and peace and rest round about ? remember and call to mind the rock from whence ye were hewed out of , and the pit from whence ye were digged , and consider your poor , low and despicable condition , and your fore-fathers estate , in the day of your and their nativity , when the lord first visited you in egypt , the da●kness of popery i mean , and gave unto your fathers a little goshen , where they had light , when the egyptians ( such as remained papists ) were choaked with the thick darkness ; and after when the lord called them forth out of egypt , and they begun to remove , having a red sea before them , pharaoh ( antichrist in the pope ) and his complices behind , and mountains on every side , yet the lord was with them , and did fight on their behalf , and they saw great wonders in egypt and in the wilderness , but with many of them god was not well pleased , for they tempted him exceedingly , whereby the lord was provoked to swear against them , that such should not enter into his rest : and oh , how have ye their posterity , lusted in your hearts to return into egypt , because of the onyons , and garlick , and flesh-pots thereof , and others of you would not go forwards at the command of the lord , but ye would sit down in the land which god never appointed for your rest , for it was but the wilderness , and ye made to your selves of it a resting and dwelling place , where ye thought to have planted orchards and vineyards , and to have eaten of the fruit thereof , whereby it came to pass , that ye loathed the manna from heaven , and the lord became wroth , and ceased to rain of it any more down upon you ; and ye did eat of the fruit of your own doings , and your vineyards which ye planted , brought ye forth abominable fruit , whereby your souls were distasted , and many of you became to be past feeling of god ; and the manna from heaven became such a mystery unto you , as it is at this day , that ye own such a thing delusion and blasphemy ; and the cloud by day , and the firy-piller by night , which the lord gave to your fathers to lead them , have you turned your backs upon , and shut your eyes , that ye might not see , and the lord was provoked to remove it from you , and it ceased to appear , and your foolish hearts were so darkened , that ye denyed altogether such a thing , and at this day ye call it a fancy , viz. the revelation of god's spirit . oh , oh , how are ye degenerated into a strange plant , who were a noble vine , a right seed ! how have ye turned from that which was the rock that followed your fathers , was their stay , was their manna , was their leader and guid , their moses ? but have ye not said with them , who typically d●d represent your estate , as for this moses , we know not what is become of him , let us take our jewels and ear-rings of gold , and make it into a god , that may go up before us into the land ; and now after your long and sore travel in the wilderness , wherein ye have abode many years , going backward and forwards , wandring up and down , having lost the sight of the cloud which pointed you the way , and forgotten that rock which followed and accompanied your fathers , out of which living waters flowed to their refreshment ( which rock was christ ) and after many of your carkasses have fallen , because of unbelief , and more are yet to fall . it hath pleased the lord to raise up to us , among your selves , that prophet whereof moses wrote , and his word we have heard sounded forth ( which is near even in our hearts ) saying to us by the powerful breath of his spirit , arise , arise , this is not your rest , it is polluted , it will destroy you with a sore destruction ; and the voice was so powerful , that it hath quickned us , who were dead with you while we were living , and the firy-piller hath appeared to us , glory to god for his gift , and shineth forth with beams of glory ; and the lord hath opened the windows of heaven , and rained down on us the manna from heaven , which is the food of angels , and not like the manna which the iews did eat and died , but that which feedeth us unto life everlasting ; and the rock , even the eternal rock and salvation of gods people is revealed unto us , out of which springeth pure living water from the fountain of life ; and ioshua , which is jesus , is given us for a head to lead us into the land of promise , an entrance into which many witness at this day , and others are in the way , and have got a fore-taste of the vine-grapes of the land , and hath sounded forth a good report concerning the same , and many hath believed the report , and tryed the truth thereof , and found it to be true , even some of your selves , who were as you , whose eyes the lord out of his infinite mercy hath opened , and they have found a place of repentance for all their hard speeches and enmity against the people of the lord ( in the time of their ignorance ) and his work and appearance , and have become ashamed and confounded therefore ▪ and i know assuredly it shall be so with others , who for the present ( through the ignorance that is in them ) may be persecuting the saints of god ; but alas , alas , how dangerous and deplorable is the condition of the most part of you , for the time , with whom our testimony can have no room , nor find place in you ; and the good land , whereof we report , has no more credit with you , then if it were a cunningly devised fable , even the kingdom of god and of his christ , in the revelation of his eternal light , life , power , and spirit in our hearts , which fills us with joy unspeakable , and full of glory , and satisfies the desires of our souls ; so that we have true content in the injoyment of our god , and have all and abound , possessing him in whose favour is life , and at whose right hand are pleasures for ever more ; the streams thereof , your thick walled prisons , and bolted gates , within which ye shut us up , cannot hinder from flowing into our souls , and for the pretiousness and excellency of his dear and sweet love , which he hath caused , and does cause us to feel shed abroad in our hearts , are we made willing patiently and contentedly to go thorow all the reproach and opposition we can meet with from you , if possibly we be made instrumental to reach some of you , that thereby ye may be saved with us , and induced to walk in the light of the lord with us , which has appeared and shined forth in its glory , and ( as solomon said ) truly it is a sweet and a pleasant thing to behold the light . o how sweet is it , how pleasing , how refreshing , how healing , how comforting , how sure a guide ; what assurance and satisfaction it gives to the soul , none knows but such as are come to perceive it in their own hearts : this , this was it discovered unto your fathers the many gross abominations and superstitions of popery , so that they came to loath and abhor them ; this led them forth out of egypt , this discovered unto them babylon the mother of fornications , and the cup wherewith she had bewitched them ; so that they had no rest till they vomited up so much of the same as they perceived to be poysonous . and oh , had you their posterity kept chast to the leadings of the lord by his light , which was near unto you , as well as unto them , even the light of christ , which enlightens every man that comes into the world , and shineth in darkness , though the darkness cannot comprehend it ; had you ( i say ) kept chast thereto , and given it the preheminence above all , how unspeakable had your happiness been at this day , and now is your misery the greater , that ye have adulterated there-from , and become so impudent and shameless as to deny it for a leader , or to give it the preheminence , for have ye not set the letter of the scriptures above it , and made them unto your selves a golden calf to be a guide , leader and rule unto you , whereas if ye had given them the proper place , setting them under the light and spirit of jesus christ , from which they came , and to which they point , it being their own testimony , that they are not that light , but were given and sent forth to bear witness of the light , that all in the light ( not in them ) might believe : i say , had you given to them their proper place , they had been as jewels and ear-rings of gold unto you , and useful in their room , whereas , through your abuse of them , and setting their testimony above the inward and immediate testimony of jesus , which is the spirit of prophecie ( rev. 19.10 ) they are become your snare , and a sealed book unto you , that ye cannot read nor understand their interpretation , because ye have gone from the key ( the light and spirit of christ ) which would have opened them unto you , and now they are parables unto you , and dark sayings , though you call them plain ; but plain indeed a●e they , and easie to be understood by the children and babes of light ; and because ye have so gone a whoring from that which would have proved a soveraign remedy and antidote against the wayes and wiles of the devil , and babilons cup of fornications , therefore the light being a holy , pure and chast thing , hath been provoked much to withdraw , and 〈◊〉 have cause to be afraid , lest it eternally depart from you , and you be shut up in blackness of darkness , who hath so forsaken and undervalued your own mercy , and misprized the gift of god unto you , given you to profit withal , and which only can open your eyes , and give you the knowledge of the glory of god , which is life eternal ; and you being wandred from the light , which is the first principle and key to open up the oracles and mysteries of god's kingdom ; you have come to read the scriptures with a false eye , and have understood them , ( yea and used them ) as weapons to fight against the appearance of christ in his people at this day , as the iews did against the same lord jesus christ in his appearance according to the flesh at ierusalem , they disputed against him from the scriptures , whereas they testified of him ; but the vail was upon their eyes , and they had lost the key ( which was the light and spirit of christ that gave them forth ) which their teachers had taken from them , as your teachers have done from you . oh , let this be a lamentation for ever , that of the rock that begot you , yee are become so unmindful and turn'd against that which was the very life , marrow and substance of your reformation , and you having lost the same , what remains but a dead carcass , or rather an image of a reformed church , 〈…〉 with a wrong spirit , which is the life of the w●●re , beast , and false prophet , who are all for the pit. and o● how have yee betrayed your own cause , and given it a way into the hand , of your enemies , as appears by your arguments yee make use of against us , the very self same the papists took against your fathers , did they not upbraid them with innovations , and the novelty of their religion , being but of a few years and dayes standing ; did not they upbraid them with the fewness of their number ? did they not upbraid them with their ignorance , calling them idiots and unlearned , as indeed they were to humane learning many of them ; but they were taught of god , which was far better ; did they not nick-name them , calling them after such base and contemptible names , whereby to render them odious unto the people ? did they not raise up many false slanders and reports against them ? did they not persecute them with fire and faggot , imprisonment and spoyling of their goods , which they took joyfully ; and did they not question them as the iewes did christ and his disciples , and as yee do us concerning the authority who gave them a command to preach and reform ; and had your fathers any recourse to make , but unto that which could well bear them thorough , as it does us to day , viz. the immediate call of gods spirit in their hearts ; and have yee not so used us , have yee not nick-named us , and raised many false reports concerning us , and greedily sucked in the fame of them from others who invented them : oh how strange have we been and are to you at this day , have yee not refused us , the name of christians , which yee will not scruple to give to drunkards , cursers , whoremongers , murderers , prophane and abominable persons among your selves , whom yee own as your church members , have yee not called us worse then the very vilest of men , even then turks or pagans ; saying , we are unworthy to live , and have yee not given it forth that our design is to overthrow and root out of the world the christ an religion , and that we strike at the very foundamentals thereof : oh that we should be so mistaken by you , if your predecessors were live in the body , many of them we could ▪ willingly appeal unto and next under god , set them to judge betwixt you and us , in this matter , and we are sure they would not have so mistaken us , as yee have done ; for ( although they had not come to see things as they are at this day seen , and were far short of the knowledge god hath now given to his people , being as it were the morning dawning , or twy-light unto them ) so that they had not discovered the bottom of all babilons treasures , nor got rid of the many inventions and traditions of men , yet a measure of truth many of them received from the lord , and were gathered in a measure to walk in the light , and life thereof , ( and had confidence in the lord to seal their testimony with their blood against the man of sin ) and they being in a measure of truth themselves could not but have known us , for all the children of light , and who are begot of the living word of truth , which gives a discerning to know one another in the truth , and in the light and spirit , which first begot them , and this is the true rule of knowing one another , and who come hither can dearly own and haue uni●n with others as brethren , though differing from them in some things , if they can feel them in the living word and spirit of truth in which their life stands , and their fellowship and communion with god , and one with another ; and it 's not the many opinions agreed upon that is the bond of peace , but the unity of the spirit ; now yee having wandred from the word of truth , and light and spirit of christ , which gives and preserves in the discerning and feeling one another , as members of one body , yet retaining somewhat of the form of truth and some of their opinions , yee could not but mistake and oppose us , as your greatest enemies , and your fathers enemies also , in whose succession ye so much boast , though we be much nearer them then your selves , both in principles and practices ( excepting some things they had not got rid of some of babylons wa●es and baggage , which they brought away with them , i mean some popish opinions , cust●ms , and traditions which in that day passed for the matters of god , but now they are seen in the light , which hath broke up in a greater measure to have antichrists superscription upon them , and babylon the whores superscription , which we coming to disce●n could not but give her what was hers ; now it hath been so alwaye ▪ that such who have got into the form of truth , and not into the power spirit and life thereof , hath most persecuted these who had come thereunto , witness the professors among the iews , with their priests , teachers , doctors and rabies , who were the greatest enemies to christ and his disciples . oh how shall i bemone and bewail you people of scotland , who have been and are in your own apprehensions exalted unto the heavens , and looked upon your selves , and were so reputed by others , as the choicest nation in the world for the purity of the gospel , and gospel worship , and ordinances : oh how are yee fallen , and become a hissing and reproach to all round about you , and the enemy hath gotten this advantage over you , saying , ah so would we have it , this is the day we looked for , and it is come , is this the royal and magnificent city which gave her self forth to be the praise of the whole earth , and a dread and terrour to her enemies round about , let our eye look upon her , for she is become defiled , she is become as one of us ; how is the stately city fallen ! how is her glory defaced ! how is her bulwarks and walls broken down , who boasted in the strength of them , as if the gates of hell could never have prevailed against her : oh how have yee given occasion to the enemy to revile and reproach you , and the living truth of the living god , by and through you hath suffered also , and the name of god hath been exceedingly dishonoured , and blasphem'd , and many hath been tempted in their hearts by your miscarriage to think all religion a mockery and delusion : and oh how have yee quite lost and fallen from that simplicity and honesty that was in your forefathers , and in some of your selves also in the time of your infancy and poverty , but now yee are grown up , and become wise and rich , lacking nothing but having all ; oh were not your thoughts of your reformation such as nothing could have been added thereto , but as if the topstone had been put thereupon , and the frame and building had become intire ; but alass , alass , what shall i compare you to , but even to laodicea , whose thoughts where such of her self , and yet she was poor and miserable , and naked , and wanted the eye salve , which is the light which yee also want , and you are become lukewarm , neither hot nor cold , and are near to be spewed out , as many of you are already ; oh how is your gold turned into brass , and your silver become dross , and your wine become water ; how are your nazarites that were white as snow , and pure as wool become black as charcoal ; how is your glory turn'd into shame , your strength into weakness , your zeal into a cold neutrality , concerning the cause and work of god , but in so far as ye are persecuting his witnesses , only because they are more righteous then your selves , and there is scarce one to be found among you all to day , bearing a sutable testimony for god , according to your own very principles , and ye have not the hearts to suffer for that which ye formerly caused others to suffer for by you , who would not go along with you in that which ye called the cause of god , and the interest and concernment of jesus christ. oh , how hath this day discovered you ! how are ye stripped , and your nakedness laid open ? how are ye become an hundred fold more vile then other nations , who never had such a profession of god and of his truth , as you have made . oh , oh , how are my bowels troubled for you ! 19 th . of the 10 th . moneth 1664. george keath . a demonstration of the apostacy and defection of the ( so called ) church of scotland , from what their fathers , the primitive protestants , and reformers were in principles , to the number of 14. or 16. and in many practices also , wherein their apostacy also and defection from what they have been themselves , but of late dayes in several particulars is hinted at , and there vile relapse into popery ( out of which they were never cleanly extricate ) is discovered , and their treachery laid open in the matter of their covenant which they cryed up as the glory of their nation , and the concernment and interest of iesus christ , which now they have trampled under feet as the myre in the street , and think shame of it as if it had been awhores brat . in love and compassion to your souls , if happily any of you may be convinced , and in the will and commandement of god , who hath laid it upon me , to shew unto you your abominations ; if thereby his witness in your consciences may be reached , and ye brought to some sense of the evil of your wayes , that you may repent and find mercy of him ; and not out of any evil will ( the searcher of hearts knows ) i bear to any of you , i shall proceed to demonstrate the apostacy of your church and nation ▪ priests and people , from what the primitive protestants and first reformers were , whose successors ye boast your selves to be , that ye may cease your glorying in the flesh , and may know the land of your nativity and descent , which is but from hagar ; and though ye call your selves the children of abraham , yet ye have not his faith , but your father is an hittit , and your mother an am●rit , which was the challenge of the lord even against them who descended from abraham , and were according to their profession the choicest people in world for religion , but they were gone from abraham's faith , and the spirit and principle which guided him , which was christ the light ; for abraham saw his day and rejoyced in it ; for before abraham was , he was ; and so are you generally gone from the spirit and life of your fathers , which was the kernel , and have kept the husk and shell as the iews did , who put christ to death , as you have done , and are doing ; and i can instance to you some of your fathers , who were honest and faithful servants to god in their day , who saw your apostacy and defection coming ; namely , iohn knox , george wishard and iohn welshe ( as appears by this mans epistle with several other that 's extant this day ) who by the spirit of prophecy foretold , that christ should be again crucified in scotland , as he hath been and is amongst you , as he was among & in us also , till it pleased the lord to raise us up together with him ; and the son of righteousness hath arisen upon us , with healing under his wings , and we witness the son of god come , and we have been made to look upon him , and mourn because of our piercing of him , and he hath comforted us after all our sorrows , and brought us to walk in the light of his countenance , and begotten us unto a living hope by his resurrection from the dead , and such need no verbal demonstration of your apostacy , seeing the same in the light , as it were engraven upon your foreheads in great letters , so that he who runneth may read , who have an eye or sense to perceive ; and that ye are so unsensible your selves , it argues a very great deadness , that hath overflown you : but because many cannot read in the spirit your defection and apostacy , as neither can ye your selves , therefore i shall make a visible demonstration of it unto you , which ye cannot shun , though ye would never so fain , ( for the witness shall arise in your consciences , which ye shall not be able to hold down , and justifie my declaration ) from drawing a parallel betwixt your fore-fathers principles and practices , and yours ; so will all who have the least measure of ingenuity and true understanding , see how ye have gone from them , and quite lost the true protestant cause , for which the lord first raised them up , and how ye have healed the wound of the beast , which your fathers gave it . let all who have any measure of simplicity among you , and desires to know the perfect way of god , seriously consider , that for which the lord raised up his witnesses in all ages against antichrist , and mysterie babylon , who still gave her self forth for the spouse of christ , but was indeed a harlot , and deceived the inhabitants of the earth by her mask , getting many of the outward forms and words of the saints , the sheeps cloathing , but inwardly adulterated from the life and spirit of jesus christ , the only foundation of the true church ; and was not the ground of the dragons , whores , beasts , false prophets quarrel against the martyrs and witnesses of christ principally this ? that they held the testimony of jesus which is the spirit of prophecie ( rev. 19.10 . ) and bear witness against the whore , who had the form retained without the power , yea denyed the power of godliness , denyed the teachings and leadings of the spirit of christ , and the revelation of him in the hearts of the children of men ? ( this is the antichrist who denies christ the son come thus in the revelation of himself in the heart ; for that coming of christ in his bodily appearance at ierusalem , antichrist will not , does not deny it , being he knows it will never harm his kingdom ; so to confess him come , providing christ his kingdom be not set up in the heart . ) now was there not such a dispensation in the earth , were there not a people in the apostles dayes , who witnessed christ come again in spirit , according to his promise ? who said , if any keep my commands , i and my father will come and dwell with him , and again , i go away , but i will not leave you comfortless , i will come again unto you ( iohn 17. ) and after the resurrection and ascension of christ , were they not indued with the spirit from on high , and filled with the holy ghost ? did they not live in the spirit , walk after the spirit ? did it not give the knowledge of the mysteries of god's kingdom unto them ? did not the spirit of wisdom and revelation open the eyes of their understanding , to know the love of christ , which passeth knowledge ? and while they kept here , did they not remain a pure chast church unto christ ? and while the eye was kept open and single by the revelation of the spirit of truth , could the dragon , or whore , or antichrist prevail over them ? could the many traditions or inventions get place , as the ordinances of christ , had they kept to the evidence and demonstration of the spirit of god ? now was not the principal defection and apostacy from this , even the pure chast light , life and spirit of christ revealing god , and the things of this kingdom unto them ? and when people wandred from this , there the inventions took place , and babylons cup was drunk , for the vail came over , whereby the true discerning was lost , and a wrong eye opened , which could not but judge amiss of the things of god , and of his people , and wrest and abuse the scriptures . now ye who say , that there was indeed such a dispensation , but now it hath ceased , and is never any more to take footing in the ea●th , do ye not hereby demonstrate your selves to be of the whorish church ? for hath not this been her plea all along this dark night of apostacy , that the revelation , teachings , and leadings of the spirit of chirst is ceased ? therefore another head was set up in the church then christ jesus , and the pope and his council was made judge to determine all controversies of religion , and no man was to look at an infallible judge , ( the spirit of truth within him ) and are ye not become as bad , who openly affirm , that ye are not led by the infallible spirit , and consequently not by the spirit of god ; and your church confession of faith saith , the former way of god's revealing himself by prophecy and immediate revelation , is ceased ; and god hath committed his counsel wholly into writing ( or to the scriptures ) and nothing is to be added thereto by any new revelation of the spirit . and oh , how fa● are ye in this point degenerated and apostatized from the primitive protestants and reformers , who not only affirmed , that there was immediate revelations from god , and that the spirit of prophecie was not ceased , but witnessed the same in themselves , and foretold many things of consequence by the spirit of prophecie , which came to pass : did not iohn knox , and george wishard prophecie exceeding clearly ? of whom it was said , that from the day he entred upon his ministry , t● his death , there never came a storm upon the church , but he foresaw the end of it ; as may be seen in the book of the reformation of the church of scotland ; and many others did prophecie , as ye may read in fox's book of martyrs : and was not this the main and only pillar of the protestant cause against the papists , who should be the judge of controversies , and the interpreter of scriptures ? the pope and his council , with the fathers , said , the papists ; no said the protestants , but the spirit of god. and i read in the fore-cited book of martyrs , how when some who were burnt for their testimony to the truth , in queen maries dayes , were called before the popish clergy , and bishops who disputed with them ; and when the controversie arose concerning such points or scriptures , the popish party alleadged the determination of the church ; but the martyrs pleaded for the determination of the spirit of god : and when it was queried , if such had the spirit of god , and it was answered , yea , ( and one brought that scripture for his assertion , who is antichrist , but he that denyeth that christ is come in the flesh ) the people partly flouted thereat , and laughed them to scorn , as yee do us at this day , because we affirm that we have the spirit of god , and that christ is come , and his life made manifest in our mortal flesh as saith the apostle paul : and that which sounds very harsh in your ears at this day , and is mocked at by you , yea , accounted delusion and blasphemy , viz. enthusiasm , or the inspiration of god , and the motion of his spirit ; was a thing usually known , professed , and possessed also by them , as may be read at large in the aforesaid books , and they said faith was the inspiration of gods spirit , ( and so it is , and i deny that there is any true faith , but that which comes as really and immediately from the inspiration of the spirit , as ever paul , or peter , or any of the apostles and prophets witnessed the same , whom yee your selves acknowledge to have been inspired , and were they now living yee would hiss at them as yee do at us ; calling them inthusiasts : and oh what a time are we fallen in , that the inspiration of the spirit of god which is the very breath of life into the souls of the lords people , should be scorned , and such as witness such a blessed and glorious dispensation , nick-named fanaticks and mad men , even by them who have pretended so highly to be the reformed church , and at such a time wherein the day of god is broke up in such clearness in the midst of them , yet they know it not . 2. your fore-fathers the primitive protestants and reformers , who saw a little further into mysterie babylon then others that went before them ; for the day brake up gradually , and there succeeded a people who saw over these , who compiled , or rather englished the service-book , and they disowned it , as they did also all other set forms of prayer , and cryed them down as dead lifeless things , and they were for a worship in spirit : thus is was , but even of very late dayes , in queen elizabeth and king iames the sixth , and such were nick-named by their enemies puritans ; and they affirmed that the spirit of the lord was only to teach them to pray and worship , and not any book or man whatsoever ; and were not set forms of prayer cryed down also in scotland , as lifeless barren things ( and the service-book denyed ) and now have ye not again licked up that vomit , and through your cities men set up ( mostly also scandalous in their conversations ) at such hours of the day or night to read a set form of prayer ? and is there any material difference betwixt this and the service-book ? and have not your brethren in england taken it up again ? and when it 's offered to you to read , will ye not also do the like ? there is no question of it , but most of you will , and worse also , when ye are put to the tryal ; and oh , what a mysterie is it to you , praying and singing in the spirit ! are ye not become so impudent , as to mock this also , as i have oft witnessed my self , when your church-members hath been so shameless as to cry in the very streets at us , when passing by , when came the spirit last upon you , give us a prayer from the spirit ? and do ye not flatly deny praying and worshipping in spirit , who deny enthusiasm , which is to say , being interpreted ( for it 's a greek word ) the inspiration of the spirit of god , which is the only flame that kindles up holy 〈◊〉 in the soul after god ? and you who can prate and talk unto god without a book in your pulpits , and chief places of the synagogues , and elsewhere ( in your own wills and times , and in the wills and times of others ) from a rhetorical strain , as if ye were complementing some great prince , your prayers are as life ' ess and spiritless , as those said of the mass-book ; and were ye come truly to the spirit of prayer , ye would know a bridle to your tongues ( without which your religion is but vain ) and that the spirit of god , which bloweth as well , when and where it listeth , is also as far from being limitted to set times as to set forms ; and we read not in the whole scripture , that the lord hath appointed any set times of prayer under the gospel , to his people at all , whose great and most important work , is to wait the movings of the spirit of life from god at all times , whether to pray or give thanks , or to any other spiritual exercise ; and blessed are they who come hither , for they shall know that it is not in vain to wait upon the lord ; for we have waited patiently upon him , and have witnessed , and do witness the pourings forth of the spirit of prayer and praise , supplications and thanksgivings ( filling our hearts and souls night and day ) to the god of our life ; and true prayer is the gift of god , which cometh not at all in mans will or time , and therefore the season is to be waited for , which god hath kept in his own hand , and hath the key of the heart to open it when he pleaseth , and the key into the house of prayer , where is the throne of grace , without access to which , in the drawings of the spirit-of life , man hath no acceptation with god , nor his service or worship ; all is but idolatry and abomination , only such who come to god , through the mediator and intercessor , christ the life , feeling the living drawings thereof in the particular , are accepted of him , and made joyful in the house of prayer ; and hath it not been the regret of some among you ( and may be yet when ye are in a sober mood ) that the spirit of prayer is much lost , and a dry complementing of god come in the room thereof ? 3. were not your fore-fathers , the primitive protestants and reformers , a separated people ? did not they disown the popish assemblies , and their preaching and worship as idolatry , and forsake it ? and did not those called puritans , both in england and scotland , separate themselves from the other party , who stuck to the service-book , and other superstitions ? and did not the sober people in scotland , in the former times of prelacy , separate from the prelatical assemblies and their conformists ? did they not meet apart , and talked together of the work of god on their own hearts , and worshipped god in spirit , and his blessing and presence was among them , while they kept cha●t to him , and mixed not with idolaters ? now , have ye not apostatized herein also , and mixed your selves in with the profane rabble of the world , as bad and worse then papists , turks , pagans , which hath provoked the lord to withdraw from among you , and ye can pray and sing , and communicate with such ? is not this babylon indeed , which is to say , confusion ? and is not our separation from you also , as justifiable as the separation of your fathers from papists , being we have found you to be of the same spirit , and mostly of the same principles and practices with them , and generally , as wicked , loose , scandalous , prophane and covetous , and abounding with all manner of iniquity as they ? and are not all such idolaters ( is not thee ) vetous man an idolater , whereas covetousness is idolatry , as saith the scripture ? ) and are not all idolaters to be denyed , as to any fellowship with them in worship ? and your fathers did not plead such dirty st●ff ( as you the professors ) have learned now to do ( to shun the cross ) for keeping the popish and prelatical party , their assemblies & service-book worship , alledging , that they sit in moses chair , and therefore are to be heard , and we may like their good , and leave their evil . such reasons prevailed not with your fathers ( nor ought they , for the christians come not at all to the scribes and pharisees , who sit in moses chair , but meet apart , unless to bear a testimony against them ; and bad men with all their good words , can never edifie a soul in faith or true knowledge , which is life eternal ; all they can do , is to edifie in the notion , and feed the wrong part and spirit , which delights in the notion of truth , and is satisfied in the notional knowledge , out of the life ; and the finest , truest words out of a bad mans mouth , can never reach the seed of god , either to the raising of it up , or refreshing it , but on the contrary , burdens and kills , as said the apostle of the false apostles , who had the letter , and were ministers of it , out of the spirit and power ; and the letter ( sayes he ) kills , and so we have found it in our experience ; but these above-mentioned arguments have prevailed with you ; so that ye are herein also apostatized from them . 4. your fore-fathers denyed the church of rome to be a true church , and her priests , and teachers , and bishops , and popes to be the true ministers of christ , but called them antichristian , and her the whore of babylon , and the pope antichrist ; from which testimony , you their posterity generally have shrunk , saying , that the popish roman church is a true church ( though corrupt ) which doctrine is generally maintained by you , and i have heard it asserted by those of no small profession , and it hath been preached in publick , and that their ministers are true ministers , though corrupt : and you say , if a popish priest should baptize a child , it holds good , and is a true baptism ; and this ye are driven to maintain by the hairs of the head ( so to speak ) when ye are arraigned , both by the papists on the one hand , and by us on the other , concerning the rise of your ministry , and the call of your first reformers to preach the gospel ; for ye are drawn to a pittiful dilemma , or alternative , which is to confess , that either your first protestant reformers and preachers were lawfully called by the popish priests and bishops , to their ministry , and consequently , that these popish men were true ministers of christ , or else to grant they were called immediately of god ; and ye find it most safe to uphold your kingdom , to yield to the former , though against the hair , rather then to confess the latter ; and a third shift cannot be invented , and ye should be constrained to give away the main pillar of your cause against us , and howgh your selves , & suffer the root upon which the national ministry grows , to be struck at by your own consent ; for your main plea against our ministry and ministers is , who sent you ? have ye the call of the church ? how can ye preach unless ye be called ? our answer is , we are called of god , immediately by his spirit , as was isaiah , amos , paul , and many other servants of the lord , who never had a call from man ; and all that men can do in this point , is to approve , consent to , have union with such as are called of god to the work of the ministry , which we dearly own , and refuse not to be tryed by such as have a spirit of discerning , and the approbation of such is accepted by us . now ye reply to us after this manner , immediate calls are now ceased . 5. and this is another weighty point , wherein ye have apostatized from your fathers the primitive protestants , whose answer was the self-same with ours to the papists ( who asked them concerning their call to the ministry ) that they were called and moved thereto by god ; and it was one of the points of dittay against that faithful martyr of jesus christ , george wishard , one of your fathers , whom the papists burnt for his testimony ) that he had taken up the ministry in his own head , and at his own hand , and was not called to it ; which may be seen in the fore-cited book , called the history of the reformation in scotland , which book ye generally own , and it shall be a witness against you ; and your fore-fathers were far from that poor shift you their posterity run your selves upon , that they were called of the popish priests and bishops ; for neither were the most part of them called by such , nor any other creature , and such as were called by them , disown'd their call , and denyed them to be the true ministers , or their church ( though corrupt ) a true church , as ye now generally maintain : and in the by i would ask you one question ; if the popish church be a true church ( though corrupt ) as ye affirm , why have ye separated from it ? and how can ye justifie your separation there-from ? for it 's another principle of yours , that a church holding the fundamentals ( which make it ( say ye ) a true church ) though there be many corruptions therein , is not to be separated from . and this principle ye have taken up to justifie your compliance with prelacy , and this late church-model and frame , which ye formerly vomited up , and not only quit it ( and the poor bishops could not be permitted to live among you , for after you pulled them out of their places , ye banisht them ) but vowed to god against the same . and now it stood somewhat against your stomacks to receive it among you again , and honour such men , as ye accounted unworthy of a foot of ground in the nation , and excommunicated then , till ye fell upon this pill , whereby ye got it digested , viz. the episcopal party is a true church , and therefore we ought not to separate from them because of their corruptions ; and shuning one inconvenience , have ye not fallen upon another far greater , and quite given away your cause into the hands of the papists ? for what can you answer them who query you , why ye separated from them , being a true church , though corrupt , as ye call it ? and i believe , if popery were urged upon you , even the blackest of it all ( and ye have too much of it else ) this pill of yours would help the most part of you to digest it also . 6. and your fathers , the primitive protestants , denyed that a wicked man could be a true minister of the gospel ; as may be read at large in fox's book of martyrs ; no man living in mortal sin could be a minister of the gospel , was their common assertion ; and it was one of the points of dittay against iohn husse , for which he was burned , because he affirmed a wicked man no minister ; and have ye not shamefully shrunk from them herein , who maintain it , that grace is not absolutely necessary for the being of a minister , and that wicked men may be ministers , and ye would prove it from iudas being an apostle : now iudas fell from his ministry ( as saith the scripture ) in selling his master christ , which generally your ministers have done ; and have they not thereby fallen from their ministry , supposing , but not granting , they had once been true ministers ? and is it not exceeding ignorance , and stupidity to affirm , that a wicked man , who knows not christ , nor the things of his kingdom ( as saith the apostle , the natural man understands not the things of god ) can be a preacher of christ and his kingdom ? is it not as great a riddle , as who would say , a blind man can give a true description of light , or colours , or pilot a ship , shew the right way to a passenger ? yea , and much more ; how can they preach unless they believe ? we believe , therefore have we spoken , saith paul. 7. your fathers , the primitive protestants and reformers , affirmed , that any good man might be , yea , was a priest and minister ; which also was the assertion particularly of george wishard , and it was one point of his dittay , and i read it in the history of the reformation of the church of scotland , a petition put up to the queen by the first reformers ; that when in the ( so called ) parish kirk ; obscure places of scripture were read , any qualified man might have liberty to speak and open the scripture for the edification of the people ; and it was appointed so to be afterwards , as is evident by the books of policy and discipline , framed and presented to the council , anno 1560. which thing by you is called disorder and confusion ; and it was an usual practice among them , without distinction of clergy-man or layely , when they met together , to speak of the things of god , and of his work on their hearts , every one according to his gift ; and these who spake were not distinguished from these who heard , by the name of master , and stepping up into a pulpit , and by getting the hands of so many laid upon them , or by a black gown , or canonical coat : and iohn husse , an eminent instrument of the reformation , and preacher in germany , did wear a gray coat , which he gave to his friend some dayes before his death , as fox's book of martyrs relates . and ye that are so much against women-preachers , some of you may remember upon a day when ye met together apart , men and women , and spoke of the operation of god on your hearts , without the distinction of sex , and women allowed dearly , to exhort , pray or speak , of god's dealings with their souls ; and now ye would bring paul's words against womens speaking in the church , or rather against christ the man his speaking in them , being ignorant what women paul meant , when he wrote , that he permitted not the women to speak in the church : now are not two or three , or half a dozen of men and women fearing god , gathered in his name ? a true church ; or are not two or three godly women met together , a church , though a man be not among them ? and may they not exhort one another , and pray and give thanks together ? and is not that speaking in the church ? and the scripture speaks of a church in one family ; and if a woman ( or rather the man christ speaking in the woman ) may speak in the audience of six or twelve , why not in the audience of six or twelve hundred ? and the woman having experience of god's work on her heart , and who hath felt the love of god shed abroad in her soul , is she not fitter to speak of those things then a hundred men , who are ignorant thereof . so foolish are ye become in your reasonings ; and there are many living yet in the nation , who remember of women who have spoke so feelingly , so lively , and experimentally of the lord's work upon their hearts , that many eminent preachers and ministers , so accounted , have thought shame to open their mouth in their presence . 8. your fathers , the primitive protestants and reformers , made not latine , greek and hebrew , and aristotle's logick and philosophy , with other humane learning , and the passing of so many years course at the colledge , and that you call school-divinity , the qualifications of a minister of christ ; many , yea the most of them , never was at colledge , nor had the opportunity of any to go unto , unless to a popish ; nor had they any of these languages or curious arts , but were honest , plain , simple men , such as ye now call rusticks and tradesmen , many of them , and yet they passed among your fathers for ministers : but if these men were alive now , ye would cry , away with them non-sensical fellows ? what can they say , they are not learned ? should ignorant men preach ? should wives , shoo-makers , plow-men , herds-men , be ministers of christ ? should they incroach upon our sacred function ? should not they hold them with their callings ? so say ye against many of us , who are not book-learned , and are tradesmen ; and this same was the very plea of the papists against your fore-fathers , being ministers . see how ye have borrowed their weapons , whereby they fought against them , whose successors ye boast your selves to be ; but as these popish arguments were too weak against them , so are they against us : for our answer to you is , though we be not taught with humane learning , nor have the languages many of us , wherein the scriptures were writ , yet we are taught of god , and that is better ; we have been with jesus , and have been made eye-witnesses of his majesty ; and yee are worse then the iews who crucified christ ; for when they admired , that peter being an unlearned man did preach , yet this caused their admiration to cease , they took notice that he had been with jesus , as we have been ; and some of us can truly say ( whereof i am one ) we have learned more in one hours company with jesus , then we did in seven years from the gamaliels and rabbies among you , at whose feet we have so long sitten ; and we are come to the spirit of god , that gave forth the scriptures , and gives us their meaning and sence , though we have not the languages , and which all the languages of the world cannot afford to us ; and though many of us know not to preach in the excellency of mans wisdom ( and some of us who could , yet have renounced it ) and dare not use such a way , lest the cross of christ should be of none effect , yet we can speak , and have spoken , in the evidence and demonstration of the spirit , the words which the holy ghost teacheth us ; and he hath made us able ministers of the new testament , not of the letter which kills , but of the spirit , which gives life ; and god hath blessed our ministry , so that many unto whom we have ministred , have been quickned and brought into the fellowship of the gospel with us ; and such a ministry had paul , which he learned not of man , and yet had book-learning enough ; and such a ministry god hath raised up in this day , which is the free gift of god , to which i bear my testimony , and a part of which i have received ▪ and now is that promise fulfilled , and fulfilling in many hundreds , i will make a new covenant with them , and they shall be all taught of me , from the least to the greatest , and i will write my law in their hearts , ( in a language which is neither hebrew nor greek , but such as he that is born of the spirit can only understand ) and i will put my fear in their inward parts . and now our hearts are come to delight in the fear of god , which teacheth us the hidden mysterious wisdom , which none of the princes or rabbies of this world knows ; and by the word and law of god writ in our hearts , we are made wiser then our teachers ; and when this dispensation shall fill the earth , as it is doing , what shall then become of the scribe ? what shall become of the senator ? what shall become of the doctor , and rabby , and disputer of this world , who spoke to us in a language , that neither they themselves nor we could understand ? but now saith the lord , as isa. 33.19 . thou shalt not see a fierce people , a people of deep speech , that thou cannot perceive ; of a stammering tongue , that thou canst not understand . glory to god , the pure language is known , which was before babylon was , wherein the many languages came in , and the tongues of the sons of men were confounded , so that they could not know nor understand one another . and now ye who talk of the tryal of the ministry , have ye not lost the touch-stone of tryal , which was among the primitive christians , and was lost , but is found again among us , even the spirit of discerning , whereby we feel the true minister in the power , and discern him from the false ; so that his fairest , yea soundest words that he hath stoln from the saints , cannot deceive us ; and this was paul's rule to try them who boasted to be the true ministers , and were not ; i will know , said he , not the words of them that are puffed up , but the power ; here was a deeper search then into the best of words , into the power , what power they spoke from ; if from the dragons power , and the ravening wolves power within them ( which may stand with the finest words , which a●e the sheeps cloathing , wherewith that power decks it self to deceive , and so to devour the ignorant ) or if from the lamb's power , the power and spirit of christ , and from grace in the heart . oh , is not that a parable unto you ? we cannot judge the heart , say ye , nor know the spirit within man , which manifests you to be strangers unto the anointing whereby spirits can be tryed , and to the spiritual man which judgeth all things ; and though sometimes ye would give it forth to the people , that ye are not against the teachings of god's spirit ( to you the teachers i speak ) yet ye plainly deny it , both in word and practice ; and ye have no other means to uphold your selves , whereby to purchase your hires , and your dignities and honour , which comes from below , but to keep poor people in ignorance , from the teachings of god ; therefore ye cry out so much against the light , calling it delusion , and bididng people beware of it ; for if any people were come to the light in their particulars , they would turn their back upon you , and deny you your hires ▪ and then your kitchins would not smoak so as now , nor would ye be so gorgious and sumptuous in your gaudy apparel , nor your wives either , which is a shame for to see , and the grief of many sober people , to think upon your pride and vanity , the cry whereof hath come up before god to his throne , and ye may read your doom , isa. 3.24 , 25 , 26. and were it not that ye deny the teachings of god's spirit , why pass ye so many years course at schools to learn from men , what ye may say to the people ? and why buy ye so many books , and have your book-dayes ; and take no imployment but your books , except when some few hours in the first day of the week ye talk to people what ye have gathered and collected together out of old authors , or then what some of you , which are better artists , have moulded together by the forge of your own imaginations , and natural understandings , or when ye were ( and that very sparingly too ) some little time , in that you call your catechizing and visitations of families ; and the bad fruit of all this , shews its much lost labour ; and ye could be better imployed in holding a plow , or digging in a field , or any other honest occupation , then to be deluding poor people , whom ye are ever learning , and yet ye are never able to bring them to the knowledge of the truth ; and the gross palpable ignorance of your parishioners all abroad the nation , with their wicked lives , shews they are evil master-stead , and that ye are not taught of god your selves , else your teachings would have better effect ; and why will ye not suffer such who are not book-learned , nor passed their course at your colledges to learn the trade of it , to preach the gospel ? were ye for the teachings of god's spirit , would ye limit him to use only bookish clergy-men for the ministry , when the spirit of the lord instructs a man , though he could not read a letter ? is he not well learned ? is he not an able minister , who hath his ability given him of god , though man hath not taught him , and yet ye cannot ? away with this ; and why persecute ye such who are taught of god ? and ye dare not say , but their practice answers their profession , and that they are better taught then your disciples are , though they come not at you to learn ; and what means the form and manner of your sermons , when ye will take a sentence of scripture , or common head , as it is called , and branch it out , as aristotle's or ronius logick hath taught you ? and it is one main piece of tryal to young-men , coming forth to the ministry , to make a logical analysis ( as it is called ) upon such a piece of scripture as is allotted unto him ; and he is counted a brave preacher , who can handle his text in such a scholastick method , and an honest plain man who is not acquainted with your school-method , nor topical places ( such as aristotle an heathen hath taught you , out of which , as so many 〈◊〉 ye gather together your points of doctrine , observations , reasons , motives , means , uses , applications , amplifications ) i say an honest , simple , plain man , who is not acquainted with such trifles , but can speak feelingly of the work of god on his heart , should he come and speak among people , ye will laugh him to scorn , and say of him , he hath neither rhime nor reason , he speaks confusedly and non-sense , he hath no method , he is not worth the hearing ; and yet by such foolishness of preaching , many hundreds at this day are converted unto god ; for the power of god hath accompanied such poor foolish mens ministry ; and the lord hath made them true pastors , to feed the people with knowledge and understanding , and they have been instrumental to bring people to jesus christ , the great bishop and shepherd of their souls , whereas ye have nothing to feed the people with but wind and airy notions , and at best , words of truth ye have stoln out of the scripture , which spoke out of a mans mouth , not declaring in , nor the power of god accompanying the words , are but a killing letter ; and let any sober spiritual minded man , in the least measure , judge if such things above-mentioned , which are made the qualifications of a minister , and usually practised by them , smells of mans wisdom , or of the evidence and demonstration of the spirit , or if any of the apostles or prophets used such things , who were taught of god. 9. your fathers , the primitive protestants were against tythes , and that ministers should have temporal possessions ( as an hire for their preaching ) so said iohn wicklife ; and they had not their hundreds and thousands allorted to maintain them , far less would they force people against their wills to give them maintenance , and poynd them , or put them to horn , and imprison them , as ye will do . and your fathers did bear a notable testimony against the greediness and covetousness of the then priests , as we do against you , for which ye so hate us , and stir up the magistrate against us , as the priests did against your fathers , and they could not suffer any man to reprove them for their covetousness : and i read of a poor man , in the history of the reformation in scotland , who but through his sleep , said , the devil take the priests , for they are a greedy pack , and the poor man was pursued for his life , and made to burn his bill ; and though we were silent , would not the stones rise up and witness against your covetuousness ? and do not the poorest idiots in the land see it ? and is it not a proverb among the people , the kirk is greedy ? oh , what a dishonour have ye brought upon the name and truth of christ ! and were it not for a livelihood , and worldly honour and respect , would so many betake them to such a work ? and does not your gain from your quarter , which you so punctually exact , ( and they that will not put into your mouths , ye prepare war against them ) and your removing from one parish to another , where ye can have a fatter stipend , manifestly prove , ye are moved thereto , rather from a principle of covetousness , then from any desire of doing good to the souls of the people ? and how came many of you to be teachers ? was it not the design of your fathers and relations , who saw it a ready way for them to put you in a livelihood , and sent you to schools to learn the calling ; as ever the shoo-maker , or other tradesmen past his apprentiship , and then becomes free to use the trade ? the thing is well known , and i speak it with regret ; and have not many of your selves sometime a day intreated the lord , that he would send a purge , and put away out of his house such buyers and sellers ? and now the lord is come to make the purge , and who of you can abide the day of his coming ? the purge goes so deep , its like to scourge you all out at doors , and e're yee be put out , yee will rather hold in who are in , and seek to uphold one another , but yee shall all fall together . and whereas yee plead , that he who preaches the gospel , should live of the gospel ; so say i , but i certainly know , if the magistrate would but take away his force whereby he compells the people to put into your mouths , and if your selves would forbear your cursing , & excommunicating them , ( all which is rigid law and far from gospel ) your gospel could never maintaine you , and many of you would be let starve . 10. your fathers the primitive protestants professed themselves against traditions , and all whatsoever that had not a warrant in the word of god , in the matter of his worship ; iohn knox said that every thing though not contrary , yet if besides the word of god in his worship , was to be denyed , and yet this day has discovered several things , which they kept , to have been but the traditions and inventions of men , but they knew not so much , and professed themselves against all traditions whatsoever , and what was not warranted of god ; and now have yee not shrunk from them herein , and taken up many things , they did cast from them as traditions ; and you say , the light of nature or humane reason and prudence , may supply what is wanting in scripture , to teach men at least some circumstances in the worship of god , for order and decency , which is the doctrine of your church confession of faith : oh have yee not thus shouldered christ off his throne , if he by his spirit is to direct men as to the substance of worship , will he be wanting in the lesser to teach the circumstances also , and the order and decency ; does not all true order and decency , come from the lords spirit , who is the god of order ? and is this to do in faith , to follow the direction of the light of nature , which is stark blind in the things of god , and humane reason and prudence cannot step one right step herein ? and have not hundreds of the popish supperstitions crept in , under this mask of order and decency ? and is not this the prelates plea at this day , for his service book and organs , and surplice , and altars , and sign of the cross ; lo , how have yee given away your cause in this also . 11. and your fathers the primitive protestants , were against all observations of dayes , and called them supperstitious who observed them ; and your ministers preaches up the observation of such days ( namely that called christs birth-day ) which within these three or four years they preached down , which breeds no small admiration to poor people , as if they had changed their god ; but i know well generally they have kept to their god all along very constantly , among all their changes , being such ( the apostle mentions ) generally , whose god is their belly , and this master they have served , and do serve very faithfully , making every change answer its design . and though yee lay such stress upon the observation of the first day of the week for a sabbath , yet one of your fathers ( calvin ) denyed the observation of that or any other day , since the coming of christ , to be commanded of god , ( and so many hundreds of protestants ) and is it not a great abomination , which may make the very sun to blush , whose day yee call it , to profess to keep a day holy unto god , wherein yee ought not to think your own thoughts , nor speak your own words , nor take your own pleasures , and yet spend it so as yee do in gluttony and drunkenness , sporting , & gaming , buying and selling , worldly communication , quarreling and fighting , and will not the minister , who in the pulpit hath been telling you , yee should not speak your own words in that day ; but so soon as he comes forth falls as fresh to the worldly discourse , as any other ; which i have oft observed to the grief of my heart as many others have done . 12. and your fathers the primitive protestants , were against prelates , and lording bishops : it 's true in queen maries dayes in england , there were some bishops , who did bear a measure of testimony against popery , according to the knowledge of that day , and sealed it with their blood , and the lord had regard unto them according to their faithfulness , to what they saw ; but such who came after saw further into mystery babylon , and it was discovered unto them by the light , and they discerned prelacy to be a limb of antichrist , and so called it , and but of late dayes , it was covenanted to god against ; again , and again , and did yee not your selves vow to god against the same : so that herein ye have not only apostatized from your fathers , but from what yee were of late your selves . oh what is become of all your zeal now , for that covenant , which yee accounted the glory of your nation ; have not many of you trampled it under foot , as a dunghill , ( which once was a crown unto you ) and yee think shame of it , as it had been a whores brat ; and you who were very forward in causing others , to suffer for their not concurring with you , have not the confidence to suffer for it your selves . oh were there a willingness in you to bear your testimony by sufferings , ( which hath been as weighty and useful a testimony as any ) as yee have formerly done by actings , yee would not want a fair opportunity for the same , did yee keep but faithful to the same very principles yee own'd , in disowning the worship and constitution of the ( so called ) church now set up , which yee vowed against ; and did yee stick to your liberty , yee ought to have met together to worship god , according to your knowledge , ye would not want i say a fair opportunity to give a notable testimony by suffering for your cause ( in disowning such men ye covenanted against ) it's little worth if it be not worth the suffering for , were it not the loss not only of means and liberty outward , but of life it self if put to it ; and who would have believed it within these few years , that such an occasion coming , as now hath come , it being enacted by law , that all who should be found meeting together to worship god any where else , but in the prelatical assemblies and their conformists , and such who joyne issue with them , should be put in prisons throughout the whole land ; i say who would have believed that the prisons should have been so empty , would it not rather have been concluded , that such a time coming , the prisons would not have contained the thousand part of them , and yet they are all empty for them , and i know not amongst all the thousands of you ( ministers or people ) that vowed to god against that filthy thing set up in the land , any of you all bearing a suitable testimony by sufferings according to your own very principles , or have yee not all fled , before pursued , or if some began to set their faces to the battle , yet they could not stand the brunt of it , but shamefully yielded and shrunk from their testimony by sufferings , and now the lord hath raised up a people ( even whom yee call in derision quakers ) who fear the living god , and tremble at his word , but fear not what man can do unto them , among your selves , but not of your selves , who hath received courage from the lord , to bear their testimony by sufferings , and yet though they had power , could not find in their hearts , nor durst they to cause their persecutors to suffer , or lift up sword or spear , or any carnal weapon in their own defence , against them ; but we can pray for them that persecute us , and bless them who despitefully use us ? and what is the occasion that the people called quakers suffer imprisonment , and the spoyling of their goods , but the very self same ; yee have to undergo the like sufferings , were yee faithful but to your own principles ; the cause i say is common to you with us ▪ viz. our testimony against that which is now set up in the land , and both yee and many of us also vowed to the most high god , while we were among you , we should never own such a thing , and we have kept to our vow , and yee have shrunk therefrom . now say yee generally , we have not seen a clear call to sufferings as yet , and we should not run upon them without a clear warrant and call , we are not put to it to take any contrary oath to the former , and there is not any promise or oath required of us , to the owning of that we covenanted against , only it s laid on us to hear them , and pay their stipends , and we may do all this without owning them , and they shall never have the approbation of our hearts , and when an opportunity serves , that we may shake off this yoak , we shall be found ready to give them a heel-chop , and say some of the ( so called ) ministers , why may we not preach under the bishops , and sit in synods with them , and concur in the ordering church affairs with them , and give obedience to their lawful commands ; and yet this cannot be called an owning of them , and we conceive it 's no breach of our covenant , and the things required of us , are not so weighty as that they should make us quit our calling , the preaching of the gospel , what would become of our poor flocks , if we should not give some kind of submission , or condescendency unto them , we could not be permitted to preach , and some of us have got the favour , that no oath or ingagement is required of us ; they who have given ( as the most have done ) let them see to it , we are free . ans. as for your alledging that yee see not a clear and manifest call to sufferings , it is no wonder so long as your minds are abroad , wandered from the just and righteous principle of god , his witness in your consciences , which can only let you see the call , but now yee not consulting herewith , but misregarding it , and looking out to see your warrant or call in the scriptures , yee may look long enough upon them , e're yee can see your call ; therefore , the light of christ , in your consciences being gone from , the deceitful heart will draw , the letter of the scriptures to its own inclinations , and promp you to put such a gloss upon it , as may keep you from the cross ; and while ye abide in this state , should ye be tryed further , & put to these things , yee think for the time , yee could not condescend to , and yee should have a clear call then to suffer , yet the deceitful heart would furnish you with a second shift , and a third , till yee should never see a call to any thing at all ; and is it not with many of you so ? is not your call grown dark & unclear to you in many things , which before the cross came , was clear enough to you . now whereas yee say ye are not put to it , to make any contrary oath or promise , and so yee think yee have not broken your covenant . i ask , is not a real practical breach of it , aswell , a breach ( if not more ) as a verbal ? yee have broken it in your practice , forasmuch as yee have in the least bowed , or yielded to them , which as yee mind gods witness in all your consciences , it will shew you : now , admiting , or giving , but not granting , that your hearing them , and paying them their stipends , were not an owning them , yet i query you , is it a disowning them ? can yee be said to disown them ? while yee so uphold them , and come at them , i am sure , if yee be not exceedingly blinded yee cannot call , your hearing them , and paying them their stipends and revenues , a disowning them ? well then , yee neither own them , nor disown them ; and is not this the detestable neutrality yee in express termes covenanted to god against , i appeal to the witness of god in all your consciences ; if it be not so , in the like manner i answer to you called ministers , is your preaching under them , and sitting in synods with them , and coming in the ordering of church affairs together , and your obeying their commands a disowning them ? nay , yee cannot say it , except yee bewray your exceeding folly ; well then , ye neither own them nor disown them , and is not this the detestable neutrality yee vowed against ? and if perhaps some of you have not given any oath or promise to these men ( and it is rare if it be so ) yet your practice is as real a breach as an hundred oaths and promises ; and whereas yee say , obedience may be given to their lawf●l commands , i answer , such as are not lawfully constitute rulers , but usurpers , ( as many of you affirm ) no command proceeding from them is lawful as such , though never so lawful upon the matter ; for there are a great many circumstances required ( more then the matter of the thing commanded to make it lawful ) one maine is , that the imposer of the command , have a just and lawful authority , and power from god thereto , for there is no power but from him , the powers that be are ordained of god , romans 13. and as for your alledging these things , are not so weighty , required of you , as that yee should be put from your preaching ; i answer , admitting yee were true preachers , or ministers ( for i argue according to your own principles ) yet e're the least circumstance yee should yield unto 〈◊〉 , which is sinful and forbidden of god , yee were to give up the service of your ministry were it never so useful , for that yee are not to ballance your ministry with the smalness of the things upon the matter , on the one hand , and the service yee can do on the other , but to look alwayes to the command of god , and the honour of his name , and truth which is weighty enough to down-weigh all other considerations , though never so weighty . 13. and your fathers the primitive protestants affirmed , that when any thing contrary to sound doctrine was set up , and brought in , the ministers who stand upon the watch tower , should not keep silence , but testifie against such a thing , and forewarn the people to be aware thereof ! and they judged silence to be a sinful connivence witness the protestations made several times against such things , and but of late dayes , the protestation made at the cross of edenburgh on the 22. day of the month called september in the year 1638. wherein they largely shew , backing what they spoke , with pertinent scriptures to that purpose , that they ought not to be silent : likewise it was a principle among them , ( the first reformers ) that they should not forbear to preach , though all the powers on earth should forbid them , whatever punishment could be inflicted upon them therefore , and it was their practice also , for they put their lives in hazard , and many of them lost their lives , bearing their testimony , and they accounted the winning of souls of people , of more worth then the saving their bodily lives ; and as yee may read in the history of the reformation in scotland , to such who queried , why was not obedience given to the magistrates command ? it was answered its better to obey god then man , as peter answered the rulers of the iews . now such of you of the national ministry who stuck to take the canonical oath or to make an active complyance , with the bishops , as the rest of you have done , yet have yee not shamefully shrunk he ein , yee who could open your mouths wide , against these things , now set up , before they were brought in among you , when there was no hazard of speaking , and talk boldly against the bishops and their corruptions , and spend a good part of the hour glass on such a purpose ; but now are yee not shrunk dumb with a panick fear , that hath overtaken you , and yee have quit ▪ your ministry at the command of man , far unlike the good shepherd that flees not when the wolf comes , but stands up to defend the flock from the wolf , and laies down his life for the sheep , but the hireling flies , because he is an hireling , as yee have done ; and have yee not rather obeyed man then god ? if ever the lord called you to your ministry , had man power to have taken it from you ? is it not too man●fest a proof that your call and power to preach was but of men , who as they gave it you , can take it from you , as they have done ; and yet poor men ye think ye are suffering for a testimony of a good conscience ; but alass , it 's a thred-bare testimony , so to speak , and as it stands the lord will not take it off your hands ; for have yee not chosen a lesser suffering to shun a greater ? your stipends are taken from you , but is that enough to make you leave off feeding the flock ? ( i speak according to your own principles ) regard yee no more their souls , nor your bodily maintenance ? or is there any other put in your pulpits , is that enough either ? can yee not preach elsewhere then in a pulpit ? may yee not preach in a field , or from house to house , as did paul and many others , yea , your fathers did so ; or do the people refuse to hear you , then yee have but badly learned them , & they are not taught so much love as to stick to their pastor when the wolf comes ; but should yee not preach to them whither they will hear or forbear as ezekiel did , and was commanded of the lord so to do ; or have they commanded some of you to go over seas ? should yee have obeyed that unjust command ? or if they had taken you away by violence , what hinders but yee may return to the flock , were not the fear of man over you ? i know nothing ( in the will of god ) but prisonment or death , or some such outward violence , could hinder a true pastor from the flock ; or hath the ( so called ) church commanded you silence , but if their sentence be unjust , as yee think it is , should yee have obeyed it ? and yee have but a poor plea when yee say , it 's for peace sake yee so do ; for the peace which is in hazard for the testimony of the truth is but false , and so not worth the keeping , but that it was not the peace sake of your church , or any reverence to their authority ( though this be your main defence ) but the fear of man , that hath prevailed with you to quit your charge , manifestly appears by your practice but a very few years ago , when you called church men ; could either 〈◊〉 the magistrate , or when he winked at you , then yee were busie with your protestations , and yee became divided into two parties or factions called protestators , and publick resolutione●s ; and your brethren charged you , who either protested , or adhered to the protestation , with breaking the peace of the church , and disobedience to its authority ; and in that day yee could roundly answer them , that yee were to be more careful for the preservation of the truth , then of a peace that could not stand therewith , and their authority yee were not to regard , they abusing it ; and when oliver cromwel wincked at you both , i well remember your carriage , and was an eye-witness of much of it , with many hundreds , how many protestations were made in your synods , south and north , and when the one party or faction would depose , such a man or men from the ( so called ) ministerial function , the other party would bid him or them preach , and maintain , uphold and defend him ; and now the churches authority not being backed with the magistrates sword ye could break through it as cobweb , and some of you , whom your parishes would not receive , yet yee urged your selves upon them , whither they would hear or forbear . all this and much more is fresh in the memory of thousands , and this day hath abundantly discovered you : and oh that yee could take shame and confusion of face to your selves , and read the language of the lords work in this day , which would be answered with his witness in your consciences ; saying with these , ( ier. 8.14 . ) let us be silent , for the lord hath put us to silence , for a more excellent ministry ; the lord hath brought forth in this day , even that of his own spirit , whereto yee have been and are great strangers , and yee have need to learn the first principle of the oracles of god , which is the light of christ shining in the dark heart , although yee have been so long teachers of others , and the christ whom yee have preached so many years , yee have him yet to learn , and if ever yee receive a part of the true ministry , yee must come to know him revealed within you , which for the time is a parable to you , and yee call it delusion . and now oh yee people of scotland know that the lord in his great mercy to your souls hath brought this day over your teachers , to let you see they were but broken ●●sterns ; and their fair profession and many good words , whereby they made merchandize of you , hath much opposed and withstood the appearance of jesus christ , and that which letted is much removed out of the way now , and the lord is come to teach his people himself , and to gather them into his unchangable truth , which is not subject to the windings and turnings of your teachers , and the pure fountain of the water of life , hath been opened unto us , and we drunk thereof to our unspeakable refreshment and satisfaction , and we cannot any more come at your pudled waters . 14. and your fathers , the primitive protestants , acknowledge no head in the church but christ jesus ; and they maintained the power and authority of the church to be altogether independent from , and not subordinate to the magistrates power ; and iohn welshe and others of his brethren bore a testimony to this in his day ; for which , together with their testimony against prelacy , they were imprisoned at blaknes , as appears by a letter of his , with several that 's extant at this day ; and now how far have ye shrunk from this testimony of your predecessor , judge ye your selves , who call him in your church-prayers , supream judge in all cases , and over all causes , civil and ecclesiastical . there is also two other weighty particulars , which is well known to have been maintained by many primitive protestants , both denyed by you , viz. that christians ought neither to swear , nor fight with any carnal weapon ; both which were asserted by those called the lollards of kyle , as ye may read in the book of the reformation of the church in scotland ; but the setter forth of the aforesaid book , hath added to their words , to the first article , which is ( according to their assertion , as it was found in the records of glasgow ) that in no case it is lawful to swear , he hath added , to wit , idely , rashly , or in vain ; and to the other , that christians should not fight for the faith , is added , if not driven thereto by necessity ; which two additions manifestly appears to be put to , by the publisher of the book , and that they are not these mens words , for that they are printed in another character ; and he alleadges their enemies to have depraved them , for he sayes , these articles , together with several others , were found in their records ; but his alleadgance is not so fair , being he had no sufficient ground therefore ▪ and the articles are true and sound without his additions ; and it 's a perfect contradiction , which neither the lollards of kyle , or any rational man could affirm , to say , we must not swear at all , or in no case it is lawful to swear , which is universal and exclusive , and then to put a limitation thereto , but in such cases , viz. idely , rashly , and in vain ; i say , these two propositions , it is lawful in no case to swear , it is lawful in some case to swear , are a perfect contradiction , and no rational man can affirm both , for either the one or the other must be false ; and so the lollards saying in no case it is lawful to swear , it is clear that they were not only against swearing , idely , rashly , or in vain ( which neither their adversaries denyed , so that it needed not be a point of dittay against them ) but against swearing in any case , or at all . so by these 14. or 16. articles , let all in whom there is any measure of ingenuity , or simplicity , try your present church constitution , and with the light wherewith christ hath enlightned you , examine , and ye will find , that though ye call your selves the reformed church , ye are far from the first reformers ; and that the whole protestant church in europe , hath much degenerated from the primitive christians and protestants , both in principles and practices , and is become quite another thing , retaining the name like an old rotten ship , that hath been so often clamped and clouted , that all the former timbers are worn out , and others put in their place , yet keeping the name , and somewhat of the form and shape ; and ye have sailed long up and down in this old rotten ship , which is just upon the splitting , and suffering shipwrack ; and it were happy for you , if ye would swim forth out of her for your lives ; and the greatest loss of all , is of the spirit and life of your first reformers , as appears by your fruits and conversations at this day . is not that fidelity , honesty and simplicity , much lost , and quite decayed , that some yet living remember was in the land , and treachery , falshood , guile , and deceit come in the room thereof ; and one brother cannot trust another , and love is waxen cold , and much selfishness crept in , and the profession or religion made a meer cloak of maliciousness , and that temperance and sobriety in words , diet and apparel , that was among many is quite gone , and wantonness , gluttony , and drunkenness , whoredom , cursing , and swearing , and prophaning of the name of god , and fearful oaths come in stead thereof , and tyranny and oppression , more then among savages , and yet people given to such wickedness , are accounted your church-members , and partake of all the church-priviledges with you ; and when any such die , the cry goes through your streets , there is a faithful brother departed , &c. or when any of them hath a child to be sprinkled , the priest will cause him to rehearse the articles of his faith ( and he hath no more faith , nor so much as the devil , for the true faith purifies the heart , and lodges in a good conscience . ) oh horrid abomination ! and is not the zeal among professors quite withered , and deadness , laziness , stupidity , security , neutrality , carelessness and sottishness , generally overgrown them , and all manner of iniquity abounds ? postscript . and now ye who accuse us ( in derision called quakers by you ) as apostates , and that we have denyed our fore-fathers faith , try your selves , and parallel your fathers principles and practices with your own , and also with ours , and ye shall find ye are degenerated from them exceedingly , as we were while with you ; but through the grace of god are we recovered , and brought to witness the spirit and life of the primitive protestants and christians , and in all 16. above-mentioned articles we agree with them , and ye disagree with them ; and ye cannot instance to us one particular , wherein we dissent from them , warranted from the very letter of scripture ; for these things wherein we have forsaken them , we have discovered by the light , which hath opened the scriptures to us , to have been but the inventions of men , and babylons more subtile cup of fornications , which because that the day was not so broken up among them , as among us now , they did not discern ; but now the light hath shined forth in such clearness , that we have seen to the bottom of all babylons treasures ; and were they living in this day , they would concur with us , in disowning these things , and i am satisfied in it , they have been accepted of the lord , according to their faithfulness ; but supposing ye were not shrunk from any of their principles , it 's in vain for you to think , that god will take that off your hands , he received from them , winking at their weaknesses in the day of ignorance ; for that which makes a people acceptable with god , is their faithfulness to the dispensation of knowledge in their day , and their answering his requirings therein , and following him whithersoever he leads , of which ye are very short , and this is your condemnation . written in the 10th . month , from the tolbouth of aberdeen . g. k. true and righteous iudgement from the god of judgement , separating the precious from the vile , concerning the late proceedings of the people of scotland in the matter of their reformation from , and their covenanting against prelacy , with the corruptions and popish superstitions accompanying it ; as also concerning their church constitution , ministry , worship and government , set up by them , after the pulling down of the former , and discrying it , as antichristian , wherein likewise the lords controversie with them in laying them by , and suffering this day to come over them , is shewed in which their building is also laid in the dust , and its the will of the lord , that it never be again rebuilt . give ear unto me , o ye people of scotland , of what quality or degree whatsoever , and i will shew you the true and righteous judgement of god ( from whom i have received it , and by whom i am moved to declare it unto you , for your good ) concerning your late proceedings in the matter of your reformation from , and your covenanting against prelacy , and the corruptions and popish superstitions accompanying it , and other particulars above-mentioned . a zeal there was in many of you ( rulers , teachers , and people ) in that day for the lord , and his name and truth , which he did tenderly regard , and it was marked before him , though the most of you all along minded more your selves , and how to compass your selfish , covetous , and ambitious designs then his honour ; and ye made the name of truth and religion a meer clock to cover and mask your hypocrisie with , yet a true simplicity and uprightness of heart was among others of you , and ye did well in disowning and departing from such men , who gave themselves forth to be the lord's ministers and servants , but they ran , and he sent them not , and their covetousness and ambition , and seeking how to please men for their own ends , and not his honour , nor any true zeal for him , set them on such a work , to lord it over the people , which he had forbidden , and it is abomination to him , together with the many things accompanying them , which they gave forth for his ordinances , good order , decency and comliness in the church , but were the meer inventions of men , and babylons golden cup of fornications ; and that ye vomitted up , and refused any more to drink of this cup , or to admit of such things as his ordinances , or belonging to his worship , or as if he allowed it ( whereby your iniquity is exceedingly agravated before god , and his indignation and jealosie burns as fire against you for your returning thereto ) and because of the iniquity of such men , their pride , pomp , covetousness , tirany and ambition his wrath kindled against them , and he poured contempt , and desolation upon them , for the cry of their wickedness , together with the prayers and ●upplications which came from many in that day ( because of them ) ascended up into his throne in the time of their great affliction of spirit to see his truth , and name so much dishonoured , and the lord heard and regarded , and delivered them from that , which was their trouble and grief of heart , and he removed that out of the way , which was a great let unto his work , and glorious appearance in the land , and after the removal thereof , the lord put a fair oppertunity in your hands to have been blessed instruments in his work , whereby had ye improved it , ye should have been at this day a glory in the earth , a praise , a renowne , and a blessing , and your memory should have endured ; as a sweet savor unto all succeeding generations . but he had many things against you , whereby he was provoked to lay you by also , so that ye should not be honoured ( nor ever shall be in the state ye are in , and way of your proceedings ) as instruments in his glorious work , which he hath purposed to bring ( and is bringing ) forth in the earth even a work of wonders and admiration , whereby he will make to himself a name everlasting therein , and give matter to all the simple-hearted of thanksgiving , and praise for ever and ever ; and this work he is bringing forth this day in the midst of you , and yee are so far from joyning issue with him therein , that ye are all opposing it , but it shall go on , and prosper , over the heads and bellyes of all gainsayers on the face of the whole earth , and if yee repent not and give way unto his determination , he will bring this word to passe against you ; behold ye dispisers , wonder and perish . and now hear the righteous judgment of god concerning these things he hath to charge you with , and have been snares unto you , and matter of provocation unto him against you , for , although a true and tender zeal ( in a measure ) there was in many of your hearts in that day for the lord , and his name and truth ; yet much of a fiery , headstrong , furious false zeal , not according to knowledge , and which was not begot of the lords spirit , nor kindled at his alter , did company the same , and much prevailled over that which was pure , and tender , and of his begetting , and yet he regarded this , and because of it he loved and pittyed you , and suffered you long , till he could bear no longer , for ye were become as those , yea , and worse , whom he spued out before you , against whom his controversie was : and you went forwards in the counsels of of your own hearts , and advised with flesh and blood , and not with the lords spirit , what yee should do , and yee relyed upon the arme of flesh , and thought to have reformed the land with your carnal weapons , and power , and force , and might , not considering his determination which he spoke by the word of his mouth , to his prophet of old , not by might nor by power , but by my spirit saith the lord. and yee dealt cruelly and roughly with such as had not freedom , nor clearness to go on with you , in the manner and way of your proceedings , and so yee became guilty of the same iniquity , yee cryed unto him against in those men , who dealt cruelly and tyranically with your selves , and yee constrained many hundreds of poor people in the land to vow unto god and make a covenant with you , who knew not what they were doing , no , nor knew him at all ; and because yee mixed your selves in , with a company of ignorant , vile , prophane and abominable persons , without all fear of god , and drew them along to concur with you , thereby thinking to make your selves stronge and mighty by reason of number and unformity , therefore was the lord provoked against you , for he regarded none of these things ; the vows of the wicked are an abomination to him with all their services , and he accepteth no uniformity , but that which is of his spirit , which knits the members of the body together , and admits nothing unto union with the body , but that which is of his begeting , and but two or three fearing the lord joyning together in a perpetual covenant , to stand up witnesses for his name and truth , are dearly regarded by him , but many thousands associating together out of his fear he regards not at all . and forasmuch as by your vowing and covenanting , yee proceeded to put a stop and limit to the lords spirit in any further discovery of his name and truth , his wrath waxed exceeding hot against you , and he loathed both you and your covenant , and suffered it , as it is at this day , to be trampled under foot , and permitted your enemies , which were buried in the very dust , and their memory almost perished , to rise up against you , ( to wit the prelats ) and bring you in greater slavery and subjection then ever , ( and now they are doing their work , and when it is done they most return to the place whence they came , and the time is near ) and many other circumstances in your proceedings , the lord never own'd , nor shall own , in which as yee mind his witness in all your consciences , it shall instruct you , and also show unto you the hypocritical , treacherous , deceitful , ambitious , forward spirit , that moved in you , and set you on work many times , whereby his spirit was grieved , and that of his begetting over topped , and oppressed . and above all the great controversie of the lord with and against you , was and is , that yee got up above the cross of christ and turned from it ( the cross which is the power of god ) which would have kept your feet in a straight , even , stedy course , so that yee should not have declined out of the right path , either to the right or left hand , and it would have proved a righteous ballance unto you , whereby ye might have weighed every motion that arose in your hearts , and thereby known what was of the lords spirit , and what was of your selves , and of the suggesti●● of the devil , which laid his snares before you , and catched you in them ; and for that ye kept not chast to his light in your consciences , nor to the leadings of his spirit , this was it that which discovered to you the popish and prelatical abominations , and begat a loathing in you against them so that yee could have no rest till yee came to forsake them ; and had yee kept chast to this , it would have carried you on all along in his work , and steered your course from first to last in the streight , even righteous path of judgment : oh ye did run well who did hinder you ? but yeare become so foolish , who began in the spirit to end in the flesh ; and now when yee got up upon the walls and bulwarks of your enemies building , and leveled it to the ground , when yee had rooted out prelacy , and the many corruptions and superstitions accompanying the same , and digged down a good part of babylons upsetting , then yee betook your selves to build , and yee thought it should have been a a house for god , and it was but another babylon , for yee had gone from the true foundation , the light , life , power and spirit of christ in your particulars , and yee gathered hay and stuble , and cast upon it , and suffered the earth in you to come over , and ye hid the talent the lord had given you , therein , even the noble and precious and blessed gift of his light , and the manifestation of his spirit ( given to every man to profit withal as saith the apostle ) which would have been a sure foundation unto you , and would have taught you in the infallible wisdom , how to have reared up the building and frame , even to the setting of the least stone or pining thereof , and it would have cemented and knit every part together , and given it a comely proportion , and all its due and proper dimensions , in height , bredth and length , and made every stone living , and it should have been a glorious building indeed , a spiritual house to offer up a spiritual service , and sacrifice to god continually ; and though the winds had blown , and the rains descended , and the floods had come , and assaulted it , yet it should have stood , which it hath not , but hath fallen , and the fall of it is great , and it hath filled you with amazement , confusion and astonishment , and darkness hath so overtaken you , and the vail is grown so thick over your hearts , that you see not as yet , cannot see your own folly , and that your building was but on the sand , and the work of your own imagination , out of the wisdom of god , and this i am moved of the lord to declare unto you that it hath been so , and though your frame was somewhat more spacious and taking , to the eye of man , ( being somewhat in appearance , nearer the letter of the scriptures ) then that other cast down by you , yet it was as far from being the temple or house of god , being not of his spirit ; for this ye had gone from in your own particulars , and at length became so impudent as to deny such a thing could be expected , to wit , the leadings of the infallible spirit of christ , to teach you , and guide you infallibly in your proceedings ; and ye set the letter of the scriptures above it , and in it's room , together with your own imaginations , for ye being gone from the spirit of truth , the eye which read the scriptures aright , came to be put out , and the false eye opened , which read them backward ; and the scriptures were perverted by you to a wrong sence or meaning , and ye drew them to the square and rule of your opinions , which the erring mind , through satans suggestion had begot in you ; and now ye fathered your opinions upon the scripture , and they were but the brats of your own imagination . and oh , what were the materials of your building ? were they living stones polished and smoothed by the power of god ? or rather , were they not the most rude , profane rabble and multitude of the world , the same whereof the prelatical and popish frame was composed of ? and who were the builders ? were they men taught of god standing in his wisdom ? was your ministry a spiritual ministry ? were they able ministers of the new testament , not of the letter , but of the spirit ( such as the scriptures speak of ? ) were they called from heaven by the revelation of christ ? or rather , was not your ministry even such as the former , of mens making , which stood in man's wisdom , and taught of men , as among the very papists ? yea , it was even so . oh , how little hath the teaching of god's spirit been regarded ! were they not accounted able ministers who could talk upon the letter , and give many good and fine words to the people , and speak the saints experiences recorded in scripture , which generally they never knew themselves , or if any knew somewhat of that nature ( as some did ) it was not principally regarded ; and men were let pass for ministers who were gifted with humane learning , and gifts under which the best induments of knowledge or utterance , which come not immediately from the revelation of the infallible spirit of truth , may be comprehended ; and after ye had quit the service-book , and that way of worship in set forms , and denyed them as dead life-less things , your humane learning and abilities ( together with the customary way ye had inured your selves to ) prompted you to talk and utter many words before god , which yet was as far from spiritual worship as the other ; and if at any time somewhat of the lord's spirit moved and breathed among you , as it did , for the lord much pittied for his seeds sake , yet it was much suffocated and choaked , by your running forth after the imaginations of your own hearts , ye not knowing the cross which stayes the mind , and gives a check to the forward proposterous spirit , which is rejected of the lord with all its services ; and because your minding more the words and form , and visible things , then the living power , whereby the lord was provoked more and more to withdraw from among you , and leave your house desolate , as at this day it is . and your presbyterian form of church-discipline , order and government , it was nothing upon the matter better then the episcopal , there being no material difference ( in the sight of god , to render it more acceptable to him ) be●wixt the one and the other , neither of you knowing christ the head in you , teaching you by the revelation of his spirit , to determine of things coming before you , ( so that ye could not say with that synod , act. 15.28 . it seemed good to the holy ghost and to us ) but ye went on in the same manner with them of determining of particulars in mans wisdom ; and by plurality of voices or consents , which is but a very fallible way , and hath done more evil then ever it did good , and it is all one before the lord , whether one or a few should determine particulars , as it is among the bishops ; or whether many by an equality should do it , as among the presbyterians , you being both out of god's wisdom , and asking counsel and not out of his mouth ; and ye called presbyterian ministers did step into many things ye 〈…〉 the bishops out of , or things much what alike , and of the same nature : ye denyed their lordships , and took to your selves selves masterships , ( both being equally forbidden by christ ) ye would not suffer them to lord it over you , but ye would lord it over the people ; yea , and did , as tyrannically as ever the bishops had done ; and ye were offended at the surplices , and the canonical coats and belts of their clergy , and yet ye were equally superstitious and vain in your black cloaths and gowns , with pasments and ribbons upon them , and other superfluity of naughtiness ; and ye were angry at their revenues being so great , and yet ye stept in also to many of them ( and some of you had as much by the year as some of them ) and into their pride , covetousness , lightness , vanity , ambition , carelessness , concerning the work of jesus christ , and the salvation of poor people , whereof ye took up the charge , and many other iniquities they were found in , for which the lord was provoked against them , ye have taken as it were a succession of , and ye thought the lord should have winked at you , and indeed he bo●e much with you , and had respect unto that poor , honest , tender , simple , zealous thing that was once among you in a day , but he could no longer forbear , for the cry of your sins was great , and his oppressed seed in your hearts , as a cart pressed with sheaves under your wickedness , cryed likewise against you and he heard and brought desolation upon you also , and laid all your stately building in the dust ; and now great is the lamentation and sorrow of your hearts , because of the fall of your building , and ye are crying in the anguish of your souls for a day again , wherein ye may have an opportunity to repair the breaches , and build up the old ruinous heaps ; and ye are saying in your hearts , the tyles are fallen , but we will build with hewn stones ; the sycomers are cut down , but we will build with cedars , and make the frame more able and firm then before to stand out the storm . but i say unto you , in the name and authority of the living god ( should ye attempt such a thing till ye come to his light , and the leadings of the infallible spirit of truth in your particulars ) it shall not prosper , it shall be as with them who attempted the rebuilding the walls of ierico , and have no better success , and ye shall but labour as in the very fire , and weary your selves for very vanity : i have determined , saith the lord god almighty , to race all to the foundation which is not of my building , to pluck up root and branch ; and all which is not of my planting , i have said to my messengers and servants , go ye up upon her walls , break down her battlements & bull-works , for they are not mine , & level all to the ground , and let them not be built for ever and ever , amen , saith my soul. and it is god's rich mercy , love , and compassion , that he hath brought this day over you ( could ye but open your eyes to see it , and some shall see ) that ye may suffer loss in these things which have been and are a loss and snare unto you . the 10 th . month 1664. from the tolbouth of aberdein . george keith . the word of commandement from the lord ( which filled me with heavenly joy and comfort ) came unto me the 30. day of the 10 th . month ( called december ) saying , shew unto the people of scotland my true and righteous judgement , concerning the particulars above-mentioned : and now , however these be received by you , i have peace in my god. the blessed long looked for day of god , broke up amongst us the lords people called quakers , with a declaration of the lords loving kindness to us , and what he hath done for our souls in causing the light of his countenance to shine on us . and a brief description of our church , ministry , word , worship , order and government . and a proclamation of the foresaid day of the lord to the people of scotland in judgment and mercy . with a loving exhortation unto them , and dear and tender counsel concerning what the lord requires of them in order to a perfect , and thorow reformation which they have often assayed , but never as yet come at . also a few words to such who expect the breaking up of the day of god , and yet deny it , broke up among us . written in the fear and will of the lord , and in bowels of love and compassion to the people of my native country . the day of god is the revelation of his living and eternal arm in and among the children of men , to put an end to transgression , and recover lost man , to the blessed , holy , pure , innocent state , wherein he was created by god , who breathed in him the breath of life , and he became a living soul ; it 's the setting up the kingdom of jesus christ , the eternal king of righteousness , in the hearts of the sons and daughters of adam , and the pulling down the kingdom of satan , who hath ruled over the sons of men , as god , and swayed his scepter as an absolute monarch in the earth . it 's the arising of the son of righteousness with healing under his wings , in the shinings forth of his pure light , for the dispelling the the thick egiptian darkness that hath long covered the earth , and brought upon the inhabitants a sad , sore , and dismal night , wherein the blessed , sweet , and amiable countenance of god hath been eclipsed , and vailed from men , whereby they could not live to god , for that life is in the light , which by the power and prevalency of darkness hath been much shut up ; so that it hath not shined forth in its glorious brightness upon mankind : it 's the pouring forth of the spirit of the lord upon all flesh , and the breathing of life upon the dead bones , that they may stand up and live , with flesh and sinews , in strength , beauty , and comeliness of proportion . it 's the manifestation and discovery of that great and glorious mystery , hid from ages and generations , christ within , the hope of glory ; jesus christ in his powerful , spiritual , glorious , heavenly appearance in his saints , triumphing victoriously over death and hell , and all the powers of darkness , giving to his saints to sit down with him upon his throne , and making them partakers of that glory he had with the father before the world began . it 's the bringing of many from the east , and from the west , and from the north , and from the south , to sit down with abraham , isaac , and iacob , in the kingdom of god ; and the gathering of his elect seed from the four winds of the earth , which hath been long scattered , and pended up in the holes and caves thereof , lying in death , bondage , and captivity . the day of god is the redemption of his beloved seed , and raising it up out of the grave , to live in the blessed and glorious presence of its god : it 's the marriage day of the spouse with the lamb , and the bringing of her into the chamber of presence , and the banquetting-house , where she is entertained with the sweet fellowship and communion of the noble plant of renown , the beloved of her souls and under his shadow she sitteth down with great delight , and his fruit is pleasant to her taste , where she gets access to him in the bed of love , and sees his sweet , comely , soul-ravishing countenance , and hears the sweet melodious voice , which pierceth the heart with darts of love , so that she is constrained to cry , stay me with apples , comfort me with flagons , for i am sick of love ; turn away thy face from me , for it hath ravished me , being filled with the glory of his majesty , that the sight of it is scarce tollerable in the house of clay , which often trembles at the revelation of the weight of glory . the day of the lord is the tabernacling and habitation of himself with men ( the immanuel , god in us ) bringing them up out of all visible and corruptible perishing things , into fellowship with him and his son , through the eternal spirit . it 's the dispensation of the new covenant taking place in the earth , the tenour whereof is , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people , and they shall teach no more every man his neighbour , saying , know the lord , for they shall all know me , from the least of them unto che greatest , saith the lord , for i will forgive their iniquity , and remember their sin no more , jer. 31. and again i will sprinkle clean water upon you , and yee shall be clean from all your filthiness , and from all your idols will i cleanse you , a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh , and i will put my spirit within you , and cause you to walk in my statutes , and yee shall keep my iudgements , and do them ; and yee shall dwell in the land , that i gave to your fathers , and yee shall be my people , and i will be your god , ezek. 36. it 's the coming down of the new ierusalem from above , out of heaven upon the earth , cloathed with the garments of salvation , the lambs glory ( which is her light , so that she needeth not sun , nor moon , nor candle ) and the pure white linnen , which is the righteousness of the saints ; it 's the causing the old heavens and the old earth to pass away , and the elements to melt with fervent heat , and the drying up of the sea , and the making all old things to vanish , and the creating the new heavens , and the new earth , wherein dwelleth righteousness , and the making all things new . it 's the relieving the creation of god which hath long travelled under the bondage of corruption : it 's the coming forth of the woman cloathed with the sun , and a crown of twelve starrs upon her head , and the moon under her feet , out of the wilderness ; and her getting victory and dominion with her seed ( which hold the testimony of jesus the spirit of prophecy , rev. 19.10 . the great quarel of the adversary against her , rev. 12. ) over the dragon , beast and false prophet . it 's the discovery , fall , and utter overthrow of mystery babylon , the mother of fornications , who hath bewitched the whole earth with the golden cup , her merchants hath handed forth into them who dwell thereupon ; whereby they have adulterated , and gone a whoring from god , and the pure holy life of jesus christ , and the chast leadings of his spirit , and the true spiritual glory hath been lost from among them , who drunk of the cup of her sorceries , and a false imaginary glory set up in its room , which is the image of the beast , over which the saints get victory ; which false glory stands in some of the words and formes of truth patched together , with the inventions of men , by the cunning and art of the whorish spirit , which is very taking and specious to the eye of man , whereby it comes to pass that this whorish woman hath been taken for the spouse of christ , and her merchants for his ministers . the day of god is the pulling up by the roots every plant which is not of the lords planting , and the fire of the fierce wrath and indignation of god passing thorough the bryars and thorns for the consuming of them , and the plowing up the fallow ground , and preparing and digging , and dunging of it , whereby it may become good and fruitful , that the pure and tender plant and seed of truth sown therein may grow up , and become a tree filled with the fruits of righteousness and holiness : this seed hath long lyen ( as it were ) barren in the earth , which hath been as a wilderness , and brought forth the vines of sodom , and grapes of gomorah , but now the lord hath looked upon the earth , and pittied it ( for the seeds sake ) and hath sent forth and is sending his servants to till and dress it , that it may be for the lord and master of it , a garden of pleasure , and now the truth which hath been long holden down , in and under unrighteousness is arising , and shall arise throughout the whole earth , in victory and dominion over all . and we the lords people called in derision quakers , and mocked and persecuted by the world ( as all the children of god before us have been ) because we are not of them , and they know us not , do witness this day of god come and broke up among us in pure perfect brightness , to the fulfilling all these things aforesaid ( every one in their measure ) and yet more abundantly to be fulfilled , and his kingdom revealed with power and great glory in our hearts , and the lord hath brought back our captivity , as the streams of the south , whereat we are as those that dream for joy ; and we who sat by the rivers of babylon hanging our harps upon the willow trees are now returned to zion , having our hearts and our mouths filled with the songs thereof , and our harps harping the sweet praises of our god , in the land of our nativity . and the lord hath redeemed us out of kindreds , nations , tongues , and people , to be a peculiar people unto himself , a choice generation , a royal priesthood , and holy nation zealous of good works , to shew forth the praises of him who hath called us out of darkness into his marvelous light , which hath shined forth in beams of glory , through the darkness in us , to the dispelling and swallowing up thereof , by its brightness , and the light is very dear , and precious unto us , and we cannot deny it ; notwithstanding , all the opposition we meet with , from a wicked perverse world , shut up in darkness ; and because they in the state they are in , cannot comprehend it , therefore they mock , persecute , and blasphem both it , and the vessels thereof , and they would have us to disown the light , and cease to bear our testimony unto it , because they hate the light themselves , being it reproves their evil deeds , and makes manifest the hidden things of dishonesty , which they are loath should be known ; therefore they would have the light quenched , stopt and buried , least their wickedness be seen , hence it is that people of all professions , ranks , orders , qualities , and degrees , rulers , teachers , priests , and people , scribes , lawyers , doctors , and disputers of this world , have and do oppose the light , and such who testifie of it , least their pride , pomp , ambition , lust , tyranny , deceit , covetousness , and other evil deeds , which are rife among them , should be made manifest , and men of all callings hate the light ; for deceit , treachery , unrighteousness , hath seated and spread it self over all and taken a dominion in the earth , and is loath to quit it ; and therefore , it puts into the hearts of all its subjects , to oppose the light , which if it get footing in the earth , will put a period to its raign , and finish transgression , and bring in everlasting righteousness : and the devil sets men upon the opposing the light , least it bind him , and cast him out of his place , and spoile his house , and break his kingdom , dashing it as a potters vessel into pieces ; and the whore mystery babylon , the mother of fornications hates the light , and puts into the hearts of the kings and powers of the earth , to make war with the lamb , the light and the children of it ; for that is it which discovers the cup of her fornications and sorceries unto men , and makes manifest her whorish mire whereby she may be discerned , and when she is known the same kings and princes and great ones on the earth , who upheld her , shall come to loath and hate her , and burn her flesh with fire ; and now glory to the lord who hath shewed us light , and placed it in our hearts , and hath raised and is raising it up , over all opposition whatsoever in us , and by this light we have discovered the whore , the antichrist , the beast , the dragon the subtle serpent , the false prophet , with all their subtle workings , and deceivableness of unrighteousness ; we have seen the land of graven images , and the wilderness where there is no way ; we have so long walked in ; hungry , and thirsty , and our souls fainting in us , and our tongue failing with thirst ; and the light hath given us an out-gate , & shewed us an entrance into the way of life , and path of righteousness & holiness , which the vultures eye can never reach ; & this path at the beginning appeared to us very strait , & narrow & difficult for passage , so that many times sore doubtings and fears arise in us , lest we should never get thereinto , and many temptations have we indured from the suggestions of the great enemy of our salvation ; saying to us , it is in vain to attempt an entrance , but now blessed be the god of our salvation , an entrance , yea , an abundant entrance is ministred to us thereinto , and the path is becoming more and more easie and spacious , and delectable , the way of pleasantness , and the path of peace is opened , and opening , wherein the wayfaring man ( though a fool ) cannot erre or stray ; and the light hath brought us to iacob's well , where we have found an eternal never fading spring of living water streaming forth into our souls and hearts , to our unspeakable joy , comfort , and satisfaction ; and it hath brought us into bethel , the house of god , the house of prayer ; and we have been made joyful therein , according to the lord's promise ; and in this house and temple of god , we have seen the glory of the lord , and had isaiah's vision , beholding him sitting upon a throne , high and lifted up , and his train filling the temple ; and we have heard the voice , holy , holy , holy , lord god of hosts , the whole earth is full of his glory ; and we have been made to cry , woe is us , for we are undone , because of uncleanness , and fear and trembling hath taken hold of us , so that the posts of the door lyes moved and shaken , at the voice of him that cryed ; and the angel hath flown unto us , having a live coal in his hand , taken in the tongs from off the altar , and therewith hath touched our lips , saying unto us , your iniquity is taken away , and your sin purged ; and in his temple we have talked of the glory of the lord , and of his loving kindness one unto another ; and we have blessed and praised the name of the lord , for his mercy and goodness to the children of men ; and we have eat and drunk in the house of our god , in the mountain of his holiness have we been entertained with the feast of fat things , full of marrow , of wines on the lees well refined ; and we have seen the king in his beauty , and bread hath been given to us , and our water made sure , and it faileth not , which we drink every one out of our own cestern ; and the glorious lord hath become unto us a place of broad rivers ; and we have been brought to the shepherds tents , and seen where he feedeth the flock , and causeth it to rest at noon ; and we have loved the pasture dearly , and intreated the shepherd that he would make us partake with the flock , and lead us to the green field and paradice of his pleasure , and to the streams of that river which is full of water , and floweth richly forth , to the continual gladning of the city of god ; and we have desired it of him with the earnest of our souls , that we might see the good of his chosen , and be remembred with the favour he bears to his people , and gladned with the joy of his nation , that we might have whereby to glory with his inheritance ; and the lord hath heard and granted the breathings of our souls ; we asked life of him , and he hath given it us , and put a crown of pure gold upon our heads , even a crown of righteousness , and eternal life ; and he hath put a new song of praise to him who lives for ever and ever , in our mouths , which none can sing , no nor understand , but such as are redeemed from off the earth ; and palms of victory in our hands are given to us , and harps wherewith to harp , and make melody to the god of our life , who hath created us anew in jesus christ , unto good works ; and censers full of incense , which are the prayers of the saints ; and the lord hath not suffered , does not suffer us , to want any good thing , he openeth his hands plentifully , and filleth us with his blessing , and giveth us to drink of the river of his pleasure , and the wine which groweth in our fathers kingdom ; and how great is his goodness ! how great is his beauty ! for corn hath made the young-men glad , and new wine the maids , as it is written , and the mountains have dropped down the wine , and the fatts and wine-presses have overflowed , and the heavens have opened , and poured down everlasting righteousness , and rained the showers of blessing upon the tender herbs of the lords planting in the earth ; and loe the winter is past , the rain is over and gone , and the spring is come , wherein the birds do sweetly sing , and the voice of the turtle is heard in our land ; and the fig-tree putteth forth its blossoms , and green figs and others are come , and coming to perfection and maturity ; and the vines with the grapes , give a good and pleasant smell ; and at our gates are all manner of pleasant fruits , new and old , laid up for our beloved . and the fruit of the tree of life , which beareth twelve manner of fruits , and yieldeth it every month , hath been manifested unto us , the leaves whereof are for the healing of the nations . and we have seen the bride , the lamb's wife adorned , and trimmed for the approach of her husband , and the new ierusalem descending from above , the holy city coming down from god out of heaven , having the glory of her god , and her light is like unto a stone most precious , like a jasper , clear as cristal ; and we have seen the frame and proportion of this city , with the walls and gates of it ( within which our feet have stood ) whose builder and maker is god , and there is nothing of mans work in it , but all purely of him , and we have seen to its foundation , the light , the life , the power , the wisdom of god , revealed in the hearts of the sons and daughters of men , the chief corner , the foundation stone , which the builders among all the sects and professions of the whole earth have rejected , in this night of darkness , whereby instead of building a house or city for god , they have reared up a babylon , which must fall , and is a falling , and shall sink as a mill-stone into the bottom of the sea , and never rise again , amen , hallelujah , glory to the lamb , whose work it is . and now the lord hath made us citizens of this city , and stones of this building , even living stones , polished by the power of god , and glewed and knit together by the same power and spirit of life , where is the pure perfect unity , and in the unity , the fellowship and communion with god , and his dear son jesus christ , and one with another is witnessed ; and the builders are wise builders , standing in the wisdom and power of god , whereby they are taught to lay every stone , and how to polish and square it , and they are but tools and instruments in the hand of god , for the work is his alone , and the ministry is spiritual , and so are the ministers ; men taught by god , having experience of the saving work of his right hand on their hearts , who speak because they believe , and are indued with power from on high , and filled with the holy ghost , whereby they are made able ministers of the new testament , having received gifts by the ascending of christ on high , ( even for the rebellious , that he may dwell among them ) for the work of the ministry , to the perfecting of the saints , and edifying of the body ; and such minister from the light and from the life , and from the power and spirit , and word of god , whereby those to whom they minister , may come into the fellowship of the mystery with themselves , and be made partakers with them of the unction , or anointing from the holy one , which may be with them for ever , and a teacher unto them of all things , good , necessary , and expedient for them to know , even to bring them unto the spirit of truth , which may lead them into all truth , and instruct them , in the will , councel , and commandement of god , at all times whatever it be , and to espouse them unto jesus christ the great king and lawgiver in and to his people , the great high priest , from whose mouth the law is to be received , the great prophet by whom god speaketh now to his people , wherof moses writes , who is the head in all things , and who so will not hear that prophet , shall be put to death ; and this prophet jesus christ is nigh unto us , yea , more nigh then all the men or books upon the face of the earth ; he is both our maker and our husband , ( the anointed of the lord the breath of our nostrils ) so that our fellowship and communion with him is most intimate , and immediate , and nothing else does satisfie our souls but the immediate imbraces of his dear and sweet love , the seeing of his countenance which is comely , and the hearing of his voice , which is pleasant , and powerful , and glorious , and full of majesty ; and the bride rejoyceth greatly because of the voice of the bridegroom himself , and now we need not say who will go down into the grave , and bring up christ to us , or who will ascend to heaven to bring him down to us , or who will go over the seas , and bring us tidings of him from ierusalem , where he suffered in the flesh , him ( whose name is the word of god , rev. 19. ) we of a truth witness nigh us even in our hearts ; so that we need not either ascend or descend , or go forth , the word of life , the word of power , the word of faith which paul preached , and moses before him , and all the true ministers , and pointed people to this , which was able to save them , as they turned their minds thereto , and gave up to be taught and led thereby . and this the ministers and servants of the lord among the people called quakers do preach ( without money or price being the free gift of god ) and many have believed , and received it , not as the word of men , but as it is indeed the word of god , and found it ( after diligent attendance , turning their minds inward thereto ) to spring up in themselves , and to be living and powerful , and sharp as a two edged sword , to the dividing of soul and spirit , and discerning every thought and intention of the heart , and though one evil , and unbelieving generation , will not give credit thereto , no nor yet those of the national ministry , who give themselves forth for the ministers of christ ( but are found lyars ) they call it a fancy , and delusion , and turn people from it , ( which is the only rock that can save them ) yet we know it to be the word of god , and we have tasted the heavenly sweetness of it , yea and our very hands have handled that word of life , and we have hid it in our hearts as an only treasure , and we do daily , and hourly , witness the pretiousness and worth thereof , for it is the food of our souls , the food of angels , the living bread , which came down from heaven , to give life unto the world , the manna incorruptible , which feedeth us unto life everlasting ; and when we are an hungred , it refresheth us , and satisfieth our souls with good things , it 's milk to the babes , and flesh to the strong , it 's health to our navil , and marrow to our bones , it 's the bread which strengthneth mans heart , and the wine which maketh it glad , and oyle which maketh his face to shine , and when we thirst , living water springeth forth from this word of life in our hearts , and ministreth drink unto us , out of the living fountain , and we witness the promise fulfilled , he that believeth in me ( christ the word ) out of his belly shall flow a well spring of liveing water ; and when we are weak , and our hands hang down , and our knees wax feeble , the word maketh us strong , and lifteth us up as an eagles wings , so that we run and are not weary , and walk and are not faint , and when we are heavy through sorrow , the word springeth forth in streams of pure joy and consolation , from the presence of the lord , which causeth us to forget all our former troubles , and we are comforted in our god , in all our straits and difficulties , and when temptations from the devil and his instruments assault us , and the powers of darkness environe and surround us , as if they would swallow us up , the word sendeth forth sweet and comfortable beams of light , and openeth the eye-lids of the morning upon us , and breaketh through the thick egiptian darkness , as a fiery flaming sword , and divideth asunder , and giveth us victory and deliverance : and when we are hated of the world , the word saith , peace in us , and causeth it to flow into our souls , like the waves of the sea , and when sathan transformes himself ( with his messengers ) into an angel of light , that he may deceive us , coming up out of the deep with samuels mantle , the word of truth , which searcheth into all the depths of satan , and to the bottom of the mystery of iniquity discovereth to us the foulers snare , and the voice of the inchanter , so that our souls escape as a bird out of the net ; and the word defends us by night and by day , so that we need not fear the terror by night , nor the arrow that flyeth by day , nor the pestilence that walketh in darkness , being girded with the sword of the spirit , which is the word of god ; and the word is a light to our feet , and a lanthorn to our pathes , the v●im and the thummim by which the lord answers us , and giveth us counsel in all things pertaining either to the temporal or eternal life , and herein we meditate day and night , and by it are we made wiser then our teachers , and it 's sweeter to us then the honey and the honey comb , and more precious then thousands of gold or silver ; and in the word our fellowship stands with god , and one to another , whereby we know , and enjoy , and have communion one with another in the invisible , heavenly life , and though at a distance as to the bodily appearance , yet nigh to , and present one with another in spirit , and partakers together , as members of one body in sufferings and afflictions , in joy and consolations , which as sufferings abound , do abound also . and now , though the scriptures declare of this word , yet they are not that word , more then a map or description of rome or london , is rome or london ; or the image of cesar is cesar ( or bread and wine is the body and blood of christ ) which rude draught , shadow , description , and representation of such things , and the like , may and do borrow the names of the things by them signified or represented ; and thus the scriptures may borrow the name of the word of god , and may sometimes be so called , as the words or prophecy of isaiah is called by himself his vision , and the words of iohn is called his revelation , whereas they but signified these things ; and it 's my testimony , with thousands , we have found another word then the scriptures ( which is not repugnant to them , but teacheth the same things , and bears a like testimony with them , in a more excellent way , so that they have a sweet harmony and concord together , yet differing as much from them as bread , wine , corn , oyle , water , light , fire , differing from a verbal description or likeness of those things : and this is no dishonour to the scriptures , but a putting them in their proper place , as a declaration of the eternal life , which though pointed at by them , yet is not to be found in them , as the jewish people foolishly thought , ( and as professors think at this day ) for which christ checked them , because they would not come to him to get life , of whom the scriptures testified , that it was in him , not in them , ioh. 5. and thus much concerning our ministery , and the object thereof , or thing which is ministred and preached , to wit , christ the living and eternal word , nigh , and in the hear : and our worship and sacrifice we offer up unto god in this building , house , temple , city or church of god ; is spiritual prayer , and praise spiritual , even from the pourings forth of the spirit of life from god , praying and singing , ( and making melody in our hearts , and with our mouths and lips also , as the lord opens them ) with the spirit and understanding in all things , making our requests known unto god , and giving thanks alwayes for all things , through jesus christ our life , at whose name our knees are bowed down , and our head uncovered , and the glory is over all , and the lord hath turned to us the pure language , and the pure lip , and given us to the throne of glory an abundant access , and hath accepted our prayers , and savoured a good savour in them , and hath largely answered the desires of our souls , blessed be his name ; and we witness him a god who heareth prayer , even to the least desire or breathing of the upright heart , and he is worthy to be waited for , who hath come to us in an acceptable time , and prepared our hearts to seek , and his ear to hear , and given us strength and ability to wrestle and prevail with him to the break of day , and we have not let him go till he hath blessed us , and called our name israel . and as the ministry and worship of the church or house of god among us is spiritual , so is the order , discipline and government among us ; and we witness the lord present with us in our assemblies , and the head christ in us , ( whether few or many ) passing sound , righteous , and infallible judgement concerning the particulars that come before us ; and we take not that blind , fallible way of the many sects and professions in the world , to determine controversies by , viz. plurality of votes , but we look up to the lord , and call upon him to decide the matter , and pass righteous judgement , and he doth it , and each in the measure of the word of truth , which they have received , doth perceive the mind of the lord therein , and believeth it , their faith standing in the wisdom and power of god , revealing the thing in and to each particular , and we are manifest in one anothers consciences , and as epistles written and read in one anothers hearts ; and we are of one mind , and one spirit and life ; and here is sweet unity , concord , harmony , and agreement , not like babylon ; and where the lord goeth not before us , and openeth not the particular , or particulars unto us , we stand still and forbear , till we receive his mind , who never is nor will be wanting to us , in whatsoever exigence . and now the power we have is from god alone , and his son jesus christ , and he bears the government on his shoulders , and takes us up into the throne with himself , according to his promise and maketh us a free people , kings and priests to our god , and our power is free and unlimited , as to any mans determination upon the face of the whole earth ; and we own no head in our church , but christ jesus ; nor can we submit our consciences to any man , or yield to the precepts and commandements of men ( out of the will and power of god ) in a jot , though to the loss of our very lives ; and especially , no man or men is to impose on us the least circumstance , in the matter of the worship of the living god , and the exercise of our consciences therein ; but what man or men set up in place of authority , calls us to what is equitable and righteous betwixt us and our neighbour , we are free , and holds our selves bound to give all due obedience for conscience sake thereto ; and the magistrate , who hath his power and authority from god , we dearly own and honour , and the obedience he requires of us , will be answered with the witness and word of god in our consciences , which if we should disobey , condemnation from the lord should fall upon us . and when that which is sinful and unrighteous is urged upon us , then god's witness does arise in our conscience , and forbids us to yield thereto , but to suffer patiently what may be inflicted upon us , for our not bowing under the same , and not at all to resist with any carnal weapon , or outward violence , but to commit our cause to him , who judgeth righteously , and hath said , vengeance is mine , and i will repay it ; and so we have sweet peace and content in our sufferings , for our consciences are kept free , and we are redeemed to god , and bought with a price , therefore we cannot be the servants of men , and we seek not any worldly power or force to maintain our church , it needeth it not ( for the gates of hell cannot prevail against the same ) nor to propagate our religion , for it will never do it , and we are to force no mans conscience , nor to lay any punishment upon them , or put any to sufferings , because of their not concurring with us , for we matter no uniformity , but that which is of the lord's spirit , perswading the hearts of people to be one with us in principle and practice , and to stand up with us , living witnesses for the name and truth of the living god , which he is revealing ; and we assuredly know all the weapons that are formed either against the truth or the witnesses of it , shall not prosper , and the lord shall make to himself a glorious name in the earth ; and we the people of the lord , whom he hath formed for himself , shall shew forth his praise , and the lord will make it manifest , that we are his , and that he hath raised us up , and put his spirit in us , and that he dwells in and among us , to all the kindreds and nations of the earth , and they who will not see , shall see , and be ashamed , and confounded for their envy at the people whom god hath blessed , and will bless for ever and ever , and no deceit nor violence shall prevail against them . and therefore now o ye people of scotland know ye that the day of god is broke up among us , the people of the lord called by you in derision quakers , but who indeed tremble at the word of his power , when it is sounded forth from the throne of majesty ; yea , and the mighty , dreadful , terrible god of strength , power , and majesty , victory , and dominion hath determined to shake the heavens , and the earth , and all the powers thereof , to the utter confusion and fall of whatsoever standeth up in opposition against the seting up of his eternal kingdom of righteousness in the hearts of the children of men , and the little stone cut out of the mountain without hands , shall grow and fill the earth , and become a mountain ; and it shall dash to pieces the image of clay and iron , brass , silver , and gold , and the land of graven images shall be smitten , and all the gods of the heathen famished , and all the idols shall be broken , and cast into the holes of the rock , and dagon shall not be able to stand before the ark ; nor babylon , before the spouse of christ which is coming forth to face all their enemies , fair as the sun , and terrible as an army with banners ; yea , cloathed with the sun , and the moon under her feet . and the lord is making a work in this day , which shall make all ears to tingle , and every heart to faint and fail that will not bow at the arm of his power stretched forth : the day of the lord is come , and he is preparing himself to battle as a strong man , as one awakned of out sleep , ( who hath long suffered the reign and kingdom of darkness ) and as one that cryeth out in the dread of his strength by reason of wine ; and he is making bare his arme , and covering himself with zeal as with a cloak , now will i arise , now will i lift up my self , saith the lord , and who is able to stand up , and make war with him ? whereof prepare to meet thy god o scotland in the way of his judgments , and repent , repent , repent of your iniquities , from the highest to the lowest , for the controversie of the dreadful god of power , the zealous angry god who will not acquit the guilty , is against the one and the other of you , without respect of persons , because of your abominations , whereby his pure holy spirit hath been grieved , and provoked against you , oh scotland , scotland , the cry of thine iniquities , hath come up before god into his throne , and he is weary with forbearing , to execute the fierceness of his wrath upon you , though ye be not weary with sining , but are drawing iniquity , as with cart-ropes , and filling up the measure even to the brime ; wherefore a cup of trembling , trembling , saith the lord god , shall be put into thy hands , if thou speedily repent not , & thou shall drink & shall not escape , and it shall be more tollerable for sodom and gomorab in the day of judgment , then for you ; forasmuch as you have sinned against more light , and have had more warnings from the lord , one way , and another , and he hath borne with you long , and strived much with you by his spirit to reclaim you , and would have healed you , but ye will not be healed , and oh how have your hearts turned back as a deceitful bow , and shrunk from that measure of simplicity , tenderness and zeal for the lord , that was once among you , and because yee took up a profession of god above all the nations of the earth , and have so treacherously backslidden therefrom in the day of tryal , therefore is your sin exceedingly aggravated before the lord , and he will punish you above all the nations of the earth , if ye break not off from your sins by speedy and unfeigned repentance . and now ye who mock at the quakings and tremblings of the people of god , who feel the load of wrath ready to break out upon you , and sink you down to the bottome of hell , and would faine stand in the gapes , and hold off the wrath , and are in great travel , because of the dreadful day they see coming upon you , and many times are crying unto god for mercy unto you , when ye are adding drunkness to thirst , and persecuting them , and saying , tush , tush , no evil shall befall us , where is the promise of his coming ? ye shall be made to tremble , and your loyns to shake , and the joynts of your knees with belshazar ( reading the hand writing against you ) to smite one against another , and paleness shall come up upon your faces , and pangs as of a woman in travel take hold of you , and the lord will roar out of zion , against you , and tear in pieces as a lyon , and who will then be able to deliver you out of his hand ? and that comfort and peace will be far from you , which we the lords people do witness , after all our fears and tremblings ; for the cup we have drunk at his hands is sweetly tempered with mercy and judgment , and in measure he debateth with us , and stayeth his rough wind in the day of his east ; and our hearts , which once trembled for fear , and dread , and sorrow , are now made to rejoyce with trembling , at the powerful and glorious appearance of him in our souls , so that we have been made to sing unto him that song , we will praise thee o lord ; for though thou wast angry with us , thy anger is turned away , and we are comforted . and yet now , o scotland , the lord hath bowels of tender pitty and compassion towards thee , which many times i have felt , and do feel , with many others , and he is much put to it ( so to speak ) concerning thee , what to do with thee , and his mercy and judgement are at a kind of holy contest and wrestling about thee ; how shall i give thee up ? how shall i deliver thee , o people of scotland ? how shall i make thee as admah , and set thee as zeboim , my heart is turned within me , my repentings are kindled together ; which word hath often sounded through me , towards thy inhabitants , o scotland , from the lord , who yet remembers the kindness of thy youth , and the love of thy espousals in former dayes , and the tenderness , and simplicity , and uprightness of heart that was among many of you then , with a pure zeal for his name : and oh , what meltings and breathings of soul was after the living god! and nothing could satisfie but his living presence , which also no doubt hath been in a measure by some enjoyed ; but oh , how have ye forsaken your first love , and turned down-right enemies against that which was once your very life , and is the life of those ye are persecuting at this day , and blaspheming , to wit , the revelation of the light , life , power , love , and spirit of god in our souls , which filleth us with heavenly comfort , joy unspeakable and full of glory . oh , how have ye forsaken the fountain of living waters , and digged to your selves broken cesterns , that can hold no water ! return , o back-sliding scotland , for this i do declare unto thee , in the name of the lord ; he hath yet thoughts of loving kindness unto thee , and a seed there is in thee , which is very dear and precious unto him , and he cannot forget it , more then the tender-hearted mother the fruit of her womb ; and though she should forget , yet the lord will not forget thee ; for thou art set as a seal upon his heart , and writ upon the palms of his hands , o thou beloved seed , and he will give redemption unto thee , and raise thee up out of the holes and caves of the earth , where thou hast lain so long buried as in the grave , and the lord hath raised , and is raising up his seed in some already , who are a kind of first fruits unto him ; and he hath brought us to walk in the light of his countenance , and rent the vails , and given us to behold his lovely amiable face with joy , and made us an entrance into the blessed land of promise ; and we have eat abundantly of the good of the land , and the finest of the wheat , and honey out of the rock hath been given unto us , and we have drunk of the wine , and tasted the vine-grapes thereof , and the land is a good land ; and though there be giants , and the sons of amaleck in the way , yet it is conquerable , and we cannot but report well of it ; and god hath blessed our testimony , and shall bless it to hundreds and thousands , who yet are not able to hear us , nor will they , because of the anguish of soul , under the hard yoak of pharoah in the land of egypt , and house of bondage ; but god will break , and is breaking , the yoak of oppression from off the neck of his seed , and will give it victory and dominion over all . and now blessed are they , who know and hearken unto the joyfull sound of the everlasting gospel , which publisheth peace , and bringeth good tydings of salvation , and proclaimeth the acceptable year of the lord , and the day of vengeance of our god , to comfort all that mourn to appoint unto them that mourn in sion , to give them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness , that they might be called trees of righteousness , the planting of the lord , that he might be glorified . and now , o scotland , prize the day of thy visitation , and know the things that belong to thy peace , before they be hid from thine eyes , and the day of grace sett upon thee , and put away thy abominations out of the fight of the holy pure god , which are matter of provocation unto him against thee . and whereas thou hast often assayed a reformation unto the lord , but it hath never come to be perfect and thorow ; and ye have been so far from going forward , that ye have shrunk back , and turned again with the dog to the vomit , wherefore now at last return to the lord , with whom there is yet mercy , and plenteous redemption , and reform thoroughly unto him , who will not receive halfes off your hands . and now i will shew you councel from the lord ( which i do declare in bowels of dear , and tender love unto you ) what ye shall do in order to a cleanly , perfect , and through reformation : above all mind the light of christ in your consciences , and heed it diligently in its motion and shinings forth thorough the darkness , and as ye give obedience to it , in what it reveals unto you for duty , and shun what it discovers to be evil , it will more and more arise and shine forth in pure transparent brightness , from one degree of glory to another , and lay hold upon the darkness to the dispelling of it , and swallowing it up wholly , in the womb of its brightness ; and the light will shew you the foundation on which ye shall build , jesus christ , the wisdom and power of god , and the word of eternal life , the chief corner stone , from which the light comes , and it leads to him , and will bring you into acquaintance with him , and the leadings , and teachings of his holy spirit , to which yee shall do well to keep chast , else the serpent by his subtlety will again ensnare you , and mystery babylon will bewitch you with the cup of her fornications : and oh your not keeping chast to the lord hath often marred the work in your hands , and if ye come not in the future to keep closely and chastly to him , ye shall never prosper in any of your attempts , and all shall be but lost labour . and take up the cross to every thought , desire , imagination , motion , and affection , of your own hearts , and this will steer your course aright , and guide your feet in every step , and stay , and ballance your minds , and hold down every thing which would arise out of the wrong ground , and the pure light will shine forth in your minds , ( thus stayed under the cross ) with glorious beams of brightness , and sweetly manifest unto you , all whatsoever the lord requires of you , and as ye must not be forward in running on without the leadings of christ the head in you , so be not backward nor slow in following after him , nor sit down by the way , saying in your selves , thus far will we go and no further ; oh this hath also been a snare unto you : and mind the pure , holy , living power , more then the form , and wherever the power and spirit of life doth not move , or appear in the forme , disown it , and stand against it , and whatever form or appearance the living power leads into , or moves in , be for it , and own it , and as ye come , to live and walk in gods fear , it will beget more and more a discerning in you , to know and feel the power , and distinguish manifestly the dead , dry , and life-less form and appearance from the living ; and be willing to be searched as with candles , thoroughly , and hide nothing which the lord requires to be given up , nor keep up any thing whatsoever , that his controversie and indignation is against , and rid you of all your idols of silver , and gold , all the wares and pleasant things of babylon , and the jewels and ear-rings , ye have of the egiptians , to wit the many inventions , that hath crept in , in the night of apostacy , to the ensnaring and bewitching of your people , and father nothing upon the scriptures , nor upon god , but that which is purely of him , and revealed unto you from the spirit of truth opening and interpreting the scriptures unto you , which holy men of god did write from the inspiration of his spirit , and can only be understood in and from a measure of the same , and put not the name of the ordinances of jesus christ upon babylons brats , which whoso taketh them and dasheth to pieces against the stones , blessed shall they be : and away with all the wisdom of this world , which god is a confounding , and all consultings and reasonings with flesh and blood , and judging or determining of things , but in the wisdom and councel of god , in the revelation of the spirit of truth in each particular , let that be your rule in all things , and ye shall walk surely , and put away this dead , life-less , ignorant , prophane , scandalous ministry , own no ministery , but such who is taught of god , & speaks because he believes and ministers from the power and spirit of life , and away with makeing any humane gifts or indowments of learning ( which is but flesh , and must die and wither ) the qualifications of a minister , and do not limit the spirit of the lord , in chusing or refusing any for the work of the ministry , they are well fitted whom he enables , though foolish and contemptible to the carnal eye ; and by these foolish , weak and despicable things , the lord hath brought , and is bringing great things to pass ; and away with your dead life-less worship , praying and singing , which comes not from the breathings and movings of the spirit of life from god ; and away with your mungrel church , patch'd up of the prophance rable of the world , let such who fear god , separate and come out from among them , and disown them for fellow members of the body whereof christ is the head , and have no communion with them in their worship which is idolatry , and away with your sprinklings of infants , it s but of babylon ; with many other things , the light of christ ( as ye heed it ) will discover unto you , which in the night of darkness hath passed for gods ordinance , but the day hath discovered them to have the beasts mark , and superscription ; and away with setting bread and wine before a prophane wicked multiude ( who hath nothing but the bare name of a christian ) telling them its the communion of the body and blood of christ , it 's abomination to god , and away with the carnal , false licentious , unbounded liberty ye take to your selves in words , diet , apparel , and worldly conversation ; mind the cross diligently , and it will teach you the golden path of mediocrity ( or moderation ) in all things , and away with all respecting of persons , and the honour which comes not from god , whose service is only to feed the lust of the eye , the lust of the flesh , and the pride of life , and be willing and desirous to see the glory of the pride of all flesh stained , and the lord alone exalted , honoured , and glorified in and among the children of men : and away with all uniformity , which is not of the lords spirit ; and away with all force , and constraint in the matter of conscience and religion ; and away with all carnal weapons , either to defend or propagate the truth ; away with your lording and mastering , and monopolizing ministry , who would limit the spirit of the lord , and make a monopoly of the gifts of god , away with your distinctions of clergy and laicks , and superstitious habits and attires , for discriminating them , and away with your set and alloted hires , and maintenance for a ministry , and forcing of people to pay them , which hath been a great snare unto many ( and hath lyen nigh all ) who from a principle of covetousness ( seeing thereby means of a livelihood ) hath intruded themselves into the ministerial function , and given poor people to believe they were called of god thereto , whereas generally ( it is a thing well known ) they get into parishes by worldly means , they setting their friends and relations on work , to sollicite and move the patrons of the parishes , or such most concerned therein , to give them entrance ; and when the thing is granted , then he called the minister , steps up into a pulpit , and sayes thus to the people , beloved , by the providence of god i am called to be your pastor , and a watch-man over you , as one who must give an account for your souls in the day of judgement ; and the lord knows , it 's not any other principle , but a vehement desire ( thorough love to your souls ) to teach and instruct you in the knowledge of god , and to edifie you in the faith , that hath moved me to come among you . and i have received a talent , and i must improve it , and the ability god hath given me to instruct you , together with the great desire i have to use it for your edification , i take for a sufficient call from god ; and i have also the patrons , and the most considerable in the parish their call . whereas they make it manifestly appear , that covetousness hath set them thereon , for how soon any of their brethren dies , so that another parish becomes vacant , which hath a greater stipend or maintenance , they fall upon their first trade , of solliciting for an entrance thereto , and they stick not to quit the charge of their first flock , and to give their wife ( to wit , the kirk , which they say they are married to ) a bill of divorce , though oft-times there be no occasion on her part ; and it 's not the patrons or people who hath called them , but they first called them ; and when the people refuses to pay them their allotted hire , they pursue them with horning and poinding , which shews them to be far from the affection of husbands to their wives or parents to their children , or pastors to the flock , all which they pretend to be ; and were they good pastors , their flock would afford them milk and wool , not of constraint , but willingly , so that they needed not , either squeeze the pap to the causing it bleed , or tear the fleece off before the time of casting it , to the pulling the skin in pieces many times ; and the ability they talk of , is not of god , but of men , and it 's not god's free gift , for it hath cost them both much money and time at schools to purchase it ; and were it the talent of the lord , it would prove more effectual to the bettering of the people , which it does not ; for at ten , twenty , thirty , forty years end and upwards , they are as bad as at the first coming among them , and in many places much worse ; and the vehement desire to do the people good , they tell of , is but a suggestion of their deceitful hearts , for they are not come to the light and word of truth , whereby to discern the true , upright , genuine desire , from the false and hypocritical : and this thing hath proved also a great share unto the people , who hath heaped up to themselves teachers after their own hearts lusts , who might speak false peace unto them ; and that whereon there is so much stress laid , to wit , the calling of the people , or patrons , is not of god , but of babylon ; for in the state they are in , they will be loth ever to call a good man unto them ( supposing he could be found ) but such who will wink at their faults , and run with them thereinto ; and when at any time they let a reproof fall , it stinks out of their mouths , being guilty of the same things themselves ; and away with the education of youth at universities and colledges of philosophy , so called ; i may say of them , which luther stuck not to call them in his day , that they are the stews of antichrist ; for out of them comes this ignorant , profane , scandalous ministry , wherein they learn to talk of things they understand not , and to prate in mans wisdom , which is carnal , earthly , and devillish : and the philosophy , so called , which is taught them , is but meer deceit and pedantry , which even i came to see , when among them ; and many of themselves see it , and confess it to be but vanity ; and none can teach either the knowledge of god , or of the creation , but such who come to be indued with a measure of the wisdom of god , which made the creation in number , weight , and measure , according to it 's pure holy law , and neither god nor the work of his hands can be truly known , but in the light , which makes all manifest , which the doctors and disputers of this world , are strangers unto , and it's follishness to them ; and many among themselves have attempted the reformation of their so called philosophy , and squeezed their brains to find out a new one , but all in vain , it shall never be found out , till they come to the cross of christ , and under his cross , denying their own wisdom ) become the disciples of christ , and learn of him ( in whom are hid all the treasures of wisdom & knowledge ) the true science of the creation ( as well as the of the creator ) for the world was made by him , and he can best teach it , and in him manifest in man , the invisible things of god , from the creation of the world , are clearly seen , being understood by the things that are made , which carry upon them indeed the characters of infinite wisdom , goodness , and power , but are a sealed book , no less then the scriptures , to such who are not come to the teachings of him , who made them , and can only give an eye to read them with a true understanding , and to advantage . and this i testifie , who have had a tryal and experience , both of the one and the other , the wisdom of man ( wherein i laboured much and long , and profited above many of my nighbours ) and the wisdom of god in which now i see , and for which i truly account that other loss and dung , even for the excellency of the knowledge of christ , the wisdom which was vvith the father before the world began , and i certainly know the humane wisdom or learning is one of the main bulwarks of antichrist against the revelation , and setting up the kingdom of christ in the earth , and because this is arising , and shall rise , down must the other go , and all who seek to uphold it shall fall therewith . and away with the many doctrins and opinions yee have drunken from your teachers , who have abused the scriptures , and you both , giving you to believe they were grounded on scripture , and are nothing but their own imaginations , which the erring mind through sathans suggestions , hath begot both in them and you , and rid your selves of all whatsoever , yee have taken upon trust , and what yee have not seen and learned , in the openings and manifestation of the word and spirit of truth in each particular , and make the revelation of the spirit of truth in all things the rule and analogy of your faith , believing nothing less or more , then what is revealed to you therefrom ; and where that opens not , keep wholy back from passing any determination for or against : and away with that manner of interpreting scripture and searching truth by drawing and knitting consequences , by the fallible erring mind , and natural understanding , keep close in all things to the judgment , and determination of the spirit of god , and where that leads you ( as it did lead christ to infer upon the saduces the resurrection from the dead , from that scripture , i am the god of abraham , and god is not the god of the dead but of the living , ) to draw a consequence or frame an argument , do it , else forbear : and away with determining of things ( as yee have hitherto done ) by plurality of votes , it 's not the way of god , and will never further the lords work or truth , their votes or consents not being in the unity of the spirit of truth : and away with thinking general assemblies , counsils or parliaments , in the state they stand in , will do you any good , in order to a perfect , and through reformation , they will certainly marre it , but never help it forward , being out of gods wisdom , and its foolishness unto them . and your looking too much to these things in former times hath been a great snare unto you . and thus now i have showed you good advice and councel concerning your becoming a perfect , and thoroughly reformed people , and the witness of god in all your consciences ( as yee heed it ) will not fail to answer me to the truth , and expedience of these things i have laid before you : and principally every one mind the through reformation and change of your own hearts and lifes , by turning in your minds , to the light of christ in all your consciences , which must do the work , else it never will be done ; and as the reformati● of particulars grows , so will the same do in the general . and now what i have declared unto you ( and the manifestation of the spirit of truth will shew you much more , even the perfect patern of the house of god in the mount ) concerning these things which are necessary and expedient , in order to a thorough , cleanly and perfect reformation , we the people of the lord called quakers , have fallen upon them , being taught and directed thereto , by the wisdom of god , ( which buildeth the house , else the building is in vain ) and we have found and do find the blessed usefulness of them , as ye shall also find , if ye be followers of us , as we are of christ : and now ye who say , or shall say , tush , all this is but vanity , and folly , we will not daine to take councel from you , we are wiser then your selves , we will not learn at you , and yee but boast of things yee know not , and we expect a glorious comfortable breaking up of the day of god , in order to a more perfect and thorough reformation , then as yet hath been among us , but it shall never come to us through your airth , we can never expect good of you , for yee are but a pack of poor silly deluded brainsick fools , therefore get yee from us , we will none of your councel , the day shall never dawn upon us , if it rise not in another airth then yee tell us of . to such i say , oh yee foolish , and unwise , how like are yee to the former generations , ( who ever were enemies to the wisdom of god , through their carnal , earthly , and devilish wisdom ) and to the iewes of old , who despised the son of god , and crucified him the lord of glory , whom at that very time they were expecting to come , the promised messiah , and when he came , they mistook him , and received him not , because of his weak , lowly , contemptible appearance to the carnal eye , but such who had the eye of faith , saw the glory of the only begotten of god upon him , thorough the vaile which covered him from the sight of others , and he disappointed them in all their carnal expectations , and they are yet looking for him , and have looked these sixteen hundred years , but have never seen him , nor shall see him in the way they look for him ; as neither shall yee , and your judgment shall be one with theirs ; you being shut forth into utter darkness , and plagued with hardness of heart , if yee do not speedily repent . and now whether ye will hear or forbear , this i do declare unto you , in the name and power , and authority of the living god , the day of the lord is of a truth broken up among us , and ye shall look till your eyes fail you , and rote within your eye-holes , e're ever yee see another day or appearance of jesus christ to your comfort , then what we the people of the lord called quakers , do witness come , and yet more abundantly coming , and if yee will not hear , my soul shall mourn for you in secret places , and weep before the lord on your behalf . and yee who in the perverseness , and obstinacy of your hearts gain-stand , and oppose with all your might and power , the appearance of jesus christ in this day , and yet are calling for the day of the lord ; to what purpose do yee call for it ? ( that i may use the prophets words in the like case ) wo unto you that desire the day of the lord , to what end is it for you ? the day of the lord is darkness , and not light , as if a man did flee from a lyon , and a bear met him , or went unto the house and leaned his hand on the wall , and a serpent bit him ; shall not the day of lord be darkness , and not light ? even very dark and no brightness in it . writ about the beginning of the 11 month in the year 1664. the end . errata . in page 5. line 38. for and read an . p. 16. l. 39. f. live r. alive . p. 17. l. 39. f. these r. those . p. 20. l. 30. r. in the world . p. 22. l. 37. f. this r. his . p. 30. l. 4. f. la●ely r. layety . p. 44. l. 35. f. ease r. case . p. 60. l. 8. r. did arise . p. 63. l. 38. f. one r. an . p. 64. l. 21. f. an r. one . p. 66. l. 4. f. hear r. heart . p. 68. l. 29. f. their r. her . a just and modest reproof of a pamphlet called the scotch presbyterian eloquence rule, gilbert, 1629?-1701. 1693 approx. 129 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a57858 wing r2222 estc r25107 08762043 ocm 08762043 41752 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57858) transcribed from: (early english books online ; image set 41752) images scanned from microfilm: (early english books, 1641-1700 ; 1268:10) a just and modest reproof of a pamphlet called the scotch presbyterian eloquence rule, gilbert, 1629?-1701. 40 p. printed by george mosman, edinburgh : 1693. attributed to gilbert rule--nuc pre-1956 imprints. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng crokatt, gilbert. -scotch presbyterian eloquence. church of scotland -apologetic works. presbyterianism -apologetic works. 2004-05 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 melanie sanders sampled and proofread 2004-07 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a just and modest reproof of a pamphlet , called , the scotch presbyterian eloquence . edinbvrgh , printed by george mosman , and are to be sold at his shop in the parliament closs . anno dom. m , dc . xciii to the reader . reader , after i had finished these sheets , i mett with a paper in answer to the same pamphlet that here i deal with , which at first made me lay aside thoughts of publishing this piece : yet i after considered , that few things are coincident in that and this paper : and that tho' the pamphlet it self deserveth no such notice : yet some may either through prejudice , and a byass to the one side , or through unacquaintedness with our affairs , receive undue impressions of presbyterians and their way from the confident affirmations of that author . for , calumniare audacter , aliquid adhaerebit . therefore i was willing to suffer it to go abroad after it , and the appendix to it , had been ready for the press , now more than 13 or 14 months : several things concurred to occasion this procrastination , which i shall not trouble the reader with . a just and modest reproof of a pamphlet called , the scottish presbyterian eloquence . it is to be lamented , that men who call themselves ministers of the gospel ( being laid aside from their work ) imploy their time so ill , as to hatch false and railing accusations against their brethren , to render them odious and useless in the church . and if the author of this pamphlet were of another character , yet it is unsutable to christianity to use such artifices : but it is no new thing , but hath alwayes been one of satans methods for hindering the progress of the gospel : the pamphlet under consideration is an evidence , that ill men and seducers use to wax worse and worse . for this man hath out-done all that went before him in this hellish way of managing his cause , and himself too ; ( if he was one of the former scriblers of this strain , as is supposed ) in malicious railing ; in the characters that he giveth to presbyterians , ( and that without exception of any among them ) and in the most groundless fictions , in the historical part of his book , that ever the press groaned under . i cannot imagine how such stories have been framed : for few of them were ever commonly talked of , even among the mockers of this age , till this worthy book saw the light , which hath furnished profane wits , with better helps to ridicule all that is serious , or sacred , than the world hath hitherto been acquainted with , and no doubt the author shall have his reward , for such a singular work , from the lord , as he deserveth it from man : if this collection of historical passages , had been this , authors alone , his invention must have been singularly fertile , when imployed about this subject ; exposing preaching and prayer : but i find , by page 116 , it was the product of many drunken meetings , where each man hath given in his symbole , out of which our author hath made up this bundle of lyes , as the creed of these lone-companions . he hath in this latter age engaged in this same work against presbyterians , ( and through their side , against them who regard the truth , in opposition to popery , and the practice of religion , as contrary to atheism and prophaness ) which their common master of old imployed porphyry and others in against christianity , and afterward not a few of the popish writers , against our reformers , and reformation , who endeavoured to make luther , and calvin , and other worthy servants of god , as black , and as ridiculous as this man doth the presbyterian ministers : neither hath his own party escaped the lash of such pens as his ; and that from such as disliked it , not as episcopal , but as protestant , as is to be seen in a piece called causes of the contempt of the clergy , whose ape this author seemeth to be : tho' i doe not know , that so many untruths in matters of fact , are in that book , as i am sure there are in this . they who read this book , and are strangers in scotland ( for none else is capable to believe one of many of his stories ) will think him an unnatural wretch , so to expose his native countrey : for can any rational man be perswaded , ( that scotland , being divided into presbyterians , and episcopalians , and whatever may be said of the lat●er , the former are so considerable a party of all ran●s , and owned as the legal church , by king and parliament ) that i say all the latter should be such learned and polite men , and the former such silly noddies , and illiterate fools : or will they not rather think , that scots men are a contemptiable crew , or that this man is a foul mouthed reviler of his nation , and a degenerat son , that so bespattereth his mother . no wise man will be at pains , to consider every passage in this pamphlet , nor could once reading it over be excusable ; but that it was needful to know what he saith : his general assertions concerning the presbyterians , need not another refutation than denying them , and appealing to all that know us , and are capable to judge impartially . neither his particular histories ; but by denying the matter of fact , and leaving it to him to prove them : together with the improbability of the thing , to all that know the persons whom he so belyeth ; that thousands who had causam sc●entiae of these passages do disown that they knew them , or heard such words as he alledgeth : if these topicks may have place , we can make it appear that seldom hath a book appeared in print , stuffed with more falsehoods and calumnies , and these manifestly and notourly such : which i hope will reflect that shame on himself , and his partners in these inventions , which he thinketh to throw on others . i come now to take some more particular notice of his book . what first occureth is , his mock dedication to the e. of c. where he treateth that noble and truly honourable person with that petulant contempt , which none but a man of this author's temper and breeding could be capable of . and he racketh his wit to say all the ill of his lordship , that is imputable to any person , not considering either truth or probability of what he writeth ; nor sparing to mock at the exercise of religion in that family , which hath been for many generations , and continueth to be , honoured for their zeal for , and practice of religion . his whole dedication deserveth no other refutation , but to be marked with a nigrum theta , as purely lies and railing . his first section pretendeth , to give us a character of the presbyteria● pastors and people in scotland : which he performeth most unjustly , and without either truth or candor . pag. 1. he asserteth that presbyterian preachers labour not to make good christians , but rigid presbyterians . this is so remote from truth , that no evidence of it can be given : and it is known to all their hearers , that in their sermons , catechising , and other instructions , and converse with their people , they insist constantly on such subjects as tend to awaken and humble sinners , and to let them see their need of christ ; and in directing and perswading them to come to god by him ; and on the duties that men owe to god and their neighbours : and that it is but rarely , that they insist on the differences that are among us , about church government . and their consciences bear them witness , that though they desire that all the people may be presbyterians , yet that desire beareth small , or no proportion , with the desire they have that christ may be formed in the hearts of their hearers . next pag. 2. he giveth us the character of the presbyterian people ( whom he most falsly affirmeth to be the guides of the church and that the ministers must follow them ) and that we assert the power of calling and constituting ministers is in the mob that they are void of sense and reason , and are led by fancy and ●regular passions . if this had been said of some , this author might have saved his credit : for what party of men have not among them some unintelligent persons ? but when it is said of the presbyterians in general , and no exception made , it is sufficient to derogate from the truth of all that he affirmeth , and to expose him as a person who hath no regard to truth . i appeal to all who converse in scotland , if the nobility , gentry , lawyers , physicians , merchants , and even the meaner sort of the people who are presbyterians , may not vye in all commendable accomplishments with them of the same ranks and stations , who are of the other perswasion . he giveth an instance of their want of common sense , that they will tell you , that ye ought to fight the battels of the lord , because it is said in epistle to the hebrews , without sheading of blood there is no remission . that ever any man talked at this rate , is more than i know or heard before ; nor am i obliged to believe it , because this author's veracity is pledged for it : but that he imputeth it as the sentiment of the party in general , and as a part of their character , is a piece of effrontery peculiar to this scribler . he next calleth them covetous and deceitful , with the same truth that hitherto he had used . it is to be lamented that these vices are so common every where , but the world knoweth that his own party has a full share of them ; and that as much of the contrary vertues are found among the presbyterians in scotland , as among any party of men on earth that they are not taught morality in the sermons that they hear , is so false as nothing can be more . 't is true , we preach not morality alone , as some do ; but instruct people in the mystery of christ , that they may look after righteousness in him , and attain gospel obedience to the law of god by dependance on him for strength to obey : but we preach the necessity of good works , and that moral vertues are not only the great ornament of practical religion , but a necessary part of it , without which all pretences to it , or appearances of it , are but hypocrisie . the debate he saith he had with one of them ( who must not be named lest the truth of the matter of fact be enquired into ) proveth no more ( if what he saith be true , ) but that there was once an ignorant presbyterian in the world : and if we cannot find one as ignorant among his party , we shall confess that , so far , be hath the better of us . he had very little to say , when he blotted paper with the story of george flint , and the names he gave to his dogs : are we to answer for every indiscretion any plebe●an is guilty of . his next charge of perjury , cheating , lying , murther , &c. is of the same stamp with the former , that is , calumnious falshoods . the ignorance that he alledgeth to be found among them is not ( generally speaking ▪ to be compared with that found among his own party . neither is it asserted with any truth or modesty , that our people are not taught the lord's prayer , the creed , and the ten commandements . his instance of a shee-saint ( which with his mention of the sighing fraternity , are some of the flowers of his profane mocking rhetorick ) is either his own invention , or a single instance of an ignorant girle among the presbyterians , to prove that all the party is such : which is a frequent way of reasoning with this learned author . what follows p 5. of their conventicles producing many bastards , and the blasphemous abusing of scripture , whereby he saith , they defended it , is a parcel of the most horrid and wicked lies that ever were invented on earth , or in hell. our souls abhorr such principles : and for these practices , though we do not deny that such scandals have fallen out among presbyterians , yet through the mercy of god , it is rare , and is severly censured when it happeneth : whereas among his own party , it is common to a degree far beyond what has been seen among us : and when they were in power , such scandals were but slackly censured ; so that one thing that maketh the looser sort of people dislike the presbyterians , is , that such immoralities are more strictly observed and censured than before . the odious story that he ( in his usual jeering strain ) telleth of mr. williamson , hath been indeed talked of among many men of this author's kidney ; but we challenge him , or any other ▪ to bring any rational evidence of the truth of it , as may easily be done , if the thing be as he saith : but this was never yet attempted by any of them ; which is a sufficient exculpation of him , even by his adversaries . if they will attempt it and get not a fair hearing , or if they will prove it , and do not see justice done on the offender , then let them reflect on presbyterians : but without this they are to be held as malicious calumniatours : this very story was answered in another paper , which this author pretendeth to answer : but he taketh no notice of what was there said ; but is resolved it shall be believed , with , or against reason . what impudence is it to say , that mr. williamson was admired for this fact , or that he used scripture to defend , or excuse it . we are not ashamed of the gloss on rom. 7. which he pretendeth to ridicule ( though never any of us used it to defend sin ) that the apostle there speaketh in the person of an unregenerat man , is the gloss of arminians , contrary to the sentiments of all other reformed divines , as well as presbyterians . i wish this author had given us a specimen of his learning , to confirm what he alledgeth : but he is shie of that , for some reasons ; thinking it enough to disparage the learning of others , without shewing his own , in refuting of what they hold . but his consequence that he draweth from the opinion that the apostle speaketh of himself in that place , sheweth no small degree of ignorance , that this place is a good defence for for●●cation : doth it follow in the regenerate there are inclinations to sin , ergo , they may sin , and are to be excused in it . it is as ignorant and wide a consequence , that he inferreth , that the hieght of carnality ●s consistent with the greatest grace : for grace . especially the greatest grace , is imployed in resisting , and mortifying these inclinations : whereas the hieght of carnality lyeth in giving way to and fulfilling them . the two instances that follow of two women guilty of uncleanness , and odious hypocrisy joined with it , look like his own invention : he is sure they cannot be disproved , because no person is named , if he will prove the fact against any persons , he shall see presbyterians vindicated from this imputation , by the censures of the church duely executed on so vile persons . what he telleth us of peoples being moved with a loud and a whineing , tone and being affected with what they understand not , is another of his calumnies . none preach more intelligibly then presbyterians ordinarly do : and no people judge of preaching by the truth and usefulness of the matter , more then the more intelligent presbyterians : and if any are commoved by what they understand not , ( as sometimes is observed among some of the ignorant vulgar ) this is far more frequently found among them who cleaved to the episcopalians when they had the churches , than among them who owned the presbyterians . what he saith of s●uffing and twang of the nose ( a notion borrowed out of cleavland , another such profane mocker as himself ) and being more affected with a sermon of railing and nonsense than with christs sermon on the mount ; is like the rest of his affirmations , pure railing and falsehoods : the confirmation of this from what he alledgeth mr. d. d. to have said , is not concludent , for we have but his word for the truth of the story ( and his reader by this time know of what value that is ) and that good man once an eminent preacher , hath been for many years under hypochondriack melancholy , and often speaketh at random . nothing can be more false then what is said p. 8. that they take it for a sure evidence on their death-beds that it is well with them , because they never heard a curate in their lifetime if any have said , or thought so , we judge them deluded as he doth but we meet with no such person , nor do we own any such opinion . his citation out of review of history of indulgence , is a full proof against him , that these are not the sentiments of presbyterians ; but reproved by them , when found among some who had gone out from among the presbyterians . the stories about two persons executed for b●stiality ; i am not obliged to believe , unless i hear them from better hands , which i never did , but supposing the truth of them , they prove no more but that some of the v●lest of men might , on design , personate presbyterians : or that there were some strangely deluded persons that went out from among that party ; as they were who were called the sweet singers , some of whom ( as hath been reported ) tore outsome places of the bible where words were found that displeased them . but it is the height of malice , to impute these things to presbyterians , who did always testify their dislike of such principles and practices , more than other men did : and do reckon the whole bible and all the other parts of it sacred . he bringeth the rising in arms at bothwelb●●dge as a proof of their delusion : but this is not to be imputed to presbyterians in general , seing it was the deed of a few : and was no formed design ; but was the effect of horrid and unsupportable persecution from the episcopal party : the doctrines preached at that season , which he mentioneth , may rationally be look't on as his own invention , of what he thought probable : as better historians than he , do often make speeches and attribute them to generals of armies , as spoken by them to animate the souldiers . that any of the presbyterians ever thought that all bishops were cloven footed : that they had no shadow : is what i never heard before : but i am sure if this book should obtain belief in the world ( as i hope it shall not , while men are rational ) strangers will look on scotch presbyterians as more monstrous than ever any ignorant persons among vs could imagine bishops to be : and it will be little credit to his party , that the learned writters among them , have as absurd imaginations of men , and things , as he can impute ( though falsely ) to the most ignorant among us . the long story that filleth up page 11 and 12 : of a preacher who came to the merse , and there discoursed most absurdly , on ezek. 1. and reasoned as ridiculously with a minister ; this tale i say , i never heard before . and though our author telleth us , it was proved before very many famous witnesses in edinburgh ; yet is he neither pleased to name the preacher , nor what place of the merse ( which is a large country ) this happened in , nor the minister with whom he reasoned , nor these famous witnesses in edinburgh : so that we are wholly out of capacity to enquire into the truth of this fact. if such a person were known , the presbyterian church would soon stop his mouth from preaching , for they abhorre such ridiculous nonsense . his next essay in which he laboureth from page 12. to 14. is to give a true character of the presbyterian preachers ; where he spueth out all the gall against them that he is capable to vent : about which i observe 1. that he feigneth a strange uniformity among them , as if not only the practice and natural temper of them all ; but their very looks were the same , as page 12. which is a plain evidence that the man hath as little judgement to contrive a fiction well , as he hath veracity to oblidge him to speak nothing but truth . 2. most of his instances whereby he proveth his strange assertions , are but one or two to prove one part of their character : and if ye will not believe , sic de ceateris , he will be puzled to convince any one of the truth of what he affirmeth : if we should do so by his party , how black could we make them all : but we abhore such injustice to the reputations of men. 3. most of his instances are taken from some of the hill preachers , who then were in a perfect separation from all the rest of the presbyterians , and spake as much against them , as against those whom they called curats . 4. his whole discourse is stuffed with the most notorious falsehoods that can be devised , as will appear as we go along . the author seemeth to have but one design , to disparage the presbyterians : and his impetus this way maketh him not only forget veracity , which may be expected from a christian ; but that decorum which becometh a wise man : and the civility that a man of breeding would shew to the worst of men. it seemeth he careth not what he say , if he can but say ill of the presbyterians : and an impartial reader will think that the author hath sufficiently characterized himself ; while he pretendeth to give a character of the presbyterian ministers . 5. when he hath a mind to expose any of our ministers as absurd , or ridiculous ; he is then pleased ( most disingenuously ) to advance him to be one of the most eminent among us , that so he may make the world believe ( if their credulity be as large as his boldness in asserting ) that we are all such : but this silly artifice will fail of its design among them who are acquainted with us . he first accuseth them ( and that without exception ) as proud , soure , unconversible . here is not one true word : where one is such among us ( and never a party consisted of all its individuals so well tempered as they should be ) many are such among his own party , and yet we are far from being so unmanly as to make this the character of the party . i leave it to the reader to judge what humility or sweetness of mind our author hath shewed in what he hath said , or in what followeth : that they have faces like their horrid decree of reprobation . where he venteth his spite against the truth of god , as well as against the men against whom he hath indignation . do not all the reformed divines , except arminians , own a decree of reprobation ? yea doth not the apostle so too ? rom. 9. i wonder what a face he thinketh the apostle paul had . he , and presbyterians need not be ashamed to have their pictures drawn , and shewed with that of this momus . if a presbyterian had spoken so ignorantly , and indistinctly of such a head of divinity , how would he have accused them of ignorance ? for who can own election , but they must at the same time acknowledge a preterition , or non-election , and that as a positive act of the divine will : see rom. 9. 13. and who can say that some are damned in time , and yet this damnation was not foreknown and foreappointed , or decreed by him who worketh all things according to the counsel of his own will. if this author will shew his argumentative talent , as well as he hath that of railing , on this head , it would be more easy to answer him . their want of humanity and common civility and catholick charity , are as many calumnies as words : he asserteth : i deny it , and appeal to all that converse commonly among them : but it is evident that what he asserteth of them he abundantly proveth of himself : such assertions being remote from all these vertues and good qualities . that they dare not converse with them who differ from them , lest the people take it ill , is false . they not only converse with them ( such of them as are sober ) but have received some of them into a share of the government of the church : and do not shun to converse with others of them as occasion requireth . and if any people be displeased at this ( as i am sure the more intelligent are not ) they instruct them of the reasonableness of this practice . his certainty that we have as little learning as good nature , which is next to none , is a proof this authors good nature ; as many other passages of this book are of his learning : about the measure i shall not determine ; seing it is easy for any unbyassed reader to judge . presbyterians differing from all other churches , he boldly asserteth . i deny not but there are some circumstantial things in which all the churches in the world do differ one from another ; and our church ( may be ) hath , in some of the inferiour things , her peculiar customs : but in her confession of faith , in her government of the church , and in the worship of god , it is evident that we are , ( for the substance of these ) exactly one with the generality of the reformed churches . and for the circumstances , we are far nearer to the reformed churches than the church of e. is , which he gloryeth so much in , and which indeed hath a government , discipline , and worship , widely different from the whole reformed world , yea on the matter they unchurch all other churches , by denying the validity of their ordination ; and re-ordaining all who have not a bishops hand laid on them . we are far from carrying so toward her , or any other church . that which goeth for a proof of this absurd assertion , i shall now consider . it is that we have banished the lords prayer , the creed , and the ten commandments , the doxology , and the publick reading of the scripture . for the first of these , it is false : for we endeavour to make the people understand it : and tell them the true use of it ; which is to direct them what to pray for , and also in most other things that concern prayer . it s true we do not commonly repeat the words of it , but we neither condemn them who do it , nor forbid to do it , our reason is , there is no command for using these words , nor do we find that the apostles or the church in their time did repeat the words . our reason for the other is , these words are as fit to be used as any other . it is false that the author of the answer to the ten questions , ( which he is pleased to ascribe to dr. rule , on what grounds he best knoweth ; for it beareth no name ) used this as a reason against repeating the lords prayer , that it is inconvenient : it is only said quest : 4 , p. 20. that we are not tyed to what had been injoined , if afterward it be found inconvenient while the discourse was of the use of the doxology , the creed at baptism , and the lord's prayer ; now if any of these be inconvenient , that assertion is pertinent , tho' the rest were not , but were forborn on other grounds . yea , if none of them were inconvenient , what is said there is enough to free us from nonconformity to the presbyterian churches on this head ; with which that antagonist chargeth us ; the words are plainly hypothetick , and therefore assert nothing categorically . them who use the words of the lord's prayer we do not judge , either as acting against what is lawful , or what is expedient . if mr. k. said , that he forbore repeating the lord's prayer , because it is a badge of the episcopal worship ; and did mean , it was pressed in scotland as such distinguishing mark , perhaps it were not so absurd as our author pretends , though i had rather say , we forbear it because it hath not now of a long time been the practice of the presbyterian church in scotland ; and we know no command or other principle that maketh it necessary . what followeth , imputed to mr. james urquhart , we reckon horrid blasphemy : and if any will make it appear that mr. u. said such words , he ought to be desposed , or to make very solemn profession of his repentance for this scandal : but mr. u. denyeth it , and biddeth defiance to any who will attempt to prove it against him ▪ the other blasphemies to the same purpose which follow , we abhore as much as he or any other can do . and i affirm that it is the grossest of falsehoods that it is ordinary to hear our people speak so , for my part i have never heard such words from any , nor have i heard by report that any did speak them , and i assure the world that if any among us were heard to utter such words they could not escape a severe censure . he saith the creed is not mentioned at baptism . this we deny not , but was it ever forbidden by our church , or were any ever censured for using it . we take parents bound to educate their children in the knowledge of the chief truths contained in the scriptures : and do often mention the confession of faith of this church , as containing a more full and plain system of scripture doctrine than the creed doth ; though not differing in any point from it . for our national engagements they are rarely mentioned at baptism , and but by few : but if they were , i know no hurt in it , except it be , offending some tender ears , who love not to hear of the ties which they have so little regarded , after they had taken them on . what he imputeth to mr. rule in denying this , we regard not . i am guilty of the same dishonesty , in saying what he ( or who ever that writer is ) saith in the place cited by our author : for these other honester presbyterians , whatever be their honesty we are not of their opinion . nor are the sentiments of presbyterians to be judged of by what they say , who had lest the presbyterians , and stood in opposition to them , when the papers he mentioneth were written . his imputation on mr. dickson ( that he called the lords prayer , creed , and ten commandments , rotten wheel-barrows to carry souls to hell ) i am not foreward to believe it , having nothing for it but this author's word : but if he said so , it was ill worded at best : and if he meant any more than to express the danger of peoples resting on having these by heart , as if that were to be religious : he deserveth to be censured : none of us disswade people from learning them ; but do seriously press it , and labour to make them understand them . that we have abolished publick reading of scripture , is a calumny : it is true in stead of reading by a private person ▪ we have the scripture read and expounded by the minister ; and that a chapter or psalm at once : and if any read but two or three verses , it is an abuse not allowed by us . that the precenter readeth a sermon in stead of reading scripture , is two falsehoods in one breath , one is that this is done : i have heard indeed that one hath read a written sermon while the people were conveening : but that this is either commonly , or alwayes done , i never heard : also that this is in stead of reading the scriptures , is false : for as hath been said the minister readeth and expoundeth scripture , in stead of what had wont to be read without exposition by a private person , who hath no authority to teach publickly . the doxology we use not , because we think scripture songs fittest to be sung as the publick worship of god : and this is not such ; though the matter of it be consonant to scripture . the idle story that he telleth of maggy twitting a minister with this , is probable enough to be one of his inventions : but if it were true , we think the minister was undiscreet , in calling it a malignant song . we confess the matter of it is sung in heaven : if he will prove that the words are so too , we shall use it : they talk much of the antiquity of this hymn which i am not now at leasure to enquire into : one of their divinity professors mr. william douglas at aberdeen ( a diligent searcher into antiquity ) psalm●d . eccles. vindicata . q. 13. p. 69. bringeth testimonies for it out of tertul : basil. &c. who speak not of that formula ; but glorifying the father , son , and holy ghost . and he citeth baronius , asserting it to have been used from the apostles time : but his authority in such things hath little weight with protestants : pope damasus in the 4 century , enjoined it : and it is probable that it was invented as a testimony against arianism : but so was the trina immersio ; which the episcopal church doth not think fit to retain . i assent to the author now cited : who after an heap of authorities that he had collected , saith , it is no defect of worship where it is left out : and that none should be offended with these churches that use it . we constantly do the same thing materially , naming the father , son , and holy ghost in the conclusion of our prayers . another quarrel he hath with presbyterian ministers is , they have no distinguishing garb from the lay men , i hope this is no singularity : what churches except these of rome and england , do distinguish their clergy by their garb : our ministers wear a grave and decent habit , and are mainly distinguished from the people , by the gravity and edifyingness of their conversation , which is a better characteristick , than a close sleeved gown on a drunken and swearing priest ▪ that they reproved the king's commissioner for appearing among them in a scarle● cloak , is a notorious falsehoood ; to call it no worse . his saying they did it , seemeth to make it a publick rebuke in the assembly ; or that it was done by the consent of all . we do not know that ever any did so much as reprove his grace privatly for this ; and if any did , they were impertinent in so doing : i never heard that any so much as whispered against it among themselves ; nor do i know a reason why the kings commissioner is obliged to use another garb than other persons of his rank . the long story that he bringeth in about mr. lesks call , for the sake of a quible used by my lord r. to the presbytry , is a silly piece of impertinency : only i take notice , that he alledgeth , that mr. lesk , had for him the elders ; which is false ; for none , in the sense of the law of scotland , are elders ; but such as are received by the presbyterians ; so as these men were not and for the episcopal church , they own no ruling elders ; and the law that set up that party ( having abolished all presbyterian judicatures ) did only allow ministers to chuse such of the people as they thought fit to assist them : which can be no true notion of a ruling elder : nor did ever such elders sit ; or vote , in their syn●ds . his denying us to be ministers , is an impudent assertion , which he doth not attempt to prove : and how it consisteth with the catholick charity , which he blameth us for the want of , i cannot apprehend . that we are called by the people we think it more sutable to the gospel way than to be imposed on the people by a patron : that we are sent by the people , or our fitness judged of and determined by them , is an impudent falsehood : our ministers are tryed and sent , or ordained , by the presbytry , who hath better warrant for so doing than a bishop hath : but if i should enlarge on every controverted point which this pamphletteer starteth in his rambling discourse , this paper should swell to a volume . he chargeth them p ▪ 16 with preaching still on the government , and the times : and that they call their kirk government christ , the crow● , the scepter , and government of christ. i deny not , but that there was a time when these controverted points were too much the subject of the sermons of some , and there may be need that they should be more insisted on at one time than at another : but that this is now so practised is most false . i am affraid we are rather defective that way , though i would not have these controversies made either the whole or the main part of sermons . in comparison , we should know nothing among the people but christ and him crucified . and i am sure that this is the strain of the presbytorian preachings that i have occasion to hear : that they call the government of the church , christ , and that is was not the design of their sermons , nor ever is like to be , to preach up christ and eternity ( which he asserteth , p. 17. ) is most false and calumnious : he pretendeth to trace them in their politicks morals , mysticks and metaphysicks ( a distinction of his own coyning ) and he saith , they are selfish , singular , full of nonsensick rapsod●es , which is a false and wicked calumnie . he beginneth with their politicks , he saith no government could tolerat them . whereas we know that the government and governours of scotland have tolerated and owned them many ages : and there is now as happy a government as ever scotland saw , which doth not only tolerat them but hath setled them by law. to prove his assertion he bringeth an instance of mr. donald cargill , a hill preacher whom yet he confesseth to have been disowned by the sober presbyterians : which maketh this instance wholly impertinent : but somewhat he must have to fill up his paper . the sober presbyterians are foully by him misrepresented that they disowned the hill men on account of their refusing to thank k. j. for his tolleration : whereas it is known that they disowned them on account of their wild principles , inconsistent with the government both of the state and of the church ; and that this they did long before k. j. came to the crown , or gave indulgence . it is also false that none but cameronians suffered any thing : and that all the sober presbyterians were setled by the indulgence . for many of the soberest were put to hard sufferings both for preaching , and for not complying with the way then set up . and when the indulgence came , which freed some who had suffered before ; it was at first granted but to a few : and when it was enlarged by k. charles some were permitted to enjoy it but a short time . it is unfair dealing , that when the review of hist. of indulgence ( which he citeth ) doth condemn and refute these principles , he should yet charge us with them . if mr. d. did so condemn ( as this author alledgeth ) paying cess to the k. ( the truth of which i know not ) his brethren with whom he now joineth , did never approve of such doctrine . he telleth us of acts of assemblies and covenants , which prove our unpeaceableness such of them as have been cited in other places by his party , have been answered : we cannot answer such general alledgances , but by denying that either the acts of the assemblies , or the covenants , contain any thing that prove what he asserteth . the book he mentioneth ( which i have not seen ) it is like may have an answer , if it deserve it . if it assert that presbyterians renounce monarchy , and all power save that of the kirk : so absurd a position is to be despised , being abundantly refuted by our due subjection to our present rulers , which sober presbyterians payed also to them under whose heavy hand they groaned . for farther proof of this imputation he mentioneth murthers committed in 3 rebellions : but he must know that his own party gave the rise to all these , by their horrid cruelty , and injustice which forced people beyond the bounds of that patience that was fit . he blameth their flying to arms in the time of the late revolution ; but doth not tell his reader , that it was by publick authority , and for defence of the states of the nation , against them who were ready to destroy them , or hinder their meeting . all this hath been alledged and answered in other papers . the men who he alledgeth did last year endeavour to have the solemn league and covenant by force renewed and imposed , were none of the presbyterians : though they call themselves such ; nor can this be charged on us , more than all the practices of the anabaptists in germany can be rationally imputed to the protestants , which yet his friends the papists do , and that from the same spirit by which this man is acted . he considereth p. 19 the learning of the presbyterians : which he is pleased to confine to two heads , antiarminian metaphisick , and practical divinity , which they pretend to draw from the heads of election and reprobation ; whereby they preach men out of their wits , and very often into despair , and self murther . nothing can be more falsely , more disingenuously , nor more maliciously uttered . the former he barely asserteth . we acknowledge that scotch presbyterians are generally antiarminians ; but that they bring no arguments against that way but from the metaphysicks ( which may be useful in the controversies about predetermination . free will , and scientia media ) is false , altho' it is a wonder that he will allow so much learning to be among us . we can , and do , disprove all the arminian doctrines from the scripture , and sound reason , as augustine , bradwardine , and others before us had refuted the pelagians , their ancestors . on the other calumny he insisteth at length , but with weak and ridiculous proofs . the design of his discourse seemeth to be to ridicule all soul-trouble , and fears and doubts about ones souls case , and about salvation , as melancboly and distraction . what service some men of his atheistical temper have done to the kingdom of satan , by thus skarring people from serious considering the state and danger of their souls , is too well known : our opinion and practice in this matter i shall briefly declare , and then consider what he bringeth against either . we believe that the lord hath , of his own soveraign pleasure , chosen some from eternity to obtain salvation by jesus christ in the way of repentance and believing in christ , and perseverance in holy walking ; and we believe also that he hath passed by others and from eternity decreed not to give them grace , and decreed to damn them , because of the sins that he foresaw would follow on this preterition , or on their not getting grace from him . these deep mysteries of the divine providence we do not often , nor without necessity insist on in sermons ; though we think we ought not to be wholly silent where the lord hath spoken in his word : far less is it our practice to draw consequences from these decrees , to frighten people , or to lead them to despair : but on the contrary ( whereas troubled souls do often abuse these truths , and satan assists them in it , to move them to cast of thoughts of believing in christ , as a hopeless and bootless thing ) we use to tell them , that though the election of a particular person may be known by the fruits of holiness , yet that such a person , in particular , is a reprobate , cannot be known before their death by themselves nor by others ( except they be guilty of the sin against the holy ghost , which is rarely known ) and therefore none can rationally say , i am a reprobate , and therefore need not come to christ ; we inform them from the gospel that whoever will come to christ shall be accepted of him and shall find that they are no reprobates : we tell them of christs being able to save to the uttermost , of the free , gracious , cordial , universal offer of christ made in the gospel : of his undertaking in the covenant of grace to draw the soul to him , to give it strength to come , as well as to accept of them who come : and it is evident to all that know us , that none do more encourage sinners , even the worst of them , to close with the offers of christ by faith on the terms of the gospel , then presbyterians do . it is true , it is no small part of our work to awaken the consciences of secure sinners : and this is that which this man , and such as he , carp at : but this we do , not by telling them of reprobation , but by laying before them the sinfulness of their nature , and of their way , their lyableness to the wrath of god because of sin : and the holy justice of god that pursueth sinners while they live without christ : and the impossibility of escaping wrath without believing , and of believing without conviction of sin and repentance , and turning from sin unto god : and if this doctrine were considered it would make awakening of conscience to be more frequent than it is ; but not that doctrine , but peoples own obstinacy and unbelief , will drive them into desperation : which we deny not may be the effect , though per accidens , of the preaching of the gospel , as sometimes hardning is . these things being considered it is easy to blow away all the obloquy that he casteth on us from this topick . if mr. brody called a man , on the brink of desperation , a good man : if mr. kir●oun called soul-trouble for sin a wholesome disease . i hope they did not mean that desperation is such ; but that it is a more hopeful thing to see a man to have his conscience frightned with the sense of sin and soul danger ; than that he should be lying in stupid presumption and delusion , or unconcerned about salvation ; as a fever coming upon a palsy is no desireable disease of it self , nor without danger ; yet it giveth more hope than if the palsy should continue and resist all remedies : and as no wise physician will designedly procure a feaver to a paralytick person , but endeavour the cure by more safe and gentle means , so we do not endeavour to beget desperation ; but to prevent it , by preaching the gospel with the law , yet the conscience must be awakened , or the soul is undone for ever . that any of us represent god in this mans blasphemous notion , as a sour , severe , and vnmerciful being ; is a false ▪ and wicked imputation : we proclaim his mercy through christ , and offer it in his name , to all that hear us , good and bad , on the terms of the gospel , indeed we tell people that there is no mercy in god for them while they live impenitently in sin , and live without christ , and if this make men despair , we lament it . that mr. vetch said of 2000 who were hearing them , 80 would not be saved , i do not believe ; it is unwarrantable boldness so to determine ; neither is it our way to go farther in this head , than to say , there are few that shall be saved , which is our lords own doctrine . what he imputeth to mr. selkrig is none of our doctrine we know that god seeth sin in the elect before conversion , and imputeth it to them too , though after conversion he knoweth that they sin ▪ and is angry with them because of it , yet their sin is pardoned on their repentance and flying to christ ▪ their iniquity sha●l not be their ruine , ezek. 18. 30. we mantain that no sin shall hinder the conversion of the elect , nor damn them who are converted : yet there is no encouragement to sin : because they who go on in sin to the end , can be none of gods elect : nor can they be in the state of grace who live in sin , or allow any sin in themselves . mr. rutherfurd's expression which he quarrelleth , is parallel with that of ezekiel . last cited . for the story of two self-murderers in the parish of leswade : we know nothing of it , if true , what doth it make against us : have not many of his own way come to that woful end ; and must that he made an argument against episcopacy ? that the presbyterian preacher in that parish discoursed at the rate that this author mentioneth , we have no ground to belive , nor do we approve such discourse . that presbyterians decry solid learning , and particularly antiquity , is said with a brow of brass . that we condemn morality , is a horrid calumny : we preach it up : and i wish that he or such as he who talk so much of it , did commend it to the people by their own example . for the book called , the whole duty of man , we commend it as useful ; and so are seneca's writtings : but we desiderate in it the doctrine of the righteousness of christ , and his vertues and grace , by which these excellent duties which that book layeth on us , must be performed and accepted , and without which the highest morality , as it is distinguished from supernatural grace , is not regarded by god. his characters of our sermons as nonsensick raptures , canting , impertinent and base similies , that we value no works , but what tendeth to propagate presbytry : that we make christ and the gospel to be our kirk government : are a parcel of such absurd lies as deserve no answer , no men do more mistake these things than we . if any do use sometimes some modes of expressing things , which are too course and low ; yet these are but few , and they are not approved in that way by others : and there are as many of his own party who are the same way culpable . that we are for the most part on believe , and mistake faith for a meer recumbency : it is no sign of understanding in this author to tax us with it , seing it was the apostles work to know nothing but christ and him crucified : and seing faith is called the work of god and his commandment , above other things that are enjoined : the ●dd way that some have of acting in the pulpit is barely asserted : certainly among no party all ministers are uniform in this . if there be any thing in this among us that amounteth to undecency , we reprove it ; which we rarely have occasion to do , and no doubt we might recriminate if we were so disposed : but we think this author's way not very imitable . that mr. thomas hog said to one that he could not be happy till he saw the devil , and had a personal converse and combat with him : is a pure invention , and not to be believed of that wise and good man , who is now in heaven : and i give assurance that it is no presbyterian principle . he cometh now pag 25 to discourse of the civility of presbyterians , and setteth them out as denying the common civilities due to mankind , to persons of the best rank who differ from them : the contrary of this is known to all them who converse in scotland : may be he meaneth of such as scruple to call a bishop my lord : which yet many presbyterians have freedom to do ; but do presbyterians carry so to the nobility and gentrie , that they flee from the company where a curat is , as a pest , and that this is a common sign of grace , is an assertion beyond the ordinary size of impudence : that we applaud and approve the murtherers of the arch-bishop of st. andr●ws ; is of the same stamp . now he will give some instances for proof of these assertions . the first is , the commissioners of the general assembly refused to appoint one to preach a sermon for the anniversary day of the martyrdom of k. charles the first , when the privy council enjoyned it , and that according to an act of parliament : ( which act is a ●eer invention of his own ▪ ) here is an instance of this author 's learned way of reasoning , rather than of the ru●ticity of the ministers : had they given the council any harsh or unbecoming words in this their refusal ▪ ●is instance had been pertinent : if a presbyterian had so reasoned , he would have called it nonsense : were the three children rude or uncivil when they refused to fall down before an image at the kings command ? i suppose he will not say it , though their answer was not half so smoothly worded as that of the ministers to the council : ( i do not compare the things ●njoyned , but only the carriage in both cases , of them who could not obey ) it is matter of conscience to us , to observe anniversary holy days without divine warrand : if any spake indiscreetly in their sermons on that day , themselves are to answer for it : the answer that he maketh the ministers to give to the council , is purely of his own coyning : if civility ly in subjecting the conscience to whatever men shall please to enjoyn ▪ we willingly yeild to this man and his party , in that good quality . his second instance , of what mr. areskine said , the day after the adjournment of the assembly , is as little to the purpose : for what ever it may prove of mr. a — 's dissatisfaction with what had past , it proveth nothing of ru●ticity , on of our denying to them we converse with , the common civilities due to mankind beside i deny that mr. areskine's words are here fairly represented ; and he is not no●● to answer for himself : but they who heard him deny that he spoke such words his 3d. instance is a gross untruth , the moderator said no such words as he alledgeth , that the terms of communion proposed by the king , for taking in the conformists , was insolently rejected by all the assembly , except mr. orrock ; is another falsehood : for 1. the consideration of this matter never came before the assembly : it was referred to a committee ; and the committees determination was never suffered by his grace my lord commissioner ▪ to come before the assembly . 2. the committee did not reject these terms of communion , but agreed to them , provided they who should be taken in would explain some dubious expressions in them , which they refused to do . another thing he falsly asserteth is , that the common discourse and preaching of presbyterians was , that king william designed to dethrone king jesvs : that any formula but the covenant , was of the devil 's making . i wish he could tell us who said so ; for we know them not . he saith also , that the who●● assembly protested against the king's power to dissolve the assembly , wher● as many in the assembly said nothing ; but were grieved for what others said , i● the manner in which it was spoken : and what was said , did no way amoun● to a protestation ; but was an assertion of the churches intrinsick power to mee● in her assemblies . that they went to the cross of edinburgh , and took a formal protestation against the king ; is so notoriously false , that all edinburgh knoweth the contrary . it was indeed reported ( whether true or false , i know not ) that a certain obscure person ( who he was , of what principle , or whence he came , we know not ; or whether he were not set on by this author , or some of his gang ) on the street , near the cross , did protest against the dissolution of the assembly ; but i hope the presbyterians are not to answer for every thing that is done at the cross of edinburgh . the several stories p. 28. and 29. that he hath either coyned , or pickt up from men of the same talent of invention with himself , we are little concerned in . i am sure presbyterians generally do love , honour , and pray cordially for king william , and do hope that as the the lord hath made him an instrument of good for his church , that so he will do still . he hath another fling at them for not observing anniversary days , which he repeateth , it seems , for the sake of a new notion that had come into his head ; that we preach an anniversary sermon on mr. heriot , because the preacher getteth 5 lib. a new hat , and bible . i pass in silence his mistake about the reward for the sermon , as not material . the real difference lyeth in this ; that the days that we have refused to keep are holy days , or pretended to be such , and separated by mens authority from the other days of the year : this that he objecteth , is not so ; only a sermon is that day preached to put people in mind of the works of charity , in which the pious founder of that hospital had been examplary . the rest of the day is imployed as other days are . he chargeth us with disingenuity , hypocrisie and covetousness ( according to his catholick charity , which he elsewhere denieth to be in us ) his proof of this is , we are against pluralities ; and yet dr. rule , mr. john vetch , mr. william vetch , mr. david williamson , mr. john dickson , are sueing for 5 or 6 stipends at once : and mr. ki●ton in edinburgh went to marten where he had been preacher , and got the incumbent put out , and a right to his stipend , and to that in edinburgh too . answ. 1. i have heard indeed that one of these named did petition the lords of council for one or two vacand stipends for one year , to make up some great losses that he had sustained ; what he obtained i am not certain . but even the motion was disrelished by his brethren : but this is far from approving pluralities where one man taketh up yearly the revenue of diverse places , by which a minister in each of these places should be maintained . 2. some of these whom he nameth are most shamefully abused by him ( for it seemeth he throweth his darts at random not caring where they hit , if they light but on a presbyterian ) mr. david williamson had no accession to this practice ; nor did mr , rule ever seek a stipend , or receive any , except what fell yearly due , and when it was due , in the place where he laboured . 3. as for mr. kirton , the stipend that became due to him at marten , most of it he freely gave to the episcopal minister that was put out ; the rest to the poor ; which this author might have known by a book , which he in this pamphlet pretendeth to answer . another story he hath to the same purpose of mr. anthony murray , who is now at rest from his labour , and whom he grossly belieth ; mr. murray having lived ( during his being put from his charge , at coulter ) in dunsire , and preached there : when he was to return to his own charge , he got the half of 1689 , in dunsire , and the other half of it in coulter : here is no plurality ; most of which he bestowed on the poor of these parishes ; for he was neither needy nor a niggard . the episcopal incumbent in dunsire , though put out , yet got the half of the stipend of the year 1691. the story of mr. george johnston is too famous among us : he grew rich by the beneficence of good people , who valued him highly for his excellent gift of preaching , and his good conversation in all things else , only he overlooked in his wife many covetous practices , which were a grief of heart to presbyterians , when they came to be known . the passages at the dying man's bed-side , that our author imputeth to mr. johnston , is a most wicked invention : such horrid hypocrisy had been enough among presbyterians to render a man uncapable to exercise the ministry . the story of mr. balf●ur we deny not , but lament : he was for it deposed by the presbytry ; and for many lords days did publickly profess his repentance at the several churches where he had occasionally preached . as well as at eccles , where he was fixed in a meeting-house ; and yet this author hath the impudence to charge presbyterians with this blame , and to bring them in , excusing or extenuating it as a slip of the saints : i wish scandals were as duely censured among his own party . what he telleth us of injury done to mr. heriot in dalkeith , is abundantly vindicated in a paper printed last year on that subject ; to which i referr the reader : he was first deposed by the presbytry , not for dancing about a bonfire ( tho that was mentioned also in his lybel ) but for other immoralities : he appealed to the general assembly , who referred his case to the synod ; they examined it , and ratified the sentence . he made application to the privy counsel , who desired the following synod to review their own sentence : which they did and again confirmed it . he hath taken it on trust ( because he hateth us ) that we are of a malicious and crabbed nature : and he strains at assigning the cause of it ; viz. that we never suffered affliction : which he largely insisteth on in his mocking stile : that the godly sisters supplied them so that they lived better than before : this our party needeth not be ashamed of : this mocker would have ridiculed christ also , to whom women ( the godly sisters that he flouteth ) ministred of their substance . the charity of his party is not so commendable by far . the railing and mocking that on this occasion he farther venteth , is not to be answered but to be despised , as the the froth of a distempered mind . it is not to be overlookt that he saith p. 84. that we disown the practices of the wild men , and yet magnify that persecution that they underwent , as if we had shared in it , which we did not . here are several mistakes ( to use the softest words that such absurdities are capable of ) first that we counted them all wild men who had an hand in the insurrections and suffered : we know many of them were good and sober men otherwise , tho' in these practices we do not approve their conduct ; yet pity them , as being forced on these courses by the highest degree of hardship , that they were put to for their consciences . 2dly . that none but they who took arms suffered any thing , how many were fined in a fourth part of their yearly rent for hearing one sermon : how many intercommuned , imprisoned , forced to flee , for not hearing ? yea the spite of that party appeared more against the soberest than against others . 3dly . these whom the book that he ascribeth to mr. rule calleth wild-men , were a party which sprung out of them who took arms , and disowned the presbyterian church as well as the episcopal men , and state : of these indeed some suffered for disowning the kings authority ; but few in comparison of others . as for mr. wisharts sufferings , we do not approve the severity that was used against him ; but do commend his moderation and charity after he was advanced : but i am sure many presbyterians suffered as much , and shewed as much meekness to their persecutors . he compareth the meekness , and moderation of episcopal men when in power , with the ingratitude of presbyterians , who now are the instruments of persecuting them that saved them : and he bringeth two instances ; one of a nameless person who informed against mr. monro of stirling ; another , of one ronaldson against on mr. burnet , minister at cranston . i deny not but some few of the episcopal ministers had aversion from that horrid persecution that their brethren practised , and did some acts of kindness to some of the sufferers ; and i am sure when these persons had to do with presbyterian judicatories , they had respect to them for that their moderation ; but if one or two were not so thankful as was fit to their benefactors ( which yet is not sufficiently prov'd by this authors assertion ) the presbyterians blame such actions , and are not to be blamed for them . his citation out of mr. d. d. sermon , is answered , as another of the same persons above . he chargeth us that singly we condemn the proceedings of our party , but in meettings we approve them ; this is a gross calumny ; if he can charge any individual among us with such disingenuous dealing , and make it appear in any particular act , we shall blame such practices as much as he can ; but that he hath not attempted . in what remaineth of this section , tho' there is nothing of truth , yet the author is secure from a refutation of his lies ; because they are a bundle of calumnies in general terms , without either instances , or any thing that looketh like a proof . that the presbyterian ministers do either preach so fillily as he saith , or are deserted by their hearers , or even by persons of the best rank and understanding , is most false : and i am sure their people are generally of better morals than they are who leave them . that we condemn making use of books in composing sermons ; is false : we disprove repeating of other mens sermons , as it is known some of their most eminent men have done , and that ordinarily : but there is an other use of books then transcribing large parcells of them : if any of ours have done so , let them bear their blame ; i am sure it is not so common with us , as it is with his own party . after all these falsehoods , he hath the impudence to say that these things are too well known to be denied among us : i appeal to all the nation if ever they heard of most of his stories , till his book brought them to light ; yea it is known among us , that many of them are down right lies . our author in his second section ( having said so much against presbyterians without book in his first ) will now make surer work , and expose them out of their printed books , which every one may read , and judge whether he dealeth fairly with them or not . but even here his candor will be found short of that which becometh a christian ; for he chargeth some things on the presbyterians , on account of things written by men who were as opposite to the sober presbyterians as to episcopal men ; what is in others of their books he doth often misrepresent . but the thing will appear more clearly in particulars , to be observed as we go along . the first he dealeth with is a sermon of mr. william guthry ; who was an eminent servant of god ; he hath now been dead 20 or 30 years . the sermon be saith is fall of curse● , and he citeth one passage in it , which i am sure no presbyterian will approve . he saith that sermon is mightily applauded in the west . he is not ashamed to reproach the living and the dead . for all that knew mr. william guthry , will averr that such horrid and rude expressions are not like to have dropped from his mouth . i have indeed heard of a sermon that went under mr. guthries name ; which was pretended to have been written from his mouth , ( but by some ignorant and unskilful person ) and printed without his knowledge whether this may not be the sermon he speaketh of i know not ; that sermon i have never seen , and therefore cannot tell how faithfully the words are cited by our author . and surely if the people in the west were so taken with it , we should have heard more of it , i cannot meet with any person who knoweth any thing of it . his next citation we are little concerned in , mr. walwood was one of the hill preachers who did not much favour the soberer sort of presbyterians ; neither do i know the truth of what is alledged , having never seen that sermon . he cometh next to some of the sermons that were preached before the parliament ( where he unmannerly and calumniously reflecteth on a person of great worth , and honour his majesties high commissioner the earl of melvill : others of them , which were also printed , he taketh no notice of : he falsely ( as well as in a wickedly scoffing ( strain asserteth that these sermons were carefully kept from malignant hands : for they were exposed to publick sale , and called in the streets , as other prints use to be : so that every one who pleased might have them . that these sermons , extol presbyterian government with epithites due to the gospel , as christs bride , &c. is impudently asserted : he is challenged to shew where this is done : they commend christs bride , gods house &c. but do never give ground to think that they mean only of church-government , but evidence that they mean the reformation of the church , in doctrine worship , and discipline ; whereof presbyterian government is but a part , and not the chief part : these preachers spake to a parliament who had under consideration the christian reformed religion , contained in the confession of faith , and therefore had good ground to put them in mind of the great weight of what was before them , though presbytry had deserved no regard . what he citeth out of mr. spaldings sermon is very applicable to what i have mentioned : indeed if the reader will allow all this mans glosses on these sermons , and think that they mean whatever he fancieth , they may be lookt on as absurd enough : but let this be observed once for all , that tho' presbyterians never thought that the whole of the interest of religion , nor the chief part of it , lay in the setting up presbytry ; yet they look on it as christs ordinance and therefore the setting it up is one thing that belongeth to building of the house of god : and if he can disprove this notion of things , let him produce his strong reasons . he next dealeth with mr. rules sermon : where first he quarreleth with the text , and from it observeth that their ( the presbyterians ) texts are generally out of the obscurest places of the old testament , where an intelligent reader will laugh at his folly , unless he can make it appear , first that mr. r. is presbyterians in general , or either that he always hath such texts ; or presbyterians generally do as he did at this time , in chusing their texts . 2. that isai. 2. 2. is one of the obscurest places of the old testament . he next affirms that mr. r. taketh it for granted that the mountain of the lord , there spoken of , is expresly meant of scottish presbytry : how he can make this appear is hard to guess : for no such thing is said , or hinted or implyed , in any part or passage of that sermon : yea nor is presbytry so much as once mentioned , either expresly or by circumlocution in it , but what the parliament is there exhorted to , is , to settle the true religion among us , and to establish the church in purity : to which we deny not the setting up of presbytry doth belong . it is then a strange notion that he hath , that to us , the only true religion is scotch presbytry , but he thinketh his tongue is his own , who is lord over him . let any man read that sermon , and compare it , with this authors marginal , and other notes he hath on it , and he will find that the man can find no way to reach it , but by his own additions to it , not by any thing brought out of the discourse itself : and it may be observed that in that sermon the preacher did purposely shun mentioning our differences ; but pressed in general a reformation of the church by scripture , as may be gathered from the conclusion of his sermon in these words , i have not in this discourse been very particular , in bespeaking your care and zeal for the things controverted among us : partly because time doth not allow to insist on such debates : and partly , because i am confident they were men cordially for the advancement of the life and power of religion , they would readily fall in to accord about the things that have been the matter of our differences . these considered all his quibbles against this sermon will evanish like smoke . he useth this same quibbling way with mr. d. williamson's sermon : nothing that is in any degree to purpose he bringeth against it , save on passage . viz. that presbyterian government is no light matter it is an ordinance of god the royal diadem of christ ; he was a martyre on this head , for it was his ditty on the cross , john. 19. 19. jesus of nazereth the king of the jews . a. it is evident that mr. w. doth there ( p. 17. ) speak in the general of a government in the church : and that christ was a martyr for his kingly office , one part of the exercise of which , is to appoint a government in his house : and if we can make appear ( as hath been done by several ) that the government of the church by the parity of presbyters is that government which christ insituted ● . and that this parity is observed in scotland ; then it will follow that scotch presbytry ( which he is thus pleased to vilify ) belongeth to ( tho' it be not the whole of ) christs royal diadem ; and that they who would set up another way do usurp upon the prerogative of christ. the sermon that he next maketh his observations on , and that from p. 45. to 49 seems to be done ( if his citations out of it be just , for i have not seen this sermon ) by one of too hot a temper : and there are many things in it that the more intelligent and sober presbyterians do not own : wherefore there needs no more be said in answer to what he asserteth against us from that discourse ; only on his margine he taketh notice , that mr. rule ( for all along he is pleased to suppose him to be the author of the answer to the five pamphlets ) denieth that it hath been used to take parents engaged , when their children are baptized , to the covenant . mr. rule ( or who ever be the author of this book ) saith only , that this is not the common practice in the presbyterian church now settled : and i do joyn with him in that assertion . neither do i know the contrary , as this author impudently imputeth to mr. r. the next book he taketh to task , the hind let loose , we also disown , as done by one who then headed a party who separated from almost all the presbyterian ministers in scotland : so that i have no more to answer of his book till p. 71 where he blameth us , that the author of the vindication disowneth that book , and yet it was never condemned by any publick deed of the presbyterians , a. will this author disown no book written by an episcopal man , unless it hath been condemned by some publick deed of their church , i suppose he will not say so . no church is obliged to condemn every faculty book in particular : it is a sufficient general condemnation of every errour , that a church do approve the truth , and do not teach any errour . before i pass from his notes on this book , i observe one falsehood twice asserted ; viz. on the margine of p. 56. and of 58. that the late assembly refused , at king williams desire , to admit any of the episcopal clergy with them into the exercise of the ministry ; and that they refused to receive them into any terms of peace , and communion . this i say is false ; for 1. the assembly were not suffered to bring in the resolution of their committee about that affair , nor to determine any thing in it . 2. their committee had concerted terms of communion with these men , but they would come into no terms with the assembly : for they refused to explain any one word in that formula which they proposed to the assembly : but of this a little was said before , and more afterwards may be said . p. 71. he beginneth to deal with another book , which he was pleased to make mr. rule the author of ; though it hath no name prefixed to it ; with this book he is very angry , and doth what his witt and malice ( which are very disproportioned ) can reach , to disparage the author : that we do not much reckon upon ; for we defend not men , but principles . if mr. rule were the author of that book , and if he had leisure for such work ; it is like this pamphlet had received a more exact answer : the book spoken of is , the second vindication &c. in answer to 5 pamphlets . he giveth it a very slight refutation , passing over the most material parts of it : and using his critical skill about some few things which fall in on the by , or that he thought to have more advantage against . he begineth with p. 125 of that book : where the author had said , that none of the ministers were murdered by the camer●nians ( for his words are not faithfully here cited ) he affirmeth that the author knoweth that instances might be given of ministers murdered by them . this is false , for we all know the contrary and it is strange that this author should be so confident in this , when he knoweth ( if he read the book that he refuteth any farther than here and there one line of ten ) that the author doth in the very next line challenge his antagonist to bring any such instance . and this man saith instances might be brought , but attempteth not to do it . what seemeth to be the proof of this confident assertion is a notable instance of our authors skill in logick : it is confest ( postser : of 2d vindication ) that some men and women invaded the house of a minister , tore off his cloaths , and beat him on the head and legs , which looked but too like a design to murther him . the consequent must be , e. they murthered him : on this strong argument he calleth the authors answers to what was charged on the presbyterians , a ridiculous disguising of what he could not deny : whether it be so or not , i hope readers will judge , by comparing what is said pro & contra , and not take it on this mans word : that mr. p. refused to answer the pamphlets , because he found it impossible to speak any thing in their ( presbyterians ) vindication but what all scotland knew to be false : this i say , is a bold assertion : mr. p. expressed no such reason for his refusal : but this pretender can by guess , assign the most secret reasons of things . he undertaketh to shew that in every page that book aboundeth with scurrilous railings , untruths , contradictions , and nonsense : and will charge these on the whole party , because they enjoined the writting of this by him who did write it : this is like our authors way of reasoning . i am perswaded that one shall not find so much nonsense in all that book as he hath here presented us with : for what sense is it , the party bid such an one answer such ●amphlets e. all the faults in the manner of writting are the blame of the whole party : if our author would make it appear that the general assembly enjoined the answerer to rail , write lies , contradictions , and nonsense , then indeed he spoke to the purpose : if not , these faults , if they be , are only chargeable on the author ; as the halting of the horse is on his being lame , not on the rider : and it is nonsense to lay the blame on them who are so innocent . the first of these accusations ( which he insisteth on p. 73 , 74 , 75. is scurrtlous railing . this he endeavoureth to make out , because preface p. 1. he calleth prelatists the seed of the serpent &c. let any one read that passage , and see whether either prelatists be named , or the words can be drawn to signify either all prelaticts , or that party in general . it is plain that they who are spoken of are a party of men ( who it is like may be found among the prelatists ) who had alwayes disquieted the church of scotland , and do now bespatter her with all the calumnies they can invent : the pamphlets answered in that book , and this , now under consideration , are a sufficient proof that such men there are among them : tho' we are far from thinking that all prelatists are such : for some we know who differ from us soberly and maintain their principles , not with such a spirit as appeareth in this pamphlet , but abhor such wayes , and are ashamed that their cause should be so patronized : this considered , all that he collecteth out of the preface falleth to the ground : men of his kidney , we say , use the stratagems of heathens , papists , yea that they do the devils work ; and what followeth : if he can disprove this , let him do . what he saith of the authors of their late books being charged with some ill things p. 73 if they be not retracted by the author of that book , shall be disowned by us all , if they can be made appear to be either false or unnecessary truths , who could shun calling these things lies , misrepresentations , &c. which are manifestly such , and made appear to be such : let any impartial reader compare what is said of these pamphlets with the passages to which they are applyed , and we are not afraid to endure his censure . we know moses could be provocked : the apostle paul spake harsh words to one who endeavoured to pervert the right wayes of god : and our lord himself called some men a generation of vipers . what he observeth out of p. 21. that it is said , that the prelatical party is eminent for spite is a misrepresentation , like what hath gone before : it is said of his party , that it is a degenerate sort of furious men ▪ that are a reproach to either episcopal , or any other party they own : and truly though i had not been said , this book is a proof , that such men may be met with in scotland the same is answered to what he objecteth out of p. 25 where episcopalians are not so much as mentioned . what he citeth out of p. 51 i do not find , if i knew where else to seek after it , i should consider it : but if the author he dealeth with have spoke so reproachfully of any worthy man , whose words are not manifestly such as he calleth them , let him hear his own blame . i wonder where the contradiction lyeth between p. 146. that our differences are irreconcilable without the yeilding of one party ( these last words he leaveth out ) and p. 1. they own the same religion with us : may not lesser difference be irreconcilable as well , as greater ? are not many differences in philosophie irreconcilable , and yet the persons differing may agree well enough , tho' not about that thing . out of p. 168 he citeth these words prelatists spend their short glass : whereas the words are his party spend — if this be fair dealing , let the reader judge . what is said of a snarling cur , p. 191 , was but the expression of a just indignation against a most vile reproach cast on a person famous in his day in all the churches , now when he hath many years been in glory , what he ranteth with ( while he chargeth ranting on others ) throughout p. 75 is not worthy of an answer . p. 76 , he falleth on another head of the faults he findeth with that book : whether it be the falsehoods , or the contradictions of it , is not easy to discern , he doth so jumble things together , but i shall take things as they come to hand . we disown that principle on which he saith much of that book is founded , dods you have been done by he might see ( sed impedit ira animum ne possit cernere verum ) that that very book doth blame the rable who did to others ; but a small part of what they had suffered from them : and if it do at any time excuse them by their sufferings , so far as to say , that they were to be pitied , and that it was but suitable to humane infirmity : i hope this is far from establishing such a principle as he mentioneth , or from building on it ; neither is their any ( much less a shameful ) contradiction here , or at every turn . it is rather a shameful ignorance of the nature of a contradiction to assert this . if cameronians be sometimes called godly , and sometimes wild and ungovernable : a contradiction is easily shuned , unless both propositions were universal ; which neither is nor can be alledged : there are of both sorte among them : and we deny not but some degree of wildness may consist with a degree of godliness , though it is to be lamented that they should meet in one person : it is not easy to determine what degree of sinfulness ( especially that which consisteth in , or floweth from errour in the understanding ) may consist with the least degree of grace : hence we have charity to some episcopal men , who we think have made very foul steps . another contradiction he either findeth or maketh , is , treating the adversaries as brethren , and at the same time calling them the seed of the serpent , devils , drunkards , &c. what is more obvious to them who will understand , than that it is the episcopal party whom we own as brethren , and would gladly engage to an union with us , on good terms : and yet there is a party among them ( especially of their late writers ) who deserve all these epithites that are alledged to be given them ( only they were never called devils in that book ) save that his work of false accusing is ascribed to them ; and if he pleaseth to draw this consequence , they are false accusers , e. devils , we shall not reclaim . yea , it is no inconsistency to treat these adversaries civilly , and yet tell them what they say or do amiss , and that in plain and proper terms . another great contradiction he bringeth , p. 77. i build not on hear-say or common fame : and i take many of the matters of fact from others : and the veracity of my informers , not mine , is pledged for them . i wish this author would study logick before he would undertake to write books any more . where is the contradiction between not asserting any thing on common report , and building on a particular report or information : a judge will not pass sentence on a common report . i have heard ; and it is reported , and an unnamed person told me so ; which is the strain of the pamphlets answered by that book : and yet he giveth a decreet on the testimony of particular witnesses ; tho' he hath no personal knowledge of the matter of fact. and why may not one who vindicateth others from false imputations , disown the one way of procedure , and yet make use of the other ? it must likeways be a contradiction with this learned author , that we do not interpose in the affairs of the church of england , tho' some of them have medled with ours beyond their line ; and yet we call them superstitious , popish , &c. hath he so little witt , as that he cannot distinguish between telling our opinion of a way , and medling in the affairs of them of that way : the one is matter of opinion , the other of practice . we think the popish way is wrong , but we manage no intrigues to pull down the triple crown , we leave that to them who are called by god for that work : some of the church of england have consulted , and contrived with our enemies in scotland , how to disquiet and over-turn us : we have done no such thing toward them . his construction on our asserting , that the covenant only bindeth us to concurr with england when called by them , in the reformation of the church : is his own , none of ours : and will be despised by impartial readers . he maketh it also a contradiction , that king james abdicated the government , and that the nation took away his royal authority . it is just such a contradiction as to say , that a man deserteth his wife , and will not dwell with her ; and therefore she obtaineth a divorce by course of law ; but these high points i unwillingly medle with . that the book he refuteth sayeth any where , that we owe no allegiance to king william , but in so far as he supporteth presbytry , is denied : i wish he had cited the page where such words were to be found . this will no way follow from what is cited out of the acts of the convention of estates . for episcopacy may never he restored , and yet presbytry not supported . what he is angry with , as reflecting on heredetary monarchy , the estates of the nation must answer for it , not the ministers of the gospel . another contradiction he fancieth , p. 79. it is said in that book p. 36. parag. 11. most of the episcopal ministers ( the words are , most of them who went out . for very many episcopal ministers neither went out , nor were put out ) were put out by their own consciences ; for they deserted their charges without threatning , sentence or compulsion . and yet p. 26. it is owned the presbyterian rable did persecute and drive them away . a child could tell him that there is no incoherency : for some left their charges the one way , and some the other way . but what most angereth him is , that it is said , these things were in an interegnum . which he saith is impossible in an heredetary kingdom , where the king never dyeth . whether the author of the 2d vindication , spake properly in this , let lawyers determine : i will not judge in such mat●ers : but i am sure there was then no exercise of government ; either in the state , or in church , which could take course with what was amiss ; and if the king cannot die in law ; how another could be set up , let the estates of the nation inform this bold asserter , by defending their own deed in a way suitable to their place : if our foundations may be thus shaken , impune , at the pleasure of private persons ; and k. ●'s interest so plainly , and publickly pleaded for , under king w. the government is in no safe condition . it is said 2d vindication , p. 26 , the oppressed people having potentiam , tho' not potestatem , it was not to be wondred at , that they relieved themselves : whence our author very wisely observeth ; it is no new thing for presbyterians to think power a sufficient call to act illegally : as if these were equivalent terms ; it is not to be wondred at , if such a thing be done : and there is a sufficient call to do it : the one importeth no more , but that there was provocation ; which we affirm that the rable had , the other that they had warrant , and that they did well in what they did : which was never asserted in the book that he refuteth ; but often , and expresly disowned . he doth indeed make a real contradiction ( which it seems he behooved to do ; for he could find none ) whereas he alledgeth that p. ●61 . it is said , in galloway the incumbents were generally driven away : and yet elsewhere , they deserted without threatning , or compulsion . the strength of this contradiction lyeth in his leaving out half of the sentence that he citeth ( by the like means he might make the scripture speak blasphemy : and so the devil cited it when he tempted christ to cast himself headlong ) the authors words are in galloway the incumbents were generally driven away , or deserted . we have next p. 80 a horrible contradiction : it is said p. 34 that the rable went away from mr. skinners house after they had eaten . and p. 27. they took the poors box by force out of the house of mr. russel , and yet it is said p , 29 , that they are misrepresented , when it is said that they did eat and drink at the expence of them whom they rabled : and that all the reports of them , give account of their not laying their hands on the prey est. 2. 15. a. at mr. skinners house , they did eat at the invitation of the mr of the family : neither did they any violence to that family ; both which are expressed in the place that our author citeth : but it was not fit to take notice of these circumstances , for it would have spoiled the designed contradiction : if he can instance , where they took meat or drink by force , than may be glory in a contradiction , at lest a falsehood . for taking the poors box , it was not laying hand on the prey ; for they offered security , that the box , and money and other utensils of the church , should be safely kept , and restored to them who should be concerned in that church : but this also must be overlookt for the former reason : if he can make it appear , that they put any of these goods to any other than the proper use , or disposed of them to themselves , he should say somewhat to the purpose . yet another contradiction , p. 80 ▪ it is said 2 vind , p , 145. it is better that england and scotland be not united , than that the institutions of christ should be thwarted ; and yet it is said , may not two nations trade together , and be governed by the same laws : and yet bear with one another , as to church ways ? i confess my shallow wit cannot reach a contradiction in these two assertions . the author is there answering an argument brought why episcopacy should be the church government of scotland , because without it we can not have a national union with england ; and he bringeth these two answers ; either of which is sufficient . if he think that the author of the 2d vindication meant , that england , and scotland might be united in trade , and civil government ; and yet not so united : then certainly , either that author or this , must be a very dunse . on this occasion he asketh ; may not the west of scotland , and the other parts of that kingdom trade together , and be governed by the same laws , and yet the west not impose their kirk ways on the rest of the kingdom : and here he triumpheth , with a responde gilberte . — some will think this fine notion no great matter of triumph ; but rather it exposeth the meanness of the authors understanding . i hope he will accept of a rational answer , tho' it be from another hand then mr. rules , whom he there insulteth over . i say first ; there were no inconsistency , nor would imply both parts of a contradiction , if presbytry should be in the west , and episcopacy in other parts of the nation : tho' it might breed much breed much confusion ; and were an irrational setlement , scotland being one national church . 2. the reason why the same government should be setled all the nation over , is , because there is but one government instituted , or warranted in scripture . if our rulers had other grounds for this determination , these do not weaken , but strengthen this . 3. it is false that the west imposeth on the rest of the nation : the law hath setled the same church government through the whole nation ; and it is not in the west only that that government is desired by ministers and people . amidst his pretended contradictions he findeth p. 81. some other faults , with this book , that it saith p , 151 , presbyterian government was setled by christ : and this he doubteth whether it be an oath , or not : but saith ▪ that it is an oath is most natural to the words . an intelligent reader will wonder how such a construction could be put upon such words by one whose witt is not a wool-gathering : but his wonder shall be increased if he shall read the whole passage out of the book it self , which is , we desired to meet for other ends , than setling the presbyterian government , we know it was setled long before by christ as his institution but fain he would disprove the truth of this assertion which he endeavoureth by two topicks , well suited to the size of his learning : the former is , he setteth down a most ridiculous parcel of arguments against episcopacy ; which he saith , is our ordinary cant : can he produce any author among us that ever used such a way of a reasoning ? and this he is obliged to do , seing that which he professeth to be now on , is , to give some expressions out of their printed books , as the title of this his second section beareth : if the meannest of our party should talk at that rate , we would sharply rebuke them : if there be not on our side found stronger arguments against episcopacy , we shall yeild the cause . if he cannot tell us where these passages are to be found ( as he hath not done ) i leave to the world to pass a judgement on his conscience and honesty ; i take notice of two things that he observeth , before i come to his other mighty argument . one is , we never call the apostle st. paul ; because he never swore the solemn league and covenant : this is to talk ridiculously , i will give him better reasons for this our practice ( tho' we can bear with them that do otherwayes than we do ) one is we usually give that glorious instrument in the work of the gospel , a more peculiar title than that of saint ; the apostle paul. every good man is a saint ; and every one canonized is called saint : but every one is not called an apostle : again the title of saint before the name of any person doth ( in the popish church from whence we derive this custom ) absolutely depend on the popes canonizing that person , as that of sir prefixed to ones name , on the kings knighting of him . they do not call a man saint only because he lived a holy life on earth , and is now in heaven : for then moses , aaron , david , &c. should have this title prefixed to their name , which the men i now debate with will not allow , nor do they practise it . farther it may be made appear that the primitive church did not thus saint . men , but when she also worshiped them , and their relicts . as the learned mede comment in clav apocal●pt sheweth out of surios in t : 6. no : 28. that when from council : constant : under comstantin : iconomach : some were sent to convince stephen the monk , he accused them , that they had banished the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saint , and would have these holy men called only apostles and martyrs . and cedrenus telleth us , that the same constantine made an universal law ( which , saith mede , was no doubt according to the sentence of the council ) that none of the servants of the lord should be called saint , but that their relicts , if found , should be neglected . hence some will inferr , that the use of this praenomen began with st. worship , though afterwards it was confirmed by canonization , as st. worship also was by the pope ; and therefore they ought to be laid aside together . it is true mr. mede laboureth to appropriate this prohibition to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying the honour of intercession : but i would gladly know what other epithete , which can betranslated st. they put in the stead of it . neither do i find ground from any good author that ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an intercessor , but enough of this digression , which is sufficient to excuse presbyterians , in this matter . another thing i note on this first argument of our author , that he saith , the author of the 2d vind. from these ( viz. the senseless discourse that he had framed for us ) and such like arguments : allows no church , but the presbyterian to be of divine institution ; and unchurcheth all the episcopal churches ; while yet he denyeth not papists to be lawful ministers . the absurdity of this allegation is manifest to any that have read the book he mentioneth ; for from the beginning to the end of it , neither any of these arguments , nor any such arguments are mentioned , if he can point to the place where they are to be found , i shall bear what blame he pleaseth to affix upon me , on this account . the conclusion also that he draweth from these , and such like arguments is falsely , and disingeniously ascribed to that author : for no such conclusion is to be found in his book , we ever acknowledged episcopal churches ▪ to be true churches , and their ministers to be true ministers . his other argument is , if he can but refure the learned dr. pearsons defence of ignatius epistles , or shew us any authentick record , or received antient history , that presbytry was ever the government of the church ; than we shall yeild the cause . if he will not be of our opinion without this condition , let him even enjoy his own : for all that can be demanded that way having been abundantly done by several of our perswasion : neither that author , nor i , think it with our while to essay any thing farther for the sake of such a pitiful pamphlets as this : but if he will please to answer what our men have written ; it is like what he bringeth may be considered . it had been asserted by some of the pamphleters answered in the ●d vind , that in stead of 14 bishops , 60 were set up to rule the church : and he is pleased to call the answer to this , quibbles , but thinketh not fit to give any return to what is said in disproving of that absurd assertion : and so the whole of it standeth in its intire strength : only he affirmeth that all there said dependeth on this supposition , that the parliament is the church , because that the parliament put the government into the hand of those 60. it is strange that this writter will needs have the presbyterian ministers , and elders in scotland , when the government was setled by parliament to be but 60. where in the book he pretendeth to answer , it was told him that their representative , the general assembly , consisted of 116 ministers , and 47 ruling elders ; and nothing said to disprove it : but some will keep to the conclusion , let the premisses be what they will ; we are far from making the parliament the church : the presbyterians had intrinsick power to govern the church , and what the parliament did was no more but allowing the exercise of this power , and adding their civil sanction to it . p. 82 p. 83. he is very angry with an assertion , that we are for moderation ; and on the contrary he bringeth a multitude of accusations against us , partly false , and all of them abundantly answered , as of old ▪ when things were recent , so lately in the 1st and 2d vind : to which answers he doth not pretend to reply any thing , but confidently repeateth the former imputations . it is in vain to debate with men of this strain , or to answer what they say : i have seen some scolds so insist , in spite of all reason that could be brought against them : but for men pretending to learning to use such a method , is not usual . he speaketh p. 83. of an answer given in 2d . vind : p. 157 about a protestation given by some presbyters against the king , and some acts of parliament . i have lookt over that page , and some before and after it , and can find no such passage : and therefore must leave it till he give us a more distinct information about it . he findeth ( as he fancieth ) a plain contradiction ; that it is said ibid : that the fatal division about protestation and remonstrance was not so much as mentioned among us : and yet it was moved that some of the sentences of the remonstrators should be taken off what was moved in the assembly was , that some brethren had been deposed in the time of our late differences , and these sentences were taken off by other judicatories , that this might be confirmed by the general assembly , which was done . is here any reviving of these differences : if he childishly lay the stress on the word [ mentioning these differences ] he may know that old debates are said not to be mentioned , when they are sopite , not contended about , nor do divide the church into factions ; though they be discoursed of , as things that once had a beeing . he quarrelleth p. 84 , with the constitution of the general assembly ; but will not be at the pains to answer what hath been answered to either himself , or some of his brethren , making the same objection , in their former pamphlets . it was a general assembly of the presbyterian church , which had the ruling power by law , as it always had a right to it by the gospel . ●f he had proved that fasting on the lord's day , is making bold with it , he had spoken somewhat to the next purpose he falleth on ; or that he could shew that feasting is necessary on the lord's day , otherwise what he bringeth is not ad rem , what followeth p. 84 , 85. about purging work , is a piece of booff●nry , and a taste of the mans spirit and skill in reasoning : for what he addeth about complyers with episcopacy , professing repentance ; we do not controvert : only it is seen since that time , that others have followed the mans footsteps , of whom , he speaketh . what remains of his observations on that book , is , partly about the witnesses that are brought on both sides , for the matters of fact in rabling . it was alledged in the 2●d vind. that the witnesses to attest the rablings were generally the persons rabled : we not only derogate from their testimony on this account ; but we disprove what they affirm : on the other side , they are mostly other persons and if he can disprove what they testify , we shall , so far yeild to him . for his gentry , or ministers who are not parties in that particular ; we never rejected their testimony ; except when he telleth us a gentle man , or credible person , said so and so ; but we must not know who he is , nor enquire whether he said it or not . he next hath a long harangue to ridicule mr. rule ; ( whom he will needs have to be the author of that book ) as commending himself , and that pretty odly . for his vindication i recommend it to any who in this would be satisfied , to read the book , as to these passages where he will find half sentences , or passages dismembered without the antecedentia & consequentia , to give the whole an odious aspect . next that what was said ( whether by himself or another ) was se defendendo : or in defence of a brother , who was ( in these things ) reproached , and through his side the cause that he owned was exposed the apostle paul is a precedent in that case si liceat magnis componere parva . if the wrong numbering of the pages be taken notice of , for the readers better direction , this cannot escape our authors critical eye ; but must be placed among the faults of the 2d vindication . when he begun his censures on this book he promised ( magno hiatu ) to find , in every page , scurrilous railing , vntruths , contradictions , and nonsense : for the ▪ 1st , and 3d , he hath tryed his skill ; but i hope without success : on the 2d head he hath said little ; but for the 4th , tho' that be the talent they confidently ascribe to all presbyterians , he hath not so much as attempted any thing . it were well if this would make them more modest in their censures of us . mr. meldrum is the next person he dealeth with ; whose letter ( annexed to the former book , containing a vindication of himself from the false aspersions cast on him in the pamphlets this author would fain say some thing against : but findeth little matter for his witt , and malice to work upon : the 1st thing he quarrelleth is , a complaint that the pamphlets which reproach him are spread in england and hardly to be found in scotland : which he excuses , because they have not the liberty of the press , nor importing such books : and that some of them were taken in berwick . a. these of their railing pamphlets which have been imported were never challenged ; none ever came to trouble for them , tho' we well know who brought them into the country . the books taken at berwick were some copies of a piece against the civil state ; and striking at the foundation of the present setlement . it was not presbyterians that arrested them ; but those in chief authority under the king , who are not all presbyterians . next he blameth mr. m. for calling the covenant a sacred oath : against which he raileth , but doth not argue . i hope the want of the kings authority could not make the matter of the oath to be bad , if it be otherwise good . neither did the covenant want the royal authority : the national covenant was signed by k. i. and by c. 2. and the league and covenant also by the latter . again it is said by mr. m. that the submitting of some to reordination is scandalous all that he hath in answer to this is , some of the reformed french did submit to it , e. it is not scandalous . if this be a good argument i could tell him some of the french protestant ministers , and those of the most eminent that came to england refused to submit to it , e. it is scandalous ; his account of subscribing a paper that was said to be the oath of canonical obedience , our author is pleased to call shufting and shifting : and this is all the refutation he thinketh needful to to that discourse ; and so it standeth in its intire strength . that he lamented and yet continued in his canonical obedience . is an invidious representation . he lamented his signing of that paper : he did nothing but what he thought himself obliged to though he had never signed such a paper , which was not formal canonical obedience ; but performing of these duties that his office obliged him to , tho' there had been no bishop in the world. he putteth off all the rest of this letter and the book in which it is , by telling us it needed no answer ; whether it be so or not , let the readers judge . he now undertaketh another antagonist , the famous learned and holy mr samuel rutherfo●rd , who hath now a long time been , i hope , in glory : and whose same shall remain in the learned world , when the name of such an one as this scribler shall rot. among the many excellent ●●rks of that author , he singleth out his letters ; which were written on several occasions , in a familiar ( but most heavenly and affecting stile ) to private persons , some of them but of ordinary capacity , tho' of eminent piety : and without any design of being made more publick then between the writer and receiver . these were many years after his death collected , and printed by a great honourer of mr. rutherfo●rd . in these letters there are many passages that are expressed in words not very common but very apt and significant , and many homely similitudes are used ; but these most plain and expressive of the thing designed . but i challenge this moinus , with all his critical skill , to shew any thing in them that is unsound , that is derogatory from the majesty of god , or the glorious excellency of our redeemer , or that tendeth to corrupt the soul ; and not to engage it to christ , and to the way of holiness . there are indeed many passages uninte ligible by two sorts of persons , viz. by english men , who are not throughly acquainted with our language : and by men who are unacquainted with the exercises of a believing soul , and its communion with god in christ : which i suppose gave the occasion of this writters laborious transcribing these passages . there are many who speak evil of the things they know not . let them who are acquainted with the mystery and power of religion , consider these letters , and i am perswaded that , so far as they understand the language they are written in , they will have other thoug●ts of them than this author hath ▪ in the end of these citations , our author hath one short observation , which if ye will believe it ( and ye have his word for it ) will make all these letters most absurd : that is p. 95 all that is meant here by christ ▪ is presbyterian government . if presbyterians know , nor mind no more of christ but that , let them be hissed at and abhorred by all the world ; can the man who uttered this word have any regard to conscience , or credit ? is he to be lookt on as one who understandeth what he re●deth , or careth what he saith ? and not rather as a prophane mocker whose bands shall one day be made strong ? he concludeth this section with our principles about civil government , which he proveth out of some passages in publick papers in time of the late war between king and parliament . these were the effect of the unhappy differences , that then were ; which were man●ged by statesmen , and these not all presbyteri●ns : and the church , that was drawn along with them , did not consist of presbyterians wholly ( tho' that was then the publick profession ) as did appear when episcopacy was after set up . what he citeth out of the hind let loose , and jus populi , we will not answer : for these books were never owned by all , nor the generality of the more judicious presbyterians . i now proceed to his third , and last section , in the former of which he hath made a collection of notes of sermons ; a●d in the latter of passages in prayer said to be uttered by presbyterian ministers . i joyn these sections together , because they contain things of the same nature , and the answer to them is the same . to examine all the particular stories here set down ( considering to what distant times and places they relate ) would take much time , much pains , and also no small expence , for intelligence : and when all this were bestowed , the result would not be operae pretium ; tho' we should find all to be lies ; for many of them carry their improbability and falsehood in their face , and will be believed by none who is acquainted with scotland nor by strangers who have not enslaved their credulity to a party , whose work it is to disparage their opposits , and to get esteem to themselves ▪ by lies and forgeries , nor can the impudence of this author , expressed p. 116. in his asserting the truth of what he hath writen , be able to impose upon judicious and unbyassed persons . i shall not say , that all that he hath here narrated is lies , and pure forgeries ; ( tho' i solemnly declare that i know not any one passage among them to be folly true , as he relateth them ; nor can i meet with any person who hath such knowledge of them ) for i know there are among us some who are not : so polished as they should be , who may be guilty of some expressions that are rude , unexact , or too course or bald , and unbesee●ing the gravity and greatness of gospel truths . but i gladly would know what party of men are , or ever were in the world consisting of so many individuals , among whom some such might not be found . i am sure the episcopalians cannot pretend to it : if we were disposed , so to imploy our selves ( but we abhore to ●ake in such a dunghill ▪ we could muster up as long a list of passages , unbecoming the gospel● and that without lying or forgery ; i do not say we could equalize him for vile , and absurd stories : for i do not believe that it is incident to men who bear the christian name , or that ever stept into a pulpit in scotland , to speak some of the things he here relateth : and therefore we will not vie with him in the talent of writing at this rate . but we could make it appear that his party hath no cause to glory over ours , in the matter of freedom from indecencies in preaching and prayer . wherefore it is evident that the tendency of this part of his book is to expose his nation to the contempt of strangers ; yea to make the work of preaching ridiculous to a profane , atheistical generation ▪ who already misregard it the stories that he ( with the help of a cabal of the same spirit with himself ) hath collected for p. 116. he mentioneth the collectors of these notes are not all alike absurd , some of them being horrid blasphemies ; others ridiculous nonsense ; some false doctrine : some scurrilously obscene ; and there are some which have no other evil in them , but that the manner of expression is undecent , and too mean. so what is here narrated is not equal , as to truth or ground and occasion given for such stories . sometimes he disguiseth what was truly said , and putteth it in another dress , to make it ridiculous or absurd : others he maketh up , by tacking 2 or 3 passages together , which might be spoken at diverse times , and diverse occasions , and little harm in them : but when blended into one , they appear odd and become unsavoury . others again are pure fiction , and no occasion given for such report ; but the witt of the caball is both father and mother to them , and this scribler is the midwife at least . if i give a few instances of this kind , and bid him ( or any else ) defiance to prove them by any credible testimony , i hope the reader will think his whole collections sufficiently discredited , and this part of his book refuted . i give for instances two stories of mr. kirton , p. 105. another of his p. 107. and of mr. kennedy , ibid. also these of mr. artkine , and mr. kirton p. 108. and one of him in the top of p : 110 , and the 1st two of him p. 111. that prayer of mr. blair p , 113 , and especially what the author affirmeth that several in the meeting-houses of late have made use of the same expression : that prayer ascribed to a head of a colledge , p. 114. and that which followeth , beginning , good lord what have ye been doing &c. that prayer about the election of parliament members at edinburgh , p , 115. and the 1st of mr. areskine , ibid , that of mr. rule ibid , that prayer of the minister at the dissolution of the assembly : i might mention abundance more of them , which are as false and groundless forgeries as ever were uttered by any tongue : but these may suffice for a taste of the honesty of this author , and his collectors . what followeth in the last page sheweth to what an height of boldness one may come in averring known falsehoods , when he is left of god , to invent and spread them . hence this author hath the brow to say these are but a few of many thousand instances and that these are dayly used in their preachings and prayers : also , that though strangers will hardly believe these , yet they who are unfortunatly bound to converse with them are sadly sensible that all is true . and that many of the worst expressions are purposely left out : and this forfooth , under pretence of tenderness to offend the ears and eyes of modest readers , ( o horrid hypocrisy ) and that thousands in scotland of the best rank and reputation are ready to attest these . also , that presbyterians will not deny what they so much glory in , viz. this extraordinary way of preaching and praying , which they think an excellency and perfection , and call it a holy familiarity with god ; and a peculiar priviledge of the most refined saints . not one word of truth is in all this : the presbyterians are so far from glorying in such praying and preaching , that they abhore it , and judge , that they against whom such things can be proved , ought to be severly rebuked for the least of these : and for others of them , cast out of the ministry and no more be suffered to profane so holy a work , as preaching is . appendix our adversaries are not satisfied to reproach us at home , and in england ; but it seems have made it their business to misrepresent us all the world over , as far as the publick intelligence can reach : therefore have they prevailed upon the simplicity and credulity ( if it may not be imputed to a worse quality ) of the publick news-man , who writeth the monthly mercury in his news for april 1692 ; first to belie , and then to rail upon , the presbyterian church of scotland with open mouth : the former in his historical part , the other in his reflections , p. 147. and 149. if the writer be ignorant of the unhappy division , and difference of parties , and sentiments that are now in scotland , such ignorance rendereth him unqualified for his undertaking : if he know these things , he must either be strangely byassed to the one side ( and that side they every one knoweth is not generally inclined to the interest of king william and of the vnited netherland , but rather to that of king james and of france ) or he is wonderfully receptive of whatever is told him : none of which are proper inducements for an historian ; especially such an one as maketh so bold with all affairs . sacred and civil , as to subject them to his criti●al and decisive conclusions , and who so magisterially passeth sentence about them . if what he writes about scotch affairs , in the places above mentioned , be duely considered , and if men will receive due and imparti●l ●nformation about them , it will be enough to discredit all that he hath written ; unless he make a publick recantation of the injury he hath done to a whole church ( and consequently to the authority of king and parliament , who have thought fit to own that church , and establish her by law ) which hath deservedly been famous among the churches of the reformation ; to receive all his informations from one side , and neither to consider the probability of the matter , nor to hear what the other party hath to say for themselves , is such a conduct as is intollerable in one who pretendeth to inform the world of the truth and certainty of all occurrences . i intended farther to expose this author , but hearing that by his death we are out of hazard of being injured by him a second time , i onely shall give a true account of what he hath misrepresented : and for some other reasons i shall forbear a more full narrative which once was intended . he saith p. 147. that a synod of the presbyterians in scotland , met ( i suppose he meaneth of the general assembly , which was indicted by royal authority , with consent of the former assembly , which begun at edinburgh january 15. 1690 ) that they came to some heats in that assembly ; so that the earl of lothian , finding their heats increase , dissolved the synod . here are two palpable falsehoods in one breath ; one is , that they came to heats in that assembly ; and that these heats increased . nothing could be affirmed with less semblance of truth . i believe seldom have so great a body of men met about so weighty and difficult affairs , among whom less did appear that could be called heat . they had no heat with the episcopal men , who made address to them ; but treated them with all respect and civility , ( which they themselves did publickly acknowledge ) tho' they could not yield to what they demanded , for good and weighty reasons , which they gave for their determination . neither was there any heat among themselves , but did brotherly debate matters in the committee , and concluded on what course should be taken : in the assembly it self , the matter was not so much as debated : the opinion of the committee not being brought in before they were dissolved . the other falsehood is . that the earl of lothian dissolved the assembly on account of their heats . this is so far from truth , that his grace never complained of any heats , nor mentioned any such cause of his dissolving them , but only that they had sat long , and had not brought their business to a period . there was indeed some confusion at the dissolution of the assembly , by a cry that was raised in the house : but that was the effect of the dissolution ( or rather of the manner of it ) not the moving cause . the mercury doth farther injure the church of scotland , in the remarks that he maketh on his own false history : calling the presbyterians a terrible sort of people , that for the most part we find nothing in their assemblies but disunion , discord , and a spirit of persecution . no answer is fit for such an indefinite charge against a whole church , but to deny the truth of it ; and bid defyance to her adversaries ( whose tool this man was ) to prove what they lybel against her : every one will see that this pitiful historian hath brought nothing that can bear such a conclusion . it is also too great impudence and petulancy for a stranger to talk at this rate , against a church so much honoured by all learned and good men , who have known her , or her principles and way ; and that on so slender ground , as the information of her sworn enemies : and when even what account he hath given ( which is wholly false ) if true , could not amount to what deserveth such a censure : what if they had unreasonably refused communion with a sort of men who had stept out of the way , and who generally had so heavily persecuted them ? is this the whole of their actings in their assemblies ? make they no good acts ? do they nothing for bearing down sin and advancing of holiness ? he next compareth them to the priests of spain , and saith , they would erect an inquisition tribunal if they were not restrained . if the tongue and ●en be let loose at this ra●e , the best of men shall be made as black as hell , by such scandalous libellers , can he tell us what is in our way that is like the inquisition tribunal ? whom have we imprisoned ? whom have we burnt , or fined , or banished ? what civil punishments have we inflicted ? or have we censured any person for truth ? or forced any to tell the secret thoughts of their heart , and then taken their lives for them ? but why do i take so much notice of his spite against us : it is also spued out against protestants in general ; and these in other places as well as scotland . what religion he was of for his principles . i know not ; but i am sure in this narrative , and censure , he hath not shewed a christian spirit . how odiously doth he compare the presbyterians in scotland , and them who adher●d to the synod of d●rt in the netherlands , with the bishops and clergy of france . did ever either of these endeavour the extirpation of them who differed from them ; and that by so bloody and barbarous means as was the french dragooning . the scots presbyterians and the reformed in holland● must also be like the jesuites , who keep up the war between the emperour and the pope . but wherein , i pray you , lyeth this similitnde , do any of us medle in the affairs of state , or in the making of peace or war ? do also the ministers of holland intermix in these affairs ? the design of all this clamour is evident to be that the church , as well as the state , should give a vast toleration , and that of all kind of opinions and church practices , that the presbyterians should allow them who are for the jus divinum of episcopacy to govern the presbyterian church ; and suffer arminians to teach , and spread their doctrine in the congregations which are intrusted to the care of the presbyterians , and of whose souls they must give an account : and the ministers of holland should allow arminians to be ministers and elders , to teach and rule their flocks . and that it is not enough that they do not trouble them while they seduce their own followers ; but they must incorporate with them , as one body , both for teaching and ruling ▪ and nothing will please this man but the magistrates persecuting the church , unless she will take vipers into her bosom . we plead not that ministers may be suffered to do what they please ; as he invidiously representeth the matter : if ministers transgress the laws , let them be punished : if they oppress their neighbours , let them be restrained . but it is no good service to the interest of religion , to stir up the magistrat to restrain the church from exercising that government and discipline that christ hath instituted , and the law doth allow . it may rather be said , that it will not be well with the reformed world , if one of this man's temper be suffered to write what he pleaseth ; and that as the publick intelligence . finis . notes, typically marginal, from the original text notes for div a57858-e7540 this was written long before his ●eath . a vindication of the church of scotland being an answer to five pamphlets, the titles of which are set down after the preface / by the author of the former vindication in answer to ten questions. rule, gilbert, 1629?-1701. 1691 approx. 225 kb of xml-encoded text transcribed from 43 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a57865 wing r2232 estc r22719 12490561 ocm 12490561 62359 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57865) transcribed from: (early english books online ; image set 62359) images scanned from microfilm: (early english books, 1641-1700 ; 947:17) a vindication of the church of scotland being an answer to five pamphlets, the titles of which are set down after the preface / by the author of the former vindication in answer to ten questions. rule, gilbert, 1629?-1701. [12], 72 p. for tho. parkhurst ..., printed at edinburgh ; and reprinted at london : 1691. written by gilbert rule. cf. nuc pre-1956. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -apologetic works. 2004-05 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 rachel losh sampled and proofread 2004-08 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a vindication of the church of scotland being an answer to five pamphlets , the titles of which are set down after the preface . by the author of the former vindication in answer to the ten questions . licensed and entered according to order psal. 31 : 18. let the lying lips be put to silence , which speak grievous things , proudly and contemptuosly ! against the righteous . psal. 55.3 . they cast iniquity upon me , and in wrath they hate me . psal. 63.11 . but the mouth of them that speak lies shall be stopped . gregor . lib. 18. moral . nonnunquam pejus est mendacium meditari quam loqui ; nam loqui plerumque precipitationis est , meditari vero studiosae pravitarie . augustin , contra parmen : l. 4. quisquis vel quod porest corrigit ; vel quod non potest corrigere , salvo pacis vinculo excludit ; vel quod salvo pacis vinculo excludere non potest , equitate improbat , is pacificus est . printed at edingburgh , and reprinted at london , for tho. parkhurst at the bible and three crowns near mercers-chappel in cheap-side , 1691. the preface . the wrestlings of the church of scotland have been manifold , and of long continuance : jacob and esau have been long strugling in her womb ; many changes have gone over her ; sometimes the one party prevailing , and sometimes the other : if there were no more at bottom of this strife then is pretended ; there might be some hope of peace ! if not by oneness in opinion and practice , yet by yeilding so far as conscience can allow , and mutual forbearance in that wherein we cannot unite . but the enmity between the seed of the woman and the seed of the serpent , as it began with the world it self , so it is like to have no more early exit . i am sure , lying , railing , and malicious reproaches , instead of argumentive confutations , are not conducive to peace . this conduct cannot convince them that are otherwise minded , nor can it render that way lovely , for the sake of which it is used , to one who is influenced either by religion or reason , but it tendeth to render the cause that is so managed , suspicious ; yea to disparage and blacken a good cause , in the eyes of the sober and rational part of mankind . it is a bad cause that must be so supported ; and a worse soul that will use such a weapon : yea , men of a good temper will not listen to such discourses , but abhor them , nor will they auribus aliquem calumniari , as simonides speaketh . it hath been an old stratagem of satan , to disparage truth , or the right wayes of god ; either by misrepresenting , or disguising the opinions of them who own them ; or drawing strange and absurd consequences from what they hold : or imputing that to them that they never said nor thought : or by raising and venting calumnies against the persons and actions of them whom they would expose : thus did the heathens against the jews , and against the the christians : for the former , enough to this purpose may be seen in joseph contra apion . lib. 1.2 . and the antient histories of the church are full of the latter : and the apologies of tertullian , and others , were occasioned by them . it was also the way of papists against protestants : yea our lord , in days of his flesh , suffered the same ; and the very footsteps of these enemies of truth , do these authors tread , with whom i have now to do : as will appear in our progress . it is a woeful work for men to employ their wit in , and their time about . the devil hath his name from this practice , not only in greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but also in the syriack n. t , — one that feedeth on calumnies . it is strange that veracity is become as much a stranger among protestants as among jesuits ; heathens would be ashamed of such intemperance of the tongue as some divines use ; and that in debates about religious things : it is unmanly as well as unchristian to tell a lye , tho' for never so good a cause , or on never so good a design : plutarch : de liber , educand . mentirienim servile est : et dignum apud omnes homines odio ; ac ne mediocribus quidem servis ignoscendum . is it any wonder that we hesitate about some things related by antient historians , when so much false history is , with such effronted boldness , written about the things that we all know and about which we could be proper witnesses , and could swear them to be lyes , before a judge ? or that we can have little perswasion of what we read , or hear about remote nations : when things acted among our selves are so falsly represented ? woe to posterity , if the lying stories that some have printed , and with bold impudence avouched , pass with them for authentick histories . not only the writings of jesuits , but these of some discontented prelatists , are able to turn the succeeding ages into absolute scepticisme about all the transactions of former times . sect. 2. our opposities , in the debate that i now manage , have not only loaded as with reproach , without just cause given for their obloquie and clamours : but they have shewed their aversion from peace with us : and that by the methods unbecoming men of candor and integrity ; as well as lovers of peace . we are not ignorant of the measures that were the result of deep consults , both in this nation , and at london , when open spire and malice was not able to effect what they designed ; that the several parishes should address the king for their ministers to be continued with them ; even while it was evident that many of them regarded not the civil authority of the nation now setled ; and others by the leudness of conversation made themselves unworthy to be in the holy function of the ministry ; and when this attempt did not succeed , it was concerted at london , and advice about it written by dr. canaries to mr. lesk , to be communicated to the rest of the party ; that they should yeild seigned obedience to the presbyterians at present , because their other methods could not take at that time . in pursuance of this addvice , two adresses were prepared for the commission of the general assembly , in which as little wit as candor appeared : it was evident by them , that the addressers did not intend , nor desire , to be received into a share of the government with presbyterians . and these papers were so ill contrived that it was visible to all , that no blame could reflect on the presbyterians , by refusiing to admit them on the terms that they proposed : for their lesson was conned for them . one of them was offered to the commission of the assembly that was for the south part of scotland , by mr. alexander less the 17. day of july 1691. in his own name , and of several others in the north. he was told by the commission , that they could not receive nor consider his address ; because he , and they in whose name he made application to the commission , lived in the north ; and that the commission had no power from the assembly to meddle with any affairs in that part of the countrey ; but that another commission was appointed for the north ; to which he might apply if he pleased . he took instruments in the clerks hand that he had offered his paper to the commission ; which was allowed . the other address was , at the same time presented by mr. william denune and mr. thomas wood : which was received , and read : of which i here give you a true and exact copy . to the reverend the ministers and elders by law impowered to establish the judicatories of the church of scotland , the humble petition of the ministers of the episcopal perswasion , sheweth : that whereas episcopacy is by law abolished in this kingdom . we , who have in the most dangerous times , manifested our zeal against popery , are now ready to give all the assurances that are , or can be , by law , required of us , of our aversion to popery : of our firmness to the protestant religion : and of our duty and fidelity to to their majesties , king william and queen mary . we are farther ready and willing , in our respective charges and stations to do every thing that is incumbent on us , as ministers of the gospel , for advancing the power of religion , for the repressing of scandal and vice , and for sesecureing the peace and quiet of their majesties government ; and to act in church judicatories for carrying on of these ends , without any regard to the differences of perswasion in matters that are not fundamental . we do therefore humbly and earnestly desire , that in order to these ends , we may be suffered to act as prebyters , in the church , in our several stations and precincts . sic subcribitur , david urquhart minister at clackmannan , william denune minister at pentcaitland , keneth mekenize minister at fearne , t. wood minister at dunbar ; ad. peacock minister at morbotle , m. howell minister at ploworth , john swintoun minister at cranshawes , t. edward minister at tyningham , rob. smith minister at lonformagus , jo. broun minister at ellon , george dunbar minister at hadingtoun , mr. alex. ireland minister at , mr. james foreman minister at hadingtoun , ber. makenzie minister of the gospel , now at iranent . sect. 3. the presenters of this pettiion refused to satisfie the commission about some things in their petition , which seemed to bear a dubious sense ; alledging that they had no warrant to explain any thing for such as had sent them : and when they were asked whether they would explain any thing in it , for themselves ; their answer was that they could not explain any thing for themselves , because it was a joynt interest , and they would act nothing without the rest . after the deliberation of a few dayes , the commission gave the following answer to their petition , edinburgh , july , 22. 1691 ; which was read to them by the clerk , and they desiring to have an extract of it , the clerk was appointed to give it . a true and exact copy of it , followeth the commission for visitation , &c. having considered the petition presented to them by mr. thomas vvood and mr. vvilliam denune signed by them and other twelve ministers , who call themselves of the episcopal perswasion , do find that some of these petitioners are deposed , and some suspended : both of them for gross immoralities : others of them are in process referred by the general assembly to this commission : and some declared contumacious by the presbyteries of the bounds where they have their residence ; and some without the bounds committed to the inspection of this commission : they do also find , that not only these petitioners do not look on this commission as a judicatory of this church ; but also do mistake their work , by ascribing to them , a power to establish the judicatories of this church , which is committed to them by the assembly : and tho' the commission be satisfied , to hear the zeal against popery , fidelity to their majesties ; yet they find , that seeing the petitioners have not offered to own and subscribe the confession of faith , which by law is made the standard of the doctrine of this church ! they have no security a-against other errours ; nor do they offer to submit , nor to concur with , the present established government of this church , according to the instructions of the general assembly ; much less to acknowledge it , as is required by his majesties gracious letter ; and whereas , in the petitory part , the petitioners seem to desire an allowance for setting up a government separate from , and independant upon that which is established by law ; and have refused ( when desired by the commission ) to explain either for their constituents , or for themselves , this , or any other expression , that seemed dark and doubtful to the commission , declaring , also expresly , that they had no further to say than what was contained in their petition , and that they could do nothing separately by themselves , without their constituents . therefore , udon these grounds , the commission cannot grant this petition as it stands in terminis : however willing they be to receive such of them as personally compearing , shall be found duly qualified , according to the instructions of the assembly , and his majesties gracious letter . it is to be noted that mr. ireland is deposed , ( they indeed pretended ; that his name was blotted out , as soon as to they knew so much ; but i was shewed them that not his subscription , but the name of the place where he had been minister , was blotted out ) mr. urquhart was declared contumacious by the presbytery : mr. peacock was suspended mr. wood is under process before the commission : mr. kenneth mokenzie liveth in the north , and so is not under the inspection of this commission . sect. 4. it is manifest from their petition that they act as a party combined against the church as now settled by law : seeing they speak of a joynt interest , out of which none of them would so much as answer any question that was put to them ; also because this is owned as a petition of the episcopal clergy , not of some of them ; which stateth them as one party , and the presbyterian church as another . it may be also rationally inferred from it , that they could not expect that the commission could receive them , on the terms that they propose , for they do not offer satisfaction to any one of the conditions required by the assembly , of such as we should admit to rule the church with us ; we could not conclude their orthodoxy from their being opposite to popery , for so are socinians . arminians , pelagians , antinomians , quakers , &c. not had we ground to believe that they be faithful to the government of the church ; but had reason to think the contrary ; because they take to themselves the designation of being of the episcopal perswasion ; which can bear no other sense , than that either they think episcopacy to be of divine right , or at least that it is the best government of the church , and nearest to what is injoyned in the scripture : for they who are for the indifferency of the species of the church government are not episcopal more than they are presbyterian . now such cannot give security that they will endeavour to preserve presbyterian government , for it were to act against the light of their own mind : and he who promiseth so to act , deserveth , no credit . this is yet more convincing , if we consider , that they must mean , that they are for episcopacy as it was lately in scotland : now what that is not easie to know : for they had no canons by which it might be circumscribed , and so it was a boundless and arbitrary power . and in the act of parliament 1662. by which it was setled , it was restored to all the accustomed priviledges and jurisdictions ; which is as much power as the laws had ever given them : and it impowereth them to manage the affairs of the church with advice of such of the clergy as they shall find to be of known loyalty and prudence ; and that in their administrations they are to be accountable to the king : it is further evident , that presbytery could not be safe under their management ; seeing they will own no church power in the commission ; but look on them as a company of ministers and elders who derive their power from the law : also because they look-on the judicatories of this church as what is to be setled ; and that they are the creatures of the state by looking on this commission , as the delegates of the state. it is further to be observed , that while they speak of securing the peace of their majesties government ; they have no hint or any design to secure the government of the church ; either as to its peace or to its safety . they tell us also of their design to act in church judicatories but whether they mean the judicatories wherein parity of ministers is observed , or these wherein episcopal power over toppeth that of the presbyters , we can neither know from their words , nor will they inform us what is their meaning . they tell us of their purpose to act in these judicatories without any regard to differences of perswasions in things that are not fundamental . we are here again left in the dark what things they will regard in their management of the affairs of the church : for it is a controversy among divines , what points of truth are fundamental , and what not : some in our dayes have reduced fundamental points to a very narrow compass : men of latitude have so widened heavens gates , that even heathens who know not christ , may enter in : and how far these petitioners principles may stretch in judging what is , and what is not fundamental , we must not know for they will explain none of their words . but we think that many truths of the gospel are to be regarded by them who are guides of mens consciences , and who are to censure men for errours , as well as for immoral practices ; about which we will not stifly contend with them who do think fit to call them fundamentals . again they may know , that there are somt things fundamental to salvation : others that are only so with respect to the government of the church ; that is , without which the government setled in any church cannot stand . i know no church ; whether ruled by parity of presbyters , or otherwise , but they have respect to these ; and refuse to commit the ruling of the church to them who have no regard to such things as are necessary to the standing of her government : if we would rightly manage the government of the church , we must not regard the former onely ; but also the latter , we are not to admit to a share of presbyterian government , such as tho' they be sound in the faith , will vote against the parity of power in the ministers of the gospel : nor who will be for setting bishops over us again ; nor who will not secure us against endeavouring the overturning , tho' it were by degrees , what is now , by the mercy of god , established among us . one remark more i make on their petition ; which is ; that they desire to be suffered to act as presbyters in this church in their several stations and precincts . it is not only ambiguously worded , but they refused to tell us what they meant by it . for it may be understood either that they should concur with us in our judicatories ; which they cannot do for the reasons above adduced ; or that they might act in meetings by themselves , and without dependence on the government of the church now established by law ( as in many places they do practise , without leave asked or given ) this is a most absurd desire : for it is , that presbyterian government being now established by law , as it was before countenanced by the gospel ; the presbyterians themselves should allow a contrary way to be set up , in opposition to it ; and for perpetuating a schism in this national church : and that presbyterians should , by this means , put themselves out of capacity to purge the church from erroneous , scandalous , and insufficient ministers . if they have a third meaning , that they might be allowed to exercise their ministery within their own parishes ; their petition is wholly impertinent : for that is already granted them , and none of them is hindered from this , except such as the church findeth to be insufficient , erroneous , scandalous , or sapinely negligent : if they plead for a toleration to such , neither reason nor religion will allow the granting of such a request . all this considered , let all the world judge whether these men design peace and union with the church , on rational grounds . sect. 5. while we have made such rational proposals for burying former differences ; and yet they can neither satisfie nor quiet a spiteful and clamorous sort of men ; we must defend our selves , as well as we can , against reproaches ; and as we have ( in this matter ) a good conscience towards god ; so we must vindicate our way before men. this vindication hath been long expected : the cause why it cometh out so late , is not , that much time was taken to make it accurate , either as to the stile , or other management of it ; neither the authors capacity , nor inclination , nor the subject matter , do admit of that , it was written festinante calamo ; though i hope , not any material escapes will be found in it ; much less was it from the difficulty of the work : neither deep thinking , nor much reading , was needful 10 answer the reasons brought against us ; the argumentative part of these pamphlets is of very small bulk , as well as of little strength . but the true causes of this delay were . 1. it was at first committed to another hand , who , after many moneths , returned the papers to be answered without any reply to them , next , the person on whom it was laid , and who now hath done it , was sent a long journey , about the affairs of the church , so that it was four months before he could do any thing toward it . 3. he hath so much necessary work to attend , and that daily , that very seldom he could get an hour for this business : which he looked on as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of what was his daily imployment . 4. informations from many corners of the nation about matters of fact , contained in the pamphlets that i answer , were to be expected , and they came in very slowly ; many of them after this work was almost finished . for which blanks behoved to be left in several places of the book : and some of them not come to this day . but the reader must judge of the veracity and candor of some of the things charged on us by what he may observe in the rest of them . sect. 6. i have treated the adversaries i deal with as brethren ( desiring rather to exceed , then come short in civility , and fair dealing with them ) though they use us as enemies ; i hope , calling things by their true names , will not be reckoned inconsistent with that moderation and calmness that becometh a disputant , i have called nothing lies nor calumnies , nor spite ; but what is manifestly such ; and is made appear to be such : if any sharpness of stile be used , how could it be shunned : even the disciples of zeno would forget their apathia , when lashed with such virulent pens , as my adversaries use ; but i hope there is nothing in the strain of this writing , that is beyond the bounds of the apostles injunction , tit. 1.13 . of reproving sharply , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to argue the case cuttingly : as the strength of argument should wound a bad cause so a petulant and effronted adversary is not to be handled with that softness of stile , that is fit for such as are more modest . the truth of matters of fact asserted in this treatise , is not to be taken from me ; but from them who are my informers : few of them i pretend to personal knowledge of , therefore not my veracity is pledged for them , but that of others : if i have here asserted any thing that i cannot bring credible witnesses for , let me be blamed : but if they have deceived , or been deceived ( which i hope shall not be found ) i am not to answer for that . neither do i build on hearsay , or common talk ; which is the best foundation of many of the assertions of my adversaries : but for many things i name the witnesses of what i affirm : in some of them i bring the testimonies of them who had sworn these things before a judge ; and where the names of witnesses are for brevities sake omitted , it is in matters of lesser moment ; and sufficient testimony shall be given of things , when it shall be required . i hope the reader will find by this examination of the railing accusations brought against us , that the church of scotland hath given no just cause of clamour to her enemies , nor of dislike to our rulers , during the time in which our observers do fix blame upon us : which is to the end of the general assembly , 1690. what the king and parliament , and council ( and before them , the convention of estates ) did that hath displeased this party that i deal with , i have also vindicated from unjustice and oppression , and breach of promise , that this pretended loyal party charge them with . for what was acted by the injured and enraged rabble , who in their own persons , or in their relations , had suffered intolerable and barbarous favorities from these men ; i am far from approving , or excusing : only i affirm that many of the things they are charged with , are lies and calumnies : others of them truths so disguised , as none can own them for truths . i also shew that the actings of the rabble , were not to be compared in cruelty and savage barbarity , with what they suffered from that party whom they attempted to rid themselves of , when they got opportunity . and what was done by the episcopal party , was done under colour of law , or connived at by them in power ; and was at the instigation of church-men : what was done by the rabble was their deed alone : neither rulers nor ministers , nor the sobere sort of the people , did either approve it , or was partaker in their deeds . sect. 7. i have , in a former paper , pleaded for the presbyterian church of scotland , against an adversary much of the same temper with these i now deal with ; whose ten questions , and answers to them , i have examined ; i now examine five other pamphlets : the first two were injoyned me to answer ; the rest , being of the same strain , and coming to hand while i was busie with these , and some persons of the best quality for rank , and for religion , desiring it of me , i thought fit to give my help ( such as it is ) to this labouring church , in opposing all these efforts of enraged malice : if truth , and the ordinances of god , be thereby vindicated , and weaker ones helped to stand against the shock of impudent calumnies ; and if any who gave too ready an ear to misrepresentations of our affairs , be better informed , i have my design . when i first read and considered these pamphlets , i hoped such a work would be needless ; for among our selves , most of their assertions are known to be lies ; yea some of their own party have regretted that such lies should be spread ; and it was hoped that strangers would not suffer themselves to be imposed upon by such vile stories , while the propagators of them had not the wit to personate historians , but did openly vent such spite and inveterate malice , as the condiment of what they set before the readers , that might ruine all pretences they could make to veracity , with them who wisely consider what they hear or read . but we see the world is so stated , that silent innocency may soon be run down by bold calumnies : and therefore this vindication was , on after thoughts , judged to be needful . i do not pretend to vindicate presbyterians from all blame : i know they are subject to like passions as other men ; they are sinners and have need of a saviour : and their publick actings , as well as personal conversation , are short of perfection . there are many things among us that may be mended , or better done . and we are endeavouring to bring things into better order , and do not think that thus it must be , because thus it hath been . yet we are not afraid to compare our church order with that which our opposites are so fond of : nor that they can charge us with such mis-managements as we can charge them with ; or as can infer any notable detriment to the great design of the gospel , and advancing of truth and holiness . i meet , in these papers with variety of purposes , and frequent co-incidencies : to have enlarged in discourse upon all these subjects would have swelled this work unduely . wherefore i behoved , in many places , to give short answers ; which yet may be understood by an attentive reader : especially if he compare the passages that are replyed to ( which i could not alwayes fully transcribe ) with what is said in answer to it . if any thing be not touched , it is either not material or is before met with , or it is so plainly false and absurd , that every one may see it . i have not willingly overlookt any thing that might reflect any blame on the cause that i plead for . the pamphlets here answered are , i. an account of the present pe●●●●utions of the church of scotland , in several letters . ii. the case of the afflicted clergy in scotland truly represented . iii. a late letter concerning the sufferings of the episcopal clergy in scotland . iv. a memorial for his highness the prince of orange , in relation to the affairs of scotland , &c. v. an historical relation of the late general assembly , held at edinburgh , from october 16 to novemb. 13. anno 1690. a vindication of the church of scotland , &c. part i. though it be no pleasant task , to draw the saw of debate in mattes wherein religion is concerned ; especially , with such as own the same religion with us , and who , with us , should be engaged against the common enemy of the reformation : yet it is some satisfaction , when we are attacked only with the force of argument , with plain scripture , or rational deductions from it ; but to be exposed to the dint of malice , lies , and railing , and the foulest and falsest mis-representations that the minds of man can suggest to them , when they are enraged by being deprived of the occasion they once had to persecute their neighbours , and being denuded of these lucrative places that they improved to such ends ; this i say is , and must be grievous to an ingenuous soul : now this is our lot , self-defence , yea the defence of the institutions of christ , which should be more precious to us , than any thing that we can call ours , maketh it necessary thus to enter the lists , in confident hope of his assistance whose cause we plead . i am far from either widening , or keeping up the difference , that hath been between us , who own presbyterian government , and the episcopal party in scotland : our church ( now established by law , through the mercy of god , and the zeal of their majesties , and of the worthy patriots assembled in parliament ) hath declared ( and doth practise accordingly ) that none of those men shall be removed from their office or benefice , but such as are found , on sufficient trial , in an orderly way , to be insufficient , scandalous , erroneous , or supinely negligent ; and that we will receive into a share of the church-government with us , such of them , as beside their freedom from the evils mentioned , will own the doctrine of this church contained in the confession of faith , and will submit to , and concur with , and will be faithful to , the government of the church now established . and we challenge our adversaries to shew that any stretches have been made in expounding of these qualifications , or that any thing hath been imputed to any of them as scandal , errour , &c. but what is commonly judged scandal by mankind , and errour by most of the reformed churches ; or that we have censured any for their opinion about church-government , or for their complyance with episcopacy , when it was here set up ; or that we have refused to admit any to ministerial communion with us , who made application for that favour , and was qualified as above exprest . § . 2. notwithstanding of this moderation ( a course diametrically opposite to the dealing that we met with from them , when their way was uppermost ) we have two things to complain of against them who make such outcries against us : one is , that even the soberest and best of them , are so far from endeavouring peace and union , that they stand aloof from the most easie terms abovementioned , and think little of so great condescendence made on our part : for let any unbyassed man judge what we could do more for peace , unless we should have been so cruel to the souls of people , as to have intrusted the conduct of them to such as could not but ruine them , or that we should put the government of the church into the hands of such as had been its declared enemies , and would give no rational security that they should not overturn it for the future . this their aversion from coming among us hath this evidence for it , that now when the government hath been settled by law near a year ( and long before that they might have been received if they had pleased ) only three of them , in all the nation , hath hitherto made application to the judicatories of the church , expressing their desire to join with us ; one of which is received , and the other two were but delayed for want of time then to consider their case . is it not strange then , that such outcries are made , that they are excluded from that part of the exercise of their ministry , while none but themselves are to blame for it . the other thing that we have to complain of , is , that the greatest number of that party do not only stand off from us ; and with all possible industry , hinder such as would comply with the established government , but do vent the greatest malice against us , and spread the most horrid lies and reproaches of us , that they are capable to utter , and do what in them lies to make us odious to the world , and to bring us under dislike with our rulers : and that where there is no cause given on our part . the books that i have now under consideration are a full proof of this , as also are the lying reports that the ears of people at home , ( and yet more abroad ) are filled with ; which i hope will appear in the following examination of them . § . 3. i do not here undertake to vindicate all presbyterians from all blame in their carriage toward them that differ from them : we never thought that all of our way are so good , and so wise , and so sober as they should be ; but i am confident to say , that the excesses , that any among us can be charged with , are not to be compared with the barbarous severities that they of late suffered , when they who now complain were in the ascendent . that which i now undertake , is , to clear the presbyterians from these calumnies that are cast on them in general : and especially to vindicate the actings of the presbyterian church of scotland , from what her haters do brand her with , either in her principles , or in her practice . five pamphlets stuffed with such reproaches i have seen , to answer two of them i was injoined , to wit. the two first mentioned in the title page , the three which lately came to hand , i shall cast in as an auctarium . i shall consider them separately , yet joining them when coincidencies occur , to avoid repetition . it is easie for an unbyassed reader to observe the scope of these pieces to be , not so much the refutation of our opinion about church-government , and the asserting of their own ; ( for little that looketh like argument to that purpose , is to be found in them ) or to set matters of fact in their true light ; for the candor requisite to that is evidently wanting : as it is , partly to make all presbyterians as hateful to others , as they are hated by them : and partly to beg alms of the church of england ; which to be their intention they do not conceal : while , account of persecution , &c. preface , the reader is thus addressed to , i have but one thing to request from thee , and that is no more than what thy profession will oblige and command thee : i mean to put on bowels of mercy and compassion to the poor afflicted , distressed ; to help them as much as thou art able with thy substance , and to extend that charity which is already gone over the alps , and hath assisted the protestants in france , hungary , and peidmont , to thy neighbouring brethren , and of thy communion in scotland : and if thy circumstances are too mean to assist them with thy purse , be sure to let them have thy charity for their sufferings in thy hearty prayers ( it is well that prayer hath some place , tho' but the second , and in want of money ) in their desires . as also , case of the afflicted clergy . preface , the design of that writing is said to be , especially , that the most charitable-church of england may see the sad effects of rampant presbytery , pitie their brethren that have so severely smarted under it . — of a piece with these expressions are their setting up conventicles here ( so much decried by them before ) and in them using the english service , in all its formalities , and their other expressions of high esteem of , and zeal for that way , which were never heard of before , while they were under no restraint , either for pleading for it , or endeavouring its being set up by authority . let the world judge what meanness of spirit is thus manifested , and what mercenary souls they must have , who imploy themselves in such mendicant writings and practices , in the matters of religion . but thus it appeareth , how wise they are in their own generation : who consider , what to do when they are put out of their stewardship . it is indeed a wiser way for them , then to have complyed with the present eshablishment of the church ; from which not a few would , it is like , have been excluded , either for their immoralities , or errours ; or their manifest abhorrence of the civil government . i observe but one thing more , common to these books , that they complain much more of the government of the state , than of that of the church . and indeed the council ( yea the king and parliament ) and the rable , were the actors of most of the things that they make such tragical out-cries against , and not the church . § . 4. i proceed now to consider the first of these pamphlets . the account of the present persecution of the church of scotland in several letters . in the preface to which , i have but few things to observe , beside what is already noted ; what is calumniously asserted , without attempt toward any proof , i let pass as railing : such as , out-doing our specious pretences by our actions ; our being of the same principles with hobs , whose doctrines , none do more abhor then we . our principles being exceeded and basted by our practice . that which is added ( and may be designed as the ground of these imputations ) is as destitute of all resemblance of truth , as any thing can be , viz. that they who lately addressed for liberty of conscience , do now usurp and tyrannize over others , and deprive them of liberty in religion , of their possessions , and of their lives , for adhereing to the doctrine once delivered to the saints , and often established by law in that kingdom . this author had consulted his own credit in the matter of ingenuity and veracity , if 1. he had made it appear , that we addressed for liberty of conscience , in that general notion wherein he expresseth it : none do more ( and ever have done so ) oppose an unbounded liberty to speak , and own , what men please in religion , and particularly we , even when the liberty that he aimeth at was granted , did ( as much as we were capable ) express our dislike of the tolleration given to the papists for their heresies and idolatries : we thanked the king for allowing us to worship god in his own way , and taking off the yoak of church-domination that sore pressed our consciences , and ruined us in the world , if we would not ruine our souls . and what we then were willing to accept , we do not grudge to others , who can shew as good warrant for their way , and use their liberty with the same moderation and peaceableness . 2. if he had told us wherein this usurpation and tyranny was exercised . these words use to signifie the assuming an unlawful authority , or the oppressive abuse of that which is lawful . let him bring proof for his imputing either of these to us , and we shall answer him . 3. if he had told us what freedom of religion they have been deprived of : who of them have been persecuted for worshiping god , as we were by them ; except that some ministers have been restrained from preaching , for their unworthiness of that office ; or from preaching in places where they had no legal rights : what possessions have any been deprived of , unless for crimes against the state ; and even that hath been very rare . ministers stipends are not their rightful possessions , when either they are justly deposed from their office , or are found to be unjust possessors of this , or that particular charge . for taking their lives on account of their religious principles , it hath never been heard of since the late revolution ; and it is the highest impudence to alledge it . 4. if he had told us what the holy doctrine is that they have under such sufferings adhered to : divines use to distinguish betwixt doctrine , worship , and discipline ; i confess there are controversies about all these : but that the debates about church-government ( which is the only thing that they can pretend to have suffered for ) belongs to the first of these heads , i think none will say : but let us own episcopacy as a doctrine , that it is a holy doctrine , or that it was once delivered to the saints ; he will find it hard to prove . but that which is most absurd , is that he should insinuate that they have suffered in their freedom , their possessions , or their lives , for the doctrine of episcopacy , or their opinion about it , is so false , as impudence it self may blush to assert it . § . 5. a just refutation of what followeth would require a full history of the persecutions against dissenters in england : not only that practised by the justices of peace ( in the execution of the most severe penal laws ) but even by church-courts , in their citations and excommunications , and what followed upon both ; to the ruine of the estates and liberty of many , and the lives of not a few , by the hardships they endured : but that is too long to be here inserted . i could fill many sheets with what i know to be true in this matter . was ever any such thing done by the kirk ( as he alledgeth ? ) let him tell us , if he can , that ever the church of scotland did either fine , or imprison , any person ; or whom they have ( since the late establishment of presbytery ) excommunicated . what he talketh of clubs and battons , and insinuateth to be the deed of the kirk , is beyond the common size of slanderous malice ; these might be the weapons of a rabble , but not of any judicatory of the church . but what of this kind he imputeth even to the multitude , is after to be examined . we are not afraid to have that english persecution , and that which he calleth a scots persecution , impartially compared . but when he saith , it hath come near to , if not outdone the french dragooning , is such an effort of the rhetorick of men of his stamp , as is seldom parallelled by men who know , or care what they say . we do , no less than he , apprehend the evil of the riots committed by a heady rabble , and detest conniving at , or countenancing such practices ; but we deny , that ever that was done among us ; and what he can say to prove what he insinuateth , is in its due place to be considered . what he addeth of the resolute christians of his party , who dare suffer for the truths that they have taught , maketh nothing against our cause , nor for his : causa facit martyrem . if they suffer for well doing , they will have peace in it ; but when they have suffered as hard things , and as long , as they made others to suffer , then they may boast of their sufferings . § . 6. having now dispatched his preface , i come to the first of the four letters , of which this book is made up . it is ( or pretendeth to be ) written by an english chaplain to a regiment ; that of sir john laneer , as is supposed : in which i meet with nothing but false history , and an unfair representation of things : which might happen through prejudice , and mistakes , if the author were indeed a stranger ; but cannot be excused from downright lyes , if he be one among our selves , and acquainted with our affairs . but whoever he be , that is evident , that the scope of his letter is not barely to baffle presbyterian government of the church ; but to overturn the present establishment of the state ; to nullifie the convention of estates , the parliament , and all that they have done , to advance the reputation of the viscount of dundee , and his faction ; so that the gentleman doth indeed suppose that the interest of king william , and that of presbytery in scotland , are embarked in the same bottom ; which many thinking men take to be no unjust idea of our affairs . in his first paragraph , he hath a heap of assertions , some palpably false , others as really false ; being general assertions , built on , may be , a particular instance or two , yet none named : of which after . and except that it is said , episcopacy is abolished , there is not a true word from the beginning to the end of it . in that which followeth , he layeth the blame of all the disasters , as he calleth them , on the cameronian party , and characterizeth them at his pleasure . here i take notice of a few gross mistakes , to call them no worse ; that the prevailing strength of the cameronian party was the occasion of all that here he complaineth of ; even the abolishing of episcopacy . all the presbyterians in scotland did contribute their endeavours to this , as also did many who formerly had gone along with the courses that the episcopalians promoted : now to call all the presbyterians , or most of them cameronians , is as remote from truth as any thing can be . 2. he saith the cameronians are fifth-monarchy-men , which is most false : i deny not that they have had principles about government , that sober presbyterians could not go along with them in ; but that they were of the same principles with these called fifth-monarchy-men , we deny : and he should have brought some proof for his assertion . 3. it is also false , that these men care neither for king william , nor king james , but as these kings happen to please them . they have given such proof of their loyalty to king william , as their enemies do envy , but are not able to obscure . their action at dunkell , known over all britain ; and their chearful going at his command , to venture their lives for him in foreign nations , are sufficient refutation of this impudent assertion . 4. he accuseth some designing heads in the council and parliament , for raising tumults among the cameronians ; and then by these disorders representing abroad the inclinations of the people . this is the heighth of dis-ingenuity ; for these disorders ( as he calleth them ) were before either the convention or the parliament sat . the convention began march , 1689. and before that time , the ministers in the west were put out by the people ; ( i suppose this he meaneth by disorders . ) again , that any in the council or parliament had a hand in these tumults , or abetted them , is spoken with much malice , but no truth : the men of most note and zeal for presbytery , did what in them lay to allay that forwardness of the people , that the church might be reformed in a more legal way . § . 7. that there was no redress after complaints of injured persons , is also false ; for all the ministers put out by violence , without a legal procedure , after the 13th of april , 1689. were by the parliament restored to their places ; such as were put out before that time , the wisdom of the nation thought it not fit to repone ; because what was done in that , was done in an inter-regnum , when we had no government : and it was procured by themselves who suffered , the people having been provoked by them beyond what can be easily expressed , ( of which afterward ; ) and there was no other way to settle the nation in peace , but to indemnifie them who had avenged their own unparallelled sufferings , on the authors of them ; while these that so suffered , were also put to suffer no greater punishment for the barbarities committed , by their means , on that poor people . what he addeth , that the government became a party against them , that they suffered by a form of law , is such language as under any government , but the present , might hazard his neck . but we have here a specimen of these gentlemen's loyalty , and their modesty , and respect to authority . it is evident , that they cannot oppose presbytery , without setting themselves against the civil government now setled by law. another falshood immediately followeth , that the church-party ( as he calleth them ) is predominant in scotland , both for number and quality . that it is not so , is evident from the constitution of our parliament : and i have made it appear in my vindication of the church of scotland , in answer to the 10 th question . and every one knoweth , that if the party which hath appeared in arms against the civil government , and they who do palpably favour them , be set aside , his church-party will be found to be very few in this nation ; especially among the gentry , and the inferior people ; and a great part of the nobility also are not fond of that way . one proof of what he now alledgeth , he bringeth from the inclinations of the north : i confess , there is the greatest strength of that party ; but there papists also abound more than elsewere in this nation , and there is the strength of the highland-army : yet in the counties of sutherland and strathnaver , in ross and murray , there might be , and have been a force raised , to defend the settlement of state and church , which was a terrour to its enemies : and many there are in other counties of the north , who are of contrary inclinations to his church . yea , it is found , that many of the northern ministers who had gone along with episcopacy , and these the men of best parts , and most soberness among them , are willing to joyn with the presbyterians ; who , on their part , are ready to receive them that are so qualified . another proof of his assertion , i cannot forbear to smile at , being an instance of the vanity of his mind : he had preached to the satisfaction of the auditors ( it seems others have been wanting to praise his gifts , and therefore he must even do it himself ) and read service , and the gentry caressed him , and the people shewed him respect when they met him : they did not abhor him , nor his way of religion . his conclusion falleth short of the thing that was to be proved ; for there are many men ( and may be not a few in scotland ) who have little abhorrence of any false way in religion , and as little zeal for the right way . i doubt not that many protestants did lately carry civilly toward popish priests : must they therefore like that way ? neither can what he alledgeth infer his conclusion ; for in our country , the gentry are men of breeding , and use a great deal of civility to strangers , even when they do not like all their principles and practices . if men of our way thought fit to use this topick , they could prove most of england to be presbyterians ; where they have often preached , and had a greater following than ever he had in scotland ; and have been civilly treated among the gentry , who yet were not of their principles , in the matter of church-government . but such silly stuff is not fit to blot paper with . the history that he addeth about the magistrates of perth , proveth no more , but that they are enemies both to the civil state , and the church , which every one knoweth : yet they did soon after receive a presbyterian minister ( no cameronian ) into their pulpit . § . 8. a most gross mis-representation followeth , viz. that at edinburgh the faction ( he meaneth the presbyterians ) was so weak , that they were forced to send privately into the west for assistance . the truth of this matter is , about the time that the convention of estates was to sit down , a design was discovered ( framed by the viscount of dundee and others ) to surprize and seize the convention ; and for this end had secretly got together , of king james's disbanded souldiers , and others , about 2000 strangers in edinburgh ; which occasioned those in the west , to gather as many into edinburgh to oppose them , and secure the convention . it is true the colledge of justice ( many of them , but not all ) did arm ; and it is no wonder , for they were king james's creatures , and their places depended on him : but they were soon made to lay down their arms ; which is no argument of the weakness of the opposite party . he giveth also a false account of glasgow , when he saith , that the most considerable , and of best quality are well affected ( i.e. in his dialect ) episcopal . some such there are , from whose quality we will not derogate ; but in the town they are very few ; and in the country about , much fewer , most of the gentry being such as he will call ill affected persons . § . 9. he objecteth to himself , that if the presbyterians were so weak , how came they to prevail so much in the parliament , the cause of this he maketh to be , that the episcopal party having deep impressions of their allegiance to king james , did not appear in the election of members of the convention and parliament . ans. 1. here is some ingenuity with a confession that their opposition to the present establishment of the state , and the church go together . 2. if their concern for king james were so great , and they so strong , why did they not concern themselves in the elections for his defence . it seems they love him and the bishops , but will venture little for either . 3. it is well known that they made all the essays they were capable of , about the elections , and carried them in some few places ; but were overborn by the number of voters in far the most counties , and burghs . but this gentleman will say , what he thinketh doth make for him , whether true or false . he doth in what followeth , most unjustly reproach the convention of estates . that they chused a committee for elections where no episcopal man could carry it , tho the number of electors were never so unequal , nothing can be more unjustly averred ; and it is the highest of impudence and sauciness , for a stranger thus to reproach the representative of a nation , where he was so civilly treated , as himself confesseth . another of his reproaches is , that many were allowed to sit in the convention contrary to law ; and particularly some who were not in●eft in their estates . if he had given instance , it could have been the more easily answered , but se●ing he thought not fit to do so , our denial is a sufficient answer to his affirmation . i never heard that any such sat in the convention , unless he mean of one or two , who had been most unjustly forfeited in the late reign , and the convention thought is not fit to debarre any man of his just right , that had been unjustly taken from him . on this he saith , most of the nobility withdrew from the convention and parliament . ans. it is false that most withdrew , though some did , and they who did so withdraw , were found to be on the plot which was after discovered for over-turning the government . so that it is evident , that this gentleman all along his discourse pleadeth more for over-turning the throne , than the present government of the church . this is confirmed by what followeth . viz. that if dundee had lived , no doubt but that he had changed the whole state of affairs in this nation . hac ithacus velit , & magno mercentur atridae , nothing but overturning of the state and church will please him , and his complices . and it is reckoned by them a cross providence , that he was taken out of the way , who was like to be the chief actor in that scene . but for all this confidence it might have fallen out , that dundee might have lived , and yet the present establishment continued , our confidence is built on a better foundation than such as dundee was . § . 10. having mentioned the viscount of dundee , he telleth us ( in the vindication of his rebellion ) an ill made story ; it is , that there was a design on foot to assassinate him , of which he complained to the convention , and no notice was taken of it ; though he repeated his complaints , and offered to prove the attempt : and being thus in hazard , and not protected , he went to the highlands , and took arms against his country . this is purely a forgerie , and mis-representation , dundee did indeed pretend hazard and made complaint , but they were so far from taking no notice of his complaint , that they examined such as he accused , but nothing could be found against them ; but on the contrary it was evident , that his design was to have them who from the west were come to town to oppose his party , and guard the convention , sent away , on presence of his being unsafe among them , that so he may compass his design above-mentioned against the convention . what remaineth of this letter , i shall not much insist upon , it being mainly a declaration against the state , and the present parliament , which this gentleman ( according to his wonted modesty ) wisheth to be dissolved , and another called , from which he promiseth a redress of all these things that he thinketh to be grievances : and indeed if we consider the strain of his letter , we may conclude , that from it he expecteth an utter over-turning of the present settlement both of the church , and of the state , and all this he proposeth to an english lord ( to whom his letter is directed ) hop●●ng that thence may come that which he counteth a deliverance . others hope that the lord will preserve what he hath wrought for the nation , and for the church in it , either by this parliament , or by another , or by what means he seeth fit . he mentions a great many things that he and his party wonder at ; which are no wonder to thinking men in the nation , but there is a sort of men who wonder at all things ; one of these wonders is , how the king can be fond of this parliament , which denied him a soveraign interest in what is debateable in parliament , which is an eminent branch of his prerogative . i pretend to no skill in state affairs , as this military chaplain doth : but wise men among us look on the constitution of the lords of the articles ( which is no doubt what he here aimeth at ) as an innovation ( i mean , considering that committee with the power that it was lately scrued up to ) as a destroying all liberty of parliaments . and the king ( who best knoweth his own prerogative ) with the parliament , have happily composed this difference ; which some managed as a device to break them . § . 11. his next wonder is , that the parliament hath given the king no money , notwithstanding of the great necessity of his affairs . what was done when this gentleman was pleased in his letter to criticise on our affairs , which lay out of his way , i know not : but it is well known , that the scotish parliaments hath been as liberal in assisting the king with money , as the nation was able to bear . his next wonder is , how presbytery can sute monarchy in the state , and that one ruler should give encouragement to the setting up of many . ignorance is the cause of wondring . we know how well these two governments of church and state have suted one another many ages , since this nation was protestant , and before it was popish , as i elsewhere made it appear ; and surely , if the argument have any weight , it will prove that monarchy ( and consequently popery ) must be in all the●e churches where a king ruleth the nation , which , i hope protestants will not yield , whatever may be the sentiments of this gentleman , and his high flown church-men . i ask him , are not bishops rulers , and many rulers in the church ? let him then answer his own doubt : how is episcopacy consistent with one ruler in the state. and indeed this argument striketh at the root of church-government , of whatever form it be , and brings in pure erastianism . it is no rare thing to see contrary inferences drawn from a false position . is it any wonder that many rulers in the church should well sute with one supreme ruler in the state , while these governments have such different originals ? the one is from god , as king of the world ; the other from christ as king of his church : they are about most different objects , the one about the affairs of the world , the other about the concerns of mens souls : they are exercised in different ways ; the one by officers of man's devising , the other by officers of christ's institution . the one inflicting corporal or worldly punishments , the other spiritual censures only ; especially while the church rulers are far from pleading exemption from the jurisdiction of the civil magistrate , which is our profession and practice . this gentleman might , with the same pretext of reason , have said , that he wondereth how christ could pretend to have a kingdom , and yet say , that his kingdom is not of this world. another of his wonders is a groundless mistake , it is , how men should be turned out for not praying for king william and queen mary by name ; when the intruders ( so he is pleased to call the presbyterians ) refused to do it : this is a gross calumny , for presbyterians generally did it : and if one or two in the nation did it not , let him shew that they were complained of , and yet escaped censure : and if at any time they did not name the king and queen , they used such circumlocutions as were sufficiently intelligible : whereas the other party rather gave ground to think that they meant king james and his queen : his next wonder doth indeed fill us with wonder , that he should think strange of it : it is , that they who in this complied , yet were put out on some other libel . as if praying for the king and queen could attone all the crimes of a minister , tho' he were a drunkard , swearer , &c. if any be put out on insufficient libels , and their grievances not redressed , let them challenge us , but that some are put out on other libels , even tho' they can comply with the times , is not to be wondered at . § . 12. it is non causa pro-causa , that he alledgeth , the reason why they had to that time made no address to the king , was , because their enemies had his majesties ear : i hope the presbyterians have not lost that favour with his majesty ; tho' now these gentlemen have made , yea multiplied , their addresses : but it is evident , that such addresses were never thought on , till the success of his majesties arms in ireland , and in the highlands of scotland , did a little damp their hopes from king james . he hath not yet done with wondering : it is wondered , that the church of england doth not interpose for them , since the violent party in scotland will influence the discontented in england . for they are sworn by then covenant to reform england upon their model . he needed not wonder at this , for some of the church of england have medled far beyond their line in our affairs : though we be far from interposing in any of theirs . what we are bound to by the covenant , is not to reform them , but to concur with them , when lawfully called , to advance reformation ; and it is far from our thoughts to go beyond that boundary , in being concerned in their affairs : we wish their reformation , but leave the managing of it to themselves . what followeth concerning the clergy , we are little concerned in : we wish they were better than they are , we never thought them all scandalous , but we know many are ; and none shall suffer by us on that head , but they who are made appear to be manifestly and grosly such . i shall observe but one thing more in this letter , and dismiss it . it is a palpable and most soul untruth , viz. that where but one single dissenter is in a parish , though all the rest of the parish be for the minister , it is a sufficient reason to eject him : and he giveth-instances in the parishes of mousgard ( a place not known here ) colingtoun , kirkne●●toun and kirklistoun . never any allegation was more injurious and false ; yea , the contrary is daily practised , that men are continued where the far greatest part of the parish are dissenters . it is true , some , in that case , have accepted of a call to another place , where they might do more good , and have more peace ; but never any was deprived on that account . for kirklistoun , i know the falshood of what he asserteth : not above sixteen in that great parish did ever hear mr. mackenzie , the minister there ; and he had seldom preached in that church ; and his admission to that church was most irregular , even according to the episcopal way : and on these grounds the assembly did not depose him , only declared him not to be minister in that place ; but left him in a capacity to be called to any other church . answer to the second letter . this letter is mostly historical ; but such a parcel of false and disingenious history it containeth , as is not easily parallelled elsewhere . we desire nothing more than what he would have us expect , an account of the state of things among us , which may set things in their true light : for then we are persuaded the world will be convinced that our representations are neither unjust , nor calumnious , nor partial . he giveth , pag. 1. a most unjust account of the unity that , he saith , was between presbyterians and the episcopal party ; while he saith , that all scots-men were generally of one communion , and that the presbyterians ( except the cameronians ) had returned to the episcopal church , and were become hearers , and many communicaters with her : that there was no separate meetings kept , at least publickly , but very rarely . this , i say , is most false : for though never any of the presbyterians would , directly nor undirectly , own episcopal government , yet many of the more sober and intelligent among them did not think it unlawful to hear them occasionally , who had complied with episcopacy ; yet they chused rather to hear their own lawful pastors , though driven into corners , than these unfaithful men : and not only so , but there were many thousands , beside cameronians , who would never hear them : and that many ( who when they had occasion to hear others , made use of that opportunity ) did go to hear these men , when their liberty of hearing others was taken away , it is no wonder . yet this practice was far less general than he saith , and meetings of nonconformists were not so rare ( for all the horrid persecution that they were under ) as he would make us believe : many , who were no cameronians , kept up their meetings ; though i confess it was no wonder that their meetings were not publick , when they were by such barbarous persecutions driven into corners ; and if some , under the heat of persecution , stretched their consciences to comply , it is nothing but that which hath been common among men of infirmities . § . 2. another falshood is , that the party which was then treated severely , was only the cameronians : whereas , though they had their share of the persecution , yet other presbyterians were most cruelly dealt with ; and it was observed , that , indeed , the spite of his party appeared most against the most sober of the presbyterians , as being the persons most capable to do them hurt . it is also false , that it was the severity used against them only , that ma● complained of in the prince of orange's declaration , and in the s●o●●h inquisition : one of which papers ( but which of them no man can know by his words ; and may be such ambiguity hath been designed ) he calleth a most scurrilous pamphlet . it is also most false and calumnibus , that all presbyterians in scotland were of one principle , only the cameronians were more ingenuous : for the sober presbyterians did always condemn many , both principles and practices , of that party ▪ such as that magistrates and ministers fall , ipso facto , from their authority , respective , and stations , when they are guilty of mis-managements ▪ and that private persons may treat them as such , without a ●●●●enee of state or church . that the rest of the presbyterians condemned the cameronians for keeping up their meetings , is also an untruth , for they also kept up meetings ; but they condemned them for the manner of their meeting , with such contempt of , and bidding defiance to the authority of the magistrate . he giveth a general account of argyle's invasion ; but the ground of the presbyterians not joyning with him , he misrepresenteth : it was not they , but an irritated party among them , who had been provoked by the most desperate hardships , and pinching necessities , who had smarted for other enterprizes of that nature . the general and dark account he giveth of the concert made at london , by some of the state , and some bishops , about taking off the penal laws , we can make no judgment of , till that fuller account be given of it , that he giveth us hope of : but this we know , that the result of it was , these men did what they could for taking away the penal laws that were against papists , though that attempt succeeded not in the episcopal parliaments ; neither did we ever think that all , especially of the gentry , and other members of parliament , who went along with episcopacy while it had law for it , were inclined to poper●y . § . 3. he doth most injuriously charge the dissenters with making a schism , after that above-mentioned imaginary union that he had talked of ; and that by first refusing , and then accepting of the toleration granted by king james , which was founded on the dispensing power . and after a great deal of pains to fix some guilt on them in that matter ; he concludeth , that both the declarations , that came out about that indulgence , being materially , the same , in pursuance of the same design , and both owning the king 's absolute , dispensing power , they were as guilty in using their liberty on the last declaration , as if they had done that on the first . for answer ; 1. let his friends reconcile him to himself , in saying the two declarations were , materially the same ; and yet that the one required an oath of them who had liberty of it , and the other not so . 2. it is well known that the presbyterians would never meddle with that liberty , till it was so contrived , as might neither engage them to own the dispensing power , nor to any other unlawful act : for such a power being asserted in the declaration , doth no way infer their owning of that power , by their using the liberty granted them , after it had been unjustly with-held from them , and which was their due by a grant from christ in the gospel . what could prompt this author to affirm , that the presbyterians were moved at last to use the liberty granted , because they could no longer be disobedient to the divine providence ? and that , according to their divinity , providential occurrences make a considerable part of the rule of faith and manners ? i leave it to others to guess ; for none are more remote from such principles , than presbyterians . he next undertaketh to prove , that presbyterians did not separate from them ( he meaneth , make use of the liberty granted them ) on any principle of conscience . if this be well proved , it will give a deep wound to our interest , from their continuing in communion with the episcopalians some years before their liberty , and many some months after . answ. his arguments , 1 st are , this communion was nothing else but hearing them when they could get none else to ●●ar ; which many , yea , most presbyterians never scrupled . but let him tell us , if all that time they ever owned these men for their lawful pastors ; or thought it duty to forsake them whom they had owned as such , to cleave to these ; or that they ever countenanced the government or discipline of the church , which was exercised under bishops , and by their authority . if they had done so , it had not consisted with conscience to separate from them on occasion of a liberty granted : but if otherwise , it doth clearly consist with leaving them for conscience sake ; because their scruple was not simply about hearing , but about forsaking their lawful pastors , and owning those others as their pastors , and their church-government as christ's discipline . arg. 2. while they continued with us , they acknowledged that their consciences allowed them . answ. and well they might , on the grounds already given : but the fundamental mistake , on which all his reasonings are built , is , that he takes such occasional hearing of a minister to be the exercise of that church-communion that fixed members of a congregation have with that church . arg. 3. many thanked god that they were reconciled to us , and frequently protested , all the world should never again engage them in the schism . answ. he wisely concealeth their names ( though he saith he can tell them ) lest they should contradict him . but that which enervateth his argument , is , that he inferreth the practice of presbyterians ( which must be meant of all , or most ) from that of many ; and he is not pleased to tell us how many they were : two or three to do so , were many , and too many ; and i confess , such as said so , and yet did otherwise , did not act conscienciously : but i am persuaded , not one of a thousand of them that were , from a principle , presbyterians , were guilty of such jugling ; whatever some might do , who ( from other motives than conscience ) owned that way ; in whose actions we are no ways concerned . what he calleth schism , we say , they are not engaged in who went to the meetings , but they who had departed from the good old ways of the gospel-church , and the church of scotland ; a deviation from whose courses presbyterians could not own . arg. 4. some of the ablest preachers , a few weeks before , said , they would never embrace that toleration , and that they resolved never to preach more . answ. i have the charity to think that this is a falshood that is too gross to be uttered by a christian ; but the author might have consulted his credit , by informing us who these able men were : if any such were , i doubt they were neither able nor honest ; and i am sure , if they were known , they would be abhorred by presbyterians . arg. 5. some , even after the 2d . edition of the toleration , continued in their resolution not to engage in it , and it cost their brethren much pains to prevail with them . answ. they who have considered his above-mentioned assertions , may easily know how to believe this : for my part , i believe not one word of it , save that there were some men so unreasonable as to be shy of accepting any liberty granted by the magistrate ; which was far from the general sentiment of presbyterians . a 6th argument he useth , there could be no conscience in this matter , seeing we had no sinful condition in our communion ; we agree with them in doctrine , the administration of sacraments , and have ordination which is valid ; and our main difference is about the doxology , lord's prayer , and the belief , rehearsed at baptism . answ. for the first of these , we deny it , for it is sinful to subject to episcopal government ; and without this , no man could be of their communion ; that is , subject to all the ordinances among them . again , though none of these were , removing our faithful pastors , and setling intruders over us , did warrant us to wait on the ministry of the former , and not on that of the latter . that any separated merely on account of the doxology , lord's prayer , and belief , i know not ; though many would not use them as his church did . § . 4. he tells us next of the wonderful increase of meetings , and of meeting-houses ; which was very true , but not well consistent with the account he had but now given of the disposition of the nonconformists to comply with the episcopal way . it is not usual for a nation to be born in one day ; but it sufficiently sheweth how the generality of the nation , who do much concern themselves in religion , are inclined : that many in the west went to the meetings , we deny not ; but that few went elsewhere , should not be insinuated . his branding them with fanaticism , is expressive of the spite against them that his party is eminent for , but hath neither truth nor charity to warrant it ; for the men of that way will vie with any in the nation , for sobriety and soundness in the faith , and for ability to give a rational account of what they hold . but what followeth of the cause he assigneth for this concourse to the meetings , is false ( to say no worse of it ) in all the parts of it : never were men farther from compulsion , than they were in this matter : yea , it can be made appear ( which he doth not so much as pretend to for what he affirmeth ) that many were restrained from the meetings , by the power of ill-affected noblemen and gentlemen . but it is not fit to rake into this matter , but to forget what caused differences , that we may now unite in one good way . he seemeth , p. 12. to ridicule the presbyterians grateful address to king james , and profession of loyalty to him , on occasion of the liberty that he granted them ; but i gladly would know by what topick either of these can be condemned : they gave thanks for restoring them to their just right , which had been unjustly taken from them ; they professed and practised loyalty towards their lawful sovereign , though of a different religion from them , and though they had jealousies of designs on foot to ruin their religion and them : while his royal authority was not taken away by the nation , they , as private men , ought not to question it . that nothing was spolen in meeting-houses against popery , is most false : the preachers there , i confess , neither then did , nor now do make controversies the constant subject of their sermons ; yet are at pains , both in sermons and catechising , to clear the truth , against all the errors of popery : but their main word is to deal with the souls of the people , about those things that do most nearly concern their eternal interest ; to make them know themselves , and god in christ , and salvation through him : for they consider , that the surest way to preserve from error , is not only to make them know the difference between it and truth , but to get them to be truly concerned about their souls , and seriously religious . to the falshood of what he affirmeth , he addeth spite , in enumerating the causes to which he is pleased to impute their supposed silence against popery . not one of them all hath truth or reality in them : their respect to papists , their influence from the court , are reflections which i will not brand with their due name : their ignorance of these controversies is an allegation so impudent , that no man that is not blinded with rage and malice could be guilty of . the can● ( that is the word when such men as he would ridicule whatever looketh like serious religion ) which he saith they use against prelacy and malignancy , and about king jesus , and the gospel being banished , is asserted , not because it is so , but because it is a fine device to defame . nothing is more rare in our pulpits , than medling with the late controversies , which now we would have to be buried ; and when they fall in , they are discoursed argumentatively ; and if any , at any time , do otherwise , that is not to be charged on all . there is no party , among whom some indiscretion doth not appear in the conduct of some men. § . 5. his next effort is , a satyre against the prince of orange's declaration for scotland ; and he fixeth the original of their persecutions that he complaineth of , on it : he characterizeth it as downe right presbyterian . he taxeth the presbyterian nobility and gentry's going to london to wait on his highness : and confesseth them to be the chief persons , who ( upon his majesties retirement , ) so he termeth that which the parliament called k. james's abdicating the government ) did confer the government of this kingdom on the prince . this paragraph is a sufficient evidence of the temper of this author , and of those for whom he pleadeth : and yet they have now the brow to make addresses to king william , full of the highest assertions of their loyalty both past and present . but they who knew their way , don't believe any such professions ; and they who read this book will , i hope , be as far from giving credit to them . he now ( page 14● ) beginneth to tell us of their sufferings . and what horrid barbarities were used against them : and is so kind to his countrey , as to be spareing in this relation , left he should thereby breed a disgust at his native countrey . this is shameful hypocrisie , twisted with malice ; for i hope it will be found , as we proceed , that his big expressions about their sufferings will dwindle into fleabits , in comparison of the bloody lashes that others suffered , not long before , from men of his tribe . which i mention not here to excuse , nor extenuate , any irregular course that some took , nor to plead for retribution to his party : we had rather suffer ten wrongs , than do one . it will be found that his party did indeed expose the nation to the reproach of barbarity , and persecuting their brethren : so he doth what in him lieth to bring the same upon the nation , by his horrid lies , aggravating of things , and misrepresentations . before he came to his particular stories of that which he calleth , the persecution of the clergy , he prefaceth three things , to render these passages more odious . the first is , the opportunity that was given for it by king james ' s forces , being at that time called into england , to oppose the prince of orange , who sometime before that , had landed in england : and the council at that time dissolved of it self , so that , saith he , in effect , the nation was without government . whatever improvement he may make of this remark , it may be of some use to us : for it is hence evident ( as it is in it self well known ) that it was by force , and not the submission , or affection , the call or approbation of the people , who should have been their charge , that his party enjoyed their ministry , or any exercise of it : and indeed , an army was , for many years , kept up in time of peace , to force people to come to hear them . another thing that i here infer is , that king james's interest , and that of the prelatick clergy , were embarked together , as are king william's and that of presbyterians . a third inference is , that it being an interregnum , when there was no government , tumults and disorders , though never to be approved , yet are not so much to be wondered at : and indeed , considering our circumstances ( after to be noted ) it is a wonder that they had no sadder effects . there are men in the world , who being so provoked as that people was , and without restraint from government , would have avenged themselves on their bloody persecuters at another rate . but , as we are sorry that there were such tumultuous actings , so we bless the lord , that they had no worse effects . the 2d thing that he premiseth is , the story of a massacre , by an irish army said to be landed at kirkcubright , which he fancieth to be a device of the presbyterians ; and industriously spread by them to be a colour for disarming the rest of the country . how that story arose we are yet in the dark , i hope his imagination is not sufficient to fix it on the presbyterians : we know in such a time of hurry , fear and confusion , with which the minds of all sorts were then filled , such reports as to rise without design or grounds : if any did devise such a tale , they deserve severe punishment . his three remarks is on the day that the rabbling of ministers was set on foot , which he saith , was concerted to be on christmas-day ; on which many parties , in several corners , got together about that work : and this circumstance he tragically appeareth ; it being a day which brought joy to all people , which was once celebrated by the court of heaven ; which the christan church ever since hath solemnized ; and let us remark a few a few things on this fine notion , ( on which this author seemeth to value himself not a little ) 1. i doubt of the matter of fact , in this circumstance , it is like we should have heard of it , if it had been so . 2. that the day was chosen , or concerted , i as much doubt . 3ly , that the day was so celebrated , as he saith , is ridiculous to assert , did the court of heaven keep the anniversary day ? that the church in all ages keep it , is said without book ; tho' that institution is very ancient . i know the birth of christ was celebrated by the heavenly host , and we celebrate it in our thankful acknowledgments of it , as the greatest mercies : but that either christ was born on december 25. or the heavenly host did that day bring the glad tidings of it to the shepherds , or that any anniversary day is to be kept by god's appointment , on that account , quia scriptum non legimus , ideo jussum non credimus . § . 6. he cometh now , page , 16. to his particular historical account of these horrid persecutions which are above reported to be unparallelled , that even the french dragooning cannot equal them : before i consider them particularly , i observe a few things concerning them in general ; which if impartially weighed , may sufficiently stop the mouth of all the clamour , and let the world see the temper of these men ; and what unmanly , as well as unchristian shifts they use to buoy up their sinking cause , 1. what is here said to be done , is not imputable to the presbyterians : more than the drunkenness , swearing , whoredoms , persecutions , that we charge many of that party with , are to be lookt on as the crimes of all the episcopalians : they were done by a few , not ministers , but of the meanest of the people ; they never were , nor are approved , but rather disliked and lamented , by the body of the presbyterians , who are as far from disorderly and violent courses , as any men are , and who think that a good cause needeth not the help of unwarrantable means , and that every man should keep within the bounds of his station : and that not the people , but the magistrate and church-authority in their several ways , should rid the church of bad and unfit ministers , whatever reflections we have of the event , viz. freeing the congregations from evil ministers , yet we are far from applauding this manner of doing it . 2. the people who did these things were under the highest provocations imaginable , to do what they did ; yea to have proceeded to farther severities , which we rejoyce that they were with-held from ( we hope , by some measure of the awe of god upon them ) for the ministers had been not only intruded on the people , without their choice and consent , and were the mean of depriving them of such gospel administrations as they highly valued ; but they were the chief instruments of most horrid persecutions and barbarities , that that poor people and their relations , who lost their lives by that persecution , had long and heavily groaned under : as will appear in the following discourses , and as i hope shall be shewed in a more full account of these matters . oppression maketh a wise man mad . it is no wonder then , that it causes them rush into some practices which cannot be defended , who are neither so wise , nor so good as they should be . 3. these things were acted in an interregnum ; when we had no civil , nor church-government . when one king was removed , and another not yet set up ; and this poor opprest and enraged people were chased in their minds : they had now power ( i mean potentiam , non potestatem ) to shake off their unsupportable yoak , there was no orderly course for bringing that about , which either was then practicable , or that they could , in those circumstances , have the prospect of : and therefore , tho' it was not allowable , yet it was not to be wondered at , that they relieved themselves , when they saw none else who would or could do it . 4. the histories that he here bringeth are partly lies , partly unjust and unfair representations of truth : and if all were true , can no way amount to such a horrid and general persecution , as he speaketh of : so that indeed the whole of his account is clamour and obloquies , without any cause proportioned to such complaints . § . 7. let us now examine the matters of fact , which he adduceth to make out the persecution that he chargeth the presbyterians with , the 1. of them is concerning mr. gabriel russel minister at govan , whom some of his own parish assailed ( to several of whom he had done kindnesses ) beat his wife and daughter and himself , so inhumanely , that it had almost cost him his life ; carried off the poors box , and other utencils of the church , and threatned him with worse treatment , if he should preach any more there . to this i oppose the truth of this story , as it is attested by the subscriptions of nine persons who were present . that there being great confusion like to be in the country , they feared the church goods might be carried away : they went peacably , and demanded them , offering sufficient security that they should be safely kept and restored to them who should be concerned . this mr. russel and his wife ( who both were drunk , as they used often to be ) not only refused , but gave the men very opprobrious and provoking language : they essaying to lift the box in which the poors money was kept , mr. russel setting his foot on it , and his wife sitting down on it , they with all tenderness lifted her up , and carried away the box ; but before they went out of the house , they got the key , and secured what was in the box. mr. russel roared , and beat them with hands and feet : but they utterly deny that any of them did beat either him or his wife : yea , are they parted from his house , they asked if any thing was wanting , and they could be charged with nothing . this is attested by the subscriptions of john murdoch , william cowan , zacharias maxwel , john keith , john hill , robert burnside , andrew shiels , john james hill. the next history concerneth mr. finnie minister at cathcart ; whose wife and four or five small children , they thrust out of doors at midnight , tho it was a most vehement frost . threw out all his furniture , and by much intreaty , suffered his wife and children to have lodging in the stable , without a fire ; the children fell sick thereafter . the truth of this matter ( as attested by robert jamison , david park , william gouts . all living near to mr. finnie's house ) is , there being that night an alarm , as if the french and irish had landed at greenock , all the country got together in arms. when the alarm was found to be false , the parish of cathcart ( though the gentlemen had desired them to go home , and be in readiness if there should be need ) hearing the prince of orange's manifesto was to be proclaimed at glasgow , went thither , and assisted at the solemnity ; and returning with joy , made bone-fires in several parts of the parish ; and at mr. finnie's house ( he being abroad ) made a bone-fire before the barn-door , of his coals : some of them , who had been greatly injured by mr. finnie , went into the house , offered violence to no person , only desired his wife to withdraw ; which she did till they were gone , which was about eight or nine-o-clock at night ; when she returned to her house , and stayed in it for a considerable time , and left it of her own accord , without compulsion . i hope the reader , by comparing these two accounts of the matter , may see how a story may be altered , by the right or wrong telling of it : yet i am far from approving what they did ; but i am sure it is not like the french dragooning . § . 8. the third story is of mr. boyd , at carmanock ; whose family , he saith , was as rudely treated . and the like was done in many other places . this general we cannot answer , he not being pleased to mention particulars ; but ●hat this gentleman should give these for instances of incredible barbarities ( as here he is pleased to call them ) may help us to understand his words , and to put a softer sense on them than they bear ; for it is evident that in this cause his words are full of monstrous hyperbolics , if not of plain forgeries . the parish of carmanock had their own former pastor among them ; mr. boyd had been a cruel persecutor of some of them , by causing some to be imprisoned , forcing others to flee , and wander for several months ; they peaceably desired his family to remove , which they did , leaving only some lumber in the house , they expected several months till that also should be taken away ; which not being done , and finding that the parliament had made an act for the old presbyterian ministers , who had been cast out , to return to their charges , they took out what remained in the minister's house , and committed it to the keeping of some of mr. boyd's friends , till he should send for it ; and this , that they might repair their house for their own minister . all this is attested , may 12 , 1690. by francis park , james parker , archibald park , john smith , matthew park , william baird . mr. robert bell , minister at kilmarnock , is the next instance of the persecutions complained of ; whom they kept bare-headed four or five hours in a frosty day , caused his own sexton tear his gown in pieces from his shoulders , burnt the english liturgy which they found in his pocket , and that with much ceremony , at the market-cross . this same story we have at great length in the 2d book that i have to answer , called the case of the present afflicted clergy ; which i shall here consider to prevent repetition . we are told of abuses done to mr. bell , by a party of the presbyterians , now in arms in scotland : how they took him going to riccartoun , made him put off his hat , called him rogue and rascal , said they did these things by the rule and law of the solemn league and covenant ; and other such speeches they used : that they carried him prisoner to kilmarnock ; that the laird of bridge-house , by the way , reproved them for their illegal acting , willed them to leave these men to the parliament , now to be assembled by the prince of orange . that they answered , they would not adhere to the prince of orange , nor the law of the kingdom , farther than the solemn league and covenant was fullfilled and prosecuted by both . that when they came near the town , they made the minister pluck off his hat , threatned to throw him into the rivir : that they met the body of their party , who at the market-cross had discharged the minister to preach any more : that they reproached the church of england carried him to his house , where they got from him a common-prayer-book ; then carried him to the market-place , where , after some opprobcious speeches against him , and the churches of england and scotland , they burnt the book , holding it upon the point of a pike while it was burning : they asked if he were an episcopal prelate's man , and of the communion of the church of england and scotland ; which he owned : then they tore his gown , required him not to preach any more ; which he would not promise . this is all that is material in that long narration , and his signed at glasgow , january 8. 1689. robert bell. in answer to all this , i shall give the reader a breviate , which is attested by many persons in that parish , of worth and credit , whose names shall be subjoyned . they observe his flattering insinuations on the church of england , and his most dis-ingenious imputations , as if these things had been done by the presbyterians ; whereas his own conscience hath extorted from him , in private discourse , a clearing of that party from such principles or practices . they take notice of his small proficiancy at the college of glasgow , witnessed by his master , and several students : that being some time at oxford , at his return he was suspected at london , and elsewhere , by all good protestants , who shunned his converse : yet , by the means of the archbishop of glasgow , he was planted at kilwining , where he preached but one lord's day ; then got into kilmarnock by si●●●iacal dealings with the patron , his father giving a bond for two thousand marks , and he making exchange of the glebe : during his being minister there he preached seldom , residing mostly at glasgow , sixteen miles distant , spending his time in whistling , singing , carding , drinking , and the like . about this time , a liberty being granted to presbyterians , the parish had recalled their old minister , mr. james rowat , and called to his assistance mr. james osburn , and built a meeting-house , where the whole parish frequented : so that never above twelve of that parish ( consisting of two thousand five hundred persons , of age to be catechised ) did hear mr. bell. they shew farther , that among that whole party who so treated mr. bell , there was not one person that belonged to the parish of kilmarnock , save one poor young man ; but that some of the parish , who never owned mr. bell as their minister , yet did deal earnestly with the party that molested him , to desist from their course ; but they were in no case to hinder them by force , both because they were surprized by this tumult , and because they had been frequently disarmed through the jealousies of the former government , and the party consisted of two hundred well armed and resolute men. they affirm farther , that the armed party were as much enemies to the presbyterian ministers in the meeting-houses , as to the episcopalians ; calling them apostates , and preachers of the duke of york's gospel ; with many other unsavoury expressions : and that they had divers consultations about the doing the same indignities to them , that they did to the episcopal clergy ; and that particularly they did threaten mr. osburn , if he did not depart thence . at the same time they fixed a paper on the meeting-house at irwin , threatning to burn it . farther : though they cannot evince the falshhood of all that is here alledged , yet they can prove some things ( where they were ear and eye-witnesses ) that they are false ; from which , the credibility of what they saw not , nor heard , may be guessed at . as that the service-book was lifted up on the end of a pike ; there was not a pike among all that rabble : that it was done with shouts and acclamations , is also false : as also , it is false that any such words were spoken as down with the idolatry of the church of england and scotland . and that he was questioned about the church-government , is false ; nothing was asked , but if he owned prelacy ? to which he faintly replied , yes . what is said of the laird of bridgehouse is incredible , for he never hath shewed such respect to the prince of orange , nor to our sovereign king william ; but often drinketh king james's health , and hath often caballed with mr. bell , especially when his cousin mr. john bell , and his brothers colin bell and patrick bell , were preparing for their dublin voyage ; in which they were taken going with supplies for the irish rebels there . these things are attested by the subscriptions of john crawford of crawford-land , hugh hunter , robert wright , john paterson , john boyd , alexander muir , john adam , joseph waugh , robert bankhead , john miller , james campbel , andrew taylor , john tunahill , matthew duncan , john tunahill , john armour , william , robert paterson . i leave the reader to make his own judgment on these stories , the one avouched by the person concerned , the other by so many unconcerned persons , and of known integrity . and to consider whether from this tale such barbarity as is alledged , be imputable to the presbyterians . § . 9. i now return to the first book : the authors next instance is , mr. simpson minister at galston , whom they caused to go bareheaded to the publickest place of the village , and caused him put on his morning gown , ( the canonical gown not being found ) which they tore off him , and caused him wade through a river at one of the deepest places , and commanded him not to return . the truth of the matter , is , mr. robert simpson had violently persecuted several of the parish ; particularly he had caused george lambe , a very old man , janet lambe , the wife of james mill , who was very infirm , and brought forth a child ten days after , and james lambe ; to be carried on carts ( not being able to go ) to kilmarnock by lieutenant collonel buchan's souldiers , and that for not coming to hear ; some of their friends in resentment of this , did in january , or february 1689. take mr. sympson out of his house , and discoursed with him about an hour , he being uncovered , and put him through the water of irwin out of the parish , but they neither rent his gown , nor did other injury to him . these persons were strangers , except some few of the parish . this is attested by hugh hutcheson notar , thomas morton , john adam . next cometh on the stage mr. mill minister at caudor : he being absent they rent his gown , harangued and prayed before , and concluded with a volly of shot . concerning this i have received no information , but from what is said , have cause to dis-believe it : next we have mr. white minister of ballingtrea , whom a pedler beat on the face with a musquet , for speaking to him with his hat on his head ; thrust at him with a sword to the piercing of his cloaths and skin , but it went no deeper , a throng being in the room , and the actor of it at a distance . to this is answered , that the parish had no hand in this , tho' he had beat some of them of good note , and had been injurious to severals of them in his dealings . this is attested by henry mackbreath , james mowat , hugh kennedy , gilbert maciltire , john macqualter : all who have their testimony from their minister , that they are credible and famous witnesses . this is witnessed by the same persons ; that whereas he accused the presbyterians for beating his wife , that they never knew any to beat his wife , except himself , which they have often heard and seen . our next instance is mr. brown minister at kells in galloway residing at newtoun , whom in a storm of frost and snow , they carried to the market-place about four a clock in the morning , tyed him to a cart , set his face to the weather , where he had died , if a poor woman had not cast cloaths about him . the truth of this story is , that mr. brown being beastly drunk at night , after a little sleep , went to his house at a distance from that town , and returning in the morning betimes , was by the guard taken for a spie , who were informed that six or seven men had a little before gone through the river , supposed to be the earl of melford ; and that they had inquired , if my lord was at home : and were said to come by mr. brown's house : on these grounds , the prison not being firm , they bound him : this is attested by gilbert gordon , and lieutenant kennedy . it is hard to justifie this usage of any man : but it is yet harder to impute this indiscretion of souldiers to the presbyterians . next we have mr. ross at renfrew , whose wife with her infant they threw out the third day after she was brought to bed. ans. this narration is so false , that neither mr. ross nor his wife will own it : mrs. ross was brought to bed 17 days before these men came to the house ; they caused the goods to be removed without any damage to them : and at the entreaty of some of the town , suffered the goods to be put into the house again , and mr. ross's family lived peaceably in that house 16 months after that time . but which is mainly to our purpose , the presbyterian minister at renfrew , hearing of such disorders elsewhere , had warned his hearers against them ; so that none of them had a hand in this fact : but they who did it were strangers , and such as joined with no presbyterian meeting . all this is attested by william scot bailly , william scot elder , william armour elder , john reidman , patrick scot , john jackson . § . 10. next he bringeth on the stage mr. gutherie , minister at kier , whose family , in a rainy day , they turned out , tho' three of his children were sick ; one of a fever , and two of the small-pox , and two of them died upon that treatment . to this the persons after mentioned do answer two things . 1. that he did extremely disoblige and provoke the parish , not only by his intrusion against the will , both of the gentry and the rest of the parish ; but also by informing against the people : who by his means were severely fined : he had a hand in sending out dragoons who killed four men , and hanged them on a tree for 18 days , at the church of iron gray : he beat bessie smith ( he being on horse back , and she on foot ) to the great effusion of blood , and till she fell dead ; and after returned to her and beat her , saying , it would heal her . 2. the people being so exasperate , threatned to cast him out of his house , he often promised to remove , but did it not : at last they cast out his family , without doing hurt to any person , his wife through peevishness would not go into another house , tho' earnestly invited by several persons , particularly the mistress of waterside , john osburn's wife , and john hudstons wife ; there was but one of her children sick at that time , who is still alive . the other two did not fall sick for eight weeks after that time . this is attested by charles maxwell , john hudleston , thomas hudleston , william hastings , william halliday , john maxwel , john osburn , john waugh , john hudleston , thomas mitchelson , john pagan , john grant , john smith , william waouh , w. d. james m'gie . his last instance is of mr. skinner at daly , they frighted his daughter , aged about 20 , into a fever , returning after 5 or 6 days , they turned her out of her bed , pretending to search for arms , so that she died raving . this is most false ; there came indeed , some persons to mr. skinner's house , knocked at the door , which was opened to them by those within , mr. skinner ask'd them , what they were come for ? was it to fright him and his family ? they answered , they came only to search for arms ; and that they would do no harm to him , nor to his family : he told them , he had no arms , and he commanded his daughter , katherine skinner , to set meat before them : after they had eaten , they went away without doing prejudice to any in the family : after five or six days , they returned , and forbade mr. skinner to preach any more at the church of daly : mr. skinner's daughter , katherine , was them sick : one of them look'd into the bed where she lay , and said , who lieth here : a woman who attended the sick person , answered , it is mr. skinner's daughter , who is sick ; upon which they all removed , without saying or doing any more . all this is attested upon oath , before the baron court of kilbochen , held at halhil , june 30 1690. the witnesses were janet dalrymple , the wife of james mackneben , anna abercrombey , the wife of andrew neilson , gilbert mackennie servant to mr. skinner . § . 11. the author , as lifted up in his own conceit , with such full proof of his point , ( as he fancieth ) by these stories that he hath told ( tho' most disingenuously and falsly , ) doth now page 18. harangue upon the disorders , that they contrived and raised at glasgow , and at edinburgh ; citations in name of the rable , to remove from churches and manses ; and thinketh it enough to his purpose , to tell the person that he writeth to , that these were their common methods , and that by such means in a short time , more then 200 were thrust from their churches and dwellings , and all this can be attested with the greatest evidence . it is not easie to answer such loose declamations ; it is often observed , that some mens confident expressions run highest , when truth and reason is with them at the lowest : yet some observations i shall make on this passage , which may make him ashamed of his confidence . 1. that they raised , and much more that they contrived tumults , is an impudent calumny ; for the tumult at glasgow , it was raised by his own party , who were the aggressors ; and the presbyterians did nothing but in their own defence . but of it i shall here add no more , but refer the consideration of it till we come to answer , the case of the afflicted clergy , &c. where our author doth more particularly give account of it . 2. for the tumults at edinburgh , we know of none , but what was made by the students at the colledge there , in burning the pope in effigie , and defacing the popish chappel at the abbey of holyroodhouse : few of these actors were presbyterians , tho' they were all protestants ; most of them were episcopally inclined , and bred under masters who were of that profession● and that any presbyterians who then , or since , had authority in the state , or church , did assist in contrivance or management of this matter , we do sitterly deny . 3. if their were citations in the name of the rable ( which we know not and wish he had attempted to prove it ) it was done by the rable , whose actions we disclaim , and who were not of our communion . 4. what he saith , that these were the presbyterians common methods , is as false as any thing he hath yet said ; or as any thing that can be spoken ; and if it be enough that he telleth his friend so , he hath found an easie way of perswading to the belief of whatever he pleaseth . how many were put out by the rable we know not , but this we know , that most of them who went out , were put out by their own consciences : for they deserted their charges without either sentence , threatning , or compulsion . 5. that all this can be attested , we deny ; and bid him defiance , to bring half the evidence for it that he vainly talketh of . § . 12. he doth now , with all the little rhetorical artifices he is master of , labour to make these things credible to his reader , by taking away what might be any ground of doubt about them : wherefore he undertaketh to shew , that application was made to magistrates , and no redress : that they were not pure rabble who acted these things : that these actors were easily controllable by authority : that nobles , gentry , ministers had a hand in these things : that they who suffered these things were men that deserved better treatment . let us now attend to his proof of all these : he saith , p. 19. that applications were made to peers who were privy counsellors , not gone to london ; but he is not pleased to tell us who they were , that the truth might be enquired into ; neither do we know that any peer , to whom they made address , was furnished either with authority or strength sufficient to repress such disorders in that inter-regnum , and time of confusion : every peer hath not authority over the whole nation . that these peers were privy counsellors is false , for there were none such at that time in the nation , the council having dissolved themselves , and another not as yet constituted . he next tells us of their sending private accounts to london , but without success , because their enemies ( the presbyterians ) had many ways defamed them , and called all their letters lyes and forg●ries . here is non causa pro causa : the true reason why they then had no relief was , none at london had the power to do what they designed , more than they had who were at home : that the presbyterians did mis-represent them , is false . let us see what was charged on any of them , but what can be made appear . and if our party would have attempted such a thing , they had many of their own party who were ready to believe what they wrote , and to improve it to their own advantage . that any matters of fact ( rabbles or tumults ) that were acted then in scotland , were industriously concealed or denied at london by the presbyterians , he doth affirm with as little truth as honesty : fain would he retort on us these lying methods , that he and his complices have followed ; but we are beyond such reproaches in the consciences of all that know us , and do not hate us . § . 13. he beginneth , pag. 20. to give account of the prince of orange ' s declaration for keeping the peace , and how it was mis-regarded by the presbyterians . and he telleth us of dr. scot's message and instructions from the deputies of seven presbyteries ( where it is pleasant to see what pains he is at to apologize to the church of england for that odious name ) and how the good party ( so he calleth us ironice ) contradicted all the accounts that they gave of things . ( if the doctor 's history of things was of the same strain with what this author giveth us , i hope the reader will not wonder that he met with contradiction . ) on this application the prince's declaration came out , though not so full as the doctor would have had it . that he procured the declaration , the author dreameth : the necessity of the thing required it . that two contending parties should be restrained from mutual injuries , in an inter-regnum , and time of confusion , was very suitable to that great prince's wisdom and justice : as also that dr. scot and his party got not all their will , was but reason . the presbyterians disobedience to the prince's declaration , he proveth by three instances : the first is , the tumult at glasgow ; the true account of which i have already referred to another place . the second is , mr. little , of trailslat , about to repossess his pulpit , was assaulted by women , who tore his coat and shirt off him ; and had done so with his breeches , but that he pleaded with them from their modesty . i have often said , that we can no ways be accountable for what was done by the rabble ; they were none of ours , and little less unfriendly to us , than to his party ; which is particularly attested concerning them who did so use mr. little , of tinal , or trailslat . his third instance : he quoteth some men and women , calling the prince's declaration a sham , and that they knew his highness's resolutions . if he had pleased to tell us who said so , we could have enquired into the truth of what he alledgeth , and have judged by the quality of the persons , what weight is to be laid on their words : if we should be at the pains to print all that the scum of his party saith , we might write volumes of matter that would make them black enough ; but withal , it might make us ridiculous to the world. but that this author should lay such stress on the talk of women , whom no body knoweth who they were , as thence to fancy that they now have a discovery of the intrigue of presbyterians , is no great argument of his deep judgment . he next telleth of an intrigue in the prince's declaration ( for even his highness , nor now when he is our sovereign , cannot escape the lash of these mens tongues and pens ) in commanding all to lay down arms , save the garrisons , and the town company of edinburgh . it seems it grieves this man that king james's forces must be disbanded ; for i suppose he will not quarrel with disarming any of the presbyterians . but surely here was no intrigue , but a plain design that the two striving parties should not fall on each other in a war commenced by authority : but that which piqueth him is ; that by this means the college of justice were forced to lay down their arms , which he will have to be taken up by the authority of the magistrates of edinburgh , and in defence of the ministers of that city , on whom he alledgeth that the people resolved to fall . in answer to all this , i shall not derogate from the praises of that honourable society of lawyers , and men about the law , which he is pleased to give them . but , 1. it was not the colledge of justice , but some of them , who took arms , some of the chief of them gave no countenance to that action . 2. it is known that the members of that society as then constituted were greatly opposite to the revolution in the civil state that then was in fieri , and therefore the disbanding of them seemed to be necessary for the peaceable conclusion of that matter . 3. whether the arming of the colledge of justice was by authority of the magistrates of ' edinburgh , i shall not determine : but the magistrates as then constituted were all opposite to the prince of orange ; and therefore it was no wonder that any force raised by them should be by him disbanded . 4. that there was a design to fall on the ministers of edinburgh , or that the colledge of justice armed in their defence , is affirmed on no ground , and without any truth . it was rather on the same design on which the viscount of dundee had gathered forces into the town ( of which above ) and it was for opposing of them , and not assaulting the ministers of edinburgh , that the western rabble ( as he is pleased to call them ) came to edinburgh , viz. to defend the convention of estates , against the force that might have hindred their sitting and acting . that the colledge of justice were quarrelled ( tho' yet no punishment , nor other effect followed on it ) for their taking arms without law was no wonder : that the western rabble ( as he calleth them ) were not quarrelled , is as little wonder : for the one was a party of men that should have known the law better than the other : the one did continue in arms till they were forced to disband . which the other did not . § . 14. our authors next essay , p. 23 , is ( according to his strain and temper ) to nullifie the convention of estates , as being unduly constituted , and consequentially that all that they did is of no force , which is at one blow to dethrone their present majesties , and to unsettle the present establishment . to what other purpose can his remarks tend , of the absence of so many of the nobility , the scruples of the best and most judicious of the gentry of the nation had about it , how thin the meetings of the smaller burghs in many shires were at the election ; how industrious the presbyterians were to get all elected of their own gang , what methods were taken to impose on the simpler members , what partiality was used about controverted elections . i have seen a time when talking at this rate , and by so doing striking at the root of the government , would have cost one a more severe reprimand , then is a paper refutation ; but we have the advantage by this passage , that the clamours against presbyterians have the same authors , and grounds , with these against the government of the state , which i hope will make them to be otherwise understood , then if they had taken the presbyterian church alone for their party . after some historical remarks on the convention ( which i insist not on ) he saith that the rabble which had thrust out the ministers were thanked by the convention , tho' not under that reduplication . tho' this is no effort of his spite against the church , but against the state , yet i cannot but observe his malice in it , for we deny that they were the men that put out the ministers : and the thanks they had was for their zeal in defending the convention from that opposite rabble , i mean the 2000 men that the viscount of dundee , and others , had gathered together at edinburgh , to have surprised the convention , as was above shewed . when the hazard was over , they were , with the thanks of three estates , dismissed to return to their several homes , and this was all the pay that they got , or were willing to receive , for their service . but he telleth us , that this was done when the bishops , many of the nobility , and not a few of the barrons , had deserted the house . these big words have no more truth in them , but that all the bishops , and some others of the convention , who were enemies to king william , went away , and would not assent to his being called to the throne : these were the clergies friends , being of the same inclinations with themselves . § . 15. he now , pag. 24. quarreleth with the act of the convention , april 13 , 1689 , in which all were required to pray for king william , and queen mary . and to read that proclamation in their churches ; and that the refusers should be deprived of their churches and benefices : and that they who obeyed should be protected . from this he taketh occasion to digress very extravagantly , by recapitulating the proofs he had mentioned , that the rabble were acted by great men : which i have answered : and by telling us some stories that he had heard ( may be from some of his twatling gossips ) what the viscount of stairs did , and what the earl of crawford said , which he bringeth no shaddow of evidence for ; and therefore is to be slighted . for what he alledgeth of the earl of crawford's writing letters to the rabble to go on , even after april 13. and of the duke of hamilton's producing one of these letters in council . answ. this is a false representation , and injurious to that noble earl , who did more for suppressing the disorders of the rabble than others did , or could do ; and who acted with justice and moderation towards the party , whose ways he did not approve . the truth of this story is , the minister of logie was put out of his church , he had made complaint to the council , who had his case under consideration , in order to do him justice ; mean while , lieutenant collonel ramsay went from stirling to logie with a party to repossess the minister by force of arms , and that without any warrant from authority . the earl hearing of this , and meeting occasionally with lieutenant collonel buchan , told him how irregular it was for ramsay to interpose in a matter that was depending before the council , and that nothing could excuse it , but that ramsay was a stranger , and understood not our law , which doth not permit the military power to meddle in matters of controversy between parties , except when they were imployed by authority to assist in the execution of the law. this buchan wrote to ramsay ; and buchan's letter was produced before the council , where the earl defended what he had said . that his lord wrote to the rabble , or to any person else , in this matter , is false . the man had little to write when he blotteth paper with what he ascribed to sir john monro of foulis , if all the sarcasms thrown out against either party should be printed , we would do little else but make such collections . it is one of this authors doughty arguments , to prove the sufferings of the clergy : such a man jeared an episcopal minister as he passed by on the street , ergo , the suffering of the clergy from the presbyterians , are worse than the french dragooning . he objecteth , that not one presbyterian minister hath been heard to condemn the disorders of the rabble from the pulpit . answ. the falsehood of this i can testify , ex certa scientia , often we have condemned peoples going out of their line , and prosecuting good ends by unwarrantable means , and commended moderation , &c. and prevailed with them that are our hearers : tho' they whom he mainly chargeth , will take little notice of what we say . what he saith , that the rabbling has been approved in the pulpits of edinburgh , is more then i know , or can believe , unless ( if any be which i know not ) one or two imprudent men , casually imployed in these pulpits , hath done so , as i know they have spoken sometimes to the offence of their brethren . for what was spoken in the high church of edinburgh . which he , according to his wonted respect to the established law saith , is de jure , the bishops cathedral , but de facto , a presbyterian meeting-house : that such shakings were the shakings of god , and without them the church used not to be settll'd . i hope no intelligent person will reckon these words an approbation of the rabble : nor will think that they import any more , than , that the lord is pleased often to bring lovely order out of confusion , which in it self is very undesirable : as he sendeth divisions , and maketh a good use of them , so doth he with rabbling . next he complaineth , that no proclamation hath been issued out against them ; but because he cannot but know the contrary , therefore he chargeth the state , that they have not put their proclamation in the form and words that pleas● him . this i observe only to put a note on this authors seeking occasions of complaint , and his sawsiness , if not satisfied . but he telleth us , on the contrary , of two or three cameronian regiments ( whereas we never heard of any such , save one , and of that the officers and many of the souldiers were men of sober and sound principles , but the regiment had the fate to be so called ) who were quartered in perthshire , and in angus , where should they be quartered but in these shires , where many of the inhabitants were enemies to the state , and daily renewing to the highland army , ) that they were sent to persecute the clergy , is most false : or that they did molest them , more then is ordinary for souldiers to do to them who are not of their way . and but very few instances , and in very few of these souldiers , can be given . he designeth to ridicule them ( but exposeth his own folly , malice , and ●lly credulity ) by a story that he hath heard of their refusing obedience to their officers in exercising , if they use often the the same words , because they are against set forms . such a silly forgery i should not have noted ( it being known no regiment is better disciplined , nor hath done better service ) if it were not to give the reader occasion to observe the spirit of our adversaries , who lay hold on every tattle they hear , to reproach us , when they can find no better arguments to disprove our way . § . 16. he further raileth at the proclamation , april 13. saying , that by it all the deeds of the rabble are justified , and permission , and encouragement given to them to go on . one would think this needeth clear proof , instead of which we have a full evidence to the contrary , in that very passage of the proclamation which he citeth , which is , the estates do prohibite and discharge any injury to be offered , by any person whatsoever , to any minister of the gospel , either in church or meeting-house , who are presently in the possession and exercise of their ministry . whereby , saith he , all who were formerly thrust from their churches are intirely excluded from the protection of the government . let any unbyassed person judge whether what he affirmeth , or the contradictory of it , be proved by this passage of the declaration : it is evident that the very design and strain of it , was to protect these in churches ( who were the episcopalians ) from further progress of that disturbance from some hot and irregular persons , which some of their brethren had met with : and it was but reasonable that the presbyterians ( who then had the meeting-houses ) should share in the same favour . that they who were put out by the rabble in the interregnum ( which did now terminate ) were not by this proclamation restored , can in no sense , be construed either to justify what was done , or encourage to do the like : other men have learned logick that teacheth them to infer the contrary , viz. a tacite blaming of what was done , and express forbidding the like in time to come . that the presbyterians preaching in meetings , was directly contrary to law , is false : they had the authority of king and council : and , while the act of supremacy was in force ( as it then was ) the parliament had given the king power to do in the external policy of the kirk , what he thought fit : and therefore he had power by the act of parliament , to give liberty to dissenters . and it is contrary to the avowed principles of his party , who not only promoted this act , that screwed up the supremacy to the height , but pleaded always , till it crossed their interest , for the king 's absolute and dispensing power . in confirmation of this , he citeth another proclamation , august 6. 1689. restoring such conformists as had been thrust out by violence , after april 13. can any man hence infer , that the former proclamation gave liberty to put out ministers by violence : and not rather that it condemneth what had been done that way : and yet the man hath the brow to value himself upon this as a full and concludent proof . are ye satisfied now ? saith he ; no , sir , and i think none else can be satisfied with this inference , whose wit is not a wool-gathering . but ' ex super abundante , we shall yet have more proof ; it is from a passage in an address to the king , of the greatest part of the members of parliament , complaining of the want of ministers in the west , where most had been put out by the rabble . i shall not trouble the reader with observing the silly quibbles that he strains at , upon some passages of this address : but to shew how unconsequential this proof is . 1. this address was no deed of the parliament , or of the presbyterian party , but of a few . 2. there is nothing in that address , that either approveth of the disorderly way of putting out of those men , or incourageth to go on in so doing : what he citeth is meerly matter of fact related , that the west was desolate , that is , in great want of ministers ; can any rational man think that it thence followeth , that they who said so , do approve of the manner of putting them out , what ever thoughts they may have of the inconvenience of restoring them ; of which in its due place . we must take farther notice of the superfoetation of this authors invention , to prove his point : the council on christmas eve , 1689. ( our author is a great observer of days , which , it is like , the council had no respect to ) discharged all inferiour judicatories within the kingdom to give decreets for the stipend , 1689 , to these ministers who were out of possession on april 13. reserving the determination of that case to the parliament . who but our author , could thence infer , that they approved of the summer way of putting out those ministers , nothing doth thence follow , but that the parliament might judge of the conveniency of reponing them . on this occasion he dilateth on the misery of those suffering ministers , and putteth the question , can any history shew a president for their case ? was ever christian minister so treated in a christian kingdom ? to these his questions , i answer affirmative , viz. the presbyterian ministers , anno 1662 , were worse treated , when upwards of 300 of them were put out , and no allowance given them at all . and yet worse , when afterward it was enacted that none of them should live within six miles of his former parish , not within six miles of a corporation : so that it was hard for not a few of them to find a habitation , where they lawfully might be in the nation ; but all of them were driven , with their poor families , from their habitations , from among their friends and acquaintances , who might shew them mercy in their distress , to seek shelter among strangers : and this was done in the beginning of winter , when it was hard to remove a family . but comparing their sufferings , that they make such outcry about , with ours , which we bare patiently ; we may observe , that some are so tender of their worldly accommodations , and ease : that they will complain more of the scratch of a pin , than others will do of a deep wound by a sword. § . 17. we have , page 30. an evidence how resolute this gentleman is to be unsatisfied with whatever is , or shall be done , either by the state , or by the church , as they are now established ; for when the act of the estates dischargeth any injury to be offered to any minister now in possession of his church ; he quarrelled at this restriction , and putteth a n. b. to it , they behaving themselves as becometh , under the present government . did ever any government allow protection to any on other terms : yea , it is not usual , under any government , to give a pass to any to travel on the road without let , or molestation , without this express restriction . but what followeth is one of the highest efforts of malice , blinding the mind , and depraving the apprehension of things . which is , that giving them protection on their good behaviour , is to enjoyn the rabble to fall on them if they should not read the proclamation , and pray for king william and queen mary . and the man hath the brow to say , that no man without doing violence to his own sense , could put a better construction upon it , but i perswade my self , that unbyassed men will judge , that no man without doing violence both to his reason and conscience , can put such a sense on it as our author doth . for the council did what in them lay to hinder all disorders of the rabble . the state , more than the church or ministers , the king , the council , and parliament , are still adversaries that this hero will cope with . the council required the ministers of edinburgh to read , and obey the proclamation on april . 14. being the lords day , after the forenoons sermon : which required praying for king william and queen mary , by name : and all the ministers besouth tay to do the same on april 21. and these be north tay to do it on april 28. where as it was enacted on the 13 about twelve a clock , and came to the hands of the ministers at edinburgh late on saturday , or on sabbath morning : some ( as he was told ) and we know many things were told him which were not true ) not till they were in the pulpit . this he thinketh absurd , because , the bishops in england would not enjoyn their clergy to read proclamations fide implicita , and because the parliament of england gave the clergy there sever'dl months to consider the like case . he might know that tho' the english bishops be admired , for advantage , by him and his party , yet their practice need not be a standard to the scoth council . and that the parliament of england thought they had reason for what they did : and the council of scotland thought the same of what they did : the case , tho' of moment was plain enough , neither was it a surprize to any of those men , for the thing was long in deliberation , and known to be so , before it was enacted : few in the nation , if any there were , who were not then at a point , whether they would own king william , or adhere to king james . except such as were resolved to do either , as it might more serve their ends. what is said of the peoples going out of the new church when the clerk read the proclamation after the blessing ; is not to be wondered at , for after the blessing people use not to stay . and it is like it was design'd to be read to the walls , by uttering the blessing before reading of it . the ministers example in not reading it himself , it is like , did influence such as used to hear men of his stamp . and of such was that congregation then made up . § . 18. we now enter upon the execution that was done by this proclamation , which this epistle doth lay heavy load on the council for . far less reproaching of the justice of the nation would have cost a man his neck in the former reign . the first instance he bringeth is of doctor strachan , late professour of divinity in the colledge of edinburgh , who when accused for not reading and praying as enjoyned , pleaded , that in the claim of right it was found , that none can be king , or queen , of scotland , till they take the coronation oath : and that k. james had forfeited his right to the crown by acting as king without it . that the state had only named william , and mary , but neither the crown was yet offered to them , nor they accepted it , nor had they taken ehe coronation oath , and he wish others were deprived , who used the same defence , and added that they were willing to pray for king william and queen mary , as soon as they had accepted , and had taken the oath . an answer to this might more be expected from some statesman , who knoweth the reason that the council were determined by in this matter . it is known that the exercise of the government had been long before tendered to the prince , and that his highness had accepted and exercised it . that the estates sat by his authority , that the nations representative had then owned him as their king , and therefore it was a contempt of the authority of the nation for any man to refuse to own him , when called to do so . further , it is a material mistake of the words of the claim of right : which doth not say , none can be king or queen , but that none can exercise the legal power , till thay have taken the coronation oath . it is certain , that on the death of a king , his rightful successor is king ; and may be prayed for as such ; and such praying may be injoyned , even before taking of the oath : the same may be said of one chosen , and proclaimed by the supreme authority of the nation : which is the case now in hand . that these men promised to pray for k. william afterward , is false , and the committee deprived none who were willing so to engage . the petulant liberty that he taketh to disparage the council that was nominated by the king after he had accepted of the government , i remark , but insist not on . he now , in the end of pag , 32 returneth to the rabble , his misrepresentation of things in general i stay not on , he is secure he cannot be refuted but by denying the truth of them : but his particular accounts of these things , i shall examine . the first instance that he giveth is , of mr. mc math minister of leswade : on whom one night as he was going from edinburgh to his own house , 4 fellows fell : pierced him with bodkins and auls , so that he had ten or twelve wounds in his belly ; filled his mouth , till they had almost choaked , him with horse-dung ; and left him in that sad condition . if one should consider the ineredibility of this story it might save the labour of a refutation , or evincing the falshood of it . he hath not told us who these four fellows were , nor whisher they were presbyterians , or not ; must all the robberies and assassinations that are committed on the high way , by unknown persons , be charged on the presbyterians : such insinuations will better evince the spiteful humour of our adversaries , then the disorderliness of men of our way . next , is it probable , that a man should have 10 or 12 wounds in the belly with auls or bodkins , and none of them pierce the peritoneum , which would readily prove mortal ? and yet mr. mc math neither was sick , nor died , nor was any indisposition visible on him next day , but what was the effect of his being drunk overnight , which all that knew him do affirm was very customary to him . i wish our author had told us who ever saw these wounds , or the scars of them . it is attested by his neighbours as followeth : we under subscribers , declare , that we came of purpose to see mr. mc math's pretended wounds : the gate being shut , we went to the house of mr. robert trotter , his precentor , who going to him , returned with this answer , that , he freed the whole parish , and knew not who they were that injured him . at lasweed december 6. 1690. james currie , adam alexander , gawin hunter , james simson . i declare that i saw mr. john mc math , betwixt six and seven a clock in the morning , following that night wherein he pretendeth that injury was done to him , at his own gate , as he used to be , witness my subscription at lasweed , december , 6. 1690. andrew finlawson . for this andrew finlawson , was challenged by mr. mc math : which he also testifyeth under his hand . also james simson declareth under his hand , that he saw mr. mc math on the street , 2 or 3 days after he was said to be wounded : and that people going on the road from edinburgh told him that they saw mr. mc math drunk that night , as he came from edinburgh , likewise we have it under the hand of john young merchand in fisherraw , that at the time when it was said that mr. mc math was wounded , he went to see him ( being his cousin ) and saw no appearance of sickness or wounds , and that when he went out of mr. mc maths house , mr. richard hyslop , shewed him the place where mr. mc math fell , and got his face dawbed with dirt : and that when mr. young said , that he had heard that mr. mc math had this done to him by some persons , mr. hyslop ( his neighbour and friend ) said , there was no such thing . it is also to be observed that not a few persons who came to see him in his wounds , were not admitted . besides all this , we have proofs well attested , to evince the horrid immoralities of mr. mc math , such as lascivious carriage towards several women , drunkenness , imbezelling the collections for the poor , taking another man-horse and saddle from his servant , by the way , and giving out afterward that he found the horse , which he restored , but kept the saddle 40 days , denying it , till it was like to come to a publick hearing , and then restored it . i hope the reader by this time , can see what weight is to be laid on the histories brought by this author ; and what sort of men they are whose quarrel he espouseth : though we are far from approving irregularities and injuries , whether done against good or bad men. § . 19. some other he nameth , who were rabbled , but giveth no particular account of what was done to them ; such as mr. burgess at temple , mr. mackenzie at kirklistoun , mr. hamiltoun at kirk-newtoun , mr. nimmo at collingtoun , mr. donaldson at dumbarton , ( some of whom we shall afterward meet with , ) &c. and a whole presbytery in galloway . i hope a particular answer is not expected to these . and for the general assertion , the reader must be strangely byassed , if before he have thus far proceeded , he doth not understand this authors dialect ; that is , if he hath not learned to disbelieve every thing that he affirmeth , unless it be sufficiently vouched : that is the least punishment due to one , who hath so often , and so soully , prevaricated in his assertions ; wherefore we may justly reject all these as forgeries ; as two of them i can sufficiently disprove . mr. mackenzie was never rabbled , only at the time he was at kirkliston very few of the people heard him : and for mr. hamiltoun he never was minister at kirknowtoun : if the people have at any time refused to hear him , when he was to preach transiently there , this is no rabbling : he is a man for whom we have due respect , and he is now received into ministerial communion by the presbyterians . the rest i know nothing of , but three instances he giveth us more distinctly , which obligeth us to a more distinct and particular answer . the 1 st . is , mr. macgil of kilsyth , tho' he had obeyed the proclamation , the rabble hindered him to enter the church ; my lord kilsyth's factor raised a force to defend him : in the strife , one of the rabble was killed : the factor went to edinburgh , and told the com●●rce of estates what had happened : the lord rosse being preses of the committee , thinking the person killed to be one of the other side ; said , it would be hard to get that murther punished : but at last , understanding that it was one of the rabble , changed his note , and aggravated the business . the next day the rabble fell upon mr. macgil ' s house , destroyed his furniture , books , and papers , plunged his hat and peruke in the churn , among milk , emptied out his meal , and a chamber box among it . so that he suffered loss to the value of 150 pound sterling , and to this day hath got meet her reparation nor protection . the truth of this story is , some souldiers had hindered mr. macgil to preach , they being gone , he on the lords day , intended to reassume his pulpit : some of the inferior people gathered together , and refused to let him enter ; but used no other violence : my lord kilsyth's factor caused beat of drum , and gathered a great many men in arms , and assaulted the people that were in and about the church door , and killed one of them : this matter was tryed before the lords of the justiciary , who found both parties guilty of a riot , but the factor to be more guilty , as having with arms fallen upon them who had no arms , and killed one of them : he was fined , and declared incapable of any publick imployment . for the stories about my lord ross , and the peoples so abusing mr. macgil's house and goods , we must receive them on the credit of this author , ( id est ) look on them as his own invention , or that some body had told him : for i can find no ground to believe one word of what , in these , he affirmeth . his other two tales , of mr. craig , and mr. buchannan , i find no ground to believe . but on the contrary that they ( at least mr. craig ) were put from their charges by a sentence of the presbytery , and that for gross scandals , and obstinate refusing to submit to the discipline of the church ; as can be made appear by their processes yet on record . the account that he giveth of those two ministers ( being also heretors , who have vote in election of members of parliament ) their appearing for king william ; by voting for such as voted him into the throne : this , i say , is a foul misrepresentation ; for these two ministers ( especially mr. craig ) entered a protestation , at the meeting for election , that whoever should be chosen , should fall from their commission , if they transgressed the limits set to them by the electors : and that they should do nothing in prejudice of king james , nor prelacy , nor the test. it is true they voted for the laird of houston , who in the convention , voted for king william , and for presbytery : but it is known , that these two persons have often said , that the laird of houston is a perjured person , for they had his engagement to vote for episcopacy . and when there was a vacancy by the death of one of their commissioners , at a second election , these two gentlemen voted for a known jacobite , who had a little before , been actually in arms against king william , but now was freed by the indemnity . it is also known , that since it was enacted , that the oath of allegiance to the present king and queen , should be imposed on all electors , neither of these two ministers have appeared . § . 20. our author catcheth hold on all the occasions he can find ( whether offered , or not ) to reproach us : wherefore he taxeth our address to the parliament , given in , in july 1690 , which he taketh to have had its rise from the councils delay to deprive non complying ministers , being very unpleasant to presbyterian preachers : this is a strange mistake ( to call it no worse ) for in that address there is not one word of complaint of such delay : nor of petitioning that the council would deprive any of these men. but on this address he giveth us the best specimen he can , of his critical skill ; with what success let us consider . he passeth the preface of it with his mocking at our owning the prince of orange for the instrument of our great deliverance , and as our king : this we are not ashamed of : let him and his complices gnash their teeth at it . he saith , we miscall the bishops , which is false : we gave them no names of reproach , but relate the hurt that they have done in this church ; which we are able to make appear . the first thing that he reproveth in the petitionary part of the address is , our desire that this poor oppressed church may be freed from such oppressours and oppressions : and what harm is in this ? do not they complain of oppression ; which yet it may ( and i hope shall ) be made appear , that their sufferings were not once to be compared to ours . we press no mans consciences as they did , nor force them to compliance , by prisons , finings , banishment , and yet greater severities . he next narrateth our desire of setling the church in the hands of presbyterians ; his note is , this is nothing like prelacy . why doth he wonder at that : had it been a wise observation , for shewing the absurdity of their attempts , for setling prelacy : this is nothing like presbytery . but yet a greater absurdity he observeth in our address , viz. that we petition , that the church established , may be allowed to purge out insufficient , negligent , scandalous , and erroneous ministers . his strong argument against this is in a parenthesis : and what apostle ( saith he ) if ye give them a presbyterian jury , shall not come within the compass of one of these four . such ignorant malice is not to be answered , but despised . we esteem all the apostles ( except his predecessor judas iscariot ) as much as he or his party can do : and we know , that not only the apostles , but some who have complyed with episcopacy , may , and have escaped all these four , even by a presbyterian judicature . but i am weary of such trisling . he afterwards falleth more heavily on these four qualifications of ministers , in p. 44. where we shall attend him , being obliged to follow this his interrupted method . § . 21. he now , page 36. re-entreth the lists with the council , as the great persecuters of the clergy . he complaineth of the undue transmitting of the proclamations to the ministers who were to give obedience to it ; alledging , that there came but six copies of it to fife . his voucher for this is , he is credibly told it . but we have already found that he hath been told a great many lies , and that credibly enough too , for a man of his large credulity ; which is as receptive , when ill is spoken of presbyterians , as that of any papists , with respect to the legends . if these proclamations were not so dispersed as was fit , it was not to be wondered at : for many of the servants of the late government were still in place , with whom the ministers concerned might have correspondence : that they might not see such papers in time . but this can best be answered when we come to particulars . then he narrates the councils proceeding in the indictments , and interrogatories , putting all in the most odious and ridiculous dress that he can devise ; which yet he can fix no blame upon : only his uncivil reflection on the earl of crawford , is like the spirit of this author . that noble earl is master of so much sense and reason , as that he could not ask whether they mentioned in prayer the sirname of the king and queen . tho' i know such an expression might have inadvertently dropt from a person no ways contemptible , as that which is a word of course . that they were censured for neglecting thus to pray ; what wonder is it , seeing the law expresly required it . and is it to be thought strange , that the law should require this , when it was notour how disaffected most of these men were , and how openly they owned king james's interest ? was it ever heard of , that any government allowed persons to hold publick places , who would not own the government under which they lived ? the former government took the lives of such as shewed the least scruple in this matter , so far was it from allowing publick places , or benefices to any such . next he complaineth that they were put out for not reading and praying as enjoyned , if either the proclamation was sent to them , or it came to their hand , or if they had knowledge of it : and here we have an instance of mr. guild , minister at northberwick , who had prayed but not read ; and he telleth us of half a dozen more such instances , but we must not know them , lest we examine them . what to think of his hidden instances , i know not ; but mr. guild was not deprived simply for not reading at the time appointed ; but because he declared before the council , that he was not free to read it afterward : this is attested by the records of the council . he bringeth instances of them who had read and prayed , but not on the precise day , who were deprived . mr. hay , minister at kinneucher , ( our author or the printer mistaketh the name of the place ) mr. hunter at sterling , mr. young at monyvaird , mr. aird at torryburn . this is strange prevarication , mr. hay was deprived for not reading and praying , and for praying for the late king james , and for reflecting upon the estates : witness the records of council ; which say that all this was fully proved : mr. young confessed before the council , he did not pray in the terms of the proclamation , till the sabbath after he was cited to appear before the council . mr. aird was deprived for praying for king james as our natural prince , and praying that god would send back , with a hook in his jaws , that tyrant that had come to invade these lands ; meaning king william ; all this proved , ( and that of mr. young ) and recorded in the books of council . for mr. hunter i find nothing of him in the records , but the reader will easily judge , by what is already said , how far our authors assertion is to be believed in such a matter . that it was not asked them whether they would obey for time to come , is not strange : in civil courts amendment useth not to a●tone crimes committed . therefore his story of the magistrates of perth desiring of my lord crawford that their minister might be reponed , is wholly impertinent : beside the authors most uncivil . treatment of that noble earl , saying he turned hussie , which is far from both the natural temper , and civil deportment towards all , that his lordship is commended for , by all who know him , and do not hate him ; as this man seemeth to do , by taking all occasions ( and seeking them ) to quarrel with his lordships actings . what he after imputeth to my lord , that he said to a minister , it was enough to deprive him , that he prayed not for the king , as is directed , 1 tim. 2.1 , 2. was no derogation ( if it was exprest as is alledged ) from the authority of that scripture : for when the apostle requireth us to pray for kings , and the law requires us to pray for this king , and not for his competitor : the one of these do not hinder the other , for subordinata non pugnant : nor doth it derogate from the sufficiency of scripture as our rule , to say , that some more may be required , in some exigents , to particularize what the scripture doth in general hold forth . even the zeal of the noble lord that he is pleased to set as the butt of his malice , this author reproacheth ; when it appeareth either for the service of his prince , or for purging the church of such as were a reproach to her ; while he doth expose my lords care to get the council to meet at its appointed times . but i give too much to his impertinencies by thus notioing them . § . 22. he will now , pag. 38 return to his thread ( which he had broken off to reach the earl of crawford ) and he blameth the council for allowing the people to cite the ministers who had not read and prayed , before the council . what harm was in this ? may not any of the kings subjects make complaint of breaking of his law ? this is not to be compared with what his party did , when in power , who made souldiers judges and executioners of some of the laws against nonconformists : yea , committed the power of life and death to many of them . he telleth , that immoralities were libelled , tho' the council judged nothing but not reading and praying , yet the lybels were kept in retentis . ans. the council acted rationally , and with moderation in this . they could not reject libels which they had called for by their proclamations ; and if any thing was in them that was not ejus fori , they passed that without notice . is it not ordinary to all courts to pass sentence on one substantial part of a libel , sufficiently proved , tho' other parts of it be neither relevant , nor proved . what he surmiseth of church judicatories sustaining these libels as sufficiently proved already , is refuted by the event ; no such thing hath been done . and it might have been silenced by the known principle and way of presbyterians , who are against such illegal actings : but we must be made black by his evil surmisings , when he can find no other way to do it . every thing acted by the government is evil in this gentlemans eyes : wherefore a third proclamation falleth under his lash , whereby heretors in a parish , ( tho not living in it , ) sheriffs , and their deputies , magistrates of burghs , members of parliament , in their respective bounds , might cite ministers who had not read and prayed . what harm in all this ? may not such call for justice against offenders ? the council were still judges whether any offence were committed or not . but now that he is in a quarrelling strain , even the nations humbling themselves before god for sin , and fasting and praying to implore his mercy , stirreth the choller of this momus . his 1. imputation to it is , it was designed for a choaking morsel . who made him the judge of hearts and designs ? it was designed for humbling the nation , and imploring mercies from the god of heaven : and that it was not designed as a tryal of mens compliance , is evident from this : that he cannot instance in any person that ever suffered for not observing it . but our being thus reproached , is but what better then we have before met with from such as he is , psal. 69.10 . when i wept and chastened my soul with fasting , this was to my reproach . next he blameth this fast , that it was on the sabbath day : we deny not but that another day of the week is better for fasting : but we know no law of god that is broken by fasting that day ; whatever he , or any other think in the contrary . when he shall please to bring his strong reasons for his opinion , they shall , i hope , be considered . the reason why that day was pitched upon was , it was harvest , and a very bad and dangerous season , and it was not fit to take people off their work on a week day , when the loss of a day might have hazarded their corn : and people would have been under temptation to neglect the solemn duties of the day . further , he chargeth the proclamation for the fast , with bad grammar , and a good stock of nonsense , and for unministring and unchristning the whole regular clergy . this is the title that the episcopal ministers use to dignify themselves with , ( tho' now they walk not by the rule of the law , as formerly they did deviate from that of the scripture ) and them who owned them . if he had pleased to tell us what words or expressions , in the proclamation , are thus faulty , we should have treated him as a disputant , but seeing he thought not that fit , we must entertain his discourse , as hezekiah commanded the jews to do , by that of his patron rabshakeh , such language is not to be answered . we find nothing in that paper but what is good grammar , and good sense . it may be some parts of it contain such spiritual matter , and in which the inward exercises of the soul is so concerned , as a man who is alien from the life of god , doth not understand , and therefore may count it non-sence . i suppose he will reckon this to be cant : but it is not mine , but the apostles , eph. 4.18 . that it complaineth of the withholding of the spirit in the work of conversion , is not meant of episcopal times only , tho' then it was observable : but he , and men of his temper , use not to trouble themselves with such thoughts , and therefore they think strange that others do . that two ministers of edinburgh were deprived for it , that is only for not keeping the fast , is absolutely false . the story of the laird of brodie , acting as accuser and also as judge , is like the rest of his forgeries , or hear-sayes . § . 23. this epistler now telleth us , pag. 41. that he hath done with his history , what he next falleth upon is a recapitulation of what he had said , and determining what shall be for the future , viz. that none of the episcopal clergy shall be spared , but all who entered by presentation from a patron or a collation from a bishop must be turned out . this his prediction he establisheth on several grounds , such as they are : one is , a nameless counsellor said to his cusing a minister , ( who also must not be named ) that he was glad that their minister had not complied , for the resolution was that none of the episcopal clergy should be spared . the strength of this argument lieth on this , that none can find out the truth or falshood of the anticedent , viz. whether such a thing was said or not ; yet i am sure it is easie to deny the consequence : for all counsellers are not infallible , nor know the mind of all the rest , where never any conclusion about the matter was made at the board , as in this case is certain . his other argument is , some argyle ministers were put out for not reading and praying , and on after-complyance , they have the offer of other churches , but must not re-enter to their former charge . ans. there was reason enough for this , from the credit of the councils authority ; which should have been baffled by putting those men into the same charges ; the sentence being that they should preach no more in these places ; which was shunned by admitting them to other places ; especially considering that it was not the council , but the church that was to admit them . a 3 d. ground is , he is told the statesmen are clear for this resolution : an usual argument with this learned author , on which he useth to build very weighty conclusions : but other wise men think it fitter for fools and children . he hath yet a 4 th ground . dr. robertson , and mr. malcom , ministers of edinburgh , have made great complyances , and sent to the presbyterian clubs , that they might be admitted to sit in their presbyteries ; and yet this could not be granted . ans. 1. it is an impudent falshood to affirm that either of these two ministers sent such a message , or made application to any presbyterian judicatory : for their clubs we have none for drinking ; and any who casually meet for conference , have no power to receive , or answer , such addresses : neither was it ever heard among us , that either of them spoke , or sent , about that matter , either to any one minister , or to more than one met together . 2. suppose that they or any other in their circumstances , had made such complyances , and such application ; we have declared that we will receive none to rule the church with us , but such as are qualified for the ministry , have been diligent in that work ( if they have been before imployed in it ) are free of scandal and errour , and who will submit to , concur with , and be faithful to the presbyterian church government : wherefore he must not wonder if we reject some complyers , for we know that the worst of men are often readiest to comply with what they hate , and have violently opposed . but for men so qualified , as is above exprest , who shall make application to us , our assembly hath declared that we will reject none of them . and we have acted accordingly , in receiving most of such as have applyed . for the two persons that he mentioneth , one of them is now removed by death , and was never molested by us : the other is deposed , for declining the authority of the commission of the general assembly , when he was cited to answer to what immoralities he was charged with . § . 24. his next undertaking is , to vindicate the scots episcopal clergy from the account that hath been given of their lives and abilities . two accusers of these brethren he taketh to task , p. 43. the prince of orange ( he saith ) in his declaration declared them generally scandalous , and ignorant . this is to belye that illustrious prince , who is now our gracious soveraign : when he is thus treated , what may others expect ? the demerite of which crime i leave to the law to determine . that declaration speaketh of many , not of all , nor the generality . the other sort of accusers he maketh the good party ( it is his ironical , and sarcastick designation of the presbyterians ) if any of us have printed or published false stories of them ( odd stories , which he chargeth us with , may be true stories ) let us know them , and the author of them , and what is asserted shall either be proved , or our fault in so saying acknowledged . we never charged them all as such : we know there are sober and learned men among them . we know also that such general assertions , and indefinite accusations of men cannot be proved : and it is unfair dealing on all hands : neither do we deny that there may be found among us , some unconsiderate persons , men or women , who have been too general in their rash discourses to this purpose : but who can answer for all that is said by every individual , with whom they live in communion : i am sure he , nor his party , cannot : nay , nor can they make good what is commonly in print , and by their chief men , usually charged upon us , as if we were all ignorant . nor can this author make good what we have met with , and what he after saith of us , neither can he prove the general , and indefinite assertions that he useth concerning the learning and piety of his party . i am unwilling to enter into such a debate , where so little can be proved , or disproved : tho' in matters of principle , the more general the conclusions be they are the more scientifick ; yet it is quite contrary in matters of fact , such as this is . but we must follow as he leadeth . i shall observe some few things in his discourse in the praise of his party . he saith , page 43. since the reformation , the church of scotland was never generally so well provided with pastors , as at the beginning of the present persecution . this he confesseth cannot be demonstrated ; which is truer then most of what he writeth beside ; but other men will as confidently , and with more truth , affirm , that she was far better furnished at the beginning of another persecution , viz. 1661 , and 1662. neither assertion can be proved without going through all the individuals , and considering , and making faith concerning all their qualities , which is a work not to be undertaken . wherefore we must leave it to the sentence of him to whom both parties must give an account , and to the sentiments of the world of unbyassed persons , who have known this nation , and the affairs of it . he will now vindicate his clergy . 1. from ignorance , and that by the tryals they must go through before they be admitted to the ministry . ans. tho' we do not charge all of them with ignorance , yet this argument cannot vindicate any one of them . for , 1. ad hominem ; that would prove all the presbyterians to be learned , whom yet he reproacheth as ignorant . for they all pass through exactly the same steps of tryal . 2. ad rem , it is not the kind of tryal , or the multitude of the parts of it , which sheweth a mans ability : but the accuracy that is used in management of it ; and the faithfulness of the judges who must determine upon what is observed in the tryal . this he hath not asserted . and if he should , we have but his word for it : of the veracity of which this book hath given but small proof . another argument for their abilities , is their education , which he far preferreth to that of the presbyterians : they being consined to the dutch divinity , and making the common-place-men the standard . whereas the episcopal men , after the way of england ( if this insinuation had been left out , it might have spoiled much of the design of the book , and lessened the favour and beneficence of our great patrons ) take the scriptures for their rule : and the ancients , and right reason for guides , for finding the genuine sence of that rule . whereby they come to have their thoughts better digested . ans. i wish he had told us more plainly what he meaneth by the dutch divinity , for there is divinity taught in holland , ( i mean arminianisme ) which his party do generally fall in with , and ours as generally do dislike . but for the divinity publickly authorized and taught in holland , and which was agreed to by the synod of ●or● , where were brittish divines , and therefore might be called brittish divinity : we own it as scripture divinity , the divinity of the ancients , and the divinity that right reason doth countenance , above any thing that is contrary to it . for the common-place-men ( whom he so despiseth ) we value them as men eminently learned , and have not yet seen the works of any of his party , wherein the form of sound words is more clearly and fully held forth , nor more learnedly defended against the assaults of all sorts of adversaries . yet we never made them our standard , nor did consine our studies to them . let us know what books ( that are of value ) they read , which we neglect . what parts of learning ( that are truly such ) they can pretend to , which be not found among us . ( the reader i hope will not misconstruct this confidence in boasting : it is from the same provocations and necessity , that moved the apostle in the like case : neither do i speak thus of my self , but of the many worthy men who own the way that i profess ) it is a most injurious insinuation , as if we did not also take scripture for our rule ( no men contend more for it then we do ; and if his party did so indeed , as they pretend , and in all the controversies of divinity , as they do in some , we should have fewer debates with them ) and that we do not make use of right reason , and of the writings of the ancients , as helps to understand the rule , is false . we both profess and practice this : tho' at the same time , we do not pretend to make reason the rule of judging of truth , or of the sence of scripture , as some socinianizing divines among them do : neither do we make the fathers the rule of judging of truth , as many of them , with the papists , do ; we study their writings , and make use of them ; and give all that authority to them that is due to humane works ; yea , all that they require should be given them , or that they gave to them who were their fathers , and went before them : but we reserve a liberty of dissent , when any thing occurreth in them which is inconsistent with plain scripture , found reason , or the analogy of faith : considering , that the fathers ( particularly augustine , that great light of the latine church ) do often advise to receive their word no further than it is consonant to scripture , and do always call people to judge by the scriptures alone , and to refuse to be determined meerly by the authority of men , tho' never so learned or holy. it were easie to multiply citations to this purpose , if it were not to digress . aug. ep. 19. ad hier. denieth to be concluded by the authority brought by jerome against him out of some greek fathers , and pleadeth that jerome was of the same mind . and aug. lib. 11. contra faust. quod genus literarum non cum credendi necessitate , sed cum judicandi libertate legendum est . we use them in our studies , tho' we think it not fit to intersperse our sermons , so much as some others , with greek and latine citations out of them : we think scripture authority is most convincing , and affecting . he will now prove the great abilities of episcopal men. because of them who had been presbyterians , and conformed 1662. they were generally of presbyterian education , and the ablest among them ; and yet if they were examined with them who after had episcopal education , he will lay an even wager , yea three to one , that impartial judges would determine in favour of the latter sort . ans. 1. tho' i deny not that some of them who conformed were of good abilities : yet that either the best of them were beyond such as did not conform , or that generally there were such , is absolutely , and notoriously false . 2. that they who arose after them , in the episcopal church , went beyond them , in abilities , whether ye compare the generality , or the best on both sides , is so false , that no man will affirm it , but he who can say what he will. and it is known that they were generally the men who got the chief places , both in the church , and schools . i instance mr. sharp , mr. fairful , mr. scougal in the church , mr. cant , mr. charters in the universities . 3. his learned argument , laying of wagers i will not meddle with , i leave it to women and children . his conclusion from all this is , that the episcopal party understand the christian philosophy better , and that philosophy was never understood nor preached better in scotland , then under episcopacy . ans. i thought the commendation of a minister had been rather to understand christian divinity , then christian philosophy : but we must not wonder that men so strongly inclined to socinianism , speak in the socinian dialect , with whom philosophy , that is , the improvement of reason , overtopeth divinity , that is divine revelation , for indeed that which goeth for religion among some men , is nothing but platonick philosophy , put into a christian dress , by expressing it in words borrowed ( some of them ) from the bible : and the preaching of some men is such morality as seneca and other heathens taught , only christianised with some words . i confess this philosophy was never much preached by presbyterians : yea the apostle disowneth it as not his work in preaching . he ( and we endeavour to imitate him ) preached christ crucified , 1. cor. 1.23 . not the wisdom of this world , but the wisdom of god in a mystery , which even the princes of philosophers ( as plato , aristotle , &c. ) understood not . it is true we preach obedience to the laws of christ ; that is , holiness in all manner of conversation : but with that respect to the righteousness and strength that we look for from the lord jesus , that maketh it another thing than the philosophy that he ignorantly talketh of . and if that preaching of philosophy that he valueth himself , and his party upon , be the excellency of a minister , we are not ambitious of the victory in that point : tho' may be , we understand even that , as well as our neighbours do . § . 25. he acknowledgeth page 46. the immorality of the time of episcopacy in scotland : but layeth the blame of it upon the presbyterians ; but from so absurd and ridiculous topicks , that i am almost ashamed that they should have been mentioned by a man pretending to learning . the 1 st . is , presbyterians made rebellion and presbytery jure divino , and baffled peoples credulity , and hindered the success of the gospel . ans. 1. presbyterians always abhorred rebellion , so far were they from asserting a divine right of it . what disorders were in the nation , that could be called rebellion , was the fruit of episcopal fury , more than of presbyterians disloyalty . some ( whom presbyterians pitied for their sufferings , but did not approve their actings ) made stirs because of that oppression from such as he is , which maketh a wise man mad . the jus divinum of presbytery we own : but understand not ( till we be illuminated with this learned authors singular speculations ) how this can baffle any mans credulity , or be the cause of profaneness . neither can we easily guess what he means by baffling peoples credulity : nor are we curious to enquire into the abstruse sense of the phrase , if it have any sense at all . 2. i hope the immorality was not among them who owned the divine right of presbytery ● if no more drunkenness , whoredom , swearing , &c. had been found among others then among them , there had not been ground for his complaint , as indeed there was a 2 d. proof he bringeth : the schisme made by presbyterians caused immoralities . ans. that schisms cause immoralities , and are a great let to the success of the gospel , i deny not ? but the schisme that hath been among us was made , and is fomented , to this day , by his party , not by us : we hold to the good way that this church was settled in ; they treacherously set up ( by the help of the civil power ) an opposite way : and not only so , but they imposed complyance with it on the highest penalties , and with the out-most severity : the consciences of some could not yield to this barbarous treatment ; such therefore must be reckoned schismaticks ; with the same reason on which papists impute schism to protestants , who cleave to the ancient scripture christianity , and cannot receive their additions to it , nor depravations of it . hence that he citeth out of irenaus , belongeth to himself , not to us . but that he hath the brow to ascribe the meek calm spirit of the gospel , to his own party , and the contrary to ours , is beyond comprehension , to any who knoweth the bloody laws that the bishops assisted the making of , and the inferiour clergy assisted and instigated the execution of : which all scotland knoweth , and most of the nation cryed shame upon . the contempt of the ministry he imputeth to pleading gods authority to all their unaccountable freaks : whereas indeed it came from the atheisme , and debauches of the clergy , that he his defending : if any intituled bad ways to divine authority , it was not ministers , but some weak christians , who had been horribly oppressed , and were driven beyond the bounds of reason and soberness by the usage that they met with . his last thing on this head is , he challengeth an equal number of presbyterians and episcopalians , to a dispute , for trial of their learning : which we shall not decline , if he will find a way to make it practicable . § . 26. he will next ( page , 47 ) purge the clergy from immorality , and that 1 st . by recrimination . there is one man among us , mr. williamson who hath played tricks beyond what can be shewed in any episcopal man , and yet he is not challenged , but in esteem . ans. suppose this were true , the faults of one doth not blacken a whole party of men , so much as those of scores , or hundreds , which yet were born with under episcopacy . 2. what these tricks were , he doth not tell us , and therefore what he saith , is to be look'd on as slander ; mr. williamson is deservedly esteemed among us , as a man of a good conversation , and while it is so , we love and honour him ; if he or any other can make what he alledgeth to appear ; he shall see justice done . another topick is , an edict is served in the congregation , inviting every one to object what they can with truth , against a minister before he enter . ans. this is not always done : the edict of mr. mackenzy who was placed at kirkliston , was served , not there , but at s r. andrews , 30 miles distant : nor were ever the people of kirkliston put in a capacity to object . again , we know many people will not object against a bad man ; but love such as will patronize their wickedness . his third topick is , they are deposed if a crime be proved against them . ans. i deny not , but this hath been sometimes done ; but so rarely , as was next to nothing . all this then is an insufficient exculpation of his clergy : especially it is so notorious that there are many gross immoralities among them , that few of his own party can deny it . another topick is , the pains that was taken in the diocess of glasgow , by bishop lighton and doctor burnet , and yet they could find none but one to be deposed , and that not without some suspicion of injustice . ans. what truth is in what is here asserted , i know not : this authors word goeth not far with them who have read his book : or how impartial the judges , and others were who had the management of that affair , we know not , but all who have lived in that country , even they who are no presbyterians , do know , that much more guiltiness was to be found . negligence is the third thing that he undertaketh to clear the clergy from : which he doth by saying , there are no pluralities , nor non-residencies in scotland , and they generally preach twice every lords-day . ans. may not a minister be counted negligent who doth not visit families in the parish , nor the sick , or otherwise distressed ; or who doth not catechize the people ? so we reckon in scotland , whatever they do in england ; to satisfie whom alone this book is calculated . he is as slight in clearing the clergy from errour , viz. because they could sign the 39 articles of the church of england . so can many do who every day preach against the doctrine contained in these articles : we know that socinians , arminians , and some papists sign , and swear , assent and consent , for a livelyhood , who yet are unsound in the faith. he confesseth , there are many among them who are not inclined to be every day talking to the people , of gods decrees , and absolute reprobation , and justification by faith alone , in the presbyterian sense , and think their hearers may be more edifyed by other doctrines which he nameth . ans. if he mean no more then what he expresseth , his discourse is impertinent , for who ever blamed any as erroneous because they insisted not always on such subjects : we do but rarely , yet sometimes , instruct the people , about the decrees of election and reprobation : imitating the apostle in both . but if he mean ( as he must if he speak to the purpose ) that the absolute decrees of election and reprobation ; both praeteritum , as an act of soveraignty , and praedamnatum as an act of justice , are not to be held forth , or taught to the people , we abhor this as unsound doctrine , and look on him as a pitiful advocate for the orthodoxy of the clergy : yea he is unjust to them , for i know not a few of them who served under bishops in scotland , are far from these arminian tenets , tho' many of them incline that way . for justification by faith alone ( what he meaneth by the presbyterian sense of it i know not ) we hold nothing is our righteousness but the satisfaction , and merits of christ , and that neither faith , nor works can stand in that stead to us ; and that his righteousness is made ours , not by works , but by faith : tho' we say , that this faith can never be without the works of holiness . if he deny justification by faith alone in this sense , we judge him erroneous , and as many of his clergy likewise as are of the same sentiment : but i am far from thinking that all the clergy are of his opinion in this . § . 27. his next flash is to free the clergy from persecution : which he manageth with a confidence , in asserting falshoods , and denying known truths , beyond any degree that any sort of men ( except jesuits ) have arrived at . he is bold to affirm the persecutions under presbyterie in former times , and now , to be beyond what was under episcopacie . let him tell us who hath been imprisoned , fined , to the impoverishing of such as were rich , banishing for not preaching against the light of their consciences , or for hearing the word preached . who hath been pistoled by the high way , and while about their lawful imployments , for refusing to declare their opinion in matters controverted ; and yet this was frequent under episcopacy : and it was not for rising in arms alone ( tho' that was from the force of necessity caused by persecution ) that men suffered : so that it is the highest of affrontedness , to ask , dare any men say than presbyterians suffered any thing for conscience sake these 27 years ? that the clergy did as little toward the execution of these laws as they could , and did no more but inform what the law obliged them too , is most false . the bishops concurred in making these persecuting laws ; and many ( not all ) of the inferior clergy did officiously , and maliciously , instigate magistrates , and souldiers , and did assist them in the persecution . the instance of sir john riddle of riddel's carriage towards mr. chisholm , is false : sir john neither said any such th●ng to mr. chisholm , nor had ground to make such acknowledgement of favour received from mr. chisholm : which i have good ground to aver . pag. 50. he maketh a ridiculous recapitulation of his former defences for the clergy , and asketh some impertinent questions , which could be answered if they could be understood , and pag. 51. he is at his predictions again . that the church will not be so well planted , nor the gospel so well preached : that the state shall not be in peace , nor our king sit securley ( which king he meaneth , we are less to guess ) on his throne , nor have his due ; that the church of england shall not want a thorn in her side , that there shall never be peace , nor union , while there dagon ( presbyterie ) standeth in the temple , and all this he foretelleth on no less hazard then his being deceived by experience , and mistaking of his measures : what security the reader hath by these pledges , he may judge : he concludeth his letter that he hath omitted a hundred things proper to have been inserted : and i conclude my observations upon his letter , affirming , that he hath inserted several hundreds of things which might have been spared , without derogating from the honesty and veracity of the letter . third letter . this letter is from the same hand with the former ; for he beginneth with supplying the things that he said were omitted , and might have been inserted , in the former letter . 1. several ministers who were injuriously dealt with by the council . his first instance is mr. pitcairn of logie , who was deprived , tho' he had eight or ten years been disabled from the pulpit through age and infirmity , and hat been obliged to maintain an assistant . ans. it was reasonable that he should be put out of capacity to keep a man in that charge , who did defy the government ; for the man whom he imployed , mr. david balfour , refused to read or pray . another instance is mr. johnkine , at abernethie , who came that day , tho' he appeared not at the hour appointed . of this man i find nothing in the records of council , and therefore judge that the epistler doth mistake in this : but if it were true , the council cannot be blamed , seeing their citations are to a peremptory time , which ought to be observed : it could not be expected that they should wait his time , which they were uncertain of . mr. falconar at dyck in murray , is his next instance . who read not the proclamation on the day appointed , because the viscount of dundie , with his forces , were his hearers that day . ans. he continued in his disobedience , even tho' protected by macky's forces , in the vicinity : and dundie was removed , and seeing he had so long been disobedient , the council thought it not fit to try his obedience any further : for mr. moncrieft at heriot ( his next instance ) he doth not say that he was deprived by the council , but his church is planted by a presbyterian minister ; may be it is by the former incumbent ; who hath right to it by the late act of parliament . if the author had given a more distinct account of the case , he might have expected a more positive answer . he telleth us likewise of turning ministers out of their houses , as mr. galbraith at jedburgh , mr. millar at musleburgh , and many others . answ. when they are for disobedience to the law , turned out of their churches , it is but reason that they should be removed from the houses that should be occupied by them who succeed them : these houses belonging properly to the ministers of the parishes . neither was this done suddenly : they had sufficient time allowed to provide other habitations , and to remove . for the many others , i judge if he had ground to alledge that many others were so turned out , he would not have spared to tell us of them : tho' it had been but upon report , or his being told so : but this he loveth , to make as fair an appearance , as he can , with what he hath a mind to charge us with , with or without ground for it , is much at one with him , he affirmeth also , that the rabbling work is begun again in the west ; and that they will not suffer them who were thrust out a year ago , to live in that country . if he could we think he would have given instances of this : we hear nothing of it from other hands , and therefore judge his imagination tinctured with ill will against us , hath thus represented things to him . what followeth is absurd above measure . he telleth us of a design ( and that on his usual ground of assurance , he was told it ) to banish all that live in drumfries , and in glasgow ; this design no man knoweth but himself : and now his book hath been out more than a year , and yet no such thing put in execution : which i hope will help the reader , how to judge of this mans veracity . § . 2. his invention is very fertile of arguments against presbytery : one of them page 53 , is , the magistrates of edinburgh , being presbyterians , called for the utencils of some of the churches from the church treasurer , who had the keeping of them , and the lords of session suspended their proceeding against him . what is this to the cause : did never episcopal magistrates mistake in one step , or if they did , will this ruin episcopacy ? but there are several misrepresentations in this narrative , as that the church treasurer is chosen by the sessions : he is chosen by the magistrates ; and therefore they might call him to an account of what was entrusted to him . next , it is false that the magistrates are no more concerned in them than in a private mans furniture ; for some of them were bought out of the publick stock ; and tho' others of them were dedicated by private persons ; yet it was to a publick use , and therefore are under the magistrates care , as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the church . again , that sir john hall consulted the earl of crawford in this matter ; what moved him to affirm ! but he is resolved that that noble lord shall bear the blame of all that he thinketh to be evil . but why do i imitate him in blotting paper with such stuff ? when he hath no more to say , he must , ad pompam , conclude the history of the troubles of the clergy ( which exceed the french dragooning , on which he hitherto hath infilted ) with telling of innumerable things that he hath to say , but we are no wiser for this , while not one of them is told us . instead of these he accuseth us of printing and publishing pamphlets at london ( not known here ) full of lying aspersions against the clergy : and addeth , that lying hath ever been one of our chief artifices for carrying on of our purposes . what these pamphlets should be i know not : i never heard of any such either here , or while at london , since the late revolution . but his imputing habitual lying to presbyterians , is an allegation so impudent and false , that we challenge him , and all his party , to give the least evidence for what he saith . i shall not , i need not recriminate , the way of his party is so well known among us , even in that particular : i need go no further for instance than this his book , out of which i have observed so many gross untruths already , and it is like , may meet with more . one presbyterian lye he is pleased to insist upon , p. 55. concerning the excommunication of a. b. spoteswood of st. andrews , 1638. it is like he thought the falshood of this story could not , after so long time be traced : but the reader may know , that the slander is built on no better ground than this , he had it from persons of great integrity ( but none shall know who they are , left some body ask them about it ) and they had it from an ear witness ; so that a story at second hand , from nameless persons , must be enough to defame presbyterians . but i can on better grounds disprove his history as a forgery : viz. from the acts of the assembly at glasgow , where the sentence of excommunication against that ar. b. is set down , as it was pronounced by the moderator ; and not one word of any of the crimes that he mentioneth , nor any other , save usurpation over the church , and declining the authority of the assembly : and he with others , are charged with refusing to underly the tryal of scandals lybelled against them . let any now judge whether he or presbyterians be more chargeable with telling lies . the contradicting of the accounts of his party sent to london of the persecution of the western clergy , i have above vindicated ; the malicious aggravations of this which he letteth his pen loose unto , i do not notice , further , than to observe that very temper in himself , which he would fain charge others with . what followeth about the false news that have been spread , could not be observed with such concern by any person , but one of his temper ; while spite prompteth him to say , all the evil that can be devised against presbyterians . was there ever a time when all the news in coffee-houses , and elsewhere , were true ; can he make it appear that the news that fly about are invented by the presbyterians ? yea , it is more then probable , that many of them were the inventions of his own party to make the intelligence that seemed to make for us , ridiculous , and incredible . what he further addeth , of our forging of lies , if turned upon him and his complices , would have a more certain and compleat verification : mutato nomine de te . if the author of this letter be the person whom i guess , i could convince the reader of his most absurd and habitual lying : known to most in the nation , even to a proverb . these presbyterian lyes he attempteth further to prove by a strange argument , viz. that the council deprived the best , and spared the worst of the clergy . and a large comment on this he giveth us , as his conjecture of the design of it . this last we may justly neglect , as that which no reason , but purely his design to defame the council , could suggest to him . the former ( if true ) hath a plain reason for it : the council considered no ministerial qualifications in such as came before them ; only whether they read and prayed : and it may be some of the best might scruple this , and some of the worst might comply with it ; yet i know that some very immoral men were put out by the council : and it is like ( if we also may make conjecture ) that they thought this the more creditable way of being turned out , then to be deposed for scandal , which they might justly expect from church judicatories . § . 3. that which in the next place ( page ●7● he is pleased to propose , as the subject of the debate , is the inclination of the people . that expression being put in the claim of right , as one of the grounds of putting away prelacy , because the inclinations of the people were against it . on this head he screweth his wit to its outmost extent , to disprove this . and i shall premise to what i have to answer to what he saith : that presbyterians wished , and endeavoured that that phrase might not have been used as it was ; not that we call in question the truth of it : but because we know people to be changeable , and often most inclinable to what is bad : and we think the government of the church is christs appointment , as in general , so in the particular species of it : and therefore ought to have been setled on a more firm basis ; yet it satisfieth us , that the states mentioning that foundation of it , did not derogate from what is more divine , and unalterable . he excuseth his not speaking on this subject in his former letter , because he was not willing to fall foul on the state. if it had been indeed so , his modesty were to be commended , but it is so far from that , that the strain of his letter ( as was before observed ) was most petulantly to expose the actings of the state , both in the convention , and in the council : but it seemeth this pretended modesty is now to be laid aside , and he wil fall as foul on them as his power , parts , and malice can reach . 1. then he telleth us , this is an inconsequential argument . episcopacy must be abolished , and presbytery established , because the generality of the people are for the last and against the first . and this his repartee he manageth with a great deal of insolent scorn of the estates ( whom he calleth the scots laiks ) who do thus argue , while the english divines ( as if no other divines but the church of england had managed that point against the papists ) thought universality no argument for the church of rome . all this discourse ( except the violent and insolent style , which deserveth an answer of another nature ) may receive an easie answer . in that honourable convention ( and in the parliament also , who with his majesty , who gave his royal assent to the act establishing presbytery , where the same consideration is used ) there were some who lookt on both governments as lawful , and some of these thought presbytery to come nearer to the word of god , tho' not absolutely , and unalterably enjoyned there : others thought it to be christs institution , and episcopacy to be a corruption of , and sinful deviation from what our lord had appointed . the first sort might well make use of the inclinations of the people , as that which might determine them in a case , either otherwise equal , or inclining to the same side with the desires of the nation . this is most foolishly compared with being determined in the controversies between us and the papists , ( where we can shew scripture arguments against their way ) by the inclinations , or universality of the people on that side . it is one thing to determine a controversie in divinity , in which all do acknowledge truth and errour , by the sentiments of the multitude , and another , to satisfy the people of a nation in a matter which they are zealously for , as that which is commanded of god , and to the contrary of which their consciences cannot submit : while they who are thus to satisfy them see nothing in that way contrary to the law of god. the other sort might rationally make use of this consideration , as that which might strengthen them in doing that which otherwise they know to be their duty . § . 4. his next effort against this determination of the states , cannot be better exposed , and the man characterized by it , than by giving it in his own words ; which are , why then , to tell you in a word , sir , ( if i may say it without giving the lye to the convention ) there is not a falser proposition in the world , than that the inclinations of the generality of the people of scotland are against episcopacy , or that they look upon it as a great and insupportable grievance to the nation , i hope the reader now hath a specimen of this gentlemans temper , and of that of them whose cause he undertaketh ; and will be confirmed in what i have formerly observed , viz. that the friends of the present government of the church , and of that of the state are the same ; a very few excepted . of this subject i have said enough in my former vindication ; in answer to the 10 th . question . wherefore i shall here only consider that which goeth for his proofs , of what he doth here so boldly , and so indecently assert : he affirmeth that of the rude , illiterate vulgar , not the third man of these of the better quality and education , not the thirteenth man is presbyterian . here i observe a few things ; he mistaketh the question , for many groaned under the oppressions and usurpations of the bishops , and their clergy , who had no fixed principle on either side , in the controversy about church government ; and that either because of their ignorance , or because of their indifferency about such matters . 2. there are many thousands in scotland , who belong to neither member of his division , they are not of them whom he calleth of the better quality ; but among the lowest of the people , for worldly advantages , and neither are they rude nor illiterate : but tho' they want philosophy and such humane learning , they are knowing and serious christians , and can give a scriptural and rational account of what they hold in the matters that belong to their faith , and their duty . 3. it is most irrational , in a controversy of this kind , when the debate is about the number of them who are on this , and of them who are on that side , in a religious controversy . to consider them who are neutrals , and on neither side ; as are all they who are unconcerned about religion , both in the greater and in the lesser truths of it ; and we know that many ten thousands are of this stamp , and are for whatever side is uppermost . beside , there are not a few who are of opinion , that church government , as to the species of it , is indifferent : these ( tho' they may be persons religious and learned ) are on neither side ; and not to be brought into the reckoning . 4. there are not a few whose light and conscience doth no ways incline them to episcopacy , who yet are zealous for it , and against presbytery , because under the one they are not censured for their immoralities , as under the other . one would think that episcopacy hath little credit by by such bigots for it , and that rulers have little cause to consider the inclinations of such , when they would settle that government in the church that may most conduce to the nations peace , and well being . 5. there are many who seem to be zealous for episcopacy , who are with all , implacable enemies to the king and the civil government of the nation , as it is now setled by law ; and it is unreasonable to think that such a government could be setled in the church as liketh them , and might give them advantage to overturn the state : when no other obligation lyeth on them to settle it . now let all these be call out of the reckoning , and i affirm that they who are inclined to episcopacy ( tho' some there be ) are not one of a thousand in scotland . § . 5. i now come to consider his arguments for what he hath so boldly asserted : his talk of putting the matter to the pole , i neglect as an impracticable fancy . then he telleth , how little phanaticism hath prevailed be worth tay. ans. 1. it is not phanaticism , but presbytery that we plead for , that is , not for wild unscriptural fancies ; but for sober scriptural and rational principles , which we are ready to make appear to be such in defyance of what he can object against them . 2. if there be many in the northern parts , who are not for presbytery , there are as few who are for the present settlement of the state. 3. we affirm , and can make it appear , not only that there are many in the north who appeared zealous for presbytery , as was evident by the members of parliament who came from these parts ; very few of them were otherwise inclined , and they made a great figure in the parliament , for setling both the state and the church : but also there are very many ministers in the north ( and people that own them ) who tho' they served under episcopacy , are willing to joyn with the presbyterians , and whom the presbyterians are ready to receive , when occasion shall be given : and those of the best qualified that are among them . that there were so few meeting-houses in the north ( tho' yet they far exceeded the number mentioned by him ) was caused by the opposition some great men made to it , and not through want of inclination in the people to it . he sayeth , even he saith tay , the third man was not concerned in the schisme . ans. we know no schisme but what was made by his party . but that the plurality did not suffer under the horrid porsecution raised by the bishops , doth not prove , that they were not inclined to presbytery : but either that many presbyterians had freedom to hear episcopal ministers , or that all were not resol●●● enough to ●offe● for their principle : so that this is no rational way of judging of the peoples inclinations . his next argument is , that phanaticism ( thus he is pleased to use reproaches instead of arguments ) tho' it prevail most in towns , yet in many towns , the plurality are against presbytery : and he bringeth instances in perth , &c. ans. 1 st . that presbyterianism , or serious religion either , prevaileth most in towns in scotland , is no well grounded observation ; the contrary is often seen , and it is no wonder if we consider what sort of magistrates and ministers have been set up in towns under the late reigns , when magistrates were forced in on the people , and they chused ministers of their own stamp . religion is more ordinary among our gentry and commonality in the country , then in many of our corporations , tho' ( through the mercy of god ) it is not wanting in them . for the instances that he giveth of towns inclined to episcopacy , perth is known to be almost generally addicted to king james , and gave proof of it when they had occasion , by the highland army being in their vicinity . what he saith of couper and of st. andrews , both are certainly false . tho' we deny not but that the late constitution of the university , in the latter , had much alienated many from the best things . sterling is little better then perth ; tho' not wholly so bad : bruntisland is hot of that temper that he ascribeth to it . musleburgh hath many presbyterians , tho' may be , some more be for the way that alloweth them more liberty for their lusts. dumfermling hath very sober ministers who conformed , which made many cleave to them ; dysert hath a meeting-house well frequented ; of weems he is in a great mistake , the whole parish goeth to hear the presbyterian minister , after the example of the noble and religious countess and her family ; it is so also with leith , kelso , and jeaburgh have many jacobites ; yet the former did unanimously call an eminent presbyterian minister , tho' they did not obtain him , and the latter did the like , and after missing one , they called another , whom they now enjoy . nothing can be further from truth then what he saith of edinburgh : for tho' one church there while it was possessed by an episcopal minister , was as throng as some of the presbyterian meetings ; yet the other two were far from being so ; and one of them was shamefully unfrequent , while the meeting-house in that parish was crowded ; and the daily collection in the meeting-house was five or six times greater then that in the church : neither is it to be wondered at , that in so populous a city , and where the worst as well as the best , of all places in the nation do resort , one church should be throng with persons of that way . that the greater number of citizens of glasgow of the best quality are of episcopal principles , is so false as nothing can be more so , and yet this he is told . from all this we may infer , what horrid lies some do either invent , or are willing to receive , and propagate , when they may serve their design . § . 6. he will have us believe in the next place , that the peoples inclinations toward presbytery is diminished from what it was a year or two agoe , by a third part , and that people now observe their principles and practices , are inconsistent with the common rules of nature and of christianity . this is a bold assertion , and a heavy charge : of which , full , clear , and uncontrolable proofs might be expected : instead of which we have only these two . the one is , that an ingenuous gentleman told him , at second hand from another gentleman of good quality , and good abilities , that he had heard the presbyterian preachers ( i observe he will never own them as ministers , i suppose because they want episcopal ordination ) and he censureth them that he never heard one criticism with the explication of a text , nor a citation out of a father , poet , or philosopher ; or of civil church or history : and but little sense : and mockingly calleth all their preaching , pure scripture , and clean gospel . answ. if the inartificial argument of the testimony of ingenuous gentlemen , and gentlemen of quality and ability , might carry the cause , especially when the report passeth through so many hands , and heads , who may practise upon what is talked , to improve it ; and if we could abandon conscience , and say what ever might contribute to our design , right or wrong , we could tell as many tales , and more of them with truth , of the manner of preaching on their side , but we affect not such recriminations : i wish both they and we might preach more edifying than we do . for his ●s● gentleman , being ingenious , he might invent or heighten what is said ; and the other seemeth to have been a prophane mocker ; as many are who are persons of quality and abilities : but it is evident to any who know the presbyterians ; and can speak truth of them , that they preach good sense and useful doctrine . 2. that our sermons are not bespangled with latin and greek sentences , out of fathers and history ( for poets and philosophers , we think that however their sayings might be argumenta ad hominum , against heathens . the gospel , and the salvation of men are little concerned in their sentiments ) it is not because we cannot , but because we think it not fit , to use such means to convince the consciences of sinners . we know the gospel revealed in the scripture is the power of god to salvation . but that either writings of fathers , or history , deserve that character we are not convinced : we read these , and take their help in our studies . and if any thing occurre in them that hath some peculiar emphasis or usefulness , we use that in sermons : but the use of them we neither affect , nor make our dayly practice . 3. his gentleman of quality is either a stranger to our preaching , or some what that is worse , if he say , that we use no criticisms in explaining the text : tho' we think some others exceed in seeking after them where they do not occur , and are more curious than edifying in the use of them . 4. to mock at preaching pure scripture and clean gospel , is able to give such a character of this author , and of his two gentlemen ; as i am not willing to name : had he heard the apostle paul , who determined to know nothing among the people , but christ and him crucified , the same sarcasm had been thrown at his head . another argument to prove his point is , a statesman who had a hand in the late revolution , did affirm that he thought the episcopal party the greater , and the better part of the nation . ans. 1. we are not obliged to believe this on the bare affirmation of a person who hath written so many falshoods , in so few sheets ; and we cannot enquire into the truth of what he sayeth , unless he had told the statemans name , which he hath more prudently then honestly concealed . 2. it is not unlikely that there might be statesmen , one or more , who might have a hand in the late revolution , without any regard to religion ; who being disappointed in their designs , might change their thoughts about the constitution of state , and shew spight enough against the church ▪ however it is but the opinion of one man ; whose person and the credibility of what he sayeth , and his capacity to judge , we are ignorant of . § . 7. he frameth and answereth an objection : why then was this article put in the claim of right , concerning the inclinations of the people : this he imputeth to the bad constitution of the convention : through the negligence of the episcopal party , and the vigilance of the presbyterians : to the members ( many of them ) deserting the convention ; and such like . all which was answered before . i cannot shun to take notice , that he designeth his party , the loyal and episcopal party : no man will doubt but he meaneth loyalty to king james ; which confirmeth what i have often said , that the present constitution of the state and that of the church must stand or fall together . he concludeth his letter with the greatest and most comprehensive lie that is in it all : viz. that there is nothing but truth in it . of which i hope the reader is , by this time , capable to judge . to his letter he addeth two postscripts . in the first of them he telleth us that the presbyterians cast many reflections on the church of england , but names but one of them , that her clergy have deserted their former principles of passive obedience and non-resistance . i wish the english cast no more groundless reflections on us : truly it seemeth so to us , and tho' some have endeavoured to clear them in this ; i am one of these who are not cleared by any thing they have said on that head ; however , tho' we talk of these things , we leave our brethren of england to stand or fall to their own master , and do not meddle in their affairs ; as we think they should not concern themselves with ours . he saith , it is our common talk , that king william loveth episcopacy as ill in england , as in scotland ; we cannot answer for all that is talked ; but wise men among us do not meddle with judging the hearts of other men , far less of kings , which are deep . the act of council , december 24 , 1689. which he setteth down at length , can answer for it self : and giveth good reason for what it appointeth . his second postscript containeth a story which he seemeth to be very fond of : he could not let it pass , after he had finished his sheet . it is , that a presbyterian minister in edinburgh , confessed to a gentleman , that within half a year last past , the presbyterian party had lost 40000 : and that they were not inclined that patronages should be taken away , in that session of parliament , least by popular elections all ministers should be chosen either cameronians , or episcopal . answ. this also we have on his single testimony : and his concealing the ministers and gentlemens names , is not , i presume , out of tenderness to any of us , but that we might not enquire into it . i converse with all the ministers of edinburgh , and i never heard any thing of that kind from any of them . but and if one man had such a melancholy apprehension ; his mistake is not probative . for hindering the taking away of patronages at that time , it was so far from that , that the presbyterians laid-out themselves to the outmost to get it done , and obtained it , and i never met with one man among them who was against its being then done . what he saith , that there is as little religion in the western shires of scotland as in any part of christendom , is so notoriously false , as i did not think the worst of scots men had been capable of this assertion , except them who know not what religion is , or who hate any thing that hath the appearance of it . fourth letter . in this letter , i find a repetition of many things said in the former letters , and already refuted , which i shall pass over in silence . it is not inferiour to any of the rest in abominable lies , and reproaches : such as , that no history can parallel the tragical disasters the clergy hath met with : that their judges plainly and openly avow , that they do not intend their obedience , but their ruine . the most bitter invectives can be invented fill up his few pages : such as , that the protestant religion is now no more than every mans fantastick humour , new models of governments , and a liberty to pull down the things that are most ancient , and most sacred . these things are not to be refuted , more than the words of a mad man , or of one raving in a feaver . he saith , some were deprived meerly for not reading the proclamation for the fast : which is an abominable falshood : tho' such disobedience to the state deserved a check . it is as false , that any such reflection as he mentioneth , was cast on the episcopal clergy , by the narrative of the proclamation , as any who readeth it may see . and the nonsense imputed to it , is most falsely , and most wickedly asserted ; and yet without cunning malice : for it doth not tell what it was . in a word , this letter holdeth all in general ; and so is unexaminable ( except one passage , of which anon ) and is full of virulent reproaches , and so void of any thing that is argumentative , that it is impossible for any man to answer it ; except his talent for railing , and his conscience to say what he will , true or false , be equal to that of this gentlemans . wherefore , i shall pass it with a few remarks . i might refute all that he saith , as it deserveth to be treated , by writing on the margine of every page lies and calumnies , he telleth us page 65. that the presbyterian party are not considerable : and will prove it by daring the west country people to reduce the highlanders . he may know what one regiment of them did toward it at dunkell : and many wish that they were authorized to attempt it . he talketh idly when he speaketh of the supremacy of the kirk : they never pretended to any power but what god hath given them , to govern their own members , in things that belong to the soul , and by means that reach the conscience , not the bodies , or purses of men. his further ●ailing on this head i pass , finding nothing that hath so much as the shaddow of truth , or argument . he calumniateth , us when he saith , that we have hired scriblers to defame them : the pamphlet he speaketh of , called plain dealing , i never saw , nor heard of before ; and therefore can say nothing of it . his defence of the clergies morallty , i have above-answered , in the former letter . that the council received libels against them , containing immoralities ; is no blame . they must hear the complaints of all the leiges : that they did not try them , is as little blame , for their work was only to judge whether they read and prayed , as was enjoyned them . he in the midst of this discourse , telleth us of the persecution of the clergy as unparalelled : but one instance must be suffieicnt to vouch for this full mouthed calumny . it is of mr. mowbray minister of strathbrock , tho' he complyed to the full , yet he was rabbled , his gown torn , his life threaned , his daughter beaten , his wife frightned to death , and his church door shut against him , by my lord cardross . the falshood and disingenuity of this story is manifest to all who know our affairs ; for several things are here eyed together , that were acted at different times , and had very differencing circumstances . my lord cardross had been out of scotland for many years ; being persecuted for his conscience : nor had his lordship been in the parish of strathbrock till several months after the time when mr. mowbray was put out by the rabble : but mr. mowbray being one of them who were excluded from re-entring their churches , having been outed before april 23. 1689. yet in august , or september 1689. did re-enter his church : whereupon my lord , being both patron , and heretor of the parish ▪ seeing to him desiring him to forbear , seeing he had no legal title . and his re-entry could give him no title . when he would not be prevailed with , my lord caused shut the doors , desiring mr. mowbray to apply to them who had power in that matter , which he never did ; but signed a dimission ; and after that lived peaceably with the presbyterian minister , who was setled in that place . for what is said of the actings of the rabble against him , it was before my lord came to that place , and deserveth no credit ; considering what disingenuity appeareth in the general narration . he saith , that all that was acted against mr. mowbray , was only because he had episcopal ordination . this is false , for he was ordained by a presbytery , when there was no bishop in scotland : for he was minister at strathbrock in the year 58 , or 59. his defence of the clergies learning i have examined in the former letter . only a new topick i cannot let pass : they are favoured by the college of justice : and these are all learned men . ans. non sequitur . his calumnies about the education of young men for the ministry among presbyterians , are not worthy to be noticed ; they are so manifestly false . he telleth a ridiculous story , of one of them which i never heard of , nor have ground to believe : but the truth of it cannot be examined , because we know neither the person , nor any circumstances to guide us in enquiry about it . i conclude my remarks on the first of the pamphlets , with an appeal to the judicious and unbyassed reader , whether the noise they make about their persecutions be proportioned to what they have suffered ? whether the presbyterians in general be chargeable with what hath been done against any of them . whether such a strain of writing do tend to union , and peace in the church ? whither they shew a christian spirit in dealing thus with others , when they take it so ill , when they imagine themselves to be injured in word 〈◊〉 deed ? finis . notes, typically marginal, from the original text notes for div a57865-e1470 this was written in march , 1691. william stewart to the church of scotland. sonnet. stewart, william. this text is an enriched version of the tcp digital transcription a74891 of text in the english short title catalog (thomason e69_22a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a74891 thomason e69_22a 50290036 ocm 50290036 157277 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a74891) transcribed from: (early english books online ; image set 157277) images scanned from microfilm: (thomason tracts ; 12:e69[22a]) william stewart to the church of scotland. sonnet. stewart, william. 1 sheet ([1] p.). s.n., [s.l. : 1643?] not found in wing. date of publication conjectured from thomason. found on film preceding "a proclamation concerning a cessation of armes." (e.69[22]) reproduction of original in: british library. eng church of scotland -poetry -early works to 1800. broadsides -great britain -17th century. a74891 (thomason e69_22a). civilwar no william stewart to the church of scotland.: sonnet. stewart, william 1643 139 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-06 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2009-01 judith siefring sampled and proofread 2009-01 judith siefring text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion william stewart to the chvrch of scotland . sonnet . thou little church , to whom christ hath restor'd the cleare lost light of his evangell pure : thy god doth with all diligence procure , that with his word , thou maist be still decor'd . though thou have long his wholesome truth abhor'd , yet his great mercies did thy blindnesse cure , submitting thee , unto the carefull cure , of such pastours , as truely teach his word . out of whose hands ( what great thanks ) now receive , all davids psalmes , set forth in pleasant verse : agreater gift of them thou couldst not crave , whose endlesse fruit , my pen cannot rehearse : for here thou hast , for every accident that may occurre , a doctrine pertinent . informations, or a protestation, and a treatise from scotland seconded with d. reignoldes his letter to sir francis knollis. and sir francis knollis his speach in parliament. all suggesting the vsurpation of papal bishops. 1608 approx. 106 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a04026 stc 14084 estc s107421 99843122 99843122 7832 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a04026) transcribed from: (early english books online ; image set 7832) images scanned from microfilm: (early english books, 1475-1640 ; 991:04) informations, or a protestation, and a treatise from scotland seconded with d. reignoldes his letter to sir francis knollis. and sir francis knollis his speach in parliament. all suggesting the vsurpation of papal bishops. knollys, francis, sir, d. 1643. rainolds, john, 1549-1607. simson, patrick, 1556-1618. [8], 94, [2] p. imprinted [by w. jones' secret press], [s.l.] : 1608. the "protestation offered to the parliament .. 1 iulij 1606" was written by patrick simson (dnb). identification of printer from stc. the first leaf and the last leaf are blank. sheets a-d and f are in two different settings, indiscriminately mixed. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the 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possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -controversial literature. episcopacy -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-04 apex covantage keyed and coded from proquest page images 2003-06 olivia bottum sampled and proofread 2003-06 olivia bottum text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion informations , or a protestation , and a treatise from scotland . seconded with d. reignoldes his letter to sir francis knollis . and sir francis knollis his speach in parliament . all suggesting the vsurpation of papal bishops . 1. cor : 12. 5. there are diversities of administrations but one lord. math. 15. 13. every plant . which my heavenly father hath not planted , shall be rooted out . imprinted . 1608. the printer to the reader . whereas it hath pleased god to hide me ( as he did ieremy and baruch ) on this side the seas , notwithstanding the archbishop of canterbury sent over two men to seeke me ( of whom i hard after they were gone hencee ) and i doubt not , but the same god will hide me still , untill i haue done his heavenly maiestie all that servicc which ( in his counsell ) he hath appoynted me to do here . i am resolved ( through his grace ) to be as helpfull as ( i can ) in pulling downe the tower of babel . which to do i am perswaded , every christian is as well bound in conscience as to build up the tower of sion . promising withall , in the presence of god , to giue over this course , and humbly to submit my selfe to the censure of authority , for the manifesting of my repentance , when i shall learne , that diocesan bishopps are by the ordinance of god , and ( as heretofore , so hear after ) with all diligence and humility , to informe my selfe , touching that question most necessary to be knowne in these times , of all those that esteeme the kingdome of christ. if i be demaunded , whither i haue not heard of , or sene d. downams sermon at lambith : i answer , i heare that many sound divines doe greiue , that so learned a man should discover such weaknes , but they thinke that the sermon , especially the epistle was by the instructions of the archbishop , whose chaplaine he is . and i see that he doth not answer m. iacobs reasons , though he be carping at his booke : and one other thing of note , which was never yet heard of . viz. that not one minister of such a perticular congregation , as may , and ought to come togither on the sabbath , is once named , or specially mentioned , in all the new testament , but onely diocesan bishops , from which bishops those ministers are sent , as governours are sent from the king. so that mimisters are but curates to the bishops , as to those who onely hold their calling immediatly from christ. therefore ( if this doctrine be true ) me thinkes one prayer in the communion booke should be put out : viz. almighty god , who only workest great mervailes , send downe vpon our bishops and curates the healthfull spirit of thy grace . for though heretofore it might seeme to us a mervaile , if god blessed diocesan bishops and ministers as being their curates , because they were not ( as yet ) knowne to be by gods ordinance : yet now ( if this doctrine be true , that all having charge of congregations , be either diocesan bishops , or their curates ) we are not to mervaile if god blesse his owne ordinance . but i hope that this doctrine and the whole sermon , and consequently the vsurpation of papall bishops will be impleaded at the barre of their conscience , who haue a minde to reade : and understanding to iudge what shal be written . in meane while i thought it convenient to pubthese informations , praying the brethren of scotland not to be offended , if their be any errors in the protestation , or treatise of kirk governement : but to consider , that i received them from englishmen , who haue not ( belike ) perfect intelligence of scottish affaires , but as thinges goe from hand to hand . as may appeare by naming leith to be the place where the sermon was preached , for which m. murray is imprisoned , notwithstanding the provinciall synod , before which it was preached ( as i heare ) approved the same . but that it was preached by m. murray and at edinburgh : i heard not , till after the sermon was imprinted . as for the letter , and speach mentioned in the title page of this booke , i ioyne them with the other , because they ( likewise ) informe the church of the usurpation of papal bishops . and the rather , because the letter doth not onely make good that ( which towards the end of the second part of the treatise ) is sayd , to this effect : viz that the most learned defendours of the trueth against the romaine antichrist , condemne the said usurpation , but also it confuteth sondry pointes of d. downams lambith sermon . and secondly . because the letter , togither with the speach of so worthy a counsailor of this state , should be some incitation to his maiesties most honorable privie councell now being , not to depend upon the mouthes of bishops and their chaplaines ( who , in this case , are rather to be mistrusted of godly wise men , as achabs 400. prophets were of king iehoshaphat ) but closely to sound the iudgment of learned men , ( such as doe not'aspire to dignities , and therfore doe not studie to please the mightie ) and then to pleade ( not for baal , but ) for christ his kingdome in his church , which he purchased with his most precious bloud . a protestation offered to the parliament at s. iohnstons 1. iulij 1606. the earnest desire of our hearts is to be faithfull , and in case we could haue been silent , and faithfull at this time when the undermined estate of christ his kirke craues a dutie at our handes ; we should haue locked up our hearts with patience , and our mouthes with taciturnitie rather than to haue impeshed any with our admonition . but that quhilk christ commandeth , necessitie urgeth , and duetie wringeth out of us to be faithful office bearers in the kirke of god , no man can justly blame us to doe it ; providing we hold our selues within the bounds of that christian moderation quhilk followeth god without injurie done to any man , specially those , whō god hath lapped up within the skirts of his owne honorable stiles and names , calling them gods upon earth . now therfore ( my lords convened in this present parliament , under the most high & excellēt majestie of our dread soveraigne ) to your honors is our exhortation , that yee would indever with all singlenes of heart , loue , & zeale , to advāce the building of the house of god ; reserving alwayes into the lord his owne hands that glorie , quhilk he will communicate neither with man , nor angell , to wit to prescribe from his holy mountaine a liulie patterne according to which his owne tabernacle , should be formed . remembring alwayes , that there is no absolute , and unbounded authority in this world , except the soveraigne authoritie of christ the king , to whō it belongeth as properly to rule the kirke , according to the good pleasure of his owne will , as it belōgeth to him to saue his kirke by the merit of his owne sufferings . all other authoritie is so intrēched within the marches of divine commandement , that the least overpassing of the bounds set by god himselfe bringeth men vnder the fearfull expectation of temporall , and eternall judgmentes . for this cause my lords , let that authority of your meeting in this present parliament be like the ocean sea , quhilk as it is greatest of all other waters ; so it conteyneth the selfe better within the coasts & limits appoynted by god , than any river of fresh rūning waters haue done . next remember that god hath set you to be nourish fathers of his kirke , craving at your hands that you should maintayne and advance by your authoritie that church which the lord hath fashioned by the vncoūterfaited worke of his owne newe creation ( as the prophet speaketh ) he hath made us , and not we our selues , but not that yee should presume to fashion , and shape a new protrature of a kirk , and a new forme of divine service , quhilk cod in his word hath not before allowed ; because that were to extend your authority further than the calling yee haue of god doth permit . as namely if ye should ( as god forbid ) authorize the authority of bishops , and their prehemi nence aboue their brethrē , yee should bring into the kirk of god the ordinance of man , and that thing which the experience of preceding ages hath testified to haue been the ground of great idlenes , palpable ignorance , unsufferable pride , pitiles tyrannie , and shameles ambitiō in the kirk of god. and finally to haue been the ground of that antichristian hicrarchie which mounted up on the steps of preheminence of bishops vntil that man of sinn came forth as the ripe fruite of mā his wisdome , whom god shall consume with the breath of his owne mouth . let the sword of god pearce that belly which brought forth such a monster , and let the staff of god crush that egge which hath hatched such a cocatrice . and let not only that roman antichrist be thro wen downe from the high bench of his usurped authoritie , but also let all the steps whereby he mounted up to that unlawfull preheminence be cut downe and utterly abolished in this land . aboue all thinges ( my lords ) beware to striue against god with an open & displayed bāner by building vp againe the walles of iericho , quhilk the lord hath not onely cast downe , but also hath layd them under an horrible interdiction and execration : so that the building of them againe must needes stand to greater charges to the builders , than the reedifiyng of iericho , to hiel the bethelit in the dayes of achab. for he had nothing but the interdiction of iosua , and the curse pronounced by him to stay him from building agayne of iericho : but the noble men and states of this realme , haue there verence of the oath of god made by themselues and subscribed with their owne handes in the confession of faith , called the kings maiesties published ofter than once , or twice , and sworne by his most excellent maiestie , and by his highnes nobilitie , estates , and whole subiectes of this realme , to hold them backe from setting up the dominion of bishops . because it is of verity that they subscribed and swore the said confession , contayning not onely the maintenance of true doctrine , but also of the discipline professed within the realme of scotland . consider also , that this worke cannot be set forward without the great slander of the gospell , defamation of many preachers , and evident losse and hurt of the peoples soules committed to our charge . for the people are brought almost to the like case , as they were in syria , arabia , and egipt , about the 600. yeare of our lord , when the people were so brangled , and shaken with contrary doctrines , some denying , and others allowing the opinion of eutiches , that in the end they lost all assured perswasion of true religion ; and within shorte time thereafter did cast the gates of their heartes open to the divel to receiue that vile , and blasphemous doctrine of mahomet : even so the people of this land are cast in such admiration to heare the preachers , who so openly damned this stat ly preheminence of bishops , and then within a few yeares after , accept the same dignitie , pompe , and superiority in their owne persons , which they before had damned in others , that the people knoweth not which way to in cline , and in end , wil become so doubt full in matters of religion & doctrine , that their heartes will be like an open taverne dore , patent to every ghest , that likes to come in . we beseech your honours to ponder this in the ballance of a godly , and prudent minde , and suffer not the gospell to be slandered by the behaviour of a few number of preachers ; of whō we are bold to affirme , that , ifthey goe forward in this defection , not only abusing and appropriating that name of bishops to themselues only , which is common* to all the pastors of god his kirke ; but also taking upon thēselues such offices that carie with them the ordinary charge of governing the civil affaires of the country , neglecting their flockes , and seeking to subordinate their brethren to their jurisdiction : if any of them ( we say ) be found to step forward in this course of defection , they are more worthy as rotten members to be cut off from the body of christ , than to haue superiority & dominion over their brethren within the kirke of god. this preheminence of bishops is that dagon which once already fell before the arke of god in this land , and no band of irone shal be able to hold him vp againe . this is that patterne of that altar brought from damascus , but not shewed to moses in the mountaine ; & therefore it shall faire with it , as it did with that altar of damascus , it came last in the temple , and went first out . likwise the institution of christ was anterior to this preheminence of bishops ; and shall consist and stand with in the house of god , when this new fashion of altar shal goe to the doore . remember ( my lords ) that in time past your authority was for christ , & not against him , yee followed the light of god , and strived not against it , and like a child in the mothers hand , yee sayd to christ , draw us after thee . god forbid that yee should now leaue off and fall away from your former reverence borne to christ , inpresuming to lead him , whom the father hath appoynted to be a leader of you . and farre lesse to traile the holy ordinances of christ by the cordes of your authority at the heeles of the ordināces of men . and albeit your honours haue no such intention to do any thing which may impaire the honor of christs kingdome , yet remēber that spirituall darknes flowing from a very smale beginning doth so insinuate and thrust the selfe into the house of god , as men cā hardly discerne by whatsecret meanes the light is dimme , and darknes creeping in got the vpper hand and in end at unawares all is involved within a mistie cloud of horrible apostasie . and lest that any should thinke this our admonition out of time , in so farr as it is statute & ordayned alreadie by his majestie with advise of his estates in parliament , that all ministers provided to prelacies should haue vote in parliament ; as likwise the generall assemblie ( his majestie being present thereat ) hes found the same lawfull & expedient , we wald humbly , and most earnestly beseech all such to consider , first that the kingdom of iesus christ , the officebearers , and lawes therof nether should , nor can suffer any derogation , addition , diminution or alteratiō besides the prescript of his holy word , by any inventions or doings of men , civil , or ecclesiasticall . and we are able by the grace of god , and will offer our selues to proue that this bishopprik to be erected , is against the word of god , the auncient fathers , and canons of the kirke , the moderne most learned , & godly divines , the doctrine and constitution of the kirke of scotland since the first reformation of religion , within the same countrie , the lawes of the realme ratifiyng the governement of the kirk by the generall and provinciall assemblies , presbiteries , and sessions ; also against the weil and honor of the kings most excellent majestie , the weale and honor of the realme and quietnes thereof , the established estate & weale of the kirke in the doctrine , discipline , and patrimonie therof , the weale and honor of your ll. the most anciēt estate of this realme , and finally against the weil of all , and every one of the good subjects thereof in soule , body , and substance . next that the act of parliamēt granting vote in parliament to ministers , is with a speciall provision , that nothing therby be derogatorie or prejudiciall to the present established discipline of the kirk and iurisdiction therof in generall and synodall assemblies , presbiteries and sessions . thirdly and last , the generall assemblie ( the king his majestie sitting , voting , and consenting therin ) fearing the cor ruption of that office , hes circumscribed and bounded the same with a nūber of cautions . all which to gether with such other as shall be concluded upon by the assembly , were thought expedient to be insert in the body of the act of parliament that is to be made for confirmation of their vote in parliamen , as most necessary & substantial parts of the same . and the said assemblie hath not agreed to giue therunto the name of bishops , for feare of importing the old corruption pompe & tyranny of papall bishops , but ordained them to be called commissioners for the kirke to vote in parliament . and it is of verity that according to thes cautions neither hath those men , now called bi shops , entred to that office of commissionarie to vote in parl iament , neither since their ingyring , haue they behaved themselues therin . and therefore in the name of the lord iesus christ , who shall hold that great court of parliament to judge both the quicke and the dead , at his glorious manifesta tion , and in name of the kirk in generall , so happily & well established with in this realme , and whereof the sayd realme hath reaped the comfortable fruite of peace & vnity , free from heresie , schisme , and dissention these 46 yeeres by past ; also in name of our presbyteries from quhilk we haue our commission , and in our owne names officebearers , and pastors within the same ; for discharging of our necessarie dvty , and disburdening of our consciences in particular , we except and protest against the sayd bishopprike & bishops , and the erection , confirmation or ratification thereof at this present parliament . most humblie craving that this our protestation , may be admitted by your honours , and registrat amongst the acts , and statutes of the same incaice ( as god forbid ) these bishoppricks be erected , ratified or confirmed therein . a treatise of kirke governement consisting of two partes , whereof this former conteineth a demonstration of true christian discipline according to the word of god used in the kirke of scotland . this writing is not directed to carie out invectiue speaches , with reviling and wrathfull wordes against any in the kirke of god , knowing that the wrath of man , accomplisheth not the righteousnes of god ; but this writting is appoynted to be ane pleader even in the gates of ierusalem for sion sake , and for truth and righteousnes sake , breaking forth from sion , as the light , and salvation as ane burning lamp to all beleivers , wishing that it may be read of all with indifferencie , considered of all with wisedome & sobriety , and embraced of all that loue truth and righteousnes according to the merite and sincere meaning therof . it shall be devided in to two principall heades . the one shal conteine an demonstration of christian discipline & true kirk governement by ministers and assisting elders , according to the word of god , practised in the apostolique & primitiue kirke , used and practised in the kirke of scotland these many yeares , receaved and embraced by all the professors ; within the same , and established by lawes and actes of parliament to the glorie of god through christ iesus , and to the weill and comfort of the whole kirke within this realme . the other parte shall conteine an refutation of the episcopall domination and lordship , begun to be urged in our kirk of late by conformitie with england ; quhilk is of late gredely embraced even by those , who not onely had professed , teached , and practised the true discipline of the kirk of scotland , but also with solemne oath had sworne and subscribed to it . the matter is of greatest weight concerning the true discipline and gubernation of the house of god , which is the kirk of the living god. therefore o lord of light the author of every good donation , send out thy light and thy truth , and direct this heart , this hand & pen aright , unto the glory of thy great name , and clearing of thy everlasting truth . now all by matters being set a side , it shal be expedient & needfull for our proceedings to lay downe some positi ons , & principals , as groundes to build vpon , enforcing all , that haue forsaken the romane synogogue to consent . first the lord iesus by the appoynt ment of his father is onely head . eph. 1. 21 : 22 : 23. king , lord , and suprem governour of his kirke , quhilk with his bloud here one earth he hath sprinkled and wished . apoc 7 : 14. and having ledd captivitie captiue , ascending up to the heavens . eph : 4 : 8. sitteth at the right hand of god the father . col. 3. 1. heb : 1. 3. ruling his kirk powerfully by his spirit , & scepter of his word . isa : 11. 1. 2. 4. & 49. 21. psal . 110. 2. heb : 1. 8. onely king and law-giver having power onely by his lawes to bind the conscience of man isai. 9. 6 : 7. & 33. 22. iames. 4. 12. revel : 3 : 7. 1 tim : 6. 15 and therfore let no mortall man , equal himselfe in this high prerogatiue with the sonne of god being in his kirke only monarch and only head. isa. 29. 13. 14. mich : 4. 7. luc : 1 32. 33. 1. cor : 3 : 18 : 19. eph : 1 : 22 : & 4 : 15 : col : 1 : 18. & 2 : 8 : 9 : 10. 18 : 19 : 23. secondly this supreame governor isai : 9 : 6 : christ iesus ; hath not left his kirk which is his body , mained , or imperfect , destitute of right covernement , lawes , & offices , needfull for the same , but hath appoynted a certaine minissterie heir on earth graced with giftes , an with an calling accordingly , with certaine lawes , limitting their functiō , and gubernation , and therefore , let no man thinke , that christ hath left his kirk to be ruled at the lust and arbitrement of men , whatsoever . col : 2. 18. item , what is of christ that is to be receaved , and that quhilk is of the anti-christ , is to be rejected . thirdly , this gubernation of the kirke with offices & functions , and allpoynts necessary , for accomplishment therof is set downe in the written word of god , the onely square & rule of doctrine & discipline , within christ his kirke , apt and able to make the man of god perfect to every good worke . 2. tim : 3. 16. 17. whereupon this followeth , that whatsoever is prescrived in this word , is to be followed and no prescription can haue place against it . item it followeth , that the lawes of the goverment of the church , and offices and functions thereof , are not changable , and imperfect onlesse we will say , that the scripture is imperfect , or christ his kirke , quhilk is his bodie , is imperfect in respect of the constitution thereof , we weil say , that the estate of the kirke of the new testament is inferiour to the estate of the kirk of the old testament , quhilk receaved the whole ordinancss , and lawes , by moses , from the mouth of god , quhilk moses although he was great with god , yet he was but ane minister . num. 12. 7. heb : 3. 5. and it was not lawfull to him to alter or change ane pin of the tabernacle be himselfe , but as it was sayd to him , do althinges according to the forme that thou saw in the mountaine . exo : 25 : 40. act : 7. 44. heb : 8. 5. and so it was in the building of the temple . 1. chro : 28. 11. 12. 13. 2 : chro : 29. 25. but so it is , that no faithfull man will admitt those inconveniences and therefore , it must stand , that the word of god conteineth althinges needfull for the governement of the kirke , quhilk is the kingdome of christ iesus heir on earth ; so that whatsoever may be alledged by man for kirke covernement without the warrāt of the word , as easily is it repelled , as alleadged . now let us proceede and learne of the scripture what is sayd therin anent this kirke . to this kirk excellent glorie is attributed every where in the scripture : if you will consider either the head of this kirk , the bodie , or members , for the head , king , & lord of this kirk the sonne of god christ iesus , is the prince of peace . psal . 72. 3. 7. isai. 9. 6. 7 and lord of all glorie . isai. 60 1. 2. act : 3. 15. 1 cor : 2. 8. heb : 2. 3. 7. 8. king of kings and lord of lords . 1. tim. 6. 15. revel : 17. 14. et 19 : 16. if ye weil consider the bodie quhilk is the kirk of god , & spouse of christ , shee is called the citie of god. psal : 48. 2. 3. zach : 8. 3. the house & kirk of the living god. 1 tim : 3. 15. prov : 9. 1. the temple and mountaine of the eternall god. isai : 2. 2. zach : 8. 3. the vinyard , isai : 5 1. cant : 8. 11. 12. math. 21. 23. and garden enclosed . cant : 4. 12. the loye of the whole earth , psal. 48. 3. ezech : 20. 0. 15. dan. 8. 9. et 11 : 16. 41. 45. the heritage , isai 19 : 25 : the kingdome of heaven , math : 13 : 24. 31. christ his sister , cant : 4 : 10. his loue , cant. 4 : 1 : 7. his spouse , cant : 4 : 10. his queene , psal : 45 : 10. christ his bodie , 1 : cor : 12. 13 : 27. ephes : 1. 22. 23. et 4 : 4. 16. if ye consider the members of this bodie , under the governement and protection of this great and glorious king knit & bound up in ane bodie . ephesians 4. 16. with the perfect band of loue . rom. 12. 5 10. they are called the chosen generation . deut. 10. 15. 1. pet. 2. 9. the holie nation . exo. 19. 6. 1. pet : 2. 9. the peculiar people . 1. pet. 2. 9. exod : 19. 5. the inheritance of god. 1. pet. 5 3. to this kirk apperteineth the covenant . eph : 2. 12. rom : 9. 4. the worship of god. rom. 9. 4. the sacraments 1. cor : 10. 1. 2. 3. 4. & 12. 13. and promises . rom : 9. 4. of peace . luc. 1. 71. 74 : 75. et 2 : 14. isai 52 : 7. et 55. 12. iohn 14 : 27 : col : 1. 20. gal : 6. 16. of loue , ioh. 14 : 23. and salvation . zach. 2 ; 8. isai : 49 : 6. et 43 3. of the presence of god. zach : 2. 10. 11. isai 43 : 2. ioh : 14 : 18 : ezech : 37 : 26 : 27 : & 48 : 35 : 2 cor : 6. 16. of graces and glorie . zach. 2 : 5 : isai 60 : 15. & of his protection . psal : 34 : 17. 18. 19. 20. and every where in the psalmes , and in many other places many excellent & glorious things are spoken of this kirke the spouse and bodie of christ iesus . the use whereof is to let us understand , how pretious and how glorious in gods sight is christ kirk , that is the society of his sancts , which he hes acquited with his owne bloud . act. 20. 28 2. to let us vnderstand that she is not under bondage , or subjection , to be ruled and governed by the lust , or arbitrement of men whatsoever . math. 15 : 9. col. 3. 8. 18. 19. 1. tim : 3 : 14. 15. so that no man should presume to prescrive lawes . iam : 4 : 12. and limites , for the governement of this kirk , without commission of christ iesus the supreame governour isai : 9 : 6 : who hath beutified her with so many great graces , power , and glorie . now let us descend more particularly to learne out of scripture , what is prescrived anent the governement and ordering of the kirk heir on earth ; for scripture is the only sure canon and rule to be followed ( as was before declared ) against the which no prescription nether of angell , nor of man what soever , should prevaile . gal. 1. 18. how comely and pleasant a thing is it to behold in the scripture the soci etie of the sanctes , like an armie , psalm 110 3. can : 6. 1. 3. col. 2. 5. march in their ranckes , under the conduct of their king and lord christ iesus , isai 52. 12. heb : 12 : 2. some commanding in his name & some obeying . heb : 13 : 17. all ruled and maresheld , by the lawes and limites of the word , deut : 4 : 2. et 12. 32 and againe the commanders and rulers ordered in their owne ranckes according to their functions , and giftes , al to the glory of god , edification & pre servation of one bodie . eph : 4. 12. and to speake more plainly of the kirk discipline . we define it to be the spirituall ioh : 18. 36. 2. cor : 10. 4. 5. 6. governement : 1 pet : 5. 1. 2. 3. act : 20. 28. of the house of god. 1. tim : 3. 15. which is the kirke , or society of the sainctes heere one earth , under the commandement of the only head & king the lord iesus , eph : 1 : 22. 1. cor : 12. 5. by the ministery of men . 1. cor : 4. 1. 2. cor : 4 : 1. furnished from aboue with giftes , eph : 4 : 8. rom : 12 : 6. 1. pet : 4. 10. calling , rom : 10. 15. heb. 5 : 4 : and power , ioh : 20 : 21 : 22 : 23. according to the prescription of scripture , as sayd is . for kirk governement are set out in the word of god. 1 the persons , to whō is given the charge of rule and governement . 2. their calling . 3. their giftes . 4. their office , & power distinctly their power junctly , and manner thereof . which all by the grace of god shall clearely be demonstrate by onely scripture . the persons are extraordinary , and ordinar , extraordinary as apostles , prophets , evangelists , whose offices serving for a time haue ceassed . as for the persons ordinar , we shall finde their institution with their offices , expressed in these places . 1 tim. 3 2. tit : 1. 5 6. 7. act. 6 : 3. 4. & 14. 23. & 20. 17. 28. etc : eph : 4 : 11. rom : 6. 7. 8. 1. cor : 12. 5. 8. 1 pet : 5. 2. 3. 2. tim : 4. 2. heb : 13 : 17. 2 cor : 5. 20. vocation or calling is common to all the office bearers & ministers with in the kirke , quhilk is a lawfull way , whereby persons graced with meete giftes are admitted to a spirituall office of one certaine flocke , and congregation , here three things are necessary , first without lawfull calling , let none presume to this honor , to exercise any spirituall function or ministerie , rom : 10. 15 heb. 5. 4 math. 9. 38 secondly let no man presume to clime up by intrusion , or to enter in any other way , than by the dore , ioh : 10. 1. thirdly , none ought to enter in without inward testimony of giftes & graces , and good conscience before god of whō & for whose service is the calling ; isa : ó 67. 8. 9. ier : 1. 6. 9. math : 10 1. ioh : 20 : 22. 23. this ordinar lawfull calling consisteth of two partes , election , & ordination , election is the lawfull choyse of the person graced with meete giftes for the office wherunto he is called . election should be after triell , act : 1 : 21. 22 : et 6● . 1. tim : 3. 10. by free choyse and at the judgment of the church . act : 1. 21 : 23. et 6. 3. 5. et 14 23. the ceremonies therof by humiliation , fasting and prayer . act : 1. 24. et 14. 23. ordination is the seperating and designing of that person chosen unto the office of the ministerie . act : 13. 2. likewise to be used with fasting and prayer & by imposition of handes of the presbyterie . act : 13. 3. et 14. 23. 1. tim. 4. 14. et 5. 22. their giftes , properties , and cōditions in doctrine & manners are distinctly set downe & limited in scripture , prescriving what man every one must be . the pastor must be apt to teach and exhort , deut : 33. 12. mal : 2. 7. rom : 12. 8. 1. cor : 12. 8. 1. tim : 3. 2. no young scholer , 1 tim : 3. 6. able to devide the word aright 2. tim : 2. 15. holding fast the faithfull word , tit : 1. 9. able to exhorte , rebuke , reproue , by wholsome doctrine . 2 tim : 4. 2. in māners he must be a lover of goodnes . tit : 1. 8. wise , righteous , holy ; temperate , in his life , unreprovable , of good report , &c : 1 tim : 3. 2. 3. 4. 7. tit : 1. 6. 7. 8. the doctor or teacher likewise must be apt to teach , mal : 2 : 7 : rom : 12 : 7. 1 : cor : 12 : 8. and to deliver sound and wholesome doctrine according to the word , tit : 1. 9. mightie in the scripture , act : 18. 24. able to revince the gaine sayers &c : act : 6 : 9 : 10. tit : 1 : 9. the name of elder in scripture is used diversly : sometime for the name of age , 1. tim : 5 : 1. sometime for office , 1 : tim : 5. 17. 19. iam. 514. againe signifiyng office , somtime largely it comprehendeth pastors , doctors , and those that are called morespecially presbyters , seniors , or elders . act. 14. 23. 1. tim. 5. 17. 1. pet. 5. 1. here speaking of elders particularly , we vnderstand those that labour in the oversight of the manners of the people , whom the apostle calleth presidents , and governours , rom : 12. 8. 1 cor 12 : 18. then elders must be men of wisedome , knowledge , & sound judgment endued with the spirit of god. num : 11. 25. deut. 1. 13. able to discerne , vigilant and diligent in overseing , act. 20. 28. rom : 12. 8. sober , gentle , modest , loving , temperate , &c : 1. tim : 3. et 5. the deacons must be men of good report keeping the mistery of faith in a pure conscience , indued also with the ho ly ghost , graue , temperat , not given to excesse of filthy lucre . act : 16. 3. 1. tim : 3. 8. 9. 12. 13. this farre concerning their giftes , and properties , their office , care , function , & charge , is severally set out in scripture as followes . the pastor should feede the sheep of christ iesus in greene and wholsome pastures of the word , sheewing them the waters and way to life , psal : 23. 1. 2. deut : 33 : 10. rom : 12 : 8. ioh. 21. 15. act : 20 28. 1. pet : 5 : 1. &c : having continuall care to watch over the soules of these which they must giue an accompt of , heb : 13. 17. discerning the diseases & ap plying the word according to every disease , and every time and occurrant danger . ezech. 33. et 34. chapt : praying and blessing , and sealing up to the faithfull the promises of god by the sacraments , loving , cherishing , and defending the flocke , from ravenous beasts . ioh : 10. 11. 12. the office of an teacher , or doctor , hath been mentioned before , whose cheife and speciall charge is to teach , playne , pure , and sound doctrine , preserving knowledge , resisting error , building upon the only true ground stone ( which is christ iesus ) gold , silver and pretious stones &c. 1 : cor : 3. 11. 12. et 1. 17. 12. 8. 1. tim : 4. 16. et 6. 20. eph : 2 : 20. heb : 6. 1. 1. pet : 2. 2. the elder or presbyter his office and distinct charge before also was mentioned , their cheife care is , to be readie assistants according to the ordinance of god , to the pastors & teachers , helping to beare their burding , caring for the weil , quietnes , peace , and good order in the kirke , taking heed to themselues & the people . 2. chron : 19. 8. act : 20. 17. 28. and 21. 18. rom : 12. 8. 1. pet : 5. 2. 1. cor : 12. 28. the office of the deacon is to collect the benevolence of the faithfull , and faithfully to distribute the same according to the necessitie of the saints by the direction of the kirk , act : 6. 3. rom. 12. 8. this much anent the offices , and ministeries institute and prescrived by christ in his word , which albeit be diverse & distinct both in giftes & functi ons , yet they as members of one body , serue for the use of the sainctes and edification of the body of christ. rom 12 : 4 : 5 : &c : eph : 4 : 11 : 12. 13 : 16. 1. cor : 12 : 7. 12 : 25. vnto these office-bearers and governours christ hath given also a certaine limitate power to be exercised by them , according to the word in his kirk . a power severally , math : 16. 19. 20. rom : 12. 3. 6. 7. 8. and a power joyntly with paritie and mutuall consent to be exercised for avoyding of tyranny . math : 18 : 17 : 18 : 19 : 20. 1. cor : 5 : 4. 5. both having one authority from the same head and author christ iesus , both tending to the same end : both comprehended vnder the name of the keyes of the kingdome of heaven . the keyes of the kingdome of heaven are given joyntly to the rulers of the kirke , that whatsoever they bind on earth shal be boūd in heaven ; math : 18. 18. this power is not to be used according to their arbitrement and will , but at the will & according to the testament of him who hath given this power , and hath limited it in his written word , presciving the order , usage , and end thereof , math : 18. 15. 16. 17. 18. 20. the order and usage is this , if the offence of thy brother be private , admonish him privately between him & thee , with loving admonition with an brotherly care to woone the brother offender . if he refuse to harken unto thee , take two or three brethren with thee for the same purpose ; if he weil not harken unto them , shew the matter unto the kirke , the care of the kirke in like manner , is to deale with him , as with ane brother , not to hold him as an enimy , 2. thes. 3. 15. but gravly , and lovingly to admonish , perswad him and to pray for him ; to proue if at any time the lord will giue unto him repentance . 2. cor. 10. 8. et 13. 10. 2. tim : 2 : 25. 26. if the offender be obstinate & can not be drowne unto repentance , then in the name of the lord iesus with consent of the congregation reverently and with prayer excommunication is to be used in casting him out of the kirk , and giving him over to satan for the destruction of the flesh &c. and is to be holden as ane heathen and publican . &c. math : 19 : 17. 1. cor. 5. 4. 5. thus farr touching private offence . if the fault be publike , the faulter is publikly to be rebooked , and admonished , 1 : tim : 5 : 10. the admonitions alwayes must be done circumspectly , seasoned with truth , gravitie , loue , and peace , ever ayming for the safitie of the offender , and notthe destruction . and a speciall care is to be had of every weake offender , with discretion of offences . mat : 18 : 15. gal. 6 : 1 : 2. 2. tim : 2. 24. rom. 14. 13 : 19. iam : 5 : 19. 20. if admonitions prevaile not to drawe him to repentance , thē to proceid to excommunication as sayd is . if the offender be broght to repentance , let the repentance & receaving againe to the kirk be according to the proportion of the offence , if the offēce be publique , the repentance and recep tion publique ; if private , private , alwayes let the repentance be in submis sion without hypocrisie , giving glory unto god. math : 18. 15. luk : 17. 4. 2. cor. 2. 6. 7. moreover , there is given liberty and power to the rulers of the kirk , to exercise this christian discipline according to the necessity of the estate of the kirke , and according to the occurrant dangers and diseases in assem . blies convened together in the name of the lord iesus , consisting cheifely , of ministers , doctors , and elders . assemblies are particular or generall . particular as presbyteries or provinciall assemblies . generall consisting of on nation convocat together , for the common weil , peace , and quietnes of the kirke . the warrād of these assemblies , with the practise is evident by the word : math. 18. 17. 18. 1. tim. 4. 14. 1. cor : 5 : 4. &c. and 14 : 32. act : 15 : 6 : 12. 22. 25. and hath the practise of kirkes at all times , and necessities , as sayd is before . this much shortly anent the power , offices and ministeries in the kirk governement according to the institution of christ expressed clearely in his word : and all for the edification and preservation of the bodie of christ , & for the repayring of the sanctes , to the honor of god by christ iesus through all generations for ever . eph : 4. 12. i add hereunto two demonstrations needfull viz. that these offices , & ministeries as they haue been set downe are perpetuall , and sufficient for the governement of the kirk of christ. the first thus i proue . 1. the apostle paul commādeth timothie to keep this governemēt , and precepts given there anent , to that glorious comming of the lord iesus . 1. tim. 3. 21. & 6. 14. 15. secondly , all the offices within the kirk mentioned . rom. 12. 6 : 7. 8. are called mēbers of the body of the kirk , ver . 4. 5. 1. cor. 12. 27. 28. 29. which is the bodie of christ iesus . eph : 1 : 22 : 23 : et 4 : 12. whereupon followeth this probation , if the kirk of christ quhilk is his body be perfect , and must continue vn to the comming of christ , these offices & ministeries must haue the same continuance , except we will say , that christ his body is imperfect , or mained or the kirke of christ shall cease here upon earth , before his comming , quhilk both are absurd . thridly , if christ iesus be only lord and governour of his kirk , which is his kingdome heir on earth , and seeing he must rule and governe his kingdome unto his comming by his owne officers , and by his lawes , by himselfe institute & prescrived in his word . rom : 12. 3. 6. 7. 8. 1. cor. 12. 28. & 14. 37. eph. 4. 8. 11. 12. it followeth that these offices and lawes , continue unto his comming , except we will say , that christ shall ceasse to be governour of his kirk , and those lawes to be imperfect . ferdly , seeing the object and endes whair about these offices ar occupied , & whairunto they are destinat ( quhilk before hath been declared ) must haue continuance , therefore , the offices and ministeries appoynted for those uses & ends must also continue to the end , quhilk necessities no man can avoyde or elude , as for example : there must be heresies , and offences &c : and therfore there must be a correcting power in the kirk 1. cor. 11. 19. with offices & ministeries meete for preventing , restrayning , and expelling the foresayd , or like corruptions . as for the second , to witt that the foresayd offices & ministeries are sufficient for the regiment of christ his kirk heir on earth , thus i proue it . 1. if they be not sufficient , then christ can not be honored as perfite governour of his kirk , neither is his word perfect , but some thing may be added therunto , which is absurd , deut. 4. 2. et 12. 32. 2. if these be imperfect then man may erect new offices , & add new ministeries , and giue new giftes and graces accordingly : and if man may add he may also detract ; which both are false and absurd . 111. these offices & functions before mētioned , haue gifts and graces needfull , and sufficient , for the discharge of the ministerie of the word , of the sacraments , and of discipline , for the edification of the body of christ &c. eph : 4 : 11 : 12. therefore they must be sufficient . iv. if these offices and ministeries of the governement of the kirke under the gospell be insufficient , & imperfect , then the estate of christ his kirke under the gospell must be inferior , unto the estate of the kirke under the law , which had the accomplishment of all offices , ministeries , and lawes needfull , and sufficient for the regiment therof , but none will graunt that the estate of the kirke of christ is inferior to the estate of the kirk under the law . therefore the aforesayd offices are sufficient , for the governement of the kirk of the new testament . and therefore this forme , & order of government , by the foresayd offices , and ministeries , of preachers , and assisting elders , being grounded vpon the written word of god , & practise of the apostles & kirkes in their time . rom : 12. 6 : 7 : 8. eph : 4. 11 : 12. act : 14 : 23. et 20. 17. 28. 1. tim : 5. 17. tit : 1 : 5 : &c. it can admit no prescription : or change by any mortall man , or by any humane tradition whatsoever . which forme of discipline as it hath been practised in the apostolicall and primitiue kirke , ( quhilk is evident by scriptures afore aledged ) so hath it the testimony of antiquitie in the auncient kirkes , as is collected not very obscurely out of ignatius epist : ad trallen . tertul : in apoc. cap. 39. et lib : de baptism : christian. cyprian lib : 2. epist. 5 : et lib. 3 : epist. 10. 18. 22. et lib. 4. 5. augusti . de verb. dom. in math : serm. 19. but more clearly out of ambrose in 1 tim. 5 : 1 : ierom in isai , 2. et ad rustic . epist : 16. possidonius in vita augustini , socrates eccle. hist. lib. 5. ca. 20. and others also alledged be the defenders of this christian and true kirke governement . amongst the quhilk i cannot passe by for proofes sake , the cleare sayinges of ambrose , and ierom. ambrose writteth thus upon 1 : tim. 5 : whence it is that both the synagage , and afterward the kirk had elders , without whos counsell nothing was done in the kirk . quhilk by what negligence it is growne out of use i know not , unlesse perhaps by the slouthfulnes or rather prid of the teachers , whilst they alone will seeme to be something . ierom ad tit. cap. 1. vntill schismes were made in religion by the diuely suggestion , the kirkes were governed by the common counsell of elders , and in the same place speaking of the corruption that followed , therafter addeth this : but this was rather by custome , than by the truth of the lords disposing . this forme of discipline according to the word , the kirk of scotland hath used many years by past , being authorised and ratified by the three estates in parliament , receaved and practised by all the preachers within the whole realme , with on consent , & concord , even by thē also , who now haue made defection frō it , taking upon thē episcopall authority . siclik it hath the testimony of all the reformed kirkes in europe , in france , in freisland , in geneva , in helvetia , polonia , vngaria , in palatinatu , in germania , saxonia , bohemia , in suedia , dania , and all other reformed kirkes except englād alone . siclik also it hath the testimony generally of the divīes of later times , as zuinglius , martir , aretius , calvinus , bucer , hiperius , bullingerius , musculus , hemingius , beza , olevianus , iunius , sadael , nowel , fulke , whitakers , with all other learned & famous preachers in the countries reformed , professing truely the gospell only englād excepted : wherin also the best , yea the greatest parte haue sought , and dayly seiks the liberty of the same governement , according to the word , & most clearely haue defended it with their penne , and most pithie writtings , and most constantly haue avouched it , by their manifold suffrings , at home , and abrode for the glorifiyng of god , and the witnessing of the truth of christ iesus : all , that afore hath been breifly sayd anent the deduction of this purpose , may be more largely intreated , and more particularly handled , if any within this land will proue so obstinat , as to refuse consent to the truth of christ iesus . the second part of kirke governement . conteining arefutation of episcopall governement by lord bishopes . it pleased our heavenly father to compasse us with compassion and mercy , whē we were lying in darknes , and under the shadow of death , by sen ding his owne deare sonne christ iesus with the brightnes of his gospell , delivering us from idolatry , and super stition , and the darknes of the former times vnder the bondage and tyranny of antichrist , and that by the ministery of few , not the greatest , to the great admiration of the world . and forder , of the same mercy , it hath pleased him , from time to time , to multiply the nūber of the faithfull , and to increase his graces among men , for the beutifiyng of his kirk within this land , and finally to croune his owne worke adding the keepstone of sincerity both of doctrine and discipline , as it was prophesied by that holy martyr m. george wiseheart ; quhilk two glorious staues our kirke hath brooked , with concord , unitie , with peace & prosperity , many yeares within the gates of ierusalem in this land , wherby our kirk , by the unspeak ble bountifulnes of god , became famous , renoumed , and in great accōpt , before many others amonge forren nations , and kirkes reformed in europe . for the which belongeth everlasting prayse to this our boūtifull god through his sonne iesus christ our deare saviour . but now of late hath risen ane whirle wind among our selues ( like the whirle winde that devoured the children of iob ) shaking the foure corners of the house of god , and throwing doun the kepston ; and this wind of discord , schisme , and dissention , is not come from the wildernes , but risē from our owne bowels : and the riches of the temple dispoyled , not by assyri ans , chaldeans , or arabians , but by the preistes , and ministers themselfes hom-bredd , and borne in the bosome of our kirke , and fostered sometime by the sincere milke of the gospell , who also haue made avoumemt of the same sinceritie both of doctrine and discipline , not only in preaching and practising , but also with solemne oath binding themselfes therto . from quhilk an manifest slyding backe , and apostasie is seene this day , & lamented with greiff by the godly , and mocked be the enemyes the papists and atheists , whose number , strength , and power , daylie in cresseth by this lamentable renting , & inbringing of episcopall gubernation be lord bishops , quhilk before had ben banished with antichristian corruptions from the kirk of scotland . for the working of this mysterie many intentions haue bene proponed , many sheapes , & cullours haue bene changed . as for example in the begining nothing ( for such ) was meened but ministers to haue vote in parliament , and that to vindicat the ministerie from povertie and cōtempt &c. quhilk practise god even then at the begining , discovered unto his servantes , and they unto the world , foretelling the effectes that visibly now appeares before the ( eyes of the world : viz. renting of our church overthrowing of christian discipline , setting up a fewe episcopall men , with contempt , bondage , and povertie of the rest : which this day is to be seene , to the great greife of the godly , and hinderance of the gospell hereby day lie falling to decay , much a doe also hath ben for making of a constant moderatorin every part , which caried but a show for a time , and to be away only to posses bishops , with parpetuall domination , quhilk also by the godly , and learned was discovered , and abhorred , knawing that of old frō the same practise , haue proceeded the degrees of romane primacie , defacing and overthrowing the true government of christ his church . atlast , after many overshadowing clouds , the effect and operation of this worke hath broken through the cloud with thunder flacks striking upon god ly , sincere , teachers of this land . the end of all is : the altar of conformitie must be set up , and kirke governement must be turned over into the hands of lord bishops , supportters of the altar etc : which kind of governement if it be lawfull , or can stand with the word of god , that we haue to examine in this part . in the former part the order and forme of true christian discipline , with duties , offices & ministeries , according to the institution of christ , hath ben declared , by the cleare , and sound groundes of the word : which government , offices , and ministeries thereof , we haue demonstrat to be perpetuall , sufficient , and to haue continuance to the glorious comming of christ iesus . now this part shall conteine a refutation of the contrarie gorvernement by lord bishops & their episcopall domination : insisting upon the same grounds , layd doun afore , and thus we proceid . whatsoevir is contrarie to the institutiof christ & his wrettin word , is antichristian , and is to be banished out of the kirk of god. but governement by lord bishopps with episcopall domination is contrarie to the institution of christ and his written word . therefore it is antichristian , and is to be banishit out of the kirk of god. the proposition can not be denyed by faithfull christians : the word of god being of absolute perfection , both for substance and ceremonies : against the which no exception can be made except by atheists , or papistes , holding the pope of rome may dispēce with the word , or equalling his traditions with the word . the controversie therefore staudeth in the assumption , whether the governement of the kirke apperteineth to lord bishops or not , & whither to lord bishops apperteineth a lordly domination ? quhilk both to be contrary to the word of god , thus we proue . the first proufe doth arise from the examination of the right use of the name bishope , which against the minde of scripture is abused , making it a nāe of speciall office with a speciall dignitie , prerogatiue & prelacie aboue the rest of the disposers , and teachers of the word , appropriating unto bishops lordship , or lordly domination , making prelats of pastors , and princes of prelats . the name of bishop ( episcopos ) signifieth as touching this argument , ane inspector or overseer , caring for thē , that are committed to his charge : quhilk name is commō to all pastors , doctors , or teachers , and elders in the kirk : as is evident by expresse scripture in these places following . the apostle paul sending for the elders of the kirk of ephesus act. 20. ver : 17. and speaking to the same elders he cales thē bishops . take heed thersore to your selues , and to all the flocke whairof the holy ghost hath made you overseers ( episcopovs ) to feade the kirke of god. marke ( faith ierom ) how calling the elders of one citie of ephesus , he intituleth the same men bishops . in like manner the apostle peter ca. 5. v. 1. 2. useth the same word , speaking to the teachers & rulers of the kirk , feed the flocke of god ( saith he ) quhilk dependeth upon you caring for it , or ( according to the originall ) episcopountes , that is , doing the parte of ane overseer , or bishop being common to pastors , as may further appeare by these places , phil : 1. 1. tit : 1. 5. 7. & 1. tim : 3. 1. 2. frō quhilk places these conclusions are necessarily inferred . 1. the name of bichop being common to pastors , teachers , and rulers , it is not to be appropriate to any one with title power , or prerogatiue aboue the rest . 2 here is restrayned the function and charge of these overseers to one flocke over quhilk the holy ghost hath placed them ; therefore presumption it is against the holy ghost , to a bishope for to claime the charge of many kirkes , & over many bishops , or pastors , and he not resident at one kirke : as the miserable abuse and practise is begun in this realme . the second proufe : the scripture hath disposed & distributed by christ his institution , the regiment of the kirk , and offices , and ministeries therof to pastors , doctors , and elders , making no mention of speciall offices , titles , or dignities , of papal bishops , ( so cal led by his maiestie basil : dor : pag 44. ) or prelats &c. therfore the regiment of the kirk , cannot be claimed by papal bishopes or prelates by scripture , or by christ his institution , and so the usurpation of papal bishops and prelats in the kirk governement must be antichristian . the first part is evident , and cleare deducit in the former parte of this treatise out of scriptutes , wherein is expressed the institution of the foresayd offices and ministeries of pastors , doctors , and elders . wherupon the other part touching papal bichops with their titles , dignities , and prerogatiues &c. hes this cleare inference , that they are not warranted by scripture , as sayd is . for if there were any sick bishops , or prelates with office , titles , power , and dignities aboue the rest , then the scripture would haue set them downe more distinctly , and precisely , than any of the rest ; for the hieer place that one occupieth in the kirk , of the more necessity he is vnto the kirk , & for this cause the more carefull would christ ( the head of the kirke ) haue bene in poynting him out , and distinguishing him from other . we see in the old testament , the high preist , his title , office , function , and speciall administration , and juris diction , is more particularly , and pre cisely set downe , than the office of any of the inferior preists , and levites . and so in the new testament , if any such had bene aboue the rest , their title , power , dignitie , and office more particularly & precisly had ben poynted out , then of pastors , teachers , and elders &c : but the contrary we see in scripture ; wherein the offices , ministeries and power of pastors , teachers , & elders is clerely set furth . but no sick thing of papal , bishops , prelats , and the rest of that order . therefore can these no wayes stand with scripture . 3. quhilk forder is to be cleared by examinyng , and trying the titles , dignities , and domination of papal bischops , prelates &c : who following the romāe antichrist , claime to themselues a twofold power , civill , and ecclesiasticall ; quhilk are the two hornes of the secund beast , apoc : 13. 11. as some good divines do expond . quhilk both powers by the devise of satan , as two swords , haue served the pope of rome that antichrist , to tread doun , the greatest powers on earth of emperors , kings , and princes , and dayly doth serue for the suppressing of the truth , and faithfull professors of the same . from that antichrist , this mysterie of iniquitie hath flowed to cardinals , arch-bishops , and the rest of that disordered order &c. against this injquity , thus we cōclud . whosoever doth participat with the antichrist in usurping a civil power , and practising the same in the kirk directly against the word , and institution of christ , they are of that antichrist , and there vsurpation antichristian . but papal bishops and prelates in the kirk vsurps civil power , directly against the word & institutiō of christ. therefore so doing they are of that antichrist , and their vsurpation antichristian . the proofe of the assumption ( quhilk the adversaries deny ) is playne be evident scripture , as followeth . 1 our master & saviour christ speaking unto his disciples , contending for honor among themselues , saith : ye know that the lords of the gentles haue domination over thē , and they that are great exercise authority over them : but it shal no be so among you . math : 20. 25. etc. mar : 10. 42. luc : 22. 25. etc. in quhilk words expresly he forbiddeth , his apostles , lordly , or princely domination , putting ane barr and evident difference , betwixt civil , & spirituall power : shewing expresely by this interdiction , these two powers so to be differēt that they cannot meet in one person whatsoever . quhilk ground hath bene alwayes as ane strong wall against the pope and bishops of rome , exercising both the powers , whereupon barnard speaketh thus boldly to pope eugenius : lordship is forbiden unto the apostles : therefore darest thou being a lord vsurpe apostleship , or apostolicall vsurpe lordship . thou art plainely barred from both . if thou wilt haue both , thou shalt lose both . barnar . lib : 2. de conside . cap : 4. for it is not convenient ( saith ambrose ) that one man should haue adouble profession . 2 christ saith , my kingdome is not of this world , ioh : 18. 36. christ refused to accept the honor of a worldly kingdom , iohn : 6. 15. that he might admonish us , ( saith chrysostom ) to cōtemne humaine dignities , & shew us that we need no wordly affaires . hom : 42. in iohan. item tertull : de idolat . cap. 8. christ hath manifested that the glorie of the world is not cōpetent to him selfe , and his . how may thē a bishop , or minister accept that honor quhilk his master hath refused . for no servant is aboue his master math. 10. 24. 3. christ being requyred in partition of an heritage betwixt brethren , refuseth flatly to be iudge , saying , who made me iudge or devider , over you ? for this same cause christ , as minister of the gospell , refuseth to condemne the adulteresse woman , what presumption is it then to our papal bishops , to exercise ane lordly authority and civil power in judging upon matters civil , criminall & treasonable , in court , or parliament , secrete counsell , conventiōs of estate , in courts of stenartrie & regalitie upon wrongs & injuries of bloud , infestments of land , &c. as the practise be papal bishops is begune in this realme . quhilk can no wayes be compitent to the disciples , ministers and servants of christ iesus , quhilk the master christ iesus hath for saken . therefore this usurpation must be of the antichrist . hilarius ad auxent . i pray you ( bishopps ) who beleiue these thinges , what votes had the apostles to preach the evangel ? with what commissions were they authorized , when they preached christ and converted almost all the gentles from idols to god ? singing an himne to god in prison among chaines , & after whippes tooke they any dignity from the pallace ? they will not shew where any of the apostles sat at any time as iudge of men , or divider of bounds , or distributer of landes . to cōclude , ireade that the apostles stood to be iudged ; that they sat in iudgmēt i doe not reade . barnard de consid : lib. 2. 4. the whole charge of the minister of the gospell is restrayned to the cōtinuall exercise of ane spiritual calling , and ministerie only . 1. tim : 4. 13. etc : 2. tim : 2. 3. 4. et 4. 1. 2. &c : and therfore not onely civill domination , but all handling also and medling with secular and worldly affaires is contrary unto this charge . chrysost : hom : 11. ad eph. 4. doctrine by sermons is commended unto us , not rule or the authority of ruling . 5. no man ( saith the apostle ) that war reth , intangleth himselfe , with the affaires of this life , because he would please him that hath chosen him to be a souldiour . 2. tim : 2 : 4. hiercm expoūding this place concludeth : much more ought we to be free from worldly businesses that we may please christ. ambrose addeth ane cleare distinction of the functions and cause thereof ; let a minister approue himselfe to god that devoted to him , he may fulfil his ministery which he hath undertaken being careful in gods matters & free from worldly busines . for it is not convenient that one man should haue a double profession . 6 for this purpose serues whatsoever is writtē in scripture anent the calling , office , and exercise of the ministery of the word , the greatnes thereof , and the necssitie injoyned to ministers to preach the gospell continually : in so much that the apostle sayth , wo be to me , if i preach not the evangell . 1. cor : 9 : 16. hence it is , that the manifold duetyes of the ministers of the evangell are declared by similitudes of workemen in the vineyards , of husband men , of builders , of souldiers , and watchmen , and other such importing continuall labor , paines and travell , math : 9. 38. & 10. 10. 2. tim. 2. 15. 7. some of the ancient councellers also haue taken a streait order for restraint of ecclesiasticall persons from handling or medling with any secular honor or affaires : the fourth oecumenical or vniversal councel holden at chal cedon 450. yeares after christ his birth where were assembled 630. bishopps , forbiddeth expresly ane minister , or ecclesiasticall person , upon paine of excommunication , to resaue any secular honor , concil . chalced : can : 7. in like manner in the same councel , it is more particularly decided , and precise ly decreed , concil : chalced. can. 3. that no clarke or any bearing spirituall function , should undergoe so much as the tutership , or curatrie of one orphan : quhilk decree seameth to be very precise and strait against ane naturall duty and charity . yet the spirit of god hath directed the councell be the light of the truth to keepe rightly the distinction that is betwixt civil and ecclesiasticall office and function ; holding fast the grounds of scripture afore alleadged . and for this cause it is decreed in an other coū sell , that a bishope should only attend unto prayer , reading , and preaching . concil : carth : 4 : cap : 20. thus much for overthrowing the first horne of the beast , to witt , civilpower , usurped by prelates and bishops . &c. now let us assay the force & strength of the second horne , of spirituall power and iurisdiction , quhilk prelates and bishops , following in this also the antichrist , usurp aboue the disposers of the mysteries of christ , pastors , ministers ; and teachers &c and not over one kirk alone , but over many in one , or moe dioceses , quhilk injquity hath flowed also frō the antichrist of rome , and thence is derived to the orders of his cleargie ; archbishopes , bishops , arch-deanes , deanes , &c. setting up , by the devise of satan , ane hierarchie , that is , a spirituall principalitie in the kirke of god , overthrowing altogither the ordināce of christ iesus in ordering his kirke officers ( whairof hath bene spoken more at large in the first treatise ) and in place thereof ; intruding upon the kirk satanicall , and antichristian , devises , and traditions : whereupon this conclusion groweth like unto the former . whosoever leaving the institution of christ expressed in his word , vsurpe spirituall authoritie and iurisdiction togither with civil power in the kirk , they communicate with antichrist , and their usurpation is antichristian ; but papal bishops , and prelates practise this antichristian iniquitie , against the institution of christ & his word : therefore they communicate with the antichrist , and the practise and usurpation is antichristian . the assumption we haue to proue : quhilk is playne by scripture expresly condemning in ministers of the word , both civil power , ( as we heard before ) and spirituall authority or power , aboue the rest of the ministers and disposers of the word , as inferiors to thē . quhilk we proue , as followes . 1. christ comming into the world , & taking upō him the shape , or forme of ane servant , philip. 2. 7. witnesseth that he as minister of the gospell , cam not to be served , but to serue . math : 20 : 28. and no servant is aboue his master . math : 10. 24. 2. christ recommending to his disciples humilitie , with paritie and equa litie , expresly forbiddeth among them superioritie or domination . math : 20. 25. etc. and 23. 8. 11. marke . 10. 43. etc. luc. 22. 25. etc. 3. christ giveth unto his apostles & disciples , alike , the keyes of the kingdome of heaven , and they resaue alike power , math : 18. 18. ioh : 20. 23. 4. the disciples and apostles observing their masters command , equall themselues , not one clayming superioritie , or primacie aboue the rest : but all professing equalitie , call them selfe servantes . 2. cor : 4. 5. ministers and dispensators . 1 : cor : 4. ver : 1. 5. messengers , 2 : cor : 5. 20. etc. and no place there is to be foūd , whair they are called , princes , lords , or by any such name soūding to superiority , or dominatiō , in any wise . 5. the practise of the apostles sending by like authoritie peter , and iohn , as messengers , and erand bearers to samaria , act : 8. 14. quhilk the apostles wald never haue cōmanded , if christ had not given them a like power , neither , peter ( whom some make to be prince of the apostles ) would haue obeyed , if christ had given him primacie , or superioritie aboue the rest . 6. peter himselfe disclaiming all such primacie and superioritie , equaleth himselfe with the ministers & elders of kirke , calling himselfe fellow elder . 1. pet : 5 : 1. expresly forbidding ministers and elders , to take domination as lords , aboue the heritage of god : ver . 3. 7. the apostle iohn sharply cheeketh and rebooketh diotrephes clayming to him prioritie or preferment aboue the rest . iohn epist. 3. ver : 9 10. 8. against the spirituall superioritie of papal bischops doe serue all those places afore cited ; wherein the name , power , office , properties , and dueties of a bishope , are communicate with pastors , teachers , and elders . act : 20. 17. 1. pet : 5. 2. phil : 1. 1. tit : 1. 5. 7. 1 , tim : 3. 2. 3. 4. &c. quhilk places are plane , pithie & sufficient alone , to overthrowe , pretended prioritie of papal bishopps , praelates . &c. with scripture agreeth learned and sinceire antiquity in ancient christian kirkes , wherof we shall bring a few for exemple , speaking most clerely in this purpose . cyprian lib : de simplicit : praelat : the office of a bishop is one and vndivided , parte whereof is absolutly held of every bishop . idem . cypr : lib. epist : 3. every bishop doth rule and governe his owne portion of the lords flocke , being to give an account of his doings to god. athanasius epist. ad liberium episcop : romanum . all the blessed apostles were indued with the fellowship of equall honour and power . chrysost : hom : 43. in math : what bishop soever shall desire primacy in earth , shall finde confusion in heaven , and he , who shall covet to be first , shall not be in the nūber of christ his servantes . hieron , in epist : ad evagrium : where soever a bishop shall be , either at rome , or evgubium , or constantinoble , or rhegium , he is of the same worth , and of the same preisthood . idem . ad tit : cap : 1. after the age of the apostles one of the bishops was set aboue the rest , whom they peculiarly called a bishop . but this was rather by custome , than by the truth of the lords disposing . that it may further appeare even by hierom himselfe , that the usurpation of papal bishops prevayled by custome against the truth , marke well what he writeth vpon heb : 13. 17. viz : he divideth the care of the kirke equally amongst many . in saying , obey them that are set over you . besides these and others a fore cited against the authority & practise of papall bishops , many mo testimonyes may be drawne out of the same fathers , and doctors , with others also of the same judgmēt , quhilk are alledged be menteners of christian discipline , against authority of papal bishops : as out of cyprian . lib3 : epist : 10. 14. 27. tertullian , de ieiun august : lib : 19. cap : 19. de civitate dei. item lib : de opere monach : hierom , ad oceanum et in tit : 1. ambrose lib : epist : 5. et 33. chrysost : hom : 2 : in epist : ad philip : hilar : adver : constan. nazian : orat : ad maxim : bernard : de consid : lib : 2. ad evgenium papam . for this same purpose are alledged some testimonies of councels , as carthage , chalcedon , constan : &c. siclik against the authority and prac tise of papal bishops do witnes all protestant kirkes in france , helvetia , polonia , hungaria , bohemia , &c. and in any nation truly professing the gospel in all the world , onely england excepted . and among the late writers , the most learned and notable professors , defenders of the truth against the romāe antichrist ; all writing against the lordly usurpation of civil and spirituall power in ecclesiasticall persons , as may be seene by their severall writtings , lastly out of english writers , evē some of them of the other side , matter may be fetched , against the lordship of papal bishops , iewel , in defen : apolog : adversus harding page 714. d : bilson in his booke in quarto page 126. d : bridges , of the prince supremacy , page 926. m. elmar bishop of london , in his book printed at straesborogh . see a petition directed to her maiestie . pa. 7. 8. 9. quhilk we bring to proue rheir consent , and witnessing unto the truth . although as cyprian sayth , humane testimonies are not to be expected , when divine suffrages goe before . cyprian epist : 5. lib : 2. as for objections in the contrary , what can be moved to moue any of the simplest against such cleare light of holy scripture , and so many testimo nies of divine writers ? as for the new obtruded lord bishops to the kirk of this realme , we haue not heard much of their reasoning as yet , for their part only shreuding them selfe by authority and arme of man : whence they alledge donation with power &c. to the quhilk albeit many things may be replyed : yet we answer thus only with the apostle , the weapons of our warfaire are not carnall , 2 : cor : 10. 4. the abuse & present practise the more is to be lamē ted , that such injquity is done in so great light of the gospell , after long profession of the same , that in place of light , men should imbrace darknes , & loue the honor of the world , more thā the honor of christ iesus , not onely comming against the truth , but also against their owne profession & avoument , having preached , and practised , the true christian discipline by ministers and elders according to the word and institution of christ , opponing them selfes alwayes unto antichristiā authority , & practise of papal bishops . is not this to begine in the spirit , & end in the flesh ? and who hath bewitched you so ? now for conclusion : seeyng holy scripture , practise of the apostolicall and primitiue kirk , and christian kirkes in succeeding times , the learned & sincere antiquitie both in councells and by writing , with all reformed kirkes , every where truely professing the gospell , with the best of the leater writers of our time , forrain & within this yle , stand on our side for kirk governement by ministers & assisting elders according to the word , against the governement of lord bishops , their authority & practis in the kirk of christ we being i say , compassed with such great cloud of witnesses , let us hold fast the true profession of doctrine & discipline according to the word , without wavering , or halting , praying continually , that the god of our lord lesus christ the father of glory , might giue unto us the spirit of wisdom , and revelation , in the acknow ledgment of him , strenthned with all might throw his glorious power : that we being like mindit having the same loue , being of one accord ; and of the same iudgment , we may doe that which is pleasant , and acceptable in his sight , through christ , to whom be praise for ever and ever , amen . doctor reignolds his letter to sir fravncis knollis , concerning doctor bancrofts sermon at paules crosse . 9. feb : 1588. in the parliament time . albeit ( right honorable ) i take greater comforte in labouring to discover and overthrow the errors of iesuites and papists , ( enemyes of religion ) thā of the ministers of christ ; yet seeing it hath pleased your honor to requyer me to shew mine opinion of some thinges , which certeine of these men mainteyne & stand in , i thought it my duty , by the example a of levie , who sayd of his father , and mother , i regard them not , nor acknowledged he his brethren , to declare the truth , without respect of persons . of the two poynts therfore in doctor bancrofts sermon , which your honor mentioneth , one is , concernning that he seemeth to avouch , the superioritie , which bishops haue among us over the clergie , to be gods owne ordinance , though not by expresse words , yet by necessary consequence ; in that he affir meth , their opiniō , who oppugne that that superiority to be heresie . wherin , i must confesse , he hath committed an oversight , in my judgment , and himselfe , ( i thinke ) if he be advertised ther of , will acknowledge it . for having b said first , that aerius affirmeth , that ther was no differēce by the word of god betwixt a preist , and a bishop , and afterward , that martin and his companions , do mainteine this opinion of aerius , he addeth that c aerius persisting therein , was condemned for an heretike by the generall consent of the whole church , and likwise d that martins , and all his companions opini on hath herein been condemned for heresie . touching martine , if any man behaue himselfe otherwayes than in discretion and charitie he ought , let the blame be layd where the fault is , i defend him not ; but if by the way , he utter a truth , mingled with whatsoever else , it is not reason that that , which is of god , should be cōdemned for that which is of man ; no more thá the doctrine of the resurrection should be reproved because e and held by the pharises . wherefore removing the odious name of martin , from that which in sincerity and loue is to be dealt with , it appeareth , by the aforesayd words of d. bancroft , that he avoucheth the superiority which bishops haue over the cleargie to be of gods owne ordinance ; for he improveth the impugners of it , as holding with aerius , that there is no difference by the word of god betwixt a preist , and a bishop , which he could not doe with reason , unlesse he himselfe appro ved the bishops superiority , as established by gods word : and he addeth , that their opinion , who gayne say it , is heresie , wherof it insueth , he thinke it contrary to gods word ; sith heresy is an error repugnant to the truth of the word of god , as , ( according to f the scriptures ) our owne church g doth teach us . now the argumēts which he bringeth to proue it an heresy , are partely overweake , partly untrue : overweake that h he beginneth with , out of epiphanius ; untrue , that he i adjoyneth of the general consent of the church . for though epiphanius do say , that aerius his assertion is full of solly , yet he disproveth not the reason which aerius stood on , out of the scriptures ; nay he dealeth so in seeking to disproue it , that bellarmine the iesuite , k though desirous to make the best of epiphanius , whose opinion herein he mainteyneth against the protestants , yet is forced to confesse , that epiphanius his ans ; wer is not all of the wisest , nor any way can fit the text . as for the generall consent of the whole church , which d. bācrost saith , condemned that opinion of aerius for an heresy , and himselfe for an heretike , because he persisted in it , that is a large speach : but what proofe hath he that the whole church did so ? it ap ; peareth he saith in l epiphanius . it doth not , and the contrary appeareth by m s. ierome , and sondry others , who lived , some in the same time , som after epiphanius , even s. austin himself , though d. bancroft cite him , as bearing witnes therof likewise ; i grant s. austin n in his booke of heresies , ascribeth this to aerius , for one , that he sayd , presbiterum ab episcopo nulla differentia de beri discerni : but it is one thing to say , there ought to be no difference betwixt the , ( which aerius saying condemned the churches order , yea made a schisme therein , and so is censured by s. austen , counting it an heresie as o in epiphaus he tooke it recorded , himselfe , as p he witnesseth , not knowing how farre the name of heresie should be stretched ) another thing to say , that by the word of god there is no difference betwixt them , but by the order and custome of the church , which s. austen q sayth in effect himselfe , so farre was he from witnessing this to be heresy by the generall consent of the whole church . which untruth how wrongfully it is fathered on him , and on epiphanius ( who yet are all the witnesses that d. bancroft hath produced for the proofe hereof , or can for ought that i know ) it may appeare by this , that our learned country man ( of godly memory ) bishop r iewell , when harding to convince the same opinion of heresie , alleadged the same witnesses , he cyting to the contrary chrysostome , ierom , austen , and ambrose , knit up his answer with these wordes : all these , and other moe holy fathers , together with the apoflle s. paul , for thus saying , by hardings advice , must be held for heretikes . and michaell medina s a man of great accoūt in the counsell of trent , more ingenious herein than many other papists , affirmeth , not onely the former anciēt writers , alleadged by bishop iewel , but also an other ierom , theodoret , primasius , sedulius , and theophilact , were of the same mind touching this matter with aerius . with whom agree likewise t oecumenius , and v anselmus arch : b : of canterbury , and an x other ansel mus , and y gregorie , and z gratian , and after them how many ? it being once inrolled in the canon law for sound , and catholike doctriue , and therupon publikly taught by a learned men ; all which doe beare witnes against d. bācroft , of the poynt in question , that it was not condemned for an heresie by the generall consent of the whole church : for if he should reply , that these later witnesses did liue a 1000. yeares after christ , and therfore touch not him who b said , it was condemned so in the time of s. austen , and of c epiphanius , the most florishing time of the church that ever happēed since the apostles dayes , either in respect of learnīg , or of zeale , first they , whom i named , though living in a latter time , yet are witnesses of the former . oecumenius the greek scholiast treading in the stepps of the old greek fathers , and the two anselmes , with gregory , and gratian , expressing s. ieromes sentence word by word . besides that , perhaps it is not very likely that anselmus of canterbury should haue beene canonized by the pope of rome , and worshipped for a saint ; that the other anselmus , & gregory , should haue such place in the popes library , and be esteemed of as they are ; that gratians works should be allowed so long time by so many popes for the golden foūdation of the canon law , if they had taught that for catholike , and sound , which by the generall consent of the whole church , in the most flourishing time that ever happened since the apostles dayes , was condemned for heresie : cheifely in a matter of such waight , and moment , to the popes supremacy ; which as they doe claime over all bishops by the ordināce of god , so must they allow to bishopps over preists by the same ordinance , as they saw at length : and therefore haue not only decreed it now in the e counsell of trent , but also in f the new edition of their canō law haue set down this note , that on hughes glosse allowed by the archdeacon ( saying , that bishops haue differed from preists alwayes as they doe now in governement , and prelatship , and offices , and sacraments , but not in the name and title of bishop , which was common to them both ) must be held hereafter for s. ieroms meaning : at least for the meaning of the canon taken out of s. ierom , though his words be flat & playne against this glosse , as bellarmine g himselfe confesseth . wherto may be added , that they also who hauelaboured about the reforming of the church these 500 yeares , haue taught that all pastors , be they intituled bishops , or preists , haue equall authority and power by gods word . first the h waldenses , next i marsilius patavinus : then k wickliffe and his schollers ; afterward l husse , and the hussites : last of all m luther , n calvinc , o brentius , p bullinger , q musculus and other , who might be reckoned perticulerly in great number , sith as here with us both r bishops ; and the queenes s professors of divinity in our vniversities , and t other learned men do cōsent therein : so in forreine nations all whō i haue read treating of this matter , and many moe , ( no doubt ) whom i haue not read . the sifting and examyning of the trent counsell hath been udertaken by only two , which i haue seene , the one a divine , the other a lawier , v kemnisius , and gentilletus ; they both condēne the contrary doctrine thereunto , as a trent error ; the one by scriptures , and fathers ; the other by the canon law . but what doe i further speake of several persons ? it it the cōmon judgment of the reformed churches of helveti a , savoy , france , scotlād , germany , hungary , polony , the lowe coūtries , & our owne , witnes the y harmony of confessions . wherefore sith d. bancroft ( i assure my selfe ) will not say that all these haue approved that as sound & christian doctrine , which by the generall consent of the whole church , in a most florishing time , was condemned for heresie : i hope he will acknowledg , that he was overseene , in that he avou ched , the superiority which bishops haue among vs over the cleargie to be of gods owne ordināce . and thus farr of the former poynt of d. bancroft sermon . the latter is , concerning that he af : firmeth , that s. ierom z saith , & m. calvin seemeth on his report , to confesse that bishops haue had the said superi : ority ever since the time of s. marke the evangelist . of the which poynt i thinke as of the former ; sith neither ie : rom saith it , neither doth calvin seeme to confesse it on his report . for bishops among us , besids ordeyning , & laying on of handes , may doe sondry other thinges , which inferior ministers , or preists ( as d. bācroft termeth thē ) may not ; but a ierom , after mention of the superiority allotted to bishops since s. marks time , what doth a bishop ( saith he ) except ordination , which a preist doth not ? meaning , & in forcing by this kind of speach , as a thing most evident , & such as no man could deny , that bishops had , that onely power aboue preists then , which b chrysostome also witnesseth . though neither had they it alone in all places , as it is apparant by a c counsell of carthage , shewing their churches order ; that the preists layd their hands together with the bishop on those who were ordeyned . yet ierom having proved by testimony of scripture , that in the apostles tymes bishops , and preists were all one , even in the right d of this too , grāteth that afterwardes bishops had that peculier unto themselues some where , but nothing else saue it . s. ierom therfore saith not of that superiority whereof the question is , that bishops haue had it ever since s. marks time . no more doth m. calvin seeme to confesse it upon his report . for calvin ( in the same e place that d. bancroft quoteth ) shewing how in old time the ministers that had charge to teach chose of their company one in every citie , to whom they did especially giue the title of bishop ; least equality should breed dissention , yet ( saith he ) the bishop was not aboue them in ho nor and dignity , that he had rule over them , but looke what is the consuls duety in the senate . to propose matters , to aske their opinions , to direct others by giving them advise , by admonishing , by exhorting , to guide the whole action by his authority , and see that performed which was agreed upon by their common consent , that charge had the bishop in the assembly of ministers . and having declared , that s. ierom sheweth this to haue ben brought in by the consent of men vpon the first of titus , he addeth that the same s. ierom other where sheweth , how ancient an order of the church it was , even from s. marks time to hereclas , and dionysius at alexandria . in which words of calvin , seeing that the order of the church he mentioneth , hath evident relation to that before described , and that in the describing of it , he had sayd , the bishop was not so aboue the rest in honor , that he had rule over them : it followeth that m. calvin doth not so much as seeme to confesse of ieroms reporte , that ever since s. marks time bishops haue had a ruling superiority over the cleargie . wherefore to use no more profes in a thing manifest , which else might easily be proved more at large out of s. ierom , and m. calvin both : it is certaine , that nether of them doth affirme , that bishops so long time haue had such superiority as d. bancroft seemeth to father vpon them . thus haue i signified mine opinion of the points that your honor specified in d. bancrofts sermon . which yet if he , or any doe proue , that i haue erred in , or take him otherwise thā i ought , i shall be very willing by gods grace , to correct : remembring the apostles lesson , that the spirits of the prophets are subiect to the prophets . 19. sept : 1598. sir francis knollis his speach in parliament , related by himselfe to the late worthy lo : treasurer sir william cicil. to the end i may informe your lordship of my dealing in this parliamēt time , a gaīst the undue claīed superiority of the bb. over their inferiour brethren . thus it was : because i was in the parliament , in the 25 yeare of king henry the 8. in which time , first all the cleargie , as well bishops , as others , made an humble submission to king henry 8. acknowledging his supremacie , and detesting the vsurpation of the bishop of romes authority : vpon which submission of the cleargie the king gaue unto the sayd bishops , the same ample rule that before they had under the pope , over their inferiour brethren ; saving that the same rule was abridged by statute by this parenthesis following , that is to say ( without offending the prerogatiue royall of the crowne of england , and the lawes , & customes of the realme ) in the latter end of the statute it was added , that whofoever offendeth in any one parte of that statute , and their aiders , counsellors , and abettours , they did all fall into the penaltie of the premunire . and after i had recited the statute in the parliament house , i declared that in k. henry 8. his dayes , after this , there was no bishop that did practise superiority over their inferiour brethren . and in king edwards dayes , the sayd bishops obteyned a statute , whereby they were authorized to keep their courtes in the kings name . the which statute was repealed in q. maries dayes , and is not revived in her maiesties time that now is : wherupon it was doubtfull to me , by what authority the bishops doe keep their courtes now in their owne names because it is against the prerogatiue of the crowne of england , that any shou'd keep a courte without a sufficiēt warrant frō the crowne . whereupon i was answered , that the bishops doe keep their courtes now by prescription ; and it is true , that the bishops may prescribe that k : henry 8. gaue them authority , by the statute of the 25 of his reigne , to haue authority & rule over their inferiour brethren , as ample as they had in the popes time : but this was no special warrāt for thē to keep their courts by & that in their owne names . and yet they haue no other warrant to keep their courts ( as they do now in their owne names ) to my knowledge . and this was the cause that made them obteyne a statute in king edwards dayes , to keep their courtes by , in the kings name . now it is a straunge allegation , that the bishops should claime authority at this present , to keep courtes in their owne names ( as they doe ) by prescription ; because the statute of 25. h. 8. doth restreigne them generally from offending of the prerogatiue royall of the crowne of england , and the lawes and customes of the realme . and no man may iustly keep a court without a speciall warrant from the crowne of englād , as is a foresayd . and the generall liberty given by king hen. 8. to the bishops to rule and governe , as they did in the popes time , is no sufficient warrant to the bishops to keep their courtes in their owne names by prescription , as i take it . and therefore the bishops had done wisely , if they had sought a warrant by statute to keep their courtes in the queenes name , as the bishops did in king edwardes dayes . in which time cranmer did cause peter martyr , and bucer , to come over into the realme to be placed in the two vniverfities , for the better instruction of the vniversities in the word of god. and b : cranmer did humbly prefer these learned men , without any challenge to himselfe of any superiour rule , in this behalfe over his inferiour brethren . and the time hath been ; that no man could cary away any graunt from the crowne of england by generall wordes ; but he must haue speciall wordes to cary the same by . therefore how the bishops are warranted to cary away the keeping of their courts in their owne names by prescription , it passeth my understanding . moreover , whereas your lordship sayd vnto me , that the bishops haue for saken their claime of superiority over their inferiour brethren ( lately ) to be by gods ordinance , & that ( now ) they do only claime superioritie from her maiestie supreame governement : if this be true , then it is requisite , and necessary that my l : of caunter bury that now is , do recant , and retract his saying in his booke of the great volume against m. cartwright , where he saith in playne words ( by the name of doct. whitgift ) that the superiority of bishopps is gods owne institution . which saying doth impugne her maiesties supreame government directly , and therefore it is to bere tracted and truely . for christ plainely & truely confesseth , ioh : 18. 36. that his kingdom is not of this world . and ther fore he gaue no worldly rule , or preheminence to his apostles , but the heavenly rule , which was to preach the gospell , saying , ite , praedicate in omnem mundum ; quicunpue crediderit , et baptizatus fuerit , falvus erit : qui non crediderit , condemnabitur . go , and preach in all the world ; whosoever shall beleiue , & be baptized , shal be saved : but he that will not beleiue , shall be condemned . mark 16. 15. 16. but the bishops doe crie out saying , that cartwright , and his fel : lowes would haue no governement , etc. so ( belike ) the bishops care for no governmēt , but for worldly , and forcible governement over their brethren , the which christ ne : ver gaue to his disciples , nor apostles , but made thē subiect to the rule of princes , who ought not to be resisted , saving that they might answer unto princes , that they must rather obey god , than men . act. 5. 29. and yet in no wise to resist the prince , but to take up the crosse & follow christ. to the reader . if this honorable man were now aliue , he would wonder more than ever he did , at the resolutenes of our bishops . in holding their courtes in their owne names . for bv m. yelvertons speach ; at a committee of both houses , in the second session of this parliament it was made so playne , that the bishops were in the kings mercy , for having seales of jurisdiction bearing their owne , and not the kings armes , and holding courtes in their owne names , and not the kings , that s. iohn popham then lord cheife iustice of england , and s. edward cooke then the kings atturney generall , acknowledged the same to be true . the reason was this : in the first session of this parliament cap. 25. that statute of q. mary , which this worthy counsailour of state mentioneth , is repealed . by which repeale the statute of edw. 6. likewise by him mentioned is restored to life . but more hereof ( perhappes ) hereafter : in meane while , quaere . whether those subjectes which haue taken the oath of supremacy be not forsworne : if being cited by a processe which hath the seale of a bishop , & not of the king , they appeare to the ordinaries court held in the bishops name , and not the kings . seeing such a processe , and court so held be ( by that statute of ed. 6. now in force ) sayd to be against the kings prerogatiue , & therefore both must be by none other than forreigne power . if so , quaere 2. vvhether his majesties subiects being so cited to such a court , be bound ( in law ) to make their appearance . notes, typically marginal, from the original text notes for div a04026-e170 ierm 36. 26 1 peter 2. 13 14. 1 king 22 , 7 , iudg. 6. 31. notes for div a04026-e700 exod. 25 hebrew ● , 5 heb , 12 25 28 , 29. isai 49. 23. psalm 100. 3 thes , 2. 8 , 2. kin , 16 , 34 act. 20 ▪ 17. 28. phil. 1 : 1 , 1. tim , 3 : 1. 2 titus 1 , 5. 7 1 , pet 5. 1 : 2 1 : sam , 5 , 2 , 3. 4 2. kin ; 16. 10 2 , chro : 29. 16 18 , 19. can , 1 , 3. math , 17 : 5. iohn 10 , 3. 4 29 , notes for div a04026-e1720 iames 1. 20 : isai , 61 : 1. iames 1. 17. psalm , 43 , 3. notes for div a04026-e5030 psalm 103. 4 isai 9. 2 zach. 11. 7 plal , 122 , 7 iob. 1 , 19 , gal. 3. 1 , 3. heb , 12. 1 : eph ; 1. 17 col , 1. 11. philip , 2. 2 heb , 13 , 21. notes for div a04026-e7990 a deut , 33 9 b pag 18. c pag 19. d pag 69 e act , 23. 8. f 1 tim. 6. 3 titus 3. 10. 2 : peter 1. 19 & 21. g the defence of the apologie part 1. & 7. devision 2 answ . to the rhem. titus 3. 10 h pag 18. i p. 19. & 69 k tom 1. cont . 5. lib. 1 ca : 15. l heresy 15. m in epist ad titum 1 et epist 85. ad evagrium : n cap ; 53. o in argu. pre fix : lib. 3 tom : 2 p de heref . ad quodvnit deū in prefatione q epist. 19 r def . of the apol. part 2 ca , 9 , divis . 1 page 198 , s de sacrif . hom , orig , et con●●● , lib , 1 , ca , 5 : t in 1 , tim : ● v in epist , ad tirum . x collect. can . li. 7. ca , 87. e● 1●7 y poliear , li. 2 tit , 19. et 39. z ca ; legimus , dist 39 ca ; olimp ; dill . 95. a author gloss , in ca , dist , citat , ho doricus caol ave : lat . in concil basil. daaren . de sacra eccle mimst , lib 1 cap 7 b page 19 c page 69 e ●ess : 23 : c. 4 can , 6 & 7 f anot . marg ad cap , legimus dist . 43. g tom. 1 contro 5 lib 1 cap h aeneas silvius histo bohem cap 35 et pigh hierarch ecclef ▪ lib. 2. ca 10. i defens pacis part 2 ca 15 k tho walden doct , fidei tom 1 lib 2 cap 60 et tom 2 cap ●7 l aeneas sil vius loco citato . m adversus falso nominat ordin epist et adver . papat rom n in epist ad philip 1 et titus 1 o apol , consest wittenb cap 21 p decad. 5 serm 3 q loc. com. t it de minist verbi . r iewell lo●●citat . et pilkington in the trearise of burning paules church . s d humphrey in cāp . et in duraeū : iesuitas-part 2 , rat : 3 & d whit ad rat . cāpiani , 6. et confuta , duraei iesuitae lib 6 t m braford , lambert & others m : fox acts &c d fulke against bristow , motiue . 40 & answer to the remists tit : 1. 5. v v part 2 : x ) lib , 4 y harmony sect , 11 in helvet , post galia belgia anglia &c , z pa. 14 & 69 a epist. ad evagrum , b hom , 11 in 1 tim. c concil . 4 ca● , 3 d in 1 tim , 4 : 14 : e in i nstit , lib. 4 : cap , 4. sect , 2 f ) 1 : cor : 14 : 3● : the protestation of the noblemen, barrons, gentlemen, borrowes, ministers, and commons; subscribers of the confession of faith and covenant, lately renewed within the kingdome of scotland, made at the mercate crosse of edinburgh the 22. of september immediatly after the reading of the proclamation, dated september 9. 1638 henderson, alexander, 1583?-1646. 1638 approx. 43 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a11655 stc 21904 estc s100065 99835917 99835917 150 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11655) transcribed from: (early english books online ; image set 150) images scanned from microfilm: (early english books, 1475-1640 ; 1291:05) the protestation of the noblemen, barrons, gentlemen, borrowes, ministers, and commons; subscribers of the confession of faith and covenant, lately renewed within the kingdome of scotland, made at the mercate crosse of edinburgh the 22. of september immediatly after the reading of the proclamation, dated september 9. 1638 henderson, alexander, 1583?-1646. warriston, archibald johnston, lord, 1611-1663. aut [28] p. printed [by george anderson], [edinburgh] : in the year of god, 1638. drawn up by sir a. johnson of warriston and alexander henderson.--stc. a2r line 4 from bottom begins: 'liklie'; c2r line 1 begins '(if'. signatures: a-c⁴ d² . some print show-through. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. -general assembly -early works to 1800. great britain -history -charles i, 1625-1649 -early works to 1800. scotland -history -charles i, 1625-1649 -early works to 1800. 2004-03 tcp assigned for keying and markup 2004-03 aptara keyed and coded from proquest page images 2004-04 olivia bottum sampled and proofread 2004-04 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the protestation of the noblemen , barrons , gentlemen , borrowes , mini sters , and commons ; subscribers of the confession of faith and covenant , lately renewed within the kingdome of scotland , made at the mercate crosse of edinburgh the 22. of september immediatly after the reading of the proclamation , dated september 9. 1638. printed in the year of god , 1638. the protestation of the noblemen , barons , gentlemen , borrowes , ministers , and commons , &c. wee noblemen , barons , gentlemen , burgesses , ministers , and commons , his majesties true and loyall subjects , that whereas our continuall supplications , complaints , articles , and informations presented first to the lords of his majesties privie counsell , next , to his sacred majestie ; and last from time to time to his majesties commissionar , our long attendance and great patience this twelve moneth bygone in waiting for satisfaction of our most just desires , our zeale to remove all rubs out of the way , which were either mentioned unto us , or could be conceaved by us , as hinderances of our pious intentions , aiming at nothing but the good of the kingdome , and preservation of the kirk , which by consumption or combustion is liklie to expire ; delighting to use no other meanes but such as are legall , and have beene ordinarie in this kirk , since the reformation , and labouring according to our power and interesse , that all things might be caried in a peaceable manner worthie of our profession and covenant , our protestation containing a heartie thanksgiving for what his majestie in his proclamation from his justice had granted of our just desires ; and our protests and hopes for somuch as was not as yet granted . all these made us confidentlie to expect from his majesties royall and compassioned disposition towards this his native kingdome , that a free generall assemblie , and parliament should have beene indicted , as the ordinare and most proper remedies of our greevances , and did constraine us to renew our petition , earnestlie intreating , that his majesties commissionar , would be pleased to represent unto his majestie the condition of this kirk and kingdome , crying in an extreame exigencie for present helpe , with the lawfulnesse of the remedies prescribed by his majesties lawes , required by us , and presented to him in some particular articles , which his grace promised to recommend to his maiestie , and to doe his best indeavours for obtaining the same ; especiallie the first article , that there might bee indicted a full and free generall assemblie , without prelimitation , either in the constitution and members thereof , in the order and manner of proceeding , or in the matters to be treated : and if there should be any question or doubt about one of these , or such like particulars , that the determination thereof might bee remitted to the assemblie it self , as the only proper and competent judge . and now after so many suplications , complaints , articles , and informations , after our necessarie protestation , expressing the humble thankfulnesse and continued desires of our hearts , after so long expectation and so much dealing , having with open ears , and attentive mindes heard his majesties proclamation , it is our desire , purpose , and endevour so to proceede , that we may upon the one part still be thankfull to god , and the king , for the least blinke of his majesties countenance , and the smallest crums of comfort that fall unto us from his majesties royall hands , beseeching the lord , yet further to enlarge his majesties heart , for our full satisfaction , and rejoiceing to the honour of god , the good of this kirk and kingdome , and his majesties never dying fame and glorie , that his wife government & zeal to the service of god , may be a measure and patern of desires to all generations heereafter , when they shall bee wishing for a religious and righteous king. and on the other part , that christ our lord , the king of kings , through our neglect or lukewarmnesse , may want no part of his soveraignitie and dominion ; and that in our religion , which is more deare unto us then our lives , we deceive not our selves , with that which can not satisfie , and make up the breach of this kirk and kingdome , or remove our feares , doubts , and suspitions , of the innovations of religion : this hath made us to observe , and perceave , that his majesties proclamation doeth ascribe all the late distractions of this kirk and common-wealth , to our conceaved seares of the innovation of religion and law , as the cause and occasion thereof , and not to the innovations themselves , with which wee have beene for a long time , and especially of late heavily pressed and grieved , as if the cause were rather in apprehension and fancie , then in realitie and substance . that the service book and book of canons are not so far discharged by this proclamation , as they have beene urged by preceeding proclamations ; for this proclamation onely dischargeth the practice of them , and rescinds the actes made for establishing their practise , but doeth not rescinde the former proclamations , namely that of the 19. of februar , at stirling , and that of the fourth of julie at edinburgh , which give an high approbation to these books , as fit meanes to maintaine religion , and to beate downe all superstition , and withall , declares his majesties purpose , to bring them into this kirk in a fair and legall way ; and thus both our feares , that they may be introduced heereafter , must still remaine , and the libertie of the generall assemblie , by such a declaration of his majesties judgement , is not a little prejudged , in the mindes of so many as wisely consider , and compare the preceeding proclamations with this which we now hear , although others who looking upon one step , and not upon the whole progresse , run on rashly , and neither considering what they are doing , nor with whom they are dealing , may bee easily deceived , qui pauca videt , cito judicat , a short sight maketh a suddaine judgement . that it is declared in this proclamation , that his majestie neither intendeth to innovate any thing in religion or laws , or to admit of any change or alteration in the true religion alreadie established and professed in this kingdome : and withall , this is interposed , that the articles of pearth are established by the acts of parliament , and generall assemblie , and dispensation of the practice only granted , and discharge given , that no person be urged with the practice thereof ; and consequently , his majesties intention for the standing of the acts of the assemblie and parliament , appointing the articles of pearth , is manifest , which is no small prejudice to the freedome of the generall assemblie , that while the proclamation ordaineth all his majesties subjects to be lyable to the tryall and censure of the judicatories competent , and that none of them shall use any unlimited and unwarranted power ; likewise that no other oath bee administred to ministers at their entrie , then that which is conteined in the act of parliament , in both these articles the bishops are meaned , who are only thereby for the present curbed , against their exorbitancie and enormities , in exercing their office ; but the office of bishops is thereby not only presupposed as it questionable , but also so strongly established , that his maiestie declareth for the present his intention , to admit no innovation therein , which is more evident by the indiction of the parliament , warning all prelats to bee present , as having voice and place in parliament : and by the indiction of the assemblie , warning all archbishops and bishops ( for so are their diverse degrees and offices ecclesiasticall here designed and supposed ) to bee present ; as having place and voice in the assemblie , contrare to the caveats , acts of the kirk , and our declinator ; and thus a third and great limitation is put upon the generall assemblie . the proclamation by reason of these many reall limitations , and preiudices of the libertie of the assemblie in the very points , which have wrought so much woe and disturbance in this kirk and kingdome , and wherein the libertie of the assemblie is most usefull and necessarie at this time , can neither satisfie our grievances and complaints , nor remove our feares and doubts , nor can not without protestation bee admitted by us his maiesties subiects , who earnestly desire that trueth and peace may bee established , and that for the reasons following , 1. to keepe silence in any thing , that may serve for the good of the kirk , whether it bee in preaching , prayer , or in proposing , and voiceing in a lawfull assemblie of the kirk , is against the word of god , esai . 62. 6. yee that are the lords remembranceers , keepe not silence , and give him no rest , till he establish , and till hee make ierusalem a praise in the earth : 1 king. 18. 21. like the halting of the people betweene two opinions , and their not answering a word , when the lord called them to give a testimonie ; act. 20. 20. i have keeped backe nothing that was profitable unto you : and againe , 1 cor. 12. 7. math. 15. 18. rom. 1. 18. revel . 2. 14. 20. and 3. 15 , and therefore to keepe silence , or not to medle with corruptions , whether in doctrine , sacraments , worship , or discipline , in a generall assemblie of the kirk , conveened for that end , were the readie way to move the lord to deny his spirit unto us , and to provoke him to wrath against our proceedings , and might be imputed unto us for preiudice , for collusion , and for betraying our selves , and the posteritie . 2. this predetermination is against our supplications , and protestations , wherein wee have showne our selves so earnest for a free generall assemblie , contrare to every limitation of this kinde , so far preiudging the libertie thereof , is against the confession of faith , registrated in the parliament 1567. declaring , that one cause of the councels of the kirk is for good policie and order to bee observed in the kirk , and for to change such things as men have devised , when they rather foster superstition then edifie the kirk , using the same , and is against our late confession , wherein wee have promised to forbeare all novations till they bee tryed , which obligeth us to forebeare now , and to trye them in an assembly & by all lawfull meanes to labour to recover the former puriue and libertie of the gospell to which this limitation is directly repugnant , our libertie in agenerall assembly beeing the principall of all lawfull meanes serving to that end . 3 , this were directly contrarie to the nature and ends of a generall assembly , which having authority from god , beeing conveened according to the lawes of the kingdome , and receiving power from the whole collective bodie of the kirk , for the good of religion , and safety of the kirke ; what-so-ever maye conduce for these good ends in wisedome and modestie should bee proponed , examined , and determined without prelimitation , either of the matters to be treated , or of the libertie of the members thereof . it beeing manifest , that as farre as the assembly is limited in the matters to bee treated , and in the members to bee used , the necessarie ends of the assembly , and the supreme law , which is the safetie of the kirk , are as farre hindered , and prejudged . this limitation is against the discipline of the kirk , which booke 2. chap. 7. declareth this to be one of her liberties , that the assembly hath power to abrogate and abolish all statuts and ordinances concerning ecclesiasticall matters that are found noysome and unprofitable and agree not with the time , or are abused by the people , and against the acts of the generall assembly . like as the pretended assembly 1610. declareth for the common affaires of the kirke ( without exception or limitation ) it is necessare that there bee yearely generall assemblies , and what order can bee hoped for heere-after if this assembly indicted after so long intermission , and so many grosse corruptions bee limited , and that more than ever any lawfull assembly of the kirk was , when it was yearely observed . 5. it is ordained in parl. 11. act 40. k. iames 6. anent the necessare and lawfull forme of all parliaments that nothing shall bee done , or commanded to bee done , which maye directly or indirectly prejudge the libertie of free voycing or reasoning of the estates , or any of them in time comming . it is also appointed in parl. 6 : act 92. k. iames 6. that the lordes of counsell and session proceed in all civill causes intended or depending before them , or to bee intended , to cause execute their decrees notwithstanding any private wryting , charge , or command in the contrare , and generally by the acts of parliament appointing everie matter for its owne judicatorie , and to all judicatories their owne freedome . and therefore much more doeth this libertie belong to the supreme judicatorie ecclesiastick in matters so important as concerneth god's honour and worship immediatly , the salvation of the peoples soules & right constitution of the kirk whose liberties & priledges are confirmed parl. 12. k. iames. 6. parl. 1. k. charles . ▪ for if it be carefully provided by diverse acts of parliament , especially parl. 12. act 148. k. iames 6. that there bee no forstalling or regrating of thinges pertaining to this naturall life : what shall bee thought of this spirituall forstalling and regrating which tendeth to the famishing or poysoning of the soules of the people both now and in the generations afterward . 6. it were contrare to our protestations , proceedings and complaints against the late innovations . and it might bee accompted an innovation and usurpation as grosse and dangerous to us , and the posteritie , and as prejudiciall to religion as any complained upon by us , to admitt limitations , and secret or open determinations , which belongeth to no person or judicatorie , but to an asembly , or to consent to , and approve by our silence the same praedeterminations it were to be guiltie of that our selves , which we cōdemne in others wee maye easilye judge how the apostles before the counsell of ierusalem , the fathers bee fore the nicene councell , and our predecessors before the assembly ▪ holden at the reformation , and afterwards would have taken such dealing . that this proclamation commandeth all his majesties subjects for maintenance of the religion already established to subscribe and renew the confession of faith subscribed before in the yeere 1580 and afterward . and reqyreth the lords of privie counsell to take such course anent the same , and the generall band of maintenance of the true religion , and the kings person , that it may bee subscribed , and renewed throughout the whole kingdome with all possible diligence , which cannot now be performed by us . for although of late wee would have beene glad that our selves and other his majesties subjects had beene commanded by authoritie to sweare , and subscribe the generall confession of faith against popish errous , and superstitions : and now would bee glad that all others should joyne with us in our late couenant and confession , descending more specially to the novations and errours of the time , and obliging us to the defence of religion ; & of the kings majesties person , and authoritie , and for these endes to the mutuall defence everie one of us of another , yet can wee not nowe after so necessarie . and so solemne a specification returne to the generall for the reasons following . 1. no meanes have beene left unassayed against our late confession of faith and covenant so solemnely sworne and subscribed . for first wee were prest with the rendering and rescinding of our covenant . next an alteration in some substantiall pointes was urged , 3 , a declaration was motioned , which tended to the enervation thereof , and now wee finde in the same straine , that wee are put to a new tryall , and the last meane is used more subtile than the former : that by this new subscription our late covenant , & confession maye bee quite absorbed and buried in oblivion , that where it was intended and sworne to bee an everlasting covenant never to bee forgotten , it shall bee never more remembred , the one shall bee cryed up , and the other drowned in the noyse thereof , and thus the new subscription now urged ( although in a different waye ) shall prove equivalent to the rendering of the covenant , or what of that kinde hath before beene assayed . like as the reasons against the rendering of the covenant , doe militate directly against this new motion . 3. if we should now enter upon this new subscription , wee would thinke our selves guiltie of mocking god , and taking his name in vaine , for the tears that began to be poured forth at the solemnizing of the covenant are not yet dryed up & wyped away , & the joyfull noyse which then began to sound hath not yet ceased ▪ and there can bee no new necessitie from us , and upon our part pretended for a ground of urging this new subscription , at first intended to be an abjuration of popery upon us who are knowne to hate poperie with an unfained hatred , and have all this yeere bygone given large testimonie of our zeale against it . as wee are not to multiply miracles upō gods part , so ought wee not to multiplie solemne oathes and covenants upon our part , and thus to play with oathes , as children doe with their toyes , without necessitie . 3. neither would wee in giving way to this new subscription think our selves free of perjurie : for as wee were driven by an undeclinable necessitie to enter into a mutuall covenant , so are wee bound , not onely by the law of god and nature , but by our solemne oath and subscription , against all divisive motions to promove and observe the same without violation : and it is most manifest , that having already refused to render , alter , or destroye our covenant , nothing can bee more contrarie and adverse to our pious intentions and sincere resolutions , than to consent to such a subscription and oath , as both in the intention of the urgers , and in the nature and condition of the matter urged , is the readie waye to extinguish , and to drowne in oblivion the band of our union and conjunction that they bee no more remembred . in this case we are called to lay seriously to our hearts . 1 , that wee have sworne that wee shall neither directly , nor iudirectly suffer our selves to bee divided and with-drawne from this blessed & loyall conjunction , which consisteth not only in the generall confession but also in our explanation , and application thereof , but on the contrarie , shall by all lawfull meanes , labour to further and promove the same . 2. that our union and conjunction may bee observed without violation , ( and so without mutilation of our application ) wee call the living lord to witnesse , as wee shall answere to christ in the great day , &c. 4. this new subscription , in stead of performing our vowes , would be a reall testimonie and confession before the world , that wee have beene transgressours in making rash vowes , that wee repent our selves of former zeale and fordwardnesse against the particulars exprest first in our supplications , complaints , and protestations , & next abjured in our covenant , that wee in our iudgment prefer the general confession unto this , which necessarly was now made more speciall ; & that we are now under the fair pretext and honest cover of a new oath recanting and undoing that , which upon so mature deliberation wee have beene doing before , this beside all other evills , were to make waye and open a doore to the re-entry of the particulars abjured , and to repent our selves of our chiefest consolations , and to lie both against god and our owne soules . 5. it hath beene often objected , that our confession of faith , and covenant was unlawfull , because it wanted the warrants of publick authoritie , and it hath beene answered by us , that wee were not destitute of the warrant civill and ecclesiasticall which authorized the former covenant . and although wee could have wished that his majestie had added both his subscription and authoritie unto it , yet the lesse constraint from authoritie and the more libertie , the lesse hypocrisie , and more sinceritie hath appeared : but by this new subscription urged by authoritie wee both condemne our former subscription as unlawfull . because alleadged to bee done without authoritie , and precondemne also the lyke laudable course in the like necessitie to bee taken by the posteritie , 6. what is the use of merch-stones upon borders of lands , the like use hath confessions of faith in the kirke , to disterminate and divide betwixt trueth and errour : and the renewing and applying of confessions of faith to the present errours and corruptions , are not unlike ryding of merches and therfore to content our selves with the generall , and ro returne to it , from the particulare application of the confession necessarlye made upon the invasion or creeping in of errours within the borders of the kirke , if it bee not a removeing of the merch stone from the owne place , it is at least the hyding of the merch in the ground that it bee not seene , which at this time were verie unseasonable for two causes . one is ▪ because poperie is so pregnant , and powerfull in this land , as wee have learned of late . the other , because the papists who upon the urging of the service booke , and canons , 〈…〉 of our returne to rome , will upon this our subscription aryse from their dispareing of us , unto their 〈◊〉 presumption . none of us will denye , but the 〈◊〉 confessionn of faith registrated in the acts of parliament , doeth by consequence containe this short confession and abjuration : yet were it not sufficient against poperye to subscribe the one without the other . how then shall wee thinke that the more generall confession and abjuration at this time , when the urging of such popish books hath extorted from us so necessarie an application , and doth still call for a testimonie , to bee compleet eneugh without it . 7. the papists shall heereby bee occasioned to renew their old objection against us , annuas & menstruas sides de deo decernunt . that our faith changeth with the moone , or once in the yeere . other reformed kirkes might justly wonder at our inconstancie in changing our confession without any reall necessitie , & that in one & the same yere it commeth forth larger , & more particulare , then shorter , and more generall : and our adversaries will not faile to traduce us as troublers of the peace of the kirke and kingdome without anye necessar cause . 8. it will likewise prove a confirmation of their errour , who think they maye both subscribe the confession of faith , and receive the service booke , and canons , which is not onely a direct scandaling of them , but also a readie waye to put a weapon in their hands against our selves , who maintaine and professe that these and such other evills are abjured in the confession of faith. 9. it wee should now sweare this confession wee should bee obliged by our oath to maintaine perth articles , which are the innovations already introduced in the worship of god , and to maintaine episco pacie , with the civill places , and power of kirkmen . because wee are bound to sweare this confession by vertue of and conforme unto the kings command signed by his sacred majestie of the date september 9. 1638. ( these are the very words subjoined to the confession and band , and prefixed to the subscriptions ) and it cannot bee denyed , but any oath ministred unto us , must either bee refused ; or else taken according to the known minde , professed intention , and expresse command of authoritie urging the same : and it is most manifest , that his majesties minde , intention , and commandement , is no other , but that the confession bee sworne , fot the maintenance of religion , as it is alreadie or presently professed , ( these two being coincident , altogether one and the same , not only in our common forme of speaking , but in all his maiesties proclamations ) and thus as it includeth , and conteineth within the compasse thereof , the foresaids novations and episcopacie , which under that name were also ratified , in the first parliament holden by his maiestie . and where it may be objected , that the counsellours have subscribed the confession of faith , as it was professed 1580. and will not urge the subscription in an other sense upon the subjects . we answere , first , the act of counsell containing that declaration , is not as yet published by proclamation . secondly , if it were so published , it behooved of necessitie either be repugnant to his majesties declared judgement and command , which is more not to sweare without warrand from authoritie ( a fault although unjustly often objected unto us ) or else wee must affirme the religion in the yeare 1580. and at this time to bee altogether one and the same ▪ and thus must acknowledge , that there is no novation of religion , which were a formall contradiction to that we have sworn . 3. by approving the proclamation anent the oath to be administred to ministers , according to the act of parliament , which is to sweare simple obedience to the diocesan bishop , and by warning all archbishops and bishops to bee present ; as having voice and place in the assemblie : they seeme to determine , that in their judgement the confession of faith , as it was professed 1580. doeth consist with episcopacie , whereas wee by our oath have referred the tryall of this or any other question of that kinde to the generall assemblie and parliament . 10. this subscription and oath in the minde and intention of authoritie , and consequently in our swearing thereof , may consist with the corruptions of the service book and canons , which wee have abjured as other heads of poperie : for both this present proclamation , and his majesties former proclamations at linlithgow , striveling , edinburgh ; the lords of privie counsell in their approbation of the same ; and the prelates and doctors who stand for the service book and canons , doe all speake plainly , or import so much , that these bookes are not repugnant to the confession of faith , and that the introduceing of them is no novation of religion or law : and therefore wee must either refuse to subscribe now , or we must confesse contrarie to our late oath , and to a cleare trueth , that the service booke and canons are no innovations in religion . and , although the present bookes bee discharged by proclamation , yet if wee shall by any deed of our owne testifie , that they may consist with our confession of faith , within a very short time , either the same books , or some other like unto them , with some small change , may bee obtruded upon us , who by our abjuration ( if wee adhere unto it ) have fred both our selves , and the posteritie of all such corruptions , and have laide a faire foundation for the pure worship of god in all time coming . 11. although there be indeed no substantiall difference betweene that which wee have subscribed , and the confession subscribed 1580. more then there is betweene that which is hid , and that which is revealed . a march stone hid in the ground , and uncovered , betwixt the hand closed and open , betwixt a sword scheathed and drawn , or betwixt the large confession , registrat in the acts of parliament , and the short confession , or ( if we may with reverence ascend yet higher ) betweene the old testament and the new , yet as to scheath our sword when it should bee drawne , were imprudencie ; or at the commandment of princes , professedly popish in their dominions , after the subjects had subscribed both confessions , to subscribe the first without the second ▪ or at the will of a jewish magistrate , openly denying the new testament , to subscribe the old alone , after that they have subscribed both , were horrible impietie against god , and treacherie against the trueth : right so , for us to subscribe the former a-part , as it is now urged and framed , without the explanation and application thereof at this time , when ours is rejected ; and the subscribers of the former refuse to subscribe ours , as containing something substantially different , and urge the former upon us , as different from ours , and not expressing the speciall abjuration of the evils , supplicated against by us , were nothing else , but to deny and part from our former subscription , if not formally , yet interpretatively . old eleazar , who would not seeme to eat forbidden meat , and the confessors and martyres of old , who would not seeme by delivering some of their papers , to render the bible , or to deny the trueth , may teach us our duetie in this case , although our lives were in hazard for refusing this subscription : and who knoweth , but the lord ▪ may bee calling his people now , who have proceeded so farre in professing his trueth at this time , to such trials and confessions , as his faithfull witnesses have given of old ; that in this point also our doing may bee a document both to the succeeding ages , and to other kirks to whom for the present wee are made a spectacle . 12. if any bee so forgetfull of his oath ( which god forbid ) as to subscribe this confession , as it is now urged , he doeth according to the proclamation acquiesce in this declaration of his majesties will , and doeth accept of such a pardon as hath need to bee ratified in parliament , and thus doeth turn our glorie unto shame , by confessing our guiltinesse , where god from heaven hath made us guiltlesse , and by the fire of his spirit from heaven hath accepted of our service , and doeth depart from the commandement of god , the practise of the godly in former times , and the worthie and laudable example of our worthie and religious progenitours , in obedience whereof , and conforme to which wee made profession to subscribe : for there is no particular act required of us , to whom the pardon is presented in this proclamation , but this new subscription allanerlie . 13 , the generall band now urged to be subscribed , as it containeth many clauses not so fitting the present time as that wherein it was subscribed , so is it deficient in a point , at this time most necessarie , of the reformation of our lives , that we shall answerablie to our profession , be examples to others , of all godlinesse , sobernesse and righteousnesse and of every duetie wee ow to god and man ; without which we can not now subscribe this confession , least we loose the bands to wickednesse , seeme to repent of our former resolutions and promises , and chose to have our portion with hypocrites , professing and sweareing that we know god , but in our workes denying him , being abominable , disobedient , and unto every good worke reprobate . 14. since the narrative of the generall hand is now changed , and some lines , expressing at length the papists , and their adherents to be the partie from whom the danger to religion , and the kings majestie was threatned , are left out , and no designation made of the partie from whom the danger is now threatred , we are made either to thinke , that our subscription at this time is unnecessarie ; or to suspect that we who have supplicated and entered in covenant , are understood to be the partie ; especially since the lords of counsell have in the act september 22. ratifiing the proclamation , found themselves bound to use their best endeavours , that all his majesties good subjects may rest satisfied with his majesties declaration , since also we have beene ( although undeservedly challenged of disorders , distractions , and dangers to religion , and his majesties authoritie , and since in the forsaid act and in the missive directed to his majestie , the lords of councell offer their lives , and fortunes to his majestie , in repressing all such , as shall hereafter prease to disturbe the peace of this kirk and kingdome , which being expressed in a generalitie is by many applyed to us and interpreted of our adhereing to our covenant ; we should therefore , by our subscription of the covenant , as it is now conceaved , both do directly against our owne mindes , in condemning our selves , wherein we are innocent , and should consent to our owne hurt to the suppressing of the cause which we maintaine , and to the repressing mutually one of us of another , directly contrare , to our former solemne oath and subscription . 15. the subscribing of this confession by the lords of his majesties privie counsell , who by their place and high employment are publicke peace-makers , and by others who have not subscribed the late confession will make the breach wider , and the lamentable division of this kirk more desperate then ever before ; some haveing sworne to labour by all lawfull meanes to recover the former libertie , and puritie of religion ▪ and others maintaining that for puritie , which is already established , some believing and professing that the evils supplicated against , are abjured in that confession of faith ; and others maintaining the confession of faith , and these corruptions ( although for the present discharged by authority ) not to be inconsistent : and beside this many divisions and subdivisions will ensue to the dulefull renting of the kirk and kingdome , makeing way for the wrath and many iudgements of god often threatned by his faithfull servants , which all the godly ought to labour by all means to prevent . 16. wee represent also to the honourable lords of privie counsell to bee considered , that the doctrine , discipline , and vse of sacraments are sworn , and the contrare abjured , according to the word of god , and the meaning of the kirk of scotland , in the books of discipline , and acts of assemblies , and that in the oath there is no place left to the generality of any mans conception of the true faith and religion , nor to any private interpretation , or mentall reservation . for these and the like considerations , in our own name , and in name of all who will adhere to the late covenant , subscribed by us , and sealed from heaven , we from our duetie to god , our king , our native countrey , our selves , and the posteritie , least our silence import a satisfaction of our desires , and a stopping of our mouth , from necessarie supplication for things yet to bee obteined from his majesties just and gracious disposition , are constrained to declare and protest , first , that the cause and occasion of the distractions of the kirk and commonwealth , are no wayes to be imputed unto us , or our needlesse fears , but to the innovations and corruptions of religion , which against the acts and order of this kirk , and the lawes of the kingdome have beene pressed upon us the people of god , and his majesties loyall subjects ; who , although under great thraldome , were living in peace and quietnesse , labouring in all godlinesse and honestie to do our duety to god and man. secondly , we protest , that all questions and doubtes that arise , concerning the freedome of the assemblie whether in the constitution , and members thereof , or in the matters to bee treated , or in the manner and order of proceeding , be remitted to the determination of the assemblie it selfe , as the only proper and competent iudge ; and that it shall be lawfull for us , being authorized with lawfull commissions , as at other times when the urgent necessitie of the kirk shall require , so in this exigence to assemble our selves at the diet appointed , notwithstanding any impediment or prorogation to the contrare . and being assembled , against all qualifications and predeterminations , or presupposals , to propone , treat , reason , vote , and conclude , according to the word of god , confession of faith , and acts of lawfull assemblies , in all ecclesiasticall matters ; perteining to the assemblie , and tending to the advancement of the kingdome of christ and good of religion . thirdly , since archbishops and bishops have no warrand for their office in this kirk , since it is contrare both to reason and to the actes of the kirk , that any have place and voice in the assemblie , who are not authorized with lawfull commissions : and seeing both in commoun equitie , and by the tenor of this proclamation they are made lyable to the tryall and censure of the assemblie , wee protest , that they bee not present , as having place or voice in the assemblie , but as rci to compeere , for underlying tryall and censure upon the generall complaints alreadie made ; and the partiular accusations to bee given in against them ; and that the warning given by his majesties proclamation , and this our protestation , bee a sufficient citation to them , to compeer before the assemblie , for their tryall , and censure in life , office , and benefice . fourthly , we solemnly protest , that we do constantly adhere to our oath and subscription of the confession of faith and covenant , lately renewed and approven , with rare and undenyable evidences from heaven ; of the wonderfull workeings of his spirit , in the hearts both of pastors and people , through all the parts of the kingdome , and that we stand to all parts and clauses thereof , and particularly to the explanation and application , containing both our abjuration of , and our union against the particular evils and corruptions of the time , a duety which the lord at this time especially craveth at our hands . fifthly , we also protest , that none of us who have subscribed , and doe adhere to our subscription of the late covenant , be charged , or urged , either to procure the subscriptions of others or to subscribe our selves unto any other confession or covenant , conteining any derogation there unto , especially that mentioned in the proclamation , without the necessary explanation and the application thereof alreadie sworn by us for the reasons above expressed : and because , as we did in our former protestation appeale from the lords of his majesties counsell , so doe we now by these renew our solemne appeale , with all solemnities requisite unto the next free generall assemblie and parliament , as the only supreame nationall judicatories competent , to judge of nationall causes and proceedings . sixthly , wee protest , that no subscription , whether by the lords of counsell or others , of the confession , mentioned in the proclamation , and enjoined for the maintenance of religion , as it is now alreadie ▪ or at this present time established , and professed within this kingdome , without any innovation of religion or law , be any manner of way prejudiciall to our covenant , wherein we have sworne to forbeare the practise of novations alreadie introduced , &c. till they be tryed in a free assemblie , and to labour by all lawfull meanes , to recover the puritie and libertie of the gospell as it was established and professed before the foresaid innovations : and in like manner that no subscription forsaid be any derogation to the true and sound meaning of our worthie predecessours at the time of their subscription in the year 1581. and afterward . withall warneing and exhorting all men who lay to heart the cause of religion against the coruptions of the time and the present estate of things , both to subscribe the covenant as it hath been explained , and necessarely applied , and as they love the puritie and libertie of the gospell to hold back their hands from all other covenants , till the assemblie now indicted be conveined , and determine the present differences and divisions , and preserve this countrey from contrarie oathes . seventhly , as his majesties royall clemency appeareth , in forgiving and forgetting what his majestie conceaveth to be a disorder or done amisse , in the proceeding of any ; so are we very confident of his majesties approbation to the integritie of our hearts , and peaceablenesse of our wayes , and actions all this time past : and therefore , we protest , that we still adhere to our former complaints , protestations , lawfull meetings , proceedings , mutuall defences , &c. all which as they have beene in themselves lawfull , so were they to us , pressed with so many grievances in his majesties absence from this native kingdome most necessarie , and ought to be regarded as good offices , and pertinent duties of faithfull christians , loyall subjects , and sensible members of this kirk and common-wealth , as wee trust at all occasions to make manifest to all good men , especially to his sacred majestie for whose long and prosperous government , that we may live a peacable and quiete life in all godlinesse and honestie , we earnestly pray . whereupon a noble earle , iames earle of montrose , &c. in name of the noble men , master alexander gibson , younger , of durie , in name of the barons ; george porterfield merchant burges of glasgow , in name of the borrowes , master harie rollogue minister , at edinburgh , in name of the ministers , and master archbald iohnston , reader heereof , in name of all who adhere to the confession of faith and covenant , lately renewed within this kingdome , tooke instruments in the hands of three notars present , at the said mercat crosse of edinburgh , being invironed with great numbers of the forsaid noblemen ▪ barons , gentlemen , borrowes , ministers and commons , before many hundred witnesses , and craved the extract thereof : and in token of their duetifull respect to his majestie , confidence of the equitie of their cause , and innocencie of their carriage and hope of his majesties gratious acceptance , they offred in all humilitie with submisse reverence a copie thereof to the herauld . finis . duplyes of the ministers & professors of aberdene to second answeres of some reverend brethren, concerning the late covenant. 1638 approx. 275 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a20714) transcribed from: (early english books online ; image set 499) images scanned from microfilm: (early english books, 1475-1640 ; 1591:05) duplyes of the ministers & professors of aberdene to second answeres of some reverend brethren, concerning the late covenant. forbes, john, 1593-1648. 133, [1] p. by edw. raban, printed in aberdene : 1638. signed by john forbes and five others. a reply to: the answeres of some brethren of the ministerie, to the replyes of the ministers and professours of divinitie in aberdene. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -early works to 1800. answeres of some brethren of the ministerie, to the replyes of the ministers and professours of divinitie in aberdene. covenanters -scotland -17th century -early works to 1800. aberdeen (scotland) -church history -17th century -early works to 1800. 2005-11 tcp assigned for keying and markup 2006-03 spi global keyed and coded from proquest page images 2007-03 ali jakobson sampled and proofread 2007-03 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion duplyes of the ministers & professors of aberdene , to the second answeres of some reverend brethren , concerning the late covenant . if thou take foorth the precious from the vyle , thou shalt be as my mouth : let them returne vnto thee , but returne not thou vnto them . ierem . 15.19 . honour all men : loue the brotherhood : feare god : honour the king. 1. pet. 2.17 . printed in aberdene , by edw. raban , 1638. coat of arms or blazon to the unpartiall reader . it may bee you haue not , as yet , heard the true relation of our proceedinges , and carriage , towards those two reverend brethren , who came latelie hither , to recommend to vs , and our people , the late covenant : wee declare therefore to you , that we hearing of their comming , and intention , and beeing of a contrarie mynde , resolved , that before wee should giue consent , that they should preach to our people , wee would propone to them , by way of certaine demands , the chiefe reasons which made vs to bee averse from their proceedings ; promising to admit them to our pulpits , if they should giue vs satisfaction , concerning the late covenant . wee intended not to print these demandes at the first ; but afterwards considering howe much our people might bee confirmed by them , in that pious resolution which they haue , to continue in the obedience of the lawes of this church and kingdome , concerning episcopacie , and those thinges which were concluded in pearth assemblie ; wee thought good to put them to the presse , but determined not to make vse of them , by divulgating them , except we saw that our people stood in present neede of them ; which indeede came to passe : for vpon fryday , the twentie of julie last , these reverende brethren came to this towne , and having that same night receaved our demandes in writ , they returned their answeres vnto them on saturday following , late in the evening : but they came not to our handes , who replyed vnto them , vntill sunday in the morning . neyther had we leasure to reade , or consider , vntill both the sermons were ended in our churches . wherefore wee did meete together that day , at foure houres afternoone , that wee might peruse them . and at that same tyme , hearing that these reverend brethren had preached in audience of dyverse of our people , conveaned in the court of a noble man his lodging , not having obtayned our consent thereto , and in their sermons had vsed a forme of answering to our demandes , which they did publicklie reade , affirming , that they had given full satisfaction to vs , in a written coppie of their answeres , which they had sent to vs : and by that meanes , had laboured to disswade and draw our people from their obedience vnto the articles of pearth , & the lawes of this kingdome ratifying them : wee knowing how insufficient their answeres were , to giue satisfaction to anie , who would duelie ponder our demandes , gaue licence to the printer to divulgate them , and the next day did wryte our replyes to their answeres , intending to put them to the presse on tuesday . but wee were earnestlie entreated by a noble man , to send backe to them the copie of their answeres , that they might revise and perfect them , & also to delay the printing of our replyes vntill fryday following . which wee willinglie granted . but wherefore this was desired of vs , you may conjecture ; seeing they neyther added , nor diminished , nor altered anie thing in their answeres . vpon the next fryday at night , wee gaue our replyes to the printer : and to these reverende brethren , who returned not to this citie , vntill saturday following , wee sent a copie of our replyes in writ , on the lords day : vnto which we receaved not their answeres , vntill they came from the presse , to wit , on tuesday the fourteenth of august : that is , eyghteene dayes after they had receaved our replyes . what successe these brethren had in their sermons , which they preached here , vpō two severall lords dayes , it is sufficientlie knowne : neyther haue they reason to talke so much of it as they doe , in their preface to the reader . the first of these dayes , some few who were thought to bee that way inclined before , subscryved their covenant : but the next lords day , they scarce prevailed with anie at all . and a great many , who heard them both these dayes , professed , that they returned from their sermons , more averse from the covenant , than they were before . now good reader , wee present to thee our replyes , to their second answeres ; which for shortnesse cause , wee haue called dvplyes : wee pray you consider them vnpartiallie . and if you reape anie benefite by perusing them , let it not be ascrybed vnto vs , but to the invincible force of divyne trueth . wee conclude with zorobabell , saying ▪ blessed bee the god of trueth : and let all the people shout , and saye , great is trueth , and mightie aboue all thinges . to our reverend brethren m r alexander henderson and m r david dickson . that your answeres , reverende and deare brethren ; haue not in anie degree satisfied vs , wee impute it not to your weaknesse , whom wee know to bee able men , and much exercysed in the matters debated betwixt vs : but wee impute it to the weaknesse of your cause , and to that inabilitie which is in all men , as well as in you , to beare out agaynst the trueth . wee are sorie that yee are not so respectiue , and favourable , in your judgement of vs : for yee playnlie declare in your preface , that yee suspect vs of prejudice : and that for two reasons . the first is , that our demandes , which yee conceaved had beene meerelie intended for you , were published before your comming in print : as also , that our replyes were printed before we receaved your last answeres to them . whence yee conclude , that wee were rather ayming at victorie , moved thereto by prejudice , than at satisfaction by searching of the trueth . this reason is grounded vpon a mistaking : for altho our demandes at the first , were intended for you onlie , yet afterwardes we resolved to print them , as also our replyes , ( the printing whereof did nowayes depend vpon your second answeres , ) not for loue of contention , nor desire of victorie , ( god knoweth ) but for such reasons , as wee haue expressed in our preface to the vnpartiall reader , whom wee hope wee haue satisfied in this poynt . your other reason is , that the groundes of your answeres to vs , haue proven satisfactorie to others ; who for age and learning , are pryme men of this kingdome : and to whom our modestie will not suffer vs , to preferre our selues . farre be it frō vs to be so presumptuous , as to preferre our selues to so manie learned and worthie divynes : and as farre bee it from vs , to measure the soliditie , and sufficiencie of your answeres , by the habilities or induments of these , who haue acquiesced in them . if this your reason were good , the papists might more probablie accuse vs of prejudice , ( as indeede they vnjustlie doe ) because your answeres to our argumentes , haue proven satisfactorie to manie thousands of those , who for profunditie , and subtilitie of wit , are inferiour to none of the world : but wee regarde not this slender motiue , remembring these wordes of our saviour , i thanke thee , o father , lord of heaven and earth , because thou hast hid these thinges from the wyse and prudent , and hast revealed them vnto babes : even so , o father , for so it seemed good in thy sight . besides , if yee compare the divynes , ancient and moderne , who are of our judgement , with these who favour your opinion , eyther in number , or in the excellencie of their gifts , ye shall find that in this , the advantage is greatlie ours . in the meane tyme yee shall know , that wee can bring farre better reasons to free our selues of prejudice , than these which yee haue brought agaynst vs : to wit , the soliditie of our argumentes , which haue put you to such straytes , ( pardon vs to say that , which everie one who hath eyes , may see ) that oft-tymes yee doe not so much , as attempt to answere them , beeing glad to passe them by , with the show of an argument in contrarium , or some other lyke shift : our humble and earnest attestations , in calling god , the onlie competent judge ; as witnesse of our sinceritie , in the inmost thoughtes of our soule ; our seriouslie professed resolution , to concurre with you , if wee should get satisfaction from you : the modestie , ingenuitie , and peaceablenesse of our wrytings to you , and on the contrarie , your too great disdainfulnesse and asperitie in your second answeres ; bewraying not onlie the weaknesse of your myndes , farre by our expectation , but also the weaknesse of your cause to vnpartiall readers , who ascrybe this to the pungent force of our answeres ; judging , that they haue made you some-what more cholericke , than you were before . to this wee will adde the great reluctance , which some of the most judicious subscribentes did finde in their consciences , before they subscrybed your covenant ; together with the limitations , and reservations , wherewith they subscrybed it ; evidentlie arguing their strong apprehension , of the dangerous ambiguitie and haske sounding of the wordes of the late covenant : so that even these who are now joyned with you , haue beene much affrighted with those thinges which terrifie vs. as for your protestation in the ende of your epistle , that yee can no more bee brought to our mynde , than yee can bee drawne from the profession of our religion , as it hath beene reformed , sworne , &c. altho this importeth no small prejudice , possessing and over-ruling your myndes ; yet looking to the invincible force of that trueth which wee mayntayne , wee even yet hope that at last it shall prevaile with you ▪ especiallie considering that our controversie is not concerning the reformed religion ; wherevnto wee as sincerelie adheare as anie who-so-ever , but concerning the equitie of that forme of covenant which yee latelie made . wishing you and all others , to adheare truelie and sincerelie , to the same true religion ; and to all the dueties which in it are recommended to you : wee most humblie , and earnestlie pray the almightie god , to pittie his church in this kingdome , and to vnite all our heartes in trueth and peace , in these most dangerous dayes : which although they bee to you dayes of gladnesse , as yee professe , yet to those who loue the peace of sion , and the tranquillitie of this kingdome , they are sad and melancholious dayes , in respect of the blacke clowdes of god's wrath , hanging over our heads , & threatning vs with stormes of fearfull calamities : which wee pray the almightie god to avert . the first dvply . in our disputes agaynst the papistes , ( which haue bene frequent , and by god's grace not vnfruitfull , ) as wee haue learned , that to multiplie objections agaynst the trueth , is a thing easie , as yee say , but fruitlesse and vaine : so also wee haue learned , that to multiplie evasions , agaynst solide arguments brought for the trueth , is a thing no lesse easie , but altogether vnprofitable : which wee pray you take heede to . how forcible are right wordes ? but what doeth your arguing reproue ? iob 6.25 . 2. yee say , that our objection , agaynst your calling , and the warrand of your cōming to vs , was framed & published in print , before it was proponed vnto you , and ere your answere could bee had . indeede our demandes were at the presse at your comming , that they might be in readinesse ; but were not published , before your selues in your sermones did publicklie reade them , and dispute agaynst them , in audience of such of our people as were there present for the tyme ; albeit that written copie of them was delyvered to you onlie , and not at that tyme communicated by vs to anie other . 3 , your authoritie which ye acclayme , is neyther from his majestie , nor warranded by act of parliament , nor by the lordes of his majesties counsell , nor by anie nationall synode of this kingdome , nor by anie judicatorie established in it . and both in your first answere , as also now agayne yee professe , that yee came not hither to vsurpe the authoritie , of anie civill or spirituall iudicatorie . as for your multitude , ( which yee call allmost the whole kirke and kingdome ) it beeing destitute of authoritie foresayde , maketh no warrand of ordinarie calling . therefore , yee seeme to pretende an extraordinarie calling from god , alleadging an extraordinarie necessitie at this tyme , which truelie wee see not in anie such degree , as may deserue and warrand so great a change from the receaved order , which is publicklie by lawes established in this kirke and kingdome . that saying of the apostle , let vs consider one another , to provoke vnto loue , and to good workes , which yee alleadge for your extraordinarie imployment , importeth not an extraordinarie calling , but an ordinarie duetie , to bee performed by all christians , according to their callings . 4. the word of god , and the canons of councells , doe so permit to pastors , the care of the whole kirke , as they must remember to doe all thinges , decentlie and in order , and not to interpone themselues in their brethrens charges , and agaynst their will. and praised bee god , there was not anie combustion , errour , or confusion , in these places of our charges , as yee doe alleadge : neyther did our people stand in neede , of such helpe from you . and if yee meane the combustion of our nationall kirke , wee doe thinke your remeede not convenient ; as beeing , in our judgement , not agreeable to the right way of trueth and peace . 5. whereas yee alleadge , that if some members of this kirke , had not cared more kyndlie , in this tyme of common danger , than others haue done , the whole bodie had beene ere now dangerouslie , if not desperatelie , diseased ; wee answere , that wee most heartilie wish , anie disease of this church , to bee tymouslie prevented and cured . but withall wee wish this to bee done without a rupture , and such a dangerous division : chieflie seeing our church is not infected with anie such erroures , nor is in such dangers , as may giue just occasion , of so fearfull a division : which in it selfe is a sore disease , and from which in holie scripture , wee are often , and verie earnestlie dehorted . dionysius bishop of alexandria , in his epistle to novatus , recorded by eusebius , lib. 6. historiae cap. 37. worthilie sayeth , you ought rather to haue suffered anie thing what-so-ever , for avoyding of cutting asunder the kirke of god : and martyrdome for keeping the kirke from schisme , is no lesse glorious , than which is suffered , for not committing idolatrie . and in my opinion also it is greater ; for in suffring martyrdome for not committing idolatrie , a man suffereth for one , even for his owne soule ; but heere a man suffereth martyrdome for the whole kirke . 6. yee affirme , that we haue no reason to complayne of your carriage , heere towards vs , in respect yee for your sermones preached to our people , made choyse of vacant houres , that they might attende the ordinarie tymes of worship . but indeede this satisfieth not our complaynt : for we justlie complayned of your preaching to our people , without our consent , at anie houre ; and of your labouring , to make them subscrybe the late covenant , before yee had given satisfaction to vs , concerning the equitie of it . 7. yee reprooue vs for these harmlesse wordes of a confoederation , and negatiue confession . that little confession , was long agoe called negatiue , à parte majore . and as for that other word , it is well knowne to all those who are expert in our mother tongue , and in the latine , that covenanting , and confoederation , doe signifie one , and the same thing : and therefore , both these wordes are alyke respectfull , in our judgement . whereas yee say , that your covenant is made with god , and doe call it his covenant : and lykewyse for justifying your swearing , and subscrybing thereof , doe bring some places of scripture , wherein mention is made of a covenant , & oath , betwixt god and his people ; wee shall then allowe the same name , and respect vnto your covenant , when yee shall make it manifest , that your covenant in all poynts therein contayned , hath no lesse warrand from the written word of god , than that covenant which the israelites did sweare in the dayes of ioshua , ( ioshva 24. verse 25 ) and in the dayes of jehojada the priest , ( 2. kings 11. verse 17 ) and in the dayes of king asa , ( 2. chron. 15. verse 15 ) and that which is mentioned by isaiah , 44. verse 5. 8. as wee are still informed , that some haue fled the countrey , and some haue subscrybed for feare ; so no pastors in our knowledge haue gone to court , for the causes alleadged by you . wee doe not presume to judge of the consciences of men , and wee wish you to judge more charitablie , of these reverende prelates , than yee doe . the occasion of this present storme was pretended to bee the introduction of the bookes of service , and canons , and the high commission . these causes are now removed ; and yet the storme continueth so vehement , ( as yee seeme to grant ) that the bishops haue just feares warranding their flight , to saue their persons ; which wee judge to bee too great violence , for anie such cause , agaynst persons in so sacred a calling . 9. wee shall assuredlie , ( by the grace of god ) still contribute , as yee desire , our prayers , and all other meanes agreeable to our consciences , for extinguishing of the present combustion . and for that effect , everie one of vs shall secretlie , and humblie , mourne before the lord , and shall search and trye our wayes , and turne vnto the lord . and as wee haue alreadie humbled our selues publicklie , with fasting and mourning for that effect , so are wee readie in tyme to come , to doe the lyke , when it shall bee indicted or allowed by authoritie , according to the established order in this kirke and kingdome . yea , also wee are readie to joyne with you in the late covenant , so soone as wee shall receaue satisfaction to our consciences , concerning the lawfulnesse thereof ; which as wee haue protested before , so doe wee yet protest , and professe . 10. the reasons which yee touch in your first answere , for proving that wee might without just offence to anie , joyne with you in subscrybing the covenant , are sufficientlie answered in our first replye . for , first , it is not yet discerned in a nationall assemblie , whether your interpretation added to the olde covenant , bee in all poynts sound or vnsound ; and therefore wee haue reason to thinke , that this new covenant , is not substantiallie one with the olde : chieflie seeing it addeth to the olde covenant , not onlie your interpretation of it , but also a promise of forbearance of the practise of pearth articles , vntill they bee tryed in an assemblie ; and lyke-wyse a band of mutuall defence , by force of armes , made without the king's privitie and consent . secondlie , your inference of mutuall defence , agaynst all persons what-so-ever , drawne from the words of the olde covenant , is meerlie invalide . for nothing was pactioned or promised in the olde covenant , without the king's majestie his privitie ; but the band of mutuall defence , agaynst all persons what-so-ever , in this your new covenant , is without the command or consent of the king , to whom onlie the sword is given in this kingdome , immediatlie by god. see to this purpose the words of king iames the sixt of blessed memorie , in his booke entituled , the law of free monarchies , in the english edition of his royall workes , at london , anno 1616. pag. 206. that which yee adde concerning the generall band , is also little to the purpose , for that band had the king's warrand , where-as his majestie doeth now forbid your covenant . thirdlie , altho the former oath subscrybed , did appertayne onlie to the persons of the subscrybers , all the dayes of their lyues ; yet you haue in your interpretation , extended the obligation thereof , to the present and succeeding generations in this land , without anie warrand eyther from publicke lawes , or from the wordes of the oath it selfe : which also is a substantiall difference betwixt that oath , and your late covenant . where-as yee alleadge , that the warrand which the olde covenant had from king , counsell , and assemblie , remayneth virtuallie , and was never yet discharged ; wee answere , it remaineth not , and that because king james of blessed memorie , disalowed that little confession , in respect of the inconveniencie of the multitude of negatiues , as is cleare by his majesties wordes , published in the printed summe of the cōference holden at hampton court , anno 1603. and no former act of counsell , made in the tyme of anie former king , doeth sufficiently warrand our consciences to subscrybe anie oath now , which seemeth to vs to bee disagreeable to the act of parliament ; and which our present dread soveraygne lord , the king's majestie , by his publicke proclamations ; and other intimations of his royall pleasure , forbiddeth vs to subscrybe . and as for the acts of these two assemblies , which did injoyne subscription to the sayde little confession , they were relatiue to the king's mandate , which is now expyred by his owne declaration , and with his royall breath , according to that common maxime : morte mandatori : expirat mandatum . extra . de officio & potestate judicis delegati , cap. 19. relatum est in glossa . for the injunction was given for that tyme onlie , as wee conceaue , beeing warranded by the wordes of these assemblies . 11. these that were suspect of papistrie amongst vs , haue not beene vrged by vs to subscrybe that negatiue confession ; but onelie some articles relatiue to the national confession . and as for such as receaue degrees in philosophie , in our colledges , they doe sweare onlie to the true reformed religion , as it is publicklie professed and preached , according to god's word , in this kirke of scotland , and established by publicke authoritie , with a generall abjuration of all , both popish , and other haeresies contrarie thereto . and those who receaue degrees of divinitie , doe more expresslie sweare to the orthodoxe determinations of the ancient catholicke kirke , as is evident by the words of the oath , whereof the tenor followeth . ego a. b. sancte & ex animo coram omniscio & omnipotente deo confiteor & profiteor fidē eam quae de sancta trinitate , & mediatore emmanuele à sanctis patribus in sex primis o ecumenicis conciliis , contra pauli samosateni , sabellij , arij , macedonij , apollinaris , nestorij , eutychetis , & monothelitarum haereses proposita explicata & defensa est , esse vere christianam , orthodoxam , catholicam , ex sacris canonicis scripturis haustam ; symbolum quoque sancti athanasii vt similiter orthodoxum me recipere . item me ex animo detestari haeresin pelegianam , ejusue reliquias semipelagianas , & eas haereses quae imaginibus aut vlli merae creaturae religiosam concedunt adorationem . item , me monarchiam papae romani in vniversam ecclesiā , & ejus cùm in spiritualibus tùm in temporalibus primatum , & judicij papalis in religionis controversiis infallibilitatem , tanquam antichristiana deliramenta rejicere , omnesue etiam alias haereses tum olim invectas , tum recens sub romani pontificis tyrannide natas anathematizo . agnosco spiritum sanctum in canonicis v. & n. testamenti scripturis per prophetas , evāgelistas , & apostolos loquentem , esse nobis vnicum , supremum , infallibilem , & ordinarium omnium de fide vitaue christiana controversiarum iudicem . et s. scripturam canonicis v. ac n. testamenti libris comprehensam esse vnicam , certam , stabilem , perfectam , totalem regulam fidei vitaeque christianae , tum quoad textum , tum quoad interpretationem authenticam seu divinae authoritatis ; & hanc quae hodie in ecclesia scoticana palam & publica authoritate ex sacro dei verbo proponitur de credendis , sperandis , amandis , doctrinam esse orthodoxam , catholicam . et ipsam hanc ecclesiae scoticanae doctrinam , me ad extremum vsque vitae meae halitum constanter per dei gratiam professurum & pro mea vocatione defensurum sancte promitto , juro . insuper almae huic vniversitati cui hunc scholasticum ( docturae theologicae ) honorem debebo , me nunquam ingratum futurum , sed semper ei ex animo fauturum , ejusque commoda , piè , seriò , sedulò , fideliter promoturum sancte etiam coram eodem omniscio & omnipotente deo promitto , juro . wee , who were graduated heere , did sweare this oath , and now , for satisfaction of others , we all doe sincerelie attest god , that wee doe , and shall adheare to it , constantlie , all the dayes of our lyfe . 12. yee doe agayne object to vs , that wee haue presumed to disallow your explanation of the late covenant , which hath beene publicklie allowed by his majesties commissioner : adding thereto , that wee will haue the kingdome guiltie of combination agaynst authoritie , and that wee will not haue the king to bee satisfied ; whence yee inferre , that our dealing is more suteable to papistes , and such incendiaries , than for vs ; who desire to proue good patriots , in vsing all meanes of pacification . but certaynlie yee wrong vs : for what was done by his majesties commissioner , anent your declaration and explanation of your covenant , is evident by his grace owne letter , latelie written to vs of that matter ; whereby his grace hath declared , that he was nowayes contented therewith , and that his majestie hath not receaved anie satisfaction thereby . the same is evident also , by his grace owne manifesto , prefixed to our demands , your first answeres , and our first replies ; reprinted at edinburgh , by his gr. speciall command . to the which manifesto , or declaration of his majesties high commissioner , wee remit the reader , for his full satisfaction , in this , and some other poyntes of your answeres . 13. wee intende not to beare vpon you ▪ and your associates , ( who take to your selues the name of the kingdome , heere in this your answere ) guiltinesse of combination agaynst authoritie , as wee haue protested and declared , in the ende of our former replyes : but in the tendernesse of our consciences , wee doe vprightlie signifie to you our scruples , which hinder vs from approving or subscrybing your covenant . and wee are so free of that odious imputation , of taking part with anie incendiaries , or imitating anie proceedings of that kynde ; as wee heartilie wish , and shall endeavour , to proue good patriots , and christians , in such evident loue of trueth and peace , as it shall bee manifest , that wee neyther haue beene , nor shall bee authors , or fomenters , of this miserable combustion . 14. yee are sorie , yee saye , that wee should account your covenant , to bee a confoederacie agaynst the trueth ▪ and yee affirme , that yee labour with men , to joyne with you in sinceritie , and not through humane feares . now , reverend brethren , in the feare of god , laying aside all humane feare , wee doe sincerelie declare , that if wee thought your covenant , in all poynts agreeable to the trueth , wee should make no opposition thereto . and wee doe heartilie wish , that according as yee doe heere professe , so indeede no man bee threatned with worldlie terroures , to goe your way . wee ayme indeede , at the same ende which yee professe , to wit , at the trueth and puritie of religion , and peace of church and kingdome : but wee are not as yet perswaded , that your way is lawfull and convenient , for attayning to this ende . the ii. dvply . wee desire all troubles to bee prevented by allowable meanes , but are not perswaded to reckon in that number , this your covenanting , and conventions , which wee esteeme to haue beene the occasion of much trouble . as concerning your question , where-vnto yee so earnestlie requyre our answere , to wit , whether wee would haue receaved the bookes of service and canons , or vsed such meanes , as yee haue vsed for avoyding them ? yee shall know , that if we had beene of your judgement , concerning those bookes , wee would neyther haue receaved them , nor yet vsed anie meanes vnlawfull for opposing of them , ( such wee thinke your covenant and conventions , prohibited by authoritie to bee , vntill wee bee better informed ) but would haue vsed humble supplication to his majestie , for removing those evills : and if we had found no remeede thereby , would haue resolved , according to the practise of ancient christians , eyther to flee his majesties dominions , or else patientlie to suffer what-so-ever punishment it should haue pleased him to inflict . in the meane tyme , concerning those bookes of service and canons , wee rest content with his majesties gracious proclamation : and if heere-after our opinion of them shall bee asked by authoritie , wee shall sincerelie and vnpartially declare it . 2. your urging of vs agayne , with the saying of king james , forceth vs to manifest his meaning by his owne wordes , perhaps contrarie to your wish or expectation . that most wyse and religious king , neare the beginning of his booke , cōcerning the powder treason , wryteth expresselie , that such a rysing vp of the bodie , pro aris , & focis , & pro patre patriae , ought to be according to everie ones calling and facultie . which wordes at least doe import , that the moving of the politicke bodie , in whole , or in part , ought not to bee agaynst the will and direction of the head . this is cleare by that which the same king hath written in his booke entituled , the true law of free monarchies , where by manie strong arguments , hee doeth at length demonstrate , that in a free . monarchie , ( such hee proveth this his ancient kingdome of scotland to bee ) the subjects for no occasion or pretext what-so-ever , may take armes , without power from the king ; and much lesse agaynst him , whether hee bee a good king , or an oppressour ; whether godlie , or vngodlie ; altho the people haue might and strength humane . and comprehendeth the summe of all his discourse concerning this matter , in these words following . shortlie , then , to take vp in two or three sentences , grounded vpon all these argmentes , out of the law of god , the duetie & alleadgeance of the people to their lawfull king : their obedience , i say , ought to bee to him , as to god's lievtenant in earth , obeying his commands in all things , except directlie agaynst god , as the commands of gods minister ; acknowledging him a judge set by god over them , having power to judge them , but to bee judged onlie by god , whom to onlie hee must giue count of his judgement . fearing him , as their judge ; loving him , as their father ; praying for him , as their protectour ; for his continuance , if hee bee good ; for his amendement , if hee be wicked ; following and obeying his lawfull commands , eschewing and fleeing his furie in his vnlawfull , without resistance , but by fobbes and teares to god , according to that sentence vsed in the primitiue church in the tyme of the persecution , p●eces & lachryma , sunt armae ecclesiae : that is , prayers and teares , are the armes of the church . 3. ye tolde vs before , and now againe doe repeat it , that the first part of the act of parliament 1585 , is relatiue to another act in queene maries tyme , forbidding bands of manrent . wee knew that sufficientlie before yee tolde it , and passed by that part of your answere , as not pertinent for our argument : so that yee needed not now agayne , to put vs in mynde of it . but wee may justlie challenge you , for not answering that which wee objected , concerning the second part of that act ; for it reacheth farther , than that act made in queene maries tyme , and of new statuteth and ordaineth , that in tyme comming , no leagues or bands bee made amongst his majesties subjects of anie degree , vpon what-so-ever colour or pretence , without his highnesse or his successoures privitie and consent , had and obtayned thereto ; vnder the payne to be holden & execute as movers of sedition and unquyetnesse , &c. wherevnto also is consonant the 131 act made in the 8 parliament of king james the sixt , anno 1584 ; where it is statuted and ordayned by the king and his three estates , that none of his highnesse subjectes of what-so-ever qualitie , estate , or function they bee of , spirituall or temporall , presume or take vpon hand to convocate , conveane , or assemble themselues together , for holding of councells , conventions , or assemblies , to treate , consult , and determinate in anie matter of estate , civill or ecclesiasticall ( except in the ordinarie judgements ) without his majesties speciall commandement , or expresse licence had and obtayned to that effect , vnder the paynes ordayned by the lawes and acts of parliament , agaynst such as vnlawfullie convocate the kings liedges . and where-as yee finde fault , that wee dispute from the act of parliament , and that wee doe preciselie adheare to the letter of the law , wee pray you to consider , that the nature of this question leadeth vs to the act of parliament . beside , it seemeth strange , that yee should challenge vs in this kynde , since for justifying of your vnion ( as yee call it ) yee haue amassed a great number of acts of parliament , and inserted them in the booke of your covenant . wee omit the missapplying of these acts , which were made agaynst poperie , and not agaynst all these thinges , which yee doe now resist as popish . neyther can wee perceaue , how these acts of parlament adduced by you , to justifie your vnion , proue that poynt . more-over , some of these acts cited by you , as namelie , the 114 act made in parliament anno 1592 , in so farre as it is agaynst episcopall government , and all other of that sort , are expreslie rescinded by a posterior act made in parliament anno 1612. how could yee in a legall dispute , for justifying your vnion , produce rescinded acts , as if they were standing lawes , and passe by the posterior acts , which are yet lawes standing in vigour , whereby these other acts are rescinded ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. constitutiones tempore posteriores , potiores sunt his quae ipsas praecesserunt . ff . de constitutionibus principum , l. 4. 4. wee doe adheare in our former replye , not onlie to the letter , but also ( according to our conception , without prejudice of better information ) to the verie reason and lyfe of the law. the sentence cited by you , to wit , salus reipub. suprema lex esto , or the safetie of the common-wealth should bee the chiefe law , serveth for a good direction to rulers , in making or changing of lawes , or in judging according to them : whence in the lawes of the 12 tables , these wordes are applyed to this purpose . this is observed by king james of blessed memorie , in his often mentioned booke of the true law of free monarchies : for albeit , sayeth hee , that i haue at lēgth proved , that the king is aboue the law , as both the author and giver of strēgth thereto ; yet a good king will not onlie delyte to rule his subjects by the law , but even will conforme himselfe in his owne actions therevnto , alwayes keeping that groūd , that the health of the cōmon-wealth be his chiefe law. and where he seeth the law doubt some , or rigorous , hee may interpret or mittigate the same , lest otherwyse summum jus bee summa injuria : but this sentence doeth no wayes warrand subjectes to refuse obedience to standing lawes , agaynst the will of the supreame law-giver , who is a speaking law. for this were to open a doore to all confusion , which would not prooue the safetie , but the ruine of the common-wealth . as for that which yee sayde before of the generall band , and confession of fayth , and which heere agayne yee doe alleadge for your covenant , wee haue signified our opinion thereof , in our preceeding dvplye . the responses and verdicts of juris-consults concerning your covenant , are not knowne to vs , nor yet the reasons & inducements , which moved them to giue out their declaration in your favoures , as yee alleadge . of obedience , due by subjects , to avthoritie . 5. the poynt touching royall authoritie , is not so full of thornes and rockes as yee giue out , if men would bee pleased vnpartiallie to holde the playne and patent way , layde before vs by holie scripture , and by orthodoxe antiquitie , and by manie eminent divynes in the reformed church , and learned politickes ; which wee shall heere make manifest , after the vindication of those three famous theologues , ( whitaker , bilson , and rivet ) whom yee would haue the reader to esteeme favourers of your opinion . 6. doctor whitakers wordes agaynst william raynold , translated into english , out of the latine edition at oppenheme , anno 1612. pag. 51. are these , hee relateth the tumults and troubles , which were raysed for religion , in germanie , france , and boheme : as if that one thing were sufficient to condemne them , because once they did oppose themselues , and resisted the violence offered to god's trueth , and to themselues : where-as notwithstanding , fayth , oath , and publicke edicts , and finallie the lawes themselues gaue them warrand to doe the same . i will not say more of this matter , which is nowayes pertinent to the present purpose , especiallie seeing not onlie their just apologie , but also the edicts of the princes themselues haue liberated them from the cryme of rebellion . by these words of doctor whitaker , which yee haue cited , the reader may easilie perceaue , that hee doeth nowayes mayntayne or allowe taking of armes by subjects , without warrand of the publicke lawes , and approbation of the prince ; but excuseth what was done in those warres , by the allowance of the lawes and edicts of princes . 7. so also doctor bilson , in his booke entituled , the true difference betwixt christian subjection , and vnchristian rebellion , printed at oxford anno 1585 , pag. 382. in the wordes cited by you , declareth evidentlie , that hee speaketh of such republickes & states , as haue defences warranded by fundamentall covenant , in that governement . but what is that doctors mynde , concerning the duetie of subjects , in a free and absolute monarchie , is evident by his owne words in that same booke , pag. 380 , where disputing agaynst a jesuit , hee sayeth ; warre for the catholicke religion , is both lawfull and honourable , you say : you must adde , of the subjectes agaynst their prince , or else you range cleane besides our question . wee stryue not what causes may leade christian princes to make warre on their neyghboures , but whether it bee lawfull or tollerable for the subject , to beare armes agaynst his naturall and absolute prince . you proue , which is nothing to our purpose . but , sir , in this enterpryze , the person must bee respected as well as the cause : bee the cause never so just , if the person bee not authorized by god to draw the sword , they bee no just nor lawfull warres . private men may not venter on warres , vnlesse they bee directly warranded by him that hath the sword from god. and agayne in that same booke , pag. 502 , our saviour for teaching his , that they should bee brought before kings and rulers , and put to death , and hated of all men for his name sake : addeth not , as you would haue it , and hee that first rebelleth , but , hee that endureth to the ende , shall bee saved ; and agayne , not with violence restrayne them , but in patience possesse your owne soules . this is the way for all christian subjects to conquer tyrants , and this is the remedie provyded in the new testament agaynst all persecutions , not to resist powers , which god hath ordayned , lest wee bee damned : but with all meeknesse to suffer , that wee may bee crowned . and pag. 513. hee showeth , that manifolde formes of common-wealthes , make diverse men speake diverslie of the magistrates sword . and pag. 518. hee pleadeth , that the subjects in england , haue not that lawfull warrand , to draw the sword without consent of their prince , as the germanes haue without consent of the emperour ; and this discourse hee prosecuteth in some following pages . 8. the same is the meaning of doctor rivet , ( as wee take it ) in his commentarie vpon the psalme 68 ; where he distinguisheth betweene an absolute principalitie , and such a principalitie as is onlie conditionall , pactionall , conventionall . of this second sort are to bee vnderstood , his words of just and necessarie defence . but of the absolute principalitie speaking in that same place , hee recommendeth to subjects , rather suffering of martyrdome . and this to bee his meaning , appeareth more clearlie by his last declaration concerning this question , in his late treatise entituled , jesuita vapulans : where beeing pressed by an adversarie , hee handleth this question of purpose . in the meane tyme , wee wonder verie much , that yee haue not directlie answered to these remarkeable wordes of doctor rivet , alleadged by vs in our replye , wherein hee playnlie averreth , that the doctrine of buchanane , knox , and goodman , concerning subjects resisting their lawfull princes , is not approved by anie sound protestant . wee expected from you , a full and particular answere ; and now agayne we would gladlie heare , whether yee approue the judgement of rivet , concerning that doctrine of these wryters , or not . 9. thus having vindicated these three divynes , which yee alleadge for you , wee come now to those testimonies which wee promised , for clearing of the playnnesse of the way touching authoritie . first , it is evident by holie scripture , that it is vnlawfull for subjects in a monarchicall estate , ( such as is this kingdome of scotland ) to take armes for religion , or for anie other pretence , without warrand and power from the prince , and supreame magistrate . for the scripture teacheth vs , that the sword belongeth onlie to the king , and to them who are sent by him , rom . 13. 1. pet. 2.13.14 . that wee ought to keepe the king's commandement , and that in regarde of the oath of god , eccles . 8.2 . and , that wee should bee subject , not onlie for wrath , but also for conscience sake ; because the powers that bee , are ordayned of god : who-so-ever , there-fore , sayeth s. pavl , resisteth the power , resisteth the ordinance of god : and they that resist , shall receaue to themselues damnation , rom . 13. in the wordes of the apostle s. pavl , there is a remarkable opposition betwixt subjection and resistance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; implying , that all militarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether defensiue , or offensiue , if it bee agaynst the superiour power , which god hath set over vs , is forbidden . in lyke manner we reade matthew 26.52 . that all they that take the sword , shall perish with the sword. now certayne it is , that in a free monarchie , subjects haue not the sword from god , except by the hand of the king , to whom onlie god hath immediatelie given it . and therefore who-so-ever taketh the sword without his warrand , hath just reason to feare the foresayde warning of our saviour . manie other places of scripture might bee adduced to this purpose , which for brevitie wee omit , and doe proceede in the next rowme to some testimonies of ancient fathers , & other wryters . 10. tertullian , in his apologeticke , chap. 30. and 33. and 37. telleth vs , that the ancient christians in his tyme , altho having an heathen and persecuting emperour , did honour him , as chosen of god , and second from god , and first after god ; and did choose rather to suffer , than to make resistance by force of armes , altho they lacked not number , and strength to doe it . 11. the lyke example haue we in that renowned thebaean legiō of 6666 christian souldioures , called agaunenses , from the place of their suffering , who without making resistance , as they had strength of hand to haue done , suffered themselues rather to bee slayne , for their christian profession , by the officers of maximian the emperour , executors of his cruell commandement agaynst them . this fell out in the 18 yeare of diocletian , as ado viennensis wryteth in his chronicle , which was the yeare of god 297 , as cardinall baronius reckoneth in his annalls . and of that their christian cowrage , and pious resolution , venantius fortunatus , an ancient bishop of poictiers , hath left vnto vs these encomiasticke lynes , in the second booke of his poëms , biblioth . patr. tom. 8. edit . 4. pag. 781. queis , positis gladiis , sunt arma è dogmate pauli , nomine pro christi dulcius esse mori . pectore belligero poterant qui vincere ferro , invitant jugulis vulnera chara suis . 12. gregorie nazianzen , in his first oration , speaking of the persecution by julian the apostate , when the christians were moe in number , and stronger in might of hand , to haue made open resistance , if they had in their consciences found it agreeable to their christian profession , declareth playnlie , that they had no other remedie agaynst that persecution , but patient suffering for christ , with gloriation in christ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13. s. ambrose , having receaved imperiall commandement , to deliver the sacred houses , or churches , to bee possessed by the arians , declareth what hee thought convenient to bee done in such a case ; to wit , neyther to obey in that which hee could not performe with a good conscience , nor yet to resist by force of armes . his wordes to the people , ( concione 1. contra avxentivm ) are these ; why , then , are yee troubled ? i shall never willinglie leaue you . if i bee compelled , i can not gayn-stand . i may bee sorie , i may weepe , i may sigh . agaynst armes , souldiours , the goathes also , my teares are armes : for such are the guardes of a priest . other-wayes i neyther ought nor may resist . a and in the second booke of his epistles , and 14 epistle , to his sister marcellina , speaking of that same purpose , hee sayeth ; b i shall not fortifie my selfe with a multitude of people about mee . — wee beseech , o emperovr . we fight not . — i may not deliver the church ; but i ought not make resistance . 14. such also was the doctrine and practise of manie other great lightes , which shyned in the dayes of julian the apostate , and in the dayes of the arrian emperoures , and gothicke arrian kinges . 15. s. augustine , wryting of a lawfull warre , acknowledgeth that onlie to bee lawfull , which hath authoritie from the prince . for it is much to bee regarded , ( sayeth hee ) for what causes , and by whose authoritie , men vndertake warres : but that naturall order , which is accommodated to the peace of mortall men , requireth this , that the authoritie and counsell of vndertaking warre , bee in the power of the prince . 16. the imperiall lawes doe say the same , ff . ad legem juliam majestatis . leg. 3. eadem lege tenetur , & qui injussu principis bellum gesserit , delectumve habuerit , exercitum comparaverit . et cod. vt armorum vsus inscio principe interdictus sit . nulli prorsus nobis insciis , atque inconsultis quorumlibet armorum movendorum copia tribuatur . these are the words of the emperoures valentinian and valens . et cod. de re militari , leg. 13. nemo miles . nemo miles vel sibi vacet , vel aliena obsequia sine nutu principali peragere audeat , &c. 17. bodin , in his first booke de republica , cap. 10. num. 155 & 156. ( pag. 244. edit . latin. 4. vrsell . anno 1601. ) reckoneth among the proper rights of majestie , the right and power to make warre : and this hee showeth to appertayne , in a free monarchie , to the prince onelie . 18. to this meaning sayeth peter martyr ; as concerning the efficient cause , it is certayne that warre may not bee made without the authoritie of the prince . for paull sayeth , that hee beareth the sword : therefore hee may giue it to whom hee willeth , and may take it from whom hee willeth . loc. com. class . 4. cap. 16. § 2. and a little after , to wit , § 7. hee reciteth and commendeth a saying of hostiensis to the same purpose . 19. calvin , in the fourth booke of his institvtion , in the last chapter of that booke , disputeth the question at length , and by manie strong argumentes evinceth , and concludeth , that it is no-wayes lawfull for subjectes , to resist their prince by force of armes ; whether the prince bee godlie , and just ; or vngodlie , and vnjust in his conversation , and commaundementes : and , that no-thing remayneth to subjectes in such a case , but to obey , or suffer . where vnderstand , that fleeing , is a sort of suffering . neyther are his wordes subjoyned in the 31 sect. to wit , i speake allwayes of private men , &c. contrarie to this . for first calvin in this dispute , indifferentlie vseth the names of private men , and subjectes : and therefore , in the 33 sect. at the beginning of it , hee tearmeth those of whose duetie hee disputeth , subjectes . and in-deede , who-so-ever is a subject , is also , in respect of the supreame ruler , a private man. although magistrates , who are vnder the king , bee publicke persons , in respect of their inferioures ; yet being considered , with relation to him that is supreame , 1. pet. 2.13 . they are but private . as in dialecticke , an intermediate genus , altho in respect of the inferiour species , it bee a genus ; yet in relation to the superiour genus , it is but a species . all power of governing , is so subjected to the supreame power , that what-so-ever is done agaynst the will of the supreame ruler , is destitute of that power ; and consequentlie , is to bee esteemed for a private act . for , as wee are taught by the philosophers , order can not bee , but with a reference to that which is first . hence king iames , in his booke of the true law of free monarchies , pag. 206. affirmeth , that all the people are but private men , the authoritie beeing allwayes with the magistrate . secondlie , this is manifest from the verie wordes of calvin , in that same 31 sect. for there hee excepteth none from the necessitie of obeying , or suffering , when kinges command thinges vnjust ; but onelie popular magistrates , appoynted for restrayning the licentiousnesse of kinges . nowe , where such magistrates are erected , it is certayne , that a king , in such a common-wealth , hath not the supreame power : for if hee had the supreame power , none could force him , since an inferiour can not force his superiour . this can not bee done , but onelie by him , who is superiour , or at least aequall . thirdlie , this is cleare also by the examples adduced by calvin ; namelie , the lacedaemonian ephori , the romane tribunes , and the athenian demarchi . when the ephori were set vp in lacedaemon , the kinges of lacedaemon , were but kinges in name , and had not the supreame power , as it is confessed by the learned . so when the tribunes had their full power in rome , the supreame power was in the people : and in lyke manner it was in athens , , when the demarchi had power . therefore , from this no-thing can bee inferred for the lawfull resistance of subjectes , to a monarch , or king , properlie so called . fourthlie , calvin applying this to the kingdomes that nowe are , sayeth no more , but that peradventure the three estates assembled in parliament , haue that fame power , which the fore-mentioned ephori , &c. had . heere it is to bee marked , that hee sayeth onelie , peradventure it is so : which can bee no warrand to a man's conscience , in a matter of so great importance . for hee that resisteth his superiour by force of armes , should not onelie thinke , that peradventure hee hath power , but should bee assuredlie perswaded , that hee hath power so to doe . when there is no more said , but that peradventure such a thing is , it may bee as reasonablie sayde , peradventure such a thing is not . neyther doeth hee giue this power even peradventure , but to the the three estates assembled in parliament . hence the learned rivet , speaking of calvin his mynde in this place , sayeth , that hee giveth no power to people over monarchs , properlie so called . the same also is observed , concerning calvin his mynde , by albericus gentilis , in his third royall dispute . 20. the same doctrine also is delivered by king james of blessed memorie , in his booke entituled the true law of free monarchies , by hugo grotius in his first booke de jure belli & pacis , cap. 4. by leonhartus hutterus , in his common places , loc. 32. cap. 3. iohannes gerhardus in the 6 tom . of his common places , in his treatise de magistratu politico , nvm . 483. where hee discourseth accuratelie of this matter : zepperus in his 3 booke de politia ecclesiastica , in the last section of the 13 chapter , pag. 573. edit . herborn . 1595. albericus gentilis , in his regall disputations , disput . 3. de vi civium in regem semper injusta . iohn bishop of rochester , in his worke written agaynst bellarmine , de potestate papae in rebus temporalibus , lib . 1. cap. 8. class . 2. where hee adduceth a clowde of manie moe authors . m. antonius de dominis , in his booke called ostensio errorum francisci suarez , cap. 6. § 27. ioannes angelius werdenhagen , i. c. in his politica generalis , lib . 3. cap. 10. quest . 14. 21. by these testimonies wee intende not to lay vpon you , or anie of our countrey-men , anie imputation , or to take vpon vs to giue sentence concerning their proceedinges : but onlie beeing invited heereto by your last answeres , wee thought it our duetie , to signifie to the reader , that manie ancient and late famous wryters are not of that opinion , eyther to thinke the question touching authoritie , so full of rockes and thornes , as you call it , or yet to favour such a defensiue taking of armes , as you thinke to bee alleadged by whitaker , bilson , and rivet . 22. now to prosecute what remayneth of your answere : whereas yee say , that when yee justifie your covenants and conventions , yee meane not onlie the last and most remote endes , but the nearest and immediate ; wee pray you tell vs what yee meane by the nearest and immediate ende : if yee meane the object it selfe , ( which the schoole-men call finem intrinsecum & proximum ) then the lawfulnesse and equitie of the matter , vowed and promised in the covenant , is all one with the goodnesse of the ende of it . whence wee inferre , that seeing the matter promised by you in this your covenant , to wit , your mutuall defence agaynst all persons , none excepted , is in our judgement vnlawfull , and forbidden by a lawfull authoritie ; the ende , of your covenant is meerelie evill : but if by the nearest ende yee meane any thing which is diverse from the object , then wee still affirme agaynst the last part of your first answere , to our second demand , that conventions , and covenants , & all other actions , are to bee esteemed & judged of , first or principallie by the equitie of the object , and then by the goodnesse of the ends of it , whether they bee fines proximi , or fines remoti . 23. wee doe not joyne with the papistes , blamers of our reformation , ( as yee seeme to beare vpon vs ) because they hate and oppugne our reformed religion , which wee loue and defende . neyther doe wee take vpon vs to censure the proceedinges of our reformers : but wee stryue , by the grace of god , so to carrie in our owne tyme , and to walke wyselie in a perfect way , as our adversaries the papistes , may get no advantage to pleade for their vnwarrantable doctrine and practises , by anie pretence of our example . the iii. dvply . in your third answere , passing lightlie from our replye , yee fall into some vnexpected digressions , concerning the service booke and our thoughts thereof : we esteeme it a matter beyond the compasse of humane judicatorie , to sit vpon the thoughts of other men . as for those outward expressions , which yee alleadge vpon some of vs , of not seeing erroures in that booke , or groaning for it ; yee shall vnderstand , that such multiplicitie of popish erroures , as was alleadged by some of you , to bee in that booke , was invisible to some of vs. altho to enter in a particular examination or consideration , of everie poynt and sentence in that booke , is not now tyme nor place . neyther did anie of vs professe groaning for that booke in particular , but for an vniformitie of divyne service throughout this nationall kirke , and a more perfect forme than wee yet haue , that the publicke service were not permitted to the severall judgements , and private choyse of everie minister and reader . which also was thought convenient by the nationall assemblie of the kirke of scotland , holden at aberdene , anno 1616. 2. whether that service booke ( now discharged ) contayneth anie innovation of religion , or anie thing contrarie to the protestant religion , ( as yee alleadge ) wee doe not dispute now . but we doe assuredlie belieue , the pietie and sinceritie of his majesties intention , ever to haue beene , and still constantlie to bee , as it is graciouslie declared by his majesties late proclamation . and wee are certaynlie perswaded , that his majestie hath given order , to discharge all the actes of counsell , made anent the canons , and service-booke ; and are crediblie informed , that they are discharged by act of counsell , [ at holie-rood-house , the fift of julie last ] according to the order given by his majestie . also , wee see no such just cause of feare , as may import your alleadged necessitie of covenanting ; seeing his majestie will not presse anie thing of that nature , but in such a fayre and legall way , as shall satisfie all his loving subjectes : and , that hee neyther intendeth innovations in religion nor lawes ; as wee declared in our former replye , to which yee haue not sufficientlie answered . neyther was it necessarie , for removing of anie just feares , that his sacred majestie should disallowe that service-booke , as yee requyre ; but it was sufficient , to discharge it , in manner foresayde . 3. yee doe conclude your answere vnto our thirde replye , with an vncouth and incredible position , whereof yee bring no proofe at all , but onelie this bare assertion ; who-so-ever professe them-selues , to bee perfectlie satisfied with the proclamation , doe proclayme in the eares of all the kingdome , that they are better pleased with the service-booke , and canons , than with the religion , as it hath beene professed in this land since the reformation . this your thesis , is so evidentlie weake , that we neede no more for the over-throwe there-of , but to oppose there-vnto this our playne and vndenyable antithesis ; who professe them-selues to bee perfectlie satisfied with that proclamation , where-by the service-booke is discharged , & the religion professed in this land since the reformation , is established , doe proclayme in the eares of all the kingdome , that they are better pleased with the religion professed in this land since the reformation , than with the service-booke , and canons . the iv. dvply . yee alleadged a before , and now agayne doe affirme , that wee haue mistaken your interpretation of the olde covenant , as if it had beene given out judiciallie by you , and , as if yee had intended to enforce it vpon others . to free your selues of this imputation , yee sayde in your first answere , that yee intended onlie to make knowne your owne meaning according to the mynde of our reformers , and in charitie to recommend it to others . hence wee inferred in our replye , that yee ought not to obtrude your interpretation vpon vs , nor molest anie man for not receaving the same . to this now yee say in your second answere ; altho you neyther vse threatnings , nor obtrude your interpretation vpon vs , yet wee must pardon you , if yee match vs not with the greatest part of this kingdome , in whose name , by all fayre meanes yee recommend it to vs. truelie , brethren , wee are not offended with you , for preferring the judgement of so manie , to our judgement , who are but few in number : neyther neede yee to craue pardon of vs for this . but concerning these fayre meanes , and that force of reason whereby , yee say , yee recommend your interpretation of the olde covenant to vs , pardon vs , if the experience wee haue , both of your wrytings and proceedinges , make vs to oppose this your assertion . for in your wrytings wee expected indeede , but haue not found that force of reason , whereof yee speake : and as for the proceedinges of those who haue subscrybed your covenant , wee of all men haue least reason to belieue that they vse no threatninges , seeing wee heare daylie so much their threatnings agaynst our selues . 2. where-as for clearing of that which yee sayde before , concerning the mynde of our reformers , yee affirme , that the authoritatiue judgement of our reformers is evident , not onlie by the confession of fayth ratified in parliament , but also by the bookes of discipline , acts of generall assemblies , and by their owne writs : first , wee marvell , how yee can say , that the private writings of master knox , and others , who with him were instruments of that great worke of reformation , haue publicke authoritie to obliedge the subjectes of this kingdome . the legislatiue , and obligatorie power of the church , is onlie in synods or conventions of bishops and presbyters , and not in particular persons expressing their myndes apart . next , this church in the former age , by abrogating the office of superintendents , established in the first booke of discipline , hath declared , that the statutes & ordinances contayned in those bookes , are not of an authoritie perpetuallie obligatorie , but may bee altered or abrogated by the church , according to the exigencie of tyme. the same lykewyse is manifest by the abrogation of summarie excommunication , which this church did abolish , altho it was established in generall assemblies , wherein master knox , and other reformers , were present . wee neede not to insist much in this , seeing so manie of you , who are subscribents , mis-regarde the ordinances of our reformers , praefixed to the psalme booke , concerning the office of superintendentes , or bishopes , funerall sermones , and set formes of prayer , which they appoynted , to bee publicklie read in the church . hence the reader may perceaue , that ye haue no warrand for your interpretation of the olde covenant , from the authoritatiue , and obligatorie judgement , of the reformers ; seeing yee can not ground it vpon the confession of fayth ratified in parliament . as for those other meanes mentioned by vs , to wit , scripture , antiquie , and consent of the reformed churches ; that they truelie make for vs , and agaynst you , the vnpartiall reader may perceaue , by these our disputes . whether or not episcopacie , and pearth articles , bee abjured in the late covenant . 3. as for the second miss-taking mentioned by you in your answere , wee did showe in our replye , that in your covenant , pearth articles , and episcopacie , are abjured . and for proving of this , wee asked of you , what yee meaned by the recoverie and libertie of the gospell , as it was established and professed before the fore-sayde novations ? and what is that period of tyme , to which your wordes there haue reference ? that is , whether it bee that period of tyme , when the service-booke , and booke of canons , were vrged vpon you ? or if it bee the tyme , when pearth articles , and episcopacie , were receaved in this church ? but , truelie , your answere to this , is no-wayes satisfactorie , nor hath so much as a showe of satisfaction . for yee are afrayd to expresse that period of tyme , lest yee bee forced to graunt , that which wee before objected . and yet your speach bewrayeth you : for seeing yee answere onelie to that which wee sayde concerning the last of these two periods , wee collect , that by the recoverie of the libertie and puritie of the gospell , as it was established before the fore-sayd novations , yee meane the reducing of the policie of this church , vnto that estate in which it was , before pearth articles , and episcopacie , were established . and hence wee inferre , as wee did before , that in that part of your covenant , yee condemne and abjure pearth articles , and episcopacie , as contrarie to the puritie and libertie of the gospell . 4. yee seeme to answere , that in that part of your covenant , yee condemne not pearth articles , and episcopacie , but those abuses and corruptions , which haue accompanied them ; such as the superstitious observing of dayes , cessation from worke on those dayes , feasting , guysing , and the grosse abuses , which haue entered in the sacrament , vpon kneeling before the elementes : and , that in respect of these abuses , wee who allow pearth articles , and episcopacie , may sweare without prejudice of our cause , to recover the puritie and libertie of the gospell , as it was established , and professed , before these novations . 5. but , first , let anie indifferent , or vnpartiall man , who knoweth the state of our chvrch , judge , whether or not it bee lyklie , that your vowe , of the recovering the libertie and puritie of the gospell , as it was before episcopacie , and pearth articles , were introduced , importeth onelie an intention of removing of the consequentes of pearth articles , and episcopacie , and not of the removing of those thinges them-selues ? truelie , wee are perswaded , that they who knowe the state of this chvrch , and your mynde , concerning these thinges , will thinke this your glosse of your owne wordes , to bee violent , and excogitated for cluding our argument . 6. secondlie : who can thinke , that yee , and others , contryvers of the late covenant , who condemne pearth articles , and episcopacie , as much as yee doe the consequentes of them , haue onelie vowed , to remoue their consequentes , and not remoue them-selues ? 7. thirdlie , is it possible , that anie can promise and vowe , to labour for the curing of so manie , and so great pretended diseases of this church , ( wee meane these abuses which yee say , haue accompanied pearth articles and episcopacie , ) and in the meane tyme promise , and intende nothing concerning the removing of the causes of them ? 8. fourthlie , how can wee , without great prejudice of our cause , acknowledge , that these grosse abuses mentioned by you , haue entred in the sacrament , by kneeling before the elements ? ( yee should haue sayde at the receaving of the elements ) for seeing kneeling at the receaving of the sacrament , is confessed by vs to bee a matter indifferent ; if in our oath , wee acknowledge these grosse abuses to haue entred in vpon kneeling , it will probablie follow in the judgement of some , and in your judgement , who recommend this oath vnto vs , it will follow infalliblie , that kneeling for the evill consequences thereof , ought to bee removed . doe yee not heere cunninglie deale with vs ? for altho yee vrge vs not , as yee say , to sweare and promise the removing of kneeling , yet yee vrge vs , by your owne confession , to promise the removing of these abuses occasioned by kneeling : which beeing acknowledged by vs , yee will then take vpon you to demonstrate , that kneeling it selfe ought to bee removed : for yee holde it for a maxime , that thinges indifferent , beeing abused and polluted with superstition , should bee abolished . wee can not sufficientlie marvell , how yee who are of this mynde , can say to vs , that wee who allowe pearth articles and episcopacie , may sweare to recover the libertie and puritie of the gospell , as it was before , &c. for yee meane , that wee may doe so , without prejudice of our cause . but wee haue alreadie showne , that according to your judgement and doctrine , if wee sweare that which yee would haue vs to sweare , our cause shall bee much prejudged , yea , vtterlie lost . 9. fiftlie : howe can wee sweare , to remoue these grosse abuses entered in vpon kneeling , as yee alleadge ; seeing wee thinke , that no such abuses haue entered in vpon it ? yea , our people , trye them who please , will show , that they are as free from all erronious conceits , concerning that holie sacrament , as anie living in these congregations where kneeling is daylie cryed downe . 10 sixtlie , as for these abuses and corruptions , reckoned vp by you , as the consequentes of the observation of festivall dayes , to passe by that which before wee marked concerning kneeling , to wit , that the granting of this were a great prejudice to our cause , some of these are not abuses at all , as , cessation from worke . agayne , some of them haue not come in vpon the observation of the articles of pearth , as guysing , and feasting , ( yee meane excessiue feasting , for otherwyse it is not an abuse ) which onlie fall foorth on christ-mas feastivitie . for sure wee are , that these abuses haue not come by the anniversarie commemoration of chist's nativitie , in the which by the ordinance of pearth assemblie , all superstitious observation , and prophanation of that day , or anie other day , is prohibited , and appoynted to be rebuked . this the reverend and learned bishop of edinbvrgh , in his defence of the act of pearth assemblie , concerning feastivities , pag. 63. proveth , because ( sayeth hee ) wee haue lacked preaching vpon christ-mas day , these fiftie seaven yeares by-gone , in our church , yet ryot , prophanenesse , surfet , and drunkennesse , haue not beene wanting . 11. seaventhlie , as for superstitious observation of dayes , ( whereof hitherto wee haue had no experience ) wee marvell , that yee can reckon it , amongst the consequentes of the observation of dayes : seeing in your judgement , it is all one with the observation of dayes . for yee thinke the observation of anie daye , except the lord's day , to bee , in the owne nature of it , superstitious , and will-worship . 12. as for the last part of your answere to our argument , concerning the fore-sayde period of tyme ; where yee alleadge , that manie corruptions , of popish and arminian doctrine , haue entered in the kirke , &c. wee aske you , whether yee designe heere an other period of tyme , than yee did before ? or if yee designe onlie this selfe-same period of tyme , ( in the which both the fore-sayde practicall abuses , and these doctrinall corruptions , haue entered into this church , accompanying , a yee alleadge , pearth articles , and episcopacie ? ) or , last of all , if yee designe no period of tyme at all ? if yee take you to this last , professing , that yee haue heere designed no period of tyme ; then yee answere not our argument , where-in wee particularlie , and expresslie posed you , concerning that period of tyme , vnto which your wordes cited oft before , haue reference . if yee designe the same period of tyme , then looke howe yee can escape our praeceeding argumentes , concerning that period of tyme. 13. but if yee designe an other period of tyme , then wee aske you , whether it bee prior , or posterior , to the period of tyme alreadie mentioned ; to wit , the tyme praeceeding the bringing in of the articles of pearth ? yee can not say , that it is posterior to it : for yee complayned of arminian corruptions , even before pearth assemblie ; branding some of the most learned of our church , with that aspersion . and of popish corruptions of doctrine , yee complayned , when pearth articles , and episcopacie , were established . for the doctrines , of the lawfulnesse and expediencie of these thinges , are , in your judgement , meerlie popish , and antichristian . neyther can yee say , that it is prior to the fore-sayde period of tyme : for the tyme praeceeding the in-bringing of pearth articles , comprehendeth all that tract of tyme which interveaned betwixt the reformation , and pearth assemblie . 14. but wee will yet more evidentlie convince you , by two other arguments , drawne from that part of your covenant , of which wee are now speaking , and from the wordes of this your answere , to our fourth replye ; for first in your covenant yee promise , and also will haue vs to promise with you , to forebeare for a tyme , the practise of pearth articles , vntill they bee tryed , as yee say , in a free assemblie . but this forbearance importeth a manifest prejudice , and wronging of our cause : for this is a fore-acknowledgement , eyther of the vnlawfulnesse , or else of the inexpediencie of the matters , concluded in pearth assemblie . for wherefore ought wee in this exigence of the church , to forbeare the practise of pearth articles , rather than of other rites of the church , except for some greater evill comprehended in them ? this will appeare more evident , if wee shall consider the reason alleadged by you , pag. 17 , wherefore wee ought now to forbeare the practise of these articles : to wit , because in the case of scandall , and sensible feare of superstition , wee ought to doe so . now this case of scandall is not in your judgement , a temporarie , but a perpetuall consequent of pearth articles . for yee thinke it will ever scandalize the papists , as if we were approaching to them : lykewyse yee thinke everie one of them , and especiallie kneeling , to bee inductiue to sinne , ex conditione operis , by the verie nature and qualitie of the worke it selfe . whence it followeth , that they are necessarilie and immutablie scandalous ; for what-so-ever agreeth to anie thing , in respect of the nature of it , it agreeth to it necessarilie and immutablie . if therefore wee in this respect , sweare the forbearance of pearth articles , wee shall bee holden to forbeare pearth articles , not for a tyme , but for ever . 15. next , wee pray you consider , what is meaned by the foresayde novations , in that part of your covenant , wherein yee promise to labour to recover the libertie and puritie of the gospell , as it was before the foresayde novations . certaynlie these wordes can not bee vnderstood of novations to bee introduced , and which haue not as yet entred vnto our church . for the libertie ▪ and puritie of the church is not as yet lost , yea , not impared by them , and so needeth not to bee recovered by the removing of them . they must then be vnderstood of the novations mentioned in the parenthesis of your covenant ; that , is of all innovations alreadie introduced by authoritie , and their alleadged consequentes , which yee promise to forbeare , vntill they bee allowed , and tryed by a free assemblie . hence anie man may conclude , that altho in your parenthesis , yee promise onlie to forbeare these novations for a tyme , yet in the wordes immediatelie following , yee condemne and abjure them . for the recovering of the libertie and puritie of the gospell , as it was established before the foresayde novations , importeth manifestlie a removing of all these novations , which eyther in themselues , or in respect of their consequents , are contrarie to the puritie and libertie of the gospell . but all novations alreadie introduced , are in your judgement of this kynde , and there-fore your vowe , of the recovering the libertie and puritie of the gospell , importeth a removing of all the fore-sayde novations . 16. to conclude this argument : yee may see , that wee haue pryed no more narrowlie into the expressions of your covenant , than wee had reason ; and haue laboured , not to scarre our selues , and others , with meere shadowes , as yee affirme . of our argvment , ad hominem , and the weake retorsion of it , by the answeres . 17. nowe wee come to our argument , or syllogisme , ad hominem , which hath so pinched you , that yee haue not attempted to answere to anie of the propositions of it . our intention in that argument , was to proue , that whether pearth articles bee abjured in the late covenant , or not ; yet yee ( who came hither , to giue vs satisfaction concerning the covenant ) can not , with a safe conscience , averre , or declare to vs , that they are not abjured in it . this wee did evidentlie proue , reasoning thus : what-so-ever rites are abjured in the olde covenant , they are also , in your judgement , abjured in the late covenant . but pearth articles , and episcopacie , are , in your judgement , abjured in the olde covenant : ergo , they are , in your judgement , abjured in the late covenant : and , consequentlie , if yee deale sincerelie with vs , ye must averre , that they are also abjured in the late covenant . 18. to this yee say , first , that what-so-ever be your judgement , as yee are particular persons , yet , at this tyme , yee were to bee taken , as commissioners from the whole companie of subscrybers . truelie wee did take you so ; and did thinke , that yee who were commissioners from such a multitude of good christians , would haue tolde vs your mynde sincerelie , concerning the full extent of the late covenant ; and , that yee would neyther haue affirmed anie thing as commissioners , which yee doe not thinke to bee true , as yee are particular persons ; nor yet would haue laboured , so to insnare vs , as to haue bidden vs subscrybe a covenant , reallie , and indeede , in your judgement , abjuring those thinges , which wee , with a safe conscience , can not abjure . for , in your judgement , pearth articles , and episcopacie , are most reallie abjured in the late covenant , although yee playnlie affirme the contrarie , in your answeres to our fourth , fift , and sixt demaund . and ( which is much to bee noted ) in your answere to our tenth demaund , yee affirme , concerning your selues , that yee , in this late covenant , haue promised onelie forbearance of pearth articles . wee wonder much , howe yee can say so . for who-so-ever by their oath haue tyed themselues to a confession , in the which they firmlie belieue pearth articles , and episcopacie , to bee abjured , those haue indeede abjured pearth articles , and episcopacie . but yee in the late covenant , haue tyed your selues by your oath , to the little confession , or olde covenant , in the which yee firmlie belieue , episcopacie , and pearth articles , to bee abjured : ergo , in your late covenant yee haue abjured pearth articles , and episcopacie : and not onelie yee , but all those who are of that same mynde with you . whence wee inferred , in that tenth demaund , that none of you can vote freelie in the intended assemblie , concerning pearth articles , and episcopacie . 19. secondlie , yee say , that if others of the subscribents , who are of our judgement , ( that is , who are not perswaded that pearth articles , and episcopacie , are abjured in the olde covenant , ) had come as commissioners at this tyme to vs , our argument ad hominem , had beene anticipated , because it would not haue beene pertinent for them . but yee are deceaved , for wee haue ever looked principallie to these , who were the first contryvers of the late covenant , or had speciall hand in it , that is , to your selues , and to others , who these manie yeares by-gone , haue opposed pearth articles , and episcopacie , as popish corruptions , abjured in the olde covenant ; and consequentlie haue , in this late covenant , ( in the which that former covenant is renewed ) by your owne personall oath , abjured pearth articles , and episcopacie . if then that other sort of commissioners had come vnto vs , wee would haue sayde to them , that wee can not sweare the late covenant , because pearth articles , and episcopacie , are in it abjured . and this wee would haue proved by the lyke argumēt ad hominem , that is , by an argument grounded vpon the judgement of the contryvers of the late covenant : as yee may easilie perceaue . 20. thirdlie , yee say , that wee haue perceaved the insufficiencie of our argument , because wee objected this to our selues : that seeing wee thinke pearth articles , and episcopacie , not to bee abjured in the olde covenant , wee may subscrybe the new covenant , in the which that olde covenant is renewed . truelie yee might haue alleadged this , if wee had propounded that objection , and had left it vnanswered . but wee answered it ▪ and brought some reasons ( which yee wyselie did passe by , perceaving the force of them ) to show , that wee can not convenientlie subscrybe your late covenant , notwithstanding of our judgement , or rather opinion of the meaning of the olde covenant . we say opinion : for to speake truelie what we thinke , wee doubt , and so doe others with vs , concerning the meaning of some parts of the olde covenant , touching matters of ecclesiasticall policie , and haue not so full a perswasion in our myndes concerning those parts , as may bee to vs a warrand of our oath . 21. fourthlie , where-as yee say , that it was not for vs to inquyre in your private opinion , concerning the meaning of the late covenant , in that part of it , where it tyeth vs to the inviolable observation of the olde covenant , nor was it necessarie for you , to make it knowne to vs ; wee answere , that wee inquired not your private opinion , but the common judgement of all those , who with you these twentie yeares by past , haue accused vs of perjurie , for the alleadged violation of the olde covenant , sworne by our praedecessoures . and truelie wee had more than reason to doe so ; because wee most justlie feared , that yee , who haue so oft accused vs of perjurie , for practising rites and ceremonies abjured , as yee alleadge , in the olde covenant , sworne by our praedecessoures , would much more vehementlie ; yea , also with a greater show of probabilitie , accuse vs of perjurie , for violation of the olde covenant , sworne and ratified by our selues in this late covenant , if wee should stand to the defence of pearth articles in tyme to come . it became vs therefore , for eschewing of this inconvenient , to inquyre of you , and you also sincerelie and playnlie to declare to vs , whether or not wee may subscrybe & sweare the new covenant , as it includeth and ratifieth the olde , and yet bee reallie free from all abjuration , or condemning pearth articles , and episcopacie ? and lykewyse whether or not yee , and all others who are of your mynde , will holde and esteeme vs free from abjuration of them , not-with-standing of our subscrybing of your covenant . these questions requyre a punctuall aunswere . for if our subscrybing of your covenant , may eyther import a reall abjuration of pearth articles , or if it may make you to thinke , that by vertue of our subscription , wee are reallie , and in-deede , bound to reject them for ever ; neyther can wee , with a good conscience , subscrybe your covenant ; neyther can yee , with a good conscience , requyre it of vs. 22. fiftlie , from our refusing to subscrybe the late covenant , in so farre as it reneweth the olde covenant , or little confession ; because that confession , according to your interpretation , or conception of it , importeth an abjuration of pearth articles , yee collect , first , that vpon this ground wee would not haue subscrybed the late confession anie tyme by-past . secondlie , that wee can not sweare the confession of anie church , no , not the articles of the creed , petitions of the lord's prayer , nor praeceptes of the ten commandements , in respect of the diverse interpretations , which men giue of them . wee answere , first , that since the little confession , is not of divine authoritie , and since the humane authoritie which it had , hath these manie yeares by-gone ceassed , ( as the peaceable warning , latelie given to the subjectes in scotland , proveth ) wee would haue refused our subscription vnto it , ever since wee heard , that it importeth an abjuration of all rites , and ceremonies , which were not receaved in our chvrch in the yeare 1681 ; except wee had gotten some evidence to the contrarie , sufficientlie satisfying our myndes . secondlie : as for the creed , lord's prayer , and tenne commandements , your argument taken from the varietie of mens expositions of them , is farre from the purpose . for , since wee are perswaded , that the author , or penne-men of them , neyther intended , nor yet delivered anie thing in them , but trueth : and that their expression is authenticke , wee are bound to embrace , and receaue them , not-with-standing of the varietie of interpretations , which men giue of them : neyther is it lawfull to vs , to refuse our subscription , or assent , to them , what-so-ever be the judgement or assent of those who requyre it of vs : beeing allwayes bound to acknowledge the infallible authoritie of them , even when wee doubt of the true meaning of them . thirdlie : as for anie of these later confessions of churches , if the case bee such , as nowe it is in this particular of this late covenant , that is , if wee bee not bound by anie standing lawe , to subscrybe it , and if it bee so lyable to the varietie of interpretations , that it may probablie import that which wee thinke to bee contrarie to the trveth , and if these who requyre our subscription , bee , in our judgement , opposers of the trueth , in anie poynt contayned in that confession , & may make advantage of our subscription , alleadging , that wee are tyed by it , to consent to their doctrines , or practises : we may justlie , in such a case , denye our subscription to that confession , for the ambiguitie of it ; and much more may desire those who vrge vs to subscrybe it , to declare vnto ●s , before wee giue our svbscription , whether , or not , that confession , in their judgement , will tye vs to their doctrines , and practises . 23. last of all : in modestie , as yee say , but with a jesting complement , yee present vnto vs , a dish ▪ of our owne dressing : yee meane , the lyke argument , ad hominem ; which is this : the rites and ceremonies which are not abjured in the negatiue confession , are not abjured in this late covenant : but the rites and ceremonies , which were concluded in pearth assemblie , are not abjured ▪ as yee say , in the negatiue confession , made anno 1581 ; therefore they are not abjured in this late covenant . the first proposition , as yee say , is evident , because in the late covenant wee are bound no farther , concerning the negatiue confession , but to keepe it inviolable : and there-fore , what rites are not abjured there , are not abjured heere . lyke-wyse yee say , that the second proposition can not bee denyed by vs , in respect these twentie yeares by-gone , wee haue thought our selues free of perjurie , not-with-standing of the oath made 1581 , and of our conforming our selues to the ordinance of pearth . good brethren , yee haue retorted this . argument verie weaklie vpon vs. for , first , wee flatlie denye the major of your syllogisme ; and withall doe repell the confirmation of it . for altho pearth articles , were not abjured in the late covenant , in so farre as it reneweth the negatiue confession ; yet they may bee , and , as it is alreadie proven , they are abjured in that other part of your late covenant , where yee vowe and promise , to recover the libertie and puritie of the gospell , as it was established and professed before the fore-sayde novations-next , as for your minor , or second proposition , wee suspend our judgement of it , vntill wee bee better informed and advysed : doubting , as wee sayde before , concerning the meaning of those parts of the olde covenant , which concerne matters of rite or ceremonie . neyther doeth the confirmation of your minor trouble vs ; for wee haue thought our selues free of perjurie these twentie yeares by-gone , not for anie certayne perswasion which wee had , that pearth articles are not abjured in the olde covenant ; but because wee did not personallie sweare that covenant , and are not tyed to it , by the oath ▪ of those who did subscrybe it : which wee are readie to demonstrate by irrefragable argumentes . yee see then your argument retorted vpon vs , pearceth vs not at all : and the reader , may perceaue that our argument hath beene so forciblie throwne vpon you , that yee haue not taken vpon you to answere anie part of it . if ye had had evidence of the trueth for you , yee would not onlie haue retorted our argument , but also by answering it punctuallie , showne , that it strayteth not you : and if yee had beene exact resolvers , yee would not haue gone about to haue satisfied vs with a naked argument in contrarium . 24. before wee leaue this poynt , that it may bee knowne to all , what reason wee haue to insist in this our argument , ad hominem , and that wee haue proponed it , not to catch advantage of you , but to get satisfaction to our owne myndes , concerning the covenant , and your sinceritie in vrging vs to subscrybe it , wee will collect out of that which hath bene alreadie sayd , some interrogatories , which wee pray you to answere punctuallie , if yee intende to giue vs satisfaction . the first is , whether or not your declaration of the extent of the late covemant , to wit , that it extendeth not it selfe to the abjuration of pearth articles , bee not onlie vera , true in it selfe , but also verax , that is , consonant to your mynde , and to the mynde of the chiefe contryvers of it ? the reason where-fore wee propone this question , yee will perceaue by these that follow . secondlie , seeing yee and others the chiefe contryvers of the olde covenant , haue beene ever of this mynde , that pearth articles , and episcopacie , are abjured in it ; wee aske , whether yee all tying your selues by this late covenant , to the inviolable observation of the olde covenant , haue tyed your selues to it in all the particular poynts , which yee conceaved to bee contayned in it , or onelie in some of them ? did yee by mentall reservation , except anie part of that olde covenant , or in particular did yee except that part of it , in the which , perpetuall continuance in the doctrine & discipline of this church is promised ? or if that part was not excepted , did yee put anie new glosse vpon it which it had not before ? and if yee did not , whether or not yee renewing the oath of perpetuall observation , of the doctrine and discipline of this church , as it was anno 1581 , haue not onlie reallie , but also according to your owne conception of that part of the olde covenant , abjured all rites and ceremonies , added to the discipline of this church , since the fore-sayde yeare ; and consequentlie , the articles of pearth , and episcopacie ? thirdlie , seeing yee so confidentlie averre , that pearth articles are abjured in the olde covenant , howe can yee denye them to bee abjured in the new covenant , except yee acknowledge a substantiall difference , betwixt the olde and new covenant ? fourthlie , if yee grant that they are reallie and indeed abjured in the late covenant , how can yee faythfullie and sincerelie say to vs , or to anie other , that they are not abjured in it ? fiftlie , how can yee , and all others , ( who with you haue reallie , and also according to your owne conception of the olde covenant , abjured pearth articles , and episcopacie , by renewing of it ) voyce freelie , in the intended assemblie , concerning these thinges ; seeing yee are tyed by your oath , to condemne and abrogate them ? sixtlie , how can wee concurre with you in an oath , wherein wee are infalliblie perswaded that yee haue abjured pearth articles , and episcopacie ? seaventhlie , if wee concurre with you in that oath , will yee not ( as wee objected in our replye , but yee haue not answered it ) thinke vs bound by our oath , to condemne pearth articles , and episcopacie ? and will not yee thinke your selues bound in conscience to tell vs , and all others , that which yee thinke to bee trueth , and may make much for your cause , to wit , that the wordes of the covenant haue but one sense , and that in that one sense pearth articles are abjured ? 25. yee , and all others , may nowe see , howe injustlie yee sayde , that wee would haue the covenanters , agaynst their intention , and whether they will or not , to dis-allowe , and condemne pearth articles , and episcopall governement , lest they bee tryed in a free assemblie . god knoweth , how farre wee detest all such dealing , and this vindication of our two argumentes ( wee added also a third , but yee haue swallowed it ) brought by vs , to proue , that pearth articles , and episcopacie , are abjured in your late covenant , will sufficientlie cleare vs of this imputation , to all vnpartiall readers . 26. wee did not onelie alleadge , as yee say , that your supplications to his majestie were fullie satisfied , by the last proclamation ; but grounding an argument vpon your answere , to our fourth demaund , wee reasoned thus : if in all your supplications , yee haue onelie sought the removing of the service-booke , booke of canons , and new high commission ; not complayning of anie other novations , alreadie introduced : and , seeing his majestie hath graunted this vnto you , what reason haue yee to say , that his majestie hath not satisfied your supplications ? this our argument , yee haue turned to a meere alleadgeance , lest yee should haue troubled your selues , with answering it . vvhether , or not , we may forbeare the practise of pearth articles , vntill they bee tryed in a free assemblie . 27. wee come now to the consideration of that , which your covenant , by your owne confession , tyeth vs to ; to wit , the forbearance of pearth articles , vntill they bee tryed in a free assemblie . and first , where-as yee say , that the vrging of the service booke , is a sufficient reason for forbearance of pearth articles , till an assemblie ; wee professe , that wee can not see the equitie , and force of this reason . for the service-booke may be holden out , albeit pearth articles were not forborne at this tyme ; yea , altho they should never bee removed . and the more obedient , subjects were at this tyme , to his majesties lawes allreadie established , the greater hope might they haue of obtayning their desires . 28. ye bring 2 argumēts , to proue the lawfulnes of the forbearance of novations alreadie introduced . one is , that the articles of pearth establishing them , were cōcluded onlie for satisfying the king , and not to presse anie man with the practise of them : and because the act it selfe ( yee meane the act concerning kneeling ) giveth warrand , to forbeare the practise of them at this tyme , when the memorie of superstition is revived . but this reason doeth no wayes satisfie our consciences . for , to begin with the last part of your answere ; the memorie of svperstitiovs celebration of the lord's svpper , is not renewed in this kingdome , for ought wee know . and , if yee meane , that it is renewed by the service-booke ; suppone that were true , yet , yee know , the service-booke is discharged , by the act of councell , at his majesties commandement . secondlie , the act of pearth , giveth no warrand to forbeare kneeling , vpon everie suspition or apprehension of superstition , re-entring vnto this church . your argument , which yee brought to proue this , from the narratiue of that act , in your answere to our nynth demaund , is confuted moste playnlie by vs in our replye to your aunswere : and wee shall agayne speake of it in our dvplye , to your second answere concerning that demaund . 29. as for the other two parts of your reason , they are contrarie to the verie wordes of the acts of pearth assemblie . the first part is contrarie to the narratiue of all these acts , wherein no mention is made of satisfying the king , but of other motiues taken from the expediencie , or vtilitie of the matters themselues . the second part is contrarie to the tenour of the decision , or determination of these acts : in the which by these formall wordes , the assemblie thinketh good : the assemblie ordayneth : kneeling in the celebration of the sacrament , feastivall dayes , &c. are enjoyned . 30. wee heare of a childish , and ridiculous concept of some , who thinke that these wordes , the assemblie thinketh good , importe not an ecclesiasticke constitution , but a meere advyse , or counsell . this apprehension proceedeth from ignorance : for that phrase is most frequentlie vsed by councells , in their decrees . in that apostolicke councell , mentioned acts 15 , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are expresslie vsed , verse 22.25.28 . in the councell of ancyra , can. 1. & 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed . in that great and first o ecumenicke councell of nice , can. 5 , yee haue these wordes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the third councell of carthage , can. 1.2 . & 3. the word placuit is vsed , & in codice canonum ecclesiae africanae graeco-latino passim habetur vox placvit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and from the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the decrees of the apostolicke councell were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. 16.4 yea , also the civill decree of caesar augustus , lvke 2. verse 1. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , edictum , placitum . and in the civill lawe , the constitutions of emperoures , are called principum placita , instit . de jure naturali , § . 6. & 9. quod principi placuit , legis habet vigorem , sayeth vlpianus , ff . de constit . principum , lege 1 : where quod principi placuit , signifieth as much , as quod princeps constituit . 31. your other reason , ( which yee bring to proue the lawfulnesse of the forbearance of pearth articles ) is , that it is lawfull to sweare the forbearance of a thing indifferent , in the case of scandall , and sensible feare of superstition , in others . yea , yee thinke , that by doing so , yee haue sworne obedience to the commandement of god , which forbiddeth the doing of that where-by others may bee scandalized . this reason moveth vs no more than the first : for , as for your feare of farther superstition , it is now groundlesse , and causelesse , in respect of the gracious promises contayned in his majesties proclamation . but although it were a feare justlie conceaved , and although the eschewing of an evill justlie feared , bee a thing good , and desirable ; yet wee ought not , for the eschewing of it , disobey the lawfull commaundementes of our superioures . for this were to doe evill , that good might come of it ; which the apostle condemneth ; rom . 3. verse 8. of scandall ; and whether or not wee may denye obedience to the lawes of our superiours , for feare of scandall causleslie taken ? 32. as for that other motiue of scandall , for which yee alleadge , that wee who thinke the matters concluded in pearth assemblie , to bee indifferent , and lawfull , may sweare the forbearance of them ; wee pray you , tell vs , what kynd of scandall it is , which , as yee alleadge , is taken at the practise of pearth articles ? yee knowe , that passiue scandall , is eyther procured by the enormitie or irregularitie of the fact it selfe , ( to wit , when eyther it is a sinne , or else hath a manifest showe of sinne ) or else it is not procured , but causeleslie taken by some , eyther through malice , or else through weaknesse . nowe , which of these two sortes of scandall whould yee haue vs to acknowledge , in the practise of pearth articles ? if the first , then yee would haue vs to condemne pearth articles , before they bee tryed in a free assemblie : which is contrarie to your protestation , and no lesse contrarie to our resolution . for , if wee acknowledge anie enormitie in the practise of pearth articles , ex ipsa conditione operis , wee shall bee holden to condemne them , and abstayne from them for ever . 33. if yee will haue vs to acknowledge , that the scandall following vpon the practise of pearth articles , is of the second sort , that is , is causeleslie taken ; and , that for such a scandall , whether it bee taken through weaknesse , or malice , wee ought to abstayne from the doing of a thing indifferent , although it bee enjoyned by a lawfull authoritie ; ( for yee generallie affirme , that all thinges , which are not necessarie , and directlie commaunded by god him-selfe , ought to bee omitted , for anie scandall what-so-ever , altho it bee causeleslie , yea , and most maliciouslie taken , and that not-with-standing of anie humane precept , or lawe , enjoying them . see the dispute agaynst the english popish ceremonies , part. 2. cap. 8. sect. 5. & 6. item cap. 9. sect. 10. ) then wee protest , that wee differ so farre from you in this poynt , that wee thinke , that for no scandall , causeleslie taken , can wee sweare such a forbearance of pearth articles , as yee would haue vs. and wee marvell from whence yee haue learned this strange , and moste haske doctrine , that for scandall , causeleslie , yea , maliciouslie taken , a man may totallie , and absolutelie , denye obedience , to the lawes of superioures . 34. the author of the dispute even now cited , alleadgeth for his opinion , some schoole-men , acknowledging the trueth of it : and hee nameth cajetane , and bannez , who ( sayeth hee ) affirme , that wee should abstayne , even a spiritualibus non necessariis , when scandall aryseth out of them . hee might haue cited for this tenet , thomas , and all his interpreters , ( even altho hee had beene but slenderlie acquaynt with them ) as well as these two : for they all doe say so . but truelie he much mis-taketh them , when hee alleadgeth them for his opinion . for , first , none of them ever taught , that wee ought to abstayne totallie and altogether , from anie spirituall duetie for the scandall , eyther of the weake , or malicious . secondlie , when thomas and others following him , say , that bona spiritualia non necessaria sunt dimittenda propter scandalum , they speake directlie de eis quae sunt sub consilio , non vero sub praecepto , of matters of councell , and not commanded by anie authoritie , divyne or humane : and the most which they say of them , is , that such thinges sunt interdum occultanda , vel ad tempus differenda , that is , may at some tymes , and in some places , bee omitted , for eschewing the scandall of the weake . thirdlie , the most accurate casuists , and jnterpreters of thomas , differ much about this question , whether or not , thinges that are commanded by positiue lawes , civill , and ecclesiasticall , may bee omitted at any tyme , for eschewing scandalum pusillorum , the scandall of the weake . dyverse of them denye this , to wit , navarrus , in manual . cap. 14. § . 44. vasquez , tom. 5. tract . de scandalo , dubio primo , § . 5. becanus in summa theologiae , part. 2. tom. posteriori , tract . 1. cap. 27. quaest. 5. ferdin . de castro palao , in opere morali , tract . 6. disp. 6. punct . 16. duvallius , in 2 am 2 ae divae thomae , tract . de charitate , quaest . 19. art. 5. and for their judgement , they cite thomas , durandus , almainus , anton. florent . and manie others . fourthlie : those of them who thinke , that thinges commanded by humane lawes , may bee omitted in the case of scandall , admit not , as yee doe , such an omission of the thing commaunded , in the case of scandall , as is conjoyned with a flatte disclayming of the authoritie of the lawe . for they tell vs , that wee ought not , for anie scandall of the weake , denye obedience to the precepts , or lawes , of our superioures , when-so-ever all other circumstances beeing considered , wee are tyed , or obliedged , to the obedience of them . the omission , then , of the thing commaunded , which they allowe , is onelie a partiall and occasionall forbearance , and not a totall abstinence from obedience , or disclayming the authoritie of the lawe . see valentia , tom. 3. disp. 3. quaest . 18. punct . 4. & suarez , de triplici virtute , tract . 3. disp. 10. sect. 3. § . 9. 35. but the forbearance of pearth articles , which yee requyre of vs , is conjoyned with a flatte disclayming of the authoritie of all the laws which established them . and yee will haue vs to forbeare these articles , at this tyme , when all the particular circumstances , which wee ought to regarde , beeing considered , wee are tyed to obedience of them ; especiallie , if wee looke to the will and mynd of the law-givers , and of our present superioures . wee justlie say , that you will haue vs to disclayme , all-to-gether , the authoritie of these lawe : for who-so-ever resolue , and determine , not to practise pearth articles , vntill they bee tryed in a new assemblie , and established by a new parliament ; these are purposed , never to obey them , except they bee tyed by new lawes and actes , concluded in a new assemblie , and parliament : and , consequentlie , are resolved , never to regarde and obeye the lawes or actes of pearth assemblie , and the parliament 1621 , which established these thinges . but so it is , yee would haue vs to resolue , yea , to promise , and sweare , not to practise pearth articles , vntill they bee tryed in a new assemblie , and established by a new parliament : ergo , yee would haue vs to promise , not to practise perth articles , except wee bee tyed , or obliedged , by new lawes , to practise them : and , consequentlie . would haue vs , never to regarde , or obey , the actes of pearth assemblie , and parliament 1621. 36. this kynde of forbearance , to wit , which is conjoyned with a playne disclayming of the authoritie of the lawes made by our superioures , can not bee excused with your pretence of scandall causeleslie taken . this wee proue : first , by a position granted by your selues , and so evidentlie true , that no man can denye it . the author of the dispute , agaynst english popish ceremonies , part. 1. cap. 4. sect. 4. sayeth , that it were scandall , not to obey thb lawes of the church , when they prescrybe thinges necessarie , or expedient for the eschewing of scandall : and , that it were contempt , to refuse obedience to the lawes of the church , when wee are not certaynlie perswaded , of the vnlawfulnesse or inexpediencie of things commanded . now , if such a refusing of obedience , bee both a contempt , and a scandall , it followeth manifestlie , that no man for eschewing of scandall causeleslie taken , ought in such a case to refuse obedience . hence wee reason thus : who-so-ever are not perswaded of the vnlawfulnesse or inexpediencie , of the things commanded by their superioures ; and on the contrare thinke them to bee expedient ad vitandum scandalum ; these ought not for eschewing of scandall , refuse obedience to the lawes and ordinances of their superioures . but so it is , wee are neyther perswaded of the vnlawfulnesse , nor of the inexpediencie of pearth articles : yea , on the contrarie , wee thinke that the acts of pearth assemblie , enjoyneth thinges verie expedient for eschewing of scandall : ergo , wee ought not for eschewing of scandall causeleslie taken , to refuse obedience to them . the major of this our first argument , is alreadie proven . the minor is conforme to the light of our owne consciences , as god knoweth : and therefore so long as wee are of this mynde , wee can not denye obedience to the ordinances of our superioures , for anie feare of scandall causeleslie taken . 37. secondlie , that which may bee removed by information or instruction , can not bee a warrand to vs , of a totall abstinence from the obedience of lawes , or , which is all one , of an avowed disclayming of the authoritie of them . but the scandall of the weake , taken by the practise of pearth articles , may bee removed by information , or instruction : ergo , it can not bee a warrand to vs , of a totall disclayming of the authoritie of the laws , whereby these articles were established . 38. thirdlie : if for scandalls taken , especiallie by the malicious , wee may disclayme the authoritie of a law , then wee may ever disclayme the authoritie of all lawes , of the church or estate . for there is nothing commanded by lawes , but some , eyther through weaknesse , or through malice , may take offence at it . 39. fourthlie , wee ought not for eschewing scandall causeleslie taken , to injure or offend anie man , by denying to him , that which is due to him , and therefore wee ought not , for eschewing scandall causeleslie taken , to offend and injure our superioures , in church and policie , by denying to them that obedience which is due to them . the antecedent is cleare by manie examples . for if a man bee excommunicated , shall his wyfe , children , and servants flee his companie , and so denye to him these dueties which they owe to him , for feare that others bee scandalized , by their keeping of companie with an excommunicate person ? and if they may not for eschewing of scandall , abstayne from these dueties , which they owe to a private person , much lesse may wee abstayne from that obedience , which we owe to our superioures , having publicke charges in church and policie , for eschewing of scandals causeleslie taken by others . 40. fiftlie , what if the thing commanded , bee enjoyned by the civill magistrate , vnder payne of death , and by ecclesiasticall authoritie , vnder payne of excommunication , shall wee for feare of a scandall causeleslie taken , which may bee removed by information , or for the scandall of the malicious , who will not bee informed at all , abstayne from the doing of a thing lawfull and expedient , enjoyned by authoritie , and by so doing , incurre these most grievous punishments of death temporall , and spirituall ? wee belieue , that your selues , who speake most of scandall , would bee loath to take such a yoke vpon you . 41. sixtlie , the denying of obedience , to the lawfull commandements of our superioures , is forbidden in the fift commandement , and consequentlie it is a sinne . shall wee then for a scandall causeleslie taken , denye obedience to our superioures , and so incurre the guiltiness of sinne ? yee commonlie answere to this , that the negatiue part of the fift commandement , which forbiddeth the resisting of the power , rom . 13. vers 2. and in generall the denying of obedience to superioures , is to bee vnderstood with the exception of the case of anie scandall taken by others . for if wee see , ( say yee ) that anie may , or will take offence , at the doing of that which is commanded by our superioures , wee are not holden to obey them : and our denying of obedience to them in such a case , is not forbidden in that commandement . 42. but , first , wee aske , what warrand yee haue to say , that the negatiue part of the fift commaundement , is to bee vnderstoode with the exception of the case of scandall , more than other negatiue preceptes of the second table ? secondlie : as men may take offence , eyther though weaknesse , or malice , at our doing of the thing commaunded ; so they are moste readie to stumble at our denying of obedience to the lawfull commaundementes of our superioures : for they will take occasion , by our carriage , to doe that , vnto which by nature , they are moste enclyned ; to wit , to vilipende lawes , and the authoritie of their superioures . shall wee , then , for the eschewing of a scandall causeleslie taken , not onelie refuse to our superioures , the duetie of obedience , which they craue of vs ; but also incurre an other scandall , and that a farre more perilous one . thirdlie : wee haue alreadie showne , that the negatiue parte of the fift commaundement , is not allwayes to bee vnderstoode with the exception of the case of scandall causeleslie taken . for , wyues , children , and servantes , must not denye obedience , and familiar conversation to their husbandes , parentes , and masters , which are excommunicated , for feare that others , through weaknesse , or malice , bee scandalized there-at . fourthly : as yee saye , that the precept concerning obedience to superioures , is to bee vnderstoode with the exception of the case of scandall causeleslie taken ; so wee , with farre better reason , saye , that the precept , of eschewing scandall causeleslie taken , is to bee vnderstoode with the exception of the case of obedience peremptorlie requyred , by our lawfull superioures , as wee shall showe in our next argument . vvhether the precept of obedience to svperiovrs , or the precept of eschewing scandall , be more obligatorie ? 43. last of all : when a man is peremptorlie vrged by his superioures , to obey their lawfull commandements , and in the meane tyme feareth , that if hee doe the thing commanded by them , some , through weaknesse , shall be scandalized , by his carriage ; in this case , hee is not onlie in a difficultie , or strait , betwixt the commandement of man , and the commandement of god , who forbiddeth vs to doe that where-by our weake brother may bee offended ; but also hee seemeth to bee in a strayt betwixt two of god's commandementes ; to wit , betwixt that precept which forbiddeth the doing of anie thing , where-by the weake may bee scandalized , and that other precept which forbiddeth the resisting of authoritie ; and telleth vs , that who-so-ever resisteth the power , resisteth the ordinance of god. nowe , seeing god's preceptes are not repugnant one to another , neyther doeth god by his lawes laye vpon vs a necessitie of sinning , out of all question , in this case , wee are fred from the obligation of one of these preceptes : and that which doeth not so strictlie tye vs , or is lesse obligatorie , must needs giue place to the other , which is of greater obligation . yee commonlie saye , that the precept of obedience to humane authoritie , must giue place to the precept of eschewing scandall , altho it bee causeleslie taken : and , to confirme your assertion , yee saye , that the ordinance of a superiour , can not make that fact to bee free of scandall , which other-wayes would bee scandalous ; and , that a fact , vpon which anie scandall followeth , ought not to bee done for the commaundement of man. whence yee collect , that , in such a case , wee ought not to regarde , or obeye , the commaundement of our superioures . 44. this your reason can not bee good , because we can easilie retort the argument , and saye to you , that in such a case wee ought not to regarde the scandall causeleslie taken by our weake brethren , so farre , as to denye simplie , and absolutelie , obedience to our superioures for it ; and that because the sinne of disobedience ought to be eschewed : and no scandall of weake brethren causeleslie taken , can make that fact , not to bee the sinne of disobedience , which other-wayes , that is , extra casum scandali , would bee the sinne of disobedience . for it is certayne , that ( laying aside the case of scandall ) to denye obedience to the ordinance of our superioures , enjoyning , and peremptorlie requyring of vs , thinges lawfull , and expedient , is reallie the sinne of disobedience . yee will saye , that the scandall of weake brethren , may make that fact , or omission , not to bee disobedience , which otherwayes would bee disobedience ; because wee ought not for the commaundement of man , doe that where-by our weake brother may bee offended : and so the precept of obedience bindeth not , when offence of a weake brother may bee feared . on the contrarie wee saye , that the lawfull commaundement of superioures , may make that scandall of our weake brethren , not to bee imputed vnto vs , which other-wayes would bee imputed vnto vs , as a matter of our guiltinesse ; because wee ought not , for feare of scandall causeleslie taken , denye obedience to the lawfull commaundementes of our superioures . 45. agayne , yee say , that when scandall of weake brethren may bee feared , the precept of obedience is not obligatorie , in respect the thing commaunded by our superioures , altho it bee in it selfe lawfull , yet it becommeth vnexpedient , in respect of the scandall which may followe vpon it . nowe , ( saye yee ) the ordinances of our superioures are not obligatorie , when the thinges commaunded by them are vnexpedient . wee , on the contrarie , saye , that when our superioures requyre of vs obedience to their lawfull commaundementes , the precept of eschewing scandall , is not obligatorie ; in respect wee ought not , for scandall causeleslie taken , omit necessarie dueties , which god in his law requyreth of vs : in which number , wee moste justlie doe reckon , the dvetie of obedience , which wee owe to the lawfull commaundementes of our superioures . 46. as for that which yee saye , that when scandall may bee taken at the doing of the thing commanded , then the thing commanded becommeth inexpedient , and so ought not to bee obeyed ; that yee bee not more deceaved by this errour , wee pray you marke , that a thing commanded by our superioures , in church , or policie , may bee two wayes inexpedient , to wit , eyther in respect of some particular persons , who through weaknesse or malice doe stumble at it , or else in respect of the bodie in generall , because it is contrarie to order , decencie , and edification . if the thing commanded bee inexpedient the first way onlie , wee may indeed , in such a case , for eschewing the scandall of the weake , forbeare the practise of the thing commanded hic , & nunc , in some particu●ar places , and tymes : provyding alwayes wee doe this , without offence of our supericures , and without the scandall of others , who by our forbearance may bee made to vilipend the authoritie of lawes . but wee , can not in such a case totallie and absolutelie , denye obedience to a law , as wee haue alreadie proven . neyther is your argument brought to the contrarie valide , in respect wee ought more to looke to the vtilitie and benefite , which the bodie of the church may receaue by the thing commanded , and by our obedience to our superioures , than to the harme which some particular persons may receaue there-by . 47. if the thing commanded , bee in our private judgement inexpedient the second way , wee ought not for that to denye obedience to the lawes of the church ; for when the inexpediencie of a thing is questionable , & probable arguments may bee brought pro and contra , concerning the expediencie of it , wee haue sufficient warrand to practise it , if the church by her publicke decree hath declared , that shee thinketh it expedient . your errour , who are of the contrarie mynde , is verie dangerous , & may proue most pernicious to the church , for it maketh the church obnoxious to perpetual schisme , & disconformitie in matters of externall policie : in respect men ordinarilie are divyded in judgement , concerning the expediencie of these thinges . suppone , then , that in a synode consisting of an hundreth pastors , threescore of them thinke this , or that particular ceremonie to bee expedient for the good of the church ; and in respect of the plurality of their voices , mak an act to be concluded for the establishing of it , shall the remnant fourtie , who are of the contrarie judgement , denye obedience to the act of the synode , because they are perswaded , that the thing concluded is inexpedient ; and shall they by doing so , rent the bodie of the church ? truelie , if wee were all of your mynde , wee should never haue peace nor vnitie in this church . yee will say , perhaps , that this our argument , is popish , and leadeth men to acquiesee , without tryall , or examination , in the decrees of the church . wee answere , that in matters of fayth , the trueth where-of may bee infalliblie concluded out of god's word , wee ought not , without tryall , to acquiesce into the decrees of the church . and in this respect wee dissent from the papistes , who ascrybe too much to the authoritie of councells , as if their decrees were infallible . but in matters of policie , if we bee certayne , that in their owne nature they are indifferent , and if the expediencie of them onlie bee called in question , seeing no certayne conclusion , concerning their expediencie , can bee infalliblie drawne out of god's word , which hath not determined , whether this or that particular rite bee agreeable to order , decencie , and aedification ; wee ought to acquiesce into the decree or constitution of the chvrch , altho it bee not of infallible authoritie : and that partlie because it is impossible , that other-wayes wee can agree in one conclusion , concerning matters of this nature ; and partlie , because if wee denye obedience to the decree of the chvrch in such matters , our disobedience shall proue farre more vnexpedient , and hurtfull to the chvrch , than our obedience can bee . 48. seeing , then , what-so-ever yee haue hither-to sayde , concerning the question proponed by vs , may bee easilie aunswered , with a retortion of the argument , vpon your selues ; that wee may eschewe all such logomachie , wee must take some other course , and trye which of these two preceptes is in it selfe of greater moment , and obligation : for thence wee may collect , which of these two preceptes doeth obliedge vs in the case foresayde ; the other giving place to it , and not obliedging vs at all , in that case . if yee say , that the precept which forbiddeth vs to doe that where-by our weake brother may bee scandalized , is in it selfe more obligatorie , or doeth more strictlie tye vs to the obedience of it , as beeing of greater moment , yee must bring a solid reason for you , which wee thinke yee will hardlie finde . wee knowe yee saye , that the precept concerning scandall , is more obligatorie , and of greater moment ; because it concerneth the losse of the soule of a brother : but this reason is not valide ; first , in respect our brother , if hee bee scandalized , by our obedience to our superioures , sinneth not by our default , who doe obey : for our carriage , in giving obedience , is such , as may rather aedifie our brother . secondlie : the precept which forbiddeth disobedience , concerneth the losse both of our owne soules , and of the soules of others , who may bee entysed to that sin , by our denying obedience , to the lawfull commandements of our superiours . thirdlie . if that praecept of eschewing scandall , causeleslie taken , doe so strictlie obliedge vs , when our superioures requyre obedience of vs , it may happen , that a man shall bee in an inextricable perplexitie , not knowing whether hee shall obey , or denye obedience to the commandements of his superioures : in respect hee may feare the scandall of the weake , whether hee obey , or denye obedience . for , as wee sayde before , manie are most readie to bee scandalized by our denying of obedience to our superioures , in thinges lawfull , and otherwyse expedient : and that because wee by nature are most vnwilling to bee curbed , and to haue our libertie restrayned , by the lawes of our supeperioures . for this cause ( as calvin judiciouslie noteth , instit . lib. 2. cap. 8. § . 35. ) god to allure vs to the duetie of obedience to our superiouree , called all superioures , parentes , in the fift commandement . 49. but wee , with good warrand , doe averre , that the precept which forbiddeth resisting of the civill power , and in generall the denying of obedience to the lawfull commandements of our superioures , is of greater obligation and moment . and , first , wee proue this by an argument taken from the dyverse degrees of that care , which wee ought to haue of the salvation of others : for this care tyeth vs to three thinges ; to wit , first , to the doing of that which may be aedificatiue , and maye giue a good example to all . secondlie : to the eschewing of that which may bee scandalous , or an evill example to all ; that is , to the eschewing of everie thing , which is eyther sinne , or hath a manifest showe of sinne . thirdlie : to abstayne even from that , which altho it bee lawfull , yet it may bee , to some particular persons , an occasion of sinne . of these , the first two are most to bee regarded , in respect they concerne the good of all , which is to bee preferred to the good of particular persons . hence wee inferre that the precept of obedience to superioures , which prescrybeth an act aedificatiue to all , because it is an exercise of a moste eminent and necessarie vertue , is more obligatorie , and of greater moment , than the precept of eschewing scandall , causeleslie taken , by some particular persons . 50. secondlie : that the praecept of obedience to our superioures , is of greater moment , and consequentlie more obligatorie , than the precept of eschewing scandall ; is evident by these reasons which are brought by our divynes , to show where-fore the fift commaundement , hath the first place in the second table : to wit , first , because it commeth nearest to the nature of religion or pietie , commanded in the first table , whence ( as your owne amesius noteth in his medulla , lib. 2. cap. 17. § . 13. ) the honouring and obeying of parents , is called by prophane authors , religion and pietie . secondlie : this precept , is the ground and sinewe , ( sayeth pareus , in his catecheticke explication of the fift precept , ) of the obedience which is to bee given to all the rest of the precepts , of the second table . two reasons are commonlie brought of this : one is , that all societies , oeconomicke , civill and ecclesiasticall , doe consist and are conserved , by the submission or subjection of inferioures to superioures , which beeing removed , confusion necessarilie followeth . the other is , that the obedience of this precept , maketh way to the obedience of all the rest . for our superioures are set over vs , to the ende , that they may make vs to doe our duetie to all others . and consequentlie our obedience to them , is a meane instituted by god , to procure our obedience to all the rest of the precepts of the second table . now , would yee know what followeth out of this , let your owne amesius , whose wordes are more gracious vnto you , than ours , tell you it : seeing ( sayth he , cap. citato , § . 6 ) humane societie hath the place of a foundation or ground , in respect of other dueties , of justice and charitie , which are commanded in the second table of the law : therefore these crymes which directlie procure the perturbation , confusion , and eversion of it , are more grievous than the violations of the singular praecepts . now we subsume : the denying of obedience to superioures , injoyning such thinges as in them-selues are lawfull and exdient , directlie procureth the perturbation and confusion of humane societie . and therefore it is a cryme greater than the violation of other particular praecepts of the second table . for this cause , dionysius bishop of alexandria , in his epistle ad novatum , cited before , declaring how much the vnitie of the church ( which is most frequentlie marred by the disobedience of inferioures to their superioures , ) ought to bee regarded , sayeth , that martyrdome suffered for eschewing of schisme , is more glorious , than martyrdome suffered for eschewing idolatrie . 51. thirdlie : these offices , or dueties , which wee owe to others , by way of justice , are more strictlie obligatorie , than these which wee owe to them , onelie by way of charitie . and consequentlie , these praecepts which prescrybe dueties of justice , are of greater obligation , than these which prescrybe dueties of charitie onelie . but wee owe the duetie of obedience to our superiours , by way of justice , and therefore it is more obligatorie , than the duetie of eschewing scandall causleslie taken , which is a duetie onlie of charitie . the major , or first proposition of this argument , is cleare of it selfe , as beeing a maxime not onelie receaved by the scholastickes and popish casuists ▪ but also by our divynes . see your owne amesius , in his medulla ; lib. 2. cap. 16. § . 58.59.60.61.62.63 . where hee not onlie proponeth this maxime , but also proveth it by two most evident examples . the minor is lykewyse cleare : for , first , the duetie of obedience , which wee owe to the publicke lawes of the church and kingdome , belongeth to that generall justice , which is called justitia legalis . for the legall justice , as it is in inferiours , or subjects , it is a vertue inclyning them to the obedience of all lawes , made for the benefite of the common-wealth , as aristotle declareth in his 5 booke of the ethickes , cap. 1. secondlie : debitum obedientiae , the debt of obedience , which wee owe to our superioures , is not onlie debitum morale , a debt or duetie , vnto which wee are tyed by morall honestie , and god's commandement , but also debitum legale , or debitum justitiae , ( quod viz. fundatur in proprio jure alterius ) a debt grounded vpon the true and proper right , which our superioures haue to exact this duetie of vs ; so that they may accuse vs of injurie , and censure vs , if wee performe it not . there is great difference betwixt these two sorts of debt ; and the last is farre more obligatorie , than the first : as for example , a man oweth moneys to the poore , by a morall debt , but to his creditor hee oweth them by a legall debt , or debt of justice : and therefore , hee is more strictlie oblieged to pay his creditor , than to giue almes . such-lyke , by morall honestie , and god's precept also , a man oweth to his neyghbour , a pious carefulnesse , to impede sinne in him , by admonition , instruction , good example , and by omission even of thinges lawfull , when hee foreseeth that his neyghbour in respect of his weaknesse , will bee scandalized by them . but his neyghbour hath not such a right to exact these thinges of him , neyther can hee haue action agaynst him , for not performing of them , as our lawfull superioures haue for our due obedience . in what sense the administration of the sacraments , in private places , was thought indifferent in pearth assemblie . 52. in our replye wee professed , that wee can not abstayne presentlie from private baptisme , and private communion , beeing requyred to administrate these sacraments to such persons , as can not come , or bee brought to the church . hence , first , yee take occasion to object to vs , that the state of the question concerning pearth articles , is quyte altered , in respect wee and our associates , did ever before alleadge the question to bee of things indifferent , but now we thinke them to bee so necessarie , that altho the generall assemblie of the church should discharge them , wee behoved still to practise them : wee answere , first , that the assemblie of pearth hath determined nothing , of the indifferencie or necessitie of these thinges . secondlie : if anie who allowed these articles , did at that tyme in their discourses and speaches call them indifferent , they meaned onlie , that in the celebration of these sacramentes , the circumstances of place and tyme are thinges indifferent of their owne nature : or , which is all one , that wee are not so tyed to the administration of them in the church , and at tymes appoynted for sermon , but wee may celebrate them in private houses , and at other tymes . but judicious and learned men , even then thought the denying of these sacramentes to persons , who can not come , or bee brought to the church , to bee a restrayning of the meanes of grace , altogether vnwarrandable by god's word . whence yee may collect , whether or not they thought it to bee vnlawfull . thirdlie : yee haue no warrand from our replye , to say , that wee would not abstayne from private baptisme , and communion , altho our nationall assemblie should discharge them . for as wee are verie vnwilling to omit anie necessarie duetie of our calling : so wee carrie a singular respect to lawfull authoritie , and to the peace , and unitie of the church ; abhorring schisme , as the verie pest of the church . but of this wee shall speake heereafter in the thirteenth duplye . 53. next , yee say , if wee haue the same judgement of kneeling , in the receaving of the communion , and of feastivall dayes , it commeth to passe among vs which hath beene incident to the church in former ages , that thinges haue beene first brought in as indifferent , then vrged as necessarie . certaynlie , brethren , none are so guiltie of this , as your selues , and your associates : for yee haue now made some thinges to be esteemed necessarie by your followers , which haue beene accounted indifferent , not onlie since the reformation , but these fifteene hundreth yeares by-gone . and in some other thinges , which the auncient church did wyselie forbid , yee doe now make the libertie and puritie of the gospell to consist . as for vs , wee stand as wee stood before , and doe yet thinke kneeling in the receaving of the sacrament , and the fiue feastivall dayes , to bee rites indifferent in their owne nature ; but indeede verie profitable , and edificatiue , if pastors would doe their duetie in making their people sensible , of the lawfulnesse and expediencie of them . 54. wee are of the same judgement concerning confirmation , which calvin , wryting vpon hebr. 6. 2. acknowledgeth , to haue beene vndoubtedlie delyvered to the church , by the apostles : and with the same author , in the fourth booke of his institut . cap. 19 , § . 14. wee wish , that the vse of it were agayne restored : so farre are we from that partiall dealing with the articles of pearth , which yee object vnto vs. what hath moved our most reverende prelates , to abstayne hitherto from the practising of it , wee know not : they can themselues best satisfie you in this poynt . and wee modestlie judge , that this omission hath proceeded from weyghtie & regardable causes . it was sufficient for vs , to haue a care of our owne dueties , in our particular stations . but the vrging and pressing of that practise vpon the bishops , requyreth higher authoritie , than ours . in the meane tyme , ye know the bishops never disclaymed the authoritie of that act of pearth , concerning confirmation , or of any other of these acts , as yee haue done , who haue beene hitherto professed and avowed disobeyers of them all . wherefore wee wish you , heereafter not to bring this omission of the bishops , in the matter of confirmation , as an argument for that forbearance of pearth articles , which yee requyre of vs : for there is a great difference betwixt the omission of a duetie commanded by a law , and an avowed , or professed , yea , sworne disobedience of the law. 55. last of all , whereas ye say , that we , by maintaining the necessitie of private baptisme & cōmunion , doe condemne the practise of this our church , frō the reformatiō , till pearth assemblie , & put no small guiltinesse vpon other reformed churches , who vse not private baptisme and communion at all , but abstayne from them as dangerous : wee answere , that wee haue , in all modestie , proponed our owne judgement , concerning private baptisme , and private communion , neminem judicantes ( as cyprian sayde of olde , in consilio carthag . in praefat . ) nor taking vpon vs , to censure or condemne the practise eyther of this church , in tymes preceeding pearth assemblie , or of other reformed churches . wee can not indeede denye , but wee dissent from them : and if this bee a condemning of them , wee may no lesse justlie say to you , that you condemne the practise and doctrine not onlie of our reformers , in the particulars mentioned before in this same dvplye , but also of dyverse reformed churches , and of the ancient church , as wee declared in our sixt demand , and shall agayne speake of it in our sixt dvplye . a defence of ovr doctrine and practise , concerning the celebration of baptisme and the lord's svpper , in private places . 56. yee desire vs , wyselie to consider , whether the desire which our people haue of baptisme and communion , in tyme of sicknesse , bee not occasioned by prevayling of poperie , and through a superstitious conceat that people haue of these sacraments , as necessarie to salvation . wee are loath to come short of you in dueties of charitie , espciallie in good wishes ; and therefore , wee lykewyse wish you , wyselie to consider , whether the neglect of these sacraments in the tyme of sicknesse , which is in manie parts of the kingdome , proceede not from some want of a sufficient knowledge , and due esteeme of the fruites of these high and heavenlie mysteries . 57. it is well that yee acknowledge , that we minister these sacraments in private , as necessarie onelie by the necessitie of the commandement of god ; but with all yee conceaue , that our people imagine , or seeme to imagine them to bee so necessarie meanes , as that god hath tyed his grace to them . wee desire you to judge charitablie of those who are vnknowne to you ; and with all wee declare , that neyther wee doe teach our people , nor doe they thinke , for ought wee did ever know , that baptisme is so necessarie a meane vnto salvation , that without it god can not , or will not saue anie : yea , on the contrarie , wee are confident , that when baptisme is earnestlie sought for , or vnfeygnedlie desired , and yet can not bee had , the prayers of the parentes , and of the church , are accepted by god , in stead of the ordinarie meane , the vse where-of is hindered , by vnavoidable necessitie : and so in this wee depart from the rigid tenet of papistes . on the other part , wee lykewyse teach , and accordinglie our people learne , that baptisme is the ordinarie meane of our enterance into the chvrch , and of our regeneration ; to the vse where-of , god , by his commaundement , hath tyed vs. 58. if the commaundement of our saviour , matth . 28.19 . goe yee , there-fore , and teach all nations , baptizing them , in the name of the father , and of the sonne , and of the holie ghost , tye not parentes to seeke baptisme to their children , and pastors to administer , when it is sought , then haue wee no commaundement at all , for baptizing of infantes , which is an anabaptisticall absurditie : but if parentes and pastors , are tyed by this commaundement , then parents ought to seeke baptisme , to their dying children , not baptized before : ( for then , or never ) and pastors must accordinglie performe that duetie then , which is incumbent vpon them . this is that which king james of blessed memorie , in a conference at hampton-court , pag. 17 , reporteth him-selfe , to haue aunswered to a scotish minister , whyle hee was in scotland : the minister asked , if hee thought baptisme so necessarie , that if it bee omitted , the chyld should bee damned ? no , sayde the king ; but if you beeing called to baptize the chyld , though privatelie , should refuse to come , i thinke you should bee damned . 59. yee say , ( to avoyde the strength of this argument ) that the necessitie of the commandement , standeth onlie for baptisme in publicke ; and , that no praecept requyreth baptisme , but when it can bee had orderlie , with all the circumstances thereof : whereof yee say this is one , that it bee administred in the presence of that visible kirke , whereof the children are to bee members . thus , first , yee condemne as vnlawfull the administration of baptisme even in the church , god-fathers , and god-mothers , beeing present , if the whole congregation bee not present there ; and the lyke doctrine wee finde in others , also cited on the margine , which soundeth so harshlie in the eares of some of your owne adherentes , that they can not bee perswaded that this is your doctrine . secondlie : the commandement of christ tying vs to baptisme , hath no such addition eyther of the presence of the congregation , or yet of the materiall kirke . this belongeth but to the solemnitie , and not to the necessarie lawfull vse of baptisme . where god hath tyed this solemnitie to baptisme , yee can not show by holie scripture : but where god hath tyed vs to baptisme , wee haue alreadie showne . it is true , solemnities should not bee lightlie omitted : but the law sayeth , when evident equitie requyreth , they may bee dispensed with : for according to that same law , that which is chiefe and principall , should not bee ruled by that which is accessorie , but contrariwyse . as for the place of baptisme , wee may say of it , as tertullian sayeth of the tyme thereof , in the 19 chapter of his booke of baptisme , everie day is the lord's , everie houre , day , and tyme , is fitte for baptisme : it may want of the solemnitie , but nothing of the grace . neyther is such a number , as yee requyre to bee present , necessarie in this case . our saviour hath taught vs , matth . 18.19 , that if two shall agree on earth , as touching anie thing that they shall aske , it shall bee done for them , of his father which is in heaven : for , sayeth hee , where two or three are gathered together in my name , there am i in the midst of them . wee beseech you , therefore , brethren , to take heede , that yee prescrybe not to mens consciences , rites of necessitie , without cleare warrand from god's word , by which yee will never bee able to prooue the necessitie of this circumstance requyred by you in baptisme . 60. the practise of the prtmitiue church , both in the apostles tymes , and thereafter , agreeth with this doctrine and practise of ours . saynct philip baptized the eunuch on the waye , acts 8. ananias baptized saul in a private house , acts 9. saynct pavl baptized the iaylour in his house , acts 16. if yee answere as others doe , that the necessitie of the infancie of the church , excused the want of the presence of a congregation : wee replye , that the same necessitie is found in the cases whereof wee speake : for as vnpossible it is for a dying infant , who about mid-night is at the last gaspe , to enjoy the presence of the congregation , as it was impossible for anie of the afore-mentioned , the eunuch , saul , or the jaylour , to haue had a congregation present at their baptisme , yea , more impossible ; and why should there not bee the same effect , where there is the same reason ? 61. the practise of the auncient church , in this , is also cleare for vs. this is manifest from the 76 epistle of s. cyprian , from the oration of gregorie nyssen , agaynst them who delayed their baptisme , from s. basill , in his 13 homilie , which is an exhortation to baptisme , tom. 1 , from gregorie nazianzen , in his 40 oration , whose wordes wee haue cited vpon the margine . hence altho two set-tymes were appoynted , for solemne baptisme , yet the case of necessitie was ever excepted . this is cleare by the fore-sayde testimonies , as also by these following , siricius epist. 1. cap. 2. tom. 1. concil . gelas . epist . 9. ad episcopos lucaniae , tom. 2. concil . conc. antisiodor . cap. 18. tom. 2. conc. matiscon . 2. cap. 3. tom. 2. concil . conc. meldens . cap. 48. conc. triburiens . cap. 12. concil . in palatio vernis cap. 7. conc. wormatiens . cap. 1. tom. 3. concil . the learned causabon , in his 16 exercitation , considering all this , sayeth , woe to them , that in the administration of this sacrament , denye their duetie to dying infantes , vnder pretence of i knowe not what discipline . to this same purpose the learned martin bucer , in the 15 chapter of his censure of the english litvrgie , considering baptisme of sicke infantes privatelie , sayeth , in this constitution , all thinges are holilie set downe . this same practise also is allowed by doctor whitaker , in his booke agaynst reynolds , pag. 48. 62. the congregation , say yee , where-of the chylde is to bee a member , hath interest in this , and there-fore ought to bee present , no lesse than at excommunication , where-by a rotten member is cut off . in this case of necessitie , there is no prejudice eyther to the chylde , or to the congregation , thorow the want of the congregations presence : for there is no neglect , nor contempt of the congregation in this case , or of anie of the members there-of : and the chylde by baptisme , though privatelie administred , is ingrafted into christ , and so beeing joyned to the head of the church , becōmeth also vnited vnto the church , which is his bodie . if excommunication requyre the presence of the whole congregation , because the power of binding and loosing , is delyeered by christ to everie particular church , or congregation , collectiuelie taken as it is affirmed in the dispute agaynst the english popish ceremonies , part. 3. cap. 8. pag. 182 , then it is not alyke with baptisme , the power where-of is committed to the pastors of the church , matth . 28. but altho that ground bee not true , as wee thinke it is not , yet excommunication is done in presence of the people . for this censure may not bee inflicted , but onelie for publicke offences ; and therefore must be publiekc , as the offence is , that others also may feare , 1. tim . 5.20 . and haue no companie with the delinquent , that hee may bee ashamed , 2. thess . 3.14 . and so your similitude holdeth not . 63. as for the administring of the sacrament of the lord's supper , wee say it is most profitable , for comforting of the soules of men , fighting with the terroures of death ; and that the case may fall out , wherein they most ardentlie desire it , and consequentlie , that pastors who are the stewards of god's house , ought not to denye to his children , so hungring and thirsting in this conflict , that heavenlie refreshment : which wee are not ashamed , with the anciēt fathers , to call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or viaticum , though yee seeme to condemne this . it is manifest by the writings of the ancient fathers : justine martyr , in his 2 apologie : eusebius , in the 6 booke of his storie , 36 chapter , and others , that the sacrament was administred to sicke persons privatelie . the famous o ecumenicke councell of nice , in the 13 canon , and second part there-of , appoynteth the same , or rather confirmeth the ancien lawes there-anent . the lyke wee may see in the 76 canon , of the fourth councell of carthage . see balsamon also , vpon the 20 canon of the councell of carthage , where speaking of dying persons , hee sayeth , that the lord's supper should bee carefullie administred vnto them ; and baptisme , if they bee not baptized . hence bishop jewell , in his dispute agaynst hurdings , pag. 32. sayeth , that certayne godlie persons , both men and women , in tyme of persecution , or of sicknesse , or of other necessitie , receaved the sacrament in their houses , it is not denyed . the ancient fathers also call this sacrament viaticum , or a provision for our journey . so the fathers , in the fourth councell of carthage , speake , canon 78. so gaudentius in his second treatise on exodus . so in saynct basill his liturgie , wee finde this prayer , that the participation of these sacred things , may bee the viaticum of eternall lyfe . so concil . vas . 1. can. 2. so paulinus in vita ambrosii . whence causabon , in his answere to the epistle of cardinall perron● , pag. 49 , sayeth , the church of england not onlie distributeth , the mysticall bread to the faythfull in the publicke congregation , but also administrateth to dying persons this viaticum , as the fathers of the councell of nice , and all antiquitie , call it . 64. learned calvine was of this mynde : manie and weyghtie reasons , sayeth hee , epist. 361. moue mee to thinke , that the communion should not bee denyed to sicke persons . zeppervs , in his first booke of ecclesiasticall policie , and 12 chapter , hath these words of this matter , one thing remayneth yet to bee resolved , to wit , concerning the communion of sicke persons . albeit some thinke otherwyse , yet it seemeth , that the holie supper may not , nor ought not , to bee denyed to them that seeke it . for if it was appoynted for the confirming of our fayth , and increase of our communion with christ ; if wee ought by the vse of it to testifie our fayth and studie of repentance ; why should they bee depryved of so great a good , who fight with long d●seases , or are in danger of their lyfe ? when doeth satan labour more stronglie to shake and brangle our fayth , than when wee are exercysed with bodilie diseases ? when doe our consciences tremble more , and stand in neede , of the most ample corroboration of fayth , than when wee finde that death is knocking at the doore , and that wee are called to compeare before the tribunall of god ? hieronymvs zanchivs , is of the same mind . thus he wryteth in an epistle of his to john crato , physician to the emperour , i haue nothing to say of the question proponed by you , but that i subscrybe to your judgement , provyding this bee done when necessitie requyreth , and it bee administred to them , who through sicknesse , cannot come foorth with others in publicke . for since christ denyeth this to none of his disciples , how can wee refuse it to sicke persons , who desire it before they depart hence , and that not out of anie superstition , but that their myndes may bee the more comforted , and raysed vp ? martine bvcer , in the 22 chapter of his fore mentioned censure , considering that part of the litvrg●e , where-in the administrating of the communion to sicke persons is set downe , sayeth , thinges heere commanded , are agreeable anough to holie scripture : for it avayleth not a little , to the comforting of troubled soules , to receaue the communion of the lord . yea , hee hath written a particular and most devote treatise , directing pastors how to administer the communion to sicke persons : and yet , wee trust , yee will not call him a papist , since hee was so hatefull to papists , that after hee was dead , they raysed vp his bones , and burnt them . peter martyr , wryting vpon the tenth chapter of the first epistle to the corinth . speaking of the lord's supper , hath these wordes , they say it must bee given to sicke persons : i confesse , sayeth hee , but the mysterie may bee celebrated before the sicke persons . it is to bee remarked also , that often-tymes it falleth out , that some persons are affixed to their beds by sicknesse , for the space of fiue or sixe , yea , ten yeares , or more : and how can we denye the comfort of this holie sacrament to those all that space , especiallie when they earnestlie long for it ? 65. this doctrine and practise of ours , tendeth not to the contempt of the sacraments , ( as yee would beare vpon it ) it is playne contrarie : for by this practise , wee show , how much wee reverence the commandement of god , and how highlie wee esteeme of his ordinances , which wee so earnestlie seeke after ; whereas on the other part , the practise of others , leadeth people to the contempt of the sacraments , because they are moved there-by , to thinke , that there is no such necessitie and efficacie in them , as scripture , and the consent of christians , hath ascrybed there-vnto . as for other abuses , rehearsed by you , as fruites of private baptisme , since you bring no proofe for what yee say in this , wee oppone our just denyall , to your bare and vnjust assertion . 66. lastlie , yee advertise the reader , that yee thinke not the materiall churches , but the ordinarie meetinges , necessarie to the lawfull administration of the sacraments , lest anie should conceaue that yee entertayne a superstitious conceat of places . wee thinke , yee might haue spared this advertisement : for we finde , that they who oppugne our doctrine and practise in this poynt , are so farre from beeing in danger of the extremitie mentioned by you , that on the contrarie they teach , that the church is a place no more holie , than anie other , and that it may bee indifferentlie vsed to sacred or civill vses : which in our judgment is not agreeable , eyther to holie scripture , or to sound antiquitie . see eusebius in his ecclesiasticke historie , lib. 10. cap. 3. chrysost . homil . 36. on the first epistle to the corinthians , s. augustine , in his first booke of the citie of god , cap. 1. codex theodasianus , lib. 9. titul . 45. de his qui ad ecclesias confugerunt . conc. gangrens . can. 21. the v. dvply . the indifferent reader may perceaue , by our former dvplye , that your answre to our first exception , taken from the obedience , due to authoritie , and from our judgement , concerning the administration of baptisme , and the lord's supper , to dying persons in private places , hath not given satisfaction . 2. wee asked of you , in our fift demand , how wee can subscrybe the negatiue confession , as it is propounded by you , without contradicting the positiue confession , approved by parliament , holden anno 1567 , since the positiue confession , chap. 21 , declareth , that rites are changeable , according to the exigencie of tyme , and consequentlie that no perpetuall law , may or ought to bee made of them , and the negatiue confession maketh a perpetuall law , concerning the externall rites of the church ; at least according to your judgement , who vrge the subscryving of this covenant and confession vpon vs ? wee vrged farther in our replye , that the late covenant bindeth vs to the olde covenant , made anno 1581 ; for by your late covenant , yee professe your selues bound to keepe the foresayde nationall oath ( as yee call it ) inviolable : and that olde covenant , or oath , bindeth vs to the discipline which was then ; and that discipline comprehendeth all the externall rites of it , ( as yee haue in all your wrytinges professed , especiallie in that late booke entituled , the dispute against the english popish ceremonies : whence in your sermones , and printed bookes , since the assemblie of pearth , yee haue beene still accusing vs of perjurie . ) so from the first , to the last , the late covenant bindeth vs to the policie which was then ; and consequentlie , maketh a perpetuall lawe , concerning the rites of the chvrch , as if they were vnchangeable . 3. your answere to this argument , is not sufficient , nor to the purpose . 1. yee put off , without anie answere , that which wee alleadge out of a dispute , agaynst the english popish ceremonies ; and , in stead of answering , wish , that what wee haue thence , or from anie other treatise of that kinde , were keeped to another tyme. pardon vs , that wee wish greater ingenuitie , and a more direct answere . consider the wordes of that treatise before cited , parte 4. cap. 8. sect. 8. no man amongst vs can certaynlie knowe , that the discipline meaned and spoken of in the oath , by those that sweare it , comprehendeth not vnder it those poyntes of discipline , for which wee nowe contende , and which this church had in vse at the swearing of the oath . shall wee , then , put the breach of the oath in a fayre hazard ? god forbid . the same wee finde to bee the judement of others also , who haue opposed the articles of pearth , and episcopall governement . since , there-fore , wee desire to bee resolved , concerning the right meaning of the negatiue confession ; lest by it wee contradict the positiue confession , approved in parliament : had wee dot reason to propone this difficultie to you , who requyre our subscription , and came hither , to resolue our scruples ? if yee condemne the judgement of these your brethren , who were authors of these treatises , why doe yee not openlie professe , that yee , and the rest of the authors of the late couenant , disallowe it ? if yee doe approue it , as wee haue great reason to thinke yee doe , since yee haue still opposed the articles of pearth , and episcopacie , and doe expresslie referre vs to those treatises , in your nynth answere : howe doe yee not see , that , with a good conscience , yee can not requyre vs , to sweare , and subscrybe , that which yee knowe to bee contrarie to our mynde ? remember , we pray you , the words of the former treatise , in the place before cited , put the case , it were doubtfull and questionable , what is meaned by the word discipline in the oath ; yet pars tutior , the safer way were to bee chosen ; which is affirmed there to bee this : that the poyntes practised by vs , are abjured in the negatiue confession . 4. secondlie : where-as yee saye , that none of you would refuse to sweare the short confession , because wee haue expounded some articles of it contrarie to your mynde ▪ wee replye , that this answere satisfieth not : for your swearing the negatiue confession , not-with-standing of the contrarie interpretation of them who differ in judgement from you , showeth not , howe the apparent contradiction betwixt it , and the positiue confession , objected by vs , is reconciled by you the propounders and vrgers of it . more-over , if wee did vrge you to subscrybe the negatiue confession , when in the meane tyme wee were perswaded , that our interpretation of the articles there-of , were contrarie to your judgement ; wee were bound to labour to informe your judgement , before wee did exact your oath : and , consequentlie , by the lawe of charitie and equitie , yee are obliedged , not to requyre our oath , till first yee doe that , which is sufficient , to make our judgement conforme to yours : which as yet yee haue not done . 5. thirdlie : yee saye , your desire is , that both of vs keepe our meaning of the negatiue confession , according to our diverse measures of light , and onelie promise forbearance : which , yee saye , wee may doe , because that wee thinke the poyntes controverted , to bee indifferent : wee answere , that yee still flee the poynt in question : for it is an-other thing for vs , to keepe our meaninges , and another thing for vs , to sweare a covenant , when wee are not perswaded of the trueth there-of . yee might , and may still enjoye your meaning for vs : but howe wee can keepe our meaning , and subscrybe your covenant , wee see not ; since wee thinke the one repugnant to the other . neyther is it forbearance onelie that is requyred , as we haue showne before ; nor yet can we sweare forbearance , the lawe standing still in vigour , and authoritie requyring obedience . lastlie : wee thinke not all the poyntes contraverted , to bee indifferent , as was before declared . 6. thus it may appeare , howe yee haue dealt with our sorites , as yee call it . the lyke dealing wee find anent our dilemma ; the hornes whereof , ( as yee speake ) yee labour to turne agaynst our selues , by asking , to which of the members of the distinction , we referre pearth articles and episcopacie ? if , say ye , they were abjured in the negatiue confessiō , we are perjured for the practising of them : and if left indifferent , by that confession , wee may , not-with-standing of that confession , forbeare the practise of them . first , your question is not pertinent : for the distinction is not ours , but yours . and to what purpose is it to you , to knowe , to what member of your distinction , wee referre the articles of pearth , and episcopacie ? secondlie : there is no strength in eyther of the hornes of your dilemma : for , by turning it wrong , you haue made it your owne . the one horne is , that if the articles of pearth , and episcopacie , bee left indifferent , by the short confession , wee may forbeare the practise of them . first , this meeteth not the horne of our dilemma , which was , if wee bee not tyed , by the negatiue confession , to the omission of these thinges ; then why haue yee , in all your wrytinges agaynst vs , exprobrated to vs , perjurie , for violating of the oath contained in that confession ? to this no word by you is aunswered heere . secondlie : suppone these thinges were left indifferent by the negatiue confession ; yet may wee not forbeare the practise of them : because , since that confession , lawes haue passed on them ; which remaining in vigour , requyre our obedience , as wee sayde before . 7. the other horne of your dilemma , is , that if these poyntes were abjured for ever , before pearth assemblie , then wee , who practise them , are perjured . to which wee aunswere , that it followeth not : for wee never did sweare to that negatiue confession . and there-fore , though these poyntes were abjured there-in , yet are wee free from all guiltinesse of perjurie . and , in the meane tyme , yee haue not resolved , howe hee who is perswaded , of the lawfulnesse of those poyntes , can sweare the negatiue confession , if by it the swearer bee tyed , to the abjuring of those poyntes , which was the other part of our dilemma . thus , if yee will consider rightlie , ye may perceaue , that , our dilemma standeth vnmoved , with the hornes of it still towards you . yee farther insinuate , that our reasons , are not solide and graue , but velitations of such a sort as yee looked not for . let the judicious reader , pronounce his sentence of this ; onelie wee wish , that yee had chosen rather to satisfie , than to contemne our reasons . that which yee heere agayne adde , concerning the change of commissioners , is answered in our fourth dvplye . 8. to giue light to your former discourse , yee subjoyne a distinction of discipline , into three members : first , yee saye , it is taken for the rule of governement of the church , and censure of manners , by office-bearers appoynted by christ : and thus , yee saye , it is vnchangeable . secondlie ; for constitutions of councells , and actes of parliament , about matters of religion : and thus , yee say , it is alterable , or constant , according to the nature of particular objectes . thirdlie : for the ordering of circumstances , to bee observed in all actions , divine , and humane : and so yee say it is variable . first by these distinctions , the matter seemeth rather to bee obscured , than cleared . for ye doe not expresse , in which of these senses the discipline mentioned in the negatiue confession , is to bee taken , which was the poynt requyred of you . 9. secondlie : yee seeme by this distinction , to intangle your selues yet more . for , first , if yee take the name of discipline , in anie one , or anie two of these senses , what say yee to these following wordes of your dispute agaynst the english popish ceremonies , parte 4. cap. 8. sect. 8 ? the bishop doeth but needleslie question , what is meaned by the discipline where-of the oath speaketh . for howsoever in ecclesiasticall vse , it signifieth often-tymes , that policie , which standeth in the censuring of manners ; yet in the oath it must bee taken in the largest sense ; namelie , for the whole policie of the church . for , 1. the whole policie of this church , did , at that tyme , goe vnder the name of discipline : and those two bookes wherein this policie is contayned , were called the bookes of discipline . and without all doubt , they who sware the oath , meaned by discipline , that whole policie of the church which is cōtayned in those bookes . 10. secondly , when that little confession was framed , the governmēt of the church was onlie by presbyters , and not by bishops : and , there-fore , if yee thinke , that the name of discipline , in that confession , comprehendeth vnder it the first part of your distinction , ( which , as wee conceaue , yee will not denye ) yee may easilie perceaue , that wee are vrged by you , to sweare , and subscrybe , agaynst our consciences ; since wee thinke the rule of the governement of the church , which then was , to bee changeable ; and , that the governement was lawfullie chaunged , by following assemblies , and parliamentes , from presbyters , to bishops . 11. thirdlie : if these constitutions of councels , concerning objects alterable , mentioned in the second member of your distinction , bee one , and the same , with ordering of variable circumstances , mentioned in the third member ; why haue yee distinguished the one from the other ? but , if they bee different , then yee graunt , that ecclesiasticke constitutions , may bee made concerning some alterable matters of religion , which are not bare circumstances ; which is repugnant to your ordinarie doctrine ; where-by yee mayntayne , that nothing changeable , is lest to the determination of the church , in matters of religion ; but onelie circumstances of actions . wee can not see , howe yee can mayntayne this doctrine , and yet oppose the determinations of the church , concerning ceremonies , which are indifferent . 12. wee had reason to inquyre your judgement , concerning rites or ceremonies , which are not of divine institution , whether they bee lawfull , or not , though yee still shunne the declaring of it . since by your covenant , yee intende a reformation of religion , and a recovering of the libertie , and puritie of the gospell , as yee speake ; if yee in your judgement , condemne such ceremonies , ( as yee insinuate ) wee can not expect , but that , if yee obtayne your desires , all such rites shall bee expelled and condemned , especiallie since by this your late covenant , yee tye your selues to that olde covenant , where-in yee disclayme and detest all rites brought into the church , without the word of god. now , wee can not concurre with you , for promoving this ende , because such a judgement , is playne contrarie to ours , yea , contrarie to the vniversall judgement and practise , of the auncient kirke , repugnant also to the judgement of the protestant churches , and most famous divynes therein , as may appeare by the quotations on the margine . but if yee bee of the same mynde with vs , and thinke , that there are some rites of that kynde lawfull , why doe you hide your mynde from vs , and others , since the acknowledgement and manifesting of this trueth , would bee no small advancement to your cause , by removing this great offence ? of matrimoniall benediction , and god-fathers in baptisme . 13. as for solemne blessing of marriage , wee asked , what warrand yee had for it , by praecept or practise , set downe in god's word . in your answere yee insinuate , that it is a blessing of the people cōmanded in the law , and more playnlie wee finde this set downe in the dispute , agaynst the english popish ceremonies , part . 3. cap. 2. sect . 10. yet playne it is from scripture it selfe , that matrimoniall benediction , ought to bee given by a pastor , for god hath commanded his ministers , to blesse his people , ( nvm . 6. ) first , who ever before you , did ground the necessitie of solemne blessing of marriage vpon these words , nvm . 6.23 . speake vnto aaron , and vnto his sonnes , saying , on this wyse yee shall blesse the children of israel , saying vnto them : the lord blesse thee , and keepe thee : &c. learned melanchton , was not so well versed in scriptures , as to see this . for hee sayeth in his epistles , pag. 328. yee see that the rite of the auncients is , that the brydegroome and bryde , are joyned before the altar , in the sight of god , and with the incalling of god. which custome vndoubtedlie hath beene ordained by the first fathers , that wee may consider that this conjunction was appoynted by god , and is assisted by him. 14. secondlie : by this commandement of god , to blesse the people , nvm . 6. eyther there is a necessitie layde vpon the church , to blesse marriages solemnlie , or not . if yee say , there is not a necessitie , then there is no commandement of god there-anent , for it is necessarie to obey god's commandement . if yee say , there is a necessitie , what say yee then to your friend didoclaue , who in his altar of damascus , pag. 866 , affirmeth , that neyther the presence of the congregation , nor blessing of the minister , is necessarie to this action ? and if yee dissent heere-in from him , yee are holden to prooue your opinion , by a necessarie consequence from holie scripture , which wee are perswaded yee are not able to doe . 15. thirdlie : the commaundement , to blesse the people , is no lesse , if not more generall , than that , 1. cor. 14.40 . let all thinges bee done decentlie , and in order : on the which wordes , both auncient and recent divines , doe ground the lawfullnesse of the ceremonies which wee allowe . 16. fourthlie : since that commaundement , of blessing the people , is generall , what reason haue yee , for not including other civill important contractes , especiallie that are performed with a vowe , or promissorie oath ? a vowe made to god , is a covenant with god , as well as the matrimoniall oath . all vowes and oaths , are acts of religious worship , although they bee joyned to civill contractes : and , there-fore , if because of the covenant with god , yee blesse marriage solemnlie , yee ought to doe the same , to other civill contractes , where-in there is the lyke covenant , by vertue of an oath or vowe . 17. fiftlie : where-as yee saye , that though marriage were a paction , meerlie civill , yet because it is so important , yee would not with-holde ecclesiasticke benediction from it , not-with-standing of the abuse of poperie : wee would vnderstand , howe this agreeth with the current doctrine of those that are of your mynde : for wee reade in the abridgement of lincolne , pag. 17 , that wee should cast away even such thinges , as had a good originall , ( if they bee not still necessarie , and commaunded of god ) when once they are knowne to bee defiled with idolatrie , or abused by it . so in the dispute agaynst the english popish ceremonies , parte 3. cap. 2. sect. 2. it is affirmed , that rites , ancient , lawfull , and agreeable to god's word , should , not-with-standing , necessarilie bee abolished , because of their superstition , and wicked abuse . yee adde , that yee will not vse marriage superstitiouslie , according to the praescript of the service-booke . yee did not finde the service-booke , neyther in our demaundes , nor in our replyes ; yet wee knowe not , howe yee so often reach vnto it . 18. lastlie : of the stipulation of god-fathers in baptisme , instanced by vs , in our fift demaund , yee haue spoken nothing particularlie , eyther in your first or second aunsweres . wee haue no praecept , or example of it in holie scripture : yea , some of our learned divines affirme , that it was instituted by pope higynus : and yee will not denye , that it hath beene much abused in poperie . howe commeth it to passe , then , that this ceremonie is allowed , and vsed by some of you ? wee saye , some ; for wee are informed , that some of your mynde , doe not vse it at all . see d. morton , in his defence of the three ceremonies , pag. 24. the vi. dvply . in your first answere to our sixt demaund , yee answered nothing to that , which wee affirmed concerning the judgement of divynes , auncient and moderne , who eyther haue absolutelie allowed these rites , which were concluded in pearth assemblie , or else haue thought them tolerable , and such as ought not to make a stirre in the church : neyther did yee touch that , which wee objected , concerning the venerable custome , and practise of the auncient church , and the most eminent lights of it , which yee condemne in your interpretation of the negatiue confession , contayned in the late covenant . wherefore , in our replye to that answere of yours , wee did holde your silence , for a granting of the trueth of that which wee sayde , concerning so manie divynes , auncient and moderne , who stand for vs. now in your second answere to that demaund , yee labour to bereaue vs of this advantage , and granting that divynes , both auncient and moderne , are agaynst you , concerning the the lawfulnesse of things controverted , ( a thing to be noted by the reader , and which should make you more sparing in your speaches of vs who favour pearth articles , than yee are ) yee say , first , that divynes , auncient , and moderne , are agaynst vs also : and that both these propositions may bee true , in respect they are both indefinite in a matter contingent . but our propositions concerning the judgement of divynes who stand for vs , was more than indefinite . for all-bee-it wee sayde not , that all are for vs ; yet wee sayde , that manie , yea , so manie ; meaning , that a great manie are for vs , and against you , in matters of lawfullnesse , and vnlawfullnesse ; and , consequentlie , in matters of fayth . this expression of the number , yee were glad to passe by ; because yee can not saye the lyke of these , who favour your judgement , concerning the vnlawfullnesse of those thinges . for , scarce knowe wee anie moderne divines , without his majesties dominions , that peremptorlie condemne these rites , as vnlawfull , which were concluded in pearth assemblie : and of auntientes , wee meane the fathers of the auncient church , wee knowe none at all , who are of your mynde . howe is it , then , that for these your newe positions , yee make such stirre , and doe take such dangerous courses in hand ? secondlie : yee saye , that allmost all divines allowe of such a forbearance , of thinges indifferent , as yee requyre of vs. but yee will not bee able to make this good : for , who of our divines , haue anie-where allowed , in subjectes such a forbearance of thinges indifferent , and lawfull , as is conjoyned with a totall and sworne disobedience of standing lawes , agaynst the prohibition of their superioures ? thirdlie : that which yee saye , concerning innovations allreadie introduced ; to wit , that no-thing is requyred of vs , concerning them , but a forbearance of them for a tyme ; and , that wee may condescende to it , without eyther disobedience to authoritie , or wronging of our flocke ; it is allreadie refuted , in the two former dvplyes . the vii . dvply . our reason proponed in the seaventh demand , is not sufficientlie aunswered , neyther the impediment removed , as wee haue formerlie made manifest , especiallie in our fourth dvply , where-as , for removing of our scruple , concerning your interpretation of the short confession , yee tell vs , that yee vrge not vpon vs your meaning , but leaue vs to our owne , till the matter be examined in an assemblie : we aunswere ; wee loue not the swearing of an oath , without cleare interpretation there-of ; and wee approue not subscription of such a covenant , with diverse , or doubtfull meaninges : neyther doe wee thinke that a convenient meane , for solid pacification . and as wee are free , in professing our meaning , concerning the pearth articles , and episcopie ; so wee requyre of you the lyke playnnesse , or then the reason of your retyrednesse . 2. the pearth articles ye doe vnjustlie call novations , if by this name yee vnderstand , thinges repugnant to our reformed religion , or forbidden by our publicke lawes : for these articles are not of this sort . those of them which wee call necessarie , the assemblie of pearth did not conclude as indifferent , ( as yee alledge ) neyther can anie such thing be inferred from the words of the actes of that assemblie . there-fore , we haue no reason to change this opinion , as yee would haue vs to doe . wee holde all the fiue poynts , to bee lawfull , & laudable , and some of them more than indifferent , which also the wordes of the synode it selfe doe implye : so that , without just reason , it hath pleased you to say , that thinges formerlie indifferent , are become necessarie ; and what was but lawfull before , and had much a-doe to gayne that reputation , is nowe become laudable . thus , agayne , wee doe playnlie declare vnto you , that the cause of our vnwillingnesse to subscrybe , or promise forbearance , is both the commaundement of authoritie , and also the necessitie and excellencie of some of the thinges commaunded : besides that , wee thinke them all lawfull , and laudable . what wee would doe , at the commandement of authoritie , in the forbearance of the practise of those thinges , for the peace of the church , and kingdome , shall bee declared in our dvply to your thirteenth answere , where-in yee vrge this poynt agayne . the viii . dvply . where-as yee doe remit the reader , to your former answere , and our replye ; wee also remit him there-to , and to our first duplye ; hoping that hee shall rest satisfied there-with . 2. wee haue , in those places , aunswered your argument , concerning your swearing , the defence of the king , and his authoritie , with a specification , as yee call it ; and haue showne , that what hath not beene looked to so narrowlie , in this matter heere-to-fore , is requisite nowe , for the reasons expressed in our eyght replye , and first duplye . concerning the full expression , of the loyaltie of your intentions , to mayntayne the king's person , and honour ; whether , or not , yee haue given just satisfaction , to those who are nearest to the king's majestie , ( as yee saye ) wee referre you , and the readers , to that , which yee , and they , will finde neare the ende of our first duplye . wee wonder greatlie , yee should affirme , that wee , by craving resolution , doe wrong the king , and our selues ; or that yee , by giving of it , should wrong them who are nearest his majestie , and also the covenant , and the subscrybers there-of . for our requyring of resolution , in this matter of so great importance , is a pregnant argument of our loyaltie towards our dreade soveraygne , and of our care , to haue alwayes our owne consciences voyd of offence , towards god , and towards men. and your giving of satisfaction vnto vs , woulde haue served for farther clearing of your covenant , and the subscriptions there-of . your pretence , that by giving vs satisfaction , yee should wrong them who are nearest his majestie , is grounded vpon a wrong supposition , as if they had alreadie receaved satisfaction by your declaration . 3. god is witnesse , wee doe not wittinglie and willinglie multiplie doubts , for hindring a good worke , or to oppose agaynst a shyning light , ( as yee would haue the reader to thinke of vs ) but in all humilitie , and vprightnesse of heart , doe declare our mynde , and doe intimate our vnaffected scruples . and wee thinke it verie pertinent , at this tyme , to craue resolution of them , and to desire your answere , concerning this mayne duetie , which is not fullie expressed in your covenant ; where-as a more full expression of it , had beene verie needfull , at this tyme. 4. lastlie : where-as yee complayne , that wee tooke not sufficient notice of you , whyle yee were amonst vs ; yee may easilie consider , that our publicke charges , and employmentes , together with the shortnesse of the tyme of your abode heere , doe sufficientlie vindicate vs , from anie imputation of neglect in that kynde : and our doores were not closed , if it had pleased you , in brotherlie kyndnesse , to haue visited vs : which wee ought rather to haue exspected of you , seeing yee came vndesired , to the place of our stations , to deale with vs , and also to deale with our people , agaynst our will , before wee had receaved satisfaction . the ix . dvply . as yee doe referre the reader , to your former answeres ; so doe wee referre him to our former replyes , and duplyes . 2. the meaning of the act of the assemblie of pearth , citing the wordes of the psalme 95 , is not ( as yee doe interpret it ) anie perverting of the text , neyther tendeth it to inferre there-vpon , absolute necessitie of kneeling , in all worshipping of god , or in this part of his worship , in the celebration of the holie communion : but onlie to inferre the lawfullnesse , and commendable decencie of kneeling , in divine worship ; and that it is such a gesture , as our lawfull superioures may enjoyne to bee vsed , in god's worship ; and that religious adoration , and kneeling , is to bee done to god onelie , altho they sinne not , who vse another gesture , where this is not requyred by authoritie , but another appoynted , or permitted . 3. wee doe not kneele before the sacramentall elementes , making them the object of our adoration , eyther mediate , or immediate : neyther doeth the act of pearth assemblie import anie such thing . but all our adoration , both outward , and inward , is immediatelie directed to god onelie , with prayer , and thankes-giving , at the receaving of so great a benefite . where-fore , your objecting of idolatrie , agaynst vs heere , and in your other treatises , is moste vnjust . wee marvell also , howe yee doe heere referre vs , to those treatises , which in your twelfth aunswere , yee seeme to disclayme , finding fault , that anie of vs should laye holde on them , or build anie thing vpon them . as lyke-wyse yee heere alleadge , that the assemblie of pearth made kneeling necessarie in all poynts of gods worship ; and , consequentlie , in receaving the holie eucharist : not remembering , that in your seaventh aunswere , yee sayde , the assemblie had concluded the fiue articles as indifferent . 4. concerning the service-booke , ( which now is not vrged ) wee haue alreadie answered . neyther find wee anie reason , of your vncharitable construction of vs , or of the disposition of the people , as if they were now become superstitious . nor doeth this tyme giue anie just cause of such feares , as are sufficient to overthrowe the reasons of that act of pearth assemblie . 5. wee did not in malice , but in loue , say , that such a defence as yee professe heere , according to your protestation , and such meetinges and conventions doe requyre the kings consent , and authoritie , to make them lawfull , according to our judgement : where-of some reasons wee haue expressed before in our second replye , which as yet yee haue not satisfied . 6. it seemeth , that yee are eyther not able , or not willing , to answere particularlie and playnlie , to our intergatories proponed in our nynth replye : and wee would vnderstand some reason , why yee doe so , in such a free and brotherlie conference ; seeing altho yee doe otherwyse interprete our meaning , yet truelie wee did not propone them to bee snares to you , but to obtayne satisfaction to our selues and others , for a peaceable ende . as for your questions , which yee throwe agaynst vs , with playne profession to worke vs discontentment thereby , we shall here make aunswere to them in meeknesse , and evident demonstration of our peaceable disposition . qvaest . answered . 7. your first quaestion , concerning the service-booke , and booke of canons , is no-wayes pertinentlie proponed to vs. if wee did vrge vpon you the sayde bookes of service and canons , as yee doe now the covenant vpon vs , wee should particularlie and punctuallie , declare our mynde concerning them . 8. to your second question , wee answere , that it is our duetie to enquyre carefullie , what is incumbent vpon vs by the law of god , and man , towards our prince . wee doe not moue questions of state , but doe answere to your propositions , resulting vpon matters of state , and wee doe labour , as it well becommeth all good subjects , to bee well informed , before wee put our hand to anie thing , which concerneth our due obedience to our prince . as for that which heere agayne yee alleadge , of his majesties commissioner , and wyse states-men , as having receaved satisfaction from you , wee referre you , as before , to our answere made thereto , in our first dvplye . 9. to your third question , wee answere ; our assertion concerning the vnlawfulnesse of subjects their resisting the authoritie , of free monarchies , by force of armes , even altho they were enemies to the trueth , and persecutors of the professors there-of , can not in the judgement of anie reasonable man , import that we haue the least suspition of our king , that eyther hee shall change his religion , or shall fall vpon his religious and loyall subjects with force of armes . wee haue often declared in these our disputes , that wee are fullie perswaded of our king's majesties constancie , in profession of the true religion , and equitable disposition in mtnistration of justice . and in testification heere-of , we rest satisfied with his majesties proclamation , agaynst which yee haue protested . 10. to your fourth question , wee answere , because that wee doe esteeme subscription to your covenant , neyther to bee warrandable by god's word , nor to bee a convenient meane for pacification , wee holde it our duetie , both to with-holde our handes from it , and to dehort our people from it . 11. to your fift question , wee answere : 1. wee holde it a wrong supposition which yee make , that the prelates and their followers , are labouring to introduce poperie , and to make a faction . 2. wee know our gracious king , to bee so just , and so wyse , and so rype in yeares and experience , that hee will not suffer anie of his subjects , to abuse his majesties name , in the execution of anie injustice . 3. to make resistance by force of armes , agaynst the king's publicke standing lawes , and agaynst his majesties publicke proclamations , is not ( in our judgement ) a convenient or lawfull way , for defending of the religion , of the liberties , and lawes of the kingdome , and of the kings authoritie ; but on the contrarie it bringeth scandall vpon our profession . see our reasons in our second dvplye . 12. to your sixt question , wee answere , that in all free monarchies , there is nothing left to subjectes , in the case of persecution , by their owne soveraygne princes , but patient suffering , with prayers and teares to god , or fleeing from their wrath , as wee haue at length proved in our second dvplye . this doctrine did the people of alexandria , learne of their holie bishop athanasius , as is evident by their owne wordes , in their protestation , subjoyned to the epistle of athanasius , ad vitam solitariam agentes . if ( say they ) it bee the commandement of the emperour , that wee bee persecuted , wee all are readie to suffer martyrdome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom. 1. oper. athanas . pag. 868 , edit . paris . 1627. as for the nature of the government of this kingdome of scotland , reade the booke of king iames the sixt of blessed memorie , entituled , the true lawe of free monarchies , and the praeface of the first booke of regiam maiestatem ; where it is expresslie sayde , of the king of scotland , that hee hath no superiour , but the creator of heaven and earth , ruler of all thinges . this our aunswere , neyther proceedeth from flatterie , neyther from anie intention , to stirre vp princes agaynst their loyall subjectes , nor from anie ayme at other worldlie endes , ( as yee doe vncharitablie judge ) but from our due fidelitie to our king , from our true loue to our countrey , and from our vpright desire to the glorie of god , and the comfort of our owne soules , in the day of our accompts . the x. dvply . altho wee take you to bee of the number of those who penned the late covenant , yet pardon vs , to call your glosses of it in question , so long as yee doe not satisfie our argumentes , which prooue them to bee contrarie to the verie wordes of your covenant . wee haue showne , in our replyes , and nowe agayne in our fourth duplye , that the wordes of the covenant , importe a perpetuall adherence , to the whole externall policie of the church , as it was anno 1581 ; and the remooving of pearth articles , and episcopacie , as of thinges contrarie to the libertie and puritie of the gospell . whence wee still inferre , that these who haue sworne the covenant , are tyed by their oath , to vote agaynst pearth articles , and episcopacie : and , consequentlie , can not , without praejudice , eyther dispute , or giue out a decisiue sentence concerning them , in the intended assemblie . 2. yee saye , yee will not judge so vncharitable of vs , as to thinke vs so corrupt , that , in our opinion , since the tyme designed by vs , no-thing hath entered into the church , beside episcopacie , and the articles of pearth , which can bee praejudiciall to the libertie and puritie of the gospell . wee are glad , that altho yee judge vncharitablie of vs , yet yee judge not so vncharitablie : and , altho yee thinke vs corrupt , yet yee thinke vs not so corrupt , as not to bee sensible of these thinges . wee tolde you our mynde before , in our fourth dvply , concerning these abuses , which yee thinke to haue beene occasioned by pearth articles : and no we wee tell you , that if pearth articles , and episcopacie , for these their alleadged consequentes , bee alltogether remooved , the benefite which yee thinke our church may receaue , by remooving of them , shall not , in anie measure , aequall her great losses . the xi . dvply . wee complayned in our demand , of the vncharitablenesse of your followers , who calumniate vs , as if wee were favourers of poperie . and to showe howe vnjust this calumnie is , wee declared , that wee are readie , to sweare , and subscrybe , our nationall confession of fayth , ratified and registrated in parliament : to which declaration , wee haue nowe added our oath , which wee did sweare , when wee receaved the degree of doctorate in theologie , and haue solemnlie agayne renewed it , pag. 15.16 . in your answere to that demand , yee slighted our complaynt , and did not so much as once mention it ; which made vs in our replye , to complayne also of you , who haue showne your selues so vnwilling to giue vs that testimonie of our sinceritie in professing the trueth , which all who knowe vs , thinke to bee due to vs. wee exspected , that in your second aunswere to that demaund , this fault should haue beene amended . but , contrarie to our expectation , wee perceaue , not onelie that yee are insensible of the grievous injurie done to vs , by the calumnious reportes of others ; but also , that yee haue busied your owne wittes , to enquyre , as yee saye , in matters , to search , and to trye our wayes , and to expiscate what yee could agaynst vs , by the vnfriendlie testimonie of some , who , perhaps , are displeased with vs , as achab was with micajah , for the freedome of our admonitions . charitie , yee knowe , thinketh no evill , 1. cor. 13.5 , and covereth a multitude of transgressions , prov . 10.12 . 1. pet. 4.8 . but vncharitable inquisition , and prying into other mens doinges , not onelie discovereth those infirmities , vnto which god will haue everie one of vs subject , for humbling of vs ; but also bringeth even vpon good men , a multitude of vndeserved aspersions . brethren , wee intende not to giue you a meeting in this ; for our resolution is , not to bee over-come of evill , but to over-come evill with good , rom . 12.21 . and wee are glad to suffer this for his cause , whose trueth wee mayntayne , pittying in you this great defect of christian and brotherlie compassion ; and praying god , not to laye it to your charge . wherefore , wee will not search and trye your wayes , as yee haue done ours : but wee will reflect our thoughts vpon our selues , and see whether or not wee bee guiltie of these thinges , which yee heere reprehende in vs. 2. yee say , first , that wee haue taken an ample testimonie to our selues . but what , wee pray you , haue wee testified of our selues ; but this onlie , that in sincere and zealous profession of the trueth , wee are not inferiour to others ; and , according to our measure , haue striven to bee faythfuil in all the dueties of our calling ? yee haue , in-deede , put more in-to our apologie , and saye , that wee haue praysed our selues , from our frequencie of prayer , extraordinarie humiliations , and holinesse of lyfe , and conversation , &c. for , as yee are loath to speake anie good of vs ; so yee would haue the reader belieue , that wee speake too much good of our selues . but in this , as yee wrong vs , so yee make the reader to see , howe negligentlie yee haue read and considered our wordes . for , where-as in the seconde parte of our replye , wee tolde you , that wee haue other meanes , and more effectuall , than your covenant , to vse , for holding out of poperie ; mentioning in particular , extraordinarie humiliation , frequencie of prayer , amendement of lyfe , diligence in preaching , and searching the scriptures , &c. yee imagine , that wee doe arrogate to our selues , some singularitie , in vsing these means ; not considering , that it is one thing to saye , that wee may and ought to vse these meanes , and an-other thing , to say , that wee are singular , and eminent , aboue others , in the diligent vse of them . 3. next : where-as yee saye , that yee were desirous , rather to heare that testimonie , at the mouthes of others , ( as if yee had never heard our paynes and labours , for the trueth , commended by anie ) who knoweth not , but in this case , in the which we stand for the present , it is lawfull , and moste expedient to men , to vindicate them-selues , and their fidelitie in their callinges , from the contempt and calumnies of others . wee haue in the scriptures , notable examples of ggd's dearest saynctes , who in such cases , yea , in other cases also , without anie derogation , to their singular humilitie , did fall out into high expressions , of their owne vertuous and pious carriage . who ever spake so humblie of him-selfe as pavl , who calleth him-selfe lesse than the least of all saynctes , ephes. 3.8 , and yet else-where hee sayeth , that hee was not a whit behinde the verie chiefest apostles ; and , that hee laboured more aboundantlie than they all , 1. cor. 15.10 . 2. cor. 11.5 . 4. the defectes , which by your strict and curious inquisition , yee thinke yee haue found in vs , may bee reduced into two poynctes : one is , that wee are too sparing in our paynes , in preaching ; and , that wee often fill our places with novices . the other is , that the small paynes which wee haue taken , are not fruitfull . and , to prooue this , yee saye , that poperie hath no lesse increased in our citie , vnder our ministerie , than anie tyme before since the reformation . as for the first of these , to omit that which modestie will not permit vs to speake , eyther of our owne paynes in teaching , or of yours , it is verie well knowne , that in the case of sicknesse , and extraordinarie employmentes in our callinges ▪ which but seldome doe fall foorth to vs , it is both lawfull , and commendable to see , that our places may bee filled , eyther with some actuall minister , or , fayling of that , with able studentes of divinitie , approven by publicke authoritie , where-of your selues can not bee ignorant , in respect of your frequent peregrinations , from your stations . 5. as for the next poynt : altho it were true , yet the parable of the seede sowen in diverse sortes of ground , and the dolorous complayntes , which these most paynfull and thunderin preachers , eliah , 1. king . 19. 10. isaiah , 53. 1. paul , gal. 1.6 . and 3.1 . yea , of christ him-selfe , matth . 23.37 . and lvke 19.41.42 . made of the hard successe of their laboures , may learne you to bee more benigne in your censures of vs , than yee are . in the meane tyme , it is knowne to his majestie , to the lordes of secret counsell , and to all the countrey heere ; as also it is evident , by manie publicke extant actes of the sayde secret counsell , and of our diocoesian assemblies , that wee haue beene as diligentlie exercised , in opposing of poperie , as anie ministers in this kingdome . neyther hath our successe heere-in beene so badde , as yee haue given it out : for since our entrie to the ministrie heere , scarce hath anie man beene diverted from the trueth , to poperie , some papistes haue beene converted , to the profession of the trueth , and others who were incorrigible , haue beene forced to departe from this countrey . yea , wee thinke , that our successe , in dealing with the papistes , had beene vndoubtedlie greater , if they had not beene hardened in their errour , by your strange and scandalous doctrines , repugnant to scripture , and sound antiquitie . 6. that which yee saye in the second part of your aunswere , concerning the powerfull effectes of your covenant , meeteth not with that which wee did object , concerning the vnlawfullnesse of it . for , that which is not in it selfe lawfull , can never bee truelie profitable to anie . and solomon hath tolde vs , the there is no wisdome , nor vnderstanding , agaynst the lord , proverbs 21.30 . 7. as for last parte of your aunswere , wee haue so often tolde you , that your feare of the in-bringing of the service-booke , and canons , is causelesse : and yee haue so oft denyed this , that it were follie to wearie the reader anie more with this matter . in the meane tyme , wee tell you , that if you covenant bee vnlawfull in it selfe , ( as wee still thinke it to bee ) your feare , altho it were justlie conceaved , will never free your soules of the guiltinesse of it . the xii . dvply . to justifie or excuse your omission , of publicke disallowing and condemning the publicke disorders , and misscarriages of some who haue subscrybed the covenant ; especiallie the offering of violence to prelates , and ministers , in tyme of divine service , and in the house of god , where-of wee spake in our twelfth demaund , and replye : yee aunswere , first , that yee acknowledge not the service-booke , for the lord's service . yee might saye the same of anie service-booke , ( if yee allowe the reasons latelie set foorth in print agaynst the service-booke ) for there a praescript forme of prayet , is condemned , which directlie crossth the practise of the vniversll church of christ , auncient , and recent . 2. yee alleadge , that yee acknowledge not the vnsurpd authoritie of prelates , for lawfull authoritie . for ought wee can perceaue , by the doctrines of those with whome yee joyne , yee acknowledge no lawfull authoritie at all in prelates , aboue your selues , and other ministers : and yee seeme so to insinuate so much here , by blaming vs , for calling them , reverend and holie fathers . wee are perswaded of the lawfullnesse of their office , and therefore are not ashamed , with scripture , and godlie antiquitie , to call such as are advaunced to this sacred dignitie , fathers , and revenrend fathers . neyther should personall faultes , alleadged by you , hinder our observance , till what is alleadged , bee clearlie proven , for , so long as thinges are doubfull , wee should interpret to the better parte , lvke 6.37 . and it is a rule of lawe , that in a doubtfull case , the state of a possessour , is best ; and consequentlie , of him that hither-to hath beene in a possission of a good name : as also , that in thinges doubtfull , wee should rather favour the persone accused , than him that accuseth . 3. if yee bee of this same judgement , with vs , concerning the lawfullnesse of their office , why doe ye not reverence them , as well as wee ? but if their verie office seeme to you vnlawfull , wee esteeme your judgement contrarie to holie scripture , to all sound antiquitie , and to the best learned amongst reformed divines . heare what melanchthon sayeth , i would to god , i would to god , it laye in mee , not to confirme the dominion , but to restore the governement of bishops : for i see what manner of policie wee shall have ; the ecclesiasticall policie beeing dissolved : i doe see , that heereafter will growe vp , a greater tyrannie in the church , than ever was before . and agayne , in an-other epistle to camerarius , hee sayeth , you will not believe howe much i am hated , by those of noricum , and by others , for the restoring of jurisdiction to bishops . so our companions fight for their owne kingdome , & not for the kingdome of christ . so in other place . see bucer , de regno christi , pag. 67. 4. thirdlie , yee alleadge the zeale of the people , by reason where-of yee saye , that it was no-thing strange , that in such a case , they were stirred vp to oppose . suppone they had opposed , yet , that they should haue so opposed , as to haue offered violence to sacred persons , prelates or ministers , who are spirituall fathers , seemeth to vs verie strange , for all that hitherto yee haue sayde . there is no zeale , without the exraordinarie in●●inct of god's spirit , which can warrand m●n desti●●●e ●f authoritie , to laye their handes on ●●●h persons . touch not myne anoynted , and doe my prophets 〈◊〉 harme , sayeth the lord , psalme 105. let all th●nges bee done decentlie , and in order , sayeth s. pavl , 1. cor. 14.40 . god is not the author of confusion or tumult , but of peace , sayeth that same apostle there , verse 33. to this purpose grogorie nazianzene , in his 26 oration , speaking of the chiefe causes of division in the church , sayeth , one of them ia vnrulie , ferventnesse without reason and knowledge , and the another is , disorder and vndecencie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. the sonne should account the person of his father sacred , ff . de obsequiis , lib. 9. so wee ought also to esteeme of our spirituall fathers : and , there-fore , to offer injurie to their persons , and that , in tyme of divine service , must needes bee a grievous sinne . in the novell constitutions of ivstinian , authent . collat. 9. tit. 6. novella 123. de sanctiss . episcopis , &c. cap 31. there is a remarkeable lawe to this purpose , cited vpon the margine . the lyke law wee finde in cod. iustin . lib. 1. tit. 3. de episcop . & clericis . now altho in these imperiall lawes , the sanction bee severe , yet wee wish no such severitie to bee vsed amongst vs , but praying god , to forgiue them who haue transgressed : wee desire them to consider , that auncientlie amongst christians , such doings were greatlie disallowed . 6. s. chrysostome , speaking of the reverence due by people to pastours , sayeth , a man may nowe see , that there are not so great scoffes and reproaches , vsed by the vnfaythfull , agaynst the rulers , as by those that seeme to bee faythfull , and to bee joyned with vs. let vs therefore inquyre whence commeth this negligence , and contempt of pietie , that wee haue such a hostilitie agaynst our fathers . there is nothing , there is nothing , that can so easilie destroy the church , as whē there is not an exact joynture of disciples , to their masters ; of childrē to parents , and of thē that are ruled , with their rulers . he that but speaketh evil against his brother , is debarred from reading the divyne scriptures , ( for what hast thou to doe to take my covenant in thy mouth ? sayth the lord ; & subjoyneth this cause , thou sittest and speakest evill of thy brother , ) and thinkest thou thy selfe worthie to come to the sacred porches , who accusest thy spirituall father ? how agreeth this with reason ? for if they who speake evill of father or mother , should dye , according to the law ; of what judgemēt is he worthie , who dare speake evil of him who is much more necessarie , and better , than those parentes ? why feareth hee not , that the earth should open , and swallow him , or that thunder should come from heaven , and burne vp that cursing tongue ? see him also , lib. 3. de sacerdotio , cap. 5. & 6. 7. in the next place , yee saye , that the keeping of god's house , from pollution and superstition , belongeth to authoritie , to the communitie of the faythfull , and to everie one in his owne place , and order : but , certainlie if everie one , or all the communitie , keepe their owne place , and order , they can doe no-thing in this , by way of force , without , farre lesse agaynst authoritie . hence zanchius , in his first booke of images , thes . 4 , sayeth , without authoritie of the prince , it is lawfull to none in this countrey , to take idoles out of churches , or to chaunge anie thing in religion : hee that doeth so , should bee punished , as seditious . this hee confirmeth by reason , and by the testimonie of saynct augustine , tom. 10. de sermone domini in monte , homilia 6. and a little after , hee subjoyneth ; augustine handeleth this argument piouslie , hee dehorteth his people , from such a practise , and sayeth , that it is pravorum hominum , & furiosorum circumcellionum . 8. as for your vehement accusations and threatnings , ( heere , and answere 14 ) agaynst the wryter of the late warning to the subjects in scotland , yee may easilie perceaue , by the printed edition of that warning , and by the printed editions of our replyes , that , that offence is taken away . and now , reverende brethren , why are yee pleased thus to digresse from the matter in hand , to waken and holde on foote , personall quarrels agaynst your brother , by digging vp buried wordes , and renewing haske interpretations thereof , contrarie to his loving intention , and after that himselfe , for satisfaction to all men , hath so publicklie disallowed and abolished these wordes ? this vncharitable dealing , can bring no advantage to the cause which yee mayntayne , but rather maketh it the more to bee disgusted , in consideration of your too great eagernesse to stirre vp hatred agaynst your neyghbour , & to worke him trouble ; whom yee ought not to persecute with implacable wrath , which worketh not the righteousnesse of god ; nor to exasperate agaynst him his other deare countrey-men : but rather , as well beseemeth your profession and calling , yee ought to exhort them to the most favourable cōstruction of things , and to christian placabilitie , and to the entertaynnig of their wonted loving affection towards him . as for these our present questions , wee desire theologicallie onlie , and peaceablie , to conferre of them with you , or anie other our reverende brethren , of our owne calling . 9. yee say , that master knox spared not to call kneeling , a diabolicall invention . if yee allowe this saying , how can it bee , that in your covenant , intended for removing of innovations , and recovering of the puritie of the gospell , yee expresslie aymed not at the abolishing of this ceremonie , which is so hatefull in your eyes ? but if yee doe not approue this his saying , why did yee not choose rather , in charitie to cover this escape of so worthie a personage , than openlie to blaze it abroad ? 10. yee haue needleslie drawne into your discourse , mention of irenicvm . of which worke , for mittigation of your vnpeaceable censure , bee pleased to take notice of the judgement , of that most worthie pastor , and most graue and learned divyne , d. iames vsher , arch-bishop of armach , primate of all ireland , in this his epistle written to the author . vir eximie ; svmma cum voluptate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuum perlegi : eamue patriae tuae foelicitatem sum gratulatus , quod novum tandem produxerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui eam ipsi praestitit diligentiam & virtutem , quàm olim exteris ecclesiis ( quum non admodum dissimiles de adiaphoris obortae lites earum pacem perturbarent ) exhibuit ille vetus ; qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nulla salus bello : ipsiue bello salus si qua sit , non alio quam pacis nomine ea continetur . nam & de pace belli vriam , opinor , a davide aliquando interrogatum meministi . jam verò , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scriptum remitto tibi ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sed quod jucundum praebeat spectaculum midianiticorum satellitum inter se manum conserentium , & mutuo isto bello ecclesiolae nostrae , pacem promoventium . tu quicquid , hoc est , munusculi , vt ab homine optimè erga te affecto transmissum suscipe , & me ( vt facis ) ama . pontanae , in hibernia , iii. eid . decembr . anno reparatae salutis 1632. tuus in christi ministerio conservus iacobvs armachanvs . me juvat alma quies , gens haec fera bella minatur , et quoties pacem poscimus , arma crepat . the xiii . dvply . yee repeate your former answere , concerning your interpretation of the clause of forbearance , which wee haue allreadie refuted in our former replyes , neyther doe yee bring heere anie new confirmation thereof : and therefore all the three scandals , mentioned in our 13 demand , doe yet remayne vnremoved . 2. altho your interpretation were admitted , which wee can not admit , yet at least the third scandall were no wayes avoydable there-by , ( what-so-ever may bee supposed concerning the other two , ) and that because of the reason expressed in our 13 replye ; to which your answeres heere are not satisfactorie . 1. yee doe insinuate , that yee thinke our oath of obedience to our ordinarie , and pearth constitutions , not lawfull in it selfe : which wee are perswaded is verie lawfull . 2. yee would seeme to inferre the vnlawfulnesse of it , by challenging , the authoritie where-by it was exacted ; and alleadging that there is no ordinance made civill or ecclesiasticke , appoynting anie such oath . this reason ( altho it were granted ) hath no strength at all , to prooue that which yee intende , to wit , that eyther our oath is in it selfe vnlawfull , or that wee may now lawfullie breake it : for our swearing of that oath is not agaynst anie lawfull authoritie , eyther divyne or humane : and in such a case , oathes concerning thinges lawfull , ought to bee keeped , whether they bee requyred by appoyntment of a publicke ordinance , or not : which who-so-ever denyeth , hee openeth a patent doore to the breaking of lawfull oathes , in matrimoniall and civill contracts , and manie other cases , daylie incident in humane conversation . also the exacting of that oath , was clearlie warranded by two acts of parliament , viz. parliament 21 , of king iames the 6 , holden at edinbvrgh , anno 1612. chap. 1. and parliament 23. of king iames the 6 , holden at edinbvrgh , anno 1621. act 1. 3. yee take vpon you to call in question , with what conscience that oath was given . how oft , brethren , shall wee exhort you to forbeare judging of other mens consciences , which are knowne to god onlie ? judge not , that yee bee not judged . matth . 7 , 1. 4. yee alleadge , wee can not answere before a generall assemblie for our oath , and the scandall risen therevpon . no man needeth to bee ashamed , before a generall assemblie , or anie other judicatorie , of his lawfull and due obedience , which hee hath given to the publicke constitutions of the church of scotland , and to his majesties standing lawes ; or of anie lawfull oath , where-by hee hath promised that obedience . as for the scandall , it was not given by vs , but vnnecessarilie , and vnjustlie taken , by you , and some others , vpon an erronious opinion , obstinatelie mayntayned agaynst the lawfulnesse of the matters themselues . 5. yee say , that conceaving the oath , according to our owne groundes , none of vs will say , that wee haue sworne the perpetuall approbation and practise of these things , which wee esteeme to bee indifferent , what-so-ever bad consequent of poperie , idolatrie , superstition , or scandall , should follow there-vpon . wee answere , 1. these bad consequentes are alleadged by you , but not proven . 2. evils of that kynde should bee avoyded , by some lawfull remedie . and wee doe not esteeme it lawfull for vs , to disobey authoritie in thinges lawfull , altho in themselues indifferent : for obedience commanded by the fift praecept of the decalogue , is not a thing indifferent . there bee other meanes which are lawfull and more effectuall agaynst such evills , as wee haue specified in our eleventh replye : 3. wee did not sweare perpetuall approbation , and practise of indifferent thinges ; but knowing these thinges in them selues , to bee approvable , wee did sweare obedience to the publicke lawes , requyring our practise in these thinges , so long as the lawe standeth in vigour , and our obedience there-to is requyred by our lawfull superioures . 4. this course wee holde to bee more agreeable to our duetie , than vpon private conceptions of scandals vnnecessarilie taken , to breake off our due obedience to that authoritie which god hath set over vs. 6. out of our assertion ( replye 4. ) concerning the administration of the sacraments in private places , to sicke persons , in case of necessitie , yee doe collect , that wee can not forbeare the practise of these , altho our ordinarie , and other lawfull superioures should will vs to doe so . and hence yee inferre , that heere-in pearth assemblie , for which wee stand , is wronged by vs two wayes : 1. that wee differ in judgement from them , about the indifferencie of the fiue articles : and next , that at the will of our ordinarie , and yee know not what other lawfull superioures , wee are readie to forbeare the practise of these thinges , which the assemblie hath appoynted to bee observed . 7. as for your mayne question , whether a duetie necessarie by divine lawe , may bee , or may not bee omitted , in case , our ordinarie , and other lawfull superioures , should will vs to omit it ? before wee aunswere to it , wee must expound what wee meane by our other lawfull superioures , because of your jesting pretence of ignorance heere-of . wee meane heere-by , the king's majestie , the parliament , the secret counsell , and other magistrates , and ecclesiasticall assemblies , where-vnto wee owe obedience in our practise requyred by them , according to publicke lawes . 8. the question it selfe ye doe expresse more clearlie in your aunswere to our fourth replye ; where yee alleadge , that wee finde some of the pearth articles so necessarie , that altho the generall assemblie of the church should discharge them , yet wee behoved still , for conscience of the commaundement of god , to practise them . thus are wee brought to this generall question ; whether , or no , anie thing necessarie ( or commanded ) by divine lawe , may , in anie case , without sinne , bee omitted , when publicke humane authoritie dischargeth the practise thereof ? for resolving of this question , wee desire the reader to take notice of these theologicall maximes , receaved in the schooles , and grounded vpon holie scriptvre . 9. affirmatiue praeceptes , doe binde at all tymes , but not to all tymes , but onelie as place and tyme requyre ; that is , when opportunitie occurreth . [ praecepta affirmativa obligant semper , sed non ad semper , nisi pro loco & tempore ; id est , quando opportunitas occurrit . ] but negatiue praeceptes , doe binde at all tymes , and to all tymes . [ praecepta negativa obligant semper & ad semper . a ] as for example ; a man is not obliedged to speake the trueth at all tymes ; for hee may bee some tyme lawfullie silent , but hee may never lawfullie lie . 10. of affirmatiue necessarie dueties , some are the weyghtier matters of the lawe , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as iudgement , mercie , and fayth , matth . 23.23 . others , lesse weyghtie , such as are those of the pearth articles ; which wee call necessarie , and yee doe reject . 11. the exercise of some affirmatiue necessarie dueties , may bee some tymes omitted , by authoritie , without sinne , for the publicke peace , or some pressing necessitie . thus moses permitted repudiation of a man's married wyfe , not fallen into adulterie ; neyther did hee vrge strictlie the affirmatiue duetie of adherence , and that for the hardnesse of their heart . where-in moses had respect to the peace and unitie of the tribes of israell , as alexander alensis observeth , in his summe of theologie , part. 3. qu. 46. membro 1. art. 1. & art. 2. david did not execute , in his owne tyme , judgement agaynst joab , for his murthering of abner , and amasa , because the sonnes of zerviah were too harde for him . circumcision was omitted , because of the vncertayntie of their abode in one place , when the people were with moses in the wildernesse . 12. exercise of ecclesiasticall discipline , agaynst open obstinate offenders , is an affirmatiue duetie , incumbent , by divyne law , vpon the pastoures , towards those who are committed to their charge . yet it may , and ought to bee forborne , when it can not bee vsed without an open rupture , and vnavoydable schisme . because in such a case the publicke peace is rather to bee looked to , lest in our inconsiderate zeale to separate the tares , wee plucke vp also the wheat . and what wee can not get corrected by censure , wee can doe no more but mourne for it , and patientlie wayt till god amende it , as augustine proveth at length , lib. 3. contra epistolam parmeniani , cap. 1. & cap. 2. & lib. de fide & operibus , cap , 5. for in this tyme ( sayeth gregorie ) the holie church doeth correct some thing by fervour , some thing shee tolerateth by meeknesse , some things by consideration shee dissembleth , and beareth , so that often by bearing and dissembling , shee compesceth [ or putteth away ] that evill which shee hateth . and prosper sayeth ; for this cause therefore , they must with gentle pietie bee borne with , who for their infirmitie , may not bee rebuked . 13. when a doctrinall errour ( not beeing fundamētall ) prevaileth by publicke authoritie in any church , a private pastor or doctor espying it , may lawfullie and laudablie , forbeare publicke stryving agaynst it , when hee evidentlie perceaveth , that vnavoydable schisme would followe there-vpon . in such a case hee should content him-selfe , to feede his hearers with that wholsome milke of the word , which they may receaue , and delay the giving of stronger foode vnto them , because of their infirmitie : considering that more necessarie and weyghtier duetie , which hee oweth for preservation of order and peace ; and labouring , in a myld and peaceable manner , to cure them . to this purpose belongeth that saying of gregorie nazianzen , let no man , therefore , bee more wyse than is convenient , neyther more legall than the lawe , neyther more bright than the light , neyther more strayght than the rule , neyther higher than the commaundement . but howe shall this bee ? if wee take knowledge of decencie , and commende the lawe of nature , and followe reason , and despyse not good order . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and that of the auncient church of lions in france , neare eyght hundreth yeares a-goe ; who doeth not calmlie and peaceablie moderate that which hee thinketh , but is readie incontinent to contentions , dissentions , and scandalls , altho hee haue not an hereticall sense , most certaynlie hee hath an hereticall mynde . 14. divine institution , by the ministerie of the apostles , craveth deacons , ordayned by imposition of handes , for all their lyfe tyme , acts 6. yet in our reformed church of scotland wee haue no such deacons . which oeconomicall defect , necessitated by detention of church mayntenance necessarie for their sustentation , wee hope shall not bee imputed to our church , as sinne , so long as shee despyseth not that institution , and acknowledgeth , and lamenteth , this deficiencie , and endevoureth , by peaceable lawfull meanes , to haue it remedied . 15. altho some affirmatiue dueties , necessarie by divine praecept , doe giue place , some tymes , to other more weyghtie , and more pressing dueties , ( as the saving of a stranger may bee omitted , for saving my father , or my brother , or my sonne , out of the same danger , when i am able onlie to saue one of them . and manie such lyke examples doe occurre : ) yet it is never lawfull to condemne or oppugne such dueties , as evill , or superstitious , or scandalous in them-selues , neyther to ranke them amongst thinges in them-selues indifferent . 16. hence wee doe inferre , that not-with-standing of the necessitie of those of the pearth articles , which wee call necessarie , yet some tymes the practising of them , may become not necessarie , and the omission there-of not sinfull , publicke authoritie , and the necessitie of the peace of the church , so requyring . some tyme , in-deede , the omission of a thing praescrybed by an affirmatiue divine or humane lawe , may bee faultlesse : but it is never lawfull for subjectes , to transgresse the negatiue parte of the divine praecept , by resisting with force of armes , that power where-vnto god hath subjected them , and to which hee hath forbidden them , to make such resistance . neyther is it at anie tyme lawfull , for pastors and teachers , to teach erronious doctrine . 17. yee doe attribute to vs , as a great absurditie , that at the will of our ordinarie , and other lawfull superioures , wee are readie to forbeare the practise of these thinges which the assemblie hath appoynted to bee observed . and this yee inferre from the necessitie of administration of the sacramentes , some tymes in private places , according to our judgement . certaynlie , yee will haue much a-doe , to make good , by right logicke , this your inference from such an antecedent . but to speake of the matter of the consequent , for satisfaction to the reader , wee finde no such absurditie in it , as yee seeme to proclayme . for , if some dueties appoynted by divyne law , giue place some-tymes to other weyghtie dueties , such as is the keeping of publicke peace and good order , as we haue alreadie showne ; much more may a thing , notwithstanding of anie humane lawe appoynting it to bee observed , be for these respectes omitted , at the will and direction of those superioures , to whom wee owe our obedience requyred by that humane law , and who haue power to dispence with our practise in that part . the xiv . dvply . if the wordes of the covenant bee playne , ( say yee ) concerning the meere forbearance , and speake nothing of the vnlawfulnesse , no mans thoughts can make a change . but wee haue given our reasons , which justlie moue vs to requyre greater playnnesse ; neyther haue wee as yet receaved satisfaction , concerning those reasons . 2. in our 14 replye , wee sayde , that your band of mutuall defence agaynst all persons what-so-ever , may drawe subjects , perhaps , to take armes agaynst their king , ( which god avert ) and consequentlie from that loyaltie of obedience , which they owe to their soveraygne , and ours ; except yee declare , and explayne your selues better , than yee haue hitherto done . to this yee answere , that , by this replye wee doe a threefolde wrong : one to our selues , another to the subscrybers , the third to the kings majestie . but yee haue not directlie answered to the poynt proponed by vs. 3. the wrong which yee say , wee doe to our selues , is in forging from the wordes of the covenant , impediments , and drawing stumbling blockes in our owne way , to hinder our subscription . this your wrongous asseveration , wee justlie denye , protesting , as wee haue often done , that wee doe walke sincerelie in this matter , according to our light , not forging to our selues impedimentes , nor drawing stumbling blockes in our owne way ; but clearlie showing the impedimentes , and stumbling blockes , which the contryvers of the covenant haue layde in our way , by their verie incommodious expression , irreconciliable ( in our judgement ) with your exposition . 4. yee say , wee wrong the subscryvers , in changing the state of the question , and in making a divorce betwixt religion , and the king's authoritie , which the covenant joyneth together , hand in hand . wee doe no-wayes wrong the subscrybers , when wee propone vprightlie our just scruples , as wee in our consciences doe conceaue them , where-by wee are moved to with-holde our handes from that covenant : where-of one is , the feare of vnlawfull resistance to authoritie , if wee should holde to that covenant ; howe so-ever yee will not suffer to heare patientlie this objection , because in your covenant yee doe professe , the conjunction of religion , and the king's authoritie : which profession of yours , doeth not sufficientlie serue for a full answere to our objection , agaynst those other words of that same covenant , where-vpon our scruple did aryse . to cleare this , we wish you to answere directlie ( to this our present demaund : whether or no , in case of disagreement , ( which god avert ) thinke yee that the covenantors are obliedged , by vertue of their covenant , to make open resistance , by force of armes ? if yee thinke they are obliedged to make resistance , then wee desire your answere to the reasons and testimonies brought in our 2 duplye , proving the vnlawfulnesse of such resistance . but if yee thinke that they bee not obliedged , then declare it playnlie . 5. but most of all , yee say , wee wrong the king's majestie , in bringing him vpon the st●ge , before his subjectes , in whose myndes wee would ( as yee doe vnjustlie alleadge ) beget and breede suspitions of opposing the trueth , of making innovation in religion , and of dealing with the subjects , contrarie to his lawes and proclamations , and contrarie to the oath at his coronation . wee answere ; wee haue not brought , but haue found his majestie vpon this vnpleasant stage , opposing himselfe openlie to your covenant , with solemne protestations , agaynst all suspitions of opposing the trueth , or making innovation of religion , or dealing with the subjectes contrarie to his lawes and proclamations , or contrarie to the oath at his coronation . this his majesties declaration , agaynst which yee haue protested , wee haue willinglie receaved , and doe truelie belieue it . 6. what the most honourable lords , of his majesties privie counsell haue done , concerning his majesties last proclamation , and vpon what motiues , their honours themselues doe know , and his majesties high commissioner , hath publicklie declared in his printed manifesto , contrarie to some of your asseverations , concerning the proceeding of that honourable boord . 7. yee professe heere , that , it becommeth you , to judge charitablie of his majesties intentions , altho yee disallow the service-booke , and canons , as contayning a reall innovation of religion ; and doe affirme , that , the intention of the prelates , and their associates , the authors and contryvers of the bookes , is most justlie suspected by you . wee haue tolde you alreadie , that , concerning the matters , contayned in those bookes , it is not now tyme to dispute , the bookes themselues being discharged by his majesties proclamation , and a royall promise made , that his majestie will neyther now nor heere-after , presse the practise of the fore-sayde canons and service-booke , nor anie thing of that nature , but in such a fayre and legall way , as shall satisfie all his majesties loving subjects ; and , that his majestie neyther intendeth innovation in religion or lawes . as for the intentions of his sacred majestie , wee doe heartilie and thankfullie acknowledge them , to bee truelie conforme to his majesties gracious declaration , in that his last proclamation . and , in-deede , it becommeth both you and vs , to thinke so of them . neyther doe wee take vpon vs , to harbour in our breasts , anie vncharitable suspition , concerning the intentions of those others of whom yee speake ; seeing they stand or fall to their owne master , and the thoughts of their hearts are vnknowne , both to you and vs : and in a matter vncertaine it is surest to judge charitablie . yea , wee haue manie pregnant arguments to perswade vs , that those reverende prelates , and their associates , had no such intention , as yee judge . 8. yee make mention of three wrongs , done by vs to you : the one , in the warning , where-of yee haue an answere allreadie given in our 12 dvplye , where yee did vse greater exaggerations , than eyther the intention of the warner did merite , or became your charitie and profession . and by your repetition of it in this place , yee show , that yee haue too great delight to dwell vpon such expostulations , where-as theologicall reasons of the matter in controversie , would better become you in such a dispvte . the second wrong is , that ( as yee alleadge ) wee haue wronged you . in with-holding our hand and helpe from so good a cause , of purging religion , and reforming the kirke , from so manie grosse abuses , and opposing all those who haue modestlie laboured for reformation . but certaynlie , the wrong is done to vs by you , in that yee doe , without warrand of authoritie , obtrude vpon vs , and vpon those committed to our charges , the swearing of an oath , which is agaynst our owne consciences : and because of our just refusall and opposition , yee doe wrong vs also , in misinterpreting our pious and vpright meanings , and in making and stirring vp collaterall , and personall quarrells agaynst vs , and threatning vs there-with . thus ( if god by his speciall grace did not vpholde vs ) might wee bee driven , by worldlie terroures , to doe agaynst the light of our owne consciences . 9. the third wrong , where-with yee charge vs , and for the which yee doe insinuate , that wee maye feare trouble , is ( as yee alleadge ) in our speaches , in publicke , and private , and in our missiues , &c. herevnto wee answere , as in our former replyes , that when-so-ever it shal please you , to specifie these speaches , we hope to giue you , and all peaceablie-disposed christians , full satisfaction , and to cleare our selues of that imputation ; so that none shall haue just reason , to worke vs anie trouble . in the meane tyme , if our ingenuitie would permit vs , ( as it doeth not ) to thinke it a decent course , to make vse of hearkeners , and catchers of wordes , and to wayte for the haulting of our brethren , some of your owne speaches might bee represented vnto you , wherein yee would find weaknesse . 10. as for these outward , or externall argumentes , which ye bring heere , to proue your covenanting , to bee the worke of god , from the successe of your enterpryze , from the multitude of subscrybers , and from their contentment , and from their good carriage , ( which wee would wish , in manie of them , to bee more charitable , and peaceable , and so more christian , than it is ) wee can not acknowledge , to bee a commentarie written by the lord' 's owne hand , ( as yee pretende ) in approbation of your covenant ; vnlesse yee first clearlie showe vs the text or substance of your covenant , to bee written in the holie scriptures , in all poyntes there-of ; especiallie in those poyntes , wherein yee and wee doe controvert , and which onelie , at this tyme , can bee pretended against vs , seeing we make opposition onelie in those poyntes . and wee wish heartilie , that leaving these weake notes of trueth , to the papistes , chiefe acclaymers of them , amongst christians , ( that wee speake no-thing of aliens from christianitie ) yee would bee pleased to adhere , with vs , vnto the holie scriptures , as the onelie sure and perfect rule of true religion , and the heavenlie lampe , which god hath given vs , to showe vs the way of trueth and peace : where-in the god of trueth and peace direct all our steppes , for iesus christ our saviour , who is our peace : to him bee glorie for ever : amen . iohn forbes of corse , doctor and professor of divinitie in aberdene . robert baron , doctor and professor of divinitie , and minister in aberdene . alexander scrogie , minister at old aderdene , d. d. william lesley , d. d. and principall of the king's colledge in aberdene , ia : sibbald , doctor of divinitie , and minister at aberdene . alexander rosse , doctor of divinitie , and minister at aberdene· some escapes in printing . pag. line for reade 7 23 because your answers because their answeres 8 17 answeres argumentes 11 25 chap. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. 37 ibid. ibid novatus novatian ( called their 13 31 discerned decerned [ novatus ) 16 14 resicere , omnesque etiam resicere . omnes etiam 28 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 20 in the 33 in the 22 33 7 alleadged allowed ibid. 11 conventions , ye meane covētiōs , frō their purpo 35 15 and that that [ sed ends , yemean ibid. last seruice-booke service-booke , and ca●●● 36 1 is discharged are discharged 48 penult . condemning condemning of 52 30 contryvers recommenders 59 4 enjoying injoyning bid . last consilio concilio 80 margin leg. 42 in sexto . reg. 42 89 11 had wee eot had we not 98 26 our propositions our proposition 99 11 of standing to standing 100 6 episcopie episcopacie 105 23 monarchies monarchs 115 31 lib. 9 leg. 9 116 6 clericis . now clericis . leg. 10. now ibid. 12 puniatur hoc ipso puniatur . hoc ipso 117 4 cursing accusing 119 1. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes, typically marginal, from the original text notes for div a20714-e540 lōd . edit . anno 1616. pag. 200.201 . xii . tabularum fragmenta . de officio consulis . regio imperio duo sunto : iique praeundo , indicando , consulendo , praetores , judices , cōsules appellantor : militia sumùm jus habento , nemini pavento . salus populi suprema lex esto . a quid ergo turbamini ? volens nunquam vos deseram , coactus repugnare non n●vi . dolere potero , potero flere , potero gem●re ; adversusarma , milites , gothos quoque , lachryma mea arma sunt . talia enim munimenta sunt sacerd●ti● . aliter nec dib●a nec possum resistere . b non ego mi vallabo circumfusione populorum . — rogamus , auguste , non pugnamus . — tradere basilicam non possum , sed repugnare non deb●● . interest enim quibus causis , quibusque authoribus homines gerenda bella suscipiant : ordo tamen ille naturalis , mortaliam paci accommodatus hoc poscit , vt suscipiendi belli authoritas , atque consilium penes principem sit . aug. lib. 22. contra faustum , cap. 75. hugo grotius , de jure belli & pacis , lib. 1. cap. 4. num . 6. averrces ● ▪ metaphys . comment . 6 ▪ see hugo grotius , de jure belli & pacis , pag. 66 where hee citeth sundrie anciēt authors . rivet , in his iesuita vapulans , cap. 13. ambrose in obitum valentiniani . see doctor field in his 3. booke of the church , cap. 32. altare damascen , pag. 828. & 853. re-examination of the assemblie of pearth , pag. 227. ●n regulis ●uris , leg . 42. gregorie nazianzen . orat. ●0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vpon these wordes , nicetas , his interpreter , speaketh thus ; baptismum suscipe quamdiu minime circum te pugnant is qui te baptismi aqua tingare parat , & qui poecuniarum ●uarum hares futurus est . ille videlic●● studi●se agens atque contendens vt ea quae ad vitae exitum necessaria sunt , suppeditet , hoc est , vt te salutari aqua tingat & dominicum corpus impertiat , hic contra vt testamento hares scribatur . concilium nicenum , can. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. balsamon his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . altare damascen , pag. 341. dispute agaynst the english popish ceremonies , part . 3. cap. 1. sect . 2. re-examination of the article● of pearth , pag. 143 see the dispute against the english popish ceremonies , part . 3. cap. 7. sect . 5. the late confession of helvetia , cap. 27. confession of bohemia , cap. 15. english confession , art . 15. confessio of auspurg , art . 15. art . 7. confession of wirtemberg . art . 35. confession of sweueland , cap. 14. calvin . institut . lib. 4. cap. 10. §. 30. oecolampadius epist. lib. 4. pag. 818. zepperus polit. eccles , pag. 138.142.143 . zanchius , in quarium praeceptum , melanchthon , in manie places , &c. see peter martyr , on the 6 chap. of the epistle to the rom . and gerardvs , in loc. theolog . tom. 4. altar . damase pag. 120. dispute agaynst the english popish ceremonies , part 3. cap , 8. digress . 1. favor●iliores rei potius quam actores habentur . ff . lib. 50. reg. 125. melanch . in an epist . to canerarius , in concil . theolog. melanch . in an epist . to camerarius , in concil . theol. pag. 90. quo jure enim i●c●bit nobis dissolvare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiasticam ? ●i episcopi nobis concedant illa , quae aequun esse eos concedere ? et vt liceat , c●rte non expedit . semper it a sensit ipse lutherus , quem nulla de causa , quidam vt video , amant , nisi quia ●enefitcio ejus sentiunt se , episcopos excussisse & adept●s libertatem minime vtil●m ad post●ritatem . so in an epist. ad episc . augusten , deinde v●lim h●● tibi persuadeas de me deque multis aliis nos optare vt pace constituta episcoporum p●tes●a● , sit incolumis . et hane plurimum prodesse ecclesiis judicamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quis cum sacra mysteria celebrātur , in sanctam ecclesiam ingrediens , episc●po , aut clericis , aut ministris aliis ecclesiiae 〈◊〉 juriam aliquam inserat : jubemus hunc verbera sustinere , & in exilium mitti . si verò haec sacra ministeria conturbaverit , aut celebrare probibuerit : capitaliter puniatur hoc ipso & in litaniis , in quibus episcopi , aut clerici reperia●tur , custodiendo . et siquidem i●●uriam solum feceri●is , verberibus exilioque tradatur . si verò etiam litaniam concusserit , capitale periculum su●tin●bi●● & vindicare jubemus non solum civiles , sed etiam militares judices . in his second homilie vpon thes words salute priscilla and aquila . tom. 5. edit . sa●il . pag. 327 aug. lib. de vnico baptismo , cap. 13. o quam detestandus est error hominum , qui elarorū viro rum quadā non restè facta laudabiliter se imitari putant , à quorum virtutibus alieni sunt . evseb . lib . 5. hist. eccles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. sam . xi . 7 . ivdic . vii . 22 . arth. ionst . paraph. psal. 120 a thom. 1 ● 2 ● , q● . 71. art . 5. ad 3 m bonavent ▪ in 1. sent . dist . 48. art . 2. qu. 1. in resolutione . scotus in 3. sent . dist . 9. qu. vnica , num . 4. gregor . respons . ad 7. interrogationem augustini caentuariensis . in hoc enim tempore sancta ecclesia quaedam per f●rvorem corrigit , quaedam per mansuetudinem tolerat , quaedam per considerationem dissimulat , atque portat , vt saepe malum quod aversitur , portando & dissimulando compescat . prosper , lib. 2. de vita contemplativa , cap. 5. propter hoc ergo , blanda pietate portandi sunt , qui increpari pro sua infirmitate non possant . nazianz. orat. 26. tom . 1. pag. 446. & 447. edit . graecol . paris . anno 1630. eccles . ludg. lib. de tenenda veritate scripturae post medium [ in bibl. patr. tom. 4. part. 2 edit . 4. ] qui non tranquillè & pacificè moderatur quod sentit , sed statim paratus est ad contentiones , dissentiones , & scandala , etiamsi non habeat haereticum sensum , certissime habet haereticum animum . thom. 2 a 2 ae qu. 43. art . 7. propter nullum scandalum quod sequ● videatur , debet homo , praetermissa veritate , falsitatem docere . hieronym . apologia adversus ruffinum , quae incipit , lectis literis , prope finem . talibus institutus es disciplinis , vt cui respondere non potueris , caput auferas ; & linguam , qua tacere non potest se●●s ? nec magnop●re glorieris , si facias quod scorpiones possunt facere , & cantharides . fec●runt haec & fulvia in ciceronem , & herodias in loannem : quia veritatem non poterant audire : & linguam veriloquam discriminali acu confoderunt . — adversum impiissimos c●l●um atque porthyrium quanti scripsere nostrorum ? qui om●ssa causa , in sup●rflua criminum objectio●● versatus est ? the relaps'd apostate, or, notes upon a presbyterian pamphlet, entituled, a petition for peace, &c. wherein the faction and design are laid as open as heart can wish by roger l'estrange. l'estrange, roger, sir, 1616-1704. 1641 approx. 222 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a47908 wing l1293 estc r16441 11854879 ocm 11854879 49955 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47908) transcribed from: (early english books online ; image set 49955) images scanned from microfilm: (early english books, 1641-1700 ; 500:20) the relaps'd apostate, or, notes upon a presbyterian pamphlet, entituled, a petition for peace, &c. wherein the faction and design are laid as open as heart can wish by roger l'estrange. l'estrange, roger, sir, 1616-1704. [16], 85 p. printed for henry brome ..., london : 1641 [i.e. 1661] first edition. advertisement on p. [9]-[10]. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baxter, richard, 1615-1691. -petition for peace. church of scotland -controversial literature. petition for peace with the reformation of the liturgy, &c. presbyterianism. church and state -england. 2003-11 tcp assigned for keying and markup 2003-12 spi global keyed and coded from proquest page images 2005-02 andrew kuster sampled and proofread 2005-02 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the relaps'd apostate : or notes upon a presbyterian pamphlet , entituled , a petition for peace , &c. wherein the faction and design are laid as open as heart can wish . nullum perniciosius odium eft , quàm violati beneficii pudere . senec. epist. by roger l'estrange . london , printed for henry brome at the gun in ivy-lane . m. d c. x l i. to the presbyterian divines ; the publishers , and abettours of a pamphlet , entituled , a petition for peace , &c. — gentlemen , that you may not glory either in your cause , or fortune , you are here condemn'd to suffer publique shame by a weak hand ; yet so , as not to make mee proud of the conquest ; for ye fight against your selves , and fall by your own weapons . this is the certain fate of all your strivings against the right of bishops . the liberties you challenge , must be allow'd again by you to the people : and where 's your holy discipline then ? thus are ye broken upon your own wheel , and your selves cast into the pit ye digg'd for others . the well-weighing of this consequence twenty years ago , might have sav'd a great deal of sin , and treasure : it may prevent the same again , ( for ought i know ) even at this instant , duly to consider it : for to deal freely , gentlemen , you are now re-entred upon that deadly path that leads from heaven to hell , from conscience to disobedience : from the reforming pulpit to the kings scaffold . how shall i reconcile that reverence i bear your character , with the just indignation due to your actings ? you have of late publish'd a book ; thus called ; a petition for peace , with the reformation of the liturgy , &c. your petition appears fortified with twenty reasons , which i take a freedome to reply upon , and i make a little bold too with your liturgy : submitting the reason of all , to the judgement of the indifferent world ; and to your selves my dedication . your writings are like the pestilence that walketh by night , and the plague that destroyeth at noon-day . they steal out , and disperse themselves in the dark , but the malice of their operation is publique . many unseemly circumstances there are in the menage of this your pamphlet , which i refer to their proper notes : but since you plead the kings authority for what ye did ; it will behoove me in the first place to clear that point ; and no way better then from the very words of his majesties commission ; directing , to advise consult upon and about the book of common prayer , and the several objections and exceptions , which shall now be raised against the same , and ( if occasion be ) to make such reasonable and necessary alterations , corrections , and amendments therein , as by and between you , the said arch-bishop , bishops , doctours , and persons hereby required and authorized to meet and advise as aforesaid , shall be agreed upon to be needful and expedient , for the giving satisfaction to tender consciences , and the restoring and continuance of peace and unity in the churches under our protection and government . how far your liberties agree with these limitations , be you your selves the judges . i am afraid you 'll think my introduction some-what below the dignity of the subject ; but though the argument in it self be grave , methinks your menage of it , is exceeding pleasant : in truth , so much , that all your sober fashions will hardly make me swallow it for earnest . you know we have had a long and bloody war , gentlemen : and the same actions which on the legal side , were duty , piety , and justice , were in the adverse party , no other then rapine , murther , and rebellion . these crimes call for repentance , and either christianity is but a story , or it concerns those people that have this load upon their consciences , frankly , and seasonably to discharge themselves . would not a searching sermon now and then upon this subject , do as much good as a discourse of humane impositions ? 't is not an act of pardon , and oblivion , will bring them off , at the great day , that have these horrours unaccompted for . as publique ministers , kings may remit publique offences : and forgive those who cannot yet forgive themselves . the royal power extends but to the law not to the conscience . they shall not dye for that which yet they may be damn'd for . a man that robs a church may scape the wheel , and yet the sacriledge cleave to his fingers . in fine ; monarchs may dispense with their own laws , and interpose betwixt the gibbet , and the offender ; but betwixt sin and vengeance ; — guilt , and the dreadful stroke of divine justice ; there 's but one mediator : before whose majesty kings are but animated shadows , and all the dazling glories of this world , a black obscurity . in short ; he that has made his peace with the law and not with his own soul : — on earth , and not in heaven , has done the least part of his business . you are now crying up those people for the godly party , whose wretched souls were by the magick of your covenant-holyness charm'd into disobedience . you 're scrupulizing now again about the lawfulness of ceremonies : but not a word touching the vnlawfulness of the war. for shame , for shame , gentlemen ; that very point betrays you . it looks as if you would have the people still believe the cause was good , and that upon the same presumption of an imaginary superstition , they may tread over the same steps again . tell them how ill they did to fight against the king : ( if you believe 't was ill done ) press their repentance and bewayl publiquely your own engagements in that sinful quarrel : you betray otherwise the souls ye plead for , into a final hardness , — into an obstinate , and impenitent security . this is so undeniably your duty , ( unless you still adhere to your first cause , ) that there 's no shifting : so that the tryal of your integrity depends upon this issue : if you be truly loyal , and repentant , where-ever you have preach'd disobedience , you will recant it : however your confession must be as publique as your sin. without this cleerness all your talk of conscience weighs not a nut-shell . only betake your selves to your own pastoral discipline ; and there i leave ye . your humble servant , roger l' estrange . an advertisement . i have been of late sollicited by divers persons to hold my hand : but finding no cause for 't , either in my thoughts , or papers , i went on , finishing what i here publish . this morning , and just upon the perfecting of my book , i receiv'd notice of a scandalous report about the court , and which ( they say ) has reach'd his majesty's ear , that i am printing of a general list , of all those persons now in imployment , which formerly bare arms or office against the king. who ever speaks this as upon knowledge , tells a thing false and foul . i am not such an ass , as not to understand the mischievous imprudence of it : nor such a knave , as to engage in what i judge so gross , and so unlawful . but since the malice of mine enemies wants matter , for the least colour of an accusation , i must be crush'd by calumny , and once again condemn'd unheard ; now ( in pretence ) for dishonoring the king , as i was formerly for serving him . 't is possible by some of the same persons too : for i 'm surè , no man that is loyal , will pretend i 'm a rebel . but there 's no smoak ( they say ) without some fire . the ground of this report i may imagine ; onely a little amplifi'd it is by the benevolence of the courteous understander . these are my words . we are with reverence to believe , that where he ( the king ) knows the person he prefers , or saves , he knows likewise the reason of his bounty or mercy ; and we are not to pry into forbidden secrets . as to the rest , i think a private list presented to his majesty , were a good and a loyal piece of service : as ( 't is , and ever was my judgment ) it were the contrary to make it publick , for that were to invade an act of parliament , to assault the party . whereas the other is ( as i understand it ) onely a dutiful and modest office toward his majesty . general rules have their exceptions ; and beyond doubt , particulars there are , whom they that plac'd them there , would not his majesty should take notice of . neither do i presume to blame even those , but i propose to shew them . if services of this quality be rendred dangerous , 't is onely for those people that are weary of their lives , to be honest ; and i 'l content my self still to be one of them . one note , and i have done . my crime is not the raking into pardon'd actions , but for exposing relapsers , and discovering new combinations . novemb. 14. 1661. the relaps'd apostate . the introduction . there is newly come forth a godly libell , to the tune of — when jocky first the war began — it is entituled , a petition for peace with the reformation of the liturgy , &c. — some thousands of these fire-balls , are already thrown among the common people by the reformado presbyters , and 't is their way ; first to preach , the rabble to gunpowder ; and then scatter their squibs among them . there is neither author , stationer , nor printer , that appears to the pamphlet : but the design is peace and reformation ; and that 's the reason they 're asham'd to own it . if my intelligence deceives me not ; this same schismatical piece of holynesse , was delivered to the presse by one mr. baxter , or by his order . ibbitson in smithfield was the printer . ( the levelling ibbitson i suppose ; he that printed the adjutators proposals , i mean , and the petition to the army against the maior and aldermen in october 1647. ) i am told too that r. w. has a finger in the pye ; — brittanicus his old friend ; — he that hunts in couples with tyton . these good folks have printed treason so long , that they think now they do the king a kindnesse , to stop at sedition . indeed 't is pitty their old imprimatur-man was so unluckily call'd aside by a good office into ireland ; we should have had the toy stamp'd else with priviledge . my information tells me further ; that the bauble was barrell'd up , for fear of venting , and so sent several ways ; which being perform'd with much secresie and dispatch , does but bespeak a general tumult , and prepossess the nation against better reason . crine ruber , niger ore , brevis pede , lumine luscus : rem magnam praestas , zo●le , si bonus es . go thy wayes prester john , never bad of the marque ; four white feet , a wall-eye , and sound neither wind nor limb ; thou' rt right i 'll warrant thee . here 's first ; an unauthoriz'd form of worship : compos'd , printed , publish'd , and dispers'd by private persons ; which at first dash affronts the prerogative royal , and the establish'd government . observe next ; that 't is done by stealth : no name to 't : which gives a shrewd suspicion of ill-meaning ▪ when they that best knew what it meant , thought it not safe to own it . look in the third place to the promoters of it ; and i divine , you 'll scarce find any man a stickler in this office , that has not been an enemy to the king. fourthly , take notice , that though the book addresses to the bishops , from them of all the rest , 't is with most care conceal'd ; but on the other side : the copies flye in swarms about the nation : that is , where they may do most mischief ; however kept from them , to whom they seemingly apply for satisfaction . is this fair play my masters ? see now the timing of it : upon the just nick , when the bishops are consulting a christian , general , and friendly accommodation : and that 's the event they dread ; dominion or confusion ; — being their motto . did ever presbyters set footing any where , and blood or slavery not go along with it ? this comfort yet attends the broyls they cause ; the warr's a less plague then the government . once more ; who knows but they have chose this juncture , for some yet more malicious ends ? they have not stickled to make parties ; — held their consults and conventicles : — printed and preach'd sedition all this while only for exercise or pleasure . do they not now expect to reap the fruits of their disloyal labours ? the parliaments adjourn'd , and in this interval , 't is beyond doubt they think to do their businesse : what can be else the drift of this their challenging petition ; and at this most unseasonable instant ; but to precipitate a breach , and disappoint the general hopes of their next meeting ? nothing more common with the faction , then to discourse what wonders the next parliament will do : and hint the approching end of this. unthankful creatures ! have they so soon forgot , who sav'd them ? their mushrome-honesty , has in a night forsooth shot it self up from hell to heaven . 't is a wide step , from sacriledge , to strict holyness : — from robbing the material church , to the advancing of the mystical : — from a lawless , merciless oppression of gods ministers ; — to a true pity towards his servants . in fine ; 't is a huge leap , from the dross of humanity , to the perfection of angels ; yet in the case before us , there 's but a thought , a moment ; but an imaginary line that seems to part them . 't was the kings fiat that strook light out of darkness , and made them pass for what they should be ; his majesties command , that drew the curtain betwixt the world , and their transgressions ; and betwixt life and death . they are not yet at ease ; they have their heads again to make new stakes with : and we have another king to lose , if they can catch him as they did his father . just thus began the late rebellion ; and if good order be not taken with these relaps'd apostates , just here begins another . nor is it only the same method and design ; but it will soon appear , that the same persons are now in again , whining and snivelling for religion , ( as they did ever ) only to cheat the multitude , and to engage a faction . they have now dispers'd this pamphlet all over england ; as i am fairly assur'd . but why to the people first ? unless they intend to make use of them ? and what use can they make , but violence ? this is to say , that if the bishops will not do them reason , the people shall . next ; why so many ? but to beget a thorough-disaffection to the establish'd liturgy ? in short ; what is all this , but to cry fire , or murther to the nation ; when they themselves are the aggressours ; and 't is a flame of their own kindling ? truly these are symptomes ( as the country fellow said ) of an apostacy ; we 'll come a little nearer now , and feel their pulse . by your leave , gentlemen of the reformation . what , sir john b — too ? your most humble servant sir , pray'e while i think on 't let me ask you a modest question or two ; ( with favour of your friends here . ) can you tell me whether old olivers physicians or his intelligencers , had the better trade on 't ? or do you know who it was that was so monstrous earnest to have had me to bridewell for my caveat ? some say , he 's a physician ( but i hear no body say so that knows him ) and that 't was only a cast of his profession , to advise breathing of a vein with a dog-whip . ( for betwixt friends some of the new-modell'd gimcracks take mee for mad. ) others again will have him to be a justice , and that he would have had me lash'd upon the statvte . i am the rather inclin'd to believe this , because i 'm told that he , and barkstead , ( late of the tower ) were formerly fellow-servants , and conferr'd notes . now this same barkstead laid that very law to me : he told me that i was a fidler , and that a fidler was a rogue by the statute . some will needs fasten it upon one , that would have made the presbytery of pauls covent-garden , independent : and that he took an edge they say , because of a jerk i gave to a certain friend of his ; who upon richard's comming toward the crown ; pray'd devoutly that the scepter might not depart from the family . in fine ; the thing is done , and qvi whipp at , whipp abitvr . — melius non tangere clamo ; flebit , & insignis totâ cantabitur urbe . good-morrow knight : and now to my divines . heark ye gentlemen ; betwixt jeast and earnest , i have a way of fooling , will go near to put your gravities out of countenance : and yet i know , you are a little joco-serious too you selves ; but in another way . — do not you jeast sometimes , when ye professe to love the king ? now that 's our earnest : — but then you 're monstrous earnest , when y' are discover'd that you do not ; and there 's our sport . your very way of argument , and reasoning , is but a kind of cross purposes . — 't was ask'd me — can any man be sav'd without repentance ? and 't was answer'd — clap him up . are not ( in good time be it spoken ) your very vows , and covenants , arrant riddles ? the war was rais'd and prosecuted ; the king and his adherents , ruin'd ; by virtue of your covenant ; ye sware to act according to that covenant ; and yet ye knew not what it meant . for , when the holy war was finish'd , did not you fall together by the ears , among your selves , about the meaning of it ? to save his majesty , ( you 'll say ) from covenant-breakers . agreed : so that it seems , according to the covenant , the king might have been shot , but not beheaded ; or otherwise ; 't was lawful to shoot at him ; but not so to hit him . but your poor covenant's dead and gone ; e'en let it rest. yet tell me ( by the oath ye have taken ) have ye not still a kindness for 't ! methinks , ( in a plain phrase ) ye look as if ye lov'd the very ground it went upon . your ways , your words , your actions — all smells of the solemn — still : yes , and ( with reverence ) your new liturgy it self , is down-right directorian . 't would make one smile , ( if 't were good manners to make merry with your grievances ) to see how the poor harmless miserable aequivoc — is lugg'd by head and ears into your sermons , and discourses ; the very sound delights you still . but that 's not all . the often mention of the word covenant , bespeaks a note ; and by that double meaning , moves the people : so that the good old cause , is still carry'd on , under protection of an amphibology . now , if you please gentlemen , we 'll cloze upon the question , and begin with your title . a petition for peace with the reformation of the liturgy , as it was presented to the right reverend bishops . by the divines , appointed by his majesties commission to treat with them about the alteration of it . note . i. vve have here ( as bishop hall says of smectymnuus ) a plural adversary : and in good deed , 't was more then one mans businesse , to do a thing so excellently amisse . no name , no license ; and yet the matter in debate , no less then the two grand concerns of humane nature , peace , and salvation : done by divines too ; dedicate to bishops ; the kings commission mention'd in 't . methinks a work of this pretense should not have crept into the world so like a libell ; especially considering the nature of the proposition : ( change of church-government ; for 't is no lesse ) and the distemper'd humour of the people . this secret manner of under-feeling the multitude , does not in any wise comport with the design and dignity of a fair reformation . truly , 't is ill , at best ; but it may well be worse yet . put case , that some of the prime sticklers against episcopacy , in 1641. should prove now of the quorum in this enterprize : some that at first only press'd moderation ; relief for tender consciences ; — a reformation ; ( just as at present ) and yet at last , proceeded to an unpresidented extremity : root and branch : ( nothing less would satisfie them : — king , bishops ; all went down . ) say gentlemen commissioners , may not a christian without breach of charity , suspect a second part to the same tune , from such reformers ? answer me not , but with your legs , unless it be otherwise . is this your gospell-work to provoke subjects against their soveraign ? call you this , beating down of popery and prophannesse ? to scatter your schismatical and seditious models among the people ; and after all the plagues you have brought already upon this kingdome , by your scotch combination , to invite the multitude once more , to prostitute themselves ; and worship , before the golden calfe of your presbytery . come leave your jocky-tricks , your religious wranglings , about the thing ye least consider , conscience . leave your streyning at gnats , and swallowing of camels : — your blew-cap divinity of subjecting publique and venerable laws , to private and factious constitutions . i speak this with great reverence to all sober divines , in which number my charity can hardly comprize the publishers , and dispersers of the pamphlet in question . a petition for peace . to the most reverend archbishop and bishops , and the reverend their assistants , commission'd by his majesty , to treat about the alteration of the book of common-prayer . the humble , and earnest petition of others in the same commission , &c. note . ii. had zimri peace that slew his master ? what peace can they expect from others , that are at war within themselves ; whose very thoughts are whips ; and their own consciences their own tormentors ? is treason , blood , and sacriledge , so light , and yet the common-prayer-book , or a blameless ceremony , a burthen so intolerable ? those people that engag'd against the king in the late war , should do exceeding well to look into themselves , ere they meddle with the publick , and take a strict accompt of their own sins , before they enter upon the failings of others . as 't is their duty , to begin at home , so 't is our part , not to trust any man that does not : for beyond doubt , 't is vanity , or worse , that governs these unequal consciences , that are so quick and tender for trifles ; so dead , and so unfeeling in weightier matters . but all this while , why a petition for peace ? where 's the danger ? what 's the quarrel ? the law stands still , my masters ; you come up to 't , and then complain of violence . again : you pray to them , for whom you utterly refuse to pray ; the bishops . but let that pass ; peace is the thing ye would be thought to aim at ; which , as you labour to perswade the world , depends upon complying with your alterations of the common-prayer . that is we are to look for war or peace , in measure as your propositions are deny'd , or granted . is it not that you mean ? but with your legs , good gentlemen , unless , it be otherwise . ] this ( as i take it ) is to command , not treat : and to deal freely , your petitions are commonly a little too imperious . here 's in a word the sum of all. you have transform'd the common prayer , and ye would have it ratify'd . you make your demands , ye give your reasons : and when all fails , ye throw your papers up and down the nation , to shew the silly little people , what doubty champions they have ; — to irritate the rif-raff against bishops ; and to proclaim your selves the advocates of jesus christ. now do i promise my self quite to undo all that you have done : to prove from your own form of worship that the design of it is arrantly factious ; ( 't is a course word ) and an encrochment upon the kings authority : that your demands want modesty , your reasons , weight . this i shall likewise shew ; and that your scatter'd copies are a most disingenuous , and unseemly practice . i shall go near to unbait all your hooks too ; lay open all your carnal plots upon the gospel ; and in fine ; place an antidote , wherever you have cast your poyson . i give my thoughts their native liberty ; which is no more then modest , toward those that are now laps'd into a second apostacy : and for the rest , let me declare here , once for all , a convert is to me as my own brother . we 'll see now what it is you plead for ; and then ( in order ) to your argument : the right and reason of your asking . ye demand , reformation in discipline ; and freedome from subscription , oaths , and ceremonies : — the restoring of able faithful ministers without pressing reordination . ye have taken a large field to cavil in : see now what 't is you call a reformation . the reformation of the liturgy or the ordinary publick worship on the lords-day . ( page . 25. ) note . iii. our liturgy was very much to blame sure : seventy six quarto-pages to reform it ? pray'e gentlemen , since y' are so liberal of your labours , do but once blesse the world with a presbyterian dictionary , that we may be the better for them . it would be an excellent means i can assure ye , to beget a right understanding betwixt the king and his people ▪ alas ! how ignorant were we , that all this while took reformation only for amendment ; a pruning perhaps of some luxuriances , and setting things right , that were out of order . but now we stand corrected , and perceive that to reform is to destroy . was not church-government reform'd ? yes , by an act of abolition . was not the kings power reform'd too ? yes , by a seisure of his regalities and of his sacred person . at this rate , is our liturgy reform'd : that is , 't is totally thrown out ; and a wild rhapsody of incoherences , supplies the place of it . note here good people of the land , that presbyterian reformation signifies abolition . by the same irony they made yov free , and happy ; the king a glorious prince : advanc'd the gospel . — when of all slaves you know ye were the cheapest , and the most ridiculous : your lives and fortunes hanging upon the lips of varlets ; — your consciences tenter'd up to the covenant , and every pulpit was but a religious mous-trap . in short , remember , that presbytery , and rebellion , had the same authority , and that those prodigies of seeming holyness , your kirkify'd reformers ; those reverend cannibals , that made such conscience of a ceremony , made none of bloud-shed . this is not yet , to prejudge tenderness ; and to conclude all forwardness of zeal to be hypocrisie . let it rest here ; we have from truth it self , that liberty may cloke maliciousness ; we have it likewise from experience ; for we our selves have been betray'd by most malicious libertines . the question is but now how to discern the real , from the counterfeit : and that , so far as may concern the plat-form here before us , shall be my business . by the reformers leave , we 'll shortly , plainly , and sincerely examine the matter . they pretend in the front of this pamphlet , to exhibite to the world , a reformation of the liturgy , but upon search , we find just nothing at all of it : only a pragmatical and talking thing of their own ; in stead of a most pertinent and solemn service . that 's fraud ; score one , good people . next , they confess themselves authorized to treat [ only ] about the alteration of it : to propose this for that perhaps , one clause or passage for another : but barely to discourse , or offer at the total abrogation of the old form , is to assume a power we do not find in their commission . this is another presbyterianism . reckon two. thirdly ; they were to treat ; they did so ; and the debate prov'd fruitless : where lyes the fault i pray'e ? do but observe a little . his majesty , out of a gracious inclination to gratifie all persons whatsoever , of truly-conscientious , and tender principles : appoints a consult of episcopal , and presbyterian divines to advise jointly upon some general expedient ; whereby to satisfie all reasonable parties , ( saving the glory of god ; the good of the church ; his own royal dignity ; the peace , and welfare of his people . ) what they insisted on , ye see under their own hands ; and that the change of government , was that they aim'd at , not ( as they would perswade the world ) relief of conscience . that day wherein this proposition should be granted , would ( i much fear ) prove but the eve to the destruction of this nation . i am no prophet , but my kind friends , the presbyterians before they have done , i think will make me pass for one . they make good every syllable i promis'd for them , in my holy cheat : and if the duke of ormond would forgive me , i should presume to mind his grace , of a paper , which ( now more then a twelve-month since ) was left at kensinton for his lordship ; although not known from whom , to this instant . we are to marque here a third property of this faction . they propose things unreasonable , unnecessary , and dangerous : more then they ought to ask , as to themselves : — more then the people can be suppos'd to want ; on whose behalf they seem to beg — more then the king can grant , with safety to his majesty . when they 'r repuls'd , how sad a tale they tell , of the hard usage of gods people ! this is done in a sermon , or petition . — let them alone thus far , and once within a fortnight , you may expect a remonstrance , a state of the case ; — or some such business . that 's dangerous ; for 't is ten to one , that presbyterian legend will have some cutting truths in 't . ( no government being absolutely faultless ) the vulgar , thinking it as easie to avoid errors , as to discover them ; and finding some truths in the mixture , swallow down all the rest , for company , ( and for gospel . ) the next news , possibly may be the storming of white-hall , or the two houses with a petition against bishops . ☞ when once authority comes to be bayted by the rabble , your judgement is at hand . bethink your selves in time , my masters ; reason the matter with your selves a little , what can these ministers propose by this appeal from the supreme authority , to the people ; but to extort by mutiny , and tumult , what they cannot prevail for by argument ? you are not ( first ) the judges of the case : so that in that regard , 't is an impertinence . nor are you vers'd , ( i speak to the common sort ) instructed in the controversie . your businesse lyes not in the revelation , nor among general counsells . alas ! your own souls know , you do not understand the very terms of the dispute , much less the springs , and reasons of it . yet see ; you are the men , these gentlemen are pleas'd to make the vmpires of the difference : what are these applications then , but trapps , bayted with ends of scripture , and fragments of religion ; set , to betray your honest , and well-meaning weaknesse ? now ask your selves this question . whether did you contract those scruples which they charge upon you ; ( if really you have any ) upon the accompt of your own judgement ; or from their instigation ▪ if upon their accompt , observe what use this sort of people have ever made of your beleevings : how step by step , they have drawn you on , from a meer counterfeit of conscience , to a direct insensibility and loss of it . thus far , we have met with very little , either fair dealing or moderation from them . but perhaps they 'll say , that less would have contented them . 't is very right ▪ if manifested to be unmeet . ( pag. 23. ) but who shall make them see more , then they have a mind to see ? they 'll say perchance too for the printing of it ; that it was only done to shew the world that they had discharg'd their duties . their duty was discharg'd in the bare tender to the bishops ▪ ( that is , admitting such incumbency upon them ) the work it self , was supere-rogatory , and afterward , their telling of the people what they had done , was to accuse the bishops , not to acquit themselves . beside ; the huge impressions ; the close carriage of it : — in fine , it was not menaged either with an honourable , or an evangelical cleerness . further ; the title makes the matter worst yet . a petition for peace . that is . take away bishops or provide for another war . this will be taken heynously . who , they take away bishops ? why ? 't is no wonder : the order stands excommunicate already : they have inserted no particular prayer for them : and if they should do it now , it is no new thing for them to do . but their grand plea will be this . they have no design , nor desire , to justl● out the common-prayer , but only that theirs , and that may be inserted in several columnes , and the minister left to his discretion which to read : [ according to his majesties declaration concerning ecclesiastical affairs . ] let the kings declaration judge betwixt us then . since we find ( says his majesty speaking of the english liturgy ) some exceptions made against several things therein , we will appoint an equal number of learned divines of both perswasions , to review the same , and to make such alterations as shall be thought most necessary ; and some additional forms ( in the scripture-phrase , as near as may be ) suited unto the nature of the several parts of worship , and that it be left to the ministers choice to use one or other at his discretion . in the mean time , and till this be done , although we do heartily wish and desire , that the ministers in their several churches , because they dislike some clauses and expressions , would not totally lay aside the use of the book of common-prayer , but read the parts against which there can be no exception ; which would be the best instance of declining those marks of distinction , which we so much labour and desire to remove ; yet in compassion to divers of our good subjects ; who scruple the use of it as now it is , our will and pleasure is , that none be punished or troubled for not using it , untill it be reviewed , and effectually reformed , as aforesaid . his majesty , in persuance , of this gracious indulgence , makes an appointment to the intents abovementioned . we 'll see now the proportion , betwixt the liberty they take , and what the kings declaration allows them . they have first form'd to themselves a complete liturgy , after the presbyterian mode ; in stead of only altering some passages in the other . let this be granted them , and they left at discretion which to follow , we may be sure they 'll read their own . consider then how they have nestled themselves , in the most populous , and wealthy places of the kingdome , both for convenience of gain , and proselytes . put these together , and what would this allowance fall short of a presbyterian government ? take notice next , that the alterations are to be such , as [ by the divines of both perswasions ] shall be thought most necessary . this puts a bar to slight and trivial charges , of meer humour , and caprice . but our good friends regard not that , they have chang'd all that is not of authority unalterable : disdaining in all cases , any subjection to episcopal dominion , and claiming to themselves a right of governing all others : imposing upon the multitude for holy zeal , the troublesome effects of pride and faction . in short ; this form of theirs is calculated to the meridian of the directory . hitherto the kings concessions , in favour of his presbyterian people : see now the dutiful return they make their soveraign . we do heartily wish and desire ( sayes his majesty ) that the ministers would not totally lay aside the use of the book of common-prayer , but read those parts against which there can be no exception , &c. a man would think , nothing but heaven or hell , could step betwixt these men , and their obedience . they are now drawing the first breath of a new life ; and their preserver is their prince : who to endear the bounty and the kindness , hazzards himself to save them . here 's duty , honour , justice , gratitude , nay interest too , and all that is not brutish in mans nature , concur to fix , and strengthen the obligation . sure it must be some mighty matter , that subjects under all these tyes , shall stick at to their soveraign . subjects especially of a religious dye , ( indeed , not of the common clay with other men ) whose words and actions , are all weigh'd in the ballance of the sanctuary . read ( says the king ) those parts against which there can be no exception . 't is a short easie task , either to read or to except . but this will-worship's such a thing ; they are so afraid of adding or diminishing . — away , away , ye hypocrites , with your double-refin'd-consciences . we 'll bate ye the cross in baptism ; — kneeling at the communion : — the surplice ; — bowing toward the holy table ; — nay praying for bishops too ; — any thing in fine ; though never so authoris'd , which ignorance it self would not blush to scruple at . we 'll only instance in some cases , wholly incapable of any conscientious competition . why not wedded wife — and husband , as well as married ? ] pag. 69. why not doest thou believe , as well as [ do you believe ? ] and all this i stedfastly believe , ( according to the common-prayer ) is turn'd forsooth into [ all this i do unfeignedly believe . ] i will not trouble the reader with any more of these nauseous alterations ; their whole service is of a suit , and with much care diversify'd from ours , both in the stile , and order of it . now , let the consistory answer for themselves . i hope they will not say these changes were matter of conscience ; unlesse because the king commanded the contrary . what was the true ground then of this their beastly dealing with his majesty ? truly no other then the pure nature of the animal : a presbyterian does not love a king. we have seen the earnestness of his majesties desires , a word now to the drift and reason of them : from whence , flows the cleer evidence why they oppos'd them . the king having first pass'd a large indulgence , in all cases of scruple , advises a complyance with the form of the church in points indifferent , and without exception : [ as the best instance of declining marques of distinction ] they , for that very reason , or a worse , decline it : either out of an inflexible stiffness , to the faction ; or a contumacious desiance of the authority . thrust out the common-prayer they could not ; agree with it , they would not : a prescript form they saw was necessary ; and that they brought their stomacks to . but still the publique liturgy of the church had not the luck to please them : such and such rites , and clauses would not down with them . his majesty , in favour of their pretended scruples , suspends the law , gives them their freedom● : allows them to propose some medium of accommodation : demanding only their agreement in matters liable to no exception . the reconciling terms at last are these . episcopacy they lay aside : — they totally reject the common-prayer : set up a presbyterian platform of their own : and this is it , which they have now the confidence in a blind way to recommend to the practise of the nation . yet so to recommend , as that the thing at last , is nothing less then it appears to be . while they pretend to mend the common-prayer , they take it quite away : and that they seem to give us in exchange , is in effect just nothing ; affronting equally the wisdome of the nation , with the authority of it . the presbyterian rubrick . note . iv. see , now their rubrick — [ in these or the like words ] pag. 25. — let one of the creeds be read , — and sometimes athanasius creed . ] pag. 26. some of these sentences may be read ] pag. 27. — some may be read ] again — a psalm may be sung ; — a te deum , the benedictus , or magnificat may be said : ] and then the minister is taught how to pray before his sermon , dismissing at last the congregation with [ a benediction in these or the like words ] — in case of a communion , the minister may delay the benediction . ] — a general prayer in stead of the letany , and collects — when the minister findeth it convenient . ] — and a thanks-giving ; with hymnes , at the discretion of the minister . this or the like explication — ( at discretion , before the communion : — this , or the like prayer ] — pag. 51. let him bless the bread and wine in these or the like words ] — pag. 52. let the minister be at liberty to consecrate the bread and wine , together , or otherwise : and whether to use any words or not , at the breaking of the bread , and pouring out the wine : and if the minister choose to pray but once , let him pray as followeth , or to this sense ] — let it be left to the ministers discretion , whether to deliver the bread and wine ( at the table ) only in several ; each one taking it , and applying it to themselves ; or in general , to so many as are in each particular form , or to put it into every persons hand : ] — and let none be forc'd to sit , stand , or kneel . ] — next ; this , or some such exhortation ] — conclude , with this , or the like blessing . ] — ibid. let no minister be forced to baptise the child , of open atheists , idolaters , or infidells , nor yet the child of parents justly excommunicate , or living in any notorious , scandalous sin. ] — this , or the like speech , to the parent or parents that present the child . pag. 59. after the interrogatories ; — let the minister pray thus , or to this sense . ] — after the child is baptised ; — this exhortation or the like — to the parents ] — and to the people , thus , or to this sense . ] i must not pass this office without a marque how tyrannous these people are wherever they can hook in any thing , within the reach of an ecclesiastick lash . with what face can these uncharitable zelotes , call themselves gods ministers , and yet dare to restreyn a benefit , and dispensation granted by god himself in favour of mankind ? but hear the admirable and divine hooker upon the point , and then i 'll forward . were not proselytes , as well as jews always taken for the sons of abraham ? ] and again — [ in case the church do bring children to the holy font — whose natural parents are either unknown or known to be such as the church accurseth , but yet forgetteth not in that severity to take compassion upon their off-spring ( for it is the church which doth offer them to baptisme by the ministry of presenters ) were it not against both equity and duty to refuse the mother of believers her self , and not to take her in this case for a faithful parent ? it is not the virtue of our fathers , nor the faith of any other that can give us the true holyness which we have by virtue of our new birth . yet even through the common faith and spirit of gods church ( a thing which no quality of parents can prejudice ) i say through the faith of the church of god undertaking the motherly care of our souls , so far forth we may be , and are in our infancy sanctified as to be thereby made sufficiently capable of baptisme , and to be interessed in the rites of our new birth , for their pieties sake that offer us thereunto . ] in matrimony the minister may talk his pleasure concerning the institution , &c. — of marriage ; — and bury the dead as he pleases . vpon the receipt of great , and extraordinary mercies , the church , having opportunity , ( that is , if the king be at oxford ) is to assemble for publick thanksgiving unto god , and the minister to ] — ( do — no matter what ; nor for the kings authority in the case . ) further ; though it be not unlawful , or un-meet , to keep anniversary commemmoration , by festivals , of some great and notable mercies to the church or state ( as for the root and branching of episcopacy , some great victory over the king ; or the like ) yet because the church-festivals are much abused , and many sober godly ministers , and others unsatisfy'd in the observation of them as holy dayes : let not the religious observation of them by publick worship be forc'd upon any , &c. ] oh , have a care ; 't is lawful to kill and steal upon the lords day , but not to serve god publickly upon a saints day . these following prayers , or the like ] for the sick. in their thanksgiving for deliverance in child-bearing . thus , if the woman be such as the church hath cause to judge ☜ vngodly , ( and a small matter will make the kirk judge so ) then , the thanksgiving must be in words more agreeable to her condition ; if any be used ] — this is , in english ; either no thanks at all ; or else to publish the mother a whore , and the child a bastard . methinks the holy sisters should not like this kind of fooling ; but in some cases the reverend will wink at small faults . of pastoral discipline . note . v. their forms of pastoral discipline follow ; which may be varied , as the variety of cases do require . never such engrossers of liberty to themselves , and such niggards of it to others ; and yet they advise that ministers may consent to give accompt when they are accused of male-administration . ] ( but what if they will not consent to give accompt ? ) if any by notorious persidiousness , or frequent covenant-breaking have forfeited , &c. — ] marque how they hang upon the haunt . this covenant-breaking , signifies one thing to the law , and another thing to the people . in the penitents confession , before the congregation ; the sin must be named and aggravated , when by the pastor it is judg'd requisite . ] pag. 85. as for instance ; if any man has been a traytour , a schismatique , an oppressour , a murtherer , a hypocrite , or a perjur'd person . let him say , — i have fought against the king : or i have preach'd against his authority , and provoked tumults against his person : behold , i am a traytour . i have renounc'd my mother the church , and preach'd others into schisme and separation : — i have destroy'd the apostolical order of bishops , and countenanc'd all my wild extravagancies with forms of religion : — lo , i am a schismatique . i have impos'd upon mens consciences , unlawful oaths , and covenants : enslav'd my fellow-subjects , robb'd , and imprison'd my sovereign ; enter'd upon the ministry without a call , and thrust out lawful ministers from their livings ; scatter'd their miserable families , and snatch'd the bread out of the mouths of the widow and fatherless . behold , i am an oppressour . i have embru'd my hands in the blood of the king , and of his friends : bless'd god the more , for the more mischief , father'd the rebellion , and bloudshed upon the holy ghost . see here a murtherer . i have led and encourag'd men against his majesty , under pretence to save him : — subverted the law ; under pretext of defending it : — made the people slaves under colour of setting them at liberty , erased the order of episcopacy , under the notion of accusing the persons that exercised it : and stripp'd his majesty of his best friends , under colour of removing evil counsellours . i have call'd those ministers scandalous , that had good livings : — those men delinquents , that had good estates ; — and those people jesuits , that had either wit or conscience . i have belyed the holy spirit in pretending revelations ; and i have covered my ambitious , bloudy , covetous , and factious purposes , under a cloke of holiness . i have stumbled at a ceremony , and leap'd over the seven deadly sins . lord i am an hypocrite . i have renounc'd my oath of allegiance , and that of canonical obedience : and taken other oathes , and broken them too , and multiply'd my perjuries . i swore to defend the late king , and i have destroy'd him : and i have now sworn to the son , with an intent to serve him as i did his father . i am a perjur'd wretch . in truth , this pastoral discipline , put duly in practise by the composers of it , would be of singular benefit and of great satisfaction to the nation . this discipline is follow'd with a letany , and that with a thansgiving , both at discretion . observe now what a mockery is this pretense to a prescript form : and do but think how irreligious a confusion would certainly ensue upon a publique sufferance of these peevish liberties ( for doubtless such they are . ) they have thrown out , what they undertook to mend , and the new service they have introduced , is left arbitrary , and values norhing ; or at the best , 't is but an execution of the directory . as the contrivance of it is a jewd design upon the publick government , so is the printing of it , a practice no less foul upon the publick peace . the instruments employ'd in 't , were the last kings base , and bitter enemies ; and the prime agents in this enterprize were grand confederates in the late rebellion . these are ill signs my masters . truly , among matters that arrive frequently , i wonder at nothing more , then that ever a presbyterian faction deceiv'd any man twice , for of all parties that ever divided from truth , and honesty , i take them for a people , the most easily distinguishable from other men , and trac'd to their ends. their first work is still to find out the faults of rulers , and the grievances of the people ; which they proclaim , immediately ; but with great shews of respect toward the one , and of innocent tendernesse for the other . the offending persons , ye may be sure are bishops , where the episcopal order is in exercise : but where they have thrown it out , and introduc'd themselves ; ye hear no more news of ecclesiastical errors , but of church-censures in abundance . the civil magistrate is then to blame , — and never will these people rest , till they have grasp'd all . in fine — where you find a private minister inveighing against the orders of the church : — bewailing the calamities of a nation under oppression : — preaching up conscience against authority ; and stating in the pulpit , the legal bounds of king and people : — a boaster of himself , and a despiser of his brethren : — a long-winded exhorter to the advancement of christs temporal kingdome ; and a perpetual singer of the lamentation : — a cryer up of schisme , for conscience , faction for gospell , and disobedience to temporal magistrates , for christian liberty : — where ye find such a man , — stop him ; he 's of the tribe of adoniram . to conclude ; they have all , the same design ; dominion ; — and the same course they take to compass it ; — by stirring up a godly faction . and now in good time ; — omnibus in christo fidelibus — salutem , &c. — marque but the gravity of the men ; and truly but that they have fool'd us formerly in the same way , a man would think they were in earnest . most reverend fathers , and reverend brethren . the special providence of god , and his majesties tender regard of the peace and consciences of his subjects , and his desire of their concord in the things of god , hath put into our hands this opportunity of speaking to you as humble petitioners , as well as commissioners , on the behalf of these yet troubled and unhealed churches , and of many thousand souls that are dear to christ ; on whose behalf we are pressed in spirit in the sense of our duty , most earnestly to beseech you , as you tender the peace and prosperity of these churches , the comfort of his majesty in the union of his subjects , and the peace of your souls in the great day of your accounts , that laying by all former and present exasperating and alienating differences , you will not now deny us your consent and assistance to those means , that shall be proved honest and cheap , and needful to those great desireable ends , for which we all profess to have our offices , and our lives . note . vi. vve have here a healing , and a glorious preface . persons commission'd by god , and the king , to the great work of peace and vnion . intent upon their duties , and only craving the bishops assent to matters of evident reason and necessity . what now if all these big pretences fall to nothing : and they themselves at last prove the obstructours of what they seem so eagerly to promote ? they petition the bishops to move his majesty on their behalf ; for the confirmation of their grants in his royal declaration : the liberty of the reformed liturgy . the restoring of able and faithful ministers ▪ and the ejection of the scandalous — ] — and these proposals are here back'd with twenty reasons ; which we 'll take one by one ; and briefly as we can , make evident ; that what they call religion is meer faction ; — a project by subverting the establish'd government , to advance themselves : — that if their modell were allowable , the persons yet that stickl● , have the least title of all others to the advantage of it . in fine ; their appeal , is tumultuary ; and their present design ( should it succeed ) as certainly destructive to his majesty now living ; as the last was to his most conscienciously-murther'd father . the divines reasons for their requests . [ a ] you ( the bishops ) are pastors of the flock of christ , who are bound to feed them , and to preach in season , and out of season : and to be laborious in the word , and doctrine ; but are not bound to hinder all others from this blessed work , that dare not use a cross , or surplice , or worship god in a form , which they judge disorderly , defective , or corrupt , when they have better to offer him . ( mal. 1.13 , 14. ) is it not for matter and phrase at least as agreeable to the holy scriptures ? if so , we beseech you suffer us to use it , who seek nothing by it , but to worship god as nere as we can , according to his will who is jealous in the matters of his worship . [ b ] — he that thrice charg'd peter as he lov'd him to feed his lambs , and sheep , did never think of charging him to deny them food , or turn them out of his fold , or forbid all others to feed them ; unless they could digest such forms , and ceremonies , and subscriptions as ours . ] note . vii . [ a ] these presbyters are so mindful of the bishops duties , that they forget their own . suppose them not bound to hinder all non-conformists , are they therefore bound to admit all ? some dare not use a surplice , others will not . who shall distinguish now betwixt a case of schisme , and conscience ? not the recusant surely : for that opinion were an in-let to all heresies and schisms , without controle . will any man confess himself an heretique ? allow the bishop to be judge ; his duty leads him questionless , to proceed with lenity or rigour , according as he finds the party , weak , or wilful . it seems they do not like the form of the church : — nor the church theirs ; where lyes the authority betwixt them ? but theirs is more perhaps in scripture-phrase : — and lesse in scripture-meaning . 't is not the crying lord , lord : — nor the crowding of so many texts hand over head into a prayer , that makes our service acceptable : but the due , genuine , and fervent application , and conformity of our words , thoughts , and actions to gods revealed will. i speak with reverence to those blessed oracles ; which in themselves however accommodate to our relief and comfort , may yet by our abuse , be render'd mischievous : they are the dictates of the god of order , and hold no fellowship with confusion . [ b ] touching our saviours charge to st. peter : it was a charge to him ; to feed his sheep ; no warrant to the sheep to be their own carvers . it was his office too , to reclaim straglers , and keep within his fold , such as he found inclin'd to wander after strange shepheards . he was the judge too of the food that best befitted them ; and if at any time he saw them hanckering after new walks and pastures ; it was his part to overwatch their appetites ; they might perchance take poysonous plants for wholsome else ; and reject better nourishment : blaming the meat for the disorders of the stomach . again : our saviours sheep know the true shepheard , hear his voyce , and follow him . ] but here the shepheard follows them : they run their way , and neither own , nor hear him . he offers them to eat ; they 'll none , and then they cry they are starv'd ; some few starters leap the pale ( of their own accord ) and then forsooth the flock , must follow , or they complain they are turn'd out of the fold . they proceed now to a bold challenge , touching the quality of their ejected ministers . there are few nations under the heavens of god , as far as we can learn , that have more able , holy , faithful , laborious and truly peaceable preachers of the gospel ( proportionably ) than those are that are now cast out in england , and are like in england , scotland , and ireland , to be cast out , if the old conformity be urged . this witness is true , which in judgement we bear , and must record against all the reproches of uncharitableness , which the justifier of the righteous at his day will effectually confute . we therefore beseech you that when thousands of souls are ready to famish for want of the bread of life , and thousands more are grieved for the ejection of their faithful guides , the labourers may not be kept out , upon the account of such forms or ceremonies , or re-ordination ; at least till you have enow as fit as they to supply their places , and then we shall never petition you for them more . note . viii . i would not lash all presbyterian divines for the faults of some : but as to those now under question , i doubt 't would pose the cynique with his lanthorn , to find a saint among them . observe the clamour , and the alarum ; — those that are now cast out ; — and like to be . ] ( as who should say : the times are ill god wot , already , and likely to be worse ) what a buzze is here , with a sting in the tayle of it ? nay , and take this along with ye , that these outcast divines , are persons eminent for learning , life , and doctrine : if this be true ; what can be more enflaming , against the government , then to proclaim it ; if false ; what can be fouler against the authors of the scandal . their character is this . they are able , holy , faithful , laborious , and truly peaceable preachers of the word . ] and they are ejected , [ upon the account of forms or ceremonies , or re-ordination . ] pag. 2. concerning their abilities ; they are of the commune mixture of the world in all unlawful enterprizes : a few crafty people , to a great many simple : — some to contrive and lead ; others to execute : and this we have upon experimental knowledge ; that the church-faction was carried on by a cabale in the late assembly , as well as the state-faction , by another in the two houses ; and that they both communicated still , in order to the common undertaking ; the greater part of them scarce understanding why they were come together . but let their works bear witness of their great abilities . their famous letter of apology and invitation to the reformed churches abroad ; — does it not look as if they meant to satisfie the world , that they had renounc'd latin as well as popery ? nay ; take their learned directory it self : — but 't is too much to add their weaknesses to my own . holy they are it seems too : i do not think it honest to expose particular persons to a publick scorn , but in case of high necessity ; wherefore , i shall content my self to ask . if it be holynesse ; — to preach up treason ; and blaspheme in the pulpit : — to give god thanks for murther ; and make the story of the last weeks news the next sundayes exercise : to help out a hard text with a false comment ; — to seize by violence , and fraud , anothers office , and living ; — and to refuse the communion to a person for refusing the covenant . all these things have been done , even by the holy-men we are now speaking of . what they intend by faithful is not altogether so clear . not to their vowes i hope ; for those have been back , and forward ; fast and loose ; they have denounc'd their anathema's upon both friends and enemies of the king ▪ did they not destroy the church , under pretense os reforming it ; and having sworn canonical obedience renounce episcopacy ? have they been faithful to their friends ? ( i mean , to those of the independent judgement . ) yes certainly , so far as they had need of them . we have not yet forgotten , how they besought god and the king , on the behalf of tender consciences ; — how they laid forth the sad estate of many thousands , ready to famish for want of heavenly food : which delicate , and weak-stomach'd christians , were forsooth , those religious brutes that brav'd his sacred majesty in his own pallace : that forc'd the votes of the two houses : — demolish'd churches : — yes , and had thanks too for their good affections , and the smectymnuans to plead their cause . this was great kindness , but not lasting . for as the presbyterian power encreas'd , and the kings lessen'd : ( effected , partly by false play in his majesties quarters : and partly by a potent combination betwixt the kirk , and scotifi'd english ) the consistorian party began now to bethink themselves , how fairly to get quit of their old friends the independents : plainly discovering , that what was conscience , while they needed their assistance , was become downright schisme , when they could live without it ; and so that liberty , which was cry'd up at first for christian , and necessary , was by those very ministers preach'd down again , as most intolerable . yet to conclude ; faithful they are ; that is : to their first principles , of pride : ambition , and of infidelity . that they are laborious preachers likewise , we shall not much deny , for truly , i think , no men take more pains in a pulpit then they do : or would more willingly compass sea and land to gain a proselyte . but trvly-peaceable ; — i must confess , i take to be an epithete does not belong to them. this particular is handled at large , in my holy cheat , where i have shew'd their practises and positions to be insociable , and cruell . indeed , we need not much torment our memories for instances to prove the unquiet humour of these people ; since hundreds ( i think i might say thousands ) of their contentious sermons , and discourses , are yet in being , and in readinesse to testifie against them . nay , which is worst of all ; their sourness is incorrigible : they are no sooner pardon'd , but they revolt into a second forfeiture . these are the able , holy , faithful , laborious , and truly peaceable peachers of the gospell ; — that are cast out ; ( as they have worded it ) or must be kept out , because they cannot conform , &c. they begg , that these may be admitted , or restored , at least till others may be found , as fitting , to supply their places . ] these holy men abuse the people : i say , they are not cast out as non-conformists , but as vsurpers of those benefits they had no right to . by violence , they thrust themselves into other mens livings ; or else by a rebellious power , they were plac'd there . now , put the case , they would conform : should that give them a title to the continuance of an ill-got possession ? their petition ( to end withall ) is pleasant . they desire to be in. themselves , till others , as fit , may be found ; of whose fitness , they themselves intend to be the judges . and we beseech you consider , when you should promote the joy and thankfulness of his majesties subjects for his happy restauration , whether it be equal and seasonable to bring upon so many of them , so great calamities , as the change of able , faithful ministers , for such as they cannot comfortably commit the conduct of their souls to , and the depriving them of the liberty of the publick worship ; calamities far greater then the meer loss of all their worldly substance can amount to : in a day of common joy , to bring this causlesly on so many of his majesties subjects , and to force them to lye down in heart-breaking sorrows , as being almost as far undone , as man can do it ; this is not a due requital of the lord for so great deliverances : especially considering , that if it were never so certain , that it is the sin of the ministers that dare not be re-ordained , or conform ; it 's hard that so many thousand innocent people should suffer even in their souls for the faults of others . note . ix . the reformers should do very well , to consider , as well the loss of the late king , as the restauration of this ; and how much more they contributed to the former , then to the latter . 't is i confess , an indecorum , to mourn upon a day of jubile : a deep , and foul ingratitude , to entertain so general a blessing , as the restoring of his majesty , with a less general joy. yet since 't were idle to expect , all parties should be pleas'd , and evident it is , some are not ; we 'll first see , who they are that make these loud compleynts , and then , what 't is that troubles them . the presbyterian ministers insooth are ill at ease : sick of their old disease of 41. ( bishops and common-prayer ) they suffer causlelesly they say ; and in a day of common joy they are forc'd to lye down in heart-breaking sorrows . alas now for their tender hearts ! what mirmidon , or hard dolopian what savage-minded rude cyclopian ? &c. — i want a modest term to express these peoples want of common honesty . they 're sad they say , when were they other ? but where they ought to have put on sackcloth ? what were their mock-fasts , but religious cursings of their most sacred sovereign ? and their thanks-giving-feasts , and sermons ; — were they not entertainments , and discourses , of joy , and triumph for the disasters of his majesty ? no wonder then to see these people out of humour ; at a time when all loyal souls are fill'd with comfort . to suffer , is not yet so much : but causelesly ; that troubles them : they 'r sorry i perceive that they have given so little reason for 't . just in this manner did they encroch upon his late majesty : whom they persu'd and hunted , with their barking arguments , up to the very scaffold ; and there , when they were sure that words would do no good , they babbled a little , as if they meant to have sav'd him . once more ; they have been labouring a faction ever since his majesties return ; they preach , they print the old cause over again ; and manifestly drive the same design upon the son , which formerly they executed upon the father . if we thought it would not be mis-interpreted , we would here remember you , how great and considerable a part of the three nations they are , that must either incur these sufferings , or condole them that undergoe them ; and how great a grief it will be to his majesty to see his grieved subjects ; and how great a joy it will be to him , to have their hearty thanks and prayers , and see them live in prosperity , peace and comfort under his most happy government . note . x. this mustering up of multitudes , is an old trick they learn'd from the committee of safety ; only a help at a dead lift ; and truly the party is more then a little given to this way of amplification . surely , he 's much a stranger to the temper of this nation , that does not know the presbyterians to be very inconsiderable , both for number and interest of credit with the people . where did they ever any thing without the independents ? and them , they made a shift to ensnare , by a pretended engagement for christian liberty : which , when they found to be a cheat with how much ease did the journymen turn off their masters ! but what a care they take , now of a suddain , for his majesties satisfaction ! how great a grief , &c. — and how great a joy , &c. — indeed his majesty has reason to be troubled ; to see his royal mercy and patience thus abused , by a forgetful murmuring faction , that will be satisfi'd with nothing consistent with the kings dignity , and safety ; the peace and welfare of the publique . [ a ] we may plead the nature of their cause , to move you to compassionate your poor afflicted brethren in their sufferings . it is in your own account but for refusing conformity to things indifferent , or at the most , of no necessity to salvation . it is in their account for the sake of christ , because they dare not consent to that which they judge to be an usurpation of his kingly power , and an accusation of his laws as insufficient , and because they dare not be guilty of addition to , or diminution of his worship , or of worshipping him after any other law , than that by which they must be judged , or such as is meerly subordinate to that . [ b ] things dispensible and of themselves unnecessary , should not be rigorously urged upon him , to whom they would be a sin , and cause of condemnation . it is in case of things indifferent in your own judgement , that we now speak . [ c ] if it be said , that it is humour , pride , or singularity , or peevishness , or faction , and not true tendernesse of conscience , that causeth the doubts , or non-conformity of these men . we answer , such crimes must be fastned only on the individuals , that are first proved guilty of them ; and not upon multitudes unnamed , and unknown , and without proof . [ d ] if it were not for fear of sinning against [ god ] and wounding their consciences , and hazzarding , and hindering their salvation , they would readily obey you in all these things ; it is their fear of sin and damnation that is their impediment . [ e ] one would think that a little charity might suffice to enable you to believe them , when their non-compliance brings them under suffering , and their compliance , is the visible way to favovr ; safety , and prosperity in the world. note . xi . there is one gross , and common principle , which our schismatical reformers have laid down as the foundation whereupon they build , and justifie their disagreements . to wit ; that scripture is the only rule of humane actions . ] we must not eat , sleep , move ; — without a text for 't . upon this ridiculous assertion , they pick a quarrell with such orders of the church , as are not commanded in the word of god ; when yet the practice of all christian churches hitherto extant , appears against them . the curse lies against him that preaches another gospel . ] — he that abideth not in the doctrine of christ , hath not god : — marque them which cause division and offences , contrary to the doctrine which you have learned , and avoid them . now what 's all this , to the exteriour mode of worshipping ? st. paul's advice was decency ; in general terms , not worship thus , or so ; but decently ; and leaving to the church the judgement of that decency . some posture or other we must worship in ; as kneeling , sitting , standing , leaning , prostrate ; — or the like . it is not said ; pray in this posture or in that . but the command is ; pray . must we not therefore pray at all : for want of a strict scriptural direction in what posture ? 't is the same thing , the case of all those ceremonies , which are only of meet , and sensible relation to the duty . they are in themselves , indifferent , but by command made necess●ry . indeed agreement even in outward forms were a thing very desireable , among all christians : would but the disagreeing modes , and humours of several places bear it : now since that cannot be , we are commanded to present our souls to god , in the same faith ; but for the manner of our worship ; the sensible formalities of it : we are to follow their appointments , whom god has given dominion over our bodies : our lawful rulers . to offer up our prayers , without any significant action , were to imply a drowsie , flat , regardlesseness of what we do . to make the same ceremony , vniversall , were most improper ; because in several places , the same posture , or motion , carries several meanings . well then ; since some visible action , is necessary ; this , or that , ( in it self ) indifferent : — the same , throughout , — unfit ; — what more agreeable — rational expedient ; then for the supreme magistrate , to say , do this , or that , for order sake ; wherein there 's nothing of repugnancy to conscience ? but we 'll now lay the general question aside , and come to particulars . [ a ] we take conformity , though to matters indifferent , ( if commanded by a lawful authority ) to be a necessary to salvation : so that no doubt remains in this case , but concerning the authority . further , their pretense of conscience ; is both wide , and weak . wide ; for they dissent , in things of most u●leniable freedome : and wherein , they only oppose the authority , not the thing . why not joyn'd ; — in the marriage office , as well as conjoyn'd ? so they change wedded , into marry'd ; and a hundred such frisks they have . is this , conscience ? their pretense is weak too , as thus. they undertake to prohibit ; which requires the same power as to bind . to say i cannot , is well ; to say they must not , is authoritative : and to say , they cannot , borders upon simple . how do they know ? when the same thing may be lawful to one , and vnlawful to another ? they dare not usurp christs kingly power . ] does not our saviour tell us , his kingdome is not of this world ? and bids us render unto caesar the things that are caesars ? give me thy heart ; — let the body do what it can ; without the agreement of the mind all 's nothing . kneeling before an idol , is no sin , ( ' bating the scandal ) without the adjunct of a misplac'd devotion : or if it be , a stumble before an image is idolatry . sin is an obliquity of the will , not this or that flexure or position of the body . in fine ; where did our saviour either command , or forbid any particular posture of the body ? at the institution of the blessed eucharist , says the text , [ he sate down with the twelve . ] for which critical reason , our punctual christians will sit too at the holy communion ; ( though in effect that 's not the posture ) but we read further , that our blessed saviour [ fell upon his face , and pray'd . ] why do not our precise scripturists , as well pray , prostrate too , as communicate , sitting ? as if his laws were insufficient ; ] they cry . no , neither are they yet so actually explicit , as to set down at length all constitutions helpful to our condition : much is remitted to political discretion ; and 't is enough if humane laws bear but a non-repugnancy to the divine . addition or diminution to , or of gods worship , they dare not assent to . ] let this be understood just to the letter ; they do 't themselves ; but take it as it properly relates to points unalterable , of faith , and doctrine , neither dare we . [ b ] but things dispensable , &c. — ] the more dispensable the command is ; the less dispensable is the obedience . [ if the prophet had commanded thee a great thing , would'st thou not have done it ? how much more then when he says to thee , — wash and be clean ? ] a rigorous injunction , though of a small matter , is made necessary by a frivolous , and stiff opposal of it . [ c ] they deny this inconformity to proceed from humour , pride , &c. — and bid us charge particulars . ] every presbyterian , that acted in the late war , and proceeded from pretext of conscience , to subversion of the government , and is not yet converted , is clearly — illud quod dicere nolo . those very people are now at work again ; upon the same pretense , and ( without breach of charity ) i think , we may conclude , upon the same design . [ d ] here they protest , that only fear of sin and damnation hinders their obedience . ] these first-table saints stop short of the fifth commandement . what gospell do these precisians live by ? what law would their conformity offend ? and yet they offer oath , that a pure scruple of conscience is their impediment . they could impose , and swallow , a damning , treasonous oath , against the law , without this scruple : how come they now to be so delicate , when they have duty , conscience , and authority to warrant them ? the naked truth is this ; they'd have the king subscribe to the supremacy of the kirk . [ e ] now for the credit of their protestation ; they argue that their non-compliance crosses their interest . ] no , ( under favour ) by no means . there are more presbyters , then bishops , and every presbyter within his little territory , is much more then episcopal . beside ; it were against the faith of the associated combination , for ten or twenty of them , to turn honest , and leave the rest in the lurch . again ; their argument of interest lies now , but where it did in forty one . their consciences went then against the stream too ; and yet ( abating some odd reckonings , with divine justice ) they made a shift to make a saving game on 't . in short , they do but venture a little , in hopes to gain a great deal . [ a ] do you think , the lord that died for souls , and hath sent us to learn what that meaneth [ i will have mercy and not sacrifice . ] is better pleased with re-ordination , subscription and ceremonies , than with the saving of souls , by the means of his own appointment ? [ b ] concord in ceremonies , or re-ordination , or oaths of obedience to diocesans , or in your questioned particular forms of prayer , do neither in their nature , or by virtue of any promise of god , so much conduce to mens salvation : as the preaching of the gospel doth , by able faithful and laborious ministers . and how comes it to pass that unity , concord and order must be placed in those things , which are no way necessary thereto . will there not be order and concord in holy obedience and acceptable worshipping of god , on the terms which we now propose and crave , without the foresaid matter of offence ? [ c ] we here shew you that we are no enemies to order , and our long importunity for the means of concord , doth shew that we are not enemies to concord . [ d ] we humbly crave that reproch may not be added to affliction , and that none may be called factious that are not proved such ; and that laws imposing things indifferent in your judgement , and sinful in theirs , may not be made the rule to judge of faction . [ e ] it is easie to make any man an offender , by making laws which his conscience will not allow him to observe , and it 's as easie to make that same man cease to seem disobedient , obstinate , or factious , without any change at all in him by taking down such needless laws . [ f ] sad experience tells the world , that if the ministers that we are pleading for be laid aside , there are not competent men enough to supply their rooms , and equally to promote the salvation of the flocks : this is acknowledged by them , who still give it as the reason why ministers are not to be trusted with the expressing of their desires in their own words , nor so much as to chuse which chapter to read , as well as which text to preach on , to their auditours , because we shall have ministers so weak , as to be unfit for such a trust . note . xii . [ a ] vve have the same things over again so often , i 'm e'en sick on 't . but i reply ; — 't is truth ; god is better pleas'd with the saving of souls , by the means of his own appointment ; then , &c. — government is gods ordinance , obedience his appointment ; obey then , and be saved . re-ordination is not press'd as necessary ; nor , ( that i know ) propos'd so ; though to deal freely , ( as the case stands ) i think it were no needless test of discrimination , subscription , and ceremonies are of most necessary relation to unity , and order : which 't is the churches care , and duty to uphold ; to prevent schisme , and confusion . the church , in these injunctions , does but comply with a superiour command , virtually inculcated in all those precepts that concern vnity and decency : and these refusers , strike at god himself in their disobedience to his ministers . [ b ] but concord in ceremonies , &c. ] observe this clause well . here 's first imply'd a competition betwixt the efficacy of a sermon , and of a ceremony , &c. whereas we put this difference ; the one , is gods ordinance ; the other , mans. yet is it in such sort humane , as that the authority is virtually divine . see now their complement upon the episcopal clergy : as if the church of england had no able preachers , but non-conformists : the fruit of whose laborious ministry has been a twenty-years rebellion . but the point most remarkable , is this. 't is ceremony they oppose ; not this or that injunction , as of ill choyce or tendency ; but as an imposition . their plea is a rejection of the power imposing , more then of the thing imposed : 't is the command forsooth that they dislike . [ as an addition to gods worship . ] let confidence it self blush for these people . pray'e what 's the difference betwixt addition to gods worship , in words , or in actions ? only the one works upon the eye , the other upon the ear ; both tending to the same effect , and marques of our conceipt , alike ; whether by a significancy of nature , or of agreement , matters not much . they seem to allow of a set-form of words , why not of actions too ? since neither the one , nor the other amounts to any thing , but as they are qualify'd , and tinctur'd with the intention . says the command ; — say thus ; and why not — do thus too ; grant both ; or neither ; for these two , stand or fall , by the same argument . wee ask no more liberty then they take . their prayers , and forms are not actually in the scripture ; our rites and ceremonies are potentially there . for this cause ( says st. paul to titus ) i left thee in crete , that thou shouldest set in order the things that are wanting , and ordain elders in every city , as i had appointed thee . ] here 's a commission at large , to set in order , but what , or how , remitted to discretion . touching re-ordination we have spoken before . a word now concerning their oaths of obedience to diocesans . that these persons do not much stick at an oath , is evident from the many oaths they have already taken ; divers of which being of direct contradiction , would make a man suspect , they did not much heed what they swear . only now when the oath they should take , comes in question , a qualme of conscience seizes them . they cannot swear obedience to diocesans . that is , they will not submit to episcopal government : or yet more close , they 'll set up presbytery and rule us themselves . why should these men be trusted , without an oath , according to the law , that have so freely sworn , against the law ? nay , did not modesty restreyn me , i should discourse the insecurity of crediting those people upon their oath ; that have already broken so many . again ; they plead exemption from swearing , that of all mortals were the most violent enforcers of it . now to our question'd forms of prayer . ] who questions them , but they that question'd as well our form of government ? those miserable hypocrites , whose breaths are yet scarce sweet , since they swore last against the king , and voted down the bishops . agreement in the manner of worship ought to be the churches care ; the peoples duty is submission , and obedience ; to which , god in the very precept , has annex'd a promissory blessing : and he that resists , shall receive to himself damnation . [ c ] but they are no enemies ( they say ) to order , and concord . indeed , they 're pleasant folks : we are their witnesses , what pains they took to bring all to a presbyterian rule , and order : and to unite the people in a foederal concord , against their prince , by a rebellious covenant . [ d ] here they demand , that none may be call'd factious , that are not prov'd so . ] content ; what is it to be factious , but to promote , and stir up disaffections against the stated government ? at this rate , all the preachers , writers , printers , &c. against the episcopal order , or the constitutions of the church are factious . more narrowly ; the publishers , and contrivers of the petition for peace ; the presbyterian lecturers ; ( twenty for one ) and their abettors may be reckon'd among the factious . but in fine , let them prove our ceremonies vnlawful , we 'll soon shew them who is factious . their next proposition , that the law may not be made the rule to judge of faction ] is ( i perswade my self ) a slip more then they meant us . the law is above the king , they say , and yet they'd be above the law. this is to draw an appeal from the bench to the barr ; to damn the judgement of the law , and make a presbyterian the judge of faction . [ e ] they come now to presse , the violence of the laws upon their consciences . ] whereas 't is evident , that streight , and gentle laws , have met with soure , and crooked humors . they say , the law makes the offender : may they not charge the decalogue , by the same rule ? what shall we say then ? ( says st. paul ) is the law , sin ? god forbid . nay , i had not known sin , but by the law : for i had not known lust , except the law had said , thou shalt not covet ; but sin taking occasion by the commandment , wrought in me all manner of concupiscence . ] — sin is the transgression of the law ; — the disobedience not the precept . this freedome of challenging the law , leads to an arraignment of the ten commandements . the idolater excepts to the first , and second ; the blasphemer , to the third ; the sabbath-breaker , to the fourth ; the rebell to the fifth ; the murtherer , to the sixth ; — the adulterer , to the seventh ; — the thief , to the eight ; — the slanderer , to the ninth ; the extortioner , to the tenth . well , but their consciences cannot submit to observe such and such laws . truly , to give them their due , nor any other neither but of their own making . though every man may be allow'd to be the judge of his own conscience ; yet there are many cases wherein men ought to be severely punish'd , for acting according to their consciences : for conscience may be misinform'd ; and beyond doubt , there never yet was any heresie , but had some well meaning believers of the opinion . grant but this liberty to the presbyterians ( as upon equity of conscience ) all other factions , have the same title to it . where are we then , but in an universal state of war ? his conscience will have no king ; anothers , no bishops ; a third , no laws ; a fourth , no religion ; one will have women in common ; — another , goods : — in fine ; our peace , comfort , and reason ; — nay , and the dignity of humane nature ; — all that is noble , in us , or belonging to us , is by this presbyterian argument of an imaginary conscience , drown'd in brutality , and confusion . what remedy then , when betwixt law , and conscience , there is a real disagreement ? where so it happens ; rather let people innocently suffer , though they lose their freedom , then by a foul resistance endanger their salvation to recover it . but they'd be quiet , they say , if some needless laws were taken away , yes ; as they were before , when under colour only of regulating , some such needless laws , they destroy'd all the rest. [ f ] their next compleynt , is for want of competent men to supply the place of their ministers [ still they confine the [ competent ] to their own party : reasoning the weaknesse of the ministers , because they may not be entrusted , to pray in their own words , or to choose their own chapters , &c. ] these gentlemen have some reason to know , that there are knaves , as well as fools ; and that the factious , are less fit to be trusted with that liberty , then the simple . [ a ] the persons that we now speak for , are ready to subscribe to all contained in the holy scriptures , and willing to be obliged by the laws of men to practice it . [ b ] seeing then you do profess that none of your impositions , that cannot be concluded from the scripture , are necessary to salvation : let them not consequentially be made necessary to it , and more necessary than that which is ordinarily necessary . [ c ] that smaller things must not be imposed by unproportionable penalties . [ d ] the church may not make any thing necessary to preaching it self ; that is of it self unnecessary , and not antecedently necessary , at least by accident . note . xiii . [ a ] truly we have an obligation to these reformers , that if the law requires it , they will subscribe to the contents of the holy bible : but that must be with their own comment too . they puzzle the vulgar with a blind notion of things necessary to salvation ; as if the sole belief of the divine authority of sacred writ , and of the mysteries , therein comprised , were enough to carry a man to heaven . some things are necessary to salvation , as we are christians . that is ; the summe of the catholick faith , ( according to our confession ) which except a man believe faithfully , he cannot be saved . ] — or in short ; an un-doubting resignation and submission to the explicite doctrine of the bible , teaching salvation : these are things , primarily , evidently , and unchangeably necessary , equally binding all humane flesh , without distinction . some things again , are necessary to our salvation , as we are men in society ; for instance , subjects . and these are matters commonly , in themselves , indifferent ; changeable in their qualities ; temporary in their obligation ; and yet necessary by collection . the short of all is this ; where the law of the land does not thwart the law of god ; or that of nature ; we are to obey the politique magistrate , upon pain of damnation . [ b ] that impositions are not necessary to salvation . ] we answer , they are not necessary to be impos'd ; but necessary to be obey'd . [ c ] concerning the measure betwixt the fault and the punishment ; let the law estimate the one , and proportion the other . private persons are not to correct the publick laws . [ d ] the church may not , &c. ] many a man may be duly qualify'd to preach , in point of ordination , ( for the purpose ) or ability , that yet in other regards is not fit to come into a pulpit . i hope , refusing to communicate with the church , may pass for as fair an impediment ; as refusing to covenant against it . ( i am enforc'd to refresh these gentlemens memories ever and anon . ) if our religion be laid upon your particular liturgy , we shall teach the papists further to insult , by asking us , where was our religion two hundred years agoe ? the common-prayer-book as differing from the mass-book , being not so old , and that which might then be the matter of a change , is not so much unchangeable it self , but that those alterations may be accepted for ends so desireable as are now before us . note . xiv . to this , we answer , that our religion is unalterable ; our liturgy not . if a papist asks a presbyterian where his religion was two hundred years agoe ? he might as well ask him , where 't will be two hundred years hence ? but that 's a harder question to a puritan , then to a catholique . further ; to presse the differings , or agreement of the common-prayer-book , from or with the mass-book , is more a shift then an argument . wee 'll keep to our adversary . 't is our profession , that the form is alterable ; but by the same power onely that establish'd it ; not by a conventicle , or a club of running-lecturers ; but by a grave consult of reverend divines ; that is , prepar'd by them , and fitted for the stamp of the supream authority . if we may not have the liberty of the primitive times , when for ought can be proved , no liturgical forms were imposed upon any church , yet at least let us have the liberty of the following ages , when under the same prince there were diversity of liturgies and particular pastors , had the power of making and altering them for their particular churches . note . xv. how these good people beat the bush , and yet start nothing ! the liberty of the primitive times , &c. ] what primitive times ? where will these men begin their reckoning ? the late primate of ireland , tells us , that [ all the churches in the christian world , in the first , and best times , had their set forms of liturgy whereof most are extant in the writings of the fathers , at this day ] — when you pray , say — our father , &c. ] in the apostles age , the holy ghost abundantly supply'd all humane needs , by super-natural graces , and inspirations . but the use of liturgies is too cleer , to suffer or admit a contradiction . yet this they are not very earnest in ; allow them onely the liberty of the following ages ] and what was that i beseech ye ? onely the power of making and altering liturgies themselves ; as under the same prince ha's been formerly permitted to particular pastors . away away for shame , with these horse-coursing tricks ; they dresse a sound leg to amuse the people , when the jade wants an eye . look ye be not cheated with their ambition , and never trouble your selves for their consciences : they 'll shift in all weathers ; — for in case of necessity . — pigg may be eaten — yea exceedingly well eaten . i would the whole nation might but once dream of such a whipping , as when these reverences got the law into their own hands , their bounty would bestow upon them . they would use no other bug-word to their children , then the presbyterians are coming . wer 't not a blessed reformation , to have an almighty inquisition , set up in every parish : to see a pontificall presbyter rule as king and priest over the estates and consciences of his subjected congregation ? to have but one commandement to keep , in stead of ten ; obey the presbyter . — in truth 't is such a government of clouts , i cannot chuse but play the fool with it : briefly ; when they 're permitted to make laws let us make halters : we have tasted them already , and if they proceed to mind us of their old discipline , let us mind one another of our old slavery ; and them too , that they now plead for a bratt , by their own rule not to be received into the church ; for it was conceived in schisme and brought forth in rebellion ; ( god blesse us ) i mean presbytery . whereas they urge that several liturgies have been allowed under the same prince , &c. — ] confeis'd : it hath been so , and may be so again , and with good reason too ; yet all this while , this proves no title our pretenders have to the same liberty . where people of differing humours , and wonted to differing customes , are united under the same prince ; prudence advises a diversity of liturgyes . again ; 't is one thing to perswade a prince ; another thing to force him ( but the main reason is yet to come . ) these bold petitioners presse the king to give them what they got , and kept , ( so long as they could hold it ) by rebellion : — to grant away , what his royal father held dearer then his bloud ; and to complete the shamelesse proposition , some of the now petitioners to the son , were the hot persecutors of the father . in fine , they act , as if they would vie provocation with the kings mercy : they ask , that which his majesty cannot grant , but with a double hazzard to himself ; — both from the government , and from the persons . [ a ] if you should reject ( which god forbid ) the moderate proposals which now and formerly we have made we humbly crave leave to offer it to your consideration , what judgement all the protestant churches are likely to pass on your proceedings , and how your cause and ours will stand represented to them , and to all succeeding ages . [ b ] if after our submission to his majesties declaration , and after our own proposals of the primitive episcopacy , and of such a liturgy as here we tender , we may not be permited to exercise our ministry , or enjoy the publick worship of god , the pens of those learned , moderate bishops will bear witness against you , that were once employed as the chief defenders of that cause ( we mean such as reverend bishop hall and usher ) who have published to the world that much less than this might have served to our fraternal vnity and peace . [ c ] and we doubt not but you know how new and strange a thing it is that you require in the point of reordination . when a canon amongst those called the apostles deposeth those that re-ordain , and that are re-ordained . [ d ] not only the former bishops of england , that were more moderate were against it , but even the most fervent adversaries of the presbyterian way ; such as bishop bancroft himself ; how strange must it needs seem to the reformed churches , to the whole christian world , and to future generations , that so many able , faithful ministers , should be laid by as broken vessells , because they dare not be re-ordained ? and that so many have been put upon so new and so generally dis-rellished a thing . note . xvi . [ a ] as to the protestant churches ; ( if they have not chang'd their opinions ) they will give the same judgement of these people now , which they did formerly . that is ; they will disown them , and their actions , for being so singular and impious , as to oppose the reason , right , and practice of all other nations : who generally have their set-forms of prayer . touching the moderation of their proposals , it is already enough notorious . [ b ] if after our submission to his majesties declaration , &c. ] prodigious boldnesse , and ingratitude ! submission ? as if the king had press'd , when he relax'd them : an indulgence beyond president , bestow'd upon a people void of sense . indeed a meritorious patience was their submission . content they were not , for many of the presbyterian teachers here about the town , petition'd for more , so soon as that was granted . but how have they submitted ? they have not strook , that 's all . do they not daily preach , write , print against episcopacy ; in opposition to the express intent , and letter of the foresaid declaration ? do they not prejudge the synod , to which that declaration referrs them ? yes , and abuse the freedome of proposing some alterations , by the rejection of the whole . suitable to this submission , are their proposals , both of the primitive episcopacy , and of their liturgy . their liturgy , as we have spoken formerly , is a contest for dominion , not for conscience , and comes to this at last ; if they may not rule , they will not worship . their primitive episcopacy , sounds as much as presbytery : for they confound the termes , as if bishop and presbyter were originally the same ; and prelacy ( as the queynt smectymnuus has it ) of diabolical occasion , not of apostolical intention . at this rate , what do they offer , in a primitive episcopacy ? bishops in truth they allow , but so , that every presbyter must be as bishop . to give the matter credit ; they appeal to the reverend hall , and vsher , those learned , moderate bishops ( as they term them ) whose pens are to bear witness against these now in being , and authority , if they refuse their askings . i am told , ( and i believe it ) that at least one of the smectymnuans had a hand in this new liturgy , and petition for peace . if so , i must needs put the gentleman a froward question . is bishop hall so much emprov'd since he dy'd ? ( in truth a prelate to whose memory the church of england owes great reverence ) this was that learn'd and moderate bishop , that smectymnuus so bespatter'd under the name of the remonstrant . but will you see now how that noble prelate was bayted by five of our new-fangled primitive bishops ? s.m. e.c. t.y. m. n. w. s. ( let mr. manton uncipher this . ) variae lectiones upon reverend , moderate , and learned . episcopal bravado . pag. 3. ] treason treason pag. 4. ] we know not what his arrogancy might attempt . pag. 14. ] so many falsities and contradictions . pag. 15. ] a face of confident boldness , a self confounded man. — notorious falsity — ibid. ] his notorious — ] not leave his — ] pag. 16. ] os durum — ] forgets not himself , but god also . ] words bordering upon blasphemy — ] — indignation will not suffer us to prosecute these falsities ] — . pag. 18. ] a stirrup for antichrist ] — pag. 30. ] antichristian government ] — pag. 65. ] — we thank god we are none of you . ] pag. 74. ] — borders upon antichrist . ] pag. 80. ] — pride , rebellion , treason , unthank-fulness , which have issued from episcopacy . ] pag. 85. ] these were favours of the bishops own laying up ; and so much for the reverend , moderate , and learned . it seems a presbyter in the chayre , is not infallible : why may they not mistake themselves as well in the bishops opinion as in his character ? or may they not forget their proposalls they have offer'd , as well as the injuries ? will these gentlemen subscribe to the bishops episcopacy by divine right ? or will they shew , wherever he pass'd a contradiction upon himself ? nay , come to his modest offer , to the assembly in 1644. is that the piece shall rise in judgement against us ? ( and that yet was par'd as close as close could be , the better to comply with the sullenness of a prevailing faction . ) hear what the bishop says in that treatise then . there never yet was any history of the church , wherein there was not full mention made of bishops , as the only governours thereof ▪ the rules of church government laid forth in the epistles to timothy and titus , do suppose , and import that very proper jurisdiction which is claim'd by episcopacy at this day . ] — the co-assession of a lay-presbytery he disapproves : and in his epistle dedicatory to his episcopacy by divine right , this ; [ if any man living can shew any one lay-presbyter that ever was in the world till farell , and viret first created him , let me forfeit my reputation to shame , and my life to justice . see now what the late primate of armagh sayes in his direction , of 1642. episcopal ordination , and jurisdiction hath express warrant , in holy scriptures : as namely titus 1.5 . for this cause left i thee in crete , that thou should'st set in order , things that are wanting , and ordeyn presbyters : that is , ministers in every city ; as the first of timothy 5.22 . lay hands suddenly on no man ; and verse 19. against a presbyter , or minister , receive not an accusation but under two or three witnesses . ] pag. 4. no other government heard of in the churches for 1500. years and more , then by bishops . ] pag. 5. this is enough to clear the authority of the institution ; but that , they 'll say is not the question ? these reverend bishops gave their judgements , of , and for a primitive episcopacy : and to a government so regulated , these divines offer to submit . that is ; they will allow a bishop to rule in consociation with his presbyters : and this looks gayly to the common-people . rule with his presbyters , ( they cry ) and will not that content him ? what ; would the bishops be as absolute as popes ? and then , the order's presently proclaim'd for antichristian : and war denounc'd against all constitutions of their framing , as superstitious . nay , the most solemn forms and orders of the church ; though venerable for their long continuance , vse , decency , and vniversal practice , are thrown out , as idolatrous , because the bishops favour them . of so great moment are the fallacies of pleasing words , where there wants skill , or care to tast the bitter meaning . but alas ! those simple wretches that inveigh against the tyranny and claim of bishops ; and with an undistinguishing rage , — confound the persons with their calling : how do they draw upon themselves the thing they fear , and furiously oppose the sum of their own wishes ? — do they first know what 't is , to rule in consociation ? it is , to degrade a bishop into a prime pastor : — to disrobe him of his apostolical prelation of degree , and allow him a complemental priority of order . this imminution of bishops , will , doubtless , not displease their enemies ; but let them have a care ; for in that very act and instant , wherein they fetch a bishop down to a presbyter , does every presbyter become a bishop : so that for five and twenty they pluck down , they set up some ten thousand . this was the cheat that fool'd the people into those tumults , which the smectymnuans entred the lists to justifie . a primitive episcopacy was the pretense , which they boyl'd down at length into a rank presbytery , and more imperious . thus was the government of the church destroyed ; and after the same manner , that of the state. [ the king was to govern with his parliament . ] this saying carryed a popular sound ; and the multitude were not able to comprehend the drift of it . in short , they brought his majesty , first , to be one of the three estates ; thence , by degrees , lower and lower , till they dethron'd him , and at last murther'd him . this was the cursed issue of a pretense , to the regulation of monarchy and episcopacy . but to end this point : the reformers would perswade the world , that they have made a tender of more yielding , than the foremention'd reverend bishops have accounted necessary to fraternal vnity and peace . we answer ; that to make this good , they must prove , that these bishops have renounc'd their episcopal , and superintendent authority : or instance for themselves ; wherein they acknowledge it . not to insist upon their vsurpations , of framing a new liturgy , without a commission ; and imposing upon the established government without either modesty or reason . [ c ] touching reordination : ( with submission ) i do not understand it either requisite , or vnlawful : nor can i learn that it is press'd , as they pretend . the canon whereupon they ground , is this. [ si quis episcopus , aut presbyter , aut diaconus , secundam ab aliquo ordinationem susceperit , deponitor , tam ipse , quam qui ipsum ordinavit , nisi fortè constet eum ordinationem habere ab haereticis qui enim à talibus baptizati , aut ordinati sunt , hi neque fideles , neque clerici esse possunt . ] if any bishop , presbyter , or deacon , shall receive from any man ( ab aliquo ) a second ordination , let the person ordaining ( qui ipsum ordinavit ) and the person ordained , be both deposed : unless it appear , that his prior ordination was by hereticks . for those that are either baptized or ordained by such , cannot be reputed either believers or clergy-men . observe first , that this canon presupposes a regular , and episcopal ordination : ab aliquo : — qui ordinavit : — referring singly to the bishop , whose assistance is deem'd so essential to the work , as that — no bishop ; no ordination . next , there 's an error in the canon : for , if baptism seriously be administred in the same element , and with the same form of words which christs institution teacheth , there is no other defect in the world , that can make it frustrate . ] so that this canon availes them little , either in respect of the scope of it , or the authority . but is re-ordination ( say they ) so new and strange a thing ? i am sorry to see smectymnuus quarrel with himself . * we had it in the beginning of queen elizabeth , urg'd , and received : ] and with less colour then , th●n now : for there , a true necessity lay upon them : they fled for conscience , and received orders in the reformed churches ; not in contempt of bishops , but onely for want of them . whereas our cavilling pretenders , have cast them off ; — rejected their authority ; — vsurped their power ; — laid violent hands upon their sacred order ; — and after all , they have the confidence , to claim , from their intrusions , and still adhere to the equity of their revolt . [ d ] bishop bancroft ( they say ) was against it : ( no presbyterian bishop . ) could but these gentlemen have seen beyond their noses , they would have spar'd this instance : mark now how bancroft was against it . in 1610. a question was moved by doctor andrews , bishop of ely , touching the consecration of three scotish bishops ; who , as he said , must first be ordained presbyters , as having received no ordination from a bishop . bancroft being by , maintain'd it not necessary , seeing where bishops could not be had , the ordination given by the presbyters must be esteemed lawful . ] this carri'd it . hence , it appears , that if bishops could have been had , their ordination by presbyters had not been lawful . had not these gentlemen now as good have let the old bishop alone , as have taken the dorr ? as smectymnuus has it . let not the world believe yet , that these complainers are out of play , barely upon the account of re-ordination . none are turn'd out ( so far as i can hear ) upon that scruple ; but sure , 't is a fair reason not to admit them : for it denotes them factious , and in truth , the common business of their lectures is notorious schism . the holy ghost hath commanded you to over-see the flock , not by constraint , but willingly ; not as being lords over god's heritage , but as ensamples to the flock . and that it is not onely more comfortable to your selves , to be loved as the fathers , than to be esteemed the afflicters of the church ; but that it is needful to the ends of your ministry for the people . when you are loved , your doctrine will more easily be received . but when men think that their souls or liberties are endangered by you , it 's easie no judge how much they are like to profit by you . note . xvii . believe me , and we are now upon a weighty question . who shall be judge , the people , or the church ; which is christ's flock ? that is , whether shall one be the judge of all the rest ; or all the rest be the judge of that one ? ( for that 's the point ) what signifies the multitude , but a number of single persons , where each individual acts , and accompts for himself ? whereas the church , is both by divine deputation , and by political paction , authoris'd and acknowledg'd to be the judge of all. if there were nothing in 't but common expedience ; — reason of interest , and of state : me-thinks , that might suffice , to make us rest in their decrees , to whom , as by a general reference , we have subjected the decision of all our differences . but the benignity of providence treats us more kindly yet ; annexing all the blessings of both worlds to our obedience : which surely no man will oppose , that is not wholly void of religion , moral honesty , and of common prudence . but it is better to obey god then man , they 'l tell us , has the church any jurisdiction over our souls ? any right of imposing upon our consciences ? no , god forbid . but does not the church know our consciences as well as we know one anothers ? and may not the church as well suspect that we do not think thus or so , as we affirm that others do ? when private persons plead for themselves , it may be conscience ; but when they come once to stickle for others , 't is faction . if it be said , that preachers are not private persons . i answer , that all subordinate persons are private , in respect of their superiors . in fine , it is our duty every man to attend the good of his own soul ; and it belongs to the church to over-watch us all : preserving still the common vnity , though to the grief of some particulars . well , but there are so many thousands ( they say ) that suffer upon tenderness of conscience . these people do but make so●es , that they may beg plaisters . there may be tender consciences , and there are , doubtlesse , to whom great tenderness is due , and needful ; but these compleyners are not of that number . they are too lavish in their undertakings for ☞ others , and too peevish in their pleadings for themselves . he that is positive in what he does not know , forfeits his credit too in what he does . but they are still christs flock : and 't is enough ; they say it . ( from sheep with clawes , deliver us . ) take heed ( says our saviour ) that no man deceive you , for many shall come in my name , saying , i am christ , and shall deceive many ] and again ; there shall arise false christs , and false prophets . ] we see the very text bids us take heed , and foretells dangerous hypocrites . but what need we look further then our own memories ? was not the whole crew of the late conspirators , clad in the livery of gods people ? only his majesties friends had , and have still the fortune to be reckon'd among the prophane , and not admitted into the fold . would these correctors of magnificat would shew us once , where ever christ call'd his flock together with a scotch covenant : or where the holy ghost gives private persons an authority over their superiours ; or commissions the sheep to quarrel with their pastor . it is confess'd , that softness , and humility becomes the fathers of the church , and 't is enjoyn'd them ; but then obediance likewise befits the children : whose part it is meekly to obey , in all matters not directly sinful , but to resist in none . let me add one thing further : where these dividings about forms are suffer'd , the mischief seldome stops at schisme : for the same principle , that rents the church , threatens the state ; beside the hazzard of an ambitious faction , ever at hand to aid and to emprove , that peevish holynesse . in truth , both interests are so enter-woven , that 't is impossible to crush the one without bruising the other ; and to conclude ; a schismatique shifts as naturally into a traytor , as a magot turns to a flye . the next step from liberty of conscience , is freedome of estate and person ; and from liberty of thought , they proceed to that of action , arguing and concluding in great earnest , with my honest friends jeast . for at the beginning was , nor peasant , nor prince ; and who ( the divel ) made the distinction since ? if we are not in point of ceremonies or forms in every thing of your mind ; it is no more strange to have variety of intellectual apprehensions in the same kingdome and church , then variety of temperatures and degrees of age and strength . note . xviii . wee do not say 't is strange , that there should be variety of intellectual apprehensions ; but we contend that so it is ; it ever was , and ever will be so : and from the truth , and evidence of that assertion , arises the clear reason , and necessity of what we plead for . we must consider man , as a reasonable creature : compos'd of soul and body ; born , for the publique , and himself ; and finally accomptable for the emprovement of his talent toward the ends of his creation . the great , the indispensable , and universal end , is that which has regard to the creatour , from the creature : and in that point we are all agreed upon a common principle of reason , that 't is our duty to adore , love , and obey that gracious power that made us . that this is the prime end , we all agree , and that our works are only good , or evill , according as they correspond with , or recede from it . in the next place , as we consist of soul and body ; we seem to fall under a mixt concern ; and there , the skill is how to temper the angel , and the brute , in such sort as may best comply with the behoof , and comfort of the individual : subjected still to the great law and purpose of our being . our reason , we submit to the divine will ; and our affections to our reason . behold the scale of our obedience ; and universal dictates of our reasonable nature . in these particulars : god , as the sovereign prince of the whole world , binds all mankind alike , with an unlimited , and undistinguishing authority . our souls , the almighty governs by his immediate and blessed self ; our bodies he referrs to his deputies ; whom in all sensible and common actions we are to obey as gods commissioners . we come now to the point that moves the great dispute : — our state of liberty in matters of themselves indifferent . in this question we are to consider , that every man is born first , for the publick ; next , for himself . he that rates any thing except his soul , above the common benefit of social nature , is an ill member of the vniverse . while every man consults his own particular , how easily he 's drawn to think that fair , which he finds pleasant ! employing much more cunning to perswade himself , that what he likes , is lawful , then strictly to examine it ; ( for fear it should prove otherwise . ) are we not all made of the same lump ; — ( — born to the same ends : — dignify'd with the same reason ? — what is it then , but an injurious custome , and oppression , that puts the difference betwixt governours , and slaves ? that prostitutes so many millions of free-born christians , to the command of any single person ? these are the stirrings and debates of mutinous and unadvised natures , they scan but the one half ; and that , the grosser too ; the vulgar part of the question . can the whole perish ; and the parts ' scape ? can any thing be beneficial to particular persons , that is destructive to the community ? what by one violence they get , they lose by another ; and in exchange for the soft , honest bonds of order and obedience , they leap into a sinful , shameful slavery was not the late war undertaken , ( in shew ) for this imaginary freedome ? and yet , at last , what was the event , but tyranny , and bondage ? not by miscarriage neither , but by a regular fatality , and train of causes . do we not find mens minds , and humours as various as their complexions , or their faces ? every man likes his own way best ; pleads for his own opinion . there 's no such thing as right or wrong in things indifferent , but as they are circumstanc'd by application : and here 's the very case of our reformers . some are for kneeling at the eucharist ; others for standing , sitting , or the like ; they differ too about the manner of receiving . capricious holyness ! shall that confused , and promisenous use of several forms , and postures , pass for a decency in the lords house , and on so solemn an occasion , which at a private table would be exploded for a grosse and ridiculous immorality ? the church , for order sake , and uniformity , enjoyns one form , or posture ; this , or that , 't is indifferent ; where lyes the conscience of refusing ? should but the rubrick say — let the minister enter at the church dore : — would not our teachers make it a piece of conscience to creep in at the window ? marque it , 't is that ; — that — that 's the businesse ; — 't is power they tug for , and to bring monarchy under the yoke of presbytery . they argue the expedience of granting liberty , because forsooth of the differing humours of applying it . the strongest reason in the world against them . for in this state of disagreement , take but away that limiting , and binding rule that prescribes vniformity ; what other consequence can be expected , from letting loose so many wild , and petulant passions ; so many raging , and dividing factions , but tumult , heresie , and rebellion ? if any shall make men disobedient , by imposing things unnecessary , which they know are by learned , pious , peaceable men , esteemed sins against the lord , and then shall thus heavily afflict them for the disobedience , which they may easily cure by the forbearance of those impositions ; let not our souls come into their secret , nor our honor be united to their assembly : if they shall smite or cast out a supposed schismatick , and christ shall find an able helper , peaceable minister , or other christian , wounded , or mourning , out of doors , let us not be found among the actors . note . xix . vvhy did not the reformers rather say ? if any shall make people rebellious , by preaching down obedience to authority , as a thing unnecessary : or abuse the simple , by calling good , evil ; and evil , good : — let not our souls — ] whether is greater , the boldness of these teachers , or the blindness of their disciples ? does not this way of reasoning , root up all government ? and has not the practice of these men made good the worst that any man can say , or think of their designe ? were they new folks yet , a man might find some charity , for the soft-headed gulls that believe them : but to be twice catch'd in the same trap ; twice fool'd by the same persons , were an unpardonable sottishness . let the three kingdoms cast up the accompts of the late war , and see what they have gained clear , by the reformation . these very gentlemen were one and twenty years ago upon this argument ; infinitely troubled about additions to god's worship , in things unnecessary ; oathes of subscription , &c. — to obviate these crying evils , they set to work a preaching ministry , and lectur'd up the people into a gospel-frame , ( for that 's the knack ) of disobedience . the people heard their prayers ; ( for 't was to them they prayed ) meroz was curs'd , and curs'd — and the right reverend matrons sent forth their bodkins and their thimbles to help the lord against the mighty . in fine ; the cause prosper'd under their ministery , and things unnecessary were taken away ; that is , king , bishops , the law of the land , the liberty of the subject : — the heads and fortunes of his majesty's best friends . some oathes that were of exceeding scandal and burthen to weak consciences were taken away too , or rather exchang'd , for others less offensive , to the sense of the learned , pious , and peaceable men , they speak of . as for instance ; in stead of that abominable oath of canonical obedience to the bishop and his successors , ( in omnibus licitis , & honestis ) in all things lawful and honest ; a covenant was introduced of combination against them . but no man was compell'd to take it neither ; for 't was but losing the capacities of englishmen ; a sequestration ; — rotting in a gaol , or some such trivial penalty , if they refus'd it . indeed , to serve the king after the taking of it , was a little dangerous , because of an article of aug. 16.1644 . declaring , that whosoever shall voluntarily take up arms against the parliament , having taken the national covenant , shall die without mercy . the truth is , the covenant was somewhat more in scripture-phrase , and suited better to the gust of the godly . so for the positive oathes of allegiance and supremacy ; they gave us negatives ; still mov'd by tenderness of conscience : they made a scruple forsooth , of swearing with vs to serve the king ; but they made none of forcing oathes against him . to make an end ; the late presbyterian rebellion has cost the three kingdoms at least fourscore millions of treasure , besides souls and bodies ; and now they are hammering of the nation into another . they talk of conscience : so peters , their fellow-labourer , was a man of conscience ; was he not ? the foulest part of whose lewd life , was that wherein they wrought in common fellowship . in short ; the presbyterians bound and prostituted the virgin , and the independents were the ravishers . these drops are sharper , than in any other case would stand with modesty : but they are truths , so timely , and so needful for the publick , that they shall out , what ere they cost me . what do these creatures keep a coil with sin for ? that act as if there were no god ; and yet they talk , as if they thought of nothing else . are not their contradictions upon record ? has not the nation , in all quarters , the witnesses of their very tongues and pens against them ? was ever any tyranny so barbarous , as what these people exercis'd over the consciences of their fellow-subjects , and against the government which they had sworn to preserve ? yet now , when the authority requires obedience ; the learned pious men are taken of a sudden with strange fits of conscience : — from sudden death ( in the letany ) must be , forsooth , from dying svddenly ; ( a most important scruple ! ) well , but forbearance ( they say ) cures , and eases them . we do not know , had the rebellion of the angels been once pardon'd , what such a mercy might have wrought upon the devils . but here we are upon experiment . after so large an act of grace ; — so flowing and magnificent a bounty ; — so prone a goodness toward their whole party ; now to re-revolt : — misereatur deus ! they are much careful not to take an able minister for a schismatick : they take not half that care to distinguish a schismatick from an able minister . if christ ( they say ) should find that able minister cast out for a schismatick ? what then , good people ? but what ( say i ) if christ should find schismaticks kept in for able ministers ? what then , good brethren ? [ a ] men have not their understandings at their own command , much less can they be commanded by others , if they were never so willing to believe all that is imposed on them to be lawful ; they cannot therefore believe it , because they would , the intellect being not free . [ b ] few men are obstinate against the opinions that tend to their ease and advancement in the world , and to save them from being vilifi'd as schismaticks , and undone ; and when men professe before the lord , that they do impartially study and pray for knowledge , and would gladly know the will of god at the dearest rate ; we must again say , that those men must prove that they know the dissenters hearts , better then they are known to themselves , that expect to be believed by charitable christians , when they charge them with wilful ignorance , or obstinate resisting of the truth . note . xx. [ a ] exceeding fine and philosophical . men cannot believe all that they would believe ; — and no man is to profess or act against his belief . ( that hits it . ) the reformers cannot believe the orders of the church to be lawful and binding : the church cannot believe the recusancy of the reformers to be reasonable or conscientious . the reformers cannot believe that they ought to be kept out for inconformity ; the church cannot believe that they are to be taken in , unless they conform . the reformers take discipline to be essential to salvation ; the church thinks otherwise . the reformers cannot but believe the separatists to be saints ; the church on the other side , cannot but belive them to be schismaticks . so that in fine , if the church cannot grant , what the reformers cannot but ask ; whether shall the law yield to a faction , or the faction to the law ? [ b ] few men are obstinate , &c. — ] this objection is already answered , but i shall add something . all popular attempts upon change of government , are hazzardous to the undertakers ; are there therefore no rebellions ? but here 's the state of their adventure . if the design takes , and the people tumult , then are they in at pleasure , in the head of the faction . if it miscarries , they have no more to do but keep their countenance , retire , and grieve — because of the vngodly . that disappointment they nick-name , — a suffering for the gospel : — a persecution : and in that shape , they get more by private collections , then many an honester man does by a good benefice . beside : they are bold upon a confidence in the king's lenity . they pray to be inform'd , they say . ] that was scot's plea , concerning the murther of the late king ; and may be any man 's by the same equity , that shall be pleas'd to call it conscience , to do as much again . now for the knowledge of their hearts , ( the last thing they insist upon ) we 'l follow the scripture-rule : — know the tree by its fruits : — measure their faith by their works : — judge of their fidelity , by their breach of vows ; of their honesty , by their breach of articles ; of their scruples , by their sacrilege ; of their loyalty , by their persecution of their soveraign ; of their tenderness , by their deliberate murthers ; and , in fine , of all their pretended virtues , by their contradicting impieties . vve crave leave to ask , whether you do not your selves in some things mistake , or may not do so for ought you know ? and whether your understandings are not still imperfect , and all men differ not in some opinion or other ? and if you may mistake in any thing , may it not be in as great things as these ? can it be expected , that we should all be past erring about the smallest ceremonies and circumstances of worship ? and then , should not the consciousness of your own infirmjty , provoke you rather to compassionate humane frailty , than to cast out your brethren , for as small failings as your own ? note . xxi . this is but loosely argu'd : to reason from an universal fallibility , to an universal toleration . because all men may commit errors , therefore all errors must be suffered . the law respects common equity , and politick convenience ; not the degrees of wisdom or folly in the transgressors of it . if fools were priviledg'd , all knaves would plead ignorance . there may be subsequent allowances in favour of misguided vnderstandings , but they are of charity , and relaxation , not of strict justice . all stated laws ( better or worse , no matter ) if they are not simply wicked , are obliging : and to correct a publick sanction , by a private hand , is but to mend a misadvice by a rebellion . this they concede , that all may erre : then they themselves are not infallible : so that the competition rests betwixt the law and the reformers . but now , to what we are sure of . there are some cases wherein a subject must not obey his prince ; but i defie the world to shew me any , wherein he may resist him . that were to say , a subject is no subject . to say , he may be su'd , makes nothing ; that law which warrants the compleynant is virtually the king. again ; that which betwixt man and man , were a fair rule , holds no proportion betwixt a personal weakness , and a publick inconvenience . the giving way to clamours of this impetuous and froward nature , cost the late king his life . to say more , were to prejudge my betters ; let this suffice . put your selves in their case , and suppose that you had studied , conferred and prayed , and done your best to know , whether god would have you to be re-ordained , to use these forms or ceremonies , or subscriptions or not ? and having done all , you think that god would be displeased if you should use them , would you then be used your selves , as your dissenting brethren are now used , or are like to be ; love them as your selves , and we will crave no further favour for them . note . xxii . this we call laying of the matter home to a man : — make it your own case . good. whose case did these reformers make it , when they stripp'd all men to their shirts , whose consciences could not submit to their rebellious leagues of extirpation , and directorian fopperies ? would they have been content , themselves , to have been turn'd out of their livings , because they could not play the renegado's ; to have been muzzled up in dungeons ; — debarr'd the common benefits of humane life : — not suffer'd to officiate as private chaplains ; — no , nor so much as teach a petty school ; — nor enter into any honest employment , which their ingenious malice foresaw might give the persecuted wretches bread. is this according to the rule ? do as you would be done by . there were no superstitious impositions , at that time ; but matters went as they would have them . they order'd every thing themselves ; and the best choyce an honest man had left him , was job's upon the dunghill . it was the pulpit too , that gave fire to the train ; — that warranted the treason , and cover'd murther with a gloss of justice . briefly ; a reformation was the crye of the design , and see the issue of it . and yet do as you would be done by , is their plea , that did all this. far be it from us however to imagine that their abuse of justice should overthrow their title to it ; or that the pravity of man should frustrate the eternal virtue of a decree of god , and nature . we 'll make their case our own then ; and reason with them , upon their own principles . do as you would be done by ; say they to us : do as ye would be done by ; say we to them. would you be willing to be thus impos'd upon ? says a private person : would you be willing to be thus contemned ? says the magistrate . yes , if ( i commanded things unlawful , says the one : or if i were a schismatick says the other . if upon search and prayer for better light , we think that god would be displeased with us for doing this or that , we must not do it . now , why should others trouble us , only for doing that which in our places they would do themselves ? this is the fair state of the question . we are to note here , that words are not the certain evidences of our thoughts ; and that our charity is never so ty'd up , as to be barr'd advice with reason . now others are to deal with vs , according to the rules of what things rationally seem to them , not strictly ( peradventure ) what they are . as thus ; a common lyer tells a truth ; it may be so ; yet i 'm not bound to venture any thing upon his story . the first profession a man makes ; — in charity , i 'll credit ; yet still in prudence i 'll secure my self , in case i prove mistaken . but people that break oft , where they may keep their words ▪ that by prepense contrivance have formerly strew'd their way with oyly language , to deadly ends : these , by the general dictate of common reason , i may suspect , and which is more , i ought to do it , and to be wary of them . does not our blessed saviour himself bid us , beware of the leven of the pharisees which is hypocrisy ? — those that tithe mint and cummin , and neglect judgement mercy , and fidelity : — that streyn at a gnat , and swallow a camell : — that are fair outwardly , and rotten within ; — and under colour of long prayers , that devour widows houses . do not pharisee , and puritan begin with a letter ? is not this character most bitterly like the humour of the men we wote of ? further ; 't is manifest from this caution , that we are not bound to think all people godly , that call themselves so , nor to trust all appearances of holyness ; but we are soberly to reduce our judgements to the standard of discourse and reason . they must deny the bible , that refuse us this ; and now , suppose the table 's turn'd . we told the world , that we were afraid of popery ; and that our consciences could not submit to ceremonies ; under which colour we entred into a covenant , which in pretense was to reform the church , and to establish the king. we destroy'd both , by virtue of that freedome , which we seem'd only to desire in order to our souls . the son of that prince whom we ruin'd , is now by providence , and hereditary right , placed on his fathers throne . our consciences are once again sick of the old scruples ; and cannot down with forms , and ceremonies . shall we be laid aside now for our consciences ? yes certainly , we must be laid aside , unless we shew very good reason , first , why they should believe us conscientious , and next , ( if truly scrupulous they can imagine us ) why they should trust us . did not we swear , than an impulse of conscience transported us into our first engagement ? that , all the world knows was a design of faction , and sedition ; and that the pulpit-theme , was the decrying of the kings negative voyce ; and the exalting of the power of parliaments . ( blaspheming the authority of the nation , by applying it to a conspiracy in the two houses . ) this we have formerly done , and , as yet , given the world no tokens of repentance : we ask the same things over again ; and ( in good deed ) why may not they suspect to the same purpose ? may they not argue likewise from our practises , against our own demands ? do we say people may not be compell'd ? why did we compel them then ? well , but suppose it a pure case of conscience , that hinders our complyance . men may think many things unlawsul to be done , that are still as unlawful to be suffer'd . we ask that freedome from the law , which would in consequence destroy the law : and this we begg , for conscience . were it not breach of trust in these to whom the care of the publique is committed , to gratifie a private scruple , by a general inconvenience ? so that their conscience stands engaged against us . but 't is reply'd , that we are many thousands . all are but one , in point of conscience ; take them together , they 're a faction . at last ; if we can yield no reason why they should either believe , or trust us ; where lyes the sadnesse of our condition ; save only in the losse of what we never had ? unless thus or so qualify'd we must not be admitted . [ a ] it is easier to agree in few things , than upon many , upon great and certain and necessary things , than upon small uncertain and unnecessary things , and upon things that god himself hath revealed or appointed , than upon things that proceed from no surer an original , than the wit or will of man. the strict prohibition of adding to , or diminishing from the things commanded by the law-giver of the church . deut. 12.32 . [ b ] it 's easie to forsee , how those expressions in mens sermons , or prayers , or familiar conference , which seem to any mis-understanding , or suspicious , or malicious bearers , to intimate any sense of sufferings , will be carried to the ears of rulers , and represented as a crime . and nature having planted in all men an unwillingness to suffer , and denyed to all men a love of calamity , and necessitated men to feel when they are hurt , and made the tongue and countenance the index of our sense , these effects will be unvoydable , while such impositions are continued , and while a fear of sinning will not suffer men to swallow and digest them , and what wrongs such divisions about religion will be to the kingdom ; and to his majesty , we shall not mention , because our governours themselves may better understand it . [ c ] what universal ease , and peace , and joy would be the fruits of that happy unity and concord which the reasonable forbearances which we humbly petition for , would certainly produce ▪ how comfortable would our ministerial labours be , when we had no such temptations , burdens or disquietments . [ d ] it must be the primitive simplicity of faith , worship , and discipline , that must restore the primitive charity , unity , and peace , and make the multitude of believers to be of one heart , and of one soul , and to converse with gladness and singleness of heart , as having all things common , act. 4.32 . and 2.46 . no such things as our controverted impositions ; were then made necessary to the unity and concord of the members of the church . note . xxiii . [ a ] it is not good to make little matters seem great , and great small : — to make less difficulty of doing what god h 'as directly forbidden , then of complying with what he has not expresly commanded . observe here a text most miserably forced . what-thing-soever i command you , observe to do it : thou shalt not add thereto , nor diminish from it . deut. 12.32 . ] which our new scholiasts render thus . do nothing but what god commands , even where god commands nothing at all . does not [ what-thing-soever i command : observe to do it . ] imply that some things there are which god does not comcommand ; and that in those cases we are at liberty ? ( the [ observe ] waiting upon the particular thing commanded . ) [ b ] it 's easie to foresee , &c. — ] our reformers fore-sight is in this place , an almanack for the last year . the poyson of their sermons , prayers , and conferences has been already reported to the ears of rulers , — by hearers , not malitious neither ; but griev'd , to see the pulpits fill'd with faction , ignorance , and scandal ; and to hear onely hortatives to tumult ; defiances , and alarums , instead of evangelical and healing comforts . but these ( effects they tell us ) will be unavoidable , while such impositions are continued . nay rather , while such freedom is allow'd . do these men preach , and yet complain of a restraint ? they cannot swallow and digest , &c. — ] yes , sequestred livings they can , not ceremonies . in truth the one is a little hard to go down , and the other is as hard to come up . if these divisions threaten wrong to the kingdom , and his majesty , ( as they say they do ) a timely order would be taken with the dividers . [ c ] to sweeten the last menace , where they tell us the hazzard of not complying with the faction ; we are now blest with a view of their land of promise . what universal peace and ease , &c. — the giving them all they ask would certainly procure . [ indeed i suppose the nation might be at vnity that way ; for betwixt hanging and transplanting all men of differing opinions , there must needs ensue a pleasant state of concord . less rigour cannot reasonably be expected by any man , that either considers the faction ; since it first got footing in the world ; or the late practises of these very people . concerning their extraction and proceedings , i have given some accompt in my holy cheat : of their late practises enough is said too ; onely a word touching the quality and temper of our reformers . which word [ reformers ] must not be understood singly of those that published this spurious liturgy , and bold petition : but likewise of their aiding and consociate brethren . the foulness of the late war is notorious : and the king's mercy toward the conspirators surpasses all example : in which number , i reckon the revolting and intruding church-men , as criminals of the first magnitude . of these , some keep their benefices , others are laid aside , in right perhaps of the due incumbent , or for want of orders . those that continue , help the rest , — set up their lectures , — call in the ejected and the deep-mouth'd brethren to their assistance : — and now they 're in , full cry against church-government , and persecution . in fine ; out of the whole crew of these reformers , let any man produce one single person that ever was a friend to the late king. i 'l shew him divers of his bitter enemies ; nay , some ☞ of those ( yet publick preachers ) in the city , that press'd the murther of our late blessed soveraign , rankly and openly in the very pulpit . now let the world judge , what these people mean by reformation . but we are told , that forbearances will quiet them . they are no presbyterians then : for ever since they have had a beeing , kindness has made them worse : and the very moment of his majesty's return , was watched by their impatient and seditious libels . [ d ] what an amphibion is a designing presbyterian ! a levelling prelate : — we have here a complement to new-england from the kirk of scotland : — all things in common , according to the primitive discipline . that the primitive simplicity of faith and worship , ( as worship may be taken ) is necessary to christian unity ; i think no man questions , that writes christian : but to bring discipline up to an essential , is ( under favour ) a religious soloecism : or rather , an audacious imputation upon all churches , that ever yet embrac'd christianity . 't is in effect , a feather pluck'd from the soveraignty : — a consciencious encroachment upon the supreme power : — for by this knack , all civil causes are hook'd in within cognizance of the consistory , and found within the purlues of their discipline . as their ambition is remarkable in all cases , so is their purpose most observable in this before us . what signifies the necessity of their discipline to our peace ? but that bishops must down , and presbytery up , or we shall have no quiet with them . for a come-off ; all things must be done with singleness of heart ( they tell us ) as having all things in common , act. 2.46.4.32 . ( this is a morfel for the independents ) no such things as our controverted inquisitions were then made necessary , &c. ] never had men worse luck with texts . mark but these two quotations now , and then admire the subtle inference from them . no impositions , then ; and consequently , none must be now. would our reformers have had the church order'd , before it was gather'd ? rules for church-government establish'd , before christianity it self was acknowledg'd . the apostles had but newly receiv'd the holy ghost ; and to convince the jews of the divinity of that iesus whom they had crucified , was their first business and commission : faith and repentance was their theme : — the question , — men and brethren , what shall we do ? ( not how ) then peter said unto them , repent , and be baptized : — act 2.37 , 38. ] then ( says the text ) they that gladly received his word were baptized — and they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and in prayers , vers . 42. ] if the apostles had been presbyterians , they would perhaps have begun with their holy discipline , and laid the sacraments aside to be considered of at leisure . had it not been a most preposterous course , to have directed the manner of our worship , before they had laid the foundation of our faith ? 't is said again , chap. 4. vers . 32. that the multitude of them that believed , were of one heart , and of one soul. ] and here 's no mention of impositions neither ; whence they infer the non-necessity of impositions , as to concord . when these gentlemen shall have prov'd impositions unnecessary , they have a long way yet to go , ere they shall be able to prove them unlawful . but , till they have done the former , we shall persist in our opinion of their necessity ; at least conveniential , not to salvation , but to vnity . it must be noted , that this unanimity in the believing multititude , was a miraculous grace . they were all filled with the holy ghost : ( says the verse next antecedent ) and the connexion fairly implies this wonderful agreement , to be the imm●diate working of that blessed inspiration . [ we find a while after , when the number of the disciples was multiplyed , there arose a murmuring of the grecians against the hebrews , because their widows were neglected in the daily ministration . chap. 6. vers . 1. ] ( the bond of universal unity begins to slacken already . ) this difference gave occasion to the institution of deacons . church-officers being already appointed ; — apostles and presbyters by our saviour himself , and deacons by the apostles : we come now to church-orders : or , ( in the holy language ) impositions . concerning which , one general serves for all : let every thing be done decently and in order . but the determination of that decency is left to the church . the common adversaries of our religion , and of the king and kingdom , will rejoyce to see us weakned by our divisions , and employed in afflicting or censuring one another , and to see so many able ministers laid aside , that might do much displeasure to satan , by the weakning of his kingdom , and by promoting the gospel and kingdom of the lord. note . xxv . since our reformers have not over much modesty , i wish they had a little more argument : that a man might either with charity believe them in a mistake , or with honor shew them the way out of it . who are the common adversaries now ? the king and his party were wont to be the common enemies . but here they talk of adversaries to our religion , the king and kingdom . they may intend the king still , for ought i know . they charg'd his royal father with popery , and yet they themselves brought him to the scaffold , because he would not set it up under ( forsooth ) the disguise of presbytery . they declar'd him likewise an enemy to king and kingdom , by making his person an enemy to his authority , as they distinguished them . briefly , who ever they are that hate us , they may well rejoyce to see us thus divided , but woe be to them from whom these divisions come . 't is not for subjects to expostulate with rulers : — to start from the laws , and bid authority follow them . bishop taylor says very well concerning scandal , [ before the law be made , the superior must comply with the subject : after it is made , the subject must comply with the law. ] the latter is our case , and the imposition lies on the other side ; upon the law , not upon the people . but the great pity is , so many able ministers are laid aside . ] truly , as to the ability of good lungs , loud , and long talking , we 'l not contend with them . but that they are such champions for the lord's kingdom , against satan's , is more then , without better proof , we are bound to credit . however , they had better have a tug with satan here , than hereafter ; but they must go another way to work then ; for , to destroy the kingdoms of this world without commission , is ( without controversie ) to advance the kingdom of darkness , and to do the devil a special piece of service . if what you study for , be indeed of god , this course of unmercifull imposition , is the greatest wrong to it , that you can easily he drawn to , unawares ; while so many truly fearing god , are cast out , or trodden down , and tempted to think ill of that which themselves and the church thus suffer by , and when so many of the worst befriend this way , because it gratifieth them , it tendeth to make your cause judged of , according to the quality of its friends and adversaries . and how great a hand this very thing hath had already in the dislike of that is befallen diocesans , ceremonies and the liturgy , is a thing too generally known to need proof . note . xxvi . methinks the sir johns grow a little pernicacious , ( as our author has it ) [ unmerciful impositions . ] what ? no more covenants i hope . but 't is at [ unawares ] they say . that helps the matter . it seems , the bishops do they know not what , a jolly garb for a petition , this. but see ; the godly men are not only oppressed , but tempted to think ill of what they suffer by . they are clearly for ruling with the ungodly , and flourishing like a green bay-tree ; ] but they do not love to think of being cast down with them from slippery places , and destroyed ; — of consuming , perishing , and coming to a fearful end. ] of suffering their most certain fate ; [ to be rooted out at last . ] as nothing can be clearer , then that their cryes are causeless ; so is it not less evident , that were they truths , their practises are yet vnchristian : and that they are not the men [ truly fearing god ] they would be thought to be . beware of false prophets ( says our saviour ) that come to you in sheeps clothing , but inwardly they are ravening wolves . ye shall know them by their fruits ] here 's our authority , to judge the hearts of men by their notorious actions . will they be tempted to think ill , of what they suffer by ? so may the traytour , of the law that makes rebellion capitall : — the plunderer , of the command that sayes thou shalt not steal : and in like manner , all offenders may quarrel with that constitution which orders , and directs their punishment . yet we all know the fault lyes in the malefactour , not in the appointment . at this rate , they may cavil at divine justice , and disclaim christianity it self , if they come once to suffer by it . good manners they have shak'd hands with already ; for they tell us , that so many of the worst , befriend this [ ceremonial ] way ; — that it tends to make the cause judg'd of , according to the quality of its friends , and adversaries . ] it were a good deed to tell this faction , as they told the late king ; that the suggestion is as false as the father of lies can invent : ] sure these ill-tutour'd pedants know that his sacred majesty is a friend to this way : the law , antiquity , and reason . but since they offer to try the merits of the cause by the quality of its friends , and enemies : we shall accept the challenge ; and let them thank themselves , if they come off with the worst on 't : and first we 'll take a brief view of the opposers . a rabble of people , next dore to brutes , for knowledge , and morality , began the action . these were instructed and prepar'd by a cabale of factious lords and commoners , ( and by their instruments ) to be afraid of popery , and invasions ; bawle against bishops , and evil counsellours ; and finally , these virtuous sages were made the judges , and reformers of laws , and manners . in time these ostlers , tinkers , ragg-men , coblers , draymen , thimble-makers , &c. — grew up to be our governours . so much for the rise , fortune , and extraction of the first visible undertakers . now for their honesty . they plunder'd , murther'd , rebell'd , forswore themselves . mean while , the mock-priests , in their pulpits proclaim'd this medly , for the godly party ; wedded their cause ; took in all sorts of heretiques into the combination . defam'd the king : enflam'd the people against the government ; cast out the b'shops ; — swore fast and loose ; and preach'd three kingdomes into bloud and ruine . these were the tender consciences ▪ — the holy thousands ; — and the men truly fearing god , that were cast out , and trodden down , &c. — this is no general charge , for i allow , that many well-meaning but mis-guided persons sided with the party ▪ i speak of those members that stuck to the work ; and of those ministers that fluck to them : to shew the world what sort of persons our challenging divines are now pleading for , under the notion of people grieved because of vniversal impositions . methinks those that were in , before , and have their pardons , should be very tender , how they engage the nation in new broyles : especially against that prince , whose single , and pure grace it is , that puts a difference betwixt the heads they wear , and those upon the city-gates ; whosoever is offended at this plain freedome , let him blame those that have so spitefully , and so unseasonably put this comparison of parties to the question . we have in grosse , laid open the opposers of our church-government , rites and ceremonies . their friends are briefly those : the warrant of holy writ : the universal practice of ordering the externals of worship : — the establishment of the particulars , by the consent of the people : — the regular injunctions of a lawful authority : — and in fine , every person that loves the religion , law , honour , peace , and freedome of the english nation . once more for all ; what is the kings person to the church-ceremonies ? yet the same covenant , and the same persons , destroy'd both. which shews , ( as i have often said ) that the design is power , not conscience ; and that the friends and enemies to the church ; are the same thing respectively to his majesty . touching the dislike , which ( they say ) is befallen diocesans , &c. — ] they tell us here a truth , which they themselves have well-nigh totally procur'd : for to infame the hierarchy , and blast the constitutions of the church , has been ( ever since the kings return ) the better half of their businesse in the pulpit . ( not forgetting his majesty neither . ) [ a ] a weak brother that maketh an unnecessary difference of meats and dayes ; is not to be cast out , but so to be received and not to be troubled with such doubtful disputation . [ b ] impositions are not indifferent , in the judgement of dissenters , though they be so in yours . [ c ] we beseech you therefore plead not law against us , when our request is that you will joyn with us in petitioning , to his majesty and the parliament , that there may be no such law. [ d ] the cause of the non-conformists hath been long ago stated , at the troubles at franckford , and having continued still the same , you have no reason to suspect them of any considerable change. [ e ] we have now faithfully , and not unnecessarily , or unreasonably , spread before you , the case of thousands of the upright of the land : we have proposed honest and safe remedies for our present distraction , and the preventing of the feared increase . note . xxvii . [ a ] vvould our divines perswade us that the case of meats , and dayes , whereof the apostle speaks , is of the same nature with that of ceremonies , which we are now debating , or that a weak brother is not to be distinguish'd from a peevish ? see how perverse and vast a difference lyes betwixt them : but right or wrong , if it be colour'd for the multitude , no matter for the reason . under the law , god himself put a difference betwixt meats ; and betwixt dayes : which difference ceas'd , upon the coming of our blessed saviour . some thought it still , a point of conscience to observe the law ; and these the apostle calls weak brethren : others again , that knew the law was abrogate , quitted those scruples , and of these it is that st. paul says ; we which are strong , ought to bear the infirmities of the weak . now marque ; that which was formerly impos'd , is now become a thing indifferent . that is ; indifferent to the strong and knowing : not so to those that were not yet convinced of the determination of the former tie and duty : and this is the true ground of the apostles tenderness here concerning scandal . destroy not him with thy meat , for whom christ dyed . ] see how their case now matches ours . they durst not eat , because they knew that once they were bound ; and they did not know likewise that they were now discharg'd . let our reformers shew as much for ceremonies : either that humane impositions were ever forbidden , or that those , practic'd in our church , are in themselves unlawful . and yet these men are not so totally indifferent , as they appear to be , concerning meats , and days . was ever any thing more sourly superstitious , then their monthly-fast ? those days , wherein the church enjoyns abstinence , they choose , to feast upon : and sunday is the only day for humiliation . [ b ] laws are compos'd for the publique welfare , not for the humours of particular persons : and shortly ; they that do not like the law where they live ; should do well to search the vvorld , for a law they like . si non ubi sedeas locus est , est ubi ambules . [ c ] we come now to a fine request ; that is , they desire the bishops to petition the king to establish presbytery ; ( for that is directly the effect of it ) to destroy the act of conformity . do not people understand , that when laws are form'd to a complyance with phansie and humour , there is no other law but humour . they tell us hitherto what they would not have , see now what 't is they would have . [ d ] the cause of the non-conformists ( they say ) is long since stated at frankford . ] is that it then they would be at ? yes , that , or thereabouts . [ we have no reason to suspect them of any considerable change , ] they tell us . truly , nor much to thank them for sticking there . but the late war is the best measure of their aims ; and yet they did no more there , than they attempt every where : for i defie the world to shew me one story , where ever that faction was quiet , unless they govern'd . but they have confess'd enough ; we are to look at frankford for their model : and by the spirit of the reformers there , to judge of these here. in the days of edw. 6th . this island first began to be leaven'd with presbytery : through the particular craft and instigation of calvin , whose late success and absolute dominion at geneva , gave no small pretence and encouragement to an allowance of his discipline . while discontents were gathering , that prince dies , leaving the government to queen mary , in whose reign , diverse of the reformed perswasion fled into germany . no sooner were they met at frankford , but calvin's model was there ready to bid them welcom . some liked it but too well ; and to make easier way for 't , made it their first work to disgrace the english forms ; just as our consistorian puritans do at this day . knox , whitingham , and some others of the geneva-humor , made a cull of the particulars they faulted , and sent them to calvin for his opinion : whose answer was , that there were many tolerable fopperies in the english liturgy . this letter was made publick , and a great furtherance to the ensuing breach ; which ended yet in the establishment of the english way at frankford , the calvinizers flying off to geneva . so that their reformers and ours agree ; both , enemies to the english ceremonies , and common-prayer . the cause the same too ; both are friends to the geneva platform . nay , they agree in practise likewise . that faction cast off their prince and bishop there ; ours did as much for king and bishops here . if those nonconformists , and these are of a judgment ; ( as our divines unwarily imply ) we shall best read what these men think and mean , srom what those said and did , and rather proceed upon their own confession , than summon the three kingdoms to bear witness of their actions . we shall begin with knox , ( one of the intermedlers ) whose letters and discourses are sufficient to his condemnation , without that history of the church of scotland ; of which ( though generally ascrib'd to him ) spotswood acquits him . in 1559. willock and knox were advised with , concerning the discharging the queen of her regency . willock gave his opinion , that they might justly deprive her from all regiment and authority over them . ] knox follow'd , and added , that she ought now to be deprived . those of most note among the frankford-sticklers , were goodman , whittingham , and gilby . see them at large in bancroft's dangerous positions : from whence we 'l borrow some collections out of them . if the magistrates ( says goodman ) shall refuse to put mass-mongers and false preachers to death , the people , in seeing it performed , do shew that zeal of god which was commended in phineas , destroying the adulterers ; and in the israelites against the benjamites . now see the men that these reformers call mass-mongers and false preachers . the most part of our ministers ( says gilby ) are either popish priests , or monks , or fryers — procters of antichrist's inventions : popish chapmen , &c. ] if kings and princes refuse to reform religion , ( says whittingham ) the inferior magistrates , or people , by direction of the ministery , may lawfully , and ought , if need require , even by force and arms , to reform it themselves . to the multitude ( says goodman ) a portion of the sword of justice is committed : from the which no person , king , queen , or emperor , ( being an idolater ) is exempt , he must die the death . these are the opinions of those persons whom our reformers make their pattern . how they proceeded , the story of queen elizabeth sets forth abundantly ; and our own memories may enform us , how close our covenanters have follow'd them . [ e ] we have now faithfully , &c. ] with what faith , reason , or necessity — soever the case was spread before the bishops : we 're sure 't was fouly done to spread the case before the people . but where 's the faith , of taking an ell for an inch : — of abolishing what they pretend to alter : — of perverting scripture : — and of putting an arbitrary nothing upon the people , instead of a set-form ? where lies the reason of presenting the opinions of the simple , as arguments to the wise : — of opposing number to equity : — tumults to authority : — and of pressing his majesty , to put himself into the power of those very people that dethron'd his father ? lastly , where lies the necessity of insisting upon so many variations , as are already prov'd to be utterly unnecessary ? now see the remedies they offer us ▪ which come to this ; they propose to cure good order by confusion . honest and safe they say they are ; and honest and safe we may believe them ; but we must first believe , that there 's no knavery in nature : for set mens consciences at liberty once , to think what they please , their hands will not be long restrained from executing those thinkings . never was a general freedom demanded , but for a particular design : nor was it ever granted , but the next proposition was equality . but they propose it here , it seems , as to prevent the fear'd enemies of our distractions . ] behold a drop fallen from the lips of prudence it self . are we in danger already and shall we be in less , when those we fear are in more power ▪ either the reason's naught or the design ; let them say whether . appendix . so far as open and clear dealing to their arguments , or justice to their meaning may acquit me , i think i owe them nothing ; and yet methinks i'm in their debt , unless i match their twenty reasons in favour of their propositions ; with as many against them . and which is more ; since 't is the multitude they court , i am content their friends shall be my judges . when i have done , 't is at the reformers choyce ; either by a reply to shew the little they have to say ; or by a more ingenuous silence , modestly to confesse that they can say nothing . tvventy reasons against their propositions . first , the design is dangerous , as presbyterian . for i do not find where ever yet that government was setled , but by conspiracy , and to the ruine of the supreme magistrate . ( with reverence to the reformed churches ; whose opinions in matters of faith may be sound , and yet the extraction of their discipline , vitious . ) 2. the proposers of this peace ( as they call it ) were the promoters of the late war : and by those very means did they destroy the last king , which they here offer as beneficial to this. 3. the very matter of their proposals , imports a denyal and usurpation of the kings authority . his majesty may not prescribe a set-form of worship : they themselves may for [ wedded , joyn'd ] &c. — stamp'd with the kings authority signifie nothing : but change them into married , conjoyn'd , &c. ] and the reformers seal to them , they pass for current . 4. their propositions are an utter disclaim of the episcopal order : for they oppose under pretense of conscience , all powers or faculties derivative from bishops : as canonical obedience , ordination , subscription , &c. 5. they press the king to act against his declar'd conscience : and to condemn the blessed memory of his father ; who dy'd because he could not grant , what they demand now from his royal successour . 6. the ground of their pretense , is scandal and unfitness for the ministry in the one party ; great holyness , ability , and conscience in the other , which to allow , were to make martyrdome , and loyalty scandalous ; and to give treason , faction , and hypocrisie , the credit and reward of holynesse . ( for that 's the difference betwixt those that ruin'd the late king , and those that perish'd for him , which two are now the question . ) 7. the very style , and manner of the addresse , is menacing , libellous , and mutinous : menacing , in the title ; [ a petition for peace . ] that is ; no peace without a grant. libellous , in the way , and purpose of it . a nameless , close , and defamatory invective against bishops . mutinous in the scope , and consequence ; 't is an appeal from the supreme power to the people . 8. the liberty they ask , extends to any thing they shall call conscience : and then what crimes , and villanies shall not passe for virtues , when every malefactour is his own judge ? 9. to give these people what they ask is to allow the reason of their asking : and at once to reward one injury , and justifie another . 10. they plead the peoples cause without commission ; and what the church styles schisme , they terme religion ; that , christian liberty , which the law calls treason . 11. 't is dangerous trusting of common vow-breakers , and most unequal to challenge absolute liberty , and allow none . 12. the grant of one unreasonable request , begets another , till at the last , it becomes unsafe to deny , by having parted with too much . 13. the late war began with a pretence of reformation : and with reformation are we now beginning again . it may very well be , that the same persons may intend the same things , by the same terms , and that they still propose to act by the same conscience : which if they do , in common equity and prudence , they are not to be admitted . if otherwise , till their confession is as publick as their fault , they are not to be believed . ( i speak of church-men more especially . ) 14. if really the common people be disaffected to the orders of the church ; surely these ministers that preach'd them into these distempers , deserve rather to be punish'd , than gratifi'd for so doing . and that 's the case . they themselves first stir up a factious humor in the multitude , and then they call that conscience , which is nothing else but a misguided ignorance of their own procuring . 15. while they pretend to reform bad laws , they destroy good ones ; noy , they oppose the very scope and benefit of law it self , common utility and concord : making their fickle and unquiet fancies , the rule of that authority , which better reason meant expresly for a curb of our licentious wandrings . 16. our reformers place the last appeal in the people ; an excellent contrivance , to make that party judge of every thing , which effectually understands nothing . 17. whereas they plead religion in the case , such a religion 't is , as the whole christian world cann't shew the fellow on 't : rather to justifie those outrages , which even humanity it self abhors ; than to admit those universal rights of government , which all men in society acknowledge , and submit to , but themselves . 18. a furious bustle they make with the silly people , for fear of popery . let this be observ'd , the church of rome hath gain'd more english proselytes ( ten for one ) during our presbyterian tyranny , than in proportion of time it ever did under our bishops . and still we lose ; ( i would i could not say ) with reason too : for what 's presbytery , but a more shameful and intolerable popery ? ( but all perswasions have their more moderate , and their violent parties . ) we talk of jesuits ; what is a jesuite , but a presbyterian papist ? or what a presbyterian but a reform'd jesuite ? 19. their propositions are an affront to the king , and a snare to the people . they ask leave to alter the common-prayer , and they take leave to destroy it . they offer a new form , and they desire it may be left to the minister's discretion which to use ; which being granted , the minister is left still at liberty to use neither . thus do they play fast and loose with his majesty ; ensnaring likewise the people with a lamentable pretence , that they cannot obtain , what in effect no mortal can understand . 20. let them now get what they ask , and they shall soon take what they please : for they onely desire , that they may do what they list , and then judge of their own doings . we all know what they have done , and call'd it conscience too ; so that their present talk of conscience , gives us no certainty of what they intend to do . wherefore 't is safer to refuse than trust them . let me be taken still to speak with reverence to authority : and truly i shall further yet subject my reason to my charity ; if any man will but do me the kindness to shew me onely one publick president , where ever a presbyterian faction , in a contest for power , and under no necessity , kept faith with any party . what were all articles and ties of honor , more then bulrushes , when they could gain by breaking them ? how much i loathe these brawling arguments , i might appeal to the whole practise of my life , wherein i never yet put pen to paper , to any man's dishonor , that was not a profess'd enemy to the king : nor have i ever printed the least syllable , but on a publick score . 't is now high time to end this tedious wrangle , which i must not absolutely quit , till i have given some reasons for engaging in it . first , i am ty'd by oath to the discovery of all conspiracies against his majesty , and by the oath i have taken , i judge this here in question to be a foul one . next , as a subject , i am bound to do the king all lawful service . thirdly , i look upon this office , as a small offering to my country ; 't is no great vanity , if i believe some weak enough for me to teach : and 't is a truth , that i as much desire to learn from others . fourthly , we are charg'd with ignorance and scandal , ( the presbyterians livery ) and i would have the world to know , that those of the censorious cut are not all saints and philosophers . i might add for a fifth reason , that general good allowance which my well-meaning weaknesses have found with the king's friends : from whose agreement of opinion , i receive great assurance and encouragement , in my poor undertakings ; and in their charity much honor. but all are not so satisfi'd : for at this instant i am inform'd of several mean designes upon my person , freedom , and credit . the first amounts to nothing . the next i look upon but as the boiling of some old rancorous humor against the king : — a dream perchance of forty-four again . for sure no other persons will condemn me now , but those that would have hang'd me then. as to the third , i 'm least of all sollicitous ; for perjur'd persons are no proof in law , and for the rest , i fear them not . it will be urg'd perhaps , what has this scribling fellow to do with the publick ? i cry ye mercy , gentlemen . you count it nothing then , after three prentiships spent in the royal cause , to be bespatter'd by those very persons that overthrew it ? this is the course of your implacable distempers : the cavaliers are abus'd , and the presbyterians complain . give me leave onely to offer ye two or three questions , and i have done . ( the first an old one , but not yet resolv'd . ) first , vvithout repentance can there be any salvation ? or , without confession and restitution , any repentance ? secondly , vvhy will not you swear to obey bishops , as well as ye covenanted to destroy them ? and why may not you as well be forc'd to take a lawful oath , as you forc'd others to an unlawful one ? thirdly , vvhy is it not as lawful for bishops to silence presbyterians , as for presbyterians to extirpate bishops ? one fool may ask more questions , than twenty vvise-men can answer . finis . notes, typically marginal, from the original text notes for div a47908-e1790 caveat , pag. 18. notes for div a47908-e2750 birds of a feather . the marks of the beast . nemo repente . cujus contrarium . notes for div a47908-e6670 the divine● petition for peace . pag. 1. had zimri peace ? johnson . the presbyt . demands . pag. 2. notes for div a47908-e8010 presbyterian reformation signifies abolition . fraud . usurpation . design , not conscience . the method of sedition . a petitionary menace . pag. 14. the divines exceed their commission . the kings proposal to the presbyterian ministers . the godly party . tender conscience● . page . 61. ibid. his majesties tendernesse abused . notes for div a47908-e12460 an arbitrary set-form . christian liberty . pag. 32.35.36 . ibid. pag. 46. christian liberty at the communion . pag. 55. ibid. pag. 56.57.58 . unchristian rigour . pag. 62.64 . consistorian tyranny . hookers ecclesiastical policy l. 5. s. 64. pag. 68.72.73 . concerning festivalls . ibid. pag. 74.78 : notes for div a47908-e13740 pastoral discipline . p. 82. pag. 80. pag. 81. open confession . for a traytor . a schismatick . an oppressour a murtherer . an hypocrite . a perjur'd person . this discipline necessary for the presbyterians . the method of the presbyterian faction . the marques of a presbyterian . notes for div a47908-e15450 page . 2. notes for div a47908-e15810 pag. 3. reas. 1. the duty of bishops . notes for div a47908-e15950 john. 10.27 . pag. 4. reas. 2. a sad compleynt . notes for div a47908-e16760 the presbyt . character . able . holy. faithful . laborious . peaceable . pag. 4. reas. 3. sorrow in a day of common joy unseasonable . notes for div a47908-e18560 the presbyterians laugh when they should cry . the old cause reviv'd . pag. 3. reas. 4. how great a part of the 3. nations suffer . notes for div a47908-e19340 the faction good at false musters . inconsiderable . pag. 4. reas. 5. the nature of the cause . page 5. ibid. pag 6. notes for div a47908-e19920 the ground of the reformers schisme . gal. 1.8 . 2 john 1.9 . rom. 16.17 . 1 cor. 14.40 . the manner of worship left to the church . conformity necessary . a queynt scruple . matth. 26.20 . matth. 26.39 . 2 kings 4.13 . their scruple is faction . pag. 6. reas. 6. the disproportion betwixt the things in question and the salration of souls . pag. 7. pag. 8. notes for div a47908-e22600 ceremonies are necessary to order . they oppose the power not the thing . tit. 1.5 . the presbyterians swear freely . who are factious . rom. 7.7 , 8. the consequence of presbyterian liberty . pag. 8. reas. 7. the nonconformists submit to all things necessary to salvation . pag. 9. notes for div a47908-e25470 things necessary to salvation . pag. 9. reas. 8. as well the mass-book as the common-prayer . notes for div a47908-e26210 pag. 9. reas. 9. the liberty of the ancient times . notes for div a47908-e26540 luke . 1 1.2 . a modest request . johnson . pag. 9. r. 10. the hazzard of refusing . notes for div a47908-e27640 presbyterians no protestants smectimnuus pag. 23. bishop hall's modest offer , pag. 3. ibid. pag. 4. pag. 15. presbyterian primitive episcopacy . hooker's eccles . pol. lib. 5. sect . 62. * smectymnuus . mr. manton's impression , pag. 51. spotswood hist. of scotl. lib. 7. pag. 514. page 10. reason 11. notes for div a47908-e31110 the church the judge . matth. 24.4 . matth. 24.24 . schisme turns to rebellion . pag. 10. reason . 12. notes for div a47908-e32870 the end of mans creation . objection . sol. peevish liberty . page 12. reas. 13. notes for div a47908-e34780 the reformers method . page 12. reason 14. page 13. notes for div a47908-e36440 the intellect not to be forced . page 13. pag. 13. reas. 15. notes for div a47908-e37390 pag. 14. reas. 16. notes for div a47908-e38000 do as ye would be done by . object . sol. the presbyterians case put . page 14. reas. 17. pag. 16. page . 16. notes for div a47908-e40110 a text wrested . the reformers unity . a subtle inference . page 18. reas. 18. notes for div a47908-e42610 the common enemy . great exemplar . pag. 447. pag. 18. reas. 19. notes for div a47908-e43300 psal. 37.36 . psal. 73.17 . psal. 37.39 . mat. 7.15 , 16. how to judge of mens hearts exact collect. pag. 494. note . the bishops adversaries . the holy thousands . the friends of episcopacy . page 18. reas. 20. page 19. notes for div a47908-e45170 rom. 15.1 . rom. 14.15 . plautus . history of the church of scotl. pag. 267. spotswoods hist. scotl. pag. 136. ibid. 137. dangerous posit . pag. 35. ibid. pag. 61. ibid. pag. 9. ibid. pag. 36. episcopacie not abivred in his maiesties realme of scotland containing many remarkable passages newly pvblished, the contents of the severall chapters follow in the next page. maxwell, john, 1590?-1647. this text is an enriched version of the tcp digital transcription a50348 of text r21652 in the english short title catalog (wing m1380). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text 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(eebo-tcp ; phase 1, no. a50348) transcribed from: (early english books online ; image set 64434) images scanned from microfilm: (early english books, 1641-1700 ; 673:14) episcopacie not abivred in his maiesties realme of scotland containing many remarkable passages newly pvblished, the contents of the severall chapters follow in the next page. maxwell, john, 1590?-1647. [12], 125 p. s.n.], [london : 1641. attributed to john maxwell. cf. halkett & laing (2nd ed.). running title: episcopacie not abjured in scotland. reproduction of original in trinity college library, dublin. eng church of scotland -government. a50348 r21652 (wing m1380). civilwar no episcopacie not abiured in his maiesties realme of scotland. containing many remarkable passages. newly published. the contents of the sever maxwell, john 1641 48094 271 55 0 0 0 0 68 d the rate of 68 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 rina kor sampled and proofread 2003-10 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion episcopacie not abivred in his maiesties realme of scotland . containing many remarkable passages . newly pvblished . the contents of the severall chapters follow in the next page . printed 1641. the contents of the severall chapters in this book . chap. i. containing a comparison betwixt this assemblie and the councell of trent . 1. they agree in like subtill policie in their proceedings , specified in 6. points . 2. they disagree , in that the councell of trent , in externall order was more formall than this , and more substantiall in discussing the articles . chap. ii. containing two reasons why we intend to speak onely against the act condemning episcopacie . 1. because the rest of the acts are established upon the same grounds . 2. because their principall purpose in desiring this assembly was to suppresse episcopacie . 3. the act it self is set down verbatim , as it was set down in their printed coppie subscribed by the clerk ▪ chap. iii. discussing their foure considerations in their preface , whereby they alleage they were moved to make this act . 1. the consideration of the great mercie of god in the work of the reformation ; wherein three notable falshoods are remarked . 2. that many evill innovations were obtruded upon the church : wherein also three notable falshoods are rem●rked . 3. that by the kings urging the book of common prayer , they were moved of necessitie to make their covenant : wherein are remarked 7. notable falshoods . 4. that many having subscribed the covenant without their applications , yet according to the meaning it had 1580. therefore it is necessary , that the assembly should declare the true meaning : wherein are shown divers falshoods and impertinencies . chap. iiii. containing the state of the question , as it was proponed to be voyced in the assemblie . 1. the necessitie of right stating the question . 2. that their proposition is captious and confused , including three severall questions of divers natures , wherunto no one categoricall answer could be given . 3. that they set it down in many ambiguous words and termes . 4. it is sophistically and subtilly drawn à thes●ad hypothesin . 5. that being proposed in that manner it could not possibly resolve the doubts , but rather increase them . 6. the question simply proposed had been fitter to resolve doubts . 7. there are two points which they intend to prove unlawfull in episcopacie . 1. that they have charge over mo● particular ●●ocks than one . 2. that they have power and preheminence over their brethren . chap. v. that this power and preheminence is not contrarie to the confession of faith in the church of scotland , but most conforme thereto , and to the first book of discipline , and continuall practice of the church of scotland . 1. a distinction of the confessions of faith so called , in a positive and negative , and that the positive is the only proper confession of the church of scotland . 2. that there is no article of this confession condemning this power and preheminence , 3. that the meaning of this confession , concerning the point of government , set down in the first book of discipline , and long practice of the church doth expresly approve the same . 4. a paralell betwixt superintendents and bishops , wherein is shown that the power of superintendents was no lesse than that which bishops require now . 5. that bishops , retaining the office , title and benefice of bishops , had the power for 20. yeers after the reformation , and that by approbation both of the church and civill estate . chap. vi . that this power and preheminence of bishops was not abjured by the negative confession or covenant . 1. that this negative confession is not the proper confession of the church of scotland , but an appendix thereof . 2. that it is only the first confession whereunto all were sworn to adhere . 3. two reasons shewing that by the oath of the covenant or negative confession episcopacie was not abjured . 1. because it cannot have a meaning contrary to that whereof it is an appendix . 2. because it belongeth only to the king , and not to an assemblie of the church without the king , to declare in what sense the oath was required . chap. vii . an answer to those passages alleaged in the act out of the abjuration . 1. answered in generall by consideration of the words themselves . 2. by the confession of the moderator and his associats . 3. a particular answer to the first passage , shewing it to be cited falsly and impertinently . chap. viii . an answer to the second passage of the covenant , wherein is shown clearly . 1. a notable falshood in the citation both by chang●ng words , and adding others not contained in the originall . 2. divers reasons why this passage doth prove nothing to their purpose . chap. ix . an answer to the third passage wherein are these particulars . 1. it is shown to be impertinent . 2. what is meaned by the word hierarchie . 3. that there may be an hierarchie , neither antichristian nor wicked , proved by the testimony of calvin . 4. their first reason to prove that episcopall government is the antichristian , wicked hierarchie , is by ▪ a false syllogisme , ex omnibus particularibus & affirmantibus in secundâ figurâ . 5. this reason passable amongst themselves because no man durst examine it , under paine of the censure of the church . 6. their second reason childish and sophisticall . 7. their third reason impertinently applied . 8. their fourth reason hath no consequence and farre from the purpose . 9. their last reason is grounded upon a place in the second book of discipline falsly related . chap. x. an answer to the fourth passage containing three particulars . 1. an explaining of the words . 2. that the doctrine and discipline whereunto we are sworn to joyne our selvs , is not all the doctrine and discipline taught and practised in the church of scotland . 3. that this doctrine is expresly limitated in the covenant by foure limitations , by every one of which it is cleered , that this power and preheminence of bishops is not abjured . 4. the first limitation , that we swear only to adhere to that which is taught by gods word ; wherein there is nothing contrary to this point , but all is conforme thereto . 5. the second limitation is , that doctrine which is professed by many notable realms and churches : no realm nor church did condemne this , except gene●a , and that not absolutely , but many churches did approve it expresly . 6. the third limitation is , the doctrine particularly expressed in the first confession of faith : but no doctrine is expressed therein contrary to this point . 7. the fourth limitation is , that doctrine which was for a long time before professed by the king and whole body of the kingdome : but the king and body of the kingdome did expresly professe that they did approve this point here damned . 8. the discipline is limitated by the same limitation . 9. the discipline is either taken in a strict and proper sense for the censures of the church , or else in a large sense , signifying the whole policy of the church . 10. in the first sense , it was as yet retained precisely in the church of scotland under episcopall government ; and therefore the oath is not broken . 11. discipline is again distinguished in these points which are essentiall and perpetuall , and those which are accidentall and mutable . 12. the first sort are prescribed by gods word , and were not abolished by episcopall government , but observed inviolable . 13. the other sort is left to the libertie of the church , and therefore alterable by the church . 14. to the observation of those , the oath bindeth so long as the constitution of the church standeth in force ; but being abrogate by a new constitution , the oath thereto is dissolved . 15. whosoever doth not follow the church in those alterations doe against their oath . chap. xi . an answer to the acts of the generall assemblies alleaged contrary to this point untill the year 1580. wherein are these particulars . 1. that no act of assemblie is , nor can be produced before that year 1575. 2. the occasion of impugning episcopacie at that time . 1. some fierie humours lately come from geneva , and zealous of geneva discipline . 2. the kings minoritie . 3. factions amongst the nobilitie and courtiers . 4. the sacrilegious greedinesse of those gaping after the church rents , who for their own ends abused the simplicitie of some ministers , and pride of others . 3. that bishops were not only tollerate , but approved by the church untill this year 1575. 4. at this assemblie in august 1575. was the first motion against episcopacie in the church of scotland . 5. the proceeding of this assemblie declared at length , whereby it is cleered that this point here in controversie was not challenged therein , but expresly approved by all . 6. nothing in substance concluded against episcopacie for five years after . 7. a notable dissimulation of our covenanters in citing an act of this assembly . chap. xii . answering to the acts of generall assemblies for establishing the second book of discipline , wherein are these particulars . 1. this book was brought in by the same occasions whereby episcopacie began to be challenged . 2. this discipline was never fully agreed unto by the church , some points thereof never practised , and those which were practised but of short continuance . 3. they doe not themselves , nor will not approve some points in this book , but refuse obedience thereto , instanced in three particulars . 4. this book nor any part thereof had any strength of a law before the injoyning of the oath . 5. it is defective in the most substantiall points of discipline , and superabundant in points not pertaining to ecclesiasticall discipline . 6. and therefore the discipline therein contained cannot be that , whereunto we are sworn to joyne our selvs precisely . chap. xiii . answering to the act of the assembly at dundee 1580. condemning episcopacie , together with the act at glasgo 1581. explaining the same containing these particulars . 1. albeit they condemned in these acts episcopacie ( as it was then used in scotland ) as unlawfull in it self , yet did they not condemne these points here controverted . 2. neither did the church then condemn any substantiall point of episcopacie , except they did contradict themselves , instanced in six principall points of that doctrine . 3. they condemn only the corruptions which were at that time in bishops themselvs , whereof some are only supposed corruptions ; some corruptions indeed , but only personall , and not essentiall to the office . 4. the principall point they condemn in bishops is , that they received not their commission from the church to exercise their charge : and yet it is evidently proved , that they had commission from the church to exercise all the points of their function . chap. xiiii . answering to the rest of the acts here cited . 1. their acts can be of no greater force than the former whereupon they are grounded , and therefore refuted by the same reasons . 2. some particular observations upon these acts , whereby it is shewed that they make more against them , nor for them . 3. many of these acts shews that they were concluded expresly against the kings majesties intention . 4. the reason why that act of parliament 1592. establishing presbyteries , was suffered to passe by the king and the three estates . 5. it was not because they did approve the same , but for eschewing of greater evils which were justly feared . 6. that presbyteriall government in scotland did not indure in full force above ten years . 7. an act of that assembly 1589. disgracefull to the church of scotland . chap. xv . discussing the conclusion of this act , wherein are contained these particulars . 1. their hyperbolicall magnifying of their accurate proceeding in concluding this act , not like to be true . 2. the proposition of the question by the moderator , informall , obscure , ambiguous , sophysticall , and such as could not be answered categorically . 3. the causes why they did so unanimously agree in their voycing was , because all were debarred whom they suspected would make any contradiction . 4. the voyces , as they are here declared , doe neither fully answer to their proposition , nor condemn any thing in episcopacie , as it is now in scotland . 5. they cannot excuse this but by laying the fault up●n the printer , which is not like to be true for many reasons . episcopacy not abivred in scotland . chap. i. a comparison betwixt this assembly and the councell of trent . that turbulent and seditious conventicle of covenanting ministers and mis-ruling elders assembled at glasgow , novemb. 1638. can be compared to none of that kind so well , as to that infamous councell of trent ; which as it hath for a long time troubled the whole world , emperors , kings and princes : fo this hath vexed mightily the kings majestie our dread soveraigne , disturbed both church and common-wealth , and hath led all his subjects in scotland blind-fold to rebellion , given evill example to other kingdomes , and brought an evident scandall upon the reformed religion . there hath been no lesse humane or rather satanicall policie , and subtile close conveyance practised by the chiefe rulers in that assembly of glasgow , both in the preparation , prosecution , and conclusion thereof , ( yet in this more malice , and lesse respect to the supreme magistrate , and present established estate of the church ) than in that of trent . first , as the pope and his cardinalls in the consistorie professed , that they desired a generall councell , and did openly exhort the emperor , kings , princes , and republiques to concurre with them : yet they declared evidently by their dealing that they desired , either not at all a councell , or not such an one as should be assembled by the authoritie of the emperor and kings , or that any of them or their ambassadors should have suffrage therein , and much lesse presidencie according to the ancient custome of the church , esteeming that their authority , suffrage , or presence would crosse their particular ends : even so our covenanters , albeit they often petitioned his majestie for the libertie of a generall assemblie , yet they declared plainly by their proceedings , that they did not desire such an one , as should be either convocated by his majesties authoritie , or wherein he , his commission or councell should preside , or give suffrage , or be present , if it had been in their choice , accounting it so not to be a free assembly . secondly , as the pope and his cardinalls in the consistorie used politick meanes , that none or few of these prelates , whom they supposed in any wayes would crosse their designes , should appeare in the councell : although publikly they did admonish all , yet by private threatnings and distastes , hindred from comming many of the bishops of germany , france and spaine : but on the contrary , allured by divers means those whom they supposed would favour their designes , as all the bishops of italy : so that when the councell was at the greatest , there were above 150. italian bishops , whereof many were at the popes charges , yet not above 60. of all other nations . so in this at glasgow , politick meanes were used that none should be chosen commissioners , except covenanters ; and of those , only the strongest and most obstinate , who had solemnely already sworn unto these things they intended to conclude : and on the other part , meanes were used that all those , who were suspected to be averse from their designes , or not forward enough , shoud be excluded : as is evident by the particular instructions sent from the tables of the covenant unto all the presbyteries of scotland , which were discovered by the care and diligence of his majesties commissioner ▪ and produced in open assembly to their great confusion , whereby it was appointed that care should be taken that none should be chosen as commissioner , for the ministers or ruling elders , but covenanters , and those wel-affected to the busines ; and if that any other happen to be chosen by the greater part , that all the best affected protest against them , and processe them before the assembly that they might be excluded from voycing , and for that effect also directed an informall and illegall citations against all the bishops , to exclude them from having place or voyce in their assembly , who ought to have been ( by the present lawes of the church of scotland , and continuall practice of the universall church in all ages ) the principall members thereof . thirdly , as in the councell of trent , the pope of rome to have more voices favouring his designes , did create many titular bishops , who had no christian slock , and had never so much as seen that church which they did represent . so likewise in this assembly were brought in many titular lay-elders , as commissioners from presbyteries , wherein they had no habitations , nor ever did sit therein to exercise their rule of elder-ship before the day of their election to be commissioners to the assemblie . fourthly , the pope and his cardinalls did complaine that the emperor and kings would have prelimitate ▪ the councell by their directions : yet the ambassadors and prelates did in every session and congregation complain more justly , that the councell was not free , being strangely prelimitate by the pope and consistory of rome , both in the members and matters to be proposed , as also in framing of the canons . so our covenanters did require a free assembly , affirming , that as farre as the assembly should be prelimitate either in the members or matters to be treated , so farre the necessary ends of the assembly and good of the church was hindred , accounting it a most dangerous usurpation to any person or iudicatori● whatsoever , to impose any such limitations , except an assembly it self ; and therefore did most grievously complaine against his majestie , ( although unjustly ) for he required no limitations , but such as were prescribed by former lawfull assemblies . yet his majestie and the whole kingdome may more justly complaine of them , who refusing the reasonable prelimitations of other former assemblies ; did neverthesse admit strange limitations from the tables of the covenant , ( which was neither a lawfull assembly of the church , nor had any authority over the same ) and those also against the established constitutions of former generall assemblies and lawes of the kingdome , as appeares evidently by those foure papers of instructions sent to every presbytery , according to the which the assembly was limitate both in the members and matters . fiftly , as in the councell of trent nothing was admitted to consultation , but proponentibus legatis , which gave occasion of offence to many : no bishop , no prelate , no regall embassador , nor any good christian had liberty to propose any thing , onely the popes legates had this power , who did propose every thing as they received instructions from 〈◊〉 : even so in this assemblie , nothing was admitted to de●●beration , but proponente mo●●rator● ; and he likewise was confined to the ordinance of the tables , who had before set down every article which was to be treated : all propositions of any other whatsoever , though flowing from his majestie , by his commissioner or councell , were contemptuously rejected . sixtly , as in the councell of trent , let the fathers and doctors deliberate and reason pro & contra as they pleased , yet nothing was concluded , untill it was first agreed unto by the pope and his cardinalls at rome , and their determination , who never heard the reasoning ▪ was sent to trent to be enacted , and that no otherwise then it was set down by them ; which gave occasion to that common proverbe , that the holy spirit , whereby the councell was directed , came from rome in a c●og-bag . so likewise all that which was done in this assembly was fore-ordained by the tables of the covenant in edinburgh : for there were all the members of the assembly constituted , though contrary to the perpetuall practice of the church ; there were all the commissions framed , and a cople thereof sent to every presbyterie , as appeared by the production , since never one of them was different in one syllable from another ; there also was the whole order of the assemblie set down , and accordingly observed ; there were all things which were to be proposed in the assembly , discussed and concluded by the rulers of the covenant , who for the most part were lay-persons , noblemen , gentlemen , burge●●es , and some few ministers most forward in the cause : therefore it may be justly said , that the spirit , whereby those holy brethren of the assembly were ruled , came not from heaven ▪ but directly from edinburgh . i leave you to imagine by the effects what spirit that was , which hath stirred up such sedition , rebellion , disorder and confusion both in church and common-wealth . then although in these points of corruptions , and many other which for shortnes we omit , this assembly at glasgow was not unlike that councell of trest ; yet i will be bold to say , and that truely , that in some substantiall points , that councell was more formall than this assemblie . for the councell of trent in the externall order and constitution of the members thereof , keeped more formality and decency according to the order of the church many ages before . 1. there was none admitted to that councell except prelates of the church , ambassadours of princes , and the most learned doctors in all europe for the time ; and such as the prelates thought fit in the bounds of their iurisdiction to reason in weighty points of doctrine . 2. in their congregations and sessions , they did sit every man in his owne place according to his degree , with such gravitie , modestie and decencie , as did become reverend fathers , distinguished one from another by their habits , appointed by the canons of the church , making it appear to the beholders , a venerable assemblie . 3. in their proceedings were appointed the wisest of the bishops , and most learned amongst the doctors to frame the articles , and being framed , were particularly one by one discussed , by weighty reasons maturely in severall dayes and diets , all doubts particularly moved , and objections solidly answered according to their grounds , using not onely the testimony of former approved councels , fathers and learned schoolemen , but also very frequently the authority of sacred scriptures : so that if in their conclusions they had pondered well the reasons alleaged , and had concluded according to the same , and not according to the popes sole authoritie ; that councell might have had a more happy event for the weell and peace of the christian church . but in this assemblie at glasgow was not observed that forme , order or decencie , which did become a venerable ecclesiastick meeting : for first , these , who were ever esteemed the principall members of all generall or nationall councels , to wit , the reverend bishops of the church , were excluded ; a company of lay-men , earles , lords , gentlemen and burgesses , without warrant , authoritie , or example of the ancient church were thrust in their roomes , bearing chiefe sway in the assembie , carrying all matters violently for their own ends ; so that it was remarked by wise and grave men , that one earle and one lord made more speech in the assemblie , than all the clergie , except the moderator . 2. in their sessions , no order or decencie observed , all sitting pel-mell , without distinction of degrees , save onely that lay-noblemen and gentlemen occupied the chiefest roomes with their swords and pistolls by their sides ; the ministers mixt amongst burgesses , merchants , and noblemens servants , hardly to be discerned from them by their habite or carriage ; many of the ministers in coloured clothes , all in short cloakes , except the ministers of glasgow who had their gownes ; so that unlesse one had known their persons before , they should scarcely have discerned the ministers from the merchant or taylor . 3. the ministers were not there by the approbation of their bishops according to the custome of the primitive church , and acts of the generall assemblies of scotland long after the reformation , as for instance , in that assemblie at edinburgh iuly 1568. it was expresly ordained , that no minister should leave his flock , except such as were chosen by their superintendants : but by commissions from their new invented form of presbyteries , wherein lay-men had the greatest rule , or rather from the tables of the covenant , who did not choose the most wise , modest and learned brethren ; but the most turbulent , seditious , and bold to oppose authoritie : fit members indeed of such an assemblie . 4. in discussing of the matters which were concluded , no reasoning but superficiall ; no carefull pondering of the reasons , but all taken implicit fide , which had any shew ; no exact distinguishing of the articles , but many matters of different nature were h●dled up together confusedly , and with great precipitation were voyced and concluded . the assembly continued onely a moneth , and a great part of that time ( to wit from the 21. of november to the 4. of december ) was consumed in circumstantiall points concerning the persons to be admitted to have voice in receiving and discussing their commissions , in contestations betwixt the commissioner and the covenanters , in excluding some of his majesties counsellors authorized by him to have voyce in the assemblie , contrary to the practice of all ancient approved councels , either generall or nationall ; in rejecting most just protestations of divers presbyteries against this assemblie , as that of the presbyteries of glasgow , of p●ables , of aberdeine , of the channonry of rosse ; in refusing to heare read the most just declinature and protestations of the bishops . and finally , in declaring certaine books of the former assemblies to be authentick registers . at last , the fourth of december they enter to the principall matters for which this assembly was required , beginning at the condemnation of the six last generall assemblies , conveened , continued , and concluded by the kings majesties authoritie , and full consent of the church , and ratified by the whole bodie of the kingdome in parliament : which they did in shorter space then could suffice to reade them over ; so precipitate were they in condemning absolutely so many grave assemblies with such unanimous consent , as never one was called , but ( without reason or judgement ) condemned them all in one word , by implicite faith given to some few , neither of the most wise , or learned of the company , who had a committee to invent some apparant reasons to anull the same : and that is most certaine that the two part of those who voyced against them , had never seen the acts and the proceedings of these assemblies , or at least had never read nor perused them ; but out of a blind zeal and iesuiticall obedience , did it only , because they were so directed by the tables of the covenant , and their rebellious leaders . in another session they deposed and excommunicated summarily fourteen bishops , upon a pretended false libell produced before the presbytery of edinburgh against them ( which by no law or reason could be competent iudges to their processe ) without lawfull citation , contrary to the acts of many generall assemblies , the books of discipline and perpetuall practice of the church ; for the church of scotland was never accustomed , no , not in the most strict times of presbyteriall government , to proceed so summarily to the sentence of excommunication against most notorious offenders , without mature deliberation and long space granted to the accused , either to justifie himself , or declare his repentance . 1. there was used three private personall citations to appear before the presbytery ; next , if those were not obeyed , three publik citations one three severall sabbaths . 3. followed three publik prayers for their conversion , and if at any of these times they did appear , either to purge themselves of the crime imputed to them , or submitting themselves to the censure of the church ; the sentence of excommunication was not pronounced against them . in another session , they condemned with one voyce the book of common prayer ; the book of canons , the book of ordination of ministers , and consecration of bishops ; together with the court of the high commission : which space was not sufficient to have read over all those books , muchlesse to peruse them throughly , and discusse the controverted points therein , which was necessarily requisit to be done before they had been absolutely rejected . but this is strange , that the principall and most weighty point , for the which chiefly they did procure this assembly , should have been so slightly , & with such precipitation handled , to wit , whether bishops should be reteined or removed forth of the church of scotland : a doctrine so universally approven by the whole christian church , even in her purest time since the apostles dayes , and allowed in substance by the reformed church of scotland , for many yeares after the reformation ; and though repressed for a time , yet re-established again by divers more lawfull assemblies than this , ratified by divers act of parliament , and continued now for many yeeres by-gon ; there behoved to be many and weighty reasons why such a doctrine should be conversed , with a serious deliberation to ponder and consider them ; yet neverthelesse in this assembly in one short session , the whole matter was proponed , discussed , voiced , concluded , and a large act past thereupon . chap. ii. concerning the act against episcopacie . albeit it were an easie matter to refute all the controverted acts of this assemblie , yet leaving the rest at this time , we intend onely to examine that act , sess. 26. decemb. 8. against episcopacie , and that for two reasons especially : first , because the grounds whereupon this act is concluded , are the self-same whereupon all the rest of the controverted acts are grounded ; and therefore these grounds being declared evidently to be infirme and weak , it will also appear that together with this act of episcopacie , all the rest of their acts depending thereupon shall be found to be ruinous , as i trust their fall shall be suddain . secondly , because the principall aime of the most and chiefest of these , who were members of that conventicle , was to suppresse bishops , because they esteemed them chiefly to have crossed their sacrilegious and ambitious 〈◊〉 : i or , ●efore bishops were re-established , the noblemen and baro●s both possessed the substance of the church ren●s , and also ruled the whole e●tate at their pleasure in councell and parliament , by their own voyces , and voyces of the gentry and borroughs , whom those factious 〈◊〉 did depend for the most part upon one noble man or other : then finding that by the re-establishing of bishops , their rents were taken out of their hands , and that they were like to loose their abbeyes , and prio●ies also ; and finally , that their particular ends ( not alwayes tending to the weell of the church ▪ or kingdome , or honour of the prince , ) were crossed by the estate of bishops : no marvell then , though they be moved by all meanes possible to suppresse them ; and for that effect have laboured to make use of the simplicitie of some of the ministrie , and proud humours of others impatient of subjection to lawfull authoritie , of whom some having aimed in vaine at bishopricks ( as is well known of divers of the ring-leaders of that faction ) thought it best for their credit , to declare a great contempt of that estate , which they had with much labour sought after , without the desired effect , according to the fable of the fox ▪ others by their former misdemeanors both against the church and regall authority , being past hope of further advancement , did easily condescend to shake off that yoak , which their turbulent humours could never suffer them patiently to bear ; those were made to blow the trumpet of rebellion , both in their pulpits and private conferences , drawing the people after them , and the simplest sort of ministers also , who did not judiciously remark their secret ends , cloaked under the colour of religion , and libertie of the church , by which meanes this condemning of episcopacie was brought in head with all the consequences thereof . this is the point we mean to examine for the present , and that you may see the weaknes of their reasons the better , we shall set down verbatim the act it self , as it was conceived by them . act of the assemblie at glasgow , sess. 16. decemb. 8. 1638. declaring episcopacie to have been adjured by the confession of faith , 1580. and to be removed out of this kirk . the assemblie taking to their most grave and serious consideration , first , the unspeakable goodnesse and great mercie of god manifested to this nation , in that so necessarie , so difficult , and so excellent and divine work of reformation , which was at last brought to such perfection , that this kirk was reformed , not onely in doctrine and worship , but also after many conferences and publik reasonings in divers nationall assemblies , joyned with solemn humiliations and prayers to god , the discipline and government of the kirk , as the hedge and guard of the doctrine and worship , was prescribed according to the rule of gods word , in the book of policie and discipline , agreed upon in the assemblie 1578. and insert in the register 1581. established by the acts of the assemblies , by the confession of faith , sworn and subscribed at the direction of the assembly , and by continuall practice of this kirk . secondly , that by men seeking their own things , and not the things of iesus christ ; divers . novations have been introduced to the great disturbance of this kirk , so firmely once compacted , and to the endangering of religion , and many grosse evils obtruded , to the utter 〈◊〉 of the work of reformation● and change of the whole form of worship and f●ce of this kirk , commanded to receive with reverence a new book of common prayer , as the onely form to be used in gods publik worship , and 〈◊〉 contraveeners to be condignely censured , and punished : and after many supplications and complaints , knowing no other way for the preservation of religion , were moved by god , and drawn by necessity , to 〈◊〉 the nationall covenant of this kirk and kingdome , which the lord since hath blessed from heaven , and to subscribe the confession of faith , with an application thereof abjuring the great evils wherewith they were now pressed , and suspending the practice of all novations formerly introduced , till they should be tryed in a free generall assembly : lastly , that some of his majesties subjects of sundry ranks have by his majesties command subscribed and renewed the confession of faith , without the former explication ; and that both the one and the other subscribers have subscribed the said confession in this year , as it was professed , and according to the meaning that it had in this kingdome , when it was first subscribed , ●581 . and afterward : the assemblie therfore 〈◊〉 by the subscription of his majesties high commissioner , 〈◊〉 of the lords of secret councell , sept. 22. 1638. and by the acts of councell of the date foresaid , bearing that they should subscribe the said confession , and ordaining all his majesties subjects to subscribe the same ; according to the foresaid date and tenor , and as it was then professed within this kingdome ; as likewise by the protestation of some of the senators of the colledge of iustice , when they were required to subscribe , and by the many doubtings of his majesties good subjects , especially because the subscribers of the confession in february 1638. are bound to suspend the approbations of the corruptions of the government of the kirk ▪ 〈◊〉 they be tryed in a free generall assemblie ; finding it proper for them , and most necessarie and incumbent to them , to give out the true meaning therof , as it was at first profest , that all his majesties subjects in a matter so important , as is the publik confession of faith , so solemnly sworn and subscribed , may be of one mind and one heart , and have 〈◊〉 satisfaction to all their doubts ; and that the posteritie afterward may be fully perswaded of the true meaning thereof , after earnest calling upon the name of god , so religiously ●●tested in the said confession , have entred into a diligent search of the registers of the kirk , and books of the generall assembly , which the greatest part of the assembli●● had not 〈◊〉 before , and which by the speciall providence of god were ●reserved , brought to their hands , and publikly acknowledged to be authentick , and have found that in the l●ter ▪ confession of the kirk of scotland ; we professe 1. that we detest ●ll traditions brought into the kirk , without or against the word of god , and doctrine of this reformed kirk . next , we abhorre and detest all contrary religion and doctrine , but chiefly , all kind of papistry in generall , and part 〈◊〉 heads ; as they were then damned and 〈◊〉 by the word of god , and kirk of 〈…〉 when the said confession was sworn and subscribed , anno 1580. & 1581. 1590. & 1591. thirdly , that we detest 〈…〉 antichrist , his worldly monarchie , and wi●●ed hierchie● . fourthly ; that we joyne 〈◊〉 selves to this reformed kirk in doctrine faith , religion , and discipline ; promising and swearing by the great name of god , that we shall continue in the doctrine and discipline of this kirk , and defend the same according to vocation and power , all the dayes of our life . but so it is that episcopall government is abhorred and detested , and the government by ministers and elders , in assemblies generall and provinciall , and presbyteries was sworn to and subscribed , in subscribing that confession , and ought to be holden by vs , if we adhere to the meaning of the kirk , when that confession was framed , sword to , and subscribed ; unto which we are obliged by the nationall o●th and subscription of this kirk , as is evident by the acts of generall assemblies , agreed upon both before , 〈…〉 after the swearing and subscribing of the said confessions ; in the yeare above mentioned , and the book of policie agreed upon in the assemblie which was holden at edinburgh the ●4 . of aprill , and 24. of october ▪ anno 1578. 〈◊〉 in the register of the kirk by ordinance of the assemblie holden as glasgow 1581. and to be subscribed by all ministers that then did bear , or thereafter were to bear office in this kirk , by ordinance of the assemblis holden the 4. of august at edinburgh 1500. and at edinburgh the 2. of iuly 1591. but specially in the 2. 3. 4. 6. 7. and 11. chapters of the said book . the bishops being tollerate from the year 1572. till the assembly holden in august 1575. and all this time the assembly being wearied with the complaints made against them , did enter in search of the office it self , and did agree in this , that the name of a bishop is common to every one of them that hath a particular flock , over which he hath a particular charge , as well to preach the word , as to minister the sacraments . at the next assembly which was holden in aprill 1576. such bishops were censured , us had not taken them to a particular flock , in the generall assemblie conveened in april , the year of god 1578. sess. 4. intimation was 〈◊〉 as followeth . for so much as the heads of the policie being concluded and agreed upon in the lust assemblie , by the most part of the brethren : certaine of the brethren had some difficultie in the head , de diacon●t● ; whereupon further reasoning was reserved to this assemblie . it is therefore required , if any of the brethren have any reasonable doubt or argument to propone , that he be ready the morrow , and then shall be heard and resolved . in the 6. sess. april 26. according to the ordinance made the day before ; all persons that had any doubt or argument to propone , were required to propone the same : but none offered to propone any argument on the contrary . in the assembly holden at edinburgh , in october 1578. it was shown● by the moderator thereof to the noble , who were present , viz. my lord chancellor , the earle of 〈◊〉 , my lord seat●n , and my lord lind●ey , what care and 〈◊〉 die the assemblie had taken to entertaine and keep the puritie of the sincere word of god , unmixed with the inventions of their own heads ; and to preserve it to the posteritie hereafter , and seeing that the true religion is not able to continue , not enduce king without a good discipline and policie , in that part also have they imployed their wit and studie , and drawn forth out of the pure fountaine of gods word , such a discipline as is meet to remain in the kirk . in the same assemblie , the speciall corruptions were set down , which they craved such of the bishops as would submit themselves to the assemblie to remove , with pr●mise that if the generall assemblie hereafter shall find further corruptions in the said estate , then hitherto are expressed , that they be content to be reformed by the said assemblie , according to the word of god , when they shall be required thereto . first , that they be content to be pastors and ministers of one flock : that they usurpe no criminall iurisdiction , that they vote not in parliament in the name of the kirk , that they take not up for the maintenance of their ambition and riotousnesse , the emoluments of the kirk , which may susteine many pastors , the schools , and the poore ; but be content with reasonable livings according to their office : that they claime not to themselves the titles of lords temporall , neither usurpe temporall iurisdictions , whereby they are abstracted from their office ; that they empyre not above the particular elder-ships , but be subject to the same : that they usurpe not the power of the presbyteries . the question being propounded by the synod of lowthian in the assembly holden in iuly 1579. a●ent a generall order to be taken for the erecting of presbyteries , in places where publike exercise is used , untill the time the policie of the kirk be established by a law : it is answered , the exercise may be judged to be a presbyterie . in the assemblie holden at dundie in iuly 1580. sess. 4. the office of a bishop was abolished by a particular act ; as appeareth by the tenor of the act following . for so much as the office of a bishop , as it is now used and commonly taken within this realm , hath no sure warrant , authoritie , nor good ground in the scriptures , but is brought in by the folly and corruption of mans inventions , to the great overthrow of the kirk of god , the whole assemblie of the kirk in one voyce , after libertie given to all men to reason in the matter , none opponing himself in defending the said pretended office , findeth and declareth the said pretended office , used and termed , as is abovesaid , unlawfull in it self , as having neither fundament , ground , nor warrant in the word of god ; and ordaineth that all such persons as brook or shall brook hereafter the said office , shall be charged simply to dimit , quit , and leave off the same , as an office whereunto they are not called by god : and such like to desist and cease from all preaching , ministration of the sacraments , or using any way the office of pastors , while they receive de ●ov● , admission from the generall assembly , under the paine of excommunication to be used against them , wherein if they be found disobedient , or contradict this act in any point , the sentence of excommunication , after due admonition , to be executed against them . in the same assembly holden anno 1580. sess. 10. this article was appointed to be propounded to the king and councell ▪ that the book of policie might be established by 〈◊〉 act of privie councell , while a parliament be holden , 〈◊〉 which it might be confirmed by a law . the extent of the act ma●e at dundie , was interpreted and explained in the assembly holden at glasgow , in april 1581. sess. 6. as followeth . anent the act made in the assembly holden at dundie against bishops , because some difficultie appeared to some brethren to arise out of the word ( office ) contained in the said act , what should be meaned thereby , the assembly consisting far the most part of such as voted , and were present in the assembly at dundie , to take away the said difficultie , resolving upon the true meaning and understanding of the said act , declare that they meaned wholly to condemne the whole estate of bishops , as they are now in scotland ; and that the same was the determination and conclusion of the assembly at this time , because some brethren doubted whether the former act was to be understood of the spirituall function onely , and others alleaged that the whole office of a bishop , as it was used , was damnable , and that by the said act , the bishops should be charged to dimit the same : this assembly declareth that they meaned wholly to condemne the whole estate of bishops , as they were then in scotland , and that this was the meaning of the assembly at that time . the kings commissioner presented unto this assemblie the confession of faith , subscribed by the king and his houshold , not long before together with a plot of the presbyteries to be erected , which is registrate in the books of the assemblie , with a letter to be directed from his majestie to the noblemen , and gentlemen of the countrey , for their action of presbyteries , consisting of pastors and elders , and dissolutions of prelacies , and with an offer to set forward the policie untill it were established by parliament : the kings letter subscribed by his hand , to the noblemen and gentlemen , was read in open audience of the whole assembly . this assembly ordained the book of policie to be insert in the register by the act following . for asmuch as travell hath been taken in the framing of the policie of the kirk , and divers suits have been made by the magistrate for approbation thereof , which yet hath not taken the happy effect , which good men would wish , yet that the posteritie may judge well of the present age , and of the meaning of the kirk ; the assemblie hath concluded , that the book of policie agreed to in divers assemblies before , should be registrate in the acts of the kirk , and remaine therein ad perpetuam rei memoriam : and the copies thereof to be taken to every presbyterie ; of which book the tenor followeth , &c. immediately after the inserting of the book of policie , called ther● the book of discipline ; the assembly ordained that the confession of faith be subscribed as followeth . anent the confession of faith lately set forth by the kings majestie , and subscribed by his highnesse : the assembly in one voyce acknowledgeth the said confession to be a true , christian , and faithfull confession , to be agreed unto by such as truely professe christ , and have a care of religion , and the tenour thereof to be followed out efoldly , as the same is laid out in the said proclamation , wherein that discipline is sworn to . in the generall assemblie holden at edinburgh in october 1581. sess. 10. mr. robert montgomery is accused for teaching that discipline is a thing indifferent ; sess. 23. the assemblie gave commission to the presbytery of stirling , to charge mr. robert montgomery to continue in the ministry of stirling , and not to meddle with any other office or function of the kirk ; namely , in aspiring to the bishoprick of glasgow , against the word of god , and acts of the kirk , under the pain of excommunication . in the same assembly it is acknowledged that the estate of bishops is condemned by the kirk , commission for erection of moe presbyteries was renewed : and a new ordinance made for subscribing the confession of faith , and to proceed against whatsoever persons that would not aknowledge and subscribe the same . in the assembly holden in april 1582. there was a new commission for erection of presbyteries where none was at yet erected : mr. robert montgomery , pretending to be bishop of glasgow , was ordained to be deposed and excommunicate , except he gave evident t●kens of repentance , and promise to superseed , which he did not : and therefore was excommunicate shortly after , according to the ordinance of this assembly . in the generall assembly holden at edinburgh 1582. the generall assembly gave commission to some presbyteries to try and censure such as were called bishops , for the great slander arising by their impunitie . commission was given at this assembly to present some articles to the councell and estates , for approving and establishing by their authoritie the presbyteries , the synodall and generall assemblies in the 19. sess. the assemblie declared that 〈◊〉 bishop may ●it upon the councell in name of the kirk . in the assemblie holden anno 1586. these two articles were agreed upon . first , it is found that all such as the scripture appointeth governors of the kirk , to wit , pastors , doctors , and elders may conveene to the generall assemblies , and vote in ecclesiasticall matters . secondly , there are foure office-bearers set down to us by the scriptures , to wit , pastors , doctors , elders , and de●cons , and the name of bishop ought not to be taken , as it hath been in the time of papistry , but is common to all pastors and ministers . in the assembly holden anno 1587. sess. 8. it was ordained that the admission of mr. robert montgomery by the presbyterie of glasgow , suppose to the temporalitie of the bishoprick only , be undone and anulled with all possible diligence , to the effect slander might be removed from the kirk . in sess. 15. mr. rob. pont she●ed the kings presentation to the bishoprick of cathnes , and desired the iudgement of the assemblie . the assemblie in their letter to the kings majestie , declared that they judged the said mr. rob ▪ to be a bishop already , according to the doctrine of s. paul : but as to that corrupt estate or office of these who hath been termed bishops heretofore , they found it not agreeable to the word of god , and that it hath been 〈◊〉 in divers assemblies before . in the instructions given to such as were appointed to wait● upon the parliament , it was ordained in the same assembly , sess. 17. th●t they be carefull that nothing b● admitted prejudiciall to the liberties of this kirk , as it wa● concluded according to the word of god in the generall assemblies , preceeding the year 1584. but precisely to seek the same to be ratified in the assemblie holden in march 1589. where the articles were made for the subscribing the confession of faith with a 〈…〉 , it was 〈◊〉 as followe●● ▪ for so much as the neighbour kirk in england is understood to be heavily troubled for maintaining of the true discipline and government , whose griefes ought to move us : therefore the presbyterie of edi●burgh was ordained to comfort the said kirk in the said matter . in the assemblie holden 1590. when the confession of faith was subscribed universally de novo , a ratification of the liberties of the kirk in her iurisdiction , discipline , presbyteries , synods , and generall assemblies , and an abrogation of all things contrary thereunto ; was ordained to 〈◊〉 sought both of the councell and parliament . in the next session , it was ordained that the book of discipline , specially the controverted heads , should be subscribed by all ministers that beare , or hereafter were to beare office in this kirk , and that they be charged by the presbyteries under the paine of excommunication : seeing the word of god cannot be keeped in sincerity , unlesse the holy discipline be preserved . the presbyteries were ordained to get a copie under the ●lerks hand ; there was sundry copies subscrib●d by the ministers in the presbyteries yet extant , as haddington , 〈◊〉 , &c. produced before the assemblie . in the assembly 1591. sess. 4. the former act anent the subscription to the book of policie is renued , and penattis imposed upon the moderator , in case it be not put in ex●cution . in the assembly 22. may 1592. sess. 2. these articles were drawne up , that the acts of parliament made 1584. against the discipline , libertie , and authoritie of the kirk be 〈◊〉 , and the same discipline , whereof the kirk hath been in practice , precisely ratified ; that ab●●ts , pryo●ies , and other prelats pretending the title of the kirk , be not suffered in time comming . in the eleventh session , the number of the presbyteries were given up , and 〈◊〉 in the parliament immediately following . the fifth of inne 1592. the libertie , discipline and iurisdiction of the 〈◊〉 kirk in her sessions , presbyteries , 〈◊〉 and generall assemblies is largely ratified , as the same was used and exercised within this realm , and all the acts contrary thereto abrogate : the kings prerogative declared not to be prejudiciall to the same priviledges grounded upon the word of god : the former commissions to bishops 1584. rescinded , and all ecclesiasticall matters subjected to presbyteries , according to the discipline of this kirk . anno 1595. the book of policie with other acts is ratified and ordained to be printed . it was also cleared that episcopacie was condemned in these words of the confession , his wicked hierarchie . for the popish hierarchie doth consist of bishops , presbyters , and deacons , that is baptizing and preaching deacons : for so it is determined in the councell of trent , in the 4. chap. de sacramento ordinis , cant. 6. si quis dixerit in ecclesiâ catholicâ non esse hierarchiam divinâ ordinatione institutam , quae constat ex episcopis , presbyteris & ministris , anathema sit . bellarmine likewise in his book de clericis cap. 11. saith , that there are three hierarchies in the militant kirk : the first of bishops , the second of priests , the third of deacons ; and that the decons are also princes , if they be compared with the people : this proposition following ; hierarchia ecclesiastica constat ex pontifice , cardinalibus , archiepiscopis , episcopis & regularibus , was censured by the facultie of theologie in the vniversitie at paris , as followeth ; in ista prima propositione enumeratio membrorum hierarchiae ecclesiasticae seu sacri principatus , divinâ ordinatione instituti est manca & redundans atque inducens in errorem contrarium determinationi sacrae synodi tridentinae : the proposition was defective , because it pretermitted the presbyters and deacons ; it was censured as redund●nt , because it made the hierarchie to consist of the pope . cardinals , archbishops and regulars ; the pope is not within the hierarchie , primats , metropolitanes , and archbishops , but as they are bishops . furthermore , this hierarchie is distinguished in the confession from the popes monarchie , and howbeit this hierarchie be called the antichrists hierarchie , yet it is not to distinguish betwixt the hierarchie in the popish kirk , and any other as lawfull : but the hierarchie wheresoever it is , is called his ; as the rest of the popish corruption are called his , to wit , invocation of saints , cannonization of saints , dedication of altars , &c. are called his , not that there is another lawfull cannonization , invocation or dedication of altars ▪ whatsoever corruptio● was in the kirk , either in doctrine , worship , or government , since the mysterie of iniquitie began to work , and is retained , and maintained by the pope , and obtruded upon the kirk by his authoritie are his . a passage also out of the history of the councell of trent was alleaged , where it is related , that the councell would not define the hierarchie by the seven orders : we have in our confession of faith the manifold orders set a part and distinguished from the hierarchie , but as it is set down in the cannon above cited : we have in the book of policie or second book of discipline , in the end of the second chapter , this conclusion agreed upon . therefore all the ambitious titles invented in the kingdome of antichrist , and in his usurped hierarchie , which are not of one of these foure sorts , to wit , pastors , doctors , elders and deacons : together with the offices depending thereupon , in one word ought to be rejected . all which and many other warrants being publikly read , and particularly at great length examined , & all objections answered in face of the assemblie , all the members of the assemblie being many times de●●red and required to propon● their doubts and 〈◊〉 , and every one being heard to the full , and after much ●gitation as fully satisfied ; the moderator at last exh●rting every one to declare his mind did put the master to voy●ing in these termes : whether according to the confession of taith , as it was professed in the year 1580. 1581. and 1590. there be any other bishop , but a pastou● of a particular flock , having no power nor preheminence nor power over his brethren , and whether by that confession , as it was then professed , all other episcopacie is abjured , and ought to be removed out of this kirk . the whole assemblie most unanimously , without contradiction of any one ( and with the 〈◊〉 of one 〈◊〉 ) professing full perswasion of mind , did voyce , that all episcopacie different from that of a pastour over a particular flock , was abjured in this kirk , and to be removed out of it . and therefore prohibits under ecclesiasticall 〈◊〉 any to usurpe , accept , defend , or obey the pretended authority thereof in time comming . collected , visied , and extracted forth of the register of the acts of assemblie by me mr. a. iohnstone clerk thereto , under my signe and subscription manuall . a. iohnstone cler. eccl. edinburgh , the 12 ▪ of ian ▪ 1639. chap. iii. discussing the foure considerations whereby they were moved to make this act . our covenanters before they come to the point , in the beginning of the act , have set down foure considerations whereby they alleage they were moved , yea forced of necessity to conclude this act against bishops : and albeit they doe not directly appertaine to the substance of the controversie , yet we will shortly observe some few notes thereupon , to shew upon what impertinent considerations this act hath been grounded . their first consideration is of the unspeakable goodnesse and great mercie of god , manifested to this nation in that excellent and divine work of reformation , brought to perfection , not onely in doctrine and worship , but also in discipline and government , &c. whereupon first we must remark , that if they had soriously considered that excellent work of reformation , with due respect towards these worthy reformers ; ( whom god used as instruments in effectuating that work ) they should never have been moved thereby to have concluded such an act as this , so directly contrary to their mind ; for they at the reformation did establish such a discipline and government in the church according to gods word , as whereby one pastour under the name of superintendent might lawfully have power and preheminence over other brethren of the ministrie , and over moe particular flock than one ; which discipline and government continued with happie successe in the church of scotland , above thirty yeers after the reformation : but they have made this act quite contr●dictorie thereto , that it is not 〈◊〉 for one pastor 〈◊〉 have power and preheminence over other brethren , nor over moe particular flock than one . 2. that which they alleage that the second book of discipline is the perfection of the work of reformation , can no wise be true ; for that cannot rightly be called the perfection of any thing , which doth reverse and destroy the substance and nature thereof : but so it is that the government established by the second book of discipline , which was presbyteriall , including an absolute paritie amongst pastors , did reverse and destroy the nature of the government established by the reformation , which was episcopall , including directly superioritie of one pastor over others ; and therefore it could no wayes truely be called the perfection thereof . 3. it is false that this discipline was established by the confession of faith , as shall be hereafter qualified by discussing all the passages falsly and impertinently alleaged for the same : as likewise i see not how it can be true , that this book of discipline was established by the continuall practice of the church ; for some points thereof were never practised in the church of scotland , and those which were practised contrary to the estate of bishops , were not o● long continuance ; the practice of 8. or 10. or 15. yeers ( which is the most i can reckon ) cannot be accounted such a continued practice , as may make prescription against the continuall practice of the whole christian church for many hundred yeares before , and above six and thirtie yeeres since the approved practice of the principall points of their discipline were discontinued , as we shall shew more particularly hereafter . their second consideration is , that by mens seeking their own things and not the things of christ , many innovations and great evils have been obtruded upon the church , to the utter undoing of the work of reformation , and change of the whole forme of worship and face of the church . to this we answer , that those constitutions of the church ( which they call novations and evils , such as the establishing of bishops ; baptisme in private places in ●ase of necessitie ; reverent kneeling in the act of receiving the supper of the lord ; not refusing to give it to the sick who earnestly desire it ; the thankfull remembrance of gods speciall benefits by prayer ; and preaching of the word upon certaine appointed dayes ; the cate●hizing of yong children ; and presenting of them to the bishop to blesse them by prayer for increase of knowledge and continuance of gods grace ) are neither evils in themselves , but tending to the removall of evils from the worship of god : as irreverence and contempt of the sacraments , neglect of a thankfull remembrance of gods speciall benefits , and ignorance in youth , and to the establishing of great good in the church , as sound government , reverence in the worship of god , thankfulnesse for gods benefits , increase of knowledge in the yonger sort , and spirituall comfort to christian soules in distresse : neither are they to be accounted novations , but rather a restoring of the ancient constitutions and customes of the primitive church in her purest times . 2. these things cannot be said to be obtruded upon the church , which were received by the consent both of the church in generall assemblies , and by the whole body of the kingdome in parliament , as all those constitutions which they challenge have been : but on the contrary , those things are said more truely to be obtruded upon the church , which are not brought in either by assemblie or parliament , yea directly against the acts of both standing in force are violently urged upon the people , not onely to receive them simply , but likewise to swear solemnly to the truth thereof by the great name of god , and that not by any having authority or lawfull calling thereunto , but by certaine seditious private persons : and such are their seditious covenant and impertinent applications , or false interpretations of the confession of faith ; whereby many persons of sundry estates were by false allurements and violent threatnings , forced against their minds , to swear directly disobedience to the kings laws and constitutions of the church . finally , it is also false , that those things which they call nova●ions , have undone the work of reformation , and changed the whole forme of gods worship or face of the church : for the work of reformation is rather restored by the establishing of bishops , which was destroyed in that point by their presbyteriall government , and absolute paritie of pastors ; as we have touched already , and shall be more fully cleered hereafter . then albeit some circumstances and ceremonies in gods worship , and externall apparell of the church have been changed , yet the substance and forme of faith , religion , worship , and the beautifull face of the spouse of christ , the church , doth notwithstanding remaine still without change or alteration ; which s. austin epist. 86. expresseth fitly , speaking of the like novations in these words , vna fides oft universa ecclesiae , tametsi ipsa fidei unitas quibusdam diversis observationibus celebratur , quibus nullo modo quod in fide verum est impeditur , omnis enim pulchritudo filia regis intrinsecùs , illa autem observationes quae variè celebrantur , in ejus veste intelliguntur . that is to say , the faith of the universall church is one , although the unitie of the faith it self be celebrated by some diversitie of observations , whereby the truth of faith is not hindred ; for all the beautie of the kings daughter is within , but these observations which are diversly celebrated are in her apparell . and tortullian lib. de virg. vela●d . faith , regula quidem fidei una omninò est sola immobilis & irreformabilis , &c. and a little after , hâc lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem correctionis , operante & proficiente usque in finem gratia dei . that is to say , the rule of faith is altogether one only , unchangeable , and such as admitteth no reformation ; this law of faith standing firme , the rest that concerne discipline and reformation may admit the noveltie of correction by the grace of god , which worketh a profitable progresse even to the end . their third consideration is , that by the kings urging of the book of common prayer , they knowing no other way to preserve religion , were moved by god , and urged by necessity to renew the nationall covenant , which the lord since hath blessed from heaven , and to subscribe the confession of faith with an application , abjuring and suspending all novations formerly introduced , till they should be tried in a free generall assembly . to this i answer , first , that the kings urging of the book of common prayer was not the true essentiall cause of their rebellious covenant , but onely an occasion greedily apprehended by the ring-leaders , to make that a pretext to stirre up the people to follow them in their rebellion , which they had before purposed in their heart : for , if it had been the true cause when the king discharged that book , their rebellion had there ceased ; for sublata vera causa tollitur effectus , the true cause being taken away the effect must needs cease : but so it is that their rebellion did never shew it self in so damnable effects , as it did after the discharge of the book of common prayer , and granting of all their petitions . 2. the urging of that book containing no impious thing against god , nor hurtfull to true religion , could not be a just motive to move them by any necessitie to such an action , as by the fundamentall laws of the kingdome is declared to be high treason ; when as subjects without permission or knowledge of the kings majestie , doe combine themselves in a mutuall band of maintenance against all persons whatsoever , not excepting the king their soveraigne ; yea , it is most evident that this rebellious covenant was intended against the kings majestie directly , and against him onely ; albeit they cunningly dissemble and pretend the contrary ; for from whom could so many potent noblemen and gentlemen of such worth , with so great a number of their followers , possibly or by any liklihood fear any danger or harme in their persons or estates , for refusing the book of common prayer , or other things which they call innovations , urged chiefly by the kings authoritie and speciall command , if it were not from the king himself ; could they fear any harme from thirteen or foureteen bishops , for the most part old decrepit and impotent men ? or was there any , the smallest appearance of externall invasion , or inward conspiracie in the kingdome , before they made it by their covenant ? so it is manifest that it was from the king onely they feared danger , being conscious to themselves of their mis-demeanors and rebellious intentions , by which it is more than evident , that the band of mutuall defence was onely intended against the kings majesties self . 3. was there no other way to preserve religion , but by disobedience and rebellion ? it is a dangerous and harmefull physick , which prescribes a remedie worse than the disease it self : the greatest danger which could come to religion by this book , was only in circumstances , ceremonies , and some mis-interpreted words , which being rightly understood could not have been rejected by peaceable , wise and understanding men , they might have been better interpreted or otherwise corrected , than by open disobedience to god and his anointed : as obedience ( according to the saying of the prophet ) is better than sacrifice : so disobedience and rebellion bringeth more danger and harme to religion , than the alteration of some indifferent ceremonies and circumstances can be able to doe , as any wise man may consider by the miserable effects which ordinarily accompanieth rebellion . 4 it is false also that they were moved thereto by god . for god is the god of order , and the god of peace , the author and commander of obedience unto superiors ; and therefore cannot be called without blasphemie , the author of rebellion , disobedience , disorder , and confusion in church or common-wealth , such as this covenant is in it self , and hath produced all those evils as the proper effects thereof : it is the doctrine of anabaptists and fanaticall libertines to ascribe all the foolish conceits of their braines to the motion of gods spirit : but certainly , it is more probable that they have been moved to this rebellious covenant by that spirit , whereby chore , dathan , and abiram were moved to make insurrection , drawing all the congregation of israel to rebellion against moses and aar●n , since both the acts are very like one to another , as is evident by considering the circumstances . that traitor raviliack who killed henry the fourth of france , was a confident in his imagination ; affirming , even to the very death , that he was not moved to that fact by any par●●●ular respect , or instigation of another person , but onely by god and the virgin mary . 5. it is false also that they were thereto drawn by necessitie ; it was thought indeed that those of lower germany were drawn by some necessity , to confederate themselves together against the king of spaine , ( who was their prince indeed ) yet neither he , nor any of his predecessors had such absolute soveraigntie over them , as our king hath over scotland ; because he violented their conciences , compelling them not onely to forsake , but also to forswear the true religion , and imbrace popish idolatrie ; not by proclamations onely , but by fire and sword , and cruell torments in the inquisition ; wherby many thousands of them were put to death most cruelly , before ever they made any combination amongst themselves , or refused due obedience to their prince . although neverthelesse many wise and learned men are of opinion , that their rising in armes against their prince , was not altogether justifiable before god : much lesse then can our covenanters alleage truely , that they were drawn by any necessitie to this rebellious combination ; since for the refusall of that book , never a man in scotland had lost his life or estate , or a drop of his bloud , or was fined in a farthing , or had his body imprisoned , or a haire of his head touch'd before that covenant . 6. they alleage that this was a renewing of the nationall covenant injoyned by king iames , which is most false ; for it was a plaine contracting of a new one , different in substance from that which was sworn either the year 1580. or 1590. as they know well , and their own conscience beares them witnes . the substance of a covenant consists 1. in the authoritie whereby it is concluded . 2. in the parties betwixt whom . 3. in the matter or articles whereunto they bind themselves . 4. in the end for the which it is contracted ; but in all these points , this covenant is different from the former injoyned by king iames of h●ppy memory . first , the kings covenant was injoyned by the authoritie of the king and his councell , who only under god hath power to bind all his subjects : but this was onely framed and urged by private men , upon those , over whom they had no lawfull authoritie civill or ecclesiasticall . secondly , in that covenant the parties were the kings majestie our dread soveraign on th'one part , and all his subjects on th'other part : in this , the parties are some particular private persons , noblemen , barrons , gentlemen , ministers , burgesses , and commons amongst themselves , excluding the kings majestie . thirdly , the matter and articles whereunto all are bound in the first covenant , are the maintenance of true religion according to the confession of faith , abjuration of all antichristian and popish errors , the defence of the kings majesties person , authoritie and estate ; but in this , albeit they pretend to bind themselves by oath to the defence of all these , yet is it but a pretext to cover their rebellion , and protestatio contra factum : for it is evident that they have in this very fact , many wayes incroached upon the kings majesties authoritie and estate , contrarie to the fundamentall laws of the kingdome ; but the principall articles whereto they bind themselves is , 1. to stand together in the mutuall defence one of another against all persons whatsoever . 2. to the maintenance of their false applications of the confession of faith added thereunto , like the glosse of orleans , destroying the meaning of the text . 3. to forbear the practice of all those things which they call novations , constituted by the consent of the church , ratified in parliament , and commanded by the king , which is directly to swear disobedience both to the king and the church , and consequently to god also . 4. to reject the present government of the church established by the kings authoritie , consent of the church in divers generall assemblies , and of the whole estates in parliament : finally , to suppresse one of the three estates o● parliament , thereby destroying the fundamentall laws of the kingdome . fourthly , the end of the first covenant was to maintaine peace and concord both in church and common-wealth ( which was many wayes disturbed in those times ) and defence of the kingdome from externall invasions and inward seditions , which were upon too evident grounds then feared : but in this their covenant the chief intended end was to disturbe the peace both in the church and kingdome , by stirring up seditious factions therein against the king and his loyall subjects , that in those troubles ( as fishing in troubled waters ) they might work their own particular ends : and not to exclude externall invasions , but rather to open a gate for strangers to enter , and if their secret practices with the king of france , and the estates of holland could have prevailed ( as they were confident they should ) to have brought in forraigne forces within the bowells of the kingdome ; but praised be god , those estates were wiser than so , as to assist subjects in their unjust rebellion against their naturall prince . finally , we must not omit their foolish and vaine boasting here , and in their other pamphlets often repeated usque a● nauseam , that their rebellious covenant hath been by the lord blessed from heaven ; they conceive so , because of the great appla●se it hath had amongst themselvs , and the prosperous succe●●e they have found in their enterprizes against the kings castles , in putting their armies to the field , and harming the kings loyall subjects without present damage to themselves : but let not him that putteth on his armour boast himself , as he that putteth it off ; chore , dathan and abirars had good successe at the first , and drew after them in their rebellious covenant two hundred and fiftie princes of the assemblie , famous in the congregation , and men of renoune ▪ as it is written , numb. 16. 2. and a great many of the people against moses and aaron , the prince of the people , and the high priest of the lord whom god had set over them ; so that moses being greatly astonished , fell down most abjectly upon his face before them , and could not know how to represse that sedition , except the lord had comforted and directed him : these men might have thought as our covenanters doe , that the lord had blessed their enterprize from heaven ; yet ere it was long they found gods just iudgement and curse both from heaven and earth , for the earth swallowed up some of them quick , and others were destroyed by fire from heaven : let all seditious rebells therefore learne by this example to repent in time , and not to boast too confidently of their present successe , but fear the end . the fourth and last consideration is , because his majesties commissioners and councell , by the kings commandment , and others of his subjects by ordinance of the councell , had subscribed the confession of faith without their applications ; and that both the one & the other subscribers had done it according to the date , tenor and mea●ing it had an. 1581. there , for they considered that it was expedient and proper for the generall assemblie to declare the true meaning thereof , as it was at first professed , to the end that all his majesties subjects may be one mind and heart , and have full satisfaction to all their doubts . concerning this consideration , we must observe that howsoever the subscribers of that rebellious covenant did understand the confession of faith , yet those who did subscribe the kings covenant at his majesties command , both first and last , could not lawfully swear to it in any other sence than the king who required the oath did understand the same ; for this is most certaine , that all oathes required by a magistrate should be taken in the direct and explained meaning of him who required the oath : but it is evident that his majestie declared himself plainly enough , that he did not require his councell , nor his other subjects , to sweat this confession in such meaning as therby either episcopacy ▪ or the other established constitutions of the church should be abjured ; for otherwise , it had been a deluding of his majesties command by a iesuiticall equivocation , who teach their supposts that axiom , vnto dangerous interrogatories one may frame to himself a safe sense , and swear thereto , thought it be contrary to the meaning of him who required the oath . therefore i cannot conceive , that those judicious and discreet noblemen would practise iesuiticall tricks to elude his majesties command , in swearing that confession and covenant in another sense than they knew his majestie intended . 2. albeit , that in their subscribing and swearing they had all added expresly that restriction , according to the meaning it had anno 1581. yet will it not follow that they had any doubt of the true meaning , for we must presuppone that all the kings loyall subjects did conceive , that that covenant was no otherwise understood at that time by king iames of happy memory , than it is now by king charles ; to wit , in such a sense as might stand with episcopacie , neither could it be otherwise understood as we shall declare more fully hereafter : and therefore , those needed not this act of assemblie to resolve them of their doubt in this point ; and certainly , this assembly hath casten more doubts and scruples in the hearts of men , than ever they shall be able to resolve , untill it shall be declared null , as indeed it is already really null in it self . it were an infinit labour to examine all the falshoods of these considerations , since there is scarce a line or a sentence therein , which doth not containe divers falshoods ; yet those which we have remarked are sufficient to declare how unfirme those considerations are to ground thereupon a necessitie of concluding this act . chap. iiii. containing the state of the question concerning episcopacie , as it is here condemned . having already discussed the falshood and impertinencie of those foure considerations , laid down for grounds in their preface to the act ; we must now come to discusse the act it self : but first of all , before we enter to the reasons pr● or contra , the state of the controversie must be first set down , for there is nothing more requisite to the clear deciding of any controversie , than the right stating of the question ; but chiefly in these controversies which are to be determined by voyces or suffrages in a grave assemblie of the church , wherein every one ought to give his voyce , not according to the example or injunction of other men , but according to a certaine knowledge and conscience before god : therefore the question must be cleer without ambiguitie , either in the matter , or in the words and phrases ; it is a trick of sophisters to propose a question or determine it in obscure and ambiguous termes , which may be drawn to contrary senses ; all such questions ought to be plaine , clear and simple , and such as one may easily conceive , and answer thereto directly and categorically . but in this act of the assemblie the proposition of the question is set down , in such ambiguous words and intricate phrases , that one can hardly either understand the meaning , or give a direct answer ▪ and albeit the proposition of the question be set down in the end of the act after all the reasons , yet we must consider it in the beginning , to the end we may try how pertinently or impertinently the reasons alleaged , doe conclude the determination of the assemblie : it is proposed therefore by the moderator in these words , whether according to the confession of faith , as it was professed in the year 1580. 1581. and 1590. there be any other bishop , but a pastor of a particular flock , having no preheminence nor power over his brethren ; and whether by that confession , as it was then professed , all other episcopacie is abjured , and ought to be removed out of this kirk . first , this proposition of the question is altogether captious , including a sophisme à multis interrogatis ; for there are three severall questions expresly included therein , which are so different in nature , that one cannot possibly answer to all in one manner , 1 whether according to the confession of faith , as it was professed in the year 1580. 1581. & 1590. there be any other bishop , but a pastor of a particular flock , having no preheminence 〈◊〉 power over his brethren : to this , the voycers according to the meaning of the covenanters behoved to answer negativè , that there was no other bishop . 2. whether by that confession , as it was then professed , all other episcopacie is abjured : certainely , all covenanters keeping their own grounds behoved to answer to this affirmativè , that all other was abjured . 3. whether all other episcopacie behoved to be removed out of this kirk , to this question also they could not answer but affirma●●vè . is it not then evident ? that such a question as this ●ould not be put to voycing , except by those who had a mind to intangle simple men by a sophysticall proposition ; for in all matters which are to be determined by voyces , the question ought to be so proposed , as the voicers may answer by a simple affirmation , or by a simple negation , and as it is called in the schools categoricè ; otherwise , there behoved to be a strange confusion in di●tinguishing the voices . but to this question as it was proposed , no one categoricall answer could be given by any , but they behoved of necessitie to answer negativè to one part , and affirmativè to another . i have known the moderator to have been a quick and solid logician , and i should marvell what could make him oversee himself so grosly in such a weightie busines against all true logick , if i did know that passions and affections will often miscarry wise and learned men into great absurdities : or , that perhaps the question was so framed at the tables of the covenant , and appointed to be thus proposed at the assembly ; therefore he could not alter nor change the forme , because of his oath of obedience to them as his superiors , although he knew it was against all logick and good reason . but lest they should object , that if the questions though many in number , have such a necessary and essentiall co-herence together , that the one being granted , the rest must be necessarily granted also , or that upon the negative of the one , the affirmative of the other dependeth by necessary consequence ; then it is not captious , but one answer may suffice for all . to this we answer , that these questions have no such necessary cohesion together , for although the answer of the first were granted to be true , yet the answer to the second may be false , & albeit the second be granted , the third may be false : for first , although it were granted that by the confession of faith , there were no other bishops but such as were pastors over a particular flock , and had no preheminence over their brethren ; yet is it not necessary to grant , that all others were abjured ; for albeit there be no other bishops expressed in the confession of faith , yet that will not exclude all others that are not expressed , yea even in divine scripture ; although in matters necessary to salvation , argumentum negativum à scripturis be good and valid , it is not written , ergo it is not necessary to salvation ; yet is it not so in all other particulars , not necessarie to salvation , it is not written ergo it is not ; much lesse can such a reason be necessarie in humane writs , such as the confession of faith is . first , because all humane writs are subject to error , and not infallibly true ; then because confessions doe not comprehend every point , which may by any be called in controversie , but those onely which are chiefly controverted with their principall adversaries : now this point of the preheminencie of bishops , &c. was not a point controverted , betwixt the reformers of religion who set down the confession , and their adversaries the papists ; and therefore needed not to be mentioned in the confession , and by consequent , albeit there was no such bishops according to the confession ; yet it is not necessary that they should be abjured . then there is as little coherence betwixt the last two questions , for although it had been abjured at that time , yet will it not follow necessarily , that it be now removed out of the church for two reasons ; first , because then it might have been abjured wrongfully and out of ignorance ; but afterwards men comming to better and sounder knowledge , that which rashly hath been abjured before , may be lawfully restored now . next , because if there had been a law and constitution against it , for certaine reasons of not expediencie , the church might have abjured it for that time ; yet that law being abrogated by lawfull authoritie , it may be received againe by the church : for it is holden as granted by all , that oaths given to humane positive laws , either civill or ecclesiastick , obliges no longer than the law stands in force ; now therefore since the law forbidding preheminencie of one pastor over others ( if any such law was ) being now abrogated , and the contrarie established , this preheminencie ought not to be removed now , though formerly abjured . secondly , there is great ambiguities in the termes of the proposition themselves , yea , almost every word hath its own ambiguitie : for 1. the word confession is ambiguous , for although there be two writs which by some are called confessions , yet there is one onely proper and perfect profession of faith of the church of scotland , neither ought there to be any more in one church ; to wit that large confession set down at the beginning of the reformation , wherein is contained all the positive doctrine maintained by that church , which was acknowledged & received in the general assembly , an. 1560. and ratified by the whole body of the kingdom in parliament , 1567. and inserted verbatim in the body of the act : that other which is called the negative confession is only an appendix of the former , containing an abjuration of certaine speciall errors of the romane church , so it is doubtfull which of those confessions is here understood . 2. there is likewise an ambiguity in that word , according to the confession ; because it may be understood diversly , for either it implies that it is expresly contained therein , and so it is properly according to the same ; or otherwise it may signifie onely that it is not contrary thereunto , though not particularly expressed : now episcopacie in the first sense perhaps is not according to the confession , because it is not expressly mentioned therein , which is no absurditie as we have shown before ; yet is it according to it in the second sense , because not contrary thereunto . 3. there is ambiguitie in the words ( as it is professed anno 1580. &c. ) for either it must be signified as it was then proposed in writ or print , and so certainly it was no otherwise professed at that time than it was from the beginning , and is now at this present ▪ but hath been ever conserved unaltered , or uncorrupted in the registers of the church and kingdome , so that the particular restriction to those years 1580. 1581. 1590. is needlesse and superfluous : or by ( profession ) is signified the sense or interpretation thereof , as it was understood and interpreted an. 1580. and thus also that restriction of the profession to those years , is no lesse superfluous ; for it could not be , or at least ought not to have been by any otherwise interpreted in these years , or now , then it was understood at the beginning by those who set it down , for ( as we say ) unusquisque est optimus suorum verborum interpres , and the first reformers , who framed that confession , did interpret it in the first book of discipline , and acts of divers assemblies thereafter , so as it did approve the power of one pastor over others : therefore , if any did interpret it in a contrary sense , they wronged greatly the worthy reformers of the religion , and we are not now obliged to imitate them in their wrongfull dealing . 4. there is ambiguitie likewise in the word ( bishop ) which sometimes is taken in a generall sense , as it is attributed to every pastor in the church who hath power to oversee the actions of the people in spirituall affaires : sometimes more particularly , as it signifieth those that have iurisdiction both over moe pastors and people of a certaine bounds called a diocese , as it hath been taken in all churches since the apostles dayes , untill this former age , but because this is discussed in the question it self i speak no more of it . finally , there is ambiguities in those words ( a particular flock , ) for a diocese is the particular flock of a bishop , aswell as a parish is the particular flock of a minister : many more ambiguities might be remarked in the words of this question , which for briefues we omit here , but shall be ( god willing ) discussed as occasion serves in the subsequent discourse . thirdly , it is also subtle sophysticall dealing , that they have drawn the question à thesi ad hypothesin ; they doe not aske whether episcopacie be lawfull in it self or not , but whether it should be retained or removed , in regard of the confession of faith , and of the covenant , and that only as the confession was understood an. 1580. 1581. & 1590. involving the question in divers intricate suppositions , which they have done subtilly for their own ends : first , because they were not able to bring any solid testimony of scripture , or approved fathers , or practice of true antiquitie , to prove the unlawfulnesse of that office ; and therefore , neither in this act , nor in any other act of this assembly is there one syllable produced out of gods word to approve their conclusions , but all their proofes are from their negative confession of faith , impudently wrested from the true meaning thereof , from the oath of the covenant strangely mis-applyed , and from certaine acts of late generall assemblies ; which all at the best are but humane testimonies , and such manner of proofes is not consonant to their ordinary exclamations against humane ordinances and traditions of men , continually pretending to all their speeches and actions , gods word , and conscience which only is to be grounded thereupon . 2. they have framed the question so , restricting the meaning of the confession to the year 1580. &c. because it is evident that from the reformation untill that time , they could not alleage any act of assembly or book of discipline , shewing that the church had any such intention as absolutely to condemne episcopacie : but by the contrary , the church had declared both by the first book of discipline , and acts of divers assemblies ( as shall be fully made clear ) that she did so explaine her meaning in the confession of faith concerning the point of government , as she did approve expresly this power and preheminence , and charge over moe particular ●●ocks condemned by this act. 3. they framed the question in this manner , to strike a terror of a fearfull perjurie upon the weak consciences of these who could not discerne rightly either the quality of the oath or the matter thereof ; to make them more plyable to their rebellious projects , perswading them , that the swearers themselves and all their posteritie were bound to the observation of that oath , according to their false interpretation , notwithstanding of any interveening law or constitution absolving them from it ; and that this fearfull perjurie could never be expiated , except they renewed their oath to that covenant , together with their false applications and perverse interpretations , farre different , yea flat contrary to their meaning who framed the confession of faith and injoyned the oath , which as we shall shew , is but an imaginarie fear . it had been more plaine dealing , and fitter to have removed all doubts , if they had proposed the question more simply , and in more perspicuous termes , asking , whether the office of a bishop be lawfull in it self or not ; for , if it had been solidly proven by gods word to be unlawfull , then it had been evident also , that the oath whereby it was abjured , was lawfull ; and no man could have doubted but that oath did bind , both the actuall swearers and all their posterity to the observation thereof : but if it had been found by cleer scripture that the office of a bishop had been lawfull , then no man could have doubted but the oath whereby they did abjure it was unlawfull ; and therefore , that no man was bound to the observation thereof , but by the contrary , all were bound in conscience to break such an oath : or , if it had been found of middle nature , neither simply unlawfull , nor necessarily lawfull at all times , but a thing indifferent , in the power of the church and supreme magistrate , to make a law either establishing or abolishing the same , who might also require an oath of all to observe that law : then certainly , no man could have doubted but that so long as that positive law stood in force , that oath did bind all subjects to the observation of it ; as likewise that the law being abolished by lawfull authoritie , no man was further bound , but was ipso facto absolved from the oath . so the question being propounded in this manner , and resolved any other wayes it had cleered all doubts and moved all to be of one mind and one heart ; but being propounded in their manner , no resolution did take away all doubts ( as they promised to doe by this act ) but rather did multiplie them and make them greater : for albeit it had been cleered , that episcopacie had been abjured by the oath of the covenant ( which notwithstanding is not done ) yet a greater doubt remained , whether that abjuration was lawfull or not ; which could not be resolved except it had been first made manifest , that episcopacie was unlawfull in it self by gods word . yet that we may follow them in their own method , and reason upon their own grounds , we shall leave at this time the probations which may be brought for the office of a bishop from gods word , and practice of the primitive church , which hath been sufficiently performed by divers learned divines , to the which the best of that sect could never sufficiently answer . taking then the question as it is set downe by them , there are two points which they onely here condemne in that office ; first , that they have charge over moe parishes than one , secondly , that they have power and preheminencie over their brethren , we shall make it therefore evident , 1. that by the confession of faith , books of discipline , acts of generall assemblies , and long continued practice of the church of scotland at the reformation and many yeers after , this preheminence and power of one pastor over others , and charge over moe parishes than one , hath been acknowledged to be lawfull . secondly , we shall shew that none of those passages brought by them , at length in the act it self , ( which doubtlesse were the strongest they could find ) forth of the abjuration in the covenant , books of discipline , and acts of former generall assemblies , doe prove their conclusion ; but that all of them are either falsly or impertinently cited , farre by , or contrary to the meaning of the authors , and therefore that all of them are sophystically alleaged . chap. v. that this preheminence and power of bishops here questioned is conforme to the true confession of faith of the church of scotland , to the first book of discipline and the long continued practice of the church . first , we must observe that there are two confessions of faith so called in the church of scotland , as we have remarked before , to wit , that large confession , established at the first reformation , framed by iohn knox , and other faithfull ministers anno 1560. confirmed by divers generall assemblies , received by the whole body of the kingdome , ratified by act of parliament 1567. and inserted in the body of the act , which is the only proper confession of the church of scotland , containing all the positive grounds of the reformed religion , especially in matters of faith , controverted betwixt us and the papists , and other hereticks ; the other called commonly the negative confession , which is not properly a perfe●t confession , but an appendix of the former , framed not by any ordinance of the assemblie of the church , but by the appointment of the kings majestie and councell ; first sworn and subscribed by the kings majestie himself and his houshold , then by an act of councell dated the 5. of march 1580. it was ordained that all persons within the kingdome should swear the same ; and for more commodious doing thereof , it was presented by his majesties commissioners to the assemblie holden at glasgow , 1581. that they might approve it , and injoyne every minister to see the oath taken by all their parishioners , and it did containe an abjuration of most speciall grosse errors of poperie : the same abju●ation was againe commanded by the king to be renewed in the year 1590. ( when as that conspiracie of some papists trafficking with the king of spaine was discovered ) having annexed thereto a generall band or covenant , whereby all the subjects bindes themselves with the kings majestie for maintenance of true religion , according to the confession of faith set down at the first reformation , and for the defence of the kings majesties person , authoritie and estate , against all enemies within and without the kingdome ; to the end that true professors , and his majesties loyall subjects might more easily be discerned from hypocriticall papists and seditious rebells . now as for that onely perfect confession there is no clause nor article therein , which either expresly , or by any probable consequence condemneth this power and preheminencie here controverted : neither have they been so bold , as to alleage any passage out of the same ; nor was it the meaning of those godly and learned persons who set it down , and proposed it to be received by the church and kingdome of scotland ; nor the meaning of the church and kingdome who accepted and approved the same , as the true doctrine proved by gods word , thereby to condemne any such thing : yea , it is most evident that they had a quite contrary meaning , as they themselves did publikly declare in the first book of discipline , shewing therein what manner of government and policie they doe require in the true reformed church ; to wit , that it should be governed by superintendents in every province , having power and preheminence over all the ministers and all the parishes within their bounds : for this book of discipline was framed by the same persons who set down that confession of faith , and at the same very time or shortly thereafter ; and that by the command and direction of the great councell of scotland , admitted to the government , by common cons●nt of the whole estates , in the queens absence , ( being for the time in france ) and ratifi●●● by act of councell , and manuall subscriptions of the counsellors , and of divers other men of worth the 17. of ianuary 1560. approved by many generall assemblies , and the continuall practice of the church for twice as many years thereafter , as presbyteriall governmental remained in force . then that we may see how farre this power of superintendents did extend , we must consider that the first reformers of religion , ( because of the detestable enormities of papisticall bishops , which made their persons , offices , and very names to be detested ) out of a certaine zealous scrupulositie , would not at first give the title of bishops to the rulers of the church ; yet neverthelesse by the example of many other reformed churches , gave to those who were appointed to their charge a title of the same signification , calling them ( superintendents : ) so changing a proper greek word into a barbarous latine , for the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the latine word superintendens doe both signifie one thing ; to wit , such a one as is set over others to oversee their actions . albeit by this book of discipline , the whole kingdome was divided in ten dioceses , expresly so called ) and over every diocese a superintendent appointed to be set ; yet in all the books of assemblies we find onely foure who carried expresly this title , to wit , m● . iohn spotswood ( father to the late deceased iohn archbishop of st. an●●●ws ) called superintendent of l●●thran , or edinburgh : iohn areskin of diune superintendent of angus and mearnes , or of brechin : mr. iohn wonram superintendent of fyfe or s. andrews : m. iohn w●llocks superintendent of the west or glasgow : those who were set over the rest of the dioceses were called commissioners , either because at that time they could not fi●d so many sufficient men , or for lack of sufficient meanes to maintaine the estate of superintendents , or as some rather thinke , because they esteemed this too absolute a title , and neere in signification to the title of bishop ; therfore they thought it more fit to call them commissioners , as importing morse a dependencie upon the generall assemblie of the church , from which they received commission to exercise their charge , not for any definite time , but ad vitam or ad culpam . those same are at sometimes called visitores by a word of the like signification with episcopus , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifieth likewise a visitor , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} visitation , as 1 pet. ● . 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is translated by all interpreters in dievisitationis , and so the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from the known word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} visitavit by the septuagints is translated {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and by latines inspector , visitator or praefectus : howsoever they were diversly named they had all a like power and iurisdiction , which was no lesse then in the church of scotland , than the power which the bishops had in the ancient church ; or in the church of scotland these many yeers by-gone , as may appeare by this paralell , betwixt the power of bishops and the power of superintendents . a paralell betwixt the power of bishops and the power of superintendents . first , as every bishop hath his own diocese , over the which he hath superioritie and iurisdiction , and therin a speciall citie , for his sea and place of residence , called the metropolitan or cathedrall citie . so every 〈…〉 by the first book of discipline cap. 5. art. 2. 〈…〉 pointed to him his own diocese , to have 〈◊〉 power over all persons both pastors and people 〈◊〉 that bounds , and therein a certaine place of ordinary residence , called there the superintendents towne ; which for the most part were the same cities , from which the bishops of scotland are now denominated . secondly , as all the clergie in every diocese are bound to give 〈◊〉 obedience to their ordinary bishop , according to 〈◊〉 canons of the church . right so by a speciall 〈…〉 generall assembly at edinburgh , iuly 30. 1562. it is concluded by the whole ministers there assembled , that all ministers shall be sub●●ct to their superintendents in all lawfull 〈…〉 as well in the book of discipline , as in 〈…〉 election of superintendents ; which is no other 〈…〉 but canonicall obedience . thirdly , as all bishops are to be 〈…〉 of generall or nationall councels , 〈…〉 been in all ages , and needed not any 〈…〉 thereto , from the time that they were 〈…〉 consecrated to that office . so likewise in all 〈…〉 superintendents and commission●● 〈◊〉 were constant principall members of 〈…〉 assemblies , and needed not any particular commission thereto , but being once admitted to the office , were ever acknowledged thereafter , and received without any other commission ; as is evident by that assemblie at edinburgh iuly 1568. wherein the members of the generall assemblie are divided in two ranks , some are appointed to be ordinary and perpetuall members , as superintendents and commissioners of provinces ; the other sort are mutable , as commissioners of churches , vniversities , townes , and provinces ; the first had no need of particular commission , but were perpetuall and first called in the roll , the other were changeable from assemblie to assemblie , and had new particular commissions from those by whom they were directed . in the assemblie at edinburgh 1563. that every superintendent shall appear the first day of the assemblie : at edinburgh march 1578. the same act is renewed , and bishops also are appointed to be present at all assemblies , or else to be accounted unworthy of the office , and by divers other acts : yea , after that the othee of bishops begun to be questioned in the assemblie 1579. iuly 7. sess. 9. it is ordained that bishops and com●iss●ouers of provinces who abjent themselves from 〈◊〉 assemblies shall be censured according to the act , august 12. 1575. and that act to be understood not onely 〈◊〉 bishops having power of visitation from the church , but also of such as have not that office . fourthly , as all bishops have power to hold their synods twice in the year , when and where it shall please them within their own diocese , and there all the clergie of the diocese are bound to conveene , and all matters which concerne the diocese are therein to be determined by the bishop . so likewise albeit that in the first book of discipline , there is no mention of synodall or provinciall assemblies : yet after by acts of generall assemblies , it is appointed that every superintendent and commissioner shall hold synods in their own bounds , wherein all matters pertaining particularly to their own diocese or province shall be determined , as appeares by the assemblie at edinburgh march 5. 1570. wherein these two acts are set downe : first , it is ordained that offenders in hainous crymes shall not appear before the generall assembly , but shall be called before the superintendents , and commissioners of provinces to appear before them in their synodall conventions , and there to receive their injunctions , conforme to the order used before in generall assemblies . itein , it is ordained that all question● concerning the province shall be propounded first to the superintendent et commissioner , to receive resolution in their synodall conventions ; and if they be diffieile , to be propounded to the next generall assemblie by the superiatendent or commissioner ; with certification that no question shall be received hereafter from any private minister . so likewise in the assemblie at edinburgh 1568. it is ordained that no minister exhort or reade , or other person shall trouble the generall assembly with such matters as superintendents may and ought to decide in their synods ; and if they doe so their letters shall be rejected . fiftly , as no pastor ought to have place in nationall assemblies , except such as are authorized thereunto by their ordinarie bishop , according to the custome of the ancient church : although our bishops in scotland , since they were re-established , did never usurpe this power to themselves , but left the election of the commissioner in the power of the brethren of the presbyterie : so likewise it was ordained in the assemblie at edinburgh 1568. that no minister should have voyce in generall assemblies , nor leave their flocks to attend thereat , unlesse they be chosen by their superintendent , as men known able to reason , and of knowledge to judge in matters of weight . the same likewise we see testified to have been the custome of the church of scotland , by a letter written by the lord glames then chancellor of scotland unto beza , about the year 1575. when episcopacie began to be quarrelled , wherein quaest. 2. he saith , post reformatam religionem consuetudine receptum est , ut episcopi ( under which word he comprehendeth the superintendents ) & ex ministris , pastoribus , ac senioribus , tot , quot ijde● episcopi jusserint , unum in locum conveniant , cum praecipuis barronibus , ac nobilibus , religionem veram profitentibus , & de doctrinâ & de moribus inquisituri . sixtly , as all the presentation of benefices vacant were to be directed to the bishop of the diocese where the benefice lyes ; so that if the person presented be found qualified , he may enjoy the same . so is it appointed at the assembly holden at st. iohnstone iune 1563. that when any benefice shall chance to vaick , or is now vacant , that a qualified person be presented to the superintendent of that province where the benefice lyes , and that he being found sufficient , be admitted minister to that kirk , &c. likewise in the assembly at edinburgh , 1578. ( wherein they alleage the second book of discipline was agreed unto ) one of the petitions of the assemblie preferred to the king and councell was , that all presentations to benefices may be directed to the commissioner or superintendent where the benefice lyes . seventhly , as the ordination of ministers appertaines peculiarly to the bishop of the diocese . so likewise the ordination ( which by the stile of scotland is called admission or conftirmation ) not onely of ministers , but also of readers , schoolmasters and principalls of colledges , did appertaine to the superintendents in their owne bounds , as is evident by the fifth chapter of the book of discipline , in the article of superintendents , and in the article of schools and universities . eightly , as bishops have at all times had power to examine the life , doctrine and behaviour of the clergie of his own diocese , and to admonish , correct , or censure them accordingly . so likewise in the same book of discipline , cap. 5. the superintendents received power and authoritie to visit the churches of their bounds , so often as they may , and therein not only to preach , but also to exmine the life , diligence and behaviour of all the ministers , as likewise the orders of the kirks , and manners of the people , and to admonish where admonition needeth , and to correct them by the censures of the kirk , &c. ninthly , as bishops have power of suspension or deposition of ministers , who are either scandalous in their lives , or hereticall in their doctrine . so by the book of discipline , and divers acts of the assemblies , that power doth appertaine to superintendents , commissioners or visitors , as is manifest by that place of the book of disciplince , cited by us in the former article : and by the assemblie holden at edinburgh , april 1576. wherein it is said , anent the demand made by mr. andrew hay parson of ranthrow , if every commissioner or visitor in his own bounds hath alike power and iurisdiction to plant ministers , suspend and depose for reasonable causes : the assemblie resolved affirmative , that they have alike power and iurisdiction therein , as is contained in the particular acts concerning the iurisdiction of visitors . tenthly , as bishops , because of their places and great charges in overseeing all the churches , have greater rents appointed to them than to other pastors . so likewise by the book of disciplie , cap. 5. in the article for the provision of ministers , is appointed almost foure times asmuch stipend for the superintendent , as for other private ministers . moreover , it is evident by many acts of generall assemblies , that those bishops who had joyned themselves to the reformed church , retaining still the office and title of bishops , did by approbation of the generall assemblies , exercise their iurisdiction over the ministrie and people of their own diocese , even from the beginning of the reformation almost ; for in the assembly at edinburgh , 1582. alexander gordon bishop of galloway was authorized to plant ministers , exhorters and readers , and to doe such other things as has been heretofore accustomed to be done by superintendents or commissioners . in the assembly at s. iohnstone , iunc 1563. the bishops of orknay and kai●hnes are allowed to exercise the same iurisdiction ; and to shew that they did not this by compulsion of superior authoritie , but of their own voluntary motion , in that assembly it is appointed , that a supplication shall be preferred in name of the whole assembly to the queens majestie , that she would be pleased to remit the thirds of the bishopricks ( which were then in the queens hands ) to the bishops , who were allowed by the church to be commissioners , for planting of churches within the bounds of their own diocese : and therafter anno 1572. all bishops were by speciall act of the generall assemblie restored to the function , at the desire of the earle of lenox then regent of scotland : and the next year in the assembly at edinburgh 1573. certaine limitations of their power were added , not very strict which no bishop can refuse ; 1. that the iurisdiction of bishops in their ecclesiasticall function , should not exceed the iurisdiction of the superintendents , which heretofore they had and presently have ; which iurisdiction , as we have declared , was no lesse than that which the bishops require now . 2. that they should be willingly subject to the discipline appointed by the generall assemblie as members thereof : this likewise is reasonable , and no bishop will think himself exeemed from the censure of a nationall assemblie lawfully constituted , according to the established and approved orders of the church . 3. that no bishops give co●●ation of benefices within the bounds of superintendents without their consent and testimoniall subscribed by their hands : this was also reasonable , for superintendents were also bishops , and it is conforme to the ancient canons of the church , that no bishop should give ordination or collation to any within the diocese of another bishop without his consent and testimoniall . 4. that bishops in their own diocese visite by themselves , where no superintend●nts are : which indeed is their duty , if they be not impedited either by infirmitie , or by some weightier affaires of the church . 5. that they give no collation of benefices without the advice of three qualified ministers : the bishops of scotland heretofore did astrict themselves further , for they were not accustomed to give collation of benefices ( except 〈◊〉 were to men of known worth in the exercise of the ministry before ) without the advice of the whole brethren of the exercise in the bounds where the benefice lyes , committing the whole triall both of their life and doctrine to them , and according to their testificate did accept or reject him who was presented . by this then which we have truely related out of the book of discipline , and acts of generall assemblies of the church , it is manifest , that the true confession of faith , as it was professed at the reformation , and many yeers thereafter , had no such meaning as condemne or ●bjure the power and preheminence of one pastour over others , or over moe particular flocks than one : but on the contrary did approve the same , as it is explained ( concerning the point of government ) by the book of discipline and practice of the church , under the title of superintendent untill the year 1590. and under the title of bishop untill the year 1580. for untill those years neither the one nor the other were abrogated by the assembly of the church , the first act condemning that iurisdiction under the title of bishops was in that assembly at dundie 1580. and the first act abolishing the office and title of superintendents was in that assembly at edinburgh , august 1590. wherein it is declared that since presbyteries were fully established , that superintendents and commissioners were neither necessarie nor expedient . what regard should be had to those acts we shall shew hereafter . is it not therefore too impudent and manifest a calumnie , and a scandalous impurtation laid by our covenainers upon the worthy reformers of the church of scotland ; and those who did prosecute the same for many years , that their meaning in the confession of faith was to condemne that as unlawfull , which they did approve by their plaine and publike declaration and continuall practice ? as it is also a subtill and hypocriticall dissimulation of the ring-leaders of this rebellion ( against the knowledge and conscience ●f those who knowes the historie of that church since the reformation ) to professe and perswade people that their upright intentions is to reduce the church to her former purity wherein she was constituted by the reformations , and to abolish all novation● , since they are manifestly doing the quite contrary ; abolishing , violently that order of government which was established by the reformation , and establishing in place thereof a most dangerous novation , never heard of in many christian church since the beginning untill this 〈◊〉 age , and whereof the church of scotland never thought of , nor dreamed at the reformation or many yeers thereafter ; untill it was brought by a violent wind from geneva , bringing therewith great trouble and disturbance to the church of scotland , and whole kingdome both first and last . chap. vi . shewing that this power and preheminence of bishops was not abjured by the negative confession or covenant . having showne that this power and preheminence of bishops was not condemned by the principall and proper confession of faith of the church of scotland . it followes also , that we shew that it was not condemned by that abjuration in the covenant called the negative confession ; which by them improperly and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is called a confession : for it is absurd , and almost repugnans in adjecto , to say that it should be the confession of faith in any church , which doth not declare any positive point of doctrine to be beleeved , but consisteth onely of meere negatives , which are not to be beleeved . it was onely therefore set down as an appendix of the true confession , for that end which we declared before : for this is the ordinary manner both of publike confessions of churches , and private confessions of particular persons , first to set down the positive doctrine in certaine articles and propositions , which are properly the confession of faith ; and then by way of appendix deduced from thence , to adjoyne damning and abjuring of the contrary errors : so we see it done in most of the confessions of reformed churches , collected together in that book called syntagma confessionum . so doth befa in his confession , and learned zanchius in his : right so we must conceive the matter , that those abjurations of popish errors set down in the covenant , are but appendices deduced from the articles and propositions which comprehend the confession of faith : yea , the very words of that covenant make it cleer and evident , for therin it is first said , we beleeve with our hearts and confesse with our mouthes , that this is the true christion , faith and religion , which is particularly expressed in the confession of our faith , established and confirmed by divers acts of parliament , &c. to the which confession and forme of religion we agree in all points , &c. in these words is the proposition and summe of the confession , the appendix followeth thereafter in these words , and therefore we abhorre and detest all contrary doctrine and religion , but chiefly papistrie and particular heads thereof , &c. whereby it is evident , that it is onely the proper ancient confession of faith set down at the reformation , whereunto they did directly swear in that covenant ; but unto the abjuration of errors they did onely swear indirectly , and by consequent , as they were contrary to the doctrine contained in the confession of faith . from this then that we have shown to be true , we may bring a forcible argument to prove , that by this abjuration the power and preheminence of bishops is not abjured : for this abjuration being but an appendix deduced by necessary consequence , it could not of it self have another meaning , or at least not a contrary sense to that confession whereupon it depends ; but so it is that the meaning of the confession of faith , as it was explained by the church , was no other , but that it was lawfull for one pastor to have this power & preheminencie over others , &c. therfore the abjuration could not have a contrary meaning , towit , that this power and preheminencie was unlawfull in it self . the assumption of this argument is already sufficiently qualified in the former chapter by the book of discipline , acts of divers generall assemblies , and long continued practice of the church . the proposition is evident in it self , for it is an absurd thing to say , that an appendix should have a contrary sense to the principall proposition , from whence it is deduced by necessary consequence : all good logicians know this , of which number to my knowledge the moderator is one , who hath in his time composed many accurate propositions with their appendices ; and would not have suffered one of his schollers with patience to set down their thesis with so evill knit consequences , as they would make us beleeve , is betwixt the confession of faith , and the abjuration of the covenant depending thereupon . i can finde no reason why he and other learned men of that assemblie should be so farre misled against all true logick and sound reason ; except it be ( as appeares ) that they have captivated their understanding to the tables of the covenant , that for obedience thereto they have forgot all rules of logick , to advance per fas & nefas their idoll of presbyteriall government . but our covenanters objects , that albeit the confession of faith might have been understood so by those who have set it down , and so interpreted by the church for a long time , as that thereby this power and preheminency was not condemned ; yet the generall assembly of the church ( to whom it appertaines to interpret the confession of faith ) might understand and interpret it otherwise , as it did in that assembly at dundie 1580. wherein episcopacie was condemned , and now in this assembly at glasgow , 1639. to this we answer first , it is possible indeed , that men might understand it otherwise then it was understood at the beginning , yea in a contrary sense as the covenanters doe interpret it now : but the question is , whether both those contrary sense can be the true meaning of the confession ; i hope they will not judge so , except they would make the confession of faith like a nose of wax , ( as some blasphemous papists speak of the scripture ) or that they would make the confession ( which ought to be a firme and constant rule , to try the doctrine of all within the church ) like a lesbian rule , which may be applyed both to crooked and straight lines , or to contrary and contradictory senses . then if it be so , it may be asked which of those is the true meaning ? certainely , there is no reasonable man but will esteeme that to be the true meaning which is intended and expressed by the author thereof ; for as we say , vnusquique est su●ru●● verborum optimus interpres , except such a one as speaketh non-sense : but so it is , that they that framed the confession of the church of scotland , and the church who received the same , did declare their meaning therein to be such , as that thereby this power and preheminencie was not damned , but directly approved ; therefore that contrary meaning which they ascribe to the church in the year 1580. 1581. 1590. must needs be false . secondly , this covenant and abjuration therein was neither framed by the authoritie of the church or generall assembly , nor was the oath required by their authoritie : but both was done by the authoritie of the king and councell , at whose direction this covenant and abjuration was framed , and the oath and subscription thereto required of all his subjects by his commandment ; therefore it appertaineth onely to his majestie and councell to declare the meaning thereof , and in what sense he did require the oath of all his subjects : for this is a most true axiom agreed unto by all orthodox writers , that all oathes required by a magistrate should be taken according to the direct and plaine meaning of him who requireth the same : but it is most manifest that neither the king nor councell did require that oath in such a sense , as thereby episcopacie should be condemned ; for he and his councell did plainely declare before that time , at that same very time , and many times afterward , that his expresse meaning , purpose , and constant intention was , to continue the estate and office of a bishop in the church of scotland ; and to withstand all motions tending to the overthrow thereof , as we shall shew more particularly . for first , that this abjuration was set forth by the king and councels appointment , and that by his authoritie onely the oath was required , is manifest both by that act of councell , march 5. 1580. which they have prefixed before their rebellious covenant pressing thereby to make people beleeve , that it was authorized by the king : as likewise by the acts of assembly cited here by themselves , wherein is declared , that the kings commissioner presented to the assembly in april 1581. the confession of faith subscribed by the king and his houshold not long before , and in that act approving this confession cited here by them it is expresly acknowledged that it was set forth by the kings majestie . next that it was to be understood according to the kings majesties meaning , appeareth also by the same act where it is said , that it should be followed out efoldly , as the same is laid out in the kings proclamation , for that word efoldly signifieth , that they should follow not onely the words , but likewise the sense and meaning which was intended in his majesties proclamation , not in a twofold sense , as if the assemblie would intend one sense and the king another , but simply and sincerely by all in the same words and meaning which his majestie did expresse in his proclamation . thirdly , that his majestie did not intend , that it should be sworn and subscribed in such a sense or meaning , as that thereby episcopacie should be condemned is also most manifest . 1. by his majestie and councell often rejecting the instant petitions of divers assemblies , for establishing the second book of discipline , whereby the power of bishops is impaired , and absolute paritie of all pastors established ; as they acknowledge themselves by that act of the assembly at glasgow 1581. cited here by them , wherein are these words , because divers suits have been made to the magistrate for approbation to the book of policie , which yet have taken no great effect . then because his majestie both before this time , at this time , and after , did shew evidently that he did approve the office of a bishop , as he testified by his divers protestations against those assemblies which pressed to suppresse the same , and by his presentation of bishops to the places , whensoever they hapned to be vacant ; as he did at that same very time , present m. rob. montgomery to the archbishoprick of glasgow : and by that act of parliament 1584. whereby the whole iurisdiction of bishops was ratified by his majestie with consent of the whole estates of the kingdome . seeing then that this abjuration or confession ( call it as they please ) was framed by the kings majestie , appointed to be subscribed and sworn by his authoritie , and that in such a sense , as that thereby episcopacie was not understood to be abjured ; it must be also presupponed , that all those who did swear or subscribe the same , did it in no other sense or meaning , otherwise they did swear falsly , sophystically , and by equivocation : therefore it must necessarily be concluded , that by that oath of the covenant 1580. 1581. 1590. and 1591. episcopacie , nor the power and preheminence of one pastor over others , or moe particular flocks than one , was not abjured by honest men , who had an efold and upright meaning in taking their oath . neither can the interpretation of this assemblie at glasgow 1639. give any sure warrant to those who hath sworn in a sense contrary to the kings meaning ; for if this abjuration or covenant had been the act of the church properly , there had been some appearance that a lawfull generall assembly now might give forth the true interpretation thereof ; but since it is the king and councels act , and the oath thereto required of all the subjects by his authoritie , it doth not appertaine to the generall assembly , especially such an unformall and unlawfull one as this , to declare in what sense it should be understood . so that it is but false and vaine fear , wherewith they would burden the consciences of all the kingdome of scotland , as being fearfully perjured , by establishing contrary to the pretended oath of the covenant , the office of bishops in scotland , and giving obedience unto them : but on the contrary , they are rather forsworn and perjured , who contrary to the meaning of their first oath , have by their new rebellious covenant and ordinance of their assembly abjured episcopacie . and of this no man needeth to doubt , but that all those who have acknowledged bishops , and have taken their oath of canonicall obedience , and now by perswasion of their leaders have broken their solemn oath , in disobeying and contemning their authoritie , and ratifying their disobedience by another oath , are evidently forsworn , as most of the ministers of that assembly have done ; let them in sincerity of mind search their own consciences in this point , and i doubt not , that if it have any life therein , they will finde themselves sensibly pricked thereby . chap. vii . vvherein is answered to their argument taken from foure severall sentences of the abjuration , and particularly to the first . having now shown that neither by the principall confession of faith , nor by the appendix thereof called abjuration , nor by the first book of discipline , nor by any acts of assemblies , nor practice of the church many yeers after the reformation , this power and preheminency of bishops here controverted is condemned ; it rests that we answer to those arguments which are brought by them in the body of the act , to prove the determination of the assembly , which are neither brought from the word of god , nor from the testimonie or practice of the primitive church immediately after the apostles dayes , nor from any words of the perfect confession of faith in the church of scotland , but all their arguments are of a later foundation , and may be in summe reduced to three sorts ; first , they bring certaine broken sentences ●ut of the abjuration in the covenant , which they call the confession , then some acts of their late generall assemblies , and thirdly , some passages out of the second book of discipline to the which we shall answer in their own order . and first they bring foure severall sentences out of the abjuration or negative confession , falsifying and wresting them strangely , as to make them appeare to have some shew of proving their determination : the first passage is in these words , we professe that we detest all traditions brought into the kirk , without , or against the word of god , and doctrine of this reformed kirk . the second is , we abhorre and detest all contrary religion and doctrine , but chiefly , all kind of papistry in generall , nad particular heads ; as they were then damned and confuted by the word of god , and kirk of scotland , when the said confession was sworn and subscribed , anno 1580. and 1581. 1590. and 1591. the third is , that we detest the roman antichrist , his worldly monarchy and wicked hierarchie . the fourth is , that we joyne our selves to this reformed kirk , in doctrine , faith , religion and discipline , promising and swearing by the great name of god , that we shall continue in the doctrine and discipline of this kirk , and defend the same according to our vocation and power . we answer first in generall to all these passages , that by none of them is either episcopall government abjured , for first in the words themselves , there is no mention either of bishops or their power and preheminency over others , or their charge over moc particular flocks , or of presbyteries of absolute parity of pastors : therefore except they have recourse to some secret meaning , these passage can serve nothing to their purposes : and we have shown before both by the meaning of the principall confession of faith , whereof this abjuration is an appendix , and by the explained meaning of his majestie by whose appointment this abjuration is framed , and who required the oath and subscription thereunto , that it cannot be understood in such a sense as that this power and preheminencie of bishops should be thereby abjured , and therefore neither the words nor the s●nse can be able to p●ove their purpose . secondly , we prove the same by the confession of the moderator m. alexander henrison , and his associats the apostles of the covenant ; for they in their disputes with the doctors of aberdeene doe confesse plainly , that by swearing this confession of faith , episcopacie was not abjured , and that any man might safely swear that confession and their covenant also , without abjuring episcopacie ; and by this profession they entised many to sweat and subscribe their covenant , who otherwise would n●t have done it . now either they spake sincerely at that time according to their knowledge and conscience , and so did flatly contradict this position , that by swearing the confession of faith episcopacie was abjured : or else by dissembling policie they did so professe , contrary to their own mind , to serve their own designes in advancing ( per fas & nefas ) their rebellious covenant ; and so did shew themselves iesuiticall temporizers and time-servers ( en graine ) abusing people most impudently to promote their own ends . albeit this that we have spoken , already may suffice to cleer that abjuration and coven●●t , or any part thereof , of any such meaning as they pretend , yet that the matter may be more evident , we shall examine particularly every one of these foure sentences cited by them , shewing that all of them are either falsly or impertinently alleaged by them to prove such a conclusion . as to the first sentence here produced , by it we may judge ( tanquam ex ungue leonem ) what we m●y expects of the rest of these reverend fathers 〈◊〉 : they begin with a manifest falshood , and we 〈…〉 divers more in that kind ; the words according to that citation are , we professe that we detest all traditions brought into the kirk , without , or against gods word , and doctrine of this reformed kirk . whereas in the covenant it self it is otherwise , for there the words are , and finally we detest all his ( to wit the roman antichrists ) traditions without or against gods word . first , we answer that there is a great difference betwixt all traditions absolutely , and the roman antichrists traditions ; for albeit we detest as sincerely as they doe all antichristian traditions , yet doe we not so detest all traditions absolutely , which have not expresse or particular warrant from gods word , if they be not repugnant thereto : the traditions of the roman antichrist are those which are invented by him , for upholding his tyrannie over the consciences of men , made equall to gods word , and intruded upon the church as parts of gods worship , those we detest and abhorre from our very heart ; but to abjure absolutely all traditions which are not expressed in gods word , it was never the meaning of the reformed church of scotland , nor of any well reformed church ; for all the ancient fathers of the primitive church , and all neoterick , orthodox writers doe teach , that some apostolicall and ecclesiasticall traditions are not onely profitable , but also almost necessary to be retained in the chruch ; necessary i say , if not ad esse simplicter , yet ad bene esse , such as are according to these generall rules of the apostle , 1 cor. 14. according to decency and good order , and tending to edification : and such as are according to that rule of s. austin lib. 4. contra donat. cap. 41. quod universa tenet ecclesia , nec concilijs constitutum semper retentum est , non nisi apostolicà authoritate traditum , rectissimè crediture : of which there are many profitably reteined in the church , both concerning doctrine , manners , government , and circumstances of gods worship , as the distinction of canonicall books from apocrypha , the constitutions of the apostolick creed , the manner of the celebration of marriage before the church , the sprinkling of water upon the head of the child in baptisme to be sufficient , the gesture of kneeling in the supper of the lord , the time and place of the ordinarie celebration thereof in the morning , and in the church ; and such likewise are the appropriating of the name and title of bishops , to these pastors who are set in authority over others , and divers ecclesiasticall canons concerning the manner of their government . secondly , albeit it had been so that all traditions had been simply abjured , ( which men of understanding would not have done ) yet this sentence could not have served to prove their conclusion ; for although some of the points of the office of a bishop , now appertaining thereto , be by apostolick tradition or ecclesiasticall constitution , yet this point here called in question , that one pastor may have power and preheminencie over others , or over more particular flocks , is not a tradition either against or without gods word , and doctrine of this reformed church ; but first it is a most certaine written veritie approved by gods word expresly , and the constant practice of the church of god , from the very first constitution of the visible church and publik exercise of gods worship , not only under the old testament , but under the new also , continued in all churches untill this lust age , which cannot be denied without great impudencic : then it is not against the doctrine of the reformed church of scotland , but most conformable thereunto , as we have sufficiently declared before ; therefore it is manifest , that this passage can prove nothing for their purpose , but is both falsly and impertinently produced by them . chap. viii . vvherein is answered the second passage of the covenant . the second passage cited from the negative confession or abjuration , is no lesse falsified than the former , both in the change of words , and addition of others not contained in the originall : the words of their citation are , we abhorre and detest all contrary religion and doctrine , but chiefly all kind of papistrie in generall , and particular heads , as they were then damned and confuted by the word of god and chruch of scotland , when the said confession was sworn and subscribed , anno 1580. and 1581. 1590. and 1591. but the words in the originall are only these , as they are now dawned and confuted by the word of god and kirk of scotland : so that they change that particle ( now ) in ( then ) and adde more which is not in the originall , when the confession was sworn and subscribed anno 1580. & 1581. 1590. & 1591. albeit this alteration seemeth but small to change ( now ) in ( then , ) yet in effect , it is very matteriall and subtilly made to wrest the meaning of the words to their own purpose , contrary to the intention of those who framed this abjuration , in making this ( now ) relative to the damning of episcopacie in that assemblie at dundie 1580. and others thereafter , albeit it be evident , that there was no such thing intended in the framing of this abjuration for divers reasons . first , that ( now ) in the kings covenant , is not to be understood of that present definite time then , when the covenant was framed or subscribed , but as it is expresly exponed a little before , now for along time , to wit , from that time when the large confession of faith was set forth anno 1560. and approved by the generall assembly , and ratified in parliament 1567. by the which confession those particular heads of papistrie were condemned and confuted , and the true doctrine opposite thereunto , now for a long time openly professed by the king , and whole body of the kingdome , as it is expresly set down in the same place of the covenant : therefore it is manifest that this ( now ) is not relative to that condemnation of episcopacie 1580. which was not then for a long time condemned , but only for that present yeer . secondly , albeit we should grant that this ( now ) was not to be understood of that definite time , yet doth it not serve to prove the point in controversie ; for albeit by that assembly 1580. episcopacie as it was then used in scotland was condemned , yet this power and preheminence , by approbation and practice of the church of scotland , were standing in force in the persons of superintendents , commissioners or visitors , and not abrogated untill the year 1590. towit , ten years after ▪ the setting down , and swearing of this abjuration : and therefore this power and preheminence , which is the point in controversie , cannot be understood to have been then condemned in the abjuration 1580. & 1581. for otherwise the church should have condemned that which in the mean time they did approve and practise . thirdly , notwithstanding that act 1580. condemning episcopacie , as it was then used in scotland , yet these points of the power and preheminence of one pastor over others , and charge over moe particular flocks was not condemned , but expresly acknowledged to be lawfull by that whole assembly , wherein episcopacie was called in question anno 1575. 1576. as shall be evidently cleared when we shall come to discusse the acts of those assemblies . fourthly , those points of papistrie in generall , and the particular heads damned and confuted by gods word and kirk of scotland , were only such as were opposite to the doctrine contained in the principall confession of the church of scotland , then of a long time professed by the kings majestie , and whole body of the kingdome , as it is expresly set down in the same place of the covenant : but so it is , that there was no doctrine contained either in the confession of faith , or professed now for a long time by the king and whole body of the kingdome , contrary to these points of power and preheminence of one pastor over other brethren , or moe particular flocks : therefore these are not points of papistrie abjured by the covenant , as being damned then by gods word , or the church of scotland , and so this passage doth not more serve to prove their purpose than the former . chap. ix . containing an answer to the third passage . the third passage is in those words we detest the roman antichrist , his worldly monarchie and wicked hierarchie . in this passage indeed there is no false citation as in the former two ; yet is there as great impertinencie in applying it to their purpose : for i cannot see what they can assume upon this proposition to conclude the point in controversie , except they would say , that all power and preheminence of one pastor over his brethren , or over more particular flocks is an antichristian worldly monarchie , and all degrees of ecclesiasticall persons is an antichristian wicked hierarchie , and therefore detested and abjured : but if this assumption were true , then the high priest in ierusalem constituted by god himself had been an antichristian monarch , and the divers degrees of ecclesiasticall persons distinguished by god himself had been an antichristian wicked hierarchie ; for it is most certaine , that the high priest had power and preheminencie over his brethren , and charge over all the particular flocks in iudea . the apostles likewise in the christian church , and their fellow-labourers , tit●u , timothie , and others had been antichristian wordly monarchs , for it is most certaine , that they had power and prehe●ninence over their brethren , and charge over moe particular flocks , as bishops have now ; which may be qualified by the writings of the apostles , and the testimony of all the venerable fathers of the primitive church , who lived either in the dayes of the apostles , or neer to them . so likewise those reverend ●●thers themselves , as polycarpus , ignatius , cyprian , austin , ambrose , chrysostome , &c. should be esteemed no better : yea likewise our superintendents or com●issioners of provinces should have been antichristian worldly monarchs . so that the worthy instruments of god in the reformation of the church of scotland , must be thought to have ( instead of a laudable reformation ) brought in an antichristian worldly monarchy in the church of scotland . but the principall words which they doe most urge is the last c●●●se of this passage , his wicked hierarchie , by which words it was made cleer ( as they alleage ) in the assembly that episcopacie was abjured : what was made cleer in the assembly we know not , but we shall make it cleer ( god willing ) to 〈◊〉 ( whose eyes are not blinded with partiall affection ) that those reasons produced in the act in the end thereof at length ( which doubtlesse were the most weighty they could bring ) are foolish , childish and ridiculous , unworthy of such men as they would be accounted amongst the people . but before we enter to discusse their reasons , we must first explaine the word hierarchie , and shew what hierarchie is here condemned : first , the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} amongst the ancient grocians was used to signifie a certaine magistracie , the charge whereof was to have a 〈◊〉 of sacred and holy things , as of temples , altars , and sacrifices ; and from thence was translated by an●ient christian writers to signifie the sacred orders of rulers in the church : now that there is an holy order of rulers in the church i think no man can deny , even in presbyteriall government , there are three orders of ecclesiasticall persons who bear rule in the church , and have charge of sacred things , of distinct power and authoritie , towit , pastors , elders , and deacons , and so those orders may be ●afely called an ecclesiasticall hierarchie ; they who understand the greek word , knowes perfectly that it signifies no other thing , but 〈◊〉 of sacred things , or a holy government : they cannot deny but these ecclesiasticall functions have every one their own point of government , and that about sacred and holy things , why then should they abhorre the word , since they acknowledge the thing signified thereby to be competent to their ecclesiasticall functions ? is it because the word is borrowed from ethnicks ? it should not be abhorred for this cause , more than the words episcopus , presbyter , and pastor , which did signifie also amongst the ethnicks certaine offices , or magistracies , as is well known to those who are versed in their writings . or is it because it hath been abused by the papists ? neither can it for this cause be rejected , taken in a right sense , and separating papisticall corruptions from it , more then the other titles given to ecclesiasticall officers , which all have been abused in the popish church : and that this word hierarchy may be used to signifie the orders of ecclesiasticall rulers in the christian church , i will bring no other testimony than that of calvin , who was the first author of presbyteriall government , he in his treatise de n●cessitat● ref●rmanda ecclesia , speaking of the popish hierarchy , saith ; if they will set us down such an hierarchie , wherein bishops have so preheminence , that they refuse not to be subject to christ , depending from him as from their head , and referring all to him ; wherein they doe so entertaine societie amo●gst themselves , that they be no otherwise bound but by his truth : then i must acknowledge that th●se are worthy to be called ex●crable , who will not reverence such an hierarchie , and with all humble obedience receive the same . where we see that calvin doth acknowledge , that there may be a lawfull hierarchie neither wicked nor antichristian , and such was this hierarchie in the church of scotland ; consisting of bishops , presbyters and deacons , wherein bishops have so preheminence over others , as they refuse not to be subject to christ , and depend upon him , as from their head , and not from the pope of rome , &c. and therefore in the judgement of calvin , those who will not reverence such an hierarchie , are worthy to be accounted execrable and accursed ; and since our covenanters professe , that they reverence the judgement of calvin more than all antiquitie , i marvell how they can blesse themselves in this , wherein he accounteth them accursed . to the same purpose likewise speaketh beza , the chief promoter of presbyteriall government in his answer to saravia de divers . grad. minist. cap. 21. albeit he doth not name hierarchie , yet speaking of the orders in the roman church , whereof the hierarchie doth consist , he concludeth in these words , neither doe we accuse of this tyrannie , all those who are called archbishops or bishops , for what arrogancie were this ? yea , we doe acknowledge all those who are so called , as faithfull pastors of the christian church , providing , they imitate the example of those holy bishops , in reforming the house of god so miserably , deformed ; according to the rule of gods word ; and obey them , and with all reverence receive them : so farre are we from that whereof some do most impudently accuse us , that we should prescribe to any our particular example to be followed like to those impertinent men , who esteeme nothing well done except that which they doe themselves , &c. by the judgement then of these two learned men , whose judgements they can hardly contemne , all hierarchie is not condemned , nor all episcopacie under the name of hierarchie is to be abjured , but only in so farre as it is antichristian and wicked ; that is to say , the manifold corruptions and abuses in the orders of ecclesiasticall rulers brought in by the pope to fortifie his usurped tyrannie ; those with you we also abjure and detest from our very heart . but so it is , that one pastor to have power and preheminence over others , is not to be reckoned amongst these corruptions which were brought in by the pope or antichrist , but was appointed by god himself , and practised in the church by those whom beza doth acknowledge to have been faithfull pastors of the christian church . now to come to the reasons which they set down at length in the end of the act ; the first reason whereby they presse to prove that the order of government under bishops , having power and preheminence over other pastors , as presbyters and deacons , is the p●pish hierarchy , is in these words : the popis● hierarchie doth consist of bishops , presbyters and deacons , that is , baptizing and preaching deacons , which they prove first by a canon of the councell of trent . 2. by a testimony of bellarmine . 3. by a censure of the vniversitie of paris , of certaine articles sent out of ireland ; which tedious probation was needlesse , for we doe not deny their proposition , but grant that the popish hierarchie doth consist of bishops , presbyters and deacons ; but what then ? they suppresse the assumption and conclusion , yet according to logicall rules we may finde them out , their conclusion is known , towit , that episcopall government is the antichristian wicked hierarchie . so to inferre this conclusion upon their proposition as it is set down , nothing can be assumed for the minor , but that episcopall government consisteth of bishops , presbyters and deacons . so the whole syllogisme must be . the popish hierarchie doth consist of bishops , presbyters and deacons . but episcopall government consisteth of bishops , presbyters and deacons : ergo , episcopall government is the popish wicked hierarchie . but by their leave , this is a syllogisme , ex omnibus particularibus & affirmantibus in secundà figurâ , which concludeth not , as they who have learned the first rudiment of logick knows ; such as that , asinus habet aures , tu habes aures , ergò , tu es asinus . i confesse that this may be reduced to a syllogisme in primâ figurâ , by converting the termes of the proposition , and making it universall , as quic quid habet aures est asinus , tu habes aures , ergo , &c. but thus the major is evidently false , and so likewise their syllogisme may be deduced in the same manner , by converting the major , and making it universall , but so it is no more their proposition , thus ; all orders of ecclesiasticall rulers consisting of bishops , presbyters and deacons is the antichristian wicked hierarchie . but the orders of ecclesiasticall rulers in episcopall government consisteth of bishops , presbyters and deacons . ergo , &c. but so the major is evidently also false , neither doth their reasons any wayes prove it , for if it were true , we might aswell prove thereby that the orders in the ecclesiasticall rulers in the apostles dayes , and primitive church after them , was the popish wicked hierarchie ; for they cannot deny but therein were bishops , presbyters and deacons . as likewise that their presbyteriall government is the antichristian wicked hierarchie , for they grant that their pastors are bishops , their elders presbyters , and their deacons are ecclesiasticall rulers also . but they seeme to object , that their deacons are not preaching and baptizing deacons as ours are , and those of the roman church , but onely distributers of the ecclesiasticall goods : i answer , their deacons are so much the worse , as unlike to apostolick deacons ; and therefore our deacons and popish deacons more christian , and liker to those who were appointed by the apostles , for stephen who was the first of these deacons was a preacher , and for his preaching suffered martyrdome . act. 7. philip was a deacon , and yet both a preacher and baptizer , act. 8. 5. & 12. and so we must esteeme that all the rest of the deacons had the same power , nor are they able to shew the contrary . we will not be ashamed therefore in this point , rather to joyne with papists , wherein they adhere to gods word and sound antiquity , than to their new invented opinion disagreeing from both . this reason , notwithstanding the grosse informalitie thereof , was good enough for the common people , who are well pleased , with any shew of reason comming from the mouthes of their leaders , and men of learning amongst them either would not or durst not enquire the strength of it : or if they did enquire in their own minds , durst not publish their opinion either by word or writ , because of an act of this assemblie , sess. 23. act. 17. prohibiting any person of whatsoever qualitie or degree to speak or write against this assemblie , or any act thereof under paine of incurring the censure of the kirk . therefore leaving the informality of this argument , i answer to the substance of the matter ; that all orders of ecclesiasticall rulers are and may be called an hierarchie we grant , in that sense which we have declared , but that all such is wicked and antichristian we deny , and have even calvin ( the first founder of presbyteriall discipline ) for our warrant , as we have shown already ▪ and therefore that exception they make , that this hierarchie is called the antichristian hierarchie , not to distinguish the hierarchie in the popish church from any other as lawfull , but that the hierarchie wheresoever it is , is called his : is most false , and all the reasons they bring to prove it are as false and impertinent . first , they say , as invocation of saints , canonization of saints , &c. are called his , not that there is any lawfull invocation or canonization of saints , but wheresoever they are , they are his ; even so ( would they say ) the hierarchie is called his , not as if there were any other hierarchie lawfull , but all hierarchie wheresoever it is , is the popes , therefore abjured . a solid reason indeed , and worthy of such an assembly : for first they may aswell conclude that all wordly monarchy is abjured , because the popes worldly monarchie is abjured , and so be of the anabaptists opinion , that there ought to be no king in a christian church ; and indeed it is to be lamented that their words , writings and practice doe bewray their mind , that they approach too neer to those damnable opinions . secondly , this is a manifest putid sophis●●● , a dicto secundum quid ad dictum simpliciter ; all antichristian wicked hierarchie is abjured , ergo , all hierarchie is abjured simpliciter . a child or an ignorant that knew never a word of logick , may see by naturall reason evidently the absurditie of this argument , for albeit all wicked and antichristian hierarchie is unlawfull , and therefore to be abjured : but since there may be a lawfull hierarchie in the church as we have shown , which therefore needs not to be abjured simpliciter ; as if one should reason thus ; god hateth all wicked men , ergo he hateth all men simpliciter . this sophisme is like that which is in their next act against the articles of perths assembly , to prove that confirmation of children is abjured , the popish five bastard sacraments are abjured , but confirmation is one of the five bastard sacraments , ergo abjured : it is abjured indeed to be a sacrament , but not therefore simply , for so they may conclude aswell upon that ground that marriage is abjured , because marriage is one of these five bastard sacraments ; albeit perhaps the moderator has abjured marriage , yet i hope all the rest of the brethren of the assemblie will not doe so . i marvell indeed , that men esteemed for learned and wise should have blotted paper with such trash , and put such childish arguments in print , as if they had to deal with none but fools or ignorants . thirdly , there is a great difference betwixt canonization or invocation of saints , and an hierarchie : for invocation and canonization are sunply evill in themselves , as against gods word , albeit they had never had the pope for their author . but an hierarchie or order of sacred rulers in the church is not in it self evill , but onely in regard of the corruptions thereof in the roman church , for which respect it is called antichristian and wicked , and therefore only abjured ; though in it self separating these corruptions from it , it may be lawfull and reteined : secondly , they bring a reason to prove this , that all hierarchie is the popes in these words , whatsoever corruption was in the kirk , either in doctrine , worship , or government , since the mystery of iniquitie began to work , and is retained and maintained by the pope , and obtruded upon the church by his authoritie , is his , but all hierarchie is such ; ergo , &c. i answer , that neither the hierarchie in it self , that is the order of ecclesiasticall rulers , nor the power and preheminencie of one of these orders above others , is a corruption of the church , but a perfection thereof , as we have shown before , nor was it brought in since the mystery of iniquity began to work , but established by god himself long before that mysterie of iniquitie ; and albeit it was retained and maintained by the pope , yet for that is it not to be rejected more than divers sound points of doctrine , which are as yet retained and maintained by the pope ; god forbid we should think , that all which the pope retaines and maintaines were wicked and properly antichristian ; finally , neither is it obtruded now upon the reformed church by the popes authoritie , but restored to the former perfection by the lawfull authoritie of the kings majestie , with consent both of civill and ecclesiasticall supreme ●udicatorie of generall assemblies and parliaments : therefore this hierarchie in our church is neither to be accounted the popes nor antichristian . thirdly , they alleage a passage out of the historie of the councell of trent to prove this , where it is related that the councell would not define the hierarchye by the seven orders ▪ and that we have in our confession the manifold orders set apart , and distinguished from the hierarchie : ergo , gl●ke . i professe i doe not understand what they would conclude upon these words , but of this i am assured , they can conclude nothing that serves to prove their conclusion ; it hath need of a sharp wit to finde any cleer consequence thereof pertinent to the purpose , and since they have set downe no consequence themselves , it were an idle thing for me to trouble my braines to search it out , and therefore untill it be better explained , i leave it . lastly , they alleage a passage out of their second book of discipline , cap. 2. in the end thereof : therefore all the ambitious titles invented in the kingdome of antichrists , and in his usurped hierarchie which are not of one of these foure sorts , towit , pastors , doctors , elders and deacons : together with the offices depending thereupon in one word ought to be rejected . if they would conclude upon this , that the ambitious title of bishop , and the office depending thereupon is therfore to be rejected , ( for i can see no other consequence that can be deduced of these words pertinent to the purpose in hand . ) i answer , first that they have used as great falshood in this citation , as they have done in divers others before , for in that same very place cited by them , the title of bishop is one of these which they acknowledge is given to signifie a pastor of the church , for a little before , they number these titles to be pastor , minister , bishop , doctor , presbyter , elder and deacon ; and yet they here in their citation , reckon onely foure titles , whereas in the book it self in the chapter cited by them seven are reckoned , whereof the title of bishop is one , and therefore not to be rejected as an ambitio●s title , nor the office depending thereupon . secondly , the title of bishop is not an ambitious title invented in the kingdome of the antichrist , or the popes usurped hierarchy , but is a title given by the spirit of god in the scripture to signifie a spirituall function in the church , acts 1. 20. acts 20. 28. 1 tim. 3. 1 , 2. and therefore this citation out of the book of discipline is both false and impertinent . thirdly , albeit it were truely alleaged , and did prove the point directly , yet we account not the authoritie of that book so authentick , asto make it an article of our beleife whatsoever is said there . chap. x. containing an answer to the fourth place cited out of the abjuration . the fourth and last passage of the abjuration or negative confession , whereby they alleage that episcopacie is abjured , is , we professe that we joyne our selves to this reformed kirk , in doctrine , faith , religion , and discipline ; promising and swearing by the great name of god , that we shall continue in the doctrine and discipline of this kirk , and defend the same according to our vocation and power all the dayes of our life . first , we must remark that by these foure distinct terms are not signified foure severall distinct things , but by doctrine , faith and religion is signified one and the self-same thing , for doctrine to be beleeved is the object of faith and religion consists in the practice of this doctrine , and discipline is the meanes to conserve doctrine , faith and religion , and so we see in the next words , containing the promissary part of the oath , they are all reduceed to two , doctrine and discipline . secondly , we must consider what doctrine and discipline this is whereunto they swear ; it is not every point of doctrine which hath been taught in the pulpits of scotland , nor every point of discipline which hath been practised in their sessions , presbyteries & assemblies ; for then ( god knowes ) how doubtsome and uncertaine an oath this should have been , because those points have been often changed , and some directly contrary to other : the matter of an oath should be so clearly and particularly set down as is possible ; for it be set down indefinitely , men may involve themselves rashly in a contradictory oath : and therefore those who framed this oath , have wisely and considerately set down divers limitations of the matter of the oath , whereby it is made clear and evident , what doctrine and discipline it is whereunto they promise by their oath to joyne themselves : but our covenanters have dissembled subtilly those necessary limitations , and set it down in generall and indefinite termes , only naming in generall the doctrine and discipline of the church of scotland . now that we may know more evidently what doctrine and discipline is here meaned , i shall set down at more length the words of the oath as they be in the originall : we beleeve with our hearts and confesse with our mo●thes , &c. that this is the onely true faith and religion , pleasing god and bringing salvation to man , which is now by the mercy of god revealed to us by the preaching of the blessed evangel , and received , beleeved and defended by many notable churches and realms , and chiefly by the church of scotland ; particularly expressed in the confession of faith , established and publikely confirmed by divers acts of parliament , and now of along time publikely professed by the king and whole body of the kingdome . in these words are comprehended foure necessary limitations of the matter of this oath , without the bounds of which , it is not to be extended ; albeit it were sufficient to shew that episcopacie was not abjured by this oath , if we prove that by any one of these limitations it can be excluded , yet to make the probation more full we shall make it evident , that not by one onely , but by all these foure limitations , this point ( that it is not lawfull for one pastor to have power and preheminence over his brethren , or over more particular flocks than one ) is excluded from this oath , and therefore not abjured as a popish error . the first limitation is , that they only did swear to adhere to that doctrine , which is revealed by the preaching of the blessed evangel , or by gods word : but so it is that no doctrine condemning this power and preheminencie , is revealed by the gospel , or expressed by gods word , or depending thereupon by necessary consequence , therefore by that oath , none was sworn to adhere to any such doctrine condemning that point : but the contrary doctrine is so clearly testified by the whole course of scripture , both in the old and new testament , that it is lawfull for one pastor to have power and preheminence over others , or over moe particular flocks , that we much admire why men so versed in scripture can be so blinded as not to soe so cleer a truth , or if they see it to be so impudent , and without conscience to abjure it as a damnable heresie , compelling others to abjure the same by so solemn and fearfull an oath , wherein they move them really to perjure themselves for eschewing a supposed perjury . the second limitation is , that the doctrine whereunto they swear to adhere was that , which was received , beleeved , and defended by many notable churches & realms , then when this oath was first made : but so it is that this doctrine declaring it to be unlawfull , that one pastor should have power and preheminence over others &c. was not received , beleeved , and defended by many notable churches and realms at that time ; for we can shew that the most of the reformed churches and realms at that time did professe and practise the contrary , as all the churches of high-germany , rohemia , denmark , sweden , norway , poland , hungaria , helvetia , england , ireland , and our own church of scotland : they cannot produce one realm , nor any church that had at that time imbraced fully presbyteriall government , except one city of geneva , which notwithstanding did not so absolutely condemne episcopacie as they doe , as we have shown by the testimonie of the two cheifest members of that church , calvin and beza . there are now some churches which have received the geneva discipline , as the palatinate in high-germany , the consederate provinces of lower-germany , and the reformed church of france , which notwithstanding had not that discipline , nor a full established church amongst them at that time : for the palatinate continued in the doctrine and discipline of the august●ne confession , untill the year 1584. when iohn cassitmere prince elector after his brother l●d●wick's death brought in calvinisme , as lucus o●iander in his epitom , histor , eccles. ce●t . 26. lib. 4. cap. 20. doth testifie . in the low countries , albeit there were many protestants before , yet had they not an established church untill the year 1583. when as they renounced the authoritie of the king of spaine : neither had they of france an established church untill the raigne of henry the fourth . reade over all the confessions of reformed churches contained in that sy●tag●●●●onfessionum , you shall not finde one of them condemning this power and preheminence , or episcopacie absolutely . but on the contrary , many of them doe expresly approve it : therefore since there was not many notable churches and realmes , which received , beleeved and defended , that it was unlawfull for one pastor to have power and preheminence over others , or over moe particular flocks , it is manifest that this point was not abjured by the oath of the covenant . thirdly , the matter of the oath is expresly restricted to that doctrine and discipline , which is particularly expressed in the confession of faith , set down anno 1560. and ratified publikly by divers acts of parliament before this abjuration was sworn : by which limitation is excluded from this oath all points of doctrine and discipline added since , either by acts of generall assemblies , synods or presbyteries since that confession was received , as that act of the assemblie at d●ndie , 1580. and at gl●sgow , 1581. condemning episcopacie , and others of that kinde ; and such are our covenanters additions or applications of the confession of faith , expressed in their rebellio●s covenant : and the truth is , that they neither have nor can produce one word of that confession condemning this power and preheminence , neither had the church who established it any such purpose or intention to doe so . but on the contrary , the same church , at the same very time , in setting down the first book of discipline , did approve that power and preheminencie under the title of superintendents ; therefore this point was not abjured by the oath . fourthly , the matter of this oath is determined to be that doctrine and discipline , which was for a long time before , the first framing of this oath , professed by the king and whole body of this kingdome . but so it is that no point of doctrine condemning this power and preheminence , was professed for a long time before this , by the king or body of the kingdome : therefore that power and preheminence was not abjured by that oath . for the kings profession we have shown cap. 6. what it was at that time , and both before and after ; then the profession of the whole body of the kingdome cannot be determined by particular mens opinions , but by publik acts either by the supreme , civill or ecclesiastick court . and they have not produced any act of either of those courts long before , shewing such a profession ; and therefore , it is to be presupposed that there was none such : but on the contrary , we can produce acts of both those courts , not onely long before , but also continually since the reformation , yea at that same very time when this abjuration was first made , and some yeers after standing in force , approving this power and preheminence : the first act they can produce , having any appearance of condemning episcopacie as unlawfull , is that act of the assemblie at dundee 1580. which notwithstanding doth not serve their purpose , first , because this act was not long before ( if not after ) this abjuration was first framed , being even that same very year about that same time . secondly , albeit the office of a bishop , as it was then in scotland , be condemned , yet notwithstanding this point , that it was lawfull that one pastor might have power and preheminence given him , was agreed unto by the whole assemblie , as we have signified before , and shall more fully declare hereafter . thirdly , long before this the power and preheminencie of superintendents and commissioners was publikly approved by the first book of discipline , and by divers acts of generall assemblies , even then , and some years after standing in force unrepealed , which we have before faithfully cited cap. 5. and as for the civill courts both of councell and parliament , they declared their profession by rejecting of divers suits made for ratifying the second book of discipline , which seemed to condemne this power and preheminence as in the assemblies , 1578. 1579. and 1580. cited here by themselves ; it is declared that divers suits were made for establishing the second book of discipline by act of parliament , or otherwise , if that could not be obtained , by act of councell , but both the one and the other were often refused . moreover , it was declared by the king and whole body of the kingdome assembled in parliament at edinburgh may 22. 1584. that they had no such profession : but on the contrary , in the 129. act of that parliament representing the whole body of the kingdome , the whole power , preheminence and iurisdiction of bishops was ratified and confirmed in most ample forme . by which it is evident , that there was no point of doctrine long before the swearing of this covenant received , beleeved and defended by the king and whole body of the kingdome , condemning this power and preheminence now in question ; and therefore that it was not abjured by the oath of the covenant . and since it is so , it is strange with what face or conscience they can so 〈◊〉 abuse christian people , as to impose falsly ●uch a burden upon the consciences of all persons within the kingdome , both king and subjects , pastors and people , in pressing to perswade them against so many evident reasons , that they are all by vertue of that oath so fearfully perjured , who have consented to the 〈◊〉 of episcopacie . but , because this point of episcopacie is understood by them rather to be abjured under the name of discipline , than under the name of doctrine : therefore to take away all way of escape or subt●rfuge , we shall examine the point of discipline also , and shew how farre it is included in the oath ; and albeit it be by all those former limitations excluded also , for these limitations are to be applied aswell to the discipline as to the doctrine . yet for further resolution , we must consider that the word ( discipline ) is taken in divers significations , first strictly and properly , for that part of the policie which concerneth the censures of the church , to be practised upon those who doe erre either in doctrine , or in manners of life . and so episcopacie , or power and preheminence of one pastor over others is not contrary thereto , but may very well subsist therewith , and hath subsisted actually both during the governement under superintendents or commissioners , as also under the government of bishops since they were re-established : for the same censures which were established by the book of discipline , by the order set down before our psalm books , and by divers acts of generall assemblies long before bishops were re-established , did still remaine the same admo●itions private and publik , the same sentence of excom●unication , and manner of proceeding therein , by three private and three publik citations before ecclesiasticall indicatories , the same publik prayers ●ppointed by order of the church of repentance to the delinquent , upon three severall sabbath dayes , the same forme of pronouncing the sentence , and enjoyning private or publik satisfaction , the same manner of receiving and absolving of the pen●tent . as all within the church of scotland doe know : and therefore it is evident , that this power and preh●minence of bishops is not contrary to the discipl●●e of the church of scotland taken in this ●eale ; 〈◊〉 apparently it is taken in the oath for in ●ll speeches or w●●●s of con●sequenc● chi●●● those which are see down for a sol●●● oath , ●hich ought to be plain and cleer , ) the words 〈◊〉 be taken in their proper and most usuall sense , rather than in an unproper and figurative , except by some evident reason it appear that it must be taken improperly . and this certainly is the most proper and usuall meaning of this word ( discipline , ) as it is taken in the order set down before our psalm books , in the second book of discipline cap. 7. intituled of ecclesiasticall discipline , in the second book of discipline every where , and most frequently by all ecclesiasticall writers : and therefore those who have obeyed and received bishops are not perjured , nor have broken that oath , whereby they did swear to adhere to the discipline of the church of scotland . but on the contrary , those of this assembly who have deposed and excommunicated with such precipitation so many bishops and ministers , without observing in their proces these formes prescribed by the discipline of the church of scotland , are evidently perjured according to their own grounds . secondly , the word discipline is taken at some times in a more large and ample signification , for the whole policie of the church , which in the second book of discipline cap. 1. is defined to be an order or form of spirituall government , which is exercised by the members thereto appointed by the word of god , for the we ●ll of the whole bodie : which policie cap. 2. is divided , first in regard of the persons , in that part which concerneth rulers , and that which concerneth them who are ruled ; secondly , in regard of the thing subject to this policie in three parts . 1. the policie which concernes the preaching of the word , and the administration of the sacraments . 2 that which concerneth the censures of the church or discipline so properly called . 3. in that which concerneth the collecting and distributions of almes and ●ent of the church . now if any will be so obstinate as to contend , that the word discipline is taken in this large sense in the oath of the covenant ; for their satisfaction likewise , we must consider that in this discipline or policie , it is requisite that we distinguish the points which are essentiall and perpetuall , from the points accidentall and mutable ; or as it is expresly distinguished in the first book of discipline cap. 9. intituled of the policie of the church in things utterly necessary , without the which there is no face of a visible church , and in things profitable and not meerly necessarie : the points utterly necessary are those which are prescribed by gods word to endure perpetually , as that there be pastors , teachers and rulers in the church , that gods word be truely taught , and sacraments administred according to christs institutions , and that the censures of the church be exercised against scandalous persons , and such other like things . the points not meerly necessary but profitable are those , which are not particularly prescribed by gods word , but left to the libertie of the church to constitute by ecclesiasticall canons , setting down the formes , ceremonies and orders to be observed in gods worship , and ruling of the church , according as the divers circumstances of time , place , and persons doe require : such as , how many pastors under what names and titles they ought to bear rule in the church , over what bounds or what particular persons they ought to have charge , when , where , in what order , gesture , or what habite they ought to preach , pray , or administer sacraments , and exercise their authoritie , and divers other ecclesiasticall constitutions concerning their particular manner of government . the first sort ought not to be altered or changed in substance , since they are appointed by god to be perpetuall in the church , and the oath taken in baptisme , or entr●e to a calling , doth oblige every one within the church according to their place and station therein , to observe them perpetually , albeit there had been no other oath . but so it is that this power and preheminencie here condemned , is not contrary to any of these essentiall points of the policie of the church appointed by gods word , but most conforme therto , according to the practice of the church both under the old and new testament ; and therefore in swearing to adhere to these points of discipline none have abjured this power and preheminence , but therewith have retained those essentiall points without change or alteration . there be other points of episcopacie , which are comprehended under the accidentall parts of the policie of the church , such as are by what titles or names those who bear chief rule in the church ought to be called , whether bishops , or superintendents , or commissioners , or presidents , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or moderatores , by whose advice they should exercise their authoritie , whether by chapters ▪ or synods , or presbyteries , or by other wise , godly and learned men , assumed by their own choice to be their c●uncell : albeit indeed it be more expedient to use these titles and names , which have ever been used in the apostolick and primitive church , and continued by long prescription in after ages , than those new invented titles , by men affecting singularitie . these points being alterable in their own nature , as not being precisely commanded in gods word , may be changed by the church in whose libertie they were left : and therefore no oath could bind any man to the perpetuall observation thereof , in case it pleased the church for reasons of expediency to alter them ; for according to that common regula iuris , iuramentum sequitur naturam actus super quo interponitur , if the things we swear unto be of their own nature perpetui iuris , the oath taken thereupon bi●des to the perpetuall observation , and no creature is able to absolve us of that oath . but if it be iuris positivi , and onely a constitution of the c●urch or common-wealth concerning these things 〈◊〉 are left to the libertie of the church or supreme 〈…〉 then certainly , the oath taken thereupon , 〈…〉 longer than the constitution standeth in force , but being altered by that same lawfull authoritie whereby it was established , all are ipso facto loosed from the bond of that oath : yea all those who have sworn to adhere to the discipline of the church of scotland , are bound by vertue of that oath to follow the church in the alteration she makes in those mutable points , and to obey the new acts and constitutions that concerne the same . although they be different or contrary to the former acts , and all those who disobey therein contemptuously , are guiltie of perjurie : therefore since the church hath altered upon good and grave reasons those formes and constitutions of presbyteriall government , established for a time not upon so good grounds unto the ancient approved manner of episcopall government ; all those within the church are obliged notwithstanding of their former oath to follow the church in her change without fear of perjurie . and on the contrary all our covenanters , who before the lawful abrogation of the constitutions of the church established by lawfull authoritie , have not conformed themselves thereto , but disobeying them in their own persons , and by their exemplary practice intised , yea compelled others to disobey and rebell to the disgrace of their mother their church , and breaking of the bond of peace , whereby the unitie of the spirit is conserved doe lye under a fearfull perjurie untill they doe seriously repent . chap. xi . answering to the acts of the generall assemblies produced against bishops untill that act at dundee , 1580. having disoussed those passages alleaged out of the abjuration of the covenant , it rests that we answer in like manner to the acts of divers generall assemblies , produced to prove that the church hath condemned this power and preheminence of one pastor over another and over moe particular flocks : albeit a sufficient answer may easily be gathered by the judicious reader ; out of that which we have said already , yet because many are moved by the authority of those assemblies , who doe not understand the manner of their proceedings , we must consider them more particularly , to the end than we may shew what weight and force they ought to have in the church . those acts here cited by them for the more commodious answering without tautologie may be disposed in three ranks , first , some of them containe only preparations to the condemning of episcopacie , as those from the year 1575. to the 1580. next there are some that tend directly to the establishing of the second book of discipline , transferring the power of bishops to presbyteries ; thirdly , others are such as condemne episcopacie , which all we shall examine particularly in their own order . and first we must observe , that they never alleage one word of any assembly since the reformation untill that at edinburgh 1575. albeit there were thirtie generall assemblies in scotland before that time , more uncorrupt , holy and venerable , than any of those which are alleaged of them ; for why they were not able to shew by any probabilitie , that before that time the church of scotland did think any evill of this power and preheminencie , but did continually and constantly approve the same both by her constitutions and practice . next we must consider the causes and occasions moving the ministers at that time to alter their judgements in this point , and if we remark the estate of the church and kingdome of scotland at that time , as it is known to all these who have taken paines to understand the true history of the church and kingdome of scotland in those dayes , we shall finde evidently the occasions of this alteration of iudgement . first , there were at that time some men of learning , but of fiery and violent humours , come into scotland from geneva , who because of their travels abroad and learning were had in great esteeme ; and they being themselves greatly in love with geneva discipline , did labour by all manner of perswasions to move others to like both of the clergie and laitie , especially noblemen , to a liking therof also ; at lest by intreaties , perswasions , and some shew of reason made secretly amongst themselves a reasonable number both of nobility and ministry , who carried a great sway in generall assemblies , and were able to make a partie if the former government were called in question . secondly , they thought the time fit to further their designe , in regard of the kings majesties minoritie , being then about ten yeers of age at most , and therefore not capable of the knowledge of that which was most fit for the government either of the civill or ecclesiastick estate , governed himself by divers men of divers humours . thirdly , there was a great furtherance to this alteration , in regard of the great troubles , divisions and factions at that time , amongst the nobilitie and courtiers , every one striving to thrust out his neighbour from that imployment he had about the king and court , as witnes the violent death of three regents , and the fourth , like enough , had gone the same way ( if his govermne●t had indured longer ) and many of the nobility cut off by particular quarrells , some justly , some unjustly under colour of legall proceeding : as witnes likewise an act of the assemblie at edinburgh 1578. whereby a solemn fast was injoyned for divers reasons , especially because of the ●ivill and intestine , ungodly s●ditions and divisions within the bowells of the kingdome : some noblemen therefore and courtiers in those factious times , as fishing in troubled waters , to further their own ends did labour to make some pretext of religion , and therefore did strive to ha●e the church upon their side , abusing the simplicitie of some of the ministrie zealous of the new discipline , and the pride of others impatient of subjection to their bishops or superintendents stirring them up to cast off their yoak : knowing that they by their sermons and private practices might doe much , to make the people incline to which faction they pleased best ; and by that meanes to force the kings majestie for fear of a generall insurrection to grant them whatsoever they desired , which policie our covenanting noblemen have carefully practised now with great but a dangerous effect : there was never yet in those times so bold a traitor , but he found ministers of that sect to countenance him , and approve his doings both privately and publikly , as witnes their applauding the earle of bothwell in his treasonable attempts , for it is certainly known that of those moneyes which was collected by the ministers for the relief of geneva , a part was imployed to wage souldiers for him , i know and could name if i pleased both the deliverers and receivers thereof : it is known also that ministers of that sect had a chief hand in all those attempts which commonly are called roads , as at the road of stritilling , the road of leith , and the abbey road , and at the 17. day of december the earle of gowry found one of the prime ministers of that sect to justifie his cause , and refuse to give thanks to god for the kings deliverie from that treasonable attempt . finally , it is well known how king iames of happy memory was vehemently troubled and vexed most unjustly by that sect , during the time of that anarchie of the church , as he himself left in record in his basilicon doron . fourthly , to those occasions another was joyned to further the ruine of episcopacie , towit , the sacrilegious greed of some of the nobilitie and courtiers gaping after the church-rents , which they perceived they could never obtaine so long as the authority of bishops did subsist , and therefore did use the uttermost of their endeavour to bear down that estate , pushing forward the ministers to cry out against the bishops , and to blue abroad their personall faults both in their assemblies , pulpits and private conference , to make the very office it self 〈◊〉 to the people . it is therefore more than manifest ▪ that those troublesome and factio●s times cannot be accounted a good pr●sident for the government of the church in after ages ; for shall a few turbulent assemblies backed and 〈◊〉 forward by factious humours and sacrilegious greed of noblemen and courtiers ? in the mi●orage of the supreme magistrate constituting a new discipline , by the example of one small citie of geneva , confirmed onely by the practice of fourteen or fifteen yeers at most , be able to counterpoize gods word , the continuall practice of the church of god both under the old and new testament , and the example of the blessed apostles and their successors , the venerable pastors of the primitive church , continued in after ages in all christian nations untill this last age ; yea retained by the first reformers of the church of scotland , and approved by the church therein for many yeers thereafter . so that the authoritie of these assemblies ought not to move judicious men judging without partiall affection : this much in generall concerning those assemblies whereby the estate of bishops was opprest in those dayes , yet to remove all scruple , we shall discusse particularly all the acts alleaged here out of these assemblies , shewing that they serve little or nothing to the present purpose . first , they alleage that bishops were tollerated from the year 1572. untill this year 1575. . but by their leave , they were tollerated from the very first years of the reformation , for so many of them as did joyne themselves to the reformed religion , retaining the title , office , and benefice of a bishop , did exercise their jurisdiction 〈◊〉 all the pastors a●d people within their diocese by approbation of the generall assemblies of the church , as we have shown before , cap. 5. so that this was not as they alleage a meer tolleration , but a full consent and approbation , at least in regard of their power and preheminence above ministers , and charge over moe particular parishes . it is true that anno 1572. there were divers bishopricks vacant , and that my lord regent did excuse himself to the assembly , that they had been so long void ; as appears by an act of that assemblie at edinburgh , august 1572. wherein it is recorded , that alexander hay clark of the councell presented some articles in name of the regent to the assembly , whereof one is my lord regent his grace mindes , that with all convenient diligence , qualified persons shall be presented to the bishopricks now vacant , the delay whereof has not been by his owne default , but by reason that some enteresse ●as made to those livings in favour of some noblemen , before his acceptation of the regencie ; yet his grace is perswaded that qualified persons shall be speedily presented , and in case of fail●i● , will not faile without the others knowledge or consent to present . so it appeares by his excuse , and promise of diligence in times to come , that this was not a tolleration onely , but an earnest suit of the church , that qualified persons should be presented as they were shortly after and accepted by the assemblie : the regent at this time was the worthy mathew earle of lenox , a man of a noble and generous disposition , who bent himself to wrest the church livings out of the noblemens hands , and to establish the church in her proper lustre , which doubtlesse he had effectuate if he had been suffered longer to live , and so settled things therein , as king iames of happy memory , and king charles now raigning should not have had so much trouble and turmoile in redressing the estate thereof againe : but not long after this , he was traiterously murthered at 〈…〉 , and after his death another wind blowing , all his designes were reversed , episcopacie born down , and the church brought to miserable povertie . the first assembly alleaged to prove their conclusion is that in august 1575. which notwithstanding doth nothing make for them , but against them rather , as we shall make manifest by the proceeding of that assemblie and conclusion thereof , according as we have faithfully extracted them out of the register of the assemblies . at this assemblie indeed was made the first publik motion against episcopacie ( although they had before laid privately their plots in their own conventicles ) at the very beginning of the assembly , when they were calling the roll of their names , the bishops ( according to the accustomed order in former assemblies ) being first called , the promoters of geneva discipline set forward one iohn durie , a man neither of the wisest nor most learned of the ministrie , but of great boldnesse , which happily he had learned in the cloister , having been sometime ( as i have heard ) a monk in dumfermling ; he rising up made a protestation , that the calling of the bishops in the assemblie should not prejudge the opinions and reasons which he and other brethren of his mind had to oppone against the office and name of bishops ; this protestation being vehemently seconded by others , the question was proposed to the assemblie in these termes , whether the bishops , as they are now in scotland , have their function of the word of god , or not : a more formall proposition indeed than this in the assemblie of the covenanters , albeit it have some ambiguitie also : they thought it not sit to put the matter presently to the voycing , untill it were sufficiently discussed by reasoning pro & contra ; and for that effect there are three appointed upon every part to reason the matter , and to report their judgement and opinion to the assemblie , and how farre they could agree : the reasoners against episcopacie were m● . andrew meltin principall of the colledge of glasgow , who was the chief man in this cause , m● . iames lawson minister at edinburgh , and m. iohn craig minister at aberdeene : on the other part for bishops were appointed m. george hay commissioner of caithnes , m. david lyndsay minister at leith , m. iohn ro●● minister at p●rth ; they together having conferred and reasoned the matter at length , could not agree upon the principall question , and therefore the assembly determined by an act , that they think it not expedient presently to answer to the principall question : yet they who were appointed to reason the matter , reported to the assembly that they had agreed altogether in certain points , first , that the name of bishop is common to all them which have charge of a particular flock , to preach the word and administer the sacrament , which is their chief function by the word of god . secondly , that out of this number may be chosen one to have power to visite such reasonable bounds as the assemblie shall appoint . thirdly , that he may have power in these bounds to appoint ministers , with consent of the ministers of that province , and of the flock to which they are appointed . fourthly , that he may have power to appoint elders , and deacons in every particular congregation with consent of the people . fiftly , that he may have power to suspend and depose ministers for reasonable causes , with consent of the ministers aforesaid . the which points of agreement were ratified and approved by the next generall assembly in april , 1576. whereby it is evident that they did not intend to diminish that power and preheminence , which superintendents had before over private ministers , or over the particular congregations within their bounds , which as we have shown before was no lesse than tha● which bishops now doe require to have in the church : and therefore that this assemblie concluded directly against them , who condemne the power and preheminence of bishops over ministers and over moe particular flocks than one . secondly , we must remark a subtill dissimulation of our covenanters , who in the citation of this act remember only one point of this agreement towit , that the name of a bishop is common to every one of them that hath a particular flock ; but dissembles the other points of agreement which we have rehearsed importing this power and preheminence , because they found them directly contrary to their conclusion . thirdly , albeit they intended at this assemblie presently to have thrown down episcopacie to the ground , yet because many wise , learned and godly brethren did oppose them , standing firmly for the ancient discipline of the church , there passed five or six years in these contestations before the finall sentence was pronounced ; in the mean time those episcopomastiges ceased not to labour diligently by all meanes to draw others to their judgement , using likewise the perswasions of men of speciall note beyond seas ; as in the time of the contestation , the lord glames then chancellor of scotland was moved by our genevating ministers to write to beza , craving his opinion concerning the present government under bishops & superintendents , to the which letter beza made a large answer condemning the present government , and setting down a plot of that policie and discipline which he desired them to imbrace , according to the which they did frame their second book of discipline , and that in many points ipsissimis verbis , as may appear by conferring the book with his epistle . that second citation from the assembly , april 1576. serves nothing to their purpose , for albeit some bishops were censured because they had not betaken themselves to a particular flock : yet this might consist with power and preheminence over other as is cleer in the superindents , who albeit they had particular flocks wherein they were specially bound to attend in preaching the word , and administration of sacraments , yet that did not hinder but that they might have charge over other pastors and moe parishes . finally , those corruptions of the estate of bishops which are set down in the assemblie at edinburgh , 1578. were not fully concluded in that assembly to be damned absolutely , but only proposed by some and craved to be considered . chap. xii . answering to the acts for establishing of the second book of discipline . the second rank of acts cited out of generall assemblies are those which concern the establishing of the second book of discipline , such as are that act of the assembly in april 1578. sess. 4. that in april 1578. iuly 1579. iuly 1580. sess. 10. april 1581. 1590. 1591. sess. 4. to the which they need no particular answer , but generally concerning this book of discipline , we answer , first , that this book of discipline was brought in head , and urged by the same means and occasions whereof we spake before , to subvert the former established government , and to bear down bishops , that the church the more easie might be robbed of her patrimonie by noblemen and courtiers gaping after the church-rents , and factious humours striving to singularity , contrary to the mind of the wisest and gravest and most modest of the ministry , and opposed continually by the king & councel and whole body of the kingdome , as the very acts themselves here produced by them doe evidently declare . secondly , the acts of those assemblies can be of no greater force than the book it self , for the establishing whereof they were made . but so it is , that this book is not in it self that discipline whereunto we swear to joyne our selves in the oath of the covenant , first , because at this time the book of discipline was but onely a thing in fieri , not as yet concluded when the oath was made , and therefore could not be accounted to be comprehended therein ; for that ordinance of the assemblie at glasgow , 1581. whereby that discipline was appointed to be registrated in the assembly books , did not make it a binding law , neither was it intended for that end , but as it is expresly set down in the act it self ad perpetuam rei memoriam , and that the posteritie should think well of the intention of the church . so it was but a thing intended by the church , but not effected : as likewise that ordinance of the assembly at glasgow 1590. concerning the subscription to that book , did not extend it self to all , but to actuall ministers only , and yet of those many did resist it ; as particularly the ministers of angus and mear●es , and divers other parts of the kingdome , for the which cause it was thought needfull that a new act should be made anno 1591. injoyning againe the subscription under a penalty , and particularly to those of angus and mear●es . this book was never ratified by any act of estate either in councell or parliament , without the which they themselves confesse it could not be a law , as they doe in that assembly iuly 1579. and that assembly 1580 sess. 10. as for that act of parliament 1592. here alleaged , first , it was after the last urging of the swearing of the covenant 1591. and therefore could not be included in the oath . secondly , it was but a partiall ratification , not of the whole book , but of generall , synodall , and of presbyteriall assemblies , and parish sessions , which did still remaine under episcopall government with greater regularitie than they were before . 2. this book of discipline many years after the first motion thereof , could not be agreed unto by the greatest and best part of the ministrie , finding it for the most part but an imaginary plot , which could be hardly effectuate or indure long in the church without great corruption , as the event proved . some of it never put in practice either in the church of scotland , or any other church in the world , like to the frame of policie in plato's republik , or of outopia , as those points de diaconatu , concerning the collecting and distribution of the rents of the church : in some points the contrary hath ever been practised , as it is appointed by that book cap. 7. that landward churches should not nor could not have particular elderships , and yet ever after there was not so small a landward church , but had their particular sessions consisting of the ministers , elders and deacons . it is likewise there appointed that elders once lawfully called to the office may never leave it again ; and yet it hath ever been an use that he who was elder this year should be casheered the next , and every year a new election made . item , it is ordained cap. 3. that all ecclesiasticall parsons , as pastors , elders , and deacons should receive the ceremonie of ordination to their office , which are declared to be fasting and prayer , and imposition of hands of elderships , and yet they did never practise imposition of hands upon elders or deacons , but only in the ordination of pastors : many other points might be brought which either were never practised , or the contrary practice brought in . 3. if this book of discipline be a declaration of the meaning of church , whereby the negative confession in the covenant should be interpreted , then those who have sworn the covenant , have sworn also to this book of discipline ; if it be so then , which of all the covenanters can free themselves of perjurie , for i am assured , that the greatest part are not perswaded in their conscience of the truth of all this book of discipline , nor will swear to adhere thereto all the dayes of their lives : let them put their covenanting noblemen , and other gentlemen possessors of the church rents , to an assay to swear that point of this book ca. 9. that to take any part of the patrimony of the church ( consisting of tithes , manses , glaebs , possessions , lands , biggings , annuall rents , and any other thing which hath been at any time before , or shall be in times coming , given for the use and utilitie of the church ) and convert it to the particular and profane use of any person , we hold it a detestable sacriledge before god . or that point cap. 12. that this order which gods word craves , cannot stand with patronages , or power of presentation , &c. put them ( i say ) to this oath particularly , and make them understand , that by swearing to the discipline of the church of scotland , they are sworn also to this point ; and then you shall find that they will rather renounce your covenant before they take such an oath : or if they have so bad a conscience as to swear so directly against their mind , before they perform really that which they swear , by restitution of the patrimonie of the church and quieting the right of patronage , they shall rather revolt from your covenant , and conforme themselves to the book of common prayer , book of canons , and high commission likewise . so if you should put many of the ministrie , especially those who possesse rich parsonages , to swear particularly that point of the policie appointed by this book , cap. 9. & cap. 12. to suffer the deacons to intromet with all their church rents , and to distribute the same by the direction of the ruling elders , giving one fourth part for the maintenance of their lay-elders and deacons , another to their poore hospitals and schools : another for upholding the fabrick of the church and other extraordinary affayres , and only a fourth part to be given to the minister ; they should find few of them who would imbrace their covenant upon those conditions . so then to perswade people that by swearing to adhere to the discipline of the church of scotland , they swear also to this book and to all the points therein , ( whereunto the whole church did agree fully in that assemblie 1578. as they alleage ) either it is a false deluding of the whole kingdom , in drawing upon their consciences the burden of a fearfull perjurie , or else the covenanters themselves remaine as yet under that fearfull perjurie , notwithstanding of the renewing of their covenant , whereby they think that their perjurie is expiate ; for they have not as yet renounced those things which they are bound to renounce by their oath . 4. this book of discipline is deficient in the principall points of church discipline ; there is no order set down therein of the censures of the church , nor of the manner of proceeding to the sentence of excommunication against offenders , or in the absolution of the penitent , or of receiving them again into the church who has been excommunicated : in which points that which properly is called the discipline of the church doth consist . every church hath her ecclesiasticall canons , whereby those things are directed , but this book omitting those canons hath done , as that painter , who having portraied every nation in its proper habite , did paint the french man naked with a paire of taylors sheers in his hand to shape to himself a fashion of habite , because he changeth yearly according to his fancie : even so this book of discipline hath given to the ministers , and lay-elders in their elderships , a power to shape to themselves a new forme of discipline every year as they please ; so that as i know perfectly , there were few presbyteries or sessions in scotland , but had different manner of proceeding in these things , as i could instance in divers particulars , having seen and perused many presbyteriall and session books . and there is none amongst themselves , who frequented divers presbyteries , but they know this to be true . finally , this book is superabundant also , meddling with those things which doe not appertaine to ecclesiasticall discipline , as setting down rules restraining the civill and supreme magistrate in the execution of his charge committed to him by god , debarring him from meddling with ecclesiasticall matters , and not giving him so much power therein , as to a shoemaker or taylor being a ruling elder , and giving him no definitive power , but only to be an executioner of that which they define , and such other points of iesuiticall doctrine . seeing therefore this book of discipline was never fully approved , nor practised by the church , nor fully ratified by the estate and kingdome , nor received fully by the covenanters themselves , and since it is de●icient in principall points of discipline , and superabundant in meddling wit●things impertinent , it cannot be accounted that discipline whereunto all are sworn by the oath of the covenant : and therefore that all those acts of assemblies cited here for the establishing thereof are impertinent to prove their conclusion . chap. xiii . vvherein is discussed that act of the generall assemblie at dundee 1580. condemning episcopacie , as it was then in scotland . the principall act whereupon they chiefly insist , and ground this abjuration and meaning of the church in these years when the covenant was sworn , is that act of the generall assemblie at dundee iuly 1580. whereby the office of a bishop ( as it was then used in scotland ) is condemned as unlawfull in it self : and that act at glasgow in april 1581. explaining the same , declaring it to be understood not of the spirituall function only , but of the whole office of a bishop , as it was then used . albeit the church appeareth wholly to have condemned by those acts all the points of the function of a bishop , yet if we consider rightly , we shall finde nothing in them which proveth directly the determination of this assemblie ; for i cannot see how the whole church of scotland did agree at that time in condemning as unlawfull in it self , either this point of episcopacie which is condemned by this assemblie of covenanters 1638. or any substantiall point either of the spirituall or temporall function thereof , except they grant that the church at that time did contradict it self . first , i am assured they intended not to condemne in bishops , as unlawfull it self , the preaching of the word , the administration of the sacraments , and the exercise of ecclesiasticall discipline , since they acknowledge themselves that these are the principall points of their spirituall function in that act of the assemblie 1575. discussed here before . secondly , neither did they condemn as unlawfull in it self , the name and title of a bishop to be appropriated to some pastors by others , for first , they did allow the title of superintendent to be appropriated to some pastors , which is a word of the same sense and signification , and importing as great authoritie and iurisdiction as the other ; and therefore it were but a foolish logomachie , or strife about words to allow the one title , and condemne the other . secondly , it may aswell be condemned as unlawfull , to appropriate the name of minister to the degree of preaching pastors , which is common to all those who have charge in the church : or to appropriate the name of elder to their ruling elders only , which is common to all pastors , apostles , evangelists , and bishops . thirdly , neither did they condemne as unlawfull in it self , their power and preheminence over the ministers in their diocese , or charge over moe particular parishes , first , because there were points agreed upon by both parties before this assemblie , and approved by a speciall act as we have shown before , cap. 11. secondly , because this power was as yet still remaining in the persons of superintendents , commissioners and visitors , and long after this time . fourthly , neither did they condemne as unlawfull in it self , their power of convocation of synodall assemblies and their moderation therein , for the church acknowledged this power to be lawfull in superintendents , as we have shown by divers acts of assemblies , cap. 5. for if it were unlawfull in it self , it could not be thought lawfull under any title whatsoever . fiftly , neither did they condemne as unlawfull in it self their sitting and voycing in councell or parliament , or other civill iudicatories ; for they acknowledge in the second book of discipline , cap. 11. that pastors may and should assist their princes when they be required in all things agreeable to gods word , whether it be in councell or parliament , or otherwise . so a little before this time m. robert pont , who was a pastor and commissioner of caithenes , had licence from the assemblie to exercise the office of a senator of the colledge of iustice , which was a civill iudicatorie : that proviso which is added to this doth not import any unlawfulnes in the office , providing they neglect not their own charge , nor by flatterie of princes hurt the publik estate of the church ; if any doe so , it is but a personall fault , and not essentiall to the office , for bishops may doe more good in those places for the publik weal of the church , than their apostles of the covenant by their long staying in edinburgh farre from their own particular charges , attending the tables of the covenant , and gadding up and down the countrie to stirre up the kings subjects to rebellion against him , and to disturb the estate of the church and kingdome , as many of the covenanting ministers have done . these are the principall points both of the spirituall and temporall functions of the bishops , and since they were not accounted by the church unlawfull in themselves , how can this be that this assembly hath justly condemned the whole estate of bishops as unlawfull in it self ; except the ambiguitie lurk in these words which are there added and often repeated , as it is now used in scotland , signifying that it was only the corruptions which were in those who were bishops at that time which they did condemn , and not episcopacie absolutely . it may be true indeed , that there were some corruptions at that time in those who had the office of bishops , or that they did not exercise their office aright , retaining some corruptions of the roman church , but for these personall faults , the office should not have been condemned of it self , since these corruptions might have been separated from the office , as they were indeed by the new re-establishment of bishops in the year 1606. 1608. and certainly , they understood those corruptions which are remaked to have been in the bishops by the book of discipline , cap. 11. whereof some are corruptions indeed , but not competent to that office , as it was now established in scotland by generall assemblies and acts of parliament : others of them are only supposed corruptions , which cannot be convinced to be such indeed , either by gods word , or testimonie of approved fathers , or practice , or example of the primitive church . 1. they say , it is a corruption that the name of bishop should be appropriated to some few : we have answered to this a little before , shewing that this is only a proud doting about questions and strife of words , as the apostle sayes , 1 ▪ tim ▪ 6. 4. 2. they account it a corruption , that they addict not themselves to a particular flock : i answer , that they doe so , for their diocese is their particular flock ; then it is neither necessarie nor expedient , that he to whom the generall charge of many parishes is committed , should astrict himself to one parish only , nor can the contrary be convinced from gods word , wherein we finde no such divisions of parishes as is now . 3. they challenge them that they are called lords over their brethren , and over the inheritance of the lord : but first we say , that they are not called lords in regard of their rule over their brethren , but in regard of their temporall lordships bestowed upon them by the liberalitie of princes , and in regard of their place in parliament and councell : then this title of lord , like as dominus in latine , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in greek is sometimes a word signifying absolute and illimitated dominion . so we see that divers emperors , albeit in effect they had absolute dominion , yet did they refuse often the title of dominus because it was odious to people , and in this sense bishops are not called lords , neither doe they arrogate to themselves such absolute and unlimited dominion , as to doe what they pleased , but they must be ruled by the canons of the church . but otherwise the title of lord is only a word of honour competent to every man of respect , to whom it pleases the prince , or custome of the countrey to give that title , as in france we see the bishops are no otherwise intituted than other ordinarie gentlemen , calling them mounsieur ; so likewise in spaine and italy seignior , which title is also given to any other man of worth ; it is only the custome of the countrey of england and scotland , whereby this title of lord is given to bishops , and not for any absolute dominion they arrogate thereby . 4. they account it a corruption that bishops should have further bounds to visite then they may lawfully ( they would say conveniently : ) but that corruption may easily be amended by division of the diocese , as is lately done in the diocese of st. andrews , without abolishing the whole office . 5. that a pastor should have criminall iurisdiction : we answer they have not this as pastors or bishops , but as a priviledge by the laws of the countrey annexed to their temporall lands , which notwithstanding they doe not exercise in their own person , but by their stewards or bailif●es . 6. they count it a corruption , that bishops would not subject themselves to the correction and censures of the particular elderships or presbyteries : this is but a supposed corruption , and if it were so , it were a great corruption indeed , and a most uncomely and confused disorder , to give libertie to the inferior members to correct the head ; it is true indeed , that bishops ought to be subject to the censures of generall or nationall councels , and none of them will think themselves exeemed from such a one as is lawfully constituted . albeit the bishops did decline upon many just reasons this assembly of covenanters , which are at length expressed in their declinature , yet if that the assemblie had been constituted according to the present established order of the church , they would never have declined from the same . the last corruptions , they remark in the bishops as they were then in scotland , is , that they did not instruct their people in gods word , which is a corruption indeed , but not essentiall to the office of a bishop , or allowed by a law : if any omit that dutie , let them be censured for their personall fault , it is great iniquitie to condemn the whole office as unlawfull in it self , for the personall fault of one or two . but i perceive that the chief thing which was then condemned in episcopacie is , that they did not receive their commission to exercise their charge from the church , or that every minister had not his voyce in the nomination or election of bishops , but that they were nominated and presented by the king , elected by those of the chapton only , and consecrated by other bishops , and this was the thing which moved them ●o despitefully to condemn that estate , in the constitution whereof every one of them had not a hand , and in all their proceedings both in the book of discipline and acts of assemblies it appeares , that this was the chief thing they required , that if they had had their commission only from the church or generall assemblie , they would have condescended to all other points of their function . 1. in the second book of discipline , cap. 11. they confess that albeit pastors as pastors have not power over moe ●locks than one , yet if it be given them by the church they may exercise it lawfully . 2. in the assemblie 1575. it is agreed by both parties as we have declared , that amongst the pastors one may be chosen by the church to visite certaine bounds comprehending many particular parishes , and therein to plant ministers , to suspend and depose them for reasonable causes . 3. in the assemblie at edinburgh 1578. one of the principall petitions they make to the regent , was that none should be admitted to vote in parliament in name of the church , excep● such as have commission from the church . 4. in the second book of discipline , cap. 11. it is said that no person under whatsoever title ought to attempt any act in name of the church either in councell or parliament , having no commission from the church ; so that if that had been done , we see that they acknowledge both their power and preheminence over other pastors , their charge over moe particular flocks , their sitting in councell , and voting in parliament to have been lawfull , which are the principall points both of the spirituall and temporall function of bishops , which they challenge in this assemblie to be unlawfull . if then we can shew that the bishops have received from the church such a commission , to exercise all these points of their office , how can it be denied but they may exercise them lawfully , since this is the only exception against them in these things : therefore we shall make it appear that bishops have received from the church this commission . 1. christ himself who is the head of the church having all power , gave to the apostles this commission to exercise power and preheminence in all spirituall and ecclesiasticall matters , over all both pastors and people throughout the whole world . 2. the apostles who were at the beginning the representative church , gave the like commission to bishops over certaine bounds over the which they received iurisdiction , as paul gave to timothy in ephesus , and the bounds of asia minor thereabout , commission to plant churches , to ordaine presbyters and deacons , to have iurisdiction and rule over them being ordained , to receive or repell accusations given in against them , and by consequent to judge and correct , or censure them : the same commission received titus in the kingdome of creta ; neither can it be doubted , but the rest of the apostles gave the like commission unto others in these nations where they travelled to preach the gospel , who were to succeed them in the rule and government of the churches , wherin they had not only the name , but also the office , and that power of bishops which is here called in controversie ; as none can deny , except those who will impudently deny all t●rue records of antiquitie , since all the o●thodox fathers who succeeded the apostles , and lived in the same age with them , doe with unanimous consent testifie the same . the which commission was derived from the primitive church ( who received it from the apostles ) to those of succeeding ages , confirmed by continuall practice uncontrouled for the space of fifteen hundred years by any orthodox writers , untill this last age that some of the church of geneva began to call it in question . 3. the commission to vote in parliament they could not have at the beginning , when there was no christian magistrates or common-wealths , yet so soone as kingdomes and common-wealths received the publik exercise of christian religion authorized by laws , then the church considering that many of the civill laws did either directly or indirectly reflect upon ecclesiasticall matters and religion ; and that it was very expedient , that ecclesiasticall constitutions for better obedience thereto should be strengthened by the laws of the kingdome , they did earnestly supplicate emperors , kings and magistrates that some commissioners from the church might have place in their soveraign courts , whereby laws were established to further therein the cause of god and the church , and to take heed nè ecclesia aliquid detrimenti capiat : the which supplications christian emperors , kings and magistrates out of a pious zeal did grant , and therefore did authorize the bishops and prelates to sit in their soveraigne courts in name of the church ; this priviledge many godly and learned prelates did injoy to the unspeakable good of the church , and advancement of christian religion : so that it is no lesse , but rather a great deal mo●e wicked sacriledge to rob the church of this so profitable a priviledge , than to rob her of her patrimonie : and therefore no marvell , though these who make no scruple in conscience to be sacrilegious in the one , be also sacrilegious in the other . 4. to come neerer to our church of scotland it is evident by all histories , that since there were christian princes therein , the reverend bishops did not onely rule the ecclesiastick affaires , but also had a great hand in the affaires of the civill estate , and did much good by their wise counsell to the king , the church and whole kingdome , before popish tyrannie had place therein ; and that since there were any formall parliament in scotland , the prelats made up the third estate , and did represent the whole church therein , both by the consent of the church and fundamentall laws of the kingdome , so that to the enacting of any law , the consent of prelates was ever thought as necessarie as any of the other two estates . and therefore since by the fundamentall laws of this kingdome , no act in civill or ecclesiasticall matters ever had the strength of a binding law without the consent of all the three estates , whosoever will prease to suppresse the estate of prelates doe reverse and destroy the very fundamentall laws of the kingdome . 5. to come yet neerer to the reformed church of scotland , at the very first reformation , those who were appointed in the place of bishops called superintendents , had by commission from the church as great power and preheminence over other pastors , and all the parishes within the bounds of the charge committed to them , as bishops doe now require in their diocese . it is true , the superintendents had not vote in parliament , nor could have ; for why the bishops retained still their possession in those places upon their ancient commission , often ratified in parliament both before and after the reformation , never quarrelled by any generall assemblie of the church , untill that assemblie at edinburgh in october 1578. wherein the bishops are required only , not to vote in parliament in name of the church without speciall commission there●ra . and a few years before , to wit , at the assemblie at edi●burgh 1573. the whole iurisdiction and power of bishops is expresly allowed by the church , with some exceptious not very materiall as we remarked before , and yet there is no mention of excepting this power , to vote in parliament in name of the church , whereby they doe tacitely at the least approve this the ancient commission of the bishops to vote in parliament in name of the church . finally , at the last re-establishing of bishops , thu commission to vote in parliament in name of the church was expresly given to them by the church ; for first , by that assemblie at montrosse 1600. the church gave commission to a certaine number of ministers ( though not under the title of bishops ) to have a care of the generall affaires of the church , and to voice in parliament in name of the church : then the generall assemblies at glasgo● and lithgow in the year 1606. 1608. 1610. they did under the very title of bishops receive full commission from the church , not only to vote in parliament , but likewise to exercise their whole iurisdiction , power and and preheminence over all pastors and people within the bounds of their diocese , and so every bishop particularly by their election and consecration receives power to use this commission , whensoever occasion shall be offered : neither is it necessary , that for every severall act they doe in name of the church , they have a new particular commission for that effect ; but it is sufficient , that by the consent of the church and estates of the kingdome , this power is annexed to the office of a bishop for ever , so that whosoever should be elected to that office , should have this commission once for all during his life time , or untill by his malversation in his charge he be lawfully and legally deprived . it is true indeed , that the church may adde new articles to their commission , as times and occasions requires ; as is done in england and ireland where the convocation of the clergie sits ever in the time of parliament , to consider upon such articles as are thought by common consent to serve for the wee l of the church , and by them are presented to the bishops , that by their care they may receive due ratification : but the turbulent behaviour of some ministers in scotland , who scornes to have their petitions proposed orderly by the bishops , hath as yet barred the clergie of scotland from that priviledge . now to conclude this point , since for ought we can see , the only exception that the church of scotland hath made against any point of the function of bishops , at that time when episcopacie was condemned as unlawfull , anno 1580. & 1581. is that they had not their power and preheminence by commission from the church or generall assemblie , and since that exception , as we have shown , is now removed , it is evident that those acts of the assemblies at dundee , 1580. and at glasgow , 1581. doe not serve to prove the conclusion of this assemblie , and therefore are impertinently alleaged . chap. xiiii . discussing the rest of the acts of assemblies here cited . since all the rest of the acts in the subsequent assemblies against bishops are grounded upon these two former acts , whereby the office of a bishop was condemned , and since we have shown in the former chapter that they doe not serve to prove the conclusion of this assemblie , and therefore the rest of the acts depending thereupon must have as little strength as they , so that we need not to insist in the particular discussing of every one of them : yet lest it be thought that we have over past them altogether , we shall remark some few particular observations upon them , whereby it may be perceived that if they serve not for their purpose here ▪ yet that they serve in divers points against them . first , those acts cited here concerning the presentation by the king , and admission by the presbytery of glasgow of m. robert montgomerie to the office of the archbishop of glasgow . and of m. robert po●s to be bishop of caith●es , and the divers ineffectuall suits made by the generall assemblies to the king , councell and parliament , for advancing of their presbyteriall discipline , and suppression of bishops , to wit , those presented by the assemblies 1580. 1581. & 1587. serves against them in so farre as they declare , that their violent proceedings against bishops , and for establishing of their new discipline , was not allowed by the kings majestie and councell , and whole body of the kingdome in parliament all this time , but directly resisted , as contrary to their wills and manifest intentions , whereby it is evident , that neither the king nor the councell , nor the whole body of the kingdome had any such meaning or intention , as by that oath of the covenant , to abjure episcopacie . 2. although that the king and estate suffered an act to passe in parliament 1592. establishing in a part their new discipline , yet was it not their meaning to approve the same directly . but for a pregnant reason of estate , they did tollerate lesser evils , that greater might be eschewed : for at that time it is well known , that the king and estate were mightily astonished by the late discovery of a dangerous conspiracie of sundry noblemen of greatest power in the kingdome , by the practice of some tras●ieking iesuites and gentlemen affected to the popish religion , such as father creightou , father abercromy , sir william graham of fentry , m. george carr , and others who brought in great summes of spanish gold , and promised greater , whereby those noblemen and many others of their faction were corrupted to betray their native countrey , promising by their letters , and subscription of blank papers , to give way and assistance to the king of spaines navie to enter within the bowels of the kingdome : no marvell therefore , although ( in so perillous a time , when a totall ruine both of church and kingdome , of policie and religion was feared and threatned ) the king and estate thought it fit for eschewing the present danger , to give way at that time to those new disciplinarians , suffering that act of parliament to passe in their favour ; fearing that if they should have resisted their present importunity , turbulent spirits ( as some of them were ) might have made a further distraction , even amongst these who adhered to the true religion , whereby an other gate might have been opened for the entrie of forraigne enemies , and so the estate being thus devided should have been lesse able to resist the common enemie . this was the very true reason whereby his majestie was in a manner forced to condescend to this act , whereof they brag so much , contrary to his own judgement and constant intention : as is evident by that which followed , for no sooner was that blast past , and that conspiracie repressed , but king iames of happie memory did set himself more earnestly than ever he did before , to re-establish episcopall government , and bear down that new discipline , the evils and corruptions whereof disturbing both church and common-wealth he perceived daily more and more . 3 we must remark that this act of parliament 1592. was the first that ever did allow presbyteriall government by a law , and therefore ought to be accounted the first establishment thereof in the kingdome of scotland , whereby it appears , how short a continuance it had in this church , and how soone it became loathsome to all estates of persons , spuria , putamina non agunt altas radices : for not full eight years after this , in the assemblie at montrosse , 1600. it received a great blow , and episcopacie was by one step more advanced , wherein it was concluded that a certaine number of ministers who were nominated by the king , should supply the place of bishops , by voycing in parliament in name of the church , and to have a care of the generall affaires thereof under the name . of commissioners , whose power was inlarged by that assembly at haliru●house , 1602. and bishops thereafter under their own proper title were established in their full power and iurisdiction by the generall assemblies of the church 1606. 1608. 1610. & solemnly ratified by consent of the three estates in parliament , 1612. 4. we cannot omit that act cited out of the assemblie march 1589. wherein it is said for asmuch as the neighbour kirk in england is understood to be heavily troubled for maintaining of the true discipline and government , whose griefes ought to move us : therefore the presbyterie of edinburgh was ordained to comfort the said church in the said matter . i cannot conceive whom they call the church of england here , except it be some few schismaticks , who a little before this time were challenged before the starre-chamber , for disturbing the church and kingdome , by promoting unto the people a new forme of discipline , different in many points both from the scottish discipline , and that of geneva ; who because they did obstinately refuse to answere to some interrogatories proposed to them by the councell of england , were committed to prison ; of which number was one wigintone , who stirred up three fanaticall fellows , edmund coppinger , william hacket and henry arthington to labour for their relief , perswading them that they were extraordinarily called thereto , hacket being mightily possessed by this humour did give out that christ was descended from heaven with his fan in his hand , and had called him extraordinarily to purge both church and common-wealth , he sent out before him his two principall prophets coppinger and arthington , to whom he assigned a diverse charge , that coppinger should offer grace and mercie to the people , if they would beleeve and follow him , for the relief of the faithfull servants of god , and arthingtone should denounce gods wrath and eternall damnation to unbeleevers who would not adhere to them : those two being sent by hacket came to the streets of london , and did preach according to their charge , railing impudently against the queen and councell , declaring openly that she was fallen from her right to the crowne , and that hacket was their king whom they ought to obey , being placed in christs stead ; whereby they moved great multitudes of the common people to follow them , but before they could effectuate their purpose , they were prevented by certaine of the councell sent by the queen , who apprehended them in the very act at cheapside the 16. of iuly 1591. for the which cause hacket was executed as a traitor , coppinger killed himself in prison , and arthington repenting him of his madnesse did confesse their whole proceedings : in whose confession it was declared that they had received an incouragement to this attempt from scotland by the means of one penry , who having been a certaine space a preacher in scotland , wa● returned a little before this enterprise , and was lurking then in the city of london , or in some place thereabouts : this penry was chiefly the man who procured these consolatorie letters from the assembly to his companions , to the great disgrace of the church of scotland , as having given encouragement to further such a treasonable attempt : and apparantly that letter written from scotland by one gibson to coppinger was one of these consolatorie letters ordained by the assemblie to be written to them ; wherein he saith , the best of our ministers are most carefull of your estate , and have sent for that effect a preacher of our church ( to wit penry ) this last sommer ( 1590. ) of purpose to conferre with the best affected ministers of your church , to lay down a plot how our church might best travell for ●our relief . i have heard some of the wisest and gravest of the ministrie of scotland at that time , who did heavily regrate that the church of scotland was mightily abused by this penry , who although he was for a time in great estimation amongst the people , and some of the chief ministers likewise , yet they found him at last an arrant k●ave . i am sorry that the brethren of this assemblie have been so inconsiderate , as to refricare ban● scabie● , in calling to remembrance again , that oppro●ric of the church of scotland in these times , as having had two deep a hand in that attempt , to stirre up a combustion in our neighbour kingdome and church , but our covenanters are so farre from being ashamed thereof , as they cease not as yet to use all meanes to doe the like , if they could find in england such fanaticall fellows , as hacket and coppinger . chap. xv . discussing the conclusion of the act . now after they have set down their confused rapsody of reasons for proving the determination of their assembly , they conclude in these hyperbolicall termes , all which and many other reasons being publikly read , and particularly at great length examined , and all objections answered in the face of the assembly , all the members of the assembly , being many times required to propone their doubts and scruples , and every one being heard to the full , and after much agitation as fully satisfied , &c. magnifick words indeed . dare pondus idonea fumo . able to give weight to the light smoak of their reasons : it is a strange matter if it be true that in one only session , in the shortest day almost in the whole year the 8. of december , so many things could be done to the full , that all these reasons and many others could be particularly at great length examined in so short a space , all objections that could be proponed exactly answered every member of the assembly heard to the full , every member of the assembly being many times desired and required to propound not only their great doubts , but their small scruples also ; and after much agitation all being fully satisfied : certainly , the perswaders had need of great volubilitie of tongue , to repeat so many reasons in so short a time , to propose and to answer to many so strong objections , as might have been alleaged against their conclusions , and the eloquence of cicero or demosthenes , yea , the tongues of angels to perswade to the full all their hearers of the truth of their reasons and answers : and these who were contrary minded had need of pregnant wits to conceive all their perswasions so quickly , yea of some secret enthusiasme and divine inspiration to change their hearts , who not long agoe were fully perswaded to the contrary , and had confirmed their per●wasion by their oath of canonicall obedience to their bishops , and had practised accordingly for a long time : all these things alleaged here to have been done , had required a greater space to have done them exactly to the full than the space of a whole month , which was the whole time this assembly did sit in determining with this point many other articles of no smal consequence ; so precipitate were they in their determinations , fearing les● they should have been prevented , before they had vented their great malice against moses and aaron , the king , and the bishops to the full . secondly , after this bravado the moderator did put the matter to voycing in these termes , whether according to the confession of faith , as it was professed in the year , 1580. 1581. & 1590. there be any other bishop , but a pastor of a particular ●●ock , having no preheminence nor power over his brethren , and whether by that confession , as it was then professed , all other episcopacie is abjured , and ought to be removed out of this kirk . this proposition we have discussed before at the beginning in stating the question as was most fit , to the end we might more easily perceive whether the reasons alleaged did conclude directly the point in controversie : where we have shown evidently , that this proposition , as it is here set down , was informall , obscure , ambiguous , sophisticall , and such a one as it was impossible to answer categoric● , either affirmative or negative , as all voy●es ought to be given and are accustomed to be in any orderly meeting , therefore we need not to insist further therein in this place . thirdly , when it comes to the voycing , they say , the whole assembly most unanimously without contradiction of any one ( and with the hesitation of one alla●erly ) professing full perswasion of ●ind did voyce , &c. no marvell , though all these who were present and admitted to give voyce , did so without contradiction , since all those whom they suspected , would make any contradiction were either excluded from being commissioners , or if they were chosen commissioners , were debarred from voycing by the rulers of the covenant , according to the instructions sent from their tables at edinburgh , and directed to every presbyterie , some publikly to all , some secretly to those of every presbyterie , who were most affected to the cause ; and to make this evident , it shall not be amisse to set down some of their instructions verbatim . 1. order must be taken that none be chosen ruling-elders but covenanters , and those wel-affected to the businesse . 2. that where the minister is not wel affected , the ruling-elder be chosen by the commissioners of the shire , and spoken to particularly to that effect . 3. that they be carefull that no chapter-men , chappel-men , or ministers , iustices of peace , be chosen commissioners although they be covenanters . 4. that the commissioners of the shire cause conveen before them the ruling-elder of every chur●h before the day of the election , and injoyne them upon their oath that they give vote to none to be commissioner , but to those who are named already at the meeting at edinburgh . 5. that such as are erroneous in doctrine or scand●lous 〈◊〉 life ( and such only they account those who are contrary to their covenant ) be presently processed , that they be not chosen commissioners , and if they shall happen to be chosen by the greater part , that all the best affected protest against them , and come to the assembly to testifie the same . there were divers likewise who were chosen and admitted commissoners , and yet did remove themselves when the assemblie was discharged by the kings authoritie , out of conscience of obedience to the sover●igne majestie and detestation of rebellion before this point was put to voycing : therefore none remaining except these who were resolved to be partakers of rebellion , no marvell , though none of them did contradict their rebellious leaders . we see indeed this same unanimous consent in all the rest of the articles which were put to voycing in this assembly , whereby it may be cleerly discerned , that all of them before this time were resolved upon amongst themselves , by a sensible preagreement at their tables at edinburgh , to the which agreement , they did astrict all the commissioners before they were admitted to have voice in this assembly : and for that effect it is injoyned both by their secret and publik instru●tions . that every presbyterie shall send their commissioners to edinburgh before the first of october ( which was seven weeks before the day appointed to the beginning of the assembly ) to the end they may know their own strength the better at their next meeting . so that these acts cannot be accounted the acts of the generall assembly of the church at glasgow , but rather acts of those seditious tables of covenanters at edinburgh , and only repeated here at glasgow for the fashion . fourthly , wherein was this unanimous consent of their suffrages ? it was ( say they ) that all episcopacie different from that of a pastor over a particular flock , was abjured in this kirk , and to be removed out of the same . if this was their unanimous suffrage and no more , i marvell not that there were no contradiction : yea , i beleeve , that if all the bishops in scotland , and all those who had refused to subscribe their covenant , had been admitted to give their voyce , they should not have contradicted this : for neither doe these words answer to the propositon of the moderator , nor doe they condemn episcopacie in any point , as it was then used in scotland , or in the primitive church . as for the first , that it doth not answer directly to the proposition , i prove it in two substantiall points : for first ( as we declared before in setting down of the state of the question ) the moderators proposition included three distinct questions . 1. whether according to the confession of faith , as it was professed anno 1580. 1581. & 1590. there be any other bishop but a pastor of a particular flock , having no preheminence nor power over his brethren . 2. whether by the confession of faith , as it was then professed , all other be abjured . 3. whether all other ought to be removed out of this kirk or not . but in voycing they answer only to the last two , omitting altogether the the first , which notwithstanding is the ground of both the other : and indeed considering the informalitie of the proposition , i esteeme that they had good reason to answer so , for if they had done otherwise , their voices had been as informall and intricate as the proposition was , because they could not answer categorically to all three at once , for why , according to their grounds they behooved to answer to the first negati●● , and to the other two affirmativè ; and therefore lest their answers should have been obscure and intricate , including both a negative and affirmative voyce , they did wisely to answer to those questions only , to the which one affirma●ive voyce might serve . 2. the propo●ition containeth two points of episc●pacie , to wit , charge over moe particular flocks , and power and preheminence over other brethren , demanding , if both these points be abjured or not , and both to be removed : but in voycing they determine only the first point concerning their charge over moe particular ●locks than one , not a word of their abjuring or removing their power and preheminence over their 〈◊〉 , which notwithstanding is the chief point that doth most grieve our ●ovenenters , and for removing whereof they have raised all this trou●l● be it therefore known to all , that this assembly which was 〈◊〉 conve●ned to condemn episcopacie ▪ did 〈…〉 this power and preheminence over their 〈…〉 therefore that this standing still in force in the church of scotland , whosoever yeeldeth not due obedience to the bishops according to their oath , are evidently perjured , and are not absolved from their oath by this assembly except they would say that they have extended the conclusion further then all their unanimous voyces could suffer ; which as they must confesse is the greatest iniquitie which can be committed by any assembly whatsoever . finally , if it be so , that no episcopacie is here condemned , except that which is different from a pastor of a particular flock ; there is nothing here condemned in the bishops , either as they were of old in the p●imitive church , or were of late in scotland , and are as yet in england and ireland , yea , no episcopacie is here abjured , except that of the bishop of rome , who only arrogats to himself to be the pastor of the universall flock : all other bishops requires no more , but to be a pastor of a particular flock , and as cyprian faith , episcopatus 〈◊〉 est , cujus à singulis in solidum pars tenetur : there is no bounds prescribed by gods word of a particular ●lock , but the church by the authority of the magistrats , for the more commodious ruling of the church , and for conserving unitie , have divided kingdoms in provinces , and provinces in particular dioceses , and dioceses in particular parishes , appointing to every part their own rulers , so that as a parish is the particular flock of a presbyter or minister ; even so a diocese is the particular flock of a bishop , the province the particular flock of an archbishop , and the nation or kingdome in regard of the universall church is the particular flock of a primate . neither may any bishop lawfully usurpe charge over the particular flock of another bishop without his consent . their apostles of the covenant who went through the country to preach , not the gospel of peace , but their seditious covenant and mortall warre against the king and all his loyall subjects , albeit they pretend to be pastors only of a particular parish , yet did violently intrude themselves to exercise charge in the parishes of other pastors , without warrant or authoritie , or lawfull calling from the church , and contrary to the constitutions of the church of scotland , established even then when presbyteriall government was in greatest force , drawing after them many thousands of people to disobedience and open rebellion , and by consequent to perdition , except they repent ; and yet who dare be so bold as to say to any of them cur ita facis ? i cannot see what they can answer to this grosse and absurd escape in not answering by their voices fully to the proposition , and extending the determination of the assembly further than the voyces can suffer , except that they would alleage that it is a fault in the printer , and that it was otherwise in the originall register , which is not like to be true for these reasons : first , because if it had been so that they had answered fully to the proposition , their suffrages should not have been categoricall , but very informall and intricate , including both a negative and an affirmative voyce . 2. their clerk m. archibald iohnstone hath testified the contrary , by adding to this printed coppie , and all other which i have seen his signe and manuall subscription , testifying thereby that they are printed according to the originall acts contained in the authentick register , out of the which he affirmes , he hath not only collected and extracted these acts , but also visied them , to see if the extract was according to the originall ; if he had committed such an absurd escape in omitting the very principall point whereupon the whole act doth depend , and being that act also for the which the assembly was chiefly conveened : he hath certainely shown himself a very asse , unworthy of that trust which the whole assembly did commit unto him by an expresse act , constituting him the only visitor and approver of all things that are to be printed concerning the church or religion . 3. albeit it had been true that iohnstone might ●ave overseen himself so far , yet how could it be possible that the moderator , and others committed to visite the acts should have suffered such a fault , as reverseth the whole act about the which greatest care was taken to passe forth before it was diligently corrected . therefore i cannot but beleeve assuredly that there was no fault committed by the printer , but that the act was printed according to the originall register , and that it was so written in the register , as it was voyced unanimously in the assembly , and that the voycers had no other meaning then their words did expresse : and therefore that nothing in effect was concluded in this act against episcopacie , as the title of the act beares . and so we may conclude justly in these words of the satyrick . poet : parturiunt moutes & nascitur ridiculus mus . finis . an ansvvere to m. i. forbes of corse, his peaceable warning calderwood, david, 1575-1650. 1638 approx. 71 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a01039) transcribed from: (early english books online ; image set 2611) images scanned from microfilm: (early english books, 1475-1640 ; 887:07) an ansvvere to m. i. forbes of corse, his peaceable warning calderwood, david, 1575-1650. [36] p. printed, [edinburgh?] : anno dom. 1638. by david calderwood. a reply to: forbes, john. a peaceable warning, to the subjects in scotland. place of publication conjectured by stc. signatures: a² b-e⁴. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng forbes, john, 1593-1648. -peaceable warning, to the subjects in scotland. church of scotland. 2005-03 tcp assigned for keying and markup 2005-05 spi global keyed and coded from proquest page images 2005-06 haley pierson sampled and proofread 2005-06 haley pierson text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an ansvvere to m.i. forbes of corse , his peaceable warning . 2. cor. 11.14.15 . 14. and no marvell , for sathan himselfe is transformed into an angell of light . 15. therefore there is no great thing , if his ministers also bee transformed , as the ministers of righteousnesse , whose ends shall bee according to their workes . printed , anno dom. 1638. to the reader . i doe not believe ( good reader ) that any judicious man is perswaded , that our confession of faith , solemnely sworne and subscribed by persons of all rankes throughout the whole kingdome , is worne out of date , for any thing hee hath seene in m. i. f. of corse his late pamphlet : yet lest any of weake judgment give credite to his allegations , i have undertaken to cleare the trueth for thy farther information and their confirmation , hee hath entituled it , a peaceable warning , whereas it tendeth to division , & to annihilate the authoritie of that generall confession sworne and subscribed universally now the third time . ieremie complaineth ▪ that from the prophet to the priest everie one dealeth falsly : for they have healed the hurt of my daughter slightly , saying , peace , peace , when there is no peace . so now many pretend a care for the peace of the kirk , when they intend no peace farther than their opinions shal bee followed , and the course they have layed down to themselves . it is true , hee hath disclamed what hee hath written amisse , or to the offence of any in his former copies spread abroad in writ . but is that a sufficient satisfaction for these vile imputations of rebellion , sedition , disobedience , refractarinesse , temeritie , unduetifulnesse to ministers , and reproching them as blind guides . howsoever hee now seemeth more modest , yet you may take up of what spirit hee is . but i wil not , nor need not make apologie , but proceed to my answere to this copie , directing the same to the author himselfe . an answere to the first chapter . your historicall discourse upon the con●ession of faith. which you call , the short negative confession , is unsufficient . for it was not only approved by the generall assemblyes holden in the yeare 1581 ; and then subscribed universallie , but also in the yeere 1590. by a charge from the secreet counsell procured by the generall assemblie . there was an act made in the assemblie holden in iune 1587. that students in vnivrsities subscribe the religion then established and professed by the mercie of god within this realme , before they bee promoved to degries . whereupon , all such as have beene laureat in the colledge of edinburgh since that time to this present yeere to the number of 1500 or therabout have subscribed that confession . in the assemblie holden in march 1589 some were appointed to seeke from the clerk of register a copie of the act made lately before concerning the new subscription of the band , and the same confession of faith. some were sent to petition the counsell , that commissions might bee given to such persons , as were agried upon before the holding of the assembly , to receive de novo subscriptions to the band of maintenance of religion subscribed by his majestie , and the same confession of faith , which was put in execution , and the band was printed with the confession . whereby you may perceive , what is meant by religion in the band of maintainance . as you have your selfe cited sundrie acts of parliament for the first confession , you might have added an act of approbation of this confession also . in the 12 parliament holden in iune anno 1592. and act 123 it is declared , that no subject shall injoy the benefite of the act of pacification made in februar 1572. of aboltion made in december 1585. or of both ratified in iulie 1587. unlesse they professe the true religon , as the same was then professed within this realme , and acknowledge his highnesse authoritie . but the heads contained in that confession were the points of religion then professed within this realme ; was not universall subscription p●eceeding a signe of profession , was any subscription accepted but to that confession since it was first subscribed . the title of the act sheweth , that by profession , is meant giving confession of their faith. the conjoyning of the acknowledegment of the kings authoritie with professing the true religion , as it was then professed , leadeth ●s to that confession : for in the end of that act , there 〈◊〉 a clause binding the subscribers to acknowledge k. iames to bee their soveraigne lord , which agrieth not with any other confession . no other confession of faith can bee meant in the acts of parliament following . whereas you saye , it was called the kings confession , because it was set out in the kings name , wee saye , it might have beene as well so called , because it was first subscribed by the king and court. but there is no great matter , upon what ground it was so called by any . this is undoubted , that it was the confession of the kirk of scotland that it was so taken by forraine kirks , and therefore insert in the harmonie of the confessions of the reformed kirks , and there called in the superscription the confession of the faith of scotland , which is a larger title , than to call it the kings confession . if that confession which was universally subscribed by direction from authoritie , and of the nationall assembly , may not justly bee called , the confession of the kirk , let any man judge . you say , because it insisteth most in rejecting of errours , it is also called the negative confession . it is so called by papists , and such as look back to poperie , but not justly . for it consisteth of an affirmative part , comprehending the first confession as these words doe expressely beare . wee believe with our hearts , confesse with our mouths , subscribe with our hands , and constantly affirme before god , and the world &c. and of rejection of errours , for which you call it often the negative confession , taking the denomination from a part , from the lesser part , and from the negative part , rather than from the affirmative . nay rather from the qualitie of the appendix to the old confession , than of the confession it selfe . for the rejection of errours is appended to the old confession . this course to joyne the rejection of errours with positiue points of doctrine was followed at the counsell at dort. your selfe confesse that many masked papists subscribed the old confession deceitfully , and therefore that this forme of consenting to the old , with a rejection of all contrarie religion , and sundry popish errours particularly expressed , was drawne up to discover them . was not that needfull , and the course lawfull ? whereas you say , a certaine reverend brother , meaning master craig did it . will any man thinke , that none did perceive the deceit of masked papists , but hee alone ? or that hee presumed to draw up that forme without the consent of other reverend brethren . finding this course to bee necessarie , or that it could passe without approbation of the generall assembly . m. alexander anderson principall , m. andrew galloway sub-principall . m. andrew anderson , m. duncan norie , regents of the colledge of aberdene , were called before the earle of murrey regent , and the lords of privie counsel , who were present with him in aberdene in iulie 1569. and were requyred to approve by subscription the old confession of faith , with all other acts made concerning christian religion in the parliamenrs holden at edinburgh in august 1560. and december 1567. they were deprived for their refusall of all honours , dignities , functions , preheminences , faculties , and priviledges within the said colledge , and of libertie to instruct the youth in any part within this realme . the commissioner of the kirk to the shirefdomes of aberdene , & bamfe , pronounced the like sentence , by the advice , counsell , and consent of the ministers and elders in these bounds . but so it is , that su●drie of these acts of parliament , whereunto they were requyred to subscribe , were negative , as you use the terme or a rejection of popish errours , either in generall or particular , as the denyall of the popes authoritie and jurisdiction , the annulling of all acts made since k. iames the first his time , not agrieing with the word of god , and contrarie to the confession of faith , then published , the condemni●g of the masse , baptising conforme to the manner of the popish kirk , and the abrogating and annulling of all laws acts , and constit●tions , canons , civill , or municipall , contrarie to the said true religion . so you see , that even then they thought it not enough to require subscription to the confession , but also to abrenunce contrarie errours , specially popish . this confession , which you call the negative , explaineth more particularly these acts . and therfore in the title before it was called , a generall confession of the true christian faith & religion , according to gods word , and acts of parliaments . it were good that the like course were taken with you , and your fellowes in aberdene to that which was taken with these before you , that is , to remove you , if you subscribe not that confession , which you seeme to despyte so much . in the meane time , i would have you content to call it not the negative confession , but the generall confession ; as the title beareth . to the second chapter . you saye , divine authoritie appertaineth absolutely to the canonicall scriptures , conditionally to other writings and sermons , to wit , in so far as they have the trueth revealed in the scriptures contained in them . what if there bee no errour , but all trueth which is contained , wil you call them therefore absolutely divine ? wee professe , wee believe with our hearts , confesse with our mouthes , subscribe with our hands , and constantly affirme both before god and the world , that the religion particularly expressed in the conf●ssion of faith confirmed by sundrie acts of parliaments is gods eternall trueth , and therefore you are bound to sticke to it howbeit wee hold not that or any other confession absolutelie divine . for that testimonie , whether by word or writ is called divine , and hath absolutely divine authoritie , which hath god himselfe for the author of it , either immediatly by himselfe , or by the ministrie of men , to whom hee delivered his will by vision , dreame , or immediat inspiration of the spirit . both the matter and diction are from god. if the testimonie of learned men agreable with the scriptures might bee called divine absolutely and simply , then there should be no difference betweene the holy scripture & the same writings of the learned . the manicheans saide , that what orpheus sybilla , and the philosophers of the gentiles foretold of christ , were of as great authoritie as the wordes of the prophets . augustine answereth , that if any trueth bee found in them , it availeth to their conviction , but not to bee holden in estimation or authoritie as the words of the prophets . for the devills , said hee , spake true things of christ , yet were not of as great authoritie as the angels . see in gratian dist . 37. sicut veri . but it may bee in stead of conditionally divine , you wold say in some regard or respect , that is in respect of the trueth of the matter , in which respect it cannot bee called conditionally divine because it is alreadie so farre divine . and this is the expression of divines , etsi enim verae ecclesiae judicium & testimonium dici possit divinum , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nis mirum quatenus cum scriptura sacra , & proinde cum spiritu sancto & revelata dei voluntate congruit , tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 considaratum non est divinum , sed humanum . quia non est immediate a spiritu sancto inspiratum . alioqui omne juo dicium & testimonium cujuscunque hominis congruens cum sacra scriptura esset divinum , atque ita jamnulla esset differentia quoad authoritatem interscripta prophetarum , & apostolorum & aliorum ecclesia doctorum sacris literis consentanea scribentium . so wee saye of our confession of faith , it is not simpliciter divine , but in respect of the matter & trueth contained into it , it may bee called in that respect , and so farre only divine . where you saye , if wee find in the writings of men any thing repugnant to the holy scriptures wee ought to reject it , correct it , or amend it ; as our progenitours willingly professed in their epistle prefixed to their nationall confession . that epistle or preface seemeth to have beene written in name of the barons , gentlemen , burgesses , & other subjects professing the true religion , who after that they had in their supplication to the estates offered to prove the doctrine of the roman kirk to bee repugnant to the word of god , were cōmanded to draw up the summe of that doctrine , which they would maintaine . and desire the parliament to ratifie . within foure dayes after , it was presented and read , first before the lords of the articles , and after . before the whole estates . some of the ministrie were present standing readie to answere , what might bee alleadged against it . the bishops and others of a contrarie mind were charged in the name of god to object against it , if they could . everie article was read by it selfe . none would , nor could object in the contrare . the eerle of marshall protested , that no ecelesiasticall person should afterward have place to oppone , considering , that time was granted them to advise , and none opponed in so free and peaceable a parliament . after that none opponed by argument . the confession it selfe ( without their epistle prefixed , when it was exhibited by the protestants , as the title beareth before the confession ) was authorized , as a doctrine grounded upon the infallible word of god , as you may see , where it is insert in the acts of parliament . apparently you would have no confession of faith ratified and authorized , or to stand firme and stable , but that everie man may have libertie to impugne it . this were to unsettle a kirk or estate . after a confession is ratified , none should bee suffered to be members , let bee office-bearers in that kirk , who refuse to subscribe or impugneth it private or publick , in schooles or pulpits , unlesse it be first corrected by the kirk and estates , which hath approved and ratified it . you say , that short confession hath humane privat authoritie , and is respected for the penner , and many well affected christians subscribers . but that in this regard wee are no more tyed to this confession then any part of augustin ambrose , luther , or calvins workes approved by manie good chistians , nor that the obligation of the subscribers can be extended beyond their owne persons and lifetimes . but wee have told you already , that it is the confession of the kirk of scotland , approved by the kirk of scotland , and subscribed universally by direction of authoritie at two sundrie times , which is more than to bee penned by m. craig , and subscribed by many good christians , or hath beene done to any part of aagustine , ambrose , luther , or calvins workes beza set forth a notable confession of faith , which is approved by many good christians , yet is esteemed only as a private worke . but so is not the generall confession of the kirk of scotland . the orthodox confession of a reformed kirk deserveth greater respect than the treatises or works of ambrose , luther &c. sunt enim hae confessiones orthodoxae , tanquam tabulae authentica , privatorum doctorum scriptis anteponendae . as is said in the latine preface to the confessions of faith . there is good reason for it : for humane authoritie admitteth degrees . the publick is more valide than a private . sententia communi omnium assensu recepta ; longé probabilior erit sententia ea , quam unus & alter statuit . one man speaking according to scripture is to bee prefered before a great assembly of doctours speaking without criptures : but then his judgement is preferred because of gods authoritie . not for his owne . b●r wee are now comparing private men with a whole kirk ceteris paribus , in regard of themselves , and consider humane testimony or judgement qua tale in so far as it is humane . to conclude this point , wee are aswell tyed to the generall confession as to that which you call the nationall , for the generall is nationall aswell as the first . in the meane time , you have showne litle respect either to the penner or subscribers , for you call it the negative confession , the short negative confession . the supreme authoritie civill you distinguish in royall or legall , and the legall you make also royall . so then the royall power is royall or legall . or you meane , the royall power is either conjunct with the estates , as in making lawes , because ne civiles quidem leges ex fua solius authoritate ferre potest , as saith burthillus contra becani controvers . pag. 66. or without their concurrence , as in giving remissions &c. but this you may call the royall prerogative . the power legall you should call legislative , or law giving power , which polititians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the power of execution , or administration of justice shuld bee also legall ▪ and ruled by the lawes . this short confession , you say , had never authoritie legall , for it was never ratified by act of parliament , but all the civill authoritie it had , was only royall by the kings mandat . you would say imposed by vertue of his royall prerogative ▪ i believe that his majestie professing lately in his declaration , that hee would not urge the service booke farther but in a legall manner , would not impose upon us subseription to the confession of faith by his royall mandat , but in a legall manner . i am sure there is as great reason for the one as for the other . but wee have shewed already , that it hath beene ratified by act of parliament universally recived & subscribed , which is equivalent to a parliament . but more of this anone . you saye , authoritie ecclesiasticall was given to this confession by two nationall synods . but i have cited moe , which you have omitted , whether of set purpose , or otherwise , i referre to your owne conscience . you saye , the authoritie synodicall immediat , was that approbation , whereby these synods declared this confession to bee a true , christian , faithfull , and godly confession , and that such as truely professe iesus christ ought to agree thereto . that by this reason it tendeth to manifest a divine authoritie of the confession of the doctrine thereof , and in respect of the matter so approved doth equallie oblish all christians . wee have already cleared that point of divine authoritie wherein you have fumbled . as for the other point , wee doe think that all good christians should embrace our confession , wee beeing persuaded , when wee subscribe , that it is the undoubted trueth grounded upon the written word . but our intention was not to set downe a confession of faith , whereunto all christians in the world should bee tyed , but only such as will bee members of this kirk , and to make knowne to the world what wee professe . for as it is well observed in the preface to the harmonie of confessions . if every man bee commanded to make confession of his faith , so often as gods glorie & the edification of the kirk shall require , what a wonderfull and strange thing ought it to seeme , if cities , if provinces , if whole kingdomes have made profession of their faith , when they were falselie charged by the popish sort , that they had gone from the doctrine of the true kirke . you acknowledge you are obliged to reverence the judgment of a nationall synod of our kirk in matters substantiall . why not in matters also rituall and disciplinarie ? for these i suppose you oppose to matters substantiall . yet in matters substantiall , you professe you are no more oblidged to hearken to those two synods , than to the preceeding , or following , or to the synods in forraigne kirks , or to the ancient councells , that is , only by restriction . yet you ought to depart from us , if you bee not of us ; if your judgement bee not conforme to the judgement of our kirk . the ecclesiasticall authoritie mediat given by these synods to this confession you make to bee their injoyning ministers to give obedience to his majesties commandement anent the said confession . is the ordinance of the assembly ecclesiasticall media●e authoritie . you vanish in your distinctions . an ordinance of an assembly floweth immediatly from the ecclesiasticall authoritie or power of the assembly ▪ but you prove your mediat authoritie ecclesiasticall thus . nothing is spoken in these statutes , but in relation to the kings majesties mandat and for a time , but that doth not make the power ecclesiasticall mediate , but only adj●vant or concurrent . i will tell you more , the proclamation had taken small or no effect , if it had not beene seconded with the authoritie of the generall assembly . yea it had beene a dangerous preparative to command ministers to crave subscriptions to a confession of faith not approved by the kirk . the worke was good , but the order preposterous . in the yeere 1589. the assembly began , and desired commissions to be given to that effect and gave in a roll of such , as they had nominat to bee commissioners , which was performed by the secret counsell . you must knowe also that there have beene acts of assemblies made for subscribing that confession without relation to the kings commandment , as for that students in schools and vniversities made anno 1587 and this following sess. 3. quarto martij 1589. anent subscriptions to the confession of faith with protestation , that the subscribers doe the same only to obey the king & his lawes , the assembly esteemeth of no such subscriptions , but ordaineth such persons to bee proceeded against , as against simple refusers . suppose the two acts cited by your self make mention of the kings mandat , yet they injoyne ministers to doe the same thing that the mandat requyres , not beeing urged by the king or counsell , but of their owne accord for furtherance of the work it selfe . the first act requyred ministers to follow the tenor of the proclamation . but the second act differeth in some points from the tenor of it . where the king with advice of the counsell injoyned ministers to deliver the names of the refusers , and the processe led against them to the ministers of his house , under the pai●e of fourtie pounds , the assembly enjoyned them to report their diligence to the next synods , that the same might bee reported to the generall assembly , and that under the paine of deprivation . they intended perpetuitie in these acts : for they acknowledged it to bee a true christian conf●ssion worthie to bee received by all true professours , a godly and christian confession , which ought to bee embraced by all the kings subjects . where-upon they urged subscription . to approve a confession , and to urge subscription , import an intent , that such as shall bee members of the kirke , shall professe conforme to that confession , and subscribe when they are requyred . when they ordained students in time to come to subscribe , before they past their degries , did they not intend perpetuitie . did not the continuall practise afterward , when any suspect of papistrie were requyred to subscribe , prove a perpetuitie was intended at the first . if the first confession standeth , because it is nationall ; this other , or the former with this appendicle continueth for the same reason . for a confession subscribed universally through the whole nation by direction of authorititie both civill and ecclesiasticall may and should bee called nationall , and with as good reason , as a confession authorized by parliament without subscription of the subjects , the one beeing the collective , the other but the representative bodie . and yet it was also approved by parliament , as i shewed before . doth any nation receive a confession , but of purpose to continue in the same ? if everie generation should change their confession , what a reproach should it be to a kirk ? heare the reproach of papists . quoties non mut arunt suam quisque sententiam . quod edificant bodie , cras destruunt saye the professours of culane in their antidiagma , that is , how oft have everie one of them changed their opinion . that which they build the day , they demolish the next day , and bellarmine sayeth likewise that the catholick kirk , meaning the catholick roman , is not like the synagogues of the protestants , quae singulis annis non solum ritus , sed etiam fidem mutant , that change everie yeare not onely their rites . but their faith also . you call the kings charge his royall mandat , and make no mention of the counsells advice and consent . you see the second act of the assembly cited by your selfe beareth , that the kings majestie , with advice of his counsell hath set foorth and proclaimed &c. the commissions given in march 1509 were given likewise by authoritie of the king and counsell . which is more than you doe insinuate , and yet had not beene sufficient without approbation and concurrence of the assembly . you say , the vigour of the act of assembly remained no longer than the kings mandat stoode , which expyring it did expyre also . i have shewed alredie , that these acts of assemblyes were not made by direction or injunction of any royall mandat , and have cited some acts which make no mention of any act of counsell , or royall mandate , but respect the stablished course . you subsume , and saye the mandat royall hath expyred long agoe , because it was no perpetuall law , but a temporarie mandat given out in his majesties minor age . first , i answere that mandat was not onely given in his minoritie , but againe also in his majoritie . next , it was not only his majesties mandat , but it was an act of counsell . doth not an act of counsell stand in force till it bee altered , or annulled . thirdly , the mandat or act of counsell began the worke not to continue for a time , but so long as the kirk continued , fourthly , it could not bee recalled , nor yet can bee either by act of counsell , or act of parliament , because res non est integra . when they laboured to draw the whole nation to subscription , intended they not the perpetuitie of a confession . after the people were brought on to sweare by the great name of the lord to continue in the obedience of the doctrine and discipline of this kirk , how could the mandat or charge bee recalled ? your sentence therefore cited out of the glosse upon gratians decree , causa sublata tollitur constitutio ex causa illa orta , maketh nothing for the expyring of the force of the acts of the assembly . for both the acts of counsell and assemblyes tended to establish a perpetuall confession in this kirke and kingdome . so the vigour of these acts yet remaineth and continueth . next , this sentence is explained causa 19 quaest . 2. cap. duae sunt . glossa , propter criminosos . vbi aliquid statuitur propter impulsivam causam ▪ causa cessante non ideo cessat constitutio , sed ubi aliquid propter finalem causam est statutum , ibi , si cessat causa , cessat constitutio . that is , a constitution doth not expyre , when the impulsive cause ceaseth , but when the finall cause ceaseth . but heere the impulsive cause of bringing in this confession was , as your selfe confesse , the deceit of papists subscribing to the first confession , minding thereby to subvert the true religion , and the end of drawing up that confession was to discover them . the same causes both impulsive and finall yet remaine . and suppose both should faile , there is another principall end wherefore churches set foorth the confessions of their faith , to wit , to make knowne to the world , what they professe , as i have observed before out of the preface to the harmonie of the confession . you prove the royall mandat to bee expyred first , because hee dissallowed this confession in a certaine speach uttered in conference at hampton court. there have beene sundrie copies of that conference spread abroad , and wee have no reason to believe bishop barloes report . suppose the report were true , we allow the speach in a part . for it would have made the book of the english articles to swel to a great volumne to insert everie negative position . but thinke you that well applyed to this confession : for it doth not containe everie negative position , but is only a rejection of sundrie popish errours particularly expressed , with generall clauses for rejection of the rest , as your selfe confesse in the 9 page . neither is it a great volumne . how often doe your selfe call it a short confession . you saye , it may bee gathered by that speach that hee did utterly disallow and annull that confession . hee allowed it before both in his none age , and majoritie . next , it was necessarie for the discoverie of masked papists , and still is for masked papists and ministers to use such formes of speach i detest , i abhorre &c. it is strange , that that should bee dislyked now , which was thought necessarie then . but suppose the forme of the confession was disallowed by that speach , yet could it not annull the former mandat a speach uttered in a conference holden out of the countrie could not repeale the acts of counsell made at home , and his owne publick proclamation . next , that speach was uttered . if uttered , in a free discourse to such as were there present , and was not delivered by way of precept , charge or declaration to us . m. patrick galloway in a letter dated the tenth of februar , 1604. and directed to the ptesbyterie of edinburgh hath these words , sundrie , as they favoured , gave out copies of things heere concluded . where-upon i my selfe tooke occasion , as i was an eye and eare witnes , to set them downe , and presented them to his majestie , who with his owne hand mended some things , and eeked other things which i had omitted . which corrected copie with his owne hand i have , and have sent you heerewith the just transsumpt of it word by word , but in that transsumpt there is no mention of such a speach , nor the least inkling against the confession of our faith , which had beene verie pertinent and requisite , if hee had intended either a recalling of his mandat , or a declaration of his disallowance of that confession . but suppose hee had , yet as i have said , that could not bee a recalling of his royall mandat , the confession of faith beeing authorized by acts of counsell , acts of assembly , and parliament , neither could the confession bee abandoned beeing alreadie received , sworne and subscribed by the subjectes universallie . doctor andrews in his tortura torti denyeth , that hee might have given libertie of conscience in respect of his oath , at his coronation first in scotland , and then in england . for then sayth hee , hee should bee twise perjured . non semel perjurus esset quin bis si te andiat . you would draw upon him a greater guilt , that would have made him to draw others also into perjurie . you prove next , that the royall mandat was made voyde by his death , and expyred with the royall breath , and to this effect you cite the sentence following out of the glosse upon the 19 chapter of the first booke of the decretalls , morte mandantis , expirat mandatum , which as you have cited : is false . but these words of the glosse are received , mortuo mandatore , re existente integra , expirat mandatum . the scope of the text is to determine that the jurisdiction of him that is delegate expyreth not by the death of him who delegated , if there bee litiscontestation before his death , because then the matter is not whole and untouched . so likewise iustinian sayeth of that mandatum that is contracted betwixt him that giveth , and him that undertaketh the charge of anye businesse , the mandator and mandatarius that the contract is loosed , if the death of any of them interveene before entrie to execution . si adhuc integro mandato mors alterius interveniat . such like in authorative mandats , if hee to whom commission was given to put it to execution depart before hee put it in execution , there can bee no farther proceeding , till another bee placed in his rowme . but for the receiving the confession of faith , the commissions given were put in execution both in the 1580 and 1590 yeares . the confession beeing once received , sworne to and subscribed , could not bee recalled by the death of the king , who was the first beginner , and ringleader of the work . doth a house fall with the death of the master builder ? neither was that confession received for the kings mandat , or direction alone , but for the act of counsell also . now the counsell never dyeth . for politick bodies are immortall , and continue by succession . nor yet for the act of counsell . but most of all and principally , for the ordinances and directions of the generall assembly . and last of all this confession of faith is nothing els but the first confession enlarged with some generall clauses , and rejection of popish erours . to the third chapter . you thinke it not convenient , that the negative confession bee authorized at this time , and subscriptions requyred thereto , and that for the reasons expressed in the conference at hampton court , and because of some ambiguities , and no small difficulties therein . how valide your reason is alleadged by you out of the conference at hampton court let the reader judge . no man complained of ambiguities and difficulties in it , till such as you are , began to pretend the same , because apparently your eyes were dazeled with the light thereof , and you saw perhaps that which you desired not to see . howsoever , it is already sufficiently authorized , and needeth not to bee authorized againe for want of authoriti●e . and seeing it is authorized , all the members of this kirk ought to subscribe it , and at this time especially , when the frame of religion was like to be altered . if there bee any ambiguities , they may bee explained to the subscribers . cavillators and tergiversators should be proceeded against as simple refusers . we aggree to the words of the 18 article in the confession of faith ; but that maketh nothing against us , who are already perswaded , that our confession is grounded upon the holy scriptures . it is true , wee ought to bee busie instructing the people in the positive groundes of trueth , but that hindereth us not to explaine to them points of heresie , which were set downe for masked papists , and now ministers themselves are leavened with poperie & arminianisme . should not the true shepheard bee carefull to warne the sheep , if they bee in danger of the wolfe . if any of us have given any other interpretation then the confession of faith it selfe will beare , wee shall bee ready to passe from it , when wee shall be convinced . you are sorie that some of us in printed workes condemne episcopacie , and the five perth articles . what any have writtten i trust they will bee ready to defend . for the present , i maintaine that by this confession , which you call the negative , wee abjure episcopacie . for in this confession , wee protest that wee detest the romane antichrist , his worldlie monarchie , and wicked hierarchie . the popish hierarchie doth consist of bishops , presbyters , and deacons , that is , baptising and preaching deacons . for it is so determined by the councell of trent . in the 4. chap. de sacramento ordinis , can. 6. si quis dixerit in ecclesia catholica non esse hierarchiam divina ordinatione institutā , quae constat ex episcopis , presbyteris & ministris ; anathemasit . bellarmine likewise in his booke de clericis cap. 11. answering to chemnitius , alledging dionysius areopagita , for three orders only , to wit , of bishops . priests , and dea●ons , whom hee calls ministers , sayeth , that that dionysius did not set downe the number of the orders , but of the hierarchies . for sayth hee , there are three hierarchies in the militant kirke , the first of bishops , the second of priests ; the third of deacons , and that the deacons are also princes if they bee compared with the people : but for inferiour orders , subdeacons , acolythes , lectors , exorcists , and ostiaries or doore keepers , they beare no rule or charge over the people , but onely serve the deacons or the priests , for hierarchie properly is sacer principatus , a sacred preheminence or rule . the fore-named counterfeit writer dionysius , calleth the bishop , the hierarch , because hee is the chiefe hierarch . the pope himselfe is not within the hierarchie , primats , metropolitans , or arch-bishops , but as they are bishops . whereas some alledge , that in our confession wee detest and abhorre his hierarchie , that is to bee interpret , as the rest are to be interpreted to be his , as canonization of saints . dedicating of kirkes , dayes , altars . &c. are called his , not that there is another lawfull canonization , or dedicating of kirkes , dayes , altars , &c. whereas some alledgde , that this hierarchie was before there was a pope . wee answere , that it is called his , notwithstanding , as dedicating of kirks , dayes , altars , oyle , salt , &c. are called his . because what ever corruption was in the kirk , either in doctrine , worship , or government of the kirk , since the mysterie of iniquitie began to work . that is , poperie began , so much as hee retained and maintained , and obtruded by his authoritie upon the kirke are his . next we must consider the pope or roman antichrist not only in his growth and perfite age , but from his conception , and first birth . farther this hierarchie is distinguished in the confession from the popes monarchie . neither can it bee interpreted of the manifold orders in the kirke of rome . for that is mentioned before in the confession of faith ; where , we abjure his manifold orders . next in the confession of faith , we professe that we abhorre and detest all kinde of papistrie in generall and particulare heads , even as they were then damned , and confuted by the word of god. and kirke of scotland . but so it is , that the office of a bishop was condemned by the kirk of scotland , and confuted in the pulpits , by m , lowson , m. arburthnot . m. pont , and many other godly and learned men . from the yeere 1575 to 1579 , when the heads of constant policie and plat-forme of discipline were agitate in assemblyes , it was declared , that such as had the bishoprickes , and were called bishops , should bee tyed to particulare flocks , that they should be called by their owne names , or the name of brethren , that they should bee content with reasonable rent , and not lift up for the maintenance of their ryotousnesse , the emoluments of the kirk , which may sustaine many pastors , the schooles and the poore : that they should not claime the titles of temporall lords , that they should not usurpe criminall jurisdiction , that they should not exerce temporall jurisdiction . that they must not empire above particulare elderships , nor usurpe the power of presbyteries in reforming the corruptions of that estate , they abolished episcopacie , after they had agreed on all the heades of the constant policie , in aprile anno 1578 which are extant in the booke of policie , or 2 booke of discipline . but besides , there was a speciall act made in iulie 1580 at dundie with full consent of the whole assembly against the office , as followeth , for às much as the office of a bishop , as it is now used , and commonly taken within this realme , hath no warrant , authoritie , nor ground in the word of god , but is brought in by the folly of mans invention , to the great overthrow of the kirke of god , the whole assembly of the kirke in one voice , after libertie given to all men to reason in the matter , non●opponing themselfe in defending the said pretended office , finds and declares the said pretended office , used and termed as is abovesaid , unlawfull in it self , as having neither fundament , ground , nor warrant in the scriptures of god. and ordaines , that all such persons , as brook● , or shall brooke heereafter the said office , shall bee charged simplie to dimitt ▪ quyte and leave off the same , as an office ▪ whereunto they are not called by god ; and suchlike , to desist and cease from all preaching of the word , ministration of the sacraments , or using any way the office of pastors , till they receive de novo admission from the general assembly , under the paine of excommunication , wherein if they bee found disobedient , or to contraveene this act in any point , the sentence of excommunication after due admonition is to bee executed against them . the confession of faith was not authorized and subscribed till march , and the yeere following . it is cleare then , that that office is abjured in the confession of faith , seing it was consuted by the word of god and kirk of scotland . in the assembly holden at glasgow in april 1581 we have this declaration in the sixth session , anent the act made in the assembly holden at dundie against bishops , because some difficultie appeared to some brethren to arise out of the word office , contained in the said act , what should bee meant thereby , the assembly consisting for the most part of such as voted , and were present in the assembly at dundie , to take away the said difficultie . resolving upon the true meaning and understanding of the said act , declareth , that they meant wholly to condemce the whole state of bishops , as they are now in scotland , and that the same was the determination and conclusion of the assembly at this time . thirdly , in that confession we professe , that we joyne our selves , willingly to this true reformed kirke , in doctrine , faith , religion , discipline , & use of the sacraments , as livelie membere of the same in christ our head , promising & swearing by the great name of the lord our god , that we shall continue in the obedience of the doctrine and discipline of this kirke , & shall continue in the same according to our vocation and power all the dayes of our life , under the paines contained in the law , and danger both of body and soule in the daye of gods fearefull iudgment . but so it is , that the episcopall governement was damned and the presbyteriall rested upon as most consonant to the word of god , & to be observed in all time comming , before the confession of faith was subscribed . and while the generall assemblies wtre about the constitution of presbyteries , the king sent with the laird of capringtoun to the assemblie holden at glasgow in aprile 1581 a plot drawne up for that purpose , together with a letter which was to bee sent to the noble-men and gentlemen in the bounds for furtherance of the worke , which being considered and made more perfite , some were appointed by the assembly to see presbyteries erected everie where . the confession of faith was subscribed by the king and his houshold in ianuar preceeding , and injoyned in march to be subscribed by the subjects , which confession was approved by this assembly holden in aprile , when directions were given for erection of presbyteries . the subscription to the confession and erection of presbyteries went forward together the same yeare . so the discipline by presbyteries was sworne to , and not by diocesian bishops , or yet superintendnets , which ceased in the yeere 1575. in the generall assembly holden in august 1590 , it was ordained as followeth , for as much , as it is certaine , that the word of god cannot bee kept in sinceritie , vnlesse the holy discipline bee observed , it is therefore by common consent of the whole brethren & cōmissioners present concluded , that whosoever hath borne office in the ministrie within the kirk of this realme , or presently beareth , or hereafter shall beare office therein shall be charged by every particular presbyterie where they are resident , to subscribe the heads of the discipline of the kirk in this realme , at length set down & allowed by act of the whole assembly in the botk of policie , which is registred in the register of the kirk , & namely the heads controverted by the adversaries to discipline of the reformed kirke within this realme , betwixt and the next synodall assemblies of the provinces under the paine of excommunication to bee executed against the none subscribers . & that the presbyteries which shall bee found remisse or negligtnt heerein shall bee rebuked publickely by the whole assembly , and to the end the said discipline be knowne as it ought to bee , by the whole brethren , it is ordained , that the moderator of each presbyterie shall receive frō the clerk of the assembly a copie of the said book under his subscription upō the expensses of the presbyterie , betwixt and the first daye of september next to come , under the paine to be accused openly in face of the whole assembly . the same yeere 1590 the confession of faith was again subscribed universally throghout the whole realme . it is cleare then what policie or discipline was then allowed & meant in the confession of faith . in the parliament holden anno 1592 it was ordained , that all presentations to benefices bee directed to particular presbyteries in time cōming with full power to give collation thereupon , & to put order to all matters and causes ecclesiasticall within their bounds , according to the discipline of the kirke . whensoever their was any meaning to erect that estate of bishops , the confession of faith was alledged in the contrare , as first in a dialogue writen anno 1585 by some learned and reverend minister , and more at length anno 1606 , when their estate was restored by parliament ; m. andrew melvill , m. iames melvill , and sundrie other ministers commissioners from presbyteries subscribed that protestation , which is extant in print in that booke , which is entituled the course of conformitie , and among the rest m. william cowper , late bishop of galloway . m. adam ballendine now bishop of aberdene , and m. iohn aburnethie now bishop of cathnesse , who therefore are guiltie of that haynous crime , which the estates were desired to avoyde . in this protestation the reverend brethren have these words following , above all things , my lords , beware to strive against god with an open & displayed banner , by building up againe the walls of iericho , which the lord hath not only cast downe , but also hath layd them under a terrible int●rdiction & execration , &c. but the noblemen and sates of this realme have the reverence of the oath of god made by themselves , and subscribed with their owne hands in the confession of faith , called the kings majesties confession , published more than once or twise , and sworne by his most excellent majestie , and by his highnesse nobilitie , estates , and whole subjects of the realme , to hold them back from the setting up the dominion of bishops . because it is of veritie , that they subscrived and swore the said confession , containing not only the maintenance of the true doctrine , but also of the discipline professed within the realme of scotland . in the verification of the points offered to bee proved in the protestation , they have these words in the 4. cap. but so it is , that the bishoprie is one of the greatest errours and corruptions thereof , ( that is , of the adulterous kirke of rome ) and hath no arguments of scripture , fathers , councells , nor reason , but the selfesame , that the papists use . and in the 5 cap. we have these words . if so bee , that the setting up of bishops will throw downe the discipline of our kirke , or if that office hath any thing to doe with these corruptions of papistrie and antichristian hierarchie , the king our soveraigne his most excellent christian majestie , and his highnesse most ancient religious and noble estates of parliament , if there were none other reaeson but this one ; would not for all the world fall under the danger of so horrible a perjurie against god to set up bishops againe &c. but so it is , as all men knowe , the discipline and governement of the kirk ▪ exercised by presbyteries and bishops , are so farre opposed one to another , that when the one is set up , the other must downe of force . there fore the subscribers and swearers of the former confession , if they should ( as god forbid ) goe about to set up bishops and episcopall governement , they could not eshew the cryme of horrible perjurie , execrable apostasie , and most cursed reparing of iericho . the reader may find more to this purpos● in the protestation it selfe , & verification insert in the course of conformitie above mentioned . this much for episcopacie , that it cannot consist with the confession of faith. that the five articles are likewise abjured in the confession of faith is cleare , for in the confession wee professe we abhore and detest all heads of popery , as they were then damned and confuted by the word of god , and kirk of scotland his five bastard sacraments , with all his rites and ceremonies and false doctrine added to the ministration of the true sacraments , all his vaine allegories , rites , signes , and traditions brought in the kirks , without , or against the word of god , and doctrine of this true reformed kirk . but wee have already proved in sundrie printed bookes , that these five articles are traditions broght in the kirk , without or against the word of god , and doctrine of this true reformed kirk , that they have beene damned by our kirk , that confirmation or bishoping is one of the five bastard sacraments , & privat baptisme importeth the absolute necessitie of baptisme , that kneeling is a rite and ceremonie added to the true ministration of the sacraments without the word of god. and therefore for shortnesse wee referre the reader to these printed treatises . for the present onely this much . m. knox within a yeere after hee was exyled out of england , after the death of king edward , in his admonition , directed to england , ranketh kneel●ng among the superstious orders , which prophane christs true religion . in a letter directed from deep , anno 1559 to mistresse lock● hee calleth the crosse in baptisme & kneeling at the lords table . diobolte all inventions . in the first book of discipline hee and the rest of his fellowes contrivers of the booke , forbid celebration of the communion at easter , for the avoyding of the superstition of the time . the observation of christmasse , cireumcision , epiphanie they judge ought to bee utterly abolished . that the obstinate maintainers , and teachers of such abominations as are there reckoned in the first head , of which observation of dayes is one , ought not to escape the punishment of the civill magistrate . in the parliamen● holden in the yeere 1567 , it was declared that whosoever refused to participat of the sacraments , as they were then publickly ministred in this reformed kirk were not true members of this kirk . an act was likewise made corcerning the kings oath to bee given at his coronation to maintaine the due administration of the sacraments then received , which was ratified in the parliaments following anno 1581 and 1582. againe , in the yeere 1572. it was ordained by act o● parliament , that such as did not communicate and partake of the sacraments , as they were then truely ministred , if they continue obstinate , shal be reputed infamous , unable to stand in judgement &c. the right administration of the sacraments is set down in the first book of discipline , and the booke of common order prefixed to the psalmes in me●ter , whereunto ministers were referred by acts of the generall assemblies holden in the yeares 1562 and 1564. in the generall assembly holden at edinburgh , anno 1566 the lattet confession of helvetia was approved , but with speciall exception against the same five dayes , which are now urged upon us . in the assembly holden anno 1575. complaints were made against ministers and readers because they assembled the people to prayer and preaching upon certaine festivall dayes . an article was formed to be presented to the regent craving , that all dayes heeretofore keeped holy in time of papistrie , beside the lords day , bee abolished , and a civill punishment bee inflicted upon the observers . in the assembly holden in aprile anno 1577 it was ordained , that the visitor with the advice of the synod shall admonish ministers and readers , that read , preach , or minister the communion at christmasse or easter , or such superstitious times to desist under the paine of deprivation . king iames in the assembly holden anno 1590 praised god that our kirke was sincerer that geneva it selfe , because they observed christmasse and easter without warrant , which our kirk did not . in the booke of common order before the psalmes it is said , that the sacramenes are no● ordaind of god to be used in private orners , as charmers and sorcerers use to doe , but left to the congregation , and necessarly annexed to gods word , and seales of the same . in the assembly holden at edinburgh in october , 1581 it was ordained , that the sacraments be not ministred in private houses , but solemnely , according to the good order hitherto observed , under the paine of deposition from the function of the ministerie . it is cleare then , that the five articles are contrare to the doctrine and practise of the kirke of scotland , and therefore abjured in the confession of faith , it followeth then , that wee have made two breaches upon the confession . and covenant for maintaining the same , for which the lord hath threatned us with moe novations , and alteration of the whole frame of our religion . had we not need then to renew our covenant and promise to repare our breaches so farre as lyeth in us . as for antiquite , and other reformed kirkes , their judgement corcerning the five articles , the writer of these late printed bookes whom you taxe , either alledge their authoritie against the same articles , or cleare their meaning , or answere with respect . no well reformed kirk hath received kneeling or bishoping . some observe holy dayes , but would be ridde of them . we may safely have fellowship with such churches , if wee communicate not with their corruptions . as for the agreement betwixt the oath and covenant about these things , with the 21 article in the confessien extant in the acts of parliament , wee can find no disagreement . the first booke of discipline in the head of the policie of the kirk , distinguisheth betwixt thinges necessarie to bee observed in everie kirk , and things variable to bee ordered by everie particulare congregation . there everie particular kirk is allowed to have a particular policie of their owne , without prejudice of the common and gene●all , as whether to conveene this or that daye of the weeke to the sermon . or how many dayes . for the whic● and many like , there can bee no generall order set downe . that booke of discipline was penned by the same persons , who drew up the confession . they meant never that the five articles , or the like superstitious rites and ceremonies were variable as appeareth by that which i have alreadie alledged . m. knox who had a chiefe hand in that confession maintained , after his first sermon in publicke , in a convention of gray and black friers at s. andrewes , that the kirke had no power to devise significant ceremonies . but these are properly called ceremonies , not politick constitutions for order and decencie . and the other confession , which you call the negative , condemnes signes brought into the kirk without or against the the word of god. significant ceremonies beeing condemned , the crosse and the surplice or other superstitious apparell cannot bee received . you taxe the royall mandat , if you alledge opposition betwixt the old confession and the other , which you call the negative , but wee call the generall with a rejection of popish errours as an appendicle . before i come this length , i perceive your reasons for not authorizing or subscribing this confession at this time have not beene applauded unto by his majestie , and the lords of secreet counsell . what will you doe now ? will you stay your subscription till his majestie subscribe , or will you joyne with the covenanters , or will you subscribe with reservation , howsoever , if you will , the case is altered . you were unwilling before , but now i will not for the reasons containd in the protestation made at the crosse of edinburgh the 22 of september , where-unto i adhere . to the fourth chapter . in your former chapter , you seemed onely to except at our interpretations . but now you seeme to offend at the matter . for you saye , that in so farre as the matter of an oath is unlawfull or unlawfull , pl●asing or displeasing to god it ought to bee kept or broken , which is uncontroverted , but not to the purpose , unlesse you would insinuate , that there is some bad matter in the confession . and so should it never have beene sworne to , or subscribed from the first houre notwithstanding of the royall mandat , or authorizing of it by the generall assembly . if you assume or apply , you should bee corrected before you bee confuted , first cast out , and then answered , by such as shall bee appointed . you exhort us not to judge hardly or uncharitablie one of another , nor breake the bond of peace and christian brotherhood for diversitie of opinions among us for rites and ceremonies . then you would have us to suffer the people to bee withdrawne by seducers from the simplicitie of the gospell , and to admit episcopacie which you seeme heere to ranke among rites and ceremonies . how can peace stand among men , when the glorie of god is not kept safe , sayeth bernard epist. 126. quomodo stabit pax hominum coram deo , & cum deo , si deo apud homines non potest tuta esse sua gloria . finis . to fill vp this last sheet , i have heere subjoyned some acts and constitutions of our kirke , for the sitting of ruling elders in the generall assemblyes , provineiall synods , and presbyeeries , or as they are called in the book of policie , the common elderships . in the first booke of discipline the office and power of elders are described , where wee have these words , if hee , that is , the minister , bee worthie of admonition , they , that is , the elders , must admonish him , or correction , they must correct him , and if hee bee worthie of deposition , they with consent of the kirk ▪ and superintendent , maye depose him , so that his cryme deserve so . if they might do so with the superintendent , they may doe as much with ministers in a presbyterie , which is come in the rowme of superintendents . in the assembly holden in december anno 1562 it was ordained . that the superintendent , give sufficient advertisement to the particular kirks of the time and place appointed for the synodall convention , that the minister with an elder may repare to the place appointed . power was granted to superintendents in their synodall conventions , to translate ministers from one kirk to another , with consent of the most part of the elders and ministers . in the assembly holden in iune anno 1563 it was ordaind that everie superintendent cause warne the shyres , towns and parish kirks within his jurisdiction to send their commissioners to the generall assembly . in the assembly holden anno 1568 in iulie , when order was set downe to bee followed in choosing commissioners with power to vote in the generall assembly , it was ordainde that ministers , and commissioners of shyres shal be chosen at the synodall convention of the diocie , with consent of the rest of the ministers and gentlemen , that shall conveene at the said synodall convention . in the generall assembly holden in februar 1609 we find registrated , that the superintendent of angus & merns coomm●ssioner at that time for the shiresdomes of aberdeene & bamse , had deprived the principall . subprincipall , and some regents in aberdeene , with advice and consent of the ministers , elders and commissioners present , which is , alledged before in the first chapter . in the book of policie , or second booke of discipline agreed upon anno 1578 we have these conclusions . in the end of the sixth chapter . there , that is , the elders , principall office is to hold assemblies with the pastors and doctors , who are also of their number for establishing of good order , and execution of discipline . in the 7 chapter . it is meete that some of the elders bee chosen out of everie particular congregation to concurre with the rest of their brethren in the common assembly , that is , the presbyterie ▪ and to take up the delations of offences within their owne kirks ▪ and bring them to this assembly . this wee gather out of the practise of the primitive kirk where elders or colledges of seniors were constitute in cities , and famous places . the power of election of these who beare ecclesiasticall charges pertaineth to this kinde of assembly within their owne bounds , beeing well erected and constitute of many pastours and elders of sufficient abilitie . by the like reason , their deposition also pertaineth to this kind of assembly , as of them that teach erronious and corrupt doctrine . that bee of slanderous life , and after admonition desist not , that bee given to schisme or rebellion against the kirk , manifest blasphemie , symonie &c. provinciall assemblyes wee call lawfull conventions of the pastors , doctors and other elders of a province , gathered for the common affaires of the kirkes thereof . the nationall assembly , which is generall to us , is a lawful convention of the whole kirkes of the realme , or nation wher it is used , or gathered for the common affaires of the kirke & maye bee called the generall eldership of the whole kirkes within the realme , in the leter sent by king iames to noblemen and gentlemen anno 1581 for furtherance of the erection of presbyteries wee have these words . it is thought impossible to attaine to any formall order likely to have continuance to the posteritie over our whole realme , while the ancient bounds of the diocies bee dissolved , where the parishes are thick together , and small be united , and where they be ever great , and of larger boundes be divided , and thereafter presbyteries or elderships constitute for a dozen of parishes or thereabouts , some more , some fewer , as the commoditie of the countrie lyeth , wher the ministrie and elders in these boundes conveening maye commodiously exerce discipline , and take order in the affaires of the kirke , so far as shall be appointed , before the cognition bee brought to the synodall assembly . in the assembly holden at sainct andrewes in aprile , 1582 in answere to some , concerning elders wee have this answere . concerning such elders as verse not in the word their resort to the presbyterie shall bee no farther urged strictly , than the weightinesse & occasion upō intimation and advertisement made by the pastors and doctors shall require , at which time they shall give their concurrence , yet such as may commodiously resort are to bee exhorted to bee present at all times . the presbyterie or eldership of edinburgh was erected upon the penult of may 1581. consisting of fifteen or sixtene ministers of the kirks adjacent within foure or five myles , and some barons and gentlemen elders out of everie kirk for that effect . so the right of ruling elders in presbyteries was put in practice at the first erection and constitution of presbyteries , and none were constitute without them . this forme and order was a great eye-fore to m. patrick adamsone pretended bishop of saint andrewes , as the reader maye see in his declaration set foorth under the kings name , but falsely in these turbulent times anno 1584 and 1585. where●unto an answere was made by such as were men of chiefe note in our kirk , i insert here onely the answere following so far as concernes this point . as to the eight intention , it is accursed and proceedeth from the verie instinct of satan , manifesting hims●lfe without cloak & colour . for there is damned . first the name of presbyterie ▪ next the office bearers in the presbyterie , and thirdly th●ir authoritie and jurisdiction : the assemblyes of ministers and gentlemen called by you a popular confusion ▪ is called in the scriptures by christ himself the kirk and by the apostle paull , presbyterie or eldership , elders that labour not in the word , but censuring manners , are called rulers and governours , to which office gentlemen , and other qualified persons , who are not ministers maye bee ca●led , this presbyterie conveened in the name and authoritie of the lord iesus , hath a spirituall power proceeding immediatly of god , and neither of angell or man , to rule his kirk , to reason , de liberate and conclude in matters ecclesiasticall , whose conclusions , resolutions and deliberations , are of such sort , that what they bind or loose on earth according to gods word , is bound or loosed likewise in the heavens , and whosoever contemneth the authoritie thereof , should bee esteemed among the children of god , as an ethnick or publican . the author of a learned dialogue written likewise in these times reporteth , that the same usurping prelate had approved this order by his owne hand writt . he protested himselfe before god afterward , when hee made his recantation , that hee was commanded by the chancelour and secretar for the time to set foorth the declaration and promised , if god spared his life to write in defence of the forme and order of the presbyteries established . in the assembly holden in may 1586 , we have these conclusions , 1. it is found that all such as the scripture appointeth governours of the kirke , to wit , pastors , doctors & elders may conveene to the generall assembly and vote in ecclesiasticall matters , & all others that have any sute , or other things to propone to the assembly maye bee there present , to give in their sutes , propone things profitable for the kirke , vnd heare reasoning , but shall not vote . 2. there are foure ordinarie office , bearers set downe to us by the scriptures , to wit postors doctors , eiders and deacons , and that the name of bishop ought not to bee taken , as it hath beene in time of papistrie , but is common to all pastours and ministers . in the assembly holden in august 1590 it was ordained that all that did then beare , or were hereafter to beare office in the ministerie subscribe the heads of discipline set down in the booke of policie , under the paine of excommunication , speciallie to the heads controverted 2nd opposed by the adversaries to our discipline , and consequently to the constitution of presbyteries consisting of ministers , and ruling elders . i wonder that any should doubt of the meaning and practise of our kirk , seeing they are not ignorant that elders have place in sessions . or elderships of particular kirks , & in generall assemblyes , the lowest and the highest judicatories , but that that they should likewise have place in presbiteries and provinciall synods , seing presbyteries are made up by the particular elderships , and provinciall synods by presbyteries . one minister maye governe like a pope his parish without elders , if fifteene or sixteene ministers may governe fifteene or sixteene parishes without them . the affaires of the kirke , and matters of religion are a common cause , which ministers ought not to engrosse to themselves . our elders have not sit in prebyteries these many yeeres , not by law annulling or abrogating the former constitutions , but partly through their owne negligence , partly through the pride , or ill conscience of some ministers in some part , so that is fared with us , as with the kirke of old , of which ambrose complaineth writing on . 1 tim. 5. vnde & synagoga , & postea ecclesiae seniores habuit , quorum sine consilio nihil agebatur in ecclesia . quod qua negligentia obsoleverit nescio , nisi forte doctorum desidia ant magis superbia , dum soli volunt aliquid videri . finis , notes, typically marginal, from the original text notes for div a01039-e130 icr. 3.11 . notes for div a01039-e240 contra faust. l. 13 c. 15. polan syn . lib. cap. 25 de ieiunio . c. 4. a defence of the vindication of the church of scotland in answer to an apology of the clergy of scotland. rule, gilbert, 1629?-1701. 1694 approx. 238 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a57855 wing r2219 estc r11970 13127058 ocm 13127058 97831 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57855) transcribed from: (early english books online ; image set 97831) images scanned from microfilm: (early english books, 1641-1700 ; 750:9) a defence of the vindication of the church of scotland in answer to an apology of the clergy of scotland. rule, gilbert, 1629?-1701. 49, [1] p. printed by george mosman ..., edinburgh : 1694. written by gilbert rule. cf. nuc pre-1956, mcalpin coll. the vindication of the church of scotland is by gilbert rule. an apology for the clergy of scotland is by alexander monro. errata: p. [1] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rule, gilbert, 1629?-1701. -vindication of the church of scotland. monro, alexander, d. 1715? -apology for the clergy of scotland. church of scotland -apologetic works. 2004-05 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 rachel losh sampled and proofread 2004-10 spi global rekeyed and resubmitted 2004-11 john latta sampled and proofread 2004-11 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a defence of the vindication of the church of scotland , in answer to an apology of the clergy of scotland . edinburgh , printed by george mosman and are to be sold at his shop in the parliament closs , in the year 1694. a defence of the vindication of the church of scotland , in answer to an apology for the clergy of scotland . i shall not pretend ( as our apologist doth ) to have been forced into this work , by the authority of some great man , tho' i may , with as much sincerity , averr , that i have no pleasure in this eristick exercise : especially on a subject that bringeth with it a necessity of a reflecting , and blaming of others , with whom i had rather live in peace and good correspondence ; whatever different sentiments i may have from theirs , in some things . the necessity that truth and innocency shou'd be vindicated , and it not being done by them who could do it to more advantage , is that which prevaileth with me to undertake this unpleasant task . notwithstanding , if this author had not engaged in some theological debates occasioned by some passages in some of my former books , it is like his abusive , and unjust reproaches , against me and others , whom he is pleased to name , should not have brought me into this debate with him . as his squeamishness made my book ly by him six months , till he was over powered by commands to take it up and read it ; so did his ly by me for some months , through the throng of other affairs , that i look on as of more moment and necessity : the apologist should have had great advantage against his antagonist , if all these things with which he chargeth him were manifest from the book he refuteth , or could be otherwise made appear : and if he himself had shuned these things that he doth , with such contempt , blame in others , but if neither of these can be observed ( as i suppose will appear to the impartial reader ) he is like to have little credit by this his essay . § . 2. it is a wonder if this author believeth all that he writteth of them that he setteth for his mark , and shooteth all the invenomed arrows against , that his quiver can afford : and if he , mean while , used no reflection , whereby to discover the very same errours in his own book , which he so tragically exposeth in that he refuteth ; but it is not rare to spy a mote in our brothers eye ; when there is a beam in our own . it is an old observation , ubi invidia & odium in consilio sunt , caecum est ibi judicium , and the wise seneca did well observe , plerique sunt diserti in convicium suum , quos si audias in avaritiam , in libidinem &c. perorantes , indicium sui putesprosessos , ita redundant in ipsos malidictain publicumemissa ; quos non aliter intueri decet , quam medicos , quorum tituli remedia habent , pyxides venenum . if the vanity , partiality and sophistry of this title page , the scarrility , ill nature , rudeness ; tergiversation , lying , uncharitableness , and such like qualities , that he liberally ascribeth to his adversarie , in many places of his book , be found with his antagonist , and not with himself ; he hath whereof to boast ; the tryal of which will afterwards fall in , when he cometh to prove some of these benign assertions . he giveth just grounds to think that the whole book was written in a passion for p. 1. he telleth us , that ' every line of the book that he refuteth provoked him to the undecencies of passion , and p. 2. that he did but once peruse it , with purpose not to read it any more . from which one may expect , by a natural consequence , indigested notions , a partial refutation , and but of some things here and there that he was most angry at , and where he thought the attack was easiest , and a parcel of huffing , angry efforts of a commoved mind : whether this effect do not appear in the strain of his book , i shall not determine , let the reader judge . if there be no farther degree of passion in his lines then what amounteth to indecency , and if there be nothing worse then idle words , ( of which yet we must give an account ) it will be the better for him . surely a perpetual passion , or lasting anger , on which the sun goeth down , is no good temper for writting of books . impedit ira animum ne possit cernere verum . i pretend to no such prodigious parts , as to answer his book by reading it once over , and whatever dislike i may have with not a few things in it , i shall consider them with out passion . § . 3. his first head is , he will examine the general apology , by which the vindcator thinks to ward off the blame of the barbarous rablings of the clergy , from his party : but me thinks he should have first made it appear that these rablings were as barbarous as his complices had represented them in their pamphlets , answered in the second vindication . for he knoweth , that some matters of fact by them alledged , are neither denied , nor defended , yet many of them are simply denied , and disproved , others are shewed to have been , tho' not commendable nor innocent actions , yet far short of what they are aggravated into by these narraters , but he is resolved to suppose all to be certain and undeniable truth , and only prove that they are imputable to the presbyterians in general ; and about this is our present debate with him . we maintain that these practices were acted by a very few ; and not approved by either the most , or the best part of the presbyterians . § . 4. he is pleased to represent the vindicators defence in this matter , as if he held that the cameronians were no presbyterians ; and yet they are zealous godly men : and that the presbyterians are clear in this , because these things were not acted by sober presbyterians , and that it is incumbent on them who blame the presbyterians , to prove that the actors in these disorders were sober and intelligent men. a , it is easy to deform the best face by an ill paint , and the best cause by misrepresentation : and our author thinketh it convenient to use this art to make his refutation easy which otherwise might have proved hard for him : he should have shewed , where it was said that the cameronians are no presbyterians : or where it was hinted that the vindicator or his complices , were obliged to prove them to be sober and intelligent : all that was said to this purpose was , that the cameronians had gone out from the rest of the presbyterians , and had taken up some principles , and used practices , that the rest did not own , nor approve , and therefore if he should prove a thousand times , that the cameronians are presbyterians , he saith nothing to the purpose : unless he prove that they are all the presbyterians , and that there are no presbyterians , or no body of men under that designation , who are not , in the things now under debate , of their way , which i hope he shall never evince . that i owned , they are godly men , is sophistically alledged : i doubt not but there are such among them ; tho' i never thought what they differ in from the rest of the presbyterians to be any part of their godliness . but i never called them ( yea nor any other party of men ) universally godly . nor thought that all was well done , that is committed among a body of men where are many godly : yea nor that whatever is done by good men is good : christs disciples were good men , yet their forsaking him and flying , was no good action . it is probable enough that some bad men might creep in among these zealots , and might much influence these disorders as the mixt multitude influenced the israelits to murmuring in the wilderness . § . 5. but he will prove the cameronians to be presbyterians : a conclusion which ( in the sense given we deny not ) let us hear his arguments . 1. if they be not presbyterians , to what communion then do they belong ? a. this is as if we should alledge that the arminians in the church of england are the episcopal party ; and ask them who deny it , to what communion do they belong : surely neither to the presbyterians nor independents , &c. wherefore i answer directly , tho' in most things they agree with the presbyterians , yet in other things they are a communion by themselves : and indeed till the lord was pleased to abate the heat of that division that was among us , they had cast off communion with the presbyterian church , and would hear none of her ministers , but cleaved to two or three of their own way . his second argument is , have they any principles , discipline , or government , different from the presbyterian church ? a. for discipline and government , the arminians of england have none different from the episcopal church , and yet the apologist and others might justly blame us if we should not distinguish between arminians and episcopalians . for principles , they had principles both with respect to the civil government , and as to that submission that is due to church governours , which other presbyterians did never hold . and tho' this had not been ; and if they had been members of our congregations , our dislike of the practice , and having no accession to it , doth clear us from the blame of it , and all that can be inferred against us is , that some presbyterians have done ill things : and if he can instance in any party of men , of whom the like cannot be said , we shall yield to his argument : i hope he will not alledge it of his own party . his third argument is , were not the leading men lately owned and received by the pretended general assemblie , without retracting any articles of doctrine , or disowning any of their practices that they so zealously recommended to their followers , in the west , a. ( to say nothing of his discretion in the epithet pretended that he bestoweth on the assemblie , which the king and parliament indicted and owned , as well as it was the representative of the church of scotland ) it is true the three ministers who had headed that party , were received upon promise of submission to the church , and orderly behaviour ; which they have since faithfully performed ; and by that means multitudes of the people that followed them are brought to more sober courses , and do wait on the ordinances of god dispensed by the presbyterian ministers , which before they could not be perswaded to . and was it not wisdom in the assemblie to so pite these divisions by lenitie , rather than to exasperate , and continue them , by putting men on formal retractation of what was done , seing the same thing was materially performed . will any man ( who is not fond of picking quarrels ) say , that by this course the assembly approved of what these men have done , or that all the presbyterians are of the same sentiments that these men had been of ? especially considering that the presbyterian church hath received into ministerial communion , and admitted to a share of the government of the church , severals of them who had complyed with episcopacy ( and are ready to do the same by all good and useful men among them who will not endeavour the hurt of the setled government ) without puting them to express retracting of their former principles or practices , this considered . i hope the reader will see , to how little , purpose his simile is , brought from the imagined apology of the several parties among the donatists : for if one only of these parties he mentioneth were guilty of these irregularities he speaketh of , there is no reason to blame the other factions in those things ; whatever blame might be fixed on them all in these things wherein they agreed . § . 6. what he asserteth page , 3. that the most intelligent among them ( the presbyterians ) did contrive and manage the irregular heats , and motions of their own partizans . ( i suppose he means the cameronians ) this we deny , and shall consider the proofs of this assertion in its place . but before he cometh to this , he pretendeth to oppose the vanity of this apology more closely : how he performeth what he promiseth tanto hiatu ; let us now hear ; he saith , that the knoweth no opinions that mr. cameron propagated which were peculiar to himself ; he followed most closely , and ingenuously the hypotheses of the old and zealous presbyterians . a. we know that he and they who joyned with him , and they who succeeded to him , held that they owed no alledgeance to the king , because he had broken the covenant : that they might not lawfully hear any of the ministers of scotland , because either they had received indulgence from the king , or owned such as ministers who had received it , or did not declare against them were these the hypotheses of the old and zealous presbyterians ? but whatever were his principles , his practice in making so wide a separation from all the other presbyterian ministers in scotland is a sufficient apology for their innocency , who neither were of his way , nor had any hand in the disorders that we now debate about , which were committed by that party which he had headed , while he was alive . another effort of his more closs arguing is , mr. cameron was not a proper man to be the founder of a new sect. as if profound learning , and deep policy , were alwayes necessary to mislead a few of the less intelligent people , especially when the severity of persecution had imbittered their minds , both against the rulers , and the episcopal church , it was easy to set them oft from them : and from all that did not make the same resentments with them , of what was then acted . i am yet unable to find out his close reasoning , for what followeth is , that the episcopal party first called that party cameronians , and by that name mean all presbyterians whose zeal for their faction over-drives them beyond all discretion : and this all along he imputeth to all presbyterians , and therefore he will allow no difference among presbyterians , some will call this a loose declaration rather than close argumentation , for whatever names he is pleased to give to persons , or things , they who know any thing of our affairs do know , that all presbyterians did not join with , nor allow the courses of mr. cameron , and his followers : it is of the same stampt that cometh next . viz. that the cameronians had better studied their principles , and drawn more natural conclusions from them than others : this is barely and falsely asserted . also that the cameronians did assert their principles when others were silent : this is also false , others did always , as they had opportunity , assert their principles tho' not the same way that they were asserted by the cameronians . this was done both in field meetings , and in other meetings , such as then could be had . tho' i confess the presbyterians made it more their business to inculcate upon peoples minds the great truths of the gospel , on which our salvation dependeth , than what belongeth to church government . § 7. what further goeth with this author , for his close reasoning is , to shew that what the cameronians did was according to presbyterian principles : all that i can find for proof of this most absurd assertion , is that the people may ( with their pastors ) reform the church when the magistrate is slack , or opposit to the designed reformation , and the presbyterians hold presbytry to be juris divini , and the removal of the episcopal clergy was necessary for this reformation . a. if he condemn all popular reformations of the church ( as he here seemeth to do ) he will not approve of many reformations , either from heathenism , or from popery . but i will not digress to demonstrate this , the soundness of this principle rightly understood is made evident by the learned claude , historic . defence of the reformation p. 7 &c. so that it is not to be lookt on as a principle peculiar to scotch presbyterians . the principle that they hold is , that every man in his station , should endeavour the reformation of the church ; that people may believe the truth , and worship god according to his institution , whether the magistrat allow it or not : but if he will prove that the presbyterian church did ever determine , that private persons , or ministers , may , by force of arms , carry on this reformation , then shall we own the rablings that he is pleading against : and unless he can make this appear , all his talk is beside the purpose . he boldly , but most falsely , asserteth in the end of p. 4. and p. 5 , that the rable had the best directions that could be had : and had exact intelligence , by their agents , what they might venture on . this was in the pamphlets formerly refuted , asserted with the same confidence , and was denyed in the second vindication and is still denyed : but it is below this high pretender to closs reasoning , to take notice of that : or to bring any shadow of proof for it : but this , the rablings was not acted by the parishoners of these ministers who were rabled ; ergo , it was done by vertue of a league and covenant among the presbyterians in general , or the chief men of them . the meanest in our universities would be ashamed of such logick ; could not a few who had separated from the presbyterians , as well as from the episcopalians , manage such an affair as this , without advice from men of note , either in the state , or in the church however this authors tinctured fancy doth represent the rabling to him , we see nothing in it which looketh like a combination of the whole society , ( viz. presbyterians ) but rather , like the efforts of passion , and revenge : or at least , an undiscreet zeal of a few persons . that some of the gentrie of the west , were scared from opposing these rablings , is like his other arguments to prove a combination of presbyterians in this matter : men of less understanding than this author pretendeth to , may conjecture other reasons for their forbearance ; they saw the interest they had fallen in with sinking , and they had no heart to appear for it , either by defending their ministers who had led them upon the ice , or by being active in the elections for the convocation for setling the nation , that then was in a convulsion , but were glad to lurk . his charitable assertions of the presbyterians ( without exception or limitation ) i shall not endeavour to refute : pitieing the author who thus doth expose his temper while he crieth out against others for their want of that spirit that becometh the gospel : they are , that they never forgive any injury , and they never say the lords prayer , because it is so opposite to their nature : it is impossible to oblidge them by favours , that the people of the west are generally cunning , avaritious , and dissembling beyond measure . of these and many such like assertions sprinkled , as the flowers of rhetorick , throughout his book , i shall only use his own words ( mutato nomine de te &c p. 27 that such assertions carrie with them all the marks by which a wilful and deliberate lie may be known from modest and ingenious truth , or our author had causam scientiae of the truth or falshood of these things . let it also be considered , how agreeable these imputations are to that charity and gospel spirit that he elsewhere talketh of . § 8. after he hath reasserted without farther ( that is without any ) proof , that the maxims of our moral theologie do allow the greatest villanies acted on the clergy ; he bringeth another argument of the rabblings being concerted by the party , viz. presbyterians : that some presbyterians then at london contradicted the reports that were sent thither concerning them as well they might deny many of them , tho i do not hear any denied all of them : he might know , that many of these stories which are printed , are not only denied , but disproved : and it is not like that the reports sent to london , were more universally true . what is argumentative in his paper , i am willing to consider ; but am not concerned to answer what filleth up page sixth , and seventh , which is asserting the 5 th , 6 th , and 7 th time , that what was done by these rabbles was concerted by the presbyterians . one good argument would have convinced us more than such bold and repeated affirmations . that the presbyterian states men ( and the church and people also in their wishes ) preferred presbytery to union with england ; is not to be wondered at by any , but them who think more of their civil interests , than of what concerneth religion . his out-cries against the covenant and the transactions of that time i do not regard , what was said more distinctly to that purpose in the ten questions is answered , and he is not pleased to take farther notice of it , then to declame in the same strain of obloquie . his marginal note , p. 7. insinuating that presbyterians do preach against the use of the lords prayer , is injurious : i have heard many in sermons asserting the lawfulness of using it , tho at the same time they deny the necessity of using it ; or that it is commanded to use these words : but i never heard any preach against the use of it . § 9. he bringeth p 8. an instance of a presbyterian rabble misrepresented by the vindicator , in which he insulteth , as if he had at one blow , not only routed the poor vindicator , but the whole presbyterian party ( his big words are enough to fright an unwarry reader ) that the vindicator doth by this passage flie in the face of all evidence , and contradict the conviction of all the inhabitants at edinburgh : and a little below , from this one single instance his book is ruined , and his authority bested , &c. and he telleth us of his antagonist's shifting and confounding two very different stories into one , viz. the tumultuous defacing of the kings chappel , and the burning of the pope in effigy . the former he says , was a horrible tumult , the latter an orderly action . let us now examine the ground of this his triumph , he citeth the words of the 2 d. vindic. p 35. edinburgh edition . for the tumults at edinburgh ; we know of none , but what was made by the students of the colledge , there in burning the pope in effigie . but our apologist is pleased to leave out the words that immediatly follow , viz. and defacing the chappel of holy-rood-house . where is now this shufting and confounding of two distinct stories ? are they not both expresly mentioned ? and the one distinguished from the other . i hardly think this author could be so unwise or dishonest as of purpose to omit so material a part of this passage ; which he knew every reader would observe , and discover the cheat ; but rather judge that the indecency of his passion with which he saith he read the whole book ( or some other present disorder ) might make him overlook the half of the sentence : some may be apt to think , that such a slip may more effectually ruine his whole book , and bafle his authoritie , than what he now chargeth on the vindicator . or may be , as he wrote his book without the use of other books ( which he ofther than once will obtrude on us ) for he had not the book by him which he pretendeth to refute , but had once read it over with indecent passion , and that same tempe● o● mind prompted him toso many hasting and angry words , little considering whether they would reflect shame on himself , or on his antagonist . for the burning of the pope , he denieth it to be a tumult● and so we are not concerned about it : but i observe he giveth account but of one attempt of that kind ; another long before this , was quite different , as i learn from them who were then in edinburgh ( i was then at a great distance from it ) he sayeth that a great many of the nobility and gentry were looking on , it was done at the cross ; the students marched in rank with the colledge mace before them , which could not be done without the masters permission . this was the last : for the former , i am told , that when it was known to be designed , and the place intended for it to be the grass market ( the ordinary place of execution of malefactors ) a party of souldiers under the command of general daly●l marched in all hast thither ; which the boyes understanding , they went to a far distant place off the town , and did their work at the head of black frier wind : that they had the colledge mace carried before them . i do not find : that the masters did permit it , is neither true , nor probable for the principal ( who may be is not unknown to this author ) did most furiously rebuke and threaten one of the chief actors in that scene , and how consistent is it to allow his holinesse to be thus affronted , and yet shew such zeal against destroying the monuments and utensiles of idolatrie , in the popish chappel , as this author doth for the tumult at holy-rood-house to make it the more odious he cometh a very incoherent story , that the presbyterians intending it , gave out that the papists intended a massacre of the protestants : and the presbyterians flew to arms ; and for that night in the city were the marks of hell and confusion , nothing being heard but screechs , &c. and all this was managed by some of the leading presbyterians . the true history is , a company of the students of the colledge ( for they were the first even in the tumult at holy-rood-house , which he doth so much aggravate ) together with a rable of apprentices , and others of the populace , met together , near to the abby gate ; on what design we know not , but by guess ; and may be themselves knew not , as it was with the rabble mentioned , act. 19.32 . ( for rabbling , if antiquity were as good an argument for church government as our adversaries would have it to be , might vie with episcopacy ) as they approached to the gate , the guard , commanded by mr. wallace , drew out against them , they having no arms ( a good argument that the business was not concerted by men of any common understanding ) would not remove from before the gate : upon which some of the guard fired among them , and killed some on the place ; and wounded others ; who all died of their wounds except one : which made many think that all the bullets were some way poysonous : upon this , notice was given to some of the statesmen , so the councel met , and sent a macer to wallace , commanding him to surrender that post he was in , designing to put another guard in the place of that , which might not provoke the rable , nor favour the popish interest : this message he refused : and then souldiers were sent by authority , to force him from it ; which was easily effected ; his courage being more against unarmned boyes , than armed men● while the souldiers were thus imployed , the rubble broke in to the abby , and defaced the popist chapple , and destroyed what they met with that was fit for the popish worship , they also defaced th● popish colledge , and what belonged to it ; it having been lately erected in defyance of the law. § 10. let us now a little examine the account of this matter , given by the apologist , ●st . tha● the presbyterians then designed to make the most numerous and most terrible shew that they were able 〈◊〉 make : is false ; because the actors of this tragedie were a mixed multitude : whereof the fewest ha● any inclination toward presbyterie , and hardly any of them had formed principles about that controversie , being a company of boyes , also because the presbyterians could have made a shew of 20 armed men for every single unarmed boy was there . and likewise because there was no conce●t about this matter ; of which more anone , 2. the apprehension of a massacre , that he talketh ofbred in his own head , or in the fancy of some of his sort . i do not find that there was any talk of it . and it is most improbable that it should be from papists , who ( as himself observeth ) were wholly out of capacity . if the presbyterians had feared such m●schief from the jacobites and high church-men , then enraged by the change , ( and which i find not that any did apprehend ) it was strange , that they should raise a rabble of such as were the likeliest to be the executioners of what they feared . also , it were the way to excite men to make a massacre , as also to give some colour for justifying it , thus to assault them who were living in peace . 3 that there was a night spent in such confusions , or that there were such screeching , and terrour in the city , on this occasion , i cannot find by the best information : only such a fancy is subservient to our authors design ; and it seems he can serve himself with truth or untruth , as need requireth . 4. that a report was spread that some were killed , who were not killed , is not denied , but that this report was the contrivance of the presbyterians to animate the people to rifle the king's house , is one of the grossest of falsehoods : and that few of the students of the colledge were there is not true . 5. that this tumult was concerted by the presbyterians , he endeavoureth to prove , because the master of f. and several others whose names he thinketh fit to conceal , were present . i know that many men of good note did appear , after the killing of the boyes , and that by authority wallace was ordered to remove with his guard : the acting of these men was not concurring with the rabble , the one acted without authority , the other with it ; but that any such persons either appeared with the rabble , and without command from superior powers , or had any hand in defacing any part of the abbey , he shall never be able to prove . if he can either by confession of party , or any probable evidence , make it appear that g. s. or mr. m , were the contrivers of this tumult ; or that they glory in it ( as he would have us believe ) he shall have the better in this particular ; but if there be no truth in this ( as indeed there is not ) then the reader may know who best deserveth to be thus branded , that the spirit of lies and vanity runneth through his book . the plea of an advocate at the tryal of mr wallace is a ridiculous argument to prove what it is brought for ; every body knoweth , that in their pleadings , they consider only what may make for the cause which they are patrons of . he ( unwa●ily and ominously ) maketh this essay at edinburgh but the preface to what they intended to the clergy in that place . as insinuating that the popish clergy whom the rabble had spoiled of their superstitious trinke●s , and the episcopal clergy of edinburgh , were to be considered alike ; were managing the same designs , and had the same friends and foes . if the ministers at the trone church thanked god for a glorious reformation ; he had many other causes for so doing then this rabbling ; and it is evil surmising , to ascribe such a sense to his words , unless he had either named the rabbling , or by circumlocution particularized it . § 11. he maketh p. 10. the vindicators next plea to be that there was an interregnum when these things were acted . it had been some candor , if he had pleased to tell his reader to what end , and how far , this plea was used . it was never brought to justifie what was done by the rabble : but on the contrary , it is expresly said 2 d vindic. p 26. ( where that plea is mentioned ) that what they did was not allowable : but that it was not to be wondered at , considering what provocations the people had by their former sufferings ; and saw no way of legal redress ▪ how impertinent then are his reasonings against this plea , that these men were not loosed from the law of god , which should have restrained them . did his antagonist ever say so , or did he use words to that effect : and that he is pleased to impute these rabblings to saints and to godly and zealous presbyterians , is no sign of that regard to truth that is fit , nor of that respect to serious religion , which might be expected from every christian , much more from a minister , and doctor of divinity . the peoples being injured and provoked by the clergy he bringeth as another plea , used by the vindicator : and the same is to be observed concerning it which is said of the former plea ; it was never used to justifie the actors of these disorders : we think they should have committed their case to him who judgeth righteously ; and that in the use of orderly and legal means , for redressing their grievances . unde● this h●ad our apologist maketh a saint denyal of matter of fact : he knoweth not what the clergy did in the west ( though al scotland know that many of them did severely persecute their people , and did stir up the magistrate to ruin them ) but he never knew one that presecuted the dissenters without great reluctancy ; but many that did them kindnesses others can ●ell of some in the city where he lived , who delated meetings , and them who came not to church with great forwardness and zeal , and multitudes of instances in most parts of the country of their persecutions against dissenters are in print : that to deny it , deserveth other words then i lift to use ; even such as himself liberally bestoweth on them who affirm what disliketh him . we never did charge all with this practice , nor did ever deny but that some of them did shew kindness to dissenters . § 12 next he defendeth the clergies prosecuting dissenters according to law p. 11. and that with a ha●angu● pretending to somewhat of argument ; but cloathed in words becoming this authors genius , and of some other pamphleteers of the party : but of which i am sure sober episcopal men will be ●shamed : such as dark and enthusiastical principles , a career of insolence and villany : bou●efeues and incendiaries who were to be lashed with greater severities : speaking evil of dignities took place of the ten commandments , &c. his first argument for the persecution by the clergy is , the peace of the nation endangered ; the government , by frequent shakings , in hazard to relapse into a civil war , &c. if this argument have any force it is only for the clergies discovering such as had risen in arms , or were acting , or contriving what was of that tendency . but many of our clergy were instrumental in persecution , long before there had been any insurrection , or before they were injoyned to delate the people to the circuit courts : and they did ●ve● many who never had hand in any of these risings against the king. and indeed it was the intollerable oppressions the people suffered , which caused these tumults and troubles which might seem to shake the government ; wherefore , here is non causa pro causa . another argument is , the souls of people were poisoned with dark and enthusiastick principles . i wish he had named them : it is true , some wild principles were taught by some , who separated themselves from the generality of the presbyterians , as well as from the episcopal church : but with what brow can he impute this to presbyterians , without exception , and set the dogs on them all to worry them , because of these mens principles . and will he dare to say , that none were persecuted but they who taught these wild principles ? wherefore it was not zeal for the peoples souls , but a spirit of persecution , which prompted them to this conduct . yea , i have known , where minister and people dayly went to hear the parish minister ; only after both sermons the minister used to exercise in his own family , and some neighbours came to joyn with the family , and for this he was persecuted ; while they could charge him with no thing else , in doctrine , or in practice . his 3 d. argument is , they made schisms , and therefore they must be persecuted . who made the schism , i have made elsewhere appear : and shall now only deny that the presbyterians made it : they were forced to it ▪ when he shall bring arguments for his assertion , they shall be considered . again , must all be persecuted to extirpation who divide from the legal church , because their conscience will not allow them to joyn with it , while they otherwise live peaceably ? for boutefeues and incendiaries , who labour to raise sedition in the state , or do unpeaceably dissent from the church , we plead for no toleration to them : but were none else persecuted ? yea , i could make it appear in many instances that several of the most peaceable dissenters suffered most obloquie , and much persecution . what he c●●eth out of the learned bochari , is no more then that episcopacy is tolerable ; which was that good man's opinion : but our author concealeth , that he at length pleadeth for presbytery , as more ancient than episcopacy ; and to be preferred to it ; and that he blameth episcopal usurpation , as intolerable , against which to contend was our case . yea , he saith , p 35. edit . francfurt : mutua tollerantia opus est ( speaking of the differences be●wixt presbyterians and episcopalians : ) then certainly they who could not comply with episcopacy , and so ( in our authors dialect ) made a schism , are not to be prosecuted with that severity that he pleadeth for . § . 13. another of his arguments for this persecution by the clergy is , were these of the clergy who never persecuted , more kindly used at the revolution . a. if any made no distinction in this matter , but served all alike , we do not defend , but blame that conduct : and i deny not but some of them who carved on the rabbling work , considered all alike : but i am sure that was not approved , nor practised by the generality of presbyterians , nor by the presbyterian church . i nauseat his repetitions , p. 11. sub sinem , he asserteth , that the clergy , as well as the l●itie , w●re obliged to crush and extripate the beginnings of rebellion , and the attempts of such as preached the most pernicious principles . this is above answered : there were cruel persecutions when none of these things appeared , and against such as were never chargeable with any of these . this author all along taketh a few cameronians for the body of the presbyterians : and on this fundation buildeth all his batterie against us . he saith p. 12. that the ministers at the restitution of k. c. suffered no more then to be turned out , for not obeying the law , in taking a presentation and episcopal collation , and that bishop light on made such offers of accommodation , as none could refuse but fallen and desperate incendiaries , nor was any thing required of them but what the most rigid presbyterians might comply with , if their ●eal to support their faction had not infatuated them , as much against the vow of baptism , as against the peace and safety of their countrey . these are the modest words that this author useth , while he talketh so much against others for want of the meek spirit of the gospel : it is false that ministers suffered no more than turning out , tho even that is agravated now ( when it toucheth his party ) with hideous out-dryes , of an unparalelled persecution . how many of them were inprisoned , banished , intercommuned &c. the offers that b. lighton made , did shew him to be a moderate b. and a man of a truely gospel temper , far from that of his brethren : yet even his offers could not be accepted by presbyterians , with a good conference : for none could preach in his diocess without owning ( at least in practice ) his episcopal authority , by joyning with the presbytrie , and synod where he presided as bishop ; and by taking his warrand to the presbytrie to admit such a one to preach in such a place , experto crede . § . 14. there followeth a further evidence of this gentlemans veracity . candor and meekness : the presbyterians in scotland ( saith he ) are generally blinded with this fatal prejudice an evidence of their incurable enthusiasm ) they think that no man can act any thing against the presbyterians , but he immediat●y acteth against the light of his own conscience : and a great deal more to that purpose every assertion is not only false but manifestly so , to all who have ever conversed with us , and who is not fatally blinded with other prejudices . tho we be far from judging the consciences of them who differ : and are convinced , and do on all occasions , declare , that we think many of the episcopal clergy , and people , are conscienciously of ●hat opinion ; yea , and that some who have acted against us , thought that they did god service , as sa●l and other persecutors have done before . yet it is not easie to have the the same thoughts of this author ( and the rest that write and speak in this strain ) considering that he hath lived among presbyterians and cannot but know that these are not the sentiments of all of them , nor of the most part yea , i doubt that any one , even of the most ignorant or most zealous of them , did ever speak at this rate . his declamation , p 13. ( for in this way of writing his talent seemeth to lie , rather than in solid reasoning ; which may move an ignorant reader , but never satisfie on that is intelligent ) against the actings of the presbyterians in k. c. the fi●st's time ; is sufficiently answered , vindic. 1. q. 8. wherefore i shall not trouble the reader with that debate ; seing there is here nothing new , except bitter words , and false imputations ; that ministers did , and do , endeavour to ruine their neighbours ( further than by the exercise of discipline to purge the church of unqualified ministers ) that they used engines to prie into the secrets of families , that the ministers said their cause was like to prosper when they justified one crime by the commission of another : or that ever they did so justifie crimes ▪ that they value soveraignty above all others , that it is the idol they bow to , &c. these i say are a heap of notorious falshoods , boldly assererd , but not attempted to be proved : but the mans tongue is his own : several of these assertions are disproved ( having been brought by his associates ) in the book that he refuteth , but this he had no mind to consider . the presbyterians must be the worst of men : that he is resolved on , per fa● ant nesas . § . 15. in the end of p. 13. he ( the vindic●tor ) insinuateth all along his book , that most part of the clergy were wicked men . it had been fair dealing in the apologist to have mentioned some on● place or other where this was insinuated , supposed or asserted : i know no such place . it is like he said so of many of them , but if ever he said they were generally so , or did proportion the number o● them to those who were of a good conversation , ( which he never did ) in that case he will 〈◊〉 peccavi , for he professeth that he doth not think it is so . some of them have been charged with crimes and these crimes proved against them , and they censured ac●ordingly : and more of that kind shall be proved when ever he pleaseth . tho i am far from thinking all is true that is said of them : more then that all is true that he and his friend who wrote the presbyterian ●loquence have written of the presbyterians ; i think , what men write they should be able to give evidence for it : but we are not obliged to prove what is the talk of the town , of any person . he asketh who made them ( the presbyterians ) judges of the scandalous clergy . a. 1. christ hath made his church judge of them : and we are able to make it appear that the presbyterian ministers and elders are the church of scotland representative . 2. the law settling presbyterian government , hath given its sanction to that judicative authority that they have from christ. i approve of what he saith , p. 14. that the scandalous ministers are rather to be lamented then insulted over . yet it does not hinder but that the scandal may be mentioned when a reason is given of the peoples aversation from them , or may be charged on them , tried , and censured , by these in authority . if any be glad ( as he feareth ) when they can discover the trippings of their adversaries : we look on that as not a christian temper , which rejoyceth not in iniquity , but rej●yceth in the truth : i do solemnly profess ( and i hope none of my brethren will say , otherwise ) that i wish they all were holy and good men . if any ever looked on the immoralities of the clergy as a sufficient argument against episcopacy , and that it should therefore be overturned , tho ( as he supposeth ) it had continued since the dayes of the apostles : i conclude such a person to be no good logician : yet i cannot shun to averre , that if it can be proved , that there are other good grounds for laying it aside , and withal , it do appear , that immorralities have much flourished under its wings , among the people and among the clergie ; this is a good commulative argument for its abolishment . if any of the presbyterians have gathered stories against the clergie , which they could not prove ; let them bear their blame : we dislike such practices , as much as he doth . all who have been libelled , have either had their crimes proved , or they have been acquitted , which is a sufficient vindication of the church ; and a clearing of them who were so libelled ; and where any by mistake have been censured by presbytries , without sufficient ground ( the instances of which are very few ) as the church took care to prevent it , so she hath done to redress any grievance of this kind that was complained of . we know the people in the north were more pleased with episcopal ministers , then they in the west were , but not that , but the commission of the general assembly being hindred to sit in the north , was the cause why scandalous ministers there were not tried and censured . the apologist had more consulted his own credit as a christian , if he had forborn such unmannerly mocking at serious religion , as to insinuate that we look on sniveling as necessary to make a good saint ▪ what a temper of mind this passage , with many others in his book , doth signifie , i am not willing to name ; but rather to lament it , and wish that he may be convinced of the evil of it . what he mentioneth of recrimination , we shall not decline , provided they will affirm nothing but truth , and what they can make appear ; by rational evidence . and i● they will delate , and prove what scandals they can find among us , that they may be censured , w● shall reckon itea good work , but this is far from that authors conduct , while he is expresly condemn in imputing scandals to the clergy , as a scurilous way of writting , yet with the same breath , he saith , if t●● thing were allowable he could tell that many of the presbyterian ministers were very scandalous ● some them adulterers , some fornicat●rs , some blasphemers , some whole presbyterian families 〈…〉 . here is little either wit , or honesty , or of that good nature , that he chargeth his antagonist with the want of . what wisdom is it to say that we question the allowableness of an act , when we are resolutely , and deliberately , and openly doing it ? is he not charging some presbyterian ministers with the horridest of crimes , and that in the basest manner without giving occasion to the church to try them , or them to vindicate themselves , their names being concealed : he can neither vindicate his honesty , nor good nature in this matter , unless he name the persons , and prove the things , and when he has done that , if they be not duly censured , let him reproach us at his pleasure . if i knew any such persons among the presbyterians , i should have little peace in concealing their faults . if he ( which he asserteth ) know not five of the clergy of scotland , who could not undergo the severest examinations : i hope he will not blame others because their knowledge is more extensive than his . many more have been orderly convicted of immoralities , and more are notoriously of a bad conversation : but i dislike this subject , as much as he pretendeth to do , and therefore leave it . we do not envy or derogate from any good that any of them have done , or designed to do ; nor his joy and gloriation that he speaketh of in his suffering : only i cannot well reconcile this strain , with the rest of his book . i am sure if i should be guilty of so many false imputations , and bitter speeches , and reflections against any body of protestants , as he venteth against the presbyterians ( without discrimination ) i should have little peace or joy. § . 16. our author bringeth us another topick used to vindicate the presbyterians : that the clergy pressed the consciences of the presbyterians , and that the people could not own them as their ministers , because they were obtruded on them , and not invited by popular elections : and for this he citeth p. 52. and 87. in neither of which places there is one word to that purpose : i have taken some pains to find that passage ( for i believe it is some where in that book , tho' may be not to the purpose that it is here brought for ) but cannot find it : not being at leasure to read every line of the book for the sake of this citation . what i hold in this matter is , that it is the peoples right to chuse their pastors ; and it is a grievance to have a pastor set over them by the bishop or patron , without their consent : and that tho' it is their wisdom , to consent a post facto , if the man be qualified ; yet till they consent explicitly , or implicitly , they are under no tye to own that man as their minister : however they may lawfully receive the ordinances from him . let us now hear what our apologist hath to say on this head. he first bringeth some argumenta ad hominem : as that popular elections could not be had for a presbyterian in the north. a. this is not universally true : but where it is so , the church will not obtrude a pastor on that flock , unless they neglect to chuse a person whom the presbytry , on tryal , may find to be qualified ; and this neglect continueth for the time appointed by the law : and then the election in all reason , as well as by the law of the nation , devolveth into the hands of the presbytry . and when the presbytry hath set a man so over a people , such of them as will not own him as their minister , i see not how he is obliged to own them as his flock , further than to do what he can to perswade them to good and to restrain them from sin. next he tells us of many remonstrators inducted by cromwell's troopers . a. i never thought that a pastoral relation could be founded on such induction ; where no consent of the people was , either antecedent , or consequent to it . he 3 dly . mentioneth , that the same was done in the old colledge of aberdeen without regular and collegiate election , and without tryal or examination . a. it is a wise argument from a colledge to a church : the affairs of the one are to be regulated by the laws of the nation ; the other by the institution of christ. in that colledge by a visitation , in a legal and orderly way , the principal and sub-principal , and two of the regents were deposed : to supply the two regents places , all who would offer themselves were invited by a program to dispute ; six or seven appeared ; after several days disputation , two of them were chosen ( as having fairly won these places ) by the masters of the colledge , with some who were by publick authority to assist them . the principal and sub-principal did notwithstanding officiate till two years after , by the authority of oliver cromwell ( who then was owned as having the supreme authority de facto ) a visitation was appointed ; and these two places were found vacant , and a minister of aberdeen was put into the principal 's place ; and one of the two regents who had entered as abovesaid , and had taught philosophy two years , was made sub-principal : what is there in all this that can be blamed , further than that it was the general calamity of the nation to be under a forreign power , by whom all the places of the nation were then disposed of , i know our author would not have so impertinently digressed , but that he would have a fling at a person for whom he seemeth to have no kindness , and whose having a room in a colledge is an eye-sore to him . § 17. now the author will no more trisle ( as hitherto he hath indeed done ) let us then hear his solid and serious reasons . he giveth a long account of the way of admission in the episcopal church , against which i could object several things ; but i shall only take notice of what is to our present purpose , viz. that an edict is served , and the people allowed to object against the candidate , whom the patron hath chosen for them . even this is often so done that it were as good it were not done ; as when mr. mckenzie's edict to be minister at kirklistoun was served at st. andrews , about twenty six miles distant . but supposing it were always duly managed , it doth not sufficiently answer the right that the people have to chuse their own pastors . his argument from disorders happening upon popular election is fully answered , rational defence of nonconform , part 5. § . 6. p. 207 , 208. but it is like the apologist cannot read such books as that without the indecency of passion . tho' he is pleased to bring a passage out of it , when he fancieth he can expose the author by it . it is his way , here and elsewhere , to assert strongly , the conclusion , without taking notice of reasons against it . that this , as all christs institutions , managed by sinful men , may be abused , we deny not . hath not prelatical power often degenerated into tyranny ; and yet i suppose he would not have it abrogated . it is denied ( which he saith cannot be denied ) that the methods of election differed , often in divers ages and countries , since the first plantation of christianity : unless he understand this of the more degenerate ages of the church , after the eighth century : before that , it was uniform and constant , viz. it was done a clero & populo ; as it is abundantly proved in the book cited , p. 201. &c. it is also false , that no christian church came nearer the apostolick method than the church of scotland , under the episcopal constitution . for it is evident that in the apostolick , and primitive church , there was no election made by a patron ▪ the act of the general assembly , depriving a disaffected parish of the power of e●ection , maketh nothing for his design . for it is without question , that peoples rights and church priviledges , may for some causes , be suspended , by authority of the church : his account of the election of leith is most false . mr. gray had not one of the legal eldership for him , nor the magistrates of leith , who represent the heritors ; and a great body of the people did oppose him ; with what brow then , can our author say , that this election was unanimous . for muslebrugh and tranent , none hath , to this day , been elected in a legal way , that is , by the heritors and elders . that patronages were not taken away in scotland till 1649 ; proveth no more , then that presbyterians think it not unlawful to own a man who is not antecedently elected by the people ; and this was never denied by us : only it was pleaded , that when the people had other objections against a minister , this might fortify their aversion from him , that he had not entered in a due way . presbyterians did always think elections by patrons to be a great grievance : yet they bare it ; till it could be removed by law. the reason of his following discourse i cannot comprehend , viz. how it should come to pass that so many artifices are needed to promote a clergy man , if popular election take place : and that it is otherwise , where the patron chuseth . nothing is more evidently false , then are both parts of this assertion . for our way is , when a parish is vacant , the presbytry sendeth two or three , or more , by turns , to preach among them ; if the people desire to hear yet others ; it is granted : and the people chuse whom they like best . where doth the artifice lie , that the candidate can use , except it be to preach better than another doth ? on the other hand , all do know what artifices to gain a presentation from a patron are commonly used : and how seldom it is seen , that a retired clergy man is forced out of his solitude by the patron ( which our author dreameth ) symoniacal compact : and other solistations are far more frequent . § . 18. he blameth the vindicator ( p. 18 ) for saying that the clergy pressed the consciences of their hearers : but he is not pleased to let us know what place of the book this is to be found in , that it might be tried , whether these words were used , or some other words th●t our author is pleased to draw to that sense . also that it might be known on what occasion , and to what purpose , this was said . he saith , nothing was in our worship but the lords prayer . creed and doxology a it was never said by the vindicator , that these were sufficient grounds of separation from the episcopal church : but it is like he might say that some did sc●uple some of these , and app●ehended that they also had some other grounds for their not hearing the ministers that then had the churches : and as they did run their scruples too high , on the one hand , so the ministers did too rigorously prosecute them , on the other hand , for what their conscience would not suffer them to comply in : and what harm is there in asserting this ? he impu●eth to the vindicator , as if he had said , that presbyterians were not against the use of these forms , but they would not use them as the prelatists did . where this was said , i know not : nor is he pleased to quot the place that it might be examined : whether by these means , the unitie of the christian church is broken , let any judge who is not blinded with superstition . also let it be considered how wisely the apologist compareth joyning in these form : with subscribing the confession of faith ? surely this gentleman must either have a low esteem of the christian faith contained in that confession of it ; or a superlative value for the use of forms : for we have no controversie with him about the matter that is under these forms of words . it is not true , that addressers to the general assembly did plainly declare that they would subscribe the westminster confession , as it contained the fundamentals of the protestant religion . this is not truly represented nor is there advantage to his design in mentioning it . there was no mention in their formula ( and they would not when required , add on word for explaining it ) of the fundamentals of the protestant religion . and if they had so far condescended , what security could such subscription befor their orthodoxic : for the fundamentals are very few ; and it is a controversie among divines , what is their number : and sure if these men dislike any article of the confession they will alledge it is not fundamental : and indeed by such subscription they are at liberty to believe , and preach what they will. on this occasion he declameth ( with many words , but nothing of argument ) against the presbyterians ; because they would be secure that they whom they receive , be not arminians ; as if the arminian controversies were only abstruse , metaphysical notions ; and would have these left as disputable points . but he might have known that the apostle , by the direction of the unerring spirit , thought sit to instruct the church in these points : and is it a crime in us if we endeavour to explain what he hath taught . and endeavour to secure ●he church that nothing be taught that is contrary . i deny not that the scholastick way of handling these controversies , is not fit for the pulpit ; and that the schoolmen have been very extravagant in this matter : but which of the presbyterians can he charge with this ? it is not for not teaching the people the school notions in these matters that we blame some of his clergy ; but for teaching errour , and that against the plain and positive doctrine contained in scripture , and in the confession of faith. § . 19. he proceedeth , p. 9. to another quarrel with his antagonist : that he laboureth to provoke the present powers against the episcopal clergy that they are enemies to king william and queen mary , and that he saith the interest of king william and that of the presbyterians is imbarked together , and for this he citeth p 24. the former of these is not in that page ; nor any words to that effect : except the latter assertion ; which is there drawn as an inference from what his adversary had brought , but whatever he may think of its being ● mean complement to king william , it hath been the observation of thousands in scotland . ( i say not it is so elsewhere ) and it is hard to beat it out of the minds of thinking men . he puteth a strange gloss on this assertion ; id est . saith he ) if king william doth not observe the original contract , they know well enough what they owe all earthly kings . this is like the gloss of orleans . he cha●geth his margine with this sentence , as what must not be left out . for the fancy , the covenant to be the tenure by which any king may hold his cro●n : this the presbyterians disown , and have convinced all men , ( whose malice doth not shut their eyes ) to the contrary , by owning and submitting to kings who brake the covenant , disowned it , and made the people abjure it . such unlimited and unproved affirmations , are more fit to give a character of the author of them , than to refute his antagonist . another assertion like this is p. 20. i know no notion that presbyterians can have of a king , but that he should be arch-bedle to the kirk : and that he should imploy his power to execute their decrees . and for this he citeth sanquhair declaration , and a saying of the provest of rutherglen : which presbyterians never owned . but do abhor such principles : and therefore all that followeth in his discourse on this head falleth to the ground , viz. that the clergy in the west having never met with any thing but acts of hostility , without law , tryal , or justice ( an accusation against the present government , which giveth a specimen of the author ) they ought to continue in opposition to king william , by these principles . let them who own these principles defend them , and consider the consequents of them . i do not remember where the vindicator foundeth a libel against the clergy on account of the doctrine of non resistance : tho' this he is charged with p 20. and our apologist is shy of telling his opinion about it , p. 21. he well knoweth that this point hath been debated hinc inde , and that not all the episcopalians do stand for it . i am as backward to enter the lists on this subject as he is , but am rather willing to observe that many who pleaded vehemently for it , have changed their principle : others have practised quite contrary to that principle , and yet will maintain their old opinion in defiance of sense and reason , sheltering themselves under some distinctions , and explications , that few men can understand . tho' our author will not tell his opinion directly ; yet he doth it intelligibly enough : while he not only condemneth some late insurrections ( about which i will not controvert with him ) but telleth us of a supreme tribunal ( which with us is king and parliament ) from which there is no appeal , and which may not be resisted ; by every one whose caprice is not satisfied ; running to arms. i applaud his wit not debating this question till he understand it better , and learn to fix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for i think few sober men will contradict him in this ; whatever they may think of the body of the nation joyning with the primores regni , resisting the execution of bad laws , and calling to account the makers and executors of them . i will neither debate this , nor determine any thing in it , nor take notice what aspect the late revolution , and present settlement hath toward the determination of this question . i shall leave this head , after i have observed a pretty pleasant argument this high pretender , and despiser of others , bringeth for his opinion : do not we see every day , such as opposed the government any where , fined , confined , or executed . if he had hence inferred , ergo , no government is willing to be resisted ; the consequence could not have been denied : but the conclusion must be ergo , it is unlawful to resist any supreme governour . some will say it is pitiful logick . § . 20. because he cannot find sufficient ground to blame his adversary , he thinketh fit to use some artifices to reach him . he p. 21. citeth the vindicator , affirming , that the authority of the nation in the convention , or parliament , may take away the legal right that belongeth to the clergy . but he leaveth out what might vindicate that author , viz. that he expresly leaveth the decision of that question to lawyers ; and giveth no opinion about it . here the apologist maketh a heavy complaint , of the arbitrary power acted by the presbyterian party , in what the convention now did , and what the covenanting parliaments had done before . i shall here also determine nothing but leave it to men learned in the law , to inform us whether the notion of acting arbitrarily can agree to the parliament , where the body of the people with the king are represented ( none doubteth but they may act irrationally and wickedly ) or if it be peculiar to executors of the law when they act not by law , but take their own will for their rule . he imputeth to the presbyterians and to the author of the vindication p. 22. this assertion that the kindness that any hath for episcopacy proceeds from the episcopal clergy their indulging men in their sins and immoralities . and for this he citeth p. 76. and p. 166. in the former of the two places there is not one word to this purpose : in the other , all that is said is , reproving his antagonist for saying that presbyterians were dreaded as the plague of mankind . the vindicator replyeth , that they are not so looked on by any but a debauched crew , whom his faction indulged in their immoralities ; to which presbyterian discipline is a terrour . now let the reader judge whether this author dealeth fairly ? is this assertion so universal as he maketh it ? is it said , or hinted at , that none have respect to episcopacy on other accounts , tho' i am perswaded that not a few like it on that account , yet i never thought nor said , that all who are for episcopacy are of that stamp ▪ i know some of them , ministers and others , who hate immoralities . but let us hear his refutation of this assertion . what we first meet with is ; this is spight and malice : they are sons of strife who say so , it is impudence , it is a senseless accusation : who can stand before such arguments : the force they have is to shew the man's spirit who useth them . i only take notice , that he calleth the accusation also indefinite : which is most injurious ; it is limited to the profane persons among the episcopal party . he cometh next to run down this assertion ; by this tuant reason . the episcopal church hath taught no doctrine that hath any tendency to breaking any of gods commandments . as if no church could be negligent in the exercise of discipline , unless it be also her doctrine , that discipline should be neglected . he hath supeciliously insulted over the vindicator , when nothing so ridiculous or contemptible was said . for another argument , he falleth with a great deal of scorn and bitterness , on the discipline exercised in the presbyterian church against whoredom . he hath two quarrels against it ; the former , bringing whores to receive a publick rebuke , causeth the murthering of many bastards ; the other is , three women cannot be named who ever mounted the publick stool of repentance but they became prostitutes , their publick appearance rendering them impudent . can any think that such stuff needeth an answer ? that they that sin ( viz. openly and scandalously ) should be rebuked before all , is the express commandment of christ , by his apostle , 1 tim. 5.20 . id est , palam & in publico caetu , graviter & severe , increpa , saith estius , and he was no presbyterian : it is true , he saith , it is likely the apostle had an eye at the faults of elders ; but he addeth , idem tamen faciendum cum aliis . it is a shame for this author to speak against the strictness of discipline against publick scandals , which even papists allow , when they consider things without the prejudice of the practice of their church . yea , tertullian , admonebantur criminosi a senioribus astante & audiente plebe , magno cum pondere . if this publick rebuke be given , we are not fond whether the person be on the stool of repentance or elsewhere , in the church , tho' we think it ( as our ancestors did ) a convenient place , where the person may be seen and heard by all ; as the minister is in the pulpit . it is strange that this author should speak against pub●ick rebuking of offenders ; for it was ever the practice of the church of scotland ; even under prelacy ; and under the late prelacy ; tho' it was not so frequently used as there was need for it : but he is now in england , and it seems thinketh himself obliged to rail at all that is not according to the english way . that womens murthering their bastards is the effect of this discipline , is a strange assertion , and an effort of a confidence not to be reguarded : it may enervate that wild conj●cture , that at the revolution , seven women were left in prison in edinburgh , for that one crime : each of them murthering their own infants : since which time i have heard of none but one or two : for his other inconvenience , what he asserteth , is a manifest falsehood : some have given evidence of true repentance ; not only by publick profession ; but by their after good conversation : and tho' i will not say , that never any of them turned prostitutes , yet it is known not to be commonly so ; and i may say , i never heard of any that turned to that way , on that occasion . he is pleased to reproach us for too strict observation of the lord's day : when he complaineth , that the people are not allowed to have fresh water . this is false ; the prohibition at edinburgh is , that none , on that day , bring water from the wells in greater quantity then a scotch pint ; which is supposed to be , ordinarily , enough for drinking , or for the necessities of the sick : in any extraordinary case , they may have what they need : but for other uses in families it is thought as much may be provided on saturday night as may serve for the sabbath . this is especially necessary in edinburgh , where all that populous city is served by a few wells , to which great crowds resort , and often make disturbance , by striving who should be first served , which might occasion much profanation of that holy day . his ill words against this discipline , i overlook , intending only to defend our way against what may look like argument . after all this , our author hath the brow , to wish that the ancient discipline of the church were revived . i would gladly learn of him , what that discipline is , which is not either the same with ours , or is not a great deal more strict and severe . § . 21. thus our apologist hath finished his defence of the clergy : with what success , let tho reader judge : and let it be considered , whither the things that he laboureth to excuse , or justifie , were ever charged upon the clergy ; but only on the pamphleteers refuted in that book which he opposeth : or on some particular persons among the clergy ; and if it be found that no such charge is laid against the clergy ; let every one judge , whether he hath not hitherto been fighting with a shadow . his next work ( which beginneth p. 26. and filleth up the greatest part of his book ) is to disparage his antagonist , and mr. rule ; against whom he seemeth to have a particular indignation ( it is not hard to guess at the cause of it ) which design he manageth by some very unmanly methods ; to say no worse . such silly artifices should be utterly despised , if a matter of more importance were not struck at then the credit of either of them . they are known ( and so is this author ) in scotland : and every one will judge ( some as they know , others as they affect ) let him say what he pleaseth : the first thing that he thinketh fit to charge his adversary with , is partiality . in his attempt to make this appear , he hath a kind of apology for what he is about to say ; which i cannot well reconcile with what followeth ; it looketh so like protestatio contraria facto : he will not conclude him habitually such as he representeth him to be , but ascribeth his book to paroxisms of passion . here is a high pretence to charitable judging ; some would think that so many acts as must be in composing a book of so many sheets , if they did not flow from a previous habit , might at least produce one : but let him call me whether actually , or habitually passionate , as best pleaseth him , if he can make the paroxisms that he talketh of appear , i shall take with blame : but i hope he will , mean while , allow indifferent readers a liberty of judging of the temper of that mans mind , in writing a refutation of a book who could not read it without being provoked to the indecencies of passion by every line of it ; as he saith himself p. 1. the expressions that he taxeth as unmannerly , are only so , when they are unduly applyed . i suppose there are none in the world of whom every one of them may be said : if he will prove any of these to be imputed directly , or indirectly to his party ( as he often layeth heavier charges to the presbyterians , without exception ) or to any person , or more , without cause ; when he shall point to the place of my book where it is done , if i cannot shew that he mistaketh , let him censure at his pleasure ; but it is his way ( here and elsewhere ) to pick up some words , here and there , which he thinketh found harshly , and from these to expose his adversary , without taking notice where , or on what occasion , or against whom , such expressions were used : wh●ch is an easie way to make any man black enough ; if it be a fair way , if not , it is enough to make himself so . the absurdity of venting passion in personal reflections , he doth justly blame : but doth pitifully lay it off himself , when he telleth us of his fixing nothing on his ( the vindicators ) person ; but what naturally followeth from his own words , or deeds , or some ground given by themselves . such reflections are then blameworthy when they are either groundless , or needless ; by which let the reader judge , whether he , or i , be more guilty of venting passion in personal reflections . but i have staid too long on this preliminary . § 22. he proveth the vindicator's partiality , from his rejecting the testimony of such as are not of his party . this is false : his proof is , the testimony of a baily in glasgow is rejected because he was chosen by the archbishop . it is evident p. 94. ( which he citeth ) that the story it self is disproved as false , whence it will follow that no witnesses should be believed in asserting of it : and it is but mentioned ex abundanti , that the baily , and some others there named , were the less to be regarded , because men who had shewed much ill will against the presbyterians . if we reject any episcopal person relating matter of fact that is probable , and not aliunde found to be false , only because of that persons opinion about our present differences ; let us then bear the blame of partiality . the same is answered to what he citeth out of p. 85.100 . & 109 his great and exact historians testimony is not rejected ; but his accounts are disproved , and his vouchers found to be insufficient ; as the best of men might be when he is found to assert a falsehood . what he alledgeth concerning the writer of the first letter , refuted by the vindicator ( who he saith is mr. morer ) is far remote from truth ; the falsehood of that authors histories is asserted , and made evident ; but it is no where said , nor hinted , that he was not to be believed because a jacobite . i shall not contradict the apologists account of his loyalty to king william ( tho' some are such infidels as not to believe the conclusion , though the premises were true ) but i judged of the man by his book : and i know not what any man , on such a subject , could have said more against king william's interest . that all the accounts be ( the vindicator ) had from the west , in defence of the enemies of the episcopal clergy , are thus overthrown with one dash of his pen , is a wide mistake : for these accounts were not from any of the rabblers of the clergy ; but from such as he can make no rational exception against ; either for their morality in their conversation , or for their concern in that matter : that they ( the presbyterians ) are obliged by their oaths to ruin episcopacy , would indeed be to his purpose , if he could make it appear , that the covenant , or any other oath , doth bind us to tell lies , or use any means , good or bad , toward that end : but if that be false ( as all do know ) let it be considered , what morality , or argumentative skill , the man is master of , who doth so boldly affirm this , and maketh such inference from it . § . 23. another thing whereby he endeavoureth to vilifie his adversary ( for that is the professed scope of this part of the apology ) is , he is for the divine right of presbytry . if he , or any of his party , could disprove this opinion ( which i have not yet seen , nor expect to see ) yet i think few , except this author , will think this sufficient to render a man contemptible : many with whom the vindicator will not compare , and to whom i think the apologist is not equal , are of the same opinion : and have strenuously maintained it ; and if it be so ridiculous to assert the divine right of presbytry , what is it , to write and think so of episcopacy ? as the apologist doth p. 23. where he calleth it the apostolical government : if it be apostolical it must be divine ; for the apostles were guided by a divine , and infallible spirit . if our authour would have made us ridiculous on this h●ad ; it might have been expected , that he should have refuted this opinion , and answered what is sa●d for it , with such strength and evidence , as was able to captivate the understandings of all men , except they were idiots , as he seemeth to reckon the presbyterians ; but that was too hard a task for him ; and therefore he wisely forbeareth to meddle with it . what he bringeth to prove the absurdity of ●his opinion , is far short of what others of his party have said , and a very weak bottom to found his confidence upon . the first presbyterians held church policy to be variable ; and for this he citeth the confession of faith inserted in the oath of the test ( it seems he knoweth the confession of faith of the first scotch protestants under no other designation ) it is evident to any who readeth that confession , ●hat there is nothing said in that place of government , whether parity , or prelacy ; but of policy , and order of ceremonies ; and ceremonies here must needs be taken in a large sense , for external rites common to other publick actions , beside church administrations . for they expresly condemn humane ceremonies in gods worship . if another person had reasoned at this rate , it would have been improved by our author , as a part of the character of such a writer . he taketh it very ill p 25. that the presbyterian church will not own themselves as delegates of the state : as if they acted against the sentiments of the whole nation , and against common sense ; which do determine that they could have no power over the episcopal clergy but what they derived from the state : our author doth little consider w●om he disobligeth , by his loose talk . even that part of the church of england , to please whom , this and most of their pamphlets are calculated : tho' he will not read the books of the presbyterians , because they stir his choler ; i wish he would read a late piece about christian communion , on behalf of the deprived bishops ; where it is asserted and strongly pleaded , that the church in matters purely spiritual ( and such the government of the church ; is by him asserted to be , as much as the administration of the sacraments ) is altogether independent on any other power whatsoever : wherefore there are other men , as well as presbyterians , so ridiculous , in this writer's eyes , as to deny church assemblies for government to be delegates of the state. for the presbyterian churches power over episcopal men , they have it by their office , over all the members of the church of scotland ; whatever be their opinion about government : tho' we own it , as the favour of the state , that we have its countenance in the exercise of this government : another of his wise reasons is , calvin said , honour and reverenc● is due to prelates , etiam hoc nomine , if they embrace the reformation : ergo. his disciples are absurd , in being loath that any other policy should prevail . here is no shadow of consequent . calvi● was as unwilling as we are , that episcopacy should prevail ; whatever respect he , or we , might have to the person of a bishop , who embraceth the truth . that it is in any part of the vindication said , or insinuated , that they who are not for presbytry , or the divine right of it , are not acquainted with the spirit of god , is most false ; and injuriously hinted , by our author : he might have seen in the page that he citeth , it is said of some , on a quite different account . if he can , make it appear that his antagonist doth thus write at random , let him characterize him as he pleaseth . § . 24. another thing whereby he thinketh to make his antagonist absurd and odious , is , hi● rudeness and vanity . p. 25. i hope he looketh on these two qualities as distinct : and is obliged to prove them both ; whereas i find nothing that looketh like an attempt to prove the latter . but it will not be difficult to retort it on himself , by any who considereth the supercilious strain of his writing , and his contempt of his adversary : for the former , his proof is , the vindicator representeth his adversary as a liar , and villain : tho' he cannot prove that the author of the history of the general assembly wrote one lie : if his informations were not exact , he is not to blame : but it cannot be proved that any information he got was false . a. he should have shewed where he was represented as a villain , for i do not remember it , and no place is cited , unless he take a liar and a villain for the same . it is a pleasant vindication from being his information was not exact : our author here would shew his critical skill ; but do we not in ordinary speech call gross falsehoods , lies , not considering the knowledge or intent of the speaker ; and all that was said was , that the things wrote were lies . which was abundantly made evident , and is known to most in scotland : tho' our author hath the brow to say , that it cannot be proved . to impute so absurd th●ngs to so publick a meeting , where were so many witnesses to attest the falsehoods of them , and to transmit these to posterity in writing ; let every one judge by what softer term it could be called : whether he , or his informers be the liars , we are little concerned : but wise men will think that neither can be excused , beside , are there not many things instanced by the vindicator , as asserted by his adversary , in which it is hard to think that the mans mind did not contradict his thoughts : as p. 36. they ( the presbyterians , and no exception or distinction made ) divide from the catholick church in all ages , they pervert and alter the nature of the gospel , and teach another gospel than what is to be found in scripture . and p. 64. if you will take their ( the presbyterians ) word for it , they are the only true godly , and who only have a sense of religion , and the practice of it . i hope he hath not these assertions by information ; and therefore must bear the blame himself of such notorious falsehoods , which it is impossible for any intelligent man , who hath long conversed in scotland , not to know to be such . what is said of the councils leaving the case of the clergy to the determination of the parliament , is strangely improved , viz. that it is the vindicator's doctrine , that the council may stop , and dissolve the laws . he would think it vanity indeed , if i should impute the making of such an inference to his ignorance in the due way of arguing ; wherefore i leave the reader to ascribe it to what he thinketh most probable : only i may adventure to say , it is absurd to infer the approbation of a fact , or the asserting of a legal power for doing that act , from a bare narrating that such an act was done : which is all that the vindicator can be charged with , about that deed of the council . § . 25. tho' our author is pleased to take no notice of the most material passages in the book that he refuteth , and which most directly promote the design of it : yet he is very exact in picking up , here and there , a word dropt on the by , tho' of lesser importance , which himself reproacheth in his antagonist ; and which might more deserve the imputation of a creeping genius then any thing he taketh notice of p. 55. to fix it on another . when one of the pamphleteers refuted by the vindicator , had called out church meetings for discipline , presbyterian clubs , in contempt ; he is told we have us clubs for drinking : hence the apologist wisely inferreth , he insinnateth that the clergy had clubs for drinking : which yet he doth not endeavour to disprove ; there might be proof enough of clubs for drinking among some of them : it was never said , nor thought by us , that all of them are guilty that way . when a matter of fa●t is denied , that dr. robison and mr. malcolm made application to presbyterian judicatures , to be received to a share of the government : he will not affirm the truth of that passage ; but he confidently averreth , as certainly known , that if he ( dr. robison ) had so done , he had been rejected ; because he was one of the ministers of edinburgh . and he telleth us what i ( nor i think none else ) never knew , that the party had determined to break through all obstacles of justice and decency rather than suffer any of the episcopal clergy , or any who had made any advances of complyance , to continue in edinburgh : and proveth this by the case of mr. willkie . this diviner ( by a kind of scientia media ) can tell not only what hath been , and what should be , but what will be in futuris contingentibus , & conditionatis : yea , he taketh upon him to tell of some resolutions taken , that never were so much as moved , or determined , in any church assembly . the instance he bringeth doth overturn and falsifie all that he here saith : for mr. willkie , who once complyed , is to this day preaching in edinburgh , hath a publick church , and a congregation in it , is received by the presbyterian church to a share of the government ; and sitteth constantly in the presbytry , and other meetings . in the very next p. 27 he chargeth the vindicator with that which hath all the marks of a deliberate and willful lie , because he misrepresenteth , as is alledged , a matter of fact , that he might have known . what then must we think of this author , who not only affirmeth what every one knoweth to be false in matter of fact , but magisterially determineth contrary to manifest and known truth , about mens purposes and inclinations : he would do well to be more sparing of his censures , lest they recoil on himself . § . 26. he will omit the clownish buffoonry in the 4 th page ; and it was wisely done : for nothing of that kind can be instanced . but he telleth us p. 26. of epithets given by the vindicator , to his adversary , impudent slanderers , villains , ( this he often observeth , but pointeth to no place , nor do i remember it ) successours of judas iscariot , rabshakes : and mocking is all the observation that he maketh on what he is offended at . if he had pleased to point to the places , i should have considered them ; but i am confident to say , that where the reader meeteth with any such words , he will find , that they are occasioned by some story told , or some imputation laid on presbyterians , that is either openly false , or sufficiently disproved ; and there is no harm in giving things their true names : but if he can shew that ever i g●ve such names to episcopal men , in commune ( as he often doth to the presbyterians ) i shall bear all the blame that he shall please to load me with . is it not strange that he speaketh with such commotion , and indignation , on occasion of such words used on just grounds ; while this is his own ordinary dialect : and that against his adversaries in general . i shall give instances in particular parts of his book ( which he thought not fit to favour us with ) vanity , partiality , sophistry , are imputed to his adversary as the ornaments of the title page of this apology . enthusiastick pretences , ad page of the contents . they have made lies their refuge , p. 1. truth doth not please their , unless it be dressed up in all the colours of falsehood , ibid. presbyterians never forgive any injury , p. 5. the body of the people in the west are cunning , avaritious , and dissembling , beyond measure , ibid. in their ( the presbyterians ) divinity , things lawful in their nature , yes , things necessary , become unlawful when once commanded by lawful authority , p. 6. sullen and desperate incendiaries , p. 12. they think that they who act against them , act against their own light , ibid. they justifie one crime by another : and justifie their tyranny from success , as the turks do , p. 13. they date their conversion from the time they forbear to hear the curates , p. 15. it is insinuated , that we think snivelling necessary to make a great saint : many of the ministers are scandalous : some adulterers : some fornicators : some blasphemers : whole families incestuous , ibid. no sin was preached against but malignancy ; and the kings prerogative royal was possessed by the kirk , p. 17. sub finem , they fancy the covenant to be the tenure by which kings hold their crowns , p. 19. margine . they who defended the convention of estates are called vagabond russians , p. 26. a presbyterian had rather be accused of adultery , sodomy and incest , then to be thought ignorant , p. 31 ad finem : the spirit of contradiction eats out the vitals of his soul ; and ever and ano●● puts him upon silly and extravagant impertinencies , p. 36. pedling little reformers p. 37. it is rare , in the west , to find a presbyterians child that can repeat the creed , or ten commandements , p. 42 spite and ill nature , is ascribed to his adversary . these are a few of the flowers of his rhetorick . i must transcribe much of his book if i should mention all that is o● this strain . now let the reader judge where the imputation of rudeness , ill nature , false accusation , and lying , may be most justly fixed . § 27 he telleth us , p. 26. ( in despight of the instances to the contrary , that his book is bespangled with ) that he had rather prove the vindicator a liar than call him so . his proof is , the vindicator said that the viscount of dundee , and others , had gathered together two thousand of the late kings disbanded forces at edinburgh . he will have this to be no less than a willful and deliberate lye ; according to his usual modesty , and charity ▪ he seemeth to suppose that the vindicator will have them believe that the number was just so many and not one more or fewer : otherwise his questions who saw them mustered , and where ? were impertinent ; which were a crime to surmise of one who looketh down from such a height on other mortals , as this soring author doth . i was not in edinburgh , nor in the nation when this was acted , but had information from persons of as good intelligence , and as much veracity as any in the nation : and not only ( what he denieth ) but 50 or 60 in edinburgh will affirm ; that there were then gathered together at edinburgh , and about it , a great number of king james's disbanded forces , which by a modest and rational estimate , might be reckoned to two thousand : and there was as great evidence as the thing was capable of , that dundee , and others were upon a design to employ them against the convention , and this was the ground of that prudent care that was used , to call in some from the west , to guard the convention : all this our author laboureth not to disprove only , but to ridicule ( beside the topicks above mentioned ) by others , as weighty . is it like ( saith he ) that dundee , at the head of two thousand , could be forced to retire from edinburgh . a. he was no other way forced than that his designs were disappointed : and he thought he could effect them better in the highlands : whether he straight went ; and gathered a greater force than these two thousand : many of whom it is like followed him thither ▪ again , when he went from edinburgh he had not above thirty or fourty to attend his person . a. doth this prove that he had no more in edinburgh who were friends to him , and his designs ? it was not yet time to appear in his full strength . the vindicator might not give a check to mr. morer's confidence of the event of the high-land war , if dundee had lived ; but the apologist must have a harangue on this , as if we judged all the episcopal men to be atheists . we disown such a consequence . what he farther chargeth me with , about dr. canaries , is fully answered in a letter to the doctor , in answer to one that he had written to a person , whom he supposeth to be the author of the vindication . it is there shewed that the doctor gave advice , that they should apply to the presbyterian church ; that it was evident to all , that their application was on terms that they could not once dream could be satisfying : and this is called feigned obedience ; which words are put in italick letters , as being a noted word in scripture , and contained the substance of what was to be expressed . the apologist , i perceive , hath seen this answer to the doctor 's letter ; and yet is not pleased to answer what was brought to prove , that the whole of this address was a sham ; and the obedience that they gave was feigned obedience . some fancy they may triumph over their adversaries , if they can discourse a little on a word or two of what is said while they leave the substance untouched . § . 28. his vindication of mr. mcmath , p. 28 , 29. cometh next to be considered : whom he saith ; the vindicator injures most atrociously . if it be so , he ought to crave pardon , and will do it : but i see no proof of any wrong done him . 1 st . saith our apologist , he chargeth him with drunkenness . all that is said of that is , no sickness was seen on him , but what was the effect of his being drunk over night ; which all that know him affirm was very customary to him . this the apologist consureth ( according to his solid and concludent way of reasoning ) because two gentlemen saw him that very night before he came from edinburgh , without appearance of being drunk . might not he drink to excess , after he parted with these gentlemen ? and this is no conjecture , for he was seen drunk , by the way going home , that night . what remains of his discourse about mr. mcmath ; for answer to it , i give the very words of an information i have from leswade ; attested by the subscription of one whose veracity none that knoweth him will question . the woman ( whom the apologist saith was hired by the presbyterians , to say that mr. mcmath made love to her ) was never hired by the presbyterians , nor perswaded by any person , which she wi●l upon oath declare before any judge . the man who ript up his own belly had never any concern with mr. mcmath ; he was a man , destitute of piety , and of a fretful disposition . john clare , who was killed with the fall of a tree , never beat mr mcmath , with musket , nor any other weapon . mr. borthwick , is yet alive and in his right mind , nor was he ever distracted in the least . mr. finlanson adhereth to what he said , and saith no greater injury can be done him then to say that he denieth it . for the certificate : tho' the apologist seemeth to lay such weight on it , as able to silence what hath been , or can be said , against mr. mcmath ; wise men will judge that there are many places in which the worst of men will get as great a number to own him in so large a parish : and these are all who did own mr. mcmath , of 300 or 400 adult persons , of which that parish consisteth . other objections might be made against it ; but enough is said p. 30. he is angry with the vindicator for saying , that the episcopal party made all the essays they were capable of , to carry the elections for the convention . and this he refuteth solidly , after his manner : for in several shires the episcopal gentry declined to be elected , particularly in ross , where the presbyterians cannot carry the elections . if he had read the book that he refuteth , with a more indisturbed mind , he might have seen , in p. 12. which he citeth , that all this , and more is yielded , viz. that they carried the elections in some places . neither do we deny , but that some of the episcopal party might shun to be elected ( as some did shun to sit when elected ) for the shire of ross ; i do not pretend to know it so well as the apologist doth : but one instance will not infringe the assertion , which speaketh only of many , or most part , and doth expresly except some . when he findeth , that the instances he hath scraped together may prove too weak to prove the vindicator so horrid and so empty a person as he would represent him ; he bringeth as strong an argument , as any yet mentioned , and that is , he saith it positively and boldly : to be short ( saith he ) his book is every where interspersed with the silliest shuffling and tergiversation . yet another instance of the vindicators rudeness , and flying in his adversaries fa●e , and giving him the lye , when it were enough to say that he is not acquainted with the matter of fact ; mr. morer had asserted , that some sat in the convention who were not infest in their estates : this he denieth ( these are the apologists words ) and telleth us , this was a sufficient answer because no person was named . is not this a formidable argument to prove this assertion ? who can stand before a man of such a talent ? where is the rudeness ? where is the flying in mr. morer's face ? and giving him the lie ? the vindicator's inconsistencies is the ta●k he next undertakes p. 30 , 31. he finds ( or fancies ) three or four of them in that book : one is , he hath treated his adversaries as brethren ; yet he insinuateth that such disputes with the episcopal party is but struglings between the seed of the woman , and the seed of the serpent . a. where is this insinuated ? here is mention made indeed , of that struggle : but is it any where hinted that he debateth against the episcopal party ? is it not rather evident from the whole strain of the book , that it is some writers of that party , that had filled their pamphlets with lies and railing , that many sober men of their own side are ashamed of : and it is shewed , in the same place , that he citeth , § . 6. of the preface ; how consistent the sharpness that sometimes he useth is with that brotherly respect that is due to such unfair dealers : our lord did not disown peter , tho' he called him satan to reprove his errour : yea , we may treat even them as brethren , who are justly excommunicated by the church . another inconsistency is , he is acquainted with but few of the matters of fact : yet he taketh not things on hear say , or common talk . this is pure trifling : where one hath a matter of fact on the testimony of two or three persons of known veracity ; and , may be , witnessed upon oath , before a judge : is not here a medium between personal knowledge , and common talk : wherefore there is here no inconsistency , nor contradiction , which any one can imagine ; except such a one as the authors of the scotch presbyterian eloquence ; who objecteth the same . that the materials of the vindication are but the testimonies of them who were the actors , or abettors of the western villanies ( the civil word that this severe censurer of rudeness useth ) is most false . the story about mr. george henry was not built on common talk only ; but on the testimony of one who pretended personal knowledge , and if it were a mistake , it can no way disparage the other historical passages , because it tended no way to reflect on mr. henry , but rather to vindicate him , and no stres● of any thing in debate did lye on it . another mighty inconsistency ; he telleth us they do not look on king william as an idolater , and yet some preach that the church of england is idolatrous : it is pity to trouble the reader with such stuff , but some mens mouths must be stopped . here is no inconsistency , unless he could shew that either the author hath said both these : or that all presbyterians hold them both . if farther answer to this were needed , it should be brought . lastly , he will not allow that the clergy who addressed the commission had any wit ( i know not where that is said or hinted ; tho' i am sure they did not act wisely , in that matter ) and yet their contrivances were founded on deep consults . i will not impute to this reveverend author that ignorance of a contradiction , that some will gather from this passage . may not some who have much wit , be far from using it , in some cases ? again , may not men who have little wit , have what they are to act concerted for them , by them who have more wit ? we know also that all deep consults are not wise consults . i hope our author hath much more wit , and learning too then he useth in this and several other passages of his book : and yet i am far from thinking ( whatever dirt he is pleased to cast on others ) that he is destitute of either . § . 29 our authors next work from p. 31. to the end of 37. is to disparage mr. rule , whom he treateth with a great deal of insolent contempt . some may think this whole discourse impertinent , and wide from the m●●ter in hand . for the vindication may contain solid reason , and hard to be refuted ; yea , the presbyterians may be generally , men of worth , tho' mr. rule were as bad , or as ridiculous , as our author can call him , or wish him to be ▪ and if mr. rule , have said any thing absurdly in a piece he wrote against dr. stillingsleet , what is that to make either the histories incredible , or the reasons unvalid , which are contained in the vindication . this conduct will readily make some to guess at what moved this author so to digress : that either he had little to fill his sheets with ( tho' he often brags of plenty ) or that he is glad of any occasion given , or that can be snatched , to meet with a person whose place he envieth , whatever thoughts he have of his principles . i shall say nothing in answer to the civil words he frankly bestoweth on him ; such as proud and supercilious , p. 33. nothing so palpably ignorant and foolish , ibid. resenteth the least contradiction to his nonsence , with bitterness and indignation . thrasonical boasting , p. 34. silly and extravagant impertinencies : a mormo of a scholar , p. 36. arrogant and presumptuous , p. 37. i neither incline to resent these , nor may safely do it , considering in what a fit of passion ( above indecency ) it put him , when a very modest apology was made against some such defamations before ; and that not against one man , but against all the presbyterians : that ( p. 31. ad finem ) a presbyterian had rather be accused of adultery , sodomy , or incest , than to be thought ignorant : if these be the words of truth or soberness , the reader will judge . i shall also say but little of the things that he chargeth my friend with : nor will i trouble the reader with a vindication of him , or of my self ; farther than the interest of truth doth acquire . the first thing he quarrelleth ( as also his friend the author of the history of the general assembly had done ) is , that rational defence of nonformity , p. 164. he had expounded a passage of jerome , contrary to the sense that commonly it is taken in : and this he insulteth upon , as a sign of the most unparalelled ignorance . but as wise as he will think ( even supposing it to be a mistake and that it cannot be defended ) that it is consistent with more learning than ever mr rule pretended to , or than our apologist is master of . some learned men have had odd apprehensions of some things , and which easily might be refuted . grotius the wonder of his age for learning and for critical skill in particular , yet will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 cor. 12.28 . to be diocesan bishops : so also dr. hammond , but he giveth a ground for his opinion ; that is very singular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) significat curam rei alicujus gerere : and so also he expoundeth that word luke 1.54 . which is contrary , or at least without countenance from , all lexicographers , criticks , and other expositors : if such a great light may have a spot , why may not also dim tapers ; without being a meer snuff . again , if mr. rule were answering for himself , it is like he would say , that , veneration for this learned father , did drive him into that untrodden path ; who cannot otherwise be defended from contradicting , by that expression , the whole of that epistle , in which it is found : for if ordination of presbyters be not in the power of presbyters , but only of the bishop , as the sentence now in debate doth plainly import if it be expounded in the ordinary way : this destroyeth the identity of bishops and presbyters : which he had been largely , and of purpose proving : or we must say ( which is also mentioned in the place cited ) that jerome wrote sometimes his own opinion , and sometimes that of others : and that so intermixed , as that it is hard for the reader to discern them , as himself confesseth in a passage there also cited : and if he use such liberty in matters of opinion , why not , in taking the same word in divers significations ? and it is certain , that not only all lexicographers give the signification of ordinare ; but in the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned , ordino , 1 cor. 7.17 . and that signification of it is not unknown in antiquity , cent. magd 1 lib. 2. c 4. p. 205. edit . basil 1564. evangelium non tollit politicas ordinationes , per se non impias . i hope this is not meant of ordaining persons to office , but ordering and appointing the due management of affairs . the reasoning by which he maketh mr. rule 's exposition to be inferred is ridiculous enough : but it is none of his , but the apologist's own . from what is said , all the instances of the use of that word for potestative mission , appear to be inconcludent ; for they only prove that that is the more usual signification of it : which none deny : and the ridiculous sense that he putteth on this place of jerome , from the use of the word elsewhere , is inconsequential : for the sense given may , and doth , quadrat here , tho' it do not in some other places . ye may either take jerome's word ordinatio in the more grammatical , and proper , tho' less usual sense ; and make the passage congruous to the whole of his discourse , in which it is : or in the more frequent , but less proper sense , and look on this sentence as none of his own , but what others said , and he had set down in his adversaria : and so it cannot derogate from his opinion about bishops , expressed in that epistle . the reader hath his option ▪ the cause that mr. rule pleadeth , and his reputation , are safe either way . § . 30. he lasheth the vindicator , very severely , with all rods that his invention , and the help of latin authors that he had read , can afford , because when his adversary complained of the desolations of colledges by the late change , and of the insufficiency of them who were put in the room of such as were ejected ; he very modestly denied that they had any thing to brag of ; did appeal to the esteem of impartial men ; and to the indicia of learning any had given , this is wound up to the high degree of thrasonical boasting : as if his party were modest and humble men , when they monopolize all learning to themselves , and would make the world believe that it will dye with them : but presbyterians are proud if they mutter ; and do not tamely assent when they are trampled on with the greatest insolency . i doubt not but the apostle's enemies said the same of him , when he maintained his zeal , and diligence : nor that job's angry friends did the like , when he pleaded for his wisdom , and understanding ▪ he should also have considered that there was no comparison made of any one man with another , but of one party with another ; and that he cannot fix self commendation on any man ( so that his citations to that purpose are wholly impertinent ) but one man commending those of his way . and i am still confident to say ( let him make what use of it he will ) that tho' the person he sheweth his great displeasure against , were as insignificant as he imagineth ; yet the rest who enjoy places in universities in scotland need not be ashamed of their sufficiencies , whether considered with respect to their work , or with comparison to their immediate predecessours . his three instances of mr. rule 's speaking false latine , as himself calleth them impertinencies p. 36. so do i judge them : if they were all true they are nothing to the determination of the debate between the two parties of the church , now in scotland ; and tho' he doth not think himself above a possibility of such escapes ; and hath heard some who pretend to more volubility in the latine , and in the english too , and value themselves upon it , lapse into as sensible blunders ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet he doth positively deny that , to his knowledge , or what he hath ever heard from any person , there is truth in any one of these instances ; and that this apology gave him the first notice of them . beside , it is evident that the apologist's eye and ear witnesses have misinformed him , as to the first instance . for he having had praelections , for some time , de idololatria ; hath insisted on the idolatry of the heathen , of the jewish church in her degenerate times , and of the papists ● but hath not meddled at all , either with the superstition or idolatry of the church of england ▪ only the contriver of the story was pleased thus to circumstantiate it . for the other two instances , our apologist sheweth as little skill in critical learning as he thinketh others to have in speaking of latine : ( tho' he could not forbear the pedantry of trying it , by a sought occasion ) for if he consult his lexicons he will find that requiro doth signify to require , or demand : whatever it signify beside , tho' i deny not , but he who is accused might , and i am perswaded did , express the thing in other terms more common than this . his criticism on the third instance is also childish ; for statum regni , signifieth the state and condition of the nation ; or the present constitution , or settlement of it . and can no ways be put for ordines regni : but that our author , or his informers , knew the speaker's mind , that he so intended it , as they would have it : but of this too much . he mentioneth also the same author asserting a docretum praeteritum & praedamnatum , which i confess , were it truly chargeable upon him , he ought to be ridiculed for nonsence ; and censured for blasphemy : but because our author , fond of this occasion of triumph over his adversary , insisteth again , and more fully on this p. 51.52 . i shall reserve my answer to this charge , till i come at that place of his book . whether he hath shewed that good nature and christian modesty , that he speaketh of p. 37. in hiding and extenuating the weaknesses of others , or the contrary temper , in false accusations , in needless exposing , and aggravating these supposed defects ; and in most bitter lashes of his pen , on occasion of this his apprehension ; let the reader judge . § . 31. he charge●h his adversary most injuriously , p. 37 with apparent shufflings and tergiversations : and for proof , bringeth this instance , that when some of the clergy were beat on the head , and legs , and others made to go through deep waters , in the midst of winter ; he looketh on these as no great injuries . if he had pointed the reader to the places where these histories are mentioned ; his own eyes might have informed him that this is not true : it is neither said , nor insinuated , that these were no great injuries : tho' , may be , some of the aggravating circumstances , with which they are told , are said to be false . another thing in the same and the next page , he maketh a hideous out-cry about , viz. that ecclesiastical judicatories that enquire into scandal are not obliged to follow the forms of other courts . this is not fair dealing ( to say no worse ) my assertion was neither so universal nor so positive : the words were ; for the former two , it is questionable whether these things , viz. telling who was the accuser and hearing the accused before the validity of the libel be sustained ) be required in a process about scandal , before an ecclesiastical judicatory : but whether it be so or not , i am sure it was otherwise done , for the most part , then he affirmeth . as i then spake doubtingly of this matter , so i am not like to be determined by the force of the apologist's arguments : that forms are appointed to prevent forgeries , and combinations : that they are the external fences of justice and equity : that this is the most intolerable slavery of the inquisition . there are indeed some forms which may have such use : but that all the forms of civil courts are such , or that these mentioned are of that consideration , he will find it hard to prove : without which nothing is said to the purpose : if the crime charged on any person be indeed of weight to infer a censure ; and if it be sufficiently proved : i see not how forgery , combination , or the slavery of the inquisition ( where a man must be his own accuser , and witness against himself ) can have place . that this is no singular opinion of the vindicator ( he had given opinion about it ) nor of the scotch presbyterians , he may see , ●ho will read synodic in gall reformat : discipline : cap. 5. can. 12. all possible care shall be taken that these formalities , and terms that are used in courts of law , may be avoided in the exercise of church discipline . one may often meet with this same principle in the history of these famous churches ▪ there are some modes of managing affairs which are built on reason , common to all societies : these , no doubt , the church also is obliged to observe : others , tho' reasons may be alledged for them , yet these are such as respect especially the preservation of mens civil rights ; and of these i understand the above mentioned canon : and these , many judge needless , if not unfit , to be used in church discipline : where the design is , to convince the sinner , and preserve the purity of the church . if a strict adherence to law forms were necessary in church discipline ; it were needful that all ministers and elders should study a stile book and the practick of civil courts : which i think few will averre . next p. 38. he layeth to the vindicator's charge , shameful shuffling ( a metaphor taken from playing at cards , which he useth ad nauseam ) because he saith p. 50. that they ( the presbyterians ) expressed , as much as they were capable , their disl●ke of the toleration granted by king james to the papists , when mean while their agents at court wrote books for repealing the penal statutes against papists . this were indeed blame worthy , if he could make it appear , that any who wrote such books were agents for the presbyterians ; or had allowance from them for what they did : but the vindicator and presbyterians too , are clear , if it appear ( as it is certainly true ) that this was generally disliked by the presbyterians ▪ what he addeth out of p. 6. of requiring , that they to whom we will allow toleration can shew as good warrant for their way ; is disingeniously , and lamely represented : for it is not said , we will allow toleration to none else : and no more was meant but that there are some ways so apparently absurd , and unreasonable , that we think they should not be tolerated : it was also added , who use their liberty with the same moderation and peaceableness : on both which accounts we think papists ought not to be tolerated , to exercise their idolatries , and teach their heresie . he concludeth this part of his book , with the same charity and civility that hath often been observed in it , viz. he ( the vindicator ) is so deeply tinctured with the sullenness of his faction , that he 'll rather question whether the body of the sun be luminous , than admit the least scruple concerning the divine right of presbytry . i have no answer to such talk , but leave it to the reader to judge whether this be disputing or railing . § . 32. the next thing that the apologist thinketh fit to take notice of is , the theological reasonings that he findeth , here and there , in the vindication , not insisted on but occasionally touched : and that as occasion was given by the adversaries . if he had pleased to argue closely and fairly on these heads , i should like better to enter the lists with him , on such subjects , than on what he hath hitherto led me into . the venemous squibs that he blameth me for , i should have examined whether they deserve that name ; and have craved pardon for them if they indeed were such : but neither of these i can do ; for he hath neither told us what they are , nor where to be found . the first controversie that he engageth in , is about the observation of christmass , p. 39. on which he discourseth to p. 41 ▪ the most difficult part of my task in answering him , is to pick out of his long harangue , what hath any shew of argument : for i have seldome read so many words , on a controverted point of divinity , in which there was less of argument , and the reasons that are hinted , are so confusedly interlarded with what is little to the purpose ; and so distinct one from another , and there are so many little digressions , and some of them false history , that it is not easie to follow him : but i shall endeavour to overlook nothing that hath any seeming weight against what we hold . i had denied , that the court of heaven celebrated the anniversary of christs nativity . this he ridiculeth : because the angels ( luke 2.23 . ) celebrated the nativity of christ , and the church , in imitation of them , do yearly celebrate it . a. the question is not , whether we ought to thank god for the birth of christ , as the angels did : but whether a day should be separated from the rest of the days in the year : and made holy by men , when god hath made no day holy but one in a week , which the angels did not do . another strong argument he hath is , might not the church take care that this glorious mystery should never be forgotten . a. no doubt but she might , and should : and the lord hath appointed a way how this should be done ; while the history of this glorious mystery is written in the scripture ; which the lord hath appointed to be read , and explained , and applyed , by his ministers to the end of the world : but hath not injoyned it to be done by observing a holy day for it : the question is not about the commemoration of it , but whether this commemoration should be by an ordinance of god , or by an appointment of men ? we know that christ hath appointed his death to be commemorated ; and therefore we celebrate his holy supper for that end ; because he hath instituted it : but we do not keep good-friday in remembrance of christs death , because he hath not injoyned it . dies christo dicatos tollendos existimo . judicoque ( saith danaeus ) quotidie nobis , in evangelii praedicatione , nascitur , circumciditur , moritar , resurgit christus . another argument , or what he pleaseth to call it , is , could the christian church take more effectual methods to preserve the memory of it than by this anniversary festival . a. yes , viz. by reading and hearing the word : for i am of opinion ( and must be so till i see stronger reasons than any here produced ) that christs institutions are more effectual methods toward attaining what they are appointed for , then mens devices can be . his next argument is from the antiquity of this usage : and indeed herein lyeth the strength of his cause , such as it is : and therefore we have this over and over again ; his pages are full of the universal church , the practice of all nations , &c. i have not met with an author who useth to hard words ( both for the confidence and for the bitterness of them ) and so soft arguments ; but seing his weapons are so blunt , he doth well to put to the more strength . if the church ( saith he ) did not use it from the days of the apostles we desire to know when it began ▪ a. this is iniquum postulatum : nor are we obliged to pitch on the precise time of its beginning : both because of the obscurity and defectiveness of the history of the first ages of the church ; and because most of these superstitions had no solemn , or observable beginning , to be universally used ; but crept in by degrees : being first used by some churches and after by more : and being first an embrio , and in process of time , lickt into the form that they now have . again , we can prove , by the silence , both of scripture , and of other church history , that this festivity was not used for three hundred years after christ , and a notable confirmation of this argument may be taken from the notice that is taken of easter in these times ; and not a word of christmass . the reason was , because many of the christians were very tenacious of the old jewish customs ( one of which the observation of easter was ) but had not then begun to devise new holy days of their own . cent. madg. 7. ca. 6. p. 136. edit basil 1564. de festis aliis praeter pascha , pentecosten , & diem dominicum neque in asianarum , neque in africanarum ecclesiarum historiis aliud quicquam reperies . spanhemius epitom . ●ag . ad hist. nov . test. saec. 2. sect . 4. pag. 30. citeth valesius , confessing nec omnes nec ubique christianos convenire solitos aliis diebus praeter dominicam . and saec. 3. sect . 4. p 364. festi dies ( inquit ) nondum alii christiani ex tertulliano , origine , & genuinis monumentis , praeter dominicam , pascha & pentecosten . the first mention which that diligent searcher into antiquity findeth of christmass is , saec. 4. sect 4. p. 404. festum ( inquit ) theophaniae , vel epiphaniae , id est . nativitatis christi , celebratum nunc omnibus ecclesiis orientis ad 6 januarii tesie epiphan . in occidentali vero ecclesia ad 25 decembris , qui mos , circa aetatem chrysosiomi in oriente quoque obtinere caepi● , ex ejus homilia in die nativ . to . 5. and it is observable , how saintly spondanus , the epitimator of baronius , speaketh of this observation ; anno christi 58. sect. 36. apostolici viri reliqua festa addiderunt ( viz. besides the lord's day ) but bringeth no vouchers for what he saith , but august . and faustus in whose time we deny not that many of the holy days were in use : he addeth , quamvis haec ipsa ab apostolis instituta & legatur in qualiscunque authoritatis constitutionibus clementis , & precredate ▪ in scotland this festivity was not observed till after palladius had brought in bishops . a grave author informeth us , that it began in king arthur's time ; about 521 when he wintered at york , they thought fit to put off the melancholy time of winter in feasting and mirth : which is the celebration of yule that is most observable at this day . and even when the holy days were observed , the church bound no man to that observation : as the magdeb. shews out of socrat. hist. eccl. lib. 5. § . 33. our author goeth on in his proofs . and ( saith he ) tho'it had not been from the beginning , the christian church may continue the practice of it , on the best reasons . when we hear these reasons , we shall consider them ; but instead of them he diverteth into answering an objection . if he can shew good reason ( much more if he bring the best reason ) why the church should either begin or continue this solemnity , we shall cheerfully yield the cause . the objection he taketh notice of is : it is asked ( saith he ) if our saviour was born on the 25 of december . his answer is , this is childish and impertinent ; and pleadeth , that it was not needful to determine whether it was the day of christs nativity . against this i argue first ; was it ever heard of , that the birth day of any person was kept , but on the day on which the person was born . will this author say , that it is in the power of the church to appoint any day in the year for this commemoration , as she may certainly do , if she did appoint december 25 at first ? they who plead for anniversary holy days , use to reason with more apparent cogency ; that the providence of god by chusing such a particular day for some eminent work , such as the birth of christ , doth lay a foundation for the churches ●etting apart that day for commemorating that work . so hooker eccles. polit. lib. 5. § 69. christs extraordinary works ( saith he ) have sanctified some times , and advanced them , so that they ought to be , with all men that honour god , more holy then other times . and afterward , as christs extraordinary presence sanctifieth some places , so his extraordinary works sanctifie some times . and if so , the church in chusing another day , doth act without warrant , and arbitrarily ; as she doth also absurdly , in neglecting the day that was so signalized . and it is , at least , a probable argument , that the lord would not have a recurrent particular day , observed on the account of christs birth ; in that he hath concealed from us what day it was , on which christ was born . he hath instituted , that the day of the week on which our lord rose from the dead , should be kept holy ; and therefore hath not left us to guess what day he rose upon ; but expresly told us that he rose the first day of the week . another objection he answereth is , the vindicator thinks that such an anniversary day is not to be kept by gods appointment . his answer is , hath not god appointed us to obey the apostles , and their successors , our lawful ecclesiastical rulers , to the end of the world ? here is shuffling with a witness : the apostles , and they whom he is pleased to call their successours , are confusedly put together , to hide the nakedness of his answer . i confess we are commanded to obey the apostles , because they were infallibly guided : and so their commands are the commands of christ ; but i deny the apostles instituted the holy days that he pleadeth for : for their successours ( real or pretended ) i deny that we are commanded to obey them farther than they bring divine warrant , ( either positive , by institution , or natural ) for what they teach , or injoyn . it is pleasant to observe , that our learned apologist is forced to use the same argument for christmass , that the papists use for blind obedience to all that their church injoyneth . for farther answer , he asketh , may not they order the publick solemnities , and returns of gods worship . a. if by ordering , he meaneth determining the circumstances that are needful to be determined , and are not determined in scripture ; we grant they may : such as appointing what hour we should meet for publick worship : or what day to meet for fasting , or thanksgiving , when providence doth , in a special manner , call to that work : but if he mean , that they may appoint days not appointed by the lord , to be perpetually recurrent ; we say they may not : because we see no such power granted to the church : and this were a power to make some days so holy , as they could never be applyed to civil use : such discrimination of days the lord hath reserved in his own hand . § . 34. that this regulation hath a tendency to preserve and propagate the great truths of the n. t. is neither true ( it is often seen to have the contrary effect ; to propagate prophaness and atheism ) nor can it inferr any thing to our purpose : for it is not the natural tendency of a thing , but the institution of christ , and his blessing following on that , which can make any thing conducive to religious ends : we must preserve and propagate christs truths by his own means ; not by mens devices . he telleth us , if all ecclesiastical constitutions had been written in the bible they could not have been read in a thousand years : and that either immediate revelations behoved to be continued , or the ordering of publick solemnities must be left to reason : a. the distinction above used doth take off the strength of this argument : ordering all circumstances could not be written , they are so various , therefore they are left to reason ; but perpetual sequestring a day from civil use , is more than a circumstance : and surely a short chapter in the n. t. might have contained all the holy days that the popish , or episcopal party have thought fit to make universally binding to all christians ; as the 23 d. chap. of leviticus containeth all that the jews were obliged to observe . the vindicator is severely lashed p. 40. sub finem , for bringing a latine sentence ( tho' out of augustine ) to excuse from not observing any holy days , save what are injoyned in scripture : as if ( saith the apologist ) nonsence could change its nature by being put into latine ▪ it seems we poor mortals may not meddle with latine ; himself and some others have the monopoly of it , and often he bringeth latin citations out of authors less to be regarded than the excellent augustine : if we cite a greek author out of a latine translation , that offended him p. 35. and now when augustine is cited in the language he wrote in , here is still matter of quarrell . we know not how to please him , and the ordinary effect of such difficulty is , to make one regardless of pleasing them who are so humoursom . if this sentence be nonsence . either in it self , or as applyed . augustine must answer for it : for he useth it to the same purpose ▪ but the nonsence lieth in this : the question is not ( saith the apologist ) about articles of faith , but concerning the constitutions of the universal church : if it might be said , without provoking him to the indecencies of passion , it is nonsence indeed to apply this sentence to the articles of faith ; which are not the jussa of religion ; but the observation of holy days belongeth to that head if to any thing that can be called religious . it is not a day being anniversary ( as he dreameth ) that is the ground of our scruple : for we do not disallow anniversary days for any civil work or solemnity : but that men should separate , by their own authority , one day of the year from the rest , by sequestring it from civil use ( for which the lord hath allowed us all the six days of the week ) and dedicating it to religious imployment , we think this belongeth to god alone . it is a strange fancy that christmass , and such days , are needful for educating our posterity in that faith which we believe : as if gods ordinances were not sufficient for that end , without the addition of mens devices . it is as wild an apprehension , that it is enthusiasm to be against such days . i will not vilifie him so much as to question whether he understandeth what is enthusiasm : ( tho' he is not sparing in shewing such respect to others ) but i hope it may be said , he did not consider what it is , when he put that epithete on this opinion ; and on being for the jus divinum of presbytry . for we do not pretend to any knowledge in these , but what we build on scripture , and reason ; we plead no immediate revelation . if he can prove our grounds to be insufficient , he may conclude our opinions false ; but not that they are enthusiastick : all the divines that i have read on that subject take enthusiasm for a pretension to immediate revelation , or inspiration , or instinct , or afflatus , of things that they who pretend to it can give no other ground for : and even plutarch calleth it instinctus divinus : de defect ; oracul . c ' 67. if he can either prove that we pretend to this , or that we bring no other grounds for what we affirm , let him brand us with enthusiasm at his pleasure : that all the subdivisions of dissenters in england are for anniversary holy days , is so well known to be false , that i wonder he should insinuate so much , without blushing ▪ that the anniversary day for the burning of london , is observed by them all with fasting and prayer , is not true , for any thing that i know . and if it were true , will he also say that they have sequestred that day from all civil employment , and dedicated it to religion : if he say not this the case is not paralell to what we now debate about . § 35. his conclusion of what he had discoursed is , that it is dangerous , if not impious , to separate from the church , in these excellent constitutions that are received from the beginning , and in all countries , where the name of jesus hath been worshipped : such constitutions and solemnities have been derived from the apostles , or apostolick times . here are big words : if the strength of his forgoing reasons were but proportioned to the confidence of his assertion ; our cause must fall to the ground . but the reader will judge whether any one word of this thras●nick triumph be true , or have sufficient foundation , in what he hath proved . he telleth us ( but i know not to what purpose ) that the knowledge of christ doth not extinguish the light of reason : therefore such constitutions ( as the reason of all mankind is agreed in ) have nothing in them contrary to the purity of our religion . it is tedious to refute , or to read such loose arguings , of which the meanest logician might be ashamed . we deny not the use of reason in religion , viz. for understanding what is revealed , and for drawing native consequents from these great truths : but that the use of reason is to appoint new ordinances , or means of grace , that christ hath not appointed , we deny . and if our author do not assert that , he saith nothing for his holy days : and if he do not prove it , his argument is insignificant . for holy days are such means , if we may believe this author , who speaketh of them as the means of propagating the christian faith. that these constitutions are agreed on by all mankind , is a supposition as far from truth , and from modesty , as any thing can be , he hath not yet done with this subject , but falleth on it afresh , in a discourse two pages long ; which he calleth a short digression : wherein any thing that looketh like argumentation hath been , many times , to far greater advantage , proposed by others of his way ; and as often answered by men of our side : so that i wonder that so high a pretender , is not ashamed so to tris● : some things indeed he hath that are new , viz. some historical passages which are as far remote from truth , as darkness is from light. let us hear the particulars : he pleadeth p 41. that anniversary solemnities may be used in the worship of god ; tho' they have been abused to the worship of idols : a. we have better arguments against these , and other human ceremonies , than from the abuse of them by papists , and pagans : but even this wanteth not its weight , only we never used this argument against the use of things necessary ; and therefore the author doth unwisely mention the sun and the seasons ; the use of which we must not lay aside , whoever abuse them : but of things that are of no necessity ; such as all human ceremonies are acknowledged to be , by the most learned of the patrons of them . our argument hath yet greater strength , if we consider , not only that the holy day now debated about was kept by the heathens , in honour of julius caesar ; and hence called yule in scotland : and is still abused by many superstitious fopperies among the papists : but is generally , by the far greater part of the protestant observers of it , spent in idleness , feasting , and playing ; and by very many , it is horribly profaned by all manner of excess and debaucheries . it is a wonderful confidence : do we not see ( saith he ) all nations agree in this , that publick solemnities and anniversary festivities , and fasts , are necessary to the being , and beauty of religion : so p. 41. and p. 42. we ought to remember that the stated festivals , and fasts , of the church , do preserve , and increase our mortification , ibid. the stated periods of fasting oblige the most stubborn , and impenitent to think of his soul ; and the visible practices of the church preach repentance , more effectually , and make more lasting impressions , then the loose and indefinite homilies of self conceited men. and p. 43 he imputeth to the neglect of fasting among protestants , the hinderance of the reformation of the grecian churches . and ibid. the publick seasons of devotions are the catechism of the people . a few remarks , to expose these flights of his fancy . first , what could be more said of the word and sacraments , and other ordinances instituted by christ ? what greater elogies are given to them in scripture ? for indeed he saith as much as christmass and other holy dayes , are the power of god to salvation . 2. this is contary to the sentiments of all that ever wrote on this subject : who agree , that these ceremonies are indifferent things : and yet he will have them necessary , and that not only to the beauty of religion , but to the being of it . 3. then it seems there was no religion in the apostolick church ; nor among the waldenses ; nor in geneva ; and several other reformed churches : i add not the presbyterian church of scotland , in all the ages of it ; because he will hardly allow any thing of religion to be among us . this is his christian charity , of which he talketh : he doth indeed damn all them to hell who observe not christmass . he is the first of this opinion , and i hope he shall be the last . 4. if all this were true , it were impossible that irreligion , impenitency , or immorality , could be ( at least , be frequent , and abundant ) in a church where these forms are used : which i hope none will say , who have lived in england , or in scotland , or in the romane communion . it is but suitable to his genius to vilisie the preaching of presbyterians , as the loose and indefinite homilies of self conceited men : but it had been fit to have told us whether there be any preaching that can equal these forms , in efficacious working on the soul ▪ if this be not what the pharisees are reproved for ; making void christs ordinances for mens traditions ; i know not what can be so represented . 5. if the neglect of fasting among protestants , hinder the reformation of the greek churches ; why doth not the frequent fasts in the popish church ( with which they have more occasion to converse than with protestants ) contribute to advance that reformation . 6. seeing he is pleased to digress from feasting to fasting ; he might know , that real fasting used to be more frequent among the presbyterians than among the prelatists ; for their set fasts of lent and good friday , how few among them do observe them ? § . 36. he telleth us next , of anniversary holy days among the jews , besides these which god appointed ; and yet not reproved p 41. and 42. and he instanceth in the fasts mentioned . zech. 7. and the feast of the dedication at which christ was present , joh. 10.22 . that these fasts were not reproved , is said without all warrant : god disowneth them ; if he say they were only disowned , on account of the neglect of seriousness in managing them , this must be proved . again , christ , and the prophets , had so many things of greater moment to reprove and insist particularly upon , that they contented themselves to comprehend such things as these , under general reproofs , which were not wanting ; and might , by a thinking man , be applyed to all such observations : as when jeroboam is reproved for devising holy days that god had not appointed , 1 kings 12.33 . and christ condemneth humane devices in worship , mat. 15 9. and the prophe●s condemned some worship that was in it self most abominable , on account that it was not commanded , jer. 7.31 . christ's presence at the feast of dedication was no more , but his walking in the temple , while the people were celebrating that feast : which can no ways be strained to signifie either joyning , or approbation . he talketh of shaking off all externals of religion , p. 42. and calleth it the errour of dissenters . that is palpably false : we have the external administration of the word , and sacraments among us : but it seems he will not only have his humane devices to make a great figure in external religion , but to be the all of it : such loose talk is unbecoming a divine . that which followeth , is an odd fancy : it is certain that nothing preserveth the knowledge of christian religion among the body of the people , more than the festivals of the church . what ? not the word and sacraments ? whether this looketh rather like raving , than like disputing , let the reader judge . he saith also , that we teach the people to despise all forms : that is false ; we keep the form of baptizing , and celebrating the lords supper , that we find in the scripture . it is another horrid falsehood ( and i know not how it could fall from one who hath regard to the god of truth ) that it is rare to find a presbyterians child in the west of scotland who can repeat the commandements , or the creed , and he complaineth ; that by this means , atheism is promoted , and that the clowns laugh when a curate recommendeth to their children , the creed , the lords prayer , and the ten commandements . none are more careful to instruct their children , in these , and other principles of religion , than presbyterian parents are ; both in the west , and other places . and it is the constant practice of ministers when they catechise the people , to examine them on all these three ; and to require the people to get them by heart ; and to make them understand them . it is also false , that we have no opinion of a mans understanding , unless he entertain us with discourses of gods unsearchable decrees . these are very seldom the subject of our preaching . but it is beyond all his other reproaches , that he imputeth to presbyterians , that they preach justification before conversion . i know not a presbyterian in scotland that is of that opinion . if sometimes ministers instruct their people how the convictions of natural conscience may be distinguished from the convictions that proceed from the spirit of god. i think that is not to be exposed to ridicule , nor made a reproach by any who is acquainted with the deceit of the heart , and the danger of delusion about the truth of grace in the soul. what he discourseth p. 43. of the ancient discipline of the church , being conducive to reformation , i heartily close with : but am far from thinking , that that discipline lay in festivities or fasts , appointed by men , but in censuring of sin according to the appointment of christ. § . 37. he beginneth a new head p. 43. near the end which is a large discourse about the schism that he alledgeth the presbyterians to be guilty of . and all this he foundeth on a word , occasionally , and transiently , written by the vindicator ( if our author cite his words true , which we cannot know , seing he doth not direct us ) viz. that he knoweth no schism but such as was caused by his opposites . if i knew on what occasion this was said , i could the better judge whether it was well said , or not : but he hath left us here ( as often elsewhere ) to guess ; as he also citeth scriptures without chapter or verse : and it is not easie to find out one short sentence , which may be hath no more joyned to it on that subject in a large book : before i consider his refutations of this assertion , i shall shew , in what sense this may be maintained . 1. in england the presbyterians are not guilty of schism , nor do they desert the church ; but are driven away by her ; because she excommunicateth them , unless they wil practise some ceremonies that they cannot use , with a good conscience : this hath been proved against bishop stillingfleet , rational defence of nonconformity . and if our author please to debate ●t , his reasons shall be considered . 2. in scotland the presbyterians , who had freedom to hear the conformists , and yet had meetings wherein they heard their own ministers , who were unjustly e●ected , could not be guilty of sinfull separation : because they still owned the episcopal church of scotland as a true , tho' corrupted church , and did not shun to partake in the ordinances with her , but were under no obligation to cast off their own ministers who were orderly called and settled among them , and not removed from them by any church authority ; but only by the civil power , which ( however it might forcibly hinder the publick exercise of a mans ministry ) could neither make him no minister , nor not the minister of that people : and these presbyterian ministers and people , were ●ately not only by the gospel , but by the law , the church of scotland ; and the ceasing of their legal right by the change of the law , could not take away their gospel right : and any thing that might look like separation , was caused by our opposites , in that they had violently thrust us from our places . 3. even they who did so separate from the episcopal church of scotland , as to deny all communion with her , and to refuse to joyn with her , in any ordinances , could be charged with no separation , but what was caused by our opposites : for their overturning the settled , and found church of scotland , and driving away the pastors that those persons could freely hear , did tempt them to this course : tho' i do not approve of their principle of not hearing ; yet the blame lay not only on them , but on them who had driven them on this precipice . § . 38. let us now hear with what weighty arguments he will refute the assertion , that he levelleth his discourse against : a great part of his discourse is not fit to be answered ; such as , that the universal church is not to strike sail to the novelties of upstarts , p. 43. this is true , but wholly impertinent : unless he can prove that the scotch episcopalians are either the universal church , or in this maintained the cause of the universal church : and that presbyterians are upstarts : which we maintain have been since the apostles days : and were in scotland , since the reformation from popery , and before the entrance of popery : but of this after ; that by our baptismal vow we are bound to keep the unity of the catholick church ; we willingly confess : but at the same time , we affirm , that the same vow obligeth us , not to tempt others to break it . his arguments to prove the presbyterians of scotland separatists have this general fault ; that they touch not the conclusion : nor contradict the assertion that he would refute : for if i should grant them to be separatists ; yet this separation may be culpably caused by our opposites . they have also another fault ; that they make no distinction of the separation ( on whose side soever the crime of it was ) between one sort of presbyterians and another : whereas it is certain , that some did live in the communion of that church ( tho' they did not approve of all her ways ) and others did not . his first argument is p 44. they separate from all churches ancient and modern : nor is there a church on earth , with which they can communicate , without fear of being polluted . this is false : none of us refused to communicate with the churches of holland , france ( when they had liberty ) geneva ; and many others : but many of us , did cheerfully communicate with them . his proof of this his assertion is , all other churches have some things we disl●ke . this is not concludent , for we never thought it unlawful to communicate with a church which was not as pure as we could wish : what we dislike in any , we abstain from the practice , or approbation of it , but do not for that , deny communion with the church , where it is found . he again argueth , p. 44. and 45. that the former presbyterians did not separate from the publick worship in the episcopal church . a. neither did all the present presbyterians ; and they who did were tempted , yea driven , into that course , by his parties apostacy , and overturning the settlement of the church , by force , without either any act of church authority , or indeavour to satisfie the consciences of the people . i do not approve , more than he doth , of all that is contained in the apologetical relation . that presbyterian ministers made use of the lords prayer , we deny not ; nor did we ever condemn it . the same we say of using the creed in baptism : nor did we ever separate from the church on these grounds : for the doxology , we know it was used , but i know no warrant for the constant use of it , when the several parts of the songs composed by the spirit of god , to be sung in the church , were more seldom used . it seemeth to be too great deference to humane composure , and therefore we think it is better to lay it aside . for the apostolick benediction , we have scripture examples for it ; which is sufficient warrant : if he can bring the same for these that he calleth christian forms , we shall use them . it is our authors strain to talk high on slender grounds , that the use of these forms is the spirit and practice of the church ; and that tho' th● canonical and universal methods of the church are tempered with regard to our infirmities ; yet they ( the presbyterians ) love to flie in the face of their mother . we deny the episcopal or popish church to be our mother , and we deny these forms to be imposed ( at least perpetually and universally ) by the catholick church : so as we flie never in the face of our mother , by disusing them . after he had taken notice of the distinction of occasional and fixed communion , p. 44. he falleth on it again p. 46. his argument against it , is why may not that fixedly be done which may occasionally ; since the common ties of christianity oblige us ? a. that there are ties on us to communicate with the episcopal congregations , we deny ; and what may be pretended in favour of such obligation , is above answered . the reason that be asketh , is plain , because i may have other obligations which hinder me to do that constantly , which i may do sometimes : i may lawfully preach in another mans pulpit , when he calleth me to it , but it is not fit i should do it fixedly , and desert mine own . § . 39. his 2 d. argument , to prove us all schismaticks is , if they had lived ( saith he ) fifty years before the first counsel of nice , they behoved to have separated : for then were practised by the universal church , all these things they scruple at ; many things he nameth : here were a large field for disputation , if he had proved what he saith ; but that he confidently asserteth ; and we confidently deny : that the hierarchy was then in the church : however some of the names might be ; the church power and dominion , that now is signified by them , was not then in being . argument 3 d. is from the doctrine and practice of our predecessors , which he used before , and i did answer before . arg. 4 th . he requireth us to name any schismaticks in ancient history , to whom that name is more agreeable , than to presbyterians : if this can be done he is mistaken ; the strength of this argument seemeth to be in his infallibility : certainly if we be not the worst men of the world , he is mistaken . the donatills separated from the church , because she admitted the lapsed on their repentance ; and cast off their lawful pastors , and all communion with the church ; we do not cast off all communion with the church ; nor reject we our pastors ; but cleave to them , rather than to intruders . arg. 5 th . cyprian's notion of schism is , when one separateth from his own bishop : this the presbyterians do : ergo. a. all the strength of this argument lieth in the sound of words : a bishop , in cyprian's time , was not a diocesan , with sole power of jurisdiction and ordination ; if he prove that , we shall give cyprian , and him leave to call us schismaticks . a bishop then was the pastor of a flock , or the moderator of a presbytry ; if he can prove that we separate from our pastors , or from the presbytry , with their moderator , under whose inspection we ought to be , let him call us what he will. but we disown the bishops in scotland from being our bishops : we can neither own their episcopal authority , nor any pastoral relation that they have to us . § . 40. the next controversie in divinity that he underdaketh to manage is about preaching morality , p. 47. he chargeth the vindicator with censuring the clergy for preaching morality : and citeth his p. 62 and p. 63. and in his refutation to this imputation , he is pleased to treat his adversary with a parcel of harsh words ; such as spite and ill nature p. 48. his hiding places , and little subterfuges p. 49. this waspish accusation , ibid : this is another stroke of his good nature and civility . all which i let pass : for the reader will , by comparing what is said by him , and me , ( especially in this place ) easily find , whether of us do best deserve these epithets what i have to say in answer to this charge is , that there is no truth in what he saith ▪ but on the contrary ; there is a double falsehood in it ▪ one is that this censure is passed on the clergy : i know some of them preach the gospel foundly , and usefully ; what is said is evidently aimed at the writer of that pamphlet , and some others who are of his kidney : in whose discourses little of the righteousness of christ and that strength and influence from him , by which we must obey his laws , is to be found . another falsehood is , that any man is censured for preaching morality . that which is taken notice of is , that some do so preach morality , as to neglect that which is divinity : that is , so to preach the duties that are required of us , as not to open to people the mystery of christ , and salvation by him : in shewing them that we can do nothing that is acceptable to god without an interest in christ as our righteousness ; and without the aids of his spirit . it is our daily work to preach morality , and the necessity of holiness in all manner of conversation : but we look on this , but as the half of gospel preaching : and that , even when we press a holy life , and particular duties , on these excellent motives taken out of the scripture , which he , at great length , insisteth on , about which i am far from controverting with him : only i must tell him , that the gospel , which we must preach , and by which we look for salvation , is not only morality , even christian , let be pagan ; which he describeth to be evangelical obedience and holiness , without which no man shall see god ( tho' that be an essential part of it ) but it comprehendeth also knowledge of , and faith in jesus christ , as our righteousness and strength : of which there is little in the sermons of some of his party : and not a word , in his long discourse on this head ; tho' it be designed to shew how fully they preach the gospel : and i still affirm , that this is not that divinity , that christ and his apostles taught : and i hope the reader may , by this time see that there is no nicety in distinguishing between his christian morality and the christian divinity that ministers should preach . he saith , p. 48. that there are no socinians among the episcopal clergy of scotland : in which i do not contradict him : for i know them not ; but if he had said there are no socinianizing arminians ; i could have made the contrary appear . he is angry with the vindicator , p. 50 that he saith , may be we understand what the pagan philosophy is as well as our neighbours : but we shall not quarrel with him , tho' p. 49 he saith , may be we have read seneca with as much attention as he did , and can give as good account of the defects of the stoical philosophy . i do not envy his learning , and i do not pretend to have any such degree of it , that may provoke others to envy . he defendeth , p. 50. an argument used for the orthodoxy of the clergy : that they could sign the 59 articles of the church of england : and is displeased that it is objected , that some do so , who yet preach against what they have signed . i hope this is no judging of mens hearts , as he wisely commenteth on it ; but of the inconsistency of two overt acts : neither is it a refutation of this , that the clergy cannot , by hardships , now be brought to comply with the presbyterians : for some of them are more yielding , and others are more fixt in their way ; which may be imputed to conscience in some , and in others , to other motives . § . 41. what he next chargeth on his adversary , p. 51 is a censure on the author whom he is refuting ; who insinuateth that the presbyterians talk every day to the people of gods decrees and reprobation ; by denying this to be the practice of prelatists . and it is answered by the vindicator , that this is impertinent , if he mean as he expresseth it : for who ( saith the vindicator ) ever blamed any man as erroneous , because he insisted not always on such subjects ? the apologist first representeth this as if it had been expressed , that we do not require that one should always talk of decrees and reprobations . i know no design in using such senseless expressions , but to expose his opposite as ridiculous : whereas these silly expressions are his own : the vindicator's words are these abovementioned . he refuteth also this passage , as what sheweth little skill in logick ; because , every day , doth not imply doing nothing else . i answer , neither doth always signifie so much : what was asserted is , that presbyterians do not only , not preach constantly on these subjects ; but that they do it not frequently ; which he himself alloweth , as the signification of every day . the fault that he next findeth , with the vindicator , is of more moment , it is that , p. 66. he speaketh of the absolute decrees of election and reprobation , both praeteritum & praedamnatum : he●e he tr●umpheth , and trampleth on as advers●ry ; and he alloweth of praeteritio his rude praedamnatio but not decretum praeteritum & praedamnatum . i confess here he hath more seeming advantage , than any where else : neither can i blame any thing in this his observation , save his defect in candor and charity : for no doubt there is in these expressions , as he observeth , complicated nonsence and blasphemy : but the best is , it is purely an errour of the press , not of the author ; which any man might have observed who readeth the passage without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i do solemnly declare ( and i hope some will believe me , tho' i hardly expect such charity from this author , considering what diminutive thoughts he hath elsewhere expressed of my morality as well as understanding ) that i never thought so , that i never spoke so , that i never wrote so : the words in my manuscript are praeterition , and praedamnation . § . 42. another theological debate ( or historical , about a theological head ) he beginneth , p. 52. where he leaveth the second vindication , and picketh occasion of this quarrel with his antagonist , out of the first . what he insisteth against is , the vindicator had asserted that the church of scotland , before popery entered into it , and in the first time of its being christian , was not governed by bishops ; but by the pastors of the church ( then called culdees ) acting in parity . this he alloweth to be of some consideration ; not for any historical truth that is in it , but because the learned blondel made use of it : yet he calleth it an imaginary hypothesis : and laboureth to run it down ( after his wont ) with very severe words : as if he would hector us out of our principles : what is the strength of his arguments we shall try . to vilisie blondel's authority : he telleth us that he met it in buchanan , and that that learned historian took it from his contemporary monks , boetius and others . this is either from our apologists superficial reading of what he would refute , or not reading it , but taking it on trust , or disingenuity , in ●oncealing what was needful to set the matter before the reader , in its true light . for blondel , apolog. prosententia hieron p. 314 , 315. citeth fordon , joan. major & boet. wherefore he took it not from buchanan alone : it is also an odd blunder to say that boetius and the others that buchanan had it from , were his contemporary monks . for boetius and major , were not monks nor were they contemporary with buchanan : and fordon was far removed from his time : nor did any two of these mentioned live at the same time . he doth also deal unfairly , and not as a disputant , with the vindicator ; for he taketh no notice of what grounds he brought for what he affirmed , viz. that palladius was the first bishop in scotland ; and yet christianity was pub●ickly professed in it , above three hundred years before his time : this is proved out of baronius , spondanus , beda , and others : but it was his wisdom to take no notice of this . his first and chief argument against our assertion is , there were none that lived near that age who writeth the history of it , and the monks who wrote any thing were extreamly ignorant : wherefore this story of the culdees ruling the church , hath no credibility . this is the substance of what he discourseth at length , p. 52 , 53. in answer to which . 1. this is at one blow to raze the foundation of the history of our nation ; and of that of most others : and to make them all to be fools who have enquired into these antiquities that concern our nation , and others : such as fordon , major , beda , usher , &c. yea , baronius , the centuriatores of magdeburgh , and such famous historians , have spent their time in vain , if this new judge of learning may be heard . 2. he might have taken notice , that prosper was cited , out of spondanus , by his antagonist : and he wrote about the year 420. not far from the time that he telleth us palladius was made the first bishop of scotland . it is ridiculous to talk of the acts of the assemblies , in that ancient period , p. 53. for we do not assert ( as is expresly said , first vi●● . p. 4. ) that they had all the same modes of presbyterian government which we now have : that they had no bishops , but that they had equal power in governing the church , is all that we aim at ; which is not disproved by such silly mocking , as this is . he telleth , ibid. of his opinion , if he dare interpose it , that the monks advanced this fable to gratify the pope in his design of keeping the bishops low : and yet with the same breath ; this is so known , that it needeth neither proof , nor illustration : how to reconcile this timidity , and this confidence , is beyond my capacity . § . 43. another thing like argument is , p. 54. all the known records of the christian church unanimously declare for the hierarchy in the 2 d. and 3 d. centuries . a. 1. this is denied , and the contrary hath been proved : it is too much confidence to assert this , till our author take time to answer all that the learned blondel , and many others , have written . 2. do any of these known records speak of a hierarchy in the christian church of scotland ? if they do not ; this argument mistaketh its conclusion , that it should lead us to : for our present debate is , what church government was in scotland about the 2 d and 3 d centuries . what followeth is built on the same bottom ; and falleth by the answer already given : had scotland ( saith he ) any other church government than what was received in the christian church when they were converted ? it is said that no parallel instance can be given he here still supposeth that which he knoweth we debate against the prelatists ; which is no good way of argumenting let him read blondell from the beginning to the end , and he shall find instances in all the christian churches , in asia , europe , and africa . he should have answered all that he such written in his apology , before he had complained that no instance can be given of a christian church without a hierarchy . it is still to the same purpose , when he asketh , by whom were they ( the scots ) converted ? is it not reasonable to think , that they who converted them would plant that church government among them that they were acquainted with themselves ? a. if he can prove that they were converted by prelatists , or prelats , he gaineth what is now in debate . spondanus out of prosper , saith that palladius was the first bishop , who came among them : and baronius sheweth , that they were converted some centuries before his time : as was shewed in the very place our author pretendeth to refute . it is a great mistake in our author , p. 54. that we appear with our culdees against the undoubted records of fathers , councils ; &c. for these records have been examined , and found not to be so undoubtedly on his side ; but this he hath a mind to suppose . again , we bring not the culdees , or their authority , for proving what we say : it is the testimony of others concerning them . beside all this , the fathers , councils , &c. say nothing of the church government of scotland , in the first ages of its christianity ; which is the thing now in debate . his last effort , under this head , is , if he confess there were some priests in scotland before bishops , yet those had their ordination , and mission from bishops in other places , to whom they might give account of their travels , and success : and this was ordinary before nations were converted , but when they received the faith , then were bishops , &c. placed among them . a. this doth no way meet with the case in hand , for it is proved first vindic. p. 4.5 . that not only some were become christians , but the kings of scotland , and the body of the people had received the christian faith , upward of three hundred years before palladius , their first bishop came among them : did they all this time continue not an organical church ; and without church officers , and government : i hope his confidence , as high as it flies , will not reach this far . § 44. the au●hor of the history of the general assembly had not only spoke without reverence , but with insolent contempt , of mr. gray's sermons , which are very savoury to many serious souls . and the vindicator made no farther remark on this , but , he sheweth his skill in the actings of grace in the soul : and this our author calleth running him down : he loveth to speak big words when the sense of them is very small . i hope they who are indeed concerned about their souls case , will find more of the marrow of the gospel in these sermons , than in many of the slanting and starcht discourses that this author commendeth . this losty soul is next ( p. 55. ) displeased with the vindicator's creeping genius , because he discourseth of the act of the assembly against the private administration of baptism : and calleth this , one of his little impertinencies . by this means he reproacheth greater men than that author ever pretended to be : for that controversie is not new , nor of his invention : and however little it be , it is none of his impertinencies ; but of his adversaries , who reproacheth the general assembly for it : is it impertinency to answer what an antagonist doth object ; or is it such to call such conduct by that name ? let us now see how pertinent his refutation of this our principle is . he telleth , very magisterially , that the assembly had done better to have left it to the discretion of ministers in all places but with his permission , we think , that when abuses creep into the church , about the administration of christs ordinances , they should be restrained by the determination of the church : he will not say , it is from a creeping genius , that some men make church canons about church mens cloaths , of what fashion they must be , on the street and in the pulpit , yea , when they ride abroad ; ( see canon 74. of the convocation , 1603 , which standeth in force to this day ) as if it were the work of a convocation to write a directory for taylors : and yet it is too mean for the church to consider how the ordinances of the gospel should be managed . he supposeth that we make it necessary , tha● a sermon from a text be preached at baptism , and that opening the nature and use of that sacrament , is not enough . but in this he mistaketh the state of the controversie ; which is whether baptism ( when the other ordinances of the gospel can be had publickly ) should be administred before the congregation , or such of them as on due warning to the whole , do give their presence , or may be done in a corner as people please . if he had said any thing against our principle in this , it should have been considered . that he chargeth the presbyterian ministers and people with want of understanding the phrase , ex opere operato , we misregard . § . 45. the vindicator , p. 174. had occasionally said , that we cannot with a good conscience comply with humane ceremonies . and hence he commenceth another theological debate , p. 55 , 56 , 57. i shall therefore ( without reflecting on his reproachful and mocking stram , in managing this controversie ) consider his arguments : the 1. is p. 56. solomon adviseth , to look to our feet when we com● into the house of god ; and moses was enjoyned to put off his shoes , because the ground was holy : and was not this a significant ceremonie ? here is accurate logick ; and may become the highest seat it an university . we ought to obey what god commandeth : ergo , we must observe what man deviseth , and injoyneth in gods worship . if putting off the shoes and looking to the feet , be designed as that which all must observe when they go to church , why doth not our author , and his party observe it ? and for keeping our feet , mentioned eccles. 5.1 . will our author say that its meant of a● external , significant ceremonies ? all the interpreters , that i can meet with , expound it of looking carefully to the frame and actings of our soul. drus , ambula circumspecte . gejerus ; est metaphora ● peregrinantibus in tali via ubi facile est aut errare aut labi . castalio , gere te prudenter . piscator . cave● impingas , id est pocces in obeundo cultu dei. mercer : non puto hic externam intelligi precum mundi tiem sed externis interna notabantur , &c. mr. mede maketh it an allusion to the discalceation used to the eastern countries , when they came into a holy place ; which he saith , was common : but how common it was among other nations i know not : only i know , it was not used among the jews in th● temple , but that now under their apostacy , i have seen him that officiateth , put off his shoes on some of their holy days ; and that only at the reading of the law. another argument of equal strength , he useth , sackcloath and ashes did among all nations signifie grief and sorrow ; therefore in their humiliation these were used to express their remorse and convictions . a. as before , why then do not the prelatists use them● again , it doth not follow , this ceremony was used in all civil mourning , and from that was used in religion ; ergo , we should now use ceremonies in religion , which neither are instituted by divine authority , nor have civil custom to make them decent . his sarcastick reproof that followeth , is out of the way ; for we never condemned ceremonies , because they were significant , but think that none should be used that are insignificant . we condemn them because they are appointed by men , to signifie tha● grace which the lord hath not instituted them to represent : and consequently , hath not blessed them to confer , and that in his worship , which should be ordered in all these things that are peculiar to it , only by his own direction . the ceremony of lifting up the right hand in swearing an oath , not only hath warrant from scripture example ; but it is the civil custom of the nation : therefore it is no● pertinent , to bring it as an example of a religious significant ceremony ; if he can shew us as mu●● ground for the ceremonies he pleadeth for , we shall consider the matter farther ▪ if any intelligen● and unbyassed reader will say , that his reasonings that follow do deserve an answer , it shall be given : they are ; we ought to approach to god with all the decent marks of distance , and adoration : true religion obligeth us to comply with the innocent decencies of mankind ; and not to affect singularity : chri●● eat and drank with publicans and sinners : i am so short sighted as that i cannot see how it followe●● from any of these topicks , or from all of them in conjunction , that it is lawful to use religious . si●nificant ceremonies , of humane institution , in the worship of god. he addeth , if the ceremoni●● be used by the nation among whom we live , if they decently express our reverence , or humiliation ; see no reason why they may not be used in the worship of god. a. if he can prove , that they are so use in civil , and solemn actions , as that they acquire a civil decency , then are they not religious ceremonies ; id est , peculiar to religion ; but are civil rites , tho' used in religion : but this is not what we dispute about . i deny not that a minister may preach in a gown , it being made decent , by civil custom , in several sort● of publick actions : but it is not so with a surpl●ce . the power of superiours to determine circumstances , is widely different from a power to appoint religious ceremonies . what he saith against presbyterians sitting in time of prayer , hath no weight : they neither injoyn it , nor do always practise it : and they find , that in scripture , sitting , standing , kneeling , lying prostrate on the ground , are all used : and none of them injoyned , nor forbidden : and therefore it is superstition in any who would tye us to any of these . he calleth us foolish and peevish ; because we say , their ceremonies are parts of worship : but we prove them to be parts of worship , ( viz. superstitious worship ) because they are appropriated to religion , and designed to that end , for which worship is appointed , viz. to give a peculiar honour to god , which is not given by other actions ; or even by these parts of worship , to which he owneth them as appendages . he blameth the vindicator , for suggesting a reason why some of the clergy do now read the common prayer : and giveth , for the true reason , an open avowing of their principles , when it was visible to the world , that there was no uniting with the presbyterians . is this the candor , with the want of , which , he here loadeth his antagonist ? is there less hope now , than before , of uniting with the presbyterians : when the general assembly hath published terms on which they will receive them ; and such as can well be defended to be most rational ; and on which , not a few of them have come in among us ? why did they not openly a vow these principl●s when they had church power in their hand , and could have done it without any check , and when they saw , by many proofs , that the presbyterians would rather suffer the greatest hardships than be brought over to their way . if this be not palliating and shuffling , i know not what is to be so called . i have had much occasion to consider this controversie about ceremonies ; and have read many on his side : but i never met with any of them who manageth it so slightly , nor do i think it fit to insist farther on it , at present then his reasonings do necessarily require ; if any thing were answered to them . § 46. he falleth next on the letter appended to the 2 d vindication ; and blameth the author of it , for saying that some of the bishops being re ordained was a scandal , not only to this , but to other reformed churches . he denieth it to be a scandal to the forreign churches ; or the french divines : all of them ( saith he ) the greatest men among them , are re-ordained when they come to england . here is strong reasoning : for first he maketh all the forreign churches , and french divines , to be equipollent , and convertible terms , which some readers will smile at . 2. he falsely asserteth , that all the french divines that came to england in this persecution , were re-ordained : the contrary is well known : it is true , all who got places in england were re-ordained : and it must needs be so ; for none other could be allowed to injoy any benefice : but many c●me to england who never were re-ordained . how can it shun to be a scandal to forreign churches , when they see their ministers reckoned no ministers , but initiated , the same way , into the ministry , as they should , if they had never been ordained : and consequently , all the baptisms and other ordinances , administred by them , to be reputed null and void , and on the matter , their churches unchurched . he instanceth only in mounsieur alix , i doubt not but there were not a few others , whom either their straitned circumstances , or some other principle did determine that way : for monsieur alix , there are other sentiments of that learned man , which make many to judge his example to be no concludent argument . that this re-ordination was never condemned by the gallican church . a. it is no wonder it was never formally condemned , for no such question was ever started among them : but that they did , on the matter , condemn it , is evident : for they always held their own ordination , without a bishop , to be valid , which is inconsistent with re-ordination ; as owning the validity of ones baptism is with re-baptization . he would have us think that the church of england doth not absolutely condemn their ordination in france : only she is determined to preserve an unquestionable succession of priests within her own bounds . a. is not this a material , and real condemning of their ordination ( call it abso●ute , or by what other epit●ite y● please ) that no man who hath no more than that ordination , may administer holy things , by the allowance of the church of england ; yea , i could tell him of a bishop ( and he was not singular in that sentiment ) in england , who said to a presbyterian minister , that he lookt on him as no better than a mechanick , because he wanted episcopal ordination : wherefore it is but a shift , ●o palliate their shame when they tell us , they do not absolutely deny that ordination : and i believe few of his brethren in england will give him thanks for his concession . he pretendeth to refute a distinction between a material canonical obedience , and a formal canonical obedience : but hath nothing against it that is argumentative . it is no great sign of learning , that a man who hath lived in , or near an university ( as he mocking , saith of mr. m. whose university learning none that knoweth him will disparage ) doth not understand this distinction : if any usurper ( whether in church or state ) command me to do what is antecedently my duty ; i may do the thing so commanded , because it is my duty ; here is material obedience ; while yet i do not own the power by which such an usurper doth command me ; nor would do the thing for his command , if it were not otherwise my duty to do it : here is a refusing of formal obedience . § . 47. our apologist's last essay is from p. 58. to let us see the several periods of episcopacy and presbytry , in the church of scotland since the reformation : and this he doth out of a manuscript of a person of great honour , and true learning , collected out of the ancient records of parliament . i hope it will be no derogation from either the great honour or the true learning , of that noble person ( whom i always have regarded as so qualified ) to examine modestly what is there offered : nor to say , that this honourable and learned writer hath not shewed all that impartiality in this manuscript , that useth to commend a good historian , while he entertaineth his reader , not only with some representation of things that may suffer a little correction ; but with harsh words against the presbyterians ; calling them ( p 58. ) a company of arbitrary presbyters : that on it ( the debate about parity ) followed much blood , confusion , rapine , and other mischiefs : and then , and since , every fiery faction did lay hold on this schism as a fond whereon to build all rebellion and treason . p. 60. he calleth the general assembly , a famous conventicle , ibid. and he speaketh of the presbyterians , new gospel , ibid. mr. andrew melvill , and his fiery complices , p. 62. what fair history can be expected from a person ( of whatever honour and learning he be ) who hath formed to himself , and representeth to others , such a monstruous idea of the men whom he designeth to expose . he beginneth his discourse with a remark , ( which it seems either the author of the manuscript , or the apologist , or both , taketh for a concludent argument against presbyterians ) that none of our martyrs spake , or wrote against bishops : but all who write of them , praise them for dutiful submission to their bishops , and superiours . a. 1. they had so many great abominations in the way that they opposed , to insist on , that it is no wonder they over lookt this : we know luther opposed but few things in popery , at first ; now if he had been cut off by martyrdom in the beginning of his reformation , as these worthy men were ; would his silence have been a good argument for all these points of popery that afterward fell under debate ? 2. he confesseth the martyrs spake against popish tyranny ( which i hope he will acknowledge was exercised by the bishops ) i ask then , when they did thus condemn tyranny in bishops , did they own any lawful authority they had ? which might have been expected , if they had been of this writers opinion . yea , it can be made appear , that some of them said the pope hath no more power than another man ; and if this be said of the chief bishop , it may with better reason be said of his underlings . 3. where any historian gave an account of the dutiful submission of these martyrs to their bishops i do not find ; except it were while they were still in the church of rome , which is not to the purpose in hand . another argument he seemeth to bring from cromwell , who turned off presbytry at the barrow-moor , being wearied with its confusions and insolencies . this needeth little answer ; i hope this author will not now own cromwell's actings , as exemplary , and instructive . beside , that this act is invidiously , and unfairly represented ; for the place , nor the cause of the act , was not as here said : cromwell was no friend to episcopacy more than to presbytry . § 48. he saith he will next come to positive evidences , all which are taken out of spotswood's history , except a very few from the history that goeth under the name of john knox , a few animad-versions on such passages as seem to question presbytry being the first church government among the scotch protestants , is all that i need here to mind . he saith , p. 58 at the end , that five superintendents were named for the diocesses where the bishops were popish : for there are no superintendents named for galloway and argile , because the bishops of these diocesses were protestants . this is the author's conjecture ; no such reason of that conduct is given by arch-bishop spotswood ; out of whom he taketh his history . and indeed , it is contrary to reason , as well as without ground ; for there were more diocesses than six or seven in scotland ; and but two of the bishops were protestants ( exore túo ) why then did they not place superintendents in the rest of the diocesses ; which behoved ( by his own account ) either to be vacant , or furnished with popish bishops ? further , he , it seems , hath read the author that he citeth , very carelesly ; for spotswood saith expresly , that one of the five superintendents ( viz john kerswell ) was placed in argile and the isles : and yet my antagonist maketh argile one of the two diocesses in which the bishops were protestants : there must then be some other reason for appointing these five superintendents , and no more ; than that the bishops of these diocesses were popish : and it is evident from this very passage , that the protestants did not own episcopal jurisdiction , in any man , even though he were protestant ; seing they set a superintendent in argile , where the bishop was protestant ; and tho' the bishop of argile did then sit in parliament ( as spotswood hath it , p. 149. near the end ) yet the protestants set another over the church in that diocess . and it is also clear from this passage , that they did not look on a superintendent and a bishop , as the same , nor as having the same authority in the church . the material and great differences that are between a superintendent ( which the protestant church in scotland in that case of necessity , did , for a time , allow at the reformation ) and a bishop , may be seen at length , in calderwood's history , p. 26 , 27. whom ; i hope i may , without blame , quote as well as he doth , that of arch-bishop spotswood , if it may be done without giving him offence ( which he seemeth to take at my referring to mine own little books ) i would tell him , that all the weight that here , and after , he layeth on superintendents being set over large districts , is taken off by what the apologist might have read , and should have answered , if he had dealt fairly . 1 st . vindic. p 10. § 49. the next thing that the manuscript taketh notice of is p. 59. that a commission of the assembly met at lieth , 1572 , in january , and agreed that vacant bishopricks should be supplied : that spiritual jurisdiction should be exercised by bishops : and that ministers should be ordained by them , or by superintendents , where there were no bishops : and that in august after , a general assembly at perth approved of all these articles : and that mr. andrew melvil , because not made a bishop , stirred up one mr. dury , 1575 to impunge the episcopal order , and all imparity ; and that this was the first time that this debate was tossed in our church , which divided church and state , &c. i shall with all due respect to his lordship examine this history . and 1. i observe , that he bringeth no vouchers for these passages ; but we must take , on his own single testimony , things that were beyond the memory or knowledge of his father ; of much more than a hundred years standing . 2. arch bishop spotswood expresly saith , p 260. that these articles were admitted by the assembly at perth only for an interim , till a more perfect order might be obtained from the king , or regent : and what that order was , time did try ; for not episcopacy was afterward settled ; but presbytry . 3. it is a great mistake that they who made these articles were a commission of the assembly , for that meeting at lieth was no general assembly of the church of scotland , tho' spotswood is pleased to call it so : both calderwood p 49. and petrie cent. 16. p 372 witness , that in the register it is called a convention ; which word is always used for extraordinary meetings , whether of church or state. that meeting did indeed vote it self a general assembly : for in the second session , it was concluded that this meeting should have the force and strength of a general assembly ; and that all things may be treated , and ended therein , that use to be treated and ended in a general assembly . also that the moderator of the last assembly shall continue till the next ordinary assembly in march : and that all present should be there also . so both the historians last cited . all this sheweth , that this was no assembly , cloathed with the authority of the church of scotland ; and therefore its acts were null , and not binding : besides , that it is expresly told us , that they who there met were only commissioners from some towns and churches , with the superintendents , and commissioners for visitation . 3 what was there concluded , was not by that convention of church men , but seven of them were delegated , who , or any four of them , should meet with such of the secret council as the regent should appoint , and these were they who made this innovation in the church , by the articles above mentioned . i hope none will say , that this was a church meeting , or what they did was the deed of the church . 4. it is certain that this was not lookt on by the church of scotland as one of her general assemblies : not only because the general assembly , appointed by the former assembly , met at st. andrews , a few weeks after that convention at leith , viz. march 6. but likewise , they took no notice of the arch. bishop of st. andrews , tho' he sat among them , but chused mr. robert hamiltoun , minister of st. andrews , to be their moderator : which they could not have done , had they owned a prelacy in the church . 5. it is known that this act at lioth was disliked , and witnessed against , by such as were not influenced by the court , and by some noble men , who were making their own gain by this new constitution : and that it raised great division : patrick adamson , in a sermon , distinguished my lord bishop , viz. such as were in the popish church . my lords bishops , viz. such as the lords had now devised , for their own advantage : and the lord's bishop , that is every minister of the gospel mr. knox , having preached in st. andrews , the earl of mortoun being present , refused to inaugurate the new chosen bishop of st. andrews , mr. john do●glas : and he denounced anathema to the giver , and also to the receiver . on this occasion beza writ to mr. knox ( his epistle is extant among his epistles , it is dated april 12. 1572. ) applauding the pure religion , and good order that were settled in scotland ; and beseeching that they would hold fast these two ; and to remember that if the one be lost the other cannot long continue . the following words of that epistle are remarkable : as bishops brought in the papacy ; so false bishops , the relicts of popery , shall bring in epicurism , to the world. they that desire the churches good and safety let them take heed of this pestilence : and seing ye have put that plague to flight timously , i heartily pray you that ye never admit it again ; albeit it seem plausible , with the pretence , or colour of keeping unity ; which pretence deceived the ancient fathers : yea , even many of the best of them . 6. the bishops that then were set up , had little more than the title ; and therefore were called tulchau bishops : for the church had the power : the bishops power being expresly made no greater than that of the superintendents , and being subject to the church : and the noblemen had the better part of the benefices . 7. at the same time were brought in also abbots and priars , as well as bishops ; and for the same end , viz. that some great men , under their shadow , might reap the profits , only the name , and some small rent remaining to them : so that this whole contrivance was purely , and evidently a piece of state policy not any inclination of the church of scotland to cast off presbyterial government , altho' some church men were drawn into it . 8. this constitution never obtained in the church of scotland . for not only the names of arch-bishops , and deans were protested against in the assembly , march 6 , 1572. but never a bishop was suffered to moderate in any of the subsequent general assemblies ; and in several assemblies acts were made against bishops , till at last , the general assembly at dundee , which begun july 12 , 1580 , did absolutely condemn the office of bishop , as then used ; and commanded all bishops to forbear the exercise of such power : and to this effect appointed them to appear before the several provincial synods , where they lived . and afterward , ann. 1592 , presbyterial government was fully settled . 9. the account given of mr. melvil is not fair ; not only in that his opposition to bishops is imputed to his not being preferred . for he was zealously opposite to episcopacy before ; and when he came to scotland he refused preferment at court , when offered : but also , that the opposition that mr. dury , and others , made to episcopacy is abscribed to his instigation . these learned , and worthy men acted from their own light , and were not tools to be used by another . a● opposition was made to episcopacy before mr. melvil came to scotland ; as is clear from what is above said : wherefore it was not the first starting of that debate , when mr. dury appeared in the assembly , 1575. § 50. i could not have expected from a person of honour and learning , such an account of the book of policy made in the year 1578 : as that it was stuffed with the spirit of mr. andrew melvil himself ; it was rather a proposal for overthrowing of all just authority , than an establishment of a religious government : that it could not ( even in these distracted and furious times ) obtain approbation of any authority : but was lookt on as a rapsody of groundless assertions , and full of mischievous novelties . this is not to write like an historian . his author , spotswood , speaketh with more modesty of this matter : that the book of policy being presented to the states , they had not then leasure to peruse it ; but gave a commission to some of their number to conferr with the commissioners of the church : and if they did agree , to insert the same among the acts of parliament . so he p 289. that it was not rejected with such disdain , as his lordship is pleased to express , is evident ; not only in that nothing of such resentment of it , when proposed , is left on record , by any historian ; but is the fierce zeal of a new set of episcopalians ; not the temper of the old protestant church of scotland ; but archbishop spotswood p. 289. to 302. setteth down all the articles of that book at length , and on his margine , noteth what was agreed to , what was referred to farther reasoning , and what amendements of it were desired by the other party . it is also observed by calderwood , p. 116. that the delay of ratifying the book of policy , by the state , was much occasioned by what is contained in the eighth ninth and tenth chapters of it , concerning the disposing the church rents , otherwise than some great men desired , and to their disadvantage , as they imagined . a piece of manifestly false history followeth , viz. ann. 1580. an assembly met at dundee , called by mr. andrew and his associates , without a shadow of any permission from the civil authority : where they declared the office of a bishop to be without warrant from the word of god. that they had not the magistrates allowance is not only said without the authority of any historian , and is a pure invention of this author : but it is certain , that then they had their assemblies in course , by the states allowance , and that the succeeding assembly was appointed at the dissolution of the former . it is also asserted by calderwood , p. 89. that the king sent two ; the prior of pittenweens , and the laird of lundie , instructed with power to assist the assembly with their presence , and counsell ; from all which it is also evident to be a mistake , that this assembly was called by mr. melvil and his associates . the observation of our author on the assemblies declaring against bishops , is the ordinary gang of his party ; that it is against plain scripture , the doctrine of the apostles ( how this differeth from the former i know not ) and of the fathers , and the canons of all oecumenical councils , and the rule of apostolical and primitive practice . if he , or any else , will prove all this , our cause must needs fall to the ground : but i have often read , and heard such confident assertions , but never yet saw sufficient proof of them . it offendeth him highly , that in the end of the act against bishops , the assembly referreth to the next assembly to reason upon the disposing the patrimony of the kirks possessed by the bishops ; as if in this they usurped on the kings regale . but here is not one word of considering how they should dispose of this patrimony ; and i hope it is no usurpation in church-men , to advise and reason , in order to give their opinion , and putting up their supplication to them to whom it belongeth to dispose of it . § . 51. his history of one montgomery , who was zealous against bishops , and yet did afterward simoniacally bargain for a bishoprick . i regard not : not knowing the truth of it ; nor being directed by him where to find it : and if it were true , it signifieth no more , but that once a professed presbyterian was an apostate : which is so insignificant a story , and so little argumentative in our debate ; that it is not worthy the writing . he misrepresenteth the procedure of the church against montgomery ; as if when they were called to answer for illegal invasions on the kings authority , they did boldly protest ; that tho' they compeared in civility to the king ; yet they did not acknowledge the kings ●on councils right in any ecclesiastical matter . i wish this author had either read spotswood's history ( for others it is like he will not regard them ) more carefully ; or represented what account he giveth of this matter more faithfully ▪ which is ( p. 316. &c. ) that mr. robert montgomery , minister at stirling , having made a vile simoniacal bargain for the bishoprick of glasgow , was quarrelled by the church , for this , and other gross things were also laid to his charge : the king allowed them to proceed against him on any thing they could charge him with in his life , or doctrine : but would not permit them to censure him for accepting the bishoprick : whereupon he was accused of gross crimes ; his libel was sent to the king : the king left him to make his own answer . after this the presbytry of stirling suspended him for disorderly baptizing , he slighted this sentence , and exercised his ministry . whereupon he was cited to appear before the synod ; of which the king being informed , warned the synod to appear before him at stirling ; and discharged all proceeding against him ; some of them appeared , and protested , that tho' in obedience ( not civility , as our author hath it ) they had compeared , yet they did not acknowledge his majesty , and the council , judges in the matter , it being a cause ecclesiasticall : they did not say , as the manuscript hath it , that they did not acknowledge the king and councils right in any ecclesiastical matter . i shall say no more of this purpose ; save that , not only the presbyterians ; but also not a few episcopalians ( especially when the civil authority acteth against their interests , and inclinations ) do controvert , whither the magistrate can hinder the church to censure her own members ; when the matter is purely ecclesiastical . i wish our author would shew us what invasion is made on the kings authority , when the church censureth any person for immoralities , that are manifest scandals to the people , and do no way touch the civil state. § 52. he next , p. 61. maketh an odious representation of the kings being made prisoner at ruthven by some of the nobility , and the general assemblies approving of this fact. it is here , in the first place to be observed ; that this is wide from the design of the apologist , in transcribing this manuscript . the tendency of it is indeed to set forth the presbyterians in as ugly a shape as is possible ; which i confess our apologist is passionately bent upon ; but it no way contributeth to shew the vicissitudes of presbytry and episcopacy in the church of scotland ; for which he bringeth this manuscript . next i take notice , that he who wrote this paper doth not give so fair account of this affair as his author , spotswood , doth , who informeth us , p 320. &c. that some of the nobility combining themselves , for defence of religion , and the liberty of the kingdom ( as they pretended ) did seize the king ; and restrained the duke of lennox and the earl of arran ( whose counsels had given great discontent to the nation ) from the kings presence : that the king , by a proclamation , approved of the act ; discharged rising of men to rescue him , commanded the duke and earl to depart out of the nation : that the queen of england advised the king to take in good part what the lords had done ; because of the danger that the perverse counsels of the duke of lennox and earl of arran had brought the nation into . that the noblemen desired the general assembly to approve this deed of theirs ; which the assembly would not do , till they consulted with the king himself ; and till he desired them to do it : confessing to them that religion was in hazard ; and indirect courses taken to overturn it ; and that his own hazard was joyned with that of religion : and desiring that they for their own part , would help to remove the same . he sheweth also that this deed of the lords was fully approved by a convention of estates at edinburgh , called by the king. let it then be considered , whether it be so monstruous a thing for the church to shew her opinion , when required , in concurrence with the king , and estates of the nation ; whether the king did really think what he expressed , or what he acted was the effect of his restraint , it was not their part to consider . he quarreleth also with the ministers appointing a fast , when the king desired the magistrates of edinburgh to feast the french ambassadours . these ambassadours came to overturn what the states of the nation , called by the king , had concluded , and were odious to the nation : the king was moved to appoint this entertainment , by some merchants , who traded with france : the fast was appointed by the session of edinburgh , the presbytry was free of it , as was afterward publickly declared . § . 53. mr. andrew melvil's declining of the king as judge in prima instantia , of what is preached by ministers in publick which he bringeth as an accusation against the presbyterians p 61. ) is as far from the purpose , as what was formerly observed : it doth not shew any step of the prevalency of presbytry and episcopacy per vices ; which is pretended to be the design of the manuscript . for the thing it self i shall not give my opinion ; but only relate the grounds all edged by him , on which he built this his practice ; which were not only the word of god ; but acts of parliament , and a late conference betwixt some lords of the privy council , and some ministers ; and the practice ensuing thereupon ; that when a minister is delated for any thing spoken in preaching , or prayer , he is first to be tryed by his ordinary , whether provincial or general assembly . also he pleadeth the priviledge of the university of st. andrews , lately confirmed by his majesty ; that when offences were committed in the university , by masters or students , the rector and his assistants should be judges in prima instantia , p. 61.62 . he heapeth together a great multitude of reproaches against mr. andrew melvil , and others of the faithful servants of god , who could not comply with the actings of the court , nor designs of some about it , to overturn the religion setled in the nation ; but he giveth so indistinct an account of things , and so partially , that there is no other way to answer what he saith , but by a full history of these times ; which it is needless for me to transcribe . the reader may be satisfied of this authors unfair dealing ; even out of spotswood's history , though his account of things might in some things be examined : but more fully out of calderwood and petrie . i do not deny , but that in the years 1585 , and some that followed , there were great animosities in church and state ; one party endeavouring to preserve the reformed religion and the discipline of the church , that had been used in scotland from the reformation , and was practised in almost all the reformed churches : the other party labouring to overturn the one , and to weaken and undermine the other . and it is like these heats did drive both parties to some excesses and undue practices : but unbyassed men will see that the presbyterian party shewed all respect to authority , even when they could not comply with its injunctions ; and what they did , that is by some constructed unpeaceableness , was from the aw of god obliging them to appear in their stations for his ordinances : i except the imperfections , and overlashes that sinful men are liable to , in managing that zeal which is for god. i never thought that good men did always manage a good cause with that perfection of discretion that is to be wished . he concludeth this accusation of the brethren p. 62. with an account of his design , which is to shew the ground of their dislike of parity : and as before , setteth in opposition to it , scripture , apostolick practice , fathers , councils , and all well established christian churches , and that there is no imaginable warrant for it from any of these . this is partly answered above : for what he addeth to what he had said before , of well established churches ; he doth wisely in putting the emphasis on well ; and therefore putteth that word in another character : for if we object most of the churches of the reformation , he will deny them to be well established , because they want bishops : whatever they have beside to commend them . if we should muster up all the miscarriages of the episcopal party , and the immoralities of ministers and people that hath been among them ; and the pride , tyranny , and oppression of the bishops ; and the steps by which that interest hath been managed in scotland ; and should give a just character of the states-men and church-men , by whom it hath been carried on : it is like we might give a ground of our dislikes of episcopacy , not inferiour to what he mentioneth ; and much more weighty with all the true lovers of serious religion ; but this way of arguing is not what we lay much weight on , in debate with our adversaries : tho' i doubt not but that there is reason to think that that which is christs institution is usually found to be a more effectual mean for advancing true religion in the church , than that which is a device of man. § . 54. our author near the end of p. 62. maketh a great concession ( as he seemeth to imagine ) when he telleth us , that in 1591 , 1591 , and 1602. the king being so often brought into danger and trouble , by the seditions of mr. andrew melvill , and his fiery complices , did consent to grant a great deal of jurisdiction to presbytries , synods , and general assemblies . here i take notice , 1. that when he cannot get the truth denied , he endeavoureth to smother it ; for not only a great deal of jurisdiction was granted to the presbyterian church 1592 , but all church power that any presbyteria● did lay claim to , was by law , settled on the presbyterian church judicatories ; and none at all wi●● either given , or left to bishops : for what else can be understood by ratifying all immunities and freedoms whatsoever , given and granted by his highness , his regents in his name , or any of his predecessours ; and at the same time , ratifying and approving general assemblies appointed by the sai● kirk , and synods , and presbytries , and particular sessions ; as the words of the act of parliamen● are . moreover , that act is conceived in a stile that supposeth presbytry to be then , and to have been before , the government established in the church of scotland ; while it giveth those libertie● to the true and holy church presently established within this realm . his pretense , that this was a force on the king , to prevent seditions , is a groundless assertion : for the king had often shewed dislike of the one way , and the other ; and was for either of them as his interest led him , not being convinced of the jus divinum of either way . the story he telleth of chancellour maitland's advice , to settle presbytry , in hope that they would make themselves odious , was but his opinion ; an● in this he proved no true prophet . that there was no act for the abolishing episcopacy ( as p. 63. ) i● was no wonder ; for it was as needless as when it is appointed a tree shall be cut up by the roots another injunction be given that the tree shall fall : was not episcopacy effectually rooted up in scotland , when all church power was put in the hand of church judicatories , where all member● acted in parity . that a bishop baptized prince henry , is an odd argument to prove that episcopacy was the government of the church of scotland . if the king was pleased to chuse a man who onc● exercised episcopal jurisdiction , for that service , especially when ambassadours were present , some of which lived where episcopacy was exercised ; it doth not follow that either this bishop , or any other of his character , did govern the church . it is said without all warrant p. 63. that when three lords were tried , the ministers would needs order the process and stirred up the rabble to back them ; nor would they disband , tho' prohibited by proclamation from king and council . the true history is , some popish noblemen were known , all the nation over , to be guilty of dangerous plotting against the reformed religion , and designs to ruin the professors of it : they had friends at court , so that they had too much advantage to carry on their designs : all the found protestants in the nation observed this , and saw the danger that they , and the true religion was in ; wherefore a meeting of barons , ministers , and burgesses ( which when challenged by the king for their meeting , offered to make it appear that it was with sufficient warrant and advice from his majesty ) did petition the king that those lords might be brought to tryal ; which was appointed to be done ; the protestants resolved to meet before hand to appoint some to prosecute the criminals , which they did : neither can it be made appear , that any violence was offered to any person ; and all that spotswood saith of it is , p. 399. that great companies came to edinburgh ; without mention of arms or violence : and indeed the danger was such , as it is no wonder that they who had zeal for the true religion were forward to cry for justice , when they evidently saw that all methods were used for palliating the matter , land protecting these criminals , to the manifest hazard of church and state. the issue was , the convention called by the king for trying these lords , referred the matter to a commitee , where they allowed some ministers , whom they named , to be present ; and to propose what they should think fit . here is nothing of ministers ordering the process , nor of a rabble in arms. § 55. after all this , our author doth still maintain , that in the years wherein presbytry had mo●● the ascendent , yet bishops did exist by law , enjoyed their rents , and preached in their churches ; fo● which he produceth many passages out of the records of parliament . it is well our debate is come to this issue , if this be all that he would prove , he shall not find us to oppose him . our question is only , whether the protestant church after her reformation , was governed by bishops or by presbyters acting in parity . i know that long after the reformation , even popish bishops sat in parliament , enjoyed their temporalities : and that in 1572 an image of bishops was restored , and also o● abbots and priors ; but even their pretended power that they then got , was soon taken away : an● that many states-men who reaped most of the profits of these places made a great stickle to hold up that image , yea , and to give them more power in the church than was due : but that in these times bishops had ruling church power ( except in 1572 , as is said ) i utterly deny : wherefore most of his citations are wholly beside the purpose . i shall then only examine such of them as seem to make against what i have asserted . he saith p. 64. that the authority of the bishops is owned by act 63. parl. 5. jac. 6. ann. 1575 of which none of our histories do take any notice : and the act it self is , anent the visitation of hospitals ; all that is said of bishops is , that they , and other commissioners of diocesses , shall visit hospitals . i hope here is no church power allowed them . in the year 1579 , act 71 , parl. 6. jac. 6. there is no more said , but that young noblemen or others , who had been out of the country for their breeding , shall at their return go to the bishop , or superintendent , or commissioner of the kirk . neither is this any governing authority over the church . the two following citations are only to shew , that bishops continued 1581 , so that of 1587 , and several others of his quotations , design no more , but that bishops existed by law , sat in parliament , some were presented to rich benefices : all which is wide from the purpose . he saith that 1584 , act 132 , parl. 8. jac. 6. the bishops authority is fully owned . it is indeed said in that act , that ministers may be deprived by the ordinary bishop of a diocess ; or others the kings majesties commissioners , to be constituted in ecclesiastical causes : where it is evident , that church power is placed in the king rather than in the bishop : who can by this act do nothing but as he is the king's commissioner , even in censuring of ministers : if this be a full owning of episcopal power , let him enjoy it : this making them the king's bishops not christ's ; nor is there any thing beside in that act , which alloweth them any church power . but we have another answer to this quotation : that parliament ( saith spotswood p 333 ) was declared current at that time , for the more speedy dispatch of business ; whereas the former was in october 1581 , and is called in the records the seventh parl : and this is called the eighth parliament ; which is inconsistent with its being current ; or the former parliament yet subsisting : but some things were to be done , that could not pass in a full parliament ; and therefore , as calderwood hath it , p. 155 , there was no intimation by proclamation before the meeting of it ; nor reasonable time granted , according to the accustomed order . it was almost ended before it was heard of : the lords of the articles were sworn to keep secret the matters to be treated . one of whom , tho' he would not reveal particulars ; wrote to a minister , that the whole intent of that parliament was against the kirk and the discipline of it . these are the methods by which episcopacy and erastianism behoved to be supported in these times , when they could have no countenance from the church , nor from the nation . § . 56. he next citeth a conference at falkland , 1596 where some articles were agreed on , about some ministers having vote in parliament , and that these were confirmed by an assembly at montross 1600 , and there some bishops elected for diocesses . it is not to be denyed , that there was a working toward prelacy among some courtiers ; and ambitious churchmen , about that time : and one of their methods was , to get some ministers to vote in parliament ; the tendency of this was seen , and the thing opposed by good men : and even in parliament it met with such opposition , that they hardly carried it . yea , the making the voter in parliament for the church perpetual , and that he should not be chosen yearly , was carried but by three votes : however this was the beginning of that apostacy that afterward came to a greater height ; and the design of setting up bishops did soon appear , however they for a time did labour to cover it . that which i chiefly observe here is , that this stickle that then was made for setting up some ministers to vote in parliament , is an evidence against the whole of this manuscript , viz. that bishops did not then , nor always exist in the reformed church of scotland : for if they had , they were the men who should have sat in parliament , to represent the church ; and there needed not such steps for bringing them into the church . the story of mr. dury's recantation at his death , and owning episcopacy . i find not in any of the historians that i can meet with ; neither hath our author directed us where to find it : and if it were true , it proveth no more but that all and every one of the presbyterians were not faithful to the end . for the general assembly at brantisland 1601 , which he mentioneth ; i have nothing to observe about it : for he alledgeth nothing there done toward the advancing of episcopacy . next he telleth us of an assembly , at holyrood house , and of the kings clemency to some ministers : and his proposals for provisions , both for bishops and presbyters ; this was 1602. here is a great mistake : the king did not mention bishop in his proposals , as they are set down by spotswood , p. 468. the overtures about this were made by the assembly at the kings desire . neither are bishops there mentioned . the words are , tha● prelacies should be disponed to actual ministers , churches annexed thereto being provided sufficiently , and the tenth of the superplus paid to the king , or otherwise that all the great benefices be dissolved ; th● prelate enjoying the principal church and temporal lands ; and the churches annexed disponed to ministers : both they and the prelate paying a yearly duty to the king. where i take notice , 1. that prelate , in the dialect of that time , did rather signifie an abbot or prior , than a bishop : at least when ever it is used in the history of that time especially , by spotswood , it comprehendeth all the three . wherefore , 2. it cannot be gathered from this passage , that bishops did otherwise exist than abbots and priors : that is , that some church-men had the titles , and some states men had the revenues ; but neither of both had church authority above ordinary ministers . and 3. this is clear , that before this , men had these prelacies who were not actually ministers : which maketh plainly against the existence of diocesan bishops with governing power , at that time . 4. the dissolution of all great benefices , that is there propounded by way of alternative doth shew , that it was not the mind of that assembly that either bishops , or abbots , or priors should continue so much , as to enjoy the temporalities that formerly they possessed ; so far is it from designing that bishops should be provided for , and advanced , as such : it only provideth for the minister of the place , where a lord bishop once ruled . § . 57. his assertion of the activity of hot headed presbyters in stirring up prejudices against the church of england : and his high elogies of that church , which he insisteth on p. 66. i shall not stand upon ; seing he hath neither mentioned particulars nor given any ground for what he affirmeth . if presbyters were then active to preserve the government of the church then established ; it was a seasonable and necessary duty , that every one was bound to make conscience of in his station . for then might they rationally fear that the king who had been influenced by some corrupt men , to oppose the settling of presbytry , would now be more bent , and had more advantage , to overturn it , as indeed it fell out . in the business of the assembly at aberdeen , which he aggravateth with all his rhetorick , i shall not interpose my opinion : i find it diversly represented , by divers historians . i am sure whatever he make of it , he cannot draw from it this conclusion , that episcopacy then took place in scotland , which is the design of his manuscript . the tale that concludeth the manuscript about the chancellour and the ministers , i find not in history , nor are we directed where it is to be sought for , and therefore i neglect it , being assured that these men who had appeared so much , and with so much hazard , against popery , would not be guilty of conniving at it . § 58. the apologist having transcribed this manuscript from p. 67. maketh a number of inferences from it . all which do fall to the ground by the answers already given to the paper it self , which is the foundation of them : and most of them are particularly obviated in what hath been said . the 1. is answered § . 47. where it is shewed , our martyrs had no occasion to consider the government of the church , being exercised about greater points , that needed reformation . that the first reformers submitted to the episcopal jurisdiction of protestant bishops ; is absolutely false : for he cannot make it appear that any such jurisdiction was exercised at , or soon after the reformation . the 2 d. that episcopacy was never legally abolished , is disproved § 54. that presbyterians always watched the difficult circumstances of the king ; which is the third , is not true : they did in all circumstances endeavour to settle the discipline and order of the church ▪ his fourth ; asserting the presbyterians pleading exemptions from the secular powers , as the papists , is not only false , but shamelesly affirmed . the 5 th is answered § . 54 ▪ the 6 th . episcopacy was not quarrelled , as unlawful in it self , in these times . not only is no way deducible from any thing said in the manuscript : but is false ; and affirmed against the clearest light that such a matter is capable of : doth not even the book of discipline ( in which all the presbyterians of these times agreed ) declare episcopacy to be contrary to the word of god ; while cap. 2 d. it saith , he ( god ) willeth that they should rule with mutual consent as brethren ; with an quality of power , every one according to their function . and there are four ordinary offices in the kirk of christ ; the office of pastor , minister , or bishop ; the doctor , the presbyter , or elders and the deacon : and after , no more offices ought to be received , or suffered in the church of christ established according to his word . § . 59. for the eighth . whatever he fancy of the royal authority being forced to all that was granted to the presbyterians : let him answer for this imputation of hypocrisie and dissembling in the king that then was ; it is enough to us , that the church power was granted to presbyterians , by king and parliament : and that they declared they did it willingly and sincerely . the tenth ( according to his wonted charity and candor ) maketh the vindicator's book to be one intire shuffle from top to bottom : and his ground is , the presbyterians of old did some very ill things : and yet the vindicator would perswade the world , that presbyterians are not capable of such villanies , as the rabbling of the clergy . i wish he would learn to speak truth , and to use a little more reason in his discourses . the vindicator hath said nothing of the capacity of presbyterians : they are sinful men , and capable of very bad things , if the lord leave them : all that was asserted ( and it is made evident against all h●s attempts ) is , that the presbyterians did not do such things , as he , and others of his gang , charge them with . for these odious things that he chargeth the presbyterians of the former age with : enough hath been said for their vindication by others ; tho' i had been silent . let him read mr. baillies pieces , and answer them if he can . his impugning of the distinction between cameronians and sober presbyterians , hath been answered before ; but he loveth to repeat , rather than to say nothing . the eleventh inference is , that presbyterians have no principle of unity ; because the lesser number may remonstrate against the greater , so as to stop the course of discipline . this last clause is groundless : for the greater part of a church meeting may go on in the exercise of discipline , whatever be remonstrated to the contrary , by the lesser part ; nor doth the manuscript give any ground to think that discipline could not be exercised because some did remonstrate against it . for the former part of his inference , i gladly would know , whether that principle of unity be owned among his party ; that none may remonstrate against what the bishop or the greatest part of the meeting doth . if so then the consciences of men like issachar's asse , must tamely couch under the burden of whatever is imposed : and if my lord bishop , and the plurality of his clergy , decide all the controversies between us and papists on the side of the romish synagogue , no man may mutter , or reclaim . it was an ancient maxim , even in the canon law , cuivis supplicare & protestari licet . to deny this is to banish conscience , or to bring in that atheist●cal principle , that our actions must be directed not by our own , but by the publick conscience . the last inference doth not differ from the former , but to make up the round dozen , he hath put it in other words which labour under the same evil that he there chargeth others with , viz. general words , which at the bottom have no particular signification : for he chargeth us with tyranny , disobedience , poisonous principles , that we slie in the face of authority , &c. and all this made out by the protestation against the general assembly , 1651 , which he setteth down at length . we have now ( through the mercy of god ) buried that unhappy difference . and the revivers of it should reflect on the builders of jericho ▪ i shall only say as before , that to condemn all protestations and remonstrances against any company of men who pretend to church authority , or against whatever a lawful authority doth , is to take from ministers , and people , the liberty of professing and owning the truth of god. i have now done with this apology . the postscript i meddle not with , it is in answer to a paper . the author of which can make a reply , if he thinketh fit . finis . perth decemb. 14. 1650. the commission of the generall assembly considering how greivous a sin against god and scandall to religion it were for any of this kirke and kingdome to joine or comply with any of the sectarian enemy, ... church of scotland. general assembly. this text is an enriched version of the tcp digital transcription a79708 of text r212065 in the english short title catalog (thomason 669.f.15[68]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79708 wing c4202 thomason 669.f.15[68] estc r212065 99870717 99870717 163141 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79708) transcribed from: (early english books online ; image set 163141) images scanned from microfilm: (thomason tracts ; 246:669f15[68]) perth decemb. 14. 1650. the commission of the generall assembly considering how greivous a sin against god and scandall to religion it were for any of this kirke and kingdome to joine or comply with any of the sectarian enemy, ... church of scotland. general assembly. ker, a. 1 sheet ([1] p.) s.n., [s.l. : 1650] signed at end: a. ker. title from heading and first lines of text. annotation on thomason copy: "psalme 92. & 8. in latine as it was sent to ald: john ffowkes: [illegible]". reproduction of the original in the british library. eng church of scotland -early works to 1800. scotland -history -1649-1660 -early works to 1800. a79708 r212065 (thomason 669.f.15[68]). civilwar no perth decemb. 14. 1650. the commission of the generall assembly considering how greivous a sin against god and scandall to religion it were church of scotland. general assembly. 1650 281 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion perth decemb. 14. 1650. the commission of the generall assembly considering how greivous a sin against god and scandall to religion it were for any of this kirke and kingdom to joine or comply with any of the sectarian enemy , who having most injustly invaded this kingdom , hath shed so much of the blood of gods people , is destroying the land , are so wicked enemies to the truth of god , & worke of reformation . and having heard , that some already have fallen into those sins : therfore the commission , for removeing so greivous scandall , ordaines , that all such , as have , or shall joine in armes or councell with the afore said enemy , upon the cleare notice & evidence therof , shall be excommunicate ; and all such as shall be found to have procured protections from the fore said enemy execute any orders from them , or given them intelligence , or have spoken favourably of them to the advantage of their cause : and all such as shall be found in any other way to comply with them , shall be censured according to the degrees of their compliance , as others have bin censured , who have complyed with other enemies of the covenant and cause of god , and the peace of this kirke and kingdom : and to the effect that all persons may be made to guard & keepe themselves from being misled or carried away with any inticement or tentation unto such courses , it is appointed that this act be read in all congregations of this kirke . a. ker . some remarks upon a late pamphlet, entituled, an answer to the scots presbyterian eloquence wherein the innocency of the episcopal clergy is vindicated, and the constitution and government of our church of scotland defended, against the lies and calumnies of the presbyterian pamphleters. strachan, william. 1694 approx. 260 kb of xml-encoded text transcribed from 54 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a61705 wing s5776 estc r1954 12306553 ocm 12306553 59278 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61705) transcribed from: (early english books online ; image set 59278) images scanned from microfilm: (early english books, 1641-1700 ; 926:21) some remarks upon a late pamphlet, entituled, an answer to the scots presbyterian eloquence wherein the innocency of the episcopal clergy is vindicated, and the constitution and government of our church of scotland defended, against the lies and calumnies of the presbyterian pamphleters. strachan, william. ridpath, george, d. 1726. answer to the scots presbyterian eloquence. [18], 88 p. printed for joseph hindmarsh ..., london : 1694. reproduction of original in union theological seminary library, new york. attributed to william strachan. cf. nuc pre-1956. table of contents: p. [15]-[18] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical 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looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -controversial literature. episcopal church in scotland. 2002-12 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-03 mona logarbo sampled and proofread 2003-03 mona logarbo text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion some remarks upon a late pamphlet , entituled , an answer to the scots presbyterian eloquence . wherein the innocency of the episcopal clergy is vindicated , and the constitution and government of out church of scotland defended , against the lies and calumnies of the presbyterian pamphleters . deut. xxxiii . 29. thine enemies shall be found liars unto thee , and thou shalt tread upon their high places . psal. v. 9. for there is no faithfulness in their mouth , their inward part is very wickedness . imprimatur , dec. 20. 1693. guil. lancaster . london , printed for joseph hindmarsh , at the golden-ball over-against the royal-exchange in cornhil . 1694. to the most reverend father in god , john lord arch-bishop of glasgow may it please your grace , how soon i entertained any thoughts publishing a discourse of this natur in vindication of our church and cle gy , i was easily determined to send abroad under your lordships protection . you ha●… been such an eminent sufferer and confessor those woful calamities of our church and nation , have been persecuted to such a height , both in person and reputation ; meerly for the defence of our common principles , that you may justly challenge the patronage of such a treatise as your due . your merit having justly advanced you to such a dignity in the church , as to be a father of the clergy ; i therefore presume you will not decline to espouse any thing that is writ in a just defence of their innocency . the most of those persons , whose vindication i have here undertaken , have sometimes lived in your graces diocese , are personally known to you , and you have had frequent occasions to search into the whole course of their life and conversation , so that i dare the more boldly appeal to your lordships impartial judgment , if what i have said here in their vindication be any more than is just and reasonable ; and what the severest judge will readily acknowledge to be their due . while the enemies of the church are at work to calumniate and accuse the clergy ; your grace being placed in such an eminent station , could not well expect to escape the censure of their malice . the office you bear in the church , and the sacred character you have stamped upon you , expose you more remarkably to the malice of such vermin as despise religion ▪ and trample upon all that 's sacred . but your lordships character and merit is so universally known , that whatever malicious reports are raised upon you by the enemies of our church and religion , deserve no●… a particular confutation . however , your grace has been pleased to gr●…tisie your enemies so far , as to take some notice of their calumnies and has annexed to this treatise such an irre●…ragable assertion of your own innocency , as cannot fail henceforward to s●…op the mouths of your most inverterate enemies . my lord , i don't question but you are alway●… ready under your troubles , to practise that christian doctrine of patience , you have so often recommended to others , and i hope god , in his own good time , will pu●… an end to these nationa●… judgments , and recal your lordship srom you●… exile , to be again an ornament to our church , and to assist in the rebuilding of the second temple , and making it more glorious and beautisul than the former ; that to the excellent constitution of our church-discipline , we may have added a set form of prayer and devotion , and then our church shall again flourish as a palm-tree , and forever after be immoveable as a rock . so begging your lordships paternal benediction , i am with all duty , my lord , your graces most obsequious and faithful servant . w. s. to the reader . the most effectual way of undermining religion , is to bring those who propagate it into disgrace and contempt ▪ if once we receive bad impressions concerning the lives and morals of our teachers , we will not readily hearken to their exhortations of piety and morality . the authority of our spiritual guides is at an end , if we fancy them to be addicted to those very sins and vices , which they so vehemently preach and exclaim against , and denounce woful judgmen●…s against all that practise them ; we easily believe that they are not in earnest with what they profess ; and we are tempted from hence to conclude religion to be a meer cheat and imposture . this method of subverting religion has been always thought so successful , that if we look back into the history of former ages , we shall find , that since the first plantation of christianity , it has been the constant practice of all its enemies to slander and revile those that did promulgate it , to accus●… them of the grossest immoralities they could imagine ; thinking by this m●…ans to give such a fatal stroke to the christian religion , as to prevent its conquest over judaism and the pagan worship . was not the author of our r●…ligion hims●…lf , the holy and blessed jesus , reproached with the title of a glutton and a wine-bibber ? were not all his followers , ev●…n in the first and purest ages of christianity , charg●…d with atheism , for contemning the worship of the heathen idols ; with incestuous mixtures , and with eating childrens flesh in their holy and sacred mysteries ? this heath●…nish and abominable practice of calumniating our adversaries , seems to have been copied by most of the sectaries of the christian religion ; but i think , by none more exactly than our presbyterian dissenters , who have never failed to lay out all their indust●…y and wit , in contriving forgerie●… and calumnies against both clergy and laity of the orthodox communion . in our late civil wars , when the presbyterian schism prevailed over this whole island , when the churches both of scotland and england were quite overturned , and the clergy persecuted and exposed to the greatest hardships of poverty and want ; their persecutors , to justifie this their cruel and barbarous usage of them , did industriously represent them to the credulous ▪ people , as ignorant of their profession , and highly scandalous in their lives ; loading them with the most villanous and immoral crim●…s they could think of . thus were the whole body of the english clergy at that time maliciously assaulted , and accused of all the crimes their enemies could invent against them , as appears from the centuries of s●…andalous ministers complained of to the parliament , anno 1646. so lik●…wise in their present persecution against the church of scotland , they revived their old practice of slandering those whom they had most unjustly persecuted . when they had rabbl●…d th●… clergy from their churches , and acted such villanies and indignities upon their persons and families , as the most savage barbarians would have been ashamed of ; the noise of this persecution spreading abroad , they found it convenient to publish and divulg●… all the lies and calumnies they could invent against our clergy , lest they should seem to have 〈◊〉 them without any ground ; and thinking likewise by this stratagem , to exasperate and rais●… the indignation of all good christians against them , upon account of those heinous villani●…s with which they maliciously charged them . such usage as this could not fail to exercis●… the 〈◊〉 of the clergy , to see themselves so ●…njuriously p●…rsecuted and reviled . but they had thi●… for th●…ir comfort , that they received no worse usag●… than their master had done befor●… th●…m ; it is enough for the disciple , that he be as his master , and the servant as his lord ; if they have called the master of the hous●… beelzebub , how much more shall they call them of his houshold ? but thanks be to god , th●… lives and conversations of the far greatest ●…art of our clergy are so apparently pious and exemplary , so exactly conform to the character they bear of b●…ing spiritual guides , bu●…ning and shining lights , that as the calumni●…s of their adversaries , cannot much injure their reputation in this world , so far less will th●…y be able to diminish that eternal reward laid up fo●… them in the life to come . however , when the clergy are thus maliciously and unjustly slandered and reviled , religion does often suffer thereby ; and therefore in thi●… case , i think it is the duty of every christian , to espouse the interest of religion , and to vindicate the clergy from those aspersions their enemies load th●…m withal . there is not a more certain fore-runner of atheism and irreligion in a nation , than a contempt of the clergy ; and it may justly provoke god to remove his candlestick quite from us , if we suffer his ministers and ambassadors to be treated with such reproach and cont●…mpt ; it is a shrewd sign we have no great respect for a prince , if we affront his ambassador . although i am not in holy orders my s●…lf , yet i have such a veneration and esteem for that sacred function , that it raises my indignation to a great height , to see ingenious and deserving men buffoon'd and ridiculed , meerly for their having devoted thems●…lves to the holy ministry , for having received the title of being christs ambassadors to his saints here on earth . were they of any other profession , their parts and piety would make them to be much regarded by all men ; but because they have entred into the office of the holy ministry , that office which our saviour did not disdain to take upon himself , and his holy apostles gloried in , they must therefore suff●…r all indigniti●…s and affronts , ●…nd be treated with greater contempt and ig●…ominy than the meanest artizan . is not this to crucifie afresh the lord of life ●…nd glory , to put him again to op●…n shame , to mock him , and to spit upon him , as the jews ●…id b●…fore his crucifixion ? for whatever indig●…ity we offer to his ministers here on earth , he ●…akes it as done to his own person ; he that depiseth them , despiseth him that sent them . it was t●…is respect alon●… which i have for the ministe●…al function , that moved me to write these few remarks upon a late scurrilous libel against our clergy , publish●…d by an obscure anonymous author , who se●…ms to be more influenced by t●…e spirit of malice and envy , than of th●… christian r●…ligion . i was not a little concern●…d ●…o see so many eminent and deserving men thus injured in 〈◊〉 fame and reputation , and tha●… among strangers to whom they were wholly unknown . were these stories published only in th●…ir own country , where the whole course of th●…ir life is sufficiently known , they might bid defianc●… to ●…he utmost malice of their enemies ; and to an●…er any such malicious libels against them th●…re , would be altog●…ther superfluous . bu●… when th●…se r●…ports are propagate amongst strang●…rs , who have no personal knowledge of the m●…n who ar●… thus abused , it is n●…cessary to write som●…thing in their vindication , and to prevent peopl●…'s being farther impos●…d upon by such li●…s and calumnies . this author hath writ a s●…cond part of the treatis●… which is her●… 〈◊〉 , but that b●…ing already tak●…n to task by another hand , i take no notice of it . my busin●…ss is only with his first pamphlet , wherein i have suffici●…ntly shewn his gross pr●…varications and falshoods , and confuted all the shadows of reasoning t●…at ly●… scattered in his book . my present circumstances would not allow me to make an exact inquiry conc●…rning all the particular persons whom h●… h●…re accuses of immoralities , i being at too great a distance from the places where they do resid●… . but i have pick'd out the most considerable instances ; thos●… persons whom he charg●…s with the most atrocious crimes , and in his accusations against them , i have evid●…ntly prov●…d him guilty of the highest malice and injustic●… ; which i think , is sufficient to ruin the cr●…dit of his book in the r●…st of the instances among all sober and judicious m●…n . the contents . introduction . the uncharitableness and inhumanity of this author's design . pag. 1 this method of writing inconsistent with the principles of our religion , and the laws of humane society . 3 the occasion of publishing the scots presbyterian eloquence . 5 chap. i. this author's reflections upon the church of england , and so●… of ●…he ministers of state , considered . pag. 9 episcopacy established in scotland , not by the force and tyranny of our rulers , but by the consent and approbation of the whole nation . 10 the bishops in scotland invest●…d with full authority belonging to bishops . 11 a short account of some of our church judicatories , kirk-sessions , presbyteries , and synods . ibid. these judicatories shewn to be no encroachment on the episcopal power . 12 our author's disingenuity in his slanderous reflections upon the clergy . 13 some few of the episcopal clergy offering to joyn with the presbyterians , can be no sufficient vindication of the lives and morals of the presbyterian party . 14 t●…e episcopal cl●…rgy have charged the presbyterians with nothing relating to their barbarous persecution , but what they have been ablc to prove from irrefragable authorities . 15 episcopacy the first government of the church of scotland after the reformation , and never there by law abolished , till the unhappy civil wars ●…nder the r●…ign of k. charles the first broke out . 16 〈◊〉 occasion of settling superin●…endents in the church of scotland upon the reform●… . 17 the superintendents inves●…ed with the whole episcopal authority and jurisdiction over the clergy of their diocesses . pag. 18 the mission of the superintendent 's plainly different from that of other ministers ▪ ibid. t●…e superintendents no ways temporary as to their office , but only as to the nam●… . 19 the superintendents giving an account to a national synod of their diligence in their functions , no argument against their being bishops . 20 t●… enacting of these p●…nal laws against th●… presbyterians , which this author has scraped together , occasioned meerly by the frequen●… rebellio●…s of that party . 21 t●… nation had sufficient ground to enact these laws against the presbyterians , from their treasonable practices under the former r●…igns of k. james the sixth , and k. charles the first . 22 ●…at this was the true occasion of enacting these penal laws , appears from our author 's o●…n concessions . 23 〈◊〉 ●…s been the constant practice of the presbyterians to ▪ shelter their treasonable designs under the name of religion . 24 the sufferings of the presbyterians no ways promoted by the episcopal clergy . 25 the ministers of state ●…nder k. charles's government sufficiently vindicated from our author's aspersions of c●…uelty . 26 a short narrati●… of the proceedings of the council against son●… ▪ ministers turned out in 1662. 27 chap. ii. the presbyterians have justified the murder of the archbishop of s●… . andrews in the face ●…f authority upon several occasions . pag. 29 mitchel's execution justified . 30 the making the inclinations of the people the standart of the church-government , is of very fatal consequence to the i●…terest of religion . ibid. t●… presbyterians having made more insurrections in the kingdom , in be●…alf of their church-government , than t●…e eiscopal church have thought fi●… to do ▪ is no argument that presbytery is more popular in scotland than episcopacy . 32 this last convention having abolished episcopacy , and established presbytery ▪ is no good argument , that the presbyterians ●…ave the majority of the nation on their side . 33 the methods used by the episcopal ●…lergy for reclaiming the diss●…nters sh●…wn to be very effectual , since at the time of k. james's indulgence there were f●…w or no presbyterians but what joyned in communion with the episcopal church ▪ 3●… the pr●…terian practice in vilifying our saviour's prayer , altogether in ▪ excusable . pag. 35 the malicious characters this author gives of the english and scots gentry , as well as glergy . 36 the ●…etling or abrogating matters of religion in complian●…e with the humours of the populace , stands directly in opposition to the propagating of the christian religion . 37 the disingen●…ity of this author and his party in calling the english common-prayer-book popery . 39 the lawfulness of observing anniversary days of human●… institution asserted . ibid. the murder of k. charles ●…he first justly chargeable upon the presbyterians in both kingdoms , and not upon the nation in general . 42 the beh●…viour of the scots presbyterians ' towards k. charles the second upon his advancement to the throne . 46 that the english convocation acted upon far better grounds in refusing an union with the 〈◊〉 , than the scots assembly in rejecting the addresses of those few episcopal clergy who addressed them , proved by several reasons . 47 it is from the civil magistrate the church derives all her temporal priviledges , b●…t ●…e is in no w●…ys the fountain of spiritual power . 50 〈◊〉 account of the king's supremacy in scotland , as it is there established by t●… laws of the kingdom . 52 the church has the sole power in matters purely spiritual , but the clergy are equally subject to the civil authority , and liable to the same punishments with the laity . 53 the papists ▪ and presbyterians extend the church's authority beyond its true bounds , in claiming an exemption to the clergy from secular punishme●…ts till they be first condemned by the church . 54 the church of england guilty of no breach of promise , in ref●…sing an union with the dissenters upon the terms proposed . 56 the presbyteria●… mi●…isters ●…ave often assumed to th●…selves a power of making peace and war. ibid. the presbyterians not without some ground stigmatized with the reproachful term of new gospellers . 57 chap. iii ▪ it is not strange to see persons , after they have murdered , robbed , or any way injured their adversaries , to endeavour likewise to blacken them i●… their ●…me and reputation , the better to palliate their own wicked actions against them . pag. 58 the innocency of our clergy sufficiently vindicated from this 〈◊〉 aspersions , since in this present persecution against them by the presbyterians they cannot instance in four of their number , against whom they could find th●… l●…ast pr●…tence to deprive them for immoralities . pag. 59 many of our cl●…rgy sufficiently vindicated from this libeller's accusations by the author of an appendix to a late treatise , entituled , an apology for the clergy of scotland . 60 dr. canaries fully vindicated from the calumnies brought against him by this accuser , and the accuser's malice and disingenuity fully detected . ib. an account of dean hamilton's process , and his being absolved t●…from by the privy-council , and the criminal-court . 62 our author 's great mistake concerning mr. boyd . 63 a full relation of the process concerning mr. hugh blair , a●…d of the indirect ways and means us●…d by the presbyterian party to stain his reputation . ibid. the story of mr. ●…hisholm truly r●…lated , and he cle●…red from this calumny . 68 this affair of mr. chisholm's , a singular insta●…e of the villanous arts and practices of the presby●…erians to bring contempt on the episcopal clergy 71 mr. waugh a presbyterian minister vindicated from the aspersions of this li●…eller . ibid. another mist●…ke of our author's , concerning mr. gregory's being minister at torboulton . 72 the notorious falshood of the r●…lation about mr. pearson . ibid. a vindication of mr. lawson minister at yrongray . 72 a testimony of archbishop cairncross in favour of mr. lawson . 75 another testimony in his favour by the presbytery of dum●…reis . 76 archbishop paterson his letter , vindicating himself from the asp●…rsions of this libeller . 〈◊〉 ▪ 77 , 78 a vindication of archbishop cai●…oss . 83 declaration of mr. richard scot , and mr. henry knox. 85 t●… conclusion . 87 some remarks upon the ansvver to the scots presbyterian eloquence . in vindication of the clergy of scotland , from the calumnies thrown upon them by the author of that pamphlet . when i ●…irst read the answer to the scots presbyterian eloquence , i con●…ess i was perfectly amazed to think , that any sort of men could be so wicked as to shake off all ties of humanity and religion , and write in this scurrilous and most unchristian manner . this is such a m●…thod of answering books , as i believe was never yet heard of . the very heathens and infidels would blush at such practices ; and what an age must this needs be in which our lot is cast , that christians , who profess to own that pure and holy religion , should openly and avowedly act such thing ▪ as the most barbarous nations would b●… ashamed to commit . to ra●…e ●…ogether a parcel ofwicked and prophane stories , and to charge them upon men , ( most of whom are known to be of an untainted fame and reputatlon ) and this without so much as one witness to avouch for the credit of what he says ; this is such a piece of impudence and villany , as is not easily to be parallel'd . does our author think , that his bare authority in aslerting these lies and aspersions without any other proof , is sufficient to blemish the reputation of any man of worth and credit ? or can he possibly imagine , that any men of sense and reason are so easily imposed upon , as to believe these calumnies to be true , unless he had been more particular in the circumstances of time and place when most of these matters of fact are said to be done , and had produced the testimony of some famous and unexceptionable witnesses to evince the truth of what he says ? in the very beginning of his pamphlet he declares himself an inveterate enemy to the church of england , and to the whole episcopal ●…hurch of scotland ; and yet a●…ter he has thus proclaimed an open hostility , can he be so inconsiderate as to think , that any judicious or unbyassed reader will give the least credit to what he says against the most obnoxious member of their society , unless he brings very clear and undeniable evidence for his assertions ? it cannot be denied but that ●…ome two or three of those men whom our author thus libels in his 〈◊〉 , were obnoxious to cen●…re in their lives and conversations ; but it is very unreasonable that the vices of these particular members should be thrown upon the whole society , since the church did take all imaginable care to purge her self of these vicious and corrupt members , and did actually 〈◊〉 and depose ●…or scandals and immoralities some of those clergy-men whom this libeller here accuses , but whether for those crimes he 〈◊〉 them with , i cannot positively aver . this i am sure of , that the mo●… 〈◊〉 of them , who were thu●… censured by the church , could never be g●…ilty of some of those things alledged against them in this pamphlet . our a●…thor in several of his instances has quite outdone his malice , and has been so inconsiderate in the inventing of some of his 〈◊〉 , tha●… the bare relation of the circumstances of the story is a su●…icient con●…utation of the whole matter of fact . ●…or although a man may be so wicked , as to be guilty of that unnatural act of sodomy , yet unless he be in a fit of madness to the highest degree , 't is hard to be imagined that he could either be so publick , or so indiscreet in his commission of it , as to be convicted by 88 witnesses , as this libeller would have us believe , pag. 64. so imprudent is he , in contriving some of his forgeries . for this is such an act of folly and imprudence , that i can hard●…y think any reasonable creature could be guilty of it ; since not only the ●…hame of his crime , but likewise the danger of being capitally punished for it , would be sufficient motives , if not to terrisie him from the sin , ye●… at least to engage him to privacy in his wickedness . but as 't is true , that some of the clergy here accused by our author , have been guilty of some immoralities that cannot be excused ; yet his other instances where he attempts to slander the rep●…tion of some innocent and worthy persons are as notoriously false , as you shall see ●…y a●…d by when i come to consider the several instances more pa●…ticularly . however , i think these innocent gentlemen are not in great hazard of susfering much in their reputation by the malice of t●…is author ; for his pamphlet is all over stuffed so with the spirit of gall and bitterness , that his testimony cannot be of any great weight among serious and sober men. he is not satisfied to bel●… out all his vomit against the clergy of both nations ; but he likewise 〈◊〉 upon all the laity of the episcopal perswasion both in england and scotland , and represents them as men void of all manner of religion , who instead of frequenting the religious assemblies , do haunt bawdy-houses , and are drunk in 〈◊〉 and ale houses . and here i cannot ●…orbear taking notice of this barbarous and inhumane way of writing , how destructive it is to all humane society , and how inconsistent with the principles of that innocent and harmless religion we all profess to maintain . it teaches us to be quite of another spirit , ' 'to render no man evil for evil , but to bless them that ●…urse ' ' us , and to pray for them that despitefully use us , and persecute ●…s . the spirit of the gospel is so far from countenancing such wicked practices of slandering and reviling one another , that it requires us , when we know our brother to be taken in an offence , to endeavour to reclaim him in the spirit of meekness , by private and brotherly admonitions . but alas ! this new method of converting sinners , which our new gospellers have taken up , is such , that instead of reclaiming , it rather hardens and emboldens the wicked in their impieties . i do seriously wish the authors of such libels would but consider a little the general interest of religion , and bethink themselves what advantage the●… affo●…d the enemies thereof by such unch●…ian practic●… ; f●…r 〈◊〉 a scandal must it needs prove both to jews and 〈◊〉 , against our mo●… holy religion , when they see those who profess to 〈◊〉 it , accusing one another of such gross immoralities as could ha●…dly be acted among any who firmly believe the existence of a d●…y . th●…y must n●…ds be tempted from such practices to conclude , th●…t all our 〈◊〉 i●… a meer cheat , and that we outwardly profess wh●…t we do not inwardly believe ; since our behaviour towards one another is such , as if we did not really believe there is a god in ●…eaven to reward the good , or punish the wicked doer . our primitive ●…ors used this 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 of their religion against the heathens , that it was pure and holy , harmless and innocent , and that its doctrine was more effectual in reclaiming sinners from their wicked courses , than the principles and dictates of all the heathen moralists . this they insist much upon in their apologies ; and it was certainly one of the most successful argu●…ents in making converts to their religion ; for we find that by this argumen●… many heathens were perswaded to leave their superstitious rites and customs , and to embrace the ch●…istian religion as the most pure and holy , and that which advanced the princlples of humane natu●…e to the highest pitch . but can we ever expect at this rate to make any converts to our religion , when its enemies do see us daily accusing one another of such crimes as the most barbarous nations do abhor . nay , so far are we from gaining any new proselytes thereby , that i 'm confident this practice of libelling our brethren does tempt such of our religion as are not firmly perswaded of the truth thereof , to desert and ridicule it . we may easily foresee of what pernicious consequence this practice will at last prove , if we but consider how greatly atheism and irr●…igion does already prevail among us is it not the general humour of but too many in these nations to laugh at all manner of revelation as a meer art of priests to captivate and delude silly people ? they look upon religion as a thing mean and despicable , and far below the concern of such great masters of reason , as they pretend to be . nay , we are come to such an indifferency in matters of religion , that many of our laity do look upon it as a piece of grandeur and bravery , to trample upon all that 's sacred and stamp'd with a divine character . don't we see them daily endeavouring to expose the clergy to ignominy and reproach , to retrench and diminish their revenues , to represent them as abject and vile persons , as the refuse of all the people , and even to rob them of those spiritual priviledges with which our saviour has invested them , and of which no mortal can just●…y deprive them ? and it is no small encouragement that our new libellers afford these open prophaners of religion to persist in their wicked courses , of exposing the clergy and consequently religion it self to scorn and derision ; for unless the clergy be had in that esteem and respect by the laity which their sacred function does r●…quire , 't is imposs●…ble that ever religion can flourish among us ; they will never hearken to their precepts , that have not a due reverence for their persons . so that , if we have any concern for religion , we ought above all things to be tender in blemishing the reputation of clergy men ; since it tends so much to the detriment of religion , and renders their ministry altogether ineffectual among the people ▪ but this method of slandering and reviling our brethren is not only 〈◊〉 to religion , but is likewise destructive of all humane society . for where such practices are permitted , it must needs beget rancour and malice , envy and revenge among the people , and this will at last end in blood a●…d confusion . the most innocent person can have no fence for his reputation against such wicked practices as these ; for suppose any prophane r●…n should have the malice to accuse any of us of being guilty of gros●… immoralities in private , and offer no 〈◊〉 to avo●…ch for the truth of his accusations ; what method can we propose in this case to purge our selves from these aspe●…sions ? for my pa●…t , i know no other way but to appeal for our innocency to the testimony of those who are most acquainted with the whole course of our life and actions ▪ i wish the author of this pamphlet may reflect a little upon the mischievous consequences of such practices , and consid●…r what mischief he does to religion meer●…y to grati●…e a little humour . i know he endeavours to excuse hims●… by pretending that the episcopal party were the aggressors , and that they were 〈◊〉 to use these weapons only in their own defence . as for th●… f●…w reflexions on particular persons which are contained in that 〈◊〉 our author pretends to answer ; i consess i never did approve them ; but when i consider the occasion of publishing this treatise , i cannot deny but they had great provoc●…tion to what they did . when the presbyterians were car●…ying on their persecution against the clergy of 〈◊〉 , it w●… their constant practice to summon them before their courts of judicature , and there produce libels against them , containing all the false accusations their malice 〈◊〉 possibly invent ▪ of th●… being 〈◊〉 , ignorant , and 〈◊〉 in their pri●…s , the o●…d cant that was used ag●…inst our clergy , by the presbyterians in their ●…mer 〈◊〉 in both these nations these libels were read pub●…ickly in their courts in the presence of a great many 〈◊〉 , and this on purpose to expose the clergy to the g●…ter contempt among the vulgar . the p●… thus accused very patiently h●…d their li●…ls ▪ and desired witnesses might be adduce●…●…o prove the least 〈◊〉 of fact the●…e libelled against them ; and when they complained of this barbarous way of proc●…ing , that a court of ju●…ice shou'd suffer libels to be read 〈◊〉 them without any accuser to own , or any witnesses to prove them ; and only begged of their judges that they might be allowed to 〈◊〉 〈◊〉 reputation , and to purge themselves from these calumnies , by the te●…timony of a few of their neighbours of the best fame and 〈◊〉 ; that so these 〈◊〉 lies might not be kept 〈◊〉 record as an eternal reproach to their memory . this small 〈◊〉 was denied them , and th●… judges very civilly told them , they were not concerned to inquire into the libels produced against them , ( notwithstanding of which they caused them to be read publickly in their courts , that the vulgar might have thereby oppo●…tunity to mock and ridicule the clergy ; a most horrid act of iniquity ! ) but only whether they had complied with the civil government , and given obedience to the acts of the conventi●…n 〈◊〉 lstates . and yet after they had declined to search into these libels , th●…y ordered them to be inserted into the registers of their cou●…ts , as being one of the grounds of the deprivation of the clergy , though not so much as ever attempted to be proved ; where they are still ●…pt on record , as a publick monument of infamy and disgrace to our clergy ; and the author of this pamphlet has the impudence to qu●…te these records as an evidence against them . now this is such a horrid and ba●…barous act of injustice , as i am confident , was never heard of among the most ba●…barous nations ; and yet it is so certain●… true , that i my self was eye witness to several instances of it , and dare challenge the most impudent of their party to disprove this matter of i'act as here related . the 〈◊〉 did not rest satisfied with th●…r attempts to render the episcopal clergy odious in scotland , by their unchristian pra●…s of inventing malicious libels against them ; but likewise at the same time they were persecuting them at home , they industriously printed and dispersed papers here in england , representing them as men vicio●…s in their lives , and ignorant in their profession . so that after all this barbarous and cruel treatment which our clergy suffered from the 〈◊〉 , it was no wonder that some of their friends should be tempted to 〈◊〉 their quarrel , and to expose their adversaries in their 〈◊〉 and natural colours . but these kind of practices where they are 〈◊〉 with spite and evil designs , i must needs own , ought to be 〈◊〉 of in neither p●…ty : since the only essect they have ▪ is to propagate our animosities and divisions , and to enlarge our 〈◊〉 so as to make it altogether incurable . however this may su●…●…o let you see the presbyterians were the first aggressors , and if they still p●…st to write at this scurrilous and obscene rate , 't is to be feared they may provoke some writers for the episcopal party to ●…ight them at their own weapons , and then perchance they may have g●…od reason to be weary of such practic●…s . the design of this treatise , which our author pretends to have given him just occasion for writing in this obscene and calumniating manner , was not to blemish the reputation of any particular person , by reflecting on 〈◊〉 morals , or ripping up the sores and ●…ailings which any one may have chanced to be guilty of through the infirmity of humane nature . no , this had been a most unjustifiable and unchristian thing , since the precepts of our religion teach us to cover and conceal the 〈◊〉 of our brethren . and it were very unjust to upbraid one that i●… a good man now , with the escapes to which the frailty and weakness of his youth did expose him : we ought rather to rejoyce and glory in his conversion , that through the assistance of the divine grace he has been enabled at last to ov●…rcome all the temptations of the devil , the world , and the flesh , and to rescue himself from the paws of that roaring lion , which goeth about seeking whom he may devour . we are all of us , alas ! but too much exposed to the frailties and infirmities of our nature , and so have no great cause to insult too much over the fallings of our brethren ; especially when they are so far from persisting in their wicked courses , that they heartily repent of the wickedness they have committed , and endeavour now to do that which is lawful and right , that they may save their souls alive . and all the instances in this book , containing personal reflexions upon the life or morals of any , do not amount to above two or three , which i have ground to believe were slipt into the book without the consent or privity of the author . but the true design of this discourse was , to inform the world what great damage did accrue to religion , by the ridiculous manner in which our presbyterians are wont to handle all matters that are sacred ; how they infuse into the minds of the people sordid and mean notions of the great and eternal god ; how they often fright many into an unreasonable despair of god's mercy , by the horrid and extravagant notions which they entertain of the great mystery of our redemption , and how by their ridiculous and nauseous stuff which they vent in their prayers and sermons , they expose the sacred m●…ies of our religion to scorn and derision . and i think the doing of this is so far from being a crime , that it is rather a duty incumbent on us , to forewarn people of the fatal consequences that such methods must needs have among us ; that all good men , who have any real concern for religion , being informed of these things , may contribute their endeavours for preventing that deluge of atheism and impiety , which has already begun to overflow these nations , and may justly be imputed to the principles and practices which these kind of pretending gospellers have propagated among us ; and that being made sensible of the great danger to which religion by such practices is exposed , may for the future discountenance all such men as without any commission from god do usurp the authority of his ambassadors , and by their drollery and ridicule prophane all that 's sacred . yea , i doubt not but charity , even to the pres●…yterian preachers themselves , partly moved ●…he author to expose those extravagant expressions in their sermons and books ; acco●…ding to that of st. augustin , haec 〈◊〉 misericorditer irride , ut iis r●…denda ac fugienda commendes ; do thou mercifully deride these errors in men , that thou mayest move themselves to de●…ide and shun them . this , methinks , is a pious and commendable design enough ; and if the author of this pretended answer had but followed this method , and offered to prove against the episcopal clergy , what some of their writers have done to a demonstration against the presbyterian sect , that in stead of preaching the pure and sincere wo●…d of god , they filled-their sermons and instructions with nothing but nauseous stusf and nonsense ; i say , could he have proved these things against them , and had he abstained f●…om his calumniating aspe●…sions , his vindication of his own party would not have been so generally condemned . but being sensible of his weakness on that side , and that any assertions of that nature in prejudice of our clergy could be easily con●…uted , he was ●…esolved to attack them in a more revengeful manner , and to alledge things against them , which ▪ though most of ●…hem are as notoriously false as the other , yet he knew could not be so easily disproved . for in this case , as i said before , when a man is accused of being guilty of some scandals and immoralities in his ●…ife , and not the least evidence brought to prove these accusations ; the only way left him to purge himself , is to appeal for his innocency to the testimony of those that have been most acquainted with the whole series and course of his life . but had he offered to urge any thing against them relating to the matter of their doctrine and sermons , he very well knew that was a thing too publick and too notorious to falsifie in , and that they could bring a cloud of witnesses against him to declare , that they prea●…h nothing but the pure and sincere gospel of christ , and administer hi●… sacraments with that gravity and sincerity that becomes the infinite and eternal being , whom they represent here on earth as his ambassadors , and whose covenants they seal in his name , that they never approach the throne of god but with the greatest reverence and devotion , d●…claring by the outward prostration of their body , what great and noble thoughts they entertain of their almighty creator , and of ●…he sacred offices they are about . chap. i. having thus given you my thoughts very freely of the general design of this pamphlet , i shall in the next place trouble you with a few remarks on the particulars contained therein . as for our author's dedication , which , i suppose , he designs for a piece of wit , i can discern nothing in it but what is mean and silly . his malicious reflexions upon that prelate , whom he so scurrilously treats in his dedication , and elsewhere , are nothing but a meer brutum fulmen , and cannot in the least wound the reputation of so great a man , he being a person endued with such excellent parts , and his merit having advanced him to such a character in the church , that it puts him far beyond the reach of the greatest malice of any such scribler . in his preface , he very civilly compliments those members of the church of england , who promoted the design of the comprehension with the dissenters , and tells them , that in his many reflexions on the church of england , he does not intend them , but understands only that faction which opposed his majesties desire of uniting his subjects , and goes under the title of ceremony-mongers . it were to no purpose to relate here the many venomous and ill-natured reflexions on the church of england , which are scattered in all the pages of this pamphlet . but by what he says in his preface , we may plainly see , that he declares war against the most considerable part of the church , as being enemies to all religion , and betrayers both of our religious and civil rights . and although he 's pleased to call them a faction only of the church , yet he must own them to be such a faction as are the greatest part , and consequently the fullest representative of the society , since by their interest in the house of convocation they opposed the alterations that were then designed to be made in our offices . in the same paragraph he inveighs bitterly against the chief ministers of state here in england , who , upon the application of some of the episcopal clergy to this government , were pleased , out of a compassionate sense of their miseries and oppression , to espouse their interest , and endeavour to procure them a redress of their grievances . these men he represents , as having been formerly instruments to bring us under popery and slavery ; and whether this be not such a reflexion on the present government , as does concern it to punish severely , i leave my reader to judge , since to accuse the chief ministers of state under any government of such odious crimes as enslaving their country , is a direct insinuation against the government it self , as if it , by employing such kind of instruments , did really design those mischiefs against the nation , with which they upbraid their chief ministers of state. and here i cannot enough admire the impudence of this author , to quarrel with the english peers for medling in the affairs ▪ of the church of scotland , when he very well knows , that the greatest encouragement and support the presbyterian party in that kingdom have , is from the in●…luence of some foreign presbyterians . and i would gladly know why an english nobleman has not as good right to concern himself in the affairs of our church as any dutch presbyterian . but to take off all church of england men from having any pity or compassion upon the distressed state of our church , he endeavours to perswade them , that the constitution of episcopacy in scotland is so very sar disferent from that of england , that although our clergy are sufferers sor the primitive and apostolical government of episcopacy by law established in that nation , yet they cannot be said ●…o suffer for the government and discipline of the church of england , and so not deserve that fellow-feeling and countenance which some worthy members of her communion are pleased to shew them . his first instance , to shew the d●…erence betwixt the two const●…tutions , is this , that ours in scotland was 〈◊〉 upon us by the tyr●…nny of our 〈◊〉 . now suppose his asse●…tion were t●…ue , yet , methinks , 't is a very odd consequence , that two constitutions must needs be disferent in their nature , because disferent means were used to set●…le them in a nation . could not the tyranny of our rulers have forced upon us the same constitution with that of england , as easily as one that is disferent . but his assertion is as notoriously false , as the consequence he endeavours to draw from it ; for in the insancy of the reformation our church was governed by bishops and sup●…rintendents , and that form of government was app●…oved of by the un●…nimous consent of the whole nation , both clergy and lai●…y* . and as to these later times , our publick records of parliament can yet testifie , that the episcopal government was so far from being sorced upon the nation against their will and consent , that it has been established and confirmed by twenty seven successive legal pa●…liaments . it 's known that at the restoration of the royal family , the whole nation having long groaned und●… the yoke of 〈◊〉 , they were very desirous to have their primitive and ancient government of episcopacy restored , that they might be rescued f●…om the tyranny and confusion of the presbyterian anarchy , under which t●…y had so severely smarted during their usurpation ; and a great many of the clergy , i am sure the whole diocese of aberdeen almost to a man , add●…essed hi●… majesty upon this account . his next instance is , that presbytery being ▪ engraf●…ed with our reformation , prelacy could never attain to a kindly nor plenary possession : and to prove this , he instances in our retaining of kirk-sessi●…ns , presbyteries , and synods , even under bishops . that the presbyterian government had no settlement in our church for many years a●…ter the reformation , i shall hereafter prove , to the conviction of the most obstinate . but that presbyters had a great hand in reforming us from the errors and superstitions of the romish church , both in scotland and other nations where the reformation happily prevailed , is what we do not deny . but does it hence follow , that because presbyters were more instrumental than bishops in promoting that great work of the re●…ormation , that therefo●…e the presbyterian government ought to be established wherever the reformation obtains , and that of episcopacy overturn'd ? or because presbyters had the happiness to be concerned in so good a work , does that therefore authorize them to usurp the sacred o●…fice of a bi●…hop , without b●…ing duly called and ordained thereto , by those whom our saviour has appointed to convey that authority ? although some bishops may chance to be backward and negligent in doing their duty , as those popish bishops ●…ho opposed the reformation , yet 't is altogether unreasonable that the whole order should suffer for the crimes of some particular members of their fra●…ernity . what our author means , by saying , episcopacy never attained to a plenary possession among us , i do not well apprehend ; ●…or ' ●…is plain the constitution of our episcopacy is such , that th●… bi●…hop is ●…nvested with the sole power of ordination and jurisdiction within his own particular district ; the whole presbyters of his diocese are subject to his authority , and own him for their chief governor in matters purely spiritual ; there is no act of discipline put in execution by the inferior clergy , but by the allowance and approbation of their dioc●…san ; and i think this is such a full and plena●…y possession as may justly entitle them even to a through set●…lement . as ●…or his instances of our kirk-sessions , presbyteri●… , synods pr●…vincial and national , because this is a part of our constitution not so very well known here in england , i shall trouble my reader wi●… this short account of them . that which he calls the kirk 〈◊〉 , i●… a court of judicature established in every parish , consisting of the minis●…er and some few laicks of good reputation that a●…e his parishioners , whom he associates to himself for giving him in●…ormation of the manners and conversation of his people , that so he ●…eceiving from these men exact information of the state of ●…is parish , all scandalou●… and vicious persons may be brought to condign punishm●…nt . the presbyteries are a sort of judicatory under the episcopal constitution , consisting meerly of the clergy ; ●…or every diocese is divided into several presbyteries , each of which consist of about 12 ministers or thereby , some of them being more numerous than others . this judicatory meets at least once a month , and their chief business is , to consult and advise about affairs relating to their several churchès , and to examine the qualifications of those that design to enter upon the holy ministry , the bishop never admiting any to holy orders , but such as have their approbation after several exercises done before them . if there happen any matter of great consequence and importance in any parish , which the minister is not willing to meddle in without the advice of his brethren , he b●…ings it before this judicatory , and laying open the whole matter to them , desires their counsel and direction how to proceed in such a weighty affair , of punishing an obstinate offiender who refuses to submit to the censures of the church . this kind of judicatory was not indeed known in our church till near 26 years after the reformation . the synod is a convocation of the whole clergy of a diocese , with their bishop , who meet twice every year to consult about matters relating to their own particular province . national synods , commonly called general ass●…mblies , ( consisting of all the bishops and their deans , together with the moderators of the several presbyteries in their respective dioceses , and one commissioner from each presbytery joyned with the moderator , ) are called by the king pro re natâ , to deliberate concerning the affairs of the whole national church ▪ in the provincial synods , the bishop takes care to examine , i●… the several presbyteries be diligent in their duty of punishing offenders ; and if ●…ny of the clergy be obnoxious to censure , h●…e they are prosecuted ●…or their misdemeanors . now ●…ese judicatories are so far ●…rom being prejudicial to the bi●…hops pow●…r , that they are rather a great assistance to them for promoting ●…he discipline of the church , and upon that account we●…e ●…irst erected with the consent and allowance of the bishops ●…hemselves , they judging it very proper and convenient not to do any thing of great consequence to religion , without asking the advice of their clergy how they should behave themselves in a matter of so great importance . and these courts could not be look'd upon as any encroachment upon the episcopal power , since they so entirely depended on the bishops authority , that without his consent no act of theirs could be valid . but i think truly the discipline of our church is none of the things most to be blamed ; for we have some remains of the primitive discipline as yet among us , which are to be found but in few national churches at this day , as appears from the vestige we have of that ancient custom of communicatory letters among the bishops of the primitive church . and as there is some resemblance of it amongst our bishops , by dimissory letters ; so it was still in force among the inferior clergy , who were obliged to receive none into their congregations , till they first brought ●…ertificates from the minister in whose parish they formerly lived , testifying , that during their residence among his flock , they had behaved themselves christianly and soberly , and that ●…e knew nothing against them , why they might not be admitted into any christian congregation ; without this they were never allowed to have the benefit of the sacraments . had not ●…he presbyterians by their tumults and commotions envied us the happiness of having the english liturgy settled among us , the con●…titution and discipline of our church was such , as made us inferiour to few national churches ▪ and here i cannot but wonder at the impudence of that party , that although they refused to joyn in communion upon any terms with the episcopal church , as by law established ; yet they would take upon them to hinder them from settling among the members of their own comm●…nion , such a form of worship ▪ as they thought most agreeable to the word of god , and consonant to the practice of the primitive church . our authors transient reflexions upon the clergy are dressed up in such scurrilous and obscene language , as must needs make any man of a vir●…uous education blush to read them ; and therefore lest i should offend the ears of the modest reader by repeating them , i shall pass them over in ▪ silence , till ▪ i ▪ come to consider his third part , and a●… present only take notice of those things in the book which relate either to matter of argument or matter of fact. and here i cannot omit his great protestations of his ingenu●…us and fair d●…aling in this work , whereby he thinks the more easily to captivate unthinking readers into a belief of his li●…s and calumnies . he pretends ●…o have inserted nothing but what he has received from credible hands , but he thinks it not fit to gratifie his reader with an account of the names of those c●…edible persons whose authority he avouches for the truth of his aspersions . had he given us the names of the persons , with attested declarations under their hands , asserting the truth of these things alledged against some of our clergy , we could have then known of what credit and authority the testimony of those persons ought to be had , and it had been an easie matter to convince the world of the falsehood and forgery of his calumnies , and to purge those innocent persons from the slanders cast upon them , out of meer malice and envy . but as ●…or our authors ingenuity in his collection , he has scraped together a great many sto●…ies , many of which are most notoriously false , and have not the least shadow of truth in them , as i shall a●…terwards make appear ; and for the proof of some of them , he appeals to records , where no such thing is extant or to be seen , as i have had particular occasion to enquire . some of his accusations ●…re against such of the clergy , as were either suspended , or deposed by the church for their immoralities , and yet this author imputes the faults of these men to the whole society , and is so disingenuous as not to acquaint his reader with the censures passed upon them by the church . others again are passages related of some clergy-men , who ●…ived under the presbyterian government , du●…ing the times of its last usurpation in that kingdom , which this author is pleased to charge upon the present episcopal church , and whether this be fair and ingenuous ▪ dealing , i appeal to any unbyassed reader . this author insists much upon the address presented to their general assembly , by some of the episcopal clergy , desiring to be admitted into a share of their church government . this he urges as a sufficient vindication of the lives and morals of the presbyterians , or at least as an argument that these episcopal addressers were no honest men themselves , who desired to be associated with such knaves as they 〈◊〉 the presbyt●…rians out for . this address was op●…osed by a great part of the church of scotland , most of them looking upon it as unlawful and altogether inconsistent with the prinples of christian communion , to joyn any ways in communion with thos●… whom they owned to be notorious schismaticks , as long as they persisted in their schism ; so that it was but a few of the clergy that were concerned therein , and this they urge in their own defence . that notwithstanding the nation was in a distracted ●…tate and condition , yet it concerned every individual christian , especially clergy-men , to lend their assistance for the punishing of ●…candalous and vicious persons , and therefore , that although the presbyterians had usurped the government of the church ; yet the episcopal clergy , who still retained possession of their churches , might , consistently enough with their principles , joyn ●…ith them in ●…he pu●…ishing of contumacious offenders ; ●…specially , since they were not obliged by this act of union , to concur with them in their presbyterian ordinations , or to own their authority in matters purely spiritual ; but only to unite with them as a company of laicks impowered by the state to inflict censures upon obstinate sinners . these were the terms proposed to them by the civil government for carrying on this union , and this they think they might have law●…ully done , without owning so much as the validity of their ministry ; and i am sure , much more without being obliged either to approve of , or to enquire into their lives and conversations ; since in matters of religion the bad ●…ives of christians is never a sufficient ground for separating from their communion , if it be in all other respects lawful . the design of the first part of this pamphlet is to shew , that the episcopal party bear an invetera●…e m●…lice against the presbyterians , and there●…ore their testimony ought not to be of any authority in these accusations whi●…h they bring against them . but our author , if his spirit of revenge had not been too predominant , might have saved himself all this trouble , since the episcopal party do not o●…er to urge any thing against th●…m upon their own bare authority , but what they can evidently prove from authentick reco●…ds , and from the a●…testations of men of ●…nspotted fame and credit , who were eye-witnesses to m●…ny of the villanies and injuries done to our 〈◊〉 and this i am certain , they have already done beyond th●… possibility of a con●…utation in the case ●…f ●…he afflic●…ed clergy , ●…nd som●… other discourses which they have published relating to their lat●… barbarous persecution . late i ought not to call it , since it rages almost as much now as ever . it 's tru●… , the clergy are not so much exposed to the rage and ●…ury of the rabble , as they were ( by whose instigation is very well know●… ) not very long ago . but their miseries are far f●…m b●…ing at an end ▪ they sti●…l rem●…in in exile from their churches and houses , are exposed to all th●… miseries of poverty and want , have not the least 〈◊〉 of 〈◊〉 wher●…by they may gain bread to 〈◊〉 their crying 〈◊〉 〈◊〉 ; 〈◊〉 mis●…rie ▪ do daily increase upon them , and whi●…h is most discouraging , they have no prospect of deliverance . ●… pray ●…od may enable th●…m p●…tiently to undergo this fiery try●…l , to withstand all the temptations of interest and world●…y po●…iticks , and to remain firm and stedfast in asserting those prin●…iples of our re●…igion , for which they at presen●… suffer ; that so having no other aim before their eyes , but to keep a conscience void of offence , both towards god and man , th●…y m●…y have a well grounded hop●… of receiving at la●… , as a reward of their sufferings , that eternal crown of glory which christ hath purchased to all those that suffer for well doing . but let us pursue our authors thread of discourse , and see what the grounds are whereon he accuses the episcopal party , with inveterate malice against the presbyterians . and the first instance we meet with of this kind , is , that they were the first aggressors , and impugned the governm●…nt of the church of scotland by presbytery , which was the first it had after the reformation . it is not a little surprizing to see what pains the presbyterians take to delude the ignorant people into a belief , that our sirst reformers condemned and exploded the ancient government of the church ; and that it was no less odious to them than the romish superstitions . when there is nothing more plain ●…rom history , than that at the beginning of the reformation , there was not the least controversie about the church government , and the bishops who did not oppose the reformation , were lest in full possession , not only of all their temporal dignities , but likewise of their spiritual authority and jurisdiction . suc●… of the bishops as persisted in the romish errors and corrupti●…ns , were not allowed to exercise their spiritual authority over the clergy , but some of the reformed communion , under the name of superintendants , were placed over their dioceses , and invested with the whole episcopal jurisdiction and authority over the clergy of these provinces , who were obliged ( as appears from the acts of our national synods * ) to pay to their superintendents , all the canonical obedience that is due to other bishops . and by a commission of the assembly met at leith in january 1572 , the government of the church was declared to be in the arch-bishops and bishops , and their elections to be made by the dean and chapter ; which declaration was ratified by act of parliament the s●…me year , and likewise by a general assembly held at perth in ●…gust thereafter . till the year 1575 , about fifteen years after the ●…gal settlement of our reformation , there was not the least disturbance in the kingdom about the government of the church , that mr. and. m●…lvil returning ifrom g●…eva , where he had been bred up with the presbyterian parity , began to raise commotions in the church , by attempting to have the geneva model established in 〈◊〉 . but a fu●…ler account of the government of our church after the reformation , you may see in a treatise published by arch-bishop spo●…swood upon this subject , and entituled refutatio libelli de regimine eccl●…siae sco●…icanae ; and likewise in a late discourse , * where the same argument is at large considered , and in which it is undeniably proved from the records of parliament , that episcopacy was not only the first government established in our church , immediately upon the reformation , but wha●… is more , that although the episcopal authority was frequently weakned and interrupted by the popular insurrections of the presbyterian party ; yet it was never by law abolished in that kingdom , till the unhappy civil wars broke out under the reign of king charles i. in the year 1592 , when they pretend their great idol of parity was erected , there was indeed a greater jurisdiction and authority allowed by act of parliament to presbyteries and synods , than what was granted them before , which the king was forced to yield to , to put a stop to the many seditions and commotions raised by melvil and his accomplices . but yet notwithstanding this , the bishops did still continue to exist by law , and in all parliaments they did sit and vote as the first of the three estates , as appears from the records of these parliaments . and in the year 1596. l●…slie bishop 〈◊〉 ross dying at brussels . mr. david lindsay was presented by the king to the bishoprick the very next year ; which is a plain demonstration that at that time episcopacy was look'd upon as existent by law ; all which is made out very plainly and evidently in this apology , but our author will by no means allow th●… superintendency established in the church by our first reformers , to be a species of prelacy . and his reasons are ; first , that those superintendents had the very same form of ordination with other minister●… . before i proceed to consider the force of this objection , it will be needful to premise something concerning the occasion of this institution . at the beginning of the reformation it was not thought safe , that the popish bishops , who still adhered to their errors and superstitions , should be allowed to exercise their spiritual jurisdiction in the church , and therefore they were excluded therefrom , and others of the reformed communion , being vested with episcopal authority , were surrogated in their stead , and called by the name of superintendents ; the sees of the popish bishops not being esteemed void , but supplied by protestant superintendents , who did not enjoy any of the temporal priviledges and honours annexed to the bishopricks . for although the popish bishops were restrained from the exercise of their spiritual power , yet such respect was had to them ; that they were allowed during their lives to possess all the revenues of their bishopri●…ks , and to sit and vote in parliament as peers of the realm . but such of the bishops as went along with the reformation , were allowed , not only to enjoy all their temporal priviledges , but likewise to exercise their spiritual authority in the church , and no superintendants named for their diocefes , as was for those of the popish bishops . now , although we should grant our author , that their form o●… ordination was not di●…ferent ; yet it cannot be denied , that they were invested with the whole episcopal authority and jurisdiction over the clergy of their several dioceses , which is the only bugbear in episcopacy , with which the presbyterians pretend to quarrel , because they usurp lordship and d●…minion over their brethren , they were cloathed with full power of ordaining presbyters , of suspending and deposing them from their sacred function , of censuring and punishing the clergy , according to their several crimes ; and all this they were authorized to do * without asking the ▪ advice , or consent of the rest of the clergy , which is more than our bishops at present do . ‖ all appeals from presbyters and the inferiour clergy , were to be made to the sup●…rintendents ; they were to decide all controversies in the discipline of the church , to preside in synods , and to direct the church censures inslicted by the rest of the clergy . all the presbyters within their dioceses were required , under the pain of deposition to be subject to their government and authority ; and were not allowed without the consent and approbation of the superintendents , to transact any thing of moment in the church . so that they were invested with the whole power and jurisdiction that belongs to bishops ; and this , methinks , should be enough to stop the mouths of the presbyterian party , who ( as i have already said ) exclaim against nothing in this sacred order , but the authority which bishops are allowed to have over the rest of the cle●…gy . and as for their ordina●…ion , it seems at lest , that it was different from that of other minist●…rs , since those who were nominated to be superintendants ; were chose out of the number of such , as had already received the orders of a presbyter , and yet upon their election to a superin●…endency , they were again solemnly set apart by prayer for ●…hat o●…ice . now it cannot be imagined , that they should again receive the same orders of a presbyter , which had been already conferred upon them ; and therefore this second mission , mentioned upon their being chose superintendents , can be meant of nothing else but episcopal consecration , or something in the sense of the church at that time , equivalent to it . they ●…ad long before received the ordination of presbyters ; and now when they were elected superintendents , they were set apart for that office , by certain solemn rites and ceremonies , which is a plain demonstration , that they were in a manner consecrated anew to that sacred function . besides , it is not to be conceived , how they above other presbyters , could be invested with this power of conferring orders , and ▪ exercising other acts of jurisdiction which belong only to bishops , unless it ▪ were by having this episcopal authority conferred upon them , by the hands of other bishops , and this they could without any difficulty obtain , from the hands of those bishops in scotland , who had imbraced the reformed communion . however , it is not peremptorily said here ; that the ordination of superintendents to the episcopal of●…ice , was altogether ●…anonical : it is enough for our purpose , that they being of new , solemnly set apart for a more eminent o●…ice in the church , the clergy and lai●…y had such a regard for the ●…piscopal order , that they considered the superintendents as such ; and payed the same deference to them , that formerly was due to the bishops ▪ so that , tho their distinct ordinations would not b●… mad●… evident from hi●…tory to be canonical ; yet their power was undoubtedly episcopal . there is nothing more notoriously false , than what this author urges in the second place against the superintendents , that their office was temporary during the exigence ▪ of the church . for in the form of church policy , which the protestant clergy offered to the parliament in the year ▪ 1561 , one of its heads is concerning superin●…endents , and it is there appointed , that the election of superintendants in after times , should be stricter than the present circumstances would allow ; and the last head of that policy prescribes some conditions to be kept in future elections of 〈◊〉 ; which is an evident proof , that our first reformers did not look upon the office of superintendents only as a temporary thing . the name i grant indeed to have been temporary , and to have la●…ted no longer in the church , than during the natural lives of the popish bishops . for while they were alive , their bishopricks with respect to their temporalities , were not esteemed vacant ; and the protestants who were set over their dioceses , were called by the name of superintendents ; they not being invested with the temporal priviledges of a bishop , but only with the spiritual authority and jurisdiction belonging to that office ; but upon the death of the popish bishops , we find , that whosoever was presented to any of these dioceses now falling void ▪ by their death , they were not presented under the name of superintendents , as th●…y had been formerly , while the popish bishops were alive ; but had now the title of bishops given them , and were invested with all the temporalties , annexed to the bishopricks . thus it is we sind in the infancy of the reformation , both bishops and superintendants contemporary in the church ; but in a few years after , we have no mention of superintendents , and all the governours of the church go under the name of bishops . and this , i should think , were enough to convince any unbyassed reader , that in those days the office of episcopacy and superintendency were both the same . the third argument which he brings against the superintendents , is , that they were accountable to the presbyters , which is altogether inconsistent with episcopacy . although bishops at their first institution , were invested with an absolute power over their flocks , independent of any authority , but that of jesus christ their head , and were accountable to none for their right administration of their office but to him alone . yet in after ages , by a mutual compact among themselves , they did agree , that for the better preserving the unity and discipline of the church ; each bishop should be accountable for his administration to the whole colledge of bishops . and therefore although the bishops should yield up some of their right , and for the entertaining the better correspondence with the clergy of their dioceses , condescend to give them an account of their diligence in the offices of their function , yet this could not be supposed to degrade them of their office , or make them to be no bishops . we grant , that the superintendents did yearly give an account of their diligence in their functions to a national synod ; but this synod consisted of none but the superintendents , and bishops of the other dioce●…es , and of the most eminent of the presbyters , who were allowed by the superintendants , to sit in that meeting . there was no minister permitted to be a member of that synod , till he was first approved of , by the superintendants , as a person sitly qualified to judge of such matters as were brought be●…ore that assembly . and i would willingly know of this author , whether the superintendants were any more a●…countable to this national synod , than the bishops who went along with the reformation , and notwithstanding of this their being accountable , were still looked upon as bishops , and left in full possession of all their temporal and spiritual rights , which they enjoyed before the reformation ? and if those men , who were acknowledged on all hands to be bishops , were as much accountable as the superintend●…nts ; then it is no argument that the latter were no bishops . the next instance which this author brings of the episcopal party , their bearing an inveterate malice against the presbyterians , is a long enumeration of the laws and statutes made by king charles ii. and his parliaments , for suppressing the many seditions and rebellions raised against his government by the presbyterian faction . he sums up all the acts of parliament made against that rebellious crew ; and these he highly aggravates , as the greatest instances of cruelty in any government . but as to this point , the learned and worthy sir george mackenzie has quite stopt the mouths of this clamouring party , by his excellent treatise , wrote in defence of the proceedings of the government of k. charles ii. against the presbyterian dissenters . he has there given us a summary account of the mild and calm methods used by the government to reclaim this obstinate party , who were even hardned in their rebellious principles . he shews , that the enacting of these penal ●…aws against them ( which this author has scraped together ) was nothing but what the governours of any nation would have been , out of absolute necessity , forced to do for its safety and security . he has collected the most considerable of the pretended instances of cruelty against particular persons , which the presbyterians do now most grievously complain of , and do mostly insist upon in their railings and belchings against the government . to all these instances he has given such a full and satisfactory answer ; that every impartial reader must needs own and acknowledge , that these persons met with no severity , but what their rebellious and treasonable actings against the government did justly deserve ; that the punishments inslicted upon them , for their op●…n and avowed designs of subverting the monarchy , were conform to the laws of the nation , and the proceedings in their tryals very fair and legal ; and that the methods of proceeding in our criminal courts of scotland , ( which this author so grosly belies pag. 30. 31. ) are the fairest and justest , and the panna●…s indulged the greatest advantages for their own defence , of any nation in europe . all which he has clearly demonstrated to the conviction of every disi●…teressed person ; who upon reading the history of these times will be apt to say , that the mildness and clemency of that government towards the rebellious sectaries was its greatest cruelty . so that it is but labour in vain , for this author to be so sull and copious , in relating these sufferings of his party , unless he can disprove what sir george mackenzie , and others have demonstrated against them , of their being guilty of such srequent seditions and rebellions against the state , as would have provoked the mildest government on earth , to have quite extirpated them . but all the attempts which either this author , or another , who pretends to answer the vindication of k. charles ii. governm●…nt , makes that way , are only some weak esforts upon sir george's personal ●…ame and reputation , which are sounded upon such a rock , as the greatest malice of this party is not able to undermine . his admirable qualities of learning , loyalty and religion , have so justly recommended him to the favour and esteem of all virtuou●… and ingenious men , that for these scriblers to attempt the blemishing of his ●…ame ; is to as little purpose , as the dogs barking at th●… moon . what this author alledges against sir george's ingenuous dealing in his vindication , of printing some fanatical covenants and declarations , published by the presbyterians , and the urging these as ●… ground ●…or enac●…ing those severe laws against them ; although the laws wer●… made long before the publishing of th●…se declarations ; i say , what he alledges on this score is most notoriously false . for these covenants and declarations , were only annexed to sir g●…orge's vindication of the government by the publisher , and that with design to let the world see , with what impudence this party did accuse the government of severity , when it appears from their own authentick declarations , that they were still pe●…sisting obstinately in their wicked and rebellious practices against the state. there was no necessity of recurring to these posteriour declarations of rebellion , to justifie the making of these laws against the presbyterians ; since their former trea●…onable actings , under the reigns of k. james vi. and k. charles i. were sufficient grounds to direct the wisdom of the nation , to enact such laws as might tend most ●…o suppress the sedition of rebels , and secure the peace and quiet of the kingdom ▪ their srequent insurrections against k. jam●…s vi. in laying violent hands on his person , at the castle of ruthven in the year 1582 , and keeping him prisoner th●…re , for several months together ; in raising an army against him in the year 1585 , in the south parts of the kingdom , and advancing therewith streight towards st●…rlin where the king then was ; and in tumultuously getting to arms at edinburgh , and there besieging the session-house , where the king and his counsellors were met together ; and by that insurrection had like to have done considerable mischief , had not their rage been stopt by the loyalty of some citizens , who instantly assembled together in defence of the king's person ; and the many other commotions they raised against his government by their seditious libels and sermons ; besides that the whole reign of king charles the first , that mo●…t just and clement prince , was nothing else but a perpetual succession of rebellions raised against him by these presbyterian votaries . i say , all these instances of their treasonable and rebellious practices in former times are su●…ficient grounds to justifie the nation , in enacting such ●…aws as might best prevent these disturbances for the future , withou●… having any recourse to these after-monuments of their r●…bellion to justi●…ie the proceedings of the government against them . however the reader may easily judge from these covenants and declarations , whether any government or society can possibly subsist where such pernicious principles and practices are tolerated . but that it was meerly the frequent rebellions of this party against the state , which occasioned the enacting of these laws against them , does partly appear from this author 's own concessions . for , pag. 1●… . he owns , that their field meetings , which they had under pretence of religion , were called by the parliament , rendevouzes of rebellion : and pag. 14. he grants , that after the deseat they received at their insurrection of bo●…hwel-bridge , the prisoners were all set at liberty upon this only condition , of giving bond never to rise in arms agains●… the king on any pretence whatsoev●…r ; and yet a great many of them were still so harden'd in their rebellion , as to refuse their liberty upon such easie terms . and yet , methinks ▪ these were no very hard conditions s●…om such a persecutiug government as they are pleased to represent it ; but from hence we may easily perceive , that the whole design of the government and its ministers in enacting these laws , was only to secure the peace and quiet of the nation , and by all the calm methods imaginable to reclaim these deluded creatures from their seditious and treasonable practices against the state. and after argil●…'s rebellion in the year 1685 , which threatned nothing less than the utter ruine of the monarchy , a●…d in which the whole presbyterian party were engaged , when argile himself was made captive , his whole forces dispersed , and many of them taken prisoners , and so lying at the mercy of the government ; yet such was its clemency towards them , that besides those who were killed in the skirmishes betwixt the two armies , i 'm confident there were not four in the whole nation that suffered death upon that account . so mercifully were they then dealt with , although now they complain of the greatest oppression ! again , pag. 15. our author confesses , that a party of the presbyterians did declare king charles the second to have forfeited his right to the crown , and to be no more king , and at the same time , because of his vicious life , they excommunicated him ; which this author expresly justifies them in , by saying , they had more honesty than policy in d●…ing so . and whether the tolerating such kind of practices as these be not altogether inconsistent with the safety of any government , i leave my reader to judge . can the mildest government on earth wink at such open and avowed designs of subverting the monarchy ? can it suffer a number of deluded people to range up and down the country like as many wild bears , threatning destruction to the state and all its ministers , declaring it lawful to murder all such as had any hand in the government of the nation , and putting these threatnings in execution against some of the ●…oyal subjects ? can it be imagined , that any government should tolerate such pernicious courses , and so destructiv●… of its own security , without endeavouring to bring the ringleaders and incendiaries of this rebellion to condign punishment ? and after this account of the occasion of the presbyterians sufferings , i ●…hink i may very confidently appeal to any disinteressed person , whether the episcopal party had not very good reason to complain of their present persecution in scotland , as being more grievous than any treatment the presbyterians ever met with ; since what they susfered , ( and are pleased to call by the name of persecution , ) was always for their rebellion and treasonable conspiracies against the government . but what the episcopal party do now suffer , or have suffered since this revolution at the presbyterians hands , is meerly for maintaining and asserting the principles of our religion , and adhering to the communion of the catholick church , without which they can pretend no just title to the priviledges of the gospel . although there is nothing more clear and evident than that what the presbyterians suffered under the late reigns was meerly for their rebellion ; yet this author has the confidence to perswade us , pag. 13. that all their sufferings were upon the account of religion , and at the instigation of the episcopal cl●…rgy . if the presbyterians will needs cover their treasonable designs against the state always with the name of religion , and when they are punished for rebellion , pretend that they suffer for conscience-sake , who can help it ? but it is evident from the laws enacted against them , and the punishments inflicted upon some of their party , that whatever pretences they might make to religion , yet the state took notice o●…ly of their rebellion . if they , under a pretence of judging it unlawful to hear the episcopal ministers preach , shall abstain from church , and meet together ( sometimes all of them in arms ) in their house and field-conventicles , the better to carry on their designs against the state , and there preach nothing but treason and rebellion ; and if the government upon this account shall strictly prohibit all such seditious meetings , and punish those who frequent them ; can this , i beseech you , be called susfering for religion ? and yet this is the very case of our presbyterians ; for their meetings were prohibited by act of parliament , chiefly upon account of the sedition and rebellion vented in them . but this is no new thing in our presbyterians ; it has been not only their constant practice , but likewise of all other seditious and ambitious persons , in subverting the government of a kingdom , in overturning states and nations always to cover their wicked designs of rebellion with the specious pretext of r●…ligion . to amuse and delude the vulgar sort of people , they publi●…h in their declarations , that they design nothing by their attempts , but the good and safety of religion , when in the mean time any thinking or considering man may clearly perceive , that they have no other design or aim before their eyes , but to promote their own wicked and ambitious ends. now to deal with religion in this dissembling and hypocritical manner , to shelter their villanous designs under the patronage of the just and holy god , is su●…h a conte●…pt of religion and all that 's sacred , such an act of wickedness and villany , as the divine justice cannot easily pardon . upon what ground our author alledges , that their sufferings were at the instigation of the episcopal clergy , i cannot r●…adily conjecture . i am sure many instances may be brought to prove the contrary , where the clergy have interceeded with th●… government in behalf of many of these rebels who were most obnoxious to punishment , and by their importunate intercessions have saved their lives , thinking by these calm and mild methods to rec●…aim them from their errors and strong delusions . indeed the event proved far otherwise , for in our late distractions , these men , who had been so mercifully dealt with , were the most furious and violent in carrying on the commotions ●…gainst the state , and the persecution again●…t the clergy . nay , their ingratitude was such , that they alone occasioned the rabbling of those very clergy-men , who had formerly been so instrumental in rescuing them from the gallows ▪ but i would willingly ask our a●…thor here , whether he can charg●… any of our clergy with petitioning the government for the execution of any of these rebels , as the custom was in former times when presbytery had usurped the government both of church and state. many instances of this kind might be here produced to shew the cruelty of the presbyterian party , how their teachers during the late civil wars did often petition the committee of estates for a speedy execution of the pris●…ners , when they were all of them men of extraordinary wo●…th and integrity , and had no crime alledged against them but loyalty to th●…ir prince , as was done by the commission of the kirk 〈◊〉 a●… p●…rth in the year 1645 ; and how they have perswaded the generals of their armies to put those prisoners to the 〈◊〉 of the sword , who had surrendred themselves upon quarters asked and given , as they did after the defeat of mon●…rose by david l●…sly at philiphaugh in the same year 1645. for the foot in montrose's army surrendred themselves upon quarters , which the general readily granted ; but the presbyterian ministers , who were then in the army , were highly enraged that quarters should be given to such wretches as they , and declared it to be an act of most sinful impiety to spare them , and so by their importunity they prevailed with d. l●…sly to suffer the army to be let loose upon them , and cut them all in pieces . many such instances of their cruelty might be here produced from the history of these times , but i purposely forbear to mention any more of them . this , i think , is all that is needful to be said here in answer to our author's first part , since sir george mackenzie in the above-named treatise has already demonstrated to the satisfaction of all disinteressed persons , that what the presbyterians suffered under the former reigns was occasioned meerly by their own rebellion , and could not in any justice be imputed to the severity of the government . and the same reasons that justifie the government in enacting these laws against the presbyterians , wi●…l likewise vindicate those noble persons who were employed either in the state or army und●…r that government , from the aspersions of cruelty thrown upon them by thi●… scribler . if the government be endangered by the tumults and insurrections of a party , must the ministers thereof overlook such dangerous practices , and not put the laws in execution against the incendiaries of these commotions ? though i am certain it was done with the greatest tenderness and lenity imaginable by those gentlemen whom this author in his pamphlet accuses of the greatest cruelty . most of the persons concerned in the administration of affair●… under that government , especially those whom he chiefly vents his malice against , pag. 26. are known to be men of such worth and merit , that our author does his party no small prejudice , by letting the world know , that their practices have been such , as to provoke men of that honour and quality to be their enemies . but before i put an end to this chapter , i must consider one particular more which this author urges as an instance of the severity of that government , and where the parties that did susfer cannot be so 〈◊〉 said to have susfered for rebellion , though they may justly enough be charged with an obstinate and peevish cont●…pt of the lawful commands of their superiors . it is pag. 6. w●…ere he says , that by the instigation of the prelates , the council by th●…ir act , octob. 1662. turned out 300 ministers out of th●…ir churches , without ●…ither accusation , citation , conviction or sentence , or a heaving allowed them . to answer this objection , there needs no more but a true narrative of the matter of fact , which i shall here set down as briefly as i can , and then leave it to the judgment of my reader , whether this matter , when truly represented , can be with any reason urged as an instance of the severity of that government . in the year 1649. when there was no king in our 〈◊〉 , and the presbyterians at liberty to act as they liste●… , the right of patronages was abolished by act of parliament ; and after the restoration of the royal family , there was an act of parli●…ment in the year 1662 , restoring this right to the patrons , and requiring all the ●…lergy to take presentations from them , under thē pain of ●…orfeiting their churches . but that the present incumbents , who had entered to their churches without a p●…esentation from the patron , might not sustain any damage by this act , it was th●…reby provid●…d , that the patrons should give presentations to none but to those persons who were in actual possession of the churches , and had entred thereto by the call of the people . there were sever●…l p●…esbyterian ministers who refused to give any compli●…nce with this act of 〈◊〉 , and would take no presentation from the patron ; and therefore the privy-council issued out a proclamation , requiring all the clergy comply with this act of parliament , and declaring the plac●…s of those void who refused to yield obedience thereto . upon which the non-compliers of their own accord ( so that there was no need 〈◊〉 of accusation or sentence against them ) abstained , after the time limited by the act , from the exercise of th●…ir ministry , and t●…e patrons took care to present others to the vacant churches . but i cannot see the least shadow of reason , why this act should b●… urged a●… an inst●…uce of so great severity in the government , since there was not the least harm thereby intended to the clergy ; the design of the act was only to secure the rights of particular persons which had been i●…croached upon in the presbyterian usurpations ; for the ministers that had been in possession of their churches before the year 1649 , and had received presentations from the right patrons , were not included in this act , but remained in their settlements as before ; and such as were now willing to own the right of their pat●…ons , by taking presentations from them , were allowed to keep their churches , and the patrons obliged to give presentations to them , and to none else if they were willing to accept of them . so that whatever may be objected against the uncanonicalness of the proceedings against them , ( though even that may be justified , since all the bishops concurred with what was done by the council in that matter , ) that their sentence of deprivation ought to have been pronounced by a spiritual rather than a lay-court , and that th●… bishops were more competent judges to deprive them of the exercise of their mi●…istry than the privy-council ; yet i am sure there is not the least ground to urge it as an act of severity in the government , since these ministers were permitted to keep their churches upon such easie terms , and the mildness of the government towards them was such , that many of them , notwithstanding they absolutely refused to comply with this act of parliament , or own the authority of their bishops , were indulged by the favour of the bishops to keep peaceable possession of their churches , although this author maliciously insinuates , that all their sufferings were occasioned by the instig●…ion of ●…he pr●…lates . but a ●…uller account of this you have in a late discourse ▪ entituled , an account of the late establishment of 〈◊〉 government by the parliament of scotland , anno 1690. pag. 14. chap. ii. our author in his second part con●…ines himself to a particular consutation of the treatise , entituled , the scots presbyterian el●…quence ; but before he b●…gins to take it to task , he 's very high in his pan●…gyricks upon the lord●… , 〈◊〉 and m●…lvil . i don't incline to make any particular re●…lexions either upon the parts or integ●…ity of these two lords , the tree may be easily known by its fruits : but this i must beg our author's leave to say , that as for their share in this ba●…barous pe●…secution of our clergy , let them use all the means imaginable to conceal it from the eyes of strangers , let them deny it never so impudently , yet their own consciences , and the starving o●…phans of many of our poor cle●…gy , will appear as dreadful witnesses against them , in that great an●… te●…rible day , when they are call●…d to give an account of all their actions , whether good or bad . and all the harm i wish them is , that they may at last seriously reflect upon the great injustice and barbarity of thei●… proceedings towards our clergy , that so by their unfeigned repentance they may atone for these crimes , and save their souls in the day of the lo●…d . in the next place , he accuses the author of the presbyterian eloqu●…nce , for asserting a great many untruths in his book ; and ▪ p. 36. he instances in that , of charging the presbyterians with the murder of the a. b p. of st. 〈◊〉 ; ●…or ( says he ) the presbyterians were so far from approving it , that th●…y refused the 〈◊〉 to those con●…erned in it , particularly at the sco●…s 〈◊〉 in 〈◊〉 . what abhorrence the presbyterians in holland had of this barba●…ous murder , i cannot well say ; but this i 'm sure of , that our presbyterians in scotland were so far from detesting it , that they generally approved of it as a most noble and glorious action ; and i dare boldly affirm , that never one of the party there refused to admit the murderers to their sacraments , or ever offered to inflict any other censure upon them for this heinous villany . on the contrary , it is notorious how most of the presbyterians that suffered for their rebellion in scotland did justifie this murder in the face of authority , and commended it as an act of good service done to god and his church in delivering them from such an oppressor . this our author's impudence ca●… hardly serve him to deny boldly enough , and therefore he 's satisfied rather to recriminate the matter upon the episcopal party , by charging the privy-council of sc●…tland with hanging five men in magus-moor as the 〈◊〉 murderers , though never one of them ●…ad seen a bishop . these men were punished by a lawful authority , and conform to the laws of the land ; for though they were not the murderers of the archbishop of st. andrews , yet they were notoriously guilty of treason and rebellion against the government ; and these crimes being sufficiently proved against them , and they justifying and approving of the archbishop's murder , i think it was no breach , either of the laws of god or man , to make them a publick ●…xample for the ter●…ifying other wicked offenders , and securing the peace of the society for the future . he says likewise , that the council hanged mr. mitchel for shooting at the said archbishop , though he missed ●…im . but although this villain happened to miss of his design against the archbishop of st. andrews , yet the bishop of orkney being then in coach with the archbishop , was unfortunately wounded with the same shot , which occasioned his death , tho not very shortly after . now i can hardly think , that any good man would ever offer to condemn the punishing of such a villany ; and r●…ally i very much wonder , that this author regards so little the credit and reputation of his own party , as to o●…er so publickly to countenance or excuse such villainous practices , as have justly rendred that party odious to the whole world. what he alledges about the earl of rothes and the council their promising mitchel his life upon confession , is nothing but a meer fiction : for i am credibly informe●… , that they solemnly declared before the justice court , that they never made him any such promise ; and certainly if they had , they were all of them men of more honour and integrity than to have retracted it . this author is at a great deal of pains to prove , that presbytery is mo●…e popular in scotland than episcopa●…y , which has ever been much insisted upon by the presbyterians as a great argument for the lawfulness of their government , as if any principle or doctrine were the true●… , because agreeable to the inclinations of the people . if this be the standard of truth , why was not christianity exploded , and heathenism still continued , as being more suitable to the humours of the people ? this is such a foundation for the truths of our religion , as will go near to subvert all its doctrines ; since many of them are so far from being popular , that they are downright enemies to fle●…h and blood , and oblige us to abstain from all those worldly pleasures which we so greedily pursue . 't is but a bad sign of the weakness of a cause , when they flee for shelter to the fickle and unconstant humours of the vulgar ; when they betake themselves to such weak and frivolous arguments in defence of their government , 't is a shrewd indication they are at a loss for better to produce . this new method we have taken up to promote religion , by establishing nothing that is contrary to the inclinations of a people , may chance to have more fatal consequences than we at present seem to be aware of . the settling the government of the church upon such a slippery foundation , disposes people to look upon it as a thing altogether indifferent and ambulatory , so that each nation may set up what form of church-government they please . but if we consider a little the nature and constitution of the christian religion , we 'll soon find that the government of the church is not of such an ambulatory nature , and that it is a very essential part of the constitution , yea so essential , that it is not in the power of man to alter it . for god having established his church as a society , and invested it with peculiar priviledges belonging thereto ; he must be allowed to have settled and established a distinct order of persons for the governing it , and for admitting members to a right to all those priviledges which he has appropriated to the members of the society . and if he has separated a certain order of persons for this office , and impowered them , and them alone , to seal his covenants in his name , it must needs be sacriledge in the highest degree for any to usurp that office , without a due and legal call from those whom god has appointed to conveigh his authority . and god can never be obliged by the acts of those persons whom he never authorized to represent him , no more than a king can be said to be under any obligation to rati●…ie the acts of any one that usurps his authority , and falsly pretends to be his ambassador . so that to alter the government of the church from what it was at first constituted by our saviour , is nothing less than to undermin●… the whole ground of our salvation , since we can have no title to the benefits of the gospel , but as we are members of christ's church here on earth ; and we cannot pretend to be members , unless we b●… admitted into the society by those persons whom god has delegated to that office , and intrusted with that power . but notwithstanding the impertinence and weakness of this argument in vindication of the church-government , yet since our author insults so mightily upon it , i shall comply with him so f●…r as to consider the grounds of his assertion ; only i would caution the reader never to lay stress on such kind of arguments , as are altogether incompetent , and of no force to prove the truth of any principle of religion . for there is no doctrine which is in it self false , that can be justified by never so general a reception of it ; and therefore , it can be no argument of the lawfulness of any form of church government , that it is the most agreeable to the inclinations of the people . all his evidences to prove , that presbytery is more popular in scotland than episcopacy , amount to no more than this , that the presbyterians have made more insurrections in behalf of their government , than the episcopal church ever thought fit to do . and that this is not sufficient evidence enough to prove their point , will easily appear from hence . the principles of our presbyterians with respect to monarchy , are of a very large extent ; they make the supreme power of the nation accountable to his subjects , and allow he may be resisted and dethroned for his male-administration . so that , if the sovereign shall at any time think sit to m●…ke such alterations , either in church or state , as do not exactly quadrate with the wild humours and fancies of that party ; then they instantly betake themselves to arms , and resolve to involve the nation into blood and confusion , rather than fail of having their unaccountable humours gratified . but the episcopal church of that kingdom have greater restraints upon them ; they own , in consormity to the laws of the rea●… , and to the laws of god in his ●…irst institution of government ; that the supreme power is irresistable , and cannot for any male administration be dethroned by his subjects ; that if he be guilty of any illegal or unjustifiable actions in his government , he is accountable to none for them , but to god alone . and therefore , although the sovereign should chance to ●…stablish such constitutions , either in church or state , as are contrary both to the laws of god , and the particular laws of the realm ; yet by reason of their strict obligations to absolute submission , they are not at liberty to rise in arms , and assert their rights that are thus encroached upon . they may indeed ve●…y lawfully refuse their actual concurrence and compliance with these sinful constitutions ; but to resist or dethrone their sovereign upon that account , is what they are not able to justifie , either by the laws of god , or the laws of the nation . this is , and has been the constant principle and doctrine of our church ; and if any of its members have acted contrary thereto , they have in so far deserted the principles of their church , and slighted their sacred vows and obligations , and therefore ought in conscience speedily to return to their duty . the reason why the episcopal church act more submissively to the lawful powers than the presbyterians , is not , that there lie stricter obligations to obedience upon the one party than the other ; no , they are both subject to the same laws , are obliged to own the same prince ; and are under the same obligations and ties of conscience to submit and adhere to him . but the difference lies here , that the episcopal church make some conscience of performing their duty , and of walking answerably ●…o their vows and obligations ; and resolve , in conformity to their ●…imitive ancestors ; rather to suffer pe●…secution than be guilty of rebellion . on the contrary , the presbyterians sacrific●… a●…l duties to the interest of their party ; and where that is concerned , make light of all obligations : so that , whoever considers the different principles of both these parties , will never conclude from hence , that presbytery is more popular in scotland than episcopacy , meerly , because there have been more popular insurrections for it , than for the other ; since the presbyterians think it lawful to rebel upon that account , and the episcopal church look upon it as altogether unjusti●…iable to resist the lawful powers upon any account , even of religion it self . as for what our author urges concerning the great party that appeared for the presbyterian government in this last convention , which abolished episcopacy , and established presbytery ; i shall plainly make it appear , that this can be no argument , that they have the majority of the nation on their side . at the time when this convention was called in scotland , the affairs of our nation were in such a distracted condition , as made the event altogether uncertain ; and upon this account many of the episcopal gentlemen who were wont formerly to be members of parliament , thought it safer to keep out of publick business , and therefore refused to be elected by those shires and burroughs whom they used always to represent in parliament . nay , some of them were so averse from being elected themselves , that they would not so much as be present to vote at the election of oth●…rs , thinking it to be a direct breach of their ties and oaths to the government , and particularly that of the test , to meet or consult about the a●…airs of the nation without the consent of the king. so that at many of the elections one third part of the members concerned therein refused to be present , and the episcopal gentlemen declining to be elected , there was no opposition made to any that would stand ; and this was certainly the reason why more presbyterian members ●…rept into this convention , than ever durst appear in the like assembly b●…fore . but notwithstanding this great advantage the presbyterians had in these elections ; yet even in the convention , had not the episcopal party been divided among themselves about the civil government , their adversaries could never have gained any ground upon them , in altering the state of our church . for many of the episcopal nobility and gentry being dissatisfied about the lawfulness of the state revolution , withdrew from the convention of estates before the affairs of the church were considered ; and this you must needs suppose , was no small diminution of the interest of the episcopal church in that convention , and enabled the presbyterians to do there as they pleased . and so i think this short account of the state of our nation at that time is sufficient to convince the reader ; that although presbytery was established by that convention ; yet it by no means follows , that the majority of ou●… nation inclines to that government . 't is known to any who are the least conversant in the affairs of our country , that the persons who are mostly drawn away with the strong delusions of that party , are but of the meaner and vulgar sort , and those only in the western parts of the kingdom ; but the greatest part of our nobility and gentry ▪ are men of more judgment and reason , of a freer and more noble education , than to be so infatuated , or deluded by vain and imaginary dreams . and therefore to clear them from this imputation of meanness thrown upon them by this author , and in his own phrase , to cut the throat of this objection once for all , that we may not be hereafter any more stunn'd with the noise hereof ; i could have subjoyned hereunto a list of all our nobility that are not popish , and have ranked them according as they are affected , either to the episcopal , or presbyterian government ; but being at such a distance , cannot have it exact . and if it were not a thing of unsufferable toil , and of little or no moment , to make an exact list of the gentry of the nation , i could shew a far greater disparity among them , with respect to this affair , than could even here appear in the list of the nobility , and yet it might be evident from it , how vastly considerable the episcopal interest is among them , beyond that of the presbyterian . another of the untruths with which this author charges his adversary , is , for asserting , that the episcopal rulers and ministers used all christian and discreet me●…hods to gain dissenters . and why our author should have so much malice as to deny this known truth , i cannot well imagine , for 't is certain , that the behaviour of the episcopal clergy towards the presbyterian dissenters , was truly christian and brotherly ; they used all fair and discreet methods to reclaim them from their errors and delusions , and their endeavours that way were , by the blessing of god so successful , that at the time when k. james granted his indulgence to his subjects , there were scarcely any presbyterians in the whole nation ( ●…xcept a few wild camer●…ans , who betook themselves to the hills ) that did not actually joyn in communion with the episcopal church ▪ their very teachers came punctually to church , and attended upon the ministry of the episcopal clergy ; they were constant hearers of their sermons , and frequently received the sacraments from their hands . now i would gladly know of our adversaries , what plausible reason they can give for deserting our communion , after the promulgation of this indu●…gence , when they thought it lawful to joyn with us before . what excuse can they pretend for ●…o groundless a separation , to separate from a communion , which they themselves owned to be lawful , by their joyning therein ? our constitution still remained the same ; there was no alteration in it , that could afford them the least pretext for leaving our communion ; and episcopacy can never be urged in their defence , since by their former practice , they declared it lawful to communicate with bishops . methinks , that if they had any true notio●…s of schism , they might soon perceive how 〈◊〉 〈◊〉 〈◊〉 of it lies against them upon this score , and it concerns them highly to vindicate themselves in this point , and to shew that , by separating from a lawful established communion , which th●…y themselves by ●…oyning with it , owned to be lawful , 〈◊〉 in which there were no 〈◊〉 terms required , they were no ways guilty of schism . pag. 43. he accuses his adversary of downright lying , because he asserts , that the presbyterians ●…ve justled out , and 〈◊〉 the lord'●… prayer , and abolished the reading ●…f the scriptur●…s in church●…s ; and yet with the same breath , he confesses the assertion to be true , and endeavours to vindicate their practice therein . he alledges the frequent use of the lord's prayer , is a meer prophaning of it , and upon this account , he thinks the presbyterians may totally abstain from the use thereof ; which is such an instance of veneration to sacred things , as is not often to be met with ; that because a sacred thing may sometimes chance to be abused to superstition , therefore we must altogether slight and contemn it . may not we upon the same ground likewise abstain from worshipping god , since the divine worship has been prophan●…d by the heathenish superstitions , in paying that adoration to inanimate creatures , which is due only to the eternal and infinite being ? but the presbyterian practice in this contempt of our saviours prayer , is so very ridiculous , and many of their party have uttered such blasphemous expressions concerning it , that they deserve no small rebuke . and i don't see how they can well vindicate themselves from what is charged upon them by the author of the presbyterian eloquence , that when a presbyterian minister was staged before one of their own judicatories for this blasphemous expression , that if ever our saviour was drunk , it was when he composed his prayer , they would not so much as enquire into the truth of this accusation , notwithstanding it was brought before them , by a person of known honour and integrity , who had been one of the judges of the nation , and offered to prove the truth of his accusation , by the testimony of such witnesses as could not be well rejected . now methinks , that although their concern for punishing such blasphemous expressions had not influenced them , yet at least the deference they owed to a man of his character and quality , ought to have engaged them to take this matter into their cognizance , and make some enquiry into it ; and what excuse they can pretend for this neglect i cannot apprehend , the matter of fact being so notorious , that there was no denying it ? their abolishing the reading of the scriptures in churches is likewise so generally known , that our author does not offer to deny it . it is customary in the church of sc●…tland , that always at the beginning of divine service , the clerk is appointed to read two or three chapters , in the old or new testament , for the instruction of those who come sooner to church than others ; that their thoughts being taken up with hearing the holy scriptures read , they may have no occasion to spend that time in gazing about them in the church , or entertaining one another with trivial discourses ; and this the clerk continues to do , till the usual time that the congregation be fully met . this practice the presbyterians have quite abolished , and instead of the scriptures , have set up their more sacred oracles , the confused farce of some of their sermons , which they order to be read , for the edification of their auditors , till the usual time that their sermon begins . * our author pag. 47. quarrels his adversary , for saying , that the author of the brief and true account of the sufferings of the church of scotland ; bestows the characters of godless miscreants , infamous parricides , sorcerers , and incestuous apostates upon the scots gentry , as well as clergy . and although he will not allow the truth of this in that author whom he endeavours to vindicate , yet he himself is so very civil as to treat them at the same scurrilous rate in many places of his book . as for the clergy , he spares none of their rank or order , but represents them all as the worst of men , and belches out his vomit against them in such obscene and scurrilous language , as any modest man would have been ashamed to utter . the episcopal gentry both of england and scotland he represents as robbers and murderers ; as generally prophane and debauched ; as men void of all manner of religion , who , in stead of freq●…enting the religious assemblies , do haunt bawdy-houses , and are drunk in taverns and ale-houses . but it is no wonder he should tre●…t our clergy and gentry at this rate , when he has not the least respect to the sacred persons of our princes ; them he repres●…nts as wa●…owing in their sins and uncleanness , and avowing their adulteries as sodom . and what treatment the author of such villanous re●…lexions does deserve , i leave the reader to judge . to treat the sacred persons of princes and prelates , the anointed of the lord , in such a scurrilous manner , to wound the reputation of men of known honour and integrity at this rate , is such a piece of ●…illany as can hardly receive a sufficient punishment . can any man that is not totally void of religion write in this inhumane and unchristian manner ? to represent all that differ in principles from them as worse than infidels ; this is such an act of malice as i believe was never practiced among heathens or barbarians , and it is no small 〈◊〉 to our religion , that any who call themselves by the name of christ shou●…d be guilty of such barbarous practices . this scribler endeavours , pag. 52. to answer an objection which his adversary brings against their new and unheard-of practice , of settling and abrogating matters of religion , even those that are most essential , according as they are either agreeable or contrary to the inconstant humours of the vulgar . his argument runs thus ; that upon the same grounds our presbyterians in scotland declared episcopacy to be anti-humane , christianity must be anti-humane in turky , and protestantism in france and spain ; and therefore ought in all equity to be rejected by them , they being contrary to this new standard , the inclinations of the people . this argument a ●…ri is so very conclusive , and presseth our author so hard , that in stead of confuting , he is forced to yield to it ; and he very fairly gran●…s , that if christianity or protestantism be contrary to the inclinations of the people in these parts , they may reje●…t it as anti-humane , and it ought no ways to be imposed upon them . i wish this author would but consider a little , whither this principle of his carries him , what absurd and pernicious consequences he is forced to grant , and what great disservice he does to the interest of religion meerly through a blind and mistaken zeal for his own cause . it seems strange to see men so hurri●…d away with the spirit of contradiction , as not to discern such plain and obvious consequences . is it possible at this rate ev●…r to mak●… any conv●…rts to the christian or reformed religion , except where it alr●…ady g●…nerally prevails ? and how the christian religion could at first be propagated through the world according to this new principle , is a thing impossible to conceive . i would gladly know of this a●…or , what arguments he can pos●…bly bring to convert these heathen nations to the christian , or to p●…rswade th●… popish countri●…s to ●…mbrace the reformed religion ? they can 〈◊〉 retort upon him his own argument , that the christian r●…ligion being contrary to the inclinations of th●… p●…ople in thes●… parts , they ought to declare it to be 〈◊〉 , and no ways to 〈◊〉 it , and how our author can well ev●…de the forc●… of this argum●…nt i do not appr●…hend . if the inclinations of the people must needs be the standard of truth , i 'm sure we can have no hopes of their conversion , since they a●… by this principle obliged to persist in their idolatri●…s and corruptions , and the popish countries must still adhere to their errors and superstitions . if any of them desert their errors , and ●…mbrace the true religion , then , according to our author's hypothesis , they embrace what is anti-humane , and what they ought to r●…ject as being contrary to the inclinations of the people . the only thing our author comforts himself with in this matter , is , that he 's con●…ident the p●…ople of these countri●…s can never declare the christian or protestant r●…ligion to be contrary to their inclinations . but upon what evidence he grounds his confidence , i cannot easily imagine . does he fancy , that the generality of the people in turky , and these oth●…r barbarous nations , are more inclinable to the christian religion than to their own idolatrous corruptions ? do they not declare against our religion as a downright cheat and imposture ? and do not those of the romish communion look upon our reformation as a meer innovation ? and what encouragement this author affords these enemi●…s of our religion to continue in their errors and superstitions , i leave a●…y serious reader to consider ; he has taught them a new principle , by which they may easily evade the force of all the arguments we can bring for their conversion . i find our author her●… tak●…s notic●… of on●… of his adversaries observations , wher●… he says , that the new gospellers call the common-prayer boo●… popery ; and this he is so far from denying , that he endeavours to justifie the charge . now to s●…e men pretend to the spirit of moderation towards adversaries , and y●…t in the m●…n ti●… be guilty of such an overt act of malice and disingenuity is not a little amazing . i dare appeal to this author 's own conscience , that he knows a sensible and a vast difference betwixt the english liturgy and the romish mass-book , and yet he 's so disingenuous as to perswade the silly and ignorant people , that they are both the same . i 'm confident he knows our liturgy contains no prayers either to saint or angel , and that all our prayers ●…re directed to the true and sole object of divine worship , the 〈◊〉 and et●…rnal god. we have no prayers of intercession or mediation but which ar●… addressed to the lamb of god , who sits at the right hand of the father to ●…ake intercession for us ; all our forms of prayer are composed of such emphatical and comprehensive sentences , are framed with such a tendency to raise and el●…vate the d●…votions of the people , that it is beyond the art of man to bett●…r them . but this has been the constant practice of the presbyterian party , to represent every thing as popery that is not in all points agreeable to their enthusiastical dreams ; they endeavour to infuse into the minds of the people dismal and frightning notions of popery , and then the better to expose their adversaries that di●…er ●…rom them to the rage and fury of the rabble , they brand them with the odious name of papists ; which is such a piece of malice and di●…ngenuity as i believe is peculiar to the party . in the same page we have a vindication of the presbyterians for not observing the anniversary of king ch●…rles i. his murder . and the reason of their so doing , our author says , proceeds from a principle , that no human●… power can oblige them to violate the fourth commandment , which says positively , six days shalt th●… work . this is indeed a new comment upon the fourth commandment , and such as few of our expositors have been so happy as to light upon . god out of his et●…rnal wisdom thought ●…it indeed to separate a seventh part of our time for his own worship and service , and to establish the sabbatical ●…estivity in comm●…oration of that great and omnipotent work of the creation , when he rested from framing the glorious fabrick of this universe ; and out of his great bounty towards the work of his own hands , he allowed us the other six days of the week for carrying on our worldly and temporal concerns . but was it ever be●…ore dreamed , that this indulgence of time for our private labours was such a strict and positive precept , requiring us to spend these six days so entirely in working , as if we were not at liberty to set apart any portion thereof to worship god either for publick or private mercies upon any occasion vouchsafed unto us . we ought not indeed to spend this time in idleness and vanity , and when we ar●… not taken up about the service of god , we ought to be diligent in following our private labours and callings . but if we employ any portion of this time either in publick or private exercis●…s of devotion , in glorifying god for some personal or nation●…l blessings conferred upon us , or in deprecating his wrath for our crying sins and abominations ; this is so far from being a breach of god's commands , that it is what he repuires and expects at our hands ▪ and has been the constant practice almost of all nations in the world. do we not find that the jews , besides the festivals appointed them by their lawgiver , observed a great many uncommanded feasts and fasts , which ●…hey themselves had instituted as anniversary commemorations of some signal deliverances ? the ●…east of purim was instituted by mordecai in remembrance of the delivery of the jews from ●…aman , who maliciously sought the destruction of them . and the feast of dedication was instituted in remembrance of that great mercy which god shewed unto his people , in delivering them f●…om the tyranny of antiochus , and the idolatry which he had forced upon them , setting up the idol of jupiter in the temple of god , and abolishing the true worship of god. it was appointed by judas maccabaeus as a yearly festival , to be observed from year to year for the space of eight days . besides these , they had several other feasts of humane institution , of which we ●…ind frequent mention in scripture . we see likewise , that the romans had their feriae , and their festi dies ; the feriae , which were instituted to the honour of their gods , they observed so sacredly , that it was a heinous crime to do any manner of work on them ; on these days it was unlawful for them terram ferro tangere , as servius tells us . these feriae were either stativae , unmoveable feasts , and appointed always to be kept on a certain day ; or imperativae , which were arbitrary , and solemnized upon such days and on such occasions as the magistrates and priests thought most expedient . and the practi●…e of the christian church in this matter is so notorious , that , besides their frequent occasional festivities , the greatest mysteries of our religion have been celebrated in 〈◊〉 anniversary solemnities ●…hrough all the ages of the church ; which is a most effectual way to prevent these articles of our faith from being subverted by hereticks . and thus we see , that this practic●… of observing anniversary days has been constant●…y received not only in the christian and jewish churches , but likewise among the h●…athens ; it being as it were a principle engrafted in ●…umane natu●… ▪ to return a suitable tribute of praise and thanks to the supream governour of the world , for disposing and ordering the events ther●…of in such a manner as tends most to his own glory , and the welfare of his peculiar people . so unhappy are o●…r pr●…sbyterians in their schism from the catholick church , that in many doctrin●…s and customs wherein they di●…fer from us , they run in a di●…ect opposition to the practice and judgment , not only of the catholick church , but likewise of all mankind ; so fond are th●…y 〈◊〉 〈◊〉 own singular opinions . what this author urges in contradiction to this universal prac●… of observing anniversary days , is of no consequence ▪ fo●… although there may be none of the six on which some remarka●…le 〈◊〉 〈◊〉 not happened , as he alledges ; yet it does by no means follow , 〈◊〉 〈◊〉 should have no time left at all for work. 't is not to be suppo●…d , that god requires such constant exercises of devotion from u●… , as to impede the necessary works of humane life ; 't is true indeed , there is no dispensation of the divine providence , but what is accompanied with such wisdom and prudence as deserves to be admired and adored by all rational creatures , but yet there are some acts thereof so signal and so remarkable in their events , that they require a more solemn acknowledgment at our hands , and deserve to be more frequently commemorated by us . and the appointing of s●…t times for commemorating these more signal dispensations of divine 〈◊〉 must be left to the prudence and discretion of the governo●… of the church , who are the most proper judges of w●…at concerns the publick worship ; and we are not to suppose them so 〈◊〉 in the conduct of affairs , as to separate such an unequal share of 〈◊〉 time for the publick worship , as would render devotion bu●…som to the people , and altogether inconsistent with the 〈◊〉 ▪ of humane life . and if any private person can , by entailing 〈◊〉 charity upon us , engage us to observe an anniversary day for the commemorating of his charity , as this author grants he may , i 〈◊〉 no reason why our superiors either in church or state may not with far greater authority oblige us yearly to commemorate some signal dispensations of the divine providence , that have been designed by god , either as a punishment or a blessing to us . but our author being somewhat jealous , lest this negl●…ct of the presbyterians to observe the anniversary of k ▪ charl●…s i. his murder , should prompt the world to believe , that they app●…ove and 〈◊〉 the same ; he therefore endeavours to perswade us , that neither the scots n●…r english presbyterians had any h●…nd in bringing him to his death . but their rebellious and inhumane practices towards that most clement prince , are too notorious for the party now to think to conceal them ; how many insurrections they raised , both against him and his father is but too well known ; and when they forced him to grant concessions , which were no small encroachments upon his prerogative and honour , yet nothing would satisfie their capricious humours , but the overturning both of church and state. if we but look back a little into the history of these tragical times , we shall find , that the presbyterians in both nations were the chief instruments of obstructing the peaceable and quiet reign of that religious monarch , and of bringing at last , that fatal stroak upon him . was it not they , who sowed the first seeds of all thes●… wars and confusions , and having treasonably associated themselves together , rose in arms against his majesty , under a wicked pretence of reformation ? and having reduced ●…im to such extremities , that he was forced to throw himself at their me●…cy ; ●…ow basely did they treat him ? for when the king escaping from the siege of o●…ford , committed himself to their army at newark ; the ●…irst thing th●…y for●…d him to do , was to command his governour of n●…wark to deliver up the city , and m●…itrose , huntly and mackdon●…ld , and all others that were in arms for him in scotland , to dis●…and . ●…ad not the king been advised to these courses , he might have happily prevented all these fatal consequences that followed thereupon ; but his majesty was now redu●…d to such circ●…mstances , that it behoved him to grant whatever they pleased to demand . and afterwards , in the parliament of scotland , which met at edinburgh in 〈◊〉 1646 when the question came to be debated , whether they should own the king , or recall their army from england , and leave him to the english ; the presbyterians opposed the king's affairs with no little fervour and zeal . the king's party in parliament was at first so considerable , that had the que●…ion been proposed at the downsitting thereof , the business had been carried for the king , by at l●…ast thirty voices , as some of the ●…ing's friends did then compute , by trying the pulse of the commissioners . but for f●…ar matters should go for the king , the presbyterians were very busie and industrious , in drawing away many that adhered still to the king's interest ; and for this end pub●…ished a declaration , tending to keep in with the english parliament , and not to own the king. and by their interest in this parliament they got it enacted , that their army should withdraw out of england , and leave the king to the english , without any conditions for his interest . now the guilt of this act cannot in reason be imputed to any but the presbyterian party , and no ways to the generality of the nation ; because , as to the nobility , the third part of them was not present at that sederunt ; many having been excluded for their known affection to the king , and others upon other pretexts ▪ and some withdrew from the parliament of their own accord , being on the one part resolved not to comply , and on the other loath by their dissent to offend the prevailing faction , lest they should in●…roach upon their fortunes . and as for the gentry and commonalty throughout the nation ( f●…fe and the w●…stern shires being ex●…pted ) there were a hundred to one th●…t abhorred it , and would never have instructed th●…ir commissioners that way , but were so overawed , that they durst not challenge them . but the opposition of this party to the king's affairs will further appear , if we consider their behaviour , with relation to the ●…n gagement in scotland , for rescuing the king's person . in apr●… 1648 , the parliament of scotland being informed of the rude and barbarous treatment which the king received from the english parliament and army ; and hearing that they had made him prisoner in the isle of wight ; they voted , that they s●…ould demand the king to be brought from his prison to london , or thereabout in honour , freedom and safety . and having for this ●…ffect dispatch●…d lieutenant collonel marsh●…l to the parliament of engl●…nd , with a remonstrance of their breaches ; they concluded and ●…oted a levy of 30●…0 foot and 60●…0 horse , of which d●…e 〈◊〉 was made general . but the presbyte●…ians expressed very gr●…t dislike of , and solemn●…y protested against all ●…hat was resolved ▪ ●…nd sent strict orders to all their disciples , that they should on ●…he last sabbath of may keep a publi●…k fast ▪ 〈◊〉 i●…st t●…at co●…rse ▪ 〈◊〉 them withal , not to comply in any so●…t ●…or 〈◊〉 this ●…evy , under pain of the highest censure ; and their ministers did in the mean time , thunder ▪ curses ▪ against all who should joyn in this ●…ngagement . and when the noblemen and others in command over the army , were hasting to bring ●…orth 〈◊〉 r●…giments , that they might mar●… into england ; a great number of western people assembled in arms against them at mauchlin , under the command of some presbyterian ministers , viz. mr. will. adair , mr. wil●… ▪ guthry , m r. gabri●…l m●…wel , and mr. john nevoy . middleton being sent against them with some troops of horse , these ministers parlied with him , but were so violent , that they would needs fight it ; but the ●…ight lasted not long , for middleton in an instant put th●…m all to the rout ; and yet dealt so mercifully with them , that such as he took prisoners , he dimitted without any suffering . the army under the command of duke hamil●…on being marched into england , the gen. ass. met at edinburgh jnly 12 ▪ and published a declaration against the army , proving the sinfulness and unlawfulness of the eng●…gement . and upon notice , that this army was defeated by cromwel at preston in lancashire ; the west country upon the first notice of this defeat , got instantly to arms , with a design to cut off the remainder of this army , and upon the head of this rebellious multitude , were mr. david dick , and the rest of the presbyterian ministers in those parts . thus did they treat that ●…oyal army which had assembled themselves together , to rescue his majesties sacred person from the hands of his cruel and blood-thirsty murderers . here we have a clear view of the behaviour of the presbyterian party towards the royal martyr k. 〈◊〉 i. how they acted against his majesties interest , in a direct op●…sition to the wh●…le ●…ody of the nation . when the whole ●…ingdom ▪ 〈◊〉 t●…ose who had formerly been deluded by the rest of the 〈◊〉 , with the ●…alse and hypocritical pretences of reformation , did unanimously embrace the king's ▪ interest ; the presbyte●…ians were so far from being s●…nsible of their sin and folly , that they ●…ted a●…ainst him with the utmost rigour of malice and en●… . and ye●… t●…ese men ●…ave now the considence to protest , they 〈◊〉 no hand 〈◊〉 ●…inging him to his death , as if the history of these ●…es were qui●… 〈◊〉 , and no publick monuments of their trea●…nable and reb●…llious actings against that prince remaining to 〈◊〉 ●…ternal 〈◊〉 and reproach . but this is not all the countenance and encouragement these barbarous par●…icides received from our presbyterians . for when the ●…ws came to scotland of a treaty , begun betwixt the king and parliament of england ; mr. rob. blair and sir john cheesly were ●…sently dispatched away , by order of the presbyterian ministers to joyn with cromwel , in obstructing the treaty . and upon their arrival there wi●…h two other commissioners , viz. the earl of lothian , and will. glendinning , fro●… the committee of estates , cromwel began to shew himself for crushing the treaty ; he drew up his army towards london , and sent in a remonstrance to the parliament , shewing his disallowance of the treaty , and craved justice ( as he call'd it ) to be done on the king. now these presbyterian commissioners not only concurred with cromwel in this remonstrance against the king , but likewise remained at london , during the whole time of the king's tryal and execution , and never offered to remonstrate against the unjust and unnatural proceedings against his majesty . they did indeed send down to scotlan●… , for instructions relating to the king's tryal ; and they were ordered to endeavour the procuring a delay ; but in the m●…an tim●… to be cautious not to offend the prevailing party in ●…gland . i know the presbyterians will here pretend , that the guilt of this act cannot be charged upon them solely , since their 〈◊〉 from the kirk acted nothing in reference hereto , but in conjunction with the commissioners from the committee of estates . but here we must consider , that the committee of estates did now wholly consist of the presbyterian party ; the rest of the members not daring to appear , by reason of their known affection and loyal●…y to their prince . for when the scots army was defeated by cro●… at preston ▪ many of our noblemen and gentlemen were 〈◊〉 killed in the action ; others to a great number taken prisoners , and such as had the fortune to make their escape , were ●…orced either to abscond or 〈◊〉 the country , to avoid the severities with which the presbyterian pa●…ty , who now had usurped the government of the nation , did persecute all such as were concer●…d in this engagem●…nt for the defence of the king's person . and by this means the presbyterians got the whole management of the affairs of the kingdom into t●…eir 〈◊〉 ▪ and acted there as they listed ; so that , although the committ●… of ●…states as well as commission of the kirk , sent commissione●… to concur with the kings murderers in england , yet the guilt and shame of this act , cannot in any reason be imputed to the generality of the nation , but only to the presbyterian crew , whose actings have always tended to bring their country into disgrace and contempt . from hence , i think it clearly appears , that the horrid murder of this royal martyr , is justly chargeable upon none of our nation but the presbyterian sectaries ; and the like may be made evident , in relation to the kingdom of england , that the presbyterians and other sectaries of that nation , were the only actors of that dismal tragedy , and did most cruelly persecute the church of england and its m●…mbers , for persevering in their allegiance and duty to their sovereign . but let us in the next place see what the behaviour of this party was towards k ▪ charles ii. upon his advancement to the throne ; for our author tells us , that what they suffered on his account every body almost know●… . that our presbyterians did consent to the pro ●…laiming of charles ii. king upon the news of his fathers murder is true , but their loyalty in this point , was clogg'd with such rest●…ictions and limitations , as was not ●…asie for the king to comply with they for●…'d him , before his admission to the crown , to sign a d●…laration , signifying his penitency for the sins of his forefat●…rs , in opposing the work of god , and his own in so long foll●…wing th●…ir ●…ootsteps , with a resolution to accomplish and 〈◊〉 the covenant , in all its ends and purposes , which also for the more 〈◊〉 , they caused him to take and swear . and because his majesty did at 〈◊〉 refuse to sign this declaration ; the 〈◊〉 of the kirk did on the 1●… of august 1650 publish a 〈◊〉 commonly called the act of the westkirk , wherein they 〈◊〉 they will not espouse any malignant party or quarrel , and that they will not own the king nor his interests , otherwise than ●…ith ●… subordination to god , and so far as he owns and prosecutes the ●…ause of ●…od , and disclaims his and his fathers opposition to the work of god , and to the covenant , and likewise disowns all the ●…nemies thereof . and in prosecution of this declaration , when the kingdom had resolved to call home k. charles ii. and for that end had admitted to favour , those who formerly were banished the court and nation as malignants ; this gave the zealous and bigotted covenanters so great offence , that they protested a●…ainst all the present proceedings , and declared that they had , 〈◊〉 to the solemn ●…eague and its ends , admitted to the throne 〈◊〉 〈◊〉 , who was an enemy and opposer of the quiet of 〈◊〉 〈◊〉 and ●…irk . and this rigid party having drawn to a 〈◊〉 in the west , in the year 1650 , oct. 17. they penned and 〈◊〉 a paper , which they called a remonstrance of the gentlemen , 〈◊〉 〈◊〉 and ministers att●…ending the forces in the west , which they delivered into the committee of estates , and from which afterwards they got the name of remonstrants . hence we see how this merciful prince was treated by them in the very infancy of his reign ; and what further disquiet and disturbance they afterward ▪ occasioned him , is but too notorious , from the many insurrections they raised against his government , and which occasioned the enacting of those laws , the severity of which they now so grievously complain of . what these su●…ferings were which this author alledges the presbyterians met with for adhering to k. charles ii. i must confess i am altogether ignorant of , unless he means , that some of the more moderate of their party were willing to own the king after he had taken the covenant , and therefore upon that account suffered in the common calamity with the rest of the nation , when cromwel with the english army invaded our kingdom , defeated our forces , and oppressed all that stood in any sort suspected of the crime of loyalty . but it is evident from the history of these times , that the generality of the presbyterians were so far from being forward in owning the king's interest , that at the same time when cromwel was so successful in the south of sc●…tland , as to have all besouth forth under his dominion , great numb●…rs of them were assembled in arms in the west , and remonstrated against the nation for owning the king's interest . and this much of the loyalty of our presbyterians . this author , pag. 53. to justifie the proc●…dings of their late general assembly , in refusing to admit some of the episcopal clergy into a share of their government upon the terms desired by k. william , urges , that they did no●…hing but what the church of england convoc●…tion had done 〈◊〉 them , who 〈◊〉 to admit th●… 〈◊〉 on the same king's d●…sire . it were no small presumption in me to offer any vindication of the proceedings of those learned and worthy meembers of the convocation in england , who at that time opposed the designed comprehension of the dissenters ; but i think i may be allow●…d to say , that they w●…nt upon far better grounds than our pretended general assembly , who refused to receive such of the episcopal clergy as condescended to address them upon that account . i am not concerned here to enquire into the ●…awfulness of what these ●…piscopal addressers did , in desiring to be united with the pr●…sbyterians in the government of the church , i shall not here so much as enter upon that question . my business at present is , only to shew , that the 〈◊〉 of scotland are ●…ar more inexcusable in denying the request of these episcopal ministers that addressed them , than those of the english convocation who obstructed the union with the dissenters upon the terms that were then proposed ; and my reasons are these . first , the dissenters in england never offered any address to the convocotion , declaring their willingness to return to the churches communion , upon her laying aside the use of these innocent ceremonies which they pretend they cannot in conscience comply with . had the presbyterians given but the least intimation of their readiness to abandon their schism upon the making of these alterations , the clergy perhaps , to further so desirable a work , might have easily been induced to grant them some ease as to their unreasonable scruples about those harmless rites used in our worship , which tho' indisferent in their nature , yet are very signi●…icant in their use. but it is to no purpose ever to expect to reclaim the presbyterians from their schism upon such terms , since they declare against the whole body of the common-prayer , and the order of episcopacy , as unlawful ; and therefore to make alterations in the manner of our wo●…hip , which could have no other esfect but to create more enemies to our communion , was no ways consistent with the prudence that is required in ecclesiastical governours . now this is what the sc●…ts assembly cannot urge in their defence , since those of the lpiscopal clergy , who had the freedom to joyn with them in the government of the church , petitioned them upon that account , and declared their readiness to concur with them in maintaining the discipline of the church , and punishing scandalous and contumacious offenders , which were all the acts of government they de●…ired to share with them in . as for their presbyterian ordinations , they did indeed declare positively against them , and refused to joyn with them in any such acts as they thought to be direct encroachments upon the episcopal power . but , secondly , there is another reason which may have influenced the ●…nglish convocation to oppose the alterations in the form of our worship , which k. william did then desire them to make , and that is , t●…e preservation and saf●…ty of the whole liturgy . they were ●…t that time sensible of the fatal overthrow of their neighbouring church of sc●…tland , how the order and constitution of its governm●…nt was ●…uite overturned by the presbyterians , and not only the bi●…hops turned out both of their spiritual and temporal rights , but 〈◊〉 the greatest part of the clergy most barbarously treated , ●…nd driven from their houses and churches . this cruel treatment which their brethren in 〈◊〉 received from that dissenting party , might ju●…tly a●…arm the english clergy to expect the same usage from the p●…esbyterians here , as soon as they could thrust themselves into 〈◊〉 power of doing th●…m any mischief . and therefore considering the great interest the presbyterians had in that ●…irst parliament a●…ter the revolution , it was no ways safe for the convocation to consent to the dissolving of the present act of uniformity , lest they should meet with such obstacles in establishing another , as they were hardly able at that time to grapple with . the presbyterian members of that parliament were so numerous , that had the present act of uniformity been once dissolved , they would have th●…own in so many stops and hinderances against a new establishment of the ●…urgy by act of parliament , they would have started so many new scruples of conscience to be solved about it , and by this means occasioned such infinite de●…ys therein , as would have made the re-settlement of our liturgy , a t●…ing almost impossible . if the parliament had offered to ratisie the service-book with the alterations the convocation should think fit to make therein , before they dissolved this present act of uniformity , i cannot tell but many members of that convocation might have been prevailed with to consent to some alterations in those indisferent ceremonies the presbyterians so groundlesly exclaim against ; that for the future they might not have the least pretence for continuing in their notorious and wretched schism . but for the convocation to consent to the dissolving the present establishment , without having any security for another , is what none could expect from any prudent or reasonable society . thirdly , the convocation in england might perhaps be the more remiss in promoting an union with the di●…senters upon the terms proposed , because they saw no probability of preserving thereby the unity of the church , as long as the presbyterians profess to own no common principles of unity with us , that may still oblige them to remain in the communion of the church . unless they acknowledge our bi●…hops to be the principles of unity , and that it is necessary for every one that intends to continue a member of the catholick church to be united in their communion ; i say , unless they own these catholick painciples of unity in common with us , we can have no security that they will remain ours any longer than their interest , shews them their duty . and therefore an union with them upon any other terms , in stead of preserving the unity of the church , would be a ready way to enable them to make a greater rent and breach in our communion , whenever they should see it their interest again to erect altar against altar . but our scots assembly could have no such pretence against those few episcopal clergy that ●…esired to be united to them in a share of the government . they were willing , i suppose , to own the same common principles of unity with the presbyterians , in reference to the discipline of the church , that is , to be governed by the major part of all their assemblies , and to submit always to what is carried by a plurality of voices in their meetings ; though sometimes they themselves , when they see it for their interest , destroy this principle of unity , so fundamentally nece●…ary to all democratical societies , and allow the lesser number to preponderate the greater , as in the case which happened in the synod of st. andrews , an . 1591 , about settling a minister at leuchars . and this methinks is enough to shew , that the church of england had far more reasonable grounds to oppose the comprehension with the dissenters , than the scots presbyterians had to reject the desire of the episcopal addressers . but this author will needs have the disadvantage appear wholly on the church of england's ●…ide , and therefore we must consider a little the reasons he brings for his assertion . his first reason is , because the king is really the fountain of all their church power , as ●…aving the making of the bishops , and does still remain head of th●…ir church ; whereas he hath actually renounced name and thing in scotland , where the whole ecolesiastical jurisdiction is by law settled in the church . the king is indeed owned by the church of england to be in his own dominions supream over all persons , and in all causes civil and ecclesiastical ; but that he is the fountain of all their church power , is what i believe the most erastian principled among them never dreamed . their 37th article asserts the contrary in as plain words as can be desired , where it is said , ' ' that they give not to their princes the ministring either of god's word , or of the sacraments , but that only prerogative which they see to have been always given to all godly princes in holy scriptures by god himself ; that is , that they should rule all estates and degrees committed to their charge by god , whether they be ecclesiastical or temporal , and restrain with the civil sword the stubborn and evil doers . from whence 't is plain , that the church of england in her articles allows the civil magistrate no power or jurisdiction in matters purely spiritual ; he cannot administer the sacraments , nor consecrate either bishops or priests , neither can he inflict any spiritual censures upon obstinate offenders . the civil power may for strengthening the hands of the church , and making her discipline the more dreaded and regarded , inforce her spiritual censures with secular punishments , but can lay no claim to the power of the keys as his own right . it is from him the church derives that power of having civil penalties inflicted on such as contemn and despise th●… ecclesiastical censures ; as in the case of excommunication , which renders the party excommunicated obnoxious to temporal imprisonment , and incapacitates him from carrying on any suit or action in the civil courts . the church cannot by her own authority use the civil sword to punish the stubborn and evil doers ; and therefore in so far as the civil magistrate extends the churches jurisdiction to some secular matters , and impowers her to inflict civil penalties for the better preserving of her ecclesiastical discipline , the clergy must own the king to be the fountain from whence they derive this power . but as for their spiritual authority and jurisdiction , which only can be called properly the church power , they derive it from a higher original , from god himself , who is the true ●…ead of our church , and it cannot be conveyed to us by the hands of any lay-person . god has instituted a distinct order of men in our church , whom he has authorized to transmit this spiritual power down through all the ages of posterity , that there might still be a constant succession of pastors and governors in the church to administer his wor●… and sacraments to his people . and it is from this sacred order of the divine appointment that our clergy derive their spiritual power ; it is from their hands they receive holy orders , and a power of ministring in holy things , and none but they alone can divest them of this authority . our author's expression , of the king 's having the making of the bishops , is somewhat ambiguous . if he means , that the king is allowed by the church of england a power to consecrate and separate the bishops for their sacred function , it is such a notorious falshood as needs no confutation , the practice of the church to the contrary being so visible . but if his meaning is , that the king has power to nominate any clergy-man to a vacant bishoprick , it is no more than what they themselves allow to the laity in their popular elections . and if the laity in these elections may be allowed to nominate their own pastor and spiritual guide , i see no reason why the church should be blamed for allowing the king to nominate and recommend to them a person ●…itly quali●…ied for the sacred office of a bishop , especially since 't is to his bounty they owe all the temporal priviledges and honours which are annexed to the episcopal sees . the same power in the external ordering of spiritual matters , with which the ●…ing is invested by the constitutions of this church and nation , does likewise belong to him by the laws of scotland . ●…e has the power of nominating the bishops , and 't is by his authority the clergy of that kingdom are allowed to meddle in secular matters , and to in●…lict any civil penalties upon such as d●…spise their spiritual 〈◊〉 . what this author alledges about the res●…inding of the whole supremacy in sc●…tland by act of parliament since this revolution , is a gross mistake ▪ as may easily appear f●…om this short narrative thereos . by the 129th act , parl. 8. ●… . jam●…s vi. the king 's royal prerogative of supremacy over all estates , as well spiritual as temporal ▪ is acknowledged and rati●…ied ; and it i●… d●…clared , that none shall d●…cline the ●…ing's power in 〈◊〉 premisses under the pain of treason . thereafter by the ●… . a●… , 2. parl. k ▪ charl●…s ii. there is an exp●…ication of this act and prerogative , whereby it is declared , that whatever constitution the king s●…all make concerning the ord●…ing and disposing of the external government of the church shall be obeyed as law. this last act was thought to give ●…he king too much power , since he might thereby have aboli●…hed the government of the church by his own immediate authority , and so there was some pretext for rescinding this last act , and it is rescind●…d by the first act of the second session of parliament of ●… . w●…lliam ; but the ●…irst act is not rescinded , and there was an 〈◊〉 order to the commissioner not to consent to any act in prej●…dice the●…eof . so that the king then , by virtue of the first act , continues to have a supremacy over all es●…ates ecclesiastical as well civil , and over all pe●…sons and causes thereto relating , and th●… clergy of s●…otland ar●… as much bound to own this supremacy as those of 〈◊〉 . ●…ere i cannot but observe how visibly the disloyalty and 〈◊〉 of this pa●…ty to all civil government does appear . th●…y endeavour , under pretence of lodging all ecclesiastical 〈◊〉 in t●… church , to divest the king of that power in the extern●…l ord●…ing of church matters , which does duly belong to him as being the supreme governor within his o●…n dominions ; and yet they a●…e so sar from settling the whole ecclesias●…ical jurisdiction in t●…e hands of spiritual persons , as they pretend , that they have not so much as one judicatory but what does consist of at least 〈◊〉 as many laicks as those who pretend to be ecclesiasticks . they 〈◊〉 not allow the king so much power as to convocate the clergy so●… the 〈◊〉 of matters about religion when he thinks fit , or to ●…ommand them faithfully to discharge their duties and functions , which he may lawfully do by virtue of his civil power over their persons as his subjects , and yet they allow the lay-elders in their general assemblies to share with them in the authority of in●…licting spiritual censures , which properly belongs to none but spiritual persons ; and their indulging the laity this power in spiritual matters , is more than what they can well account ●…or , according to the first institution of th●… ministry . in their general assemblies there is no minister d●…prived of hi●… function , no sentence of ●…xcommunication passed , no ●…eretick condemned , nor any thing of moment transacted , but what th●…ir lay-elders share in as much as their teachers ; and yet is the king should 〈◊〉 any such power in their meeti●…gs , they would be apt to ●…ly in his face as an oppressor and persecutor of the cause of god ; but methinks they might at least indulge him the 〈◊〉 of being one of their ruling elders . that the church has power of calling her assemblies , and exercising ●…er discipline in some extraordinary cases , even contrary to the command of the civil magistrate , is what we do not deny , as this author is pleas●…d to alledge . the apostles and primitive christians did in a direct opposition to the roman emperours and jewish sanhedrim , frequently meet together to perform the religious exercises of devotion , and determine such controversies as then happened to arise among their b●…ethren , and this they did without thinking , that they encroached in the least upon the just rights of the lawful powers then in being . and what was lawful for them to do , is still lawful for the pr●…sent ch●…rch in the same circumstances ; for the magistrates being now christian , can intitle him to no gr●…ter power in church 〈◊〉 , by virtue of his civil authority , than what did b●…ong to the heathen magistrates . the church may indeed upon prudent mo●…ives , indulge the christian magi●…trate a greater power of 〈◊〉 in ecclesiastical matters , than wh●…t had been 〈◊〉 〈◊〉 or ●…afe ▪ to intrust the heathen emperours wi●…h ; but this power which the church grants to the magistrate , does no ways belong to him by 〈◊〉 of ●…is civil authority ; it is only indulged ●…im by the church , in prospect of his temporal protection ; and there●…ore , 〈◊〉 he instead of a nursing fa●…her to her , shall turn an oppressing 〈◊〉 , or when the church shall see it any way necessary sor the well being and safety of religion , she may recal it again at her pleasure . but as we allow the church to have the sole power and authority in matters purely spiritual ; so we deny , that any such 〈◊〉 jurisdiction belongs to her , as to ex●…mpt the bodies of the cl●…gy , from subjection to the civil powers . they owe their sovereign the same duty and obedience with the rest of his subjects , are as much under the jurisdiction of his civil courts , as liable to the temporal punishments which he inflicts , as the persons of the lai●…y ; sor otherwise the civil magistrate could have no security for hi●… government . we do not allow the clergy to be judges of every thing done by themselves in the first instance , which is the height of the popish usurpation and supremacy , and makes church-men no subjects . and herein it is , that we differ from the presbyterians in asserting the jurisdiction of the church ; they together with the papists carry it to such a height , as to claim an exemption for the clergy of their not being answerable to the civil courts of the nation , but only cognizable by themselves ; they deny the secular magistrate any power to punish the persons of the clergy , for rebellion and treason preached openly from their pulpits , or any other crime , till they once be convicted of the crime and condemned therefore , by a sentence of an ecclesiastick judicatory . that this is , or at least was always wont to be , the constant principle of the presbyterian party is so notorious , that i admire this author should ever attempt to conceal it . was it not their proceeding to practice upon these principles , which gave the first rise to that act of parliament in k. james vi's reign , ratifying the king's supremacy ? for one mr. and. melvil a presbyterian minister , having declaimed ●…requently against the king , for which being called before the council , he boldly declined the king and council as judges in prima instantia of what is preach'd in the pulpit , even tho' it were high treason , and so he fled into england . whereupon the nation assembled in parliament in the year 1584 , in a just resentment of th●…se seditious doctrines and practices , did pass the abovementioned act of supremacy ; and it was by vertue of that very act that mr , ja. guthrie a presbyterian minister , was anno 1661 hanged for declining the king's authority . the presbyterian ministers declaimed against and reproached this act of parliament , and in opposition thereto , one of their number mr. dav. black , having railed against k. james and queen elizabeth from the pulpit as enemies to god , being called before the king's council , he not ●…nly declined the king's power of judging him , until he was first condemned by his brethren , but united most of the ministers of s●…tland most tumultuously in his defence ; and some of them who were then residing at edinburgh , stirred up the multitude to such a rage and fury upon this occasion , that they presently leap●… to arms , and came to the street in great numbers crying , the sword of the lord and of gideon , it shall either be theirs or ours . and taking their march streight to the session-house , where the king and his counsellors were then met , would in all probability have forced the doors ( which upon the noise of the tumult were shut ) and done no small mischief , were it not that , by the providence of god , a loyal party drawn together by the deacon conveener of the trades kept them back for a while , till their fury cooled a little ; and in the mean time the earl of marr called from the castle , a company of musqueteers to guard the king's person ; upon the notice whereof the multitude chose to disband , and went away as confusedly as they met . and whether such practices as these be not directly to invade the temporal sword , and usurp the power of the civil magistrate , i shall leave the reader to judge . and if the popish bishops be guilty of the like practices with the presbyterians , in encroaching upon the rights of the secular magistrate , it ought not in reason to reflect upon the bishops of the reformed communion , since it is what we can be no more accountable for , than for the barbarous and inhumane practices of the presbyterian party , because they pretend to be our fellow christians . it is to these unjustifiable principles and practices of the papists and presbyterians , that we owe all the encroachments that have been made upon the spiritual power in these later days ; for the popish clergy together with the presbyterians , not being satisfied to assert only the independent authority of the church in matters purely spiritual , have endeavoured to extend its jurisdiction so far , as plainly to encroach upon the rights of the secular magistrate , and to subject the state to the church , not only in spi●…ituals , but likewise in temporals . and this on the other hand has tempted many of the lai●…y in these later ages , ( when men are degenerated into such an indifferency and lukewarmness about matters of religion , that they look upon the temporal concerns of this world , to be of fa●… greater value and concern , than the eternal interest of our souls ) upon all occasions to grasp at the rights of the church , and to rob her of that spiritual power and au●…hority ●…ith which our saviour has invested her independently of any humane authority , and which to usurp from her is sacriledge to the highest degree . the second reason our author bring●… to prove the church of england to be in the blame , for refusing an union with the dissenters , is , that they believe most of the things in controversie to be indiff●…rent , whereas the presbyterians look upon them as unlawful ; and that the church of england were under promise to king james to have done it . that the church of engl●…nd had reasonable grounds to oppose an union with the dissenters upon the terms then proposed , i think i have sufficiently evinced already . and that they are guilty of any breach of promise which they made concerning it , while king james was here , is what cannot well be alledged , since they were always willing to receive them into the bosom of their church , and to grant them all imaginable ease , as to their unreasonable scruples which might be consistent with the safety of their church and communion . but to abolish the use of those innocent and instructing rites in our worship , meerly to satisfie the groundless scruples of the presbyterians , when they do not so much as offer to return to our communion upon these terms , is what no reasonable man can well expect . our author in this paragraph seems to t●…x the episcopal clergy with being addicted to arminianism and socinianism . as for the latter , i 'm confident there are few of them ●…ainted with these sort of principles ; they entertain the true notions of the son of god , of his divinity , his incarnation and passion , according as they are revealed unto us in the holy scriptures . and as to the controverted doctrines about election , reprobation , &c. they are careful to observe st. paul's rule , not to be followers of arminius in these things , any further than he is a follower of the doctrine of our saviour and his apostles . that the presbyterian ministers have often assumed to themselves a power of making peace and war , and have declared engagements to defend the king's person , honour and prerogative , which were made by the parliament without their consent , to be unlawful , is so well known , that i think there needs no great rhetorick to convince us of the truth thereof , although this author very confidently avers the contrary , pag. 56. if we but read the history of the late civil wars under king charles i. we shall find , that in all these proceedings , the parliament or committee of estates appointed thereby to govern the nation , never acted any thing in relation either to peace or war , but in conjunction with the general a●…sembly or commission of the kirk ; or if they chanced to pass any a●…ts without their consent , they were instantly declared ●…o be unl●…wful and of no obligation . and to prove the truth of this we need no more but consult their proceedings , in opposing ●…he king's affairs in the year 1648. for when the parliament of sco●…l●…nd had resolved on an engagement for delivering the king's person from his imprisonment in england , did not the presbyterian ministers prescribe some articles to the parliament , for carrying on this war against england , and because the parliament did not comply with their desires herein , they solemnly protested against all they had resolved on , and thundered cur●…es and damnation against all who did not oppose this engagement . pag. 59. this author is highly displeased with his antagonist , for throwing upon the presbyterian party the reproachful term of new gospellers ; and he cannot apprehend what can be found in the presbyterian writings to ground this accusation upon . but i think ●…ruly , when we con●…der the nature of most of their difcourses upon religion , the whole tenour of their sermons and preachings , it is not without some ground , that they are reproached with this distinguishing character . i do not say , that they main●…ain wholly a new and a singular gospel , but i am sure they have so disguised the gospel of our saviour , from its ancient purity and simplicity , that what they preach , is vastly different from the doctrine of the purer and primitive ages of christianity . they have corrupted most of its doctrines , with their rude and indigested notions ; they have transformed the meek and calm spirit of the gospel , into a spirit of bitterness and revenge , instead of converting their swords into pruning hooks and plow shares ; they , to propagate their excentrick notions of religion , maintain it lawful to res●…st the supreme powers , and rather than fail of their designs , to imbroil nations into perpetual war and bloodshed . and this me●…hinks is quite another gospel from what our saviour has taught us in his holy scriptures , where we have not the least encouragement to propagate religion by force of arms , or any such indirect means . there we find nothing more frequently inculcated to the christian converts , than a spirit of meekness and humility , of brotherly love and charity , and to live peaceably with all men as much as in us lieth . we are not taught from thence , to prosecute with the utmost rigour of malice and revenge , all such as differ ●…rom us in the l●…ast matters about religion , but we are rather exhorted to reclaim them from their errors , in the spirit of meekness and charity . chap. iii. i come now to our author's third and last part , where he has heaped together a parcel of such villainous and prophane stories , of such manifest lies and forgeries , as do plainly shew the author to have abandoned all sense of morality and religion , and ●…o have prostituted his conscience meerly to gratisie his malice and revenge . after he has in ●…he ●…ormer parts of his book , almost in every page , reviled the whole body of the episcopal clergy and gentry both in e●…gland and scotland at a most ignominious rate , representing them all as drunkards and whoremongers , as wallowing in all sins of uncleanness and impurity , he now 〈◊〉 the persons of some particular clergy-men in scotland , whom he endeavours now to wound in th●…ir reputation and honour , as his party have already done in their ●…ives and ●…ortunes . it is no ways strange to see persons when they have either murdered , robbed , or any way injured a man , to endeavour to blacken him in his fame and reputation , to represent him as the vilest monster , that so they may the better palliate and excuse their own wicked and hellish practices against him . could we ever expect that the pre●…byterians , after they had once attempted , frequently threatned , and at last accompli●…hed in a most barbarous manner , the murder of tha●… great primate bishop sharp , that they should , after this unparallel'd villany of theirs , allow him the character he dese●…vedly bears of a religious , prudent , and godly prelate ? could we imagine they would deal more tenderly with his reputation than they had done with his life ? on the contrary , we had good reason to expect that they would charge him with all the notorious villanies their malice could invent , as this libeller very civilly treats him , pag. 64. so that we have no great reason ●…o wonder at this insatiable malice of our presby●…erians , that after ●…hey had raised a most furious persecution against our clergy , thrust ●…hem from their spiritual cures and preferments , robbed them of ●…heir temporal fortunes and estates , and cruelly treated their persons , by murdering of some , and wounding of others ; that their malice should not stop here , but likewise extend it self to their fame and reputation , the most precious jewel we possess ; i say , we need not much wonde●… a●…●…his , since i●… is no more ●…han what was necessary to crown their glorious work of reformation , that they might not only the●…eby the more expose the persons of our clergy to further igno●…niny and contempt , but likewise might have some shew or pretence to colour their own barbarous practices against ●…hem . it is a sufficient vindication of the clergy , whose lives and conversa●…ions this author so maliciously attacks , at least of all those who are yet alive , that in this present persecution against them , raised and carried on by the presbyterians with all the fury and malice that was possible , there were few or none of them deprived for their immoral lives and actions . their adversaries not only persecuted them in their persons , but likewise endeavoured to blacken them in their reputation by all the hellish arts they could contrive ; they framed libels against them , stuffed with all the groundless ●…tories they could possibly scrape together , and with all the lies and forgeries their malice could invent ; and yet after all these indirect m●…ans used by them to stain the reputation of our clergy , i verily believe , they cannot instance in four persons against whom they could ●…ind the least pretence to deprive them ●…or their immoralities . and this methinks , were enough to detect the falshood of this villain 's forgeries , and to vindicate those of the clergy whom he here assaults from the foul aspersions he so invidiously throws upon them . i●… these of the clergy had been in the least obnoxious in their lives , could they have possibly escaped so critical a censure of their enemies , when they sifted all their acquaintances for stories against them , and ripped up their lives to their ve●…y infancy , and when nothing else could be found blameable in the whole course of their lives , they charged some of them with their juvenilia , and even those they represented under a great number of aggravating circumstances which never had the least shadow of truth . had i the good fortune of being acquainted with all the clergy , who are here libelled by our author , or a convenient opportunity of corresponding with these places where they resided , i could fairly undertake to disprove this accuser in most of the particulars of his forgeries . but since i am at present deprived of the advantages of such a general correspondence as this requires , i must in this vindication con●…ine my self to such of the clergy as i have either the happiness of knowing , or have had occasion more particularly to enquire into the history of their lives . and from what i shall discover as touching this libeller's disingenuous and unfair dealing with respect to these clergy , the reader may easily guess how fairly and candidly he treats their brethren , and what credit is to be given to his calumni●…s and aspersions upon them . what i designed upon this subject , is in a great part anticipated ▪ by a late treatise concerning our scots asfairs , entituled , an apology for the clergy of scotland , where the worthy author in an appendix to his book has vindicated many of our clergy from the libels brought against them by this petty scribler , and has given such true and just characters of them as all that know them will readily acknowledge to be their due . to this appendix therefore i shall refer my reader for an answer to a great deal of what concerns the third part of this scurrilous libel , not being willing to repeat here what is so excellently said by th●…t author in vindication of our clergy . i shall only here subjoyn such further matter for their vindication from this libeller's aspersions , as the author of the appendix had not then the opportunity of knowing ▪ and has since come to my ha●…ds . and first , as for dr. canaries , against whom the bent of this accuser's ma●…ice seems to be chiefly levelled , although i never gave the least cr●…dit to this abominable story charged upon him in this pamphlet , as knowing him to be a man of a vi●…tuous and exemplary life ; yet because the libeller so confidently appeals for the truth of his story to the registers of 〈◊〉 , i had the curiosity to send ●…hither to a wo●…thy friend of mine for an extract out of the regist●…rs conce●…ning this matter , not doubting but our author had consulted the r●…cords himself be●…ore he made so publick an appeal to them . th●… answer i received was to this purpose : that as for dr. 〈◊〉 's affair , after all the researches could be made into the records of the kirk-sessions and presbytery of dundee , there was no mention of it to be ●…ound there , and the ministers assured him never any thing of it was recorded , so that he could not send me any extract of it as i desired . and he says , that it is great impudence in the author of this pamph●…et to appeal to these to gain credit to that abominable story ; as it is likewise most notoriously false what this author alledges , that the doctor was constrained to flee ; for he averrs it as a certain truth , that there never was any sentence pronounced against him , and this ( he says ) all the ministers of the presbytery can attest . he likewise says , that his very accusers there do utterly deny that there was any such thing as a form of baptism used , which is so considently asserted by this villain . he tells me , he was credibly informed , that the fanaticks in that place had been at pains to sift these accusers of the doctor , and that mr. spalding the presbyterian-intruder there had sent some of his followers to examine them concerning this matter , and after all they were brought to mr. s●…alding himself , but never would acknowledge any such thing as the pamphleter records . he concludes his letter thus ; that he must do dr. canaries the justice to testifie , that he was as ●…ittle tainted with intemperance as any he knew of his age . and this testimony ought to be of the greater weight with us , that it comes from one who was intimately acquainted with the doctor , and had all the advantages of knowing exactly the whole series and history of his younger years when that passage of the doctor was examined before the presbytery of dundee , the doctor received an acquittance from the presbytery , clearing him from having any accession to that scandal given by these two young gentlemen who were in his company , and accosted the women in the fields . and notwithstanding th●… malice of the presbyterians hath aggravated that story into a heinous villany , yet the true and real ground of it was no more than this , that these two young gentlemen being in company with the doctor , run from him to some women in the fields , and undecently thrust their hands under their clothes . when this answer to the presbyterian 〈◊〉 was published , mr. castairs a presbyterian minister to●…d dr. 〈◊〉 , that he was in●…ormed by mr. spalding the presbyterian preacher at dundee , ( the place where this story had its rise , ) that there was no ground for this malicious calumny against the do●…tor ; and that if the doctor pleased , he would write to mr. spalding for an account of it , which he thought would be such a vindication of the docto●…s innocency , as the most malicious of his enemies cou●…d not well withstand . mr. castairs having wrote to mr. spal●…ing , who s●…nt him up some account of it to london ; he sent a letter to the do●…tor , acquain●…ing him , that such an account was come f●…om mr. spalding to london , ( though not as yet to his hands ) wherein the doctor 's innocency was sufficiently cleared from this malicious slander . this letter from mr. castairs i suppose the doctor hath in his possession ; but mr. castairs sent not afterwards to the doctor mr. spalding's letter , for what reason i shall not here enquire . hence we may see how fairly and candidly the docto●… has been treated by this malicious scribler , and for no other reason that i can conceive , but his being employed by a part of the clergy of scotland to negotiate their affairs with the present government , and the vigorous opposition he always made to the designs carried on by the presbyterian party for overturning and subverting our church ▪ i shall not here resume what the author of the appendix above cited brings in further vindication of the doctor 's innocency , as that he underwent two fiery tryals before the presbyterian judicatories in scotland , one before the privy ▪ council at edinburgh , which consisted then wholly of presbyterians , who are still by far the majority at the council-board ; the other before a meeting of presbyterian teachers at selkirk ; by both which he was acquitted , and not one instance of immorality laid to his charge . on the contrary , the presbyterian ministers offered cordially to receive him into their society , if he would but renounce his principles of episcopacy . i think there needs no more be said in the doctor 's vindication ; if he but appeal for his innocency to the testimony of those who have known the whole course of his life and conversation , he may fairly bid a defiance to the most inveterate malice of his enemies . page 64. he charges dean hamilton with sodomy , and says , he was convicted of it by 88 witnesses ; and again , pag. 73. he accuses him of buggering a mare , lying wi●…h several men's wives in hamilton , and several other immoralities , among which is his profering bestiality ( i suppose our author would have said sodomy ) to a young man in london of this author 's own acquaintance . these crimes , he says , were proved against him before the criminal court at edinburgh , but he having bribed the judges , the tryal was put off . as for these last crimes , buggery , adultery , &c. the dean was never so much as accused of them , so far were they from being proved against him , as this libeller falsly alledges ; and it is the height of impudence in him to arraign the whole justice of the nation at this rate , for conniving at such gross and scandalous immoralities as the most barbarous nations detest and abhor . is it possible for any man of sense to believe , that the whole judges of a nation can be so degenerated in their morals , as to be bribed or corrupted by such a vile wretch as this dean hamilton must needs have been , had our author's calumnies against him been tr●…e ? the dean was indeed accused of the crime of sodomy , and upon that account was cited first before the privy-c●…uncil , and afterwards before the justice-court at edinburgh ; and all witnesses that could be had were examined against him , but they not proving any thing of the crime upon him , he was fully absolved from it by both those honourable courts . and my informer assures me , that he has seen the sentences of absolution passed upon this affair by both those courts ; the one signed by duke hamilton as president of the council , and the clerk to the privycoun●…il ; the other signed by the justice general , and the clerk to the justice-court ; and these sentences of absolution are to be seen at this day in the several registers of those courts . now , after the dean was so publickly absolved from the guilt of this crime , it must needs argue a great stock of impudence , and nothing less of malice in this author , to averr so confidently , that he was convicted of it by ●…ighty eight wi●…nesses . whether he was really guilty or not of such a villany , god and his own conscience can best tell ; it has been the misfortune of several pious and innocent persons to be ●…alsely accused ; but however , since he did so openly vindicate himself from the guilt of this crime , the laws of christian charity oblige us to look upon him as innocent , till we have better evidence to the contrary , than the aspersions and calumny of a malicious and virulent scribler , who has declared himself an enemy to all those that have ever been vested with the authority of christ's ambassadors . in the following page * he mentions one mr. b●…yd a west-country parson , whom he affirms to have got his m●…id with child , and , to have been taken in the act by some of his parishioners , and thereupon to have deserted his wife , and run with the wh●…re ●…o england . in this our author is so f●…r mistaken , that i am credibly informed , there never was an episcopal minister of that name in the west of scotland since ▪ the year 1662 , except one mr. robert boyd minister at carmunoch , who although upon some other accounts he was once libell'd in bishop leighton's time and absolved , nothing of the libel being proved , yet never any thing like adultery was laid to his charge , and at present he lives in 〈◊〉 with his wife under a virtuous and commendable character . in the same page our libeller assaults the reputation of mr. hugh blair minister at rutherglen , concerning whom he has these words ; that he w●…s a c●…mmon drunkard and swearer , and at last got his maid with child , ●…or which he was suspended about a month by the bishop ; but having bribed one macfarland to marry the whore , and say the child was his , he was restored again to his office , though the thing was proved before the bishop by many witnesses who had seen them lying together ; and it was also proved , that the woman owned it in her labour , and that her husband had confessed it . i have chose the rather to set down our author's words at large , because they contain a complication of as many lies as words . that mr. blair is either a drunkard or swearer , was not so much as alledged against him in all his process , which notwithstanding was ca●…ried on with the height of malice and envy . that he got his maid with child , is a most notorious lie , as i shall convince you by and by , as it is likewise false that the bishop ever suspended him on that or any other account . that mr. blair bri●…ed one macfarl●…nd to marry the whore , contains no less than two ma●…ifest falshoods ; for first , there was never one m●…cfarland mentioned in the whole process ; and secondly , the whore lives still unmarried to this day . that the thing was proved before the bishop by many witnesses that were examined about it , is likewise a noto●…ious ●…ntruth , ●…or of above an hundred witnesses that were examined about it , not one of them deposed that they saw him as much as speak to her after he put her out of his service , far less to ha●…e the least scand●…lous carriage towa●…ds her . that ●…he w●…man ●…ned it ●…n her childbed , and that her h●…sband conf●…ssed it , are of the same strain with the rest of these calumnies , and have no greater shadow of truth ; for when the hussie was in childbed , she declared one don●…ld ferg●…n to be the father of the child , who owned ●…t as his , and maintained it as long as the child lived . as to the husband 's confessing that he was bribed to own the child , i have already told you , that the woman was never known to have a husband , and that she lives unmarried at this day . but that you may be the better able to understand the whole of this a●…fair concerning mr. blair , take the history of it as ●…ollows ▪ mr. hugh bl●…ir being indebted for some money to one james macfarland of ki●…k-town , his own cousin-german , and mr. 〈◊〉 having occasion to wri●…e to him frequently about it ▪ s●…t a se●…vant of his called donald f●…rguson with the letters ; and thi●… 〈◊〉 stay●…ng some times all night at mr. blair's house , had occasion to ●…ebauch m●…rgaret drew one of his maid-servants , and got her with child , ●…hich so soon as mr. blair was informed of , he put the hussi●… out of his ●…ervice . then commissary fleeming his lady living in mr. blai●…'s parish , and having had a former grudge against him , laid hold on this occasion , and dealt with the whore to father the child on mr. blair . and for that end , she and the fanatick party in glasgow gave her a sum of money to own it ; ( which can yet be proved by the hussie's own confession , and by other witnesses that were privy to it ; ) ●…pon which she goes to a minister in the presbytery of glasgow , and affirmed mr. blair to be the father of her child . the rumour of this coming to the archbishop of glasgow his ears , he forthwith appointed a visitation of the church of rut●…eglen , where mr. blair was minister , to be in april 1663 , and caused the woman 〈◊〉 dr●…w to be summoned thereto . she appearing before ●…he pre●…bytery ▪ declared , that donald ferguso●… was the father o●… her child . where●…pon mr. george milne minister at campsie , in whose pari●…h this ferguson lived , was ordered to summon him to the next presbytery meeting ; who compearing freely , owned himself to be the father of the child , and did satisfie the discipline of th●… church at gavan for the said scandal , where both of them confessed the child was begotten . when the child was presented to baptism , this ferguson did the duty of the father , and did likewis●… maintain it as long as the child lived ▪ commissary fleeming's ●…ady being disappointed of this her design against mr. blair , set a●…other on foot of libelling him ; and p●…ocured from the archbishop a second visitation to be kept at his church of ruthe●…glen by the presbytery ; where all hi●… pa●…hioners that had any thing to say agai●…st his life and conversation , were invited to come freel●… and declare it : yet even then his whole 〈◊〉 cleared him of all imputations both of doctrine and conversation . ●…ut our presbyterian lady's malice rest●…d not so , for she procured a third 〈◊〉 , against which time she had provided one willia●… robison , a smith to his trade , and a prosligate vicious fellow in his morals , to give in a libel against mr. bl●…ir , and accuse him of several immoralities . this fellow had been a serjeant at the insurrection of 〈◊〉 bridge ; before which time mr. 〈◊〉 and his kirk-s●…ssion had frequently censured him for 〈◊〉 , swearing , breach of the sabbath , 〈◊〉 , and whoredom ; so that the archbishop and presbytery could not admit him as an accus●… . and this necessitated the lady to set up one john widderspon●… a taylor to subscribe the libel against hi●… , who was a bastard-relation of her own , at that time her servant , a young man not one and twenty years of age , having no family , and not worth a groat ; yet notwithstanding all these just exceptions against him , to give the lady satisfaction , he was sustained . but after more than two years process before synods , sub-synods , presbyteries , and t●…e examination of above an hundred witnesses , there was not one titl●… of the libel proved agains●… him ; even although no witnesses were rejected , but all admitted , even informers themselves , and one john stev●…n , whom mr. blair proved to be a mad-man , was ●…dmitted cum not●… , as the whole synod and presbytery of glasgow and their registers can t●…stifie . but all this failing them , the lady again set on the whore , and gave her more money to retract her former judicial confession , and to ●…her the child on mr. blair de novo . many witnesses were procured ▪ by her , to prove that mr. blair bribed the hussie with money . but all proof failing , and she having thereby m●…de her self in●…amous , the archbishop , together with the whole diocese , after three years process , finding nothing of the libel proved , nor any ground to trouble him further , did absolve him from the whole libel and p●…ocess ; all which the registers to this day do bear , and all the m●…nisters of the diocese yet living can attest . in this process co●…sary fleeming and his lady , their oaths being taken , did confess that they had set out both william robison and john widderspone to accuse mr. blair , and given them money for that end ; and this is contained in their original depositions upon oath , subscribed with their own hands . the commissary's own original deposition sign'd by himself , owns that he was instrumental in perswading william robison to accuse mr. blair to the presbytery , but denies that he knew any thing of widderspone's doing it till a●…ter he had begun it . i have thought ●…it to trouble the reader with an exact copy of commissary fl●…eming's deposition upon oath 〈◊〉 this matter , because it contains a further confirmation of what i have already said in vindication of mr. blair's i●…ocence , and is a full discovery of the malicious and indirect means that were used by the presbyterian party to stain his reputation . here follows the deposition . glasgow , may 1. 1684. sir william fleeming commissary of glasgow being called , compeared , and his oath being taken , did acknowledge he 〈◊〉 william robison to go in and inform the presbytery against mr. hugh blair , but that by the oath he had made he knew nothing of widderspone's doing any thing of that kind until he had entred on it . for provest bowman , he never called ●…r him ●…nt mr. hugh blairs business so far as he remembers . he called ●…r prov●…st ●…arvey , and ●…nquired at him what he kn●…w anent mr. ●…ugh blair , and he having told me what he knew , i answered , why t●…n you must be ready to depo●…e according to your knowledge when 〈◊〉 . and in the very like fashion he sent for baily fleeming , according 〈◊〉 his m●…mory he thinks : he called for james cuming , and took inquisition of wh●… he know anent mr. hugh blair , and asked , whether he would be a witness ●…r i●…former , or ●…ither , and that ●…e found satisfaction in neither , and that according to his memory all this was after the visitation , but cannot be 〈◊〉 . he remembers nothing anent william scot weaver positively , and that by the oath he had made he said , that william robison should be at no loss by any expences he should be at , but that he never off●… money to wi●…nesses that he can remember , and that he never threatened any witnesses to come in against mr. hugh blair . he sent for thomas wilkie , and asked him what he could say ? and when he told him , he had him be ready , as he should answer to god ▪ to tell the presbytery . and d●…clares as to the insor●…tive part , and as to the getting of an a●…cuser , he does not judge himself bound 〈◊〉 law to give an account of his private methods and transactions 〈◊〉 , especially seeing the presbytery required all the hèr●…tors and others to inform what they could against mr. hugh blair , but ex superabundanti , for the committee's satisfaction he had declared ut supra sic subscribitur . w. flyming . the commissary in the end of his deposition says , that having interrogated thomas wilkie what he could say against mr. blair , perswaded him to be a witness against him , implying as if this wilkie could have discovered some material thing concerning mr. blair ▪ whereas thomas wilkie's deposition upon oath is rather a vindication than an accusation of mr. blair's innocence . he not only denies that he ever knew mr. blair guilty of any undecent thing with this huss●…e ; but swears positively that he heard mr. blair affirm , that if this woman were with child , he should take all imaginable care that she might appear and satisfie the discipline of the church for the scandal . his examination upon oath signed by himself take as follows . glasgow , dec. 26. 1683. the whilk day thomas wilkie being admitted witness and interrogate , if he did see mr. hugh blair riding before margaret drew on an horse towards edinburgh ? deponed thereto negatively . 2. being interrogate , if he did see them sup together in james borland's at blackburn ? deponed thereto negatively . 3. being interrogate , if he heard mr. hugh blair say , if margaret drew were with child , he should secure her fees 〈◊〉 his hand for her compeirance ? to which he deponed affirmative . sic subscribitur thomas wilkie . i think i need say nothing further in mr. blairs vindication ; whoever cosiders what is already said on that point , will be fully convinced of his innocence as to all these calumnies brought against him by this libeller , he is not the first whose fate it hath been to be maliciously and innocently slandered . i have not the happiness of being of mr. blairs acquaintance , but the character under which i have heard him always represented by his brethren and neighbours , s●…ews him to be a man of a virtuous life , and of such learning and parts , as no cause needs be ashamed to own him for one of their confessors . the next instance of which i shall take notice , is mr. john chisholm parson of lisly in teviotdale , whom this libeller accuses in these words ; that he having got his maid with child●… , bribed a mason to marry her , and own it , but the woman afterward going to a field meeting in the neighbourhood out of curiosity , was so stung in c●…nscience , on hearing the famous mr. john welch preach against such immoralities , that she cried out to the disturbance of the worship , that she was undone eternally , and voluntarily confessed her crime ; for which she was pursued by the episcopal clergy , and imprisoned a long time , th●… ' she still owned the guilt ; and the same was also attested by her brother , who had been privy to his villany . this instance does furnish us with such a notable discovery of this author's sincerity , and the spirit of his party , that i very much wonder he had not the sense to pass it over , it re●…ecting such scandal and disgrace upon the whole faction ; and really it is hard to determine , whether the impudence , malice , or folly of this author be most discernible in it . for this whole affair having ministred matter of so much talk to the whole adjacent neighbourhood where it happened , upon the singular discovery of this calumnious cheat of the presbyterians , it could not possibly escape the knowledge , either of this author , or his informer ; and yet so blind is the spirit of rage and malice , that ou●… author would needs publish this instance , as one of the scandals of the episcopal clergy , when he very well knows , that all the scandal of it returned with a witness upon their own heads . but it ●…ems the contriving this sham had cost them so great pains , that they were unwilling to lose the fruit of so much labour , even tho' the mystery was now unfolded ; hoping by such aspersions at least to impose upon strangers , as before they had done for some time on the neighbourhood , till that overruling providence , which most ●…requently exerts it self in the vindication of oppressed innocence , brought to light that hidden work of darkness . the story in 〈◊〉 ●…s thus . mr. chisholm had a servant maid in his house who happened to be with child ; she being conveened before the kirk-session declared who was the father of her child , the person on whom she father'd the child owned it to be his , and both she and the said father did pennance for this scandal , according to the usual custom as was enjoy●…ed , and thereupon received the churches absolution . mr. chisholm upon his maids falling into this scand●…l removed her from his service , and afterwards the lady cherrietr●…es ( a zealous presbyte●…ian , and who would not let slip any occasion , of bringing reproach on the clergy , and rendring that sacred profession odious to the world ) being , as appears ●…rom the sequel of the history , put upon it by the pa●…ty , hires this woman to be her servant ; and by some arts or other prevails with her to say , that mr. chisholm her late master was the father of her child . and to make the thing more clamorous , they perswade her to go to a conventicle where mr. john welch p●…eached , and there by all the hypocritical sorrow she could counterseit , to pretend her self to be under an intollerable remorse of conscience for concealing the sin of her master . the noise of this no soonēr went abroad , than the neighbouring clergy took notice of it , and appointed the woman to be summoned to the meeting of their presbytery , whom , when she appeared , they interrogated , whether she owned what was commonly reported she had said concerning mr. chisholm's being the father of her child ? she answered she had said so , and that she now adhered to it , and that it was a truth , that mr. chisholm had committed fornication with her . this her bold accu●…ation did not a little amaze all those who had any familiar acquaintance with mr. chisholm , whom they had always esteemed a man of an inoffensive life , having been of an unblameable and exemplary conversation . his brethren however in the mean time , because of the scandal , did suspend him from the exercise of his ministry ▪ and used their utmost endeavours with him , to bring him to a confession of his guilt , and to perswade h●…m to dimit his office , his ministry being , upon the account of the scandal he had fallen under , rendered altogether useless . but after the process had been long depending , and he still continuing under the suspension of the exercise of his ministry , did notwithstanding unalterably persist in his pleading not guilty , and did by such serious protestations remonstrate his innocence to his brethren , that they firmly believed him to be very much injured in this affair . he told them , i●… was not to save his pre●…erment that he stood so much to the vindication of his innocence , but that his personal reputation being highly wronged in this matter , and especially , there being so much scandal and reproach cast upon the sacred office of the ministry upon his account , he thought himself bound in conscience to endeavou●… all he could , to have this affair throughly canvassed , that ●…e might clear not only his own reputation , but likewise the ministerial function of this great scandal so maliciously thrown upon them . after this , some of mr. 〈◊〉 's friends being throughly perswaded of his innocence , thought sit to make application to the civil power to take the matter under their cognizance ; and spoke to the sheriff of the place , that he might take some effectual course for having the mystery of this whole affair unfolded . the sheriff sends for the woman , and tells her , he had very good ground to suspect that what ●…he reported of mr. chisholms , being the father of her ●…hild was a ●…eer calumny and forgery , she having at first declared another man to be the father of the child , and this man having owned the child to be his , and they both having done pennance for the scandal accordingly . she still persisting to say mr. chisholm was the father of her child , the sheriff told her , there was no other way to clear this matter , but by her oath , and therefore required her to hold up her hand , ( the way of administring an oath in scotland ) and solemnly to declare , whether mr. chish●…lm was the father of that child or not ? the hussie holds up her hand , but finding that the sheriff seemed to be in earnest to tender her the oath , she presently pulls back her hand , and resuses to depose . the sheriff , having from this her behoviour good ground to believe there was some cheat in the business ; proceeds to threaten her with the torture , if she did not instantly disclose to him the whole mystery of t●…is affair . upon this the hussie presently conse●…es , that mr. chisholm was not the father of the child , but that the lady 〈◊〉 ( a zealous bigot for presbytery ) having taken her into her service , prevailed with her to father it upon mr. chish●…lm , and that the thing might b●… the more publick , to do pennance for it in a ●…ield conventi●…le . the sheriff sends forthwith ●…or the lady 〈◊〉 and 〈◊〉 ●…er , and after having throughly examined the matter , an●… 〈◊〉 her guilty , he fines her in the sum of above an hundred and 〈◊〉 pounds sterling ▪ in this we have an excellent proof of our authors fair and candid d●…ling , of which he so faithfully 〈◊〉 his reader in the close of his preface ; and it likewise affords us a singular instance of the disingenuou●… arts and villanous practices of that party , who never stick at any thing , nay , not the most hellish and indirect means they can conceive , to stain the reputation of their adversaries , and to bring them into contempt . as for the truth of the story as i have here related it ; i had it from a very grave and worthy person , who then lived near to the place where it happened , and was eye-witness to a great part of the tryal , and so had all the advantages of knowing the truth of this affair . but this whole story is so notorious and so very well known in that place of the country , that i 'm confident , our adversaries can never have the face to deny it . b●…sides , there was a very remarkable accident ; some may perchance call it a judgment from god , that happened in a short time after the discovery of this noto●…ious cheat , which made the whole story the more taken notice of . it was concerning the lady cherrietrees , who had been the author and occasion of all this trouble to mr. chisholm , and had pe●…swaded his maid to father her child upon him . for one of her own confessors , a presbyterian minister , ( his name is but too well known ) coming upon some occasion to lodge at her house , during the short time he stayed there , he committed uncleanness with one of her nearest relations and got her with child ; and both he and the young gentlewoman did pennance for this their sin of fornication in a field conventicle , held upon the same hill , where the lady cherrietrees had obliged mr. chisholms serv●…nt maid to publish him as father of her child in their presbyterian congregation , and that it might b●…ing the greater scandal upon the episcopal clergy , to do publick pennancè for it there . you m●…y be sure such a remarkable 〈◊〉 , as this would not 〈◊〉 〈◊〉 without a critical censure from all the country ●…ound a●…out . pag. 79. our libeller mi●…s a little of his aim , for instead of an ●…piscopal clergyman , ●…e fails soul upon one of his own party , a 〈◊〉 minister ; however i think i 'm in justice bound to s●…t down what information i have of that assair ; and to vindicate the injured memory , even of a pre●…byterian minister , from the calumnies and aspersions of those of his own faction . his name is mr. waugh curate of borrost 〈◊〉 , whom thi●… author a●…irms to have rav●…shed his wifes ne●…e . ●…m told indeed , that he was slandered with adulte●…y , and that a woman father'd a child upon him , but she was neither a married woman , nor his wives neece ; however , of this accusation he purged himself by oath , before the presbytery of 〈◊〉 , as is to be seen in the registers of that place . in the next p●…ragraph he mentions one mr. gregory curate o●… torboltoun , who , he says , was taken in the act of uncleanness on a dunghil . whereas i 'm inform'd , there was none of the name of gr●…gory , minister at that place . mr. james gill●…spie was minister at torb●…ltoun , and mr. alexander gregory parson of air. but they are both men of an untainted reputation , and were never so much as slandered with such a crime , and far less convicted of it . the next whom he attacks , is mr. pearson , curate of pasley , who he says , was seen in his own garden committing indecencies with his wife . whereas mr. pearson was three years minister at pasley , during all which time his wife was never in pasley , nor nearer to it than burn●…island in fyfe , which is about fifty miles distance ; and this all the presbytery and parish of pasley can attest . the next i shall take notice of , is mr. lawson minister at yrongray ▪ whom this libeller accuses for procuring souldi●…rs to be quar●…ered on his parishioners , till they were quite eaten-up , and f●…r informing against his par●…shioners , and causing sev●…ral of them to be hanged . the falshood of this accusation is so manifest , that mr. lawson challenges his accusers to name any one of his parish ▪ that were hanged , during the twenty years of his ministry at yrongray , except one gordon , who suffered for his notorious rebellion . and he was so far from procuring souldiers to be quartered on his parishioners , that by his intercessions with the government in their behalf ; he actually saved many of them from fines , imprisonments , and other legal punishments to which they were obnoxious , for their frequent rebellions against the state. for the truth of this he appeals to the testimony of james jewine of crockmare , tho. smith of drumclaye , james grier in dalwhaine , and others in the parish of yrongray , whom he protected from being fined , and of john welch of cornlee , for whom , when he was condemned to die for his rebellion , mr. lawson , by his interest with the then archbishop of glasgow , obtained first a reprieve , and afterwards a pardon . in the ●…ext place he accuses the said mr. lawson of b●…ing drunk at dumfreis , and in ●…is return ●…omewards quarrelling with some drunken country people ▪ who beat him and made him bleed , and that upon this account , he caused five young men to be hanged , as being the persons that did assassina●…e him . now , the villany as well as falshood of this calumny , will clearly appear from the short narrative i shall give you of this transaction . some of mr. lawsons parishioners being cited to appear before the commissioner of that county to take the test , ( ●…o which they had a great aversion ) the said mr. lawson , at their intreaty , went to the church of traquair , the place where they were appointed to meet , to request the said commissioner to grant them a delay . here he stayed , from ten a clock in the morning till about five at night , and prevailed with him to shew all possible kindness to his parishoners , and to set the imprisoned at liberty . after which mr. guthry minister at keir , and mr. lawson went to yrongray together , not fearing any hurt . they met with none to quarrel with by the way , ( as this scribler impudently avers ) but came peaceably to mr. lawson's stable door . mr. guthry did sit on horseback till mr. lawson should send forth his servant to take in their horses ; but he being about to enter his own gate , was ●…ncountred by two men , one of which wounded him in the head twice , calling him papist dog. mr. lawson intreated them to reason the matter with him , rather than to shed innoce●…t blood ; to which they at last yielded , and entering his house with him , seemed to be grieved for what they had done , and after a short stay , they went away peaceably . six of mr. lawson's neighbours hearing of the cruelty done him , came instantly to see him ; and about half an hour after , these blood thirsty villains returned , ( after some converse had with rob. currer in dalwharne and agnes ferguson ) and entering mr , lawson's house , dragg'd him sorth without his gate , and shut the doors after them , keeping his wife and children , with his servants and six neiḡhbours within . they guarded the doors with charged carabines , threatning death to any that should offer to come forth ; while in the mean time , they were murthering him without doors . peter stranger , ( alias hutcheson ) the principal actor in this tragedy , hearing mr. lawson call upon god to be merciful to his soul , rebuked him , saying , o blasphem●…us dog ! what have you , or any of your godless party to d●… with god ? in fine , having broken one sword upon his skull , he borrowed another from his neighbour ; with which two swords , he gave him twenty eight stroaks ; and supposing him to be dead , lest him weltering in his blood with seventeen wounds , the marks whereof are to be seen in his body at this day . the names of those who were witnesses to this tragical action , are tho. ferguson of hallbil , john rabson of newark , john grier in brae , robert findlay in undy-hill , jam●…s edgar in gateside , james grier in burns . and notwithstanding these witnesses did see mr. lawson dragg'd out of his ●…ouse , and a●…terwards wallowing in his blood ; yet this author does most impudently aver , that no man came near to mr. lawson's ●…ouse , and that neither his wise nor servants saw any man come thither that night ▪ this is a proo●… of our author's ingenuity , of which he so o●…ten boasts throughout his pamphlet , pretending to abhor the method of inventing lies , and to have inserted nothing but what he received from cred●…ble hands ! it is likewise a most notorious falshood , that five young men wer●… brought to mr. lawson , and that he swore these were the men that wounded him , and did thereupon demand justice . the ground of ●…his story is thus . after the murther of the archbishop of st. 〈◊〉 , and feveral violences done to the rest of the clergy and other ●…oyal subjects ; the king with advice of his privy co●…ncil , com●…anded his forces to apprehend the rebels whereever they could 〈◊〉 them , or to kill them if they made any resistance . next day ●…ter the wounding of mr. lawson , there was a narrow search made ●…hroughout the country for such rogues , and the souldiers falling ●…on a party of them that made resistance , four of them were ●…illed upon the spot , and two apprehended and hanged near the ch●…rch of yrongray . but those were none of them that were a●… mr. lawson's wounding , and therefore it is the height of inju●…ice , as well as impudence , to impute any thing of this to mr. law●…on , he having no hand in it , and they suffering justly for dist●…rbing the peace of the kingdom . mr. lawson was so far from ●…hirsting a●…ter the blood of his persecutors ; that when peter stran●…er the principal actor of this tragedy was apprehended in dum●…reis , and mr. lawson being called for by my lord dunmore , to ●…eclare whether that was the man that wounded him or not ; he ●…urning to the said peter stranger ; said , if you be the person that w●…unded me , the lord sorgive you , and i forgive you . whereupon , although he was imprisoned for his rebellion , yet he was never pursu●…d by mr. lawson ; and is yet alive , and in some place of publi●…k trust in that kingdom . again mr. lawson is accused of covetousness , and of having exa●…ted 500 l. of his parishioners ; which is an equal falshood to the 〈◊〉 . ●…or upon account of the cruelties done by the presbyterian party , to the clergy in the west country ; there was an act made in k. charles the ii. his reign ; that if any clergyman was injure●… in his body or goods , the parishioners should be obliged to ●…ay 5●…0 marks scots . this was enacted fo●… preventing the cruelti●…s and outrages of the presbyterian party . the king's advocate h●…aring of the barbarous usage of mr. lawson ; caused the freeholders of the said parish , to be cited before the privy 〈◊〉 , for 〈◊〉 of the said fine ▪ mr. lawson was so concerned hereat , that not being able to write himself , because of his wounds ▪ he caused a letter to be writ to his grace the then archbishop of glasgow , requesting for the mitigation of the ordinary fine in such cases . and this his desire was granted , and the parish only fined in a 100 l. the fifth part only of the sum alledged by the libeller . for the truth of this mr. lawson appeals to all the freeholders ▪ i●… yrongray , being near thirty in nu●…ber . now i would ask our author , if in all this carriage of mr. lawson's , there be any thing that savours the least of blood thirstiness or cruelty , wherewith he so maliciously charges him ? but i don't much wonder to see mr. lawson thus calumniated by them ; for they had committed such acts of cruelty upon his person , as they could not but be ashamed of ; so that the better to slur over their cruelties against him , they found it necessary to represent him to the world , as the greatest monster of cruelty and immorality , and therefore , they not only accuse him of thirsting after the blood of some of his parishioners ; but likewise of being drunk and kissing his wives maid . mr. lawson now aged about 55 years was ●…ever charged ; nay , not in his younger days , with any thing of that nature . but sor his ●…urther vindication from all th●…se and other such aspersions , as this libeller has maliciously slandered him with ; i shall subjoyn two testimonies in his favours sent me , with this information . the first is of archbishop cairncross , who was for the space of 17 years his fellow presbyter , and afterwards his diocesan . it is as followeth ▪ london , august 28. 1692. i alex. archbishop of glasgow do hereby testisie , that mr. james lawson minister of yrongrey in the county of galloway , and diocess of glasgow in scotland , is ●… very orthodox and zealous prot●…stant , and of good esteem in the church for his pastoral gifts , and pious and exemplary life in his ministry . and as he was forced away from his church and family , by the bar●…arous cruelty of a set of presbyterians in that nation ; so i do heartily recommend him to the tender favour of all good and well affected persons ; especially to the reverend and pious clergy of the church of england , as a person qualified to do service in that caurch , as god in his providence shall afford him occasion . given under our hand and seal the time and place aforesaid . alex. glasguen ▪ the other testimony is that of his neighbouring clergymen , the reverend brethren of that presbytery , whereof he was a member . at dumfreis june 17. 1690. we undersubscribers ministers within the presbytery of dumfreis iu scotland , , do testifie and declare , that the bearer hereof mr. james lawson minister at yrongray within the said presbytery , hath lived within the precinct thereof , twenty five years and an half , and his behaviour hath been such as became the gospel , and his doctrine such as became a godly minister , decrying romish doctrines and practices , when in greatest vigour in this place ; and that for his zealous , faithful and plain dealing , in the service of his master ; he was wounded and left for dead , by some ruffians , at his own house , upon the eighteenth of february 1685. wherefore we earnestly desire , that he may have just encouragement in such places as he shall happen to com●… to , and be permitted to pass and repass about his lawful affairs , without molestation ; since nothing moves him to travel abroad , but the confusions raised by an insolent rabble in this place . that the premisses are of certain truth is attested , day and place above written by . james glendinning minister at traquair . ja. litle minister at tinwald . jo. malcolm minister at holywood . a. kincaid minister at terregles . mr. alex. meldrum minister at dunscore . mr. rob. gardner minister at rerick . since this malicious libeller hath , in this his scurrilous pamphlet , published so many base calumnies , and diabolical lies , against that most reverend and worthy prelate , dr. patterson archbishop of glasgow , i have taken occasion here to insert his grace's letter , ( containing a full and pathetick vindication of himself , ) which was sent to me by a reverend and worthy friend of mine , enclosed in this following line . london , october 17. 1693. sir , i hear that you are to publish the animadversions that you made upon one of the libels printed against the scots clergy . the methods lately taken to ruin that order of men in scotland , are as unjust as they are diabolical . it is a good while ago since i knew who was the author of that scurrilous book , and this made me think that the archbishop of glasgow needed no apology against the attempts of such a despicable wretch ; yet it 's possible , that what is once made publick may fall into the hands of several persons who are very apt to be abused , and therefore i have sent here enclofed the letter that the archbishop wrote to me upon occasion of that in●…amous pamphlet . i let it go abroad the rather , that i am so seriously appealed to in the letter it self . i give you my hearty thanks for your solid confutatio●… of several malicious and obscene lies propagated by that calumniator . i continue in all sincerity and affection , your real friend and servant . for my worthy friend mr. — edinburgh-castle , jan. 21. 1693. reverend brother , we may say with hezekiah , this is a day of trouble , and of rebuke , and of blasphemy . just now ( when i am ordered to remove out of these three kingdoms , and so to part from my numerous family , and ten motherless children , when they most need my care , ) i am surprised to find in an obscene and virulent pamphlet ; ( written undoubtedly by one of the first-born of the father of lies , who dares not own his villany , entituled , an answer to the scots presbyterian eloquence : ) some paragraphs and passages impudently painting me , as one of the most impure and 〈◊〉 wretches that ever was cloathed in human flesh ; which , if true , should justly expose my name to infamy , and my life to justice , as the most vi●…e , prophane , and sacrilegious monster , that ever bore a sacred character : which i no sooner read than i fell on my knees , and , as the same good king ●…ezekiah did with senacherib's blasphemous letter , i spread it before the lord in prayer , and in the innocence of my heart , and integrity of my life , i appealed to him ●…or a just vindication ; not that i needed it amongst them to whom my life and manners are known , but only amongst such as are strangers to me , and to this kingdom ; upon whom this impud●…nt son of 〈◊〉 designs to impose . not only the sense of religion and purity , but even my native modesty , ( sor attesting of which , i do appeal to all the men and women in the world with whom i ever conversed , whom i earnestly obtest ingenuously to declare , if ever they heard one single obscene word drop from my tongue , or ever perceived any immodest insinuation either directly or indirectly in my actings or practice ▪ ) made me read these obscene passages with great aversion and horror ; most of which , i declare in the presence of god , i never heard , nor read to be said , or done by , or charged upon any mortal , till i found them there asserted as things notoriously known of my self , by this infamous monster of prophaneness , as well as of villanous and impudent lying . modesty will not allow me to repeat them , since they de●…ile the air , and needs must pollute the eyes of readers , and ears of hearers , and therefore to convel and 〈◊〉 them , i shall only say this ; that if the wicked author will be so just to himself , and to his party , as to come out from behind the curtain , pull off his mask , and prove any of these infamous articles or passages he asserts against me by two , nay by any one single witness or person of known virtue and probity , and of irreproachable fame , i shall not only offer my name to infamy , but my life to justice ; and to encourage him so to do , i hereby promise him as a reward ; and shall find him good surety for it , ( tho my circumstances are now very low ) of two hundred pounds sterling , ( and perhaps the silly author needs such a charming bait ) if he shall prove any single article or instance of those infamous and diabolical aspersions and calumnies . now , if after this open appeal and challenge , and offer of this reward , he shall not appear and avow himself the author , nor make at least any one article of his many instances against me appear to be true , i shall then leave it to all mankind , to judge if he is not the most wicked , impudent , lying villain , that ever put pen to paper , or if i need any further vindication ; especially considering , that he asserts so many persons to be privy to those impure and obscene passages , so that he cannot be straitned for want of evidence and witnesses , and is very sure that the present judges ( for i shall decline none ) will not prov●… partial upon my side . i render devoutly thanks to god , who hath continued my life thus long , and granted me this opportunity thus to appeal and charge this wicked author , that so i may satisfie the world of my innocence , and that this may remain as a solid witness sor me and my good name after my death against a spirit of lying and calumny , which ( as formerly against our pious and worthy predecessors ) is now like to go sorth , enraged and rampant , against those of my perswasion , order and character , from such who have long made lies their refuge . dear brother , you know i have lived long in this church and kingdom , and have born a greater and more eminent character , both in church and state , than my weakness and imperfection did deserve ; you know also i did not want many , and some of great ●…uality and power , who sometimes have been enemies to me , so that had ●… been such an abominable , wicked , and notour monster , as this infamous scribler endeavours to paint me , i had been as certainly as justly thrust out from the counci●… table , and the sacred episcopal office , with disgrace and infamy ; for nothing could have supported such a villanous wretch from feeling the justice of this church and nation . you have long conversed with me , and i appeal to you , and to all my reverend brethren , bishops , presbyters and deacons , to whom i am known , nay to all mankind with whom i ever conversed , and i conjure you and all them to declare to all men , when occasion offers , as in the fight of our great and omniscient judge , if ever you or they heard or perceived any manner of impure , or so much as an immodest word or insinuation to flow from me , and i am ready to stand or fall at that bar accordingly . there is a party of men in the world who treat us , as some persecuting heathens did the pure primitive christians , whom they sowed up in skins of wolves , bears , and other savage beasts , and then hounded out their bloody dogs to devour and tear them in pieces ; is it not enough that our sacred order is abolished , our selves turned out of our livings and benefices , ( so that many of us ( alas ) are reduced , with our numerous families , to a state of starving , ) that our persons are assaulted , and beaten in the open streets of our capital city ; our houses rifled , our families ●…abled out ? nay , after all this the malice of some is not satiated , till hell and calumny are called up against us ; and our reputation must be blacken'd , and our good names torn , by the most impudent falshoods and calumnies which satan can invent , and his true offspring publish and propagate , ; but , thanks to our god , there will be a resurrection of blacken'd and murder'd names , as well as of martyr'd bodies . you know i have drawn much of the odium and spite of a party upon me , by opposing their errors , their schisms , their rebellious and treasonable principles and practices , with all the reason and interest i was master of ; though in stead of endeavouring to take away any of their lives , ( which this libeller also lays to my charge ) i have been at pains to save many of them , and have actually prevailed for saving of the lives of several deluded creatures of that party , which can still be attested by themselves . i grudge not my lot , in having my name thus assaulted and torn by such little ridiculous scriblers and calumniators ; it were an intolerable pride in me to look for better treatment than our dearest saviour , the holy apostles , prophets , evangelists , and noble army of martyrs had before me ; or than the primitive holy patriarchs , archbishops , and bishops encounter'd , of whom the world was not worthy ; such as st. athanasius , st. chrysostome , narcissus bishop of jerusalem , and others , great and blessed souls ; whose sacred names , and innocent lives , have been attack'd and blacken'd by the foul mouths and lying tongues of hereticks , schismaticks , and impudent calumniators ; and some of them after the same manner , and with the same fulsom lies as i am ; the disciple is too proud , who looks to be better treated than his master ; and that servant is too saw●…y , who would needs be better used than his lord ; who by the then scribes 〈◊〉 pharisees , was said to be in covenant with 〈◊〉 : i can com●…ortably say with the holy calumniated ancient , quisquis 〈◊〉 〈◊〉 〈◊〉 , ●…ddit m●…rcedi 〈◊〉 . i doubt not the sober presbyterians will be as angry at , and dissatissied with , this infamous and anonymus sc●…ibler and calumniator , as we are ; as knowing there can be no more ready nor effectual method advanced to promote atheism , and to ruine all religion , than by lies and calumnies to invade and black●…n the honour and reputation of the clergy and pastors of the church ; and whoever , and of whatsoever perswasion he is that dares follow it , can have nothing of veracity , nor of the meek spirit of the blessed jesus , nor regard to the honour of our 〈◊〉 r●…ligion in him . as for me , i shall bring no railing accusation agai●…st thi●… impi●…us and obscene calumniator , nor against any of his party ; but shall only say , as micha●…l the archangel did to this scrible●…'s master , th●…t father of lies , when he contended and disputed with him about the body of moses — the lord r●…buke thee . i thank god i have learned to pray with the church , that g●…d ●…ay forgive all my enemies , 〈◊〉 , and slanderers ; and particularly to grant repentance and mercy to this sad pitiful wretch , who is so palpably abandon'd of god , and given up to a 〈◊〉 course of lying . when he reads and pond●…rs psalm 52. v. 2 , 3 , 4 , 5 , 6 , 7. and psalm 120. throughout , he may by a serious and recollected meditation , through the divine grace and blessing ▪ be brought to repent ; as he would avoid the heavy wrath and judgments there threatned against him , and his way . dear brother , i writ this in haste , being crowded with many thoughts and affairs here in prison ere i part for holland ; and can have leasure to say no more at present , but to beseech you to cause print and insert this letter ( which ( i being to go to sea ) may prove the last i shall write to you , ) in the answer that is to come abroad , for the vindication of those concerned in that infamous defamatory libel . god ever keep you in his truth and fear , and under his most holy care. i am , reverend brother , your most affectionate brother , and servant , sic subscribitur ▪ jo. glasgow . as for what this author libels against bishop cairncross late archbishop of glasgow , i need say nothing further in answer to it , but insert the vindication which he himself wrote of his innocence , and caused to be printed at edinburgh , for it contains such a full and satisfactory answer to all the particulars libelled against him in this pamphlet , as plainly discovers the malice and wickedness of the author . it is as follows . a vindication of dr. alexander cairncross , late archbishop of glasgow : written by himself . when at first i found my self reproached , ( in a late pamphlet , entituled , an answer to the scots presbyterian eloquence , ) i neglected and contemned it , not only because i was conscious to my self of mine own innocency , and that it is no small pain to any man of an ingenuous mind to be raking among calumnies , and penning apologies or vindications of himself : but likewise because the author of these infamous aspersions on the episcopal clergy hath discovered all along such a strain of imbitter'd malice , that i presumed they would obtain little credit or belief in the world. for it is notour to all , that because the author of a late pamphlet , entituled , the scots presbyterian eloquence , alledged some presbyterian ministers guilty of undecent sayings or expressions from their pulpits ; therefore this auth●…r in his answers resolving both to recriminate and surpass him , hath both studied and acted his utmost revenge , in representing some of the episcopal clergy as not only guilty of undecent sayings and expresfions , but also guilty of vitious lives and practices ; and whether true or false he values not , if his malice be but satisfied , and they so reported of in this world. but now considering that a good name is a tender and choice blessing which every man in justice to himself should defend and preserve , and that there is too great an aptitude in most people's minds to entertain and believe evil reports of others , i have thought ●…it by these few lines to make my just apology , as in the sight of god , against the calumnies cast upon me in that pamphlet . now the whole paragraph relating to me in that pamphlet is this : [ mr. alexander cairncross curate in dumfreis had a lusty maid-servant named grier , who was got with child in his service , and in her travail refused to tell who was the father of it , but sent to her master to tell her what she should say ; who thereupon sent his servant , a young boy called tait , that owned the child , and hath kept him in his service ●…ver since ; and that he b●…ing moderator of the presbytery , received a letter from mr. menzies th●…n curate of carlaverock , renouncing his conformity to episcopacy , and among other reasons mentioned , that it was so much adap●…d ●…o bring in popery , of which ●…he familiari●…y be●…wixt curat●…s and papists was a demonstration : at which 〈◊〉 s●…id mr. cairncross was so much surpris●…d , tha●… in a fury he started up , and said , wh●… . ●…he devil , will we all 〈◊〉 〈◊〉 , 〈◊〉 mr. menzies is 〈◊〉 〈◊〉 ! sor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the matter . what is that , said the rest ? are ye stupi●…d 〈◊〉 , answered he , ●…hat 〈◊〉 〈◊〉 〈◊〉 this very ●…ck of time that the 〈◊〉 are our necessary 〈◊〉 ; bu●… sinc●… it is so , l●…t him be gone 〈◊〉 〈◊〉 r●…st in th●… m●…untains , which h●… must do wh●…n ●…he bond com●…s , or 〈◊〉 〈◊〉 ; and seeing he is such a fool , i had r●…ther 〈◊〉 were ●…nged 〈◊〉 i should ●…nger any p●…pist anent 〈◊〉 ●…f controversie ab●…ut our opini●…s . ●…e w●…s 〈◊〉 made archbishop of glasgow , and ●…urned out by king james , being esteemed the best of scots 〈◊〉 , and it seems could not go the full length his necessary friends would have had him . ] ●…ere are two plain matters of fact , and both base lies and calumnies ; sor as to the sirst , that i having a lusty maid named grier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…vice , wh●… 〈◊〉 ●…o tell ●…he father of her child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. i answer , fi●…st , immediately after i heard that woma●… 〈◊〉 was suspected of being with child , i discharged h●…r bo●…h f●…om my ●…ouse and service ; and ●…rom my just resentment against her , i p●…ocured f●…om the magistrates her imprisonment for some weeks , in t●…e which p●…ison , and when s●…e was brought be●…ore ●…he 〈◊〉 〈◊〉 . 〈◊〉 pu●…ickly con●…essed , that 〈◊〉 sharp , commissar 〈◊〉 in the town , ●…ad committed 〈◊〉 with her , and wa●… 〈◊〉 of 〈◊〉 c●…ild ; and the said 〈◊〉 sh●…rp being summoned , compear●…d 〈◊〉 〈◊〉 t●…e s●…ssion , and confessed himself guilty wi●…h her , and own●…d 〈◊〉 child ; and bo●…h of them m●…de publick sati●…ction on the publick place of repentanc●…●…hree 〈◊〉 days in 〈◊〉 〈◊〉 , ●…nd 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 : all which is record●…d in 〈◊〉 regis●…er of ●…he said session . and , secondly , for t●…e boy tait , [ 〈◊〉 i●… is all●…dged i sent ●…o her in ●…er travailing , ] he c●…me not to my s●…rvice till eight years thereaster ; she having satissied and brought ●…orth her child in the year 1671 , and he entering to ●…y s●…vice in 1679 , before which time i did never see him in the 〈◊〉 to my knowledge . as to the second , that he being moderator of the presbytery of dumfreis , received a letter from mr. menzies then curate of carlaverock , r●…nouncing his conformi●…y to episcopacy ; at which he was so surprised , ●…hat in a fury he started up , 〈◊〉 the devil , will we all go mad , &c. this is likewise a b●…se and horrid unt●…uth : for first , mr. m●…nzies sent me no letter , but being pre●…ent in the presbytery , exhibited to th●… publick meeting that hi●… paper of renunciation ; and a●…ter reading and closs re●…soning upon it , he pressed to have it insert in the presbytery register , which all the b●…ethren out of a tenderness to him refused , p●…esuming that he had been imposed upon by others , and that in a litt●…e time he m●…ght alter both his cou●…se and opinion ; which accordingly thereafter ●…ell out , ●…or in an . 16●…6 , he pubickly acknowledged his failzior for his sormer renunciation , and returned to the exercise of his ministry ●…nder episcopal government , i being then his bishop . secondly , in that paper which he then exhibit●… and is yet to be seen , mr. menzies al●…dged , that he had heard that exp●…ession before ( of papis●…s being ●…ur n●…ssary fri●…nds ) ●…rom one of the ●…piscopal clergy , but where , or by whom , or whether true or fa●…se , god know●… . but as for the oath and expressions here alledged uttered by me ▪ i appeal to the consciences and declarations of mr. menzi●…s himself , and of all the brethren then prese●…t , whether they heard me utter that oath , and these expre●…ions here libell'd and alledged ? and though many of the said ministers be yet alive , viz. mr. ri●…rd sc●… then minis●…er of kirkbe●…m , mr. 〈◊〉 〈◊〉 minister of 〈◊〉 . mr. ●…ohn 〈◊〉 mini ▪ s●…er of 〈◊〉 , mr h●…nry knox minister of 〈◊〉 , mr. 〈◊〉 ly●… m●…nister of 〈◊〉 , mr. 〈◊〉 〈◊〉 minister of kilp●…rick ▪ mr. willia●… 〈◊〉 minister of n●…w 〈◊〉 , and several others , whom i may presume were pres●…nt at that time , to whose testimony i do appea●… ; yet they being all absent at this time from this place of 〈◊〉 , except mr. riqhard scot and mr. henry knox here present ▪ these two have given in the following declaration subscribed under their hands . we mr. richard scot late minister of kirkbean , and mr. henry knox late minister of terreagles , being formerly members of the presbytery of dumfreis , and being personally present at that meeting of presbytery , wherein mr. john menzies then minister of carlaverock did publickly exhibit to that meeting his paper of renunciation of his conformity with episcopacy ; do hereby testifie and declare , that we did not hear dr. alexander cairncross late arc●…bishop of glasgow , and then moderator of the said presbytery , utter the oath or expressions here libelled and alledged . sic subscribitur , mr. richard scot late minister of kirkbean . mr. henry knox late minister of terreagles . and if any thing more were requisite , i am ready to depone upon my solemn oath , that i am altogether free and innocent of all these former calumnies and reproaches . how much then the author of this pamphlet hath kept his promise and f●…ith given to the publick in its preface , ( that he would in●…t nothing relating to the lives of the episcopal clergy but what he had from credible hands , and his abhorring the method of inventing of ●…ies , ) let the world judge : only i wish the author seriously to consider , how inhumane and unchristian it is to perse●…ute some of the episcopal cle●…gy with new cruelties , seeing their present and past sufferings might sufficiently satisfie , yea satiate the malice of their bitterest enemies . and because ye cannot extirpate them from off the earth , ye labour to make them unsavory upon it : remembe●… there is an infinitely wise and just god above , who will exactly and impartially judge all our words and actions ; and i heartily pray , that god may never be provoked to turn back your reproaches upon you , as neh. c. 4. v. 4. as also , i would have you to consider how much re●…igion it self is exposed , and prophanity and atheism encouraged , by representing men of sacred offices as vicious and scandalous in their lives : for thus j●…lian the apostate resolving to extirpate christianity , ●…ighted the methods of persecutions and cruelties used by some form●…●…then emperors against the christians , but caused reproach , and accuse the ministers and profes●…ors of that holy religion as g●…ty of all the vices and lewdnesses that might render them and t●…ir s●…cred 〈◊〉 odious to the world. and therefore it was a p●…ous saying of king ch●…rles i. to one asking liberty from him to write and p●…blish the weakness and failziors of some ministers th●…n in opposition to his majesties inter●…st ; no , said the king , for in s●… doing , r●…ligion it self ●…ill suffer . and however your calumnies and de●…amations may be credited among the credulous or prejudicate vulgar , yet i presume by this way you will not gain many proselytes among those that are good and wise : ●…or who , that are endued with the common principles of justice and charity , will believe men guilty of gro●…s crimes upon your bare and naked narration , wi●…hout adducing the attestation of any witnesses , or yet a●…y seeming or just proof ? or who , that is endued with the sense of re●…igion and godliness , can approve of the methods of ●…itter malice , revenge , and unchristian calumnies , so contrair to all the ru●…es of humanity and christ●…anity , fo●…●…upporting and promoting of any party or inter●…st whatsoever ? and as equal tenderness is to be had to a man's reputation as to his life , i allow you to search and examine my conversation and life hitherto , and treat me but by the rules of common justice , and i am proof against your malice . what we have already observed concerning our author's malice and disingenuity in these inst●…nces we have taken notice of , may s●…rve , i think , as a sufficient caution to all ingenuous and imp●…ial readers , not to lay too great stress upon the calumnies and aspersions of this author , nor to entertain any the harder thoughts of our clergy for being bespattered by the pen of this virulent scribler . for the candid treatm●…nt which these persons i have mentioned have met with in this p●…mphlet , may in a great me●…sure enable us to judge what credit and authority the re●…t of this author's aspersions on our clergy ought to have , since he deals so basely and difing●…nuously in all these instances . he invents stories which he cannot sind the least shadow of truth to justisi●… , for the truth of some of his matters of 〈◊〉 he appeals to records , where there is not the le●…st mention of th●…m to be found ; n●…y , he sticks at nothing so he but can serv●… hi●… main end and design , which is to b●…acken the fame and reputation of our clergy , and to render their sacred function odious to all mankind . i pray god to give this author a d●…ep se●…se of the villany of this his design , that h●… may repent in time , and s●…ve his soul before it is too late . it is a scandal and a reproach to our religion , that such hellish and diabolical practices , as this author uses , should be so much as heard of in any of those places where the name of christ is invocated ; such kind of practices are so inhumane , and so contrary to the spirit of christianity , that they must needs make the authors and abe●…tors of them stink in the nostrils of all good and religious men. all that i have ●…urther to add now , is only to beg my reader 's pardon , for detaining him so long in searching into the rubbish of a parcel of prophane and lewd stories . i must needs own it is no very pleasing task to me , to be raking into such a dunghil ; but finding the reputation of some of our clergy very much injured among strangers , by reason of the calumnies and aspersions of this obscure writer ; i thought my self ob●…iged , from the duty i owe to my country , and from th●… respect we all ought to have for the sacred charact●…r of christ's ambassadors and ministers , to contribute my small endeavours for asserting and vindicating the oppressed innocence of our ●…lergy , and for detecting the malice and falshood of this libeller's asper●…ions . in which i hope i have been so successful with this small ●…say , that after perusal thereof , every disinteressed pe●…son will readily acknowledge , that the author of this virulent libel against our ●…lergy has been totally acted by the spirit of malice and envy , and has dealt so basely and disingenuously in all his relations which i have had occasion to search into , that his bare accusation can be of no authority against the most obnoxious member of any nation or society . finis . notes, typically marginal, from the original text notes for div a61705-e1940 the unch●… ritabl●…ness and inhuma nity of th authors d●… sign . pag. 1●… . this meth●…d of writing 〈◊〉 with the 〈◊〉 of 〈◊〉 r●…ligion , and th●… la●… of humane soci●…ty . the occ●…sion of publis●… t●…e s●…ots presby●…an eloquence . this author reflexions upon the church of england , and some of the minist●… of state , co●● sidered . 〈◊〉 〈◊〉 in ●…otland , ●…t by 〈◊〉 ●…rce and ●…ranny of 〈◊〉 rulers , ●…t by the 〈◊〉 and ●…robation the whole 〈◊〉 anno 1572. ●…rl . 3 jac. 6. 〈◊〉 . 45 , 46 , ●…c . 〈◊〉 perth ●…ss ▪ in aug 〈◊〉 . the 〈◊〉 in scotland 〈◊〉 〈◊〉 th●… s●…l authori●…y 〈◊〉 ●…o b●…shops . the●…e 〈◊〉 〈◊〉 sh●…wn to b●… n●… 〈◊〉 ●…n the 〈◊〉 power . o●…r aut●…ors disingenuity in his 〈◊〉 ▪ ●…ous ▪ r●…lexions upon the clergy ▪ ●…ome few of ●…he episcopal 〈◊〉 off●…ring 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 , can 〈◊〉 no 〈◊〉 vindication of 〈◊〉 lives an●… 〈◊〉 〈◊〉 ●…e 〈◊〉 par●…y . th●… ep●…scopal cl●…rgy have charge●… th●… presbyterians w●…th n●…thing r●…lating to 〈◊〉 〈◊〉 〈◊〉 , but what 〈◊〉 hav●… be●…n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a●…ko ▪ 〈◊〉 . 〈◊〉 〈◊〉 first gov●…rnment of th●… church of scotland after ●…he 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolis●…ed 〈◊〉 〈◊〉 ●…nhappy civ●…l w●…rs under the r●…ign of k. cha●…les brok●… 〈◊〉 . * spotsw . refut . libel . de reg. eccl. sco●… . p. 21. ibi●… . p. 26. * ▪ the occasion of settling s●…perintendants in the church of scotland upon the r●…formation . the 〈◊〉 〈◊〉 with the whole ep●…copal auth●…rity and jurisdict●…on 〈◊〉 the cl●…rgy of their d●…ceses . * spotsw . resut . p. ●… . 21. † ass. at st. johnsto●…n sess. 2. july 26. 1563. . hi , in ministrorum ordinem ante coapta●…i , ad hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus solennibus auspiciis de stinabantur , destina●…i eligebantur , electi su●…ctionem inibant . spotsw . res. libel . p. 3. 〈◊〉 〈◊〉 〈◊〉 ways temporary as to their offic●… , but only as to the name . spotsw . ●…ist . ●… . 150 ▪ 160. the super●…ntendants giving an account to a national sy●…od of their diligence in their functions , no argument against their being bishops . spotsw . refut . p. 22. the enacting of these penal laws against the presbyterians which this author has scraped together , occasioned meerly b●… the frequent rebellions of that party . * vindication of the government in scotland , during the reign of k. charles ii. the nation had sufficient ground to ena●…t 〈◊〉 laws against the presbyterians , from th●…ir tr●…asonable 〈◊〉 〈◊〉 th●… 〈◊〉 r●…gns of k ja. 6. 〈◊〉 ●… . ch. i. that this was the tr●…e occasion of enacting these p●…nal law●… , appears from our a●…thors own concessions . it 〈◊〉 〈◊〉 ●…he con●…ant practic●… of the 〈◊〉 to 〈◊〉 their 〈◊〉 〈◊〉 un●…r th●… name of r●…ligion . t●… suff●…rings of th●… pr●…sbyterians no ways pr●…moted by th●… episcopa●… cl●…rgy . vid. spirit of calumny . the min●…sters ●…f state und●…r king charles's gov●…rnment , sufficiently vindicated f●…om our author's asp●…rsions of cru●…lty . a short narrative of the 〈◊〉 of the counc●…l against some 〈◊〉 ●…rned ou●… in 166●… . vid. 〈◊〉 the 〈◊〉 hav●… justisied t●…e murder of the archbishop of s. andrews in the face of 〈◊〉 upon 〈◊〉 o●…cusions . page 37. mitchel's execution justified . page 39. the making the inclinations of the people the standard of church governm●…nt , is of very fatal consquences to the 〈◊〉 of relig●…on . the ●…presbyterians having made more insurrections in the kingdom , in behalf of their church government , than the episcopal church have thought fit to do , is no argum●…t t●…at 〈◊〉 is more 〈◊〉 in scotland , 〈◊〉 〈◊〉 this l●…st conv●…ntion having abolis●… d episcopacy , and establish●…d presbyt●…ry , is no good argum●…nt , that the presbyterians have the majority of the nation on their side . pag. 42. the methods 〈◊〉 by the ep●…scopal 〈◊〉 for 〈◊〉 ●…he 〈◊〉 s●…ewn to be v●…ry 〈◊〉 sin●…●…t the 〈◊〉 of k. 〈◊〉 〈◊〉 〈◊〉 w●…re ●…w or 〈◊〉 〈◊〉 b●…t what ●…yned in communion with the 〈◊〉 c●…urch . t●… 〈◊〉 practice in ●…wird●… o●…r 〈◊〉 p●…yer alto●…ther 〈◊〉 . * the malicious charactersthis author gives of the english and scots gentry as well as cler●…y . page 23. page 38. page 13. the settling or 〈◊〉 matters of religion in com●…liance with th●… hum●…urs of th●… 〈◊〉 , 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 ●…he 〈◊〉 〈◊〉 . the disingenuity of this author and his party in calling the english common-pray●…r book popery . 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 day of 〈◊〉 〈◊〉 〈◊〉 . godwyn ' s moses and aaron , pag. 138. esther , ●… . 9. serv. in virg. p. 86. macrob. saturn . l. 1. c. 16. the murder of k. ch. i. 〈◊〉 〈◊〉 upon the 〈◊〉 in both kingdoms , and not upon th●… nation in 〈◊〉 . ●…r . burnets m●…moirs of the d●…kes of ham●…lton pag. 284. bishop g●…thries history of the civil wars i●… scotland , ms. 〈◊〉 〈◊〉 〈◊〉 . dr. burne●… ●…bid . p. 353. 〈◊〉 guthries hist. 〈◊〉 〈◊〉 〈◊〉 . the 〈◊〉 ●…f 〈◊〉 scot●… 〈◊〉 tow●…rd : k. charles ii. ●…pen hi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that the english c●…vocation ac●…ed upon f●…r b●…tter grounds in r●…susing an union with the 〈◊〉 , than 〈◊〉 scots ass●…mbly in rejecting 〈◊〉 addresses of those fe●… episcop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them , prove●… by 〈◊〉 r●…sons ▪ . an acco●… of the king'●… 〈◊〉 in scotland , as it is 〈◊〉 〈◊〉 b●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●…e church 〈◊〉 th●… sole pow●…r in 〈◊〉 purely spiritual , but the clergy ar●…●…qually subj●…ct t●… the civil au ▪ 〈◊〉 , an●… liable to the same 〈◊〉 w●…th the 〈◊〉 . . spotsw . ref. lib. p. 65. bishop ●…uthries h●…st ▪ the church of england the guilty of no breach of promis●… , in r●…susing an union with th●… 〈◊〉 up●…n 〈◊〉 ●…rms propo●…i . t●…e 〈◊〉 min●…sters have 〈◊〉 〈◊〉 to 〈◊〉 a pow●…r of making 〈◊〉 ●…nd war. burnets m●…moirs of the dukes of hamilt . p. 337 , 339 ▪ the p●…esbyteria s not with u s●…me ground stigmatized wi●…h the r●…p oachful term of new gosp●…llers . 〈◊〉 is not strange to see persons , after they have murdered , robbed , or any way injur●…d ●…heir 〈◊〉 , 〈◊〉 endeavo●…r 〈◊〉 to black●…n th●…m in th●…ir 〈◊〉 and 〈◊〉 , 〈◊〉 b●…tter to 〈◊〉 〈◊〉 own wick●…d actions 〈◊〉 th●…m . the 〈◊〉 of o●…r clergy sufficien●…ly vindic●…ed srom this libll●…r's aspersions , since in th●… present 〈◊〉 aga●…nst th●…m by the 〈◊〉 , t●…y cannot instance in 〈◊〉 of their number , against whom they could find the 〈◊〉 pret●…nce to deprive th●…m for immoralities . many of our clergy suf●…iciently vindicated from this libeller's accusations , by the author of an appendix to a late treatise , entituled , an apology for the clergy of sco●…laud . dr. canaries fully vindicated from the calumny brought ag●…inst h●…m by this accuser , and the accuser's malice and 〈◊〉 fully 〈◊〉 . an ●…ccount of d●…an hamilton's process , and his being absolv'd therefrom by the privy-council an●… 〈◊〉 criminal ●…ourt . * page 6●… . our author 's great mistake concerning mr. boyd . a full rel●…tion of the proc●…ss conc●…rning mr. hugh blair , and of th●… indirect ways and means used by the prosbyterian party to stain his reputation ▪ the ●…tory of mr. chis●…olm truly related , and ●…e cleared from this calum●…y . this affair of mr. chisholm's , a singula●… instance of the villanous arts and practices of the presbyterians to bring cont●…mpt on the episcopal clergy . mr. waugh a 〈◊〉 minist●…r , vindicated from the aspersions of this li●…ller . another mistake of our authors conc●…rning mr. gregories b●…ing 〈◊〉 at torbolton . the notorious 〈◊〉 of the r●…lation a●…out mr. pearson . a ●…indication of mr. lawson mi●…ster of yrongray . vindication of archbishop cairncross . the conclusion . the mother and the child a short catechisme or briefe summe of religion, gathered out of mr. cragges catechisme, for the fitting of little children, for the publick ministery. with short, very comfortable and fruitfull meditations on the lords prayer. together with other briefe and profitable meditations on the seuen penitentiall psalmes. craig, john, 1512?-1600. 1611 approx. 133 kb of xml-encoded text transcribed from 108 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a19531 stc 5961.5 estc s116725 99851941 99851941 17237 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19531) transcribed from: (early english books online ; image set 17237) images scanned from microfilm: (early english books, 1475-1640 ; 1375:11) the mother and the child a short catechisme or briefe summe of religion, gathered out of mr. cragges catechisme, for the fitting of little children, for the publick ministery. with short, very comfortable and fruitfull meditations on the lords prayer. together with other briefe and profitable meditations on the seuen penitentiall psalmes. craig, john, 1512?-1600. du vair, guillaume, 1556-1621. [212] p. printed by h. l[ownes] for t. m[an] & ionas man, and are to be sold at the signe of the talbot in pater-noster rowe, london : 1611. in 3 parts; "comfortable and fruitfull meditations on the lords prayer" and "briefe and profitable meditations on the 7. penitentiall psalmes" each have separate dated title pages; register is continuous. the catechism, which the stationer's register entry indicates was "collected by a poore man" of the company of stationers, has a few phrases resembling those in stc 5962 but is so condensed, rearranged, and adapted as to be a different text; it may be related to stc 21496.3. the meditations on the penitential psalmes are taken from g. du vair's "méditation sur les pseaumes de la pénitence de david", in a different translation from stc 7373.6. --stc. du vair's méditation was published as part of 'la saincte philosophie'. signatures: a-i¹² (-a1, i12). formerly stc 5955. identifed as stc 5955 on umi microfilm. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to 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never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -catechisms -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 judith siefring sampled and proofread 2005-11 judith siefring text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the mother and the child . a short catechisme or briefe summe of religion , gathered out of mr. cragges catechisme , for the fitting of little children , for the publick ministery . with short , very comfortable and fruitfull meditations on the lords prayer . together with other briefe and profitable meditations on the seuen penitentiall psalmes . london printed by h. l. for t. m. & ionas man , and are to be sold at the signe of the talbot in pater-noster rowe . 1611. a short catechisme . mother . who made you ? child . god. m. vvhy did god make you ? c. to serue him . m. how will god be serued ? c. according to his word . m. vvhere is that word written ? c. in the old and new testament . m. vvhat is the olde testament ? c. the law of god. m. vvhat is the law of god ? c. to loue god and my neighbour . m. vvhat doth the law shew vs ? c. condemnation . m. vvhether doth the lawe lead vs ? c. to iesus christ our sauiour : m. vvhat is the new testament ? c. the gospell of christ . m. what is the gospell of christ ? c. the power of god to saluation . m. to whom ? c. to them that doe beleeue . m. in whom do you beleeue ? c. i beleeue in god the father , &c. m. why doe you say , i beleeue , and not wee beleeue ? c. euery one must bee saued by his owne faith . m. why doe you call god father ? c. hee is so to vs in christ iesus . m. why doe you call god almightie ? c. because he rules all things . m. why is this added ; maker of heauen and earth ? c. because we should seeke god in his creatures . m. why should we seeke god in his creatures ? c. wee cannot comprehend his diuine maiesty otherwise . m. why do you beleeue in iesus christ ? c. because hee is god. m. vvhy is he called iesus ? c. because he saueth vs from our sinnes . m. why is hee called christ ? c. because hee is our king , priest , and prophet . m. vvhy is he our king ? c. because he ruleth vs. m. vvhy our priest ? because hee prayeth for vs. m. vvhy our prophet ? c. because he teacheth vs. m. vvhat gather yee of this ? c. whom hee doth not rule and teach , hee will not pray for them . m. why is he called gods onely sonne ? c. he is so by nature , and we by grace . m. vvhy was he conceiued by the holy ghost ? c. because hee should be without sinne , and so sanctifie vs. m. why was he borne of the virgin mary ? c. to shew that hee was a very man. m. vvhy did hee suffer death ? c. to deliuer vs from death . m. vvhat was pontius pilate ? c. a wicked iudge . m. vvhy was he crucified on the crosse ? c. because that death was accursed of god. m why was he buried in a new graue ? c. to shew that hee rose againe by his own power . m. why did he rise againe ? c. for our iustification . m vvhy did he descend into hell in his soule , to the place of the damned ? c. to deliuer vs from thence . m. vvhy did he ascend into heauen ? c. to take possession for vs , and to make intercession for vs. m. vvhat is meant by sitting at the right hand of god ? c. that all power is giuen him in heauen and earth . m. hath god a right hand ? c. no : but it s spoken for our capacitie . m. vvhat is it to vs , that christ shall come to iudge ? c. great comfort . m. why ? c. because our sauior shal be our iudge . m. what meane you by the quick and the dead ? c. them that bee aliue then , and them that bee dead before . m. why doe you beleeue in the holy ghost ? c. because hee is god. m. be there three gods ? c. no : one god , and three persons . m. which be they ? c. the father , son , and holy ghost . m. what is the church ? c. a company of elect people appointed of god to bee saued . m. how many markes hath it ? c three : preaching of the word , ministring of the sacraments and discipline . m. what is preaching ? c. a solemne declaration , and true interpretation of the worde of god by doctrine to beget faith , and increase it . m. what is a sacrament ? c. a publicke action , ordained of god , being a visible signe signifying christ : to bee vsed of his church , for the strengthening of faith , till christ come againe . m. how many sacraments be there ? c. two : baptisme , and the lords supper . m. what is baptisme ? c. the first sacrament of the new testament , that sealeth vnto vs by the washing of water , the forgiuenes of sins by the bloud of christ . m. what is the lords supper ? c the second sacrament of the newe testament , that sealeth vnto vs by receiuing bread and wine , the partaking with christ and his benefits . m. who must receiue this sacrament ? c. they that can examine themselues . m. who must deliuer the sacraments ? c. they that haue authority to preach the word . m. which of the sacraments haue ye receiued ? c. baptisme . m. why receiue yee not the lords supper ? c. because wee bee children , and ignorant , and cannot discerne the lords body . m. what is discipline ? c. orders in the church , agreeable with the word . m. how long must these orders continue ? c. till iesus christ come againe . m. what if any be not of the church ? c. they that be not of the communion of saints , cannot haue the forgiuenesse of sins . m. what is the forgiuenes of sinnes ? c. iustification , peace of conscience , ioy in the holy ghost , and deliuerance from the wrath to come . m. doe ye beleeue that your bodies shall rise againe ? c. yea , but of another qualitie . m. what reason haue ye for it ? c. it is a matter of faith , and not of reason . m. what haue yee to strengthen your faith ? c. the almightinesse of god : and the likenes of christ . m. what learne you by this ? c. that god beeing almightie can doe things impossible . m. what more ? c. that christ died and rose againe : and so shall we . m. shall not the wicked also rise againe ? c. yes : but to euerlasting paine , as the godly to euerlasting ioy . m. doe yee beleeue all these articles of our creed ? c. yea : and the lord strengthen my weake beliefe . commandements . m. what is the law of god ? c. to loue god and my neighbour . m. of how many commandements doth the law consist ? c. of ten . m. how bee they diuided . c. into two tables . m. how many are in the first table ? c. foure : which shew our dutie to god. m how many in the ●●cond table ? c. six : which shew our dutie to our neighbour . m. which is the first commandement ? c. thou shalt haue no other gods , &c. m. what is the breach of this commandement ? c. atheisme , papisme , ignorance , and infidelitie . m. what is the second commandement ? c. thou shalt not make to thy selfe &c. m. what is the breach 〈◊〉 ? c. to worship god according to mens inuentions . m. what is the third commandement ? c. thou shalt not take the name &c. m. what is the breach of this commandement ? c. vaine swearing , and a wicked conuersation . m. what is the fourth commandement ? c. remember that thou keep holy &c. m. what is the breach of this commandement ? c. in doing any thing of our own , for profit or pleasure . m. what is the fift commandement ? c. honour thy father and thy mother , &c. m. what is the breach of this commandement ? c. disobedience to our superiours : or want of duty to our inferiours . m. what is the sixt commandement ? c. thou shalt not kill . m. what is the breach of this commandement ? c. vnlawfull smiting of the hand , or malice of the heart . m. vvhat is the seuenth commandement ? c. thou shalt not commit adulterie . m. what is the breach of this commandement ? c. all vncleannesse of bodie and minde . m. what is the eight commandement ? c. thou shalt not steale . m. what is the breach of this commandement ? c. the taking away of my neighbors goods , by fraude or violence . m. what is the ninth commandement ? c. thou shalt not beare false witnes . m. what is the breach of this commandement ? c. all lying and backbiting . m. what is the tenth commandement ? c. thou shalt not couet &c. m. what is the breach of this commandement ? c. all euill desires and motions of the heart . they that will see this more at large , let them reade mr. dod on the commandements . m. to whom doest thou pray ? c. to god alone . m. in whose name ? c. in the name of iesus christ . m. after what manner ? c. as christ taught his disciples . m. what be the words ? c. our father , &c. m. how many petitions bee there in this prayer ? c. six . m. how bee they diuided ? c. the first three , for the glorie of god : the second , for our commoditie of bodie and soule . m. what bee the first words ? c. our father which art in heauen . m. what is meant by this ? c. it is a preface , to breede reuerence before prayer . m. why is this title our , and not my ? c. i pray for my brethren , as for my selfe . m. vvhy doe you call god father ? c. hee is so to vs in christ iesus . m. why doe you place him in heauen ? c. it is the seat of his maiestie . m. what is the first petition ? c. hallowed bee thy name . m. how is his name hallowed ? c. when wee know him in vnderstanding and in practice . m. what is the second petition ? c. thy kingdome come . m. what is meant by this ? c. the kingdome of grace and of glory ? m. what is the third petition ? c. thy will be done in earth , &c. m. what doe you pray for , here ? c. vvilling obedience and contentation . m. what is the fourth petition ? c. giue vs this day our dayly bread . m. what doe you aske in this petition ? c. all things necessary for this present life . m. what is the fift petition ? c. forgiue vs our trespasses . m. what is the forgiuenes of sinne ? c. iustification by christ . m. what meaneth , as wee forgiue & c ? c. it is our comfort , if we feele our readinesse to forgiue others . m. what is the sixt petition ? c. lead vs not into temptation . m. what do you desire in this ? c. to bee kept from those that lead to sinne . m. vvhy is it added , for thine is thy kingdome , power & c ? c. to shew vs that all praise is to be giuen to god at all times . amen . wee trust it shall be so . finis . comfortable and fruitfull meditations on the lords prayer . london printed by h. l. for t. m. and ionas man : and are to be sold at the signe of the talbot , in pater noster rowe . 1611. meditations vpon the lords prayer . o my god , i come vnto thee , as to the cōmon father of all the world ; euen vnto thee doe i make my supplication , who in the creation and preseruation of all thy works , hast manifested thy more then fatherly loue and affection . i come to thee , as to my true and gracious father , which hast not onely giuen me my being , life , and motion , as thou diddest to other creatures ; but powred out thy spirit vpon me , and lightened my soule with the heauenly rayes of thy diuinity . i come vnto thee , my god , beeing regenerate and incorporated into thy family , by thy free grace and boundless bounty . i come , hauing appeased the anger of my father , by the satisfaction of my redeemer ? i come , because it hath pleased thee to call mee , and to spread out thy gracious armes , ready to receiue me . receiue me then , not in the austeritie of a iust iudge , but in the tender compassion of a mercifull father . and accept this my humble prayer , which my heart hath conceiued , my lippes disclose , and my voice doth send vp to the fauourable eares of my heauenly father . and since it is thy good pleasure , o lord , that i thus cal vpon thee , grant , o grāt i beseech thee gracious god , that it may reach euen vnto thee which art in heauen . i know assuredly that thy throne is in the highest heauens ; that the sunne , the moone , and the stars , are vnder thy feet , that the earth is but a point , to thee , and i the least part of the earth , yea , lesse then nothing . vvho then hath made mee so hardy as to dare to lift vp mine eyes to thy most glorious maiestie ? it is euen thou my god ; who hast set thy selfe so high , to behold all the workes of thine hands , to supply all our wants , and dayly to distill downe thy grace into our hearts , as a most sweet morning deaw . it is thou , who hast said , aske and yee shall receiue : call vpon mee , and i will heare thee . but how can i call vpon thee , vnlesse i put my confidence in thee , and take fast hold of thy promises by a firme and fast faith ? o then infuse it into my soule , and engraft it in my heart ; ( for it is a gift that commeth from the store-house of thy grace . ) and as sometimes thou didst cause the mouthes of babes and sucklings to resound thy praise , so at this time gouerne the infancy , and strengthen the weakenes of my hart , that it may send out that prayer which is acceptable in thy sight . and that it may appeare that the prayer of my lips proceedeth from the meditation of my heart : and that notwithstanding the heauie masse of my sinfull flesh doth oppresse my spirit ; yet , vnder that burthen , it doth breath fotth thy honour and praise . the first request which i make vnto thee , is , that thy name may be sanctified ; or rather that thy name may so sanctifie mee , as that i may be able to blesse and magnifie it . but , which of thy names shall i blesse . that wherewith thou hast destroyed , and confounded all the enemies of thy people ; or that wherewith thou hast blessed all the nations of the earth ? wilt thou bee praised , as lord of hostes , the god of power ; or as the sauiour and redeemer of the world ? shall i declare how thou hast made all things of nothing , how thou hast spangled the heauens with starres , adorned the earth with fruits and flowers , watered it with rivers , and filled it with liuing creatures ; yea , and aboue all , hast created man , & formed him after thine owne image ? or shall i speak only of this incredible loue , wherby thou hast giuen-ouer vnto death thine only sonne , that we might bee restored to euerlasting life ? my spirits , o lord , are too faint for so great an enterprise , and my breath would faile before i could recount the least part of them . let it therefore suffice , that i sanctifie thy name in an humble and chast thought , and that my minde may euer be fast fixed in the meditation of thy goodnes : forasmuch as it hath pleased thee at all times to bee so good and gracious to mee . so that i and all those whom thou hast placed in this world , as in the midst of a rich and glorious temple to behold , and admire thy diuine maiestie ; may wholly apply all our faculties and vnderstanding , to the apprehending of thy will. that so beeing all of vs re-vnited and linked in one and the selfe-same desire to serue thee , thy kingdome may come : that wee hauing cast off the yoake of sin , which hath so long held vs in thraldome , thy loue alone may rule in our consciences full of happiness and true felicitie . for to obey thee , is to commaund our disordinate affections : to commaund them , is to be maisters of our selues ; and to bee maisters of our selues , is more then soueraigne principalitie . a sweet thing it is , to serue thee , o my god : thy yoake is easie : and al the tribute thou exactest of vs , is onely that wee will be willing to be made happie . confirme and strengthen in vs this will ; and graciously assist the zeale of thy seruants , to the beating downe and repressing of their insolence who blaspheame thy sacred maiestie : to the ende that thy law and truth may raigne ouer all the world . o thou king of kings , who rulest in our hearts , and in our humilitie & obedience doest establish thine empire ; subdue our wils vnto thy law : that so whilest all of vs , with one accord , shall aime at the same marke , & aspire to the aduancement of thy glorie ; our good workes may testifie the discipline of our heauenly king : to whom ( as his deuoted subiects ) wee render homage and fealtie , for those manifold and great gifts and graces which wee hold of his bountie . but what obeisance can wee render thee ? how can wee attaine to that height of perfection as is due vnto thee ? who is able to sound the depth of thy thoughts ? or who is able to fulfill thy will ? all wee can doe , is but to pray vnto thee that thy will may bee done . for seeing that thou art euen goodnes it selfe , and therefore wilt nothing but what is good , and that with thee to will and to doe , is all one ; wee doe in this prayer whollie commit our selues to thy will , who art neuer wanting to will vs well , and to do whatsoeuer thou in thy goodnes knowest to be expedient for vs. whatsoeuer thou hast vvilled , o lord , hath been done : and from this thy good wil and pleasure , as from an euer-flowing fountaine , are deriued so many good things , as the whole globe of the earth is filled , and the immense circle of the heauens is beautified therewith . continue then this thy goodnes vnto vs : and forasmuch as thy loue is as fire , ( which augmenteth where it meeteth with combustible matter ) and that it encreaseth in wel-doing to vs , euen to vs poore miserable wretches , in whose misery and infirmitie , it may finde matter enough to worke vpon ) when i pray to thee , my god , that thy will may bee done , the intent of my prayer is , that it may please thee to roote out of mine hart all worldly wil , which springing from the corruption of the flesh , is no waies compatible with the law of the spirit : that thou wilt neuer giue me the raines to liue at mine owne pleasure : and seeing that thou hast vouchsafed to honour me with so high a title as to be stiled thy sonne , thou wilt not emancipate or giue me ouer to mine affections ; but keepe me vnder the rodde of thy lawe , vnder the tutelage of thy commandements . so shall i , togither with all those that haue vowed alleageance , and are thy faithfull seruants , readily and cheerefully betake our selues to thy seruice ; and during our abode in this life , striue to set forth thy glorie here on earth : which is sounded without ceasing by that heauenlie quire of blessed saints and angels , in thy holie and heauenly habitation . but such is the frailetie of our mortall bodies , daily fading and falling away , that without dayly repairing and sustenance , they make vs vnapt to serue thee ; wee therefore make our daily recourse vnto thee , for such things as are necessarie to the maintenance of our life ; beseeching thee to giue vs our daily bread . but giue vs withall , o god , grace so to vse it and all other good gifts ; that in nourishing our bodies , wee starue not our soules , and make them vnable to attaine to the knowledge of thy truth . that togither with thy bountie , receiuing also thy benediction , we settle not our affections vpon worldly , and transitorie things ; so passing through things temporall that wee finally lose not the eternall . let not the taste of this earthly bread make vs to forget that heauenly manna , that bread of life , which nourisheth and cherisheth our feeble soules , filleth our mouthes with heauenlie plenty , and maketh vs the liuing temples of our god , by receiuing him into our bodies through a stedfast and liuely faith . grant vnto vs , my god , that by receiuing this bread , our hearts & consciences may bee fullie assured that wee are incorporate with our redeemer , and become fellow-members of our head christ iesus : and that as hee taking vpon him our flesh did vndergoe our death ; so wee clad and inuested with his , may bee made partakers of his immortalitie . and since it hath pleased thee to make vs the vessels and receptacles of thy diuinitie , purifie and cleanse our hearts , and renew and rectifie all our affections , that there may bee nothing to cause thee retire , and leaue vs destitute of thy grace and our saluation . but wee cannot bee cleansed , vnlesse thou forgiue vs our trespasses , and wipe away our iniquities . for wee haue beene slaues vnto sinne and death : and whatsoeuer wee can call ours , belongeth vnto them . neither haue wee so much as one mite toward the paying of our ransome or acquiting our debt . of thee therefore must wee expect forgiuenes , who hast once redeemed vs by thy precious bloud , and made vs free from satan our arch enemie : but wee daily fall againe into the hands of our enemies by committing millions of sins which bring into slauerie , and make vs lyable to grieuous punishment . yet let not this o my god , cause thee to shutte vp that treasure from vs , whence wee may take the price of our libertie . let not , o lord , our obstinacie in back-sliding , take away thy constancy in pardoning : but let thy mercifull hand be euer ready to reforme vs. for sinne euer since the fall of our first father adam , is as it were incorporated into our sinfull flesh , and dayly increaseth and groweth with vs : so that the older we grow , the fowler and filthier wee appeare , vnlesse it please thee to apply dayly vnto our maladies the merits of thy passion : that as we by our in-bred corruption do wound and exulcerate our cōscience , so thou wilt gratiously refresh it , by curing our wounds , and suppling them with thine oile of mercy . otherwise , vvell might we feare , o lord , least casting downe thine eyes dayly vppon vs , it would as it were grieue thy holy spirit so oft to returne vnto vs , by reason of our manifold sins and offences . o then pardon our offences , that is to say , our whol life : and so pardon vs o heauenly father , as we forgiue them that haue offended vs. make vs euermore to set before our eyes that loue wherewith thou hast lou'd vs , in vndertaking the paiment of our debts , and the punishment of our sins . that we may duely consider , how vnreasonable it were for vs to expect that grace of thee which wee can not afford our neighbour ; since there is no comparison betwixt the offences they commit against vs , and those wherwith we offend thy diuine maiesty . root out of our hearts all malice , fiercenes , and bitternes : giue vs a calme and peaceable spirit , which may foster and maintaine in vs vnity and brotherly loue , teaching vs to support with gentleness one anothers infirmities . for wee can not but acknowledge , o lord , how easily we slippe , yea stumble , and tumble , in the slippery paths of this refractorie life . too too slender is our owne force and abilitie to hold vs on foot , and vphold vs against those whirle-windes which are euer ready to driue vs headlong into iniquitie . and therefore most earnestly doe we beseech thee , not to forsake vs in our temptations ; but to remoue farre from vs all occasions of offending thee ; and to arme vs against all obiects , with thy spirit : without which we shall be euer vanquisht ; & by whō wee bee sure to vanquish . for the price and crown of victory is reserued for those and those alone who follow thee their captaine . graunt vs then this grace , that whensoeuer any inordinate desire of worldly wealth shall assaile vs ; wee may oppose as a rampier , against it the desire of heauenly gifts and graces , generously scorning and contemning the pelfe and transitorie trash of this world , as iustly suspecting their deceitfulnes & fragility . that we may call to minde that they are but as a cloud , which for a while fleeteth from one country to another , and suddenly vanisheth away and appeareth no more ; & that many times that gold and siluer which wee heape vp with much sweate and trauell , doth serue but to the procuring of our owne damnation . and if it shall please thee to bestowe vpon vs riches in greater aboundance ; grant vnto vs likewise the grace to vse them well , and lovingly and charitably to communicate them to such as haue want . for the whole earth is thine , and wee are but the tillers and tenants thereof : our goods belong vnto thee , and wee are but thy depositaries and vassals . so that if we refuse to impart them to such as demaund them in thy name , thou maiest not onely put vs out of possession , but make vs pay the vsurie of our ingratitude & vnfaithfulnes . furthermore , we begge of thee , that the false lustre of the honors of this world may not deceiue our dazeled sight , nor drawe vs on to desire more then is expedient for vs. let it alwaies be imprinted in our hearts and thoughts , that there is no true honour in this wotld , but to serue thee aright ; and that in thy seruice , the seat of honor is lowlinesse , and the greatnes thereof consisteth in humilitie . furthermore , that this same deceitfull lure , which wee so much admire ( after which we runne our selues out of breath , and all but to our ruine ) is but like an ignis fatuus , about the riuers , that shineth not but in the darke , and draweth them into mischiefe that vnwarily follow it . our worldly pompe and secular dignities appear not but in the obscuritie of this world . if once we close our eyes against the heauenly light , they seeme to vs as bright as fire , & their lustre appeareth as burnisht gold : but when we come to follow them , wee fall into swift torrents and daungerous whirl-pooles , where we are plunged , floting in vncertaintie betwixt the willes of princes , and the vnstedfast opinions of the wauering vulgar , vntill we meete with some rocke of offence : and there wee are crusht . giue me therefore , o my god , constancie , to withdraw mine affections , and withhold my sight from such vanities ; make mee only ambitious of thy glorie ; let my spirit bee so addressed to immortalitie , that shee make no repose in the choaking smoke of this world . let mee neuer enuy them that enioy all these fickle goods , and fading honours : but let all my aemulation bee to come as neere as possible to that onely example and perfect patterne of good life which most liuely appeareth in that absolute tabliture of thy most innocent life . that so all the violent passions of anger , rancour , and disdaine , may be banished out of my soule , my heart enflamed with desire to doe good to all , hurt to none , and both bodie and soule may be alwaies watchfull , and dayly emploied about good and laudable workes , neuer languishing in slothfull stupiditie . that this base and infamous gourmondizing ( which abuseth thy good gifts , being drowned in wine , and buried in daintie dishes ) may euer be farre from me . extinguish also , o heauenly father , all vnchaste prouocations of the flesh , which allure vs to violate the chastitie of our bodies , and the puritie of the soule . and remoue far from vs all those obiects which may stir vp any slippery and vnchaste affections . to conclude , deliuer vs from all euill , euen from the hands of wicked angels , not suffering them to haue any power ouer vs. and when we of our selues shall bee running headlong into mischiefe ; preuent vs with speede , draw vs back , and stretch out thy fatherly hand ouer vs , euer readier to shew thy mercy then to execute thy iustice . saue vs , euen maugre our owne selues ; and let not our backsliding and obstinacie alienate thee from vs , or cause thee to forget , to bee both our mercifull god , and also our louing father . finis . briefe and profitable meditations on the 7. penitentiall psalmes . london printed by h. l. for t. m. & ionas man : and are to be sold at the signe of the talbot in pater-noster rowe . 1611. meditationes in 7. psal . poenitentiales . domine ne in furore . psalme 6. 1 let not the arme of thy heauie displeasure bee lifted vp against mee , o lord. for that would be as a torrent and violent streame , to carrie me headlong into death and eternall damnation . it would bee as a fire to eate vp my flesh , and turne my carcasse into ashes . what eye is able to looke vp , and not to consume at the very fight of thy wrathful countenance ? when casting thine eye vpon vs , thou shalt pierce the bottome of our hearts , and discouer al the secrets of our impure consciences . our abhominable sins will draw down vpon our heads thy iust indignation : and thine anger once kindled against vs , wil violently cast and plunge vs into that horrid and griefly gulfe of hopelesse tormēts , and endlesse misery . o then let the sorrowfull sobs of a trembling heart , preuent thy fury and indignanation ; and before thy sin-reuenging hand be stretched out for my ruine and destruction , giue eare vnto my feeble & fainting voice , which with woful laments , crieth vnto thee , haue mercy , o lord , haue mercy vpon me . alas , my god , what wilt thou doe ? wilt thou proue the strength of thy forces , vpon mine infirmities ? and will thy matchlesse might wrestle with my weaknes ? is it to contend with thy puissance , that i present my selfe before thee ? oh no : it is thy clemencie , o lord , to which i flye for succour : she it is vnder whose wings i shrowde my selfe , as the onely shielde and sanctuarie , which can preserue me from the rigour of that iust doome , which i haue most iustly deserued . lord , vouchsafe me , a calme and mercifull aspect . and since i haue made haste to flye vnto thy mercy-seate , make no long tarrying , o my god , but send mee succour and deliuer me , from so many euills , which haue compassed and hemm'd me in on euery side : and wherwith i haue been so sore assailed , that my bones are bruised and broken , and my feeble body languisheth . but well were it , if my body alone were oppressed by these cruell encounters : my very soule is euen ouerlayed , with anguish and heauiness . this soule , o lord , which hath sometime been enflamed with the zeale of thy glorie , and hath sung of thy praise , in the great congregation , is now become desolate & deiected , destitute of comfort , and depriued of all courage : & as the fearefull doue at the voice of thy thunder , hasteth to hide her selfe in her hole ; so is she ready to flye into the most obscure darknes , from the terror of thy fearfull indignation . but how long shall thine anger continue , o lord ? come , o come my god , and cast downe thine eye of pitty and compassion vpon mee , which is sufficient to deface and abolish not my sinnes alone , but euen the sinnes of the whole world . my soule is plunged in the filth & foule puddle of iniquitie , shee sticketh fast in the bottom , the floods run ouer her : vnto thee o lord , doth shee stretch out her hand ; o plucke her out , and bring her againe into the wayes of thy sauing health . saue her o lord , euen for thy boundlesse bounty , and thy matchlesse mercies sake . true it is , that merite shee hath none ; and how should shee expect succour from him , whom shee hath so shamefully forsaken , and against whose honour shee hath so treacherously conspired ? the price of such a forfeit , is not grace and fauour , but hell and neuer-dying death . but who shall praise thee o lord in the pit , or who shall sing of thy name amongst the dead ? there is the house of mourning , weeping , & howling . who hath there any feeling saue only of vnsupportable torments , and hopelesse miseries ? whereas on the contrarie , thy praise consisteth in the publishing of thy infinite louing kindnes , bounty , and clemency . 6 and now behold , on the one side , true repentance intercedeth , on the other side humble prayer importuneth , for me ; both of them hauing sworne neuer to depart from me , vntill they haue procured a recōciliation for me . thou hast seen my teares o lord , and heard my sighes : euery day wash i my cheekes with teares , at the remembrance of my sinnes , and water my couch euerie night with the streames of of water that gush out of mine eyes . yea , what is it , that repentance commandeth and i obserue not ? 7 mine eyes are cast down , as trembling at the terror of thine angry countenance . i doe not answere to the reproach of mine enemies , and their contumelious taunts i patiently put vp , as a iust punishment for my faults . euen in their sight doe i walke with sack-cloth and ashes vpon mine head , and confession in my mouth : i lye prostrate at the foote of thine aultar : i macerate and fight against the flesh , which hath betraied my soule to sinne ; and all my griefe is but a sport vnto mine enemies : they come about mee , but to laugh at mee : and the drunkards make songs on me . but , now , since it hath pleased thee to haue mercy on me , i wil say vnto them , away , away , from mee all ye children of iniquitie , and cease henceforth to reioice at my miserie : the lord hath heard my prayer , my teares haue quencht his anger ; and loe , now hath hee restored me ioy and peace , with the full fruition of his bounty : the glorious splendour of his grace hath shined vpon me ; and loe , the darke clouds and threatening tempests which hanged ouer my head , are , in a trice , all dispearsed and gone . no sooner had i opened my lippes to call vpon him for succour ; yea , no sooner had my heart resolued to cry to him for mercie , but straight i perceiued his grace spread ouer me , to comfort and refresh my languishing soule ; no lesse then the benumd members of a wearied pilgrim , are suppled and refresht by a warme bath after his toilsome trauell . o incredible clemencie ! how ready art thou o lord to forgiue ? i runne to offend thee , and thou flyest to bestowe thy grace on mee . i haue employed all the daies of my life , to finde out by sea and by land , matter for my ambition , couetousnes , lustes , and inconstancy : and when i had plunged & ruined my selfe in my pleasures , thou in a moment camst downe , and didst deliuer mee . so that now behold how i triumph ouer my sins , which base and abiect , doe follow the trophees of my repentance , since it hath found fauour in thy fight . and now also my hope , which before was as it were strangled with my many misdeedes , being reuiued , and his spirits quickened , doth promise and assure vnto mee more then all the empires of the world , opening vnto mee the highest heauens , where after the blessed end of an hopefull life in this world , i shall enioy the full fruition , of diuine immortalitie . what will then become of mine enemies , when they shall see my felicitie ? their meed shall bee confusion of face , and disquietnes of soule ; they shal flye with distraction and amazement , to see him so highly exalted , vvhome they had sought to lay so lowe . these are they that made a mock at mine ashes , that derided my fastings , that reioyced at my teares , and ( whilest i through abstinence did fight against the flesh , the bitter enemy of my soule ) did euen swim in the delights of this bewitching world : but lo , the arme of the lord is stretched out to beate downe their insolency . o my god giue them a feeling of their offences , and cause them to know & acknowledge the extreame danger wherein they are ; that so they may call vpon thee the onely remedie for all their mischief . and as for me , since thou hast cleansed my soule from that filth wherewith it was stained , and enflamed my spirit with the fire of thy loue ; teach my lippes that they may sound forth thy praise : addresse my voice to resound thy mercy : and so conduct and guide mine affection , that i may loue thee sincerely , and account it my greatest happinesse and soueraigne felicitie , to know thee , and thy sacred truth . beati quorum . psalme 32. o my god ; how happie are they whose offences thou hast pardoned ; and whose sins thou hast buried in obliuion . for alas ; what can befal vnto him , vpon whom thou shalt lay the iust punishment of his iniquitie ? whole legions of euil besiege him , pouertie assaults him , maladies afflict him , famine presseth him , and death it selfe ( which hee wisheth for , as the hauen of rest after all these tempestuous nauigations ) proues but a gulfe to swallow him downe , vnto eternall torments . o then thrice happy and blessed are those , of whose actions god doth not take account , but is content that they humble themselues before him , acknowledging their infirmitie , and laying open before him the very secrets of their hearts . for by true and vnfained confession , and in sincerity of conscience , must we call vpon his mercy ; and before him must wee humble our selues , if wee will haue him to heare vs. [ and ] as hee that goeth for water of the fountaine , doth put downe the mouth of his vessell to take in the water : so must he humble himselfe before his creator , that meanes to drawe and taste of the water of this sacred source , from whence distill those streames which ( and they onely ) can purifie our stained consciences . i haue thought sometime o my god , to hide my faults from thee ; and haue said within my selfe , and how knoweth he , whether i haue done it or no ? and so my sin tooke root within my bones . and as the vlcers of a shamefast patient , which dareth not shew his maladie to the chirurgion , doe fester and rankle and encrease euen to the destruction of the vvhole bodie : so these very vices which i hidde from thee , wholly infected me . but when thy hand had beene heauy vpon mee day and night , and when thou hadst laid such sore trouble vpon my loynes , and so many misfortunes vppon my soule , that my spirite could take no rest , and that i was broken with the stinging of my conscience , which did pierce my verie heart ; then did i acknowledge my faultes , and that thy hand had done : this . looke vpon mee , o lord , but not in thine anger : and let those teares , whose gushing streames haue dimd my sight , quench the heate of thy iust indignation , since i am not onely the worke of thy hands ; but which is more , the liuing image of thy diuinitie . who will be so farre ledde with anger , as to bruise and breake in peeces , that worke which hee hath had so great delight to polish , and bring to perfection , because hee seeth it filthy and polluted ? i confesse ( o lord ) this image of thine is full of pollution and vncleannes : yet better wil it be to cleanse & scoure it , then to break it & treade it vnder foote . o teach mee , then my god , what thou wilt require for my satisfaction : for loe , now haue i disclosed and acknowledged all my faults , which before i concealed . the feare which had seised on mee , when i hid my selfe from thee , is now since i humbled my selfe before thee , turned into hope of grace & pardon . and now do i cast my selfe into thine armes , as my most assured succour , with the humble demeanour of a poore patient , who presenting his wounds vnto the surgeon , lookes on him attentiuely , and suffers courageously , both the searcher and the knife , for the desire and hope that hee hath to bee cured of them . but that which putteth me in greatest hope of health , is , that those vices , wherein heretofore i tooke greatest pleasure , are now no lesse odious in my sight , then are those meates whereof a man did eat to the full , being in health , whē he is sick of their surfeit : that which had made me haughty and insolent , doth now breede in me shame and remorse , when i consider the hazard of death , wherevnto my pride hath exposed my poore wretched soule . blessed bee the day , wherein i acknowledged my faulte : now haue i receiued a singular testimonie of thy bounty towards me , o my god. grant therefore that this pleasure which i haue taken by beeing displeased with my selfe , may bee as durable , as that vvhich before i tooke , to continue in my sinnes . for if i may haue as much contentment in my repentance , as i haue taken in my sinne ; my happinesse shall be euen equall to that of the angels ; and i shall finde , that through my humiliation , before thee , i haue mounted to the height of thy grace . who can doubt o lord , but that thou hast receiued me vnto mercy ? thou whose clemencie and mercy is not onely vnspeakeable , but also incomprehensible . no sooner had i thought to returne vnto thee , but thou preuentedst me : no sooner had i said , i wil confesse my misdeedes , but thy grace was granted me : no sooner had i knowne the punishment due to my sinne , but thou didst pardon mee : no sooner had i taken the rods in mine hands to chastise my flesh , but thou didst take them from mee : in a word , i looked when thou wouldst denounce warre against mee , and loe thou offeredst a louing reconciliation . o how much more willing art thou o lord , to pardon then to punish ! can a louing father more tenderly receiue his childe , when hee cryeth him mercie , then thou receiuedst me , when i cast my selfe downe at thy feet ? therefore my heart danceth for ioy , and boileth with a feruent desire to praise thy name : it reioiceth in thy grace , and accuseth none for what is done amisse , but it selfe ; crying , it is i that willed and consented to do it : it is i that did it : it is i that pleased my selfe with it : but my god hath been mercifull vnto mee . and how could he withhold his mercy from me , when his holy one made intercession for mee ? and needfull it was , alas , that hee should intercede for mee , when the impietie of my heart had so blinded my vnderstanding by my vvicked thoughts , that my soule was not able any longer to lift her hands vnto heauen . what then remained for me , but that he whom thou denyest nothing , should mediate for mee ? euen for mee , who beeing become my owne enemy , had now no knowledge nor will to pray for my selfe . but now am i comforted , since it hath pleased thee to open mine eyes , that i might see the deformitie of mine owne conscience , and that thou hast mollified my stonie heart , that i might entertaine contrition in my soule . which though i haue not perform'd so soon as i ought to haue done : yet not so late , but thou hast vouchsafed to receiue mee , as thy custome is , to them that doe not let passe all time and occasion of repentance . for those that runne vnto sinne , and doe voluntarily neglect to repent , when they know their fault , and haue time to repent , deferring to cry for mercy ( or to make a deluge flow from their eyes ) vntil the end of their liues ; it is greatly to bee feared , that they deceiue themselues ; and that true repentance will hardly after so long time , enter into their hardened hearts : that their teares and weeping , will be but the wayling of men in desperation , and that thy mercie will lend but a deaf eare to their too late repentance . but as for mee , i come vnto thee , in an acceptable time as to my refuge , and the marke whereat my hope aimed , and my onely comfort in my tribulation which had enuironed me , euen as the feare seiseth vpon him , who is condemned to a shameful end . o then let mee taste of that ioy , which hee hath in his heart , who is freed from his chaines , enlarged out of prison , and healed of his paine , wherein his enemy had long time held him captiue . and on the contrarie , let the enemie of my soule bee confounded with shame , when hee shall see me so deuoutly calling vpon my god for aide : who in the very turning of his eye , can free me from that voluntarie seruitude , which i had vowed vnto wicked pleasure . when i was on me . he hath not onely exalted mee aboue other creatures , giuing me the vse of diuine reason , but also amongst men hath hee exalted me , into the throne of honour and magnificence ; so that nothing was remaining , for the accomplishing of my felicitie , but onely to know my owne felicitie : and after i had forgotten mine owne estate , hee did enlighten mee by his holy light , and gaue mee both time and will to lament my life passed , and to amend it for the time to come . be warned then by mee , o my friends , and whilst it is time runne vnto him for grace ; for hee himselfe doth call you , into the way of saluation : and bee not like the selfe-wilde mule , which hath no vnderstanding or iudgement , but kicketh against him that pricketh her , to make her go right : whose mouth must bee held with bit , and bridle , & whose sides must feele the sharpe remembrance of the spurre . and so if at the first summons , which the lord shall send to cause you returne into his wayes , you will not be obedient to his will , hee shall raine vpon you such a haile of miseries , as shall make you more miserable then miserie it selfe . you see the starres that glitter in the heauens , and the sand stretched vpon the shoare : but neither hath the heauens so many starres , nor the sea so much sand , as are the plagues and punishments , which remaine for the obstinate sinners . their owne wickednes hangeth ouer their heads , mischiefe attends at their heeles , vntill they fall headlong into that gulf , the very remembrance whereof is full of horrour ; the sweetest retraites whereof , are but plaints , cries , shreekes , and sorrowfull sobbes : where is paine without end , griefe without remedie , repentāce without mercy : where they are alwaies dying , and neuer dead ; where the bodie liueth onely to die , and the soule only to suffer torments : where the soule feeleth nothing but sinne , and the bodie nothing but paine . on the contrarie , they who flye vnto the lord , and the couert of his grace , who shielde themselues vnder his mercy , and put their trust in his bountie , who follow his cōmandement , and are zealous to doe his will ; vnto what height of happinesse doe they aspire ? what thing is there so precious in heauen that shal be hid from them ? they shall sit by their god , and all enuironed with glorie , shall bee inuested with greater happinesse , then the spirit of man is able to conceiue the least part therof , much lesse my faultring tongue able to expresse . i will bee glad therefore and reioice , o my god , to think how great good thou hast laide vp in the heauens , wherewith to crown the iust . and i inuite you all to reioice with me , who haue sworn vnto the words of our sauiour , and loue the straight path of his iustice . here must you attend the recompence of your trauell : here shall you bee placed in honour and glory : here shall you chaunge your rude thornes of the world , for the beautifull flowre-delice of heauen . o how gracious and sweet repose , shall you then find after the sweat of your afflictions . the golde is not more pure and glorious , after it hath beene refined in the furnace , and made readie to receiue the stampe and image of a great prince or serue for an ornament to some rich cabinet , then the heart of him who loueth his god , when it commeth pure out of the furnace of the worlds miseries , to bee decked with splendor and glorie . what is there that can content mee in this world ? what shall stay or hinder me from entring into the house of the lord , to liue for his seruice . how shal i forget to deplore , all the dayes of my life , my sinnes which had put his grace so farre from mee ? reconcile then in mee , o my god , these two passions ; of repentance , and consolation : that as the wandring pilgrim hauing lost his waye in the wilderderness , reioyceth when he seeth the day to dawne , and yet forgetteth not the obscure darknes , whence hee is yet scarce freed , and can not as yet wholy cast off the feare , which he had of so tedious a night : so i may euer retaine some horrour of my faults passed , and yet haue a certaine and ioyfull hope of eternall happiness , which thou hast purchased for mee , with the precious price of the bloud of thy most deare sonne . oh how great is this loue , when the mr. spareth not the life of his onely son , to redeeme his slaue ? and now since i haue been formed and fashioned by thy hands , purchased and redeemed with thy bloud , and purified and clensed by thy mercy ; i will offer vp my selfe before thee , as a sacrifice of obedience : cast mee not away , o my god. domine ne in furore . psalme 38. it is high time for me , o lord , to turne again vnto thee ; and againe as an humble suppliant to implore thy mercy . for i feele thine anger to waxe hote , against mee . alas my god wilt thou chastise mee in thine anger , and make mee to feele the violence of thy iust indignation , which my sinnes haue prouoked against mee ? the flame hath euen consumed mee , and the fire of thy fury , hath eaten me vp , and i am ready to vanish away into smoake . for i feele o my god , the arrowes of thy vengeance sticke fast in me , and and i am pressed down vnder thy heauy hand . the remorse & terrours of my conscience , do astonish me , and bruise mee like flashes of lightning and thunderbolts : euill commeth vpon mee as a snare , and one mischiefe ouer-taketh another . no sooner is warre ended , but pestilence assaults mee : and in the ende death hath taken from me my dearest pledge , which i haue in this world . wherin then shall i receiue comfort , o my god ? in my selfe ? alas , there is no health in any part of my body , the marrowe is consumed in my bones ; there is no rest in my bodie : euerie part reproacheth mee with my sinne , and suffereth the paine thereof . i pine away with griefe and heauinesse , and no man comforteth me ; my eyes serue me onely to see my misery : and my soule hath no vnderstanding or knowledge , but only of my wretchednes . i cast mine eyes on euerie side , and i see my sinnes begirt me round about , and i am ready to faint and sink down vnder the burden of mine iniquities : they are mounted aloft vpon my head , and are heauier then i can beare . how shall i resist them ? what strength haue i to defend my selfe ? seeing all my bones are out of ioint . the filth of my sores runneth , the stench and corruption of my wounds , and vlcers is grieuous : and if my body be ill , is my soule any better ? is not shee also full of confusion , fearfulnes and trembling ? maladie hath worn away my body , and brought it to the doore of death , and heauiness hath oppressed my soule : and disrobed her of her vertue : and as the young and tender budde of the vine is congealed into sheer-wool , by the sharpe cold , and fadeth away : so the finger of the lord which hath touched my soule , maketh her to languish , faint , and lose her courage . but alas ( o my god ) what courage can i expect to haue , when i see my self so full of sores , and no part of my bodie is exempt from paine ? and which is farre beyond this miserie , the memorie of my deceitfull pleasures , representeth it selfe vnto me , and casteth mee in the teeth with my vices , and mocketh me for my vanitie . i say vnto my selfe , did i therfore prolong my dayes in the honny of so many delights , that i might after wash away all with the gall of bitter anguish ? where art thou now o deceitful pleasure , which hast made my soule drunke with the sweet liquor of thy delights ? how hast thou now forsaken me ? haue i not yet suffered inough o lord , hath not my humilitie yet sufficiently chastened mine arrogance ? i haue sinned through sottish corruption ; alas , since that i haue cast my selfe downe vpon the earth , i haue couered my head with ashes ; i haue clouen my heart with cryes ; i haue dimmd my eyes with teares , and yet thine anger ceaseth not . is it possible , o lord , that thou hast not seene my teares ? thou who with the very turne of thine eye doest trauerse heauen and earth ; thou whose sight pierceth the very bottom of our hearts ; thou lord knowest my thoughts , and vnderstandest my cogitations . what is it that i desire , but thy mercie ? in what doe i hope , but in thy bountie ? wherefore , haue i mourned , and made open profession of my repentance , but to condemne my selfe ? and if my tongue hath not sufficiently expressed my minde , and is not able to vtter what i desire ; thou o lord , knowest what wee would before we can think it . it is inough that we lift vp our heart vnto thee , and thou wilt presently grant what we desire . but wherefore delayest thou o lord , to giue thy blessed consolation , which thou hast promised mee ? alas , i am not able to hold out any longer : my heart faileth mee , my senses are troubled , my sight is waxed dimme , my flitting soule is euen readie to leaue my bodie . all my friends about me do bewaile my death : they haue giuen ouer all hope of my health , all their care is for my exequies , and say amongst themselues , where is the help that he expected from his god ; where is that fauour whereof hee made himself so sure ? they that priuily haue laide wait for my life , are come about me : they haue thought of parting my spoile among them , so hatefull am i become to the world , since thou hast deiected mee . they whispered among themselues , and haue imagined a thousand wayes to doe mee mischiefe : they haue daily laide snares to entrappe me . hee is ( said they vpon his death-bed , he shall neuer rise vp again ; wherefore should we feare him , who is now but as the shadowe of a man ? as for me i was as deafe as a man that heareth not , and as one that is dumbe i answered them not : my patience was my buckler , and constancie my bulwarke . euery one that saw my patience in aduersity , said that i was dumb ; because when they reproached , i answered not : he hath ( said they ) put vp all indignities : if there remained in him any sense of honour , how could he shew such little courage ? wee may well iudge him to be guiltie : for innocencie is alwaies hardy and resolute in her owne defence : but notwithstanding all this i held my peace . for why ? my hope is in god : and i am verely perswaded , that hee will assist me . though all the world band themselues against mee , though heauen and earth conspire my ruine , yet through the help of my god , i shall still be the vanquisher . with the breath of his mouth hath he created all things : and with the same breath he can destroy whatsoeuer it pleaseth him . i will fight vnder his banner , and so i shall be certain of victorie . i haue oft said vnto them , reioyce not at my harme , and insult not ouer mee , when i am afflicted & tormented ; for the hand of the lord is not so short , but it may stretch vnto you also , and presume not too much vpon his long suffering ; for as his feete are of wool , so his arme is of iron : if hee once stretch it ouer your heads , o ye impenitent soules , hee vvill breake you in peeces like a potters vessell , and the very remembraunce of you shall be rooted out . as for me , i haue taken the rodde in mine hand , and haue made the print of my condemnation for my sinne on my shoulders : i haue appeared in thy presence o lord , with teares , in mine eyes , repentance in my mouth , and warre in my heart . i haue beaten downe my selfe , for feare least mine enemie shoulde triumph ouer me . i haue openly confessed my fault , i haue acknowledged my sin in an acceptable time : i haue bin carefull to runne vnto thee for mercie , whilst thou wast to be found . but the more i humble my selfe before thee , to taste of the liuing water of this fountaine of grace , which distilleth from thy bountie , the more mine enemies encrease : and they that would deuoure mee guiltlesse , are mighty . they gather themselues on euerie side , little foreseeing the tempest that will scatter and disperse them . they kindle through their pride , the coales of thine ire : they despite thy power , which they shall too too soone proue to their vtter ruine and destruction . in a word , caring for nothing in heauen or earth , they wallow in their filthy pleasures , and as much as in them lyeth , deface that stampe of divinitie , which thou hast imprinted printed in their soul ; & shut their eyes against the hope of saluation , which shineth vnto them out of thy word . i cease not my god to warne them : but they render mee euill for good , and make a mocke of whatsoeuer i doe to please thee , and bee an example to them : they traduce and slander mee in the open streets , and impose vpon mee a thousand wrongful imputations . i confesse o lord , i now beginne to lose patitience . but o my god repaire mine infirmitie , and forsake me not : for else i shall stumble as a little child at the first precipice that shall lye in my way . increase in mee o lord , strēgth & courage to ouercom my affliction , and keep mee vnder the shadow of thy wings , giuing me euermore constancie and perseuerance : and bee vnto mee as a tender-hearted mother , which can not but tender him her dugges , as oft as her babe cries for it . nourish mee then , o lord , vvith the milke of thy sacred loue : that so encreasing from strength , to strength i may bee able to walke night and day in thy pathes which leade vnto that saluation , the hope whereof shineth in thy promises ; that if my sinne present it selfe to stoppe mee in my way , i may open the floudgates of mine eyes , and neuer shutte them vntill i haue drowned and sunke it with my teares . psalme 51. miserere mei deus . haue mercy vpon me my god , according to thy great clemencie , and for thy boundless mercies sake forgiue me the punishment which i haue iustly deserued . for if thou expect vntill my fastings , watchings and prayers shal satisfie for my sinne ; alas lord , when can this bee ? my trespasse reacheth frō earth vnto heauen , and surpasseth in immensitie of greatnes . who then is able to compasse it , or bring it down , saue only thy sacred mercie ? which as far surpasseth the measure of our sinnes , as the greatness of thy iustice is beyond ours . it is thy mercie o lord , which compasseth this vniuerse , which holdeth togither the whole frame of this world , which otherwise is readie to dissolue and fall vpon our heads , to burie through his ruine the memory of our sinnes : to destroy , from before thy face , our ingrate , disloyall , and felonious race ; which disclaimeth her birth , creation and preseruation , all which it holdeth of thy bountie . o then let this mercifull bounty , which shineth in thy diuinitie , now extend it selfe vnto me , not sparingly , or niggardly , but fully and plentifully . as thou didst once cause the waters to passe their bounds , and couer the toppes of the highest mountaines , to extirpate and sweepe away the wicked inhabitans of the earth : so now cast out the torrent of thy mercie vpon mee , o lord , not to swallow mee vp , but to bathe mee and clense mee from my wickednesse . but let it not content thee o lord , once to haue made mee cleane , and to say how thou hast regenerated and washed me in the bloud of thy chaste and innocent lamb : for thou diddest not make me so white , and pure , but thou maiest now finde mee as foule and vncleane . i haue plunged my selfe into the depth of filth : i am so besmeared , and so disfigured , that thou wilt not acknowledge mee for thine . yea , it maketh me demaund sometimes of my selfe , vvhether i be hee whom thy hands haue created : and my heart is so ful of shame and confusion , that it dareth not resolue me . o my god , thou hast created me of durt & clay : and behold , i am become such as i was before thou spreddest thine hand ouer me . i haue despoyled me of my strength and my beauty , to reuest my selfe in mire and filth . but wherefore o lord , dost thou not forme and fashion mee anew ? is thy hand shortned ? is thy willingness , to shewe mercie to thy creature , fallen away ? oh thou that art almightie ! oh , thou that art euen goodnes it selfe , wherfore art thou so slack ? o lord , thine own worke is become obstinate against thee , and taketh pleasure in disfiguring , and disforming it selfe : be thou as obstinate against thy worke , to make it faire and perfect in despight of it . but o my god , i will no longer stand out in mine owne conceit against thee : hold and take mee to thee : turne me as thou wilt , put a new print vpon this clay , renew it , put a new stampe vpon it , for loe it is prest to follow thy will. but when thou hast fashioned me anew , do not then leaue me to my self , o lord : put thy bridle within my mouth , that it may through abstinence , allay that gourmandizing , which fouleth it : through chastitie it may coole the shamelesse heates of lustes , which enflame it : through humilitie , it may beate downe that pride and arrogance , which biting enuie hath bred in it , that cōpassionate charitie , may driue from it hatefull and greedy couetize : that a care to serue and worship thee , my bee as a spurre alwaies in the sides of lazie and fetarde negligence . for otherwise o my god , too much haue i proued , how i shall bee handled by these troopes of vices which enuiron mee . they will deface , and throwe downe in such sort thy handie work , that when thou shalt come , thou shalt finde onely the shells and shiuers all broken and bruised . i haue known them too well : these are they that haue brought me to that state , wherin i now stand : and loe they stand in aray round about me , reproaching mee , and vpbrayding mee with these blottes , wherewith they themselues haue defiled mee , and making me guilty of those iniuries which they haue done me . i haue sinned , i confesse o my god , i haue sinned : loe i offer vnto thee the bottome of my heart , take a view of my whole life . i haue sinned in the fight of heauen and earth , and all the world is witness of my fault . but if i had not sinned , how could thy mercy be shewed ? how wouldest thou acquite thee of thy promises of grace , which thou hast so long before proclaimed , by the mouth of thy holie prophets ? when thou shalt come to sit vpon thy eternall throne of iustice , who would feare thee , if we were all iust ? but that men may know and acknowledge thy greatness , it is meete that when we shal appear before thee , wee cast downe our selues humbly vpon our face , and cry , o sweet lord , we will not stand in our owne defence before thee , our fault is too manifest , but behold our pardon is in our hand : thou thy selfe hast giuen it vs , loe it is signed with thy bloud , sealed with thy image , which for our redemption hath been printed in the infirmitie of our flesh . thinkest thou my god that when i shall appear before thee , i will put any confidence in mine owne innocencie , or dare to iustifie my selfe in thy presence ? alas , i know lord i was no sooner borne , but i sinned : my mother looked to bee deliuered of a childe ; and loe a lumpe of sinne ? how much better had it beene , if such fruite had prov'd abortiue , which shameth the tree that bare it , the earth that nourished it , and the ayre that breathed vppon it . i did nourish my selfe with sinne , when i was yet in my mothers wombe , i sucked it in with her milke , and lo it is so growen vp with me , that it ouer-shadoweth my head , and casteth a miste before mine eyes . but when i see the eyes of my bodie , so seeled with sin , which compasseth me : i opē the eyes of my soule , and begin to discerne a far off the rayes of thine infallible trueth , and acknowledge the marueilous secrets of wisedome , which thou hast manifested to me . then my soule , abandoning the impuritie of my bodie , lifteth it selfe to heauen , & vieweth the circuite thereof ; and casting her eye vpon the book of life , there doth she peruse the treatie of the newe couenaunt , which thou hast made with men : and after , returning into her miserable bodie , doth fill it with hope of ioy , promising it assured victorie ouer sinne . for shee hath learned in heauen , that thou wilt take a branch of odoriferous hysope in thine hand , & wilt sprinkle vpon me the water of purification : thou wilt wash me , and i shall be whiter then snow : there shal no more sportes of sinnes appeare in me . what pure lee shall this bee o lord , which made of the cinders of my sinnes , consumed by the fire of thy loue , with the water of those teares which my repentance hath distilled from my heart , and in the sun of thy grace , shall wash away our weeping , and shall breede in vs spiritual ioy : and in the end shall whiten in the puritie and candor of iustice , to make vs hereafter shine as the starres in the firmament . then shall no sound enter into our eares , but of that ioifull trumpet of saluation , which shall proclaime grace and mercie to all that will receiue them . then shall wee see our carcasses which were consumed with rottenness , rise vp out of their beds , to be partakers of this vniuersall ioy , wherevnto thou hast inuited the vvhole world . but that i may appeare before thee , in such honourable attire , as is befitting such honourable magnificence ; treade downe , o my god , all my faults vnder foote , burie them in the centre of the earth , that no eye may bee able to see them , make an euerlasting separation betwixt me , and mine iniquitie , which at this present i forsake , and from whom i vow an irrevocable diuorce . receiue my soule which i offer vnto thee : make it pure and cleane : renewe in my heart such a spirite , as shall conceiue nothing but truth and holiness . make it , o lord god , a temple for thy holy spirit to dwell in ; that henceforth all my thoughts may breath out nothing , but the praises of my god : that thy will bee alway imprinted in my breast , and thy glorie written in my lippes . when thou hast so reuested and adorned mee , with pietie , and integritie , then shall i bee assured that nothing can separate mee from thy presence : and then as the true eagle looketh right vpon the sunne , so will i fixe my eyes vppon the face of thine eternitie , and shall beholde in thy maruellous and glorious countenance , all the perfections which i am not able now to conceiue . o let thy sacred spirite neuer more dislodge from my hart : for hee it is which vpon the wings of zealous loue , shall carrie me into thy bosome , there to make me partaker of thine heauenly ioyes . make me then euermore to taste the sweetnes of this immortall life : saue mee speedily , from the rockes of this world , which on euerie side threaten shippewracke . and as the mariner now comne vnto the hauen , crowneth the maste of his shippe with garlands in signe of safetie : so crown me my god with the precious giftes of thine holy spirit , for pledges of euerlasting blessednesse , which thou hast promised mee . i say , of thy spirit which raigneth among thy faithfull , which giueth faith to thine elect , loue to thy beloued , and hope to them , whom thou hast predestinated . and so whilst my soule shal abide in this exile , waiting when thou shalt call him home , i will teach thy wayes vnto the wicked , by following which , they may please thee ; and will direct them how to passe through the darknesse of this world , without stumbling at such offences , as daily offer themselues : they shall beleeue mee , and so be conuerted vnto thee , o father of light : they shall receiue thy faith into their hearts , and shall walke in thine obedience . i know o lord , that some will against my voice stoppe their eares , and obstinately persist in their vices ; they will conspire my death , and seeke to drench their barbarous crueltie , with my bloud . deliuer me from their hands o god , and preserue mee , that i may declare thy iustice , and pronounce their condemnation . i will foretell their wretchednes , and they shall feele it : yea , as soon as i haue made an ende of speaking it , thy hand shall smite them : and no sooner shal thy hands haue smitten them , but they shal be broken like a potters vessell , and come to sodaine destruction . then shalt thou open my lippes , and my mouth shall shew forth thy praise , & declare thy victory : the aire shall bee calme , the winde shall cease , the riuers shall stay their course to hearken to my voice , whilst it shall chaunt & resound the maruellous actes of the eternall god. for thy praise shall euer be the sacrifice which i will offer vnto thee , and which shall bee euer acceptable in thy sight . i would ere this haue filled thine aultars with the bloud of beasts : i would haue slaine a thousand oxen & a thousand sheep to thine honour : but bloud doth stinke in thy nostrils , thou art not pleased with flesh : the smoke of such offerings doth but vanish in the ayre , and can not ascend vp vnto thee : it is the voice alone of a righteous man , vvhich findeth passage into heauen , and therin is presented vnto thee . oh how acceptable , a sacrifice before thee is a hart pierc't with repentance ! an hart humbled and deiected in the knowledge of its sins ! neuer shall such a one be reiected . for the way to ascend vnto thee , is to descēd in our selues : to touch the heauens , we must fall down grouelling vpon the earth : to bee heard of thee , wee must bee silent : and to bee crowned in thy kingdome , wee must suffer paine and affliction in this vvorld . these are the sacrifices by which wee must make an attonement to thee , and enter into that couenaunt which thou hast appointed . and if thou wilt o lord , that we offer oxen and buls , that wee make thine aultar fatte with the bloude of beasts ; if thou wilt that by the death of the innocent holocaust , wee shall represent the death and innocencie of him whom thou hast destinied for the redemption of our soules ; if the figuring of that which is to come , in the person of that immaculate lamb , bee acceptable , in killing of sheepe and rammes : o then look downe with thy eye of pitie vpon thy poore people , comfort thy distressed sion , giue courage to her poore inhabitants , that they may repayre the decayed walles of thy holy citie , and build vp thy temple , though not with that glory which thou deseruest , yet with as great as the riches of this world will retch vnto . thither then shal all thy faithfull flocke come from all parts to sacrifice vnto thee : and there shalt thou accept the propitiation for their sins . but o my god , it is neither the bloud nor death of beasts , which can wash away their offences : the expiation of their disobedience and stubbornnesse is prepared from all eternitie . this is that inestimable sacrifice , that immaculate holocaust , which shall take away the veile , dispell the darknesse , breake the partition wall ; to make vs see face to face , the truth of our saluation ; to make the bright beames of mercie shine vpon vs , and to resume vs vnto the communion of that eternall happinesse , from vvhich wee of our selues had fallen . o most merciful god , which hast opened the eyes of mine vnderstanding , to see the mysterie of my saluation ; make me o lord , by a liuely faith , to taste of that fruite , which flourished vpon the tree of the crosse , and shall quicken with his iuice mortified soules : preserue and heale vs for euer from that miserie and calamitie , which hath so miserably fallen vpon the race of man , & hath been deriued from the first to the last through their disobedience . psalme 102. domine exaudi . o lord , i haue long cryed vnto thee for mercie , and am still to attend on thee for succour . the ayre is filled with my cryes : the windes haue carried the voice of my complaint to the ende of the earth ; and thine eare which heareth mee from the depth of hell , doth not hearken vnto my prayer , which pierceth vnto the very heauens . wilt thou then o lord , be only deafe to mee ? and shall all the world heare my moane before thee ? no , no my god thou hast been absent from mee too long to reiect me , now when i come vnto thee for succour . turne not away thy face from mee ▪ o lord , now when so many thousands of griefes lay hold on mee , and so many mischiefes assault me . alas , i haue placed all my hope of rising , in the milde looke of thy countenance . i haue forsaken the world , to draw neere vnto thee . i haue abandoned the children of the earth , to ioin my selfe to the maister of heauen : and wilt thou now forsake mee ? o doe not so good lord : but assist and strengthen my weakness all the dayes of my life ; that as soone as i shall lift my voice vnto thee , so soone i may feele the comfort of thy presence : and let thy grace speedily descend vpon mee , as an eagle hasteth to succour her yong . for vnlesse thou assist me , how shal i be able to fight against the enemies of my soule ? my strength faileth me , and my life dayly consumeth as a smoake that vanisheth away into nought : the same eye that seeth it rise out of the fire , seeth it also dispersed , & in the same moment seeth both its beginning and its ende : man may looke after it ; and loe , not so much as the trace therof it selfe . he that hath noted the small branches cutte off the trees , and laide in the sunne , how soone they lose both sappe and verdeur ; may suppose hee seeth my bones which are dryed vp , and fallen away , and fit for nothing but a tombe . a tombe no doubt might make me happy , if a small graue could stay the course of my most extreame miserie . hee that hath seene the grasse cut down in the medowes , how it fadeth , changeth his liuely hewe , & withereth , let him looke vpon my face , so wan and pale , that i looke like death it selfe . my heart is scorched in the midst of my entralls , and my bloud is dryed vp within my veines , because i remember not to put bread within my mouth , and forget to take my daily repast . my mouth serueth mee but to lament and crye : and the voice of my daily complaints is so strong that it spendeth all the rest of my vigour , so that my bodie , consuming with heauiness , falleth away by little and little , & now my bones appear most wofully through my skin . why then doe i care to remaine any longer in this bodie , the subiect of my misery ? why doe i watch to preserue this life , which wrestleth against so many miseries ? which is cleane spent with so many afflictions ? were it not much better for mee , with the ende of my life , to ende my miseries ? the pellicane that in the solitarie deserts of egypt , tormenteth her selfe vvith grief , to haue slain her yong ones , besprinkles them with her owne bloud , to restore them that life which she had taken frō them ; is not more sorrowful thē i , nor maketh more grieuous moane then i. hath not my sin procured the death of my dearest child , which i loued more then my selfe ? and now that i haue already spent all my teares , the bloud is readie to spring forth of my eies , least my plaints should faile in so woefull a case . but the pelican redeemeth her young , by the price of her bloud : and i miserable wretch shall bee vtterly depriued of the child , which i so tenderly affect . i forsake the day and the light , and confine my selfe in the obscure darknes , as a dolefull owle , which goeth not out of her hole , vntill the night with his sable mantle haue couered the earth . i watch continually and take no rest , i seeke to hide me from mischiefe , which commeth vpon mee as an armed man. i am quite discomfited , my courage faileth mee : i doe nothing but search for a corner to hide me in : euen as a solitarie sparrow , which beaten with winde and raine , doth seek some couerture , where shee may shrowde her selfe from the raine , and also receiue some heate from the sunne . mine enemies seeing me thus deiected , reuile mee , and make a mocke of my misery : they that vvere wont to make much of me , in stead of condoling with me in mine affliction , haue conspir'd against me . what shall wee then account of the goods of this world , when the greatest riches , a man can attaine vnto , is to haue many friends ; and yet friends are so double , that they make small reckoning of violating their faith . behold , my glorie is decayed , the floure of my beautie is fallen away , and withered ; for i haue cast ashes vpon my bread , and mingled my drinke with teares . but shall i for this , bee still a laughing stocke to this wicked race of infidels ? i am come indeed before thy face , in the day of thy displeasure : thou hast laide vpon me the arme of vengeance , and it hath beaten me downe , and laid me in the dust . i had magnified my self among men , and loe now am i brought lowe . o vaine presumption ! to what height hast thou made mee mount , to giue mee the greater fall ? alas , what could i finde in my selfe , which could breed in my hart so high a selfe-conceit ? as the shadow of a body decreaseth by little and little , according as the sunne riseth higher and higher ouer it , vntill it appeare but as a point : so as soone as thine anger was risen ouer me , o lord , my life , my goods , and my greatnesse did by little vanish & turne to nought : so that now , behold i am but as the haye spread vpon the ground , without grace , and without colour : they bind it vp in bottles to feede their sheep : and al those glorious flowers which before were so sweet & fragrant , are now bound vp togither with the thistle and hemlocke . but what ? shal i therfore giue ouer all hope ? not so my god : for thy might is immense , and shall neuer decay : thy mercy is infinite , & shall extend ouer all those that trust in thee . one age succeedeth another : but the memorial of thy louing kindness , shall endure for euer . one generation goeth , and another generation succeedeth , and all shall recount thy praise , and magnifie thy goodnes . thou shalt at length arise o lord , and be mercifull vnto sion , for the time approacheth . behold , i see it at hand . the riuers doe not sēd so much water into the wide bosome of the ocean , as thy bountie will showre bounty and graces vpon the face of this land . open your hearts , o yee people , open your hearts wide : for the liberall hand of my god will fill you , with a holy zeale , vvhich shall purifie you , and make you as faire beaten gold . for the edifice of sion , o lord , is the refuge for thy seruants : this is it they loue so well , this is it they desire so ardently : this is it where they waite for thy mercie : this is the temple o lord , which thou wilt destroy in three daies , and in three daies build againe , to be the mansion of life eternall , the seate of saluation , the store-house of grace , the temple of eternitie . then my god , shall the nations stand amazed : and the kings of the earth shall tremble at the brightnes of thy glorie . what corner of the earth shall bee so secret , but that thither also shall spread the fruit of thy blessed comming ? what people shall there bee so remote from the sunne , so confined in darknes , which shall not open their eyes to behold the glorious lustre of saluation , which shall shine vnto them ? the heauen shall encrease the number of his lampes , to giue light at thy glorious entrance into the world : and kings shall come from far , to doe homage to the king of kings , and lord of heauen and earth . for hee hath exalted his throane in sion , with great and magnificent preparation : there shall men see him enuironed with glory , and obscuring the sun & moon with the brightness of his countenance . but wherfore hast thou o lord , so highly exalted the throne of thy glory ? is it to this end that thou mightest contemne the humble prayers of thy faith full seruants , and to neglect all the world , which is nothing in comparison to thy greatness ? ah , nay , my lord. thou hast therefore set thy self in a place so eminent , to the end that all the inhabitants of the earth might see & acknowledge thee to bee their god : and to run to thee for grace and mercy : for thou art euer ready prest , to incline to the humble call of thy seruants , and neuer disdainest their pitifull request . look now vpon them al arraignd like poore prisoners condemned to the chaine , who attend the view of some king , to bee by him deliuered at the day of his coronation . euen so deliuer these o lord , who are sold vnder the slauery of sinne : and at the turne of thine eye , all their irons shall fall from them . then shall they be heard to chaunt out the song of glory , to the victorious king : their voice shall bee heard throughout all the parts of the earth : and the memoriall of thy singular bounty , and infinite mercy shall bee engrauen in mens harts , to remain from generation to generation to all posteritie . the earth shall melt away , the waters shall be dried vp , the aire shal vanish , the heauens shall passe away , and be no more : but the memoriall of thine aboundant kindnes , o eternall god , shall endure for euer . thou art the euerlasting god , who hast daind to cast down thine eyes from heauen , to behold the neathermost parts of the earth , to take notice of their torments , who lye fast bound in the depth , who hast heard their groanings , and immediately runne to their succour , to vnbinde and set at liberty these poore prisoners , and their whole posteritie . death hath vanquished them by the strength of sin ▪ and had shutte them vp in darke dungeons : but the lord of life , hath conquered death , and hath giuen full deliuerance . that so they might declare thy praise o lord in sion , and proclaim thy clemencie in hierusalem . but though euery one of them had an hundred tongues , & though their voice were as strong as thunder , yet would they not bee able to reach vnto the greatness of thy glory : though all the parts of the world conspire in one , to represent in their motions some part of thy might and infinite bounty , yet can they reach no further : for these are depths , and the depths of depths , which haue no bottom nor bound , and which wee are not able to see , but a far off . let it then suffice , o my god , that thy people assembled & revnited both in body and minde , doe vvith humble deuotion offer vp vnto thee , the wil they haue to honour thee : for the effect is not able to approach to that , which to thee is due . let it be acceptable in thy sight o lord , that the kings of the earth doe prostrate themselues at thy feet ; and do tender that homage and seruice , which is due to thee , as to their soueraigne lord. they shall lay down their scepters on the earth , and their crownes at their feet , and shall present an innocent conscience , as a sacrifice of an humble deuotion . i will bee the first , o my god , that wil prostrate my self before thee , to worship and serue thee with my whole heart : on thee onely will i fixe my thoughts : to thee will i consecrate my spirit . quicken it o lord ; that beeing purified with the sacred ardour of thy loue , it may ( as a most pure mirrour ) receiue in it the image of thy incomprehensible beauty and perfection , and may feele in it selfe the reflexion of thy sincere amitie , vntill thy infinite beautie shall associate it vnto the number of thine elect , to be with them coheir of euerlasting life . now my god , doe i feele that thou hast enlightened my soule with thy grace , and haue first felt the fauor which thou wilt bestowe vpon the sons of men . my spirit hath already seen a far off how thou wilt come to redeeme the world ; but it feareth it shall dye before thy comming ; and this is the cause , why it hath cried vnto thee , saying ; tell me o lord , what shall be thee course of mine age , & when thou wilt ende my dayes ? cut not off the thread of my life o lord , at the first or second turne of the spindle , and take mee not away in the middle of my course . let me liue o my god vntill the time come , wherein thou shalt open the treasures of thy graces , to bestowe among men the largesse of saluation : or at least if thou hast so determined of mine ende , that my life may not continue till then ; remember my posteritie , and let him spring of my race , that by his comming shall redeeme and sanctifie the earth . i know o lord , that thou hast from the beginning fashioned the heauen and the earth , and whatsoeuer is good , and excellent in the world , is the worke of thine hands . but all the vniuersal shall wax old as doth a garment : they vanish away , and shall be no more to be found : it hath been created , and it shall bee dissolued : it hath had a beginning , and must haue an ende . but thou o lord , art from euerlasting , and thou shalt continue the same for euer . time and continuance , which consume all things , doe onely serue to confirme thy being , and to publish thy diuinitie : and men do liue vpon the earth that they may contemplate on the one side , thine incomprehensible greatnesse , and on the other side , their owne infirmitie . man goeth from place to place , & the same land doth change her inhabitants : one driueth out another , and all is renewed in a moment : but thou my god art yesterday , and to day , and the same for euer . euery province of the earth can reckon vp great numbers of kings , which haue raigned one after another : but the the heauen and the earth doe continually sing , that thou hast euer been god alone , alwaies admirable alone : and that thy goings out and thy commings in , haue euer beene vvithout change . now o lord , when i shall depart hence , i doe verely beleeue , that i shal taste of that sweet fruit , which shall heale vs of this contagious maladie ( which hath been deriued from our first parents , for eating the forbidden fruit ) of death , and sinne . for our children shal come after vs , and thou o lord , shalt continue our posteritie , vntill wee shall come to appeare togither before thy face : not to receiue a rigorous doome ; but by the merit and intercession of thy beloued son , to enter into that inheritance of euerlasting blessednesse , which shall be giuen to all thy faithfull , by the adoption of the sonnes , in the family of thy seruant dauid . psalme 130. de profundis . ovt of the deepe bottome of the depth , i cryed vnto thee my god : lost & couered in the fearefull cauernes of the earth , i called vppon thy name . hearken vnto my voice , giue eare vnto my prayer . for all hope of succour was gone ; i looked about mee , and behold nothing but horrour and fearfulness : yet haue i not lost courage , but waited for that which thou hast promised to all those who liue in feare of thy name , and are obedient to thy commandements . bow down then o lord , a fauourable eare to my complaint . if sinne haue interposed it selfe betweene thee and me , to exasperate thee against mine offences , and to mooue thee against my prayer , which i make vnto thee ; driue it out of the sight of thine eye of mercie : or rather o lord , close for a while thine eye of iustice , vntil the eare of thy clemencie haue receiued my confession , & the humble request which i make vnto thee . for i come not to stand vppon mine owne iustification ; but vpon thy gentleness and bounty . if thou shouldst keepe a register of our faults , and cal vs to a strict account for them , who could endure o lord the rigour of thy iudgement ? what day is there of my whole life , that deserueth not a whole age of torments ? thou mightest bring vpon mee all the punishments of hell , and yet the greater part of my sinnes remain vnpunished . but thou art ready to receiue to mercie the sinner that commeth to thee with confession in the mouth , and contrition in the heart . no sooner hath he looked toward thy mercie ; but he feeleth it work in him , breaking and dissoluing sinne , which had frozen his heart with feare and amazement . the punishment vvhich hangeth ouer his head , departeth farre from him ; carying away with it , this miserable carefulnes , which is a hel to the cōsciences contaminated with iniquitie . for this cause o lord , would i neuer vtterly forsake thy lawe : but haue alwaies attended , when it would please thee to bee gracious vnto me . for hee that is ill aduised , and desperate in his sin , and abandoneth his soule , as past recouerie , doth like to the abhominable vsurer , who because he hath suffered some losse of goods , goes and hangs himselfe . my soule hath not done so : for euen then when she felt thine hand heauie vpon me ▪ exacting part of the punishment , which my faults had merited ; yet did shee still hold fast the hope in thy promises . when the stripes vvere multiplyed vpon my back , i cryed vnto thee , o lord , thy wil be done : only giue me as much strength as affliction . measure my paine according to my vigour : and if thou encrease my ●orment , augment my cou●age : and so hast thou dealt with me o lord. let all true israelites therfore both day & night , but their cōfidence in god , ●ook vpon him , and to him ●lone for all their succour : ●or his succour is readie , ●nd neuer faileth those that with integritie of conscience , and puritie of wil call vpon him . though their trouble be great & terrible , as soone as the lord doth incline his eare to their cry , so soone shall they finde themselues deliuered . for he aboundeth with mercie , and neuer faileth to succor those who make their recourse to him . insomuch , that his bountie taketh away all the sorrow , that we had for beeing sinners ; and makes vs as it were reioice that we had fallen ; as at the cause , for which wee haue had such trial of his mercy : for if our faults surmount measure , his grace exceedeth all imagination . wee haue deserued a long and hard captiuitie ; but loe , he hath deliuered vs , and set vs at most sweet libertie : wee haue blinded the eyes of our vnderstanding ; and lo , ●ee commeth to illighten ●s . o israel , ye haue sinned against the lord : yee haue made a mocke at his lawe , and sported your selues in ●he breach of his commandements , and forgotten his ●ounty so plentifully pow●ed vpon you . he hath freed thee from miserable bondage : he hath ●ed thee with bread from ●eauen : hee hath made ●●reames to gush out of the ●ard rocke , to giue thee drinke : he hath giuen thee the most delicious garden of the earth for thine habitation : he hath made a couenant with thee , & made thee know his will. but ye haue conspired against his honour , gone a whoring after strange gods , and troden his lawe vnder your feet : in a word , ye haue merited all the punishments of hell : and yet still doth he offer himselfe most graciously vnto thee : he will redeeme thee with the price of his bloud , from the slauerie of sin , to which thou hadst of thine own accord bound thy selfe . behold him , who himselfe payeth the ransome , for those that haue betrayed him ; vvho taketh vppon himselfe the punishment of our backsliding , and the paiment of our forfeit . with what words shall we render him thankes ? open my lippes , my god , my creator , my redeemer , that my voice may bee lifted vp in that measure , as mine heart is enflamed with a boyling affection to giue thee praise and thankes , and to abase my selfe in the knowledge of my self ; that i may rouse vp my spirits in the knowledge of that sacred mysterie , whereby wee are reincorporated with thee , and admitted againe to thy couenant , to enter into this blessed participation of glorie ; wherein all those shall triumph , who shall be partakers of the merite of the passion of thy welbeloued sonne , the true and onely sauiour of the world . psalme 143. domine exaudi . o lord , man is weary in the ende of all things : the continuance of his course putteth him out of breath : too much seeing , dimmeth and dazeleth his eyes : the clatering sound deafeth his eares : but the more i crye unto thee , the stronger is my voice , my courage increaseth , and my prayer is the more pleasing to mee : and all because i begin my daily petitions , with lord heare my prayer , and giue eare to my supplication : for in praying to thee my god , consisteth al my comfort . this is my prayer , o lord , which doth coniure thy clemencie , to expiate my sinnes ; not by the rigour of thy punishment , but by the effect of thy grace , whereby thou hast abolished & cast away from thy soueraigne and powerfull might and maiesty , the memory of mine offences . deale not then in iustice , with thy seruant , neither giue him ouer to the rigour of thy lawe : for of all men ●●uing , that shal appeare before the seate of thy iudgement , no man shall bee iustified , no man shall escape this fearefull condemnation ; the punishment whereof is horrible , and the horrour immortall . alas , o lord , who can iustifie himselfe before thee ? it is thou that art offended ; it is thou that shalt accuse vs ; it is thou that hast seene our faults , and wilt beare witnesse ; it is thou that wilt iudge vs. when the accuser shall be witness , and the witnesse iudge , what shall then become of the guiltie ? what cause shall serue to cleare him ? but i will not stand out o lord , to come to this issue . i will arme me with thy grace , and oppose that as a buckler to thy iustice . thy grace is procured by the acknowledgement of our faults , & humbling of our spirit . loe , i lye prostrate before thy feete , confessing my sinne ; o lord haue mercie vpon me . my sinne o my god , the capitall enemie of my soule , hath so discomfited and beaten me down , that i goe groueling vppon the earth , not daring to lift vp mine eyes vnto heauen . for as soone as i lift vp mine eyes ; loe , the light shineth vpon mee , to bring vnto light , all my manifold offences , which accuse my conscience . and i feele withall shame to couer my face ; a face vnworthy to looke vp vnto heauen ; the king whereof it hath so grieuously offended ; a face too cowardly to cast vp his eyes to those places , where are so many thunders and lightning prepared , for the destruction of guiltie sinners . my spirit then hath led me into the darknesse , and hath buried mee in the graue , as one that is dead . my soule within mee is heauie , & my heart is troubled : euen like him , vvho walking loftie with hye bent lookes , falleth vnawares into the bottome of some pitte , presently his soule is troubled ; he loseth his vnderstanding ; he vexeth and tormenteth himselfe ; he knoweth , neither what to will , or what to do ; vntill his spirits returning vnto him , he beginneth to consider his estate , and the place wherein hee is , and the manner of his fall : then hee beginneth by little and little to regaine the toppe , and with great paine and labour to winde himselfe out of the place , into which he so easily fell : so i hauing called to minde , as much as is possible , things past , and hauing entred into a profound meditation of the workes of thine hands ; and hauing exactly considered the perfection of all things , which thou hast created ; then calling to minde the estate wherein thou hast created me ; and then proposing to my selfe , that wherein now i finde my selfe , as it were ouerwhelmed vnder the ruine of sinne ; i curse to my self the houre wherein my mother conceiued me , and the day that first opened my eye-liddes to make me see heauen and earth , the witnesses of mine infirmitie : and in the ende finding nothing in this world that could comfort mee , in this distresse , i addresse my selfe yet further vnto thee . i fall down on my knees before thee , and stretch out my hands and armes to thee : and my soule thirsting after thy grace , doth attend with as great desire , as the thirstie and scorched earth , doth expect a gracious raine in the heat of summer . help me then , and that soone , o my god : for i am alreadie cleane out of breath ; my heart faileth : loe , how i fall into a swoun . wilt thou , lord delay , till death hath seised on mee ? i am euen alreadie at deaths doore , if thou make not hast : for my senses decay by little and little ; my soule is as it were in a trance , and my body without motion . if thou o lord , be farre from mee , if thou hide thy face from mee , i shall bee like vnto those that goe downe into the depth of hell : pale death will sit vpon my face , and seize on my senses : and which is worst , spirituall death will slay my soule , fill it with fright and horrour , and vtterly depriue it of the knowledge of thy singular bountie , and the hope of grace , which shineth in thy miracles , as a glittering starre , in the obscure darkness of the night . cause mee then to vnderstand and feele the effects of thy mercy betimes : and in the morning vvhen the sunne beginneth to rise vpon the earth , let thy mercie also rise vpon me to enlighten mine ignorance , and conduct mee in the wayes of thy commandements . yet let it not , o lord , bee wholly like the sunne , which at the ende of his course goes to plunge himselfe in the sea , hiding for a time his light from silly men : but let it assist mee perpetually , & be as indiuidual a guide vnto my soule , as is my soule vnto my bodie : for the life of my soul , doth more strictly depend vpon thy mercy , then the life of my bodie doth vpon my soule . o then let her neuer forsake mee : but let her light alwaies direct my goings in thy wayes , that i neuer wander out of that path through which alone i must come vnto thee . for otherwise my spirit which is entangled amongst the briers and brambles of this world , and wandereth in the thickets , were neuer able to finde out the right way ; but posting along at aduenture , might lose both labour and trauell , neuer neere that place where shee desireth to arriue . but my hope is alwaies in thine aide , and i look for succour from aboue . i am held captiue of those that cruelly thirst after my life : hasten thee o lord , to my deliuerance : to thee i flye for succour : o receiue me into thy protection ; teach mee what i shall doe : for to thee alone my god , doe i tender my seruice . away , away from mee , thou deceitfull ▪ pleasure , which heretofore hast bewitched my soule , and poisoned my spirit : thou hast fedde me with thy too too pleasing delicates , to make me with a little hony swallow down a deadly poison of hemlocke ; which distilling into all my members , hath made them half dead and voide of sense : so that now i am little better then a dead man. but which is worse ; not my body alone , but euen my soule also , the fountain of my life present and to come is benumm'd . it is time thē that thy spirit come to rouse vp my dying soule , to take her by the hand , and leade her into a place of safetie , to quicken her and imprint in her the image of thy iustice ; that , that may bee her shield against all temptations , which besiege her on euery side , and threaten her finall ruine . thou shalt come then , and by thy comming drawe my soule out of tribulation , receiue mee vnto to mercie , and destroy all those that haue conspired against me . then shall my warre be at an ende , and theirs beginne : yea , with such a beginning as shall continue in endlesse griefe : and as the riuers running from their fountaine still enlarge themselues vntil they come into the sea ; so shall their miserie increase from day to day , and in the ende plunge them into extreame languor and hopelesse distresse . and this shall bee the ende of all those that vexe my soule : for i am thy faithfull seruant o lord , and thou wilt not cast me out of thy remembrance ; but wilt call those to account , who in reproach of my god , haue so shamefully handled mee . they laughed at my harme ; but loe , the time is at hand , vvhen they shall bewaile their owne . thy vengeance beginneth to flame against them , and men shal see them fall away , as leaues from the trees at the approaching of vvinter . how shall i glorifie thy name o god ? and where shall i beginne to set forth thy praise ? shall i declare thy bountie in the creation of so many admirable vvorkes as are vnder the sunne ? and thy wisedome in preseruing them ? shall i proclaime thy iustice in condemning and taking vengeance of the pride of angels , and disobedience of men ? shall i sing of thy mercy in redeeming of those , who by forsaking of thy law fell headlong into the slauerie of eternal death ? to what part of thy praises is the base tune of my voice able to stretch ? or were my voice sufficient , what eares were able to receiue it ? all things faile mee o lord , in this enterprise , saue onely courage , and will : vvhich , filled with a vehement and feruent affection , cry out vnto thee as lowde as they can . assist their vveake essayes with thy grace : and since the teares of my repentance haue vvashed away the foulenesse of my sinnes , vvherewith my spirit vvas ouercharged , deiected and pressed downe ; giue mee henceforth the wings of faith and hope , whose swift flight may carrie mee into thy bosome , to bee revnited to his first originall : that i may neuer hereafter entertaine any other thought , then vvhat may tende to the furtherance of thy seruice , and the aduancement of thy glorie . finis . notes, typically marginal, from the original text notes for div a19531-e130 those that will see further of this , looke his maiesties catechisme , made by mr craige . notes for div a19531-e8380 our father . which art in heauen . hallowed be thy name thy kingdom come . thy will be done . in earth as it is in heauen . giue vs this day our daily bread . forgiue vs our trespasses , as we forgiue them that trespasse against vs. lead vs not into temptation . but deliuer vs from euil . notes for div a19531-e8700 o lord rebuke me not in thine indignation : neither chasten me in thy displeasure ! 2 haue mercy vpon me o lord , for i am weake : o lord heale me , for my bones are vexed . 3 my soule is also sore troubled : but lord how long wilt thou punish me ! 4 turne thee o lord and deliuer my soule : oh saue me for thy mercies sake . 5 for in death no man remembreth thee : and who will giue thee thankes in the pit ? 6 i am wearie of my grouing ; euery night wash i my bed , and water my couch with my teares . 7 my beauty is gone for very trouble : & worn away because of all mine enemies . 8 away from me all ye that worke vanity ▪ for the lord hath heard the voice of my weeping . 9 the lord hath heard my petition : the lord shall receiue my prayer . 10 all mine enemies shal be confounded , and sore vexed : they shal be turned back , and put to shame suddenly . notes for div a19531-e9000 blessed is he whose vnrighteousnes is forgiuen , and whose sinne is couered . 2 blessed is the man vnto whom the lord imputeth no sin , and in whose heart there is no guile . 3 for while i held my tongue , my bones consumed away through my dayly cōplaining . 4 for thy hād is heauy vpon me , day and night : and my moisture is as the drought in summer . 5 i will acknowledge my sin vnto thee : and mine vnrighteousnes haue i not hid . 6 i said i will confesse my sins vnto the lord : and so thou forgauest the wickednes of my sinne . 7 for this shal euery one that is godly make his prayer vnto thee in a time when thou maist bee found ; but in the great water flouds they shall not come nigh him . 8 thou art a place to hide me in , thou shalt preserue me from trouble : thou shalt compasse me about with songs of deliuerance . be not like horse and mule , which haue no vnderstanding : whose mouthes must be holden with bit & bridle least they fall vpon thee . 2 great plagues remaine for the vngodly but who so putteth his trust in the lord , mercy embraceth him on euery side . 12 be glad o ye righteous , and reioyce in the lord : and be ioifull all ye that are true of heart . notes for div a19531-e9270 put me not to rebuke o lord in thine anger : neither chasten mee in thy heauy displeasure . 2 for thine arrowes sticke fast in mee : and thy hand presseth me sore . 3 there is no health in my flesh because of thy displeasure : neither is there any rest in my bones by reason of my sinne . 4 for my wickedness are gone ouer my head , and are like a sore burthen too heauie for me to bear . 5 mo woūds stinke and are corrupt through my foolishnes . 6 i am broght into so great trouble and misery , that i goe mourning all the day long . 7 for my loynes are filled with a sore disease , and there is no whole part in my body ▪ 8 i am feeble and sore smitten : i haue rored for the very disquietnes of my hart . 9 o lord thou knowest all my desire : and my groaning is not hid from thee . 10 my heart panteth , my strength faileth me : and the sight of my eies is gone from me . 11 my louers and my neighbors did stand looking vpon my trouble : and my kinsmen stood a far off . 12 they also that sought after my life laide snares for me , & they that went about to do me euill , talked of wickednes and imagiced deceit all the day long . 13 as for mee i was like a deafe man and heard not , and as one that is dumb , that doth not open his mouth . 14 and i am as a man that heareth not : and in whose mouthe are found no reproofs 15 for in thee o lord haue i put my trust : thou shalt answere for for me , o lord my god. 16 i haue required that they euen mine enemies shuld not triumph ouer me : for when my feet slipt , they reioiced greatly against me . 17 and surely i am set in the plague : and my heauinesse is euer in my sight . 18 for i will confesse my wickednesse : and be sorry for my sinne . 19 but my enemies liue and are mighty : & they that hate mee wrongfully are many in number . 20 they also that reward euill for good are against me , because i follow the thing that is good . 21 forsake me not o lord my god : be not thou far frō me . 22 hast thee to help me : o lord god of my saluation . notes for div a19531-e9770 1 haue mercie vpon mee , o lord , after thy great goodnes : according to the multitude of thy mercie doe away my offences . 2 wash me thorowly from my wickednes and cleanse me from my sinne . 3 for i acknowledge my fault : and my sin is euer before me . 4 against thee onely haue i sinned , and done this euill in thy sight : that thou mightest be iustified in thy saying , and cleare when thou art iudged . 5 behold i was shapen in wickednes : and in sinne my mother cōceiued me . 6 but loe thou requirest truth in the inward parts : and shalt make mee vnderstand wisedome secretly . 7 thou shalt purge me with hysop , and i shall be cleane : thou shalt wash me , and i shall be whiter then snow . 8 thou shalt make me heare of ioy and gladnes : that the bones which thou hast broken may reioice . 9 turne thy face from my sinnes , and blotte out all my misdeedes . 10 make me a cleane hart o god : and renew a right spirit within me . 11 cast mee not away from thy presence : and take not thy holy spirit from me . 12 o giue me the comfort of thy help again , and establish mee with thy free spirit . 13 then shall i teach thy wayes vnto the wicked : and sinners shall bee conuerted vnto thee . 14 deliuer me frō bloud-thirstiness o god , thou that art the god of my health : and my tongue shall sing of thy righteousnes . 15 thou shalt open my lippes , o lord : and my mouth shall shew forth thy praise . 16 for thou desirest no sacrifice , else would i giue it thee : but thou delightest not in burnt offerings . 17 the sacrifice of god is a troubled spirit , and a contrite heart o lord , shalt thou not despise . 18 o be fauourable and gracious vnto sion : build thou the wals of ierusalem . 19 then shalt thou be pleased with the sacrifice of righteousnes , with the burnt offerings and oblations : then shall they offer yong bullockes vpon thy aultar . notes for div a19531-e10190 1 heare my prayer o lord : and let my crying come vnto thee . 2 hide not thy face from me in the time of trouble : incline thine eares vnto mee when i call , o hear me , and that right soone . 3 for my dayes are consumed away like a smoake , & my bones are burnt vp as it were with a firebrand . 4 my heart is smitten downe , and withered like grasse , so that i forget to eate my bread . 5 for the voice of my groaning my bones will scarce cleaue to my flesh . 6 i am becom like a pellicane in the wilderness : and like an owle , that is in the desert . 7 i haue watched , and am euen as it were a sparrow that sitteth ▪ alone vpon the house toppe . 8 mine enemies reuile me all the day long , and they that are mad vpon me are sworne togither against me . 9 for i haue eaten ashes as it were bread and mingled my drinke with weeping . 10 and that because of thine indignation , and wrath : for thou hast taken me vp and cast mee downe . 11 my dayes are gone like a shadow , and i am withered like grasse . 12 but thou o lord shalt endure for euer : and thy remembrance throughout all generations . 13 thou shalt arise and haue pitie vpon sion : for it is time that thou haue mercy vpon her , yea the time is come . 14 and why ? thy seruāts think vpon her stones : and it pitieth them to see her in the dust . 15 the heathen shall feare thy name o lord : and al the kings of the earth thy maiestie . 16 when the lord shall build vp sion , and when his glory shall appeare . 18 this shall be written for them that come after : and the people which shall bee borne shall praise the lord. 19 for hee hath looked down from his sancturie ; out of the heauen did the lord behold the earth . 20 that he might hear the mournings of such as be in captiuitie : and deliuer the children appointed vnto death . 21 that they may declare the name of the lord in sion , and his worship at ierusalem . 22 when the people are gathered togither & the kingdomes also to serue the lord. 23 he broght downe my strength in my iourney : and shortened my dayes . 24 but i said , o my god take me not away in the midst of my age : as for thy yeeres they endure throughout all generations . 25 thou lord in the beginning hast laide the foundation of the earth : and the heauens are the workes of thy hands . 26 they shall perish but thou shalt endure , they shal all waxe olde as doth a garment ; and as a vesture shalt thou change them , and they shal be changed , 27 but thou art the same and thy yeares shall not faile . 28 the children of thy seruants shall continue , and their seed shall stand fast in thy sight . notes for div a19531-e10760 1 out of the deepe haue i called vnto thee o lord : lord heare my voice . 2 o let thine eares consider well the voice of my complaint . 3 if thou lord wilt be extreme to marke what is don amisse ; oh lord who may abide it ? 4 for the●● mercy wi●● thee : therfore shalt thou be feared . 5 i looke for the lord , my soule doth waite for him , in his word is my trust . 6 my soule flyeth vnto the lord : before the morning watch , i say before the morning watch . 7 o israel trust in the lord , for with the lord there is mercy : and with him there is plentious redēption . 8 and he shal redeeme israel : from all his sins . notes for div a19531-e10950 1 heare my prayer o lord , and consider my desire : hearken vnto me for thy truth and righteousnes sake . 2 and enter not into iudgement with thy seruant : for in thy sight shall no man liuing bee iustified ▪ 3 for the enemie hath persecuted my soule : hee hath smitten my life down to the groūd , he hath laid me in the darknes , as one that had been long dead . 4 therefore is my spirit vexed within mee , and my heart within mee is desolate . 5 yet doe i remember the time past , i muse vpon al thy workes : yea i exercise my selfe in the workes of thy hands . 6 i stretch forth my hand vnto thee : my soule gaspeth vnto thee , as a thirsty land . 7 heare me o lord : and that soone : for my spirit waxeth faint : hide not thy face from mee , least i be like them that goe downe into the pit . 8 o let me heare of thy louing kindnes betimes in the morning , for in thee is my trust : shew me then the way that i should walk in , for i lift vp my soule vnto thee . 9 deliuer me o lord , from my enemies : for i flye vnto thee to hide me . 10 teach mee to doe the thing that pleaseth thee , for thou art my god : let thy louing spirit leade me forth into the land of righteousnes . 11 quicken me o lord for thy name sake : and for thy righteousnes sake bring my soule out of trouble . 12 and of thy goodnes slay mine enemies , and destroy all them that vexe my soule , for i am thy seruant . quæres concerning the state of the church of scotland calderwood, david, 1575-1650. 1638 approx. 21 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation 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(eebo-tcp ; phase 1, no. a17585) transcribed from: (early english books online ; image set 18918) images scanned from microfilm: (early english books, 1475-1640 ; 1197:09) quæres concerning the state of the church of scotland calderwood, david, 1575-1650. 16 p. s.n., [london?] : re-printed in the yeare 1638. by david calderwood. place of publication conjectured by stc. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion quaeres concerning the state of the church of scotland . deut. 27. 18. cursed be hee that maketh the blinde to goe out of the way : and all the people shall say , amen . re-printed in the yeare 1638. quaeres , concerning the state of the church of scotland . quaeres i. was there ever any realme since christs incarnation professed christian religion so universally through all the parts thereof , even to the utmost corners , in such puritie , both for doctrine , discipline , and publick worship , with such libertie , and for so many yeares together , as our realme hath done ? in the apostles dayes we read not of whole cities , let be kingdōes , to have professed the name of christ. soone after the departure of the apostles , sundrie corruptions entred into the church , and the mysterie of iniquitie which was working under ground in their time , was advanced by little and little , till it came to the full ripenesse . neither was there any nation free from the open profession of paganisme the first 300 years . since constantines time , that christianitie began to prevaile above gentilisme , there hath been no church , which hath not been defiled with much superstition , & corrupted with many errors , till the dayes of late reformation . from the first time of reformation to this houre , no reformed church hath spred it self so universally through any kingdome , with such puritie of profession , but either their profession is not so universall , being intermingled with papists , anabaptists , lutherians , or not so poore , as in our neighbour church . ii. was there ever any nation which sealed their profession with oaths , covenants and subscriptions , so universally , and so oft , as our church hath done ? how often hath the confession of faith , called the kings confession been subscribed by persons of all estates through the realme , or by particular persons from time to time , as occasion was offred to require their subscription ? a more fearfull oath cannot be conceaved , then is taken in the end of that confession , in these words : promising and swearing by the great name of the lord our god , that we shall continue in the obedience of the doctrine and discipline of this church , & shall defend the same according to our vocation and power , all the dayes of our lives , under the paines conteined in the law and danger both of body and soule , in the day of gods fearfull judgement . this is the promissorie oath . the assertorie oath , where upon it is grounded , is this : we , therefore willing to take away all suspition of hypocrisie , and of such double dealing with god , and his church , protest and call the searcher of all hearts for witnesse , that our mindes and hearts do fully agree with this our confession , promise , oath , and subscription . so that we are not moved for any worldly respect , but are perswaded only in our consciences , through the knowledge and love of gods true religion , printed in our hearts by the holy spirit , as we shall answere to him in the day , when the secrets of all hearts shall be disclosed . to underly the paines conteined in the law , and danger both of body and soule in the day of gods fearful judgement , and to answere to him in the day , when the secrets of all hearts shall be disclosed , are not lightlie to be considered , but to be pondered deeply , and ever to be remembred , specially when we have to do with this our confession . iii. i appeale to every mans conscience , whether we have adhered to all the generall and particular clauses of this our confession , or not ? when we say in this confession , that we detest and abhor the antichrist , his five bastard sacraments , with all his rites , ceremonies , and false doctrine added to the ministration of the true sacraments , without the word of god , his cruell judgement against infants departing without the sacrament , his absolute necessity of baptizing : do we not protest that we will abhor and detest , confirmation one of the five bastard sacraments , kneeling , which is a rite added to the ministration of the supper , without the warrand of gods word , and invented by the antichrist , private baptisme , which is grounded upon the necessity of baptisme and doubting of the salvation of all infants dying unbaptized ; when we protest we abhorre and detest his dedicating of dayes , do we not condemn observation of aniversary holy dayes ? and when wee protest wee detest and abhor not only his own worldly monarchie , but also his wicked hierarchie , do we not condemne the degrees of bishops and archbishops ? when wee say , we abhor and detest all contrarie religion and doctrine , ( to wit , to the former confession mentioned immediately before , and the christian faith receaved , beleived , and defended by the church of scotland ) but chiefly all kinde of papistrie in generall , and particular heads , even as they are now damned and confuted by the word of god ; and kirk of scotland . doe wee not condemne archbishops , bishops , holy dayes , kneeling , confirmation , private baptisme , seeing all these particular heads were damned by our church either in the former confession , the first or second book of discipline , and acts of generall assemblies before the said confession was sworne to and subscribed , and if any preased to practise them after they were damned , the censures of the church was inflicted upon them . have we not of late failed in all these particulars , and consequently violated our oathes , promises , and subscriptions , underlying the danger both of body and soule in the day of gods fearfull judgement , unlesse we repent , which we cannot seriouslie do , except we recover , so far as in us lyeth , what is lost , to the losse of any temporall thing whatsoever , to the spending of the least drop of our blood , and defend what is yet reserved whole and sound , with the same hazard ? for what is that hazard or losse in comparison of all the paines conteined in the law , and danger both of body and soule , in the day of gods fearfull judgement . let no man deceive himselfe , thinkeing to deceave god with evasions and shifts . the searcher of all hearts knoweth what was thy meaning , when thou saydest . we call the searcher of all hearts to witnesse , that our mindes and hearts do fully agree with this our confession , promise , oath and subscription : and what was the meaning of the church of scotland , with which thou protested thou would not use double dealing , was too manifest both in practise , preaching , and the authentick records aboue mentioned . and put the case the particular heads above specified , had been a matter indifferēt , howbeit they were not so esteemed by our church ▪ yet who can deny but thus far at least was intended to eschew all occasions and provocations to tyrannie , and superstition and therefore the oath , howbeit in a matter indifferent , was lawfull , and so remaineth , as long as they remaine occasions and provocations to tyrannie , and corruption ; yea , as long as the forbearance of them is not proved to be a sinne . for great regard should be had even to a rash oath if it be not or prove not unlawfull , for the reverence we ought to carry to the great name of god. remember of the breach of the oath made unto the gibeonites . iiii. ioyning all the three former quaeres together , i aske , if ever a realme professing christian religion so universally , in such puritie , with such libertie , for so many years together , and sealing their profession with such solemne promises , oathes , and subscriptions ( if there were any such to be found in any historie ) that did make such defection , as if they did , if the heavie judgement of god did not overtake them ? or secluding the consideration of our oathes , subscriptions , and solemne covenants , i aske , if any of the reformed churches in any realme , or province , professing the gospell in the same puritie , and so many yeares , as we have done , hath made so great defection as many of us have done , have they returned to their vomit , taken up that which they rejected and condemned , remaining still a reformed church , and not overturned with force of armes ? if not , then suppose we had never sealed our profession with such solemne seales , our defection is singular and our punishment will be examplarie , unlesse we repent , recover what is lost , and defend what remaineth uncorrupted . v. whereunto doth this defection tend ? doth it not tend first to perfite conformitie with the english church , then at last will it not end in full conformitie with the romane kirk ▪ the intent of the first is professed by his majestie in expresse termes extant in print : and therefore be not deceaved with the promises and protestations of our usurping and pretended prelats . as for example , they will say to you , his majestie careth neither for he saint nor shee saint , but for dayes dedicat to christ. they lie : for his majestie observeth both he and she saints dayes , as well as dayes dedicat to christ. so howbeit you could digest both a christmas preaching & a christmas pye , which once ye lothed , ye must and shall ere it be long , do as much for saint bartholomew , virgin mary the innocents , & all the rest of their saints , & for five ceremonies ye shall have fiftie , yea , a hundred . all the relicts of rome , which are lying like stincking filth in their church , shall be communicated to us , the paterne of their altar , their service , their hierachie , and romish policie , shall be set up in our church . this defection tendeth yet further , to wit , to conformitie with rome . what meaneth the bishop of spalato , in the preface before his fifth book , to exhort his majestie to proceed as he hath alreadie begunne , to restore the christian church to unitie : papist , lutherian , formalist , and calvinist , must then be all reconciled together , & united in one . how i pray you are we united to the english church ? we must yeeld all to them , they would not yeeld any thing at all to us , no not a hoofe , sayd whitgift , bishop of canterberrie , neither are they urged to yeeld any thing unto us . but we are unmercifully dealt with to yeeld unto them . shall we for conformitie with the lutherian the next day except of his monstrous opinions , and other fond ceremonies , after the same manner , and the third year for reconciliation with rome , drink of the diep of her abhominations ? or , how shall that great worke come to passe ? neither england nor rome giveth the least token of their comming towards us . yea wee must play the fooles , and turne our face to them , and take our journey first to england , then to rome . the bishop of spalato hath not ridden all the foordes of tweed well , whatsoever is intended , this our conformitie will of it self tend in the end to full poperie . for , suppose wee should give place to these disturbers of our church , who for their own gaine and glorie , have laide aside all respect to gods glorie , the gaining of soules , and the well of their brethren , yet poperie should increase more mightilie , as it hath done in our neighbour church . vi. whether our conformitie end at last in conformitie with rome or not ? what reason have we to leave our conformitie with the poore apostolicall churches , or the best reformed churches in forraine nations ? brightman compareth our church , and the rest of the best reformed , to the godly church of philadelphia ; the english to the glorious and luke warme church of laodicea . shall we cast off our conformity with philadelphians , and conforme to laodiceans ? is not their church government the same that it was this day 100. years , since in time of the grossest darkenesse and blindedesse . archbishops bishops , archdeacons , chancelours , officials , commissaries , exercising ecclesiasticall jurisdiction in their spirituall courts , as they did in time of poperie , excluding both preaching and ruleing elders from the governement of their owne parishes , and the joynt governement of the church , excommunicating , suspending , depryving , by their owne sole authoritie , medling with testamentarie , and other causes , not belonging to ecclesiasticall consistories ; the bishop taking to himself the sole administration of spirituall iurisdiction over many hundreth churches ; yea , deputing the same to civilians , chancelours and officialls , and medling with the administration of civill affaires , as best beseeming his grandeur . this bishop is not pauls bishop , nor yet the bishop which was first erected in the ancient church ; he differeth as far from him as the consull in a senate doth from a king or monarch . so , seeing he is neither the divine , nor humane bishop , he must be that satanicall , brought in by the antichrist . it were wearisome to goe through the calling and functions of their suffraganes , deanes , canons and prebanderies , organists , singing boyes , pistlets , gospellers , preists , deacons , who are halfe priests : their fasts , their eawes , their feast-dayes , their crossing , kneeling , bishopping , houseling of the sicke , baptisme by supposition ; private baptisme , copes , capes , tipets , surplices , rochets , churching of women , marriage , toyes , funerall rites , the gestures waried superstisiously at service , the forme of their prayers , and the rest of their ceremonies . it sufficeth , that the best & worthiest among them , hath continually pleaded against them , that they had never quyet possession in their own church : that they were disused in many congregations in the latter years of queen elizabeth , of worthie memorie , till they got strength againe , immediatly after the kings coronation ; that they are obtruded onely by authoritie , not liked off by many of the formalists themselves , who do temporise only , with a bad conscience , how shall wee then conforme to a church enthraled , and under bondage ? how many times have the godlie among them put up their prayers to god , and prefered petition to king and parlament for the church policie of scotland , and the libertie of that pure profession , which we have enjoyed many years ; and shall that our glorious garland be stamped underfoot : the morning clouds which eclipsed the beginning of their reformation remaine unscattered to this day : and shall they be suffred to come within our horizon : not in our morning , but after many years , at the noone tyde of our day , to obscure the glorious gospell , which hath shined to us in as cleare and pure brightnesse , as ever to any nation . consider the charges which must be bestowed upon these idle functions , and supestitious ceremonies ; if the abbeyes be recovered out of noblemens hands , i perswade my selfe , they will eyther bee converted to the maintenance of deanes , canons and prebendaries , organs , copes , and other unlawfull uses ; orels in time be restored to the old crowes to builde their nests in againe . vii . if there were a time of conformitie to bee graunted , which wee will never graunt ; yet , is this a fit time ? when the reformed churches abroad are in so great hazard , and some presently under the fiery tryall . when the antichrist , and all his adherents , hath resumed fresh courage to prosecute their bloudy designes , hoping wholy to extirpate true religion out of europe : is it time to conforme to them , to take on the badges of their profession ? will not this encourage the enemie and discourage our friends ? viii . if the antichristian governement , before described , and the many superstitions be not matters of weight , but trifles ; which they shall never be able to prove with sound and solid arguments , why are we persecuted for them ? is it a small matter to turne a minister out of his office , wherein hee hath served many years , to send him and his familie , wife & children , to begge their bread , so farre as in them lyeth . for , having dedicated themselves to the service of god , and spent their former time in studies , they are unable to make shifts , as artizans and tradesmen can doe . was there ever a persecutor since the dayes of christ , who with one breath did both persecute , and pronunce the cause wherefore he did persecute to be a trifle . our persecutors then are worse by many degrees , then the ethnicke , hereticall , or popish persecutors , and consequently the worst that ever were . our case is yet the more to be pitied , that we are denyed the protection of law : when we would flie to the sanctuarie of iustice , we are shut backe , like unworthie beasts , and no more pitied , then if we were dogges , left or redelivered , into the hands of mercilesse tyants , who have given testimonie out of their own mouthes , of the loyaltie , and good behaviour of those whom they have persecuted . ix . after so many quaeres , and expostulations , in all humility and reverence , to the honorable , the true , and native estates of parlament , nobles , barronnes , and burgesses : not regarding that bastard estate of prelates , i would demand two things : first , why they suffer the high commission , a court not established by the statutes of the realme , thus to tyrannise over the church , over dutifull and loyall subjects , fyning , confyning , suspending , depriving , warding , and directing the lords of secret counsell , to banish , or to give our letters of horning , against ministers or other professors , for not conforming to popish ceremonies against their conscience . the parlament is the highest court of the realme , and therefore should provide that no strange court be set up to oppresse the subjects , without their approbation and consent , and therefore it is , not only our quaere , why it is not , but our request , that it may be put downe . for it is the strangest , the most tyrannicall , and lawlesse court , that ever came in this land , lyker to nothing , then to the spanish inquisition , where unto it will turne in the end to the full , as papistrie increaseth . that one or two archbishops , with two or three associats , ecclesiasticall , or civill persons , such as they please to assume to themselves , being nominate in the kings letters pattents , should judge in all ecclesiasticall causes , and inflict both temporall and spirituall censures , and punishments , according to their pleasures , is contrarie and repugnant to the word of god. for spirituall power , neither prinees nor parlaments , may give to ecclesiasticall , or civill persones neither are ecclesiasticall persons capable of the power of the temporall sword. seeing then , neither the one , nor the other can be lawfully done , this high commission , so much grieved at in our neighbour church , should not be suffered to have place amongst us . next , i demand in all humility & reverence , why acts of pretended and null assemblies , are ratified in parlament , and statutes made , where with our pretended prelats , make snares to entrap their brethen , & where with they countenance their tyranny : was ever the generall assemblie convocat in time of parlament , or their advice and information sought , since these alterations began . in england , howbeit the prelats sit in the upper house as barrons , yet they have besides , a convention of the clergie , which is called the convocation house , which representeth almost our generall assemblie ( for they have no other ) whose advice was never neglected , no not in time of poperie . what hath our church deserved , as thus to be neglected and misregarded , and the report , advice , consent and vote of prelats to be taken , who are both judge and partie in this cause ; the acts of that corrupt , and pretended assembly at glasgow , were not only ratified , and confirmed , but also under name of explanation enlarged , and bishops exeemed from the judgement and censures of the generall assemblie . shall the like be done now for that pretended & null assemblie holden last at perth , god forbid that the honorable estates should make so light account of their own credits among the reformed churches . causes of a publike fast, and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month of july, being the 25. day thereof 1647. church of scotland. general assembly. this text is an enriched version of the tcp digital transcription a79703 of text r210582 in the english short title catalog (thomason 669.f.11[53]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79703 wing c4201b thomason 669.f.11[53] estc r210582 99869367 99869367 162702 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79703) transcribed from: (early english books online ; image set 162702) images scanned from microfilm: (thomason tracts ; 246:669f11[53]) causes of a publike fast, and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month of july, being the 25. day thereof 1647. church of scotland. general assembly. ker, a. 1 sheet ([1] p.) by evan tyler, printer to the kings most excellent maiestie, printed at edinburgh : 1647. signed at end: a. ker. annotation on thomason copy: "aug: 1st". reproduction of the original in the british library. eng church of scotland -history -early works to 1800. fasts and feasts -church of scotland -early works to 1800. public worship -scotland -early works to 1800. a79703 r210582 (thomason 669.f.11[53]). civilwar no causes of a publike fast, and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month o church of scotland. general assembly. 1647 647 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion causes of a publike fast , and solemne humiliation to be kept throughout the church of scotland upon the last sabbath of this instant month of july , being the 25. day thereof 1647. that notwithstanding of our solemne ingagement , in the covenant , our obligations from great and singular mercies , and our many warnings from judgments of all sorts ; yet not only doe we come farre short of that sobriety , righteousnesse and holinesse that becometh the gospell of jesus christ , but ungodlinesse and worldly lusts abound every where throughout the land , unto the grieving of the lords spirit , and provoking the eyes of his glory to make him increase his plagues upon us , and to punish us seaven times more , because we continue to walke contrary unto him . secondly , that the lords hand is still stretch'd out against us , in the judgment of the pestilence , which spreadeth not only in severall places of the country , but continueth and increaseth in many of the most eminent cities in the kingdome . thirdly , the great dangers that threaten religion , and the worke of reformation , in these kingdomes from the number , policy and power of the sectaries in england , which are like not only to interrupt the progresse of uniformity , and the establishing of the ordinances of god in their bewty and perfection , but to overturne the foundation already layd , and all that hath beene built thereupon , with the expences of much bloud and paines . first , and therefore we are earnestly to pray the lord that the solemne league and covenant may bee kept fast and inviolable , notwithstanding of all the purpofes and endeavours of open enemies and secret underminers to the contrary . secondly , we are to entreate the lord on the behalfe of the kings majesty , that he may be reconciled to god , and that he may be now furnished with wisdom and councell from above , that hee bee not involved in new snares , to the endangering of himselfe and these kingdomes , but that his heart may encline to such resolution , as will contribute for setling of religion and righteousnesse . thirdly , we are also to entreat the lord on the behalfe of the parliament of england of the synod of divines , and of all such in that land as doe unfainedly minde the work of god , that they may not be discouraged or swarve in the day of temptation , but that each of them in their stations , and according to their places and callings may bee furnished with light and strength from heaven for doing of their duty with faithfulnesse and zeale . fourthly , we are to supplicate for direction to our committee of estates , that they may discerne the times , and know what is fitting to be done , for securing our selves and incouraging our brethren . fifthly , we are to pray for a spirit of light and of law unto our assembly , that they may be instrumentall in preserving the truth , and advancing holinesse amongst our selves , and for carrying on the work of god amongst our neighbours . finally , that the lord would power out upon all sorts of persons in these kingdomes a spirit of grace and supplication , that it may repent us of all our iniquities , and that we may be reconciled to the lord ; that so all the threatens of his wrath may bee removed from amongst us , and he may blesse us with the sweet fruits of truth and peace . a. ker . printed at edinburgh by evan tyler , printer to the kings most excellent maiestie 1647. a few vvords of truth from the spirit of truth to all who are convinced of the truth, and stand in opposition to the cross ... also a few words to all the litteral professors, who can own the ministration of christ without them but deny him within them and to those that have their dependance upon the teaching of men, in oppostion to the ministration of the spirit within : together with a short discovery of the presbyterian government, and some reasons of dissenting from it / william dundas. dundas, william, fl. 1665-1673. 1673 approx. 45 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a36890 wing d2612 estc r17235 13646717 ocm 13646717 100928 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36890) transcribed from: (early english books online ; image set 100928) images scanned from microfilm: (early english books, 1641-1700 ; 786:11) a few vvords of truth from the spirit of truth to all who are convinced of the truth, and stand in opposition to the cross ... also a few words to all the litteral professors, who can own the ministration of christ without them but deny him within them and to those that have their dependance upon the teaching of men, in oppostion to the ministration of the spirit within : together with a short discovery of the presbyterian government, and some reasons of dissenting from it / william dundas. dundas, william, fl. 1665-1673. 22 p. s.n.], [london : 1673. largely autobiographical; includes description of quaker activities in scotland and france. place of publication from wing. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng dundas, william, fl. 1665-1673. church of scotland -controversial literature. presbyterian church -controversial literature. society of friends -scotland -early works to 1800. society of friends -france -early works to 1800. 2006-10 tcp assigned for keying and markup 2006-10 aptara keyed and coded from proquest page images 2006-11 emma (leeson) huber sampled and proofread 2006-11 emma (leeson) huber text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a few vvords of truth from the spirit of truth to all who are convinced of the truth , and stand in opposition to the cross . by one who remained in that estate above seven years , before he was brought to the true obedience of truth : and was whipped to it by the merciful rod of the lord ; for no less could do it . also a few words to all the litteral professors , who can own the ministration of christ without them , but deny him within them . and to those that have their dependance upon the teachings of men , in opposition to the ministration of the spirit within . together with a short discovery of the presbyterian government ; and some reasons of dissenting from it . william dundas . before i was affl●cted i went astray ; but now i have kept thy word , psal . 119. 67. peri-issem nisi peri-issem . peri-issem . i called upon the lord in distress ; the lord answered me , and set me in a large place . the lord is on my side ; i 〈◊〉 not fear : what can man do unto me ? psal . 118. 5. 6. vnless the lord had been my help , my soul had almost dwelt in silence , psal . 94. 17. printed in the year , 1673. a few vvords of truth from the spirit of truth to all who are convinced of the truth , and stand in opposition to the cross . friends , it is from a deep sense of a clear and through exerience that i am moved to lay before you , having fresh in my thoughts your conditions ; for upon that ground did i set up my tent for many years , and was most unwilling to remove it , till the lord by fire and sword did pursue me , and did turuble me out of all my false rests ; and whilst i was settling upon my lees , he poured me from vessel to vessel , where i never had a settled peace nor comfort , till the lord settled the ark of my soul upon the mountains of ararat ; then i did see all the world ( i mean those of that spirit ) lying as so many dead corps , swimming upon the waters ; and then my soul was refreshed with the sense of god's love , who had pulled me like a brand out of the fire , who was walking from hill to mountain , and running after the lo here , and lo there , and seeking the living amongst the dead , and the pearl abroad , that was lying hid within my own breast ; i was feeding upon husks , and the inventions of man , seeking the law from his mouth , and treading upon the light which was within , which shined in darkness , but darkness could no comprehend it ; and thus did i live in the night of darkness : but that it was a day of love that the lord visited me from on high , when i was wallowing in my blood , with my navil-string uncut , nor salted ; and notwithstanding the setting of my feet in opposition to the light , after so many years conviction , and that i had gone near to sin out my day , and that before the candle of the lord was put out in my spirit , he did of mercy shine upon me ; and though late i coming to the vineyard to work , he gave me the wages of those that came first . o the unexpressible love of a merciful , loving , tender and long-suffering god ; which did not cut the thread of my life betwixt the conviction and being brought to the obedience of the truth ; it was only the free love and mercy of the lord that preserved me , and the more that i ponder it the deeper sense i have of it , even to the bowing of me down , so that i had no peace till that i should make my condition known to those who are where i was ; and that i may be set up as a beac●n to those who are travelling sion-ward , lest that they split upon the same rocks , shelves and sands , from which the lord hath very narrowly delivered and brought me into the s●fe harbour , where my anchor is cast , within the vail ; and now being come to my rest , it is the more with me to shew to others the pilgrimage of my warfare , which is thus . it was the lord's free grace that brought me to this port ; for else-where i found no place my soul for to support . whilst i was in my young and tender years , i was brought up in a family , and families , where the lord was worshipped according to the worship of that nation of scotland ; but as i grew more in years the lord was pleased to give me more and more the light of his presence , and did offer me more plenty of his grace then i was willing to receive ; and if i hàd gone any further then the form of the national church ( so called ) did allow , i was counted a sectary , and so disowned ; and my looking one step further then their publick faith did allow should become a brand of schism and heresie , notwithstanding as to their law i was as strict a pharisee as many of my equals , and brought up at the feet of gamaliel : for , since i entered into the covenant with that people , i came to see a little clearer , and that the covenant did tye so my conscience to their form of presbytery , my spirit did begin to fail me in the thing ; and when there was an order from the general assembly , for all the nation to take the covenant the second time , in that interim the lord had cleared the fogs and mists , partly by opening the eyes of my understanding , so that i refused to take the covenant the second time upon the day appointed for that end , which was to be done upon a first-day , called sunday . a dear friend of mine ( whose name i will omit , because now removed by death ; one whom i believe laid down the body convinced of the truth ; for a little before his death he said to an eminent friend of truth at his own house , when some were slighting the quakers , he said , that he wisht all the nation were quakers ) this friend , i say , and i went from the place where we were expected to take the covenant that day , to hear a country-man preach by orders publickly at the town of linlithg●w , one who was never at schools nor colledges , nor knew no language● but his mother tongue ; and as himself said to me , he was brought up a herdsman , with keeping of sheep at home , which was a rare thing in the nation of scotland in these times ; and they were come one step nearer to the quakers principles , especially having discharged the wearing of ribbands : and if they had continued faithful to the measure they had received then , and not run retrograde , they had not so much stood in opposition to them now : but as i have said , we going to eschew the covenant-taking , to hear the preacher , who was called from his sheep-keeping to preach , we escaped the taking of the covenant the second time . this was like the covenant of old , that could not all perform ; so neither could we live as we would in things that are enorm . yet not so , but that i was taken notice of ; and when i came to receive the sacrament ( so called ) at the preparation , the day before it , in the queen's ferry , the minister ( so called ) of that town , told me , that i must not come to morrow to their sacrament , except that i would take the covenant ; which i refused to do , nor never did after the first time : and that same person with several others of that denomination , seeing me to look further then their publick faith did allow me , did labour to keep me still under bondage to their ecclesiastical law , seeing me not matter much the hearing of them ; for i having in measure entered the promised land , their manna became loathsome to me ; and they expostulated so with me , why i did not frequent their assemblies so much as formerly ? i told them , that there was a thing beyond that , which i looked for : to which they replyed , that i must take heed to that , for that was a sectarian and dangerous principle : and i told them plainly , that i was not to receive the law from the mouth of man : then the said ( called ) minister said , that i tempted god : and when i told him , that god could not be tempted ( that is , to evil ) his anger was raised against me , so that he left any more meddling with me in matters of religion . but that which first began to nausuate me , and make me to loathe that sort of government was , to see the domineering pride of the priests of that nation , that they could force some that were not one with them in their principles , to come and take with them their sacraments , as that of bread and wine , and sprinkling of their children , whereof neither precept nor president can be produced from holy scripture ; and if the parents will not bring their children to them to be sprinkled , they will do it in their absence without , their consent . how inconsistent this is with the rule of the gospel , and the scriptures of truth , i leave it to all that have the right eye open to judge of it : for they say . that the children are saved by the faith of their parents , and yet the parents have not that liberty to use their own freedom in that thing : and the prophanest wretch that lives shall not be refused that priviledge of sprinkling , but rather proceeded against by their law , if they imbrace it not , and by what sort of members these laws are constituted , i shall instance one particular , and then ye may judge ( exu● que leonem ) the lion by his paw . the general assembly consists of some out of every presbytery , and according as that prebytery is affected with the love of a religion these commissioners are chosen : and what a mingle mangle mungrel galimasray of omnigatherums is in that assembly , i leave the discerning and juditious eye to consider , what may be the product of such a compesition , composed of so many spotted individuals and party-coloured simples . i might produce several instances , which might enervate the same procedure of such hodge podge acts , but that i am not willing to burthen the reader 's patience with such unpleasant entertainment : do men gather grapes of thorns , or figs of thistles ? and what other miscarriages of that government did alienate my spirit from it , as the pride of the covetous clergy , and their going from one benefice to another , as they call it , majus bonum ecclesiae ; but i say , ventri ; that is , not for the more good of the church , but for the fatter benefice of the belly : and this is evidenced , that seldom any of them go from a bigger to a less stipend or sallary , but to a bigger , and so to sell them that they have covenanted with for the bigger sallary ; and some i have seen that would not come till they had their bargain made , for so much a year , as one would buy a horse in a market ; and if he be not paid , he will not preach ; and then when he is settled parish priest , he is ordinarily commander in chief , and all his parishioners must stoop to him ; and if they pay not duely what they covenanted for , he will by process of the law , pursue them , and strain their goods . farewel ye watch-men of the night ; who love in darkness for to dwell ; and hates the shining of the light : which is the path to the dark cell . there was another practice of that national church of scotland , which did estrange my affection from them , their sticking so close to their rigidity of persecution , so that if christ himself should appear in the flesh to them out of their own form , they would have refused him ; and if truth , not clothed in their garb , did speak among them , it was presently put to silence . i shall instance only one particular of one called wood , who had some charge in the custom-house of leith , who for the maintaining of the truth ( was cited , i do not well remember whether it was before the commission of the general assembly , or before the synodical assembly of lothian , but one of them it was ) he , the said wood was cited before them , because he said , that christ was the word , and that the letter was not the word ; and all the arguments that they could produce could not convince the man ( for i was witness to it ) for still he stood upon these words , that the word was made flesh , and dwelt among us , so that they could not resist the power of his assertion , nor deny the scriptures , they did fall a threatning him with their thunder-bolt of their excommunication , so that he could not get so much time as to consider upon it , and to give in his answer for his defence so much as till the next assembly : and about two or three monehs after that , i meeting him in the street of edinbrough pid ask him , whether or no be had come to a clearer resolution of the word ? but he not knowing me , did become a little shie of me , till that i told him my name ( for i was known to him by that , i being in process of excommunication ) then he told me , that he had gotten no satisfaction , and that he was forced to how to the assembly against his light : for if he had been excommunicated he had lost his livelihood , so that within a year or two he dyed ; and i am sure that they were not clear of his blood. all these that do the truth deny of the word made flesh indeed , they are of antichrist his fry , and on the husks of truth do feed . by this time the priests were become so jealous of me , that they said , i would infect the whole nation : they watched at the post-house for my letters , to know with whom i corresponded in england , where they found several letters of mine , when they opened them ( whether it was by order of the committee of estates i know not ) and if they did find any thing they could wrest to their turn , they did keep my letters ; and if they found nothing that , could touch me , they caused to seal up my letters again , and to be delivered to me ; i knowing nothing what they had done , till some of themselves confessed it to me : in the mean time my correspondent gawen lawry merchant of london , according to orders , sent me a box with about three pound sterling worth of books , and to give me notice of it to call for them in a ship of the preston pannes , for the which end he writ me a letter by the post , which they getting in their hands , i never knòwing any thing of it , till i going to visit my cousin preston grange ; his wife told me , that their priest ( called a minister ) one john oswald , had taken a fox full of books from a ship of that town of preston panne● , which was directed for me ; which did a little surprize me , i never hearing of it ; yet it behoved me to content my self , knowing . that what once cometh into their hands ( which is called th● kirk ) is not easily recovered : so that i sent for the same books again , which were also seized upon by one boswell , a earmer of the excise office , whereof i hearing , did make application to him ; and i being a stranger to him , and he not knowing the difference that was betwixt the priests and me , nor what acts had been emitted against those which they called sectary books i did so capitulate for them , that i had them again : but in the process of time the lord ordered it so , that when the english came into scotland , i did demand my books from the said oswald the priest , which did not a little sc●re him ; and he , to save his own head , told me , that warriston had them by order of the comm●ssion of the general assembly ; from whom i desired one of his friends to require them ; to whom he reply'd , that they were in his closet , and he durst not deliver them me without an order ; yet if i would send some souldiers for them , they might have them ; which i did : but when i had the box , i found many of them wanting , and knew not whom to challenge , they passing through so many corrupted channels ; but as they began with s●btil and undermining falshood , so they ended with theft ; though it is like that these bab●●onish merchants by trading with them books , were helpt to spin out their hour-glass upon my charges , though they were well paid otherwise . all this did so vex the serpent , that he knew not how to be avenged of me , but by thrusting forth his venemous sting of excommunication against me , though it was but like a dog , that shews his teeth when he cannot bite but only bark ; and this vexed them the more , seeing m● so to slight it , and tread upon it , by my letter to the commission of the general assembly ; and seeing none to regard their sentence , by keeping a distance from me , made their act the more contemptible , so as they were willing to heal up the wourd again , as they said to my dear friend john swinton , whom they intreated , that he would desire the sentence of excommunication to be taken off again : to whom he replyed , that as he was passive in laying of it on , he should be so in bearing of it : to whom they replyed , if ●e will not be active in seeking it , we wi● be active in doing it . and so i standing in this case , they did only with me , as their fore-fathers the priests did to the blind man , who , though naturally blind , yet spiritually he had more sight then themselves . so i being cast out by them , christ did hold me up ; and they remain in their blind condition to this day , in their egyptian-state , where i leave them groping after their dark principles and blind imaginations of their persecuting spirit ; and i to remain in the land of goshen , enjoying christ , the light and life of man , who enlightens every man that comes into the world : for they have eyes , and see not ; for the light shineth in darkness , and they comprehend it not : ears they have , but hear not ; but to the sweet enchantings of the serpent do they hearken and bow , who creeping upon his belly , feeding upon the dust of the earth ; though i do not include all under this predicament and category , for i have more charity to some of them . yet though in all this time i had a further sight of the light then themselves , yet there was a gulf botwixt the elest children of the lord called quakers , and me ; for i saw further then i was willing to embrace ; for there was such a high principle of the world in me , that the noble principle of light and life was looked over by me ; yea , i lived in my own will , wit and wisdom , which was accursed ; preferring that wisdom before that wisdom of god , which would have made me a child , and a fool to the world , thinking that i might gain two kingdoms at once , to keep the possession of the earth , and the kingdom of heaven also : and i being out of the pure will , and out of the cross to my own wisdom , i was judged by the eternal spirit of truth , and stood as condemned out of the life , because i being out of the obedience ; and insomuchas i could not lose my life , i did choose death ; for mans life in this world is in visibles , unwilling to be separated from the world's fashions , and customs , and vain religions , honour and profit , and all things which i stood upon was a false corrupt ground , whilst i thus stood in the alienation . upon the consideration of all this , the lord was pleased to dart in upon my prodigal spirit , to call me home from the husks that i was feeding upon , to my father's house ; and whilst the door of mercy was open , he put a stop to the unlimitted pleasures of the flesh ; and then i came to hear the calm and still voice of the spirit , that was stirring in that contemned people called quakers ; and the first stirring in me of that nature , which i did eminently take notice of , was , as i was riding from edinbrough in a winter evening to my own house , i did hear a noise of some men , as it were fighting , so that i bid my man ride up in haste to see what it was , which my man doing , he called to me , and said , that there was two men on horse-back beating of another man going on foot ; so that i ridingup to them , i did see them beatiug him , and he still keeping them off , saying , what did i say to you , but bid you fear god ? so that presently i did perceive , that it was a quaker , reproving sin in the other two ; so i asking his name , which he telling me , i knew the man by name , though not by sight ; and i was so offended with the other two , that i fell to beat them with my rod , and ordered those that were with me to carry them to the next prison ; but he , the said quaker did intreat me to let them go , which ( after taking notice of their names and places of abode ) i did let them go . and a week after the said quaker was telling a relation of mine what a curtisie i had done to him in a manner to save him ; yet said he , i found that same spirit in him that was in the other two men who beat me ; and my relation telling ▪ me simply the word ; as he spoke them , the words did so reach me , that i meeting the said quaker again , i did desire him , that as he passed that way he would make my house his lodging-place ; the light in darkness it did shine , though i did not it comprehend , till that god did my heart encline his word made flesh for to attend . which he seeing the witness in me reached , he was the more free to do ; yet though the witness was so far reached in me , that i could discern spirits , as betwixt the spirit of meekness and rashness , yet there was still that mind unbrought down , that stood in my way to hinder my obedience , so that the lord was pleased to stick closer to me with his rod ; for first , he stripped me naked by removing of my children , which was by piece-meal , to fit me to yoke my self under the cross , and then by separating me and my wife for several years , so that i was wholly turned out of my estate also , as to this day i am to live in a wilderness condition , so that i was forced to leave my native country , and go to france ; where then the lord began to work upon my spirit , to bring me the nearer to himself ; for when all visibles failed me , and those to whom my wife and i most trusted did become my subtilest enemies ; yet the lord did so commiserate my condition , that in the bowels of mercy he made me to take up the cross to my own will , and to resign my self fully over to him , seeing all visibles failed me ; and he used that way of mercy to bring me nearer to him , which nothing else could ; and thus closing with the visitation of the lord , i found more sweetness and contentment then ever i had in my fullest delight and pleasure of the world , and thus i do witness , and the lord is my witness , that i never came to my rest till then ; and i would have done any thing never so hard and unpleasing to the flesh , to bear a testimony to the truth that the lord had revealed in me ; and shortly there was an oportunity cast into my hands to try me , and that was this , there came a woman friend out of england to the town of diep , ( where i was then ) together with a maid , to bear a testimony to the truth against the protestants of that nation , and brought with them several books of friends translated into french , and distributed in the town , and gave me also to distribute , which were writ by george fox and william dewsbury , and several others , and some papers they gave forth themselves , which i translated into french , they not knowing the language ; but in all this they never did manifest to me their intentions ; for it is like that in that frame of spirit that i then was in , and fore-seeing the danger , and not so fully come to the obedience of truth , as i thought i was before the tryal came ; yet so it was , that they went the next first-day ( called sunday ) to the meeting-house of the protestants , where there were many thousands of people , and there did place themselves in the most conspicuous place of the meeting , just over-against the then called minister , the said friend having clothed her self in sack-cloth , and her hair hanging down sprinkled with ashes , was covered with her mantle and hood , and when the said called minister was in the highest of his devotion , she did stand up , with the other maid , who did take from the said woman her m●ntle and hood , she appearing all in her sack-cloth and ashes , her hair hanging down , and turning her self round several times , that all the people might see her , did strike such a consternation both upon the ca●ed minister , and the people , that they were all at a stand ; the said minister's wife having confessed to a friend since , that her spirit was so affected with that sight , that she said , this is of a deeper reach then i can comprehend ; for the witness in some was so reached at that time : and a little while after they both did fall down upon their knees , and prayed , and then went out of the meeting , where a great many following of them , to whom they distributed of their books , and spoke in the market-place , and then came to their lodging , which was in a scotch-man's house , who kept a victualling-house , but no entry there was for them , and they being destitute came to my lodging , i knowing nothing of this all this time , i not going to that meeting , and when they came to me they did show to me , that their work was d●ne that they came for to that nation , and now wanted lodging till they went away : and i asked them , what they had done ? and they told me : so i went to some other victualling-houses to get them lodging , which was promised for them , so as i kept them at my lodging till bed-time ; and then i went with them to that place as was promised me , and when we came entry was refused there also , so that at that time of night lodging could not be had for them , the protestants had so stopped their entry and where ; so that i took them back to my lodging again , and offered them my bed , and would shift for my self , i being better acquainted in the town , but they refused to put me out of my chamber ; then i dealt with my landlady of the house , to let them stay in any of her rooms for that night to sit up in , but she refused it , saying ; she durst not , for fear of giving offence to others ; all that i could prevail with her at that time of the night , was to let them have an out-house to stay in for that night , which was an hen-house , so that i gave one of them my night-gown , and to the other my furred-coat , to save them from the cold that night , and the next day i brought them to my chamber again ; and after that we had broken fast , i went to the key to look for a passage-boat to carry them to england again , and in my returning back i saw so many people of all sorts standing about my lodging , that i did pass by it , but immediately one came running to me , saying , that the king's advocate was at my chamber , waiting for me ; and when i came in he told me , that i had transgressed the laws of the nation , by receiving persons of another religion to my lodging ; for the king tollerated only two religions , viz. the papists and the protestants : then i told him , that i had not transgressed the law of hospitality , and i was forced to it , so as i could not let them lie in the street , where they were in danger of their lives by the rude multitude : so they took them away with serjeants to the judicatory , where , after they had judged them , they sent them to prison , & they not knowing the language , they wanted food , and other outward necessaries , none looking after them ; so that i went to the judge criminal , and sought leave to provide for them , which i did , by bringing to them both bread and drink , fireing , and all other necessaries so long as they were there : and the said judge sent for me , and whilst i was with him to be examined , he sent to my chamber to search what of theirs they could find with me ; so that they found some books , and the sack-cloth , and some ashes , which they sent to the parliament of roan , from whom they had received an order to read a paper to them , that they should be transported forth-with back to england with the first passage-boat ( and all their papers and books to be burnt at the market cr●ss ) and themselves , if they or any of that religion should come to that nation again : and so a passage boat being made ready , they were put into it , in the night time , but would not suffer me to go along with them to it , yet did i provide such things as were necessary for their voyage ; and i told them , that they were not to pay any thing for their passage ; but the judge told them , that they were to pay for their passage ; to whom i replyed , that if i had the liberty to choose a passage-boat , and time allowed me , i would pay for their passage , otherwise let the same boat bring them back again . so they were forced to pay their passage . after they were gone , they intended to pursue me , as one of their judgment ; but i ( willing to eschew the cross ) told them . that i was there before they came to france , and they could prove nothing against me , only the protestants had informed them , that i did not come to their meeting , yet this they could not make a crime ; as also , i told them , if they persecuted me , i being a merchant , and trafficking there , they might expect the like to be done to their merchants in england : then the judge sent to the custom-house , to see if my name was in their custom-books , which they finding , did go no further against me . yet for all this i was not so sensible of the hollowness of my heart , as afterwards i was ; for when the judge affirmed , that i was of their judgment ; i told him , that i loved them , but they were better then i , but that their way was too strait for me to walk in . there were two things remarkable that fell out within the year upon these inhospital refusers of lodging to these two friends of truth . the one was , that the said scottish-man , who shut them out , dyed within the twelve moneths . and the woman , my landlady , that refused them a chamber to fit in , that same time twelve moneths her house was burnt , and never yet known whence the fire came ▪ and though it was in the middle of the town , yet there was none burnt besides , but it alone . but afterwards i having sent for several hundreds of the said friends books , and did distribute them to the country and city , so many of them , so that they intended to search after me just as i was upon my leaving of that town : having done my service there , did return to roan ; whereupon one night that i could get no rest , and was somewhat indisposed in my body , so that it did arise in the night time in my heart , to get up , and send some of these said books by post , as some to the judge criminal of diep , and some of them to the jesuits colledge there , and some of them to the jesuits colledge and the scottish colledge at paris , directing them after the french stile , otherwise they could not have been received at the post-house ; and then i had much rest in my spirit , and my body returned to a right temper . and after that i had sojourned a while at roan , i found that there was some service for the truth by me to be done at caen , because it was a town where most protestants were , and there i did distribute so many of friends books there , and the protestants there retaining so much of the presbyterian principles ( as most part of the protestants of france do ) having a greater inclination to persecute those who differ from them , then to suffer for religion ; for they were the greatest enemies i had ( right presbyterians ) and they fearing that my books might bring them to suffer , because they spoke against the papists : and i not coming to their meeting , did complain of me to the lievtenant general of that town , so that they forced me to leave that place . all you that are of cain's race , are thirsty after blood. but those that stand in abel's place do follow after what is good. and after my service done there , i went to alencon , where many protestants live , where i stayed all that winter ; and when i was in my service , the judge ▪ criminal sent for me , and after a long discourse he and i agreed so well together , that he invited me to come and see him oftner , and we should not speak in matters of religion , and if i would that he should send for some of the jesuits , and they and i might have free inter-communing together : to whom i replyed , that i being a stranger i was not willing to dispute with any , it not being permitted to a stranger ; yet i would not be afraid to maintain my principles against all the jesuits of the nation : which words did so exasperate ( it seems ) them against me , that it did raise a new persecution against me , which did fall out , that when my wife and i was walking in the fields , at my returning it was told me , that there was some searching at my lodging , and had broken up my chamber door , so that i sent my wife home , and i did go strait to the judge criminal , to know what the searching meaned ; but he told me , he knew nothing of it ; and if there was anything , it did proceed from the jesuits because of my confidence against them : and some probability i had of the thing , for i found my letters broken up at the post-house several times ; and when i challenged the post-master , he said , that they came to him so . so the time drawing near to go from that place , and that i had done my service in alencon , i told the judge criminal , that i was to go to the great fair of caen within fourteen dayes ; then the said judge said , that he would protect me so long : and so at the time appointed i went to caen , where i was not long but my correspondent at alencon did write me word , that the day after i came from it , the governour of the town had been at my lodging , to seek for me , but i was gone : and so after that all my service was done that i had then in france , and that war was declared betwixt england and france in the year 1666. i returned to diep in order to my return to england , and so i staid there for passage , which i could not get in the time of war , till the ( so called ) lord holli● , embassador from england , was returning for england , of whom i desired passage in his company , which he freely granted me , and so came to england with his convoy . but i have omitted all this time to shew you , that the high places as yet were unbroken down in me , but that some groves were as yet left standing , notwithstanding all the wonderful mercies the lord had bestowed upon me , in carrying me and my wife upon the wings of his providence in our wilderness condition , which would spend more time to relate then some ( it may be ) would bestow upon the reading of it ; yea , and i dare say , that none could well understand nor believe , but those who have trod in the same pathes as we did : but i being so long in egypt , and i so habituated and leavened to their fashions and customs , i was like joseph , that could swear by the life of pharoah , and had not come to that plainness of language which god doth require , but could complement with their fashions and words : and i had thoughts that all was well with me , till i came to a tryal in england again , so that the face of friends did strike a dread and terror in my heart , when i thought that all was well , till the spirit of the lord running through others of his vessels did awaken me ; for i was upright in my own judgment ; but the lord searched me : for i could come with confidence to meetings , and frequent the assemblies of the lord , yet i durst not own the name of quaker , i not being faithful to the measure which i had receiv'd ; for now it was become so far high for me , as before my obedience i had esteemed it low ; and after that , i would willingly by wisdom have made void the obedience into such things as matters of indifferency , and accounted them but circumstantials , and foolish to put any weight upon the doing or not doing , it became so burthensome to me , that i could have undergone the greatest strait imaginable rather then omitted it ; and as i became obedient , there i felt strength and power , and a more real content did spring up in me ; and in this light and power of the spirit , that hath visited me , did i feel strength to wait and know further his will and mind ; for in the height of this exercise i found my self overcome ; and my self not my own , but the lord's , to do with me what he pleased to require of me , what service he would , i should be willing to obey in his strength ; and if the lord never show me any more , i feel contentment in his will , earnestly desiring , that i may never stop the course of his spirit ; for i find , that there is nothing can , nor is able to satisfie my thirsty soul short or beneath the lord of life . in the fire , as gold , tryed i was , till consumed was the tin and dross ; and then i knew what was come to pass , that i did not suffer any loss . postscript . friends , there are a few words , which i have to add to you ; the litteral professors , who can own the ministration of christ without you , but deny him within ; and who raise up jealousies and prejudices against us , as if we denyed the scriptures and ordinances of god , and christ that dyed at jerusalem ; professing him in words , but denying him in reallity and substance ; and you to be the only owners of christ , and yet ye forget your own principles , who have been all your time praying for the spirit of the lord , and now when he comes to you in his spirit , ye will not only be shie , and scare off him , but ye will persecute all that will not own him after your form , though we really in our hearts own that christ in the flesh , which in the fulness of time did offer up that body prepared to do the will of the father , according as it is expressed in the scriptures of truth : neither do we hold any thing for christ , but him who appeared , and was made manifest in the flesh . i cannot believe that doctrine of you the litteral professors , who recede from your own principles of the literal profession of the letter , which saith , is not christ within you , except you be reprobates ? and christ in you the hope of glory . i know that some of you will say , that it is the vertues and graces of christ : but i would willingly know of you , how christ's vertues and graces are separated from himself ? this seems a setting up of your own conceivings , or an image in your mind , of the mind of the spirit , and miss the thing it self , which alone is known by the spirit : for we find experimentally a clear distinction betwixt the searching out by the reasonings of the carnal mind , and scriptures opened by the spirit , and felt in the life . therefore it were better for you , to examine really your knowledge of christ , your faith and knowledge of the scriptures , and your prayers also , lest ye miss of the substance , and meet with a shaddow , which is only able to please the natural part , but justifieth not the soul , i desire that you let not this my christian-expostulation with you displease you , but rather set you home , to sink down to that which is only able to make you clearly discern , whether you or we are the truest owners of christ , seeing ye cannot make it appear by scripture , which ye say is your rule to walk by , that the outward application of christ bringeth salvation , without the inward manifestation of the spirit . o! blessed be the day forever , that it pleased the lord to come , me from the world to sever , unto the state of some , who have past through the seas unto the high and glorious state of all that have the spirit of these , that pass by tophet's gate unto the port of heaven , where all the saints have rest , which the only lord has given to the seed that he has blest . for when i was in egypt's land , wanting straw , i did make brick ; and ready at the command of the ( so called ) kirk , to work all the length of the day , without the sense or sight of ( which i ever should obey ) the shining of the light , that would have taught me the way from dead formal duties , that 's without , unto the light within , i say , who lives in life , and has no doubt the promise to obtain , which none at all can have in the state that i have been , and would not truth receive . oh! that all those as do this read , would come and feel the same , that they may know , with all the seed , the true abode of the i am ; who is the only great jehovah , and rules in the hearts of men ; praises , honour and halelujah to him be sung of all the seed , amen . given forth the 10th of the 3d moneth , by a lover of the souls of all men , but especially to the faithful of the infallible and only everlasting truth , william dundas . the end . perth assembly containing 1 the proceedings thereof. 2 the proofe of the nullitie thereof. 2 [sic] reasons presented thereto against the receiving the fiue new articles imposed. 4 the oppositenesse of it to the proceedings and oath of the whole state of the land. an. 1581. 5 proofes of the unlawfulnesse of the said fiue articles, viz. 1. kneeling in the act of receiving the lords supper. 2. holy daies. 3. bishopping. 4. private baptisme. 5. private communion. calderwood, david, 1575-1650. 1619 approx. 284 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a17583 stc 4360 estc s107472 99843172 99843172 7885 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17583) transcribed from: (early english books online ; image set 7885) images scanned from microfilm: (early english books, 1475-1640 ; 1059:15) perth assembly containing 1 the proceedings thereof. 2 the proofe of the nullitie thereof. 2 [sic] reasons presented thereto against the receiving the fiue new articles imposed. 4 the oppositenesse of it to the proceedings and oath of the whole state of the land. an. 1581. 5 proofes of the unlawfulnesse of the said fiue articles, viz. 1. kneeling in the act of receiving the lords supper. 2. holy daies. 3. bishopping. 4. private baptisme. 5. private communion. calderwood, david, 1575-1650. [6], 101, [1] p. printed by william brewster], [leiden : mdcxix. [1619] by david calderwood. probable printer attribution and place of publication from stc. reproduction of the original in the library of congress. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data 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true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -controversial literature. church of scotland. -articles of perth -controversial literature. perth assembly, perth, scotland, 1618 -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 spi global keyed and coded from proquest page images 2005-05 emma (leeson) huber sampled and proofread 2005-05 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion perth assembly . containing 1 the proceedings thereof . 2 the proofe of the nullitie thereof . 2 reasons presented thereto against the receiving the fiue new articles imposed . 4 the oppositenesse of it to the proceedings and oath of the whole state of the land. an. 1581. 5 proofes of the unlawfulnesse of the said fiue articles , viz. 1. kneeling in the act of receiving the lords supper . 2. holy daies . 3. bishopping . 4. private baptisme . 5. private communion . exod. 20.7 . thou shalt not take the name of the lord thy god in vaine , for the lord will not hold him guiltlesse that taketh his name in vaine . colos. 2.8 . beware lest there be any that spoyle you through philosophy & vain deceit , through the traditions of men , according to the rudiments of the world , and not of christ. mdcxix . to the reader . the externall worship of god , and the government of the church ( gentle and indicious reader ) are like hippocrates twins : they are sick together , in health together : they liue together , they die and dwine together . as long as the government of the church of scotland stood in integritie , as it was established by lawes , civill and ecclesiasticall , according to gods word , so long was the worship of god preserved in puritie . since the former government was altered , and the insolent domination of prelates hath entered in by unlawfull meanes amongst us ; popish rites and superstitious ceremonies have followed , and are like to prevaile universally . they haue verified in their persons their common tenent , no ceremony , no bishop . the libertie graunted to our church , to indict and hold generall assemblies from yeare to yeare and oftner pro re nata , was the cheife bulwarke of our discipline . this bulwarke was broken down to the end a more patent way might be made for their exaltation . when vote in parliament ( the needle to draw in the threede of episcopall authoritie ) was concluded , to the great griefe of the sincerer sort , many protestations were made , that no alteration in discipline , or divine service was intended : many cautions and limitations were made to bound the power of the minister voter in parliament . they were ordayned to be countable to the generall assemblies , for the manner of their entrie and behaviour in this new office : but like bankrupts , not being able to render accompt , they laboured that no accompt should bee made at all : that is , that there should be no ordinary generall assemblie to take accompt . some few extraordinary assemblies haue been convocated of late yeeres at their pleasures , for their purposes , and according to their device , constituted as they thought good : wherein they procured , or rather extorted with terror and authoritie , a sort of preheminence aboue their bretheren . they were lords in parliament , councell , session , checker , lords of regalities , lords of temporall lands , presenters to benefices , modifiers of ministers stipends , grand-commissioners in the high commission . was it wonder then if so great commanders commanded the assemblies constituted , as is said , and carved to themselues a spirituall lordship , when their worthy brethren were banished , imprisoned , confined , or deteyned at court , that they might the more easily effectuate their purpose . they haue broken the caveats made with their owne consent , violated their promises , and haue sought preheminence both in church and common wealth , with the ruine of others , and the renting of their mothers belly . wee haue notwithstanding been so silent hitherto , that the world hath iudged our silence , rather slumbring and slothfulnesse then true patience . they are not satisfied with the wrongs already committed , but do still provoke us with new irritant occasions : and specially by obtruding upon us superstitious will-worships , and polluted inventions of men . it behooveth us therefore to set pen to paper , and say somewhat for the surer stay and better information of professors , tenderly affected to the sincerity of religion , lest they bee deluded with the glorious name of a pretended and null-assemblie , or seduced with temporizers , swallowing up all abhominations or corruptions whatsoever . the meanes of printing and publishing are to us very difficill : wee wish therefore every good christian to take in good part our meane travels , and not impute unto us want of good will , but of meanes , if they be not served hereafter continually after this manner . wee shall bee ready god willing for our owne part , as need shall require , and opportunitie will serue , to defend the cause we maintaine against any of our opposites their answers , or replies whatsoever , worthy of answer . wee haue seene of late some pamphlets , which haue rather exposed their authors to laughter and contempt , then deserved any serious confutation . in the epistle before basilicon doron his maiestie protesteth upon his honour , that hee misliketh not generally all preachers , or others , who like better of the single forme of policie in our church , then of the many ceremonies in the church of england : and are perswaded that their bishops smell of a papall supremacie , that the surplesse , the corner cap , and such like , are the outward badges of popish errours . and that he doth equally loue and honour the learned and graue men of either of these opinions . his maiestie useth this provision , that where the law is otherwise , they presse by patience and well grounded reasons , either to perswade all the rest to like of their iudgement , or where they see better grounds on the other part , not to be ashamed peaceably to incline therunto , laying aside all preoccupied opinions . wee are able to proue that no ecclesiasticall law hath been made in any free and formall assemblie for the alterations by-past , or presently intended , either in government or ceremonies . the ratification of civill lawes already made , or to be made , cannot rectifie the ecclesiasticall , as long as wee are able by good reason to impugne their authority , and evince the vicious constitution , the informall and unlawfull proceedings of these assemblies , where the said ecclesiasticall lawes are said to haue been made . put the case that no exception might be made against the law , his maiesties provision permitteth us to perswade others with well grounded reasons . the verity of our relations , and validity of our reasons , we refer to the tryall of every iudicious reader , making conscience of his oath , promise , subscription , and puritie of his profession . the proceedings of the assemblie holden at perth in august , anno dom. 1618. tvesday the 25 of august , 1618 , the first day of the assemblie . the generall assemblie was indicted by his majestie to be holden at perth the 25. day of august 1618. intimation was made twentie dayes before by open proclamation with sound of trumpet . for obedience to the proclamation and his majesties particular missiues , the persons following conveined at the said burgh the appointed day : his majesties commissioners my lord binning secretary . lord skoone . lord carnegie . their assessours sir gideon murray treasurer deputy , sir andrew ker of pharnihirst , captaine of the guard . sir william olphant the kings advocate , and sir wil. livingstoun of kilsyth . noble men , the earls of louthiane , lord ochiltrie , lord sanquhar , lord boyde . barons : waughtoun , lutquharne , glen-vrquhart younger , clunie-gordoun , boningtoun-woode , weymis , balvaird , bilcolmie , balcarras , balmanno , bombie , blackbarronie , lagg . burgesses : for edinburgh david akinheid george fowlis . for perth iames aedie , constant malice . for dundie ; m r. alexander wedderburne younger , robert clay-hils : for aberdine , m r. iohn mortimer . for sterling , christopher alexander : for s. androes , iohn knox , thomas lentroun : for the vniversity of s. androes , doctor bruce . bishops , all except argyle and the iles. ministers , commissioners from presbyteries . according to the ordinance , and laudable custome of this church anent the sanctification of her meetings by fasting and prayer , intimation was made vpon the sabboth preceding in the church of perth of a fast to be observed the first day of the assemblie : but the fast was little regarded , sauing that two sermons were made . the first was made in the morning by patrik bishop of aberdine . his text . ezra . 7.23 . he observed and enlarged this ground , that nothing should be done or determined in the church by any superiour power whatsoeuer , but that which is according to the commandement of the almightie king. the other sermon was made at the tenth houre by iohn archbishop of saint andrews in the lytle church . his text . 1. cor. 11.16 . was very pertinent , but he ranne quicklie from it . he discoursed the space of two houres first in defence of ceremonies in generall . next , of the fiue articles in particular . his best arguments for proofe or improbation was some testimonies cited out of calvin , martyr , beza but perverted . the said arch bishop in his discourse , made ample protestation that he vnderstood not of the intended novations before they came of his majestie . item , that his majesty would haue had these fiue articles registred as canons in the booke of the generall assemblie , without either reasoning or voting : but by his meanes his majestie was put of , till the consent of the church should be obtayned . this his protestation he confirmed with a dreadfull execration , that the curse of god might light on him , and his , if he had not spoken truely . immediately after the said discourse ; was holden the first session of this assemblie in maner following . there was set in the litle church a long table , and at the head thereof a short crosse table . at the crosse table were set chaires for his maiesties commissioners and the moderator . at the syde of the long table were set forms for noblemen , barons , burgesses , bishops and doctors . the ministers were left to stand behind them , as if their place and parte had been onely to behold . the arch-bishop placed himself at the head of the table in the moderators chaire beside his majesties commissioners . after prayer he notified to the assemblie , that maister thomas nicolson ordinary clark had dimitted his office in favour of maister iames sandelands aduocate . he commended the said maister iames , as a man qualified for that office , and readie to further the brethren in their particular affaires : and so without formall voting or lyte he tooke him sworne and admitted him clerk. the brethren were ordained to giue in their commissions to him after the rising of this session . after that , doctor young , deane of winchester , by birth a scotishman presented his majesties letter , directed to the lords of the privie counsell , and the bishops . this letter was twise read in open audience . terrours were mixed with allurements to mooue the assemblie . after the reading of his majesties letter the archbishop had a speach , wherein he protested , that neither he nor the church of england had craued these nouations , nor geuen counsel thereanent , and that it was against his will , that euer they were motioned . yet now he is perswaded , that his majestie would be more glad of the consent of this assemblie therevnto , then of all the gold of india : assureing them on the other parte in case of their refusall , the whole estate and order of our church will be overthrown , some ministers will be banished : other some will bee deprived of their stipend and office ; and all will be brought under the wrath of authority . he advised them rather to consent in time , then afterward to beg favour by offering conformity , and finde none . he alledged a letter written to him by a banished minister , m. iohn sharp , requesting liberty to serue god in his own countrey , and offering to submit himselfe in all things . but the letter was neither read nor seen . o , sayd he , i know when some of you are banished , and others deprived , yee will blame us , and call us persecuters ; but we will lay all the burden upon the king. and if you call him a persecuter , all the world wil stand up against you . after his owne speach , he required doctor young to speak , if so be , hee had intention or commission to that effect . the doctor after his preface of insinuation , layd out the proceedings of the last assembly holden at s. androes , the taunt and reproches breathed out at court against the same : his maiesties high displeasure kindled by occasion thereof , like a flame of fire ready to consume all , except it were quenched in this present assembly by condiscending to the fiue articles . hee taxed the state of our church , whereof he was ignorant . it pleased his wisdom to bring in the puritan and the papist , like herod and pilat conspiring si non contra christum deminum , tamen contra christum domini . in end with words framed for the purpose and uttered in a mourning maner , hee went about to catch consent to the fiue articles . the ministers defenders of the established order perceiuing the drift of these discourses , and all other meanes to be prepared and disposed for dashing of simple men , modestly required foure things . 1. that none be admitted to vote , but such as are authorized with lawfull commission . the archbishop answered , hi● maiesty had written to noble men and barons willing them to be present at this assembly , if any man had any exception against them , they should be heard . it was replyed that they were not to except against their honorable persons or presence ; but earnestly to ●rave that the order of the church might be observed : whereby it is provided that without commission none haue place to vote in generall assemblies . 2. that the liberty of the church be not broken in the election of the moderator , and that a lawfull lite be made to that effect . it was answered by the archbishop that , this assembly is convocate within the bounds of his diocesse he would understand who will take his province over his head . so he intruded him selfe in the moderators office without election . 3. that the articles proponed in short and generall summes , might be put in forme , and amply extended as his majesty would haue them inacted , that they may be the better aduised and considered . the pretended moderator answered , let alone these toyes , trouble us not with needlesse questions , we shall speak of these things in the priuy conference . 4. that some of either opinion may be set apart to collect , and put in order the reasons of either side for the more sure & easie information of the assemblies . the pretended moderator reiected this also as impertinent . he proceeded at his owne pleasure without advice or information of the provinces or presbyteries to the nomination of the priuy conference , before that the clark had received the commissions . hee nominated besides his majesties commissioners , their assessours and the noble men , all the barons except three ▪ all the bishops , the commissioners of edinburgh , perth , dundie , 37 doctours and other ministers . the most parte was such , as were already resolved to yeeld . others were not experienced in the state of our church , some few of the other opinion were taken in , to try the force of their arguments in private , that in publick they might either be evaded , or suppressed . after the said nomination the conference was appointed to convein at 3. afternoone and the assembly at 8. hours in the morning . so endeth the first session . the conference convenied at 3. afternoon . his majesties letter was read again . the moderator aforesaid seconded the same with many terrours . to make them goe quickly to worke , he affirmed that foure articles were already concluded in the assemblies holden last at aberdine and s. andrewes respectiue , howbeit not in forme as his maiesty required : that kneeling allanerly rested to be consented unto . for assisting of his declaration a minute was read containing the poynts conferred upon at the places foresayd . and no further evidence was produced for probation of the alledged agreement . but particularly mention was made , that his highnesse altogether refused cautions and conditions added by the said assemblies as frustrations of his highnesse intentions . and as was affirmed by the said moderator , his maiestie was still offended at that assembly holden at s. andrewes . for removing of that offence the moderator aforesaid would haue had the article of kneeling voted in the conference without reasoning . but after much businesse and earnest dealing , the said article by plurality of votes was put to reasoning . for clearing the state of the question , the ministers defenders of the established order , required againe that the sayd articles might be extended to the full , and put in perfect forme . 2. that the party of the other iudgement , would proue them necessary and expedient for our church , according to the revealed rule , affirmanti incumbit probatio : or otherwaies improue our former order already established , as defectiue , superfluous ▪ or confused . 3. that time and place might be granted to all , having calling and interest to reason freely , and heare reasoning in presence of the assembly for their better direction . 4. that the reasons of moment might be proponed and answered in writing , and some few of either side appointed to put them in due forme and order . the moderator notwithstanding of the reference of these conditions to the privy conference , reiected them : and as for the party pursuer , and party defender in the reasoning , he determined by himselfe , that the ministers defenders of the established order must either proue the articles to be impious and unlawfull , or else they must proue disobedient to his maiesty . it was replied , that poore subiects neither ought , nor conveniently could dispute a question so affected with disobedience to their soveraigne , as was there alledged . but if reformation be intended , and the truth of the articles proponed be sincerely to be searched so farre forth as they may proue good and expedient for this church ; the order agreed upon by his maiestie at perth 1597. cannot of reason be refused , viz. that matters touching reformation of external government be proponed , ordine & decenter animo aedificandi , non tentandi , for searching the truth the undoubted ground of true unity . notwithstanding of whatsoever could be alledged , the ministers standing for their possession , were forced to be persuers , and either to obiect against the said articles , or else to be reputed disobedient to his maiesty , and to haue no reason on their side . the time being spent , some few reasons were alledged by the ministers , which were cut off rather by cavilling and quarrelling at mens persons ▪ then solidly answered . the conference was appointed in the morning at eight houres , notwithstanding the said houre had been appointed for the second session of the assembly . wednesday the 26. of august , the second day of the assemb●y . the privy conference convened at 8 houre in the morning . much time was spent with the bishops discourses , and other preparations for making way to summary reasoning . some few arguments were proponed by the ministers against kneeling in the act of receiving the sacramentall elements of bread and wine ; but answered as before . the pretended moderator to cut off reasoning instantly required , that kneeling might bee voted in the conference . the ministers alledged that the proper use of the conference is to prepare and put in order matters that are to be intreated in the face of the assembly ; and therefore required that the articles might be formed : and after long debait it was concluded by plurality of votes , that they should be formed . the rest of this short time was spent in naming of bishops and doctors for forming and extending the articles and acts that were to passe thereupon . the conference was appointed to conveine at 4. afternoone . the assembly being frustrate of their diet in the morning , assembled at 4. afternoone at the call of the bell , by the moderators expectation . he shewed unto them , that that houre was appointed for the conference allanerly . but seeing they conveined , hee thought good to make known to them , that the foure article● formerly condescended upon at aberdine and s. andrewes , as also the fift article against kneeling , after long reasoning were concluded in the conference , and ordained to be formed and produced before them . and so hee desired them to depart to the end that matters might be exped , for ending the assembly the morne . but opposition was made in the contrary , that kneeling was not voted , and the other foure articles were neither reasoned nor voted . after the removall of the assembly , the act of kneeling as it was formed , was read in presence of the conference , the pretended moderator urged that kneeling should be voted . it was answerd , that it was an intolerable novelty in this church , a great prejudice to persons , purposes , and priviledges , and a presumptuous usurpation of a few to vote and conclude under the colourable pretence of a conference , matters of weight belonging to the whole church . they required therefore that according to order , reasoning and voting might be reserved to the full assembly . the pretended moderator answered , first , that it was the custome of the lords , of the articles in parliament to proceed after that manner . next , that he would not spare to commit twenty preiudices to please the king. and thus kneeling was put in voting without regard of the assembly , and concluded by plurality of votes . the rest of this short time was spent in talking upon symony , the planting of the church of edinburgh , and order to bee taken with beggars . the conference appointed the assembly to conveine the morne after sermon . thursday 27. aug. the third day of the assembly . william , b. of galloway made a sermon , his text rom· 14.19 . his doctrine was far contrary to that which he taught before the estates of parliament an. 1606 he set at naught the ancient order of our church , sometime highly commended by himselfe , and extolled his new light . he presumed to teach them a new kinde of catechisme , under whom he himselfe might be as yet catechised . the second and last session of this assembly began after dinner ▪ and ended this day . the kings commissioners , and the bishops , masters of this assemblie , determined to end all this after noone : and hauing the assise enclosed for that effect , assured them that out of that house they should not go untill his majestie were satisfied of his desire . the pretended moderator earnestly aggreadged the nncessity of yeelding and instantly urged present voting without furder delay strongly enforcing , that his maiestie behoved to bee satisfied , and assureing them , that his highnesse would accept of no other answer but yeelding . to effectuate his purpose , hee blew out many threatnings in most peremptory maner . hee insulted uppon the ministers assembled , as if they had been hirelinges , saying , i know you all well ynough . there is neuer a one of you will suffer so much as the losse of your stipends for the matter . think not but when the act is made i will get obedience of you . there is none of you that voteth in the contrary mindeth to suffer . some men , said hee , pretend conscience and feare more to offend the people then the king : but all that will not doe the turne . albeit he had formerly affirmed in the case of requiring consent , that although the act were made , his majestie would be mercyfull in vrgeing obedience thereto . and they knew him to be more fauourable to his brethren then any bishop of england . hee tooke it also vpon his conscience , though it was not trew that there was neither lass nor ladde rich nor poore in scotland some few precise persons excepted , who were not onlie content but also wished that order of kneeling to be receiued : whereof he had profe and experience in his own citie of s. andrewes , and in this town since he came hither . hee made mention of a pamphlet casten in the pulpit at edinburgh , wherein it should haue been affirmed , that the bishops were bringing in papistry , and that good professors will fight in defence of their own religion . by way of answer thereto , he confessed that the ceremonies make not the separation betwixt us and the romane church , but their idolatry , the which if the romanists would forsake , they would meet them mid-way , and ioyne with them . and as if the ministers had known any such professors disposed to fight for the religion , or had been of purpose to ioyne with them , he disswades them to leane to such words , for he had seen the like of that before time at the 17. day of december . hee wished if such a thing should happen , it would please his maiesty to make him a captaine , never any of these braggers would come to the field . after these blasts and terrours , the ministers with modest importunity insisted that the matters depending might be better cleared by further reasoning and advisement ; so much the rather , because these matters had not been reasoned in full assembly , for the information of all that had interest . after much dealing , and many earnest speeches and desires to be heard , some fashion of liberty was granted to a few , but with such checkes and limitations to the partie that preased to propone and reason , that quickly they were cut off and sourely rebuked , rather borne downe with authority , then satisfied with reason . his maiesties chiefe commissioner , & pretended moderator , straitly enioyned them either to propone a new reason , or else to hold their peace , when as the argument either had ▪ not been proponed in conference ; or if proponed , not answered ; or if answered , not suffered to be replied unto . and suppose all this had been done in the conference , yet all was new to the full assembly , and ought to haue been repeated and fully discussed for information of all voters . yea many ministers had not so much a● accesse to heare or propone one argument : they had no seates provided for them , as the other party had : gentlemen thronged in before them . the defenders of the articles were permitted to discourse as long as they pleased , to gybe , mocke , and cavill , so light account made they of the matters in hand , or the fearfull schisme ensuing upon such disorders , that their behaviour was offensiue to the beholders . the best arguments and answers were taken from the authority of the kings sword . hee will ranverse all , except we yeeld ; or the authority of his word ; as when it was alledged out of zanchius upon the fourth commandement , that things indifferent abused to idolatry should be altogether removed . the pretended moderator opponed the iudgement of the king of great britaine , to the iudgement of zanchius , or any of the learned . in a word , the pretended moderator professed plainly , that neither their reasons nor their number should carry away the matter . these articles must be concluded , and should be concluded , although there were none but the eleven bishops , with the authority of his maiesties commissioners , they shall impose them . after some few reasons proponed and answered , as is said , it was confessed , that if his maiesty could haue been pleased , or put off , they would haue reasoned against these articles , and the introducing of them in this church . doctor lyndesay being posed in conscience , confessed that they had neither reason , nor scripture , nor antiquity for them , yet to avert rhe kings wrath of this church , yeelding was best . kneeling was chiefly agitate . some velitation there was made against holy dayes . nothing spoken of the three other articles , boasting and posting confounded all . the ministers not being permitted to reason and pursue their arguments verbally with such liberty , as of reason should haue been granted , and fearing prejudice in voting , gaue in some difficulties in writing , to be considered and removed , before the articles should passe in voting , like as they were ready , if place had been granted to present in writing particular reasons against every one of the said articles , as was plainly professed . but for cutting them short of that intention , the presenter of the said difficulties in a bosting manner was commanded to subscribe the same , and rebuked as not haveing commission . they suspected a protestation , against the proceedings of this assembly , for preventing whereof they had declamed before against the protestation subscribed at the last parliament , as treasonable , and seditious . but when it was perceaved , that he sought a penne for subscribing of the same , the moderator receaved them . two of them was read , but no wayes respectted ; the rest were suppressed . the ministers notwithstanding of the preceding terrours most humbly and earnestly requested his majesties commissioners , that the concluding of the articles might be continued , which their reasons in writing were sent to his majesty , and answer returned . but this humble request was dispysed . before the roll was called , his majesties letter was read again in open audience of the said assembly , no doubt to the end the last impression might incline the voters to consent . the ministers defenders of the established order required againe , that none might haue place to vote , but such as were authorised with lawfull commission : but that order could not be admitted . yea the pretended moderator answered , that if al scotland were there present they should haue vote . the question put in voting was thus formed . whether will yee consent to these articles , or disobey the king ? the words chosen to distinguish the votes were : agree : disagree : non liquet . the question proponed was affected with this strait condition : he that denyeth one , denieth all . the question being thus contrived , the moderator certified them , that whosoever voted against the articles , his name should be marked and given up to his majesty . for gathering the votes , he took the roll in his owne hand from the clarke , to whom of office it belongs so to marke the votes , that accordingly he may forme the acts truely as his oath and office bindeth him . first were called his highnes commissioners , and their assessours ; then the noblemen , bishops , and barons ; then the doctors and ministers , last of all the burgesses . the doctors and ministers were called on without order . he called first on those , of whom he was assured to be on the affirmatiue side without respect of the order of province or presbytery , as for example , the arch deacon of sanct androes and m r. patrik galloway a man of many pensions were ranked with the ministers of the north. some wanting commission were called and voted affirmative : diverse others having commission of whose negative they were assured ; were omitted . in calling on the names , he inculcate these and the like words : haue the king in your mind : remember of the king : looke to the king. in the end by plurality of votes the fiue articles were concluded and consented unto . 1. kneeling in the act of receaving the sacramentall elements of bread and wine . 2. five holy dayes : the day of christs nativity , passion , resurection , ascension , and the penticost . 3. episcopall confirmation . 4. private baptisme . 5. private communion . his majesties commissioners and their assessors : all the noble men , except one : all the barons except one : all the doctors except d. strang : all the burgesses and a number of ministers voted affirmative ▪ one noble man , one doctour , and fourty five ministers voted negative : some few , non liquet . the nvllity of perth assembly . the generall assemblie hath vsuallie met , since the reformation of the religion , according to the indiction of time and place made by the former assemblie . and if it happened that any assemblie was to be holden pro re nata , premonition was made in dew time by his majestie , and the commissioners of the church , and the occasions set down expresly , to the effect commissioners might be sent instructed according to the qualitie of the busines to be intreated . nevertheles after diuerse reports given out by such as stand in credite in church affaires , that his majestie was so incensed against the last assemblie holden at sanst-androes that there was no hope of any other assemblie : this assemblie beyond expectation was proclamed to be holden within twentie dayes after the proclamation made at the market crosse of edinburgh , without any advertisement giuen to the presbyteries anent the matters to be handled . the acte of chattouris of old were voyd , and of none effect , when the meanest member haveing vote was neglected , contemned , or not lawfullie warned . such like the acte of provinciall synods , when the mean●st suffragane was not regarded with lawfull citation , according to the rule contemptus unius plus obest , quam multorum contradictio . neuertheles for lack of lawfull warning ▪ and conuenient space to provide and prepare commissionars , there was absent from that assemblie , foure dioceses viz. orknay , caithnes , argyle , and the iles , beside diuerse presbyteries , whose interest was as proper and necessary in the general assemblie as of any suffragan in synod or particular member in the chaptour . the generall assemblie , the highest judicatorie ecclesiasticall within this realme , hath ever after exhortation made by the last moderator lyted , and lawfullie elected a new moderator according to diuerse acts continuall custome and practise of this church . the which presbyteries hath been so regarded , that the conuention holden at perth by his maiesties missiue the last of feb. 1596. although frequented by his maiesties presence with a great number of the nobilitie , barons and burgessis with the commissioners from euerie presbyterie was for the defect aforesaid no further acknowledged to be a lawfull assemblie , then the generall assemblie holden at dundie the yeare following 1597. declared the same , that is , to be a lawfull extraordinary assemblie . neuertheles no moderator was lawfullie elected in this assemblie , but the place vsurped by him who had practised against the matter there proponed , and not as yet determined , and consequentlie , who ought to haue been secludid from any authoritie in respect of the preiudice commited by him . by order established , acts standing in force and continuall custome free of all controversie and quarrell , all and everie one of the ordinary members of a generall assemblie , having place and power to vote , or capable of moderation , are and should be authorized with lawfull commissions from inferiour assemblies viz. presbyteries , burghs and vniversities , according to the acte made anno 1537. neuertheles the bishops , a great number of noble men and barons , and some ministets , hauing no lawefull commission presumed to carrie themselues as lawfull members of the said assemblie . whereas the proceedings of the assemblie ought to be free without preoccupation either with terrours or allurements . this assemblie was preoccupied with sermones , letters , harangues with allurements on the one side , and terrours on the other . no other ought to be chosen members of the priuie conference but such as are authorized with commission to be members of the assemblie . nevertheles the pretended moderator did nominat for the privie conference such as he pleased , before the commissions were deliuered , and consequentlie not dewlie informed , who were the just members of the assemblie . according to the rule , totum est maius sua parte , the assemblie is greater then the conference : and according to another rule turpis pars omnis toti non congrua . it is an absurd conference that disagrees from the whole assemblie , neuertheles in that assemblie some few named by the pretended moderator , not chosen by the assemblie , not only according to the custome of the priuie conference concurred with the said moderator for preparing and digesting of matters to be proponed in dew order , but tooke vpon them to reason , vote , and conclude the matters properlie belonging to the whole assemblie . it had been the commendable care of godly emperours , and their honorable deputs in general councels , to provide that nothing be done violently , nor extorted by terrour , but that time ▪ and liberty be granted for reasoning upon matters proponed ▪ and that the booke of god be layed open for finding out the truth . agatho writing to the emperour constantine adviseth him to grant free power of speaking to every one that desires to speak for his faith which he beleeveth , and holdeth that all men may evidently see that no man willing or desirous to speak for the truth was forbidden , hindered or rejected by any force , threatnings , terrour , or what soever else might avert them from so doing . conforme to this advice , the emperour answereth as followeth . by god almighty we favour no party , but shall keep our selues equall to all , no way making necessity in any point . nevertheles in this assembly , the necessity of yeelding was inforced vnder no lesse paines then the wrath of authority , imprisonment , exile , deprivation of ministers , and utter subversion of the estate and order of this church . such as by the providence of god had their mouthes opened to reason , were checked , quarrelled , rebuked , boasted , interrupted , and for their discouragement , it was plainly professed that neither the reasoning nor the number of voters should carry the matter away . the party defender was forced to persue . the collecting and putting in order of the reasons of either side was refused . in free and lawfull assemblies private reasoning is not sufficient , but it is requisit that there be also free reasoning in publick for the full information of all who haue the right of voting . nevertheles in this assembly publick reasoning was hardly obtained , and when it was obtained , it was not full and free to propone , and persue with replyes . in all free and lawfull assemblies , humble requests for mature deliberation in maters of great importance hath been heard , & granted . but in this assembly humble supplication for continuation till matters were more ripely considered , or till his majesties answer was returned to the petition of the defenders of the established order , was peremptorily refused . pope leo excepteth against the second councell of ephesus , call praedatory , that dioscorus , who challenged the chief place , keepeth not priestly moderation and would not suffer the synodall letters of the west to be read . in all free and lawfull assemblies good advisements hath been heard & followed . but in this assemblie some difficulties presented in writing to be considered and removed before the voting , were peremptorily rejected . in all free and lawfull assemblies publick voting should be free of all terrours according to the rule , nihil consensui tam contrarium est , quam vis atque metus quem comprobare contra bonos more 's est . nevertheles in this assemblies , his majesties letters were read the fourth time , immediatly before the publick voting , to move the assemblie . the pretended moderator threatned to mark their names who dissented , and breathed out many terrours and threatnings , and so he made good in publicke , that which he profest in private , that he would commit twenty prejudices to further his majesties purpose . in all free and lawfull assemblies the estate of the question to be voted , ought to be so formed that it carry with it no danger . nevertheles in this assembly the matter to be voted was proponed with sensible danger , agree , or be reputed disobedient to his majestie , that is , either make a constitution to bind all ministers , and professours of this reformed kirk to returne to these fiue articles which they haue vomited , or else yee shall be reputed disobedient . as the acts which are to passe in voting should be distinguished in number : cleare in order , particularly expressed from point to point , because they should contein directions of certain actions to be performed , &c. so the matters offered to voting should be distinctly , clearly , and particularly proponed . nevertheles in this assembly all was shut up in a confused caption a multis interrogatis , and voted at once voting in one session . iustly therefore may their conclusions be called leges saturae . in all free assemblies such order is observed in calling the names of the voters , that no publick prejudice be committed . nevertheles in this assembly neither the accustomed order of provinces , nor presbyteries was observed ; but such were called on first , as were knowne to be affirmative voters , to discourage and disperse the negatives . leo sayeth epist. 25. that some that came to the councell of ephesus were rejected , and others were brought in who at the pleasure of dioscorus were brought to yeeld captiue hands to their impious subscriptions . for they knew it would be preiudiciall to their estate , unlesse they did such things as were injoyned them . it is crimine falsi in gathering of votes , either to passe by them , who haue place and power to vote , or to admit such as are not lawfullie authorized . nevertheles in this assemblie not only were some past by who were knowen resolued to vote negative , but diverse others also disposed to vote affirmatiue were admitted , or rather brought in without commission . in all free and lawfull assemblies , not onely ministers , but all others of whatsoeuer rank , ought to be authorized , with cōmission , or els they haue not the power of voting . neuertheles in this assembly , persons of all ranks not authorized with commission , were admitted to vote , as may be seen by the induction following . it hath pleased his maiesty in former times to send but some few commissioners in his highnesse absence , to concurre with the assembly , and to propone his highnesse desire thereunto , &c. neverthelesse in this assembly , not onely his maiesties commissioners , but also their assessours gaue euery one vote , whereas his maiesties selfe being present ; never clamed furder , then the power of one vote . at edinburgh in iuly 1568. it was ordained that barons should be chosen commissioners in synodall assemblies . at dundie in march 1597. after the full establishment of presbyteries , it was appoynted in presence of his maiestie , that barons should be chosen commissioners with consent of presbyteries , and that one baron onely should be directed out of the bounds of a presbytery . neverthelesse in this assembly , the noblemen and barons had neither commission according to the old act , nor according to the new . in the yeare of god 1568. it was ordained that burgesses should be chosen commissioners by the councell and kirke-session of their burgh coniunctly . and in the yeare 1597. that they should be chosen with consent of the presbytery . item , that every burgh haue power to direct but one commissioner , except edinburgh , to whom it was permitted to direct two . neverthelesse in this assembly , neither of the said acts were observed . at montrose 1600. it was statuted and ordained , that none of them who shall haue vote in parliament in the name of the church , shall come as commissioners to the generall assembly , nor haue any vote in the same ▪ unlesse they be authorized with commission from their own presbyteries to that effect . this act was never repealed , no not at the pretended assembly holden at glasgow , but by the said assembly they stand countable to every generall assembly for their proceedings . howbeit the presbyteries were spoyled of their authority in many things at the sayd pretended assembly : yet of the power of election of commissioners they were not spoyled . neither is there any other order of election of commissioners , and constitution of the mēbers of the assembly set down by any act of our kirke , their was established anno 1597. nevertheles in this assembly , they not onely presented themselues without commission , but sate as lords over-ruling it . they had practised the ceremonies against the established lawes before they were proponed to the assembly , they ought therefore to haue been secluded and sharply censured ; but they usurped the place both of iudge and party . at s. andrewes in aprill 1582. it was thought expedient that presbyteries should not be astricted to direct their moderator in commission , but whom they iudged fittest for the purpose . that constant moderators should be constant members of the generall assembly , is a forged clause foysted in an act of a pretended assembly holden at linlithquow the yeare of god 1606. the which assembly neither the church then did , nor the bishops now will stand to . nevertheles in this assembly , some moderators of presbyteries voted without election , and onely by vertue of the forged clause of the act aforesayd . if any presbytery directed their moderators in commission upon ignorance and errour , having respect to the forged clause aforesayd . their ignorance and errrour is not lawfull consent . it is in the meane time to be remembred , that the present moderators are not of the quality of these constant moderators , but of a new edition set out at glasgow , viz. they are the bishops deputes placed by them in presbyteries . the assessours to his maiesties commissioners , the noblemen , barons , bishops , burgesses , and moderators imposed upon presbyteries with some ministers voting without warrant , being substracted from the number of affirmatiue voters , the negatiues will not be found inferior in number to the affirmatiues authorized with commission . and suppose inferiour in number , yet not in weight , for the negatiue voters adhered to the iudgement of the church , heard no reasons for the novelties proponed , were not overcome with perswasions or terrours , as was the affirmatiues . the affirmatiue voters authorized with commission , either had their commissions procured by their bishops , or else were mercenary pensionars ▪ or plat-servers for augmentation of stipends : or gapers for promotion : or of suspect credit for benefite received or hoped for ▪ or had subscrybed other private articles in private more dangerous then the present articles : or had been threatned privatly by their owne diocesian bishops with deposition : or were not well informed in their judgment for lack of full and free reasoning : or were circumvented with promises made to them , by theit bishops , that they should not be urged with the practize , if they would only consent to make an act to please the king : or were terrified with the publick threatnings before mentioned . iudge therfore whether their votes should be pondered or numbered . in omnil us causis pro facto accipitur id in quo quis alium terrefacit quo minus fiat . in this assembly the affirmatiue voters confessed that they assented not simpliciter to the articles proponed as knowing truths , but onely to avert the wrath of authority , standing in their owne iudgment against them , and not for them , in respect of the estate of this church . hence it may be clearely seene that their votes were only affirmatiue in respect of their feare , but negatiue in respect of their iudgment , and duetifull affection to this church . other informalites may be observed , but these are sufficient to proue the nullity of this pretended assembly whereby the established estate of this church is so farre prejudged , or rather simple people for their facility indangered , if they upon the pretended authority of this assembly shall adventure to make defection from their former profession confirmed by so many and well advised assemblies , and blessed by the experience of gods great loue in his best benefites , or to violate their solemne oath , and subscription . the pretender may as safely professe that he wil alter his profession , or violate his oath , and subscription , suppose there had been no assembly at all . but to detaine simple people in their bygaine revolt , it will be cryed out and inculcat that some few persons ( and to make them odious they wil be called mall-contents , troublers of the estate , seditious persons , and what not ? for the which contumelies and reproches account must be made one day ) that they may not , nor should not iudge upon the nullity of the assemblies . it is trew by way of iurisdiction or superordination ( as they call it ) no private man should presume so to doe , for that iudgment belongeth to another free , and lawfull assembly . but by the iudgment of discretion every christian man ought to iudge how matters of religion are imposed upon him , and by what authority . if thou mayst not discerne as a iudge , thou mayst discern as a christian. if yee shall admit indifferently whatsoever is concluded under the glorious name of an assembly , then may wee be brought to admit not only the english ceremonies , but also lutheranisme , and papistry . if ministers giue way to their parochinners to practize the obtruded ceremonies at their pleasures . if sworne professors intangle themselues againe with the superfluiities , whereof the lord hath made them free , let the one and the other take heed how they defend themselues from the iust challenge of back slyding , and the rest of the inconveniences , that may ensue on their change . if the parliament by acts , authorize matters affected with such informalities , and nullities , matters of themselues so contrarious to our profession , their ratification of a vitious thing can not be a rule to a christian manes conscience . but it is to be hoped , that the lord shall so dispose the hearts of stats-men to the loue of the truth , quietnes of the church and country , and peace of mens consciences , that no unreasonable burthen shall be knit upon the members of christs bodie by any deed of theirs under the name of a benifit to the church . invito beneficium non datur . consider three things : first the nullity of this assembly . 2. thy own oath and subscrption , how it admits or abhors this change suppose the assemblie had been lawfull . 3. if the particulars offered can be made lawfull , or expedient by any assemblie whatsoeuer . the articles presented to the assembly aug. 27. with some quotations added for confirmation . for somuch as wee haue been debarred of accesse , and from heareing the proceedings of the conference , their reasonings , consultations , and advisements , anent the articles proponed to this generall assemblie : whereof all and euery one of them so neerlie toucheth vs in our christian resolution and offices of our ministerie . in most humble manner wee present to your considerations the particulars here after specified , in the feare of god intreating your favourable answer to the same . 1 the articles proponed , if they be concluded , they doe innouate and bring under the slander of change the estate of this church , so advisedlie established by ecclesiasticall constitutions , acts of parliament , approbation of other kirkes , and good likeing of the best reformed christians without and within this kingdom , and so evidentlie blessed with happie successe and sensible experience of gods greatest benefits by the space of 58 yeares , and aboue ; so that wee may boldlie say to the praise of god that no church hath injoyed the trueth and puritie of religion in larger libertie . and vpon some such considerations , it pleased his gratious majestie to continew the church of england in her established estate , as may be seen in the conference at hampton court , and thomas sparke his booke written there vpon . ipsa quippe mutatio , etiam quae adiuvat utilitate novitate perturbat : quapropter quae utilis non est , perturbatione infructuosa consequenter noxia est , sayeth augustine epist. 118. that is euen a change that is helpfull for utilitie , perturbeth with the noveltie . wherefore consequentlie a change that is not profitable , is noisome through fruictles perturbation . rarher a kirk with some faulte , then still a change , it is said in the conference at hampton court . 2 the receiuing again of these articles so justly rejected , and so carefullie , and long kept foorth of this kirk , greeveth reformed professours tenderly affected to our reformation , and giveth occasion to our adversaries to reproove our separation from them , of rashnes , levitie , and inconstancie , and not onely hindereth their conversion , but strengthens their hope of our furder conformity with them . quoties non mutarunt suam quisque senten●iam ? quod aedificant bodie , cras destruunt . hodie lapidem locant in fundamentum , coementoque confirmant , quem postero dic eruunt , & conterunt . vbique revocationes , emendationes , novi foetus , aliae atque aliae , quoties nova sententia placet , assertiones : alius deturbat alium , confusio confusioni permiseetur : atque interim scinditur incertū studi● in contraria vulgus . nec adhuc ●●rnimus aliud , est quis nisi mente captus dicat istiusmodi artifices reaedificare ecclesia dei , quibus omnia incerta fluxa , instablia , contraria : quibus nulla dogmatum constantia , nulla animorum consensio , antdidagma coloniens . pag. 4. that is , how oft haue they not changed every one their opiniō : that which they build to day , they demolish to morrow : they place this day a stone for a foundation , and make it sure with morter which they pull vp the day following and bruse in peeces : euery where there is revocations , corrections , new births , diuerse assertions , as oft as a new opinion pleaseth any of them : one throweth down another : confusion is mingled with confusion ; and in the meane time , the doubtfull vulgars are seuered in contrarie factions . neither do wee as yet perceiue any other thing : and who will say except such a one as is besyde himselfe , that such artisans reedifies the kirk of god , to whom althings are vncertain , flowing , vnstable , contrarious , who haue no constancie in the heads of doctrine no consent of myndes . &c. 3 they cannot stand in one profession with brotherlie kyndnes , peace , and loue which must bee tenderlie kept amongst the members of christs body , as the same consists of stronger , and more infirme as may appeare in the apostolicall rules following . first , all things are lawfull to me , but all things are not profitable . i may doe all things but i will not be brought vnder the power of any thing . 2. let every man be fully persuaded in his owne my●d . 3 whatsoeuer is not of faith is sinne . 4 let euery one vnderstand according to sobrietie as god hath dealt to euery man the measure of faith . 5 take heede least by any means this power of yours be an occasion of falling to them that are weake . 6 through thy knowledge shall thy weake brother fall , for whom christ died . 7 when yee sinne against the brethren , and wound their weake consciences , yee sin against christ. 8 whatsoeuer yee doe , doe all to the glorie of god. 9. giue no offence , neither to the iew nor to the graecian , nor to the kirk of god. 10 please all men in all things , not seek●ing your owne prosite , but the profit of many that they may be saved . 11 cause not your commoditie to be evil spoken of . 12. let all things be done , honestly , and in order ▪ things indifferent ( put the case mans inuention were of that nature ) in the case of scandall , cease to be indifferent , and are as things morall . perkins . galat. 2.3 . 4. they giue way to humane inventions , and bring the wrong key of mans wit within the house of god whereby toyes and trifling ceremonies in number and force are multiplied as mens wits are variable to invent . who requires those things at your hands . 5. the admitting of some openeth the do●e to the rest , and the multitude of such make us inferiour to the iewes in two respects . 1. their ceremonies were all divine . 2. in number fewer then rituall christians doe obserue betwixt the pasche , and the pentecost , gerson complaineth , quod multitudine levissimarum ceremoniarum vis omnis spiritus sancti quem in nobis vigere oportuit , & vera pietas , sit extincta . that with the multitude of frivolous ceremonies true piety was extinguished and the force of the spirit which ought to be powerfull in us . iewel apollog . pag. 116. sed quamvis hoc neque inve●iri possit , quomodo contra fidem sunt , ipsam tamen religionem servilibus oneribus p●●munt , ut tolerabillior sit conditio iudcorum , qui etiamsi tempus liberta●is non agnoverint , legalibus tamen sarcinis , non humanis presumtionibus subjiciuntur . august . epist. 119. howbeit it can not be found how they are contrary to the faith , yet they presse downe religion it self with servile burdens , so that the estate of the iewes is more tolerable , who howbeit they did now acknowledge the time of their liberty , are subject notwithstanding to the burdens of the law , not to the presumptions of man. quanto majus accedit cumulo rituum in ecclesia , tanto majus detrahitur , non tantum lil ertati christianae , sed & christo , et ejus fidei . confes. orthodox . cap 27. that is , the more that the heap of rites and ceremonies in the kirk increaseth , the more is derogated , not only from christian liberty , but also from christ and his faith . learned and graue men may like better of the single forme of policie in our kirk , then of the many ceremonies of the kirke of england . epist. before basilicon doron . 6 , matters of that nature bring inevitably with them disputations , divisions , contentions as may be seene in all kirkes , where such coales of contention gets entry . the pascha of the primatiue kirk , the interim of germany , the rent of the kirk of england , our owne experience since the strife of the externnall gubernation began among us &c. 7. they hinder edification , for how meckle time and zeale shall be spent uppon the inbringing and establishing of these , as much leasure and opportunity shall satan get to sow and water the tares of athisme , schisme , popery , and dissention . consider the sentences following . 1. let us proceede by one rule , that wee may mind one thing . philip. 3.16 . 2. let us follow the truth in loue , and in all things grow up in him , who is the head , that is christ. ephes. 4.3 . giue no place to the devill . 4. if yee be otherwayes minded god shall reveale the same to you . 5. feede my sheepe . 6. take heede to your selues and to the flock . 7. let no root of bitternes spring up to trouble you . 8. fulfill my ioy that ye be like minded , haueing the same loue beeing of one accord and of one iudgement , that nothing be done through contention or vain glory , but that in meeknes of mind every man esteem other better then himself . 9. do all things without murmuring and reasoning . 10. it was needful for mee to write unto you , that yee should earnestly contend for the faith , which was once giuen to the saincts . 11. while men slep● the enemy came , sowed his tares amongst the wheat , and went his way . 8. they bring a sensible blot either upon the happy memory of our godly and wise predecessours , in so far as wee depart from that reformation , so wisely brought in , appointed & established by them , or else upon our selues , by resuming again of dangerous superfluities without reason , rejected by them , for weighty and necessary causes , magnum est hoc dei munus , quod una est religionem puram , et eutaxian , doctrinae videlicet retinendae vinculum , in scotiam intulistis . sic obsecro et obtestor , haec duo simul retinete , ut uno amisso alterum non diu permanere posse semper memineritis . beza epist. to m. knox. this is a great benefit of god that yee haue brought into scotland true religion and good order , the band that retaineth doctrine , at one time , so i beseech you and obtest that yee retain these two together , so that yee remember , that if the one be lost , the oher can not indure long . and againe he saith quam recte illud , quod disciplinam simul cum doctrina conjungitis , obsecro , et obtestor ut ita pergatis ne vobis idem quod tam multis eveniat , ut qui in limine impegerint progredi non possunt , immo etiam interdum ne velint quidem , quod longè miserimum est . how well was that done , that yee conjoyned doctrine and discipline together , i beseech you and obtest , that yee go forward , lest it happen to you which is befallen to many , that could not make a progresse , haueing stumbled in the very entry , yea sometime were not willing which is most lamentable . 9 they set loose the filthy mindes and mouthes of fleshly livers to triumph against the most sound and best reformed professours , and to reioyce in their rotten opinions , and restored opportunities of sensuall observations of guising , gluttony , carrels , &c. 10 they are declared by this church to be contrary doctrine , as may be seen in the 1.2 . and 3. chapters of the first book of discipline , in these words : we iudge that all doctrine repugnant to the evangell , should be utterly suppressed as damnable to mans salvation . in the bookes of old and new testament we affirme that all things necessary for the instruction of the kirk , and to make the man of god perfect , is contained and sufficiently expressed . by contrary doctrine we understand , whatsoever men by lawes , councels , or constitutions haue imposed on the consciences of men without the expresse commandement of gods word , as keeping of holy dayes commanded by man , the feast of christmas , and other feasts . 11 the commissioners of presbyteries here convened sufficiently understand , that neither the presbyteries from whom they haue their commissions , nor the particular churches of this realm either require , are willing , or consent to admit these novations . consitentur theologi nihil esse per synodos ecclesijs invitis obtrudendum . the divines do confesse that nothing should be obtruded upon churches against their will. 12 the commissioners of presbyteries here assembled , understanding the alienation of them from whom they received commission , from these articles , can by no warrant oblige nor bind their unwilling presbyteries , and congregations to their votes . ecclesiam dissentienlem & invitam obligare quis potest ? who can bind a church disassenting and unwilling . 13 there stand in force divers acts of parliament in favour of our present order , ia. 6. parl. 1. cap. 8. ia. 6. parl. 6. cap. 68. & cap. 69. item , the first act of the parliament anno 1592. 14 the ministers of this church by order of the same printed and inserted before the psalme booke at their admissions respectiue promise in the presence of god , and of his congregation assembled , to abhorre and utterly to refuse all doctrine alledged necessary unto salvation , that is not expresly contained in the old and new testament , and according to the graces and utterances that god shall grant unto them to professe , instruct , and maintaine the purity of the doctrine contained in the sacred word of god , and to the uttermost of their power to gainstand , and convince the gainsayers , and teachers of mens inventions . item , to submit themselues most willingly to the wholesome discipline of this kirk , by the which they were then called to the office and charge , promising in gods presence obedience to all admonitions , secretly or publickly given , &c. 15 the subscribers of the confession of faith by their oath therein contained , promise and sweare to continue in the obedience of the doctrine and discipline of this church , and to defend the same according to their vocation and power , all the dayes of their liues , under the paines contained in the law , and danger both of body and soule in the day of gods fearefull iudgement : and to abhorre and detest all contrary religions , but chiefly all kinde of papistry in generall , even as they are now damned and confuted by the word of god and kirk of scotland , but in speciall the popes fiue bastard sacraments , whereof confirmation is one , with all rites , ceremonies , and false doctrines added to the true sacraments without the word of god : his absolute necessity of baptisme , &c. which confession and practise following thereupon , is come to the eyes of the world in print , and solemnly renewed in the covenant celebrated in the generall and provinciall assemblies , presbyteries , and kirk-sessions in the yeare of god 1596. and how shall any man be heard to speak against that whereunto he hath formerly sworne and subscribed ? see the conference at hampton-court . for the better understanding of their last articles , i will set down a short discussion of the oath . the oath discvssed . the religion , doctrine , and discipline received , beleeved , and defended by the kirk of scotland , and namely the publick ministration of baptisme , and the lords supper , sitting at the table in the act of the receiving the bread and wine of that sacrament , the observation of the lords day , and the examination of children , for the first time at the ninth yeare of their age , for the second at the twelfth , for the third at the fourteenth , excluding and abhorring private baptisme , private communion , kneeling in the act of receiving the supper , holy dayes , or feasts of christmas , passion , resurrection , ascension , and sending down of the holy ghost : were brought in at the reformation of religion , and enioyed ever since in manner and forme as followes . after due tryall and advisement taken of the heads in generall and particular aboue written , the whole church was of one heart and iudgement concerning the same , and every man was permitted to heare reasoning , and such as would were permitted to reason , every man professed himselfe to be perswaded in his own minde . the particulars to be embraced and followed , and the corruptions to be avoyded , were by ecclesiasticall authority in free , full , and lawfull generall assemblies , publicke confessions , and solemne protestations aduisedly established . the estates of parliament agreeing in iudgement with the kirk concerning the said matters by their acts ratified and approved the kirk constitutions , and appoynted civill penalties against the transgressors of the same , with prouision of order whereby they might be called , convicted , and punished . the sayd unity of iudgement authorized by the constitutions of the kirk , and lawes of the countrey , and the whole particulars established by these bands , having been tried by practise , and otherwayes , haue proved expedient , profitable and necessary by the space of fiftie nine yeares , and now iustly haue acquired the force of good and commendable custome . for our furder confirmation of the sayd religion , doctrine , and discipline in generall , and in the particulars before named , all and every one of all estates of this realme haue solemnly sworn , that they shall continue in the obedience of the doctrine and discipline of this church , and shall defend the same according to their vocation and power . notwithstanding of these fiue obligations , viz. unity of judgment , and opinion : ecclesiastical authoritie reiterated & confirmed by many famous assemblies : many civill lawes : nine and fifty yeares practise and custome universally commended : and the sayd solemne oath divers times repeated , the pretended assembly holden last at perth , received certain formes formerly excluded and abhorred . queritur , if one or moe preachers or professours in the sayd kirk , standing to the kirkes former iudgement ; and able to defend the same by good reason , at least seeing no warrant in the contrary , may dispense with the sayd oath , or follow the plurality of preachers , & professors dispensing with the same in the assembly . and what power may compell the alteration of iudgement , or loose the sayd oath in any case aforesayd ? leaving the full answer to the wise and well reformed christian walking before god , and looking for a crown upon the glorious day of our lord. for present reformation we shall consider the sayd oath : first in the persons , takers of the same . 2. the matter whereto they sweare . 3. the forme and manner , whereby they are bound . 4. the force and effect of that forme for making sure mens particular deeds . the persons takers of the oath are all baptised christians of perfect age , able to examine themselues , and so to eate of the lords supper , honoured with callings , and all professours of christian fellowship , of christ the searcher of hearts , and of life and iudgement eternall , free of madnesse , and of all restraint of superiour power in this case , understanding periury and the paines thereof , at their owne liberty , and free of all coaction : as at length may be seene in the confessions of faith registred in the acts of parliament , printed in the booke of discipline before the psalmes in meeter , the confession of faith subscribed by the kings maiesty and his houshold , published by open proclamation and yet standing in print . and in the covenant celebrated by the generall and provincial assemblies , and by the presbyteries , and particular congregations , but more summarily in the heads underwritten , acknowledged and confessed by themselues . we all , and every one of us after long and due examination of our consciences in matters of true and false religion are now throughly resolved in the truth by the word and spirit of god. wee beleeve with our hearts , confesse with our mouthes , subscribe with our hands , and constantlie affirme before god , and the world , that the faith and religion , received , beleeved , and defended by the kirke of scotland , the kings majestie and three estates of this realme particularly expressed in the confession of our faith , established and publickly confirmed by sundry acts of parliament , and now of long time hath been openly professed by the kings majestie , and whole body of this realme , is only the true christian faith and religion pleasing god , and bringing salvation to man. to this confession , and forme of religion wee willingly agree in our consciences in all points , as unto gods undoubted trueth and verity . wee willing to take away all suspition of hypocrisy and double dealing with god and his kirke , protest , and call the searcher of hearts for witnesse , that our minds and hearts doe fully agree with this our confession , oath , and subscription . wee protest that we are not moved with any worldly respect , but are persuaded only in our conscience through the knowledg and loue of gods true religion printed in our hearts by the holy spirit , as wee shall answer to him in the day , when the secrets of all hearts shal be disclosed &c. before and at the tyme of their solemne protestations , it was well knowen to all the promisers , swearers , subscribers , that 1. at edinburgh , the 18. day of octob. 1581. and from the reformation to that year it was resolued , and by common consent concluded that in tyme cōming no sacrament be ministred in priuate houses , but solmnely according to the good order hitherto obserued . 2. at edinburgh in ianu. 1560. it was declared by this kirk that christ sat with his disciples at a table , whē he instituted the supper , and that sitting at table was the most convenient gesture to this holy action . 3. that the popes fiue bastard sacraments , whereof confirmation is one , with all rites ceremonies and false doctrines added to the ministration of the sacraments were abhored . and that examination of children , aftet the maner agreed vpon in the kirk , was sufficient to unite baptized infants with the kirk in the participation of the lords supper . 4. that at edinburgh in ianuar. 1560. the kirk judged vtterlie to be abolished from this realm , keeping of holy dayes such as the feast of christmas &c. imposed vpon the consciences of men without warrant of gods word , and many other things of the like nature condemned by preaching , and corrected by publick censures of the kirk . hence it is euident that no exception can be taken against the persons promising , swearing and subscribing , for despensing with the said oath . the matter whereunto they bind themselues by oath is the religion , doctrine and discipline receiued , beleeued and defended by the kirk of scotland . in respect of this matter , the oath is partlie assertorie , and partly promissorie . they affirme as followes . 1. that it is gods vndoubted truth and veritie grounded onelie vpon his written word . 2. that it pleaseth god , and bringeth salvation to man. 3. that they are now throughly resolued in this truth . 4. that they detest all vain allegories , rites , signes and traditions brought into the kirk without , or against the word of god and doctrine of this true reformed kirk . such assertions can not be loosed , an assertorie oath can not be dispensed with , for it is already past . assertorij juramenti materia in necessitatem transijt . they haue all alreadie sworne that they are persuaded in their consciences in the points aforesaid . this persuasion is not to be performed , but is already past and sworne . we can not therefore go in the contrary except we will be perjured . the promissory part is , to continew in the obedience of the doctrine and discipline of this kirk , or to defend the same . the indurance of the said continuance and defence is all the dayes of our liues . the execration whereby they inforce the truth and promise of their oath is , under the paines contained in the law , and danger both of body and soule in the day of gods fearfull judgement . this continuance and defence in respect of the worthines of the matter affirmed , and of the nature of an oath and promise , and in respect of the indurance , and execration adioyned , leaveth no place to alledge the events of posterior accidents incident to the matter sworne to , to loose or dispense with the said oath , or promise , as it may be clearly seene in the nature of an oath . the formes whereby the foresaid persones are bound to continue , and defend the said religion are 1. publick profession before god and the world 2. printed and published confessions . 3. subscription . 4. obedience to the lawes of the country . 5. christian subjection to the order of the kirk . 6. the solemne covenant . lastly . the oath . all these formes amongst all people , but specially amongst christians are reputed for strong bands . if wee consider the zeale of our christians to god and his trueth , the oath may be called juramentum affectionis , the oath of affection . if their willingnes to cleaue to their bretheren in sincerity of profession it is voluntarium et quasi conventionale , it is voluntary , and as it were by paction . if their loyalty to his maiesty and reverent obedience to the kirk it is judiciale , an oath before a iudge . if suspition or any other sort of undutifulnes , it is purgativum , an oath of purgation . if the fulnes of the forme , it is not simple , but componed , haueing a most fearfull execration expressed . if yee consider the matter sworne to , viz. the religion , doctrine , and discipline , as it is affirmed for undoubted trueth , it is assertorium , an assertory oath . if the continuance in defence of the doctrine and discipline , it is promissory , whereby the particular acts of their future continuance and defence are bound to be established in religion , doctrine , and discipline . in respect of the which establishment and future continuance and defence , it is a thing bygone , and past in rem judicatam , worthy of the said continuance and defence , but nowayes subject to the changes accessory to the persons by oath addebted to these duties . the matter affirmed in this oath , concerneth god , our brethren and the rest of our own soules in the course of profession . the duty that wee performe to god , is to take him to be iudge and witnesse of our sincerity and constancy of our profession . the duty that wee doe to our neighbours is to put them in assurance of our brotherly disposition and carriage in the communion of sanicts . the honour and the ease that we bring to our selues is , that we lay , a● it were , god in pawne for us who hath the cleare konwledge of most secrete things , and is the undoubted patrone of verity , full of all justice , and power to punish perjurie . the force and effect of this forme being considered in the persons swearers upon whom god principally hath laid the law of swearing , should be a strong cord to restrain us from the variable inconstancy and customable changes that falleth in the world for the reasons following . 1. an oath is the golden cord , whereby we are bound to sacred verity , and the sacrificing knife whereby we cut away superfluous controversies . 2. the effect of an oath is a most solemne and sure obligation , and therefore by the consent of all the doctors the oathes of compulsion , and hurtfull , in matters prestable , and not impious , are to be keept . 3. a lawfull oath by god alone may be loosed , who is the chief cvi for whose sake it is taken . 4. it is a note of the antichrist to dispense with oathes . it was well said , that dispensations nihil aliud sunt quam legum vulnera . what is more religious in religion then an oath ? what shal be the force of bands or contracts ? with what coards shall societies be knit if men shal be freed from their lawfull oaths , or rather forced to violate them ? to elude the oath the temporizer objecteth that all oathes of inferiors are made , salvo jure superiorum , seeing therefore the king & the kirk , our superiours , haue made those innovations , wee are freed of our oath , so far as innovation is made . answer , that an oath made by the inferior , with knowledge and consent of the superiour can not afterward be loosed by the superiour . the canonist giveth this example , a scholer is sworne to his creditor not to departe from the schoole beyond the boundes and limits agreed on betwixt him and the creditor , before he make payment at the appointed day , his father commands him to returne home . if he contracted the debt for his study , he had the tacite consent of his father . for setting him to schole , he did assent to all necessaries serving for his studies . the father here is by his owne tacite consent spoiled of his authoritie in recalling his sonne . but farre more when he geueth his expresse consent . in the present case , wee had the consent both of the king our father , and the church our mother , yea they went before us in example , subscribed , and sworne the confession aforesaid themselues . the bishop of elie in tortura torti answering to matheus tortus adviseing his majestie to graunt libertie of conscience hath these words , pag. 81.82 . integrum jam hoc illi non est : nam quod cum ea qua decet reuerentia dictum volo , non semel perjurus sit , sed bis si te audiat . qua enim ( siqua est fidei bis datae conscientia ) vel conscientia vel fide , ferret in regnis suis ritus vestros , vel usum eorum publicum , qui suscepta primum scotiae , suscepta dein angliae corona regia , utrobique solenni ritu jus●●r●ndum deo praestitit , de conservanda in statu suo illa colendi dei formula , nec alia quam quae in regnis suis tum publice recepta , & utriusque gentis legibus stabilita esset . quarum etiam se tum legum quoque , non minus quam religionis , sanctissimè in se suscepit defensorem fore ? eo autem consilium hoc tuum tendit , ut novator sit , ut periurus , ut uterque sit : esset enim uterque , si utroque hoc tam gravi crimine , vel coronae suae , vel etiam vitae securitatem redimeret . the bishop is bold to affirme that his maiesty cannot permit liberty of conscience , because he was twise sworne to maintain the forme and manner of gods worship receiued and established in his kingdomes . if his maiesty may not permit another forme of gods worship then that which was received already , nor the use of papisticall rites , farre lesse in the bishops iudgement , may his maiesty inioyne , or command other formes and rites . as for our other superiour , the kirk , it cannot be denied but persons of all estates haue subscribed and sworne since the yeare of god 1580. the oath and subscription was universall anno 1580. 1581. 1582. & anno 1590. when the generall band was made for the maintenance of true religion , and his maiesties state and person . the said confession was published with the generall band , and subscribed . so againe anno 1596. when the covenant was renewed in the generall assembly , in the provinciall assemblies , in presbyteries and particular congregations , the oath was universall . besides the universall oathes and subscriptions , upon divers occasions , some particular persons at divers times haue subscribed . so , a particular rank of persons , as for example schollers passing their degrees , since the yeare 1587. subscribed and swore the confession of their faith at their laurocation . in like manner , every burgesse at his admission protested before god to defend the religion then professed and authorized by the lawes , to his liues end . in like manner , particular presbyteries , and synods of late yeares : as for example , the ministers of the synod of lowthian assembled at tranent anno 1604. subscribed the confession of faith . the two pretended archbishops now liuing , were present and subscribed with the rest of their bretheren . any man may see , that few are excepted , who haue not made their personall oath . and least any man think himself exemed , let him consider that the generall assembly , the kirke representatiue made a solemne oath by holding up their hands , at the renewing of the covenant anno 1596. this oath of the kirk representatiue obligeth them all who were living , to the maintenence of the purity of religion in doctrine and discipline as it was then professed . yea the oath representatiue of ioshua , and the princes of israel representing gods people oblished their posterity : and therefore many hundred yeares after was the famine sent upon the land for the violation of this oath made to the gibeoni●s and sauls seven sonnes were hanged . the yong ones were not excepted in our oath : for the parents did binde for them , when they were baptised , to bring them up in the confession of faith , as it was then professed in the kirk , as grounded upon , and consonant unto the covenant of grace made betwixt god and men for themselues and for their seed . so yee see the oath of the kirke of scotland was partly personall and partly reall . is any assembly , never so lawfull , free , and formall , able to free us of this oath , let be a pretended assembly , disturbed , and divided in it selfe , and drawing down in one session , these things which were builded up in many yeares , and by many famous and notable assemblies , consenting in one heart . but as i haue sayd , our oath was with consent of the assembly and kirk of scotland . seeing we are sworne severally , how can the same persons assembled together in one body collectiue , dispense with this oath , seeing they haue sworn to defend during their liues . to consent to any alteration , is not to defend during their liues , but rather to betray the cause , and incurre perjurie . if they may not violate their oath assembled collectiue , farre lesse may a generall assembly representing onely the collectiue body free them of their oath , least of a null and unlawfull assembly . they alledge they haue not violated their oath , because the substance of religion is kept , and onely some indifferent points altered . but i answer . first that an oath cannot be said to be kept , vnlesse it be kept in all the parts and contents , and in the forme and manner expressed , nam juramentum servandum est in forma specifica . wee swore to keepe the same forme or worship that was vsed in the kirk of scotland , and specialie in the use of the sacraments . this specification ( the kirk of scotland ) admitteth neither english , lutherane , nor romane rites in the worship of god different from our profession . next our oath was in a matter of religion which is not changeable as statutes of republicks and corporations are . and euery point of the confession of a faith is a note of profession , whereby wee professe our selues to be distinguished either in substance , or puritie of religion from others . confessions of faith should not be changeable as hilarius complained of his tymes annuas & menstruas fides de deo decernimus . thirdly put the case , the points of our profession that are innouated were matters indifferent , as they were not so vnderstoode at the tymes of our oathes and subscriptions , but were declamed against , as points of plain papistrie , yet seeing indifferent things abjured for their abuse may not be receiued how can wee receiue them , except it were proued , that our oath was at the begining vnlawfull ; or that our former formes are become vnlawfull , not expedient for edification of the kirk , or lesse edificatiue then the ceremonies presently vrged . it was plainely confessed in the last pretended assembly , that they were not expedient for our kirk , & that they yeelded to hold off an outward and externall inconvenience , a matter uncertaine and depending in the effect vpon gods providence yea a matter now denied , as importing tyrannie for so is it constantly , reported . in rhe meane tyme our assertorie oath is alreadie past , and wee become perjured if wee come in the contrary . this is a high degree of perjury , when not onely we contravein our oath by practise , but make lawes in the contrary , and thereafter inveigh against our oath as puritanisme . if sincere and constant professours shall be still pursued for their constancie in their profession , and the conscience they make of their oath : do we not expone the whole nation to a woefull vengeance , and perpetuall ignominy . the unlawfulnesse of every one of the articles shall be proved , as need shall require , and opportunity will serue . kneeling in the act of receiving the sacramentall elements of bread and wine , proved vnlawfull . it hath been the uniforme and constant order of this kirke , since the reformation : tha● the communicants should receaue the sacramentall elements of bread and wine , sitting at the table . in the second head of the first booke of discipline , are set downe these words . the table of the lord is then rightly ministred , when it approcheth most neare to christs owne action : but plaine it is , that at that supper christ iesus sat with his disciples : and therefore wee doe iudge●punc ; that sitting at a table , is most convenient to that holy action . in the generall assembly holden in december 1562. it was ordeined , that one uniforme order be observed in the ministration of the sacraments , according to the order of geneva . and in december , anno 1564. it was ordeined , that ministers in ministration of the sacraments , shall use the order set downe in the psalme bookes . in the assembly holden anno 1591 : it was ordained , that an article should be formed , and presented to his maiesty , and the estates , craving order to bee taken with them , who give or receive the sacrament after the papisticall manner . in the kings confession of faith , subscribed and sworne , by persons of all estates : are contained these words : we detest all the ceremonies of the romane antichrist added to the ministration of the sacraments ; we detest all his rites , signes , and traditions . this laudable order was altered at the pretended assembly holden last at perth in august anno 1618. the tenour of the act followeth as it was formed by some of the bishops , and their followers . since we are commanded by god himselfe , that when we come to worship him , wee fall downe and kneele before the lord our maker : and considering withall , that there is no part of divine worship more heavenly and spirituall , then is the holy receiving of the blessed body and bloud of our lord and saviour iesus christ ; like as the most humble and reverend gesture of the body in our meditation , and lifting up of our hearts , best becommeth so divine and sacred an action . therefore , notwithstanding that our church hath used since the reformation of religion , to celebrate the holy communion to the people , sitting , by reason of the great abuse of kneeling at the worshipping of the sacrament by the papists , yet now seeing all memory of by past superstition is past , and no perill of the same againe is feared : in reverence of so divine a mystery , and in remembrance of so mysticall an union as we are made partakers of , thereby doe ordaine , that that blessed sacrament be celebrated hereafter meekely and reverently upon their knees . this alteration is to us unlawfull , for that which hath been established by so many lawes , civill and ecclesiasticall , by so long custome , and prescription of time , confirmed by our oathes , and subscriptions , wee may not lawfully alter . but so it is , that sitting at the table in the act of receaving , hath been established by lawes , custome , long prescription of time , and confirmed by oathes and subscriptions as is evident by the former diduction . it is notwithstanding expedient to descend further in opening up the unlawfulnes of kneeling . 1. as it is a breach of the institution . 2. as it is a breach of the second commandment . 3. as it is with out example and practise of the ancient kirk . 4. as it disagreeth from the practise of the reformed kirks . kneeling , considered , as it is a breach of the institution . the manner of christs proceeding , from the paschall supper to the eucaristicall , is to be observed , for the better understanding of the institution . before and in the dayes of christ , the paschall supper consisted , of two services or suppers , and a conclusion . after the ordinary washing of their hands , they sat downe to the first service , and eate the paschall lamb with unleavened bread . then they rose to the washing of their feet ; thereafter , they sat downe againe to the second supper or service , and did eate of a sallet , made of soure hearbs , and dipped in a composed liquor , as thick as mustard . iudas after he gat a sop of this second service , he went out immediatly . in the conclusion of the second service of the paschall supper , the lord of the house took an unleavened cake of bread and blessed it , after this maner . blessed art thou o lord our god , king of the world , who hast sanctified us by thy precepts , and hast given us a commandement concerning the eating of unleavened bread . christ likewise took the bread and gaue thanks . the lord of the house , after thanks-giving brake the bread , and gaue it unto the company , saying , this is the bread of misery , which our fathers eat in egipt : whosoever hungreth let him come neare and eat , whosoever hath need , let him come neare and celebrate the passeover . christ after thanks-giving brak the bread , and gaue it to his disciples , saying , take yee , eat yee , this is my body that is broken for you . therafter the lord of the house tooke the cup , and blessed it after this manner . blessed art thou o lord who hast created the fruit of the vine , after he had tasted the cup he gaue it to the nearest and so it was caried from hand to hand . this cup was called , the cup of praise and thanks-giving , because they sung a psalme after it . christ took the cup likewise , and after he had given thanks gaue it to the nearest of his disciples , saying , take ye , drink ye all of this ; for this cup , is the new-testament of my blood &c. the cup was caried from hand to hand , the supper ended they sung a psalme . morneus a and beza b do set downe this maner of proceeding , as observed before by munsterus , paulus burgensis , tremellius , cassander , and iosephus scaliger . iosephus scaliger setteth downe c a paschall canon , forbidding , to take any meat or drink after the cup of thanks-giving . this discourse being premitted the breaches of the institution are to be considered . the first breach of the institution made by kneeling , is the taking away of that commendable gesture of sitting , used by christ and his apostles , at , and after the institution . christ and his apostles sate at table , after the forme of their usuall sitting at ordinary bankets and feastes . they sat at the first service of the paschall supper . baradius , swarez , iansenius , and others affirme , that there is no circumstance in the text , exod. 12 , to inforce standing at the passeover . next , suppose the circumstances there expressed did import standing , yet it was not inioyned as an ordinary rite , but as many other circumstances , belonged only to the first passeover in egipt , as to eate with haste , and with loynes girded up , and to sprinkle the lintill and two sideposts of the doore with blood , as beza hath observed d and scaliger in the late edition of his books de emendatione temporum e sayeth the like : put the case , that this gesture continued longer , yet long before the dayes of christ this gesture was changed . scaliger produceth out of the rituals of the iewes , f their words : quam diversa haec nox à ceteris noctibus quod in aliijs noctibus semel tantum l●vamus in hac autem bis . quod in reliquis noctibus comedimus sive fermentum sive azimum in hac autem onmino azyma . quod in reliquis noctibus vescimur oleribus omne genus in hoc autem intybis . quod in omnibus noctibus tam edentes quam bibentes vel sedemus vel discumbimus in hac autem omnes discumbimus . how farr different is this night from other nights ? other nights we wash once , this night twice : other nights we eate leavened or unleavened bread , this night onely unleavened . other nights we eate all sorts of hearbs , this night onely cicory . other nights as well eating as drinking , we either sit or sup ; this night we all sup , that is , sit leaning . in his first edition he sayth , that the b●oke kiddush pesach , out of which their words are alledged , is a little elder then christs time . it is cleare then , that anakeimenon discumbentibus , cannot be translated , standing , neither did ever any translator so translate the word any where . it is sayd likewise , they sate downe at the second service after he had washen the disciples feet . and whilest they did eate , edentibus illis , math. 26.26 . mark. 14.22 . christ tooke bread and blessed , &c. if whilest they did eate , then also whilest they did sit . as these two are conioyned , mark. 14.18 . the phrase imports , that nothing intervened betwixt the eating and the celebration of the sacrament : it was ministred therefore unto them sitting . this is so evident that never man doubted of it till this last yeare . even these who affirme but against the truth , that they stood at the first service , confesse that they sate at the second , and the celebration of the sacrament . m. iohn mare in math. 26. saith , g that christ sate , and he brings in an old verse to this effect : rex sedet in coena , turba cinctus duodena . se tenet in manibus , se cibat ipse cibus . the bishop of chester h confesseth , that it is true , christ did administer the sacrament in a kinde of sitting gesture , and that in the same gesture the apostles did receiue it . that sitting was institute , i proue it by two reasones . first , the gesture that christ retained in passing from the conclusion of the paschall supper , that he did institute : sitting he retained , therefore sitting he did institute . in the conclusion of the paschall supper some things were changed , other things were retained , a third sort were neither changed , nor retained as belonging to the institution , but onely of occasionall necessitie which could not conveniently be changed , but were done necessarly : as for exemple , vnlevened bread because there was no other , the circumstance of the time , the parlour and such other circumstances belonging to the passeouer , they were retained of necessitie , by reason of the present occasion of the paschall supper and could not conveniently haue bene changed . but as for the gesture of sitting , he might haue changed it , in standing , or kneeling without working any miracle , if it had not been his minde that we should receaue the sacrament of the eucharisticall supper , with the same gesture the iewes receaued the paschall supper . the second reason , we are bound to imitate christ , and the commendable example of his apostles , in all things wherein it is not evident , that they had speciall reasones mouing them thereto which doe not concerne vs. yea it is grosse hypocrisie for us , to pretend more reuerence and deuotion in the act of receving , then the apostles did when christ was present , or the apostolick kirks did lately after the institution . wherefore doth the apostle propone the custom of the first kirks . 1. cor. 11.16 . 1. cor. 14.33 . 2. tim. 3 , 14. if they did not oblige us to imitation ? when christ was in the state of humillitie they sate : he was worshiped vpon extraordinary occasiones . math. 9.18 . and 8.2 , and 14.33 . and 20.20 . ioh. 9.38 . they were not now in any common action , or at an ordinary supper , they had now reason to kneele if they should haue kneeled at all . after his resurrection , when he was in emaus with some of the disciples , it is said luk. 24 , 30. that as he sat at meate with them , he tooke bread , blessed it , brake it , and gaue it unto them . this place is interpret of the sacrament by augustine , paulinus , esychius , theophilactus , beda , euthimius , hieronimus , all aledged by bellarmin i and gregorius de valentia k : they aledge also some of our owne writers to the same purpose but so it is , they were sitting when christ gaue them the bread , whatsoeuer be the interpretation of the text , yee see they acknowledge sitting at table . last of all , after his ascension and glorification in the heauens , the apostlick kirk sate at table . the manner of the partaking of the table of devils was by formall sitting at table in the house of the idole : iohnathan the chalde paraphrast amos. 2.8 . interpreteth the garments wheron the vsurer sate beside euerie altar , to haue bene bedds prepared in the houses of their gods , to sit on when they feasted vpon things sacrificed to idols . the people of israel sate down to eat and drink at the idelatrous feast of the golden calfe . the apostle compareth the partaking of the lords table , and the table of deuils . 1. cor. 10.21 . next , they sate at the loue feasts : we can not thinke that they rose from the tables , either before or after the loue feasts , to receaue the sacrament seuerally out of pauls hand . bilson sayeth , they sate at table l and to this purpose alledgeth augustin : m non debent fratres mensis suis ista miscere sicut faciebant quos apostolus arguit & emendat , we may se then christ instituted it , the apostlick kirks followed it , no different respect of the state of christs humility or glory brought in any other gesture . it is objected that the sitting of christ and his apostles was not upright but sitting with leaning . if we imitate the example of christ , we should sit after the same maner . answer . it was the custom receaued amongst the iewes before and in the dayes of christ , descending from the romanes , or as others alledge from the persians , ester . 1. the table was situate in the midst of the hall or parlour , and the beddes about the table except the part that was free for the seruice of the table : they sat upon the beddes somewhat leaning toward the table and their feet lying out at the out-side of the bed●s . the beds of the rich and wealthy were so high , that it behoved them to ascend by steps . there was a space between the beds and the walles of the hall or parlour , that servants might haue roome to stand at the feet of the guests , and make service . they that stood behinde to serue , were sayd , stare à pedibus , to stand at their feet , as petrus ciacconius proveth out of seneca and suetonius . by this discourse we may understand , first , that when mary stood at christs feet , luk. 7.38 . she lay not groueling at his feet , as the bishop of rochester perverteth the gesture . next , that christ and his apostles used at supper the gesture used at ordinary suppers . if we sit therefore according to the received gesture of the countrey wherein we are , we imitate aright , and it were apith imitation to sit otherwise . it is indifferent whether we use white or red wine ▪ we are no more bound to the wine of iudea , then to the wine of france , at the ministration of the supper : these are but nationall differences . thirdly , there is so little difference betwixt the one fashion of sitting and the other , that both the words , diseumbers and sedere are translated indifferently , to sit , in the english translations . the delicate and sinfull woman , ezek. 23. is sayd to sit in a glorious bed , and a table spread before her . iosephus translateth the sitting of ioseph● brethren by the word kataclinein , signifying , halfe silling , balse leaning , howbeit upright sitting was the gesture used in iosephs time , a man standing leaning , is sayd to stand as well as when he stands upright , siclyk sitting . leaning is a position of the body common to sitting or standing . the iewes themselues at this day sit upright at their pas●hall supper . there is a difference betwixt customs brought into the kirk by invention of men , and the custome brought in by christ , and entertained by his apostles ; as there is a difference betwixt the lords day and the holy dayes invented by men . it is safer for mans conscience to imitate christ and his apostles , then to depart from them , and imitate the custome of kirkes , which may erre . yea , christs example seconded with the practise of the apostles , is equivalent to a precept as i haue sayd . yea this gesture may very well be comprehended under the expresse precept of christ in the institution , hoc facite , doe this : that is , hoc totum facite , doe all this . for wee must not thinke that nothing belongeth to the institution , but that which is mentioned in pauls narration , 1. cor. 11. for then a table should not belong to the institution : no doubt our saviour instructed them how to discerne the lords body , how to eate and drink , before he commanded them to eate and drinke . but the evangelists , and paul writes of the sacrament as of a thing knowne to the kirke by practise , presupposing a table , and the communicants convened and sitting at the table . the second breach of the institution made by kneeling in the act of receauing , is the taking away of the vse of a table . christ and his apostles sat at table . 1. cor. 10. luk. 22. wherfore serves the name of a table if we kepe not the proper use and imployment of it ? the fathers call it the lords table , the heavenly table , the sacred table , the mysticall table , the spirituall table , the rationall table : whereto serue all these commendations , if in the mean time it be not used as a table , but rather as an altar ? if it be not used as christ and his apostles vsed it , that is by sitting at it to receaue of the dainties set vpon the table ? the sacrament is called a supper and therfore a table is answerable to it . it is neuer termed a sacrifice in the scripture . we sit at tables , but not at altars : we eat and drink at tables , but not all altars . the ancients called this table an altar , but vnproperly & in respect of the cōmemoration of christs sacrifice . this improper speach was dangerous , & hes proven hurtful to the kirk transforming indeed a table into an altar . if we reteine no more but the name of a table , the papists can , and do● giue that name to the lidd of their altar . the people of god had an altar for the sacrifice , and a table for a feast . siclyk the ethnicks . so christians haue one altar for one sacrifice , to wit , christ who is preist , altar , and sacrifice heb. 13.10 . and a table for the feast after this sacrifice once made , to wit , the sacrament of the supper . as the israelites and the ethniks sate at the tables of their feasts made of things sacrificed , so do we at our sacred feasts , to distinguish betweene an altar and a table , a sacrifice and a supper made of the thing sacrificed . a dressour or cupboord may serue as well for disposing of the elements , and reaching them to the communicants as a table . if a table should serue , to no other vse but to sett on these elements , and reach them from the table ; christ and his apostles vsed not the table after that maner . as it serued them to the paschall supper , so it serued to the eucharisticall . the third breach of the institution made by kneeling , is the taking away of that mysticall rite representing christs passion , to wit , the breaking of the bread . the apostle sayes not , the communion of one bread ; but , the communion of one broken bread hath in it a mystery of our unity . when the bread is carved in little morsels before it be presented to the table , it is not the sacramentall and mysticall breaking in the use of the sacrament which ought to bee performed after the thankesgiving according to christs example . augustine sayth : cum illud quod est in domini mensa benedicitur & sanctificatur , & ad distribuendum comminuitur . when that which is blessed on the lords table , sanctified , and broken in small peeces to be distributed , &c. this breaking was needfull both for mystery and distribution . the breaking of the bread was thought so needful in the sacrament , that it was called , breaking of bread. the syriack interpreter translateth the breaking of bread eucharist , act. 2.24 . and 20.7 . pareus on 1. cor. 11. proveth at length this rite not to be indifferent , but a thing commanded . where kneeling is practised , we read not in their service-bookes of this breaking of bread after thankesgiving : whereby the passion of christ is not set forth to the communicants as it ought to be . the fourth breach of the institution made by kneeling , is the change and restraint of the commandement given to many in the plurall number , eate yee , drinke yee : to one in the singular number , eate thou , dainke thou . fenner in the doctrine of the sacraments , expresseth the pith of this phrase in a liuely maner . it is fittest ( sayth he ) to note out the fellowship and communion of the church in this worke , the person of christ by the minister , bidding all his guests with one loue as from him to bee mer●y , and eate with faith one spirituall meat together . our faith is further succoured , when we may together , and with one heart , apply our selues to the meditation and fruit of this speech of christ by the minister , which in the particular speaking doth loose that our working together , and maketh the mindes of christians hang the longer in the waiting for this sentence , and the comfort of it , and their minds are offered unto greater occasions of slips and with drawings , by humane infirmity , when these things are prolonged , which may more effectually be done together and speedily . the fift breach of the institution made by kneeling , is , the altering of the enunciatiue words of christ , this is my body which is broken for you : whereby he declares his comming in the flesh and suffering for sin , the maine ground of our redemption , and , changing them in a prayer to blesse our body and soule . the body of our lord iesus christ which was given for thee , preserue thy body and soule unto everlasting life . the papist in this poynt goeth neerer to the institution : for hee giveth not the eucharist , except the host be first consecrated at some masse , with these words , this is my body . this prayer inserted betwixt the thanksgiving and the distribution , and repeated to every communicant , is idle battalogie . the use of the prayer and thanksgiving for the use of the elements , indureth all the time of the action . christs words in the institution containe partly a command , partly a promise , partly institution . christs promise is contained in their definitiue words , this is my body that is given for you : this is my bloud which is shed for the remission of the sins of many . when the forme of the words is altered , the promise is obscured . it is not enough to rehearse the words of the institution in the prayer immediatly preceding the action , but in the action every rite and ceremony should haue the words of the institution concurring . let the word be ioyned with the element , and so it shall be a sacrament , saith augustine . the sixt breach of the institution made by kneeling , is the taking away of the distribution that ought to be amongst the communicants . when christ said , take yee , eate yee , he insinuates that they should take and divide amongst themselues . the word edoke● he gaue , doth not import that he gaue immediatly . the disciples in setting the bread before the fiue thousand , mark. 6.41 . gaue the bread to the fiue thousand , math. 14.19 . the fiue thousand distributed among themselues . cajetanus uppon math. 26. acknowledgeth , that the disciples were in so great distance from christ , that their hands could not meet with his hands , beza sayth , that howbeit christ had sitten in the midst , as painters make him to sit , yet in respect of the manner of their sitting , it behoved either christ to rise and come to them that were farre distant , or them to come to him , if he had given the elements to every one in their own hands . tossaus sayth , that christ gaue to the two neerest , and they reached to them who were further off . in the first booke of discipline penned anno. 1560. it is ordained that the minister breake the bread , and distribute the same to those that be next him , commanding the rest every one with reverence and sobriety to break with other , because it is neerest to christs action . further , we haue a plain precept , luk. 22.17 . divide it amongst you , speaking of the communion cup , and not of the paschall . the evangelists make mention of foure things belonging to the communion cup. 1. thankesgiving . 2. distribution . 3. assertion that it is his blood . 4. a protestation that he will not drink of the vine untill the kingdom of god shall come : the assertion that it is his blood , is set down afterward by luk. v. 20. the other 3 are set down in this 17. vers . it is therfore the same cup. next , if it had not been the cōmunion cup , and consequently the last , the communion cup behoued to haue come after : but that cannot agree with the protestation : for how could christ protest of the paschal cup that he would drink no more of the fruit of the wine , if he drank after it of the euangelicall cup. the paschal canon interdyted to eat or drinke after the cup of thanksgiuing or praise , the cup of praise in the end of the paschall supper was changed as i haue said into the eucharistical cup , & was all one with it : and the protestation of not drinking , more agreeth with the canon made of the last paschal cup all one with the evangelical . this cup was caried about from hand to hand , and diuided amongst them by them selues . the two evangelists doe not so much as mention the cup of the passeouer and yet make mention of this protestation of not drinking more of the fruite of the vine . the verses immediatly proceeding the protestation , make mention only of the cup of the lords supper . math. 26.28 . mark. 14.24 . fulk saith , the demonstratiue pronomen ( this ) math. 26.29 . declareth , that be spake of the ●ine in his hand that is of the communion cup. if there was two cups then either the words of the protestation were repeated , or set downe by mathew and mark out of the owne place , and wrongfully applyed , but none of these two is to be admitted . thirdly luke omitteth the mention of thanksgiving and the commandement to drink of this cup verse 20. howbeit both be expresly set downe by other evangelists , and the analogy with the actiones concerning the bread requireth the same . whairfore rhen did he omit them ? even because speaking before of the same cup ▪ verse . 17. he had made mention of these two points , he eschueth to repeat them as already mentioned . and wherefore made he mention of the cup verse . 17. even that the protestation of not drinking more verse . 17 mig●t be ioyned with the protestation of not eating more verse . 16. he maketh mention of the assertion of his blood verse 20. because it was not yet spoken of . the other 3. points are omitted as alreadie spoken of verse . 17. this inversion of order and making mention of the cup of the communion before the order of institution , was observed long since be s augustine and t euthymius , and is acknowledged not only by our own diuines , but also by barradius , ians●nius , and other learned papistes , theobaldus meushius u obserueth a constant continuall inuersion of the order in this chapter of luke . operae pretium est in his advertere hysteron proteron lucae contrarium . augustine sayth , anti●ipavit ut so●●t . there is a cleare instance verse . 21. after the words of the institution it is said , behold the hand of him that betrayeth me , is with me at the table . now it is cleare , that iudus went out immediatly after hee receaued the soppe . zacharias x chrisopolitanus obserued herein a recapitulation of some things pretermitted before . ( quod post calicem datum , traditorem commemorat pretermissa recapitulare videtur . beza in his annotationes conjectureth , that the verses are transposed , and that the 19. and 20. verses should be subjoyned to the 16. and that the 17. verse should be subjoyned to the 19. and 20. bilson y and iewel z against harding and many other diuines , disputing against the priuate masse , exponeth the words luk 22.17 . diuide it amongst yo● ▪ of the cōmunion cup. that w ch is spoken of the cup should be meant also of the bread , for as christ said , take yee , drink ye , so said he , take ye , eate ye . tindal a in his tractate of restoring the l. supper , requireth that euery man break & reach forth to his neighbour . this distribution amongst the communicants was commanded , no doubt to nourish loue , and to be a bond of vnion amongst the communicants and agreeth best with the nature of a feast , where signes and tokens of amitie are interchanged . clemens alexandrinus b sayth it was permitted to every one of the people , to take a part of the eucharist . etiam eucharistiam cum quidam ut mos est diuiserint , permittitur uni●uique ex populo partem ejus sumere . when tertullim sayeth , we receaue it of no other hands , but the hands of our presedents , or rulers , he meaneth not simply of pastores but of any governours ecclesiasticall whatsoeuer . and suppose he meane only of pascores , yet he confesseth it to be tradition and no scripture , as iunius hath observed vpon that place . howsoeuer this was the custome in africa to receaue it out of the ministers hand , yet not so at rome and every where : for iustinus c telleth vs how the deacons gaue to euery one of them that were present , part of the bread and likwise of the wine . in the liturgie of s. iames , it is said that the deacons lift up the dishes and cuppes to impart to the people . it came to passe afterward that the deacones dispensed not the bread , but the wine only , the ridiculous reasons whereof are set downe by aquinas d this superstitious custome , of taking it out of the ministers hand , did grow afterward to superstitious receaving in at the mouth , and in some parts to the drawing of the wine out of the cupes with silver pipes , the minister ought not , howbeit he might commodiously , giue the elements out of his owne hand to every communicant , because it is against the institution and purpose of christ , willing the communicants by this rite , to interteine communion amongst them selues . whatsoever action or command is inclosed within the institution , may not lawfully be broken : but that the communicants should distribute amongst themselues , was both an action at the first supper , and a precept , as i haue proven . this precept and action by consequence dischargeth kneeling , because that gesture and this distribution is no wayes compatable . christs generall precept , doe this maketh the actiones of the first supper precepts . the particular precept divide it amonngst you leaveth no place to any tergiversation . the seventh breach of the institution made by kneeling is , an unnecessary deviding of the communicants , making populous congregationes to receaue on many dayes whear they may receaue in one . every particular congregation ought to be convened epi to auto into one place , at one time to communicate togither as far as is posible . although all the faithfull communicate with christs body spiritually , yet they only communicat sacramentally , who haue their communion sealed by the outward action of eating of one sacramentall bread it being a commandement of the apostle , that every one should tary one upon an other when they assemble them selues to celebrate the holy supper , it followeth that they should receaue togither , ambrose expounding these words , sayth , expectandum dicit ut multorum oblatio simul celebretur et omnibus ministretur , they must tary that the oblation of many may be celebrate togither , and so be ministred to them all . leo writing to dios●orus , gaue him this advice , that where the church was so litle , that it was not able to receaue all the people to communicate togither , the preist should minister two or three communions in one day ▪ calixtus f ordained , that consecration ended , all communicate , that will not stand excommunicate , for so the apostle determined , and the holy romane kirke observeth . see more of this purpose in iewels sermon at pauls crosse. the eight breach of the institution made by kneeling is , the altering of the purpose of the institution , or nature of this sacrament . it was instituted to be a supper , a spirituall feast : it was the will of christ therefore , that we should behaue our selves as ghuests invited to a banket . ghuests invited to a banket , even to a princes banket kneele not in the act of backeting . they are invited indeed to a spirituall refreshment , but the sacramentall supper should cary the resemblance of a supper , in the formes and fashions therof , or els it could not rightly be called a supper ; for it is not only the matter , that is , the dainties and foode , that maketh a banket , but also the ordering of the ghuests , and kindly interteinment of them . the sacrament of the passeover was also a holy supper , and the people of god vsed it so : they kneeled not in the act of receaving of it . when they receaved the law of the passeover , they bowed the heads and worshipped . exod. 12.27 . yet did they not so in the eating of it . they were more reverent and devout , in hearing the law of it out of the mouth of moses then in the participation of it . let no man object against us , the examples of some kirks , where some of the former breaches are made without kneeling : seeing kneeling hath made them all , and seeing we haue the institution , standing to us in force of a command , wherin nothing should be altered , in matter , forme , or order ; nothing added ; nothing diminished : for divine institutions admit , neither addition nor diminurion * the apostle alledgeth the institution against all abuses , that which i receaved of the lord , that haue i delivered unto you , 1. cor. 11.23 . doubtlesse ( sayth pareus ) he receaved this history of the institution from the lord , with other revelations , when he was ravished to the third heavens . it is not my invention . ( would the apostle say ) but the lords ordinance , concredit unto me to be kept as a iewell . it is not for nought , that the evangelistes with one consent doe set downe the forme of this institution , and that the apostle trieth all corruptions in the supper by it , as by a rule . ciprian saieth epist , 3. lib. 3. we must follow the trueth of god , and not the custome of men . and in an other place he saieth when the channels ar corrupted we should run to the fountain . it is not so much our purpose to taxe others as to defend our selues kneeling considered , as it is a breach of the second commandement . kneeling in the act of receaving the sacramental elements , is not only a breach of the institution in the gospell , but also of the second commandement of the law . the first breach of the commandement made by kneeling is , the sinne of idolatry . idolatry is committed in this act divers wayes . the papists kneele in the act of receaving , because they beleue verely , that the bread is transubstantiat into christs body , and upon this supposition of transubstantiation and bodily presence , they kneele . this is the grossest idolatry that ever was in the world . the lutheran kneeleth upon his supposition of consubst●ntiation , and christs reall presence by consubstantition : this also is idolarrie and the supposition false . a third sort kneele for reverence of the elements , not giving to the elements that high kind of worship called commonly cultus latriae , which the papist giveth , but an inferior kinde of worship due ( as they thinke ) to consecrate creatures : this also is idolatry . kneeling for reverence of the elements , is idolatry , because it is a religious worship of a creature . it is not civill worship they giue in the act of receiuing the sacred elements : the matter and motiue of their reverence is a matter of religion , to wit , because the elements are holy signes and seales : it is therefore religious worship . religious worship is divine worship . all manner of worship pertaining to godlinesse and religion , is religious worship . g divine or godly worship is all manner of worship pertaining to godlinesse and religion ( saith doctor abbots . ) divine worship is proper to god : therefore religious worship , or worship of religion is peculiar to god alone . augustine saith ▪ apostolus & creaturam laudat & eitamen cu●tam religionis exhibere vetat . h the apostle commendeth the creature , forbiddeth neverthelesse that worship of religion be yeelded to it . and again he saith , i quis dicat non debere observare christianos ut uni deo religionis obsequium serviatur : christians are to obserue that with the dutie of religion they serue god onely . peter and the angell refused religious worship . if it may not be giuen to angels and saints , farre lesse may it be given to dead elements and sencelesse creatures . to kneele for reverence of the elements , and a religions estimation of them in the mind , is to determine adoration in the creature . some honour r●doundeth to god , or christ , but that convoy by redundance , is common to all respectiue , and dependant worships given to dead and sencelesse things : for creatures without sence are not worshipped absolutely for holinesse , vertue , or any other excellencie inherent in themselues , but for their coniunction with , or representation of the persons represented , in whom the excellency is intrinsecally : and this the papist will grant , not onely of his images , but of all sacred things also . they are worshipped onely in respect of the person , yet notwithstanding of this dependant and respectiue worship , they affirme the sacred things are worshipped per se , howbeit , not propter se , by themselues , howbeit not for themselues ; because by themselues they haue relation , or coniunction with or representation of the persons adored : that is , they haue in them a cause of adoration , howbeit a dependent cause . swarez sayth , honor illis exhilitus non in illis sistit , k sed in ipsas personas propter quas adorantur , redundat . that the honour determined in the images or sacred things , redoundeth notwithstanding to the principall . he that honoureth a mans image , honoureth it for his sake whose image it is . this transient worship is convoyed to the principall , onely mediatly : god will haue no mediate creature to go between him and his worship : he will not communicate a glance of this worship to any creature . civill worship is convoyed mediatly to the person of the prince , by bowing to sencelesse creatures , as to the chaire of estate , the cloath of estate , the kings letter and seale , because the estate thinkes it expedient for princely maiesty that these things be reverenced , which serue in a speciall manner for the princes use , as signes of his presence or pleasure . but the ceremonies of the court , and mediate civill worships , are not rules of religious adoration . for as augustine saith , multa de cultu divino usurpata sunt , quae honoribus deferuntur humanis , sive humilitate nimi● , sive adulatione pestisera . that too great humility or pestiferous flatterie , may be the originall of many humane honors and courtesies . god hes inhibit mediate religious worships . it may be objected , that holy things ought to be reverenced . answer . true , but not worshiped . veneration is one thing , adoration an other . adoration belongeth to persones . veneration to things perteining to persons , and is nothing els , but a religious respect , or reuerent estimation of things perteining to the vse of religion , a preservation of them that they be not lost ; a decently vsage of them according to their kinde . this veneration or reverence , is a respectiue or relative reverence giuen them for gods sake . kneeling for reverence of sensles creatures , is , to take the proper gesture of relatiue adoration , and apply it to relatiue reuerence . for religious kneeling in all the scripture is a gesture of adoration , and soveran worship . augustine , speaking of the brasen serpent , sacred writings , and the bread in the sacrament , sayeth . m honorem tanquam religiosa habere possunt , stuporem tanquam missa non possunt . they may haue honor as maters religious , but wonder , as maters of me●vell they can not haue . when ezra read the booke of the law nehem. 8.3.4.5 . the people stoode vp , but when he praised god they bowed themselues and worshiped the lord with their faces toward the ground . here ye see veneration and adoration . submissiom , and recognition of some other thing more excellent . the altar , the offerings , the preists garment , were holy , yet the iewes worshiped them not . the uncovering of the head , is a gesture of reverence , and yet the gentiles had their heads covered when they worshiped their gods , as brissonius proveth . n drusius proveth the like o of the iewes , that they couered their head when they prayed to god. but kneeling was ever holden among all nations for a proper gesture of adoration . either ciuile or religious . the ministers of lincolne in the third part of their defence laid to the charge of their church representatiue , that kneeling is intended for reverence of the elements . i refer the reader to their proofes : for the present let it only be observed , upon what occasion kneeling was urged . in their first reformation it was left free . gardiner , boner , and other papists sought to make the first booke of common prayer odious , amongst other things for want of reverence to the sacrament . the papists made insurrection , and challenged proudly in their articles a reformation , for reverence of the sacrament : and on the other side , some , inconsideratly fixed railing libels at pauls-cross , and other places , terming the sacrament lack of the box , the sacrament of the halter , round roben &c. these proceedings moved rid●y in his preachings at pauls-crosse to proceede so far , that the cheefest papists seemed to desire no more , but that his practise might be answerable to his doctrine . this stirre made also cranmer , and ridly , at the second revewing of the booke of common prayer , to inioyn kneeling , with this reason ; that the sacrament might not be prophaned , but holden in a holy and reverent estimation . they feared to offend superstitious people in a time of strong opposition , untill they were better taught , neither was their judgement cleare in this cause : for they thought it not idolatry to worship the consecrate elements , with an inferiour kinde of worship , and for the relation they haue to the thing signified , providing they yeeld not unto them soverain or godly worship , as they called it . they were but newly come forth out of the darke denne of popery , and could not see all things in the first dawning of the day . in the late act , we are ordeined , to kneele for reverence of the divine misteries . i see not wherein this differeth from the bishop of rochesters argument . p that great and reverent dreedfull misteries , must be receaved with greate and dreedfull humilitie of soul , and humiliation of body : therfore in the act of receauing we must kneel . if this argument were good , then the sacraments and sacrifices of the old law should haue been thus worshipped : and if we will measure by the sight , the sacraments and sacrifices of the old law were more dreadfull then the sacraments of the new . for the slaughter of beasts , and sheding of blood , was more dreedfull , then the pouring out of wine . the auncients held the sight of this sacrament , not only from pagans , but also from the catachumenists , they preached darkly , they wrote darkly , to the same end . this doing was not commendable , it made the mysterie of this sacrament both dark and dreadfull . augustine hes already said , they may be honored as matters religious but wondred al as matters of marvel they can not . but to returne to the purpose , to kneel for reverence of the mysteries is nothing els but to worship the mysteries . wheresoeuer the publick intent of a kirk is to worship the sacrament , every privat man following that intent , is formally an idolater . if his priuat intent be divers from the publik , yet he is still materially , & interpretatiuè an idolator . if a man receiue the eucharist in the papisticall kirk on his knees , howbeit he kneel not vpon the supposed conceit of transubstantiatiō , but his own privat intent , he is materially guilty of their grosse idolatrie . ismenias stouping down before the king of persia to take up a ring , which he let purposly fall , was not excused ▪ because this stouping in common vse , was the adoring of the king of persia. kneeling directed to the bread and wine in the hands of the minister , is idolatrie , howbeit the inward motion of the minde and affection of the hart be directed only to god , or his son christ , as the only object of adoration . this immediate convoy of worship to the principall obiect , is nothing else but that finer sort of idolatry and relatiue worship , which durandus , holcot , mirandula , alphonsus , petrus cluniacensis , and others , giue to their images . they say images are not otherwise adored , then that before them and about them , are exhibite the externall signes of honor : the inward affection is directed onely to the principall object : as the services done at a funerall show , to one emptie coffine , as if the corps were present . see bellarmine q and swarez r when it is said therfore to varnish this second intent that the elements are not objectum quod , the thing it self that is worshiped , nor objectum in quo , or , per quod , in the which , or by the which , but objectum a quo significativè the obiect or signe moving vs vpon the sight thereof , to lift vp our hearts to the spirituall object of faith . this kinde of relatiue worship will not be found different from the relatiue worship of durandus and the rest : for bellarmine and swarez draw durandus and the rest from in illa , et per illam imaginem , in and by the image , to circum and coram , about , or before the image . swarez sayth s that the image is neither the formall , nor the material , the total , nor the partial object of adoration in their opinion ; but that only at the presence of the images the principal called to remembrance by the image is adored , that the image is an occasion , amids , a signe stirring up a man to adore the principall . their adoration then was also abstract from the object , as they pretend theirs to be . the bread and wine or any other creature whatsoeuer , differeth not in this present case , for howsoeuer they were ordained of god to be signes and seals of his graces , yet they are not in statu accommodato ad adorandum ; they haue no such state in the seruice of god , as that by them , or before them god or his sonne christ should be adored . next if this kinde of relatiue worship were to be allowed , then all the holy signes both in the old and new testament should haue serued to the same vse . then they who are far distant from the table should kneel , for the elements are to them , objectum a quo significatiuè . then at the sight of the sunne or any bewtifull creature , we should kneel seeing they put vs in minde of gods incomprehensible bewtie . and seeing many of them doe allow the historicall use of images , we may fall down before the crucifix , providing the action of the minde be abstracted from the image . thirdly all the parts of gods worship ought to be direct , and not oblique . perkins t sayth , it is idolatrie to turne , dispose , or direct the worship of god , or any part thereof to any particular place or creature , without the appointment of god , and more specially , to direct our adoration to the bread or the place where the bread is , what is it lesse then idolatrie . kneeling before the elements referred directly to christ. is , either a gesture signifying the humble submission of the mind in generall , whereby we make obeysance , as if he were bodily present : or else it signifieth more particularly our humiliation in prayer : this is but a speciall , the former was a generall ; the like reasons serue against both . it is trew we can not kneell to god in prayer , but there are many things before us , a kirk , a house , a wall , a tree , a starre , &c. but we set them not before us purposly ; we are by no direction tyed unto them , they stand only before us by casuall position , neither can we chuse otherwise to doe . it is true , likewise , that god directed his people under the law to bend and bow themselues toward the ark , and the temple wherein the ark was , and the mountaine whereon the temple was situate : partly least that rude people should turne their worship another way ; partly because of his promise to heare them when they shold pray toward the temple , or the ark ; partly because of his singular maner of presence in the ark : he was said to dwell between the cherubines , the ark is called his foot-stoole ? and sometime the face of god ; the glory of the lord. it is reason , where god is present after an extraordinary maner , as when he spake out of the bush , and the cloud , that odoration be directed to the place of his extraordinary presence . the altars ; the offerings and other holy things wanted the like presence , and the like promise . the ark and the cherubines upon the ark , were not seene : and therefore could not be readily abused to idolatry . the sacramentall elements haue neither the like presence , the like promise , nor the like commandement . worship is tyed no longer to any certaine thing or place on earth . ioh. 4.21.22 . adoration is tyed in the new testament to the manhood of christ , the true ark and propitiatory : and is caried to that place , in which we certainly know the said manhood to exist substantially sayeth perkins , u and therefore it is , that wee lift up our eyes to the heavenes , where he is , and direct our very externall worship unto him . it is objected , and said , that wee may pray in the act of receaving ; therefore wee may kneele in the act of receaving . answer . this objection insinuates that kneeling is the proper and onely commendable gesture of prayer , and therefore the bishop of rochester exponeth the standing of the publican luk. 18.11.13 . to haue been kneeling , because ( sayeth he ) the iewish custome was to pray kneeling . but if he had remembred the lords owne saying ierem. 15. though moses and samuell stood before me &c. he might haue understood that they prayed standing as wel as kneeling . drusius observeth , x that of old they prayed standing , that therfore prayers were called stations , or standings . and rabbi iuda had a saying , that the world could not subsist without statiōs or standings y and where it is said , abram stood before the lord : manabem , an hebrew rabine expoundeth it , he prayed before the lord. next the prayer meant of , is either some publicke prayer uttered by the minister , or the mentall prayer of the communicant . as for the prayer of the minister in the act of distribution , it is flat against the institution , as i haue already sayd . the minister is ordained by the institution to act the person of christ , and pronounce the words of promise . this is my body : as if christ himselfe were pronouncing these words , and not change the promise into a prayer . fenner in his principles of religion z layeth this down as a ground , that in the second commandement we are forbidden the practise and use of any other rite , or outward meanes used in the worship or service of god , then he hath ordained , ioh. 4.22 . 2 king. 18.4 . and that by the contrary we are commanded to practise all those parts of his worship , which he in his word hath commanded , and to acknowledge onely the proper use of every rite and outward meanes which the lord hath ordained . deut. 12.32 . 2. king. 17.26 . further , we are forbidden by the second commandement to pray by direction before any creature , this publicke prayer is but a pretended cause of kneeling , as the ministers of lincolne make manifest in their abridgement : for no canon of our neighbour kirke hath directed any part of this kneeling in the act of receiving , to be assigned to the said prayer . in populous congregations , where there is but one minister , the communicants sit a quarter of an houre before the minister repaire to them with the sacrament . and last , the prayer is ended before the delivery of the elements . as for our kirk , no such prayer is ordained to be uttered by the minister ; therefore no such prayer can be pretended . in the late canon it is sayd , that the most reverent and humble gesture of the body in our meditation and lifting up of our hearts , best becommeth so divine an action . meditation is not prayer , and the heart may be lifted up by the act of faith and contemplation , as well as by the action of prayer ; so that neither publick nor mentall prayer is expressed in our act . but let the words be interpreted of mentall prayer , even mentall prayer is not the principall exercise of the soule in the act of receiving the sacramentall elements : the minde attending on the audible words , the visible elements , the mysticall actions , and making present use of them , men should not be diverted from their principall worke and meditation , upon the analogie betwixt the signes and things signified . the soule may send up in the meane time some short ejaculations and darts of prayer to heaven to strengthen her owne weaknesse , and returne to her principall worke of meditation and application of the benefites represented . these short ejaculations of the minde are onely occasionall , as a christian feeleth his owne present estate , and are incident to all our actions both civill and religious : in the act of receiving our earthly food , in going out the way , in hearing the word . if a man be moved inwardly , when he heareth , that the word was made flesh , shall he kneele as they do in the romane kirke ? if a man should kneele at every inward motion of the minde , when he heareth the word , what confusion would there be in the congregation ? a man looking occasionally to a crucifix , may remember christ , and send up some ejaculations , shall he therefore kneele ? the three children prayed mentally no doubt when they were brought before the golden image , but lawfully they might not kneele before it . perkins destinguisheth notably betwixt publick , private , and secret worship : a the secret and mentall worship must be yeelded to god , and the signes thereof concealed from the eyes and hearing of men , as nehemiah when he prayed in presence of the king , nehem. 2.4 . in a word , the institution , and the second commandement hinder kneeling at this time , suppose mentall prayer were the principall exercise of the soule . i heare there is alledged a third sort of prayer , to wit , that the very act of receiving is of it selfe a reall prayer . is not this as much as to say , that craving and receiving is all one ? bellarmine b sayth , that prayer of i● selfe , and of the own proper office , doth impetrate , and that a sacrifice hath the force and power of obtaining , or impetrating : because it is , quaedam oratio realis , non verbalis , a certaine reall prayer , not a verball . we may forgiue him to say this of the sacrifice of the masse , where there is an offering of a sacrifice to god. but bellarmine was never so absurd as to call the act of receiving from god , a reall prayer to god. their other obiection that we may praise god in the act of receiving ; therefore we may kneele , may be answered after the same manner . there is no publicke thankesgiving ordained to be made at the delivery of the elements : mentall praise therefore must be meant . mentall praise is no more the principall worke of the soule , then mentall prayer ; what was sayd of the ejaculations of the one , let it be applied to the short e●aculations of the other . the name of eucharist given to this sacrament , helpeth them nothing : for it is a name given by ancients , and not by the scripture . next , as it is called eucharistia , so it is called c eulogia : for the words , he gaue thankes , and he blessed , are indifferently used by the evangelists . some parts of this holy celebration stand in thankesgiuing , as the beginning and the end : and therefore is the whole action denominated from a part , saith d causaubon . eulogia & eucharistia utraque vox à parte una totum domini actionem designat . it followeth not that all the parts of this holy ministration are actions of thankesgiving . obiect . what we may craue of god upon our knees , we may receiue on our knees . ans. it is false , i may on my knees , giue us this day our daily bread ; but i may not receiue it on my knees . the people of israel prayed for food , yet they were not esteemed unthankfull , for not kneeling when they received the manna . it is again objected , that in the act of receauing , we receaue from christ an inestimable benefit , ought not a subject kneele when he receiveth a benefit from a prince to testifie his thankfulnes ? answer , this relation from christ to the sacrament , as betweene the giver and the gift is common to all the sacraments both of the old , and new law , ordinary , and extraordinary . next we receaue the mysticall pledges , not out of the hands of god himselfe or his son christ immediatly , but out of the hand of the minister . the person who receaveth the gift from the king , is supposed to receaue it immediatly : and suppose mediatly , yet ceremonies of court , & mediate ciuil worships , are not rules of religious adoration ; which should ever be immediate . thirdly the manner of delivery of the gift and the will of the giuer , are to be considered . if the prince call his nobles to a banket , it is his will that they sit at table with him , as iohanathan and dauid sat at king sauls table . christ hes declared by the institution , after what maner he wold haue vs receaue these mysticall pledges . kneeling cannot agree with the actions and precepts of the institution . the second breach of the second commandement made by kneeling , is , the shew of conformity with the papists . the lord forbade his people to be like the gentiles , leuitie . 18.3 . and 19.27 & deut : 12. the christians were forbidden to decore their houses with bay leaves , and greene boughes , because the paganes vsed so to doe , or to rest from their labours , those dayes that the paganes did . if conformity in things not haueing state in idolatrous seruice , but onely glanceing at the honor of the idoll , be condemned ; far more is conformity in the grossest act , wherin the life and soul as it were of their idolatrie standeth , such as is the gesture of kneeling among the papists . and for this cause hooper e in his sermon before king edward , for the same cause condemned this gesture . this outward conformity tickleth the papist , and offendeth the godly . the third breach of the second commandement made by kneeling is , the reteining of a monument of vile idolatrie . all humane inuentiones polluted with idolatrie , except they be of necessarie vse , ought to be remoued from gods seruice . this gesture had a spot of profanation from the beginning , being at the first birth in this act dedicat to idolatrie . the brasen serpent set up at gods own command , was not spared when it was abused . we detest the very garment of a theese , or a whore , though it be innocent . biza f sayeth , many things may be tollerate for the weake , which may not be restored after they are tane away . he commendeth them , who haue abolished kneeling amongst other things tanquam apertas idolomanias . the fourth breach of the 2 d comandement made by kneeling , is , the continuall occasion and danger of idolatry . wee are forbiden all occasions and provocations of idolatry . there is a naturall pronnesse in all men to idolatry ; great ignorance in the common people , and superstition rooted in the hearts of men : papistes daily increase , the idol of the bready god is still in great accompt in the romane kirks round about us , and in private corners amongst us : and yet men are not ashamed to say , that all memory of former superstition is past , and no perill is to be feared againe . the virgines in cyprians time granted they walked with yong men , talked with them , went to bed with them , but when it came to the act they absteined . cyprian g answereth , nou est locus dandus diabolo : nemo diu tutus periculo proximus . i. place should not be given to the devill , no man is long safe who is neare the point of danger . the belgick kirks in their synods permitted not liberty of kneeling , for the same respect of bread-worship as may be seene in , the harmony of their synods , set forth of late by festus homius h , liberum est stando , sedendo , vel eundo caenam celebrare non autem geniculando ob artolatreias periculum . if a lawfull use could be devised yet this danger cannot be eschued . information by preaching is a sufficient remedy : meate doth not nourish so fast as poyson doeth corrupt . the watchmen are some time ignorant , or negligent , many want doctrine . it is better to fill up the pitt , then to set one beside it to warne the passengers that they fall not in , such ceremones ought to be appointed , which by their goodnes and edification may help the preaching of the word , and not such as the word must daily haue need to correct . the strength of many poore christian soules should not be tryed by bringing them to the very brink of danger . the fift breach of the second commandement made by kneeling , is , a shew of wisdome in wil-worshipe and humility , coloss. 2.23 . a worship is set up by mans voluntary devotion in a principall part of gods service , under colour of humility . we ought to come indeed , and receaue with humility these misticall pledges : but is there no reverence and humility , but in kneeling ? swarez i sayth that humility and adoration are distinguished , in their proper motiues and respects , in propriis honestatibus et motivis . it was not manerly for the disciples to use any gesture they pleased at christs table . it was his honor to command , and their humility to obey . sitting was not pomp , glorious pride , or prophane gesture , as men are not ashamed so to call it ; because it was obedience to the lord. this their pretended humility , is a naturall humility ; like unto peters , when he refused that christ should wash his feet . obedience is better then sacrifice . fenner in the doctrine of the sacraments . k hath a notable saying , [ that the whole honor of the sacraments is , that they remaine unto the church of god in that simplicity he left them ; and that no action here is worth any thing , but by reason of gods word , which is sanctified to a profitable use , and made an instrument of the working of the holy ghost . ] object . there is no new worship appointed , but an action already appointed for gods service is applyed to the said supper . answ. the parts of gods worship may not be applyed to other when comlines , commodiousnes , institution , and command will not suffer . a man may not kneele all the time of the sermon ; he may not reade in the act of receaving ; baptisme may not be ministred in the midst of the communion , and many such instances might be alledged . aquinas sayth , l superstuum in his quae ad divinum cultum pertinent esse potest no secundum substantiam quanti , sed secundum alias circumstantias , puta quia cultus divinus exhibetur cui non debet exhiberi vel quādo non debet vel secūdum alias circumstantias prout non debet . that superfluity in things pertaining to the worship of god , is to be considered , not according to the quantity , for we cannot worship god exceedingly enough : but is to bee considered according to other circumstances , viz. when the worship of god is not exhibited to whom it ought to be exhibited , or when it ought not , according to other circumstances , as it ought not to be exhibited . by superfluity he meaneth excesse , a vice in all morall vertues . to bee short , a rite sacramentall , devised by man , pretending humility , and shouldring out other rites instituted by god , cannot be but presumptuous wil-worship . such is the gesture of kneeling , as we haue already proued . obiect . the eucharist is a part of gods worship , therefore we ought to kneele in the act of receiuing . answ. in a large sence every act whereby god is honoured may be called the worship of god , as oathes , vowes , sacrifices , &c. but adoration is the worship of god in a strict sense . kneeling is the gesture of adoration , but not of every part of gods worship . receiving , eating , drinking in the sacrament , are parts of gods worship , but they are not gestures of adoration . all the sacraments both of iewes and christians , were parts of gods worship as well as the eucharist , and yet they kneeled not in the act of participation . obiect . the eucharist is a sacrifice , and congeries sacrificiorum , a heape of sacrifices , a commemoratiue sacrifice , a sacrifice of a broken and contrite hart , of praise , of praier , of almes , therefore this sacrament should be receaved with kneeling , sayeth the b. of rochester m : and therfore the gesture of kneling is rightly applyed to such a kinde of worship . answer . the actions aforesaid are called sacrifices , onely by analogie and metaphoricallie ▪ they are not proper sacrifices : the invisible sacrifice by the which a man offereth himselfe by contrition , inward devotion , mortification is the daily sacrifice of a christian . rom. 13.1 . we offer our selfes to be sacrificed when the word is preached . rom. 15. we kneele not when we giue almes . these improper and metaphorical sacrifices , are not acts of adoration . n the paschall lambe was slaine in the maner of a reall sacrifice , and yet notwithstanding of this immolation , they kneeled not at the eating of the paschall lamb . the sacraments of the old and new testament were alyke in representation , significatition , and exhibition . of prayer and praise we spake before in particular . kneeling not practised in the auncient kirk . the former two breaches are sufficient of them selves , howbeit kneeling were otherwaies warranted by the practise of the kirk : but as it had no warrant from scripture , & reason , so likewise it wanteth the warrant of antiquity . when the arrians denyed christs true divinitie , the orthodoxe kirk acknowledging his diuinity , kneeled not in the act of receiuing which was expedient if it had been lawfull : because the arrians debased the sonne of god. it was the custome of the kirk to stand in time of publick prayer vpon all the lords dayes in the yeare , and euery day from easter to pentecost , as witnesseth tertullian , cyprian , basilius , ierome , augustine , hugo de sancto victore , anselmus , the council of nice , the 6. council of carthage , the council of constantinople , quinisextum , the council of turone . the testimonies are set down in the b. of rochester his discourse . bellarmin closeth all vp in one generall , to wit , that in his time fiue hundreth years were not past , since the rite to pray standing & not kneeling on the lords day had ceased . o if they kneeled not in the time of praier where this gesture is most requisit by their own confession , because of the joyfull memory of christs resurrection , far lesse did they kneel in the act of banketting and receiving the inestimable giftes offered vnto vs in this sacrament , a matter of great joy . wherefore serued the signification of standing in prayer , if it was controlled with the gesture of an humble penitentiary at the sacrament ? the testimonie alledged by the b. of rochester p out of tertullian , that they that were to be baptized , must pray with often prayers , and fastings , and kneelings , and watchings , proveth neither kneeling on the lords day in tyme of prayer , or the act of baptisme , but only declareth what were the exercises of preparation on the dayes preceding baptism . in the assembly holden last at s. andros , stāding or kneling in time of publik prayer was left to euery mans liberty . in the assembly holden at perth , they haue tane away this liberty in the act of receiving . they left liberty in the act of publick humiliation , and hes tane it away in the act of mentall meditation . let any man therfore judge of their intention . the authors aboue rehearsed make not all mention of prayer , when they speak of standing : but generally they speak against kneeling on the lords day . tertullian q sayth generally de geniculis adorare , to adore vpon the knees upon the lords day is vnlawful . he sayth not orare , but adorare . hierom r his testimony also is general against adoration on the knees . pope alex. the 3. hath their words . quoniā diebus autē dominicis & alijs praecipuis sestivitatibus suis inter pascha & pentecosten genuum flexio nequaquam debet fieri : s nisi aliquis ex deuotione id velit facere in secreto . in consecrationibus autē episcoporum & clericorū ordinationibus consecrans & consecratus tantum genua flectere possunt secundum quod consecrationis modus requrit . vpon the lords day and other cheese festivities , and betwen ester and pentecost there ought to be no kneeling , except one will doe it in secret of devotion . in the consecration of bishops and ordination of clergie-men he that consecrateth and he thet is consecrated , may only bow their knees , so far as the forme of consecration requireth . if this was the only exception , it followeth that in no other case , they did kneel on these dayes . exceptio firmat regulam in casibus non exceptis . they received the communion usually vpon the lords day : and therefore it was called the day of bread t . yea and in some places only vpon the lords day , as iewel observeth v out of an epistle sent from the councell of alexandria in the defence of one macarius . tertullian expresly affirmeth , that the maner was to stand at the receaving x . dionysius alexandrinus writeth to xistus concerning one who standing at the table had often receaved the holy food in these words . nonne solennior erit statio tua si ad aram dei steteris accepto corpore domini . y chrisostome z sayth , stemus trementes & timidi demissis oculis renata autem anima gementes siue jubilantes corde . let vs stand trembling , &c. the alyssines receiue the sacrament standing euen to this day , as also the muscouites , howbeit drowned otherwise in great superstition , receiue the sacrament standing . oject . the ethincks objected to christians that they did honor bacchus and ceres ; and averroes , that they adored that which they did eate . theodoret saith a the misticall signes are adored . augustine b no man eateth that flesh before he adore it . ambrose c we adore the flesh of christ in the mysteries chrysostome sayth , d let us imitate the barbarians , thou beholdst him not in a manger , but on an altar . and again , e they are like herod , who adore not the eucharist . answ. it followeth not they adored , therefore they kneeled . the ethnicks did mistake the reuerend and graue behauiour of christians at the receauing the sacrament , as they did many other things both in iewes and christians : they gaue out that they were worshippers of the clouds , of the sonne of the crosse , of the head of an asse , of the slaughter of infants . augustine sayeth . a cerere & libero paganorum dijs longè absumus quamvis panis & calicis sacramentum nostro ritu amplectimur . f we are far from ceres & bacchus the gods of the pagans , howbeit we imbrace the sacrament of the bread & the cup after our rite . when theodoret sayth the mystical signes are adored , g he meaneth by adoration , reuerend and religious handling , as becometh so great mysteries : and so bilson : exponeth theodoret , and to this purpose alledgeth the glosse of the canon law , h in hoc sensu possumus quamlibet rem sacram adorare , id est reverentiam exhibere . anastasius sayth , i dominica verba attentè audiant , & fideliter adorent . let them diligently heare , & faithfully adore the word of god. the word adoration is sometime taken in a large sence for veneration ; so do all our divines expone theodoret , or else his phrase were absurd : and indeed none of the fathers used that phrase but he . chrysostomes homilies on mathew are a supposititious worke . the rest of the testimonies alledged make mention of adoration , not of the sacrament , but of christ in the sacrament : and they are to be understood of spirituall and internall adoration , common to this sacrament with other sacraments . augustine sayth , the flesh of christ is adored either in the sacrifice , or otherwise by faith k . the adoration is as the eating , the eating is spirituall and by faith . augustine speaking of the veneration of this sacrament , sayth , l contemptum solum non vult cibus ille . that meat misliketh onely contempt , as manna did lothsomnesse . ambrose speaketh of all the mysteries of christian m religion . chrysostom is to be understood of spirituall reverence n : and therefore he useth emphaticall speeches of ascending up to the gates of heaven , even of the heaven of heavens , like eagles . for the same chrysostome sayth , o that we adore christ in baptisme . none of all the testimonies alledged expresseth any gesture of the body , let be kneeling . obiect . for an humble gesture are alledged origen p : thou therefore humbling thy selfe , imitate the centurion , and say , lord i am not worthy , &c. cyrillus of ierusalem q , then after the communion of the body of christ , come also to the cup of his bloud , not reaching out thy hands , but falling on thy face in manner of adoration and worship , say amen . nazianzen r sayth , his sister fell down before the altar , and called on him who was worshipped on the altar . answ. origen directs the words to be sayd as well when the preacher entreth into our house , as when we receiue the sacrament . s further , possevinus a learned papist , acknowledgeth that worke to be counterfeit t . the catechismes attributed to cyrill of ierusalem is a booke newly sprung up , and unknown to the ancients . it was not to be found in hardings time , but in writing . see moulins translated v . this counterfeit cyril sayth not , cade pronus , fall down on thy face ; but , accede pronus , come inclining , or bowing thy body ; as men use to doe when they make courtesie . nazianzens sister was sick in body , and sicke in minde : her fact was private , and in the darke of the night , she was not in the act of receiving the sacrament , she blubbered with her teares the fragments of the sacrament received before . christ is honoured at the altar , or communion-table , by the administration of the sacrament celebrated to his honour and worship , in remembrance of him : his mercies are there layd foorth in the mysteries . yee see no testimony can be alledged for geniculation . the councell of constantinople holden under the emperour basilius , hath these words : iesus christus panis substantiam mandavit apponi , ne scilicet humana effigie figurata idolatria introduceretur . for eschewing of idolatry , the lord commanded the substance of bread to be set on without any humane shape . the proofes already made for standing upon the lords day , for 1000. yeare in the kirk , do evince that geniculation had no place in the act of receiuing all that time . it was therefore followed upon bodily presence and transubstantiation . kneeling not practised in the reformed churches . the lutheran kirkes do acknowledge reall presence by way of consubstantiation : it is no wonder therefore that they approue kneeling . the reformed kirks as they haue damned bodily presence , so haue they reiected this gesture of kneeling in the act of receiving . the kirk of bohemia hath retained this gesture since the dayes of iohn husse . in their confession exhibited to king ferdinand , an. 1535 it is thus sayd , y ministeri verò dominicae caenae verba referentes plebem ipsam ad hanc fidem hortantur , ut corporis christi presentiam adesse credant . the ministers are willed to stir up the people to beleeue that the body of christ is present : the poorer sort amongst them , as they haue rejected the errour of reall presence , so depart they from this gesture . in our neighbour kirk some of their defenders of kneeling will not haue us inquisitiue of the manner of christs presence in the sacrament . z and the bishop of rochester commendeth the simplicity of the ancients , which disputed not whether christ was present con , sub , in , or trans , in this supper . a sutton in his appendix to his meditations on the lords supper , condemneth likewise this diligent search of the manner of christs presence . if the manner of christs presence be not determined , there can arise no other but a confused worship of such a confused and determinate presence . the papists acknowledge that there ought to be no adoration but where there is acknowledged a bodily presence in the sacrament . hence it is that they proue mutually the one by the other . it will not follow that we may change sitting into kneeling , because the ancient kirk and some reformed kirks haue changed sitting into standing ; because kneeling maketh so many breaches both in the institution , and in the second commandement , and is no wayes a table gesture . by standing wee accommodate our selues to a table to participate of the dainties set thereon , standing was never abused to idolatry as kneeling hath been . we are not bound to imitate other kirks further then they imitate christ. our sitting is not scotish genevating , but a commendable imitation of the apostolicall churches , and obedience to christs institution . they flee up at last to the kirk triumphant ; and alledge for kneeling the 24. elders falling down before the lambe , but how conclude they this , that they that are called to the supper of the lambe kneele at the supper of the lambe ? and seeing the blessed soules shall not be clothed with their bodies before the resurrection , how can they conclude , materiall geniculation of the blessed saints in heaven ? all creatures in heaven , in earth , and under the earth ; are said to bow their knee at the name of iesus , that is , to acknowledge his soverain authority , howbeit the celestiall angels , blessed soules , and infernall spirits , haue not knees to bow with . the everlasting felicity of the children of god , is the supper of glory ▪ doe they drink continually of that felicity upon their knees ? thowsand thowsands stand before him , many shall come from the east , and from the west , and sit at the heavenly table with abraham , isaak , and iacob : may we not then conclude sitting and standing , as well as they doe kneeling , if we looke to the letter of parables , visions , allegories and prophesies ? but symbolicall theologie is not argumentatiue . last , how will they proue evidently that the falling of the 24. elders before the lambe , is to be interpreted of the kirk triumphant , rather then of the kirke militant ? reasons against festivall dayes . from the beginning of the reformation to this present yeare of our lord 1618. the kirk of scotland hath diverse waies condemned the observation of all holy dayes , the lords day onely excepted . in the first chapter of the first booke of discipline penned anno . 1560. the observation of holy dayes to sancts , the feast of christmasse , circumcision , epiphanie , purification , and other fond feasts of our ladie are ranked amongst the abhominations of the romane religion , as hauing neither commandement nor assurance in the word . it is farther affirmed that the obstinate maintaineres & teachers of such abomination should not escape the punishement of the ciuill magistrate . the book aforesaid was subscrybed by the lords of secret councell . in the generall assemblie holden at edinburgh anno . 1566 , the latter confession of h●lv●tia was approued ; but with speciall exception against some holy dayes dedicated to christ ; these same very dayes , that now are urged . in the assemblie holden anno 1575. complaint was made against the ministers and readers beside aberdine , because they assembled the people to prayer and preaching vppon certain patron and festival dayes . complaint likewise was ordained to be made to the regent vpon the town of drumfraies for vrging , and convoying a reader to the kirke with tabret and whistle to read the prayers all the holy dayes of yoo le , or christmas vpon the refusall of their own reader , item an article was formed to be presented to the regent , craving that all dayes heretofore keeped holy in tyme of papistrie beside the lords day such as yoo le day , saints dayes , and other like feasts may be abolished , a civill penaltie appointed against the observers of the said dayes . banquetting , playing , feasting , and such other vanities upon the dayes foresayd is condemned . in the assembly holden in aprill anno 1577. it was ordained that the visitor with the advice of the synodal assembly , shall admonish ministers preaching or ministring the communion at pasche , yoo le , or other like superstitious times or readers reading , to desist , under the paine of deprivation . dedicating of dayes was abjured in the confession of faith penned anno 1580. an article was formed in the assembly anno 1581. craving an act of parliament to be made against observation of feast dayes , dedicated to saints , and setting out of bone-fires . in the assembly holden in february anno 1587. it was humbly moved to his maiesty , that pasche and yoo le was superstitiously observed in fyffe , and about drumfrets . in the assembly holden anno 1590. his maiesty in open audience of the assembly praised god for that he was borne to be a king in the sincerest kirk in the world : sincerer then our neighbour kirk of england : for their service was an evill-sayd masse in english : sincerer then geneva it selfe : for they observed pasche and yoo le . in the parliament holden anno 1592. the act of king iames the third anent the saturday and other vigils to be kept holy from even-song to evensong was annulled . item , the act made by queen regent granting licence to keepe yoo le and pasche . in the assembly holden anno 1596. when the covenant was renewed , superstition and idolatry breaking forth in keeping of festivall dayes , setting out of bone-fires , and singing of carrols , is reckoned amongst the corruptions which were to be amended . the pulpits haue sounded continually against all festivall daies . the censures of the kirk haue been put in execution in all due form against the observers . in the pretended assembly holden at perth in august last past , it was concluded , that hereafter every minister shall make commemoration of the inestimable benefits received from god , by and through our lord and sauiour iesus christ , his birth , passion , resurrection , ascension , and sending down of the holy ghost upon the dayes appoynted for that use . that they shall make choyce of severall and pertinent texts , and frame their doctrine and exhortation accordingly . this their conclusion was ratified and allowed by act of councell , and proclamation was made thereupon , commanding cessation and abstinence from all kinde of labour and handy-worke upon the fiue dayes aboue written , that every one may the better attend the holy exercises which are to be kept in the kirke at these times . but first we will premit the proper description of a festivall day . the description of a festivall day . piscator describeth a festivall day in this manner , a festum proprii loquendo est publica & solennis ceremonia mandata à deo , ut certo anni tempore cum singulari loetitia obeatur ad gratias agendum deo pro certo aliquo beneficio in populum suum collato . a feast in proper speech is a publick and solemne ceremonie commanded by god to bee celebrated a certaine time of the yeare , with singular gladnesse to giue thankes to god for some certaine benifit bestowed on his people . hooker intreating this argument intituleth the subiect festivall dayes . hee maketh festivall solemnity to be nothing els , but the due mixture , as it were , of these three elements ; praises set forth with chearefull alacritie of mind : delite expressed by charitable largenes more then common bounty : and sequestration from ordinary labors . b by these descriptiones wee may see that the sabboth day is not properly a festiuall day . the ordinary sabboth is weekly : the festivall is anniversary . we may fast upon the ordinarie sabboth , but we cannot fast and mourne upon a festivall day . nehem. 8.10 . for that were to confound fasting and festivall dayes . the councill of laodicea inhibited to celebrate the feasts of martyres in lent , for the same regard upon the ordinary sabboth all the parts of gods worship may be performed as occasion shall offer . vpon the festivall dayes we are bound to the commemoration of a particular benefite . proper texts , epistles , gospels , homilies , and sermones are framed for the misterie of that day . so that the ordinary sabboth is morall and for the worship of god in generall , the festivall is misticall . esentialia festi , the essētiall parts of a festivall day are cessation from work : hearing of the word : participation of the sacraments . commemoration of divine misteries may be performed upon the ordinary sabbath , but to make up a festival day bellarm. c requireth a determination of a day , signification and representation of the misteries wrought on such dayes . scaliger d observeth that the ordinary sabbothes were never called chaggim as the anniversarie solemnities were . 1. reason against festivall dayes . six dayes shalt thou labour and doe all that thou hast to doe . ] these words are either a command to doe the works of our calling as many both iewish and christian divines doe interprete : or els a permission , as others doe interpret . if they contein a command , no countremand may take it away . if a permission , no human authority may spoile men of the liberty that god hath granted unto them , as long as they haue any maner of worke to doe for the sustentation of this life . the muscovits therefore say very well : that it is for lords to keepe feasts , and abstien from labour . the citizens and artificers amongst them upon the festivall dayes after divine service , do betake themselues to their labour , and domestick affaires , as gaguinus reporteth . it may be objected that constantine the emperour made a law that none but the prince may ferias cōdere , erect an idle day : the prince then may inioyne a day of cessation . answer . the lawes of the ●od . are not rules of theologie . a prince may not inioyne cessation from oeconomicall and domestick works but for weapon shewing , exercise of armes , defence of the country or other publick works and affaires . but that is not to injoyne a day of simple cessation , but to inioyne a politick work in place of the oeconomicall . every particular member ceassing from their particular work exerciseth another work serving for the preservation of the whole bodie . the curse that adam shall eate with the sweate of his browes , is mitigated by the permission of six dayes labour . the lord permitteth unto man six , lest he devoure the seventh day which is sanctified . what if the kirk representatiue injoyne a weekly holy day , as another sabboth , ought the kirke to be obeyed ? what power hath the kirk representatiue , to inioyne an anniversary day more then a weekly or hebdomadary holy day . if a day of simple cessation from all maner of work oeconomicall and politicall may not be inioyned , a festivall day may not be inioyned . i say further that the poore craftsman can not lawfully be commanded to lay aside his tooles , and goe passe his time , no not for an houre , let be for a day as long as he is willing to worke , and perhaps urged with the sharpnes of present necessity . and yet farther that he ought not to be compelled to leaue his worke to goe to divine service except on the day that the lord hath sanctified . the second reason . it is the priuiledge of gods power to appoint a day of rest , and to sanctifie it to his honour , ] as our best divines f mainteine . zanchius g affirmeth that it is proper to god to choose any person or any thing to consecrate and sanctifie it to himselfe , as it belongeth to him alone to justify , catechismus hollandicus saith no wise man will deny that this sanctification belongeth onely to god , & that it is manifest sacriledge to attribute these things to men , which are onely of divine ordination . willet sayth : it belongeth onely to the creator to sanctifie the creature . in the booke of ecclesiasticus , cap. 33.7.8 . it is demanded , why doth one day excell another , when as the light of every day of the yeare is of the sun ? it is answered , by the knowledge of the lord they were distinguished , and he altered seasons and feasts . some of them hath he made hie dayes , and hallowed them ; some of them he hath made ordinary dayes . the common tenent of the divines was acknowledged by the pretended bishop of galloway in his sermon at the last christmas . it may offend you , sayd he , that this is an holy day . i say there is no power either civill or ecclesiasticall can make an holy day : no king , no kirk : onely the lord that made the day , and distinguished it from the night : he hath sanctified the seventh day . the like was acknowledged by m. p. galloway in his christmas sermons . if the speciall sanctification of a day to an holy use dependeth upon gods commandement and institution , then neither king nor kirke representatiue may make an holy day . the observers of dayes will say they count not their anniverserie daies holier then other dayes , but that they keep them only for order and policie , that the people may be assembled to religious exercises . answer . the papists will confesse that one day is not holier then another in its owne nature , no not the lords day : for then the sabboth might not haue been changed from the last , to the first day of the weeke . but they affirme that one day is holier then another , in respect of the end and vse ; and so doe wee . they call them holy dayes : and so doe wee . they vse them as memoriall signes of sacred mysteries whereof they carie the names , as nativitie ; passion ; ascension . &c. and so doe wee . the presence of the festivitie putteth a man in minde of the mysterie , howbeit he haue not occasion to be present in the holy assembly . we are commanded to obserue them in all points as the lords day , both in the publick assemblies , and after the dissoluing of the same . yea it is left free to teach any parte of gods word on the lords day ; but for solemnitie of the festiuall , solemne texts must be chosen : gospels epistles , collects , psalmes must be framed for the particular service of these dayes , and so the mysticall dayes of mans appointment , shall not onely equall , but in solemnity surpasse the morall sabboth appointed by the lord. doth not hooker say that the dayes of publick memorials should be cloathed with the outward robes of holines , they aledge for the warrant of anniversary festivities the ancients , who call them sacred and misticall dayes . if they were instituted only for order and policie , that the people may assemble to religious exercises , wherefore is there but one day appointed betwixt the passion and resurection ? fortie dayes betwixt the resurrection and ascension ? ten betwixt the ascension and pentecost ? wherefore follow we the course of the moone as the iewes did , in our moveable feasts making the christian church cloathed with the sunne to walk vnder the moone , as h bonauentura alludeth ? wherefore is there not a certain day of the moneth kept for easter , as well as for the nativitie ? doth not bellarmine giue this reason out of augustine that the day of the natiuity is celebrate only for memorie , the other both for memorie ; and for sacraments . i ille celebratur solum ob memoriam , & ideo semper die 25. decembris : at l●fe celebratur ob memoriam & sacramentum , & ideo variatur . if the anniversarie commemorations were like the weekely preachings , as the two forenamed preachers made the comparison , why is the husbandman forced to leaue his plough at the one , and not at the other ? why hath the one proper service and not the other ? why did not m. galloway curse the people for absence frō the one , as wel as from the other ? whey are the dayes of the one changeable , and not the other . to make solemne commemoration of christs nativitie vpon any other day , then upon the putatiue day of his nativity , would be thought a great absurdity ; siclike of his passion , ascension . &c. and last , how could m. galloway affirme that the evidence of gods spirit appeared in the christmas sermons that are extant , more liuely then in any other sermons ? next it may be objected that the people of god might haue indicted dayes of fasting at their owne determination , and an interdiction of all kynd of work . answer . they had a generall warrant from god. ioel. 2.15 . to proclaime a generall fast , according to the occurrence of their calamities and other affaires of the kirk . the light and law of nature leadeth a man to this observation of an occasionall fast : nature teacheth him presently to withdraw his hand and heart from worldly affaires , and to lift them up to god to deprecate his wrath when his judgement is aboue our heads . the like may be said , by analogie , of thanksgiuing , that we ought to praise god in the mean time whē we receiue the benefit . but to make of the occasionall dayes of fasting , or feasting , aniversarie and set festivall and fasting daies is without warrant . it remaineth therefore that it is the lords soueraignty to make or ordaine a thing to be holy . god first sanctifies by commandement and institution : man sanctifieth thereafter by observation , applying to an holy use the time sanctified by god. it was a part of the idolatry of the golden calfe to proclaime a holy day . it is numbred among one of ieroboams sins that he ordained a feast after the deuise of his own heart 1. king. 12 . 33● musculus , k sayeth if any man shall attempt to make holy at his pleasure the things that god hath not sanctified , is not only superstitious , but challengeth vnto himself , that which belongs onely to god. when god blesseth and sanctifieth a day , then may man looke for a blessing in sanctifieing it the third reason . wee come from priuiledge to fact . as de jure none may , so de facto none did , appoint holy dayes vnder the law but god , and that either by himself , or by some extraordinary direction . therefore none can be allowed vnder the gospell without the like warant . seeing the tymes vnder the gospell are not so ceremonious , as the tymes under the law . against this reason two instances are commonly alledged the one of the dayes of purim instituted by mordecai : the other of the feast of dedication instituted by iudas maccabeus , and graced with christs presence , as is alledged , ioh. 10. but the answer is easie . the dayes of purim were simply called the dayes of purim : not the holy dayes of purim . they are neither called chag , nor mogned , nor gnatsarah as the other anniuersarie feasts are called in the old testament . no mention is made of holy conuocations on these dayes nor divine service proper to them , notwithstanding of their returne to the temple , and promise that the memoriall of the dayes of purim should not fall from among them , nor perish from their seede ester 9.27.28 , it is true that now a daies they read the booke of ester . and therefore call it the feast of megilla , after the reading wherof they spend the rest of the time in revelling , more madde then the gentiles were in their bacchanalis . this reading was not the first institution , but an addition of the later iewes , the dayes of purim were instituted onlie for ciuill dayes , and the ordinance required no farther , but that they should make them dayes of feasting and joy , and sending of portions one to another , and gifts to the poore ester 9.19.22 . to be documents and testimonies of their fasting and crying , that is in remembrance of their fasting and prayers , by which they obtained that deliverance . at the instant time of their deliverie , it is sayd they rested , but in the edict when the daies were made anniversarie , rest from all kind of worke was not forbidden : therefore hospinian l sayth , in festo phurim operari prohibitum non est : they were not forbidden to work . and willet compareth it with the fift of november , m and affirmeth the like . next , it is to be considered , that mordecai is thought to be the pen-man of the book of ester , and consequently a prophet . he was one of the 120. masters of the great synagogue , amongst whom were both priests and prophets , ezra , and his society , daniel & his companions , zachary , malachy , &c. thirdly , it appeareth , ester 9.28 . that it was an order to endure , as long as the feast dayes appointed by the lord himself , and in no case to be altered . holy daies of ecclesiasticall constitution are not of such a nature , as n d. fulk acknowledgeth . whatsoever therefore was the quality of these dayes , whether holy or civill , the warrant was more then ordinary . the feast of dedication , whereof mention is made , iohn 10. some take for the dedication of the temple in zorobabels time , as the o magdeburg centuries . so likewise chrysostom , theophilactus , cajetanus , abulensis , euthymius , and others , as p barradius reporteth . but let it be meant , as is alledged : if the feast of dedication in salomon and zorobabels time was anniversary , then the maccabees did follow the example of these who had propheticall direction . if they were not anniversarie , as indeed q toletus leaveth it as uncertaine , then this annuall memory was an addition of the pharisees , who enlarged the glory of this feast , as they did their ph●lacteries . iunius r relateth out of the talmud , that the wise men decreed that the eight dayes of that feast should be yearly dayes of ioy . by the wise men are meant the pharisees , who were called sapientes israelis . the renewment of the altar , and of certain other decayed places , was honoured by them with an annuall memory , whereas the whole temple , with all the implements and furniture thereof in salomon and zorobabels time had not the like honour . neither doe we read that any annuall memory was instituted by hezekias after the prophanation of the temple by ahaz and prias : nor by iosias , after that it was polluted by manasses & amon. christs walking in salomons porch , maketh nothing for approbation of this feast . he had remained in ierusalem from the feast of the tabernacles , and came not up of purpose to keepe that feast . he taketh old of the present opportunity to thrust his sickle into a thicke harvest . wee haue to consider for a generall answer to all instances alledged from the iewish kirk , first that they had extraordinary directions which wee want . they had prophets by office , or commission , who ended in malachi . they had prophets who were only prophets by the spirit as daniell , david , and salomon , who indured after the dayes of malachi , as drusius s afirmeth they had vrim and thummim under the first temple , and in place thereof , a slender voyce sounding from the heaven , called bathkol , under the second temple , as tremellius t hath observed . next the pharisees and degenerating iewes filled their kalendar with fond feasts of their owne invention , as the festivities of the equinoctiall and festivall dayes , other wayes called the feasts of the tekuphas : or converted any ancient order into a solemne feast , as the day appointed for carying wood to the temple to maintein the fire of the altar nehem. 10.34 . they turned into a feast called the feast of xylophoria . a holie day is to be observed not by a few but by all : but all were not appointed to bring wood , but those only who were designed by lot . it is no wonder therefore that they took the like course with the dayes of purim . but wee are not to imitate the pharises , and fond iewes . the fourth reason . the observation of anniversarie dayes pertained to the ceremoniall law : but so it is that the ceremoniall law is abolished . the anniversarie dayes were distinguished from the morall sabboth . many were the preheminences of the ordinary sabboth aboue the anniversary . 1. it was more ancient , given to adam in the state of innocencie . 2. vttered by gods owne mouth . 3. written with gods owne finger in durable stone . 4. the lord himself in a manner rested on it , when as he rained not manna that day . 5. it was more strictly observed , then the other holy dayes , therefore some say it was called shabbath , shabbathon . therefore likewayes the iewes measured unto it a sabboth dayes journey . 6. other holy dayes were celebrated either in remembrance of a by-past benefite , or to signify somthing to come . it excelled them in both , faith u bellarmine . 7. other holy dayes gaue place unto it the iewes made a canon , that two sabbothes should not concurre together propter olera & propter mortuo● , that is , because they could not keepe in that hote region their sodden meats two dayes together ; nor the bodies of the dead unburied for stink , and putrifaction . therefore they transferred this sabboth of extraordinary solemnity immediatly proceeding the ordinary sabboth to the ordinary sabboth . they were drawne to it , it was never drawen to them , see x causabonus . in a word , the iewes held it in greater estimaton , then the rest . they called it . the queene of the holy dayes , and the secrete of the living god. the three solemnities called regalim were temple feasts . they were bound to celebrate them at the temple the publick theater of all the iewish ceremonies the apostle calleth them weake and beggerly elements galat. 4.9.10 . the elements of the world coloss. 2.20 . shadowes of things to come coloss. 2.16.17 . the apostle saith not the observation of iudaicall dayes , but simpliciter , the observation of dayes served to the people of god for a typicall use , and a rudiment of religion . if the observation of some anniversary dayes was prescribed to the iewes , as elements and rudiments for their instruction ; it followeth that the observation of anniversarie dayes is of it selfe a rudimentary instruction ; otherwayes the apostles reason will not hould . the apostle condemneth difference of dayes as he condemneth difference of meats . to esteeme some meats cleane , and some uncleane is iudaicall , howbeit we obserue not the same difference , that the iewes did . dayes and meats are parallelled together , to esteeme one day holier then another , not so discerned by the lords commandement must be also iudaicall . the kirk vnder the gospell hath past the rudiments ; and therefore the observation of anniversary daies doth not beseeme her . to substitute other dayes in place of the iewish , a christian pas●●e and pentecost for the iewish , is but to substitute rudiments and elements ro the iewish , & not to chase away , but to change the iewish holy dayes , as bellarmine doth y non est sublata sed mutata significatio ●et discretio dierum . the iewish frankincense was a perfume : the popish is a simple frankincense without any other ingredient . the iewish lights were of oyle : the popish of wax and yet wee charge them with iudaizing . the iewes had no anniversary dayes , but such as were abrogate , they were abrogate not only as shadowes of things to come , but also as memorials of bygone benefites . even as they were dayes of remembrance they belonged to the pedagogy of the law . converted iewes may not lawfully obserue the iewish festivities , even as remembrances of bygone benefits . in every respect all their anniversary dayes are abolished , and they had none other , but such as were abolished . therefore in every respect they belonged to the ceremoniall law. the observation therefore of anniversary dayes even in respect of remembrance was to the iewes pedagogicall , rudimentary and elementary , and counsequently ceremoniall . the bishop of chester confesseth that all the solemne feasts were of a ceremoniall nature . if the iewes had no anniversary solemnities to indure after christs comming when they should be converted to christianisme , how can the observation of anniversary dayes be taken up by christians . the fifth reason . the prerogatiue belonging to god in the old testament , was transferred to christ , god and man , the law-giver in the new testament , one that was faihfull in all the house of god. but so it is , that christ neither by his own cōmandement , nor by direction of his spirit inspiring the apostles , instituted any other day but the lords day . if there had been any other dayes dedicated to christ , the apostle spoke unproperly and obscurely when he sayd , he was ravished in the spirit upon the lords day . if there had been a day for his nativity , another for his passion , he should haue sayd , he was ravished in the spirit upon one of the lords dayes . seeing iohn out-lived the rest of the apostles , it followeth that there was no other holy day observed in the apostolicall times . neither was the institution of the lords day so much a new institution , as a change of the ordinary sabboth . the extraordinary sabboths were in every respect ceremoniall . the ordinary sabboth had both substance and ceremony . by reason of the substance it was changed into the lords day answering analogically to it . the morall use of the ordinary sabboth was for the service of god in generall both private and publick . the mysticall use was to be a memoriall of things by-past , and a shadow of things to come . the morall use indureth , the mysticall uses are evanished . christ appeared the first day of the weeke , and every eighth day thereafter untill he ascended , saith a iunius . and that therefore the apostles delivered to the kirke the observation of this day from christs example and institution , , which he confirmeth with the iudgement of cyrillus and augustine . the blessing of the seventh day was translated to this day instituted by christ , because all sanctification floweth to christians from christ. but it is sufficient that the apostles inspired by his spirit , haue recommended this day to the kirke . there is another reason to proue that there were no other dayes appoynted in the apostles times . the apostle had occasions to treat of holy dayes , reasoning against the observation of iewish dayes , they direct them to no other as the purpose required . the apostle condemneth not onely the observation of the iewish daies , nor the iewish observation of the iewish daies to a typicall use . for the converted iewes did not obserue them as shadowes of things to come , for then they had denied christ : but he condemneth observation of dayes as a iewish custome and rite , as a pedagogicall and rudimentary instruction not beseeming the christian kirke . zanchius b speaketh to this purpose after this manner : magis consentaneum est cum prima institutione & cum scriptis apostolicis ut unus tantum dies in septimana sanctisicetur . it is more agreeable to the first institution , and the writings of the apostles , that one day of the weeke onely be sanctified . against this argument is first alledged , that the apostle compareth with the observation of dayes , rom. 14.5.6 . answ. the apostle beareth with the infirmity of the weake iewes , who understood not the fulnesse of the christian liberty . and the ceremoniall law was as yet not buried . but the same apostle reproveth the galatians , who had attained to this libertie , and had once left off the observation of daies . next , the iudaicall dayes had once that honour , as to be appointed by god himselfe : but the anniversary dayes appointed by men haue not the like honour . it is secondly obiected , that seeing the lords day was instituted in remembrance of christs resurrection , the other notable acts of christ ought likewise to be remembred with their severall festivities . answer . it followeth not that because christ did institute in remembrance of one benefite , therefore men may institute for other benefites . 2. christs resurrection was a benefite including the rest , as an accomplishment of the worke of redemption , and answered anagogically to the common benefit of creation by the beginning of a new creation . 3. we deny that the lords day was appointed to celebrate the memory onely of christs resurrection . for then the lords resurrection , the proper subiect of all homilies , sermons , gospels , epistles , collects , hymnes and psalmes belonging to the paschall seruice should be the proper subject of deuine seruice euery lords day . then the lords day shovld be a festivall day : and it were vnlawfull to fast on it . it was instituted for the remembrance of all his actions , and generalie for his worship . athanasius , sayth c in sabath● conuenimus ut dominum sabathi iesum adoremus . wee conuene on the sabboth , that wee may adore iesus the lord of the sabboth . augustin d sayth domineus hic dies id●irco dicitur , quia eo die dominus resurrexit , vel ut ipso nomine doceret illū domino consecratum esse debere . it is called the lords day , because the lord rose that day , or that the name might teach us , that it ought to be consecrate to the lord. it is called the lords day , either becase the lord did institute it : as the dayes of purim are called mordecaies dayes , in the second of the maccabees , and the communion is called the lords supper : or els because it was instituted to the lords honour and worship . the iewish sabboth was the sabboth of the lord our god. the christian sabboth is the sabboth of christ our lord , god and man. the name of lord was more frequent in the mouths of christians in the apostlick times , then the name of christ as rhenanus e hath obserued . when it is called commonly the lords day , it is all one , as if it were commonly called christs day , changeing the title but not the purpose . if the ordinary sabboth be christs day appointed by himselfe or his apostles at his direction , for the remembrance of all his actions , and for his worship in generall ; to diuide his actions , and appoint anniversary and mysticall dayes for their remembrance , is superstitious wil-worship , and a iudaicall addition to christs institution . christs day answereth analogicallie to the morall sabboth . it may be applied to the remembrance of christs resurrection seeing he rose that day and in some sort to b● a signe of the heavenly rest . but that is typus communis & factus . a common type fitted to resemble such things : but not typus distin●●us appointed by god for that end . it resteth then that christs day , or the lords day is the christian sabboth , a continuation of the morall sabboth , and to be obserued in a morall maner for all the paise of gods worship in and through christ , and not in a misticall maner , for the joyfull remembrance of christ resurrection onely . it is thirdly objected that paul kept the feast of pentecost , act. 20. & 1. cor. 16. i answer . it was the iewish pentecost , whereof mention is made in these places , paul needed not to haue travelled to ierusalem , for he might haue observed the christian pentecost euery where bellarmin himself wil not be so bold as to affirme that it was the christian pentecost , francolinus f putteth it out of doubt , and sayth , it is against the common exposition of the interpreters , for sayeth he , tune temporis non erant celebres christianorum festivitates cum euangelium non esset ad huc plenè promulgatum , the festiuities of christians , were not as yet celebrated , for the gospell was not yet fully published . it is fourthly objected out of the epistles of policarpus & pollycrates , extant in the history of eusebius and out of beda following eusebius , that the apostles kept the feast of easter . answer . beda was but a fabler , and a follower of fabulous reports : eusebius was little better treading vnknowne foot-steps , as himself confesseth in the beginning of his storie . the epistles alledged are counterfeit : for it is said in these epistles that iohn was a priest and bare on his forehead the patalum that is the golden plate like that of the high priests exod. 37.36 . but no man will graunt , sayth scaliger , g neutrum concedit , quisciverit nullam christi apostolum sacerdotem fuisse , & nulli preterquam summo sacerdoti petalon gestare licuisse . that either iohn or iames bare it , who vnderstand that none of christs apostles was a priest : and that it was lawfull to none , but the hie priest to beare the golden plate . and yet these epistles are the eldest records that eusebius can ground vpon . the bishop of elie in his sermon taketh needlesse pains to prove the antiquity of ester . but when he proveth it to be apostolicall , he shooteth short . his eldest antiquity is the counterfeit epistles before alledged . his proofe out of scripture psalm . 118.8 . & 1. cor. 5.7.8 . are very weake for the first testimonie is applyed to euery lords day , and is not to be restrained to pasche day . christ crucified and refused of the builders was demonstrate to be the corner stone . for that day he was demonstrate to be the son of god by his resurrection according to dauids prophesie , to day haue i begotten thee , applied to the resurrection by the apostle act. 13.33 . the lords day is the day that the lord hath created , let us exult and reioyce in it . christ instituted it ; david prophecied of it . psal. 110. where it is called the day of the lords assemblies . many memorable things were done under the old testament upon this day , to declare that it should be an excell●nt day under the new testament , specially circumcision was commanded on the eight day as a sacrament of that day , saith iunius , h quia sacramentum fuit diei illius octavi quo dominus iesus christus resurrexit , following in this conceit the ancients , cyprian , ambrose &c. if it be true that is affirmed by the councill of constantinople i it would appeare that the lord hath of purpose heaped his wonderfull works upon this day : for there it is said that christ was born on it : the star shined to the wise men on it : christ fed 5000. with 5 loaues and 2 fishes on it : christ was baptized on it , rose on it , sent down the h. ghost on it : one it the light was created , pope leo likewise saith , dies dominica tantis dis●●nsationū mysteriis est consecrata , ut quicquid insigne admodum est constitutum in terris , in hujus diei dignitatem sit gestum : id est . that the lords day is consecrate with so manie misteries dispensed on it , that it appeareth that whatsoever potable thing was done on earth , was done to the honour of this day . so if the prophey of david should be aplied to any precise day , it should be applied to the lords day . but seeing the words are to be understood , as well of david as of christ , the day is taken for the time indefinitely , wherein david was made king , and the corner stone of gods people . the other testimony importeth not the celebration of ester feast upon any anniversary day , but rather the apostle teacheth us to celebrate this feast of the passover all the yeare long , with the vnleavened bread of sincerity and turth . doctor fulk in his answer to the rhemists upon the same place citeth augustine , referring this feasting not to the celebration of ester , nor to the receiuing of pasche communion , but to our whole life . it is therefore onely the bishops conjècture that the incestuous person was cut of against the feast of ester , that a little leaven might not leaven the whole lump . his last proofe is taken from the custome of baptisme and the eucharist ministred upon pasch day , as if they had been ministred only on that day . it was the decree of pope innocentius in the lateran councill that all should communicate at ester . the christian sabboth was called the lords day , the day of light , and the day of bread. the day of light because of baptisme ministred ordinarily on the lords day : for the ancients called baptisme , light , or illumination . the day of bread because of the administration of the supper ordinarily upon the lords day , as iunius l proveth out of chrysostome ▪ baptisme was tyed of ould to pentecost , as well as ester . it was an evill custome disallowed both by ancient and moderne divines . it was not so in the primitiue kirk , as cassander beareth witnes . m apostolorum doctrinae consentientes nullo temporum aut locorum delectu statim post fidei professionem ab apostolis vel apostolorum discipulis baptismi sacramento in ecclesiam christi captabantur . i will now frame an argument against this conceit of apostolicall tradition and observation of pafch . the apostles were led all their life time by the infallible direction of the spirit . if they had accorded on the observaton of ester they had not disagreed on the day . but their most ancient records , the bastard epistles aboue mentioned report that philip and iohn kept the fourtenth day of the moone , as the iewes did , and peter the lords day following the fourteenth day of the moone . it is well said in the preface to the harmony of confessions ; that the old contention about the celebrating of ester tossed very hotly the space of two hundred yeares or thereabout , betwixt the greeks and the latines , was long since of us thought worthy of laughter . whitaker saith , n. magnam quidem de hoc re olim fuisse contentionē sed sine causa : ut mirū sit de re tantilla , et pene nullius momenti tantas et tam graves fuisse dissentiones , wondring at their frivolous contention . the golden number invented to find out the new moone , for observing the right day , after that they accorded upon one day hath often failed , and notwithstanding of all the rules set downe by the councill of nice for uniformity in keeping the day , it hath been differently observed through mistaking , as bellamine himselfe o confesseth . so god suffered the christian world to wander , notwithstanding of their golden number ; to let the world see such customes had not his allowance . he suffered not the iewes to wander in such incertainties , after he had appointed them unto the keeping of their passeover . lastly , they reason with augustine , p á posteriori , that seeing the lords passion , resurrection , ascension , & comming down of the holy ghost , is celebrated with anniversarie solemnity , through all the world , they must needs haue been ordained either by the apostles , or by generall councels . but so it is , that those dayes were solemnly kept before there was any generall councell . it must follow therefore that the apostles ordained them . answer . augustines dis-junction is not necessary : for many customes crept in , and prevailed thereafter universally , which were neither ordained by the apostles , nor generall councels . socrates in his history sayth , q i am of opinion , that as many other things crept in of custome in sundry places , so the feast of easter to haue prevailed among all people of a certain private custome and observation : insomuch that not one of the apostles hath any where prescribed so much as one rule of it to any man. the successe & event hath manifestly declared unto the world , that of old it was observed , not of canon , but of custome . and a little after , they that keepe easter the 14. day of the moneth , bring forth iohn the apostle for their authour . such as inhabite rome , and the west parts of the world , alledge peter and paul for themselues , that they should leaue such a tradition : yet there is none of them that can shew in writing any testimony of theirs for confirmation and proofe of that custome . thus farre socrates translated by doctor hanmer a formalist , for answer to augustines rule . in the dayes of iustinus martyr , that is , in the midst of the second age after the apostles , there is no mention made of any other holy day then the lords day . in his second apologie he seemeth to affirme , that the christians had onely two times of publicke meetings : the one ordinary upon the lords day : the other extraordinary and uncertaine , viz. when any was converted to the christian faith , and baptized . as for the questions extant among iustinus workes , the learned do not acknowledge them for his . in augustins rule there is no mention of the nativity day . as for the other foure daies mentioned , put the case they were universally observed in augustines time , that is , in the fift age after the apostles , yet except they were perpetually observed , augustines rule will not helpe them . if if they cannot proue pasche to be apostolicall , how will they proue the penticost , the passion , ascension day to be apostolicall ? there is sermons extant amongst cyprians workes upon the passion and ascension dayes . but bellarmine himselfe confesseth these sermons of christs cardinall workes to be r suppesitions . the observing of the passion day brought into the kirk , set dayes of fasting , the friday fast , lenton fast , and a number of superstitions accompanying the said fastings together with the opinion of merit by fasting . set anniversary fasts are condemned by our divines . the right manner of fasting is to fast when some iudgement is imminent , some great worke to bee performed . and as for the private man , when hee is greatly tempted to sin , and cannot overcome his tentation , then is it fittest time for him to fast . the paschall fasts were also abused for the paschall communion following , as if easter communion required greater preparation then any other communion in the yeare . the sixth reason . if it had been the will of god , that the severall actes of christ should haue been celebrate with severall solemnities , the holy ghost would haue made known to us the day of his nativity , circumcision , presentation to the temple , baptisme , transfiguration , and the like . for it is kindly to remember opus di●i in die sua , the worke of the day in the own day . this was the custome of old under the law. hooker sayth , that the wondrous works of god advanced the dayes & times , wherein they were wrought . bellarmine sayth , that christs acts did consecrate the dayes and times wherein they were wrought . if the principall workes of god advance some dayes above other , all the dayes of the yeare should be holy . if we should honour the memory of christs actes , all dayes likewise should b● holy , because every one of them is full of his miracles , as le● sayth , s christ by his actions did no more consecrate the times wherein they were wrought , then his body did the mang●r , or the crosse. not christs action on a day , but his institution maketh a day holy . if christs actions advance & consecrate the dayes whereon they were wrought , the dayes ought to be known . otherwise it will fall out that we shall keepe the dayes holy that were never advanced no● consecrated either by christs action or institution . but so it is , that the day of christ nativity , and consequently the other dayes depending upon the calculation of the same , is hid from mortall men . that christ was born the 25. day of december , is grounded upon an erroneous conceit that zachary the father of iohn baptist was an high priest , when as he was a priest of one of the 24. orders , that is , of the order of abijah . the auncients made iohn the baptist to be conceiued the 24. of september , when zachary as high priest should haue offered up incense . and from the conception of iohn they counted six full moneths to the conception of christ , that is , to the 25. of march , when as they should haue counted but fiue full moneths . this opinion of christs nativitie on the 25. day of december was bred at rome . scaliger sayth , t post seculum constantini , romae haec observatio instituta & tempore chrysostomi constantinopolin derivata est , that this observation was instituted at rome after constantines time . chrysostom in his homilies upon the nativity saith , that ten yeares agoe before the making of the sayd homily , the 25. day of december , was made known to the orientall kirkes by the occidentall , to haue been the day of christs nativity . epiphanius testifieth , that hee was ignorant , that the occidentall kirk had ordained the 25. day of december to haue been the day of the lords nativity , a little before hee made his booke against heresies . all the kirkes of the east , and of egypt , observed one day , for the nativity and baptisme of christ upon the epiphany day . ambrose is the most ancient , who maketh mention of the 25. day of december , v sayth scaliger . the diversity of the ancients observing some the 6. of ianuary . some the 19. of aprill . some the 19. of may. some the 25. of december , argueth that the apostles never ordained it . bellarmine nor no other can produce a writer for 300. yeares to testifie that the nativity day was keept . clemens constitutions are known to be counterfet and late , as scaliger proveth in the same place . because they make mention of the 25. day of december which was not receaved in his time , namely , in the orientall kirk . by the same argument may the counterfeit epistle of theophilus be rejected , for it maketh likewayes the nativity to fall on the 25 , day of december , as a matter out of all doubt . cyprians sermon on the nativity is acknowledg by bellarmine himselfe to be suppositious as i haue said before . yee se then as god hid the body of moses , so hath he hid this day and other dayes depending on the calculation of it , wherein he declared his wil concerning the other daies of his notabl● acts . to wit that not christs action but christs institution maketh a day holy . bellarmine sayth , x dies dominica refert nobis memoriam natalis christi et resurrectionis ejusdem , et adventus spirit us sancti , nam christ us die dominica nat us est , christ was borne vpon the lords day . if this be true , what needeth vs an anniuersarie day after a iewish manner . they will not suffer the ordinary sabboth , that is christs day , serue in a morall maner for vnknown dayes : but they will set vp a mysticall day vncertain and vnknown , and equall it with the lords day , that is , the true christs day institute by himself . why should we follow antiquity blinded in this point , & fost●r a grosse error of zacharius hie priesthood against the expresse word of god ? he was a priest of the eight order : every order kept their course and station about the temple from sabboth to sabboth 1. chron. 9.25 . none of them incrhoched vpon oth●r , but kept the order set down by david ▪ and to that effect was made a severe cannon euery priest or levit , that medled with the function of another let him die the death as scaliger reporteth out of their ancient lawes y omnis sive sacerdos sive levita qui sese immiseuerit function alterius , capite luat . this order was so observed , that if any of the 24. families had failed either by famine or by the sword , the daily sacrifice ceased in the time of their function , and no other family would supply the roome . but from the instauration and dedication made by iudas maccabeus the 22. day of november , when the first family began to keepe their station , there was no intermission of the daily sacrifice , no interruption of the courses , till the destruction of the temple , as scaliger proveth in the end of his a booke . by the calculation from the 22. of november at the dedication made by maccabeus , he maketh iohn the baptist to be conceived after the 28. day of iuly , and consequently christs birth to fall out about the end of september , an hot time of the yeare , when the shepheards were watching in the field . casaubon a saith , that the custome of the kirke of alexandria doth wonderfully confirme the calculation of scaliger . the day of the weeke when christ was borne , can no mortall man know , sayth the same b. scaliger . they who were of one family diuided the services among themselues , as it fell by lot : some fell to offer incense , some to dresse the lampes , some to order the wood on the altar , 1. chron. 23.28.29.30.31 . and the booke of the iewish liturgies testifies the same . so you see how it fell zachary to offer up incense , and that he was not high priest. if antiquitie erred so grossely in the matter it selfe , that is , in taking the 25. day of december for the day of christs nativity , might they not haue erred as grossely in appointing any day at all ? nay let us utter the truth , december-christmas is a iust imitation of the december-saturnall of the ethnicke romans , and so used as if bacchus , and not christ were the god of christians . it is commonly obiected , that we may as well keepe a day for the nativity as for the resurrection of christ. we haue answered already , that christs day or the lords day , is the day appoynted for remembrance of his nativity , and all his actions and benefites , as well as for the resurrection . next , the one is morall and weekly : the other is mysticall and anniversary . the lords day it selfe is no longer to us mysticall , but morall , sayth c willet : and therefore pas●h-day is a mysticall sabboth , and anniversary : whereas the lords sabboth should be onely morall . it is still objected , the benefits of god ought to be remembred , specially christs notable benefits . answ. it is one thing to remember , another thing to remember with solemne festivities . to remember is a morall duety and perpetuall : for we ought to keepe not onely an anniuersary , but also a weekly and dayly remembrance . but to celebrate an anniversary solemnity , and to keep a sabboth of rest in remembrance , it is a pedagogicall ceremonie of the iewes . the lord helped there vnderstanding with types and figures , their affections with instruments of musick . their memories with frontelets and phylacteries to put them in mynd of gods law. but wee are to keepe sayeth lerome d not a literall by outward signes , but a spirituall memorie of gods law . euery thing set vp for remembrance of god is not acceptable to him : for so the lutheran shall defend his images . as oft as the gospell is preached , christ is remembred . when the word is preached , christ is crucified , and by the same reason , hee may be said to be borne , to rise againe , to ascend , &c. when the sacrament is ministred , christs death and passion is remembred , and that with solemnity . wee cannot worship christ privatly or publickly , but we must remember his birth and his passion . pope alexander 3. e gaue this reason , wherefore the romane kirk kept not a holy day to the trinity , quoniam ecclesia romana in usu non habet quod in aliquo tempore buiusmodi celebret specialiter festivitatem : cum singulis diebus gloria patri & f●●io , & spiritui sancto , & coetera simitia dicantur ad laudem pertinentia trenitalis . because faieth hee , glorie to the father , and to the sonne , and to the holy ghost , and other such like things belonging to the praise of the trinity , are uttered daily . the popes reason is grounded vpon this rule . whatsoeuer is intreated or remembred in the ordinary divine service , ought not to haue one speciall holy day to celebrat the memory of the same , beside the day already discerned by the lord. we assume , christs nativity , death , resurrection , &c. are not only the continuall meditation of a christian in private ; but also are remembred , and intreated in the ordinary and publick service . every communion sunday is a passion holy day . euery sabboth that christs nativity is preached , is a time of remembrance of his natiuity . but to ordain an anniversary day , or houre of rest for commemoration of his nativity , or passion , and specially vpon a weeke day is a iewish rudiment , and a prejudice to christian libertie . as for the 5. day of november it is not an holy day . it is not a day of cessation from work , which is one of the chiefe elements of an holy day . the bonefires set out in token of joy are no part of christian sanctification of the day . bellarmine telleth vs , f ignis accendi solet ad letitiam significandam etiam in rebus prophanis , that fire vseth to be kindled , even in ciuill and prophane things . scaliger g calleth the candels and torches lightned vpon midsomer even , the foote steps of auncient gentility . anniversary commemoration of a benefite , with a cessation from worke , suppose for a part of a day is iewish . to praise god with publick thankesgeving in the instant tyme of receiueing the benefit was our duetie , but to appoint an anniuersary houre of cessation and publicke commemoration , is not competent to the times of the new testament . willet compareth this day to the daies of purim . be it so , but these dayes were of a ceremoniall nature , as we haue said . the seventh reason . grant the keeping of holy dayes to haue been at the beginning a matter indiffrent , and setting aside all the former reasons , yet ought they to be abolished , because according to the rule of the fathers , commended to us by zanchius , non malè igitur fecerunt qui omnia praeter diem dominicum aboleverunt , things indifferent , when they are abused and polluted with superstition , ought to be abolished . in this ranke he placeth holidayes , and therefore inferreth , that they haue not done evill , who haue abolished all other holidayes but the lords day . when he sayth , they haue not done evill , it is all one as if he had sayd , they had done well : for they haue done according to that laudable rule . sure it is , that in former times holidayes haue not onely been abused to i●lenesse and licentiousnesse , but also polluted with the opinion of worship , merit , necessity , and iudaicall conceit , that the divell did not tempt on these dayes , as he did on other dayes . therefore the same zanchius faith in the place aforesayd , if any feasts were celebrate before religiously and holily , but thereafter were contaminate with superstition and idolatry , that worthily they were taken away by our reformers , who imitate herein the example of hezekias brusing to powder the brasen serpent when it was abused to idolatry . and againe he sayth , the number , the abuses , the superstitions , the false worships , the will-worships of feasts so increased , that there is nothing in the kirke so unsavoury to god , so pernicious to men , as to sanctifie such and so many dayes . we pretend that we place no part of gods worship in the observation of dayes . but how can wee obserue a day to the honour of christ , and not worship him by that observation ? that were to make his honour no honour . wee vse to reason against the papists after this manner . to dedicate daies to saints is religious worship . is it not then religious worship to dedicat a day to christ ? yea surely , and wil-worship . and so they were not onely polluted with wil-worship , but are at this houre of themselues a meere wil-worship . the 8. reason . that which lawfully hath been abolished by civile and ecclesiasticall lawes , and by consent and uniforme practize in the contrary without interruption , and beyond the prescription of time allowed to things moueable ( put the case holy dayes were things moueable , and indifferent ) and hath been borne downe by sermons of all the most reverent preachers since the reformation , corrected with censures , and abjured by publick oaths of preachers and professors , cannot lawfully be received , and put in practize againe . hooker and saravia urged for maintenance of their ceremonies , law , custome , prescription , and craveth that the impiety and unlawfulnes of their ceremonies be proved ; or els that the non-conformists conforme . may we not plead after the same manner for our former order so long established , and that they proue it was impious , and unlawfull before we make a change . and so much the rather , because we haue sworn . our oath by it selfe bindeth more then law , custome , and prescription : farre more when it concurreth with them . the assumption is evident by that which i haue already set downe in the beginning . if zanchius aproved the abolition of holy dayes in some kirks where they were , because they haue been poluted and grossely abused : much more would he and other divines knowing the trueth of our case think it unlawfull to reinduce them amongst us . the iudgement of the reformed kirkes . of the ancient kirks i haue spoken before . some excuse the ancients with good intention , because to winne the gentiles they converted their dayes into christian holy dayes . others excused them with the circumstance of time , that dwelling among paganes , they made profession before their eyes of christs birth , passion , resurrection &c. by observing such dayes . but the wisdome of their intention has proven folly , as the 7. reason maketh manifest . the like circumstance of time is not offered : therefore we may not be excused . it is grosse ignorance to say that holy dayes were so many hundreth yeares before papistry . for papistry hath been in the kirk ever since the dayes of the apostles : yea the mystery of iniquitie was working in their times . the errors of the orthodoxe kirk were the beginnings of papistry , at length they grew to a great masse . so how beit the whole lump was not formed , till the antichrist came to his full strength , yet many particulars were entered before , and like brooks came into the great river . as the antichrist was borne and did grow in yeares , so did papistry . as for the reformed kirks , except our neighbour kirke , they haue abandoned dayes dedicate to saints . some admit dayes dedicate to christ , some two , some fiue : but not with the full consent and good liking of the learned , but either forced by the authority of the magistrate , or wilfulnes of the people , or because remaining in the midst of their enimies , they are not permitted otherwayes to do . farrellus and viret removed all holy dayes out of the kirk of geneva , as calvin testifies . the same decree which banished farellus and caluin out of geneva brought in other holy dayes . they were all again abrogate except the sabboth day . howsoever after came in the keeping of pasche and the nativity . caluin was so far from liking of holy dayes , that he was flandered of intention to abolish the lords day . the belgick kirks in their synod holden at dost anno 1578. wished , that onely the lords day might be celebrate . yea luther himselfe in his booke de bonis operibus , set forth anno 1520. wished that there were no feast dayes among christians , but the lords day . and in his booke to the nobilitie of germanie , he saith , consultum esse ut omnia festa aboleantur , solo dominico die retento . it were expedient that all feast dayes were abrogate , the lords day only retained . howsoever forraigne divines in their epistles & councels speak somtime sparingly against holy dayes , when their advice was sought of kirks newly risen out of popery , and greatly distressed : they never advised a kirke to resume them where they were removed , neither had they leasure to consider narrowly the corruption of every errour , that prevailed in their time , the work of reformation was so painfull to them . i wish therefore that the judicious reader would ponder the reasons set down in this treatise . as for our neighbour kirk standing in the midest betwixt the roman and reformed kirks as bucerus once said is more liberall in their feasts , as in other ceremonies , then the other reformed kirks as gretzerus the iesuit hath observed . calvino-papistae angli ut in aliis quae ad ritus et ceremonias pertinent , longe liberaliores sunt quam puritani in gallia , germania , belgia : ita et in festis retinendis longe largiores . they obserue not onely the fiue holy dayes already mentioned , but other dayes also dedicate to christ. the feast of circumcision was not remembred in the kalendars , but within this 500. year . nazianzen is the first that maketh mention of the epiphanie day . neither was it institute at the first for the wise men . there is no homily of any farther extent for the feast of purification before the dayes of iustinian . the feast of the trinitie was not keept at rome it selfe in the dayes of alexander the 3. they keepe also a number of sancts dayes : so that their dayes in number are moe , then the iewes themselues observed . the reasons already alledged against dayes dedicate to christ , may serue also against dayes dedicate to sancts and angels . we may looke assuredly that the fiue dayes presently urged will bring in all the rest , to make up our conformity with our neighbour kirk , which to us is not lawfull . they were never remoued from amongst them : we haue abandoned and abjured them . if the apostle reproved the galatians so sharply that beginning in the spirit , they returned to the flesh , that is to the ceremonies of moses law , some time ordained by god , what reproofe deserue we after wee haue begun in the spirit , and runne so well , and so long , if we returne to human traditions & superstitiōs . to cōclude then , to esteem one day aboue another in respect of any mystery certainly known , or commonly reputed to haue been wrought upon that day . to testifie this estimation by cessation from worke . to devise a particular service to be done upon it accounting that forme or part of service acceptable to god , because it is performed on that day : is to obserue a day : and in this maner doe we obserue anniversary dayes . the same consideration may be applyed to an anniversary houre . of confirmation . imposition of hands , was a ceremony used in personall prayers and blessings before the law , under the law , and under the gospell , iacob imposed hands on the sonnes of ioseph when he blessed them gen. 48. moses layd his hand upon ioshua his successor ; numb . 27. the elders that were admitted to be councellours in the great synedrion , were admitted with imposition of hands . the rabbins were promoved to their high degree of doctorship , by imposition of hands . in the new testament we read , that christ layed on hands on the children whom he blessed ; math. 19.13 . the apostles gaue the gifts of tongues , prophesying , and working of miracles , by imposition of hands : act. 8. the faithfull indued with the gift of healing , and casting out devils , layed on hands on the persons cured . mark. 14. office-bearers in the kirk were receaved with imposition of hands . act. 6. 1. tim. 4. paul and barnabas when they were sent forth in a special embassage , were commended to the grace of god by imposition of hands : act. 13. when the chatechumenists wer throughly catechised , they were admitted to the society of the communicants by imposition of hands , heb. 6. imposition of hands used in so divers actions , civile and religious , was no sacrament , for who will admit , that the inauguration of magistrates and doctors , or admission of rulers to be counsellers , is a sacrament ? it was only a simple rite , and signe of limitation or restraint , specifying , or setting forth , the party , on whom wee desire god to powre his blessing : that is , it was only an indicant and demonstratiue signe of the person on whom the blessing was powred , and not a significant or declaratiue signe of the blessing or grace it selfe bestowed . a signification may indeed be devised , as some divise this analogie betwixt it and the thing signified ; that the imposition of the hand , doth in some sort resemble the hand of god streatched forth for the protecting , assisting , and safe keeping , of the party : and so it may be signum factum , a signe , made and accommodate to signifie such a thing : but it is not signum destinatum , a signe instituted by god to signifie such a thing , for we haue no warrant for such a signification in all the scripture . the imposition of hands mentioned . act. 8. was not ordinary , but extraordinary and temporary . the apostles gaue the extraordinary giftes , of tongues , prophecy , and such like , for they were seene of them that stood by , and served for a general confirmation of the truth of their doctrine . the gift of sanctification and strength against all temptations of sin , and assaults of the devill , is a grace invisible , serving for the confirmation of every christian in particular , and bestowed onely upon the faithfull ; whereas the former gifts called gratiae gratis datae by the schoolemen , might haue been bestowed upon persons unsanctified , this place maketh a nothing for confirmation . the confession of wirtemberge hath these words , of a temporall and personall fact of the apostles , a generall and perpetuall sacrament cannot be ordained in the kirk without a special command of god. by the spirit then bestowed , is meant , not the sanctifying spirit , but the extraordinary gifts of the spirit : for no doubt the spirit was given when philip preached and baptized , except we will beleeue that the eunuch was baptized by philip without the spirit . b nisi fortè eunuchus à philippo diacono sine spiritu sancto baptizatus fuisse credendus est . peter and iohn bestowed the spirit in another manner , to wit , in an extraordinary manner : these extraordinary gifts of the spirit are called simply the spirit , not onely in this place , but also act. 19. and iohn 7. the spirit was not , because christ was not as yet glorified . the imposition of hands mentioned heb. 6.2 . is exponed by theophilactus to be that wonderfull imposition of hands by the which they received the spirit to prophesie and worke miracles . others expone it to bee the imposition of hands ordinatory , or consecratory of ministers in their office . a third sort take it for an ordinary and common rite , whereby the catechised were initiate , and entred into the society of the communicants . let this third interpretation be admitted as the greatest ground of confirmation , it will not serue their turn . the apostle opponeth the doctrine of the beginning , that is , the catecheticall doctrine of repentance from dead workes , faith , and resurrection of the dead , and eternall iudgement , to the doctrine of perfection . the catechumenists were either infidels of perfect age , converted to the faith , or else the children of christians come to perfect age . the first sort were tried of their sufficient knowledge in the catecheticall doctrine , before they were baptized and admitted to the communion . the second sort were tried before they were admitted amongst the number of communicants . they were before in ecclesia foederatorum , in the kirk of the covenant : they entred in ecclesiam adultorum into the society of the elder sort , after triall of their sufficient knowledge , by a recommendation of the kirk ; the ceremony whereof was imposition of hands . c the ancient kirke received penitents within the bosome of the kirke by imposition of hands : and it was called impositio manuum reconciliatoria . siclike heretickes and schismatickes were received with imposition of d hands . and this was done before the e communion : whereby we may see that imposition of hands was nothing else but a gesture of personall prayer , and blessing , whereby they entred or re-entred into the society of the communicants . bellarmine f acknowledgeth that the imposition of hands reconciliatory , was not a consecration imprinting a character ; but a ceremony furthering prayer , or a prayer upon the person . as it was nothing else but a gesture of prayer in the re-entry , so was it onely a gesture of prayer in the entry . the reformed kirkes obserue the same order in admitting to the lords table , either the children of christians , or strangers from other parts : they admit them not but with prayers , and after due examination of their knowledge , and personall profession of the known truth . the kirk of scotland at the first reformation ordained , that children should be examined for the first time , at the ninth year of their age ; for the second , at the twelft ; for the third at the fourteenth : & since hath practised continual examination in the catecheticall doctrine , with prayers reiterate , for their growth in knowledge and sanctification ; and without sufficient tryall they were not admitted to the lords table . and this was thought sufficient , to unite the baptized with the society of the communicants . the gesture of imposition of hands other reformed kirks , and ours also , haue omitted : because it was a rite indifferent : for it was but an indicant signe of the person admitted : and because it hath been , and is still abused to make up a bastard sacrament ; the sacrament of confirmation , which we haue condemned , not only in the confession of faith , but also in the confession of helvetia approved in the generall assembly holden at edinburgh anno 1566. and thirdly , because this gesture of personall prayer is omitted in other cases , as reconciling of penitents , schismatiks , and converts , even where confirmation is used , that the world may see , it is not used by them in confirmation as a gesture of personall prayer and blessing , but to a further intent . imposition of hands was not called confirmation vntill it was turned into a sacrament . this name of confirmation was giuen of old , not only to the action of anoynting the forehead of the baptized with chrisme in the forme of a crosse : but also , to the giving of the cup to the communicants . g . but at this day it is vsed only in the first sense . and howbeit the oylie crosse be remoued , yet the corruptions which came in with it , remaine still with the imposition of hands , the only sensible matter , that is , the essence of this sacrament in the opininion of many schoolemen . it is said , that hy imposition of hands and praier , the baptized receaue strength and defence against all temptations to sinne , and the assaults of the world and the devill , in confirmation . and againe , that it is a signe to certifie the confirmed of gods favour and gratious goodnes toward them is it not then a seale , let be a signe indicant , or a simple gesture of praer ; bellarmine maketh imposition of hands and prayer , but one sensible signe in the sacrament of confirmation , doeth not mr. hutton say likewise , that imposition of hands is one of the external means by the which the h. ghost is giuen ? and howbeit that prayer haue the cheefe force , yet imposition of hands hath some also , otherwise , saith hee , what needed peter and iohn to haue travelled to samaria ? they might haue prayed in ierusalem for the holy ghost to the samaritans . the grace receaued in confirmation , is called strength , and defence against all temptations to sin , and the assaults of the wo●ld and the deuill . in baptisme the grace receaved is for the f●rgiu●nes of sinnes . doe not the papists distinguish after the same maner betwixt baptisme and confirmation that the holy ghost is giuen in baptisme , to remission of sinnes , life and sanctifi●ations and in confirmation for force , strength , and corroboration to fight against all our spirituall enemies , and to stand constantly in confession of our faith even to death , in times of persecution , either of the heathen or of hereticks , with great increase h of grace . hooker sayeth , i that in baptisme infants are admitted to liue in gods family , but in cōfirmation they are inabled to fight in the army of god , and bring forth the fruits of the holy ghost . doct●r hackwel k saith that as in baptism they beleue remission of sins vnto justificatiō , so in confirmation , they are imboldned to make open profession of this beleefe vnto salvation doth not his opposition between baptisme and confirmation jumpe just with the opposition made by the papists who make the principall grace of confirmation , strengh to professe the faith in time of persecution ? the papists say , the comforter promised by christ to his kirk , was bestowed in the sacrament of confirmation . is not the like said in the prayer before confirmation ; the papists say , that in confirmation they receiue the seuen fold grace of the holy spirit : wisedom , counsell , strength , knowledge , vnderstanding , godlines , feare : is not the like said in the praier before the laying on of hands ; d. hackwell l sayeth that which the grace of the spirit hath alreadie begun in baptisme , is confirmed and perfited in confirmation . is not this iust the popish opinion , that he is not a perfite christian who is not confirmed ? that novatus because he was not confirmed , had not all his christendom : that the vnuction of confirmation is the perfitting vnction . and are not all these oppositions derogations from baptisme and the lords supper ; christian valour and courage to resist the divill , and to professe the trueth , is it not a part of that life , and sanctification giuen in baptisme ; are not the giftes of the holy spirit given after baptisme , as a continuall performance of the promise of gods assistance sealed vp in baptisme ; in baptisme we put on christ and all his benifits , we enter into gods armie as well as into his familie , abrenuncing the world and the devill . concilium mileuitanum . m sayeth . qui dicit baptismum in remissionem peccatorum dari tantum , non etiam in adjutorium gratiae anathema sit . let him be anathema , who sayth that baptisme is giuen to the remission of sinnes and not to the help of future grace . chrisostome saieth , n the baptized was anoynted as one that was to enter into a ●ace . is not the lords supper the true sacrament of confirmation of our faith , as well as confirmation of charity ; if imposition of hands were onely a gesture of prayer , for strength , then it might and ought to be reiterate according to augustine saying , o manus autē impositio non sicut baptismus repeti non potest quid enim est aliud nisi oratio super hominem . for we haue often need to be strengthned . the papists say , that impositions of hands in confirmation , is an effectuall signe of grace , imprinting an indeleble charactar , and therefore it may not be reiterate , neither do they reiterate it . in the catechisme before confirmation , it is said , that there are two only sacraments generally necessary to salvation . is there other sacraments beside howbeit not necessary ; estius p sayeth , that the custome of the universall kirk , doth proue sufficiently that confirmation is not necessary to saluation ; otherwise the godly and carefull mother the kirk , would not neglect to see this sacrament ministred to the baptized at the point of death . the sacrament of confirmation was given of old immediatly after baptisme to all of whatsoeuer condition , or estate , q euen to infants , & when the litle ones were confirmed they had godfathers & godmothers , as they haue yet in papisticall kirkes . aug. r saith , quando imposumus manus ist is infantibus altendit unusquisque vestrum utrum linguis loquerentur . when we layd hands on their infants ye waited whether they would speak with tongues . the papists themselues will not imitate this toy of antiquity and yet they are little better in deferring confirmation onely to the seventh yeare of their age . our late act . made at the last pretended assembly , ordeineth children of eight years of age to be catechised , and presented to the bishop to lay hands vpon them . we must be like our neighbours , whether there be reason or no. is it time to enter the societie of the communicants and doctrine of perfection , as soone as they can rehearse like parrots , a little catechisme ? we must haue god-fathers and god-mothers in confirmation , also well as our neighbours . when the neoterick writers speak of confirming the catechised by the rite of imposition of hands , they take imposition of hands for a signe , of the kirk confirming them in their possession by her approbation , and not for a signe and seale of the spirite confirming and strengthening . of bishoping . we haue abjured episcopall government , and therfore we can not lawfully admit episcopall confirmation , giving and not granting their office were lawfull , and that they haue gotten a lawfull calling by the kirk to the sayd office : thirdly that we were free of our oath : and fourthly that confirmation were to be allowed , whether as a ceremony , or as a sacrament , yet it is damnable presumption to appropriate unto themselues the duty that belongeth to all pastors . they alledge some similitudes for their purpose : it appertaineth to the captaine to take up the role of the souldiers , and furnish them with armor , the shepheard should mark his owne sheep &c. as if every minister were not a captaine in the lords army and a shepheard feeding the flock concredite to him bonaventura s confesseth in talibus nempe rationibus & convenientijs magis locum habet congruitas quam necessitas quia institutio necessitatem facit precipuè . that there is no necessity , but congruity in such reasons , and that institution cheifly maketh necessity . as for the congruities they agree as well to simple ministers as to bishops . bellarmine himself saith t non necessario id requirit natura rei quasi aliter sieri non posset , sed quia voluit dominus hac re honorare episcopalem dignitatem . that the nature of the thing it selfe doth not necessarily require it , but onely that the lord wil honor episcopall dignity by it , they are forced therefore to forsake their reasons and congruitie as unsufficient : and to take them to the will and institution of the lord. our first reason then against them , is , the want of institution or example in the scripture . they can alledge no other place act. 8. where peter and iohn are sent to samaria to impose hands on those who had bin baptized by philip. if phillip might haue done it , what needed the apostles to haue travelled to samaria for that purpose ? none but apostles imposed hands : bishops are the only successours of the apostles . answer . giving and not granting that bishops are the apostles successours , first it is untrue that the apostles only imposed hands , when the holy ghost was bestowed : for ananias layed hands on paul act. 9.17 . he not onely cured him of his blindnes but also said the lord hath sent me unto thee , that thou mayest be filled with the holy ghost . 2. peter and iohn were sent , not onely to impose hands , but generally to advance the work begun by philip. 3. there is no imposition of handes mentioned in that place , but extraordinary , and onely extraordinary effects are reckoned , as hath already been said . they exercised this extraordinary power not as bishops , but as apostles . bishops are not their successours in their extraordinary power , for then they might giue the gift of tongues and prophecying . 4. admitting that imposition of hands to haue been ordinary , and accompanied at that time with miraculous gifts , as accessory to the strengthning grace of confirmation ; it followeth not that the bishops succeed only to the apostles in the said ordinary part of their power : because the apostles being both bishops and presbyters , the text maketh not manifest , whether they imposed hands as presbyters or as bishops as durandus v saith ex illo textu non est clarum an apostoli confirmaveri●t tanquam episcopi vel tanquam sacerdotes : sacri etiam canones hoc cl●●e non determinant . augustine x saith plainly they did it as preists . 5. philip the evangelist could not doe it , and will bishops presume that they can doe more then philip the evangelist , the truth is it was an extraordinary and wonderfull power exercised by the apostles . next confirmation belongeth not to the power of jurisdiction , but of order . bishops and presbyters are equall in the power of order , as not onely many schoolmen of old but also some of our opposits of late do acknowledge . if they wil say that they differ only in the exercise of rhis power ; it may be easely answered , that a power granted , and never permitted to be put in execution agreeth not with the wisdome of christ as swarez sayth , in aquin part . 3. quaest . 27. si presbyteri ex vi sua ordinationis haberent sufficient ●m potestalem ordinis ad hoc sacramentum ministrandum sine causa in universum prohiberentur illud conferre . thirdly , they may impose hands in ordination , therfore they may doe it also in confirmation . armacanus reasoneth after this manner out of 1. tim. 4.14 . fourthly , they may minister the lords supper , therefore they may minister it also , for it is not more excellent then the sacrament of the supper . hierome reasoneth after this maner z . fiftly the sacraments that are for the vtility of the people ought not to be reserved , to the bishop , because it may often fall out that the people depart without this benefit , which they might easely haue had at home . sixtly , we haue the testimony of the ancients . hierome a saith it was the custom in the orient , in ilyricum , in italy , in africa , and in all places in the apostles time . ambrose b saith apud egiptum presbyteri consignant si presens non sit episcopus . that the presbyters consigned , that is , confirmed in egipt , if the bishop was not present . augustine saith the like c in the decretales d it is said that simple preists at constantinople according to the custome , did minister the sacrament of confirmation . turrianus reporteth that the grecians reproue the latines because they inhibit preists to anoint the foreheads of the baptized with chrisme , as swarez testified in the place aboue cited . and the councile of florence e saith apud grecos sacerdotes non episcopi chrismant . that the preists make chrisme : to make chrisme is more then to confirme with chrisme . hierom f saith , if the holy ghost should come downe onely at the prayer of the bishop , th●se were to be lamented which in prisons , or castels , or in far places , being baptised by preists & deacons , die before the bishop visit them . the armenians affirmed that it was lawfull to any preist to confirme the baptized g if bishops did confirme in respect of their episcopall , and not their preistly consecration , then the pope can not dispence in this case and giue a simple commission to that effect : but so it is that the pope hath dispensed in this case . gregory excuseth him self to ianuarius with the custome of his owne kirk for discharging the preists in the i le of sardinnia , to confirme ; but he recalled his discharge , when he perceaved that offence arose thereupon . rurall bishops and abbots did sometime confirm , if we speak regularly ; rurall bishops and abbots were but simple preists . hooker h confesseth that baptisme and confirmation went commonly together . i demand then if the bishop was present at the baptisme of every one within his diocesse . our opposits are forced to confesse , that it is not the proper and essentiall part of a bishops office , but it was given them for honor of their preisthood , according to the saying of hieromie neither was this universall in hieromes time , for he saith multis in locis id esse tantum factum reperimus ad honorem potiùs sacerdotij quam ob legis necessitatem . in many places , not all places it was so i their honour proved prejudicall to the will of the kirk . balthasar lydius saith k it was untolerable superstition that the priest might annoint the breist and the shoulder , but all behoued to abstein from the forhead , except only the bishop . beda l saith confirmatio propter arrogantiam non est concessa singulis sacerdotibus sicut et multa alia . that for the arrogancie of bishops , confirmation and many other things were not permitted to preists . this appropriation of confirmation to bishops hath made confirmation that is my lord bishops baptisme , to be preferred to the lords baptisme , parents must bring their children to them many miles , as if the holy ghost could no where breath but from their fingers . they will scarce once in three yeare goe to them , and so great numbers depart this life without confirmation . they vilipend in their deeds , that which they magnifie in their words , and the solemne entrance into the society of the communicants which should be made at home in presence of their owne congregation , is taken away with their lordly bishoping . i end with the saying of tindal , m after that bishops had left preaching then sained they this dumbe ceremony of confirmation , to haue somewhat at the leastway whereby they might reign over their diocese . they reserved unto themselues also the christning of bels , and conjuring , or hollowing of churches and churchyards and of alters and superalters , and hallowing of chalices , and so forth whatsoeuer is of honor or profite , which confirmations , and the other conjurations also , they haue now committed to their suffragans : because they themselues haue no leasure to minister such things for their lusts and pleasures and abundance of all things , and for the cumbrance that they haue in the kings matters and busines of the realmes . one keepeth the privie seale , another the great seale , the third is confessor that is to say a privie traytor and a secret iudas he is presedent of the prince his councel , he is an embassadour ; an other sort of the kings secret counsell . woe is unto the realmes , where they are of the counsell , as profitable are they verily unto the realmes with their councill , as the woules unto the sheep , or the foxes unto the geese , thus farre . tindall . of the administration of the sacraments in priuate places in the ninth head of the first booke of discipline , it was thought expedient , that baptisme be ministred vpon the ordinary dayes of preaching : not that it is unlawfull to baptise whensoeuer the word is preached : but to remoue a grosse error wherewith many are deceived , thinking that children be damned if they die without baptisme , and to make the people hold the administration of the sacraments in greater reverence . in the order of baptisme set dovn before the psalmes in metre , it is said , that the sacraments are not ordained of god to be vsed in priuate corners , as charmes or sorceries ; but left to the congregation and necessarily annexed to gods word , as seales of the same . in the assembly holden at edinburgh anno . 1581. in october , it was ordained that the sacraments should not be ministred in private houses , but solemnly , according to the good order hitherto observed , vnder the paine of deposition , in the confession of faith the cruell judgement against infants departing without the sacrament , and the absolute necessity of baptisme are damned . this lawdable order hitherto observed , was altered in the late pretended assembly holden at perth . where was made an act anent the administration of baptisme in priuate houses , when necessity requireth . item , an act anent the administration , and giuing of the holy communion in private houses to sick and infirme persons . a sacrament is a publick action , to be performed publickly , by publick ministers : neither can any necessity or sufficient cause be alledged , wherefore any sacred and publick action , should passe in priuate : because gods ordinance is to vs a supreame law and necessity , which we ought to obey rather then foster popular ignorance and infirmity . these are tilenus words . a the sacraments were appointed , not onely to be signes and seales of invisible graces , bvt also to be testimonies before the world of our piety and thankfulnes towards god , and badges of our profession , distinguishing true kirks from false . all sacraments are certain kindes of protestations of our faith sayeth aquinas . b they ought therefore to be conspicuous and publick . we haue spirituall and invisible fellowship and communion with the whole kirke . outwardly we professe the same faith and kind of worship , but we doe not communicate with the whole kirk in the publick exercises of religion and ministration of the sacraments , except only mediatly in some particular congregation . visible communion in the holy things of god , is the end of our vnion and consociation with a particular kirke . that which we may not attain to in our communion with the whole kirke militant immediatly ? we do it mediatly in our communion with a particular congregation . this communion ought not to be violate . the minister in ministration of the sacraments , hath not the only and cheife interest , but togither with the minister , the kirk witnessing , consenting , approving , and concurring with praier and thanksgiving . he is the mouth , but he is not all . the keies of the sacraments are giuen to the kirke , howbeit the exercise and dispensation of them bee concredited to the pastours . c all other actions which concerned the whole kirk , were done with consent , and in presence of the kirke : as elections , ordinations , excommunications . by the same reason ought the sacraments to be ministred with consent , and in presence of the kirk , seeing they are workes of publick nature , and publick fruit belonging to all . sacraments ought to be preserved from contempt , neglect , and corruption . the sacraments are irreligiously handled , when they are ministred in private places : the imperiall constitution in iustinian d dischargeth that holy things be ministred in private houses . not onely are the sacraments ministred irreligiously in priuate , brought in contempt , and the publik vse neglected ▪ but also hereticks take occasion to corrupt the pure administration of the sacraments by these privie practises , the sacraments are not tyed to the materiall kirkes made of dead stones , but the kirke made of liuely stones . if therefore the congregation bee in a woode , a house , or a caue , the sacraments may bee ministred in a house , a woode or a caue . but then the sacraments are ministred , not in priuate but in publick because they are ministred in the sight of the whole congregation . christs promise to be in the midst of two or three conuened in his name , cannot be extended to the administration of the sacraments : for then where two only are convened , the communion might be ministred , and so the priuate masse defended . christ reasoneth onely from the lesse to the more . if he will heare the prayers and ratifie the censures of two or thre , farr more of the whole kirk . baptisme is a ceremonie initiatory of our entrance into the bosome of some visible congregation , or as caluine sayeth e it is a sacred and solmne introduction into the kirke of god , and is a testimony of our heauenly burgesship , vnto the which those are written vp , whom he adopteth to himselfe , it ought therefore to be publick . baptisme is a signe of christian profession before the world ; it is called therefore the stipulation or interrogation of a good conscience . 1. peter . 3. it ought therefore to be publick . the congregation should make fruit of the ministration of baptisme , in remembring their owne baptisme , and the promises made in baptisme repeated unto them : it ought therefore to be publick , seeing the comfort and benefite in some respects should be common . not only the parents , but the kirk presents the infant before god and concurreth with the minister in prayer for the saluation of the infant , as tertullian sayeth , vt manu facta ambire gratiam pro baptizando possumus . it ought therefore to be publick . priuate baptisme hath sprong of the opinion of the necessity of baptisme , and doth still foster the same damnable opinion . in the ancient kirk two solemne times were appointed for baptisme , to wit , pasche and pentecost , whereby many died without baptisme . f many delayed baptisme till their latter age . the clinicall baptismes , that is baptismes in the bed were not of that accompt that publick baptisme had . when the opinion of the necessity of priuate baptisme prevailed , then followed many absurdities , the defence of baptisme by women , baptisme by a pagane , baptisme with puddly water , and disputation whether the mother should be baptized for the safety of the infant in the mothers belly , that is , whether they should be renati antequam nati , get the sacrament of the second birth , before they get the first birth . in private baptisme the doctrine of baptisme is omitted , for hast to saue the soule of the infant , as is thought , and so the sacrament is not ministred according to the dignity of it : and this hath bredd a negligent and carelesse ministration of baptisme in publick . the trullian synod g decreed , that baptisme nullatenus , in no case be ministred in a priuate oratory if it be done otherwise , let the clergie-man be deposed , the laikes excommunicate , if in no case , where was then the case of necessitie ? private baptisme hath bred a new kind of baptisme , that is , a baptisme by supposition . for if the childe baptized in private convalesse they baptize it over again , in case they doubt it was baptized in a right forme , saying , if thou be not baptized , n. i baptise thee in the name of the father , &c. what if the childe was already baptized ? is not the publicke baptisme rebaptization ? but the decree of alexander the third is warrant sufficient for this conditionall baptisme . baptisme was solemne in the primitiue kirk , as we may read of iohn baptized in iordan , and christs disciples baptizing , and the new converts in the actes : some were not baptized in any visible kirke , because they had not the occasion , as the eunuch , and the centurion . no man will deny but in the infancy of a kirke , a private baptisme may be tolerated : but we speak of a kirke constituted . when the kirk of god was in families , no wonder that circumcision was ministred in families : but after that the kirke was constituted among gods people , the ministration of circumcision was publick , and is at this day ministred in the synagogue , where a synagogue is to be had . the lord appoynted a precise day for circumcision , which might not be prevented . it was no wonder therefore if they had not ever opportunity of a solemne convention . there is no precise day set down for baptisme . the mark of circumcision howbeit secret , was permanent , and easily tried , baptisme is not so . the kirk therefore ought to be assured of the baptisme of such as are reputed fellow-heires with whom they must haue the communion of saints and visible cōmuniō of holy exercises . as any particular member is cut off from their fellowship by excōmunication with consent , and in the presence of the kirk , 1. cor. 5 4.5 . so ought every particular member be received in their fel. lowship with their knowledge and consent convened together . the lords supper ought to be publicke , we haue a spirituall union with the whole kirke ; but because it is not possible to celebrate a sacramentall communion with the whole kirk militant , the lord hath appoynted us to celebrate a sacramental communion with some particular kirke . we that are many , are one bread , and one body , because we are partakers of one bread , 1. cor. 10.17 . we cannot then be one body sacramentally , except wee bee partakers of one bread . other feasts may be private in private houses , but the lords supper ought to be publicke , 1. cor. 11.12 . when yee convene to eate , tarry one for another , 1. cor. 11.33 . synaxis a word signifying as much as synagogue , was one of the names given of old to this sacrament . this sacrament is a bond of loue , a sinew of publick assemblies , a badge of our publick profession . the kirkes interest , the dignity of the sacrament , and other generall reasons before mentioned , may be applied in particular to this sacrament , to proue that the ministration thereof ought to be publicke . the communion was sent to the sicke in the time , or immediatly after the action in iustinus martyr his time . it became afterward to be reserued for the use of dying persons . augustine who misconstrued ioh. 3.5 . for the necessity of baptisme , did also misconstrue the words of iohn 6. except a man eate the flesh , &c. for the necessity of the eucharist . this erroneous opinion of the necessity of the eucharist , made the ancients to giue it not only to aged persons departing this life for their vi●ticum , that is , their voyage uictuals , but also to infants and babe● , and that for the space of six hundred yeares : yea some put the eucharist into the mouthes of the dead , lest they should want their voyage victuall . such horrible prophanations of the holy sacrament proceeded of this opinion of necessity : and yet in all antiquity we read not that the communion was celebrated at the sick mans bed side . the consecrated bread was onely sent to him . clinicall communions haue not onely bred , and still do foster the opinion of absolute necessity , but also of opus operatum , of a preposterous confidence in the last voyage victuall , of coldnesse in the publike service of god , when we are in health , of distrust of our salvation , if we want it at that time . calvin sayth , h difficillimum est hic cavere ne alios superstitio , alios ambitio & vana ostentatio ad petendum sollicitet . they say the sick should not be left destitute of comfort . this reason ariseth of the opinion of necessity , as if there were no other meanes to comfort the sick , , or as if the comfort of the publick communion indured onely for the present time , and not for the time to come . there is a faire occasion offered , iam. 5. of private communion , and yet there is no mention made of it in that place . if the vow , and desire of baptisme may supply the want of baptisme , then may also the vow and desire of the eucharist doe the like ; seeing the rh●mists i acknowledge , that they do eate the flesh and drinke the bloud of christ , which ioyne in heart , and desire , with the partakers of the sacrament . to communicate spiritually and mystically , is necessary , but not sacramentally , when it cannot be done conveniently , and without breach of order . some diuines condiscend thus farre , that the communion may be sent to the sick in the time of the publicke action . but tilenus sayth , k whatsoever necessity be pretended , scarce any sufficient cause can be rendred , wherefore the publicke action should passe in private , because the ordinance of god is of supreme necessity . the comforts of the infirme ministred out of order , doth rather foster the publike infirmity of the kirk , then heale the private infirmity of the sicke . finis . notes, typically marginal, from the original text notes for div a17583-e3510 a lib. 1. de missa cap. 1. b in met c. 26.20 , c de emendat . temporum . lib. 6. d annot. in mat. 26.20 e lib. 6. p. 534. f de emendat . temp . lib. 6. p. 539 g tametsi agnum typi●um dominus ●tans comederit ritu legis , sedens samen communicavit . h desence pag. 248. i de eucharist . l. 4. c. 24. k de legitimousu eucharist . cap. 7. 1. cor. 8.10 . l obedience p. 460 m epist. 11● de triclivio discourse of kneeling . p. 1351 epist. 59. ad paulinum . epist. 2. in mat. 26 s lib. 3. de consensu evang . t in mat. 26 u desensio harmoniae generalis . x harmon . evang. lib. 4 cap. 156. y obedience pag. 495. z of privat masse , division 8. a pag. 477 b stromat . lib. 1. c apol. 2. d part. 3. quaestr 82. art . 3. f de consecrat . dist , 2. ●eracta . * saith pareus in 1. cor. 11. g defence of perkins 2. part . pag. 1180. h contra faust. lib. 14 c. 11. i contra 2. epist. pelag. lib. 3. cap. 4. k in aquinatem . tom. 1. disput 51 sect . 3. lib. de civ . dei. lib , 10. cap. 4. m de trinit . lib. 3. c. 10. n fo●mulae lib. 1. o preterita . 1. cor. 1.4 p discourse of kneeling pag. 124. q de iimaginibus cap. 20 r in aquin. tom. 1. disp . 54. sect . 3. s ibid. disput . 53. sect . disp . 54. sect . 4 t idolatry . p. 677.678 u idolatry pag. 677.678.700 701. x in mat ▪ 6. y sine stat●●nibus non subsisteret mundus . z pag. 95. a idolatry pag. 70● . b de missa ▪ l. 2. c. 4. c cyril . ep● 10. con . nestor . in cō●cil . ephesin● d exercit. pag. 517. e on ionas ●n . 6. f epist. 8. g lib. 1. ep . 11. h cap. 13. i tom. 1. disp. 51. sect . 1. k pag. 130 l 2.2 . quest . 81. ad 5. m discours . p. 84. n swarez . tom . 1. disput . 51. sect , 2. est autem ridiculum dicere elecmosynam esse actū adorationis . o de cultis sanctor . c. 11 p pag. 177 q de coron . milit . r contra luciferanos . s decretal . lib. 2. tit . 9. de ferijs cap. t chrysost. hom . 5. de resurrectione . v artic. 1. divis. 25. x de orat . y euseb. lib. 7. cap 8. z homil. in encenijs . a dialog . 2. b in psal . 98 c lib. 3. cap. 12. de spirit . sanct . d homil. 24 in 1. cor. e homil. 7. in mattheum f contra faustum . g obedience p. 534.557 . h de consecrat . dist . 3. venerabilis . i de consecrat . dist . 1. apostolica . k fulk . 1. cor . 11. sect . 18. l epist. 118. m fulk . 1. cor . 11. sect . 18. n fulk ibid. o hom. 14. in marcum . p homil. 15 in divers . locos . q in cateches . mystugogic . r in epitaph . gorgonia . s bilson , obedience . p. 540. t riveti specimen critici sacri . lib. 2. cap 13. v part 2. pag 65. y cap. 15. z hooker eccles. polic . lib. 5. sect . 67. a discours . pag. 35. easter and ●hristmas . a galat. 4.9 10.11 . b policy . lib. 5. sect . 7. c de cultu sanctorum . lib. 3. cap. 10 d addenda prolegomeni● in lib. de emendat . temp . cod. lib. 3. ●it . 12. l. 4. f perkins , gal. 4. willets synops . pag. 50● & rom. 14 controvers . 4 kuchlinus in ●atechis . holland . de diebus ●estis . g in 4. p●ae●ept . col . 655 h lib. 2. dist. 4. unmer . 48. i de cultu sanct . lib. 3. cap. 12. k loci . communes praec . 4. l de origine sestorum i●daicorum , m synopsis controversie of holydayes . n against the rhemists apoc. 1.10 . o cent. 1. col. 244. p comment in evangel . tom 3. lib. 4. cap. 16. q in ioh. 10 r ioh. 10 s in 2. pet. ● 21. t in act. 12.22 . u de cultu sanctorum , lib. 3. cap. 11 x de exercitat . p. 482. y de cultu sanctorum c. 10. defence of the ceremonies pag. 64. a in genesin c. 2.2 . b in 4. praecept . p. 171 c homilia de semente . d de verbis apostol . serm . 15. e in tertul. de corona militis . f de horis canonicis cap. 84 , g elenth . triheres . c. 25. h in genes . 17.12 . i conc. constant 6. can. 8. l in genesin c. 2. m expositio de author . consue . bapti infant . adulti . n. de scriptura quaest . 6 c. 9. o de cultis sanctorum . ● . 12 . p epist. 118 q lib. 5. c. 22. see farther in socrates in the same chapter . r de scriptoribus ecclesiasticis . pag. 93. s epistol . 4 ▪ c. 4. t de emendat temporum lib. 6. v canon isagog . lib. 3. . pag. 301. x de cultis sanctorum cap. 11. y canon isagog . lib. 3. pag. 298. a de eme●● dat temporum . a exercit. 1. pag. 163. b. canon isagog . lib. 3 pag. 300. c synops pap of holy daies . d ad celanthiam epist. 14. c. 1. e decreta● . lib. 2. tit. 9. cap. f de reliquijs c. 4. g de emendat tempor . lib. 7. pag. 713. in 4. praecept . col. 678 col. 678. see farther in zanchius in coloss 2. epist. 118. brightman . in apocalypsen . cap. 3. de festis lib. 1. c. 2. a cap. 11. b hieron ●dvers . lu●iser . c beza antithesis papismi & christianisin● c. 70. zanchius & pareus i● he● 6. d concil arelat . c. 8. e conail . laod. c. 7. f de confirmat . c. 7. g cassandri liturgica pag. 228. h rhemists act . 8.17 . i ecelesiast . polici● . l. 5. pag. 354. k serm. of confirmation . l serm. of confirmation . n homil. ● . in coloss. o lib. 3. de bapt . cap. 16 p in lib. 4. dist . 7. q swarez . tom . 3. disput . 35. sect . 1. r tract . 6. in 1. canonicam iohannis . s in lib. 4. dist . 7. num . 17. t de confirmation● . v durandus in lib. 4. dist. 7. quest. 3. x quest. veteris et nov●● testamenti . 101. z epi. ad rusticum narbonensem . a ibid. b in ephes. 4 c quest. veteri & novi ●●stam . 101. d lib. 1. tit . 4. cap. 4. e sess. 25. f adversus lucifer . g armaehanus de question . armanorum . lib. 11. cap. 5. h eccles. po●● pag. 353. i advers●● lucifer . k notae in disp . taboritarum . p. 28. l in psal . 26. m obedience pag. 152. a syntag. pars . 2. pag. 700. b part . 3. quest . 7. act . 5. c chrysost. lib. 3. de sacerdotio . d novel . 57 e epist. 185. f socrat. lib. 5. cap. 21. g can. 59. h epist. 361 i on iohn 6. sect . 8. k syntag. part . 2. pag. 722. a continuation of the answer to the scots presbyterian eloquence dedicated to the parliament of scotland : being a vindication of the acts of that august assembly from the clamours and aspersions of the scots prelatical clergy in their libels printed in england : with a confutation of dr. m-'s postscript in answer to the former ... : as also reflections on sir geo. mackenzy's defence of charles the second's government is scotland ... together with the acts of the scots general assembly and present parliament compared with the acts of parliament in the two last reigns against the presbyterians / will. laick. ridpath, george, d. 1726. 1693 approx. 181 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a57284 wing r1460 estc r28103 10409737 ocm 10409737 44963 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57284) transcribed from: (early english books online ; image set 44963) images scanned from microfilm: (early english books, 1641-1700 ; 1389:4) a continuation of the answer to the scots presbyterian eloquence dedicated to the parliament of scotland : being a vindication of the acts of that august assembly from the clamours and aspersions of the scots prelatical clergy in their libels printed in england : with a confutation of dr. m-'s postscript in answer to the former ... : as also reflections on sir geo. mackenzy's defence of charles the second's government is scotland ... together with the acts of the scots general assembly and present parliament compared with the acts of parliament in the two last reigns against the presbyterians / will. laick. ridpath, george, d. 1726. xv, [1], 52 p. [s.n.], london : 1693. pages cropped with loss of print. defective union theological seminary library, new york copy spliced at end. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng curate, jacob. -scotch presbyterian eloquence. church of scotland -controversial literature. scotland. -parliament. presbyterianism. 2002-12 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 emma (leeson) huber sampled and proofread 2003-02 emma (leeson) huber text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion a continuation of the answer to the scots presbyterian eloquence , dedicated to the parliament of scotland . being a vindication of the acts of that august assembly , from the clamours and aspersions of the scots prelatical clergy , in their libels printed in england . with a confutation of dr. m — 's postscript , in answer to the former , proving , that it 's not the church of england's interest , to countenance the scots outed clergy . as also reflections on sir geo. mackenzy's defence of charles the second's government in scotland . and instances on record of sir george's subornation against sir hugh and sir george campbel , and the laird of blackwood , presbyterian gentlemen . together with the acts of the scots general assembly and present parliament ; compared with the acts of parliament in the two last reigns against the presbyterians . by vvill . laick . london , printed in the year 1693. to the states of scotland in parliament assembled . most noble patriots ; i presume , but with that profound respect which is due to such an august assembly , humbly to implore your protection to this rude and indigested , yet real effort of true love to my country , and to you worthy patriots in particular , whom all honest-hearted scotsmen look upon as the healers of our breaches , and restorers of our paths to dwell in : and therefore it is not possible for any man who has a drop of true scots blood in his veins , to hear your authority impugned , and your wisdom called in question , without resenting it to the utmost of his ability : and if , according to the common opinion of some of our neighbours , s●otorum ingenia sint praefervida , an affront of that nature is enough to make them boil over . hence it is , that in a former endeavour i could not forbear to besprinkle , scotico aceto , some degenerate monsters of our country , who exposed to contempt , as much as in them lay , whatever scotsmen account dear in things civil and sacred . had it been only a particular party , or some such pack'd clubs as disgraced the name of parliaments in former reigns , and enacted such laws as their present majesties , with your advice , have declared to be impious ; had it , i say been thus , the matter might have been the more easily digested ; but to have a lawful and a freely elected parliament of scotland , charged in a neighbouring kingdom with a deliberate and malicious lie , in an act so unanimously resolv'd on and duly canvas'd , as was that of your assembly , concerning the nation 's being first reformed by presbyters ; and that therefore presbyterian government is most sutable to the inclinations of our people ; i say , to have a lie of that nature charged upon you , is a piece of impudence that none but the party culpable could be guilty of . and yet , as if they had a mind to exhaust all the treasure of the bottomless pit at once , and to bankrupt the malice and falshood of hell for ever after , they go on to charge you further , with lodging the government of the church , in the hands of such blasphemous ignorant and immoral beasts , as asrica never produced the like ; and to aggravate your guilt , would make our neighbouring nation believe , that at the ●ame time you have turn'd out such a generation of ministers , as the primitive church would have been proud of for their sanctity , and ador●d for their learning . thus those common incendiaries , in their printed libels , treat the parliament of scotland ; which for the antiquity of its standing , and fulness of its power , gives place to none in europe . but it is not to be wondred at , most noble patriots , that that party should treat you thus , seeing they hate your being any otherwise than to serve as their drudges , and devour the best and most industrious part of the subjects ; by which both you , and that ancient kingdom which you represent , were well-nigh entomb'd in oblivion and disgrace . it was that party who changed a well-limited and regular monarchy , into an absolute and uncontroulable tyranny ; that durst arrogate , a power to cass and annul your firmest laws , and treat you with contempt as perfect slaves a . it was that party who robbed christ of his prerogatives royal , to be jewels in the crowns of their absolute monarchs b . it was that party which robbed the people of their consciences , to bring them to an absolute dependance on the prelatical mitres c : and not only deprived you of the property of your houses d , but denied you a safe retreat into your own hearts e . it was that party who rendred k. iames the sixth so much a prelatical bigot , as to the disturbance both of church and state , and contrary to his oath , to obtrude bishops upon the nation , and persecute the sincerest protestants , while at the same time he indulged the papists ; and in fine , had such an aversion for his native country , that instead of seeing it once in three years , for administring justice according to his promise , he never came to it but once after his succession to the crown of england ; and instead of favouring his church of scotland , which he pretended once so much to admire , he persecuted those who declin'd a conformity with the church of england . it was that party who influenced charles the first , though a native of scotland , to put such an intolerable affront upon the nation , as to demand their crown to be sent to england ; and afterwards to invade us with a formidable army , designing an absolute conquest , and in an unnatural manner to subject that nation to his newly acquired crown ; which his ancestors did so much disdain , that they maintain'd 300 years war upon that head with no small glory . and how the faction prevail'd with charles the second , to requite our nation for making themselves a field of blood in defence of his title , is so fresh , that it needs not be recapitulated ; and it is yet much more recent , how well k. iames the seventh rewarded us for owning his right of succession , when england had in a manner spued him out by the bill of exclusion ; he , i say , rewarded us , by publishing such despotical proclamations , as with an unparallel'd audacity , declared us slaves to the perpetual infamy of that generation of scotsmen , who were so tamely bereft of their liberty , which our noble progenitors maintained against romans , picts , britains , danes , saxons , normans and english , for twenty preceeding ages . so that i say , considering how the prelatical faction in●luenced those four monarchs to treat our nation , though they derived their being and honour from it ; and were otherwise in many respects , tantorum haud quaquam indigni avorum . the resolve of your august assembly , that prelacy was an insupportable grievance to that kingdom , deserves to be engraven in pillars of corinthian brass ; and that all scotsmen ( as no doubt many thousands will ) should not only whe● their pens , but their swords , in defence of it . it is that party , who in this reign , impugn your authority , by procuring letters from court to command such things to the assembly as by law they are not obliged to comply with ; and if they should have done it , could neither have been answerable to god nor your honours for it , to pull down with their own hands , that hedg which he in his providence , by your act , hath set about the church , in lodging the government upon themselves , which no doubt the wisdom of your august assembly judged to be the best expedient to secure the peace of the church ; and yet for noncompliance , how did they procure the dissolution and reproach of that assembly , to the manifest violation of your authority ; and that by the advice of some english courtiers and prelats , as if they had a mind to homologate the ancient pretensions of that crown and church over yours , and in the view of the world declare our parliament and general assembly not able to give advice in our own affairs , but fit to be over-ruled by a pack'd club of another nation : and shall they act thus impune to affront a parliament , which malice it self cannot say , as their party did formerly of the english parliament , that it is but a superfluous tumour or wen : for all who know our history , are sensible of the share which the scots parliaments have , from the first constitution of our government , been possest of , not only in the legislative , but the executive power : and , if our historians may be believed , laid the foundation , and have often-times since regulated and limited the power of our monarchy ; and to the eternal confusion of all those who would insinuate the danger thereof to kingly government , have , notwithstanding , preserved our monarchy in a longer and more uninterrupted succession than any nation of europe . it is not unknown to your august assembly what convulsions the prelatical party have thrown the kingdom into , since the first intrusion of their prelacy ; and how near the ruine both of our religious and civil liberties were effected , by their concurrence with the tyranny of the late reigns , represented in your claim of right ; and therefore the world cannot but justify your conduct in depriving them of any share of the government of the church , which they only seek , that they may undermine ; and tho they should comply with the terms required in law , yet their former perjuries and contradictory tests are but too shrew'd causes to suspect their future levity , which , together with the disaffectedness they have generally evidenced to the present government , demonstrates how dangerous it is to entrust them with the conduct of peoples consciences . and what may justly render them hateful to all honest scots-men , is the obloquy and reproach they have thrown here upon the whole nation ; and their under-hand dealing with the high-flown church-of england-party , who have a heart-hatred at our country and religion ; and have treated you with so much contempt , that tho you mov'd for an union , and his majesty was graciously pleased to back it , they disdain'd to give him any answer , as thinking you unworthy of a politick or temporal union ; and yet they would be at forcing you to an ecclesiastical and spiritual union , which if they could effectuate , the world must allow that they ought , in the next place , to beg us for fools , who could believe that they have a kindness for our souls , who have ●one for our bodies . yet this is the party that our prelatical country-men do so much court and make application to , while they slight scots-men who are authoriz'd to represent our affairs : so much have they divested themselves of all natural respect to their country , that if their prelacy live , they care not tho the name and fame of scotland die : and that they may effectuate their designs , there 's no doubt but they will be forming parties in your august assembly , and make many fair pretences of desiring liberty only to exercise what belongs to their pretended indelible character of pastors , and promise to undertake nothing to the disturbance of the publick tranquillity : but their worming themselves in by degrees in king iames the vith's time under fair pretences , and then overturning all when they had opportunity , is a sufficient caveat to beware of them , as inwardly ravening wolves , tho outwardly they appear in sheeps cloathing . your august assembly cannot so soon have forgot that the nation was almost totally ruined , your counties invaded by savage highlanders , your tenants murdered , and families impoverish'd , your houses plundered , your wives , daughters , and relations ravish'd , your selves and tender infants exposed to wandring , hunger , nakedness and cold , and all the miseries and oppressions which you groan'd under in the late reigns , both as to soul and body . i say your honours cannot certainly have forgot these things , so far as to be prevail'd upon by any insinuations whatever , again to deliver up your bleeding church and country into the hands of that faction , lest the latter end be worse than the first . there 's no cause to fear a rupture with england on that account . the good church-of england-laity , and not a few of their clergy , have incurred danger enough from their high-flown tantivies , and have smarted sufficiently under their doctrine of passive obedience , to make them cautious and willing to secure themselves from their fury , so far will they be from concurring with them against you . the chief arguments used here for re-admitting the prelatical clergy are , that it will contribute to his majesty's interest , and please the church of england , and supply the vacant congregations . as to the first , how it can promote his majesty's interest to disoblige the greatest part of scotland , and all the dissenters in england and ireland , is beyond the reach of mankind to determine . 2. how it can be supposed that a party , who have hitherto witnessed so much rancour against his majesty's person , family and government , as the scots episcopal clergy have done , is only to be answered by those who can swear contradictory oaths , as our curats did in their infamous tests , &c. as to the second , that it will please the church of england ; it may easily be answered , that we do not ow● them so much kindness ; and if we did , we must first know what that church of england is that we must oblige ; for hitherto she hath been an individuum vagum , that no body knows where to find , it being as difficult to define her , as to make a coat for the moon . her doctrinal articles are own'd by us , and all good protestants ; but that is not the characteristick of the church of england : for in the late reigns passive obedience and nonresistance were her shibboleth ; but now she hath renounced those doctrines , by acting diametrically opposite to them . and for a character of the church of england in this reign , we cannot certainly have it better than from a vote of the last house of commons , who resolved on an address of thanks to his majesty for the care he had taken of the church of england , in the alteration which was then made in the lieutenancy of london ; and that was , because by the ill advice of a certain prelate and others , the military power of the city was lodg'd in those who had surrendred her charter , and dipp'd their hands in the blood of my lord russel , colonel sidney , alderman cornish , &c. and contributed to the arbitrary methods of the late reigns : and because this is but one half of the parliament , let 's look into the higher house , and there you will find , that according to the opinion of none of the least church-of england-men , when the act pass'd for depriving the nonjurant bishops , it was look'd upon as a fatal blow to the church of england . so that in plain terms , the jacobite party is what that faction means by the church of england . and as a commentary upon the text , let 's but consider the main engine which they have made use of to quash the discovery of all plots against the government , and we shall find that it was by giving out those discoveries as the efforts of republicans and dislenters against the church of england ; and if we look nearer home , and consider how it comes to pass that such men are advanced to the highest places in the scots government , who were the contrivers , enacters , and bloody executioners of those laws which your august assembly hath declared to be impious , we shall find it to be done by the interest of that party in the church of england . if we consider further , whence it is that those who betray'd our army , murder'd our people , and plotted the destruction of your convention , escape unpunish'd , you will fin'd it to be by the procurement of the aforesaid party . now all these things being considered , it will easily appear , whether it be your interest to oblige this church or not . or , if we take her according to the general acceptation of bishops and ceremonies , the vote of your august assembly concerning prelacy , your act establishing presbytery as most agreeable to the word of god , and the opposition made to the ceremonies by our country in charles the first 's time , will speedily determine the case . and it will yet appear less reasonable to oblige that church , so taken , if we consider , that those of her own communion , and the best of them too , look upon both bishops and ceremonies to be indifferent , and not of divine institution , as may be seen by the writings of mr. hickeringil , counsellor stephens , and stillingfleet's irenicum . so that in effect , the best of the church-of england-communion are embark'd in the same bottom with your selves , and the common enemies of both call them presbyterians as well as you , and treated them accordingly in the late reigns : so that from that worthy part of the church of england , who are men of good lives , and keep firm to the doctrine of their church , you need fear no opposition ; for to do them justice , they are as zealous for the protestant religion as any , and never join'd in persecuting their brethren of a different opinion . to what they pretend of supplying the vacant churches , may speedily be replied ; the assembly hath declared their willingness to employ such of them as are godly and orthodox . and as for others , the good old way of our church in the reformation ( when ministers were scarcer than now ) of appointing men to preach by turns to those vacant congregations till they can be otherwise supplied , is the much safer and better expedient , than to entrust such men with the charge of other peoples souls , who have discovered so little care of their own , and whom in your wisdom you objected against as the great and insupportable grievance of the nation . nor have you any such encouragement from their former success to imploy them again : and if it shall seem good in your eyes to go on as you begun , and encourage a reformation , such of our country-men as are abroad , will be the sooner prevail'd with to come home ; and others to prosecute their studies , to adapt them for the ministry , and fill up the vacancies ; for it cannot be hid from your illustrious assembly , that the intrusting the chief enemies of the presbyterians in the government , is a great discouragement to all that wish well to our church or country● ; and administers but too just cause of suspicion , that we must either be imbroil'd in a civil war , or return to our former bondage , which nothing but your care , with his majesty's assistance and god's blessing , is able to prevent . your honours may perhaps be inclin'd to think , that there is too much gall in my pen against our prelatical clergy ; but such of your number as have been lately at london , cannot but know what an odium they have endeavoured to bring upon the country in general , and your august assembly in particular ; insinuating , that you are neither the true nor full representatives of the nation , and but a meer surreptitious faction got together by the opportunity of tum●ltuous times ; and that you neither acted from a principle of honour nor conscience , but did only what you thought would be pleasing to the prince of orange . and hence they have used their utmost endeavours to have you dissolv'd , by the interest of the high-slown prelatical english courtiers , to whom they represent you in the blackest colours , which their malice or wit can invent : and not only so , but they make use of your name , as the turkish slaves do those of their barbarous masters from whom they have escaped , to move those of the church-of england-communion to open their purses , pretending that you have turn'd them out in a barbarous and illegal manner , or that they have had such and such indignities and affronts put upon them . and thus they beg from one clergy-man to another , and spend what they get at taverns and ale-houses , or sitting up whole nights at cards , particularly at mills in westminster , or hutchinsons in the hay-market : and when their stock is spent , renew the begging trade , or else troop about the country , and with their stol'n sermons , or railing invectives against the government of scotland , both in church and state , insinuate themselves into the adorers of bishops and ceremonies ; for the latter of which , though they exclaim'd against them at home , they profess themselves to be mighty zealots abroad : and thus they disseminate their poison in our neighbouring nation , by their lying tongues and blasphemous pamphlets . so that hence your august assembly may have a sufficient view , whether it be safe to reintroduce such men into the church , who have given up themselves to all manner of villanies , and are become devotoes to those unscriptural ceremonies , which occasion'd the fatal war in charle●● the first 's time ; and have moreover evidenced such levity and unsted fastness both in imbracing & rejecting them at home , since the revolution , that it 's visible they are not acted by principle , but interest ; and that their interest has been always contrary to what your august assembly hath now espoused , both as to policy and religion , is so evident , that whoever casts but an eye upon the history ever since they were obtruded upon the nation , may soon be convinc'd of it : or by a shorter view , if they please but to read the grievances which you desired to be redressed by their present majesties , of which the bishops and clergy were for the most part contri●ers , promoters and actors . and we may the better be satisfied what those men who now sollicite for a share in the government of the church , do chiefly aim at , both as to that and the state , if we do but consider that their principal converse is with the jacobites in england , and that the chiefest of their friends are none of the best williamites in scotland . it 's not unlike that your honours may be accosted with this amongst other arguments , that admitting those men to a share of church-government , will gratify the king to whom you are so much obliged , which of it self is an impeachment of your wisdom ; for none can so well know the interest of scotland as a free chosen parliament , who are consequently fittest to give the king advice : and seeing the interest of all good kings , and their people , is one and the same , that ought to be most grateful to the king which is so to the people , and what that is you have already declared . it is obvious to those that know our history , that ever since the reformation , the church of scotland hath claim'd a right of calling and adjourning her own assemblies , pro re nata ; and what dismal consequences the invasion of that privilege hath been attended with , to those kings and grandees who have attempted it , is so well known , that it cannot easily be forgot . and whether king iames the sixth's curse hath not taken place upon those of his successors who invaded the church , the revolutions of the crown have sufficiently witnessed : and if the hand of god hath not been remarkably seen in punishing those great ones who were their tools , let the ruin of their families from time to time declare . nor hath the nation escap'd punishment for the treachery of their representatives , god having been justly provok'd to give them and their liberties to be swallowed up by those very men whom they would needs set upon his throne , and into whose hands they betray'd the liberties of the church , of which your own claim of right is a speaking monument : and seeing there is no doubt but your august assembly had valuable reasons for abolishing the supremacy , it 's an affront to your authority to demand its restitution : it s being possess'd by the church , can bring no damage to the crown ; for presbyterians are known to have as good , if not a better opinion of his present majesty , than any other of his subjects ; and all men of sense must needs take it for a proof of it , that they sollicite for such good laws in his reign , as may secure them from the danger of others . and seeing our church-men are subject to the laws , and never did refuse to assemble at the call of their kings , and to give an account of their affairs , it 's but equal to leave them in the possession of that liberty of calling assemblies , concerning their own matters , which the church was possessed of before ever there was a christian magistrate , if the 15th of the acts be the word of god. and certainly he who promised that kings should be nursing-fathers , did never intend that they should be step-fathers , to rob the children of what is their due . as for the calumnies of your church of england-enemies , it is easy to stop their mouth with argumentum ad hominem ; their carriage to k. iames the seventh , proclaims their unshaken loyalty . and for your own episcopal party , all the world knows that they and their kings together , did so tyrannize over your bodies and souls , that you durst scarcely plead a property in either . and if the church of england must be pleased , which is the achillean argument used by the party , we can justly answer the peevish lady , as the young crab did the old one , i prae mater & ego sequar . let 's see how careful she will be to testify her gratitude to his majesty , in taking off the test , and taking in dissenters to the church , which will but just make them even with us ; and then , and time enough then , because we are the oldest nation , we may think which way to make the next advance : for as we have got the precedency , it 's but reasonable we should keep it ; for i know so much by my self , that scotsmen love to go , but neither to be driven nor dragg'd . i cannot but acquaint your honours , that since the writing of what is above , the jacobites here are mightily elevated , and big with hopes of seeing you all in confusion , and the nation in a flame , by the designs which they give out to be on foot amongst you , of lodging the power of calling and dissolving church-assemblies in the magistrate alone , and depriving the people of the right of chusing ministers , by which means they are so bold as to say , that they hope not only to see prelacy gradually reintroduced , but their late monarch reinthroned : and that they may accomplish these designs , will insinuate themselves into both parties ; and are very confident , that the result will answer their expectation for a speedy reestablishment , of prelacy at least ; these measures , as they give out , being concerted with english prelats , who have form'd a party among you for their designs . but as they have hitherto reproach'd your proceedings , there 's no doubt but this is a calumny from the same forge , by which they would ridicule your authority , and represent you to the world as men of no principle nor solidity , but such as will make your self transgressors , in building again what you have already destroy'd . but may the god and father of our lord jesus christ direct your counsels , so as to issue in the comfort of his church , peace of the nation , and confusion of those your black-mouth'd enemies , who are engaged in an interest , not only distinct from , but altogether destructive of yours : of which there 's no room to doubt , if we consider the following address of the representatives of their church , which they have endeavour'd to perform on all occasions ; and as they have never yet revok'd it , we need not doubt but that the party are still of the same mind . the address of the archbishops and bishops of scotland to the late k. iames , upon the news of the prince of orange's undertaking , november the 10th , 1688. vid. gazette , numb . 2398. may it please your most sacred majesty , we prostrate our selves to pay our most devote thanks and adoration to the soveraign majesty of heaven and earth , for preserving your sacred life and person , so frequently exposed to the greatest hazards , and as often delivered , and you miraculously prospered with glory and victory , in defence of the rights and honour of your majesty's august brother , and of these kingdoms ; and that by his merciful goodness the ragings of the sea , and madness of vnreasonable m●● have been stilled and calmed : and your majesty , as the darling of heaven , peaceably seated on the thrones of your royal ancestors , whose long , illustrious and u●parallell'd line , is the greatest glory of this your ancient kingdom . we pay our most humble gratitude to your majesty for the repeated assurances of your royal protection to our national churoh and religion , as the laws have established them ; which are very sutable to the graci●u● countenance , encouragement and protection your majesty was pleased to afford to our church and order , whilst we were happy in your presence amongst us . we magnify the divine mercy in blessing your majesty with a son , and us with a prince , whom we pray heaven may bl●s● and preserve to sway your royal scepter after you , and that he may inherit with your dominions the illustrious and heroick vert●es of his august and most serene parents . we are amazed to hear of the danger of an invasion from holland , which excites our prayers for an universal repentance to all orders of men , that god may yet spare his people , preserve your royal person , and prevent the effusion of christian blood , and to give such succes● to your majesty's arms , that all who invade your majesty's just and undoubted rights , and disturb or interrupt the peace of your rea●●s , may be disappointed and clothed with shame ; so that on your royal head the crown may still f●ourish . as , by the grace of god , ●e shall pres●●ve in our selves a firm and unshaken loyalty , so we shall be careful and zealous to promote in all your subjects an intrepid and stedfast allegiance to your majesty , as an essential part of their religion , and of the glory of our holy profession , not doubting but that god in his great mercy , who hath so often preserved and delivered your majesty , will still preserve and deliver you , by giving you the hearts of your subjects , and the necks of your enemies . so pray we , who , in all humility , are , may it please your most sacred majesty , your majesty's most humble , most faithful , and most obedient subjects and servants . signed by the lord ar bp of st. andr●ws . the lord archbishop of glasc●w . the lord bishop of edinburg . the lord bishop of galloway . the lord bishop of aberdeen . the lord bishop of dunkell . the lord bishop of brechen . the lord bishop of orkney . the lord bishop of murray . the lord bishop of ross. the lord bishop of dumblane . the lord bishop of the istes . edinburg , nov. 3. 1688. pardon my freedom , most noble patriots ; god the searcher of hearts , knows what veneration i have for your august assembly , as representatives of the ancientest kingdom upon earth : i own that your wisdom and authority sets you above the reach of dictates ; nor is any thing here intended as such ; for if the case would admit it , i am far from the vanity of thinking my self able to do it , but cannot forbear to contribute my poor mite towards the vindication of what you have already done , and to put you in mind how much your wisdom is vilified , and your authority impugn'd amongst strangers , which i have the opportunity of knowing better than many of the members of your august assembly . and at the same time to inform your honours , that the authors are our prelatists , a set of men whom you voted to be the insupportable grievance of the nation ; and certainly not without very good reason , seeing they had in a great measure obscured the glory which our gallant ancestors had acquired by their noble defence of the liberties of their country from tyrants at home , and e●emies abroad , and particularly rome , both pagan and popish . may the god of heaven and earth pour out his best blessing● upon you in general , and incline your hearts , with of that your heroick soveraign , to what may be best for the good of the nation , and the glory of his name . the badness of the copy , and the distance of the author from the press , has occasion'd many errata's , the most considerable of which the reader is desired to amend , as follows , because they ma● the sense . page 17. line antepenult . dele so . p. 23. l. 7. read asperius . p. 27. l. 32. dele sense . p. 33. l. 33. read to make no s●ruple . ibid. l. 34. r. and therefore ought not to be believed . p. 34. l. ● . r. anot●er denies it . ibid. l. 7. r. friends . ibid. l. 19. r. and you apply it to all 〈◊〉 gross . ibid. l. 21. r. warily . p. 35. l. 24. r. lords of the iusti●iary . p. 36. l. 3. dele is . ibid. l. 7. r. and yet owns . ib. l. 23. r. and i am . p. 38. l. ● . dele your self . ibid. l. 17. r. inau●picious . p. 40. l. 27. r. would 〈◊〉 allow . p. 41. l. 9. r. disaffected , for dissatisfied . p. 51. l. 25. dele and. the contents . page 1 , 2 , 3. an apology for the sharpness of the s●ile , and instances , &c. in my last . pag. 4 , 5 , 6 , 7 , 8. arguments to prove that it 's not the church of england 's interest to endeavour the subversion of presbytery in scotland ; and that the scots presbyterians don 't think themselves obliged to a forcible extirpation of prelacy in england by the covenant . page 9 , 10 , 11 , 12. the danger which moderate church-of-england men are in as to their religious and civil liberties from our scots prelatists , and their high-flown tantivies , whom they ought not to countenance in their designs against the church of scotland . ibid. the falshood of the doctor 's assertion , that the late governments were obliged to make such severe laws against us in their own defence . page 13 , 14. the moderate church-of-england men to blame in not making a publick protestation against the practices of their high-flown party in the late reigns , and this . ibid. instances of the disloyalty and ungovernable passion of d. m — o. page 15 , 16 , 17. answers to his calumnies and defence of the severities of charles ll's reign against the presbyterians , and proofs from his own concession , that we may justly accuse that government of cruelty . page 18 , 19 , 20 , 21 , 22 , 23 , 24. the doctor 's objections from the cameronians , and his arguments from our practices in charles the first and second's time , answered and retorted . from page 25 , to 30. answers to sir geo. mackenzy's defence of charles the second 's government , with retortions , and proofs that either k. william and his parliament of scotland , or sir geo. mackenzy and our scots prelatists must be liars ; and the pr. of orange's vndertaking unjust , if charles ll's government in scotland can be defended . from page 30 , to 38. further answers to the doctor 's postscript , and his exceptions against my instances in the last . from page 38 , to 45. an account of sir geo. mackenzy's subornation and injustice against cesno●k , blackewood , &c. from thence to the end , a comparison between the presbyterian acts of their general assembly and parliament against the episcopalians in this reign , and theirs against the presbyterians in the late reigns . a further answer to the scotch presbyterian eloquence , by way of animadversion on dr. m. — as postscript in answer to the first . before i take the doctor to task , i think it necessary to answer the objections made by friends against my first essay ; which are , that the stile is too satyrical , the instances at the latter end too fulsome ; and that their book deserved no answer , as ●arrying its confutation in its forehead . i reply , that as to the sharpness of the stile , none who read , or consider what they wrote , can think they ought to be otherwise treated : so that i shall for once make use of the tinker's apology to a farmer , who quarrelled him for striking his dog with the sharp end of his staff , alledging that it had been sufficient to have beat him with the blunt. yes , says the tinker , when your dog runs at me with his blunt end , i shall use the blunt end of my stick ; but when he runs at me with his sharp end , give me leave to be as sharp with him . not that i would justify the rendring of railing for railing , which i acknowledg to be contrary to our saviour's command , but i submit it to the judgment of divines , whether answering lies with truth , and making the real infamy of him appear , who endeavours , by forg'd accusations , to take away my good name , be a breach of that divine precept ? so that while the matters of fact wherewith they are charged , hold true , the reflections upon them , and epithets given them , can never be justly quarrelled ; and therefore i would entreat my friends to be sparing of their censures : for while the memory of k. charles the second , or k. iames the seventh endures ; and till time , the consumer of all things , hath eat up their parliament-rolls , it will hold an undeniable truth , that the prelatical party of scotland are persecutors ; and that in denying the same , they have made themselves notorious liars . 2. so long as it appears by the same acts , that they imposed and took a contradictory test , so long will it hold that they are perjur'd themselves , and chargeable with the perjury of others . 3. so long as it remains in the records of council , that they ordered men to be killed , without any trial or colour of law ; or so much as with an exception , whether they resisted or not resisted ; so long will it hold that they are bloody murderers . 4. so long as the records of the last general assembly of the church of scotland remain , it will appear , by their evasions , answers , and disingenuous refusals , to declare their abhorrence of arminianism , socinianism and popery , that they are fire-brands in the church , and incendiaries in the state. 5. so long as any of their villanous libels , called the scotch presbyterian eloquence , exist , wherein they charge holiness with deformity , god with horrid decrees , and mock at seriousness and piety , so long will it be evident that they they are blasphemers . 6. so long as that s●urrilous address of their bishops against the prince of orange ; their opposing him in parliament ; their refusing to pray for him , or swear to him now he is king , and the legal procedure against them on the said accounts are on record , so long will it appear that they are rebels . 7. so long as their bloody acts of parliament , and barbarous execution of those acts against us , and our gentle acts of parliaments , and moderate execution of those acts against them are upon record , so long it will appear that they are infamous liars , in asserting , that we treat them more barbarously than they treated us . 8. so long as the west of scotland ( which was the principal scene of those bloody tragedies ) has a being , so long will it appear that they were barbarous . so that i hope all men of common sense , perceive that there 's no denying the consequence , without denying the precedent ; which they can never do so long as any records have a being in scotland ; and therefore i refer it to the impartial reader , whether they do not deserve to be sharply treated . to the fulsomness of the instances i reply , that indeed such things are not sit to be named amongst christians as a subject of conversation : but seeing they charge our ministers with impurity of life and doctrine , i hope it may be allowed in such a case to expose their really vitious practices , in opposition to what they have forged against us ; and seeing the thing is in a manner juridical , and they the first aggressors , it was but necessary for our own justification , to display them in their own colours . however , if any thing either in this particular , or others , be offensive , let the blame rest upon me alone ; for i solemnly declare , that i neither had the commission nor connivance of my party to write what i did , only some particular persons and laicks like my self , gave me most of the passages now found fault with . but e're i leave this subject , let me add , that i humbly conceive my foundation to be very solid , whatever blemish there may be in the superstructure , seeing the present parliament of scotland , when a convention , passed such a vote , that their bishops and clergy were the great and insupportable grievance of the nation , for which no better ground can be assigned than their profanity , persecution and want of piety . so that i have only made out by particulars , what they charged them with in general : and therefore seeing i only spoke the truth , to vindicate those who were falsly accused , and not to gratify the profane palat of the age , i hope i may have some grains of allowance , it never being reckoned a fault in any evidence , to repeat the blasphemies of the atheist , or the treason of the traitor : nor can religion be a sufferer by the exposing of those men , any more than it was by stigmatizing of the scribes and pharisees as hypocrites . as to the last objection , that it deserved no answer because confuted by it self ; i reply , that in scotland it 's true , but here we are not known : and being represented as the worst of men and greatest of barbarians to those of the church of england ; that atheistical vomit was greedily lick'd up , and by many believed ; so that their pamphlets spread , and were mightily hugg'd by such as are enraged at our abolishing prelacy , and by the jacobites who thence took occasion to re●lect upon his majesty for setling such a monstrous church in scotland , that they might render him odious to the church of england . i cannot mention it without concern , that those who are able to defend our church and country , are so unwi●●ing to write ; and when they do , that they let the adversary triumph so long before they reply . if it must be so , i wish that they would oblige some of their friends here with hand-granadoes , to keep tho enemy in play till they come up with their mortar-pieces . before i take the postscript in hand , i find it needful to make it evident to the world , that presbytery cannot be over-turn'd in scotland without the subversion of our religious and civil liberties ; and consequently that our scots episcopalians are enemies to the present government , and french incendiaries , or at least such a crew as would sacri●ice all that is dear to us , as men and christians , to their own private resentments . 1. it is very well known , and too lately transacted to be forgotten , that the states of scotland in their claim of right did demand the abolition of prelacy , as contrary to the inclination of the generality of the people ; on which condition , amongst others , their majesties accepted that crown ; and in pursuance of their promise have by act of parliament , abolished prelacy since , and established presbytery in scotland , as most agreeable to the world of god , as well as the peoples inclinations . then if their majesties should be prevailed upon ( which blessed be god there is no cause to fear ) to act contrary to their solemn oaths , and the claim of right , they must needs see that the people of scotland would have ground enough to plead a breach of the original contract ; nor could the church of england for shame condemn them , seeing they made use of the same plea in their convention and parliament against king iames. and in the next place , let them but consider , that upon the same ground this , or any other king may as well break with them , and invade the constitution of their church , which by the coronation-oath they have bound him to maintain : and whether charles the second , after he was by them perswaded to break his oath to the presbyterians in scotland , made any greater conscience of maintaining the civil and religious liberties of england , i● appeal to themselves . and therefore seeing by that excessive power which they gave their kings in things sacred , meerly to destroy the presbyterians , they found at last that they had put a rod in their hands to whip themselves ; i think they should be cautious how they play that game over again . i do not write this , as having any suspicion that their majesties are so weak as to be prevailed upon to alter the church-government in scotland , but meerly to let the world see , that they who sollicite them to it , are their greatest enemies , and design to shake their throne ; and that it is not the church of england's interest to countenance our scots prelatis●● , nor to importune their majesties on that head. if what is already said be not enough , i would earnestly intreat all sober church-of england-men to consider what were the consequences of their meddling in our affairs , and incensing king charles the first against the presbyterians , in favour of our runnagate prelates , and their hirelings . and seeing like causes may have the like effects , they would do well to beware . it is not unknown that scotland is a distinct nation , and ought to be govern'd by their own laws and councils ; and therefore it must needs be an invasion of the rights of scotland , for english ministers of state , and prelates to meddle , or give counsel in scotish affairs when not call'd to it . and i cannot but think that all reasonable men will easily grant , that the parliament , and general assembly of the church of scotland , are better judges of what is expedient for that nation , than a few english ministers of state , or prelates ; and that both of them have reason to reject what directions or injunctions come from such a mint . and i would put it to the consciences of all judicious church-of england-men , how they would take it if the king were in scotland , that any of the dissenting ministers who are really injured , as those who preached at st. hellin and hi●ley chappels in lancashire , or the whole of them , because denied a comprehension , should ●ly thither , and by their interest with scots presbyterian ministers of state and preachers , importune his majesty to have the constitution of the church of england overturned , and pro●ure orders to have such and such ministers planted in churches , tho they refuse to satisfy the law. i say , in such a case i appeal to their own consciences how they would take it , whether they would reckon themselves obliged to obey , or if they would not complain that their rights were invaded , and demand satisfaction of such ministers of state , &c. as incendiaries and dis●●●bers of the harmony between king and subjects ? i believe verily they would , and that not without good reason , tho i am sure the case is much stronger on our side still : for the dissenting ministers of england are all of them loyal to his majesty , willing to swear allegiance , and pray for him ; but so are not our scots prelatists . and besides , his majesty is really the head and fountain of all power in the church of england , who have not only their temporal baronies and honours from him , but are nominated to their bishopricks by him : but so it is not in scotland , where he hath divested himself of the supremacy , and neither bestows lands nor honours upon church-men . then the case being so , the golden rule , which commands us to do as we would be done by , should oblige english-men not to meddle with our church , no more than they would have us to meddle with theirs ; and if the parliament of scotland do pass over what of that nature is already done , it 's not to be supposed that the red rampant lion is become so much a calf as not to roar sometime or other , and make the fattest and proudest of the beasts in the field to tremble , as ers● of old ; but i hope and pray that god will avert both the cause and the effect . the english bishops did not gain so much by the the last bellum episcopale against us , that they need to be fond of another ; and we doubt not to find as much justice from the parliament of england now as we found then , and have no reason to doubt but king william would be as ready as charles the first , to deliver up his ministers to the law , if it should be made appear against them that they have been meddling too much in our affairs . i know that our scots prelatists possess the church of england , that we think our selves obliged to endeavour the extirpation of their hierarchy , and upon that account prevail with them to endeavour our subversion . but i would earnestly beg all moderate men to weigh the following answers . 1. that the reason of entring into that solemn league and covenant , was the fury which the english prelates evidenced at that time against the church of scotland , having excommunicated the same in all the churches in england , forced a service-book upon us more exceptionable than their own ; and in conjunction with papists , enabled charles the first to raise 30000 men against us , when the parliament of england refus'd to concur with him , insomuch that that expedition was called the bishops war. but blessed be god his present majesty is far from any such attempt , and the english bishops , the chief of them at least , are men of more moderation : so that there is no such cause for us to endeavour the overthrow of their hierarchy . 2. that the scots presbyterians do not at all think themselves obliged , by that covenant , to endeavour a forcible extirpation of the english prelacy , but in concurrence with the parliament of england : and therefore so long as they have not their call to the work , the english prelacy is in no hazard ; and the best way to keep so , is for the church of england to carry modestly , and neither to meddle with us , nor give their own parliament occasion to make such a vote against them , as the parliament of scotland made against our bishops , that they were the great and insupportable grievance of the nation : so that they have their safety in their own hand . but if they should be so infatuated to proceed as they began , in relation to the late general assembly of the church of scotland ; or if they be such fools , as to concur to the sti●ling of all plots against his majesty as hitherto , because so many of their own communion are concerned in them , let them blame themselves for what will be the unavoidable consequences , soon or late : for the church-of england laity are too good protestants and english-men , to be always led by the clergy , or continually hood-wink'd , and not discover the plots carried on against the state , under pretence of zeal to the church ; of which me-thinks the hot-headed clergy should take warning , seeing they may easily perceive how little ground their passive obedience had gain'd , when the honest church-of england laicks found themselves in hazard by k. iames , as to their liberties and religion . next i would earnestly beg , that they would consider how the faction , under a pretence of zeal for the church , and against presbytery , screw'd up the prerogative to such a height , that englishmen had very near lost their liberty and property . it was this mistaken zeal that threw out the bill of exclusion , surrendred the charters of corporations , enabled the king to pack parliaments , pick juries , and cut off whomsoever he pleased , under pretence of law. it was this mistaken zeal , that brought the late reign , and all the direful effects of it , which we have already felt , or are still impending upon us . it was this mistaken zeal which delay'd his present majesty's access to the throne ; gave the enemies opportunity to ruin ireland , raise a rebellion in scotland , and plot , as they do still , in england ; and shall we never be aware of it ? methinks that if the church of england compared things past and present , she might easily perceive that this intemperate heat against presbytery , doth naturally issue in popery and slavery ; and that she has much more reason to unite , for defence of the protestant interest , and her own doctrinal articles , with the church of scotland , than by espousing the cause of a few pro●●igate or traiterous clergy-men , because episcopal , run her self into unavoidable dangers . is it possible that a harmony in discipline should have more power to unite distinct interests , than a harmony in doctrine and agreement under one civil head , hath to cement those who drive the same interest ? it cannot be unknown to the church of england , if she believes either their majesties proclamations , or considers the procedure of his parliament , and other courts in scotland , that the prelatical party there drive at a design to restore k. iames. and with she yet entertain such vipers in her bosom as their outed clergy ; and not only so , but for their sakes entertain suspicions of his majesty , and sollicite him against the church of scotland ? can she say that we have ever made any address to him against the church of england ? and why should they be more zealous against us than we against them ? does she not know that arch-bishop vsher , and some of the greatest of her fathers , thought episcopacy and presbytery reconcileable , and the other things in controversy indifferent ? how is it then that she thinks her differences with king iames and the church of rome more reconcileable , as she must needs do if she fall in with her own high-flown tantivees and our scots prelatists ? but i hope , if no religious considerations will prevail , that the danger of their running the same risk with us may , they seeing both they and we have the same security , viz. the king 's accepting of the crown on such and such conditions , and consenting to acts of parliament accordingly : if he should break to one , he may do the same to both ; and though they may think that he will not overthrow their hierarchy , because the bishops depending on him , may be use●ul to him in the parliament-house ; yet at the same time he may , as charles the second did , invade their civil liberties , and then their religion , nor nothing else , can ever be secure . i must again beg the reader not to mistake me● as designing to create any suspicion of his majesty following such an unhallowed pattern , but meerly to set this as a beacon before the church of england , that they may beware of being shipwrack'd twice upon the same rock ; which will be unavoidable , if they should prevail wi●h any of their kings to break the original contracts , or call in k. iames , or set up any other pretender against his present majesty , and prosper : which , blessed be god , there 's no probability that ever they will , for never was king better beloved by subjects ; and let them try it when they please , they 'll ●ind he has in scotland twenty to one firm in his interest : and whatever noise they make ( to blind their own designs ) of our hazard from a republican faction ; if they will assure the nation of such governours as are now at helm , those whom they call republicans , will as cordially submit to them as any . but i foresee an objection as to scots affairs , that they only sollicit his majesty to dissolve the present parliament , and call another , which will restore episcopacy , and recognize his title . answ. 1. his majesty hath had too many proofs of the loyalty of presbyterians , and the treachery of episcopalians , to venture such an experiment ; or if he should , and they happen to recognize his title , he can never think that they submit from affection , but meerly from interest , when they see they can do no better : and in truth , whatever pretences of loyalty they make , it 's demonstrable enough , that as the country-man , when the london ●drawers baul'd out , welcome , sir , laid his hand on his pob , and said , i thank you my friend ; so may his majesty , when our scots prelatists pretend loyalty , put his hand to his side , and say , i thank you , my sword ▪ for no longer will they be his friend , than he is able to cudgel them . whereas it 's very well known , that the scots presbyterians declared for him before providence had determined their crown in his favour , and have beat into the prelatists whatever loyalty they pretend to have . nor is it to be thought , a prince so good and generous as his present majesty , will ever be so ungrateful to his friends , or act so much contrary to reason , and his own conscience , as to shake the present title he has to the crown of scotland , to buy the consent of the scots prelatists , who could not desend their darling k. iames , nor make any other effort to re-establish him , but by hectoring among the inaccessible hills , stealing cows and sheep , plundring the country , murdering the people by treachery and surprize ; and at last seising the insignificant rock , called the bass , where , if they please , they may send for him to govern the solon geese , and themselves , the greater of the two● but , 2. they will find themselves mistaken , if his majesty should gratify them so far as to dissolve this , and call another parliament ; the presbyterians have not lost but gain'd ground since the revolution , and they have smarted too severely under the prelates , to suffer themselves either to be hectored or kick'd out of their present settlement by any more pack'd clubs ; and knowing that instruments of cruelty are in the habitations of the prelats , will rather quit themselves like men , for the ark and people of their god , than be brought again under the philistin slavery . this is only to undeceive our prelatists , who promise themselves such an easy conquest : not that we can suspect a prince of our king's prudence , generosity and conscience , capable of so much weakness , as to disoblige the kingdom of scotland , those who preserved him the crown of ireland , and such as are his steady and useful friends in england , as he must needs do if he gratify the scots prelatists . they have not now an effeminate and luxurious prince to deal with , who , provided he might wallow in impure pleasures , was content to abandon all care of his subjects ; but one who knows his friends from his foes ; has been accustomed to government from his cradle ; outbrav'd the hector of france in his youth ; and therefore is not to be frighted by our scots prelatists , and the english tories , into such mean compliances , for fear of prelatical insurrections and tantivy grumblings ; he stis●ed greater serpents than those in his cradle , and carries a sword to cut off the hydras heads as fast as they multiply . but now to come to the postscript , or pretended answer to my last . one would have thought that our prelatists had bankrupt their treasure of lies , malice and blasphemy , in their late pamphlet , call'd , the scots presbyterian eloqu●nce : but the apologist and post-scribler demonstrate the contrary , and evidence , that their magazines are still full , and running over ; and i confess there is no cause to wonder at it , when we consider , that the bottomless pit , whence they are furnish'd , is an unfathomable source , and that the father of lies is not yet so superannuated , but that he can beget more of the breed . but to come to our author ; he tells you , in his very first page , that he could not read two lines of dr. rule 's book , without being provok'd unto the undecencies of passion ; and therefore it is no marvel that the reading of mine put him stark mad , seeing i treat the faction with some more roughness than the doctor did . pag. 1. after a very super●icial division of my book , he gives a sutable answer ; and that you may know he was blinded with passion , he begins with downright nonsense , and a notorious lie. i suppose there is scarcely any body but knows that the faction did brag of charles the second's peaceable restoration , as a miracle and demonstration that god own'd his title , ( nay , sir geo. mackenzie , vindic. p. 5. owns he was restored almost by universal consent ; ) and yet the scribler alledges that he , and our subordinate governors , were forced to make laws against the presbyterians of scotland in their own defence . now it is certain that none have any legislative power in scotland but the king and parliament ; and by subordinate governours , he must therefore , if he understands himself , mean the latter ; and if so , it is plain that the presbyterians at that time attack'd neither , but had sufficiently smarted under the usurper for maintaining the right of king and parliament by the sword , and refusing to abjure charles stewart , and the lords , who are a constituent part of our parliament ; so that neither of them being attack'd , nor threatned to be attack'd , in authority nor person , but on the contrary the presbyterians being sworn to maintain them , the pretence of a necessity to make laws in their own defence is a false excuse . but if our author would speak truth , he should say , that charles the second having a mind to break his oath , which he had taken solemnly , to maintain presbytery and the privilege of parliaments , and being secured , as he thought , in foro divin● , by the dispensation first of his popish and then of his episcopal priests , he must find some pretence to salve his credit in foro humano , and so with his pack'd parliament formed iniquity into a law. whether the said laws were gentle , as our author says , i leave it to the consideration of all thinking men , who please to peruse them as exhibited in my other book . it seems indeed that the prelates thought them too gentle , and not extensive enough for them , when they pressed conformity in so barbarous a manner beyond the extent of the said laws , in so much that they were forced to extort certificates from the people that they had been civilly used , because they knew they had exceeded the law , and were liable to be called to an account for it . one of the first laws they made , was an unlimited oath of allegiance , which swallowed up the privileges of the people , took away all the suffrage of parliaments as to the succession of the crown , and establish'd a despotical t●ranny , which this author calls the king's hereditary right : so infallibly true is it , that tyranny and our scots prelacy are inseparably connected , and such brethren in iniquity , that the one is always productive of the other ; and therefore as soon as he had deprived the people of their native rights , he made bold to invade their consciences , and contrary to his own oath and the peoples inclinations , brought in the abjured prelates , as knowing very well that tyranny could not subsist without them ; and so he supported them in their lording it over the peoples consciences : and they to requite their creator , preach'd up his divine right to tyrannize over their purses and persons . and thus did tyranny and prelacy , like two scabbed jades , nab one another , till they were both sent a packing by his present majesty . nor can i omit to take notice of the natural aversion which prelacy has to a lawful government , it being visibly seen that not only our scots prelates who were his majesty's personal enemies , but even the english prelates , most of whom pretended to be his friends , were and are jealous that the destiny of their hierarchy is at hand ; for every one knows how soll●citous the pillars of prelacy were to club at the devil-tavern to contrive means for the maintaining their hierarchy , and how to fetter his majesty with oaths not to touch it : and after they had got this assurance once , they were not satis●ied , but dunn'd his majesty as if he had been their debtor , for a repetition of his promises , till he took notice of it , and told them he was very willing to lay hold on every opportunity of renewing his assurance to maintain the church of england , or words to that effect . so that it is evident beyond exception , that prelacy is afraid when they see popery touch'd ; and that they are jealous that our dread soveraign , whom god has raised to break the horns of the antichristian carpenters , should also prove the bane of the pope's journey-men , the prelates ; and hence it is that they behold his majesty's glorious success with jealousy , which all the rest of the protestant world looks upon with joy. so that their convocation when assembled , were very loth to give his majesty thanks ; and when they did , could hardly be brought to thank him for what he had done for the protestant interest in general , but only for playing the bugbear to frighten away k. iames , who began to bring in their elder brethren the papists to be sharers of the fat with themselves ; and lest we should doubt what this church of england is , which they are so mightily tender of , they informed us in an address of thanks to the king for the care he had taken of the church of england in the alteration which was then made in the lieutenancy of london , and that was for putting in some of the bloody juries , and those who had betrayed the charter of the city , and were the tools to promote tyranny . now this being matter of fact and undeniable , the moderate church-of england-men see what they must expect if that faction get the ascendant once more : it 's not their agreement in government and ceremonies that will give them a true title to be sons of the church ; gibellins they are , and as gibellins they must die . the murder of my lord russel , alderman cornish , and many others , are sad proofs of what i assert ; and seeing the moderate church-of england-men and the presbyterians of scotland were fellow-sufferers in the late reigns , now that we have men advanced to the highest dignity of the church , whose repute for moderation did not a little contribute towards it , methinks it is but what their brethren in scotland might expect , that they should be so far from countenancing our runnagate episcopal clergy in their malicious clamours at court , that they ought to oppose them , especially considering that they were such implements as the late reigns found very subservient to their designs of bringing slavery upon us , under which they themselves smarted either in person or sympathy . and now that i am upon it , i cannot but take notice with regret , that notwithstanding of the almost indispensable nec●ssity of it , the sober church-of england-men in their ecclesiastical capacity , have never given any publick conjunct testimony against the tyranny of the last reigns , nor those of their communion , who were abettors of it , and at this day labour to re-introduce it . let them think what they will , their silence in this affair is no small incouragement to the jacobite party , who have hitherto baffled the discovery of all their plots , under a pretence of zeal for the church , which together with the ill example of the nonjurant bishops and clergy , hath been of more use to the french king , than an army of 60000 men : from this source it is that his majesty's affairs meet with so many rubs ; his friends are so far from being rewarded , that they are endangered and discouraged ; and yet our moderate ecclesiasticks have never made open and conjunct protestation against it . it was the saying of the god of truth , that the children of this generation are wiser than the children of light ; and our times furnish us with many sad instances of its undeniable verity . did not the pulpits in the late reigns thunder against all attempts of recovering our liberties , either in the parliament or in the field ? did not the church concur with her excommunications , to render dissenters uncapable of so much as chusing or giving votes for a sober church-of england-man , who would stand by the liberties of his country to represent them in parliament ? did not some of their bishops press the execution of their penal laws against dissenters , to keep them under hatches for that very reason ? and did not the clergy spend their consecrated lungs in bellowing out presbyterian plots to drown the popish ones ? and yet now they don't excommunicate their jacobites , notwithstanding of their conventicles and distinct form of worship ; their clubbing to chuse enemies to the government to represent them in parliament , even those who were violent enemies to the abdication ; as sir r. s. &c. who was chosen by by the university of c — ge . nor do the pulpits now sound with jacobite plots in this reign , as they did with presbyterian and whiggish plots in the late reigns ; which , together with the tenderness that hath been shewed towards their nonjurant bishops and clergy , and the opposition they make to abjuring the late k. iames , are sufficient evidences that it is his majesty's interest to keep up the presbyterians in scotland as a ballance , lest the scale turn on the side of k. iames , or his pretended son : and as for our scots episcopalians , their loyalty was sufficiently discovered after the defeat of the french by sea ; for none were so industrious as they to lessen our victory , when god had given it us . nor was their carriage less remarkable for disaffection upon the taking of namur , the first news from steenkirk , and when the intelligence came that charleroy was besieged ; which so elevated the spirits of dr. m — , the apologist , and sheelds the jacobite parson , ( lately in newgate for a conventicle ) that they were overheard to salute one another , in the park , with no less titles than that of my lord bishop of such and such a place , so big were they with hopes of the french conquests . pag. 86. our author not having time enough to recover himself ●rom the undecencies of his passion , continues his nonsense , and tells you very gravely , that if the presbyterian delusions did not upon all turns prompt them to overturn the government , they might live in scotland in all peace , as other dissenters did . i suppose our author to be speaking of the time past ; and if so , then he should have said , might have lived : and whether this blunder of grammar , in his own mother-tongue , be not as unpardonable in him , as are the blunders in latin which he falsly chargeth upon mr. rule , let any man judg ; and that he meant of the time past , needs no other demonstration , than to consider that the presbyterians do and can live at peace in scotland now , without being obliged to the prelatists . but nonsense is one of our author's least indecencies of passion ; for they who know him , inform me , that in his heat he cannot forbear swearing , notwithstanding of his doctoral scarf : and it can be proved on him , that when talking to a certain minister about the church of scotland , one of the good-natur'd doctor 's commendable expressions were , that if the episcopal party had it not , he car'd not if the devil had it . well , but to proceed , the doctor acknowledges , that other dissenters liv'd peaceably in scotland . now other dissenters we had none , but quakers and papists ; and that they liv'd peaceably we very well knew , and used to ask why they persecuted us more than them , seeing their difference in principles was much greater , if our episcopalians had been ( as they pretended to be ) good protestants . now i think every one knows the principles and practices of the papists to be dangerous in all protestant governments ; and that quakerism has too great affinity with popery : so that their kind treatment , while we were barbarously persecuted , is none of the best arguments to prove our episcopalians good protestants . and pray let our author in his next , give us an account , why popish recusants ( for denying the king 's ecclesiaslical supremacy ) were not dragoon'd to come to church , plundred , hunted , and hanged , as we were . but seeing i know he will not tell the truth , i 'le venture to tell it for him , in bishop carnerosse's words , the papists were their necessary friends : a king of their religion was dropping ripe to fall into the throne ; and every one knows , that under popery , bishops may grow cardinals and popes ; but under presbytery they cannot exist : and this is the rope which draws the inclinations of our hierarchical men so much towards rome , instead of drawing rome so much to them . if i be mistaken , let the advances which the church of rome made upon us , and the interest they obtain'd in court and else-where , under the warm wings of prelacy , in the reigns of both the charles's , and the last of the iames's bear witness . nay , our good-natur'd doctor was even so kind to mother-church , as to impose on his scholars an oath in k. iames's time , to maintain the blank christian religion , and to hinder the publishing of mr. iamison's book against quakerism ; yet his rancor against presbytery was so great , though the malice of the court seem'd to be asswaged , that when the presbyterians desired they might have the common hall of the college ( of which he was then principal ) to meet in , he answered , like a scurrilous and spightful villain , that his hall should never be a groping office. indeed , doctor , i am very well satisfied , that if any such things had been practis'd at our meetings , the episcopal clergy would never have been their enemies ; for very sure i am , that the greatest swearers , drunkards and whoremasters of the parish , were generally the greatest friends to the curats : and arch-bishop paterson , whose champion you are , may for ever stop your mouth , seeing megg patterson , with whom he had been base , own'd it before the court upon examination . and your other good friend , mr. hamilton , whom you are so careful to vindicate , would certainly have been a ●requenter of such groping offices , had there been any , seeing he was not ashamed , upon a certain occasion to declare , that he hated all words which ended in ism , except baptism and priapism . the doctor having dropt out a feeble and a faint lie , to justify the making of the laws against us , vices acquirit eundo ; and , ibid. tells you boldly , that the scheme of the presbyterian religion , wherein they differ from the episcopalians , is nothing but ungovernable humour and rebellion . well said , good-natur'd doctor , who is a separatist from good nature and the christian church now ? modest sir , i must b●g your pardon to say , that you are either an ungovernable passionate prelate , or the king and parliament are stark fools and knaves to have abolished episcopacy in scotland , where , according to you , they must have establish'd nothing but ungovernable humour and rebellion . certainly his majesty and the parliament are more concerned to preserve the soveraignty , than such fellows as you ; and if they had not been satis●ied that the presbyterians were better friends to it than the prelatists , they would never have establish'd them , and ejected the other . pray , sir , if your eyes be not blinded with passion , look upon the harmony of confessions , and see whether ours or yours ( if you know where to find your own ) be most agreeable to the reform'd christian church ; and then , if you please , look a little further into their discipline , and if it do not provoke you to indecency of passion , read 1 tim. 4. 14. 2 tim. 3. acts 20. 28 , 29. acts 15. titus 1. phil. 1. 1. and see which of us are the greatest separatists from the christian church , and whether those texts be chargeable with ungovernable humour and rebellion ; and so long as those texts make it evident that bishop and presbyter are the same in name and office , not so much as ordinatione excepta , if it be ungovernable humour and rebellion to believe so , we will be ungovernable and rebellious still . as for your citing the hind● l●t loose , ius populi , and naphtali , it 's altogether foreign to the purpose , all of them contain such arguments for the lawfulness of resisting t●yrannizing princes , as your party could never answer ; and for any thing particular in any of them , especially the hind let loose , which was writ against presbyterians as well as prelatists , none but one of your own kidney can charge them upon the presbyterians in general . but further , it 's mighty strange that this principle should be so criminal in us , and yet venial in the church-of england-men . wherefore do not you cite iulian the apostate , mr. hickeringil , or dr. burnet the bishop of salisbury's works , &c. to the same purpose : and pray let us know why the presbyterians are more chargeable with ius populi , &c. than the church of england are with those ? the author will not take notice of what has been so often told him and his party , that the horrid cruelties exercis'd upon the presbyterians in the west , as dragging them to hear the curates per force ; plundering them of all they had ; ravishing their wives , daughters and maids ; chasing them to the woods and mountains in the extremity of winter ; denying the poor children left at home , any other subsistance than what was left by the surfeited dogs ; the tying of gentlemen neck and heels , and rosting them before fires , without so much as allowing them a draught of water to quench their insupportable thirst ; forcing of bonds from them for such and such sums ; and extorting certificates , after all this , under their hands , that they had been civilly used . i say , the faction will not hear , when we tell them , that all this was done before they could charge us with any insurrection ; and yet are so disingenuous as to instance our pos●eriour efforts for self-defence , as the occasion of all severe laws : than which nothing can be more unjust ; and by the doctor 's own confession , pag. 87. that the king and his ministers of state , might more plausibly be accused of cruelty , if they made severe laws against the consequences of the presbyterian opinions . we have reason to charge the king and his ministers with cruelty : for such laws as were made before 1666 , were directly against the supposed consequences of our opinions , or nothing ; for we made no opposition by arms at that time against charles the second . nay , it is expresly own'd , pag. 5 , and 6 , by sir geo. mackenzie , that the laws were made against the consequences which they pretend to charge upon our principles . but to return again , p. 86. he alledges , that the presbyterians declar'd open war against the king in his own dominions ; preach'd to their hearers , that they ought to kill his servants ; that he had no right to the crown , because he had broken the covenant : than which nothing can be more false . it was but a small number of the presbyterians that appeared in arms in 1666 ; and they were so far from declaring war against the king , that they only desired a redress of those grievances which the episcopal souldiers had committed beyond law. nor would they have done it in arms , if it had been possible to have had access to the council otherwise : for those who appeared at bothwel-bridg , they were so far from declaring against the king , that they took his interest into their declaration ; and the party who oppos'd it , were so much di●relish'd , that multitudes deserted because they were concerned . nay , charles the second was so much convinc'd , that mr. iohn welch , and the majority of the presbyterians , were so far from disputing his title , that he granted an indulgence immediately after the suppressing of that insurrection ; and to my certain knowledg , offer'd a particular licence to the said mr. welch , to live and preach in any part of his dominions ; though our episcopalians had formerly incens'd him so much against him , that proclamations were issued , offering 500 l. to any that would bring him in dead or alive . so that the doctor has no foundation for his charge but the practice of a few cameronians , one of whose preachers excommunicated the king , and about twenty of the faction declared war against him at sanqhuar ; and such a little number did afterwards pretend to dethrone him : which will appear to all men but such as our author , to be contrary to presbyterian principles , seeing we allow not so much as excommunication of a private person without ●udicial probation , admonition , suspension , and the consent of the presbytery . and , by the covenant which they reproach us with as our only rule , we swear to maintain the privilege of parliaments , and the king 's just powerand greatness ; to which nothing can be more diametrically opposite , than for a few persons , without the consent and commission of the whole , to take upon them to exauctorate magistrates . and whatsoever this libeller may suggest , it 's known that mr. castares , sen. mr. blare , mr. iamison , mr. rule , mr. riddel , and other grave presbyterian ministers , fell under the obloquy of the cameronians for protesting publickly against the principles which they were driven unto by the furious tyranny of the late reigns . but if the doctor be not yet satisfied , i 'll give him argumentum ad hominem , thus . the viscount of dundee and his party declared war against king william , and all the bishops of scotland oppos'd his title to the crown : ergo , all the episcopalians in scotland declared war against him , and that he had no right to the crown ; and therefore by their own concession , the present government would be justified to enact as severe laws against them , as the late government did against the presbyterians . the premisses being undeniable , the conclusion cannot be avoided , if our author's way of arguing hold good . but supposing it true that all the presbyterians in scotland had declared king charles the second to have ●orfeited his right to the crown because he broke the covenant , it had been no more than what the church of england have declared against king iames , because of his breaking the original contract : and i would desire our gentleman to look upon the claim of right by both nations , and he will find that most of the infractions upon that contract were made by king charles ; so that if this be a crime , aethiopem albus , loripidem rectus derideat . but as for that malicious lie , that any of them preach'd that his servants ought to be killed , it 's so gross , that none but the author could invent it , nor any but his party believe it : for tho some of them did kill a. bp sharp , and others who were hunting for their lives , and took the same advantage of them that they did of others ; it will not so much as follow , that any of their ministers preach'd this as their duty , and much less that it was so to kill the king's servants as such . well , but this methodical doctor , who would sain perswade the world that he and his party have engrossed all reason and logick to themselves , comes with a hysteron proteron , and tells you of the presbyterians cruelty toward the episcopalians after the year 1637 , which ( mark the good-natur'd calm expression ) he says were unparallell'd in history , as they were diabolical in their nature . this is scots episcopal veracity . the doctor thinks he is dictating to his scholars ; and truly i must tell his doctorship , that if he ta●ght them no better philosophy , than he teaches us history , they had but a poor bargain on 't . but now , good doctor , did you never read of the massacres at paris , in the valtoline , and the duke of alva's butchery in the netherlands ? we shall not go so high as the ten persecutions , or those against the wicklevites , waldenses , &c. and tell me if what cruelties were exercised upon you about 1637 , aggravate them as much as you can do in any measure , come near them ; and if they do , as i am sure they cannot , i would know whether the modest , rational and religious doctor be not guilty of an immodest , irrational and irreligious lie ? and in the next place , seeing we must go back to 1637 , pray what did your party then suffer answerable to the persecution of the presbyterians by your high commission-court before that time ? or , did your sufferings come any thing near the horrid cruelty which montross with his highlanders , and the irish rebels , who join'd him after they had massacred the protestants in ireland , committed upon the country in defence of your prelacy ? but further , if your party did suffer any thing at that time , as it was impossible but they should when the exasperated people had taken arms against their invasions both of church and state , and the quarrel came to be decided by the sword , who was to blame for it ? they drew it upon themselves , they would not be satisfied that they had obtruded their domineering prelacy , but they must also impose a new form of worship , for opposing of which they incensed the king to raise an army of 30000 men to force it upon us . so that here was precedent enough according to the talion law , to force the covenant upon them , which yet we never did in that manner , tho the honest doctor has the confidence to assert , that we imposed it with greater tyranny , malice and violence , than the fathers of the inquisition ever practised . good mr. doctor , ( for you were very angry that i did not call you so in my last ) did your doctorship ever hear that we put the prelatis●s in dungeons to be eaten up with toads and serpents ? did we ever put any of them upon the rack ? did we ever thrust pieces of cloth down their throats to their very stomachs , and pull them up again ? did we ever burn them in habits painted with devils ? did we ever twist the muscles of their arms and legs with cords , which your fathers of the inquisition are known to have practised ? or , did we ever torture them with the boot , thummikins , or burning matches ( as your brethren of the prelatical inquisition did us ) to make them take the covenant ? i am confident your conscience , tho pros●ituted to a prodigy , flies in your face , and gives you the lie. well , but the doctor has not done yet , he tells you the covenant was imposed upon the children at schools . truly mr. doctor , to do you justice , i believe it was required of the little children that offered to take degrees of master of arts : and tho your doctorship was never nearer rome than 480 miles , as you say in your postscript , you have learn'd the art of equivocating as well as if you had been there ; for every one knows that men of thirty years old may truly enough be called children , and universities may as well be called schools : but if that was unlawful , how came your party to follow the example , and even your own doctorship to offer a blank oath to your scholars ? and why does the church of england impose oaths upon children at schools in oxford and cambridg ? pag. 87. he says there 's nothing in the first part of the answer to the scotch eloquence , but an ill-contriv'd abstract of the hind let loose . good doctor , i am afraid that the eyes of your head , as well as of your mind , were blinded with indecencies of passion , else you would have seen somewhat else , viz. frequent demonstrations , that you and others of your party are notorious liars , in asserting that our proceedings against you are more barbarous and cruel than yours against us , and that by authentick proofs , viz. your own acts of parliament . next the doctor tells us that the episcopalians publish'd a compendium of the hind let loose , that all men might see the principles , practices and humours of that sect whom they oppose● and that there cannot be a better defence of charles the second's government than the hind let loose . we have told the faction often enough that the said book is against presbyterians as well as episcopalians , and was writ in the height of a schism , and never own'd by the hundredth part of the presbyterians : but such is the unreasonableness of our prelatists , that they will charge it upon us , and would make the world believe that it is conseq●ential to the true presbyterian principles , though i have already demonstrated , that the excommunicating and exauctorating the king was contrary to our discipline and covenant . but to answer the disingenous man with argumentum ad hominem , i argue thus : there can be no better defence of the proceedings of the presbyterians against the prelatists , than dundee's declaration , their refusing to swear allegiance , and pray for king william and queen mary , seeing those who do so , act more consequentially to the prelatical principles of passive obedience and nonresistance , than those who comply . ibid. he tells us , that if the ministers of state under k. charles the second in scotland , have done nothing but what all wise , great and good men have done in the like cases , then the clamours of this party are rather an honour than an accusation . this is poor sophistry , doctor ; we deny your assumption , and by course your consequence must fall , which is an answer sufficient ; but to be plainer with you , if king charles and his ministers of state did nothing but what all wise , great and good men have done in the like cases ; then his present majesty and the parliament of scotland must , by this argument , be foolish , little and ill men , to disapprove their methods : so that we see how superlatively loyal and modest the doctor is . but yet further : we would have his doctorship to know that there was never such a case under heaven , and therefore the doctor will be at a loss to find good , great and wise men for precedents . ay , let him turn over all the histories of europe , give us a parallel , that any protestant prince should solemnly before god and the people , swear with his hands lifted up to heaven , that he would govern according to the terms on which he received the crown , viz. the preservation of the presbyterian government , and the privileges of parliament ; declaring that he was under no constraint to take the said oath , but that he did the same voluntarily and without mental reservation ; acknowledging the sins of his family , and promising a redress of grievances : i say , let him give us an instance of any protestant prince that ever perjur'd himself in such a manner , and requited subjects as he did us , tho we own'd his title , defended him against the usurper who had cut off his father's head , and exposed our selves to ruine for his sake : for reward of which , immediately after his restauration , he overturn'd our civil and religious liberty , cut off the earl of argile's head , who had set the crown upon his ; and afterwards enacted laws to make the people own the abjur'd prelates , and involve them in the same perjury with himself , and because they could not not in conscience do it , sent forces to take free quarter upon them , drive or drag them to church , destroy their substance , and treat their persons in that barbarous manner as before related , tho many of them advanced , and none of them opposed his restauration , nor threatned any disturbance to his government . but the truth of the case was , he and his ministers of state knew well enough that he had forfeited his right to the crown , and that the presbyterians could not but in heart abhor his perjury ; and therefore they were resolved to put them out of condition to demand the forfeiture , if ever they should happen to be so minded : which that poor people were so far from , that not one of those whom mere necessity had constrained to take arms at pentland , or bothwell-bridg , denied his title ; but on the contrary , still own'd him . and for that small inconsiderable number that acted otherwise at sanqhuar , &c. it 's already demonstrated , that they neither proceeded according to our principles , nor with our consent : and therefore , so long as there are any records in our nation , king charles the second's unparallell'd perjury , ingratitude to his subjects , and tyrannical government can never be justified . and as for the rebellions he charges us with under king charles the first , let any body peruse rushworth's collections , or even sir richard baker's chronicle ; and tho all the truth be not written there , it will be easy to perceive that the innovations made upon the church of scotland , and the invasions on the liberties of england , were the cause of that prince's misfortunes , who was misled by a popish wife , and misinformed by popish and prelatical ministers to his ruine . that unfortunate king put one affront on our nation ▪ mentioned by sir richard baker , that was enough of it self to have made them shake off his government , viz. the demanding of the crown of scotland to be brought hither for him to be crowned with , which argued such a degeneracy of spirit , and so much of an alienated mind from his native country , that 〈◊〉 a wonder how ever scots-men should have own'd him afterwards : the greatest monarch that ever sat upon the english throne ; would have gone as far as scoon , and thank'd us too , to have had the honour of it ; and for a scots-man so far to undervalue his native country , as to demand the poor , and almost the only remaining badg of their honour , antiquity and independency , to be brought into another nation , quis talia fando temperet a — ne quid aspersus dicam . certainly nothing but an exuberant loyalty and esteem for their natural prince , whom doubtless they considered as over-ruled by pernicious counsel , could ever have made that kingdom put up the affront . and therefore when he persisted to oppress and persecute them upon the account of their consciences , it was no wonder that they re-assum'd the spirit of their ancestors ; and let him know that the kings of scotland were never allowed an arbitrary power , nor did ever any of them usurp it , but it prov'd fatal to them or theirs : nor never was the nation so much degenerate but since the reign of our protestant prelacy , who were the creatures and supporters of tyranny ; for in the times of popery we had more grandees than we have now , that could tell how to put the bell about the cat 's neck on occasion , as archbald douglas , earl of angus , did to king iames the third ; but since the union of the crowns , the fall of our grandees , and the combination of the english and scots mitres , scots-men durst never say their head was their own but when they had the sword in their hand , except it be under this present government . and therefore the nation of scotland is mightily obliged to prelacy . ibid. he charges the presbyterians with enthusiasm . our prelat●sts are of late become as fond of this expression as is the cuckow of his known note ; and i can imagine no other reason why , than because they are so accustomed to swallow their liquor ; that as the lecher pleases himself with baudy stories , so do they with the very word enthusiasm , which is but a greek term signi●ying pouring in , and in this sense i 'll maintain it , that it 's more proper to be applied to our drunken prelatists , than in any manner to us . i always understood enthusiasts to be a sort of persons who pretended to other revelations than the written word for their rule , such as our quakers , and the old german anabaptists , or absit verbo invidia , our prelatists , who build more upon the uncertain and superstitious writings ascribed to some of the fathers , than on the writings of the apostles , who are the grandfathers ; or on the rationale of a durandus , or the poetical whims of any church devoto for their unscriptural ceremonies , than on divi●e revelation , which orders us to worship god as he commands , and not as we think good in our own eyes . then seeing the presbytérians do plead for a strict conformity to the scripture as the rule of faith and manners ; and that our prelatists admit of by-rules , for which no reason can be assigned , but the capricio of some fanciful bigot , or corrupted father ; let the world judg which party is most chargeable with enthusiasm . ibid. he says , that the acts of our general assemblies do sufficiently vindicate charles the second , and his ministers of state , from any shadow of rigour or cruelty . it were easy to answer the doctor in his own coin , that the knavish address of the scots bishops against the prince of orange , their opposing him in parliament , and the barbarities committed upon the presbyterians by the prelatists , as above related , are sufficient to vindicate us from any shadow of rigour or cruelty , which must , by all men who have not forfeited sense and reason , be allowed more than a sufficient answer . but further , the doctor would have done well to have cited those acts , and then a more particular answer could have been given : however , i 'le guess at his meaning , and suppose them to be such as declared against imploying malignants in places of power and trust ; which was the opinion of those called remonstrators : and if so , pray , good doctor , why is this more culpable than your church-of england . test , which excludes all dissenters from places of power and trust ; and that also against his majesty's desire , in his speech to the parliament , wherein he did rationally insinuate , that the taking off of the same , would unite his subjects in his service against the common enemy ? if the copy was bad , why does the church of england follow it ? or , do you not think that we had as much reason to keep out prelatists from places of power and trust , as you have to keep out presbyterians ? nay , i do verily believe , there is no true english-man , or protestant , who does not see the mischief which happens daily by the continuance of this test , which obliges his majesty to make use of such as do betray him continually . and whether the scots presbyterians were mistaken in their conjectures , that our prelatists , when admitted into trust , would betray our religion and liberties , let the late revolution , and the causes of it , testify . or , if there was any such act made or intended , by any assembly of the church of scotland , as disown'd charles stuart , the head of the malignants , because of his breach of covenant , and designs to enslave the nation ; it must 〈◊〉 be own'd , that they were too clear-sighted , and that the church of england do the same in relation to k. iames , who had as good a right to the crown , according to the prelatical principles , as ever his brother had ; and , if passive obedience be a true doctrine , ought as little to have been opposed as he . then supposing it true , that the remonstrators were against owning of him on the accounts aforesaid ; yet seeing they were not the majority of the presbyterians , and were willing to submit to his legal administration , swear allegiance , and live peaceably under his governm●nt , neither reason nor conscience will justify his proceedings against the presbyterians in general on that account ; or the making of laws on purpose to fret their consciences , and press the execution of them in such a barbarous manner as must unavoidably procure insurrections , when they submitted to him without the least opposition . sure i am , the church of england are more moderate to the jacobites , when they won't so much as admit of an oath of abjuration to be imposed on those in places of power and trust. pag. 88. he refers to sir geo. mackenzie's defence of charles the second's government , as unanswerable , though the same hath already been confuted , better than he can defend it . but the modest doctor goes on , and says , the objections against that government , are only little cavils and exceptions . no doubt , sir , k. william , and his present parliament of scotland , are but little cavilling fellows ; and the following grievances complain'd of by the convention of states , were but small exceptions , viz. disarming protestants , while papists were employed . imposing oaths contrary to law. giving gifts and grants for exacting money , without consent of parliament , or convention of estates . levying and keeping on foot a standing army in time of peace , and exacting free quarters without consent of parliament . imploying officers of the army as judges through the kingdom , &c. even where there were hereditary offices and jurisdictions ; who put many of the subjects to death without any form of law. imprisoning persons without expressing the reason , and delaying to bring them to trial. forfeiting several persons , on stretches of old and obsolete laws , as the earl of argile , to the scandal of the justice of the nation . subverting the right of royal burroughs , imposing magistrates and whole town-councils upon them , contrary to their charters , without pretence of sentence , surrender or consent . ordering judges to desist from determining some causes , and how to proceed in others . imposing extraordinary fines , exacting of exorbitant bail , and disposing of fines and forfeitures before sentence . forcing the subjects to make oath against themselves in capital crimes . using torture without evidence , or in ordinary crimes . sending an army in hostile manner upon several parts of the kingdom , in time of peace . imposing bonds without authority of parliament . suspending counsellors from the bar , for not appearing when such bonds were offered , contrary to law. putting garisons in private mens houses in time of peace , without consent of parliament . making it treason for persons to refuse giving of their thoughts , in relation to points of treason , or other mens actions . imprisoning and prosecuting the subjects , for petitioning the king and parliament to grant remedy by law. now whether these be little cavils and exceptions : whether charles the second was not guilty of these male-administrations : and if so , whether he deserved to be called a wise and peaceable monarch , let any body judg . and that they may do it the more impartially , i would wish them to consider , that there is a woe denounced against them who call evil good , and good evil. and i would pray the doctor to tell me , whether it was modesty in sir george , or is modesty in himself , to defend these things , which common sense must needs condemn , the representatives of the nation have adjudged as grievances , and the continuance in them as chiefly conducing to k. iames's forfeiture of the crown ? i confess i do not at all wonder that sir g. m. should defend a government which advanc'd and imploy'd him : these barbarous laws , and inhumane prosecutions , brought gri●t to his mill , and fill'd his bags ; for it will eternally hold , dul●is od●r lucri ex re qualibet , even from piss it self . and there is yet the less cause of surprisal , when we consider , that he was iohn white 's ( anglicè iack ketch 's ) journyman , or as he call'd himself , calumniator publicus , and the common libeller of the presbyterians ; so that of necessity he must represent them as monsters , else he must own himself a bloody butcher in prosecuting them at such a rate as he did . but further , sir george's arguments are all built upon a false narrative of matter of fact ; nor could a truer relation be expected from a man of his kidney , who prostituted his conscience , not only to different parties in the church , but contrary factions in the state : let not the scribler tax me as not generous for saying so , seeing it is true ; for it can be no more a crime in me to attaque sir g. after his death , than for him to attaque mr. rutherford and others , who are also in their graves . his subornation against sir hugh and sir geo. campbel , was charged on him to his face in open court , by the persons whom he had suborned . and in like manner it can be proved , that he suborned others against halside ; and did actually prosecute blackwood , for a pretended crime , whereof he himself was guilty , viz. conversing with mr. wilson a bothwel-bridg-man , for which he aim'd at the gentleman's life and estate : so that no reason will allow the testimony of one who was so much a party , and notoriously unjust , no more than we could allow the calumnies of bishop bonner against the protestants , whose blood he shed and thirsted after . nor are the presbyterian nurslings , as he calls them , so much gauled by sir george's book as he supposes ; and the unwary doctor himself owns what i asserted , that the reasonings in the treatise relate to the papers publish'd by the cameronians , which shows how unfairly sir george argued , to instance actions of men rendred mad by a barbarous execution of cannibal laws , to defend the making of those very laws . as for the honour he alledges i do the faction , in mentioning some great men as persecutors , much good may it do them : for if , according to the learned doctor 's argument , quality , sense and interest cast the ballance , then certainly nero , and iulian the apostate , were too heavy for the apostles and primitive christians ; and that great monster , lewis xiv . has much the better of his protestant subjects . well , but the doctor says afterward , they have reason to glory in their parts , honour and integrity ; which is none of my business to question . but the instances they are charged with , will come under none of those heads , and therefore the doctor 's panegyrick is foreign to the purpose . but we can easily answer , that their majesties and present parliament , have declared the very laws , which were yet more torelable than their barbarous execution , wicked and impious ; and i hope the modest doctor will allow , that they have quality , sense and interest enough to cast the ballance . i shall only add , that sir geo. mackenzie , by a concession , pag. 17. destroys his own hypothesis ; for there he owns that presbyterian ministers , who were sent to reclaim these criminals , and presbyterian jurors who were summoned to their trial , seldom failed of condemning them : so that from his own mouth he gives himself and the doctor both the lie , when they charge those principles upon the presbyterians in general , and consequently discover the falshood of that necessity , which they pretend the government was under , to make such laws against us in their own defence . pag. 13. sir george says , that the heretable iudges , i. e. hereditary sheriffs , refused to put the laws in execution against conventicles , by which they became formidable . which destroys two more of his and the faction's assertions , viz. that presbyterianism : was not popular , and that none but the rabble were their friends ; for those hereditary sheriffs are the best and most ancient families generally in every county : so that sir george wrongs his cause exceedingly by that concession , seeing those hereditary judges living upon the place , and being acquainted with the industry and honesty of the persecuted party , would not abandon their honour and conscience to become hangmen to their neighbours and tenants . and therefore the court being resolved to ruin the country , imployed bloody cut-throat papists , as the earl of airly and laird of meldrum , and their barbarous savages the popish highlanders . but according to the natural disingenuity of his faction , he takes no notice , that those military judges pull'd the hereditary sheriffs from off their benches , and would not let them proceed against the presbyterians according to the statute-law , because that was too mild in their opinion . one remarkable instance thereof was at selkirk , where meldrum pull'd philiphaugh , who is hereditary sheriff of the forest ( now a lord of the session ) out of his chair , when holding his court. another of sir george's defences are , the alledged severity to the cavaliers in charles the first 's time : which if true , though there 's no reason to take his word for proof , he could not but know the truth of that maxim , inter arma silent leges ; and that this could not justify the dragooning of people to church , and taking free quarter in time of peace . but sir george , accordin● to his wonted disingenuity , takes no notice of the case of that severity , if any such were , viz. that the persons so treated , harassed their native country with fire and sword , in conjunction with those who had cut the throats of protestants in ireland , filled the kingdom with bloody murders and barbarous villanies . i have neither time , nor is it consistent with my present design , to an●madvert any further upon his pretended unanswerable book ; but i think any honest reader will be satisfied that it needs no worse character , than to be stigmatiz'd as a flat contradiction to their majesties and the present parliament of scotland , being a sophistical and unfair relation of matters of fact , to make the world believe that all those grievances have been false , which the parliament complain'd of , his majesty declared against , and founded the justice of his expedition upon their redress : so that it will issue in this , either that sir george mackenzy is a liar , or that his majesty and the parliament of scotland are such ; and therefore , good mr. doctor , i am not afraid to appeal to the judgment of all disinterested persons , whether it be you or i that are most void of generosity , honour , modesty and common sense , of all which you deprive me in the 89 th page of your libel . so that tho the ass may vapour a while in the lion's skin , the ears of the dull brute will discover him at last . and thus our doctor has wounded his pretences to loyalty , by defending sir george's book . but allowing all to be true that sir george alledges as the cause of our persecution by charles the second ; i say still , that the faction deserves to be more severely treated by this government upon the very parallel , viz. thus ; they own passive obedience to be true doctrine , and were as much sworn to that as we were to the covenant ; so that if they believe that doctrine , they must needs look upon their present majesties to have no just title , and think themselves obliged to rebel . now malice it self could never fasten any such consequence upon the covenant as to charles the second's title : ergo , passive obedience must be more dangerous to this , than the covenant was to that government . but the doctor turns his back , and takes no notice of this argument , only magisterially tells you , that if there be no more in the case than passive obedience , the government needs not be afraid : tho every body but the faction , ●hose interest it is to dissemble the consequences of their principles , sees the contrary by demonstration from the practices of the nonjurant bishops , the high church-of england zealots , and the scots rebellions . 2. the episcopal party disown the presbyterian ministers , and won't hear them ; ergo , by sir george mackenzy's position , they should be dragoon'd to church , and with much more reason than they dragoon'd us ; for there 's nothing in our way of worship but what they practis'd themselves ; nor can they object against our form of government , for they had it in conjunction with their own episcopacy . then seeing we neither do nor desire that they should be persecuted on account of their dissent , whether are they or we most moderate ? all the difference is , that there are no laws against their nonconformity as there were against ours : which i grant to be true ; and hence we can demonstrate presbyterian moderation , that the parliament did not make any laws against the consequences of prelatical and passive-obedience-principles , tho the prelatists made laws against ours ; and sure i am , we had much more reason to have made laws against them , who did actually oppose and rebel against his present majesty while the parliament was sitting , and yet no such thing was ●ver moved . as for his allegation , that our moderation proceeds from the opposite biass of the nobility and gentry ; it shows his ingratitude : but all men of sense must needs be convinced that the parliament , who settled presbyteria● government , and that with so much care as to entrust none but the old presbyte●ian ministers , thrown out by the pr●lates , and such as they should admit , with any sh●re of the government , were not so much biass'd in ●avour of the episcopalians , as to restrain from making such laws on that account , if there were no other reason . pag. 91. he owns that the author of the scotch presbyterian eloquence has perhaps been unwary as to some stories , which need confirmation . well said , doctor , perhaps unwary , when i have made it evident from his own words that he contradicts himself ; but the inconsistencies i charge him with , you say you have no inc●ination to examine ; and truly i believe it , because you know they are true . and whereas you say there is not one good consequence in my book : pray let 's hear what you can say in your next to avoid the dint of the consequences there deduced , and here repeated , to prove your party in general , liars , persecuters , &c. but the good-natur'd doctor being sorry that he has done us so much fa●our as to grant that his friend was unwary as to some stories , retracts immediately , and tells you , there are multitudes of true stories against us of that nature , and believes that there was no injury done us in publishing that book . well argued , wary doctor ; you own that your friend was unwary in publishing stories which needed confirmation , tho he delivered them all as positive proofs , and yet say he did us no wrong . so that i perceive , according to your episcopal conscience , a breach of the ninth commandment is no injury . but doctor , seeing you have given your friend the lie , e'en box it among you till you box one another's ears . but in truth , doctor , he has no reason to be angry with you , seeing you give your self the lie as well as him : for pag. 91. you say that you believe the presbyterians had no injury done them by publishing that book . and yet pag. 93. you say , you do not believe those stories of mr. rule publish'd in that book ; so that the wary doctor must either grant himself a liar , or that to publish lies against a man is no injury , which makes him a blasphemer . now , good doctor , vtrum mavis elige , take your choice . the doctor goes on , and proves his argument thus : the printed accounts cited from their books are equal to the unprinted relations of their sermons and prayers : but takes no notice of the perverted propositions and false citations , which i have proved upon his friend from our printed books , nor of what i said in mr. rutherford's defence , but goes on to revile him , tho his works praise him , and make his memory precious . good doctor ! remember your own beloved apology of the kites , crows and jackdaws , and pray take in the cuckows , solemnizing a jubilee over the dead falcon ; and apply the other fable to your self , that the ass , amongst other beasts , kick'd and insulted over the dead lion. for sure i am , if mr. rutherford were alive , he would disdain to enter the lists with such an episcopal hawker as you , but would content himself to say , etiams●●tu poena ●ueras dignus , tamen ego indignus qui à te poenas sumam , which is in plain scots , he would scorn to foul his fingers with you . well , the doctor knows not whether to believe , or not believe ; and mark his civility to mr. rule , for you must know he will not allow him the title of doctor , that 's too much for a presbyterian : he tells you he has given you a couple of instances of greater ignorance and nonsense in mr. rule 's book than any that's to be found in the scotch eloquence ; and yet in the beginning of the 93 d page , he tells you he does not believe the instances in that book against mr. rule ; why , good doctor , it would seem you think them not nonsense great enough for mr. rule : but should not you believe your brother , the author of the presbyterian eloquence , as well as you would have him to believe you ? truly in his next pamphlet he had e'en best be quit with you , and use your own words , viz. that he will not believe what you say unless he have better authority . and last of all , doctor , seeing you own that his authority is not good ; pray , why are you angry with me for writing against him ? poor doctor ! remember that the false witnesses against jesus christ could not agree in their evidence : and seeing you and your comrade are at giving one another the lie , be not angry if i call you both liars . ibid. the doctor tells us , that the most blasphemou● story in the scotch presbyterian eloquence , can be proved by the most undeniable evidence , particularly those against mr. vrqhuart and mr. kirton : but he would do well to remember that he himself has already belied one of his evidence● , and we have no great reason to think that the rest are of any better credit . but further , i am sufficiently satisfied by those who have lately made an enquiry into the affair , that the whole is a malicious calumny . well , after a little more vomit , he tells you , that the absurd ludicrous sect metamorphose religion and its solemn exercises into theatrical scenes . commend me to the wary doctor ! what , not one page without contradicting your self , or your brother the author of the presbyterian eloquence ? he said that our preachers were whining fellows that drivell'd at eyes and mouth , and now your doctorship tells us that they are merry-andrews . well , doctor ▪ who 's the liar ? he says it 's you , and you say it 's he , and i say it 's both . pag. 94. the doctor seems content that he and his party be reckoned publicans and sinners , so he can but perswade the world that we are scribes and pharisees . pray , good doctor , dignify and distinguish your self and your party by what title soever you please , and observe the wise man's rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but be charitable to your neighbours , and before you charge us with acting comedies , consider how you 'll reconcile your self to your brother , author of the scots presbyterian eloquence , who chose rather to represent us as personating tragedies ; and you and he both seem so very well acquainted with the customs of the play-house , that you had e'en best petition their majesties for mumford's place , and the other ( what do you call 'em ) that 's lately dead , and then we may not only sing but swear , that the pulpit and stage have corrupted the age. but one word more , doctor , and that 's this ; take your brother foster along with you , for he 'll make a special bully , and then you may sport your selves in your theatrical scenes , i had almost said obscenities , and act comedies , tragi-comedies and farces altogether ; and take my word for it , you need not doubt of visits from the same angels and ladies who are so kind to you now . pag. 94. the doctor breaths out such venomous reflections , and so remote from truth , that they must needs be inspired by hell it self : so that his doctorship may very well pass for a black enthusiast . but it is very strange the presbyterians should be such foolish and cominal preachers , as to make all religion ridiculous , and yet be preferred by king , parliament and country , when the episcopalians are rejected . pag. 95. he comes to invalidate my instances of the vitious lives , and ridiculous sayings of the prelatical clergy ; and truly , doctor , i agree , that it 's neither decent nor generous to wrestle with a scavinger , but it 's much less to attempt it and be foild . well , doctor , to your first topick , that this way of libelling is the true characteristick of our party . good sir , let 's join hands then , for really i did not know before that yours and ours were the same ; as they must of necessity be , if libelling be our characteristick : for that your party are libellers , needs no other proof than the catalogue in the frontice-piece of your apology ; the scots presbyterian eloquence , your apology it self , and the postscript , iam cuncti gens una sumus ; and pray , seeing it is so , don't disturb the repose of your prelatical friends at court any more , to patch up an union by force or fraud . but now i think on 't , there are a sort of literae mutabiles , which run from one side to another ; and i believe that 's the reason why characteristicks cannot be so easily distinguished ; for who can tell where to find a man that 's sometimes a protestant , sometimes a papist ; turns protestant again ; and from a cadee , become a curat ; then head of a college , and at last leaves his country for schism and disloyalty ? as for your story about spotswood , you would have done well to have cited your author ; for since , as i told you not long ago , you gave your self the lie , we have no reason to believe you . moreover , it 's but very natural for a cadee of dunbarton's regiment , which us'd to plunder people of their goods , and make no scruple to rob men of their good names , not to be believed . for your encomium on arch-bishop sharp , it 's no surprizal to me , his villany was so universally known , that no man but those of his gang will defend him ; and that 's no more than whitney , lately hang'd for robbe●y , may expect , and without doubt has from his quondam underlings . as for your charging the arch-bishop's murder on the presbyterian principles , 't is like your philosophy : mr. shields says it , ergo it's true . it were a sufficient answer to tell you , another denies , ergo it's false . and i tell you , again and again , that the hind let loose , was never the standard of our principles , nor approved by our party ; and i dare venture to say , mr. shields will not now own every thing in it himself : nor is it his disgrace , but honour , to retract what upon second thoughts he finds will not hold . and as for your allegiance , that there 's nothing worse in the morals of the iesuits : you do well to defend your friend , but i directed you before , where you might find as bad , nay worse , among our scots prelatists , who gave publick commissions to murder men without form of law ; which is more than a sudden intemperate fit of rage in a few men , who accidentally rencountring the prelat , who was actually pursuing them for their live● by his booted apostles , did inconsiderately deprive him of his . as for what i say against the church of england , it's what many of her sons own to be true : and whether the passive-obedience-men deserve any better treatment , i refer to the incomparable argument lately published by mr. iohnson . so that if there be any incivility to the church of england , it 's yours and not mine , for i distinguish whom i mean , and apply it to all in gross . pag. 101. he charges me with attaquing all our kings since the reformation . this is unwarily argued , doctor ; then i perceive , that according to you , king william is none of our kings , for sure i am i do not attaque him . but your doctorship may please to know , that i accused none of your kings , but what the parliaments have accused before me , and i think their copy may be writ after : nor do i know any reason why we should be more sparing of late , than former kings , if their male-administrations be alike , and that it may be done with equal safety . all histories , sacred and prophane , abound with the wicked lives of kings ; so that this prelatical maxim , of burying their publick faults in silence , never yet found , nor never will find encouragement from god or man ; and their contrary practice flows not from principle , but interest : nor do they spare kings more than others , when they thwart that ; witness heylin's reflections upon pious k. edward the sixth ; and the carriages of the whole party toward k. iames , when he granted the indulgence ; and to this we may add their continual invectives and rebellious practices against their present majesties . so that they h●ve forgot the somuch wrested text , which condemns speaking evil of dignities , they being the guiltiest of all men alive in that respect , as may be demonstrated from their clamours against all but monarchical government , though all powers that be are ordained of god ; and to which according to the divine command , we should always chearfully submit , whether to the king as supream , or other governours . magistracy in this respect being also called the ordinance of man ; because , though the genus be determined by god , yet the species is left to the determination of men ; else were it altogether unlawful for the subjects of republicks to own their governours , which no man , sanae mentis , will affirm . and herein god has evidenced his love to mankind , that he hath bounded all sorts of governments with one commission , which is , to encourage the good , and punish evil-doers : so far may they go , and no further . ibid. he says , that i charge them with such as were deposed for their immoralities , as dean hamilton and cockburn of st. bot●ens : whereas i only charge them with having protected those men from the punishment due to their impieties , and baffling their prosecutors : so that if those men were depos'd at last , it confirms my charge of injustice in the administration , which punish'd men for accusing those , whose guilt at last they themselves were forced to confess . as for your apology for arch-bishop paterson ; it is not much for your credit to be patron to a common stallion , whom all scotland know to be such ; and mag paterson ( a common strumpet ) did own before the lords of the session , but a few years ago , that she lay both with him and his brother : and one of the greatest ladies in scotlaud , took him in the very act of villany with one of the dutchess of york's maids of honour , upon the back-stairs of the palace . the modest doctor pretends to be very squeamish , and complains of my obscenity , alledging , that none but a devil can repeat , nor none but the author invent such instances as are there brought against the episcopal cle●gy . good sir , to use your own expression , the paltry eruption of your passion seems here ungovernable : if he be a devil that repeats them , what is he that acts them ? but why must he be more a devil that gives an account of episcopal debauches , than he that forges prophane stories against the presbyterians ? let any unblassed man read the scots presbyteri●● eloquence , and the answer , and certainly he must own , that if the latter was writ by a devil , the former must be writ by a beelzebub . your magnifying the arch-bishop's merit so much , who was imprison'd for disloyalty , shows your disaffection to the government . your defence of brown and cant , are so like a pedantick doctor , that they deserve no regard ; and what i write of them , are so far from being my invention , o● , as you most learnedly word it , is the exhalation of my most infectious breath , that i can bring you the authors to avow it to their faces . pag. 103. he says , it 's pleasant to see me accuse the church for the sayings of the presbyterians : you own that those who preach'd such ridiculous things , were guilty of blunderings after they conformed to episcopacy . truly , doctor , if there were any greater blunderers amongst them than your self , they must have been blunderers in folio ; for i cannot think they were guilty of a more palpable blunder than this , to call preachers , who comply'd with our scots episcopacy , presbyterians ; for , by that same argument , we may still call the doctor a papist , for such i am informed he sometimes was . as to dr. canaries , your testimony is not of validity enough to clear him of that accusation which i say still is upon record : and suppose it true that these presbyterian ministers and judicatories declared , they could make nothing of it , that will not amount to prove it false ; every one knows that crimes of that nature are very difficult to prove , especially when all the parties concern'd are link'd together in interest , and think it behoves them to retract what they formerly said , as i am very well assured by them , whose reputation is fairer than the doctor 's and yours both , that there is unexceptionable evidence of the woman's having declared the thing her self : and we have a very pregnant instance of a person of no mean note , whose accusation most in england are satisfied is true , and yet we see nothing can be made out , neither before the judges , nor the lords . as for your appeal to mr. spalding , that he should say , nothing could be made of it , it is absolutely false ; he only said it as to the baptizing part ; which yet , as i have already hinted , is far from proving it a lie. so that this topick , that nothing can be made appear of it that may justify the decrees of a court after so many years time , is not sufficient to acquit dr. canari●s . but suppose the thing to be altogether false , it argues a very great want of cleanly men amongst the episcopalians , th●t they should chuse such a man for agent , who lay under a flagrant scandal . the apostle's rule is clear , that a bishop ought to be blameless . the doctor 's next apology is for himself , and very angry he is that i said , [ commonly called doctor ] which now i hope i have made him amends for . but heark you , doctor , i had almost forgot to tell you of another lie you have given your self , and your brother-libellers , the authors of the scotch eloquence : for you all said , nemine contradicent● before , that the presbyterians were a proud , sowre , unconversible tribe , and that there was nothing like justice among them ; and now you own that the presbyterian privy-council , and a presbyterian synod , treated dr. canaries with special honour , acquitted him , and reproved his accusers . really doctor , this is somewhat odd : can any good thing come out of nazareth ? is it possible , that notwithstanding of all your clamours , that you have at last drop'd out a commendation of their honourable procedure ? truly , doctor , this is not warily done , pray reconcile this with what you advanced before , that we had no injury done us in the former book , tho therein we were said to be enemies to all good morals ? but , doctor , i beg your pardon , perhaps you intend our civility to dr. canaries as a proof of it ; for truly he was accused for no good morals . well , but what did i say of dr. m — o ? truly that it 's well known he rid in the pope's guards , and the doctor denies it , and says it 's known to none but presbyterians , who can discover plots in the moon . doctor , i wish it were as sure that there are none in your prelatical church . but give me leave , doctor , this impudent hint of denying the late prelatical plots against the government , shews you have need of a better purgation from the charge that you rode in the pope's guards than you own : for really , if that were as true , as that there have been and are plots amongst the prelatists , it 's true enough . but to satisfy your doctorship that it 's none of my invention , i tell you truly that i can bring you twenty who heard it of you before ever your eloquence or my answer was publish'd ; and if our friends make use of stories now and then which want confirmation , it 's no more than what you accused your brethren of just now , then veniam damus petimusque vicissim . and indeed , doctor , to be serious with you , i wish that the falshoods which have been mutually charged on one another , may oblige both to be more tender of publishing reports upon trust ; but seeing you are the first aggressors , blame your self for the consequences ; and i think that your doctorship particularly ought to have been a little tenderer of justifying such self-contradictions as the scots presbyterian eloquence , seeing i understand that when you were your self parson in — you were your self accused of villany with a woman among the corn ; truly , or otherwise , is not mine to determine : but seeing you publish'd random reports against us , we cannot be blamed to answer with what we have heard concerning you ; and truly , doctor , i am so far from being guilty of forgery , with which you charge me so often , that were i to speak my last , i can freely declare , that i do not know one syllable of what i write to be false , tho i know a great deal of it to be true , yet i never avouch'd all those instances of the follies and vices of your clergy as undeniable truths , as you and your vapouring brethren did yours in the scots presbyterian eloquence . for i scarce think it possible that at such a distance , so many stories can be transmitted on such a subject , and in so great haste , without mistakes : and yet i think there is no such great odds betwixt riding in the pope's guards , and being a cadee in dumbarton's reglment which guarded popery , and contributed so much to enslave europe : so that it was but an auspicious omen of being a good country-man , much less a pious protestant preacher , to be a volunteer in that regiment ; not that i would detract from the honour of their gallant colonel , who tho he was so unhappy as to be a papist , yet did truly inherit the noble soul of his family . nor yet would i derogate from the valour of that regiment , but i think these nations are pretty well satisfied how little we are obliged to them either for our civil or religious liberty : and i make bold to say it , they are as little obliged to their cadee . the feeble defence which in the next place you make for gray , hendry , hannan , &c. deserves no thanks from them , nor answer from me ; and for your abominable charge of a prostituted conscience , lodg your accusation nearer home ; and tho you have prostituted yours to churches and princes who drive distinct interests , i never did so with mine . and to conclude with your pitiful reserve to prove me a liar , because in the title page it 's said , printed by tho. anderson near charing-cross , 1693. it shews your cause was sinking , when you lay hold on the first thing comes to hand ; but to satisfy you further , i tell you 't is no lie , and charge you upon credit to prove it one , for affirmanti incumbit probatio . you have not scribled so much , but you must know that booksellers often put the date of the following year to books printed in michaelmas term , which was the only apparent falsity ; and for the rest it surpasses your skill to prove it a lie. instances on record of the notorious cruelty and injustice used in the time of the late prelatical administrations in the courts of iudicature against the presbyterians , in the persons of sir hugh and sir geo. campbel , and the la●rd of blackwood . as for the morality and vertue of the surviving grand patron of the faction , and their lately deceased invincible champion , sir george mackenzy , this following instance will set it in its true light. q — ry , tho douglas by sirname , yet envying the marquiss of douglas , the chief of the family , whom he hath a pique against , for refusing to take the cross-bar out of his arms , designed to revenge himself on his chief chamberlain , or steward , the laird of blackwood , a pious and worthy gentleman , by whose care the marquiss's estate is frugally managed , and that illustrious family chiefly enabled to maintain it self in what remains of its ancient splendor . q — ry , and sir george , not knowing which way to reach this gentleman , did on purpose procu●e an act to make converse with such as they were pleased to call rebels , or convers● with any that had converse with them , high treason . the marquiss having good part of his estate about douglas in the west , where a great many of his tenants were concerned in the insurrection at bothwell-bridg ; they thought that blackwood must unavoidably converse with some of them upon the marquiss's account , and so of necessity be catch'd ; hereupon they indicted him , and found it a hard matter however to prove any such thing upon him . but getting notice that there was one mr. wilson , an inhabitant of douglas , a man of considerable dealing with many of the noblemens chamberlains of the west , that had also dealt with blackwood ; and the said wilson was reputed a grand rebel , because one of those who had been forc'd to take arms by the tyranny of the then government . they set a great many of their implements at work to take him , which was no hard matter to effect , because he frequented most markets in that part of the country , and was often at edinburgh ; so having taken him , they brought him to sir george mackenzy , who threatned him terribly , and accused him with abundance of rebellious practices , which had rendred him obnoxious to the law , and liable to death ; and having , as he thought , allarm'd him sufficiently ; then he begun to ●latter him , that he should not only have a remission , but also a reward , if he would give evidence that he had conversed with blackwood , whom they had then in custody , and under process , which he altogether re●used . however , intercession being made to sir george on mr. wilson's account ; and some undertaking to perswade him to a compliance , he admitted him to bail , to appear such a certain day . q — ry having notice that sir george had let mr. wilson go , was so enraged at the disappointment of swallowing blackwood's estate , that being then in ● great power , he swore , that if sir g●orge did not get wilson again to hang blackwood , he should hang for him , because he himself had conversed with wilson , a rebel , and let him go . sir george being thus circumstantiated , sent in quest of mr. wilson before his day , but he could not be found . however , they proceed to trial , and , which was easy for them to effectuate , who were so dexterous at suborning of witnesses and packing juries , got blackwood condemned , which his advocates ( or counsel ) particularly sir george lockhart , were so angry at , that they offered publickly in court to prove sir george to be as guilty as he , viz. in conversing with mr. wilson , who not being able to deny , tho fain he would , he confessed it , and told them that he would go to his majesty and get a remission : whereupon all cry'd out shame upon him ! to prosecute a gentleman to death , for that whereof he was guilty himself . and blackwood's counsel insisted that he ought to have the benefit of a remission also . notwithstanding , q — ry and sir george hurried on toward execution , nor could they allow the gentleman time to prepare for eternity , but call'd for his accounts of the marquiss's estate , which the noblemen and others appointed to take , finding so just , and seeing the gentleman so grave and composed , they became intercessors for a remission , which was obtain'd , and the greed and malice of his enemies frustrated . however , we see by this instance the vertue , religion and morality of the grand pillars of our scots prelacy , which our pamphleteers do so much boast of . but this following instance will yet add a new varnish to their illustrious and refulgent vertues . the barbarous prelatical persecution , together with that unheard-of way of proceeding against blackwood , having alarm'd sir hugh and sir george campbel of cesnock , with other gentlemen who were presbyterians , or favourers of them , although they knew themselves innocent , yet thinking it not safe to stay in the kingdom , where sir george mackenzie could stretch the law , and make it reach the life and estate of whomsoever he would , they came for london , with a design to represent their grievances to k. charles the second : but that same hand which persecuted the presbyterians in scotland , falling upon the dissenters and moderate church-men in england ; those gentlemen happened to come hither when the earl of essex , my lord russel , &c. were committed on pretence of a plot ; and scots-men , because oppressed , being generally look'd upon as disatisfied , the said sir hugh and sir george campbel , were illegally taken up , without a warrant ; and having been divers times examined by the king and council , there could not the least ground of suspicion be found against them , saving what atterbury the messenger did falsly swear : and being made sensible of his perjury by the said gentlemen , he told them , that his oath could not harm them . which my lord melford and sir george mackenzie being aware of , they went to the duke of york . and my lord having a prospect of the gentlemens estates , they dealt with the duke to procure a warrant from the king to send them for scotland , where they would do their business . this was quickly granted ; and then sir george set about suborning of witnesses against them ; and the evidence was managed and instructed by sir w. wallace of craigy , my lord melford's brother-in-law ; hugh wallace of garits , chamberlain ( or steward ) to the said sir william ; and hugh wallace of ingilston . the evidence being prepared , sir hugh campbel was brought upon his trial , before the earl of perth then lord-justice general , ( or lord-chief-justice ) of scotland , who was very eager in the prosecution ; and having pick'd a jury for the purpose , they proceeded to call the evidence , viz. tho. ingram , tenant to hugh wallace of borland , cousin to sir william wallace the suborner ; daniel crawford , and one fergusson . the earl of perth having , according to form , administred the oath to the witnesses , which is always done with much solemnity and gravity in scotland , their consciences began to rebound ; and upon examination , they solemnly declared that they knew nothing against sir hugh campbel . which s●ruck sir geo. mackenzie and the court with confusion ; and all the spectator● shouted for joy , crying out , that it was the hand of god. wher●at sir george mackenzie being enraged , bellow'd out , that he never heard of such a protestant roar , but at the trial of the rebel shaftsbury . however , the jury being shut up , return'd in a little time , and brought the prisoner in , not guilty . his council pleaded , that according to law he might be discharged at the bar : which my lord-chief-justice and sir george mackenzie refused , the latter being the king's advocate , or attorney-general ; and alledging , that he should find both sir hugh the father , and sir george the son , guilty of high-treason in england . whereupon sir hugh was remanded to prison , and an indictment exhibited against both father and son , to appear before the parliament ; wherein the duke of queensbury was to be commissioner , who was as zealous for pursuing the prisoners as any . the next thing which the prosecutors took in hand , was , to bring down some of the english evidence , who pretended to discover the plot at london ; and accordingly they were sent down in one of the king's yachts . and by the artifice of the prosecutors brought into the company of the prisoners , who neither knew them nor their design . the evidence being examined before the secret council , and not being able to say any thing against the two gentlemen , they were sent for london again in the yacht . after this the duke of queensbury , earl of perth , sir george mackenzie , and others of the faction , tampered with the prisoners own counsel , to advise them to cast themselves upon the king's mercy , using for argument , that the parliament would condemn them , though innocent ; and that they knew there was no appeal from their sentence : and therefore if they would cast themselves on the king's mercy , they would be sure to procure a remission , and a good part of their estate . but sir george campbel absolutely refused to cast himself on the mercy of either king or parliament , because he knew it was sought for only to be an evidence of a plot , whereof they were altogether innocent . after which they separated sir george from his father , and shut him up without pen , ink , or paper ; and so kept him in close prison for ten days : but finding they could not prevail , they dealt with his father to perswade him ; and so returned him again to his father's room ; where being continually dealt with , by persons of quality , who were loth to see the family ruin'd , and did urge , that he would certainly bring his father , and himself both , to the block ; he answered , that he was willing to sacrifice his own life , so his father might be preserv'd . and finding that that could not be done , without casting himself on the king's mercy , he was prevail'd with to do it . and though their lives were saved , yet most , if not all their estates were ●eised . i cannot omit one particular more , viz. that the said sir g. ma●kenzie having a mind to ing●atiate himself with the said gentleman since the revolution , he did seriously tell him , that he swore the evidence three times ( on their knees ) in his chamber , that they should swear what they were taught against his father ; and hop'd god would forgive him . now i appeal to the reader , whether ever a piece of blacker injustice was transacted , for the kind , on this side hell ; and whether our prelatical adversaries have reason to boast of those mens vertue , worth , and piety , who were principally concerned ? and whether any credit can be deservedly given to sir george mackenzie's relation of matters of fact , from which he deduces arguments to justify the severity of the late reigns against us , wherein he himself was the prosecutor , and so deeply engaged , as appears by his own confession . now , i say , whether his defence of charles the second's government , writ since the acknowledgment aforesaid ; or the parliament of scotland , who in their claim of right complain of those things which he defends , ought to be best believ'd , let those who are unbyass'd judg . and seeing those two instances of his notorious injustice are matters of record , let the reader bear witness if i have not fairly disarm'd the scots prelatical party of their best weapon ; seeing to all which was told them of their barbarity to the presbyterians , they constantly oppos'd sir george mackenzies defence , as a buckler that could not be pierced . i have but one word more , and then i have done : i would have any moderate church-of england-man , answer from his conscience , whether he thinks those of his communion were faithful to his majesty , who constantly sollicited him , till he was prevailed with , to imploy some of those principally concern'd in the black acts of injustice above-mention'd , in the chief places of the government in scotland ; being moreover of the number of those evil counsellors whom he declared against at his first coming over . and seeing his majesty , who has been but a little while among us , and often called abroad , must needs in a great measure be a stranger to men and things : may the great god of heaven preserve his person and government , from such dangerous enemies as thus impose upon him , out of a pretended zeal for the church of england ; and in the mean time they have no reason to be offended at us and our parliament , if we witness as much true zeal for the church of scotland . proofs of the moderation of the scots presbyterians towards the episcopal party , from the acts of the general assembly held in the year 1690. that the world may be satisfied of the moderation of the presbyterians , and how little reason the doctor has to charge the cameronian principles upon them in general , i thought sit to exhibit in the words of the general assembly , held in an. 1690 , what they express concerning the large paper given into them by mr. line●ing , mr. shields , and mr. boyd , called cameronian preachers ; and the substance of their acts any way relating to the episcopal clergy . as to the first they enacted , that it contained several peremptory and gross mistakes , unseasonable and impracticable proposals , uncharitable and injurious reflections , tending rather to kindle contentions , than compose divisions ; and therefore the said paper was denied reading . and yet what is so heavily charged in that paper , is far short of those principles which the disingenuous doctor will needs fasten upon the presbyterians in cumul● . and as to the episcopal clergy , read what ●ollows . by their act of oct. 28. they recommend to the presbytery , to take notice of all ministers within their bounds , the late conformist incumbents or others , who shall not observe fasts and thanksgivings , indicted by the church , or shall be guilty of any other irregular carriage , &c. so that they are no severer upon the episcopal clergy , than their own , for all the clamours of the malicious faction . ●●●hat of 29 they enact , that all such who shall be received into communion with them in church-government , be obliged to subscribe the confession of faith , ratified in the second session of the parliament . there it 's plain that they arrogate no more power than what is given them by law ; and it 's obvious , that by this act , they neither exclude the prelatists ab officio , nor beneficio : so that the church-of england-men have no reason to complain , that their brethren are severely treated , for they have made no such steps towards a comprehension with the english dissenters , though his majesty desired it . and yet what a racket do they keep , because the scots episcopal clergy are only denied a share in the government of the church , which they designedly seek that they may undermine it , and are not ashamed to own it . in their letter to his majesty , novemb. 13. 1690. at the close of that assembly , they acquaint him with the instructions which they had given to those appointed for vi●itation , concerning the conformists , viz. that none of them shall be removed from their places , but such as are either insufficient , scandalous , erroneous , or supinely negligent ; and that those of them be admitted to ministerial communion , who upon due trial shall be found orthodox , able , godly , peaceable and loyal ; and that such who shall be found to have received wrong in any inferior judicatory of the church , should be duly redressed . yet what clamour , what lies , what obloquy and reproach have the poor presbyterians of scotland been loaded with , in blasphemous and virulent pamphlets , publish'd in london by hindmarsh , the late king's bookseller , and promoted and disseminated by that ungovernable faction . and what a clutter did the high-●lown courtiers keep about the scots general-assembly ; how industrious to misrepresent them to the king ; and how restless , till they had them dissolved , contrary to the laws , and at such a time as we were threatned with a rebellion at home , and an invasion from abroad ; that so his majesty having disobliged his only friends in scotland , might be totally deprived of any assistance from thence : but , blessed be god , who disappointed their designs : and i hope , that moderate and truly religious church-of england-men , will henceforth be more cautious in listening to the calumnies of our episcopal clergy , when they consider the moderation of the above-mentioned acts of the presbyterian general-assembly ; which they have no reason to think of such dangerous consequence as our pamphleteers would have them believe ; and as d — m — ro , in his papers lately seized by authority , would have further insinuated . and that they may have yet a further proof of their moderation , i would pray them to read the seventh instruction given by the said assembly , to the commissioners appointed for visitation , viz. that they be very cautious of receiving informations against the late conformists , and that they proceed in the matter of censure very deliberately , so as none may have just cause to complain of their rigidity ; yet so as to omit no means of information , and that they shall not proceed to censure , but upon sufficient probation . and that the world may be farther satisfied in their impartiality , in the fourth instruction they declared that the power of the visiters shall reach presbyterians as well as others : and in the second instruction , they gave them power to stop the precipitant or unwarrantable procedure of presbyteries in processes . if any proceedings can be more mild or regular , let the world judg : so that whether dr. m — ● and his fellow libellers , who impudently assert , that there is nothing like order , moderation , or justice among the presbyterians , be liars or not , let these acts determine . and if there were no other thing to stop the mouths of all cavillars , the assembly's declaration , that they would depose no incumbents simply for their iudgment concerning church-government , nor yet urge reordination upon them , were sufficient ; and if there be any ingenuity in the church-of england-men , it may for ever silence them as to their complaints against our administration , seeing those of their communion have been , and continue still to be so much guilty of a contrary practice towards dissenters . and further , this assembly , whom they branded as void of all moderation or humanity , made an act in favour of mr. couper , curat of humby , and recommended mr. cameron , one of the late conformists , to the privy-council for charity , which is more than ever was done by any episcopal assembly in favour of presbyterian ministers . having proved the falshood of the episcopal calumnies against our church as void of moderation , it remains that i do the same as to the state ; and tho it be already sufficiently done in my first answer , it will not be amiss to insist on it in this : and because contraria juxta se posita magis ●lucescunt , i shall exhibit a short epitome of their acts of parliament against us in the two last reigns , and of ours against them in this , that the world may see on whose side justice and moderation lies . acts of parliament by charles the second , and james the seventh , against the presbyterian government , and prebyterians in scotland . parl. 1. session 1. car. ii. they enacted the oath of allegiance , asserting the king to be the only supream governour over all persons , and in all causes ; and obliging the takers to the utmost of their power to defend , assist and maintain his majesty's said jurisdiction against all persons whatsoever , and that they should never decline his power and jurisdiction . parl. 1. sess. 1. act 2 , 3 , 4 , 5 , 11. an acknowledgment of the king 's vast and unlimited-prerogative was enjoin'd to be subscribed by all in publick trust over and above the oath of allegiance . octob. 1662. the council , not parliament , turn'd out 300 ministers without citation or hearing . parl. 1. sess. 1. act 7. sess. 2. act 2. they enacted , that the national covenant , and solemn league and covenant , should have no obligation ; and ordered them to be burnt by the hand of the hangman . sess. 2. act 3. they restored patronages . sess. 1. act 4. enacted , that none be masters in any university , except they take the oath of allegiance , and own prelacy ; and none should be school-master , tutor , or pedagogue to children without a prelate's licence . sess. 2. act 5. and sess. 2. act 3. enacted , that all in publick trust or office renounce and abjure the covenant on pain of losing their places , and privilege of trading . sess. 2. act 2. enacted , that all petitions , writing , printing , remonstrating , praying or preaching , shewing any dislike of the king 's absolute prerogative , and supremacy in causes ecclesiastick , or episcopacy , be punished as seditious : and that no meetings be kept in private houses . sess. 3. act 2. enacted , that all non-conformed ministers that presume to exercise their ministry , shall be punish'd as seditious persons . and that all persons in acknowledgment of his majesty's government ecclesiastical attend the sermons of the curats : noblemen and gentlemen refusing , to lose a fourth of their rents ; burgesses their freedom , and a fourth part of their movables ; and yeomen the fourth of their movables , and others 20 ● . a time , leaving the council at liberty to in●●ict further punishments , that if there were three above the family at preaching or prayer , it should be esteemed a conventicle ; and commanding lords of mannors , masters of families , and magistrates of buroughs to cause all under their charge to come to church . and for putting these laws in execution , a high-commission-court was erected by the king , contrary to act 13. parl. 10. iac. 6. with power to examine upon oath de super inquirendis . parl. 2. act 1. lauder da●e commissioner , enacted , that by virtue of the supremacy , the ordering of the government of the church doth proper●y ●elong to his majesty and successors , as an inherent right to the crown ; and that he may enact and emit such constitutions , acts and orders concerning church-administrations , persons , meetings and matters , as he in his royal wisdom shall think fit ; which acts , &c. are to be obeyed by all subjects , any law , act or custom to the contrary notwithstanding . sess. 2. parl. 2. enacted , that all who should be required do depone upon oath their knowledg of all meetings , or persons at them , on pain of fining , imprisonment , banishment or transportation . act 5. enacted , that all outed ministers found preaching or praying in any house but their own family , be imprisoned till they ●ind bond for 5000 marks , not to do the like again . every hearer , toties quoties , 25 ● . if a tenant , and 12 ● . if a sub-tenant . and that all who preach in the field , or in a house , if any of the people are without doors , shall be punished with death ; and those who can seize and secure any such minister dead or alive , shall have 500 marks reward . the magistrates of burghs to be sin'd at the council's pleasure for any conventicles held in their burghs , and they to be reimburs'd from the landlord of the house : and men to be ●in'd if their wives and children went to meetings . act 6. imposed fines from 100 ● . to 20 l. sterling a time , on such as had their children baptized at such meetings ; and servants to be ●ined in half their wages . act 11. sess. 3. the same fines were imposed upon them who should keep their children un-baptized for thirty days . and by act 7. that same session , they enacted 〈◊〉 fines on ●uch as absented from church for three days together . act 9. sess. 3. they declared all ordination since 1661. which had not been by bishops , to be invalid . in 1678 , a convention of states held by lauderdale , laid on a tax to levy forces for suppressing field-meetings , which was afterwards continued by the parliaments held by the dukes of york and queensberry . in 1681 , the d. of york being commissioner , without taking the oaths appointed by law , and against acts which rendred papists incapable , they doubled the fines for field-conventicles ; and ordered gentlemen to put away their tenants , and masters of families their servants , or sub-tenants , without warning , if they went to meetings . act 18. they enacted , that all jurisdiction doth so reside in his majesty , that he may by himself or commissioners take cognizance of , and decide any cases or causes which he pleased . act 6 , and 25. they imposed on all a self-contradictory test , which obliged them to stand by the confession of faith recorded in parl. 1. iac. 6. which disown'd the supremacy , and own'd the lawfulnes● of defensive arms , tho the contrary to both were sworn in the test without so much as a non obstante . parl. 1. iac. 7. d. of queensberry commissioner , act 3. allowing prisoners indicted for high-treason to be summon'd to make their defence in 24 hours time . act 4. that such as being cited for witnesses in cases of treason or conventicles , and refused to depone , should be liable to be puni●hed as guilty of the ●ame crimes . act 5. that giving or taking the national , or solemn league and covenant , or owning them obligatory , should be high-treason . act 7. making the concealment of any supply given to forfeited persons , tho the nearest relations , treason . act 8. that all who preach at house or field-conventicles , or such as hear at field-conventicles , should be punished by death and confiscation . act 13. re-injoining , and further extending the imposition of the test. act 23. making the refusing the oath of abjuration , high-treason . act 24. ordering all lords of mannors , &c. to insert a clause in all leases to their tenants , obliging them and their families to conformity under exorbitant penalties . act 25. ordering the cameronians to be pursued , and those who neglected it to be reputed equally guilty . acts of parliament by king william and queen mary against episcopacy in scotland . parl. 1. w. m. they enacted the oath of allegiance thus . i , a. b. do sincerely promise and swear , that i will be faithful , and bear true allegiance to their majesties k. william and q. mary . iuly 22 , 1689. act against prelacy , as a great and insupportable grievance to the nation . sess. 2. act 2. for restoring presbyterian ministers , ordering them to have immediate access to their own churches , if vacant , and to have the whole year's stipend ; but if there be an incumbent in their churches , he shall have right to the half year's stipend . act 5. ratifying the confession of faith and presbyterian government , as most agreeable to the word of god , and most conducive to the advancement of piety and true godliness , and establishing the peace of the realm , being received by the general consent of the nation to be the only government in the 114 act iac. 6. parl. 12. an. 1592. setling the government of the church on presbyterian ministers outed since ian. 1661. and such as they have received or shall receive . taking notice that many of the epis●opal ministers had deserted their flocks , and others were depriv'd for not reading the proclamation , and not praying for the king and queen . i●id . they authorize the presbyterian ministers to appoint visitors , and purge out scandalous and in sufficient ministers , and order those who are contumacious , and proven guilty , to be suspended and deprived . act 14. impowering the council to tender the oath of allegiance to suspected persons , or to secure them who shall be informed against on probable grounds , and to ●ine such as refuse in a fifth of their estate , and not to exceed one or two year's rent of them who are landed-men . act 17. about visiting universities , appointing professors in the faculties to take the oath of allegiance , and submit to the government of the church . act 35. against such ministers as being deprived for not praying for their majesties , do preach and pray elsewhere , and diffuse the poison of their disaffection , forbidding them to exercise any part of their ministerial function on any pretence whatsoever , until they swear allegiance , engage to pray for king william and queen mary , and disown king iames ; or to be proceeded against as disaffected . act 23. concerning patronages : the freeholders and elders of the parish , being protestants , are to have the 〈◊〉 of the minister : if the parish disapprove him , their reasons are to be judged by the presbytery ; and if the freeholders and elders do not apply to the presbytery for calling and choosing a minister in six months , the full power to be in the presbytery , tanquam jure devoluto . and the same act orders a compensation to the patrons for their right of presentation . act 38. for securing their majesties government , obliging all persons who in law are obliged to swear , to own their majesties as king and queen de jure , as well as de facto , and defend their title against king iames , &c. the refusers to be reputed disaffected , deprived of their offices , and be obliged to give security for their good-behaviour , as the government shall think fit , providing it extend no further than bond , caution , or personal imprisonment , securing of horse , arms , or putting garisons in their houses . there is also an act , but what number or session i cannot tell , ( being where i cannot get a sight of the acts ) abolishing the king's supremacy in ecclesiastical affairs ; for which we are mightily reproached by our enemies , who do not consider what has been writ unanswerably by mr. gillespy in his aaron's rod blossoming , and other books , against it . i confess my self but a mee● laick , and not skill'd in controversies , having never made them my study , any farther than to satisfy my self , that i did not give blind obedience . but the scripture telling us , that christ is head of his church , and that other foundations can no man lay , than what is already laid on the prophets and apostles : and common reason must needs inform me , that for any man , or party of men , to take upon them any other than a declarative power in church-matters , and that according to the word of god , must needs be an invading of christ's prerogative . and seeing he himself declar'd , that his kingdom is not of this world , that it should be govern'd by worldly monarchs , is humano capiti cervicem jungere equinam . and i cannot but wonder , that the church of england ●s late experience should not convince them of the unreasonableness of this doctrine : for i believe they were sensible under the late king , that a popish head was altogether inconsistent with the safety of a protestant church . and i am confident the christians in turky never dream'd that the grand signior was the head of the christian church : and this being a demonstration that it cannot belong to the chief magistrate , as such , he can lay claim to it no other way . especially , if we consider that the church , as in acts 15. did meet and declare the mind of god in church-matters , without either the call or consent of the heathen 〈…〉 and we have never yet had any divine revelation to recal it . then as for abolishing patronages , which occasions a further clamour : it 's plain that the parliament have made a very rational act on that head ; and it 's but equal that every one who has a soul , and evidences any real concern about it , should have a vote in choosing his minister , and not wholly rely on the choice of a patron , who perhaps is so wicked , that he takes no care of his own , and is very unfit to choose a minister for the souls of a whole parish . and as for the other acts , they are so plain , that any who will but take care to compare them with those of the late reigns , if they be not blinded , as our doctor was , with the indecencies of passion , we dare refer to them which are the most moderate ; or , whether the scots prelatists be not guilty of an audacious lie , in asserting , that they are more severely treated than ever we were ? and i would pray the reader to take this along with him ; that their laws , tho barbarous to a prodigy in themselves , were yet more barbarously put in execution beyond their extent : and that our laws , tho moderate in themselves , are yet more moderately put in execution . yea , and besides those acts of parliament , their council took upon them a parliamentary power , and made acts more bloody than those of their parliaments , enabling souldiers to examine any man they met , and to kill him without any further trial , if he did not give them satisfying answers to their questions ; of which any that pleases may be fully satisfied in my first answer . i had almost omitted taking notice of one remarkable thing which past in the convention of states after the revolution . they declared themselves a free and lawful meeting , whatever might be contain'd in the letter from iames the viith to dissolve them , or impede their procedure ; in which archbishop paterson and six other bishops , and the viscount of dundee concurr'd . now if this was not a manifest disowning of k. iames's authority , let any man judg ; and yet these men did afterwards exclaim against the convention and parliament as unlawfully called , because wanting k. iames's authority , and opposed k. william's coming to the crown . so that it 's evident , our scots episcopalians are men of the same kidney with those jacobite bishops in england , who join'd in sending for the prince of orange , and yet afterwards turn'd his enemies out of a pretended loyalty to k. iames. the faction have lately drawn up and dispersed amongst their friends a sort of manifesto from those of the episcopal perswasion in the north of scotland , full of invectives against the government , which , together with other monuments of their rebellious temper , &c. against their present majesties , may perhaps in a little 〈◊〉 see the light. finis . notes, typically marginal, from the original text notes for div a57284-e180 a k. james's proclamation . b act of supremacy . c act for f●riot confor●i●y . d by frequent making them garisons . e extorting your thoughts by torture , and then hanging you for them . the great salvation offered and tendered first, by christ himself, and then by his holy apostles, with the inevitable destruction of all that neglect it : in the sermons, reprinted / by that eminent servant of christ, mr. andrew gray ... gray, andrew, 1633-1656. 1694 approx. 90 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a41842 wing g1614 estc r39448 18419624 ocm 18419624 107525 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41842) transcribed from: (early english books online ; image set 107525) images scanned from microfilm: (early english books, 1641-1700 ; 1634:14) the great salvation offered and tendered first, by christ himself, and then by his holy apostles, with the inevitable destruction of all that neglect it : in the sermons, reprinted / by that eminent servant of christ, mr. andrew gray ... gray, andrew, 1633-1656. [8], 48 p. printed by george swintown and james glen ..., edinburgh: 1669. errors in paging: p. 16 misnumbered 19. imperfect: stained, and slightly faded, with print show-through. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -sermons. salvation -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-02 aptara keyed and coded from proquest page images 2004-04 judith siefring sampled and proofread 2004-04 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the great salvation offered and tendered , first , by christ himself , and then by his holy apostles , with the inevitable destruction of all that neglect it . in two sermons , reprinted . by that eminent servant of christ , mr. andrew gray , formerly minister of the gospel in glasgow . isaiah 52. 7. how beautiful upon the mountains are the feet of him that bringeth good tidings , that publisheth peace , that bringeth good tidings of good , that publisheth salvation . london , printed for h. barnard in the poultrey . 1694. to the reader . christian reader , blessed were those days , when christians , whether frown'd or smil'd upon by the world , lived by faith , and walked in holiness and love ; and ministers sought the things of their lord and master , iesus christ , and not their own : when gospel-truth was plainly declared by the preachers , and reverendly received , and not wantonly debated by hearers ; when gospel ordinances were prised and used for the enjoyment of god in them ; when iesus christ was all in all in mens religion . and when the holy ghost went forth sensibly in calling , furnishing , and countenancing ministers in their work. a great measure of this blessedness did the western parts of scotland enjoy , especially from the year 1651 to 1660. amongst the many bright and shining stars in christs right hand , which he set upon his candlesticks , in that part of brittain , two youths deserve everlasting remembrance in the church , mr. hugh binning , and mr. andrew gray . the former lived but to the twenty sixth year of his age ; of whose labours , though several excellent things are published , his discourses of some of the principles of christian religion , deserve special regard . they have been often printed , and their depth , gravity and excellency deserves a larger commendation than i can give them . mr. andrew gray , his contemporary , dyed in the twenty second year of his age. he was born of a noble family , bred up at the vniversity , where he profited signularly in learning , and polished the excellent parts god had given him . the saving grace of god reacht him about the nineteenth year of his age , and at twenty he was called and setled in the ministry of the gospel at glasgow ( a bright candlestick in that day ) with mr. james durham , and mr. john carstairs , ministers of the new testament , of singular worth. after two years painful and successful labours there , the lord called him to his rest. his singular gifts for preaching , his charming way of delivery both in voice and action , the power he was endowed with , and the great success on mens hearts , that commonly attended his labours , were so eminent , that he was followed by multitudes wherever he preached , more than any other minister in that land in his day , and became the blessed instrument of the converting of many to the faith of christ. what is printed of his sermons , was principally by the notes taken by some of his hearers , sometimes compared with what he wrote himself , which render them but lean sceletons of the discourses of a minister under such singular influences and assistance of the holy ghost , as he usually was , in his work. it is well known what imperfections attend such posthumous writings and what allowances judicious persons read them with . how these two came forth alone , thou shalt know . a worthy christian in lancashire being much taken with mr. gray's sermons , he design'd to reprint these two , concerning the great salvation , and to give some hundreds of them to his poor neighbours , for their souls good . this gentleman finding that the first publishers of them were two ministers in edinburgh , one of them being my honoured father , and i also bearing his name , he did not know but that i was one of the persons that first sent them to the press ; and therefore he desired me to preface to them . i told him his mistake , and that i being very young when mr. gray dyed , could testify no more of my own knowledg , but that i had seen him in my fathers house and pulpit , and that i do well remember the high character be had from all the godly ministers and christians that knew him , and that his death was lamented bitterly , as a publick calamity , and a prognostick of evil to come . although another might be more fit than i to commend them to the publick ; and if it had been put to my cheice , i might have pitched on something else of this author , or of another , for that chritable end , driven at , yet seeing every one is to be left to their own liberty in good works of this nature , i would neither divert his design , nor deny his request . these two sermons , now again published , contain no matters or point of controversy , ( except the main things of the gospel , be so accounted in this age , wherein angry contention is more minded by many , than solid believing and holy walking ) they hold forth the greatest of truths , and best of tidings ( the great salvation wrought out compleatly by the son of god our saviour . ) they warn gravely of the greatest , commonest and most damning of all sins ( the neglecting thereof . ) they earnestly call to the most important of all gospel-duties ( the believing acceptance of this saviour with his great salvation . ) may some of the same power from on high , accompany thy reading of them , that did attend the preaching of them , is the desire of thy servant in the gospel , ro. trail . a sermon concerning the great salvation . heb. 2. 3. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him ? this everlasting gospel which is preached unto you , is that glorious star , which must lead us to the place where blessed christ doth lye . this gospel and glad tidings of the great salvation , is come near unto you : and christ is standing at the everlasting doors of your hearts , desiring that ye would open unto him . there is that one great request , which heaven this day hath to present unto you , and it is ; that ye would at last embrace this great salvation freely offered by him . it is the thing for which ye are called to mourn this day , that since the dayes of your fathers , and since the beginning of your own dayes , ye have stopped your ears from the sweet and chaunting voice of this blessed chamber . ye would never dance to christ when he piped : neither would ye weep to him when he lamented . but to come to the words which we have read unto you : the apostle ( in the former chapter ) had been discoursing most divinely of the matchless and incomparable excellencies which are in our lord jesus : and in the first verse of this second chapter , he draweth forth an exhortation from his former doctrine , which in short is this , that they would take heed to the blessed doctrine of the gospel , and not at any time to let it slip out of their minds ; and that they would keep this gospel as a jewel of great price , and would not sell it , but that they would be induced to buy it . and this exhortation he presseth by two arguments . the first argument is in the second verse , where he saith , if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward , &c. this is , if the transgression of the law which was delivered but by the ministry of angels , and every disobedience to it was so severely punished ; let that provoke you to take heed that ye transgress not the precious gospel which was spoken by the lord himself . the second argument is in the words which we have read unto you , and it is taken from the certain and infallible stroak of the justice of god , which shall come upon those who slight this great salvation ; it is impossible ( saith he ) that there can be a city of refuge for those who slight this great salvation . now in the words which we have read , there are these six things to be considered . i. first , that is an evil incident to the hearers of this precious gospel and great salvation , to slight and undervalue it : this is clearly presupposed in the words ; otherwise there had been no ground or access for the apostle to threaten so terrible things against the slighters of it . ii. the second thing to be considered in the words , is , that the stroak and ruine of those who slight this great salvation , is certain and infallable , it will surely come upon them ; this is clear from those words , how shall we escape ? as if he had said , there is no imaginable way for us to escape , if we neglect ( this ) so great salvation ; we may have a city of refuge when we are pursued by the law , or when we are pursued other ways by the justice of god ; but if once we slight this great salvation , there remaineth no city of refuge ( no door of escape left open ) unto us ; for where will the person flee that slighted this great salvation ! iii. there is this third thing whereof we shall take notice from the words , that the stroak of the justice of god cometh justly upon them who slight this great salvation ; and truly it is a most equal and reasonable stroak ; which is also clear from the words , how shall we escape if we neglect so great salvation ? where he puts it home to their consciences , as if he had said , think ye not that it is just and righteous that ( if ye slight the great salvation . ) there should not be a door of escape left open unto you : he putteth the question home to their conscience to answer , yea , or no. iv. the fourth thing to be considered in the words , is this , that the slighting this great salvation is a sin that hath many aggravations which attend and wait upon it . and it hath two great aggravations from the words which i have read ; the first great aggravation in that word of the text , graet salvation ; as if he had said , if it were not a great salvation , you might have some cloak or excuse for your slighting of it ; but seeing it is such a great and external salvation , there is now no cloak left for your sin . the second aggravation is from the certainty of this salvation , in these words , which at first began to be spoken by the lord , and confirmed unto us by those that heard him , viz. his apostles ; whereby he telleth them this great salvation is no notion nor fancy ; but a most certain , sure and real salvation , which yet they flight . v. the fifth thing whereof we shall take notice from the words , is this , that there are no persons ( be whom they will , minister or people ) who slight this great salvation , that shall have a door of escape . hence it is that the apostle putteth himself among the rest , saying , how shall we escape if we neglect so great salvation ? that is , how shall i paul escape if i neglect so great salvation , and so frustrate the grace of god! vi. sixthly we would take notice of this from , the words , that not only heart-dispising of this great salvation , but even also the very neglecting of it hath a certain infallible and unspeakable ruine attending upon it . now before we begin to speak to any of these six things , ( which we have observed from these words ) there are these two things whereunto we shall speak a little for clearing of the words ; first , what is meant here by great salvation : secondly , how it is said that christ was the first preacher of it . first , we conceive that by the great salvation is understood the gospel , as is clear , ephes. 1. 13. where it is called the gospel of our salvation ; and acts 13. 26. it is called the word of this salvation ; so that by the words of this salvation is understood the gosgel , and those precious offers which are contained in it . and we conceive it may be called a great salvation , in these eight respects . i. first , it is called the great salvation in respect of the price which was laid down for it ; there being no less price laid down to purchase this great salvation , than the blood of the son of god. from whence then doth salvation flow unto you ? it comes running to you in a stream of the blood of the son of god ; this is clear , heb. 9. 12. neither by the blood of goats and calves , but by his own blood he entered in once into the holy place , having obtained eternal redemption for us . ii. secondly , it is called a great salvation in respect of the many difficulties and oppositions which lie in the way of bringing it about . what great impediments ( suppose ye ) lay in christs way before he could accomplish and bring about this great salvation ? was not the justice of god to be satisfied ? was he not to dye , and to be made like unto one of us ? was he not to lie in the grave ? and was he not to bear the torments of hell before this great salvation could be accomplished and brought to pass ? there were such impediments in the way of bringing about this great salvation , that if all the angels in heaven had been set to work , they had been all crushed under it ; had it been but that one great impediment to satisfie the justice , and pacifie the wrath of god , even that was a pass , through which none could go but the eternal son of god. it was so guarded , that none durst to adventure to enter it ( much less could any win through it ) save he onely who was mighty to save . iii. thirdly , it is called a great salvation in respect of that high estimation which the saints have of it . o what an high estimation have the saints of this gospel salvation ! there is no mercy which they think comparable to this ; all other mercies are but little zoars in comparison of this great mercy and gospel salvation . iv. fourthly , it is called a great salvation in respect of those noble effects which this salvation bringeth about and produceth . some of the great effects of the gospel , david hath cleared , psa. 19. 7 , 8 , 9 , 10. is not this a great effect ( of this gospel salvation ) to bring us out of nature into an estate of grace ? and that is an effect of this great salvation . is not this a great effect to make us who were enemies , become friends ? and that is an effect of this great salvation . is not this a great effect to make us who were moving in the way to hell , move in the way to heaven ? and that is an effect of this great salvation . is not this a great effect to make us who were far off , to be now made near ? and yet that is an effect of this great salvation . and is not this a great effect to make us who were darkness become light in the lord ? and that is the great effect of this gospel-salvation . yea , i may say , time would fail me to tell all the great effects of this great salvation . but o will ye come and see , and that will best resolve the question unto you , what the noble effects of this great salvation are . v. fifthly , it is called a great salvation in respect of the great advantages which do redound to the person who embraceth it . first , is not heaven a noble advantage ? and that is the gain which attendeth the embracers of this great salvation . secondly , is not jesus christ a notable advantage ? and yet he is the advantage which attendeth the embracers of this great salvation . 3dly , is not eternal communion with god a noble advantage ? and that advantage attendeth the embracers of this great salvation . 4thly , is not eternal liberation from the body of death a great advantage ? and that attendeth the embracers of this great salvation . fifthly , is not eternal singing in the enjoyment of god a great advantage ? and that attendeth the embracers of this salvation . sixthly , is not eternal seeing of god as he is , a great and noble advantage ? and yet this ( as all the former ) attendeth the embracers of this great salvation . yea , would ye be rich ? o then embrace this great salvation . would ye be honourable ? come and embrace this great salvation . would ye be eternally happy ? o then come and partake of this great salvation . vi. sixthly , it is called a great salvation in respect of all other salvations that ever were accomplished . there was never a salvation or victory obtained by any general or captain ( unto a land or people ) that could have the name of great salvation in comparison of this . vii . seventhly , it is called a great salvation in respect of the authority of it ; we have spoken of the greatness ( as to the meritorious cause ) of it , and how great things it doth effectuate ; and also in respect of the authority of it , it is a great salvation . would you know who is the author of this great salvation ? it is christ. hebr. 5. 9. he became the author of eternal salvation to all them that obey him . and must not this salvation be sutable to him who is the author of it ? this is one of the most noble and irradiant beams of the majesty of the son of god the mediator , that he is the author of this great salvation . vii . eighthly , it is called a great salvation in respect of the continuance and duration of it . it is not a salvation which is but for a day ; but it is an eternal salvation , hebr. 9. 12. he obtained eternal redemption for us . now the second thing whereunto we shall speak for clearing of the words , is this , viz. how it is said that christ was the first preacher of this eternal salvation . we do not think that the words are thus to be understood , that the gospel and this great salvation was never preached before christ came in the flesh ; but we think the meaning of the words may be one of these three : if not all of them . i. first , that all the preaching of this great salvation under the law , did come very far short in the point of fulness , in comparison of christs preaching of it ; therefore is christ said to be the first preacher of this great salvation ; as if he had said , i know adam he preached of this great salvation ; and enoch he preached of this great salvation ; and the twelve patriarchs they preached of this great salvation ; and all the prophets who went before christ , and are now in heaven , they preached of this great salvation ; but all their preaching deserved not the name of preaching in comparison of christs ; for never man spake as he spake . thus christ was the first great preacher of this great salvation . ii. secondly , this may be the meaning of it , that christ was the first preacher of this great salvation in respect of his clear way of preaching of it ; for he was the first preacher of it without types and shadows ; he was the first preacher of it clearly and fully , with so much demonstration and power of the spirit . iii. thirdly , the meaning of this ( that christ was the first preacher of this great salvation ) may relate to his appearing to adam in paradise when he became the first and great preacher of this salvation , when he did speak that word unto him , the seed of the woman shall tread down the head of the serpent . the first glorious preaching of this great salvation was when christ preached to adam in paradise . and that was the first and glorious morning of this blessed gospel . now we shall speak a little to the first of these six things which we have observed from these words ; viz. that there are many within the visible church who are neglecters and slighters of this great salvation ; ( do ye not all take with it ? ) it is clear , matth. 23 towards the close ; and chap. 20. 5. where those persons being invited to come to the marriage , or feast of the gospel , it is said of them they made light of it ; which are the same words in our text : and luke 14. 18. when they were invited to come , it is said , they all with one consent began to make their excuse ; and isa. 28. 2. this is the rest wherewith ye shall make the weary to rest , this is the refreshing ; yet they will not hear . now is there a person here , who dare deny this charge , that he is a slighter of this great salvation ? i confess i am afraid that you will not take with it ; therefore i shall propose eight sorts of persons who are slighters of this great salvation , and i charge you as you will answer to god one day , that you search your hearts , whether you be among the number ( in the catalogue ) of the slighters of this great salvation . i. the first sort of persons who are slighters of this great salvation , are those persons who go about to establish their own righteousness , and will not submit to the righteousness of christ ; ( in a word ) it is that sort of persons who think they may win to heaven by a covenant of works , and will not take the gospels way of travelling to heaven in the covenant of grace . and surely there is not a person here who hath not that cursed inclination to be as little obliged to christ ( for his salvation ) as he can ; we would go to heaven without the way , which is christ. and ( believe me ) there are many in this congregation who go thus about to establish their own righteousness . and i shall propose six sorts of persons who fall under this first rank . 1. the first sort are those who trust on their own civility , and think that will carry them to heaven ; those are the persons who go about to establish their own righteousness . say they , i defie the world to say any thing to me , i was overmore an honest man and i trust therefore that i shall go to heaven ; but i say to thee , ( o atheist that thou art ) thou shalt never win to heaven by those means , till thou come to christ with this , all my righteousness is like filthy rags . 2. the second sort are those who build their confidence upon their denial of their good works , but yet come never this length to make use of jesus christ. 3. the third sort are those who build their confidence upon their duties ; they think they will come to heaven by their good prayers , by their reading , and by their fasting , ( like unto that pharisee , luke 18. 11. ) i thank god i am not like other men ; for i fast twice in the week , i pay tithes of all that i possess : but i say unto thee , thy duties will never bring thee to heaven if christ he not the end of all thy duties , nor can you perform a duty without him ▪ 4 , the fourth sort of persons who fall under this first rank of slighters of the great salvation , are those who trust on their convictions ; if they have once been convinced of their sin and miserable estate , they think there is no more to do , christ will never reject them , so they sit down and build their hope upon those convictions . 5. the fifth sort of persons are those who build their confidence upon their resolutions ; say they , oftentimes i have resolved to be a better man than i am , therefore i think ( which is the fearful delusion of many ) that god will accept the will for the deed ; but it had been good for many such a word had not been in the bible ; or that their cursed eyes had never read it . but know this that though thou hadst as strong resolutions as peter , or as good wishes as balaams had , if thou never labour to bring them to practice , god shall say to thee , depart from me , i know you not : any of you who build upon your resolutions , you will build upon a sandy foundation , these being many times a goodness but like the morning dew , 6. and the sixth sort of persons who fall under this first rank of slighters of the great salvation ( and wherein the evil is most subtil ) are those who build their salvation upon their graces ; these also go about to establish their own righteousness ; but i say to such , their graces cannot be the foundation of their hope , though they may be as evidences to strengthen their hope . now are there none here who fall under this first rank of slighters of the great salvation ? or are there none here who will confess that they have gone about to establish their own righteousness ? i say to thee who wilt confess , put a rope about thy neck , and come to christ ; for he is a merciful king : i say to thee , come to christ with this , all my righteousness is like filthy rags ; and if thou wilt come with this in sincerity , he shall say , bring forth the white robe and put upon him . if thou canst be brought to speak that in sincerity to christ , there shall be no more betwixt christ and thee , but come and cloath him with the whole robe . ii. secondly , those persons slight the great salvation , who delay their taking hold of the precious offers of the gospel : for there are many ( when we preach this gospel , and when we hold out the great salvation to them ) who say , i will follow christ , but i must first go home and bury my father ; ( and so they delay to take hold of this great salvation ) but i say to you ( whoever you be ) that thus delay to take hold on this great salvation , you are the slighters of it . is there a person within these doors who dare but acknowledge that he hath slighted this great salvation , and delayed to embrace it ? o tell me what do your consciences speak ! are there any but they most acknowledge they come under this second rank ? and i say , to you who have thus delayed , will you yet embrace it ? i say even unto you who are old men ( now past sixty years , and have slighted this great salvation so long ) yet this day this great salvation is offered unto you : what say you to it ? o what do you say to this offer ? are ye saying , i must now delay ( and not receive this great salvation ) till my harvest be by and over ? i say unto thee , that the harvest of the wrath of god is ripe , and he shall put in his sickle , and cut thee down . i will say no more to those who thus slight this great salvation , but this , why 〈◊〉 and ye all the day in the market place idle , and doing nothing . o will you at last be induced to take and embrace this great salvation before it be hid from your eyes . iii. thirdly , those persons are the slighters of this great salvation , who complement with christ when they are invited to come and partake of it : and say silently ( to the minister , or rather to their own consciences ) i pray you have me excused at this time ; as those , luke 14. 18. but i would only ask of such , have you any lawful excuse why you will not come and partake of this great salvatiou ? is there any person here that hath any lawful excuse to present ? i shall never take that off your hand , have me excused . but be sure of this , i shall never excuse you , but accuse you ; therefore i desire that those persons who have slighted the great salvation , by complementing with christ , that they would complement no more with him at all , but now embrace it . iv. the fourth sort of persons who slight this great salvation , are these who give way to discouragements and unbelief , so that they will not come and partake of this great salvation : i say , such of you are slighters of it , and christ will esteem you such . oh if ye knew the worth and vertue of this great salvation , there would not be a temptation ( you could meet with ) that would hinder you from embracing it , but if thou couldst not answer these temptations , thou wouldst not own them . i say unto such undervaluers and slighters of the great salvation as discouraged persons . ( and those who stay long in the place of the breaking forth of children ) that when you cannot answer your objections , which hinder you from closing with christ , i entreat you disown them , as if ye heard them not : say ye , think ye this lawful ? i say it is both lawful and expedient , for it was the practice of believing abraham ; he considered not his own body being dry as an old stick , nor the deadness of sarahs womb . he did not consider these things which might have been objections to keep him from believing . he might have started at these two objections ; alas , i am old ; and that objections could he not answer ; and my wife is past child-bearing ; neither could he answer that objection . what then did he with them ? he slighted them both , and considered them not . secondly , i would say this to you who thus slight it because of discouragements ; if ye did know the worth of the great salvation which is in this gospel redemption that is offered unto you , although ye had an army of objections to go through , ye would go through them all , to get a drink of the water of this well of bethlehem . v. the fifth sort of persons who slight his great salvation , are those who will not do so much as take care , and give pains to hear this great salvation offered unto them ; for there are some persons who ( if they come to the church ) desire to sit farthest off , and so never take care to hear a word of this great salvation : and such are dreadful slighters of it . like unto these mentioned , ier. 6. 10. to whom shall i speak and give warning , that they may hear ? behold their ear is uncircumcised , and they cannot hearken , isa. 28. 12. but they would not hear , jer. 7. 10. who say we are delivered to do all these abominations : yet they did come and stand before him , in the house which was called by his name . vi. sixthly , those persons are slighters of this great salvation who ( when they hear it ) are no more ( nay not so much ) affected with it , than if we were telling unto them the most senseless history of thomas the rymer , or some other old fable . like unto these mentioned , ier. 6. 10. the word of the lord is unto them a reproach , they have no delight in it . i would pose you all , as in the sight of the author of this great salvation ( men or women ) did you ever set your selves ( or took ye ever pains ) to bring up your hearts to the love of this great salvation ? was it ever the rejoycing of your hearts that christ dyed and rose again ? i do certainly believe it ( and i am perswaded ) that there are decrees past in heaven against many of you , that in hearing ye shall hear , but not understand ; and in seeing ye shall see , and shall not perceive : for god hath made your hearts harder than the flint or adamant ; so that ye 〈◊〉 refuse to return when he doth exhort you . believe me ( if i may so 〈◊〉 ) i think there is as much probability that the stones in the wall would hear ( if we would speak to him ) as soon as many of you . vii . seventhly , those persons are slighters of this great salvation , who did never complain that they wanted a right to this great salvation . i hope some of you are now convinced that ye never came within the compass of this great salvation : i say yet unto you , if ye did never spend one hour in secret weeping and lamenting , because ye had not aright to this gospel redemption , it is but too probable you never had yet a right to it . yea , know it , that such of you would little care to let precious christ depart without any grief of heart : i think if this were voiced within this house to day , whether or not shall christ go and depart , i doubt if there would be many heart-dissenters , though many tongue dissenters : oh , i fear , there would be many hearts here , saying , o christ , depart and go thy way : yea , there are many gadarens here , who prefer their kine and swine to precious christ , and would beseech him to go out of their coasts . viii . eighthly , those persons slight the great salvation , who never took pains to engage their hearts to take hold of christ and the gospel . christ is near to you this day : the great salvation is near to you , and is now , even now offered unto you , therefore are there any who will take pains to lay hold on it ? i obtest you all who are here , by the beauty and excellency of him , who is the author and of this great salvation , that ye come and partake of it ; i obtest you by all the joyes of heaven that ye embrace this great salvation ; i obtest you by all the terrours in hell that ye embrace it ; i obtest you by the promises of the everlasting covenant that ye embrace it ; i obtest you by all the curses which are written in this book of the covenant that ye embrace it . i obtest you by the love you owe to your immortal souls , that ye will once be wise , and come partake of this great salvation . may i now have it , saist thou ? yea , i say unto you all , ye may have it to day , ye may be partakers of it before ye go hence : and so before i proceed any further , i do in the name and authority of him who sent me here to day , and is the author of this great salvation , freely offer it unto you to day . but i know there will be eight sorts of humors ( within this house today ) in relation to this great salvation , which now is offered unto you . 1. i think there will be some of gallio's disposition here to day , that will care for none of these things : yea , there are many here who will not give a fig for this rich offer of the great salvation . but , i say , cursed be that person who putteth on gallio's temper ( to day ) that will care for none of these things . 2. i fear there will be many of pilates humour here ( to day ) who will say , they find nothing against the man ; yet will cry forth , take him and crucifie him . they find no fault with christ , and yet will be content that he be crucified . now can ye say any thing against christ , who is the author of this great salvation ? produce your strong arguments ; are there any here who have any thing to say against him ? i am here to answer in his name ; i hope there is not one here who hath any thing to say against the author of this great salvation . and why then do ye not take him ? see unto your selves that there be none of pilates humour here to day , that will cry out , ye find nothing in christ why he should not be received , and yet will be content that he be crucified . 3. there will be many of the jews humor here to day , who cry forth , away with christ , away with christ , and give me barabas . but oh , what a hellish word is that ! away with spotless christ , away with transcendent christ , and give us the world . now are there any here who will be so gross slighters of this great salvation ? will ye slight this great salvation , and embrace your idols , which shall once prove a crown of thorns unto you ? 4. there will be some of felix humor sound here to day , that will say , o christ go away at this time , and i will here thee at a more convenient season : but i say unto you who will not hear me to day , nor embrace this great salvation , i shall defie all the ministers in scotland to assure you , that ye shall get another offer , if ye send me away to day ; there is not one that can or dare engage that the great salvation shall be in your offer any more . therefore , i say , let none of felix temper be here to day , that will say , they will hear christ at a more convenient season . 5. there will be some of balaams temper to day , who will desire to dye the death of the righteous , and to have their last end like his ; yet they desire not to live the life of the righteous : but i say unto you , ye shall never dye the death of the righteous , if ye live not the life of the righteous . 6. there will be some of you here to day , who ( i hope ) at least will be of agrippas humor , that will say , thou hast almost perswaded me to be a christian : i say unto thee , o wilt thou quickly out with that word almost , and put in that word altogether , and say , o precious christ , thou hast altogether perswaded me to be a christian : however , if thou come no greater length , i intreat thee come this length , that so thou mayst cry out , i am almost perswaded to embrace christ the great salvation , and may be ere long ye will come further . 7. there will be some of iudas temper here to day , who will betray christ for thirty pieces of silver . yea , some would sell christ , heaven , their idols and all , for less then thirty pieces of silver . 8. i think there will be many of esaus profane temper here to day , who will sell their birth-right for a mess of pottage . now will ye enquire at your selves , am i the person that will give my birth-right for a mess of pottage ? doth my heart say , i will sell my birth right , because i am hungered and ready to dye , what will it profit me ? give me a mess of pottage , and i will quit my birth-right . i know it , there are not a few such here to day : therefore i intreat you enquire at your selves what is your humor . oh shall the great salvation that ye have flighted so long , be slighted this day also , and shall there be none to embrace it ? oh enquire and stand in awe , lest the wrath of the most high pursue you . now i shall give you these seven considerations , which may provoke you not to slight , but embrace this great salvation . 1. the first consideration , that the not embracing this great salvation is one of the greatest acts of folly that can be , ier. 8. 9. they have rejected the word of the lord , ( and immediately it is subjoyned ) and what wisdom is in them ? and so solomon doth assure you they cannot be wise who neglect this great salvation , prov. 1. 7. fools despise wisdom and instruction : therefore may not i say unto you , be who ye will , ( though ye were the greatest heads of wit in all this place ) ye are but stark fools as long as ye neglect this : but would you be wise indeed , and wise unto eternal life ? then i intreat you come and embrace this great salvation . 2. the second consideration to provoke you not to slight the great salvation , is this , that the ruine and destruction of the slighters of it , is most certain and infallable , ier. 11. 11. where ( speaking of slighting the covenant , which is indeed this same great salvation ) there is a therefore put to the threatning . therefore thus saith the lord , i will bring evil upon them which they shall not be able to escape . i defie you all , who are the slighters of this great salvation , to find a back door , when justice shall pursue you : for there is no door to escape if ye embrace not this great salvation : but the earth will disclose your iniquity , and heaven will declare your sin . 3. thirdly , let this consideration provoke you not to slight this great salvation , that christ is exceeding serious , and earnest that ye should embrace it : and i think that isa. 28. 23. speaketh out his exceeding seriousness , where four times he beggeth of his hearers , that they would give ear and hear his voice , saying , give ear and hear my voice , hearken and hear my speech . what needeth all these exhortations ? but that christ is most serious that they would embrace the great salvation . and o , that there were a person here to day , as serious to the bargain as christ is ! but be who ye will that flight this great salvation , [ believe me ] the day is coming wherein ye shall cry out , alas for my slighting of it ! wilt thou therefore think presently with thy self ( o thou slighter of this great salvation ) what wilt thou say of thy slighting it ? when the devil shall be leading thee in thorow those dark gates of hell ! o slighter of the gospel , how many alasses wilt thou cry , when thou shalt be passing thorow these dark gates into thy everlasting prison ? wilt thou not then cry out , o me ( a slighter of the everlasting salvation ) whether am i now going ? alas now for my slighting the gospel ! and as thou passest thorow , thou shalt meet with numbers of miserable comforters ; there is not one in that prison , who can comfort thee ; but many dreadful a lasses shalt thou then both cry and hear , if thou embrace not this great salvation . 4. fourthly , let this provoke you not to slight the great salvation , that ye will get it for a very look : o ye within this house to day , ye will get this great salvation for one look , isa. 45. 22. look unto me and be saved , all the ends of the earth ; for a very look ye will get this great salvation , and do ye ever think to get heaven at a lower rate ? 5. the fifth consideration to provoke you not to slight this great salvation any more , is this , there is not one of you who is a slighter of it , but your slighting it shall increase your immortal bonds . man or woman , be who thou wilt , when thou art slighting this great salvation , thou art but plating a cord wherewith to bind thy soul eternally in these unquenchable flames , isa. 28. 22. be ye not mockers , lest your bonds be made strong . i say therefore unto you , old men , mock not , lest your bonds be made strong : old women , near unto your graves , mock not , lest your bonds be made strong : young men , be ye not mockers , lest your bonds be made strong : young women , who are in the flower of your time , mock not , lest your bonds be made strong : but now alas , will there for all this be a person here to day who will be a moker of this great salvation ? 6. the sixth consideration to provoke you not to slight this great salvation any more , is this : ye know not but that your days may be near unto a close , i say , you know not but the day of the preaching of this great salvation may be near unto a close . what knowest thou o man or woman , but this shall be the last sermon that ever thou shalt hear concerning this great salvation ? and yet for all this , shall we be sent away without one consent to embrace or receive it ? o will ye be perswaded to look to christ , and so to take him ? 7. the seventh consideration to provoke you not to slight the great salvation , is this , that there is a five fold salvation comprehended under this great salvation . 1. the first is this , come and partake of this great salvation , and thou shalt have salvation from thy idols . and hereby i do proclaim liberty this day ▪ unto captives . i am sent forth this day with the keyes of your prison-house , to open your prison doors unto you , if ye will embrace this great salvation . play unto you , o ye prisoners , come forth and show your selves ; for the keyes of your prison-house are with us to open your prison doors unto you ; therefore o come forth and embrace this great salvation . will there be any ( shall i think ) here that will refuse to come forth ? o go forth and flye from the land of your captivity , and from the house of your bondage . 2. thou shalt have salvation from thy darkness and from thy ignorance . i say unto you , who understand no more of god then the stones in the wall , i command you to come forth , and partake yet of this great salvation , and unto you shall light arise ; even the day spring from on high and visit you . 3. if ye will come and partake of this great salvation , ye shall have deliverance from all your fears . dost thou fear that thou shalt be poor ? come and partake of this great salvation , and thou shalt be delivered from it . art thou afraid of hell ? come and partake of this great salvation , and thou shalt be delivered from that fear . art thou afraid at the wrath of god ? then come ( i say ) and partake of this great salvation , and thou shalt have redemption from that and all thy fears ; with him is plenteous redemption , and he can make thee quiet from the fear of evil . 4. if thou wilt come and partake of this salvation , thou shalt have deliverance from all thy anxieties , and from all thy cares : ye are now careful and anxious about many things ; come and partake of this great salvation , and it will make you careful but onely for the one thing necessary . 5. if ye will come and embrace the great salvation offered unto you this day , ye shall be helped before ye go hence to sing that song , o death where is thy sting , o grave where is thy victory ! now o will ye come and embrace this great salvation , and ye shall be more then conquerors thorow christ who loveth you . are there therefore any here to day that would have victory over the devil , and over their own heart ? then come and embrace this great salvation , and then your victory is certain . but now to press home this great salvation upon you a little further ; there are nine sorts of persons who are invited to come and partake of this great salvation offered this day : and i charge you answer to your names when ye are called , and delay not to come . 1. first , i invite and call here to day , all who are willing to come and embrace this great salvation . now are there any of you here to day , who are called willing ? then i invite you to come aud embrace this great salvation , rev. 22. 17. whosoever will , let him come : but oh , are there none here to day who are named willing ? i intreat you if there be any , do not deny your name , but come when ye are called and embrace this great salvation . 2. secondly , those persons who thirst for it , are invited to come , and partake of this great salvation , rev. 22. 17. let him that is athirst come . now if there be any here who are named thirsty , let them come and partake of this great salvation , and they shall be satisfied . 3. thirdly , are there any moneyless folk here to day ? let them come and partake of this great salvation . are there no monyless folk here to day ? i mean not that money or coin in your purses ; but want ye money ? that is , want ye righteousness ? then i pray you come and partake of this great salvation . i say , are ye so poor that ye have nothing but the fear of hell ? then i pray you come . if there be any here who have nothing to commend them to christ , but necessity : i say unto all such , o come , come , come , and partake of this great salvation . 4. fourthly , those persons are invited to come ( and i wish there were many such ) who are weary ; but oh ! are there none here to day who are called weary ? are you not weary in pursuit of your sins ? if there be any such here to day , i say unto you , o weary folk , come , come , come , and partake of this great salvation , and of this excellent gospel-redemption that was purchased at so dear a rate . 5. fifthly , those who are heavy-loaden are invited to come , ( and i think all of you may answer to this name ) are you heavy-loaden ? o then come ! but are there none here who are heavy-loaden with sin , with misery , and estrangement from god ? if there be any such here , i say unto thee , old man or young man , be who thou wilt , o come and partake of this great salvation . 6. sixthly , are there any here to day who are called blind ? i say , if there be any of you who think you want eyes to see the precious excellencies of christ , i invite you to come and partake of this great salvation . 7. seventhly , are there any who are called lame here to day ? i say unto such , o come , come , come , and partake of this great salvation ; for weare sent forth to day to call in the blind and the maimed , and the lame , that they may come and embrace this great salvation ; therefore are there none here to day who may be called such ? are you neither blinde nor lame ? i hope many of you will not deny that you are such ; therefore i say unto you , o blind , halt and maimed , come , come , and partake of this great salvation . 8. the eight sort of persons invited , are those who are sick ; therefore if there be any sick folk here to day , be who you will , i say unto you , o come and partake of this great salvation ; for the whole need not the physician , but the sick . 9. ninthly , are there any here to day who know not their name , or their condition ? i say unto you , o nameless folk , come and partake of this great salvation ; come to christ for the knowledge of your souls condition ; come as a nameless one , and he shall not reject thee , though thy case were so evil that thou couldst not give it a name ; for of all that come unto him he sendeth none away . now where do you find your name and sirname ? o do you not know it ? i hope now you may know ; therefore i entreat you answer to it , and so come away and partake of this great salvation . but i am afraid there be many strong iron bars in the way of some of you , which you cannot win over . ah , how fast are some souls locked in satans snare ! and therefore i shall speak a little for discovering of those bars that hinder from embracing this great salvation , that so you may be the better helped to remove them . i. the first great iron bar which keepeth folk romembracing this great salvation , is the bar of ignorance ; and i am afraid that this ( as a mighty bar ) hindereth many of you : you are ignorant of your selves , and of the condition of your souls ; you are ignorant of the law , and of its severity and you are ignorant of the precious gospel in its condescendency . o pray unto god that for christs sake he would break that great bar of ignorance ; for till that be done , christ may take up that complaint , ierem. 5. 4. surely they are foolish , they know not the way of the lord , nor the judgment of their god. i say this bar of ignorance keepeth you from embracing this great salvation . ii. the second bar which keepeth many from closing with christ , is , the bar of presumption ; for some will cry out , what need have i to embrace the great salvation ? have i it not already ? but i say unto thee , o fool , thou art ( by all appearance ) yet in bondage . o that this evill bar of presumption were put away ; for it is one of the greatest impediments which lieth in the way of your embracing this great salvation that is in your offer to day : therefore i say unto you , if you will come no further , i intreat you come this length , to confess that you want this gospel-salvation , and that you are indeed strangers to this redemption purchased by christ. iii. the third bar that keepeth persons from embracing this great salvation , is the bar of unbelief ; you belie●e not what we say to you about this great salvation ; i know that some of you are of the stoicks and epicures humor , who cry out , what meaneth this man ? he seemeth to be the setter forth of some strange god. but i say unto you , i am not the setter forth of any strange god , but it is jesus of nazareth whom i preach unto you . alas , some of you think this great salvation to be some morning dream , or some golden fancy : but i say unto you it is neither a dream nor fancy ; but a real truth that we preach unto you . iv. the fourth bar that keepeth persons from embracing this great salvation , is the bar of discouragement ; this strong bar keepeth many so fast , that they cannot embrace this great salvation , though it be freely offered unto them . i shall say no more to you who are such , but counsel you to do as those four lepers did , 1 kings 7. 4. who sate at the gate of samaria ; who said , why sit we here till we dye ? if we say , we will enter into the city , then the famine is in the city , and we shall dye there ; and if we sit still here , we dye also . now therefore come , and let us fall into the host of the syrians ; if they save us alive we shall live , and if they kill us we shall but dye . even so say i unto you , that if you abide in the state of unbelief , you shall surely be undone ; therefore go forth ; for you know not but god may work a great salvation for you ; and if you will quit your unbelief , and close with christ in the offer of this great salvation ( by faith ) you shall have no more to do but eat and drink , and divide the spoil . v. the fifth bar which with-holdeth persons from embracing of this great salvation , is the bar of unwillingness ; ye will not come to me that ye may have life . and alas , this is an iron bar indeed , by which all that are in hell have barred themselves out of heaven . alas , shall you be such wretches also ? o what a dreadful sound is that ? woe unto thee o ierusalem ; wilt thou not be made clean ? when shall it once be ? ah , turn you , turn you , why will you dye ? why will you sligh this great salvation ? o will none of you this day embrace it ? vi. the sixth bar that with-holdeth persons from embracing this great salvation , is the bar of worldlymindedness : many of you are so fixed to the world , that you cannot come and close with this great salvation . i may allude to that word spoken of saul , 1 sam. 10. 22. that he hid himself among the stuff ; for many have buried and nested themselves in the midst of the world , that they cannot embrace this great salvation . vii . the seventh bar which keepeth many from embracing this great salvation , is the bar of hardheartedness ; there hath such a stupidity and hardness of heart seized upon many , that let christ preach as he will to them ( by his word , or by other dispenations ) they are no more moved , than if his word and dispensations were a thousand miles from them . o that strong bar of hardness of heart , when shall the omnipotent hand of god break it ? viii . the eight bar that hindereth many from embracing this great salvation , is the bar of sloathfulness : many of you cannot be at the pains to embrace it ; but i say unto you , there is but small pains in the way of godliness : i say unto you , it may so easily be had , that it is in your offer to day ; and if you will , you may put forth your hand and take it . consider therefore what you will do . o will you despise it ? i say , will you still neglect and despise it ? will you but read that dreadful word ? acts 13. 40 , 41. behold ye dispisers , and wonder , and perish : tell me freely , would you have us to return this answer to him who sent us , that you are despisers of the great salvation ? say to it , are there none of you who ( for all this ) will consent to partake of this great salvation ? o captives and prisoners , and you who are in the bonds of satan , will you come and partake of this great salvation , and you shall be made free ? i have an act of release for you to day ; if you will come and make use of it , you shall be set at liberty . but , oh shall the prison doors be cast open , and yet none come forth ? but that i may come to a close , i say yet unto you , o poor prisoners ; go forth , go forth , and partake of this great salvation . oh will you not come foth ? what holdeth you in ? the foundation of your prison-house is shaken to day ; therefore if you will but come forth , and cast a look to christ , your very shackels shall fall off your hands , and you shall be as those who were never bound . now i leave this with you , and to make you think upon it , i shall speak these five words to you , and i intreat you think upon them . 1. first , i have excellent tydings to tell you ; ( i hope some of you will give ear to them ) viz. there is a great person come here to day , and that is the mighty author of this great salvation , who hath brought everlasting righteousness with him , desiring you to make use thereof ; it is his desire that you would take his excellent gifts at his hand . these i say are the tydings that i have to preach unto you ; and i hope never to be declared a lyar for what i preach unto you : i say yet unto you , that christ the author of the great salvation desireth to give it freely unto you , if you will but take it . but o will you not take it ? i think if you did see an hundred men lying in prison or dungeon without all light , bread or water , and a great prince coming to them , saying , i desire you all to come forth , and partake of this great liberty which i bring unto you ; and every one of them should answer , i scorne to come forth at this time ; would you not think them exceeding great fools ? and yet i fear this act of great folly falls out in many of your hands to day ; that when christ hath given us the keys of your prison doors , and they are opened , you will not come forth : but i must intreat you yet to come forth and shew your selves . for who knoweth but we may be commanded to shut your prison-doors again , and to seal them with seven seals , with an unalterable decree from heaven , never to be recalled ! wherefore o ye prisoners , go forth , go forth from your prison house . 2. secondly ; i would say this to you , that it is not without much ground that this salvation ( offered to yon ) is called a great salvation . i know a little paper of two or three sheets might contain all the salvations that ever any man obtained ; but the world would not be able to contain all the books which might be written to the commendation of this great salvation ; yea , ( unto any who will embrace it ) i say ; first , if thou find not this salvation above thy faith , then go thy way when thou art come : but i know thou wilt finde it both above thy faith and hope . secondly , if thou find it not above thy desires when thou art come unto it , then go thy way again ; but were thy desires as the sand upon the sea shoar , thou shalt always find more in this salvation than ever thou couldst desire . thirdly , if this salvation be not above what thou canst conceive , then go thy way when thou art come to it ; but think of it as thou canst , it shall always be above thy thoughts of it . fourthly , if this salvation be not above thy opinion of it , then go thy way when thou art come unto it ; but i know thou wilt find it far above thy opinion of it . therefore seeing it is so great a salvation , as that all the world could not contain all the books that might be written in the commendation of it ; o will you embrace it , even to day , while it is in your offer ? 3. thirdly , i would say this unto you , be perswaded that there is no sin that will more provoke the majesty of god to punish you , than the sin of slighting this great salvation . bring forth these murderers , saith the lord , ( of the slighters of this invitation ) and slay them before me . i entreat you inquire at your own hearts what you will answer when you are reproved for slighting of it . old men , will you ask at your own hearts what you will answer to christ when he shall propose that question to you , why slighted you the great salvation ? old women , what will you answer when he shall say to you , why slighted you the great salvation ? young men and young women , inquire at your own hearts , what you will answer , when christ shall say to you , why slighted ye the great salvation ? can ye imagine any answer to that question ? o dreadful shall that wrath of god be , that shall be executed upon the slighters of this great salvation ! 4. fourthly , i would say this unto you , that heaven is waiting to hear what exhortation the offer of this great salvation doth get among you . here is the great salvation , here is the offer of it , and here is the commendation of it ; what say you to it ? is it not an excellent salvation ? is it not a free salvation ? is it not a great salvation ? is it not an eternal salvation ? why then do ye not welcome it ? can any of you say any thing to the discommendation of it ? i know you cannot ; yea , i dare say , your own hearts are admiring it as most excellent ; and therefore , o will ye accept it ? alas , shall there be none here who will be found accepters of this great salvation , so freely offered to day ! 5. fithly , i would say this to you , let all the angels praise him who is the author of this great salvation . all the saints round about the throne praise him who is the author of this great salvation . all those who are expectants of heaven , praise him who is the author of this great salvation . all ye to whom this offer is made , praise him who is the author of this great salvation . o heaven praise him who is the author of this great salvation , o all ye fowls of the air , praise him who is the author of this great salvation . o fire , hail , snow , vapours , stormy winds , and tempests , praise him who is the author of this great salvation . all the tribes of the earth , praise him who is the author of this great salvation ; our own soul praise him who is the author of this great salvation , and all that is within us , bless him , who is the author of this great salvation . o who would not praise him , who is the author of this great salvation ? are there any here that will refuse to commend him ? o think upon him , and let not this be a day of slighting him . now where are your hearts at this time ? i will tell you where many of your hearts are ; they are thinking upon the world : but i am sure there are not many of them thinking upon this great salvation . now what resolution mind ye to go away with to day ? oh , have ye no resolution beyond what ye had when ye came hither to day ; are there any here who have this resolution , to whom shall we go , but to him who is the author of this great salvation , who alone hath the words of eternal life ? even the lord breath it upon you . or is this your resolution , that through christs strength ( forsake him who will ) ye will never forsake him ? or have ye this resolution ? that ye will esteem more highly of this great salvation then ever ye did ? o that the lord would keep these in the in the imaginations of the thoughts of your hearts for ever . but as for you who have no resolutions to embrace this great salvation , o wherewith shall i commend it unto you ? do not your own necessities commend it ? but if nothing can perswade you to come away and embrace it , then this place shall be an heap of witnesses against you ? for it hath heard all the words of the law which he hath spoken unto you , john 24. oh cast your eyes upon these pillars of the house and stones in the walls . i take them as so many witnesses , that they may speak and testifie against you in the great day of the lord , if ye neglect this great salvation to day . therefore as ye go away , be thinking upon it , and whether or not ye mind to embrace it now while ye may have it ; this day i have set life and death before you : i have set before you both the great salvation and the great damnation ; and o that ye had understanding in all these things , that ye being wise might be provoked at last to embrace this great salvation , the which we do yet again entreat you to think upon . is not heaven looking upon you at this time , to see what ye will do with this great offer of salvation , which i have this day from the lord presented unto you ? now to him that can perswade you to embrace this great salvation , this gospel redemption , this blessed mystery , into which the angels desire to pray , to him who can bring you back from the pit , and can enlighten you with the light of the living : to him , who hath the keys of your prison , who can open , and none can shut , and can shut , and none can open : to him , who hath all power in heaven and in earth communicate , to him who can deliver you from the power of the grave , and can set you free from all your enemies , we desire to give praise , amen . sermon ii. heb. 2. 3. how shall we escape if we neglect so , great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him ? there are two great and most ordinary complaints in these dayes . 1. there are many who complain , that their estates and persons are in bondage , and that they are sold for slaves to the hands of strangers : but o that we could also turn over the complaint to this , that our souls are in bondange , and that we are yet in the gall of bitterness , and in the bond of iniquity , that so we might be provoked to long for the great salvation that is in our offer ! 2. there are many complaining ( and not without much cause ) that there is now such a toleration of errours : but o wilt thou complain also of this , that within thy heart there is a toleration of lusts ; is there not an act of toleration concluded in thy breast , that the devil and all his company may reign in thee at pleasure . oh ha●e ye not need of great salvation ? shall i tell you , that christ is courting you to embrace it , and that he putteth on all his most glorious robes , and manifesteth himself unto you , a a suitor making offer of himself and of his great salvation ! o tell me , have ye seen him ? or do you think to see him this day ? what robes hath he on ? there are five glorious robes wherewith he clothes himself when he condescendeth to manifest himself to his people . first , he cometh to his own with the garments of salvation , according to that word , zach. 9. verse 9. kejoyce , o dauhter of sion greatly , shout o daughter of jerusalem ; for behold thy king cometh unto thee , he is just and having salvation ; ay , your king is come here to day , and will ye not fall in love with him when he is cloathed with the garments of salvation ? can ye ever have a more conquering sight of christ than when he is cloathed with such an excellent robe , and offering you salvation ? secondly , he appeareth to his own sometimes in garments dyed in blood , according to that word , isa. 63. verse 1. 2. who is this that cometh up from edom with dyed garments in blood , as one that treadeth the wine fat ! and now i say to you that will not look to christ when he appears in the garments of salvation , have ye a heart to refuse him that hath fought such a combat for you , who hath trode the wine press alone , and hath stained all his garments with the blood of thy enemies ? or is there any here , who dare refuse his salvation , when they see how he treadeth his enemies in anger , and trampleth them in his fury , and thus sprinkleth their blood upon his garments ? o tremble at this sight , and seek quarter from him in time , or he shall dye his garments with the blood of thy mortal soul. thirdly , christ appeareth unto his own , being cloathed with these humble robes of condescendency , when he came in the similitude of sinful flesh . o what a sight was that , to behold the prince of heaven cloathed with our nature ? what a sight was that to behold him that was cloathed with light as with a garment ; to be cloathed with our infirmities , yet he condescended to cloath himself thus , that we might have access unto him , and be partakers of his gifts : o can we refuse him , when love hath thus pressed him to put on the beggars weed , that he might say to worms ye are my brethren , and my sisters ! fourthly , christ sometimes manifesteth himself being cloathed with the garments of beauty and ravishing majesty ; such was the sight that the spouse got of christ , song 2. verse 3. as the apple-tree among the trees of the wood , so is my beloved among the sons ; and song 5. when she saw him white and ruddy , and the standard-bearer of ten thousand ; and such was that joyful sight of him , when his garment was as the light , and white as the snow , which he had at the transfiguration , when these glorified ones did come [ as it were ] ambassadours from that higher house to make him a visit . and fifthly , christ he sometimes appeareth to his own in robes of dreadful majesty , and terrible highness and loftiness , when the soul upon the first sight of him remains dead , and there remains no more life in them ; such was the sight daniel got , in his tenth chapter , and such was the sight that iohn got of christ , revel . 1. verse 17. and i would ask of all that are here , what a sight have ye gotten of christ to day ? in which of all these robes have ye seen him ? it is true , we are not to look for the extraordinary sights of him ; but yet if ever thou hast seen him in any of his wooing , robes , sure he hath appeared matchless ; and how then shall ye then refuse him ? but now to come to the words i was speaking unto you of ; the first thing in the words [ to wit ] that there are many who live under the offer of this great salvation that do slight it , and do not embrace it : and now i shall only add a few things further unto you . 1. let me propose a few considerations to perswade you to embrace this great salvation : god forbid we go away before we embrace this gospel salvation : and therefore i charge you in his name , go not away before ye embrace it . and to press it home upon you , there are these eight or nine properties of this great salvation that is offered unto you this day . and first , it is a free salvation ; ye have no more a do but to put forth your hand and take it . o come and take it ! christ hath foughten for this salvation , and there is no more required of you but to come and reap the fruits of his victory ; who ever will let him come ; there is nothing that should move you to stay away : o captives , bond-slaves to satan , o prisoners of hope ! will ye come and partake of the great salvation ? what holds you from coming away and partaking of it ? it is freely offered unto you : ay , believe it , christ requires no more of you , but that ye should come and take it out of his hand ; if we consent to obey , the bargain is ended ; ye shall eat the good of the land , isa. 1. secondly , this great salvation , is a compleat salvation that is offered unto you to day ; this is clear , luke 1. verse 71. that we might be saved from our enemies , and from the hands of all that hate us . there is not any enemy that is in thy way , but if thou wilt come and partake of the great salvation , thou mayest have victory over it ; so compleat a salvation is it that is in your offer this day . o shall we pass away and not embrace it ! o shall our cursed hearts undervalue this compleat salvation that is come to your door ? believe it , salvation is near unto you , ioye will take it . thirdly , it is a wonderful salvation ; it is such a salvation as the angels desire to pry into it , and it is such a salvation , that all the prophets desired to pry into it : it is almost six thousand years since all the angels in heaven fell into a sea of wonder at this great salvation . it is almost six thousand years since abel fell into a sea of wonder at this great salvation ? and what think you is his exercise this day ? he is even wondering at this great salvation . would you ask at all the angels in heaven , would they not all say , o embrace the great salvation ! would ye ask at all the saints that are above , would they not advise you to embrace the great salvation ? should ye ask at adam , would he not say , o embrace this great salvation ? could ye ask at abel , would he not say , o embrace the great salvation ? and would not all the patriarchs say unto you , o embrace the great salvation ? and do not all that have tasted of the sweetness of it , cry out unto you , come and embrace the great salvation . the fourth property of this salvation is , that it was bought at an exceeding dear rate , it is a dear salvation , would you know the difference between christs coming to this salvation , and your coming to it ? it is this : christ was forced to travel through all the armies of the justice of god. he was forced to drink of the cup of the wrath of god , before he could come to purechase this great salvation ; and now what is requird of you to obtain this ? we may say no more , but put out your hands and take it . will ye look to the price that was laid down for this salvation ? there is not a wound in the body of christ , but it saith , this is a dear salvation : there is not a reproach christ met with , but it saith , o is not this a great salvation ! there is not a necessity that he was put into , but it saith , is not this a great and dear salvation ! o sirs , will ye not come and take this great salvation , this dear salvation ? what must i give for it , say ye ? i say , ye must give nothing for it ; come and take it without money and without price ; it was dear to christ , but it shall be cheap unto you . o , is it not cheap unto you ! i assure , if you will come to the market to buy the great salvation , there is none of you that needeth to stand for the price of it . o come and take it , and have it , and there shall be no more priceing . fifthly , it is an everlasting salvation , that ye shall enjoy the fruits of throughout eternity , as is clear heb. 9. 13. he became the author of eternal redemption unto us ; it is a salvation that the devil can never be able to take out of your hand ; if ye take it , ye shall never be robbed of it again . o come and partake of this great salvation , whereby the gates of hell shall never prevail against you . sixthly , it is a noble and honourable salvation ; it is not to be taken out of one slavery to another , but it is to be taken out of prison that we may reign , luke 1. 71. compared with vers . 74. it is , that we being saved may serve him without fear in holiness and righteousness all the days of our life . i say , come , come , and partake of this great salvation , that your glory may be increased , and that ye may be exalted above the kings of the earth . seventhly , it is a most advantagious salvation : what are the advantages of any salvation that are not to be found in this ? is there not peace to be found in through this salvation ? is there not liberty to be found through this salvation ? is there not eternal enjoyment of god to be found through this salvation ? yea , all salvations are in this one salvation . lastly , it is a royal salvation , for it cometh to us from and through the son of god : christ is the author of it , and we conceive christ may be said to be the author of this salvation , in these respects . 1. he is the meritorious cause that did procure it , it was the price of his blood that was laid down for to purchase this great salvation . 2. he is the fountain from whence it floweth , according to that word which we have cited , heb. 5. 9. he became the author of eternal salvatiou . 3. he is the person that fitteth our spirits for the partaking of it , and it is he that removeth mountains out of the way , that we may have fair access unto the great salvation . 4. it is he that must perswade our hearts to embrace and to take hold of it ; he standeth without , and cryeth to the heart to embrace this great salvation : and he standeth within , making the heart cry out , content , i will embrace the great salvation . he is indeed the person that commendeth and doth point forth this great salvation unto us , he is the noble minister of it ; it began first to be preached by him . now is there any of you that have fallen in love with the great salvation , that ye may try your selves ? i shall give you some evidences of the persons that are near unto this great salvation . 1. is thy estymation of the great salvation increased , be what it was in the morning when thou camest hither ? is thy estimation of the great gospel salvation a foot higher then it was in the morning ? i say unto thee , thou art not far from the great salvation , come away . 2. is thy desire after the great salvation increased , be what it was in the morning ? hath thou stronger desires after the great salvation then before thou camest hither , that is an evidence thou art not free from it . 3. is thy thoughts of thy necessity of the great salvation greater than they were ? thinkest thou that thou hast more need of the great salvation than ever thou thoughtest before ? and is thy opinion and thoughts of saving thy self , less than they were before thou camest hither ? art thou forced to cry out , none but christ can save me ; i say thou art not far from the great salvation ; wilt thou come away ! o that you would once seal this conclusion with much heart-perswasion , i am undone without christ , i am undone without christ , who is the author of this great salvation : are there any of you that are sensible that you are in the fetters of sin , and in the bonds of iniquity ? are you brought to the conviction of this , that you are yet in the gall of bitterness ? i say if thou be brought to this length , to be sensible of thy bonds , and art crying out , o redeemer hasten and come away ; i say , if thou be sensible , of thy bonds and imprisonment , and crying out , o thou that wast anointed from eternity to proclaim liberty to the captives , and the opening of the prison to them that are bound ; o hasten and come away and redeem me , even poor me ; sinking , sinning , perishing , self destroying me ; thou art not far from the great salvation . 4. art thou a person who beginneth to weep because thou hast been so long a stranger to christ , and the great salvation ? old men that are here , how long have you been strangers to the great salvation , and to the author of it ? now will you shed one tear for your estrangement ? and cry out , woe is me that christ and i have been so long a sunder ? i say , if thou hast come that length , thou art not far from the great salvation ; come away : o pitty your selves , make haste , make haste , and come away . but now in the third place , let me give you some evidences by which you may know more clearly whither or no you have embraced this great salvation , that you may know your selves , and that you walk not down to your grave with a lye in your right hand . the first evidence of a person that hath embraced the great salvation , is , that he will have an high esteem of the saviour and author of the great salvation : hast thou a matchless esteem of matchless christ the saviour of the world ? that is a speaking evidence unto thee , thou art a partaker of the great salvation : art thou come to this length , that thou cryest out , none but christ , none but christ ! it is a speaking evidence , that thou art come to be a partaker of the great salvation , when thou canst cry out that word , exod. 15. 2. the lord is my strength and my song , he alone is become my salvation : if christ hath become thy salvation , then it is like he hath become thy song . i would ask this of you , were you ever brought this length , that you durst nor adventure to praise christ alone , but was forced to call in all the creatures , and say , o magnifie the lord with me ; o that is an evidence that you have embraced his salvation . secondly , those who have embraced the great salvation , will study to maintain and keep their grips of it ; they would study to hold fast so precious a jewel ; this is prest , gal. 5. 1. stand fast in the liberty wherewith christ hath made us free ; yea , they will study to walk suitably to this noble mercy , at least , they will strive and endeavour to do it , as is also prest in that same verse . i say , if thou hast been made a partaker of the gospel of salvation , thou wilt strive to keep thy self from the power of those things that once triumphed over thee . thirdly , a person that is a partaker of the great salvation , will have a high esteem of this mercy and salvation ; so paul when he speaketh of it here , he cannot but put some note of excellency to it , calling it the great salvation ; therefore i say , if thou hast embraced the great salvation , thou wilt have so high esteem of it , that not to be so subjected to it as thou shouldst , or to be in subjection to the power of thy lust in any measure , will be thy burden and affliction ; the man will be sorry when he is brought forth from the house of his bondage unto the red sea ; he will be sorry , that when he should have songs of triumph over his idols put in his mouth , that they should sing songs of triumph over him . fourthly , a person that hath embraced the great salvation , he will be longing sometimes for the day when this salvation shall be compleat , when he shall sing that song with that numerous multitude which cannot be numbered , revel . 7. 9. o what a day shall it be , when thou shalt begin to sing that song ! after this ( saith he ) i beheld , and lo a great multitude of all people which no man could number , of all people , nations and languages , stood before the throne , and before the lamb , cloathed with white robes , and palms in their hands , and they cryed ; and how cryed they ? they cryed with a loud voice . they would not mutter the song , nor sign silently ; but cryed with a loud voice : and what did they cry ? they cryed with a loud voice , salvation unto our god who sitteth up the throne , and to the lamb. i would only ask of you that are partakers of the great salvation , what songs shall be put into thy mouth when the waters of iordan shall divide themselves , that the ransomed of the lord must pass thorow ! when thou shalt sing that song psal. 115. 1. not unto us , not unto us , but unto thee belongs the glory of our salvation . o what a day shall that be , when that excellent song shall be put into thy mouth ! yea , what a day shall it be when thou shalt be cloathed with those excellent garments that are made mention of , isa. 6. 10. for he hath cloathed thee with the garments of salvation ; and he hath covered thee with the robe of righteousness . o what robes are these ? did you ever see such excellent robes as these must be ? i think we will misken our selves ; o do you not think we will misken our selves , when we shall put on those excellent robes ! now therefore is the bargain closed , or will ye go away before ye take this great salvation ? dare ye go out at these doors and neglect the great salvation ? i would ask this of you , think ye it will not be most sad , that christ should tell this in heaven of you to night , i was preached to a pack stones , that none of them would love me ! will ye not be feared that this report shall be carryed back to heaven of you ! for what report can christ carry back but this ? now is the cord of this great salvation let down unto you , is there none of you that will take a gripe of it ! will ye flighter after it ? will ye make this a rejoycing day in heaven , that is a fasting day unto you ? and the way to make it so , is , to embrace the great salvation . now what say ye to it , old men ? let me speak to you , and ask your thoughts of the great salvation ; gray hairs should be a crown of glory if it be found in the way of righteousness ; old men , speak your minds , that young men may not have your bad example : what say ye of this salvation ? is it not a most glorious salvation ? is it not a most excellent salvation that is in your offer ? i intreat you speak your minds , tell christ ye are content to take the great salvation ; otherwise , whoever he be that will not partake of this gospel salvation , i in the name and authority of christ our master , denounce eternal and irrevocable war against him ; put on your harness , ye shall not boast when ye put it off again ; the wrath and fury of god shall come upon you to the uttermost if ye embrace not this great salvation : other wars are but for a time ; the greatest captains that ever the earth did carry , are now laid down in the sides of the pit , and their swords broken under their head . armies of ten hundred thousand , a hundred years time have laid them all in their graves , and ended all their contests ; but there is no discharge of this war that shall be concluded betwixt christ and you : it shall become an eternal and most terrible war , which shall be but beginning when time is ended . now peace or war , which of them will ye choose ? dare ye send a charge to christ , and say ye will defie him ? i am afraid there will be two things that many of us shall report to day . first , i am afraid there will be many that will give pharaohs repot to the offer of the great salvation ; and say , who is the lord , that i should obey him ? i tell you who he is , he is glorious in holiness , fearful in praises , doing wonders . o embrace him before he go hence , and give not pharaohs report , lest ye be drowned in the sea of his wrath , whence there shall be no recovery . secondly , i fear there will be many here to day , that will give demas report to this precious offer : i will go and forsake christ , and embrace this present world : o bad exchange ! cursed be he that shall make it ! will ye be of demas humour . i fear there hath been many of that humour of a long time ; but i entreat you once be wise before ye die . i confess that proverb , old fools , are twice fools : i think old men that will not embrace the great salvation , i think ye are triple fools . what wait ye for ? is there any thing can afford you any satisfaction but this great salvation ? now are ye convinced old men , that christ is waiting for your answer , i intreat you before ye go hence , speak your minds what ye think of the great salvation : is it not a lovely salvation ? is it not lovely now ? what say ye to it ? i am to go away , and the offer is to be taken up at this time , and it is hard to say , if ever ye shall have an offer again . i would only say this to you , and be sure of it ; though i should never be a partaker of this great salvation , yet i shall be a witness against you that are not partakers of it . i tell and declare unto you , i shall be a witness against you , if ye embrace not the great salvation ; now old men , are ye perswaded to embrace it ? let me obtest you by the beauty of christ , come and partake of the great salvation , ye that are travelling upon the borders of eternity : now if ye will give no more , give this , will ye go home and think upon it ? i shall not be uncharitable , nor enter to judge your thoughts . i fear there shall be many declared and found guilty amongst us , that we have declared unto heaven we will not embrace the great salvation , but have troden the blood of the son of god under foot . now i entreat you every one of you , ask of your selves if ye be the persons that will presume in your hearts to do so . now i shall leave it with you , let it not be a witness against you : i shall leave it with this ; o come away , old men , young men , old women , and maids ; come and embrace this precious gospel salvation . ye may say , ye bid us come ; but we cannot come : i desire no more of you , but to come with this ; lord i am content to come , but i cannot come : come once to that : for if once ye be content to receive it , it will not be long before ye be able to receive it . now shall christ depart , and will none of you say ye are content to take him , will ye charge your own consciences with this ; 〈◊〉 i content to take chrst and the great salvation ; o blest , blest , blest be he that is the author of this great salvation , and blest be he that gets any of the ends of the cord of the great salvation , that we sink not under the wrath and fury of the lord ! come and embrace this great salvation ; and again i say , come and embrace it ; for what can ye have if ye want it ; and what can ye want if ye have it ; i shall say no more , but close with that word , isa. 62. vers . 21. behold , the lord hath proclaimed to the ends of the world , to those that are far off : what hath he proclaimed , say ye to the daughter of sion , behold thy salvation cometh , behold it cometh ! i say to you that are the ends of the world , salvation is brought hear unto you , stout-hearted and far from righteousness , the great salvation is brought near unto you , and will ye send it away ! oh consider what ye are doing . and to him that can perswade you to embrace the great salvation , we desire to give praise . finis . a continuation of the historical relation of the late general assembly in scotland with an account of the commissions of that assembly, and other particulars concerning the present state of the church in that kingdom. cockburn, john, 1652-1729. 1691 approx. 206 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a33543 wing c4805 estc r2774 12131178 ocm 12131178 54716 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a33543) transcribed from: (early english books online ; image set 54716) images scanned from microfilm: (early english books, 1641-1700 ; 887:7) a continuation of the historical relation of the late general assembly in scotland with an account of the commissions of that assembly, and other particulars concerning the present state of the church in that kingdom. cockburn, john, 1652-1729. 75, [1] p. printed by b. griffin, for samuel keble ..., london : 1691. reproduction of original in union theological seminary library, new york. attributed to john cockburn. cf. nuc pre-1956. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. -general assembly. scotland -church history -17th century. 2003-06 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2003-08 judith siefring sampled and proofread 2003-08 judith siefring text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a continuation of the historical relation of the late general assembly in scotland , with an account of the commissions of that assembly , and other particulars concerning the present state of the church in that kingdom . they know not , neither will they understand ; they walk on in darkness , psal. 82. 5th . licens'd , november 14th . 1691. london : printed by b. griffin , for samuel keble , at the great turk's-head in fleetstreet , over against fetter-lane-end . 1691. a continuation of the historical relation of the late general assembly in scotland , &c. it is in writing as in building , when once a man engageth him self in it , before he hath done he is necessitated to carr●y it on further than what he first thought on . the historical relation of the late general assembly in scotland , was at first extorted from me by the curiosity of a private friend , who afterwards prevailed to have it published : when i yielded to it , i thought my business was done , and expected no further trouble , but now i am made to believe , that there lies an obligation upon me , to continue the history of our presbyterians in scotland , because my former relation hath increased in many a curiosity to understand more and more , of the genius and actings of that party , and because what i have done , will be incompleat if i do not add to it an account of the commission of that assembly , for the south and for the north of scotland . i know that by such enterprises , i expose my self to the malice and aspersions of a party , of whose revenge and calumnies we have frequent instances , but seeing i have already dipt my hand in the affair , i will proceed in it , for what ever prejudice it may be to my self , it may be an advantage to posterity to lay open the errors and miscarriages of those , who , to the destruction of many , have set themselves up as the true lights of the world. the false opinion which the world had of the presbyterian party , has twice been the occasion of shipwrack to the church of scotland , and it may be expected , that the shewing them such as they are , may both prevent it a third time , and also help to recover it for this , for i hope people will not be so mad as to suffer themselves any more , to be led blindly by such guides as they see have not knowledge enough to qualifie them for the office ; and who while they pretend to be the purest part of christians , commit such things as even heathens would scruple at . since the publishing of the historical relation of the general assembly , they have printed the principal acts of the general assembly , with an index or table , of such acts as were not thought fit to be published . by this , the truth of many particulars in my former relation is confirmed , only i find a mistake in one or two acts i made mention of , as also one or two more which were altogether omitted . in the 52d page of the historical relation of the general assembly , it was said that pedagogues , chapla●ns and students , were appointed to own and subscribe the confession of faith , but i find in the first article of that act , intituled , an act approving several overtures , which relates to that matter . that probationers licensed to preach , intrants into the ministry , and all other ministers and elders received into communion with them in church government , are obliged to this , and no mention of pedag●gues , chaplains , and students ; but i am assured , that they were named in the first draught of the act presented to the assembly , and those who informed me , did not advert to the alteration of it , which was caused by the commissioner , who knew that otherwise it would occasion no little disturbance in this country , for as there were many pedagogues and chaplains , who would have refused it , so the families , in which they are , would have been disgusted with the government , if they had been obliged to part with them . again , it was said , page 61. that mr. gilbert rule was joined to mr. alexander pitcairn , for writing an answer to the printed accounts of the persecution of the episcopal clergy , and that the latter had excused himself for not doing it sooner , by the want of due information of matter of fact , but it appears now from the index of their imprinted acts , that this task is wholly committed to mr. gilbert rule : and mr. pit●airn declared lately to one of my acquaintance , that he refused that employment altogether at the assembly , because by some informations that had been sent to 〈◊〉 , he saw these accounts could not be otherwise answered than by justifying of the rabble , which he neither would , nor could do . my authors do not remember , that they heard such free and plain language at the assembly , and certainly it was too remarkable not to be taken notice of● but because mr. pitcairn saith it , i make no doubt but this hath passed in some private committee , where he hath expressed himself so freely upon this head , that they found him too honest and ingenuous for serving their designs , and have thought mr. gilbert rule a fitter tool by far for their purpose . the time of the sitting of a new assembly doth approach , to which he is obliged to give an account of his diligence , and yet nothing of this nature has appeared from him , from which we may conclude , that he finds the task very hard for him , and that he is much puzzled both at once to save his honesty , and to excuse his party . if he be the author of that pamphlet , intituled , a vindication of the church of scotland ( which is an answer to the ten questions about presbyterians ) as is commonly reported and believed , we may easily guess how , and after what manner he is to answer these accounts , viz. first , by an impudent denial of the truth . secondly , by extenuating the sufferings of our clergy , in comparison of what they suffered ; for it 's said there , that all the instances alledged are false , and that any one of many amongst them , suffered more than all the episcopal clergy . his ingenuity in the first , appears from what i have said of mr. pitcairn , who refused to make any reply to these printed accounts , because the information sent to him confirmed the truth of them : and as to the other , tho it were true that they suffered as much , or more , yet that is no reasonable excuse for the present sufferings of the episcopal clergy ; as the common proverb is , two blacks make not a white : nor will it justifie the ills and grievances of the present times , that in former times there were as great and as many . if they had had a due sense of their sufferings , or if they had rightly improved them , this would have prompted them to mercy and compassion . the spirit of christ teacheth us as to bear the cross , when it is on our selves , patiently and chearfully , ●o to prevent it in others , as much as is possible , and when it falls upon them , to ease and relieve them all we can : it maketh men gentle and meek , and to deal tenderly with one another , but it seems they are acted by another spirit , viz. a spirit of bitterness , cruelty , and revenge , which makes them forward to render others miserable , and to take pleasure when they see them afflicted . but it is not true , that either any or all of them suffered so much as the episcopal clergy have in this revolution . indeed , by the act of glasgow , which proved fatal both to church and state , a good many ministers were laid aside , or rather they made a pretext of it to lay themselves aside , thinking by their number to render the government odious , or to oblige it to revoke that act , which required their submission to episcopacy ; but this is nothing comparable to the treatment our ministers met with from the rabble . they were forewarned by the act of glasgow , and had several months allowed them to deliberate upon it , and were suffered , even after the expiring of the term prescribed by that act , to possess their houses , and to take up their stipends ; nay , very many continued still in the exercise of their ministry , and were con●ived at by the government till the year 1683. and a great many also of those , who were actually turned out , were again indulged by the clemency of the king and government , to go to other parishes , which was the occasion of a schism among them , for they who had not the benefit of the indulgence , envied them who had it , and divided from them , and uttered bitter words against them , which obliged them to make a vindication of themselves in a book , intituled , a review of the history of the indulgence ; but the treatment of our ministers was summary , and the proceedings against them very cruel and severe . the rabble surprised them , assaulted them in the night , allowed them not the least respite , but barbarously thrust them , their wives and children , instantly out of doors . nor had they time given them to dispose of their goods , to gather in their debts , or provide necessary sustenance for themselves and families : so , many who might have otherwise lived well enough , are at present in a starving condition , and are necessitated to receive alms , that they and their families may not quite perish . besides , some have sustained the loss of their wives , others of their children , and some of both , occasioned by the inhumane usage of the rabble . and whatever the episcopal clergy have suffered at this time , they have suffered meerly upon the account of episcopacy , whereas in the late times , none ever suffered meerly upon the account of presbytery . see sir geo. mackenzie's defence of the reign of king charles the 2d . some of them indeed were hanged , as king , and kid , and two or three more , very deservedly , because they were guilty of sedition and rebellion against the government . there was never any severity shewed towards them , till they were found ploting , and then indeed the security of the government did oblige our rulers to have a strict eye over them , and by all means to curb them . and what government would not be severe to men of their principles , who hold it lawful to deth●one and kill kings , and to murder those imployed by them , if they do not act agreeably to their minds ; and who have put those principles in practise as often as they had occasion ? the acts which were omitted were , first , that whereby john blair was elected to be agent for the church . this person serveth the kirk as the kings sollicitor serveth the state ; he conveyeth the orders of the general assembly and commission , to particular presbyteries and synods ; pursueth all the causes wherein the kirk is concerned ; and that the civil authority may assist that of the kirk , he takes out letters of summons from the council against such as contravene , and refuse obedience to their acts : nay , in his name , some have been charged only 〈◊〉 not complying with the civil government . this the sollicitor takes ill , and considereth it as an encroachment on his office , which hath made him put a stop to some of the letters of summons that were thus issued out ; but if presbytery prosper , the sollicitor may come to pay for this , and be made sensible that their agent is his equal , if not his superiour , for they will not acknowledge their power subordinate to that of kings . it 's allowable enough in the agent to assume a part of the sollicitors office , when his masters taken upon them to manage and direct the supreme civil power it self . in the reigns of k. charles and k. iames , the laws sometimes put ministers on the invidious imployment of giving up lists of dissinters and dis●ffected persons within their parishes , for which the presbyterians accused them , as having a persecuting spirit ; but let it now be considered , who may most truly be charged with it , whether the episcopal party , who did what they did with great reluctancy , by force and compulsion of the law , and who , as is well known , endeavoured to save all they could , or the present presbyterians , who willingly , and without law , dela●e and accuse such as they think obnoxious to the government ; and who have established an office , and installed a person in it , on purpose to search out such as might be thought guilty , and who at their instigation has caused summon and charge several , whom the government conni●ed at and passed over ; but this is conform to the fourth article of the solemn league and covenant , which binds every man to be a spy and an informer , even against his dearest friends , and nearest relations . another thing passed over , is a declaration of the moderator , that this assembly would depose no incumbent , simply for their iudgment anent the government of the church , nor urge re-ordination upon them . i do not remember to have heard of this before , and now we have it only in the table of their unprinted acts. if this had been set down at length , we could have understood it better , and that it has not been fully printed , but hudled obscurely in amongst the unprinted acts , which few read over , makes me suspect that there is some trick in it . when the moderator made this declaration , it was then , as it seems , designed to shew their moderation , and seeing they would not have it known to all men , it is a sign that they are now ashamed of it . however , we may observe , that this 〈◊〉 act of the assembly , but only a declaration of the moderator , which cannot bind synods and presbyteries , for if any objection should be made to them about it , they can easily reply . that he had done it of his own hend , and not by any order of the brethren . an instance of the like treatment we have in mr. lyon of kinghorn , he was suspended by the presbyt●ry of 〈◊〉 , from whom 〈…〉 to the general assembly , which appointed a committ●● ●or ●ons●●●ring his 〈◊〉 ; this committee found nothing material for inflicting such a censure upon him , and therefore gave their advice that he should be reponed , which was done ; but since that time , a synod in fife will have him again laid aside upon the former indictment , telling him , that the private judgment or advice of a particular committe , did not oblige them , seeing the assembly made no act in his favour . ` again , it is said , that they will not depose them simply for their judgment about the government of the church , that is , for this thing only ; but withal , it implies , that this may be one reason , and we see it is often made a principal one , for they lay such stress upon it , that for this cause they set spies on persons actions , and search out all that can be said to render any odious , who differ from them in this matter . it is evident , that persons principles , together with the places which they held , has been the great motive of prosecuting them hitherto ; but what is most remarkable is , that it s said they will not urge re-ordination upon them , for not to urge a thing , certainly imports this much , that they may require it , tho for grave and weighty reasons they will also dispense with it . it was advisedly done to make this only a declaration of the moderator , for it would not probably have passed into an act ; for tho there be none other in the world , who call in question the lawfulness and validity of episcopal ordination ( boxter himself believed it so necessary , that he would needs be ordained by a bishop ( if i remember aright 't was bishop hall ) after he had received the ordination of presbyters ) yet the most of them at present , carry things so high , as to deny the lawfulness of it , and there are some instances of re-ordination in the former times of presbytery ; so little do they regard the ordination and ministerial authority of episcopal men , that it has been declared frequently in their sermons , that all the time of episcopacy , people have been without a ministry , and without sacraments . some two or three years ago , there was one who preached up this doctrine so warmly , in and about the lead-mines of hopton , that , as was reported , he prevail'd with many to suffer themselves to be re-baptized , and re-married , and had twelve pence from each of them for so doing . and one mr. cassine in fife , when he was admitting elders in the kirk of flisk , caused them before the congregation , to renounce their baptism , and all the sacraments and ordinances , which they had received from curates , as he called episcopal ministers by way of contempt . this is so true , that the heritors and parishioners of abdie , did upon this very head protest against mr. cassine , his coming amongst them ; but notwithstanding this , the presbytery of couper admitted him , so that it seems they have not look'd upon that as any fault or errour . now what jugling and hypocrisie is it ? how do they play at fast , and loose with us , when sometime they tell us , that they will make no difference on the accounts of mens judgments , and sentiments , about matters of government ; and yet never check or censure such gross and wild extravagancies ; nay , so far from it , as to encourage such as are guilty of them , and to be forward to settle them in churches , while others more moderate are slighted and neglected : as mr. alexander orrok , who ( as all that know him say ) has more sense and learning than the most of them ; and yet , for all the vacancies , they have never bestowed one church upon him . and they joyned with mr. rymer , to keep him out of st. andrews , to which he had a call , from the presbyterian party there , and where he himself desired to be : and all this , because he is somewhat moderate , as to the distinguishing principles , and entertains some favourable sentiments of many of the episcopal clergy . and as they do not encourage their own , unless they be rigid and severe about their modell of government , and discipline ; so they give all discouragement to such as have served under episcopacy , but are willing to submit to presbytery , and to live peaceably with them , mr. william hamilton , offered himself with such submission , that they had no shadow of excuse , for refusing to admit him into their communion ; but they deny him all other kindness and favour , they neither offer to repone him to either of the churches out of which he was rabled , nor do they encourage any call to any other ; for they have so concerted it among themselves , as that none shall invite him to preach , or any wise imploy him . he had lately an invitation to serve the cure at curry , in the absence of another mr. hamilton , who is settled minister there ; at first the presbytery of edenburgh agreed to it , but afterwards mr. hugh kemedy revoked the order , and dashed it out of the minuits of the presbytery with his own hand . he had also another call to the kirk and parish of lauder , subscribed by the magistrates of the town , and the most of the heritors and parishoners ; which when he presented to the presbytery they rejected it , and preferred another made by five weavers . we have another late instance of their want of moderation towards these , who differ from them , in point of church government , which if it do not expresly contradict the abovementioned declaration of the moderator of the assembly : yet , it clearly sheweth , that the inferiour judicatures of synods and presbyters are not of that mind , nor , resolved to bind themselves up to these measures . mr. iohn miller a licentia●e under episcopacy , who lived with that reverend and good man mr. laurence charters , and sometimes officiated for him , when he was under any bodily indisposition . this person was no ways scandalous , nor had he maleversed in any manner , nor was any crime or fault objected to him ; yet the presbytery of hadington did prohibite him to preach any more within their bounds . and tho he has at divers times , addressed to them for a licence to preach , at such times only , when mr. charters sickness and infirmity disabled him for that exercise : nevertheless , they peremptorly refused it , and do continue the former restraint , meerly because after conference , they do find him not such a 〈…〉 presbyterian as themselves , as is manifest from the final 〈◊〉 , which he had from the moderator of the presbytery in present●a , which was as follows . for as much as your answer is the same that it was the last day , and after further deliberation , you seem to be more confirmed in it , and are not clear simply to say , that you wish the conti●ance of the present church government , and to declare your approbation of it , and y●ur preference of it to all others , we do think fit to continue the restraint formerly laid upon you by the presbytery . whilst i am shewing my own omissions , i may be excused if i give an account of an omission of the clerk or recorder of the assembly : who had forgot to set down an act said to be made by them , either amongst the printed acts , or in the list of the unprinted ones ; and i confess , for his excuse that i cannot meet with any person , who remembers to have heard it once mentioned in the assembly : so that we owe the knowledge thereof , only to the presbytery of dalkeith , who lately declared it , upon this occasion . they sent one or two of their number sometime ago , to the parish of inverask , which lyeth within four miles of edinburgh ; to entreat them to choose a minister ; and because this people unanimously shewed their aversion to a presbyterian ( for of three or four thousand in that parish , there are only some twenty , or thirty that incline to that party ) therefore there was a promise made them , that if they made choice of any good or pious man , who would submit to the civil government , he should be accepted of , whether he were a presbyterian or episcopal ; whether the person who promised this , spoke ingenuously his own sentiments , or the mind of his brethren ; whether it was said only to dispose the people to be more favourably enclined towards the presbytery of dalkeith , or because they saw it impossible to to get their consent to a presbyterian minister , i shall not enquire . but the parish laid hold on this promise , and accordingly did commissionate some of their number to wait upon the presbytery of dalkeith , with a list of seven or eight persons , episcopal ministers , who had submitted to the civil government , and to entreat their allowance , for their preaching to them , according to the promise which was made that such of them as pleased the parish best might be called to be their , ministers . when this was first proposed , the moderator huffed and grew angry , and asked , if they came to abuse and reproach the brethren ? the gentlemen replyed , they designed not to abuse any ; that what they alledged was true , and they were ready to prove it , or they would appeal to the persons themselves , who had said it . then the moderator told them , that if any brother had said or promised so , he had done it rashly of his own head , and would receive a reprimand from the presbytery for it , that the presbytery could allow of no such thing for there was an act of the , assembly forbiding episcopal incumbents to preach out of their own churches , or people to give them a call . so under the shadow of this invisible act , and , in all appearance , of their own devising , they shifted the promise made to the parish of inverask . it was said at that time , that there was no such act in all the history of the assembly : to which it was replyed , that if it was not printed , it would be printed very shortly , which i have done , lest the honest man should fail in his word . before i leave their acts , it will be fit to take notice of the reasons of an act , which was mentioned in the historical relation of the assembly viz. an act which prohibiteth private use and administration of the sacraments , on any account whatsoever . the reasons of this act are worthy to be remarked . the first of them is , that by the authority of this church , in her former assemblies , the private use of them hath been condemned : which brings to my remembrance the character , that the reverend and pious bishop leighton , was wont to give of the presbyterians , viz. that they made themselves the standard of opinions and practices , and never looked either abroad into the world , to see what others were doing , nor yet back into the former times , to observe what might be warranted or recommended by antiquity ; and as by this means , they become singular in many things , so in the point in hand , they differ from all other churches in the world. all the reformed churches abroad allow the use of the lords supper to sick and dying persons , which they have peremptorily prohibited ; as there was nothing more ordinary in the primitive times , which might be made appear from several instances . it was from this practice , that it received the name of viaticum ; and seeing our blessed lord did institute this holy sacrament , for the commemorating his death , and for the conveying the blessed effects of it , to strengthen our faith and hope , and to assure us of the pardon of our sins , and of a victory over death and hell , through our lord jesus christ : it may be truly thought great cruelty , to deny this sensible consort to sick and dying persons ; because they stand most in need of it ; for then it is they have the deepest sense of their sins , and the greatest fears of death and its consequences . the other reason given by them for this prohibition , is that by allowing the private use of the sacraments in pretended cases of necessity ; the superstitious opinion is nourished , that they are necessary to salvation , not only as commanded duties ; but as means without which salvation cannot be contained . therefore the assembly discharges the administration of the lords supper to sick persons in their houses , and all other use of the same , except in the publick assemblies of the church ; and also do discharge the administration of baptism in private ; that is , in any place , or at any time , when the congregation is not orderly called together , to wait on the dispensing of the word . in which we may take notice of these particulars . first , that they deny the comfort and benefit of christ's own ordinances to some , because others entertain wrong notions of them , which may be more safely removed by publick and private instruction . secondly that they restrain the use of christs ordinances , to times and places without any divine warrant , for the same ; and yet mr. rule hath laid it down as a principal ( representation of the presbyterian government , page 2. ) that christ as head of the church hath given forth laws , by which the affairs of the church should be managed ; and hath not left any nomothetick power in the church to make laws , for her self ; her work being to declare and ex●●ute the laws of christ : thirdly that they have no regard to what our lord says , math. 18. 20. where two or three are gathered together in my name , there will i be amongst them ; otherwise they would not prohibit the private administration of the sacraments in cases of necessity and great conveniency ; in which they use only to be desired ; and even then they were never wont to be administred , but in the presence of a greater number than that our saviour speaks of . fourthly , this act of theirs about baptism proceeds from a mistake of math. 28. 19 : as if thereby teaching or preaching , were appointed to go before baptizing ; whereas the word in the original signifies not to preach ; but to make disciples ; and if their sense were true , none ought to be baptized , but such as were first taught ; and consequently infants ought not to be baptized at all , because incapable of being taught . fifthly we may gather hence , their wrong notion of p●eaching and dispensing the word , as they call it : for as baptism was never used to be administred , even in private , among us in scotland , without the word , that is , without some previous discourse of the nature of the sacrament , of the covenant of grace , of our redemption through jesus christ , and other points per●inent to that occasion , so their prohibiting the administration of baptism , without the dispensing of the word , ( which is done with respect to the practice of the episcopal clergy ) clearly shews , that they do not think the gospel is preached , or the word dispensed , but when one takes a text , divides it , raises doctrines and uses from it , and runs 〈◊〉 into firstlys , secondlys , and thirdlys , until they come to twelf●hly and twentiethly beloved . finally tho the stream of this act runs 〈◊〉 as if the sacraments could not in any case be lawfully or duly administred in private , yet in the conclusion it is said that this be carefully observed , when and wherever , the lord giveth his people peace , liberty , and opportunity for their publick assemblies ; which is added , to prevent the casting their own practices in their teeth , and to justifie their private administrations , if they shall happen to be reduced to the state , in which they were before this revolution ; for they are pretty dextrous at binding and loosing themselves . and it is further to be observed , that when they want peace and liberty , it is happier for their children ; for then they may have the benefit of baptism in any place and at any time ; whereas now they suffer them to die without it , unless they can wait their leisure in the publick assemblies , which falls out but once a week , except it be in some cities . i must not let pass , how they have recorded the dissolving of the assembly , and the appointing of another . as was said in the former relation , both these were done by the commissioner in the kings name , to which at the time they submitted ; but yet they intended so to record it , as if the same had been done by the simple authority of the assembly it self ; for they had it thus . this assembly thought fit to dissolve it self , and to call another ; which when it was read , the commissioner found fault with it , and desired , that it might be said , that he in his majesties name had done it , to whom the moderator replyed , your grace needs not be offended ; these things are but words , and we will not stand upon them : but the commissioner pressing a change of the first form ; they have at last worded it thus . this assembly being dissolved , and the next general assembly appointed to be held at edinburgh the first day of november next to come , the members were dismissed with prayer , neither did this please the commissioner , but they would not make any express mention of the kings authority or of the commissioner representing him , lest it should prove an ill president . they were careful to leave nothing upon record , that might make against the soveraign supremacy , which they claim . this being all that is needful to be added to the former relation of the general assembly , i therefore proceed to give an account of what has passed since , and to shew the effects and consequences of the measures laid down in the assembly for the establishing and securing the presbyterian government . to keep the order of time ; the first thing to be taken notice of , is the synod of lothian and twedal , which sate down at edinburgh on tuesday the second of december , mr. areskin , who preached in the trone church of edinburgh , was chosen moderator of it ; in that synod there was an early proof , that either moderation was not seriously recommended by the assembly , to the particular synods and presbyteries , or that they had no disposition to obey : for mr. alexander heriot minister of dalkeith , being referred to this synod by the general assembly , they were so far from redressing him , that instead of relaxing him from the sentence of suspension , pronounced by the presbytery of dalkeith ; they added to it the sentence of deposition and deprivation . they concluded the affair without calling upon him , or hearing his defences , and his first appearance was to hear himself deposed after the formality of reading his libel or indictment . mr. heriot was much surprised with this method and manner of proceeding , and complained of it : he told them , there was nothing more unjust than to condemn a man unheard , to let his parties and enemies ( meaning the presbytery of dalkeith , and particularly mr. calderwood there ) sit his judges , and to refuse him the liberty of vindicating himself , and of clearing his innocence ; he shewed them , that the libel or indictment , upon which they were going to pronounce sentence , differed from that which was given to himself , which was not fair dealing ; that a double of the particulars , which were added , should have been delivered to him , and time allowed him to answer them ; but all these things availed nothing ; for they were resolved to have him out per fas & nefas : but having told them , that as the only gross thing laid to his charge was the dancing about bonfires , october , 14 th . 1688. so it was evident , that he was charged with this falsly and maliciously ; and that if any had sworn it , they were perjured ; for the 14 th . of october in the year 1688 , happned to be a lords day , on which there never were any bonfires , upon the hearing of this the synod was surprised , and kept silence for a while , and sta●ed one upon another in the face ; but at last mr. areskin the moderator answered , that the thing had been proven by deposition of witness ; that if there was any errour or mistake , it lay at the witnesses door , and if they had sworn falsly , let them , said he , look to that , we are not to blame for it ; you may seek reparation from them : but in the me●n time they refused to tell him , who the witnesses were , that he might prosecute them ; yet the starting of this made them delay the depriving him at that time , until they should try , whether he would willingly dimit his charge ; and for that end they appointed some of their number , both laicks and ministers , to wait upon him and confer with him . they told him that the church of dalkeith was a conspicuous place , and the presbytery seat ; and therefore they could not suffer it to be in the possession of one of his circumstances , that is , of one who had served under episcopacy ; but if he would dimit , they would pass from the libel and recommend him to some other vacant church , which he peremptorily refused , because he thought a voluntary dimission seemed to infer an acknowledgement of the guilt ; therefore the next day they overcame all difficulties , and formally deposed him , thereby shewing , that they would commit the greatest injustice , and betray the g●ossest partiality , rather than not obtain what they would be at . and therefore in respect to justice and equity , all the members of that synod , who consented to the sentence of deposition against mr. heriot , o●ght to be exauctorated and declared for ever incapable , and ought to have some stigma of infamy fixt upon them . this one instance might make the whole party bl●sh , if they were capable of blushing at any thing : but as the scots proverb is , shame is passed the shed of their hair . mr. heriot being so much injured , by this synod ; appealed from it , to the first lawful g●neral assembly , and in the mean time to their majesties protection , for justice and relief , and in pursuit of this appeal , he addressed to the lords of the privy council , intreating their lordships to right him , and 〈◊〉 all further proc●dure against him , as appears from the information anne●ed to the historical relation of the general assembly ; but the council were unwilling to meddle with the kirk , for fear of clashing together ; to examin what they had done , and to oblige them to alter or revoke the sentence was to assume th● supremacy abolished in parliament , which was not rashly to be attempted ; wherefore all that the council did for him , was to pass an act for delivering up the depositions of the witnesses , and for recognizing the affair in the next synod ; neither of which has yet been done : both the witnesses names and their depositions are still concealed and kept up from mr. heriot . and as if he had been justly and legally deposed , they have proceeded to plant another , in the church of dalkeith , notwithstanding both he himself , and almost all the heritors and parishoners protested against it . some of the heriters and parishoners in name of the rest , went to the presbytery , and desired them to consider , that mr. heriot's affair was still depending , and his appeal not discussed , so that they could not admit of another minister , and as they thought themselves obliged to own mr. heriot , as their lawful pastor , whom they knew to be innocent and greatly injured ; so they objected against mr. mean ( so the old man is called , whom they have put into the church of dalkeith ) and shewed that he had not the call and consent of the people ; for they had almost all of them declared against him ; and to prove this , they produced a paper under their hand to this purpose . after this they went to mr. mean himself , and repeated the same to him , who answered , that their prejudice against him was groundless , that he was misrepresented as a very severe and rigid man , but he would prove otherwise ; for such as came and heard him , should be welcome , and they who did withdraw should be let alone , and have their liberty to go whither they pleased : so to facilitate his entry , he gave smooth words , and dissembled both his own temper , and the spirit and genius of his party . but tho his discourse shewed , that he desired to be settled at dalkeith , upon any terms and conditions , because it was a good and convenient living , yet at his admission , he professed publickly , a great reluctancy and aversion to it , and that it was meer constraint that made him accept of the charge . this was so gross , that several who were present , could not hear it with patience , but at the very time exclaimed , and charged him with impudence , hypocrisie , and mocking of god ; for it was well known , that he had for a long time a great desire to that place , and himself knew , that he got it against the will and inclinations of the people ( a very few excepted ) . if this be not intrusion , i know not what may be called so . the next thing which falls under our consideration , is the observation of the fast , appointed by the assembly ; the act and reasons for this , which was enjoined to be read by all the ministers in kirks and meeting-houses , and the civil sanction enforcing it , were published with the historical relation of the general assembly . this fast was long and much discoursed of before the day of keeping it . they who smell political designs , in all the presbyterian fasts , said , that the intent of it was not to pay devotion to god , or to conciliate his favour , by a general humiliation , throughout the kingdom , as was pretended , but that it was a contrivance to ruine the interest of the episcopal clergy , that those who should observe it , might be look'd upon as men of no conscience , and that whosoever should slight it , might become obnoxious to the censure of the government . a gentleman told me , that some time before the sitting of the assembly , he and some others were pleading for the minister of that parish , whom they designed to turn out , and that when the presbyterian ministers , and lay-elders ( among whom there was a present lord of session ) were deliberating what answer to give , he over-heard one say , we may grant the gentlemen their request at this time , for the assembly is to sit shortly , in which there will be an act made , which will turn out all the curates very easily . the gentleman , at the time , could not understand of what nature that would be , but afterwards , when the fast was enjoyned , he concluded , that was it which was designed to give so severe and universal a blow to the episcopal clergy . it is certain , that something of this nature was designed from the beginning , for as they were resolved not to admit any episcopal minister into communion without some acknowledgment ; so understanding , that enjoyning every one to do pennance in particular , for his defection from the covenant , and complying with prelacy , would be obstructed , therefore they thought a general humiliation would be a fitter expedient , which was equivalent upon the matter . whosoever had read and considered mr. rule 's representation of presbyterian government , might have foreseen this , for in his answer to that objection ( which is the seventh ) that if presbyterians got power , they would force all to make publick repentance who have owned bishops , taken the test , or other oaths which they dislike . he saith , our principle is , that publick scandals ought to be publickly rebuked , yet there are cases , in which the strictness of discipline , in this matter , may , and must be relaxed : as first , when the matter of offence is controverted , and the sinful practise is from the mis-information of the conscience . and secondly , when the fault is universal , and either the w●ole , or the greater part of the church is guilty , and so he concludeth , that a general humiliation of the whole church , may be instead of particular application of censures . the presbyterians gave out , that this fast was a reconciling thing , and that whosoever duly observed it , would be taken in upon very easi● terms ; but the episcopal clergy were mightily offended with it , and nothing gravelled them more than the civil sanction , for they would not have much regarded the act of the assembly , if that had not been added to it , but seeing that was added , they were puzled how to excuse themselves from a contempt of the civil government , if they did not keep the fast , as they found it difficult to keep up their reputation , among the people , with the observation of it , for the people were no less disgusted with it than the clergy , looking upon it as an unchristian act , to impose such a task upon the ministers of the episcopal perswasion ; and on all occasions they plainly said , that none but ●ordid compliers would observe it , for , in truth , the presbyterian fasts are not so taking now , as they were formerly in the reign of the covenant , for it is observed , that mountebanks never thrive so well the second time they set up , in any place , as the first . this time there were several papers emitted , containing reasons why the episcopal clergy would not observe that fast , because they could not own the authority of the assembly that enjoyned it , as a lawful representative of this church ; that by the laws of god and the church , the ministers of the presbyterian perswasion had no right to impose commands upon those of the episcopal , seeing the essential constitution of their government , which is parity , gives them no jurisdiction over the brethren ; and consequently , their acts cannot bind them without their consent , which cannot be p●etended to here , seeing they had no delegates , or representatives in the assembly . it was again argued , that the reasons of the fast were very ambiguous , and not easily understood ; that if by the general defection , and taking of unlawful oaths , they meant the compliance with prelac● , and swearing allegiance , and the test , the episcopal clergy could not profess repentance and humiliation for these , without a horrid profanation of the name of god , while in their consciences they were not convinced of the unlawfulness of these compliances , and that it shewed the little regard the presbyterians had for the sacred offices of religion , to enjoin their observance of this , when they knew what their judgment and sentiments were , as to these things . but amongst all the papers which came abroad on that occasion , there was none more diverting than the burlesque poem on the fast , which one witily called the present state of scotland , for it not only gave a lively picture of the presbyterian party , but also it wittily represented the humours and characters of the several parties within the kingdom , and of many particular persons , so that even those concerned , thought their neighbours part was well done ; however , displeased they might be with their own . when the time of observing the fast drew near , the clergy of the diocess of aberdeen , took occasion to communicate their thoughts together , and found themselves obliged , both in conscience and reputation , not to observe it : those of angus , perth , and some other places , followed their measure ; , so that it was kept by very few in the northern parts . the episcopal clergy in the south , had not such opportunity of meeting , and therefore were not so unanimous , either in their sentiments or practises . some few made no scruple , either of keeping the fast , or of reading the assemblie's reasons for it . some others kept the fast , but would not read the paper appointed by the general assembly , and what perswaded them to this , was a report that the court had given assurance , that they who observed the day should not suffer , tho they had no regard either to the authority or reasons , of the general assembly . and to make this the more probable , there was a paper handed about amongst them , concerted and agreed to ( as was said ) at london , by some bishops and others there , to be read instead of that appointed by the assembly ; i shall set it down , ●ut i know none who made use of it . a copy of a paper , appointed to be read instead of that set forth by the assembly about the fast. forasmuch as a fast is appointed by their majesties most h●nourable privy council , to be observed throughout this kingdom , upon the second thurs●ay of january next , and the great and many crying sins of this nation , and especially the sad d●solation of this poor church , and the common want of zeal , which appears in this land , for the truth and interest of the gospel ; together , with the great intestine divisions and commotions among us , that at once shake both our religion and the civil government , do call aloud to all ranks and degrees of people , seriously to humble themselves before almighty god , and to supplicate his divine majesty , that in the midst of that wrath , which this nation deserves , he may remember mercy , that he may heal the breaches that are made in the walls of his sion , and pour out the spirit of meekness , charity and moderation , upon all men , particularly upon these that serve at his altar . and finally , that he may graciously preserve the sacred persons of king william and queen mary , our dread soveraigns , and prosper them in the defending their kingdoms from the common enemy , that all their subjects may had a quiet and peaceable life under them , in all godliness and h●nesty : therefore you of this parish , hereby are earnestly exhorted to draw near to god , in this his house , upon the foresaid thursday , being the next ensuing , and to come with a holy and religious preparation of soul and bedy , for offering up the sacrifices of broken and contrite hearts and spirits , to the father of mercies , that so his iudgments , that are so hanging over our heads , may be diverted , and by the pious groans and interc●●●ions of our humbled souls , he may , through the mediation of his only son , our redeemer , be prevailed with yet , to make us a blessed people , in the happy continuance of our protestant religion , in settling his church so amongst us , as may most tend for the glory of his name , and for advancing all the great ends of our most holy faith. and lastly , in establishing peace and prosperity , under our most gracious soveraigns , so as both we , and our posterity after us , may reap the comfortable fruits of them . some being perswaded that there were but too many reasons for a fast , and considering too , that there were particular reasons given for this fast , by the assembly , who enjoyned it , which were in every bodies hands , therefore they thought themselves obliged , not only to observe a fast , but also to take notice of these reasons , and so they read the assemblies paper , and commented upon it , and by an excess of charity , made the assembly speak what they ought to have done , rather than what they actually did . the ministers of east lothian , and , i suppose , some from the mers , met at haddington , the week before the fast , to take joynt measures for the observation of it : it was soon agreed to , that they could neither in reputation nor conscience observe it , as it was enjoyned by the assembly , and therefore it was first resolved to do it with a protestation ; accordingly the following protestation was composed , which each of them was to take a copy of , and to read it from the pulpit , both on sunday , at the intimation of the fast , and on thursday , the eighth of ianuary , which was the day appointed . a copy of a protestation , which some ministers offered to make , at the intimation of the fast , that was kept upon the 8th . of january 91. if some of their brethren of the presbytery , where they have their residence , would have joyned with them in it . whereas their majesties most honourable privy council , by their act and proclamation , of the date november 21 — 90 , hath ratified and approven an act of the general assembly , of the date november 12. that same year , appointing a solemn national fast and humiliation to be observed in all the churches and meeting-houses within this kingdom , the 2d . thursday of this instant . we declare , that we judge our selves obliged to give obedience to the foresaid act of council , in so far as that is consistent with good conscience , and the duty we owe to god and his truth ; and that we are most desirous to joyn with all others within this nation , in the publick and solemn confession of our sins , deprecating the wrath of god , and supplicating for his mercy , and in all the other pious and religious exercises , proper for that day of humiliation and fasting . but being that there are several causes and reasons expressed and specified in the said act of the general assembly , which do manifestly contradict our principles and opinions , and some things affirmed and asserted , irreconcileable to truth and charity , and other christian duties ; and lest our observance of that fast , should be interpreted the homologating of these , or a sordid or deceitful compliance against our consciences , we judge ourselves bound to declare , as hereby we do declare , that we intimate and publish this fast , and will observe it , for these reasons and causes only that are consistent with our opinions , which we have owned by solemn oaths , and with the charity , and other duties , incumbent on us , by the laws of the gospel ; and do renounce all grounds , reasons and causes , contrary unto , or inconsistent therewith : and in particular , we do protest 1. that by keeping of this fast , we do not own or acknowledge , the power and authority that the foresaid assembly does arrogate over us , in so far as that is contrary to the word of god , and never heard of in the christian church before this time , to wit , that presbyters should have a power of government and jurisdiction over other presbyters , who are of the same office and degree . 2. we do protest , that we do not approve of these words , that the supremacy was advanced in such a way , and to such a height , as never any christian church acknowledged , being we know , and are ready to prove , that they are false , and being , tho the supremacy is taken away by the law , as unsuitable to the present circumstances of affairs ; yet it is not declared a sinful prerogative of the crown , neither do we esteem it as such . 3. we do protest , that we do not own or assent unto that reason of the fast , that the government of the church was altered , and prelucy , which hath always been grievous to this nation , introduced without the churches consent , and contrary to the standing acts of our national assemblies , &c. being we certainly know , that episcopacy was never more grievous to the nation than presbytery , and that it was settled with the churches consent , in free general assemblies , after the reformation , and was afterward received and submitted to , by the church , in free meetings and assemblies : and , in particular , we do assert , that the assembly held at glasgow 1610. which established and settled episcopacy , was as lawfully convocated , and of as undoubted authority , as the assembly held at glasgow 1638. which turned it out ; as also that episcopacy was restored by a lawful parliament , an. 1661. and approved by the subsequent actings of the church , in so far as that was necessary , in referenc● to a government , formerly settled by acts of parliament , and assemblies of more unquestionable authority , than any that had abolished the same . 4. we do protest , that we do not approve of these words , that prelacy was introduced contrary to the standing acts of our national assemblies , being it doth imply , that the king and parliament canno● make any law , anent the external government and polity of the church , if contrary to any act of a general assembly ; which is to give an absolute and uncontroulable power to church men , and is inconsistent with the undoubted right and power the state hath for reforming abuses in the administration of church-government and discipline , and disposing of that as may best serve the ends of religion , and the peace of the kingdom . 5. we do protest , that we do not approve of these words : an● yet , nevertheless , of the then standing ministry of scotland , many ●did suddenly and readily comply with that alteration of the government , some out of pride and covetousness , or men pleasing , some through infirmity and weakness , or fear of man , and want of courage and zeal for god , many faithful ministers were thereupon cast out , and many insufficient and scandalous thrust into in their charges , &c. for these do necessarily imply the divine right of presbyterian government , that ●no humane authority can alter it , and that submission unto , or compliance with any other is sinful ; and that submission to episcopacy restored , an. 1662. did proceed from vitious causes ; as also they do imply an uncharitable censure of many faithful ministers , as men pleasers , wanting courage and zeal for god , and the like , which we think very opposite to the temper and disposition wherewith the duties of fasting and humiliation should be performed . 6. we do protest that we do not approve of these words , that there hath been under the late prelacy a great decay of piety , so that it was enough to make a man be nick named a phanatick , if he did not run to the same excess of riot with others ; for tho we do grant there hath been much impiety under the late prelacy , and do mourn for it , yet we do affirm , that it abounded as much under presbytery , and it is not agreeable to the sincerity of our confessions , on a day of solemn humiliation , or at any time , to be partial in the rehearsal of our sins , or to distinguish our selves from others , as if we were more righteous , and to confine religion and godliness to a party . 7. we do protest , that we do not approve of that reason of the fast , that the nation hath been guilty of breaking their oaths , and imposing and taking ungodly and unlawful oaths and bonds , &c. in so far as these may signifie the oaths of allegiance , supremacy , and the test , which oaths , as we swore in judgment , righteousness , and truth , so we do still acknowledge the equity and obligation of them . 8. we cannot approve of that reason of the fast , the wonted care and religious sanctifying of the lords day is gone , &c. and of that petition we are required to send up unto god , that the preaching of the word , and dispencing of the sacraments , may be accompanied with the wonted presence , power , and blessing of the spirit of the lord : in so far as they may imply , that the power of the word and sacraments is restrained and true godliness decayed under episcopacy , and that they abounded under presbytery ; which is to make the life of religion depend upon opinions and outward forms of government , or to have the persons of men in admiration , and favours of that spiritual and pha●isaical pride , which will render all our solemn humiliations hateful to god. 9. we do protest , that these words , we have sinned notwithstanding of promises and solemn vowing and covenanting with god to the contrary , are not understood by us with any reference to the solemn league and covenant , which some do apprehend to be the meaning of the general assembly . all these and the like reasons and causes of the fast , tho not here exprest , that are inconsistent with our declared opinions are renounced and disowned by us . and we do protest , that our observance of this fast shall not be interpreted as the approving and homologating any of these ; and we do desire and intreat all that are of the same principles with us , as they will avoid the sin of hypocrisie and mocking of god , and would be accepted of him , that they carefully separate betwixt these grounds and reasons of the fast , that are agreeable to , and these that are contrary to their duty and good conscience , and that they joyn with us in this our protestation , openly owning and declaring their judgment anent the same : we do also earnestly exhort all , in the love and fear of god , that laying aside all prejudices , malice , uncharitableness , and indiscreet and irregular zeal , lying , and slandering ; that they may unite together in confessing the sins they are guilty of ; and humble themselves in the sight of god , for their sins , and the sins of their fore fathers , without any partial respect to the opinion , that hath occasioned some divisions and differences in present and former times ; and that they send up their fervent prayers to almighty god , that he would be pleased to bestow , of his grace and spirit upon all orders and ranks of people , that they may live as becomes the gospel , and shew forth the praises of him , who has called them from darkness to his marvellous light ; and in particular that they would pray , that it may please our most merciful father , to inspire all the members of his church , with the meek and loving spirit of our blessed lord and saviour jesus christ , and that every one may seek after these things that make for peace , and whereby they may edifie one another ; that there may be a mutual forbearance of one another , as to the opinions anent the government of the church , which hath occasioned so much disquiet and disorder to this church and kingdom ; and that none be forced or tempted to declare or do against their consciences , and that amidst the differences of opinions , there may be a chearful concurrence , in all things that have a respect unto the glory of god , and the advancement of true godliness . finally we do exhort all ( as we our selves do resolve by divine assistance ) religiously and devoutly to observe the fast for all these ends and purposes , and in the manner specified in the act of the general assembly , in so far as that is consistent with this our protestation , and is allowable by the laws of the gospel . but upon second thoughts , it was concluded , that the protestation might give greater offence than the total neglect of the fast , and so at last it was agreed , that none should observe the fast in any wise . but one mr. d. who was not present , being advised , that it was safest to make some observation of it , that he might not be singular , he prevailed with the minister of haddington , and one or two more , to break off from that general resolution , and to keep the fast with him . in edinburgh it was only observed by mr. wilkie in the tolbooth , and mr. craig in the lady yesters church : but no mans behaviour in this affair was so worthy to be remarked , as that of the reverend mr. charters heretofore professor of divinity in the colledge of edinburgh , and at present minister of dirleton . all who have any acquaintance with him , know that he is a person both of great learning and piety , whose charity prompted him to think all the good of every one that can be reasonably conceived . he was convinced , that there were too many reasons and causes , which called for fasting , mourning , and humiliation , but as he well knew the practices of presbyterians in former times , so it seemed evident to him , that at this time they were endeavouring to carry on their own selfish ends under the colour of religion and had appointed this fast to be a snare , whereby the weak and ignorant might be drawn unawares to own and acknowledge their false and narrow principles , and which might afford a fair opportunity of inflicting ecclesiastical censures and other punishments upon others who would not so sordidly desert their principles , nor debase their former character and profession . he had such an impression of this base dealing , of the scandal and prejudice , which religion suffered by it ; and of the danger , which threatened the best part of the church , that he thought every one obliged to testifie against this act of the assembly , and to do all he could to prevent the peoples being deceived . and because a bare forbearing a fast in his judgment was not a sufficient remonstrance , 〈…〉 to be read the assembly's act and reasons , publickly in the congregation , and afterwards he spoke to the people to this purpose . ye have heard the causes of the fast , as they are represented by the general assembly ; they have recommended it to pastors and others to be serious and sincere in the confession and acknowledgment of their own and the nations transgresions , and to be earnest in the●r supplications for such favours from god , as the present condition and circumstances , in which this and other reformed churches are , do call for . i hope after the hearing of so long a paper , you will have a little further patience , while i sincerely represent to you somethings concerning the sins we are to confess , and the mercies for which we are to supplicate . all who are wise and have a right sense of true religion and christianity , cannot but see , that there hath been a great defection amongst us . this defection hath not been from the truth , or from the fundamental articles of the christian faith , but from the life of god and the power of religion , and from that temper and conversation , which the gospel requires in us , so that i doubt not but we and all good men will joyn with the assembly , in acknowledging the sins and defection of the nation . but whereas the assembly seems to represent episcopacy as a principal and capital point of the defection , and as introductory into further degrees of corruption ; i find my self obliged to declare my sense in this affair upon this ocasion . i do not take my self to be bound to endeavour to justifie the manner of the introduction of episcopacy into this church an. 1662. nor the manner of election and nomination of persons to that office , which was in use among us , nor the legal establishment , nor the laws , by which it was established among us , nor the conduct of those who were in office ; and i will not say but some who were in the office of episcopacy and that complied with that government , might have been in some measure accessary to the corruptions , by their bad example or connivance , and neglect of the true exercise of discipline . but yet i cannot think that the settling of an imparity of the officers of the church , is to be looked upon as a defection , or that it is a thing in it self unlawful , or that it is of it self introductory of the abounding of wickedness and scandals in the church . this i may with the greatest confidence affirm , that religion never flourished more in the world , than it did when and where there was an imparity among the officers of the church and this i know , that some famous protestant churches , do allow episcopacy , and continue till this day under that form of government ; and i am sure that most of the wise , pious , and learned men abroad , tho they live where the goverment is not episcopal , have not such bad thoughts of it as our brethren here have . and whereas they charge many of the then standing ministry with compliance with the alteration of the government . i do not see that the continuance of pastors to serve god and the church under the late settlement , is to be look'd upon as a defection , for which they are to repent ; divers of them having continued to serve in the ministry , neither out of pride , nor covetousness , or fear , or weakness , or want of courage , but out of conscience , and a fear to offend god , by refvsing their service in that station , when there was no insuperable stop , or bar put in their way , as they thought there then was not . and the like may be said of many others , who entred afterwards into the pastoral office , under the the late government . but notwithstanding of what we have said of this matter , we cannot but acknowledge , that there has been a great defection among us . men generally have shaken off the yo●e of christ ; and exprest none of that respect , which we all owe to his laws , and have abandoned themselves to their lusts , and corrupt inclinations , so that iniquities and immoralities of all sorts have abounded , and generally men of all ranks have corrupted their ways . covetousness , fraud , oppression , injustice , sensuality , drunkenness , and divers kinds of uncleannesses , cursing , swearing , atheism , neglect of the worship of god , and other sins , besides these reckoned in this paper have abounded . the assembly acknowledges , that there have been some disorders , among those of their perswasion : which , they say is matter of humiliation , such as , scandalous divisions , injurious reflections against worthy men , and some dangerous principles drunk in . they say , it should be lamented , t●at some of their way , who in the main things did endeavour to maintain their integrity , did not give seasonable and necessary testimony , against the defections and evils of the times , and did not keep a d●e distance from them . if they do mean hereby ( and i know not what else can be understood by it ) that it is to be lamented , that some of their way did not separate from such as complied with the government , but did joyn in worship with them : this will not appear to any others , besides some of themselves , to be matter of lamentation . it is rather matter of lamentation , that so many of them did behave themselves so schismati●ally , and refused to joyn in worship on such slender grounds , with these who were not of the same perswasion with them concerning the government . they seem to appropriate to those of their way , that they endeavo●●ed to keep their integrity in the main things , and that they did own 〈◊〉 , and bear witness against the co●rse of defection ; but i know that not a few amongst those who complyed did endeavour to maintain the integrity of the main things , and did own all the necessary and fundamental truths of the gospel ; and did bear faithful witness against the course of the true and reall defection from truth and righteousness . they confess , as i understand it , that all of whatsoever perswasion , generally do not receive christ , nor imitate him , &c. but , they have passed over many sins of these of their way , which all other people see , whereof some are almost proper to them ; how many of them are proud , fierce , content●lous , turbulent , seditious and ungovernable ; many of them presume to judge and censure , reproach , revile and traduce such as are not of their way , tho magistrates and ministers . not a few seem to place all religion in a zeal for their proper opinions , and in running separate courses from those who are not of their perswasions ; many of them are of a factious , schismatical and uncharitable temper , and have by their bitter and indiscreet zeal , been prompted to such inhumane , barbarous and cruel actions , which have been so much the more scandalouss as being acted under colour and pretence of religion . these and such like should be confessed ingennously , and mourned for : and o that it might please god to make us all sensible how far we have declined from that spirit , and temper , and that behaviour and conversation , which the gospel requires in us , and to dispose us to reform and amend . as to those things for which we are desired to pray , we have all reason heartily to joyn with them . there is only one expression which i have observed , in which i fear they mean , something for which i cannot joyn in prayer with them . the expression is , tha● all the lords people may be of one mind in the lord ; if they mean by it as they should do , that they may all agree in the fundamentals of religion , and may with one mind and one mouth glorifie god , and may live in love , peace and concord together ; and joyntly pursue the attainment of everlasting life : it is a very fit petition , and we are all earnestly to pray for it . but if they mean , we are to pray that all may have the like sentiments with themselves , about the government of the church , and may consider presbyterran government to be of such concern and importance , as themselves take it to be ; i cannot joyn with them in it . that opinion being the source of most of the distractions , which abound among us , and depriving them who hold it , of what they owe to all , who hold the fundamentals of the christian faith , and walk agreeable to the laws of the gospel . it incapacitates them who hold it for performing all offices of love , to these , who are not of their perswasion , and prompts them to behave themselves towards all such as enemies to god and religion ; it makes them look with an evil eye upon these protestant churches , which have not such a model of government , and begets in them , a neglect , dislike , and aversion from these churches . i use not to speak so much of these things in such an auditory , nor had i now spoken of them , if we had been so discreetly dealt with as not to be driven to it . this was said on sunday . on thursday , which was the fast day , he added as follows , this day is set a part for fasting , and humbling our selves under the sense of our sins , and the sins of the church , and nation , of which we are members , and to deprecate the wrath and heavy judgments , which our sins deserve , and to beg mercy from god , &c. and indeed it is evident that we are all highly guilty before god , and have grievously provoked him to wrath , and indignation against us ; we have disobeyed and despised the gospel , and almost universally under the profession of the christian religion , have lived as heathens ; and whereas the gospel teaches us to live righteously , godlily and soberly ; unrighteousness , ungodliness , uncharitableness , and intemperance have abounded among us , it is fit , that we confess these things with grief and sorrow . the assembly in that paper which was read to you the other day , tho they lay open the sins of others , yet are too sparing , in confessing these of their own way . they say among other things , that episcopacy was introduced , many faithful ministers were cast out , and insufficient and scandalous men thrust in on their charges ; but there was not a word in all the paper of not a few faithful pastors cast out by some of their way , in a disorderly and tumultuous manner , they being private persons and without authority . i wish the vacancies they have made may not be supplied by scandalous persons , or such as are weak and insufficient , and destitute of a right sense and understanding of religion . this much may suffice of the behaviour of episcopal men ; as to the presbyterians thems●lves , to be sure , they kept the fast with a great deal of fervour and zeal ; but as if it had been only appointed for confessing the errours of episcopacy , and the sins of episcopal men : they spent the whole day upon this : their sermons and prayers were nothing else , but so many invectives against the episcopal clergy , and the former reigns , which was done partly to satisfie their revenge , because they could do no more at present ; and partly to enflame the peoples rage ; and to render them more keen upon their destruction . only mr. wilkie in the meeting house of the canon-gate , thought he would be too partial , if he should only reckon up the sins of others ; wherefore in the afternoon , he resolved to confess his own sins and the sins of his party , and so he instanced among other peccadillos , their taking an indulgence from a popish king , which was only granted to make way for popish priests and iesuits , who sought the ruine of the protestant religion : we knew this , said he , well enough ; but self interest byassed us : and the same principal of self interest made us guilty of sinful silence ; for all that time , we never preached against popery , fearing that we might lose that liberty , if we did . and none said he , was more guilty than my self ; for mass was said daily at my lugg , and yet i never opened my mouth . indeed these men were very cautious then , and careful to abstain from every thing , that might be supposed to give the least offence ; by which , they shewed that they had their tongues under great command ; for before they were wholly addicted to railing against popery , and every thing , which they fancied to be like it . yet they could tie themselves up instantly , when they apprehended it might do them hurt . this cautiousness was very observeable , one day in mr. geo. iohnson , who preached in the same meeting-house of the cannongate . he had in his prayers unwares , contrary to the concerted measures , let fall these words , o lord confound the land of graven images , which no sooner passed from him , than he instantly checked himself , and with the same breath , cryed out , but o god save our king. thus i have given a full account of the fast , which occasioned as great variety of sentiments and practices , as any one thing that ever was enjoyned . it is evident , that from the beginning of this revolution , the presbyterians have had the turning out of the episcopal clergy wholly in their head , at least , more than any other thing : revenge , as as well as interest and security , prompted them to this , for they concluded it hard , if not impossible , to preserve the interest and reputation of their great diana presbytery , or to oblige people to a superstitious worshipping of this goddess , by which they have their wealth , while there were so many , who thought and taught , that there was no divinity in it ; and consequently , both their craft would be in danger to be set at nought , and their diana should be despised , if these men were not removed from amongst them . and to compass this , they tryed various methods : first , as demetrius raised an uproar in ephesus , against st. paul , so they began with a rabble in the west ▪ and some places of the southern borders , in which they succeeded according to their mind ; for , in a short space of time , they emptied all these churches to the number of about three or four hundred . but this method was only proper for these places , where the ignorant bigots , and partisans of presbytery are , it could not be attempted in other parts of the kingdom , where the people were better instructed , not so rude and barbarous , and who generally were very well pleased with the ministers of the episcopal perswasion , whom they preferred every way , and in all things , to the presbyterian preachers . if it were narrowly examined , it would be found , that even this method , in the west , is no demonstration of a total aversion , in the people there , to the episcopal clergy , as it was given out to be ; for there was not a general insurrection of the parishes of that country , but a certain rabble combined together , and run up and down , thrusting out ministers , the parishes being no less surprised with it than the ministers themselves , and in many places the parishes would have defended the ministers , if either they had been forewarned , or sufficiently armed , to make resistance . but however , they could not gain their point in the rest of the kingdom , by these means , wherefore their only recourse was to the civil authority , which was very favourable to them at the time , so that they resolved to improve the occasion diligently , not knowing how long it would last . here the e. crafurd was very useful to them , for his zeal caused them to search out all that might be attacked upon the head of difference from the civil government , and he held councils for several months together , only for depriving such . oversights , omissions of little formalities , and small escapes , were aggravated as if they had been willful and heinous crimes . the gaining and encouraging compliance with the civil government , was so little studied , that all discouragement was given , that the episcopal party might thereby be incapacitated , and consequently the danger prevented , which the presbyterians feared from their number . there was no place for repentance , nor could second thoughts be of any use , every one was judged by his first resolution ; and if there were but the least flaw in ones compliance , he was dealt with as if he had not offered any compliance at all . by these means a great many more of the episcopal clergy were laid aside , and the presbyterians would have been glad to have had all turned out this way , for then they thought the odium would not lye upon them . but this method failed at last too , for the council became weary of it , as they had reason ; so the next thing resolved on , as was reported , was to procure an act of parliament , for declaring all the churches within the kingdom vacant : the pretence was , that the present incumbents were all obtruded upon the parishes , and therefore it was fit that the people should have their free choice , and be allowed to call ministers suitable to their own inclinations ; but they were advised not to propose this , as that which would be very far from serving their design , because upon calculation it would be found , that most of the parishes within the kingdom would call back their own ministers , or other episcopal ones , for by this time the people were every where shewing their disgust both at presbytery , and the present presbyterians , and by manifold instances it appeared , that neither of them were acceptable to the greater , and better part of the nation . seeing therefore they could work no more by other mens means , the presbyterian clergy resolved to do the work themselves , howsoever invidious it may seem to be , and for this end they got the government of the church , and all ecclesiastical iurisdiction , by act of parliament , put into their own hands . when the covenant was in force , they found good service of itinerant committees or commissions , and they judged it would be of no less use now , to set them up again ; and so , before the rising of the assembly , two were appointed , one for the south , and an other for the north , with full power to visit all ministers , and to purge out of the church such as should be thought insufficient , scandalous , erroneous , or supinely negligent . the names of the persons appointed for these commissions , together with an abstract of their instructions , are set down , page 53 , 54 , and 55. of the hi●●orical relation of the general assembly : the giving them instructions seemed to limit them , but in truth , they have all the power of a general assembly it self , and are so much freer , that they have not one from the king to check and controul them . i shall begin with the committee or commission for the south , which , according to appointment , sate down at edinburgh , the 21st . of ianuary , 91. being the third wednesday of that month. several ministers up and down the country , received citations to appear before them , and among the rest , mr. alexander malcolm , mr. iames hutchison , mr. iohn farqhuar , three ministers of edinburgh ; mr. kay at leith , mr. samuel nimbo minister of collinton , mr. andrew lumsden minister at dudduston , and mr. iohn monro minister at sterline . there was also many others , whose processes had been referred to them , either by the general assembly , or some particular presbyteries . the three ministers of edinburgh , received the citation on saturday , the 10th . of ianuary , betwixt nine and ten a clock at night , which both the ministers , and others , constructed to be done on design to discompose them for preaching the day following . at this very hour also , they sent a summons to dr. robe●●son , minister of the gray-frier-church in edinburgh , who had been sick for a long time , and whom all the city knew to be then in articulo mortis , as indeed he died some few hours after . the tenor of the summons was this , to compeir before the commission , upon the twenty first of january , to be tryed in life and doctrine , and discharge of the duties of the ministerial function , and censured by the said commission as they shall think iust. mr. alexander malcolm , mr. iames hutchison , mr. iohn farqhuar , mr. samuel nimbo , and mr. andrew lumsden , met , and all of them resolved to take the same joint-measures , seeing they were all in the same circumstances . accordingly , on the 21st . day of ianuary , to which they had been cited , mr. iames hutchison presented himself before the commission , and in his own name , and in name of the other four , he desired of the commission a special citation , containing , and expressly naming , their crime or crimes , for which they were to be tryed and censured , the accusers and witnesses names , and a competent time for preparing such defences as were legal and just ; but all this was flatly denied . the next day mr. malcolm compeired and proposed , in his own name , and in the name of his brethren , the same things , and had the same answer , for mr. kennedy , the moderator , said , that the commission was not bound to give an account why they summoned them , nor to tell who were their accusers , nor for what they were accused , or who were to witness against them , but that being cited , they were obliged to answer instantly to what should be asked of them , and if they refused , he told them the commission had power to censure them , and would do it . to which mr. malcolm replied , that it was illegal to summon any super inquirendis , that he and his brethren were not bound either by civil laws , or ecclesiastical cannons , to regard or obey general citations , and that none of them would answer , except they got citations which were special and particular . he added , that they were more unjust than festus , a heathen judge , for he thought it unreasonable to send a prisoner to caesar , and not withal to signifie the crimes laid against him , but ( saith he ) we are here convened before you , and you 'll not tell us for what cause . upon this he was ordered by the moderator to remove . ianuary the 23d , these five ministers , to free themselves of farther trouble from the commission , resolved to disown and decline their authority , and so they sent one mr. french as proctor for them , with the following declaration , which he delivered , and took instruments upon the delivery of it . we under-subscribers , mr. alexander malcolm , james hutchison , john farqhuar , ministers of edinburgh , mr. samuel nimbo minister of collinton , and andrew lumsden minister of duddiston , being continued in the peaceable exercise of our ministerial function , notwithstanding of the alteration of the church-government , by act of parliament , and being under the protection of their present majesties , by our submission and obedience to authority ; and we being , nevertheless , cited to compeir before the commission of the late general assembly , to hear and see the iudgment of the said commission , given anent us , and our session books and records , and to hear and see such tryal taken of our life , doctrine , and discharge of the duties of our function , as the said commission shall think iust. we having all of us , considered the import of the said compeirance , upon the citations given us , do hereby declare , that we have no freedom in our consciences to compeir , or subject our selves , to any tryal whatsoever , before the said commission , and that by reason of our known principles , and former engagements to episcopacy ; and this we own to be our iudgment , with all due deference and submission to authority . in witness whereof , we have subscribed these presents with our hands , at edinburgh , january 21. 1691. sic subscribitur alexander malcolm , james hutchison , john farqhuar , samuel nimbo , andrew lumsden . this being the first declinature from their authority which any had made , therefore the commission resolved to put some severe censure upon it . some proposed immediate deprivation and deposition , others were for excommunication , and , as was said , the first carried it over the last , only by two votes , which was intimated in the several churches the very next lords day . as the commission was censured by some , for their rigid and summar proceedings against these ministers , and never offering to treat with them in any gentle manner , so these five ministers were blamed by others , for their precipitancy in declining the commission ; for it was said , that having so far owned them as to appear before them , and formerly to give up their session books , when they were asked of them , it was no ways agreeable now to give in a declinature : and as their practices were disagreeable and inconsistent , so they had thereby much wronged themselves , for by this means they had occasioned their own deprivation and deposition , whereas , if they had taken an other course , compeired before the commission , and suffered them to accuse and lead probation , as they would have been obliged to do , they might have continued in their offices a longer time and perhaps defeat the commission altogether , because it would have been very hard to have proven any thing , that might have deposed any of them ; and if they had only appealed , when the commission was about to do them some palpable injustice , they then might have expected protection and redress from the civil authority ▪ but these ministers answered thus for themselves , that some of them had never any ways owned the presbyterian government as yet , and others of them but very little , and that that little acknowledgment which they had made , could neither infer that they had renounced their former sentiments about episcopacy , nor yet entirely submitted to presbytery , and that they had good reason to decline or disown the commission , considering the injustice and illegality of their proceedings , which was both contrary to scripture , the canons of the church , and the acts of assemblies , owned by themselves ; for as in scripture it is commanded , first to tell men their faults in private , and not to receive any accusation against an elder of the church , but before two or three witnesses . so by an act of the assembly at perth , march 1. 1596. none ought to be summoned , super inquirendis , without instancing the names of the accusers , and the crimes and faults they are accused of . and by an other act of a general assembly at st. andrews , april 24. 1582. it is appointed that ministers within the kingdom should have forty days allowed them , whereas only ten had been given them . they said further , that they had reason to disown the commission , and to refuse to appear before them , considering how they had treated others , and how partial they were ; that they were not iudges properly , but parties and enemies , who had resolved upon their ruine before ever they met , and , who had not only determined to have them out , quovis modo , but had also assigned their several churches to particular persons , viz. the grayfrier church to mr. gilbert rule , the old church to mr. blair , and the tolbooth church to mr. kirkton , which was indeed commonly talked long before , and it proving true , was a demonstration that there was a laid and formed design of turning out all the ministers of edinburgh , by one means or other , though they themselves were the occasion of the more speedy execution of it . notwithstanding the act and sentence of the commission , these five ministers were resolved to continue the exercise of their ministry , unless they met with violence from a rabble , or that the civil magistrate concurred with the commission . many thought the civil magistrate would not meddle in the matter , and a rabble was not much feared in edinburgh . these who frequented the episcopal churches , were resolved to defend their ministers , if they met with any disturbance , but on saturday and sunday mornings , the provost of edinburgh sent to mr. malcolm , mr. hutchison , and mr. farqhuar , forbidding them , upon the highest peril , to attempt preaching , or to be seen about their churches that day , so they kept their houses ; and the episcopal party being disappointed , came back from the churches both in discontent and rage , and if their temper were as much enclined to tumults , as the presbyterians are , a little matter would have occasioned one that day : and indeed , the provost feared it , and upon the apprehension of it , ordered the captain of the town guards to have all his men together in readiness , for preventing any such thing . all the ministers of edinburgh were now laid aside , either by the council , or the commissions , except mr. wilkie in the tolbooth church , who was also at this time turned out by a cunning trick , which had no parallel then , and indeed none but the presbyterians are capable of giving any ; but if they continue we may come to have enough such instances ; for mr. craig of the cannon gate , his case is much like it , as shall be related afterwards . upon dr. robertson's death , mr. wilkie was appointed by an act of the town council , to go to the gray frier church , to be colleague to mr. hutchison there , because no presbyterian would joyn either , and because by putting them together , they saved a church , for the use of one of their presbyterian ministers ; who keep at as great distance from these that are episcopal , as ever their predccessors the pharisees did from heathens and publicans , whom yet our saviour often preferred to them : when mr. wilkie was advertised of this by two of their numbe● , viz. george hume bailiff , and iames crawford apothecary , sent to him for this end ; he replied , that he would very readily obey the good town , provided his legal right , as one of the ministers of edingburgh , was not thereby prejudged or obstructed : and then it was told him , that he needed not fear that , for there was no design to wrong him , by transplanting him . this was on the 23d . of ianuary , and on the 25th . mr. kirkton was brought to the tolbooth church , and settled minister in it , without the call or consent of the parish , the formality of an edict , or any thing of that nature , usual in the admission of a minister : but while mr. wilkie was thinking to take possession of the gray friers church , the lord provost sends for him , acquainting him , that the commission had appointed mr. david williamson to preach in the gray frier church , for intimating the sentence of deposition against mr. hutchison , wherefore his lordship desired to forbear that day , for mr. david craved both forenoon and afternoon , and he assured him , that he should sustain no prejudice by it , to which mr. wilkie also yeilded , being very desirous to please them , and gain their favour . some other excuse was invented for shifting the next sunday to , and so on for two or three sundays , till mr. wilkie turned impatient at their delayes to settle him in the gray friers church , when he had so easily parted with the tolbooth church : and he was not a little apprehensive of some disingenuous t●i0ck , when it was told him , that they who preached in the gray friers church used to pray for the reverend brother abroad , whom that parish belong'd to : this mr. wilkie concluded was not himself , as indeed it was meant of mr. gilbert rule , who was then in england about the affairs of the kirk . then private entreaties could no more prevail with mr. wilkie , so that they were forced to interpose the authority of the whole town council , to which mr. wilkie only consented , for some two or three dayes , as appears by the following act , given under the town clerks own hand . edinburgh , the 13th . day of february , 1691. the which day the lord provost , bailiffs ▪ council and deacons of crafts , being convened in council , having considered their act , transplanting mr. tho. wilkie from the tolbooth-church to the gray-friers , they do appo●nt some of their number to commune with the said mr. thomas wilkie , and to represent to him , for several weighty considerations , that it is necessary the said mr thomas wilkie should forbear preaching for some lords days , which the said mr. thomas wilkie , in obedience to the councils commands , consented he should forbear preaching for three lords days , only providing the said forbearance do not prejudice his legal title as one of the ministers of edinburgh . extracted by me aeneas mackland . but when pretences and dissimulation could no more be used , it was plainly told him , that the gray frier church was to be otherwise bestowed , notwithstanding he had not only the private promise and assurance of the provost and other magistrates , but also the publick faith of the town council , by an act of theirs dated . ianuary 23 , which was the condition on which he parted with the tolbooth church , tho mr. wilkie might have guessed this from the first time that they desired his forbearance to preach ; and tho he was forewarned by several persons , that a trick was designed him , yet he could not keep himself from being mightily surprised and troubled at this final answer and resolution : the loss of his living vext him , and the manner of taking it away was matter of more vexation , than if it had been done by the formality of a sentence , tho never so unjust . it galled him exceedingly , that he should have been so simple as to trust men of no ingenuity , and that by currying the favour of those , who designed him a cheat , he had suffered himself to be trickt on t of his ministry without citation or process , and while he was under no sentence or censure , neither was accused of any crime or maleversation , which might have deprived him . he made great complaints , but they had no success . the good lord provost and bailiffs excused themselves in that the ministers would not quit the possession they had got , and the ministers on the other hand , told him , that his business was with the magistrates , for they had not meddled with him ; he had not consulted them , when he dimited the tolbooth church , and as they were not to enquire upon what terms he did it , so he could not blame them for taking possession of churches that were vacant . thus betwixt the two he was kept out of his just rights , and all the defence that can be made for it , is , that the presbyterians had now declared open war with the episcopal party , and their allies , and all that had been in confederacy with them : and in war men use not much to regard the points of justice and ingenuity ; if the enemy be defeated and weakened , it is no matter by what means , whether by giving fair and open battle , or by secret ambuscades ; the cities or castles which are once in possession are kept , tho they have been won not by force or generous valour , but by baseness and treachery . after much importunity to silence his clamour , they first proffered him mr. kirtons meeting house , in the castle hill , which he refused , because it was an uncertain thing , and none of the legal churches of the city , to one of which he had an undoubted right . then at last they bestowed on him the lady yesters church , which he has accepted of , and seems to be contented with at present : but it will be found , that they are still befooling him ; for besides that the earl of twedale debates with the good town the right of planning that church , it has no parish annexed to it , and the magistrates of edinburgh , when they find their opportunity , may have many pretences , for the shutting it up again . but it was believed , and not without reason , that the giving this church to mr. wilkie , was done not so much to repair the injury he had received , as to be a pretext for turning out mr. craig and his people , that having no other place to go to , they might find themselves under a kind of necessity , of uniting with the presbyterian congr●gation in the connon-gate . because i have mentioned this case of mr. craig , and that it hath some resemblance to that of mr. wilkie , i will give some short-account of it here , tho it was posterior to the other in time , by several months . this mr. craig is one of the ministers of the cannon-gate , and has had the whole charge of that parish these two or three years , because mr. burnet , the other minister , was deprived by the council . this parish of the cannon-gate had the use of the lady yesters church , from the town of edinburgh , until such time as a new-one of their own should be built . when this new one was finished , which was only in summer last , the presbytery of edinburgh appointed another mr. wilkie , who preached in the meeting-house to take possession of it , and with his elders to choose another minister , as if there had been a total vacancy , never regarding mr. craig's right to be a minister there . mr. craig , and those of the episcopal perswasion in that parish , which are in proportion more than three of four , when they heard this they addressed the presbytery for the maintenance of their rights and priviledges , and receiving no satisfactiun from them , they brought it before the lords of the council , where also the presbyterian party prevailed ; for the council , ratified and approved the orders of the presbytery , and so mr. craig was shuffled out of his right , tho he was willing to submit to presbytery , and to joyn with mr. wilkie the presbyterian , and had condescended not only not to pretend to any priority and preceedency , as the elder minister and possessour , but even also to yield the precedency to mr. wilkie , and to serve only as second minister . mr. craig being thus kept out of the new church of the cannon-gate , resolved to continue preaching in the lady yesters church , and his wonted hearers were also resolved to wait still upon him there ; but that being considered as dangerous to the presbyterian interest in the cannon gate , and a too great occasion of withdrawing the people from mr. wilkie the presbyterian , therefore the magistrates of edinburgh were advised to give the lady yester-church to mr. thomas wilkie , who had been minister of the tolbooth church , by which means mr. craig has no church at all to preach in , and is forced to take refuge in an old chappel , lying near the water-gate , in the foot of the cannon-gate . but to return to the commission of the general assembly , who were busie about their work of purging , the church : great endeavours were used to fix some scandal or other upon mr. iohn monro , minister of sterlin , and mr. kay , minister of south leith , that the commission might , take occasion to deprive them , and by that means , get those two conspicuous churches into their possession ; but both of them appeared for themselves , and defended themselves so shoutly , that the commission could gain no ground . mr. monro upbraided the presbyterian party , to their face , with ingratitude towards him , for he shewed how kind he had been to them in former times ; that some of them he had visited and relieved while they were in prison , and that he had even been instrumental in saving some of them from the gallows ; and yet , for a requital , they were designing not only to deprive him of his livelihood and ministry , but also of his good name , which is dearer to one than his life . when they perceived that sufficient probation could not be laid against him , they tryed to work him up to a voluntary dimission . the chief accuser and leader on of the process , came to him one day , and told him , that if he would dimit , they would pass from the libel , and give an ample declaration of his innocence . this past in private , and being for his reputation , to have some publick and undoubted evidences of the same , he went presently to the commission , and told the moderator the proposal that had been made to him , and made the person to own it publickly before them ; for it was so recent , that he had neither a face to deny it , nor yet time to consider the inconveniency of acknowledging it . and mr. monro says , that this man confess'd before them all , that the libel was not true , and they were only desirous to be rid of mr. monro , that by his removal they might get a minister of their own persu●sions : upon which mr. monro took occasion to reason his case with the commission , and to convince them how much he was injured : but the moderator would not be rash in as●oiling him . anothe● day there fell out a remarkable passage , which shews what an honest witness a presbyterian will make . while mr. monro was pleading his case before the commissi●n , he had a nephew attending him without doors , who fell a discoursing with a countryman , whom he perceived very curious to know what the commission was a doing ; disguising his own sentiments , he asked the countryman , what was his business , he told him he was come in to help away the wicked curates : then the other said the curate of sterlin was presently before the commission , that it would be for the glory of god and good service done to the church to have him out , but that they wanted witnesses ; and so he asked if he would go in and witness against him , to which the fellow replyed , that indeed he knew him not , but for the glory of god and the good of the church he was very ready and willing to do it : just as he was saying this one of the presbyterian ministers passes by , and overhearing it , cryed to the fellow to take heed to himself , for he was amongst his enemies ; and he added that he ought not to witness falsly upon any account , that it might not be thought that they approved of such things . but in truth there are too many instances which prove that the presbyterian clergy look at truth as little as their witnesses that are adduced before them : for they do not receive the exculpation of any episcopal minister so readily and willingly as they do a libel or indictment against them : they mark punctually what has a tendency to render him odious or criminal , but nothing which makes for his vindication , or the clearing of his innocence . so this very commission , having charged mr. key of south-leith with drunkenness ; none of the witnesses could prove it ; and one of them was so far from doing it , that he evidently proved the contrary : upon which mr. hugh kennedy the moderator , bad the clerk write , nihil novit in causa . the witness understanding latin , replyed , sir , how can you say so , for i know very● much of the matter ; i have declared and made it evident to you , that mr. key was not drunk at that time you speak of : upon which another brother rose up and spoke in passion , sir , you were brought hither to witness against your minister , and not to clear him or plead for him . whence it is evident , that it was not the truth they were seeking ; and all the reason they had to conclude mr. key drunk at that time , was , because he had baptized two children in one day , and was at both their entertainments , as if one could not be witness to a feast without running to excess . during the sitting of this commission , the 30 day of ianuary , returned , which is the anniversary of king charles the first 's martyrd●m . the observation of it last year was opposed by the presbyterian clergy , they both refus'd to preach upon the subject matter and argument of the day ; and also to delay the going to sermon till ten a clock , which was desired , that the lords of council and session , and others of the nobility and gentry might come to church more solemnly as the day required . and because they were so strict upon their hours , the only remedy was to keep back the clock , which was made to strike eight only when it was ten by the course of the sun , because that is the ordinary hour of beginning their weekly sermons . it was mr. hugh kennedy's turn to preach , and tho the pulpit and all the rest of the church was hung with black , yet the little old fox came up in a gray cloak , and held forth his hour without touching the occasion directly or indirectly , either in his sermon or prayer : he durst not condemn the thing , because most people in the church knew he was an accessary to it . and i know a gentleman , who made haste to see him in the pulpit , saying , he thought the pulpit should break , or the black fall of while kennedy was in it , as well as the corps used to bleed at the presence of the murtherer . to which it was answered , that miracles were wrought to detect secret and hidden murthers , but not to attest those which were known and transacted in the face of the sun. this year , to get this anniversary duly observed , the court of session was adjourned for that day , and both lords of council and session sent some of their number to wait upon the commission , and to desire that they would appoint one to preach to them a sermon for the day ; sir colin campbel of arbruchell was one of them who was sent after he had delivered the request of the council and session , which all others think in such cases to be equivalent to a command : the moderator said to him , my lord , we are very busie and have much to do , and should not be hindered : and you and the rest all know well enough that it 's not agreeable to our persuasion to keep days . to which it might have been replyed , that none of them make any scruple of keeping days , which bring them in money , for they preach very frankly at the anniversary of george heriot in edinburgh , by which an hundreth marks scots come to the preachers pocket . the commission was so civil as to deliberate about the request : but the result was , that they could not obey it ; which the lords of council and session were highly offended with , as being an affront to their authority ; and therefore sent them word , that unless they did obey them , they would not suffer them to have any other sermon that day . the lord provost had orders to see that their will in this was observed ; who therefore forbad ringing of bells to the ordinary weekly sermon , but forgot to call for the keys of the church doors , so that they caused the trone church to be opened , whither they went and set up mr. shields to preach , which was interpreted a greater contempt of the authority of council and session , than if it had been any other person ; because this mr. shields in a book of his , entituled , the hind let loose , doth expresly defend and justifie the murther of king charles the first , and the assassination of the archbishop of st. andrews . in the beginning of his sermon he said , it may be expected that i should speak something of that man that dyed forty years ago : he either dyed justly or unjustly : if unjustly , it was the better for himself : if justly , we need not trouble our selves more about him . the rest of his sermon was stuffed with invectives against bishops , and the episcopal clergy and the church of england ; and he held forth , that it was very unlawful to keep any confederacy with papists and idolaters . this mr. shields is one of the three cameronians , who addressed to the assembly , as was said before in the historical relation thereof : since that time he hath published a pamphlet , called , an account of the methods and motives of the late union and submission to the assembly : in which all the steps of his and his two brothers proceedings are narrated , and the larger paper published ; which the assembly thought to have suppressed altogether , because it contain'd some reflections on the members of the assembly . when all is considered , the coming in of these cameronians appears a kind of mystery which cannot be well understood , for there seems not to be a true union , but only a kind of truce for present conveniency ; or if there be any union , the condescendence is upon the assembly's side ; so that it may be said , the assembly has turned cameronian : for mr. shi●lds and his two brethren declare , that they have not retracted any thing they said or did formerly ; and as they would not condemn their own principles and practices , so they have laid heavy and grievous things to the charge of those in the assembly , inconsistent with the principles of true covenanted presbyterians ; which , as mr. shields observes , the assembly has not contradicted nor refuted . and as their silence is a tacite confession of their guilty , which they also acknowledge in general terms , in the act and reasons for the fast , so the receiving men into their communion without check or censure , who teach publickly in their sermons , and maintain in their books , tenets , and positions , which are both scandalous to religion , and also destructive of human society : i say this is an evidence that they are of the same mind , and have no abhorrence of such scandalous and pernicious principles , as those men have vented . but though the assembly and mr. shields , mr. linning , and mr. boide have made an agreement , without coming to particulars ▪ or expressing the mutual terms or conditions ; yet the other cameronians refused to patch up a peace so easily ; they require express and particular declarations from the other presbyterians , and desire that what mr. shi●lds and his two brethren did , may be considered as their own private deed , and not the deed of the whole party : and it is said the breach is rather wider than it was before . mr. howston , who now heads the cameronians , refused to submit his call to the kirk of kilsyth , to the presbytery of glasgow ; and when one who was sent from that presbytery to preach there , possessed the pulpit , it 's reported , that he went up to a loft or gallery in the church , and instead of instructing the people , they fell soul upon one another : whatever be of this , it 's certain the parish was divided upon this head , and one part followed the one , and another the other . to such a height is this difference arrived , that it canbe decided by no meaner person than the king ; so that mr. howston went to flanders that king william might interpose his authority for repairing the injury he had received ; and i am told that he not only complained of his own treatment , but also represented to his majesty , that the assembly and other presbyterians took measures that were not good either for church or kingdom . thus , though they will not acknowledge the king to be the head of their kirk , yet they , as well as others , will have recourse to him on occasion . he succeeded so well , that he procured two letters from the king in his behalf , one to the council , another to the presbytery of glasgow : he delivered the first to my lord crawford , and went with the other to glasgow : the presbytery received it ; and to prevent any protestation he might make for their not obeying it , they said to him , that some of the brethren should be appointed to confer with him ; and in the mean time they dissolved the meeting and did nothing . upon this he returned to edinburgh to be redressed by the council ; but when he came there he found that his letter had never been produc'd , and crawford , to whom he had delivered it , had taken journey for london , so that he is still where he was : and by this it appears , that kings recommendations avail but little with some men. this howston has a brother , who also will not unite with our assembly men ; but goes up and down drawing people from them , as they were wont to do from the episcopal ministers : being found in edinburgh , he was shut up in prison , and detained several months ; till of late with difficulty he hath procured his enlargment . so little reason is there to talk of their harmony and union , except it be in the opposition , which both make to the episcopal party , that the cameronians , to distinguish themselves the better from the other presbyterians , have taken up a new name , viz. that of the society ; they do not add , of iesus , lest they should be taken for the disciples of ignatius loyola . those of this sect sometimes begin their meetings at ten or twelve at night , or at the dawning of the morning , and they use to be well armed with swords and staves ; and i 'm told there have been hard blows given betwixt them and the other presbyterians in the southern and western shives , as happened in the late times : so now we may expect variety of sects and opinions , which will ruin religion , as well as disturb the publick peace and quiet . for fanaticism is a spiritual vertigo ; which makes people reel and stagger from side to side , and run about till they fall into atheism and gross impiety . to return to the commissi●n , which sat down again upon wednesday the fifteenth of april : when they were met , sir william leccart the king's sollicitor came and presented to the moderator a letter from the king , which was not received with that respect which was due . the moderator , without rising from his seat , bad him give it in to the clerk , telling him , that there was very much noise of that letter : for indeed it was not only talked of , but also several copies of it were spread up and down both city and country . then the moderator turn'd to the clerk , and said , man take off the scab of the wamb of it , and see what 's within it , for so , as is said , he called the king's seal upon it . this letter was the effect of that address , which those commissionated by the episcopal clergy , who were still in place , made to the king before his going to flanders ; whither also two of them followed him , viz. dr. canaries and mr. lesk , that they might even there negotiate the affairs of their party , and get that stop put to the proccedings of the presbyterians ; which was promised them , but which could not be presently given , because of the king's haste to go beyond seas . this is a true copy of the letter . to the right reverend and our well-beloved ministers and elders , commissioners of the general assembly of the church of our ancient kingdom of scotland . right reverend and well-beloved , we greet you well : whereas there hath been humble application made to us , by several ministers , for themselves and others , who lately served under episcopacy in that our ancient kingdom , we have thought good , as well for the good and advantage of that church , as the publick iustice and welfare of the nation , and the interest of our government , to signifie our pleasure to you , that you make no distinction of men , otherwise well qualified for the ministry , who are willing to join with you , in the acknowledgment of , and submission to the government of church and state , as it is by law now established , though they have formerly conformed to the law introducing episcopacy ; and that ye give them no vexation or disturbance for that cause , or upon that head ; and that in regard many of these ministers are turned out summary , without any sentence or order of law , if such shall be called to be ministers of any congregations , by plurality of heritors and elders , we judge it reasonable that you admit them , where there is no just cause to the contrary , without making any difficulty . whereas some of these ministers complain of severities and hardships by several sentences pronounced against them , we think fit to give you opportunity to review what cases shall be brought before you , that your selves may give such just redresses as the matter requireth , before we take any further notice of these complaints . we will assure you we will protect you , and maintain the government of the church , in that our ancient kingdom , by presbytery , without suffering any invasion to be made upon it : and therefore we will expect ; that you will avoid all occasions of divisions and resentments , and cordially unite with those that will agree with you in the doctrine of the protestant religion , and own the confession of faith , which the law hath established as the standard of the communion of that church . and it is our pleasure , that during our absence out of britain , until we give our further directions , that you proceed to no more process or any other business , and dispose your selves to give out your best means , for healing and reconciling differnces ; and apply your selves to give impartial redresses upon any complaints that shall be offered unto you , against sentences already past , that we be not obliged to give our selves any further trouble thereanent . so we bid you heartily farewel . given at our court in the hague , feb. 13. 1690. and of our reign the third year . sic subscribitur , by his majesty's command , jo. dalrymple . when this letter was read , the anger and displeasure of the brethren was to be seen in their countenances : one said that there was no regard to be had to it , because the king's hand was not at it . another replied , that whether it had come only from the secretary himself , or been sent by the order of the king , there was no reason to take any notice of it , or be concerned with it ; for it proceeded from a mistake and mis-information , as if they had turned out any summarly , without any sentence or order of law , whereas they were conscious of no such thing . it is reported of the moderator , that when the contents of this letter were first imparted to him , he said , if the king had not so many men at his back , he would make two of it : but a person of honour assured me , that when he was speaking to him of it , his answer was , that the king would be as wise to let these matters alone . after much deliberation , it was resolved to write an answer to the king , and to send two of their number to negotiate their affairs with his majesty , and to remove the prejudices he might have conceived against them by false representations . the persons who were thought fit to be sent , were mr. iohn law , and mr. david blair . the letter which they were to carry with them , was but once read publickly ; nor did the moderator suffer any at the time , to propose his judgment about it ; for he said , that there was a private committee appointed for that matter , and so he desired every one to come in apart by himself , and there to declare his mind , what he would have added to it , or taken away from it : which was done either to keep the thing more secret , or that the draught of the letter , which the moderator and other leading men had made , might pass more easily without any change . the king's letter required two things : one was to redress the grievances which the episcopal ministers complained of : the other was , to forbear the proceeding any more against them , so long as the king was absent from britain . they had no mind to grant the first at all ; but in compliance with the last , they thought it convenient to stop a little , that they might not give their adversaries occasion to irritate the king against them , and to withdraw his favour , which was their only present support . the yielding to this , was only a delaying their affairs , till they were better stated , which afterwards might be ea●ily compensated ; and by doing so , they would dispose the king's mind for receiving their defences for what was already done . so leaving all things as they were , the commission was adjourned till the next qarterly sessi●n . but it must not be forgot , that they left particular presbyteries and synods , to act their part in the mean time , for they issued out no order to stop them , neither made they any intimation of the king's letter , or of his will and pleasure therein unto them ; so that when it was objected by any episcopal minister , they still pretended ignorance . this month the synod of lothian and tueddale met at edinburgh , and concluded a monthly fast to be kept for some time : for this end , the secret council was addressed to , that they might ratifie and approve the same by an act : which indeed they did ; but duke hamilton would admit of no other reason for the fast , than that of the present war , and the king's expedition to flanders . this did not a little displease the brethren , who , to delude and amuse the people , and to serve their own particular ends , had heap'd up a number of such reasons , as the assembly gave for the former fast : wherefore , because the council would not accept of , and agree to the act and reasons as they were drawn up by them , they resolved to shew no regard to what the council had done : so at the intimation of this new fast , they did take no notice of the act of council or proclamation published by them ; but enjoyned it in the synod's name and authority , reading to the people the act and reasons of the synod for it . particularly mr. kirkton in the tolbooth church of edinburgh , said , that they ought to look to this paper which came from the synod for their direction , in the end and nature of this fast , and not to that other which was selling up and down the town ; by which he meant the act and proclamation of the council . the earl of crawford and two more of the council were present . one of them said , that the council could not sit with this , nor let it pass without censure ; for their authority was baffled and affronted : but it seems it was found convenient to take no notice of it , lest they should be more baffled and affronted , by medling with these peremptory and stubborn kirk-men , who are like an imperious wife , that will both have all her own will , and a part of her husbands . about the middle of iuly , the commission met again . some few days before , the two ministers they had sent over to flanders , returned , of whose reception by the king , there were various reports : but in answer to that letter which they carried from the commissioners , there came a second letter from the king , which was ordered to be delivered to the two ministers , if they returned before the meeting of the commission : but if they were late a-coming , another was appointed to give it to the commission at its first sitting down . so the night before mr. iames elphinston went with it to mr. iohn law , and mr. david blair , who presented it to the commission the next day , with an account of their negotiation and diligence . a copy of the second letter from the king to the commission of the general assembly . to the right reverend and our well-beloved ministers and elders , commissioners of the general assembly of the church of our ancient kingdom of scotland , w. rex . right reverend and well-beloved , we greet you well . by the letter presented to us from you , by mr. john law , and mr. david blair , ministers , your two commissioners , we do perceive you sufficiently understood our intentions contained in our letter , directed to you from the hague ; and we are well-pleased with what you write , both as to your own unanimous inclinations to redress those , who may be lesed , and to unite with such of the clergy , who have served under episcopacy , and fallen neither under the qualifications of the act of parliament , nor the terms of our letter , and that you are sufficiently instructed by the general assembly to receive them : from all which , we do expect a speedy and happy success ; and that ye will be so frank and charitable in that matter , that we cannot doubt but that there shall be so great a progress made in this union betwixt you , before our return to britain , that we shall then find no cause to continue that stop , which at present we see necessary ; and that neither you , nor any commissioner church-meeting , do meddle in any process or business , that may concern the purging out of the episcopal ministers : and we do not restrain you a● to other matters relative to the church or your selves ; nor did we ever intend to protect any in the ministry , who were truly scandalous , erroneous , or supinely negligent ; and therefore we did propose their subscribing the confession of faith , as the standard of the church-communion , which takes off the suspicion of errour : and as for those who are really scandalous , insufficient , and supinely negligent , if such shall apply , either by themselves or with others , though they were willing to acknowledge our authority , and to join with you , we do not oblige you to receive such ; and in that case where there is just cause , you may proceed to a fair impartial inquiry , in order to their being received in the government of the church , but not in relation to the turning them out of their benefices and ministry : as the act of our parliament has left them to our further orders , we will not doubt of the sincere performance of what you have so fairly promised in your letter , whereby you will best recommend your selves to us , and answer that trust reposed in you , by the act of our parliament . so we bid you heartily farewel . given at our court at aprebrux , the ●● / ●● of june , 1691. and of our reign the third year . by his majesty's command , sic subscribitur , jo. dalrympe . ever since this revolution , the kingdom of scotland has been divided about the government of the church . the episcopal party have been upon the defensive side . first , they studied to preserve the government of episcopacy it self ; and for that end addressed to the parliament , which proved altogether in vain . in the next place , when presbytery was established by act of parliament , the episcopal clergy petitioned for a share of the government of the church , or at least to be secured from the iurisdiction of the presbyterians , who had declared themselves a stated party against them . but neither was this harken'd to . then , as their last refuge , they considered how to save themselves , their personal rights and priviledges , that they might sustain no prejudice , upon the account of their private sentiments and perswasion . and for this cause , they resolved to address king william himself , seeing the applications made to others were so ineffectual : therefore dr. canaries was sent from some of the clergy , on the south-side of tay ; mr. mac gill , and mr. small from angus ; dr. gaider , mr. leisk and mr. fobess from the diocess of aberdeen . this last design succeeded better than any of the former ; for the king thought their request reasonable , and promised them his protection in this matter ; and in both his letters to the commission of the assembly , he required this , as that which was most just and equitable . nay , the refusing it was judged so unreasonable , that it is said , that those presbyterian ministers , who were sent up from the rest , did expresly promise to receive such episcopal ministers , not only into communion , but into the government , as could not be excepted against , either for life or doctrine . and which is yet more , it appears from king william's second letter , that the commission has given some such thing under their hand . wherefore to try their sincerity , it was thought fit to put them to it , by making some of the episcopal clergy address to them . the nature and form of the address was drawn up , and concerted at london , and sent down to scotland with mr. mac gill and mr. small ; for it was judged requisite they should address all after the same manner ; the tenour of which is as followeth . to the reverend the ministers and others by law impower'd to establish the judicatories of the church of scotland : the humble petition of the ministers of the episcopal perswasion , humbly sheweth , that whereas episcopacy is by law abolished in this kingdom , we who have in the most dangerous times manifested our zeal against popery , are now ready to give all the assurances that are or can be by law required of us , of our aversion to popery , of our firmness to the protestant religion , of our duty and fidelity to their majesties , king william and queen mary ; we are further ready and willing in our respective charges and stations to do every thing that is incumbent on us , as ministers of the gospel , for advancing the power of religion , or repressing of scandal and vice , and for the securing the peace and quiet of their majesties government , and to act in church-judicatories for carrying on of these ends , without any regard to the difference of persuasion in matters that are not fundamental . we do therefore humbly and earnestly desire , that in order to these ends , we may be suffered to act as presbyters in this church , in our several precincts and paroches . this being proposed to the episcopal clergy , several arguments were used to persuade the subscribing it ; which some declined fo● one reason , and some for another . some guessing the success from the presbyterian temper , thought it would be a prostituting their reputation to offer a thing which would not be accepted : others apprehended that to be yielding of the episcopal cause to the presbyterians , and therefore would not do it . but in the diocess of aberdeen , the most part condescended , and gave a commission to mr. leisk , to wait upon the commission at edinburgh so soon as it should sit , and in their name to address them as above ; which he did : but the moderator said to him , that they could not receive it ; for there was a particular commission appointed for all on the north side of tay ; and if the ministers of these places had any thing to say , they ought to say it to them . mr. leisk replied , that there was no commission sitting in the north at that time ; that he was moderator of both commissions , and he judged it all one which of them he applied himself to ! that the king's letter was directed to them , which required them to receive such as should make application unto them ; and if they refused it , he would protest , and take instrument . the moderator bad him do what he pleased ; and so after protestation , he removed . mr. small went along with mr. leisk ; and while mr. leisk was talking with the moderator , one of the brethren rises from his seat , came towards mr. small , took him by the shoulder , and with a most frowning countenance said to him , ye are a pack of prophane raskals , and deserve no pity , neither ought to be received . after which , he returned to his seat , leaving mr. small surprized with his discretion and civility in such a place , and at such a time . the same day , or the day following , mr. tho. wood , minister at dumb●r , and mr. william denune , went and offered to the commission the same address subscribed by about a dozen of parsons ; which being done by ministers on the south-side of tay , they had not the former pretence for rejecting it . they craving an answer , the moderator said to them , sirs , ye 're very hasty● you took time to draw it up , and you must allow us time to answer it : and so he put them off for some days . at their next application , they were desired to explain some parts of the address , as what they meant by acting as presbyters ; whether they meant the acting separably by themselves independently on them ; or if it was to 〈◊〉 understood of their joint concurrence with them . to this it was answered , that they had it not in their commission to make any explications , and therefore could not do it . so upon the 22d of iuly , they had this answer given them . the commission for visitations on the south-side of tay. appointed by the late general assembly of this church , having considered a petition presented to them by mr. thomas wood , and mr. william denune , signed by them and twelve other ministers , who call themselves of the episcopal persuasion , do find that some of these petitioners are deposed , some suspended , both of them for gross immoralities ; others of them are in processes referred by the general assembly to this commission , and some declared contumacious by the presbyteries of the bounds , where they have their residence ; and some live without the bounds committed to the inspection of this commission . they do also find , that not only these petitioners do not look upon this commission as a judicatory of this church , but also do mistake their work , by ascribing to them a power to establish the judicatories of this church , which is not committed to them by the general assembly ; and though the commission be satisfied to hear of their zeal against popery , and firmness in the protestant religion , duty and fidelity to their majesties ; yet they find , that seeing the petitioners have not offered to own and subscribe the confession of faith , which by law is made the standard of the doctrine of this church , they give no security against errours ; nor do they offer to submit and concur with the present established government of this church , according to the instruction of the general assembly , much less to acknowledge it , as is required by his majesty's gracious letter : and whereas in the petition , the petitioners seem to desire an allowance for setting up a government separate from , and independent upon that which is established by law , and have refused , when desired by the commission , to explain either for their brethren , or for themselves , this or any other expression that seemed dark and doubtful to the commission ; declaring also expresly , that they had no further to say , than what was contained in the petition , and that they could do nothing separately by themselves without their constituents , therefore on these grounds the commission cannot grant this petition , as it stands in terminis , however willing they be to receive such of them as personally shall be found duly qualified according to the instructions of the assembly , and his majesty's grac●ous letter mr. wood and mr. denune having got this last answer , they made a protestation against the commission , for refusing them the favour which the king's letter required of them . some blamed both the ministers and the commission ; and thought that neither of them acted so candidly as did become them ; for while both pretended a willingness to unite , each of them kept at a distance , and studied what might hinder , rather than what might fu●ther the union . it was said , that the ministers did needlesly offend the commission by the title of their address ; for seeing they made no scruple of addressing to the commission , they might have made as little of giving them their due title : and it was either mere nicety to refuse it , or it was done with a design to pique them , that they might not accept of the address . again it was said , that they were very unreasonable in refusing to explain the ambiguous terms of the address , and that they gave the commission a good pretext for denying their request , when they would not tell what was the nature and import of it ; for the commission could not be obliged to grant what they did not understand . on the other hand , the answer of the commission was found fault with very much , and it was said , that by it , they clearly shewed that they were no wise willing to receive episcopal ministers , whatsoever they had professed or wrote to the king. the very addressing to them was thought such a condescendence in episcopal ministers , as to deserve a better and more kindly reception than that which it met with . and the commission was censured not only as very indiscreet , but as most unjust , for giving them these odious epithets in the beginning of their answer ; for there was but one or two , whom they had any shadow or p●e●ence to name so ; and even these two offered to vindicate themselves , if they were allowed a fair hearing . the greatest part of those , who subscribed , were neither under process nor censure , nor had they been at any time libelled ; so that the answer was unjust to them , whatever it might be to the rest . further , it was very unjust , to reject the address , because the confession of faith was not offered to be subscribed ; for though this was not expressed in terminis , yet it was clearly enough implied , and it was then only time to make that objection , when the confession was put to them and refused . finally , though the ministers keep to generals , and refused to explain what they meant by acting as presbyters ; yet that was thought no just or sufficient reason for denying their request : for if they could not grant it in the largest extent , it was in their power to set limitations to it . they might have been sure that episcopal ministers would not be received at all , if not under the notion and character of true and lawful presbyters , without being obliged to receive new ordination : and in this sense they ought to have interpreted the petition , unless the ministers had , in express terms , craved more . and as they could not be blamed for refusing to allow them to act independently ; so their not admitting them as presbyters , and not consenting to their having the power and privilege of such , which was all that seemed to be required , is a clear demonstration that either they did not own them to be presbyters , or that they did not desire to join with them . they had so few ministers of their own party , that it might been thought , they would have been glad to have received any that were willing to come over to them ; but , in truth , they chused rather to want , than to admit of any who had served under episcopacy ; and thought the one a less inconvenience than the other , as appears from the treatment , which some ministers , who were called anti-testers , met with . five of these who refused the test , viz. mr. lundy , mr. craig , mr. paterson , mr. marchiston , and mr. carmichael made application to them , both at their last s●ssion in april , and this in iuly : they thought their case more favourable than that of other episcopal ministers ; and it was said that they designed to go a very great length : i cannot tell positively what it was they would have done ; for they resolved to deliver their mind by word of mouth , and not to give any thing under their hand , but they would not so much as give them access ; they would neither hear them nor take their case into consideration . thus it is evident , that they were resolved not to admit any ministers of the episcopal persuasion , nor any who had heretofore served under the episcopal government : for though the king had required this in his letter ; yet by their instructions they were enjoined to receive none , but such as they had ground to believe would be true and faithful to the government . and it was concluded , that none could be trusted to , who did not renounce their former sentiments , abjure episcopacy , and cry peccavi for their complyance with it . but it might be reasonable enough to trust to them who did this , because such would be so much abhorred by the episcopal party whom they deserted , that they would then find it their interest to keep up presbytery . this was expresly required of mr. thomas wilkie , minister of the tolbooth church : for when he humbly supplicated them to be received , making great promises of an entire submission to their government ; the moderator ask'd if he had no more to say , and pressed him to declare himself more fully . to which mr. wilkie replyed , that he thought he had said enough , and given a sufficient declaration of his mind . and indeed perhaps he had said more upon the head than could be well justified . yet nothing would satisfie them unless he would say that his compliance with episcopacy was a sin : and because he made a scruple of that , they obstructed his business , as was related before , and refused to receive him . but upon these terms they admitted one mr. menzies , mr. hugh nisbet and mr. arrot minister of ginglekirk , who are the only persons that have gone entirely over to the presbyterian party , and the episcopal party have sustained no loss by their desertion . for mr. hugh nisbet has the character of being ignorant , insufficient and scandalous ; mr. arrot , besides that he is ignorant , he is so sordidly covetous , that he is not ashamed of any base thing , if it will bring in filthy lucre : to save himself from the rabble , he , at the very beginning , went to the pulpit with invectives against the episcopal government , and was not short of the wildest cameronian in raillery and vile expressions : and that he might oblige the presbyterians to let him keep his possession , he offered to put on sackcloth and to do penance in as may churches as they pleased . and as for mr. menzies ; he was first a hill-preacher ; next he submitted to episcopacy , and received a church under that government ; which afterward he deserted , and run again to the hills , and was in the rebellion at bothwell-bridge , which rendred him obnoxious to the laws : and that he might escape the due punishment of his crime , he surrendred himself to the mercy of the government , and took and swore the oath of the test. by these instances it doth appear what qualification is requisite to recommend one to the favour of the commission . and as we have seen one part of the king's letter disobeyed ; so neither was the other regarded , which required the redressing the grievances which the episcopal ministers complained of . no censure was abated , no process revised ; nor did they recal the sentences of suspension and deposition pronounced by particular presbyteries and synods against ministers , whom all the world knew to be innocent . but whether the censures were inflicted justly or unjustly , they continued them . and to make it evident that some episcopal ministers had reason to complain of partiality and injustice , i shall , instead of many instances , which would make me tedious , narrate fully the case of mr. simon cuper minister at dumfermlin , and mr. george iohnson , minister of brunt-island . but first i will divert the reader with an account of something which happen'd in fife while this commission was sitting . the noise of the king 's two letters spread abroad , and the intimation of his favourable inclinations towards episcopal ministers who would own his government , both alarm'd and awaken'd the presbyterian party , and put them upon divers inventions how to prevent what they so little desired , and what they thought would prove prejudicial to them at the last . this was thought the best expedient , which might keep the episcopal clergy from owning and submitting to the civil government , because it was upon the hope and promise of this that so much favour was procured to them . and to effectuate this , it was resolved to make use of their common stratagem ; that is , to let the rabble loose upon such ministers as they would be rid of , and to fright them from a compliance . indeed they have not prosecuted this design ; but the attempt upon the minister of kemback in fife is a sufficient proof of it : an account of which i have from one who was present , who upon a mistake was near to have suffer'd for the other ; and it is as followeth : on iuly the 22 , 1691. about twelve a clock at night there came two men and knocked at the gate , of the minister of kembock's house , desiring a servant to direct two strangeer gentlemen , who had lost the road through the darkness of the night . a short while after , they came up to the chamber window , and asked the same favour in the name of one andrew clepan , a near relation of the laird of kembock , and who belongs to major balfour's troop , which was lying at st. andrew's some four miles distant . the minister himself was not at home , for he had gone the day before to angus , to visit his father who was sick , and there was only a deprived minister lodging at his house at the time . this stranger made them no answer at first , apprehending they were rogues who were come to rob the house . when therefore their lyes and fair language proved ineffectual , they began more plainly to discover themselves , calling at the window to open in the king and council's name , threatning , if it was not done , to pistol the minister , and fire the house about him . then the stranger answer'd from within , your design cannot be just , seeing ye have twice made use of lyes ; the minister of kembock , whom you pretend to seek , is not at home ; i am unknown to you , and you do not pretend to search for me , and therefore i entreat you to be gone . upon this answer they beat up the windows , fired pistols into the chamber and thrust in their swords , which made the stranger leave his bed and run naked out of the chamber ; for his cloaths were so near the window , that he durst not go to fetch them . finding the lowest windows well barred with iron , they scaled the house , and attempted to get in at the upper windows : but being disappointed there too , they next batter'd the door of the house with great stones , and at last , by frequent pushing with a long tree , or pole , which they found in the closs , loosed the bands , broke the lock , and forced open the door : but nevertheless they durst not venture forwards at first , fearing that he who was within had laid some snare for them , or that he was in readiness to kill the first who advanc'd . this made them with great oaths and strong asseverations , promise safety to his person , which somewhat encourag'd him . but as soon as they found him , they dragg'd him in his shirt to the gate , abusing him with most opprobrious language , as hell-hound , s●ul-murdering dog , &c. he assured them he was not the minister of the place , whom they pretended to seek , but acknowledged that he was a minister deprived by the council ; and they still supposing otherwise , twelve of them in country cloths , with drawn swords and cocked pistols , made him twice kneel , swearing that they would allow him but one minute for prayer ; and that all of them were resolved to have the honou● of taking his heart blood. but while he was in this sad case , expecting the worst , a boy , whom they called guide , when he perceived they were in earnest , cryed out vehemently and bitterly , that man is not the minister of this place , for , said he , i know the minister very well . ten of them upon this went aside to consult the matter , and return'd with a resolution to let him go , if he would swear never to preach again . he asked if ever any of them had oaths forced upon them ? two of them answering yes ; he asked in the next place , if they did keep them ; and they saying , that they thought they were not bound to do it : then he replyed , why would you impose an oath upon me , which your selves acknowledge one is not bound to keep ? after some communing , they agreed to accept of his oath never to preach under king william , nor to pray for him , nor to accept of any allowances from the general assembly ; assuring him that it was resolved that king william 's letter should never do any good to an episcopal soul-murdering hell-bound . though they spared his life , yet they pulled his shirt twice or thrice over his head , and beat his naked back and breast with the buts of their musquets : and before they parted with him , they sent some of their number to find out the schoolmaster , and church-beddel , whom they also threatned and treated barbarously , to make them deliver the keys of the church , and swear never more to officiate in it . the beddel hesitating a little , one of them advanc'd to pistol him : and would certainly have done it , if the pistol had not by a happy providence misgiven . then the fear of death made both him and the schoolmaster do , what was required of them ▪ they declared that they were put upon this by persons of the greatest quality in the kingdom , and that they were obliged to give account of their diligence to the assembly , that the one half of their company was gone to the next preaching episcopal minister , and that it was resolv'd none should escape . as they were parting , one of them said , it is my iudgment you should not let this fellow pass so easily : complyers and non-complyers should be treated alike . upon which a part of them return'd ; which the minister perceiving , went and hid himself in a field of corn till they were gone , being all the while in his shirt , for they never allowed him time to put on his cloaths . what hindred the other party , or what stop either of them met with is not known ; but afterwards they came not near any other minister . a true representation of mr. simon cupar , and mr. james graham , ministers of dumfermlin , their case ; with the pretended presbytery of dumfermlin . upon the third of september , 1690 , the ministers at dumfermlin were cited to compeir before the presbytory there , the tenth instant , to hear and see themselves deposed . the ministers being certainly informed that no libel had at that time been offer'd against them to the presbytery , nor any warrant given by the presbytery for citing them ( mr. frazer of brae , their moderator , having declar'd to the laird of pitliver , and mr. george gray , minister at beath , that he knew nothing of a libel against them , nor of any order for citing them ) thought not themselves obliged to answer that illegal citation , order'd by some private cabal , probably the compilers of the libels that were to be given in . whereupon the heritours of the parish , and magistrates of the burgh formed a representation , and gave it in by some of their number to the presbytery , complaining of the injury done them and their ministers , craving that they would be pleased to give the authors such rebuke as the matter deserved ; and withal desiring that if there were any particular libels offer'd against their ministers , or any of them , the presbytery would be pleased to impart the same to them , to the effect that they might give due information concerning their ministers , of their life , conversation , and deportment in their charge . mr. iames graham , one of the ministers , went also to the presbytery , and in his own and his collegue's name , complained of encroachment made on the presbytery's authority , and the injury done to them , desiring , that at least they would declare that citation void and null : after some consultation , the presbytery returned answer to the heritors and magistrates , that they sustained the citation , and accordingly caused call the ministers at the church-door : none of them compeired : a little after they sent their officer , desiring the ministers to come to the presbytery . mr. graham went ; the moderator told him , the presbytery had sustained the citation ; mr. graham pleaded that it could not be sustained , being both informal and illegal given without any order from the presbytery , appealing to the moderator himself , who had lately declared that he knew nothing of a libel against the ministers of dumfermlin , nor of their being cited ; and , producing the citation it self , shewed that it was in prima instantia , to hear and see the sentence of deposition passed . the moderator confessed that he had said so , but now he remembred , there had been a motion before them at their last meeting concerning the m●nisters of dumfermlin : the draught of the citation he acknowledged was informal , the first citation being only to answer to the relevancy of the libel . mr. graham is removed , and , after a little while , called ; the moderator told him , that though they sustained the citation , yet , in his favours who had compeired , they passed from it , and gave him the eighth of october to answer to the relevancy of his libel : he pleading the same favour to his collegue , it was absolutely refused . that day mr. simon cupar , the other minister , is cited to compeir before the presbytery the seventeenth instant , to hear and see probation led against him ; the which day the heritors and magistrates went to the presbytery and insisted on their former representation , and pleaded that the first citation might be declared null . notwithstanding of which , the presbytery proceeded and called mr. cupar before them ; the moderator told him , that by his not answering the first citation , he had forfaulted the benefit of objecting against the relevancy of the libel ; that the presbytery had judged it relevant , and that now he was called to hear and see probation led . mr. cupar answered , that he had not forfaulted the benefit of being heard on the relevancy of his libel , seeing it had been sufficiently represented to them by his collegue the last day , that that first citation was informal and illegal ; that his collegue had compeired , not as answering that citation , but as a plaintiff in both their names : that the citation was previous to any libel offered to , or considered by the presbytery , and without any iudicial order , or warrant granted by them , that the citation was to hear and see himself deposed , and not to answer to the relevancy of a libel ; and therefore he ought as yet to be heard on that head . the moderator answered , that they acknowledged the informality of the first citation , but sustained the legality of it , seeing it had been proved before them , that there was a motion the day before of citing the ministers of dumfermlin . mr. cupa● urged , that a motion was not a sufficient ground , except a libel had been presented , considered , and warrant given thereupon , &c. he is removed , and , after a little space , called on . the moderator makes return , that the presbytery sustained that first citation , and were resolved now to proceed to the examination of the witnesses . mr. cupar pleaded , that before they proceeded to examine witnesses , he might be allowed to see the libel , and to give in his answers to it , because his answers might perhaps prevent the necessity of putting any to their oaths ; and if any thing should be deponed , which he could disprove , he behoved either to be debarred from just defence , or an occasion must be given to contradictory oaths . this was absolutely refused him , only a double of the libel is given him ; and the moderator told him , that though immediately after the deposition of the witnesses , they might proceed to sentence , yet he should have the eighth of october to hear the depositions , and make answer . the heritors pleaded , that , conform to an act of parliament , mr. cupar might be present at the examination of the witnesses , ( which being denied , alledging that act reached not church-iudicatories , ) they protested and took instrument . then pleading that they might be present : this also was denied . notwithstanding several who were not members of the iudicatory , were admitted . the witnesses , about thirty , were called ; five only compeired at that time ; against whom mr. cupar objected not : they are sworn ; the rest of the witnesses answered , some that day , some on the morrow ; mr. cupar was not called , nor enquired if he had any thing to object against them : one robert mody , who had an hand in forming the libel , officiates as clerk at the deposition of witnesses ; whose depositions were not read over to them , nor they required to subscribe the same . upon the second of october mr. graham is cited to the eighth , to hear and see probation led against him , and receives a double of his libel , notwithstanding the presbytery had allowed him that day to be heard on the relevancy of his libel : an evidence that the citations were not ordered by the presbytery , but by the libellers . october the eighth , the heritors and magistrates made a second address to the presbytery , complaining of their procedure against their ministers , and bearing an ample testimony of their life , conversation and deportment in the exercise of their ministry , &c. notwithstanding of which they proceeded to call mr. cupar . the moderator proposed two questions to him : first , by what authority he could presume to exercise any ministerial office independent upon them , seeing the power by which he was installed , was dissolved ? secondly , whether or not he owned their authority ? and by another minister it was proposed that he should be charged with his absence from the several dyets of the presbytery , since their sitting at dumfermlin . mr. cupar answered , that he came to hear the depositions of the witnesses , and to make his defence , but understood not the design of these questions , seeing by the laws of the land he was in bona fide , to exercise his ministerial function , and had not hitherto declined their iudicatory . hereupon the heritors gave in another paper ; in which , narrating their former representation , and their address that day , with the presbytery's slighting of both , they protested against the presbytery's further procedure ; and did appeal from them to the general assembly ensuing : upon several grounds therein contained , which being read , and instruments taken . mr. cupar did in his own name also appeal from them to the said assembly , upon the reasons contained in the heritor's appeal , and others , which he reserved liberty to himself more largely to propose . about an hour after they sent for mr. cupar ; the moderator told him , the presbytery had considered his process , and had referred the same to the general assembly ; and in the mean time they did prohibit him to exercise any ministerial office , until the meeting of the said assembly , without giving any ground on which they founded such a censure . mr. cupar told them , he thought strange of that step of their procedure , that after appeals and the process referred by themselves , they should proceed to sentence . about six a clock mr. graham is called ; he complained that though the presbytery had given him that day to be heard on the relevancy of his libel ; yet he had received a citation to hear and see probation led . the moderator disown'd that citation , and offered to burn it . tomorrow at nine a clock is assigned him , and the witnesses are apud act a cited to the same dyet . after he had been heard on the articles of his libel , the relevancy of it is referred to the general assembly , and he apud act a summoned to the same , the witnesses were dismissed unexamined . the libel against mr. cupar . that , first , he has been a great persecutor of the godly , such as through tenderness of conscience could not go along and join with him in his apostacy , by sending of his elders in the year 〈◊〉 to inform against them , to the judges appointed for that effect , at cupar of fiffe , whereby great trouble did arise to many good persons , as fining , imprisonment , &c. secondly , that he has been supinely negligent , contrary to 1 tim. 3. 2. as , 1. that he doth not visit families ministerially . 2. hath not privately and personally stirred up the people to the duties of holiness . 3. in neglecting to visit the sick. 4. that he omits to lecture or explain the scriptures , according to an order of the general assembly for that effect . thirdly , that he hath horribly profaned the ordinance of the lord's supper , by his admitting of unclean persons to that holy ordinance , &c. that he admits and keeps on his session , ungodly scandalous elders , some of which are drunkards , tiplers , others swearers , and the most part ignorant , and neglecters of the worship of god in their families , profaners of the sabbath . fourthly , that he hath not brought several scandalous persons , such as adulterers and others , nor so much as endeavoured to bring them to repentance , nor to undergo just censures in order thereto . fifthly , that he hath sacrilegiously robb'd the poor of the charitable offerings of the people ; which is aggravated by this , that he hath bestowed the same to carry on persecution against poor , well-meaning , godly people ; for the proof of which , the session-book is required . additional article : that he entred and hath been admitted to the charge of the parioch of dumfermlin , by presentation of the patron , collation , and institution of the prelate , and that against the consent of the generality of the godly and serious persons within the said parioch ; and that he hath in all things joyned and complied with , and assisted prelacy , contrary to the word of god , established law of the church , and the lands solemn engagements thereto ; and by taking the oath of the test , has manifested his incorrigibleness : for which , and the fore-named scandals , the generality of the serious and godly in this place never accepted of him , or received him as minister , but have been groaning under his persecutions upon that account . his answer . to the first and fifth articles , bearing his persecuting dissenters , by his sending elders to inform against them , and his sacrilegious robbing the poor to carry on his persecution . this is utterly false , and is not so much as probable , that the elders should be sent on that errand , or that they would go . the only ground of this is , that in the year — all the elders were summoned to cupar of fi●●e , to give informations to the porteous roll , in order to the circuit court held at sterlin . the elders complained of this burden ; and application being made to some then in power , that they might be freed of that trouble , it was answered , that the ordinary course of such jud●catories required it ; but that two or three might go in the name of the rest : which being represented to the elders three are condescended on , viz. iohn cupar , thomas steinson , and iohn main , the rest , each one contributing eight shillings scots to defray their expences . to the second , the parioch of dumfermlin extends on every side , two miles from the town , in some corners three : it consists of above two thousand seven hundred examinable persons ; every family in the town is visited ordinarily once a year , and twice examined : the landward is divided into upwards of twenty districts . these are visited twice a year , and all persons capable are convened to be examined on the principles of religion , the duties of holiness , and relative duties are particularly recommended , besides on all accidental occasions of baptism , marriage , difference in families or between neighbours , &c. they are particularly treated with in private . the sick , upon notice given , are carefully attended , and the scriptures explained , sometimes in larger , sometimes in lesser portions . to the third and fourth , all due endeavours are used to debar scandalous and notarly vicious persons from the lord's supper : the elders are men of as unquestionable integrity as any of their quality in the parioch ; at least nothing to the contrary , of either communicants or elders , was ever privately or publickly signified to him . discipline has been carefully and impartially exercised . to the sixth , his entrance to the charge was by presentation of the heretors and magistrates , the then undoubted patrons ; his admission was legal and approved , by the favourable reception of the parioch ; his ministry countenanced by all ( a few excepted ) being ordinary attenders on the publick worship , and partakers of other ordinances of religion under his ministry . indictment and libel against mr. james graham , incumbent at dumfermlin ; given in against him to the presbytery of dumfermlin , the twentieth of august , 1690. that whereas by several acts of the general assemblies of this church , and consonant to the word of god , and in particular by act of the late general meeting , ratified by an act of this present current parliament , all scandalous , erroneous , persecuting , and supinely negligent ministers are to be cognosced upon , and censured according to their demerits , by the respective presbyteries in which they live . and it being of verity , that the said mr. iames graham is guilty of the scandals , enormities , and transgressions following , viz. as , first , that he hath entred and been admitted to the charge of the parioch of dumfermlin , by presentation of the patron , collation , and institution of the prelate , and that against the consent of the generality of the godly and serious persons within the said parioch ; and that the said mr. graham has in all things joyned and complied with , and assisted prelacy contrary to the word of god , establish'd laws of this church , and the land 's solemn engagements thereto , and his taking of declarations and canonical oaths , has testified his incorrigibleness . secondly , that he hath been supinely negligent , contrary to 1 tim. 3. 2. as , 1. that he doth not visit families ministerially . nor , 2. hath not privately and personally stirred up the people to the duties of holiness . 3. in neglecting to visit the sick. 4. that he omits to lecture or to explain the scriptures , according to the order of the general assembly for that effect . 5. that he catechises not , according to the larger and shorter catechisms . 6. that he takes no notice of quakers in his parioch , who exercise all the duties of their religion without control . thirdly , that he hath horribly prophaned the ordinance of the lord's supper , by his admitting of unclean persons to that holy ordinance . 2. that he hath admitted and keeps on his session very scandalous elders , some of which are tiplers , others swearers , and the most part ignorant , and neglecters of the worship of god , in their families , prophaners of the sabbath . fourthly , that he takes no notice of persons publickly prophaning the sabbath-day , in the town and about it , by dighting of their beer to the pot , bringing in of water and kail , and their walking , drinking , and caballing ; children's playing ( and his own among the rest ) and that in a constant course ; which is not unknown to him , at least should not be , being so publickly acted . fifthly , that he hath not brought several scandalous persons , such as adulterers , fornicators , and others , nor so much as endeavoured to bring them to repentance , nor to undergo just censure in order thereunto ; for proof of which , the session-book is required . for all which , and sundry others not express'd , he is justly censurable ; and therefore it is humbly craved , that the brethren of the presbytery of dumfermlin would take cognisance of the same ; and being found guilty thereof , that the presbytery may inflict such censures , as in their godly wisdoms they shall think meet : and that he may be examined upon his doctrine and sufficiency , is desired by andrew rolland of gask , and william smith , in dumfermlin , in name of several presbyterians in dumfermlin . the life and conversation of these two ministers , were so innocent and exemplary , that there was not the least pretext of charging any immorality upon them , nor any crime , but what was forged by ignorance and malice : wherefore their libels were adduced as a special and particular proof , to shew how unjust and ridiculous the presbyterian clergy are towards such as are of another persuasion ; especially when it was requir'd to try mr. graham in his doctrine and sufficiency ; a person whom all know to be an able divine and an eminent scholar . it happened that some carried these libels to london , where the matter was represented to a certain person of quality , a great friend and prop to the presbyterian party and interest ; and he was so set upon for this , that he thought himself obliged to write to the leading men of his party in scotland , to meddle no more with the ministers of dumfermlin , because it was made a great objection against them . this was the cause why the process against mr. graham was let fall : but though there was the same reason to right mr. cupar , yet because the sentence was already past against him , they would not re-call it , as if all their acts were of the nature of the laws of medes and p●rsians . the general assembly referred them to the commission ; and from one session of the commission , he was put off to another , with this excuse only , that they had no leisure , for other business , to consider his case . at last , mr. cupar being wearied with so long and so frequent attendance , and finding his parioch grudging the want of his ministry , at their importunity he has returned to the exercise of his ministry , the presbyterians not being able to oppose or hinder it , unless by the french method of dragooning the parioch . mr. george johnston his case represented . information to the presbytery of kirkaldie , against mr. george johnston , pretended minister of brunt-island . it having been humbly represented to the reverend presbytery , that the said mr. geo. iohnston ought to be tried by them ; and by their sentence deprived of , and removed from his pretended ministry at brunt-island , upon these grounds and others to be added , as there shall be occasion . first , as to the said mr. george his entry to his pretended ministry . it was by episcopal ordination , presentation , and collation , and which obliged him to take declarations , oaths of allegiance , supremacy , and canonical obedience , which are contradictory to our national engagements , and inconsistent with presbyterian p●inciples , which hath involved in them persecutions and bloody cruelty , that hath been exercised upon presbyterians , these by-gone years , nor have we heard ever of any resentment he ever had or hath thereof till this day , whatever length he may now come to , to secure his benefice ; yea , we are obliged to judge him the same man he was , seeing he keeps at his old forms of singing the doxology , &c. nor can there any change be seen upon him from what he was : and how in this case presbyterians can submit to his ministry , we cannot see . secondly , as to his entry at brunt-island , it then gave great g●ound of jealousie , that he was a man of bad principles , and jesutically inclin'd ; for having bee● curare at fala , and having been deserted of that people , and they deserted of him , he was dispensed with by the earl of perth , chancellor , and others of our arbitrary rulers , anent the test that time imposed ; and the said earl of perth , and that cabal , then being his patrons , they did by the earl of melford , procure for him a presentation to the benefice of brunt-island ( being then vacant , and the king patron ) till a more eminent place should be provided for him ; which at that time gave great offence to all sorts of people here ; and which yet more encreaseth this jealouse , not only of the presbyterian party , but even of his own brethren , the curats of their meeting at kirkaldie : for without acknowledging that meeting , upon his obtained presentation , he received his institution from one single neighbor curate ( by what authority is unknown to us ) who came and gave him the keys of the church-doors and bell-tows , as symbols of possessing his benefice ; which was so received by that meeting , that they then judg'd his practice irregular , and this man who used it , to be of bad principles ; for which they resolv'd to disown him for a brother , and ( for any thing known to us ) they continue in the same mind still , having hitherto heard nothing of their further brotherly correspondence ; so that at his entry here , he was under a very bad character . thirdly , the jealousie mentioned ( not without just ground ) of his unsound principles and practices , is so universally entertain'd , and hath taken such impression amongst all that are presbyterian in that congregation , that there can be no ground to expect that his ministry can do good in that place , though it were submitted to ( as it never will be ) by the presbyterians in that parish . it must therefore certainly be very inconvenient ( if not unjust ) to force him upon us , or to require or expect our submission in this case to a man's ministry we have such resentments of , and reluctancy against , as is exprest . fourthly , since his settlement here , his negligence in his ministerial work hath been visible to all : for except upon invitation to visit sick persons , we know no ministerial work he hath performed , except his custom●●y preaching , which he must perform for his hire ; and in those visits , be the persons never so ignorant , he seldom ( if eve● ) fails to find them in that good case , as to assure them of heaven , and so sooths them in their sins , &c. but as to any other part of the ministerial work , in visitation of families or examination ( though he hath been near two years incumbent here , ) there is no shadow of account can be given , until the act for settling of presbyterian government was past ; wherein he and his adherents finding his supine negligence in this would readily meet him . to prevent this hazard , he goes about to take up a roll in the parish in order to examination : and even in this last he hath made some discovery of himself : for in his circuit of his coming to some of the presbyterian's house to enquire their names , and interrogating if they used to come to church . it was answered , they did not ; for being presbyterians , they waited on the ordinances of the meeting house ; which he affirmed was their great sin : and it being replyed to that , that they judged it no sin , but a duty : he asserted it to be their greatest sin , and so left them : and if what is said infer not insufficiency , we know not what will. fifthly , his unconcernedness in matters of scandal seems also to infer , both negligence and scandal against him ; whereof providence hath lately afforded us a sufficient instance while he was curate in fala . a scandal of an adultery in the parish of dalkeith , pursu'd before the session there , and the persons guilty , being contumacious , it was by a reference brought to their presbytery ( such as it was ) where he was a member ▪ and from them to the bishop and his synod , where he was a witness to the whole process , which is very dextrously conducted , and the guilt fully and clearly instructed ; so that the scandal was manifestly notair to him . but so little was his zeal and tenderness , that though the adulterer , hath as a stranger being valetudinary , lived in brunt-island ever since mr. iohnston came here , unknown to any person but to him ; yet he never made discovery of him to any person , but suffered him of late to be m●rried ( though under suspicion also to be married to another woman at london ) without any intimation of the scandal : but a little after , upon an emergent , the magistrates of brunt-island , finding it their duty to enquire after that scandal , and making their application to the incumbent at dalkeith , he gave them a full account of the process , and produced very freely to them the session and the presbytery books ; where they saw the process very clearly instructed , where that incumbent did exceedingly marvel , that mr. iohnston , that had been a witness to this whole process , had past over this matter ; and did then write a letter or declaration anent that business , and directed it to the magistrates and ministers of brunt-island to be looked after , which was delivered to mr. iohnston by the magistrates , and he urged to publish the same by them , that the people might be upon their guard and know how to carry towards him ; which with the advice of his adherents he refused to do . sixthly , the presbyterian party here ( as in other places ) having for conscience sake been fined , persecuted , and born down for non-complyance with prelatical courses , carried on by such instruments these years by-past ; and having had this yoke of bondage thus wreathed about their necks , could not but in all reason and justice expect , that when the lord should return to have mercy upon zion , and put the government of his house in the hands of his own servants , to manage the affairs of his church , that we should be eased of this unsupportable burthen . and can it be supposed any feigned submission mr. iohnston can now give for this world's sake , can either satisfie our consciences , or persuade us of his sincerity in this matter , whose principles have been to follow courses to maintain that wicked hieratchy ? nor can it be suppos'd the reverend presbytery , who have it in their power to ease us of this burthen , will instead thereof wreath this yoke yet upon our necks , and thereby sink us under it , and make our bondage yet more grievous to be born . seventhly , the presbyterian party in the parish are all unanimous never to submit to mr. iohnston's ministry , nor to own him in that station , whatever may be the event ; and if the gratifying of him and his adherents in this matter be the way to secure and settle presbyterian government , it may easily be conjectured , when it is considered , that there is no person for him who is not an enemy openly declared in judgment and practice against presbytery ; which but corresponds to mr. iohnston's own declaration and judgment in his case ; for when summons were given him to appear before this reverend presbytery , he did even then disown their authority , affirming he would not appear before them , having another presbytery of his own , to whom he would answer , but not to them ; or he would answer to the council . eighthly , it is not to be doubted but a disappointment in this matter , will occasion such a rupture amongst us , as will not be easily healed ; and what the end or event of that may be , who can tell ? nor can it be expected or judged just , to impose upon us the keeping up of a meeting-house to prevent other inconveniences , since there is a legal maintainance due to the faithful ministers there , in whose ministry the presbyterians there pretend the largest share . ninthly , how can it be supposed that this man is of presbyterian principles , or a friend or well-wisher to the late happy change in the government of church and state , since all his familiarity is with such as are well known to be friends to neither ; nor have we an instance of any thing done by him to signifie his satisfaction with the change , except his praying for k. w. and q. m. which is not doubted was done by advice to keep off a present stroke : and it was observed , and generally talked of , when he was ordered to read that proclamation for praying for their majesties , he did read it , but with that contempt in his reading , sitting on his bottom and mu●●ering it , that his manner of reading of it made many think there was more contempt in doing thereof , than if he had forborn it . and such like there having been a sol●mn day of thanksgiving appointed to be kept , and a proclamation issued out from the convention of estates for that effect ; for his own security , he preached one sermon that day , but spoke not one word to the occasion of it . as also , there being of late a solemn day of humiliation to be kept , by appointment of parliament and general meeting of ministers , for happy success in the king's expedition for ireland , &c. he preached that day , but was so general and unconcerned , as no hearer could have judged , by his discourse , one sentence in his sermon relating to the occasion , which cannot but give a discovery of the man's spirit and principles by which he is led , whatever he may pretend to the contrary : and it is no wonder to see him contemn authority , who affirms neither church nor state to be right . tenthly , how true a friend he is to the protestant religion and protestants for its sake , may be conjectured by his charity to the poor banished protestants , who were lately forced to fly from ireland : for there having been a publick collection appointed to be gathered for their necessary supply , he not only neglected to intimate the appointment to his hearers , and press them to that duty of charity ; but it was commonly said , he used all the means he could to dissuade such as he had influence upon to contribute any thing in that charitable supply ; and the event was answerable to his design and desire , for nothing was collected in that church for that use ; nor did any person , within his association , contribute one farthing thereto . from what is said , it may appear what just grounds there are for trying mr. iohnston anent his pretended ministry , and the exercise of it at brunt-island ; which is left to the reverend presbytery's consideration , and their definite sentence for his removal from amongst us , as to his pretended ministry , is humbly expected and waited for . this is given with protestation to add further , as there shall be occasion : and beside all that is said , mr. pitcairn was called to the ministry of brunt-island , and appointed by the synod of fife to serve there long before mr. iohnston's intrusion amongst us , so that mr. iohnston can have no just pretence . sic subscribitur , tho. nairn . remarks upon the foresaid libel , given in against mr. geo. johnston . the first article will be confessed , and none , except the ignorant composers of the libel , will have the worse opinion of mr. iohnston on that account . as to the second , it may be said , that mr. iohnston might as well take a presentation from k. iames , who was undoubted patron of the church of brunt-island , as the presbyterians an indulgence from the same king ; the one is no crime , the other cannot be well justified , because contrary to standing laws , and because they knew the design was to make way for popery , which mr. iohnston is less a friend to , than the presbyterians are . whereas it was said , that he was deserted of the people of fala , the contrary is very well known , for that people had a great love to him , and he was in good esteem amongst them : they expressed a great deal of regret when he parted from them ; and if there were any who ran to the presbyterian meeting-house while he was there , they were very few , and very inconsiderable . his manner of institution to the church of brunt-island , was not singular , nor yet irregular , according to the practice of the church , and can be no reasonable prejudice against him . nor is it true , that the other ministers of that presbytery disowned him ; for they always did , and still do , entertain a brotherly correspondence with him . as to the third , it might have been true , that the presbyterians entertained a jealousie of him ; and their groundless jealousie might have raised a prejudice against his ministry : but notwithstanding of that , mr. iohnston is very capable of doing good in that parioch , because the presbyterians are not near the number of the people of another persuasion , who love mr. iohnston's person , and are so very well pleased with his ministry , that they have testified a great deal of concernment for him . as to the fourth , all that know mr. iohnston , know that he maketh conscience of discharging the duty of a minister ; so that he cannot be liable to censure upon this head ; except amongst ignorant and malicious persons , his omissions will be found very pardonable : and what is there given as an instance , is to be ascribed to the confusion of the times ▪ rather than to any neglect of his . it is indeed a little strange to see an episcopal minister accused by presbyterians , for encouraging persons with assurance of heaven , without pressing repentance upon them ; for the presbyterian ministers are known to be much more guilty of this : and the only reason why the vulgar use to be more affected with the visits of presbyterian ministers , than with the visits of episcopal ones , is , that the discourses of the one goes all upon comfort , and the other mostly on duty : it is the practice of the episcopal clergy , first , to press faith , repentance , and obedience to the laws of god , and to give hopes of heaven only upon these terms ; which , being somewhat hard to flesh and blood , therefore some choose the presbyterian way of it , which is more easie , but certainly not so safe . as to the fifth , the scandalous person there spoken of , was living in brunt-island before mr. iohnston came to it , and had joyned himself to the presbyterian meeting-house , so that he was never under mr. iohnston's cure ; and considering the indulgence given , then to those of that persuasion , there was no obligation on mr. iohnston to take notice of one who belonged not to his congregation . the banns of marriage , were proclaimed in the meeting-house , and he was married by the presbyterian minister ; and therefore , if the suffering him to be married was a fault , it cannot be charged upon mr. iohnston . the emergent which , they say , put the magistrates of brunt-island upon their duty to enquire after this scandal , was only some difference that fell out betwixt them and him ; whereby it is evident , that their prosecuting of scandal proceeds more often from a pique , than from any sense of the sin. the sixth article is trueblue presbyterian , and if it be admitted as relevant , the whole episcopal clergy must be dismissed . as to the seventh , whatever be the resolutions of the presbyterian party , it is the concerted resolution of the episcopal party to own mr. iohnson , and to adhere to him . it is no more just to satisfie the one than the other , and it is reasonable that the lesser number yield to the greater . the eighth is very unjust , for the accidental inconvenience which some bring upon themselves , is no good reason for the taking away ones legal rights and just possession . there is nothing in the other remaining articles but uncertain sur●ises and uncharitable constructions ; and therefore this very libel is a great demonstration of mr. iohnston's innocence . for when no real crime could be objected against him , by these whose m●lice prompted them to do it , if 〈◊〉 had been● the least ground for it , it is evident , that his depo●●ment : and ministry were unblameable ; and consequently the presbytery most unjust who suspended him , and the commission of the general assembly no less , who refused to repone him , and redress the wrong● he ha●● met with . the commission res●●ing to right mr. iohnston , the parish of brunt-island being very sensible of the injury which both he and they received , resolved to do themselves right ; and so they met , gave mr. iohnston a new call , and put him in possession again of the church , declaring that they will maintain him in it by a strong hand . and there can be no reason given why this way of possessing ministers should not stand and be justified as well as the dispossessing and turning them out by a rabble . the presbyterians fret very much at this , as they have reason , because it shakes one of the pretended pillars of their kirk , viz. the inclinations of the people ; and therefore they have taken out council-letters , requiring them to deliver up the keys of the church . the end of the first part. the scotch presbyterian eloquence, or, the foolishness of their teaching discovered from their books, sermons and prayers and some remarks on mr. rule's late vindication of the kirk curate, jacob. 1692 approx. 307 kb of xml-encoded text transcribed from 62 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a35017 wing c6961 estc r10498 12534453 ocm 12534453 62829 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35017) transcribed from: (early english books online ; image set 62829) images scanned from microfilm: (early english books, 1641-1700 ; 311:8) the scotch presbyterian eloquence, or, the foolishness of their teaching discovered from their books, sermons and prayers and some remarks on mr. rule's late vindication of the kirk curate, jacob. calder, robert, 1658-1723. [4], 116 p. printed for randal taylor ..., london : 1692. dedication signed: jacob curate (pseudonym of gilbert crokatt and john monro) attributed to gilbert crokatt and john monro. "this work has been often wrongly assigned to robert calder, who may have edited some of the reprints"--halkett & laing (2nd ed.) reproduction of original in rutgers university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rule, gilbert, 1629?-1701. -vindication of the church of scotland. church of scotland -controversial literature. presbyterianism -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-10 ali jakobson sampled and proofread 2005-10 ali jakobson text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the scotch presbyterian eloquence ; or , the foolishness of their teaching discovered from their books , sermons , and prayers ; and some remarks on mr. rule 's late vindication of the kirk . it grieveth my soul to think , what pitiful , raw , and ignorant preaching is crowded most after , meerly for the loudness of the preacher's voice : how often have i known the ablest preacher undervalued , and an ignorant man by crouds applauded , when i , who have been acquainted with the preacher , ab incunabilis , have known him to be unable to answer most questions in the common catechism . baxter's cure of church : divisions , direct . x. follow not the pastors of this land , for the sun is gone down upon them ; as the lord liveth , they lead you from christ and the good old way . sam. rutherford , epist . 2. to his parishioners . london , printed for randal taylor near stationers-hall . 1692. to the r. h. p. and p. of the k ; the most g. and very g. p. of the present p. of the c. in scotland , e. c. my l. as there was never any book and patron more suited to one another , than this book is to your lp ; so there were never any reasons more satisfying than those that have iniduced me to this dedication : for , first , if in this incredulous age , some men should charge the following relatitions of any falshoods ; it were an injustice done to your lp , to pretend , that any man is so capaable to vindicate them as your lp ; who amidst the throng of so much ecclesiastick and civil busiess at court ( from which you are now fain to retire for case and refreshment to your wonted solitude in the country ) have been very constant and close in the study of those extraordinary books cited in this pamphlet ; and so unwearied a hearer of those wonderful preachers of whom i now treat , that you have every day heard them with joy for many hours together ; and never fail'd , with your own hand , to write those learned and elaborate discourses i have here published ; and many more of the like nature ; in which zeal ( to your glory and to the shame of other professors be it spoken ) you had no equal , but one reverend ruling elder , a bonnet-maker in leithweind . so that , my l ▪ this dedication is but only the offering to you some few of the rare sayings , and comprehensive sentences which grace and adorn those papers that your lp. has been at such pains to collect , and are still so careful to preserve ; and which you justly value more than all the rights and charters of your very oppulent and flourishing fortune . my l. the easie access which these high and mighty preachers have ever allow'd your lp. to their company , joyn'd to that vast experience which you have now acquired in the stile of the cura●es , by your allowing them so fairly and fully to make their defences at the council-board , gives you such a title to judge of the works of these contending parties , as ●o●e but your self can pretend to : your lp. knows well , that it 's in possible for the ablest curate or prelate amongst them all , to imitate the precious , powerful , soul-ravishing , heart-serarching elequence of those sons of thunder , kirkrone , rule , schilds , areskine , chrightone , dickson , &c. and that there is such a real difference betwixt their sermons and that of the prelatical party , that if the first be gospel , as your lp. is fully perswaded ; then it must be received by all men , for an unquestionable truth , that the gospel was never preached in scotland when prelacy prevail'd in it , as your lp. and the godly party you patronize , have often affirm'd : and tho' this were not evident to all that compare the works of the present professors with those of their opposits , yet your lps. simple word would pass in the world for a sufficient proof of it , lying , slandering , or the least known falshood being infinitely below such a true gentleman : nay , there is no heroick virtue more conspicuous in your lp , than your veracity , which hath so fill'd the minds and mouths of all who intimately know you , that it must needs one day make a considerable figure in the account of your lps. life , which cannot miss to see the light in a short time , being , that for those three years last past , you have so successfully laboured to furnish plenty of memoirs and authors for such a work . but , 2dly . some of the malignants , who have no tast for such spiritual sayings , as daily drop from the pens and tongues of the covenanted brethren , may accuse the books and sermons here cited of nonsense ; but for as ill natured as the world is grown , they must own , that your lp. has been very long , and very intimately acquainted with the truest and best nonsense ; so that being a complete master of it your self , it must be allowed that you are also a very good judge . besides , my l. the curates themselves cannot deny , but that your lp. is fully qualified to judge of the works of such learned men as are spoke of in this treatise ; if they consider your wonderful knowledge of , and great concern for the mother university at st. andrews , which had the happiness to be nearest to your lp , and to be your particular charge ; and the kingdom is not unsensible how you reformed and purged it throughly , with such unspeakable justice and impartially , that even aged gentlemen , drs. of divinity , and heads of colledges , some who had been your lordships own masters , and one your kinsman , had not he least regard nor respect from you , because of their wanting covenant grace , without which no man is valuable in your lps. eyes : let men but consider with what deliberation & forefight you did proceed , and what prudent and learned advice you did follow in providing for the education of the rising generation in that society ; and then they can never doubt of your being wonderfully qualified both to be a patron and a judge of this book . these considerations , joyned to that of your lps. unexpressible merit ( for which i want a comparison ) naturally led me to beg you would take the following flowers of presbyterian eloquence into your protection , as cordially as you do the anthors of them : if your lps. unknown modesty would allow it , i could tell the world in a few words , some of your natural and acquired endowments : to your courage and conduct which are equal , you have added such a success , as to raise the church and state of scotland to be the wonder and amazement of the world : such burning and unquenchable zeal ; such strange and unaccountable prudence , and unparallel'd piety hath appear'd in all your publick actions , that if others had but wrought together with your lp. in any measure , then i dare say ( as your lp. excellently words it , in your pious printed speech to the parliament ) a greater dispatch had been made of the prelatists , and many honest suffering ministers e're now had been delivered of their pinches ; and the enemies of the kirk and covenant had evanished , as they did lately from court , when your lp. condescended to appear in person at it : it is to you that the nation owes her miraculous deliverance from the idolatries of the creed , lords-prayer , and gloria patri : it 's your lp. that hath rescued us from the superstitions of observing christmass , easter , and whitsunday , and from all the popish fopperies of cassocks , close sleev'd gowns and girdles : it 's your lp. that enriched their majesties treasure with the revenues of fourteen fat bishops , and with admirable expedition have voided more than half of the churches of the kingdom ; and advanced such a set of preachers as it is certain , never flourished in any period of the church of scotland under any of their majesties predecessors ; and now that some malignant lords have been brought into the council again ; your lp. hath retir'd from it , bravely scorning to sit at the same board with the opposers of the cause . my l. tho' the times have been reeling and dangerous , yet your lp. has , by extraordinary management , put your self beyond the greatest reach and malice of fortune , for you have , indeed , deserved well of all parties ; k. james is obliged to thank you for the real service you have done him ; and k. william for your good will to serve his majesty : the presbyterian clergy own their good livings to you ; and the episcopal divines are bound to you , for advancing them to the honour of being confessors : the stubborn highlanders owe all their composition-money to your lp ; and the west country rabble were highly enriched by your lp's countenauce and protection : you scorn that malignant way of making your palace a cooks shop for strangers ; but tho' your commons be short , yet , it 's well known , that your graces are long ; at least after dinner , the full length of a curates sermon , and that is three quarters of an hour : there is one thing more that your lordship is most remarkable for , and that is , your daily practice of family duty ; it 's well known , that there have been more new creatures begotten in your lp's family , than in any other we have yet heard of ; and in this matter , such is your great goodness and humility , that you condescend often to allow to some of your servants , the paternal honour that 's known to be due to your lp. but all these , and many more such like extraordinary qualifications which the world admire in your lordship , are nothing to those supernatural gifts and graces which are so evident in all your actions , that you often take god to witness , that you never make one step without the special assistance and direction of the holy ghost . my l. these and other reasons ( that i now omit , since i hope this shall not be the last address of this nature ) makes me bold to give your lp. this trouble , and humbly to beg your protection to what you so much value , and that you would but once at least , grant the petition of , my l. your lp's most obedient , and most obliged servant , jacob curate . sect . 1. the true character of the presbyterian pastors and people in scotland . our blessed saviour , in his sermon on the mount , bids us beware of false teachers ; and tells us , that by their fruits we may know them : such fruits are not open and publick scandals , for then the simple multitude ( that measure religion by the sound and not by the sense ) could not so easily be deluded by them . it must be acknowledged , that the end of preaching should be the edification of the hearers ; the design of it being to perswade men to piety towards god , and charity towards one another , and to draw the image of god upon the souls of men. but it will appear from what follows , that the scotch presbyterians sermons have no such tendency ; for the preachers themselves ( who would have the world believe , that they only are the powerful , and soul-refreshing gospellers ) have not been industrious to draw the likeness of god upon the hearts of their hearers , but meerly to impress their own image there ; that is , they labour'd not to make good christians , but rigid prebyterians ▪ that i may not be thought to assert this without ground ( for i would not slander the devil ) i shall first give you the true character of the presbyterian pastors and people . 2. i shall say before you , some remarkable passages taken out of their own printed books , to confirm this character . 3. some special notes ( written from their own mouths ) as they preach'd them under the happy reign of k. charles ii , and since the late revolution . lastly , i shall give you some taste of that extemporary gibberish , which they use instead of prayer , and for which they have justled out , not only all the liturgies of the pure and primitive church , but even the lord's prayer it self , because it is an evident argument and pattern for christians praying in a set form ; and in all this i shall say nothing but what i know to be true , and what i am ready to make appear to be so , upon a fair and free tryal , if that may be had where presbyterians rule . in the first place , then i am to give you the true character of presbyterian pastors and people . i shall begin with the people , for they are truly the guides , and their pastors must follow them , whom they pretend to conduct . for the preachers of the new gospel , knowing that their trade hath no old nor sure foundation , they are forced to flee to this new and unaccountable notion , that the calling and constituting of ministers is in the power of the mob : now the world knows by too long and sad experience , that their mobile is not led by reason nor religion , but by fancy and imagination ; so that we may be sure when the election of ministers is put in their hands , they will chuse none but such as will readily sooth and indulge them in their most extravagant and mad humors : what ministers can be expected from the choice of a people void of common sense , and guided by irregular passions , who torture the scripture , making it speak the language of their deluded imaginations . they will tell you , that ye ought to fight the battels of the lord , because the scripture says in the epistle to the hebrews , without shedding of blood there is no remission . they are generally covetous and deceitful ; and the preaching they are bred with , hath no tendency to work them into the contrary virtues . they call peace , love , charity , and justice , not gospel , but dry morality only . i had once very great difficulty to convince one of them , that it was a sin for him to cheat and impose upon his neighbour in matters of trade , by concealing the faults of his goods from the buyer . he ask'd my reason : i told him , because he would not wish one to deal so with himself . that is ( said he again ) but morality : for if i shall believe in christ i shall be saved . i ask'd him , was not this christ's saying , whatsoever ye would that others should do unto you , that do you unto others ? yes , he said , that was good , but that christ , because of the hardness of the jews hearts spake very much morality with his gospel . the poor man spoke as he was taught and bred in the conventicles ; for it will be very long e're they hear a sermon upon just dealing , or restitution of ill-gotten goods ; and who knows not that despising of dominions , speaking evil of dignities , and rising in arms against the lord 's anointed , is with them but fighting the battels of the lord. one george flint , in the parish of smalholm , in the shire of teviotdate , was look'd upon as a very great saint among them ; and yet out of zeal against the government , he kept a dog whom he named charles , after the king ; and a cat which he named katherine , after the queen ; and another dog whom he named gideon , after the minister of the parish . they are a people that will not swear in common discourse for a world , yet they never scruple before a judge , any perjury that may seem to advance the cause , nor stand in their ordinary dealings to cheat for a penny ; nay , murther it self becomes a virtue when the work of the covenant seems to require it ; and the new gospel which they profess is so far from condemning lying , cheating , murther and rebellion , when committed to fulfil the ends of the solemn league , that many of these whom they reckon martyrs , have at their execution gloried in these crimes , as the sure evidences of their salvation . morality being thus discountenanced by the generality of that party , the poor people are thereby lock'd up in a cell of ignorance . this did clearly appear , when the laws , in the former government , discharg'd conventicles , the people being brought thereby home to the churches : when the ministers began to catechise them in the principles of the christian religion , they found them grosly ignorant ; for when they were desired to repeat the creed , lord's-prayer , and ten commandments ; they told they were above these childish ordinances ; for if they believed in christ , they were certainly well : and yet these ignorants would adventure to pray ex tempore , and in their families to lecture on the most mysterious chapters of ezekiel , daniel , or the revelation . a grave and good minister told me , that upon a certain occasion he desired a very zealous she-saint to repeat the creed : and that she return'd this answer , i know not what ye mean by the creed . did not your father , says the minister , promise to bring you up in that faith ? indeed did he not ( said she ) for i thank my saviour , that superstition was not in my father's time . what then was in your father's time ? ( said the minister . ) it was ( said she ) the holy covenant , which you have put away . whether was it the covenant of works or grace ? said the minister . covenant of works , said she , that is handy labour . it was the covenent of grace which was made with adam , and which all of you have put away . at night she went home , and a number of the sighing fraternity flock'd after , pretending to hear her pray : their family exercise being ended , she told them the conference that pass'd betwixt the curate and her , and they all concluded she had the better , and that she was certainly more than match for the ablest curate in that country . generally their conventicles produced very many bastards , and the excuses they made for that , was , where sin abounds , the grace of god superabounds . there is no condemnation to them that are in christ . sometimes this , the lambs of christ may sport together : to the pure all things are pure . nay , generally they are of opinion , that a man is never a true saint , till he have a sound fall , such as that of david's with bathsheba . the following narration of a well known truth shall serve for instance . a party of king charles ii. his guards being sent to apprehend mr. dav. williamson ( one of the most eminent of their ministers now in edenburgh ) for the frequent rebellion and treason he preached then at field meetings ; and the party having surrounded the house where he was , a zealous lady , mistress of the house , being very solicitous to conceal him , rose in all haste from her bed , where she left her daughter of about eighteen years of age , and having dress'd up the holy man's head with some of her own night cloaths , she wittily advis'd him to take her place in the warm bed with her girl ; to which he modestly and readly consented : and knowing well how to employ his time , especially upon such and extraordinary call , to propagate the image of the party ; while the mother , to divert the troopers enquiry , was treating them with strong drink in the parlour ; he to express his gratitude , applies himself with extraordinary kindness to the daughter , who finding him like to prove a very useful man in his generation , told her mother she would have him for her husband ; to which the mother , though otherwise unwilling , yet for concealing the scandal , out of love to the cause consented , when the mystery of the iniquity , was wholly disclosed to her . this whole story is as well known in scotland , as that the covenant was begun and carried on by rebellion and oppression . nor was the actor , who is at this day one of the chief props of the cause , more admired for his extraordinary diligence and courage in this matter , than for his excellent invention in finding a passage of st. paul's , to prove that the scandal of this was very consistent with the state of a person truly regenerate ; verily , i do not , said he , deny , but that , with st. paul , i have a law in my members , warring against the law of my mind , and bringing me into captivity into the law of sin , which is in my members . now according to the gloss which that whole party puts upon this scripture , saying , that st. paul here speaks of himself , and does not personate an unregenerate man , this defence of williamson's must be allowed to be good ; as also that the height of carnality is consistent with the greatest grace . even so the hereticks , in st. peter's days , wrested some things hard to be understood in st. paul's epistles , to their own destruction . there was among them a married woman near edenburgh , who had paid several fines for not going to church , yet scrupled not to commit adultery with one of the earl of marr's regiment , and the fellow himself : that was guilty , told , out of detestation to their damnable hypocrisie , that the vile woman had the confidence , in time of her abomination , to say to him ; o you that are in marr 's regiment , but you be pretty able men , but yet ye art great covenant breakers ; alas , few or none of you are godly . there are very many instances of this nature , but i shall only add one more which was old me by a gentleman of good reputation and credit , who himself confessed to me , with regret , that in the heat of his youth , he had been guilty of the sin of fornication with a gentlewoman of that holy sect ; he says , that being with her in a garret , and she hearing some body coming up stairs , she said to him , ah , here 's my aunt , i must devise a trick to divert her ; upon which she ●ell a whining and howling aloud , as these people use to do at their most private devotions , o to believe , to believe ; o to have experience , said she . and by that means she diverted her aunts further approaching , who instantly retired , commending her niece's zeal and devotion . the gentleman conceals the woman's name , out of regard to her honour and his own ; begs pardon for the sin , and tells it only to discover the abominable nature of their hypocrisie . they are generally deluded by persons that have but specious pretences to godliness . and such is the force , that a loud voice and a whining tone , in broken and smother'd words , have upon the animal spirits of the presbyterian rabble ; that they look not upon a man as endued with the spirit of god , without such canting and deformity of holiness . a person that hath the dexterity of whining , may make a great congreation of them weep with an ode of horace , or eclogue of virgil , especially if he can but drivel a little either at mouth , or eyes , when he repeats them . and such a person may pass for a soul-ravishing spiritualist , if he can but set off his nonsence with a wry mouth , which with them is called , a grace pouring down countenance . the snuffling and twang of the nose , passes for the gospel sound ; and the throwings of the face , for the motions of the spirit . they are more concerned at the reading the speeches of their covenant martyrs , yea such martyrs as died for rebellion and murder , than in reading the martyrdom of st. stephen , or any of his followers . a sermon of mere railing and nonsence will af●ect them more than christ's sermon on the mount ; and no wonder , for all they do is to affect the passions , and not the judgment . one mr. daniel douglass , an old presbyterian preacher in the mers , simple man as to the world , yet of more learning , ingenuity and good nature than most of them ; he was not long agoe preaching before the meeting of his brethren , and agoe annalysing a text logically , and very remote from vulgar capacities , yet so powerful and melting was his tone and actions , that in the congregation he spies a woman weeping , and pointing towards her , he crys out , wife , what makes you weep ? i am sure thou understandest not what i am saying ; my disourse is directed to the brethren , and not to the like of you ; nay , i question whether the brethren themselves understand this that i am speaking . several instances can be given of their strong delusions ; this is none of the least , that they take it for a sure evidence upon their death-beds , that it 's well with them , because they never heard a curate in their lifetime . for an indulged presbyterian , who is the author of the review of the history of the indulgence , tells us thus much , page 527 , and page 528 , that some of the leading people among the presbyterians , were of opinion , that baptism by episcopal ministers is the mark of the beast ; and the hearing of them as unlawful as fornication , adultery , or the worshipping the calves of dan and bethel : and i think that a curate can tell no worse tale of them , than this , which a presbyterian himself owns and declares to the world in print . i cannot here pass by what happen'd a few years ago , in the parish of tindrum in the south-west ; a person that was executed for bestiality there , in his prayers bless'd god , that for a long time he had heard no curate preach ; at which the hearts of some presbyterian saints began to warm with affection to him , and exprest so much charity , that upon that account they doubted not but that he might be saved ; and were sorry that he was not allow'd to live , because of the good that such a zealous man might have done . it is a well known truth in the parish of teviotdale , that two or three sighing sisters , coming to a man in prison , the night before he was burnt for bestiality ; the wholsomest advice they gave him was this , o andrew , andrew , andrew , all the sins that ever you committed are nothing to your hearing the cursed curates ; if you get pardon for that sin , andrew , all is right with you . a young woman in fife , daughter to a presbyterian preacher there , reading that of st. peter , christ the bishop of our souls , blotted out the word ( bishop ) and in the place thereof incerted presbyterian of our souls . and by the same spirit of biggotry , one of her zealous sisters in the same family , tore every where out of her bible the word lord ; because , said she , it is polluted by being applied to the profane prelates . instances of their madness and delusions might swell into an huge volume , but i shall only mention two or three which are commonly known . what greater instance of delusion , than that seven or eight thousand people should be raised to rebellion at bothwel-bridge , from laboring their ground , and keeping their sheep ; and that by sermons assuring them , that the very windlestraws , the grass in the field , and stars in heaven would fight for them : and that after the victory they should possess the kingdom themselves . o it 's the promis'd land , and you israelites shall inherit it : but in this they found their preachers to prove salve prophets . after their defeat , a gentleman told me ; that going to view the field , where the battle was fought , he saw one in the agony of death , crying out , ah , cheated out of life and soul : the gentleman inquired what he meant by that expression , ah ( said he ) our preachers , our preachers , they made us believe , that as sure as the bible was the word of god , we should gain the day , for that the windlestraws should fight for us . about the same time a person of quality returning from the west , with some of the king's forces , being necessitate to lodge in a country house , where there was but one woman , and she with child ; for the men and all that were able to run , had fled out of the way . the nobleman encouraged the poor woman , desiring her not to be afraid ; sent one upon his own horse for midwife and other women to attend her . the poor woman surprised and encouraged with this unexpected kindness , began to talk more freely , and said , sir , i see you that are kings-men are not so ill as we heard ye were ; for we heard that it was ordinary for you to rip up women with child ; but pray will you tell me , sir , what sort of men are your bishops ? they are , said he , very good men , and they are chosen out from among the clergy to oversee the rest of the ministers . but are they , says she , shapen like other men ? why ask you that , said he ? because our preachers made us believe , the bishops were all cloven-footed . there is scarce one of an hundred among the presbyterian vulgar , that will be either reason'd or laugh'd out of the strange opinions they have of bishops ; as particularly , that they will not suffer witches to be burnt , because ( as they alledge ) every bishop loses five hundred marks scots , for every witch that 's burnt in his diocess . nay , the generality of the presbyterian rabble in the west , will not believe that bishops have any shadows , being perswaded by some of their teachers , that the devil hath taken away their shadow as an earnest of the substance , for their opposing of covenant work in the land. i shall add but one instance more of the silliness of the presbyterian people , and that is of a certain person well known both in the north and south of scotland , for being not a degree and an half from an idiot , and to be a man that can scarcely read an english book . this person takes on him to be a preacher , and among presbyterian people has procured a great esteem to himself for a wonderful and rare gospeller , for having not the least degree either of natural or acquir'd parts , they therefore conclude him to have a large stock of grace , and to be a most heavenly man. he came lately to the mers , where he was never known before , and lodging on a saturday's night in a country-town , he caused call in the good people in the town to prayers . immediately the house was fill'd with a crow'd , then he lectures to them on the first of ezekiel , and he told them , that the wheel spoken of in the sixteenth verse , was the antichrist , and the wheel in the middle was the bishops and the curates ; for ( says he ) here 's a wheel within a wheel , just so the curates are within the bishops , and both of them within antichrist . then the wheels are ( says my text ) lifted up ; even so , beloved the bishops and curates are lifted up ; lifted up upon coaches with four wheels , just as sathan lifted up christ to the pinacle of the temple , but god will take the hammer of the covenant in his own hand , and knock down these proud prelates , and break all their coaches and their wheels to pieces , beloved , and lay the curates on their backs , so that they shall never rise again ; for the prophet says here , that when they went they went upon their four sides , and they returned not when they went , beloved : that you may see it very plain and clear , for tho' they may go out and persecute god's own covenanted people , yet they shall return falling upon their broad-sides , and get such a fall that they shall never be able to stand or return to persecute the godly , so long as they go upon their four sides , and are lifted up upon four wheels . the people said , they never heard such a sweet tongue in a gracious man's head. he spoke much against those that took an indulgence from k. james . the next day he told them , that the episcopal minister in the parish was his cousin , therefore he would go to church , and hear how he could preach . truly , sir ( says the people ) we shall go along with you wherever you go , albeit it be our ordinary to go to the meeting house in the parish . and that same very day he brought all the dissenters in the parish to the church . the people intreated him to deal with the minister to turn presbyterian , and promis'd to desert the meeting-house preacher , whom they ordinarily heard , and to hear the episcopal minister upon his conversion . he promised to deal very seriously with him : for that purpose , the next day he came to the ministers house , and after a few sighs and affected groans , he expostulates thus , dear cousin , what makes you own perjur'd episcopacy ? what have you to say against that office ? replies the minister . i have many arguments , said he , and one i am sure you can never answer ; and you will find it in psal . 45. 1. my heart enditeth a good thing : now is not this , says he , a plain argument agaist bishops ; for when will they endite good things ? the people wondered that the minister could not be perswaded by so clear an argument , and said , poor soul , his heart is heardened , he has not grace enough to believe and be converted . this account is proved before very many famous witnesses in the city of edinburgh . all i have told of them is truth , but the hundred part is not told . you may judge of the tree by these fruits ; and of what a delicate set of reformers we have at his time in the west and south of scotland . i come in the next place , to give you a true character of their preachers . and truly , to be plain , they are a proud , sour , inconversable tribe , looking perfectly like the pharisees , having faces like their horrid decree of reprobation . they are without humanity , void of common civility , as well as catholick charity , so wholly enslaved to the humours of their people , that they give no other reason why they converse not with men of a different opinon , but only that their people would take it very ill if they should . however , i fear there is something in it more , and that is , lest their ignorance should be discover'd ; for it 's certain , they have as little learning as good nature : and we have both felt and seen , that that is next neighbour to none at all . they have their souls cast into a different mould from all christians in the world. there is no church but they differ from , both in worship and practice : they have quite banish'd the use of the lord's prayer , and what ridiculous stuff they have foisted in for it , shall be told in its proper place , the smoothest reason that they alledge for their forbearing it , is , that the use thereof is inconvenient . this is dr. rule 's own reason in that pretended answer he has published to the ten questions concerning episcopal and presbyterian government in scotland . their famous preacher james kirktown , when one of the magistrates of edenburgh enquired why they did forbear the publick use of the lord's prayer ? told down-right , because it was the badge of the episcopal worship . i doubt not but many have heard long ere now of a conference that past betwixt my lord b ... and a ruling elder in the north. in short it is this , five presbyterian preachers , last year , appointed themselves judges , to purge two or three diocesses in the north. they took to assist , or to accompany them , some whom they call ruling-elders , one of whom entreated my lord b ... to further with his help the happy and blessed reformation , particularly by giving in complaints against ignorant , scandalous , and erroneous ministers , that the church of god might be replenished with the faithful : truly then ( saith my lord ) there is one whom i can prove to be very atheistical , ignorant and scandalous . at which the ruling-elder began to prick up is ears ; and pray you , sir , ( says he ) who is the man ? indeed ( says my lord ) i will be free with you , it is mr. james urquhart , one of your own preachers , who is come with you now to sit as a judge upon others ; and by witnesses of unquestionable honesty i can make it appear that he said , if ever christ was drunk upon earth , it was when he made the lords prayer . and i appeal to your self , who are a ruling-elder , whether or not this be blasphemy ? some other things of scandalous nature i can prove against him . o but ( says he ) we are not come here to judge our brethren , our business is with the curates . it is ordinary to hear their people say , that if christ were on earth again , he would think shame of that form , that they could make better themselves , and that he was but young when he compos'd it . all which blasphemies must needs be the effects or consequent of what they hear from their preachers . and as for the apostles creed , it is not so much as once mentioned at the baptising of infants ; for all that they require at baptism , is , that the father promise to breed up the child in the belief of the westminster confession of faith , and that he shall adhere to all the national engagements laying on them to be presbyterians . * here i cannot forget what mr. john dickson , preacher in the meeting-house at kelso , said once in a sermon ; ask ( said he ) an old dying wife , if she hath any evidence of salvation , she will tell you , i hope so ; for i believe the apostles creed , i am taken with the lord's prayer , and i know my duty to the be ten commands . but i tell you , sirs , there are but old rotten wheel-barrows , to carry souls to hell. these are idols that the false prelates and curates have set up , to obstruct the covenant and the work of god in the land. for reading the scriptures in churches , they have abolished that with the rest , and in place thereof , he that raises the psalm reads the sermon that was preach'd the sabbath before ; and for the gospel hymn , called the doxology , or gloria patri , they reject that as a superstitious prelatical addition to the word of god. a certain maid being lately catechised by one of these preachers , the first question he propos'd to her was , maggi , now what think you are the saints doing in heaven ? i know not , sir : o maggy , that is a very easie question , answer it , maggy . i think then ( said she ) they are doing that in heaven which ye will not let us do on earth ; what is that , maggy ? says he . they are singing glory to the father , son and holy ghost , sir. now that is your mistake , maggy ( said he ) for there 's no such malignant songs sung there ; you have been quite wrong taught , maggy , the curates have deceived you , maggy . they have no distinguishing garb from lay-men , and yet they took upon them to admonish the king's commissioner to their last assembly , for wearing a scarlet cloak , and told him plainly , that it was not decent for his grace to appear before them in such a garb ; upon which my lord told them , that he thought it as undecent for them to appear before him in gray cloaks and cravats . when the church of arrol was last year made vacant by the expulsion of the reverend and learned dr. niclson , the elders and heritors there , whereof many were gentlemen of the best quality met together , that according to the present law and constant practice of the presbyterians they might chuse and call another minister to be their parson ; after they had unanimously agreed , and sign'd , and sent a formal legal call to mr. lisk , a person of indisputable qualifications for the ministry , in which he has been imploy'd with great reputation for several years in the north , and one who has given signal evidence of his good affections to heir present majesties ; my lord kinnard , chief heritor , went with the rest to signifie their calling of mr. lisk to the presbytery ; at my lords entering into the place where the presbytery was sitting , he ask'd if they were the ministers of the presbytery ; do not you see that we are ? said the moderator . my lord replied , that by their garb no body could know them , and that their spirit was invisible ; now whether it was for this jest , or because they knew mr. lisk to be episcopal in his judgment i know not ; but this i know , that these grave new gospellers , rejected the call , in despite both of the heritors and of their own law , brought in a hot-headed young man of their own stamp and election . however , that they use no distinguishing garb , must be acknowledged to be very congruous ; for truly they are but laicks , and it will surpass all their learning , to prove that they are ministers of jesus christ , but meerly preachers sent and call'd by the people , who are generally but very ill judges of mens qualifications for the ministry ; hence their constant and vast heats and divisions about their calling of able men. the mobile ordinarily take their measures only from the appearances of things , and indeed a presbyterian preachers out-side is not his worst , for they appear commonly , though in lay-garb , yet in sheeps-clothing ; but as we have often formerly , so do we now , feel that they are inwardly nothing but ravenous wolves . now as to their sermons ( which is the main design of this paper ) they are still upon the government and the times , preaching up the excellency of their kirk-government , which they call christ , the crown , scepter , and government of christ . this was an old custom among them to preach up the times , and the neglect thereof they call'd sinful silence . when in the former confusions of the state they violently intruded themselves and usurped the government of the church , which they never had in settled times . in those days at a publick synod they openly reproved one mr. lighton for not preaching up the times . who ( saith he ) doth preach up the times ? it was answer'd , that all the brethren did it . the ( says mr. lighton ) if all you preach up the times , you may allow one poor brother to preach up christ jesus and eternity . but this was never , not is like to be the design of their sermons ; for , trace them in their politicks , morals , mysticks , and metaphysicks , you shall find them selfish , singular , and full of nonsensick rhapsodies , these perhaps may seem hard words , but an aethiopian must be painted black , and that 's no sault in the painter . for their politicks , there is no government under the sun could tolerate them , if they but act in other nations as they have done in scotland since their intrusion there ; to instance but in our times , did nor mr. cargill , one of their celebrated preachers , excommunicate all the royal family , the bishops and curates , and all that should hear them and adhere to them ? they , indeed , that affect the name of sober presbyterians disown'd these hill-men , particularly because they refused to join with them in thanking king james for the toleration , which he granted to them . and yet such is the disingenuity of these who would be called sober presbyterians , that they cry out that they suffered persecution ; whereas it was the cameronians only , whom they disown , that did suffer any thing : for these others were settled in churches by an indulgence granted by the king. against which indulgence all the sufferers , like true presbyterians , gave their testimony , calling it a meer brat of erastianism . what government could tolerate such ministers , as john deckson , whom i named before , who in a sermon preached by him in the parish of gallashiels , declar'd , that it was all one to sacrifice to devils , as to pay cess to king charles . the author of the review of the history of indulgence , one of the sober sort of presbyterians , tells , page 610. the same of a preacher of his acquaintance . i shall say no more of their sentiments concerning government , but only referr the readers to their printed acts of general assemblies , and to those covenants which themselves have printed , often subscribed and sworn , and which are now again , for the benefit of strangers , published in that excellent vindication of king charles ii. his happy government in scotland by sir george mac kenze , in which it's evident , that they plainly renounce monarchy and all power , but that of the covenanted kirk . as to their disposition to live peaceably , i appeal not only to their principles vented in these covenants and acts of their general assemblies , but also to the many private murthers , and open rebellions which they have been guilty of under every reign , since their first entry into britain . even in our own days , since 1666 , they have raised no less than three formidable rebellions , besides many lesser insurrections and tumults , wherein many christians have suffered . with what violence did they flee to arms , and persecute all who were not of their party , upon the occasion of the late revolution ; when , if it had not been for their indiscreet and fiery zeal , this kingdom might have been happily united to england : but what ever advantage such an union might have brought to the church and state ; yet , because it seemed to have no good aspect to the covenanted cause , therefore the motion of it , though offered , was industriously stifled , and that opportunity , which we can hardly hope to recover , quite lost . nay , under the present government , for which they in the beginning pretended to be so zealous , 't is well known over all the kingdom , that they were last year contriving by force , without any regard to authority , to have the solemn league renewed , and imposed after the old manner , upon all men , women and children ; and in order to this good end , many thousands of them , at field meetings in the west , conveened after their ordinary way , with bibles and musquets , psalm-books and rusty swords , and subscrbed a new association for raising of men , horse and arms , to advance the old cause , repurge the holy kirk , and make a thorow reformation in the land. but i shall take occasion by and by to give you some later and more evident instances of their neglect and contempt of their present governors . in the next place survey them in their learning , and you shall find that it lies only in the study of some anti-arminian metaphysicks , and in the practical divinity they pretend to draw from the heads of election and reprobation , whereby they preach men out of their wits , and very often into despair and self-murder . it 's generally known , that joseph brodie , preacher in forress in the time of the late presbytery , did in the presence of a very learned and eminent person , take occasion in the pulpit to speak of a poor man , who was then in such a desperate condition , that it was judg'd necessary to bind up his hands , lest otherwise he should cut his own throat , as he continually threatned ; of this desperate wretch the pious preacher above-named pronounced thus ; sirs , this is the best man in my parish , would to god ye were all like him ; he does truely fear reprobation , which most of you are not aware of . there is a common printed pamphlet compos'd and publish'd by a presbyterian preacher , concerning one bessie clarkson , a woman that lived at lanark , who was three years in despair , or to speak in their cant , under exercise . whosoever reads that pamphlet will find , that the poor woman's distemper proceeded only form their indiscreet preaching , representing god as a sower , severe and unmerciful being . it is known in the shire of teviotdale that mr. william veach murder'd the bodies , as well as souls , of two or three persons with one sermon ; for , preaching in the town of jedburgh to a great congregation , he said , there are tow thousand of you here to day , but i am sure fourscore of you will not he saved ; upon which three of his ignorant hearers , being in despair , dispatched themselves soon after . and lately in edenburgh mr. james kirkton , ( the everlasting comedian of their party ) one of their famous preachers in that city , praying publickly for a poor woman much troubled in spirit , said , a wholesome disease , good lord , a wholesome disease , lord , for the soul. alas , said he , few in the land are troubled with this disease . lord , grant that she may have many fellows in this disease . not only do they make their people distracted with such desperate doctrine as this , but moreover they incourage them in direct impieties . mr. selkirk preaching at musselburgh expressed himself thus , god seed no sin in his chosen ; now , sirs , be you guilty of murder , adultery , bestiality , or any other gross sin , if you be of the election of grace there is no fear of you , for god sees no sin in his chosen covenanted people . and this is consonant to an expression of mr. samuel rutherford's printed letters , hellfulls of sins cannot separate is from christ . in the parish of mr. macmath , minister of leswade , some of those who were lately the most active in persecuting and driving him form his residence ( even after he had the privy councils protection , and a guard assign'd him for his defence ) have since suffer'd violent deaths ; two of them prevented the hangman's pains by becoming their own murtherers . when the earl of lauderdale and sir george mackenzie dyed last year much about one time , the party who pretend to unriddle all the most secret causes of god's providence , called their deaths a visible judgment , for their being enemies to the good cause , altho' it be well known that both these honourable persons dyed of a natural death , in a good age , being both of them worn out with their great diligence in their king and country's service ( perhaps , indeed , their days were shortened , by seeing such firebrands able again to force themselves into the church , as had before ruin'd both it and the state , and were the scandal of christianity as well as disgrace of their nation . ) but when these abovenamed self-murtherers of the parish of leswade had divided judas's death betwixt them , the one hanging himself , the other ripping up his own belly , till all his bowels gushed out : the presbyterian preacher in that parish , holding forth next sunday , was so ready of invention as to find arguments from thence for the confirmation of the good cause : ab sirs ( says he ) nothing has befallen these men but what god had from eternity decreed ; and i can tell you , sirs , why he decreed it , indeed it was even because they had gone sometimes to hear the graceless curates . ah , sirs , ye may see in this judgment the danger of that sin , beware of hearing curates , sirs , you see it 's a dangerous thing , sirs , but i 'll tell you more yet anent this , sirs , this is a plain proof that the gospel has non been preached in this parish these twenty eight years , for in all that time you have no : heard so much as of one that had a tender conscience like these men ; but now when we begin again to preach the gospel , it 's so powerful , that it awakes mens consciences , and pricks them so at the heart , that they cannot bear it , nor live under it . and now i leave the world to judge , whether this sort of learning and manner of preaching , doth not stand in diametrical opposition to all religion and reason , and does not in its tenure and effects , appear to be indeed the doctrine of devils , and another gospel ; and yet by it our rabble reformation has been wrought . all true and solid learning , particularly antiquity is decryed by them , because in it there is no vestige , no not so much as any shadow of presbytery to be found ; to preach peace and righteousness ( tho' that be the design of the gospel ) yet since it does not answer the ends of the covenant , it must be condemn'd as temporizing , time-serving , and the pleasing of men more than god , who , they are sure , can never be pleas'd but in their covenanted way . morality with them is but old , out-dated , heathenish virtue , and therefore such a book as the whole duty of man , is look'd upon with wonderful contempt by them : frazer of bray , one of the greatest among them , professes downright , that there is no gospel , nor any relish of it in that book , and that aristotle's ethicks have as much true divinity as that book hath . and john vetch of woolstruthers says , that that book is too much upon moral duty . a certain lady of their stamp , getting it once into her hands , and hearing that it was a moral book , done by an episcopal divine , she made a burnt offering of it , out of her great zeal against episcopacy and morality . mr. macquire , one of their celebrated professors and preachers , in his preface to brown's book , entituled , christ the truth , way , and life , calls the people that are taken up with the whole duty of man , or any such books , a moralizing , or rather , says he , a muddizing generation . the most of their sermons are nonsensick raptures , the abuse of mystick divinity , in canting and compounded vocables , oft-times stuffed with impertinent and base similes and always with homely , course , and ridiculous expressions , very unsuitable to the gravity and solemnity that becomes divinity . they are for the most part upon believe , believe ; and mistaking faith for a meer recumbency , they value no works but such as tend to propagate presbytery . when they speak of christ , they represent him as a gallant , courting and kissing , by their fulsome , amorous discourses on the mysterious parables of the canticles ; and making christ and his gospel to be their own kirk government ; they have quite debased divinity , and debauched the morals of the people : this is evident , not only from their manner of preaching , but also from their way of writing most of their books , whereof some instances shall be given in the next section . some of them have an odd way of acting in the pulpit , personating discourses often by way of dialogue betwixt them and the devil . such ways were of old familiar to the monks , as appears from monsieur claude in his second part of the defence of the reformation , chap. 10. where he vindicates luther from an aspersion cast upon him by the church of rome . for , say the papists , luther professeth in his writings , that he had a conference with the devil concerning the mass , and that the devil accused him for being an idolater . to which luther answers , that he was then in ignorance , and that he obey'd his superiours . hence the papists conclude , that luther was the devil's scholar . but monsieur claude lets them see ▪ that luther spoke in a monkish stile , and that the stile of the convent did represent conflicts betwixt the flesh and spirit , as personal exploits with the devil : to prove this , he instances st. dominick , who says , that he saw the devil one night , in his iron hands carry a paper to him , which he read by the light of a lamp , and told it was a catalogue of his sins , and the sins of his brethren , upon which st. dominick commanded him to leave the paper with him , which was done accordingly ; and afterwards he and his brethren found cause to correct something in their lives . all that is said for this , is , that it is a romantick stile proper to the monks , and all that is meant thereby is this , that the devil could lay such and sins to their charge , their consciences did smite them , therefore they corrected what they found amiss . but such a stile did create wrong ideas in the litteral interpreters of such narrations : and it is like some of our reformers reading books of this nature , either thought such apparisions real , or that they affected the stile ; for it its reported of mr. robert bruce , one of our scotch reformers , that having studied the civil law , and going one day to the colledge of justice , to pass his tryals in order to commence advocate , he said , that he saw a great gulph in the close or court of the parliament-house , like the mouth of hell , and this diverted his entrance into the house , upon which he gave over the study of the law , and applyed himself to theology . whether the thing was litterally true , or whether the man had a disturbed imagination ( as good men may have ) or whether he affected the stile of the convent , and meant thus much buy it , that the imployment of a jurist was dangerous , and apt to lead men into such temptations as he feared might be too strong for him , i know not which to conclude ; but this i am sure of , that one mr. thomas hogg , a very popular presbyterian preacher in the north , asked a person of great learning , in a religious conference , whether or not he had seen the devil ? it was answered him , that he had never seen him in any visible apperance : then i assure you ( saith mr. hogg ) that you can never be happy till you see him in that manner ; that is , until you have both a personal converse and combat with him . i know nothing more apt to create a more religious madness in poor well-meaning people , that this sort of divinity , in which our presbyterians have quite out-done the senseless old monks . their principles and doctrine being , as ye have heard , opposite to morality , it will not be thought strange that the height of pride and rusticitie should appear in their conversation : the common civilities due to mankind , they allow not to persons of the quality , that are of a different opinion from themselves . to avoid and flee from the company where a curate is , as if it were a pest-house is a common sign of grace : to affront a prelate openly is a most meritorious work , and such as becomes a true saint : to approve and applaud the murtherers of the archbishop of st. andrews , is an infallible evidence of one thoroughly reformed . that the world may be satisfied of their behaviour towards ordinary men , i shall give you some late instances of their carriage towards those of the highest rank and quality ; the matters of fact are such as are known to be true by multitudes of people before whom they were acted ; and themseves have the impudence still to glory in them ; and yet i will not say , but some of the party may deny them upon occasion at court , as they do other things as evident ; for i know what metal their foreheads are made of . 1. then when their majesties privy council , by advice of all the judges conform to a standing act of parliament , and common practice , appointed a sermon upon the thirtieth day of january , 1690 : the council some time before sent a person of quality , one of their own stamp and kidney , to the commissioners of the general assembly , to desire them in their majesties and council's name , to appoint one of their number to preach before them in st. giles's church on that day , and to put them in mind that it was the anniversary for the martyrdom of king charles the first , and that a sermon proper for the occasion was expected according to the religion , law , and custom of the nation . the grave noddies of the assembly answer'd thus , let the council to do their own business , for we are to receive no directions from the state , nor to the take our measures from the council , especiallly in preaching anniversary-sermons . upon which they appointed shields , a cameronian , one of the most wild and violent of the hill-men , to preach in the tron-church , where-in they used to have weekly lectures , as it happened upon that day of the week , but where neither the lords of council nor judges were used to come . all that he spoke concerning the king's murther was this , ye sirs , perhaps some of you may foolishly fanoy that i came here to day to preach to you concerning the death of king charles the first : what ? preach for a man that died forty years ago ; if it be true what some histories tells of him , he is very mach wronged ; but if it be true what we believe of him ; and have ground for , he is suffering the vengeance of god in hell this day for his own and fore-fathers sing . the same shields as he was holding forth sometime before at edinburgh , said , that for ought he saw , king william and queen mary were rather seeking an earthly crown to themselves , than seeking to put the crown on christ's head. that is , in the conventicle stile , to settle presbyterian government . this same year again they peremptorily refused and despised the privy council's order , requiring them , according to a standing act of parliament , to preach upon that day . 2. inst . mr. areskme preaching in the tron church at edinburgh , the day after the king by open proclamation had adjourned the general assembly , said , sirs , ye heard a strange proclamation the other day , which i hope the authors of may repent some day : it brings to my mind , sirs , an old story of king cyrus who once set his hands fairly to the building of god's house , but his hand was not well in the work , when he drew it out again : all is well that ends well , sirs ; for what think ye become of king cyrus , sirs ? i 'll tell you that sirs ; he e'en made an ill end , he e'en died a bloody death in a strange land. i wish the like may not befal our king ; they say comparisons are odious , but i hope ye will not think that scripture-comparisons are so ; whatever you may think , i am sure of this , that no king but king jesus , had power to adjourn our general assembly . this was spoken so lately , before so great an auditory , that whatever rule may say in his next book , yet i think the author himself will not have the impudence to deny it . 3. when last summer their commissioners returned from king william in flanders , and told the general assembly , that the king had possitively told them , that he would not any longer suffer them to oppress and persecute the episcopal subjects ; and desired them in his name to acquaint the general assembly with his mind , that for the time to come they should proceed more moderately , otherwise he would let them know that he is their master . the moderators said openly , that if it were not for the great army he had with him , he durst not have said so to them ; and however , he had been wiser to have held his peace , for that they own'd no master but christ . when king william in january last desired them , by his letter to the general assembly , to re-admit into the exercise of the ministry , so many of the episcopal presbyters as should be willing to submit to and comply with a formula which his majesty sent to them , and appointed to be the terms of communion betwixt the parties : this proposal of peace and union , which moderate presbyterians might have been thought to have rejoyced in , was insolently rejected , and exclaimed against by all the assembly , except one mr. orack † . then the common discourse and preaching of presbyterians was . that king william design'd to dethrone king jesus ; that the prescribing to them any formula was an incroachment upon christ's kingdom , and a violent usurpation of his priviledges ; that any formula but the covenant , is of the devil 's making , and ought not to be tolerated by presbyterians . the moderator of the general assembly , in his prayer immediately after its dissolution , reflected upon king william as sent in wrath to be a curse to god's kirk . he and the whole assembly protested against the king's power to dissolve them , and before his commissioner disclaim'd all his authority that way : afterwards , to make their testimony ( that 's their word for treason ) publick , they went to the cross of edinburgh , and took a formal protestation after the old manner against the king in behalf of the people of god ( by which they intend their own subjects . ) the magnanimous earl of crawford vowed before the commissioners , that he would adhere to the protestation with his life and fortune , two things equally great and valuable . their ordinary doctrine and discourse in the pulpit and out of it , speaking of the kirk and king , is , deliverance will come from another hand , but thou and thy house shall perish . mr. matthew red , holding forth the new gospel at his kirk in north berwick , feb. 20th , 1691-92 , said , the kirk of scotland is presently under the same condition that david was , when he was so sore persecuted and pursued by saul , that he seemed to have no way left him to escape ; but then a messenger came and told saul , that the philistines had invaded the land ; this gave saul some other † tow in his rock , and by that david was deliver'd . this mr. red being that same night with another of his brethren at supper at a knight's house in that parish , told plainly , that by the philistines in his sermon , he meant the french. and both the new gospellers agreed , that the kirk of scotland could not now be otherwise deliver'd but by an invasion of the french to restore king james . this acconnt i had from a gentleman of good credit who was present both at the sermon and supper . mr. stenton , one of their noted preachers , said in an open company , the day after the assembly was dissolved , that they had appointed their next meeting in 1693 , hoping that before that time they might have another king who would allow them better conditions . they now lay great stress upon the prophesie of an old man in the west , who at his dying in 1689 , said , the perfect deliverance of god's kirk must come after all by the french , for this king william will not do it . and say commonly , that they brought in a dog for god's sake , and that he now begins to bite the barnes . this being their way of treating a king who has condescended to oblige them even to his own loss , and to the wonder of mankind ; what may their fellow-subjects , especially such as are not of their biggotry of opinion , expect from them ? that this is no new thing to them , nor the actings only of some few of the more rigid sort of them , is evident from their extravagant and constant course of rudeness to king james the sixth , and to both the charles's , whereof many instances are to be seen in their own books , some of them you may meet with in the next section . all the presbyterians profess , that the keeping of anniversary days , even for the greatest blessing of the gospel , is superstition and popery . for the modestest of them that ever spake last year against christmas , was frazer of bray , who preaching in the high church of edinburgh , in his ordinary turn upon that day on which christmas fell , all that he said was , some will think that i will speak either for the day or against it : to speak against it i see no reason , and to speak for it i see as little ; for why should we keep our saviour's birth-day , and not his conception . had this man been but acquainted with the liturgy of the primitive church , or of that in the neighbour-nation , he might have found that they keep annunciation-day for the conception , and this would have broke the strongest horn of his presbyterian dilemma . but for all the abhorrence that presbyterians have , and do profess against the observation of anniversary-days , yet they never missed to preach an anniversary sermon on mr. heriot , who built and indued the great hospital in the city of edinburgh ; the reason is , that for every sermon on heriot's commendation , they get five ponds , a new hat and a bible . if they could have made but the same purchase by preaching on christmas , it 's more than probable that they would have thought the annual observation of our saviour's birth , as little superstitious as that of mr. heriot's memory . but the disingenuity , hypocrisy , and covetousness of that party appears not only in this , but in many other particulars ; for who clamour'd more than presbyterians against plurality of benefices , which was never allowed nor practised under episcopacy in our kingdom , and now severals of them are suing for five or six ●tipends at once , viz. the great apostles of the new gospel , dr. bule , mr. john and mr. william vetches , mr. david williamson , john dickson . i cannot here omit a passage of mr. james kirkton , now a famous preacher in edinburgh , who held forth formerly in a meeting-house about three and twenty miles from it , in the parish of st. martine , within the shire of the mers , in which parish there was an episcopal minister that gave obedience to the present laws , but this kirkton by the act restoring presbyterian preachers to their former charges , out of malice against the episcopal minister , and covetousness to get the stipend of the place , * comes from edinburgh and preaches one sermon in the parish of st. martine , and returning some days after , left the church without a minister , by which means he obtain'd to himself the stipend of that parish , tho' he lived and preaches in the city of edinburgh ever since . there is another , mr. anthony murray , who has a considerable estate in dunsire , he ordinarly uses this phrase as a proverb , that he desires no more in the world but a bit and a brat ; that is , only as much food and raiment as nature craves ; and yet this very man that would seem so denied to the world , got himself into the possession of two fat benefices , viz. that of counter in which he never did preach , and that of dunsire parish , in which the regular pastor had served for the whole year , 1688 , and for the greater part of the year 1689 , and yet was not allow'd one farthing of the living for either : altho' when he was drove away he had eight young motherless children , and no bread for them , whereof murray it seems not having one child , had no sence at all . who cried out more against the covetousness of prelates , and complying ministers , than mr. john johnston , yet in the time of his suppos'd persecution , he made up two thousand and five hundred pounds sterling ; and to the certain knowledge of his acquantances he was two hundred pounds sterling in debt when he abdicated his parish . this same johnston being called to a dying gentleman in east lotham , who was always episcopal , ( but the call was by some phanatical friends , without the knowledge of the dying person ) johnston having come to his chamber , advances with many hums and ha's close to the gentleman's bed-side , and after stairing a while upon him , at last with a great groan he gave his judgment of his state and condition in these words : i see nothing there in that face , ah , i see nothing but damnation , hell and reprobation ! at which words , a merry man standing by , whispers in the ears of the said mr. johnston , he hath left you two hundred marks . mr. johnston at this changed his mind ( like the barbarians in the isle of malta , ) and says , but methinks i see the sun of righteousness rising with healing under his wings , sayng , son be of good chear , thy sins are forgiven thee . who cried out more against ministers scandals , than one balfour in the mers , and yet but a few months ago he fled for the sin of adultery himself . this among them is called but a slip of the saints ; but far less slips in others are aggravated into heinous scandals and crying sins , as that ought indeed to be esteem'd . what greater act of injustice than that done to mr. alexander heriot , minister of dalkeith , who gave all obedience to the civil law , and yet the presbytery of dalkeith permitted one calderwood , a declared enemy of mr. heriot's , and some others of his accusers , to sit as judges among them , and not only admitted , but also invited and encouraged two or three knights of the post to swear , that the minister had danced about a bon-fire the 14th of october 1688. and when it was made appear to the conviction of all men , that there was no bon-fires in the town upon that day , and that the town was never wont to use any such solemnity upon the occasion of that day ; all that the presbytery said , was , that they could not help it , for the matter was sworn and deponed , and and they behoved to proceed , having a call to purge the church . besides , their not having good notions of the gospel , nor of any good heathen morals ; one reason of their malicious and crabbed nature may be , that they never suffered affliction , for after they abdicated their churches in 1662 , they began every-where in their sermons to cant about the persecution of the godly , and to magnifie their own sufferings ; by this means they were pamper'd instead of being persecuted ; some of the godly sisters supplying them with plentiful gratuities to their families , and mony to their purses ; they really lived better then ever they did before , by their stipends . they themseves boasted that they were sure of crowns for their sufferings ; and that angels visited them often in their troubles ; and both were materially true . i know severals of them who got estates this way , and that grew fat and lusty under their persecutions . mr. shields , one of their honestest and best writers , being well acquainted with all that they suffered , and a great sharer in it , glories in this , that they were highly provided for in their greatest difficulties , and makes an argument for it of their being god's people : in his annalysis ( as he calls it ) on the 29th of deuteronomy , delivered in a discourse to the people on the preparation-day before they renewed the covenants , p. 10. l. 8. these are his words : tho' in the wilderness of prelatick , erastian , and antichristian vsurpations , we did not meet with miracles , yet truly we have experienced wonders of the lord's care and kindness , and for all the harassings and persecutions , &c. the poor wilderness-wanderers have look'd as meat-like and cloath-like a others that sat at ease in their houses , and drank their wine and their strong drink . the party finding such good fruits of their itinerary labours , continued to preach the unthinking mobile out of their money and senses , and well as out of their duty to god and man , receiving in the mean time , instead of cups of cold water , * many bowls of warm sack ; the true covenant-liquor , and the best spirit that inspires the new gospellers . by these means the malignity of their nature was rather kindled than abated ; the only men and suffered any thing , being the poor silly plow-men and shepherds in the west , whom the false teachers hounded out to die for a broken covenant : it 's true indeed that many such men being deluded into several rebellions , put the state under a necessity of defending it self , by punishing some of them , and killing others in battels ; but yet before the danger of these battels , the preachers were generally so wise as to save themselves , by running first ; for ad they been so honest as to have born but a part of these burdens which they imposed upon their proselytes , or so couragious as to have but shew'd their faces in the day of battel ( to which they always sounded the allarm by their sermons ) then it 's like we should not have been now infested with such swarms of these locusts as have over-spread our land , and again filled our king's chambers , as the frogs and lice of aegypt did that of pharaoh's . tho' upon certain occasions the more subtile and cunning presbyterians , knowing that no art can defend or disguise the unaccountable wildness and madness of some of their party , are forc'd , to disprove and condemn them ; yet they never fail to make use of the sufferings of these same wild men , to magnify that persecution which themselves pretend to have undergone , but had not the least share in . eminent instances of this we have in rule 's late book . to whom among other favours we owe this new distinction of wild and sober presbyterians . truly if the presbyterians had met with the same measure with which they formerly served the prelatists , if they had been used as they did good bishop wishart , whom they made to lye seven months in a dark stinking close prison , without the conveniency of so much as changing his shirt but once , so that he was like to be eaten up of himself , and the vermine which that nasty place produced ; its probable that by such severities ( which i am glad they suffered not ) they might have been brought to something of that good man's christian temper and disposition : and that this was very great , the worst of themselves were constrained to own , when upon changing of the scene , he being deservedly advanced to the bishoprick of edinburgh , was so charitable as to convey large supplies to such of them as were imprison'd for their notorious rebellion at ●entland hills , 1666 , and that without letting them know from what hand it came , nay his compassion to them was such , that he continued such presbyterian preachers as were any thing tollerable , in their churches and office ; without imposing on them the conditions of conformity which the law then required : but now presbyterian preachers , even those that are called the soberest , as we may see by their daily practices , and expressions , are highly galled , because they are not allowed to treat the bishops and other ministers of god's word , after the same barbarous manner that they formerly did , that is , hew them in pieces before the lord , as they were wont to phrase it , for they commonly compare bishops to agag , and those ordained by them to the amalekites . the episcopal ministers and rulers used all christian and discreet methods when they had power to gain and oblige the dissenters , and to save them from the penalties of the law. but now such is the ingratitude of some , even of those same presbyterians , whom the episcopal ministers had saved from the gibbet , to which the law had justly doomed them ; that they were the only persons that invented false stories , forged malicious lybels , and raised tumults against those very ministers who had been formerly so exceeding kind to them ; we have but too many instances of their rendering evil for good in this manner : and that which makes this the more strange and odious , is , that it is acted under a pretence to religion , and reformation , and that the giddy people are instigated to this wickedness by their preachers ; i shall trouble the reader at present only with two particulars to this purpose : mr. monro , parson of sterling , was lately lybelled and accused before the brethren of the inquisition , by one whom , as all the neighbourhead knows , he preserved from being hanged , when he well deserved it . and now , tho' the said parson monro has visibly baffled all the articles of his lybel to the disgrace of his ungrateful accuser , and of those preachers who openly prompted him to this villany , yet they daily molest and disquiet him , because of his constant adherence to the sacred order of episcopacy , which is the greatest fault his judges can accuse him of , except that of his possessing a good living , and that his parts and piety darken the whole presbytery , of which his parishoners being fully convinced , love him so well , that they resolve , cost what it may , they will not part with him as their minister ; and have therefore , to the great mortification of the presbytery there , joyntly signified so much to them under their hands . the other particular instance of this nature , shall be that of one ronaldson , a tenant in the parish of cranston , whom the orthodox minister there , mr. burnet , by his intercession with persons of quality , preserved from having his goods confiscated , and person banished ; after ronaldson by his signal disobedience to the law had exposed himself to that sentence : this kindness ronaldson then looked on as so great and surprising , that he often and openly professed he knew not how to be thankful enough for it ; he and his family constantly kept the church thereafter , and upon every occasion acknowledged the minister's singular favour , with all the signs of sincere gratitude ; but yet upon the new light of the late revolution , he appeared the most open and avowed enemy that the minister had : the minister justly surprised with this , challenged his many promises of continuing grateful . to whom ronaldson gravely replyed , that the thanks of his preservation was not due to him , but only to god ; who oft-times ( said he ) stirs up ill men to befriend his own people . this change was wrought upon the man , and this answer put in his mouth ( as himself sometimes owns and professes ) by frequent conferences with their preachers , who in their private discourses and publick sermons have assured him , that he is not to look to the instrument , but to the cause of his preservation . i shall shut up this head concerning the persecution they pretended to have suffered , with a remarkable note of a sermon preached lately by mr. daniel douglass , one of their great * mufties , now sirs , ( says he ) i will be even plain with you , and perhaps e'en more plain than pleasant , sirs , i 'le tell you now , sirs , its ordinary for us to cry out that we were persecuted under episcopacy , but we are yet living , sirs ; and why were we not hanged as well as others were , beloved ? it is e'en because we thought they did cast away their lives needlesly , and that we would not venture our lives for such matters as they ventured their lives , for i knew to meet with kindness both from the church-men and the states-men : and particularly i knew that the clerks of council and session would take nothing from us , but there are no such clerks now : for there is one gibbie eliot , sirs , that has no charity nor discretion , for if we were all made up of dollars , he would swallow us up ; pray god , sirs , to keep our purses from that false lown eliot . ingenuity is a thing they are not concerned about , for that 's but a branch of dry morality , below men so full of grace ; some young men among them that have had the advantage of being abroad are more affable , and in their conferences with men of sence , they ordinarily exclaim against the peevish sowr and unconversable temper of scotch presbyterians ; but yet these same sparks of the cause , sing to a quite contrary tune when they are in a collective or representative body . i have read of a certain monk who being wearied of the cloyster aimed at a vacant dignity , the possession whereof he knew would set him free : for this end he applied himself to every one of his acquaintances that had a suffrage in the election , and from every singular and individual person he received very fair and satisfying promises , bet yet he found himself still disappointed when they met together in assemblies for the election , whereupon he invites most or all of them upon a set day to dine and be merry with him . they that were invited knew that he was not in condition to make any competent provision for so many guests ; wherefore according to the usual custom of that fraternity , they sent each of them some material or other , proper to make up the feast ; some sent flesh , some fish of divers kinds , some sent butter , some cheese , some wine , and others oyl . all which he boyled in one kettle together , and his guests being conveen'd , he caused serve up that hotch-potch in several large dishes to them , so that every dish as they tasted it equally disgusted them : where upon they asked what manner of victuals it was ? he said it was just such as themselves had sent , all well boyled in a large kettle together . that , say they , is the worst meat in the world when thus jumbled together , but very good when every thing is dressed by it self . just so are ye to me , says the monk , you are very fair and kind , when single , and one by one : but i can find nothing worse than you , when you are all together . the presbyterians resemble the monks in this , as in many other things , for take them singly , and they generally condemn the methods and proceedings of their brethren , as rigid and severe , but take the same men met together in a presbytery , synod , or assembly , and the whole body is the most unpalatable and most unsavory hotch-potch in the world. and now to hasten to a close of this section , strangers may justly wonder that men of such temper and qualification , as ye have now heard the pretbyterian preachers to be , should have any followers . but this will not seem so strange to such as confider what multitudes of the rabble , crowd after jack bowels in his drunken fits , women and children are ordinarily led by noise and shew , tho' it were but of hobby-horses and rattles . and indeed the presbyterian preachers are only flocked after by such a herd , some out of a blind zeal and itch after novelty and change , some again loving to fish in the troubled waters of such confusions as are inseparable from presbytery , hoping thereby ●o mend their broken fortunes . and to palliate their want of sence , and greater faults , by a pretence to strict religion : others frequent them for sport and diversion , as men of little sence and less business run after stage-players and rope-dancers . sometimes ago these preachers were conversant only with shepherds , and a few silly women , laden with divers lusts , whose hot zeal had no knowledge to guide it ; the preachers then indeed admired themselves for persons of great gifts and learning , because of the esteem that these ignorant creatures had for them ; but now that they are brought to act in publick , and possess the pulpits of learned men , they are at a great disadvantage , for their better auditories expect solid divinity , rational and close discourses , and that being none of their talent , puts them quite out of their road and element , and hence it is that the people generally forsake and abhor them , and nothing but a few of the rabble frequent their best churches and preachers : so that now their own dear followers begin to complain and cry out , that christ did more good in the hills than he does now in the churches . and if they hold on at their usual manner of raving in pulpits , they cannot fail to render themselves as ridiculous and odious as they deserve , which they have made pretty good advances to already . they frequently upbraid curates , as deserted of the spirit , because they own that in the composing of their sermons they make use of books , and yet mr. david williamson , one of their ablest men , preaching before the parliament , on ps . 2. and verse 10. stole most of his sermon from herle's tripus of wisdom , and had the confidence to reprint the same at edinburgh . indeed the nonsence and railing of that sermon is wholly his own ; for none but himself ever pretended or presumed as he does there , that christ dyed a martyr for the presbyterian government ; because forsooth this inscription was written on his cross , jesus of nazareth king of the jews . i do not discommend the use of books , but the hypocrisie of these men , who give out that they preach meerly by inspiration and meditation , as mr. areskine did in a sermon which he preached lately in the tron church at edinburgh , his words were these , the curates goes to their books for preachings , but we go to our knees for our preachings . and yet such is the silliness of some deluded people , that they proclaim these for soul-refreshing and powerful preachers , and for men that , as they phrase it , have an inbearing gift , speaking home to their hearts : indeed make some people judges , we know presbyterian sermons will gain the applause . i remember the old fable of the cuckow and the nightingale , both contended who should sing sweetest , the ass because of his long ears is made judge , the nightingale sung first , the cuckow next , the asse's determination was , that truly the nightingale sung pretty well , but for a good sweet plain taking song , and a fine note , the cuckow sung far better . some who are not so well acquainted with the scotch presbyterian's manner of preaching and praying may , perhaps , think that matters are here aggravated against them , because things so very ridiculous were never vented by any former sect , as these i have and am hereafter to discover of them ; but they are too well known to be denyed among us : and that strangers may not think themselves imposed upon , i shall in the next section give the reader some little taste of their printed books , and leave him to judge from the ridiculousness of what they have deliberately published to the world that way , what extravagancy they may be guilty of in these extemporary ravings , which they mis-call spiritual preaching and praying . sect . ii. containing some expressions out of their printed books . and first for their sermons ; mr. william guthry at fenwick , hath printed one full of curses and imprecations , viz. will you gang man to the cursed curates ? gang , and the vengeance of god gang with thee : the cursed curates bids us side with them ; the devil rugg * their hearts out of their sides . the sermon in every page is to the same purpose . the people in the west are mightily taken with it ; and the author is held for a great saint among them , chiefly upon the account , as themselves phrase it , of his sharp pen against prelates and curates . mr. walwood , brother to mercurius , in a printed sermon on this text , if the righteous shall scarcely be saved , &c. says , among other as ridiculous things , these words , men think that every dog will win to heaven , but i assure you , it is a great matter to win there ; for noblemen that will be saved i believe there 's not twenty , i trow i doubled them : for gentlemen i could write them all in three inch of paper . ibid. men thought much when a part of the city of glascow was burnt , but for my part i would not shed a tear tho' glascow and edinburgh both were burnt ; and a great matter , they burnt the covenant . the best of their preachers were singled out to hold forth to the parliament , and the l. commissioner m. a person equally fitted to judge of ministers and statesmen , appointed such of these sermons to be printed , as he in his godly wisdom thought fittest for advancing the designs of omnipotent presbytery . these sermons are generally inhanced by the party , and preserved as infallible evidences of the great learning and piety of the new gospel professors , upon which account they are carefully kept from malignant hands and eyes : however , i once had the favour allowed me to read three of the choicest of them , published by williamson , rule , and spalding ; wherein they extol presbyterian government , with all the glorious epithets due to the gospel and the christian church , viz. christ's bride , his virgin , his spouse , his glory , his honour , his church , his precious remnant , his glorious elect , his pure people . god's house , tabernacle , dwelling place and sanctuary , his holy ark , his chosen generation , his dear children , his kingdom , his mountain , his jewels , his crown , scepter , and diadem ; in a word , the most obscure and darkest prophesies and revelations were all spoke with an eye to the present scotch model , tho' that be so new as never to have been heard of in scotland , or any other church before : and the presbyterians themselves will as soon prove that the high priesthood of aaron among the jews was a type of presbyterian democracy in the church , as shew any foot-steps , or the least mention of presbyterianism in any of the ancient monuments and records of the church , except they will say that christianity began with calvin ; and yet if you 'll believe the sermons of the former triumvirate , they that oppose the rigour of scotch presbytery are enemies to god and his cause , to christ and to his gospel , they are worse than heathens , they are philistines , which are not to be suffered to live in the holy land , * nay they that concur not to advance it to its former height , ( and that is above king and parliament ) not only their estates and lives , but their souls may go for it : you members of parliament who are not forward for this , you shall with jehoiakim , be buried with the burial of an ass : think but seriously what an epitaph may be written on your tomb , and what discourses may be of you when ye are gone , here lies a man that never was a friend to christ , or his interest , now he is dead , but he was an opposer and persecutor of christ of his truth and people . but dying is not all , what shall ye say when , ye shall be cited at the great assize , before the tribunal of christ , to that question , what justice and vote gave ye to we in my afflicted church , in the first parliament of king william and queen mary in scotland , was ye for me or against met ? spalding's sermon before the parliament , on 1 chron. 12. 32. p. 20. versus finem & p. 21 initio . mr. gilbert rule in his sermon before the parliament , on isaiah 2. 2. ( for their texts are generally out of the obscurest places of the old testament , ) takes it for granted , that the mountain of the lord's house there spoke of , is expresly meant of scotch presbytery ; which , he says , is terrible as an army with banners . this last , i confess , has often been found true in the most litteral sence ; but why presbytery should be called a mountain , i cannot so well say , except it be because it was exalted at ‖ dunce-law above the tops of the mountains , that is , monarchy and episcopacy , at which time the phanaticks and rebels were the nations that flocked unto it , and establish'd it upon the ruines of their own former oaths and obligations . but to speak in his own words , the exalting and establishing of scotch presbytery , ( for that 's the only true religion , ) the flourishing of it , is the means to advance the poorest and most contemptible people * to reputation both with god and all good men , yea , often in the eyes of them that are but moral and intelligent , tho' enemies , as is evident from deut. 4. 6. this is your wisdom in the sight of the nations , which shall say , surely this nation is a wise and understanding people : for what nation is there so great , who have god so nigh unto them , &c. now that no body might mistake , as in this he meant religion in general , and not scotch presbytery , he makes application particularly to the kirk in these words , if ye will set christ on high in this poor church , he will set the church and nation on high ; scotland hath in former times been * renowned and esteemed among the churches of the reformation upon this account : it may be an honour in after ages to your posterity , that such a man was active in that happy parliament that settled religion in the church ; yea , this way will render us more formidable to our enemies , and vnfriends to our way , * , than strong armies or navies could do . 1 sam. 4. 7. and the philistines were afraid , &c. fo● they said , that god is come to the camp . rule 's sermon before the parliament , p. 13. the plain meaning of this is , all the land and sea-forces of england and the confederates , can signifie nothing against their enemies , so long as they entertain or suffer amongst them these enemies of religion , the bishops . that famous man in his generation , mr. david williamson , preached before the reforming parliament on this text , be wise ye kings , be instucted ye judges of the earth , psal . 2. 10. i cannot but approve the choice of this text , because those kings had need be very wise indeed , that have to do with presbyterians ; and those civil judges must be stronger than the kirk , that will not condescend to be instructed by them in all things . in the former part of that sermon he divides and subdivides government so often , till ( as the presbyterian author , from whom he steals these ridiculous distinctions * , ) he at last divides the king's and judges from all power : it 's no new thing for some men first to distinguish the king's person from his authority , and then to divide his head from his body ; well , it 's granted by all hands , that such men are well acquainted with all the ways of dividing government . in the latter part of that sermon , the author speaking of presbyterial government , uses these words , which we easily grant to be peculiarly his own : it 's no light matter , ( says he ) it 's an ordinance of god , the royal diadem of christ ; he was a martyr on this head , for it was his ditty on the cross , john 19. 19. jesus of nazareth king of the jews . if this scripture do not prove that christ died a martyr for scots presbytery , i am sure there 's no other place either in scripture or antiquity that will. the next notes shall be from a sermon that is highly valued by all true presbyterians , viz. that which according to the author 's dating it , was printed the 40 year of our publick breach of covenant ; the year , as the author at the end of the title page describes it , wherein there was much zeal for confederating among men , but little for covenanting with god. in the 1 , 2 , 3 , 4 , and 5 pages , he compareth the scotch covenants to the covenant of grace , and to the covenants at horeb and in moab . in the 6th page he says , the covenant may be tendred and taken without the consent of the magistrate , but his after dissent or discharge cannot loose the obligation of it . page 9. he says , as israel in the wilderness , so have we had our marahs , and our massa's , and meribahs , taberahs , and kibroth hataavahs at pentland-hills , bothwel-bridge , ardsmoss , † &c. from this consideration he presses the renewing of the covenant . page 10. god's removing two kings who withstood the covenanted reformation , and the abolishing two wicked establishments , tyranny and prelacy , should stir up all lovers of religion to the duty of covenanting . page 12. all the meaner sort of all sexes and ages , wives and children , are obliged to this , tho' the primores & primates regni do not concur : if the children be not capable , parents are to engage for them . accordingly ( says he ) in scotland it hath been in use for faithful ministers , to take parents , engaged to the covenant , when they presented their children to baptism * . page 14. subjects are relaxed from their sworn allegiance to a king or magistrate , by his rescinding or disowning the covenant ; as is plain from the third article of the solemn league : but there is nothing that can any way enervate the sacred obligation of scotland's holy covenant , which still must stand in inviolable force . page 16. it is a covenant obliging not only the present , but the absent , and not only the absent in regard of place , but in regard of time : it obligeth all the children of israel , binds all posterity with annexation of curses to the breakers . page 17. it 's the foundation of the people's compact with the king at his inauguration : therefore as long as scotland is scotland , and god unchangeable , scotland's reformation in doctrine , worship , discipline , and government , must be endeavour'd to be performed in a conformity to the covenant : the matter of it is moral , containing nothing but what is antecedently and eternally binding , albeit there had never been a formal covenant ; the ends of it are perpetually good . page 18. the express command from exod. 23. obliges to banish all covenant-breakers out of the land ; for the example of the popish , prelatical , and malignant faction in britain and ireland , the suffering them to dwell in the land , and to creep into places of trust , and especially the stupid submission to the restitution of church and state , and to the re-introduction of their wicked establishments , abjur'd by covenant , did gradually induce parishes and provinces to this dreadful sin of covenant-breaking . then in some subsequent pages he enumerates all the curses and plagues , national or personal , spoken of in scripture , as threatned with a special regard to the breaking of this covenant , and who can tell ( says he ) but the sword now drawn in scotland and ireland may avenge the quarrel of god's broken covenant . pag. 27. the breaking of the covenant is the most heinous of all sins : profainity of all sorts , hypocrisie , idolatry , adultery , treachery , pride , blood , and oppression , and all that ever brought down vengeance upon any generation recorded in scripture , or in any history , with these indeed , and the greatest aggravations of them , the land hath been polluted ; but chiefly that which incenses the anger of the lord , hath been , and remains to be breach of covenant , and all these abominations not simply because breaches of the law if god , but as under this special aggravation , that they have been and are breaches of the covenant , as is evident from deuterom . 29. 25. because they have forsaken the covenant of the lord god of their fathers . &c. * pag. 33. the great reason why men should renew the covenant at this time , and why those of the true presbyterian party did it in the end of 1688. they though it then ( says he ) expedient , as it is still , by renewing of these antient covenants , to declare what cause they would avouch and appear for , what king they would own , and upon what terms they would offer their submission to the present government then to be established , who had before declared their revolt from the former , and for this end to make this the band of their association . the same author , in his solemn confession of sins pag. 53. says most ingenuously , we and our teachers in a great measure complyed with , submitted unto , and connived , at the incroachments of the supremacy , and absolute power , both in accepting and countenancing the former indulgences , and the late tolleration . we have taken and subscribed oaths , and bonds , all which have been contrary to the reformation we were sworn to preserve . pag 54. we are obliged to confess the offensive carriage and conversation of many that have gone to england , who have proven very stumbling to the sectarians there . yea of late , many have embraced the toleration introductive of a sectarian multiformity , without so much as a testimony against the toleration of popery it self . the general toleration , which in its own nature tended , and in its design intended , to introduce popery and slavery by arbitrary and absolute power , hath been accepted and addressed for , by many of our ministers ; and countenanced , complyed , and concurr'd with by many of our people , without a testimony or endeavour to understand it . — many dregs of , popish superstition have been observed , popish festival days as † pasch , yule , and fastings eve , &c. have been kept by many : and prelatical anniversary days devised of their own heart , appointed for commemorating the kings birth days , as may 29. octob. 14. &c. who were born as scourges to this realm , being complied with by many , pag. 58. as it was our fathers sin to inaugurate the late king , after such discoveries of his hypocritical enmity to religion and liberty , upon his subscription of the covenant ; to when he burnt and buried that holy covenant , and degenerated into manifest tyranny , and had razed the very foundation on which both his right to govern , and the peoples allegiance were founded , and remitted the subjects allegiance , by annulling the bond of it ; we sinned in continuing to own his authority : when all he had was engaged and exerted in rebellion against god ; for which the lord put us to shame , and went not out with our armies at pentland hills and bothwell bridge . notes out of the hind let loose , printed 1687. which book is the great oracle and idol of the true covenanters . pag. 3. it 's observable how reproachfully he speaks of princes , and even of such as are now our kings allies , in these words , the protestants of hungary are under the tearing laws of that ravenous eagle the tyrant of austria : those of piedmont under the grassant tyranny of that little tyger of savoy . pag. 24. our first reformers never resigned nor abandoned that first and most just priviledge of resistance . nay nor of bringing publick beasts of prey to condign punishment , in an extraordinary way of vindictive justice ; e. g. cardinal beaton that was slain in the tower of st. andrew's by james melvin , who perceiving his consorts moved with passion withdrew them , and said , this work and judgement of god , altho' it be secret , ought to be done with greater gravity ; and presentnig the point of his sword to the cardinal , said , repent thee of thy former wicked life , but especially of the shedding of the blood of mr. george wisheart , which yet crys for vengeance from god upon thee : and we from god are sent to revenge it ; for here before my god , i protest that — nothing moveth me to strike thee , but only because thou hast been , and remainest an obstinate enemy agoinst christ jesus and his holy gospel ; of which fast , says my author , the faithful and famous historian mr. knox , speaks very honourably , and after the slaughter joyned himself with them ; yet now such a fact committed upon such another bloody and treacherous beast , the cardinal prelate of scotland eight years agon , is generally condemned as horrid murder . pag. 75. speaking of the king's defeat at worcester , he says , israel had sinned and transgressed the covenant . — having taken the accursed thing , and put it even amongst their own stuff ; therefore the children of israel could not stand before their enemies , but an army of them near 30000. was totally routed at worcester ; and the achan , the cause of the overthrow , was forced to hide himself beyond sea , where he continued a wandring fugitive in exile till 1660. false monk , then general , with a combination of malignants , and publick resolutioners , did machinate our misery , and effectuated it , by bringing the king home to england from his banishment , wherein he was habituate into an implacable hatred against the work of god. pag. 96. the covenant is our magna charta of religion and righteousness , our greatest security for all our interests . pag. 99. that same perfidious parliament fram'd an act for an anniversary thanksgiving , commemorating every 29th of may , that blasphemy against the spirit and work of god ; and celebrating that unhappy restauration of the rescinder of the reformation , which had not only the concurrence of the universality of the nation , but ( alas for shame that it should be told in gath , ) even of some presbyterian ministers , who afterwards accepted the indulgence ; one of which , a pillar among them , was seen scandalously dancing about the bonfires . — o holy and astonishing justice , thus to recompence our way upon our own head ; to suffer this holy work and cause to be ruined under our unhappy hands , who suffered the destroyer to come in , who had it in his heart , swell'd with enmity against christ , to raze and ruine the work , as he most wickedly did . pag. 110. the king gave us many proofs and demonstrations of his being true to antichrist , in minding all the promises and treaties with him , as he had of his being false to christ , in all his covenant-engagements with his people : for in the year , 1666. he , with his dear and royal brother the duke of york , contrived , countenanced , and abetted , the burning of london , evident by their employing their guards to hinder the people from saving their own ; and to dismiss the incendiaries , the papists , who were taken in the fact. pag. 123. at length the virulent traytor , james sharp , the arch prelate , received the just demerit of his perfidy , perjuries , apostacies , sorceries , villanies , and murders , sharp arrows of the mighty , and coals of juniper , for upon the 3d of may , 1679. several worthy gentlemen , with some other men of courage and zeal for the cause of god , and the good of the country , executed righteous judgement upon him at magus moor , near st. andrew's : and the same month on the 29th of may , the testimony at rutherglen , was published against that abomination of celebrating an anniversary day for setting up an usurped power , destroying the interest of christ in the land , and against all sinful and unlawful acts emitted and executed , published and prosecuted against our covenanted reformation ; where also they burnt the acts of supremacy , , the declaration , the act rescessory , for the burning the covenant . page 146. at length the king of terrours , a terrour to all kings , cut off that supreme author and authoriser of mischief , charles the second , by the suspicious intervention of an unnatural hand , as the instrument thereof ; wherein much of the justice of god was to be observed , and of his faithfulness verified ; that bloody and deceitful men shall not live out half their days : his bloody violence was recompenced with the unnatural villany of his brother , and his unparallel'd perjury was justly rewarded with the most ungrateful and treacherous monster of a parricide ; for all the numerous brood of his adulterous and incestuous brats , begotten of a multitude of whores , at home and abroad , yea , with his own sister too , he died a childless pultron , and had the unlamented burial of an ass : and for all his hypocritical pretentions to a protestant profession , he drunk his death in a popish potion , contrived by his own dear brother that succeeded him ; — passionately resenting charles his vow , to suffer the murder of the earl of ess●x to come to a trial , which was extorted by the reiterated solicitations of some , who offer'd to discover by whom it was contrived and acted ; which made the duke's guilty conscience to dread a detection of his deep accession to it : whereupon the potion quickly after prepared , put a stop to that , and an end to his life , february 6th , 1685 : of which horrid villany time will disclose the mystery , and give the history when it shall be seasonable . page 237. a prelate's depute is no minister of christ , but a curate is a prelate's depute , ergo. — that a prelate's-depute is no minister of christ , i prove not only from that , that a prelate , qua talis , is not a servant of christ , but an enemy ; and therefore cannot confer upon another that dignity to be christ's servant ; but also from this , that the scriptures allow no derivation of deputed officers , rom. 12. 7 , 9. page 255. never can it be instanced these twenty seven years , that the curates have brought one soul to christ , but many instances may be given of their murdering souls : hence these who cannot but be soul-murderers , may not be heard or entertaind as soul-physicians ; but the curates cannot but be soul-murderers , ergo. page 256. the meetings of the curates , for administration of ordinances in their way , the lord hates , and hath signally forsaken : therefore we should hate and forsake them . this is confirmed by mr. durhame , rev. 1. p. 55. page 259. hearing of curates reductively involves us under the guilt of idolatry , and breach of the second commandment ; therefore we ought not to let them dwell in the land , lest they make us sin , exod. 23. 32. we should destroy their very names out of the place , deut. 12. 3. jud. 2. 7. page 285. jus populi , cap. 16. ( says he ) make this one character of a tyrant , that living in luxury , whoredom , greed and idleness , he neglecteth , or is unfit for his office. how these sute to our times , we need not express ; what effrontery of impudence is it for such monsters to pretend to rule . p. 296. kings and tyrants for the most part are reciprocal terms . page 306. we own the obligation of our sacred covenants unrepealably and indispensably binding to all . but we deny that hereby we are bound either to maintain monarchy , or to own the authority of either of the two monarchs that have monarchized or tyrannized over us these twenty seven years past . in the covenants we are not bound , but only conditionally , tomaintain the king's person and authority , that is only upon the terms that he should be a loyal subject to christ , * and a faithful servant to the people , which he cannot be thought who does not cause all stand to their covenant-engagements , as josiah did , 2 chron. 34. but , alas , there was never a jostah in the race of our kings ; they rose up to the height of rebellion against god and the people , with heaven-daring insolency , not only breaking but burning the holy covenant . concerning owning of tyrants authority , p. 308. when monarchy becomes opposite to the ends of government , the contagion of it affects that very species of government ; and then the house is to be pulled down , when the leprosie is got into the walls and foundation . the people may make their publick servant sensible , that he is at his highest elevation but a servant : hence now when the species named in the covenant , viz. monarchy , is so vitiate , that it is become the instrument of the destruction of all the ends of that covenant , and now by law transmitted to all successors , as an hereditary , perfect , and perpetual opposition to the coming of christ's kingdom ; so that as long as there is one to wear that crown , ( but jehovah will in righteousness execute coniah's doom upon the race , jerem 22. ult . write this man childless , ) and to enter heir to the government as now established , he must be an enemy to christ : there is no other way left , but to think on a new model , moulded according to the true pattern . page 311. as he is not , nor will not be our covenantted and sworn king , and therefore we cannot be his covenanted and sworn subjects ; so he is not , nor can be our crown'd king , and therefore we cannot be his liege subjects , owning fealty and obedience to him . page 340. it will be found that there is no title on earth now to the crowns , to families , to persons , but the people's suffrage ; for the institution of magistracy does not made james stuart a king , no more than john chamberlain . page 375. kings must be like dogs that are best hunters , not those who are born of best dogs ; therefore dominion is not hereditary . page 389. the inferiour is accountable to the superiour , the king is inferiour , the people is superiour ; ergo , the king is accountable to the people . the proposition is plain ; for if the king's superiority make the people accountable to him , in case of transgressing the laws , then why should not the people's superiority make the king accountable to them , in case of transgressing the laws . page 411. in the fourth article of the covenant , we are obliged to endeavour that all incendiaries and malignants , &c. be brought to condign punishment ; therefore is it imaginable that the head of that unhallowed party , the great malignant enemy , who is the spring , and gives life to all these abominations , should be exempted from punishment ? shall we be obliged to discover and bring to punishment the little petty malignants , and this implacably stated enemy to christ , escape with a crown on his head ? nay , we are by this obliged , if ever we be in condition , to bring these stated enemies to god and the country , to condign punishment , from the highest to the lowest : and this we are to do , as we would have the anger of the lord turned away from us , which cannot not be without hanging up their heads before the lord against the sun , numb . 25. 4. page 412. by the fifth article of the covenant , we are obliged to endeavour that justice be done upon such as oppose the peace and union between the kingdoms ; abut this man and his brother have destroy'd and annull'd that which was the bond of these kingdoms union , viz. the solemn league and covenant . page 459. that form god save the king , now imposed , as it is found in the original , is only paraphrastically expounded , and most catachrestically applied to tyrants , being in the native sence of the words only , let the king live ; which as it is now extorted most illegally , so it can be render'd neither civilly , nor sincerely , nor christianly : it is a horrid mocking of god , and a heinous taking of his name in vain , contrary to the third commandment : if it be a congratulation , it is the more abominable , not only for the hypocrisie that is in it , but the blasphemy , in giving thanks for the promoter of the devil's interest , and the destroyer of christ's and the liberties of mankind . page 466. let us consider the person and matter for whom and for what , this prayer ( god save the king ; ) is extorted : either it is for the salvation of james the papist , or of james the tyrant ; now it 's not the will of god , that they that have , and keep , and will not part with the mark of the beast , should be saved ; for he is adjudged of god to drink the wine of his wrath , rev. 14. 9 , 10. we cannot pray for him as a christian , or as king , because he is neither ; and as a tyrant he can no more be saved that as a papist ; for , tophet is ordained of old , yea , for the king it is prepared , isai . 3. 33. now while he continues such , we must complain in prayers , not for his mis-government only , but for that he governs , and desire to be deliver'd from him ; for , considering what a man , and what a king he is , guilty of murder , adultery , idolatry , under the sentence of the law both of god and man ; we can pray no otherwise for him than for a murderer , adulterer , idolater ; we cannot pray that the lord may bless his government , for it 's his sin and our misery , that he is a governour , and his throne is a throne of iniquity . what form of prayer this author uses for the king , may be seen at the end of the notes of their prayers . page 482 and 483. these that now would impose bonds upon us , are such sons of belial as cannot be taken by the hand . there is one general argument that will condemn coming in any terms or bonds with that party that have broken the covenant , because such transactions are a sort of confederacy with the known enemies of the truth and godliness * mr. gillespy demonstrates that to be unlawful ; when in capacity , we should not suffer them to dwell in the land ; if we are not to be familiar with heathens , far less with apostates ; for the apostle lays much more restraint from communion with them than with pagans , 1 cor. 5. 10. and again , exodus 34. 12. all sacred transactions are discharged upon a moral and perpetually binding ground : and all toleration is prohibited , and all conjugal affinity . such compliances brought on the first desolating judgment , the flood , on the old world , gen. 6. when the godly conformed and incorporated with the ungodly crew . — the scriptures frequently disprove all confederacies , covenants , concord , and , without distinction , all transactions and unitive agreements with the men of belial , that overturn the reformation , p. 487. page 501. it 's clear from the form , the object , and from the ends of the covenant , which are all moral , and of indispensable obligation , that it is of perpetual and unalterably binding force , obliging the present and and all future generations . page 500. by allegiance and loyalty , can be meant nothing else , by our present governors , but an obligation to own and obey , and never to oppose the design of advancing tyranny ; and by peaceableness and orderliness , nothing else can be intended , than an obligation never to oppose either the present settlement , or future establishment of popery and arbitrary power , upon the ruines of the reformation , and our civil and religious rights and liberties ; whence they that take these oaths and bonds , in any other sence , look more to the liberties of worldly interest , than to the dictates of conscience , and by quibling evasions do but mock god , deceive the world , and illude the enemies , and delude themselves . page 505. the covenant is the foundation of the people's compact with the king at his inauguration , the fundamental law of the government , and among the very leges & regulae reganndi ; so that the rescinders of of it are chargeable not only with perjury but of treason and tyranny , in breaking and altering the constitution of the government , and are lyable to the curse of the covenant ; for they cannot rescind that , nor escape it's vengeance ; whereof we have a speaking-pledge already , in that the rescinder of these covenants was so terribly rescinded , and cut off by the hands of unnatural violence ; god thereby fulfilling that threatned judgment of covenant-breakers , that he that hath broken his covenant shall be brought to destruction ; and bloody and deceitful men shall not live out half their days : so charles the second got not leave to live out half of the days he projected to himself . page 508. to require men to subscribe to a declaration asserting that the national covenant , and the solemn league and covenant , were and are in themselves unlawful oaths , is to require men to enter into a confederacy against the lord , at which the heavens might stand astonish'd ; it 's an unparallel'd breach of the third commandment , and could no more be taken tin truth and righteousness , that an oath renouncing the bible . page 513. an acknowledgment of ecclesiastical supremacy resident in the king , is the most blasphemous usurpation on the prerogatives of christ , that ever the greatest monster among men durst arrogate ; yea , the roman beast never claimed more ; and in effect it is nothing else but one of his names of blasphemy , twisted out of the pope's hands by king henry the eighth , and handed down to queen elizàbeth , &c. by this many intolerable incroachments , made upon the liberties and priviledges of the church of christ , are yeilded unto ; as that there must be no church-assemblies without the magistrates consent , but that the power of convocating and indicting assemblies does belong only to him , that he may dissolve them when he pleases , and that his presence , or his commissioners , is necessary to each national assembly . page 516. to engage in bonds of living peaceably , is to engage in bonds of iniquity ; they are covenants of peace with god's enemies , whom we should count our enemies ; and hate them because they hate him , psal . 139. it 's more suitable to answer as jehu did to joram , what peace , so long as the whoredoms of thy mother jezabel , and her witchcrafts are so many ? than to ingage to be at peace with those who are carrying on babylon's interest , the mother of harlots and witchcrafts * page 658. for private persons to destroy and rid the commonwealth , of such burdens and vile vermine , so pernicious to it as tyrants are , was thought a vertue meriting commendation by all nations ; among the rudest nations this is a relict of reason ; as the oriental indidians have a custom when ever any persons run a muck , that is , in a revengeful fury take such a quantity of opium as distracts them into such a rage of mad animosity , that they fear not to assault and go thorow destroying whom they can find in their way ; then every man arms against him , and is ambitious of the honour of first killing him ; which is very rational : and it seems to be as rational , to take the same couse with out mad malignant mucks * , who are drunk with hellish fury , and are running in a rage to destroy the people of god. page 701. the exacting taxations for maintaining of the army , and the paying of subsidies , was and remains to be a consummating crimson wickedness , the cry whereof reaches heaven ; since upon the matter it exceeded the gadarens wickedness , and was short of their civility ; they did not beseech christ and his gospel to be gone out of scotland , but with armed violence declar'd , they would with the strong hand drive him out of his possession , in order to which their legions are levied with a professed declaration , that there shall not be a soul left in the nation , who shall not be slain , shut up , or sold as slaves , who will own christ and his interest . page 712. the paying of subsidies to the present goverment , is to surnish that party of the dragon's legions , in their war against prince michael and his angels , with supplies ; which no moral force can excuse , no more than it can do the shedding of the blood of their innocent children , or sacrificing them to moloch ; for no sacrifice they can offer to the devil , can be more real , or so acceptable , as what they declare by this ; being so direct not only in opposition to the coming of the kingdom of christ , but the deletion of his precious interests , and the giving satan such an absolute dominion in the nation , as that they who have made the decree , and all who put it in execution , practically declare thereby they have mancipate themselves to his slavery , and sold themselves to work wickedness in the sight of the lord : so likewise that all the rest of the nation may with themselves become his vassals , and in evidence of their opposition to christ , and in recognition to satan's sovereignty , and their subjection , they are appointed to pay these black meals . * mr. rule . the great scribe now of the party , in his second vindication of the church of scotland , owns at every turn , that there are many presbyterians in scotland , who are neither moderate nor sober ; and to these he imputes all the rebellions and murders committed by the party , and yet he calls the legal restraints , put upon these wild or mad presbyterians , ( for so they must be called , if they be neither moderate nor sober , ) cruel persecutions : now their whole pretended martyrology being only made up of these men , i would fain know whose martyrs such men were ; for the devil has his martys too . this is mr. rule 's best way of reasoning , for which i am apt to think there 's few of the party that will thank him ; it being most evident , that those whom he so much disowns and reflects upon , are the only true scotch presbyterians ; for whereas rule , and some few with him , who would be thought moderate and sober , have evidently deserted the old cause , and seem to sit down upon the lees of dutch presbytery , unto which they have basely degenerated , while these others tread exactly in the steps of their forefathers , and act in a close conformity to the covenants , and the decrees of the general assemblies ; which must be acknowledged to be the rule for scotch presbyterians , or else it must be confest that they have none . i shall leave the reader to judge which of these two are indeed the truest scotch presbyterians , by the account which one of their own famous writers gives of those whom mr. rule calls sober and moderate ; in the historical representation of the testimonies of the church of scotland , ( printed 1687 , p. 162. and downwards , ) speaking of the toleration granted in that same year by the king , he says , and truely too , that those who embraced it , acted contrary to the presbyterian principles of the church of scotland , particularly to the declaration of the general assembly , july , 27 , 1649 ; and contrary to the covenant . and on this head his arguments are infinitely beyond any that ever we have heard from mr. rule ; for ( says he ) this toleration is founded on soveraign authority , prerogative royal , and absolute power , which all are to obey without reserve . again , ( says he ) it comes through such a conveyance , as suspends , stops , and disables all penal laws against papists , and thereby everts all the securities and legal bulwarks that protestants can have for the establishment of their religion , making them depend only upon the arbitrary word of an absolute monarch , whose principles oblige him to break it : so they that accept this toleration , do thereby recognize a power in the king , to subvert all laws , right , and liberties ; which is contrary to reason as well as religion , and a clear breach of the covenants : by this toleration the papists are encouraged and encreased in numbers , the whole nation overflow'd with their hellish locusts , and all places fill'd with priests and jesuits ; yea , the executive power of the government is put in the hands of the romanists . — watever liberty this may be to some consciences , it 's none to the tender : it 's only a toleration which is always of evil , for that which is good cannot be tolerated , under the notion of good , but countenanced and incouraged as such : therefore this reflects upon our religion , when a toleration is accepted , which implies such a reproach , and the annexed indemnity and pardon , tacitely condemns the profession thereof , as a fault , or crime ; which no christian can bear with , or homologate by acceptance ; whatever some addressers , particularly the presbyterians at london , have blasphemously alledged , that god is hereby restored to his empire over the conscience : moreover , * ( says he ) true presbyterians can never closs themselves among them that are hereby indulged , viz. archbishops and bishops , all the prelatical and malignant crew , all quakers and papists , reaching also all idolatry , blasphemy , heresie , and truth ; making the professors of christ partners with antichrist's vassals . such a toleration is contrary to the scriptures of the old and new testament ; it 's like julian the apostate's toleration , designing to root out chirstianity ; it 's contrary to the confession of faith ; and therefore to accept this toleration , is inconsistent with the principles of the church of scotland , national and solemn leagues and covenants , and solemn acknowledgments of sins , and engagements to duties ; in all which we are bound to extirpate popery and prelacy , as inconsistent with the whole tract of our former contendings , and particularly with the testimony of the synod of fi●e , and other brethren , against cromwel ' s vast toleration and liberty of conscience . the worst of all is , ( says he ) that it 's further declared in that toleration , that nothing must be preached or taught , which may any way tend to alienate the hearts of the people from the king or his government : here is the price at which they ought to purchase their freedom ; a sad bargain to buy liberty and sell truth . but who can be faithful , but he must think it his duty to alienate the hearts of the people from such an enemy to christ ? what watchman must not see it his indispensable duty , to preach so that the people may hate the whore , and this pimp of hers : it cannot be but very stumbling to see the ministers of scotland purchasing à liberty to themselves , at the rate of burying and betraying the cause into bondage ; and thus to be laid by , from all opposition to antichrist's design , in such a season : the world will be tempted to think , that they are not governed by principles , but their own interest , and that it was not the late overturning of religion and liberty that offended them ; for if that arbitrary power had been but exerted in their favours , tho' with the same prejudice to the cause of christ , they would have complied with it , as they do now . mr. rule in his late book is highly offended with the author of the case of the afflicted clergy , for saying , that the presbyterians addressed and thanked k. james for this toleration in a fawning and flattering manner ; and yet our honest presbyterian author deals more roundly with them , pag. 173. his words are these , the addresses made thereupon , were with a strain of fulsome and blasphemous flatteries , to the dishonour of god , the reproach of the cause , the betraying of the church , the detriment of the nation , and the exposing themselves to the contempt of all . again , ( says he , pag 176 , 177 , 178. ) the address it self is of such a dress , as makes the things addressed for to be odious , and the addressers to forefault the respect , and merit the indignation of all that are friends to the protestant and presbyterian cause . — nothing could have been more cross to the real desires of the true presbyterians than this newly start-up opinion , that interest has led them to espouse . — there is nothing here sounds like the old presbyterian strain ; neither was there ever an address of this stile seen before from presbyterians : it would have looked far more presbyterian like , to have sent a protestation against the now openly des●gn'd introduction of popery , and subversion of all laws and liberties , which they are covenanted to maintain ; or at least , an address in the usual language of the presbyterians , who used always to speak of the covenants , and work of reformation ; but here never a word of these , but of loyalty to his excellent , to his gracious , and to his sacred majesty ; of loyalty not to be questioned ; an entire loyalty in doctrine a resolved loyalty in practice , and a fervent loyalty in prayers : all that they are sollicitous about , is not for the prerogatives of their master , or the liberties of the church ; but lest their loyalty be question'd , that they be otherwise represented ; all that they beseech for , is , not that the cause of christ be not wronged , or antichrist introduced by this liberty ; but that those who promote any disloyal principles and practices may be looked upon as none of theirs : and all the hopes they have , 〈…〉 great perswasions of his majesty's justice and goodness . here is a lawless , unrestrained loyalty to a tyrant , claiming and absolute power , to be obeyed without reserve ; not only professed , but solicitously sought to be the principle of presbyterians , whereas it is the principle of atheistical hobes . — this is not the presbyterian loyalty to the king , according to the restrictions in the covenants ; but erastian loyalty to a tyrant in his overturning religion , laws and liberties , and in protecting and incouraging all iniquity . this loyalty in doctrine will be found disloyalty to christ , in a sinful and shameful silence , that wrong is done to him . this loyalty in practice , is a plain betraying of religion and liberty , and lying by from all opposition to the destroyer of both . and this loyalty in prayers , for all blessings ever to attend his person and government , will be found inconsistent with the zeal of christians , and the cries of the elect unto god , for vengeance upon the supporters of antichrist ; nor consonant to presbyterian prayers in reference to popish tyrants ; it were much more suitable for them to pray , that god which hath caused his name to dwell in his church , may destroy all kings that shall put to their hands to alter and destroy the house of god , ezra ▪ 6. 12. page 178. 179. this address is so stuffed with sneaking flatteries , that it would more become sycophants and court parasites , than ministers of the gospel . — nothing but a rhapsody of flatteries , justifying all his claim to absoluteness , and engaging to demean themselves so , as that he may find cause to enlarge rather than to diminish his favours , which can be no other way but in assisting him to destroy religion and liberty : o what an indelible reproach is this for ministers , who pretend to be set for the defence of the gospel , thus to be found betraying religion . this is in effect not only flattery , but blasphemy , as great as if they had said . they resolved , by the help of god , to be as unfaithful , time-serving , and silent ministers , as ever plagued the church of god , p. 180. now the presbyterians who accepted this toleration , and made such bustling addresses of thanks to king james for it , are they whom mr. rule calls the sober presbyterians : and now i leave him to vindicate himself and them , from what is thus charged upon them , by one who is well known to be a true presbyterian , * and as such is at present own'd , and imployed in a considerable trust by the general assembly : and if we may judge from all the principles and practices of former scotch presbyterians , he is really a far honester presbyterian , than they who would now call themselves moderate ; and yet in contradiction to that title , persecute their reformed brethren with the greatest rigour and severity . to conclude this head , and to justifie what may be thought most severe in the character giver of presbyterians in the former section ; if we may believe the account the presbyterians of scotland have published to the world themselves , ( as i think they ought not to blame us if we do ) then the one half of our presbyterians are neither moderate nor sober , but wild hill-men , separatists , a robbing , lawless , ungovernable rabble , a mad people , head-strong traytors and rebels , that is , in a word , they are cameronians , vide first and second vindication , and further vindication of the church of scotland . the other half are betrayers of all religion , covenant-breakers , worldly , fawning , flattering court parasites , blasphemous , unsaithful , time-serving , silent ministers , and the greatest plagues of the church of scotland ; vide , hind let loose , banders disbanded . and even dr. rule , ( as he intitles himself , and is angry that others do not call him so too , ) in that defence of the presbyterians , which he writes by the order of the general assembly , calls the cameronians a people rendered mad , p. 91. and in the same page , speaking of the other party of presbyterians , says , i deny not but many of them put force upon their light. again , p. 118. they did hear renitente conscientiâ . and what is this to say , in plain terms , but that one party of presbyterians is without their wits , and many of the other without any conscience : now what may prelatists look for from such men , pudet haec opprobia nobis & dici potuisse & non potuisse refelli . there are some famous authors more , that are fit to have place here , because in their writings they discover the true spirit of the presbyterian new gospel , two of them own themselves to be present pamphleteers for the party , pretending , forsooth , to answer books too . the honestest and truest presbyterian of these two , shall have , as he deserves , the first place , that is the author of the brief and true account of the sufferings of the kirk of scotland , occasioned by the episcopalians , since the year 1660 ; london , printed 1690. in the very first page , he seems to be struck with astonishment at the thinking but of episcopalians , ( as he calls them , ) o ( says he ) their superlative impudence , their hellish dissimulation and malice : they imitate the devil himself , who first tempts , and then accuses , tho' it 's too visible that their consciences are past feeling , being seared as with a hot iron . when their hierarchy was restored , the devil , who seemed to be bound sometime before , * was let loose , the flood-gates of all impiety and wickedness were set open ; and hell did triumph in its conquests over the nation , and displayed its banner not only against religion , but even morality : which the prelates , and their adherents were so far from opposing , that they indulged the people , but especially the gentry , in their wickedness , as knowing that to be the only method to secure them on their side . well , believe but this new gospeller , and the scotch gentry , as well as clergy , are a rare sort of monsters , indeed ; for the best characters and softest words he bestows upon them , are these , they are godless miscreants , of the true aegyptian brood , infamous parracides , sorcerers , and incestuous apostates , infamous varlets , infamous villains , left to corrode their own viprous bowels with their inhumane fury ; the devil's instruments , fit onely to be stallions and pimps to bawdy-houses ; the episcopalian hireling preachers , with their infernal bawlings , the scum and refuse of the nation , they bore the characters of wickedness of their foreheads , liker pagans than professors , blood-hounds , children of hell , the tyranno-papa-prelatical host , the great papa-prelatical champion dundee , savage beasts in humane shape , a graceless untoward generation of prelatists , who use nothing but hectoring for reason , and cursing for argument ; ungodly episcopal brutes , that reprobate faction ; that limb of antichrist , and infernal locust , the apostate archbishop sharp , with a malice like his father the devil , that waspish formal prelate . — the generation of vipers , the episcopalian seed of the serpent , hectors and buffoons , the most obdurate , impenitent , spiteful , base , impudent priests , whose fathers were not good enough to eat with the dogs of their flocks , infamous , scandalous , lying , runnagates , &c. this is the way the scotch presbyterians use to argue and answer books ; and these are the sweetest flowers of our authors presbyterial rhetorick , that he liberally strows in every page of his book ; which being quite contrary to the spirit and genious of christ must be allowed to pass for new minted , superfine presbyterian gospel . well , so much for scotland , that 's his own country perhaps our author may be more courteous and civil to strangers . next then let 's see how he treats the other reformed churches : as for the church of england , he discharges most furiously against her in many places , viz. p 7. she is the worst constitute church in the world ; these tantivees , let their hyperbolical pretensions of zeal for religion and loyalty , be what they will , if the king but put forth his hand to touch them , they will curse him to his face ; * and rather than part with an inch of superstition , or a swinish lust , will , as the party have always done , lay a confederacy with hell and rome , as times past and present do evidence beyond contradiction . i wonder he did not add , and times to come ; for that would have been as true as the other . and again , p. 8. for the new upstart slavish doctrine of passive obedience , as the church of england had the dishonour to be the mother of it , she has also the ignominy to be the murderer , having basely cut it's throat , as harlots use to do sometimes with their spurious brood . * page 27. if the english clergy offer to assist the prelatical scots , as they ate readier by a thousand to one to do it , * than to swear allegiance to their soveraigns , it may arm the good women with their folding-stools once more against them ; as it did formerly in king charles the first 's time , when one of the bishops began to read the common-prayer , which she called popery * . pag. 28. is it not as lawful for the scots presbyterians , to pray against the english hierarchy as antichristian . as for the english clergy and prelates too , to plot , drink and plead in their sessions at the devil , against the scots presbyterie : and i believe they would pray against it also , but that they have not a form for it . to suppose , that the banihing the prelatical scots clergy was not encouraged by authority , is ignorance and sawciness ; for it 's plain , authority in scotland , has done what was proper for a civil government to do , viz. they have declared the hierarchy antihumane ; that is , contrary to the peoples inclination * : and , i suppose , are so good natur'd , to wish their neighbours were rid of it too ; and so much the rather , that they have so often found , and do still find them imposing sawcy intrigues against the kingdom of scotland , wherein , if they persist , it may perhaps , and let them blame themselves for it , prove as fatal to them as it did in the days of dr. laud. well , here 's a severe and open threatning , england then look to it . the scots presbyterians are sworn in their holy covenant , to reform britain and ireland , ( though it be by club law ) and let them but have power , according to their will , and they will soon visit you once more , for all your goods . pag. 29. the bishops are generally found to be against that which is for the nations good , and howsoever the late opposition which they made to the late king may be magnified , they seem quickly to have repented of it . but supposing they had continued stedfast , yet whatever good nature might have done , i am sure , justice would not have awarded them any thanks ; which will appear undeniably true , if we consider ( among many other things which he instances ) how most of the bishops opposed the reversing of the judgment of perjury given against : dr. oates , who did the nation more service than seven idolized stars , so many of whom are now turned dark lanthorns . nor can it ever be forgot , how many of the inferior clergy , following the conduct of their tripple-headed guide , advanced the interest of the tripple-crown , and some of them topping ones too , at the hour of death , grated with their slavish nonsensical doctrine of resistance upon the consciences of the noble hero's , and darlings of the people , the lord russel and duke of monmouth , upon the very scaffolds ; and if the contrary doctrine be damnable , as they alledged , then i am sure their church hath been guilty of damnable practices since * . this is the charity that the new gospel professors have to the church of england , which the whole christian world besides them , doth so justly honour and esteem , upon the account of their government , worship , doctrine , and practice , which their phanatical neighbours so maliciously censure and blaspheme . well , but ( say they ) the church of england is still labouring under much romish superstition and idolatry ; and which is worse , she is papaprelatical , nay , she is archipapaprelatical ; and that 's antihumane , in the new gospel phrase . but i hope they will be kind , at least , to their brethren of the presbyterian ▪ church beyond sea. are not the dutch and french , presbyterians ? is not the mother church of geneva throughly reformed ? no , no , they have never set up the solemn league and covenant for their standard : or to speak in the authors own words , pag. 27. they are strangers to the power of godliness , because not knowing how to pray , without they must have recourse to a form , which is as unreasonable and unnatural an imposition upon the strong , especially , on ministers , as would be the imposing of crutches upon the adult and able part of mankind , who can walk better without them . well , christ prescribed a form of prayer to his disciples ; the first , and all the succeeding ages of the church thought it not only convenient , but necessary to use forms in publick worship ; but , alas the disciples themselves , and all preceding christians , are but weak , unable infants , in respect of the adult , strong and covenanted professors of the new gospel in the west of scotland . the next famous author is mr. rule , who calls himself a doctor of medicine ( for they never pretended to have any in divinity ) in his second vindication of the kirk of scotland , he says , pag. 113. that it is an unfair , injurious , and false imputation , to charge the severity of the stile of this author upon the presbyterians , who he says , disown that stile , it being written by a cameronian , while they stood at a distance from the sober presbyterians ; however those whom he calls sober presbyterians , have never yet , by any publick deed , condemned that book , nor any other of the barbarities of these unsober cameronian presbyterians , but have , on the contrary , received them into their communion , without the least acknowledgment of any such crimes ; and dr. rule ( that i may not offend him ) calls them the zealous party , and represents them as pretty gentle , in that they made it their work only to deprive , and not to murther the episcopal ministers , pag. 125. altho' the doctor knows , that instances can be given of some ministers that were even murthered by that zealous party , not long ago ; and himself owns , in the beginning of his post-script , that five men and six women , presbyterians , came to the house of william ferguson , minister of kilpatrick ; and because he would not alter his manner of praying , and come out of his house , as they had charged him , they therefore invaded his house , tore off his cloaths , and beat him on the head and legs , which lookt but too like a design to murther him : several other things of this nature were so notorious , that his ridiculous way of disguising , when he cannot deny them , must needs satisfie the world , of the certain truth of the accounts that have been given by the eye-witnesses and sufferers in that persecution . upon which consideration , mr. pitcarne , a better writer , and as it appears , a much honester man , declined the vindicating of these late proceedings of the presbyterians ; not that he did not like the presbyterian cause , for he is through-paced that way ; but because , after he had examined the matters of fact for several months , as he had been enjoyned by the fraternity , he found it impossible to speak any thing in their vindication , but what the greatest part of scotland would know to be notoriously false ; wherefore , as dr. rule himself informs us , preface to his second vindication , parag . 5 , & 7. in the end of the same book , pag. 190. when this affair was committed to him , after many months he returned the papers to be answered , without any reply to them . but passing this , i wonder that the worthy doctor should , in his late book ( now cited ) exactly imitate that severe stile , which he and his sober party pretend to disown ; but , perhaps , he sees not this beam in his own eye , with which he must grant the soberest presbyterians to be justly chargeable ; because , as he himself is at great pains to inform the world , both in the beginning and ending of his book , the whole party committed that trust to him , when others had refused it : vid. preface , parag . 5 , and 7. pages , and second vindication , pag. 192. upon which account , not only the scurrilous railing , but all the untruths , contradictions , and nonsence , which abounds in every page , is justly chargeable upon the whole party , of which i shall give the world such a tast , as may be sufficient to make them judge of all the rest , which would be too tedious and nauseous here to insert . first then , as to scurrilous railing accusations , in the very first page of his preface , he calls prelatists , the seed of the serpent , whose enmity against the seed of the woman ( that you must know , is scots presbyterians ) as it began , so it must end with the world ; and that you may not mistake him , he avers after in the same page , that they use the old stratagems of satan ; and in the 2d . page he compares them to heathens , papists , yea , they are devils , both greek and syriack devils ; nay , they are jesuites , wo to posterity if they believe them , for then , to be sure , succeeding ages will turn absolute scepticks : he adds , it 's evident , that many of them regarded not the civil authority of the nation , and others , by their lewdness of conversation , made themselves unworthy to be in the holy function of the ministry , preface , paragr . 2. and in the book it self , page 1. he charges the authors of our late books , with malice , lies , railing , and guilty of the fowlest and falsest misrepresentations that the minds of men can suggest , enraged by being deprived of the occasion they once had to persecute their neighbours , the end to which they improved their lucrative places . page 4. mean spirits and mercenary souls , that imploy themselves in mendicant writings and practices ; — beyond the common size of slanderous malice , page 7. guilty of the highest impudence and sauciness , page 12. prelatital party eminent for spite , but hath neither truth nor charity to warrant it , page 21. they who know their temper , and the brow and way of those for whom they plead , will not believe their professions , their hypocrisie being shameful , and twisted with malice , page 23. the temper of episcopalians is by unmanly , as well as unchristian , shifts , tobuoy up their sinking cause , page 25. this historian's ignorant malice to be despised , judas iscariot was his predecessor , page 52. the contempt of the ministry came from the atheism and debauches of the episcopal clergy , page 64. and again , of an eminent divine , * he saith , that his words are like those of a mad-man , or of one raving in a fever , page 51. it would be tedious and nauseous to trace this his presbyterian eloquence , through every page , as he vents it ; or to shew how falsly and boldly he charges a whole sacred order of men , with the faults , which he supposes , and would have the world believe , some single persons among them , to be guilty of ; as that they are perfrictae frontis , nothing manifestly false can check their conscience and impudence : the whole party grosly ignorant , papising prelates , pages 126 , 131 , 133. spuing out the most spiteful venom that can lodge in a humane breast , page 136. impudence beyond jesuitical , page 142. they glory either in their having no principle , or that they can yield over the belly of conscience , to promote their interest with men , page 144. the differences betwixt us and them , are not reconcileable ; * a heap of lies , men that have taught their tongues and pens to speak and write lies , pag. 146 , 147. lies and calumnies , horrid lies , a broad lie , pag. 150 , 151. this which they now call a broad lie , past for a gospel truth among the presbyterians , an. 1648. * prelatical incumbents were scandalous , and unfit to edifie the people , and do rather harden them in wickedness , page 162. a whole fardel of lies , malicious representations , coupled falshoods , impudent and false assertions , brazen foreheads , page 166. prelates spend their short glass with gingling py-bald orations , page 168. bitterness , malice and contempt is suitable to the hislorical talent of many of the prelatical party : if the debauchery of prelates did not tempt people to count all religion a sham , it were well , page 173. he knows that his impudent assertions and lies can be discovered , and his villanie come abroad at last , page 178. a snarling cur , — a lying spirit doth possess the men with whom we have to do , * pag. 191 , 194. this is the meek , lowlie strain of the presbyterian new gospel , whereby the soberest of them , pretend to vindicate their own proceedings , and refute the writings of other men i leave the world to judge , by this way of defending the party , what their cause must be , and to determine , whether he who calls himself a sober presbyterian ; and says , that he was selected and appointed by the sober general assembly , to write in their defence ; be not indeed as black and foul-mouth'd , as the most rank and rigid cameronian among them all ; for my part , i can see no difference betwixt his stile and theirs , except this may pass for one , that mr. rule seems to have learned his stile from the coal-stealers in edenburgh , or at buckhaven , of which colledge only he ought to have been principal ; whereas the cameronians seem to have learned their stile from the shepherds and herring-fishers on the western coast , who , tho' they have more cant , yet they have less knavery than the former : if mr. rule should challenge me , as falling into the same fault for which i here blame him , because of some sharpness which he may apprehend to be in that character i have given before of the presbyterian preachers and people , yet that is only chargeable upon my single person , and not upon others of our party , for i neither do , nor pretend to write by a commission from them : and besides , he himself hath provided me with an apologie , viz. calling things by their true names , is not to be reckoned inconsistent with moderation and calmness ; a petulant and effronted adversary is not to be handled with that softness of stile , which is fit for such as are more modest , preface , paragr . 6 . but passing those flowers of presbyterian eloquence , let us examine in the next place , if this author makes any amends for his stile , by the truth and reason that he writes ; it would be tedious to trace him through every page , in which his nonsence , contradictions , and falshoods abound , and therefore i shall here mention only some generals . there is one principle suitable to the genius of the new gospel only , upon which much of his book is founded , and it 's this , do as ye have been done by ; by this he excuses the greatest barbarities of the presbyterian rabble , and often justifies their highest severities against episcopal ministers * ; it 's true in other places he condemns them , and says , he will not defend them ; but he seems not concerned shamefully to contradict himself at every turn : the people for whom he pleads are not so critical as to observe that , and for others he says , that he despises and contemns them : sometimes , if you 'l believe him , cameronians are zealous godly men , eminent for their suffering for christ ; by and by says he , they are a wild , ungovernable , desperate rabble , render'd mad by oppression : the sum of all is , revenge is a true presbyterian vertue , and contradiction mr. rule 's best : way of reasoning . preface , par . 6. these are his words : i have treated the adversaries i deal with as brethren , desiring rather to exeeed , than come short in civility , and fair dealing with them . but at the same time he takes the liberty almost in every page , to call those he deals with . of the seed of the serpent , devils , habitual drunkards and swearers , traitors that deserve to have their necks stretched , prophane persons , constant sabbath-breakers , horrid lyers and slanderers , men who beat their wives , and in their dealings are most injurious to men , having no conscience , p. 32. ministers who are opposers of christ , and his institution , and who harden and encourage the people in their sins , as may be read in the pages above cited , and many other of rule 's exceeding civil book , which being written by the design of the whole general assembly , it 's but natural and just to conclude , that this is the only way of scots presbyterian civility and fair dealing . again in the same preface , and parag . 6. he says , i build not on hear-say , or common talk , which is the best foundation of many of the assertions of my adversaries . and in the same page , these are his immediate preceeding words , the truth of matters of fact asserted in this treatise , is not to be taken from me , but from them who are my informers , few of whom i pretend to any personal knowledge of , therefore not my veracity is pledged , but that of others : if they have deceived , or been deceived , i am not to answer for that . what can a man believe of a book that 's usher'd in with such a doubting and contradictory preface ; if these were not mr. rule 's own express sayings , no body could well believe , that the whole faction could have singled out such a writer to vindicate them ; but falshood it seems has no feet , and lyars who have so little wit and memory , must needs be often intangled in their own snares . some of the church of england have medled far beyond their line in our affairs , tho' we be far from interposing in any of theirs , p. 16. only upon occasion we take the christian liberty that our predecessors have always done , of calling them superstitious , popish , and idolatrous in their worship ; and in their doctrine , scandalous for arianism , arminianism , socinianism , popery , and that turkish bow-string doctrine of passive obedience ; and that in their government they are directly contrary to christ's institution , to the design of the reformation , and to the holy covenant , being tyrannical , prelatical , yea and archi-papa-prelatical ; what we are bound to by the covenant , says he again , is not to reform them , but to concur with them , when lawfully called , to advance the reformation ; that is , wholly to overturn their church and state , as we formerly did by our own glorious gospel-methods of fire and sword , having a very lawful call from a godly party , who invited us to fight the battels of the lord against the mighty , the king who opposed reformation-work in the land ; and now ( says he ) its far from our thoughts to go beyond that boundary , in being concerned in their affairs , we wish their reformation , but leave the managing of it to themselves ; that is , till we find such a blessed occasion as those worthies of the lord , the reformers , did in 48. page 23. he says that king james abdicated the government , and that the parliament called it so ; if he knows any thing of those affairs , he knows that the parliament of scotland did nor give it that name , tho' that of england did : however , if he did abdicate , i would fain know how this consists with rule his concluding just before , p. 22. that his royal authority was taken away by the nation ; and with what he says p. 100. the nation laid him aside , and chused another ; this is the constant doctrine of scotch presbyterians , ( and they practice accordingly , ) that the people can give and take away the royal authority , can lay aside and chuse kings at their pleasure , vide buchan . de jur. reg. jus populi vind. lex . rex , and rule 's vind. now to use mr. rule 's moderate phrase in that place , some mens necks have been made to stretch for a less crime ; than to assert under an hereditary monarchy , that kings are or can be elected ; and it 's certain they are as little friends to their present majesties , as to monarchy , who would found their authority upon such a tottering bottom : nay , mr. rule in the name of the other presbyterians , tells plainly that they owe no allegiance to king william , but in so far as he supports presbytery , and that it would overturn the very foundations of his authority to restore episcopacy , for ( says he ) it is declared against in , the claim of right , as a grievance , and therefore cannot be restored without overturniing the foundation of our present civil settlement , p. 90. parag . 4 . and again p. 152. parag . 2. the convention hath voted episcopacy to be a grievance to the nation , and in the claim of right , made it a fundamental article in the government , that it should be abolished . now what 's the meaning of all this , but that the present government of , state must necessarily stand and fall with presbytery ? so that all their great boasts of loyalty to the present king , amounts to no more than this , no presbytery , no king william . page 36. par . 11. he says , most of the episcopal ministers who went out , were put out by their own consciences ; for they deserted their charges without either sentence threatning , or compulsion . and yet before that page 26 , parag. 6. he owns that the presbyterian rabble did persecute and drive them away . but that this is no more imputable to the presbyterians , than the drunkenness , swearing , whoredoms , and persecutions , * that we charge many of the prelatists with , are to be lookt on as the crimes of all the , episcopalians . and farther he excuses that rabble , because as he there avers , they were under the highest provocations imaginable to do what they did ; yea , to have proceeded to farther severities . and he adds out of the abundance of presbyterian sence , that these things were done in an interregnum ; which by the bye , can never possibly fall out in an hereditary kingdom * : and tho' he says we had then no church-government , yet himself knows the contrary , and that prelacy stood then established by many laws made in 27 parliaments , freely and legally elected in the most setled times , and that the prince of orange , who had then at the desire of some of the nobility and gentry , taken the kingdom under his protection , did by his solemn proclamation order all things in the church and state to continue as the laws had fixed them , till the convention of the states should meet : but says honest mr. rule , these enraged people were chafed in their minds , and having now potentiam , tho' not potestatem , therefore it was not to be wondered that they relieved themselves * ; that is , by rabbling the legal orthodox clergy . moreover , p. 161. he says expresly , that in galloway the incumbents were generally driven away ; but how all this is consistent with what he said before , viz. that they deserted without either threating or compulsionn , i leave the infallible assembly who imployed this author , to judge , and if they can , to reconcile what he writes in the following citations . page 34 , par . 10. speaking of the rabbling cameronians , he says , that they came into mr. skinner , minister of daly , his house , and after they had eaten , they went away without doing any prejudice to any in the family ; again p. 27. par . 10. he owns expresly , that those rabble-reformers by force took away the money out of the poor's box , from mr. russel minister at govan ; but says he , they did it with all tenderness ; and if you will credit those sacrilegious robbers , rule 's informers , both mr. russel and his wife were drunk : but that our author may prove himself and his book to be all of one presbyterian piece , he tells again , p. 29. par . 5. that the author of the case of the afflicted clergy , foully mis-represents the cameronians , while he speaketh of their eating and drinking at the expence of them whom they rabbled ; all the reports that we have of them , give account of their not laying their hands on the prey , esth . 2. 15. page 145. it 's better that england and scotland be two different nations , than that the institutions of christ should be thwarted , that they be made one . — may not two nations trade together , and be governed by the same laws , and yet bear with one another as to church-ways ? and may not also the west of scotland , and the other parts of that kingdom , trade together and be governed by the same laws , and yet the west not impose their kirk-ways upon the rest of the kingdom ? responde gilberte . the presbyterian government was settled by christ , p. 151. here he leaves it to the discretion of the reader , to judge whether this be a simple affirmation only , or an affirmation and oath conjoyned ; tho' the first may be his meaning , yet the latter sence seems most natural to the words , and in any other sence there is no truth in them : and indeed the arguments by which their preachers would perswade the people to this , are as ridiculous as the assertion it self ; for their ordinary cant is , beloved , we read in the word , that the apostles went up together , one did not go before the other ; there was no precedency amongst them , beloved ; and therefore it 's clear , that there was no prelacy in those days : and again we read , that honest paul ( they never call him st. paul , because he never swore the solemn league and covenant , ) left his cloak at troas : why , sirs , you see plainly from this text , that paul had not a gown but a cloak , for says the text , he left his cloak , it does not say that he left his gown ; never a gown had that precious man to leave , beloved , and therefore you may be sure he was no prelate ; for they , false lowns , have no cloaks but gowns . from these and such like arguments , our author allows no church but the presbyterian to be of divine institution , and at one dash he unchurches all the episcopal churches ; and yet says he , p. 154. presbyterians deny not papists to be lawful ministers . if he can but confute the learned dr. pearson's defence of ignatius ' s epistles ; or shew us from any authentick record , or received ancient historian , that presbytery was ever the government of the church , then we shall yield the cause , and believe , in spite of our reason , that all rule 's vain and empty boasts of this matter , are indeed well founded , that both parts of his contradictions are certainly true , and all the real foolishness of their preaching , solid arguments . pages 154 & 155. he racks his wit and cunning to evade and shift this notorious truth , that instead of fourteen bishops , which were formerly in the church , the kirk had new set up sixty : but in this matter all his quibles and sophisms ( and his best arguments are no more ) depend upon this supposition , that that parliament was the church , ( which is directly contrary to the fundamental principle of a spiritual power inherent in the kirk , altogether independent on the parliament , which has no power over christ's office-bearers , ) for it was that parliament in which there was not so much as one clergy-man , that impowered these sixty presbyters to govern the kirk , and restrained all the rest from that priviledge ; it was that parliament which took upon them to judge of the hability of these sixty , and of the inhability of other presbyters to govern : well then , according to his way of arguing here , it 's the parliament that , pro ecclesiae statu , can impower or restra●● presbyters , notwithstanding of their universal and equal priviledge to govern . indeed this parliament was excessively kind to mr. rule , and he for once will be civil to them ; and in contradiction to all the principles and practices of former presbyterians , they shall pass for the whole omnipotent kirk . page 156. we are for moderation , maugre all the reproaches cast upon us : the moderation of any party is best known by their practices when in power ; now when the presbyterians were last in power , all the evidences of their moderation were , the reeking of fields and scaffolds with the blood of princes , prelates , nobles , gentry , and commons ; the cries and tears of widows and orphans ; the groans of men imprisoned , banished , excommunicated , sequestred ; some cathedrals razed , and others converted to garrisons and stables , and the lesser churches made dens for thieves , in the most litteral sence : and now that they are in power again , all the evidences of their moderation , are rabbling , robbing , beating , wounding , imprisoning , and banishing of bishops , curates , wives , and children ; the stigmatizing and slandering innocent and good men ; invading the just rights of the king , and of his best subjects ; rendering whole countries destitute of any ministry , flying at every turn in the face of civil authority ; becoming false accusers and informers , and at the same time sitting as judges of men in office , and the next day intruding into their places * : this purging work as they call it , kirk moderation with a witness ; and to use mr. rule 's own words , it 's even as essential to presbyterians as rationality it self , which they pretend to be great masters of , tho' their scriblers be now and then delirious . page 157. speaking of the protestation made by some presbyters , against the king and the acts of parliament to assist and deliver him , when perfidiously imprisoned by the english rebels , he says it was no gross nor scandalous crime , but only a speculative opinion in a controverted point : this shews what is the opinion of mr. rule , and of the party that imployed him ; but how it consists with his telling the world so often in his two last books , that presbyterians do not take upon them to meddle in matters of state , nor to controul their civil governours ; i leave him to shew us in his next vindication : in the same page , and the following , mr. rule , vindicating the proceedings of the general assembly in this matter , says , that the fatal division about protestation and remonstrance , was through the mercy of god , not so much as mentioned among them ; and yet in the very next lines he says , that it was moved that the old sentence against the remonstrators should be revoked ; and the revoking of their sentence was confirmed by this meeting : — that mr. pitcairn , one of the reverend brethren , was dissatisfied with the determination of the meeting in that affair , and was a little hot about it , and spoke of entering a protestation against it . would any people but scotch presbyterians have imployed such a scribler as dare thus prophane the mercies of god , to justifie his own foolish and palpable contradictions . page 160. he grants that to make up their meeting , some presbyteries sent more than was customary or allowable , and yet it was a regular , lawful , general assembly ; and that they had none at all sent from other parts ; which parts were more than one half of the nation : and was not this a pretty general indeed , that included only the least part of the particulars * ? this is true presbyterian logic , and the author of it deserves well to be head of a colledge . in the same page he denies confidently , that presbyterians were wont to appoint their fasts on the lord's day ; whereas he might have , with at least as great shew of truth , denied that ever they fasted on any day : but his two reasons for the general assembly's appointing this fast on the lord's day , will render this whole matter as plain as a pikestaff ; first , says he , it was the harvest time , and to fast then on a week-day , would have been a high inconveniency ; well , we godly presbyterians , that are the children of the lord , may make bold with his day , rather than seem by religious exercises to incommode the people in their worldly interest . secondly , religious joy and religious sorrow do very well agree : and even so fasting and feasting at the same time may be very religiously and well observed by the godly . they that write contradictions must needs speak some truths , and mr. rule stumbles upon one that 's well known , pag. 161. where he says , we confess that planting work went more slowly on than purging work . well st. paul was a divine , and he was all for planting and healing ; dr. rule calls himself a physician , and he is all for purging and launcing . the presbyterians are always for purging work . now they are for purging the kirk : next have at the king council and houshold ; there must be some purging work there too . again , there are many malignant members , which like so many ill humours corrupt the body of the parliament , therefore that must be also purged : then the filthiness of the army ( by which reformation-work must be carried on ) that must be likewise purged ; and then that all the streams may be pure presbyterian , the fountains must be cleansed , the universities must be purged from the corruption of all ill-affected and suspected persons ; and in a word , to make a thorough reformation in the land , the whole nation must be soundly drenched , and purging work must go on in the land after the old presbyterian manner , so long as there remains either guts or brains in it . my lord c — d who is deservedly honoured by all the party . his godly parks and orchards are well planted already , and why then should the general assembly be any farther concerned about planting work ? purging work is their great business . there is another evident truth that mr. rule happens to deviate into pag. 188. viz. the worst of the prelaists would be readiest to profess repentance for conforming to episcopacy , which they who acted from a principle could not do . in this i heartily agree with him , and am sufficiently satisfied that that episcopal renegado , who professed such a repentance before their assembly , neither acted from any principle , nor can be supposed to have any conscience ; and we bless god that all the presbyterian interest , art , and industry , now that they have power , could not prevail with any but this one man , to prostitute his conscience to his interest , in such a base and scandalous compliance . i shall end my reflections on this author's sayings , with some short remarks upon the witnesses which he alledges to attest his assertions , and first in general i say of them in his own words , pag. 88. that they are the sworn enemies of the episcopal church * , and in a combination not only to defame them , but to root them out , and cut them off from the face of the earth ; and we have from the pamphlet now under consideration * , a taste of the veracity of the men with whom we have to do : if his witnesses make no more conscience of speaking truth , than he himself doth , then few thinking men will be moved with what they say . 2ly , of the witnesses named by the authors of our books , he says , they are mostly teste me ipso , the complainant is the witness , which is not fair . now all rule his evidences are by this exception to be rejected , for he himself , and all others that know them , are fully satisfied that those very cameronians , whom he names as the evidences to disguise and lessen the attested matters of fact of our late persecution , were themselves the principal actors of that horrid tragedy . since then it is not fair to admit parties to be witnesses , why should these cameronians be received as such in this affair ? again he saith , that ministers witnessing for one another derogateth much from the credibility of their testimonies ; but what say you to cameronian presbyterians witnessing for one another ? why , this derogates nothing from the credibility of their testimonoes , for they are not ministers , that 's one evident reason ; and moreover they are all men of strict conscience , a godly generation , and very faithful to their solemn league , the holy scots covenant . upon these considerations m. rule , defender of the new gospel-faith , would have the world receive the testimony of that cameronian rabble , as infallible proofs of what he asserts in his second vindication of the presbyterian kirk . and yet preface pag. 6. he says of them , that he will not pledge his veracity for theirs , that he pretends to no personal knowledg of but a few of them ; and that if they deceive , or have been deceived , not he but they are to blame for it . after all this , if neither bishops nor other ministers , neither laick , lords nor gentry , both of the scotch and english nation , must be allowed to have any credit , when they are brought by our authors to attest known truths , and matters of fact whereof they were eye witnesses ; then i beseech you , why should men receive that high character and testimony which mr. rule gives of himself , pag. 169 ? when he says , he did not only practice medicine , but likewise took the degree of doctor in it , yet never giving over the work of preaching frequently : this is a terrible man indeed , who , it seems , can kill both soul and body : he is far stricter to the covenanted work , than his brethren the presbyterians in england ; for they can upon occasion , for interest and other such holy purposes unite and joyn with independents , whereas he like a man of unmoveable conscience , withstood the temptation of having an independent congregation at aberdeen , when great offers of that charge were made to him there ; and in northumberland he suffered no small loss , because he would not fall in with that independent way . again , if you 'll believe himself , he hat no want of latin , and that he speaks false lattin , is false ; he is ready ( as he hath done ) to give proof to the contrary , and to compete with all such as pretend to it ; but when and where we must not know , till elias come . nay , besides all this , he hath an excellent hand at latin prayers , which he can make longer or shorter , as the occasion requireth , but never so short as some men alledge ; neither doth he use to pray very long in publick , even in english , and that 's more indeed than any other of his fraternity can alledge for themselves : long prayers serve the party for many great ends ; in them they can sound the alarms to rebellion , commend themselves highly , defame the king , rail against and revile malignants , raise and inflame the mob , vent false news and stories , and many other hocus tricks their long ex trumpry prayers serve for : moreover , mr. rule , to shew his parts , longs for an adversary like himself , i wish , says he , a sciolist would make it appear by a solid refutation , what ignorance i have discovered in my writings , i am ready to defend it * with all the probability the subject matter is capable of : but my mistakes , if i be in any , must not pass for proofs of my ignorance : if any momus will make his censure on the presbyterian government , it 's like mr. rule , the great atlas of the cause , or some for him , will give him a farther answer : just such another as this exceeding civil and fair vindication : and then , to conclude his own character , he assures us , that he exceeds all other presbyterians , both in his tenderness to the episcopal party , and in his argumentative way , rather than bitterness ; of all which the new gospel modesty and meekness , the candor , ingenuity , and argumentation that appears every where in his late books is a sufficient evidence . now for a man to say all this of himself , because no body else will , this sure is teste me ipso with a witness : , unless it shall be allowed , that gilbert may witness for rule , and rule again for gilbert ; that the doctor may witness for the principal , and the honest principal again , by way of requital , does the like kindness to his beloved doctor ; this is the presbyterian way of proving things by witnesses . mr. rule answers our books so throughly , that he imputes to the authors , as a fault in their method , every little escape of the printers about wrong numbering the pages * , which is frequently occasioned by sending one and the same book to several houses for the speedier dispatch ; however the alphabetical numbering of the sheets , ordinarily serves to help the misplaced figures ; but tho' mr. rule be often dabling about the press , yet it seems he either does not , or he will not know this . mr. rule , at last , to confirm all the contradictions and falshoods of his book , brings in mr. meldrum , one of his own kidney , and just such another scribler , as appears by his letter , page 195. where he says . that the prelatists way is to spread reflective pamphlets in england , keeping them as secret as they can in scotland , where the falshood of matters of fact are not known , and they might soon have their shame and lying discovered . none but a true scots presbyterian could have asserted this , for he himself too well knows , that his party , which domineers now in scotland , allows no episcopal pamphlets to be brought into , or dispersed in that kingdom , and that sometime before the writing of his letter , several hundreds of these pamphlets were , by the presbyterian party , seiz'd at berwick , to prevent their being dispersed in scotland ; and that contrary to all the rules of justice , and commerce betwixt the two nations , and to the great prejudice of the bookseller , these books are by the arbitrary power of presbyterians still kept up : but we shall allow mr. meldrum to be more candid in this than in his former dealings with us , if he will but now obtain to us , the common liberty of the press in scotland , and then we promise that he shall have a sight of all our pamphlets sine praetio aut praece , which now he says he cannot obtain by either of these means . page 196 ▪ none but a cameronian will assert , as mr. meldrum does , that the covenant is a sacred oath ; just as sacred as that by which the jews bound themselves to murther st. paul : the world is not now ignorant , how that covenant was by subjects , who had no shadow or authority , pressed upon their brethren in despite of the king , at the expence of much treasure , and many thousand lives and perjuries . page 197. he says , that the submitting of some , who had been ordained only by presbyterians , to be re-ordained by bishops , is scandalous : none but one of rule 's evidences would have said this ; the reformed french have been always justly reputed by all other protestants , for the great learning and piety of their ministers , and yet the most learned and pious of their ministers , at their coming into england , when they could have the advantage of being ordained by bishops , have chearfully not only submitted to it , but begged it of the right reverend fathers of the church : of which we have many late instances . the account he gives of his shufling and shifting about the oath of canonical obedience is very comical ; for he owns , that he subscribed a paper whereof he did not seriously consider either the words or the matter , and he thinks himself sufficiently absolved from that , because , forsooth , he was not present when that paper was read in the church , and by telling the people next lord's day , that he conceiv'd he had yielded to nothing but what he first offered , which they that know the matter of fact call canonical obedience ; for which , if you 'll believe him , he lamented several years ▪ after ; all which time he still continued both in his lamentations and canonical obedience together ; and now he says he 's obliged to those he calls his enemies , for giving him the opportunity to tell the world , that he repents of it . the other matters narrated in that letter , and in the book to which it is annexed , are only such as will at first view appear designed on purpose to disguise and smother evident truths , to extol and magnifie themselves and their party , as very innocent , godly , and candid men ; and to reproach and condemn all others as perjured liars and slanderers ; to all which , as they neither need nor deserve any particular answer , so i hope no body shall ever vouchsafe them the honour of it , and if they do , i wish it may have the good effect of opening some mens eyes . but there is no book so much admir'd by the whole party as samuel rutherford's letters , there one may see , the genuine stile of these new gospellers , the whole book is uniform , all of a piece , and speaks out in their own dialect the spirit of scots presbyterians , therefore i shall here set down some passages of it . epist . 1. to mr ▪ robert cunningham , he says , let us be faithful to him that can ride through hell and death upon a windlestraw , and his horse never stumble . epist . 2. to his parishioners . christ sought his black wife through pain , fire , shame , and the grave , and swimm'd the salt sea for her ; and she then consented and said , even so i take him . ibid. every man hath conversion and the new-birth , but it 's not leel * come by , they had never a sick night for sin ; when they go to take out their faith , they take out a fair nothing , or as we use to speak , a bleaflum * . epist . 3. to the professors of christ in ireland . it will be asked at every one of us , on what terms we here brook christ , for we have sitten long meal * free : we found christ without a wet foot , and he and his gospel came upon small charges . to our doors , but now we must wet our feet to seek him . ibid. christ will not bring before sun and moon all the infirmities of his wife . it is the modesty of marriage-anger , or husband-wrath , that our sweet lord jesus will not come with chiding in the streets , to let all the world hear what is betwixt him and us ▪ ibid. o that i had my fill of his love , but i know ill manners make an uncouth ▪ and strange bridegroom . epist . 5. to my lady kenmure . madam , why should i smother christ's honesty ? he looked * framed and uncouth-like upon me when i came first here , but i believe himself better than his looks , i shall not again quarrel with christ for a * gloom : now he hath taken the mask off his face , and saith , kiss thy fill . ibid. it 's little to talk of christ by the book and tongue , but to come nigh christ and hauss * him , and embrace him is another thing . epist . 11. to the vicount of kenmure . despair that ever i should win * to the far end of christ's love , there are so many plies in it ; i wonder what he mean , to put such a slave at the board-head , at his own elbow . ah! that i should lay my black mouth to such a fair , fair , fair face as christ's ; he got neither bud nor hire of me , it cost me nothing . epist . 12. to my lady kenmure . if there were buying , and selling , and blocking for as good again betwixt christ and us , then free grace might go play it self , and a saviour might sing dumb , and christ go and sleep . epist . 14. to john gordon of gordness . many a sweet , sweet , soft kiss , many a perfumed well smell'd kiss , and embracement have i receiv'd of my royal master . ibid. and now , whoever they be that have returned to their old vomit ( prelacy ) since my departure , i bind upon their back , in my master's name and authority , the long , lasting , weighty vengeance and curse of god ; in the lord's name i give them a doom of black and unmixed pure wrath , which my master shall ratify , except they timeously repent and turn to the lord. epist . 15. to my lady boyd . christ delighteth to take up fallen bairns , and to mend broken bones ; he is content that ye lay broken arms and legs on his knee , that he may spelk them . ibid. i think shame of the board-head , and first mess * , and the royal king's dining-hall ; and that my black hand should come on such a ruler's table . ibid. i know he hath other things to do than to play with me , and trinle an apple with me . epist . 17 to my lord lowdon . you come out to the streets with christ on your forehead , when many are ashamed of him , and hid him under their cloaks as if he were a stoln christ . epist . 19. to mr. huge m c. kel . o how many black counts * have christ and i rounded over together ? o how fat a portion hath he given to an hungry soul ? i had rather have christ's four hours , than have dinner and supper both in one from any other . epist . 20. to my lady boyd . i see now a sufferer for christ will be holden at the door as well as another poor sinner , and will be fain to eat with the bairns , and to take the by-board , and glad so . epist . 21. to mr. david dickson . i cannot get a house in aberdeen wherein to leave drink-silver in my master's name , save one only ; there is no sale for christ in the north , he is like to lie long on my hand , e're any accept him . epist . 27. to mr. matthew mowat . if i had vessels i might fill them , but my old riven * holely and running-out dish , ever when i am at the well , can but bring little away . alas , i have skail'd * more of god's grace than i have brought with me . ibid . i had not so much free gear † when i came to christ's camp as to buy a sword , i wonder that christ should not laugh at such a souldier . epist . 27. to earlston younger . i have seen the devil as it were dead and buried , and yet rise again , and be a worse devil than ever he was ; therefore , brother , beware of a green young devil that hath never been buried ; the devil in his flower is much to be feared : better yoak * with an old gray-hair'd , withered , dry devil , &c the saints in heaven are nothing but christ's forborn , beggerly dyvars * , a pack of redeem'd sinners . all christ's good bairns go to heaven with a broken brow , and a crooked leg. ibid. it 's a hard matter for a poor hungry man to win * his meat upon hidden christ , for then the key of his pantry door is a seeking , and cannot be had , but hunger must break through iron-locks : i bemoan not them that can make a dinn * and all . the fields adoe , for a lost saviour ; yet must let him hear it , to say so , on both sides of his head , when he hideth himself it standeth you hard to want christ ; and therefore that which idle onwaiting cannot do , misnurtered * crying and knocking will do ; christ will not dance to your daft spring * . ibid. at our first conversion the lord putteth the meat in young bairns mouths with his own hand . we love always to have the pap put in our mouth . ibid. if my creditor christ would take from me what he hath lent , i would not long keep the causey . i think it manhood to play the coward , and jouke * in the lee side of christ , and thus i am saved . ibid. i complain when christ cometh , he cometh always to fetch fire , he is ever in haste , hemay not tarry , and poor i ( a beggarly dyvar ) get but a standing visit , and a standing kiss , and but , how dost thou ? in the by-going . epist . 28. to alexander gordon of knockraig . o if i could be a bridge over a water for my lord jesus to walk upon and keep his feet dry . he can make a fair feast out of a black devil . ibid . if god were dead , and christ buried and rotten among worms , indeed then we might look like dead folks . epist . 34. to earltown . i would give him my bond under my faith to * frist heaven a hundred years longer , so being he would lay his holy face to my sometimes wet cheeks . epist . 35. to marion mac naught . christ , who is your head , hath win through with his life , howbeit , not with a whole skin . sometimes king jesus sendeth me out a standing-drink , and whispereth a word through the wall , and i am well content of kindness at the second hand , his bode is ever welcome , but at other times he will be messenger himself , and i get the cup of salvation out of his own hand , he drinking to me , and we cannot rest till we be in other's arms. epist . 41. to my lady culross ▪ o to be snattering and swimming over head and ears in christ's love ; blessed be my rich lord jesus , who sendeth not away beggers from his house with a * toom-dish . epist . 45. to john keanedy . it doth a soul good to get a * cuff with the lovely , sweet , and soft hand of jesus ; what power and strength is in his love , i am perswaded it can climb up a steep hill and hell upon its back , shame may confound and fear me once to hold up my black mouth to receive one of christ's undeserved kisses . ep. 50. to james bantie . the best regenerate have their defilements , and , if i may speak so , their * . draff-pock that will clog behind them , all their days ; if my lord had not given me his love , i would have fallen through the * causey of aberdeen e're now ; but for you that hunger ye shall be filled e're you go , there is as much in our lord's pantry as will satisfie all this bairns ; and as much wine in his cellar as will quench all their thirst : i shall tell you what ye shall do , treat him well , give him the armed chair , and the * board-head , and make him welcome to the mean portion ye have . ep. 51. to john stuart . that miscarried journey is with child to you of mercy and consolation , and shall bring forth a fair birth , and the lord shall be midwife to the birth . if our lord ride upon a straw , his horse shall neither stumble nor fall . epist . 53. to john stuart , oh if my lord will make dung of me to satten and make fertile his own corn-ridges in mount zion . ibid. god be pleased to take home in his house my harlot-mother . — o if her husband would be so kind as to go and fetch her out of the brothel-house , and chase her lovers to the hills ; but there will be sad days e're it come to that . epist . 54 ▪ to my lady busby . wo's me that bits of living clay dare come out to rush hard heads with him , and that my unkind mother this harlot kirk , hath given her sweet * half-marrow such a meeting . epist . 56. to mr. thomas garvan , i confidently believe that there is a bed made for christ and me , and that we shall take our fill of love in it . epist . 57. my * riven dish , and running-out vessel can hold little of christ jesus . ibid. it 's christ's wisdom that his bairns go wet-shod and cold-footed to heaven . ep. 63. to the earl of cassils , many now would go to heaven the land-way ( for they love not to be sea-sick ) riding up to christ upon foot-mantles , and ratling coaches , and rubbing their velvet with the princes of the land in the highest seats : if this be the narrow way i quit all skill to the way of salvation . ep. 89. to john kennedy . o that the courts fenced in the name of the bastard prelates , ( their godfathers , the popes bayliffs , sheriffs ) were cried down . — if this had not been i would have * skinked over my part of paradise for a breakfast of dead moth-eaten earth . ep. 92. to mr. david dickson . i have been these two sabbaths or three in private taking * instruments in the name of god , that my lord jesus and i have kissed each other in aberdeen ; who can blame christ to take me on behind him , ( if i may say so ) on his white horse thorow a water , will not a father take his little * dated davie in his arms , and carry him over a ditch or mire ; my short legs could not step over this lair ( or sinking mire ) and therefore , &c. ep. 108. to robert gordon of knoxbrex . i love to be kissed and sit on christ's knee , but i cannot set my feet to the ground , for afflictions bring the cramp upon my faith . ep. 118. to bathia aird . at my first entry hither , christ and i agreed not well upon it , now he 's content to kiss my black mouth , to put his hand in mine , and to feed me with as many consolations as would feed ten hungry souls , yet i dare not say he is a waster of comforts . ep. 121. to robert gordon of knocksbrek christ seemeth to leave heaven ( to say so ) and his court , and to come down to laugh and play and sport with a * daft bairn . i deny nothing that the mediator will challenge me of , but i turn it all back upon himself , let him look his own old * counts , if he be angry , for he will get no more of me . ep. 122. to earleston . there is a mystery of love in christ that i never saw , o that he would lay by the lap of the covering that is over it , and let my * greening soul see it ; i would break the door and be in upon him , to get my womb full of love . ep. 128. to mr. hugh henderson . christ shuffleth up and down in his hands the great body of heaven and earth , and kirk and commonwealth are in his hand like a stock of cards , and he dealeth the play to the mourners in zion . when christ has sleeped out his sleep , and his own are tried , he will arise as a strong man after wine , &c. if christ bud and grow green , and bloom and bear seed again in scotland , and his father send him two summers again in one year , and bless his crop , o what cause have we to rejoyce , &c. ep. 139. to mr. john mein . i see christ will not * prigg with me , nor stand upon stepping stones , but cometh in at the broad side without ceremonies , or making of it nice . ep. 141. to the earl of lothian . if your lordship and others shall go on to dive to the lowest ground and bottom of the knavery , and perfidious treachery to christ , of the cursed and wretched prelates , the antichrist's first-born , and the first-fruit of his foul womb , and shall deal with our soveraign , then your righteousness shall break thorough the clouds , &c. ep. 142. o for a long play-day with christ . ep. 145. mr. john ferguson . were is not that i am * dated now and then with pieces of christ's sweet comforts , i fear i should have made an ill * browst of this honourable cross . ep. 162. to mr. hugh mc kell . i will verily give my lord jesus a free discharge of all that i like a fool laid to his charge , and beg him pardon to the * mends . ep. 163. i tremble at the remembrance of a new out-cast betwixt him and me , but i find christ dare not be long unkind . ep. 137. to my lady boyd . nothing hath given my faith a greater back-set till it crackt again , than my closed mouth . ep. 139. to carletown . the lord hath done it , i will not go to law with christ , for i would gain nothing of that . the devil is but god's master-fencer , to teach us to handle our arms . ep. 198. to mr. john levingston . the devil cannot get it denied but we suffer for the apple of christ's eye , his royal prerogatives as king and law-giver ; let us not fear , he will have his gospel once again * roûped in scotland , and the matter go to vows to see who will say , let christ be crowned king in scotland : it is true antichrist stirreth his tail , but i love a rumbling and raging devil in the kirk , rather than a subtil or sleeping devil , christ never got a bride without stroke of sword. epist . 200. o hell were a good cheap price to buy him at . ep. 207. a kiss of christ blown over his shoulder , the parings and crumbs of glory under his table in heaven ; a shower like a thin may mist of his love , would make me green , sappy and joyful . ep. 214. go on as ye have worthily begun in purging of the lord's house in this land , and plucking down the stalls — of antichrist's filthy nest , this wretched prelacy , and that black kingdom whose wicked aims have ever been and still are to make this fat world , the only compass they would have faith and religion to sail by , and to mount up the man of sin , their god-father the pope of rome , upon the highest stair of christ's throne , and to make a velvet-church , &c. ibid. these men mind nothing else but that by bringing in the pope's foul tail first upon us , their wretched and beggerly ceremonies ; they may thrust in after them antichrist's legs , thighs , and his belly , head and shoulders ; and then cry down christ and the gospel , and up the merchandize and wares of the great whore. ibid. christ shall never be content with this land , neither shall his hot fiery indignation be turned away , so long as the prelate ( the man that lay in antichrist's foul womb , and the antichrist's lord bailiff ) shall sit lord carver in the lord jesus courts . the prelate is both the egg and the nest to cleck and bring forth popery ; plead therefore for the pulling down of the nest , and crushing of the egg. all that is meant here by christ , is presbyterian government . i shall conclude this section with some of their most remarkable principles and opinions concerning civil government . the presbyterians of late have talk'd much of their loyalty , but if they have any , it must be in contradiction to their principles : for proof of this i shall not trouble you with citations from private men , but appeal to their covenants and solemn leagues , to their constant doctrin as well as practice of resistance ; and some few instances i must not omit , taken from the acts of their general assemblies , and those books which have the general approbation of the party , in which they express themselves thus ; vnless men blot out of their hearts , the love of religion , and cause of god , and cast off all care of their country , laws , and liberties , &c. they must now or never appear active ( against the king ) each one stretching himself to , yea , and beyond their power ; it is not time to dally , or go about the business by halves ; nor to be almost , but altogether zealous : cursed is he that doth the work of the lord negligently . solemn and seasonable warning to all ranks , feb. 12. 1645. sess . 18. in another seasonable and necessary warning , dated july 27. 1649. sess . 27. they say ; but if his majesty , or any having or pretending power and commission from him , shall invade this kingdom , upon pretext of establishing him in the exercise of his royal power ; as it will be a high provocation against god to be accessory or assisting thereto , so it will be a necessary duty to resist and oppose the same . the author of the hind let loose * reflecting on these passages , says , these fathers could well distinguish betwixt authority and the person , and were not so loyal as now their degenerate children are ambitious to shew themselves stupidly stooping to the shadow thereof , and yet will be called , the only assertors of presbyterian principles . the presbytery hath the power of making peace and war , and the parliament ought not to enter into any war without them ; more than joshua did without the consent of eliazar . any vnion or engagement of the nation , to defend the king's person , honour , or prerogative , is unlawful , unless allowed by the presbytery . the presbytery alone knows , and it only can determine , what the cause of god is ; the king and parliament are not to be complied with , but in subordination to the covenant . the presbytery can counter-act the acts of the states of parliament , and discharge the subjects from obeying such acts as are imposed without the consent of the presbytery . act general assembly , aug. 3. 1648. act and declaration against the act of parliament , july 13. 1648. act general assembly , aug 13. 1650. tho' our saviour told his disciples , that his kingdom was not of this world , and that therefore they ought not to fight for him , yet that doctrine does not now oblige covenanted christians , for they may fight without , yea , and against the consent of the supream magistrate for the cause of god ; and a probable capacity to effectuate their designs , is the call of god to do it . jus pop. preface to the reader . naph ▪ pag. 7 , 8 , 16 , 159. not only is it necessary to resist the king by force , in defence of the solemn league and covenant , but also to resist king and parliament , when they pervert the right ways of the lord , and hinder the work of reformation : the crying sins of the land which we should confess with sorrow before the lord , are , that the graceless prelates and curates are not hung up before the sun , and that men should be so godless , as to assist the king in his distress , before he had satisfied the kirk by publick penance , for opposing the work of god in the covenant . jus pop. throughout . act general assembly , aug. 13. 1650. acknowledgment of sins and engagement to duties appointed and published , 1648. and again renewed at lesmachago , march 3. 1688. with accommodation to the present times . sect . iii. containing notes of the presbyterian sermons taken in writing from their mouths . at first i begin with one i heard from zetland , who preaching on david and goliah , he told the hearers , sirs , this david was but a little manekine like my beddle davie gaddies there but goliah was a meckle strong fellow , like the laird of quandal there ; this david gets a scrippie and baggie , that is , a sling and a stone in it ; he slings a stone into goliah ' s face , down falls goliah and david above him : after that david was made a king ; he that was keeping sheep before , in truth he came very well too , sirs : well said , davie , see what comes of it , sirs ; after that he commits adultery with uriah : nay , ( said the beddal davie gaddies ) it was but with uriah ' s wife , sir. in faith , thou art right , it was uriah's wife , indeed man ; said mr. john. one ker at his entring into a church at teviotdale , told the people the relation that was to be between him and them in these following words : sirs , i am coming home to be your shepherd , and you must be my sheep , and the bible will be my tar-bottle , for i will mark you with it ; ( and laying his hand on the clark or precentor's head ) he saith , andrew , you shall be my dog : the sorrow a bit of your dog will i be , said andrew . o andrew , i speak mystically , said the preacher : yea , but you speak mischievously , said and●ew . mr. william guthry preaching on peter ' s confidence , said , peter , sirs , was as stalliard a fellow as ever had cold iron at his arse , and yet a hussie with a * rock feared him . another preaching against drunkenness , told the hearers , there were four sorts of drunkenness ▪ 1. to be drunk like a sow , tumbling in the mire like many of this parish . 2. there is to be drunk like a dog ; the dog fills the stomach of him , and spues all out again , and thou john jamison was this way drunk the other day . 3. there is to be drunk like a goose : of all drunkenness , sirs , beware of the drunkenness of the goose , for it never rests , but constantly dips the * gobb of it in the water : you are all drunk this way , sirs , i need name none of you . 4. there is to be drunk like a sheep ; the silly sheep seldom or never drinks , but sometimes wets the mouth of it in the water , and rises up as well as ever ; and i my self use to be , drunk this way , sirs . but now , i see ( said he ) two gentlemen in the kirk , and gentlemen , you are both strangers to me , but i must vindicate my self at your hands ; i have here the cursedest parish that ever god put breath in , for all my preaching against drunkenness , they will go into a change-house after sermon , and the first thing they 'll get , is a meckle * cup full of hot ale , and they will say , i wish we had the minister in the midst of it : now , gentlemen , judge ye how i am rewarded for my good preaching . after sermon the clerk gives him up , the name of a fornicatrix , whose name was ann ▪ cantly ; here is ( saith he ) one upon the stool of repentance , they call her cantly , she saith her self she is an honest woman , but i trow scantly . mr. john levingstone in ancrum , once giving the sacrament of the lord's supper , said to his hearers , now , sirs , you may take christ piping hot ; and finding a woman longsome in taking the bread out of his hand , he says , woman , if you take not christ , take the * meikle devil then . one john simple , a very zealous preacher among them , used to personate and act sermons in the old monkish stile spoken of sect. 1. § 16. at a certain time he preached upon that debate , whether a man ▪ be justified by faith or by works , and acted it after this manner , sirs , this is a very great debate , but who is that looking in at the door , with his red cap ? follow your look , sir ; it is very ill manners to be looking in , but what 's your name ? robert bellarmine : bellarmine , saith he , whether is a man justified by faith or by works ? he is justified by works : stand thou there man. but what is he , that honest-like-man standing in the floor with the long beard , and geneva * coul ? a very honest-like-man , draw near ; what 's your name , sir ? my name is john calvin ▪ calvin , honest calvin , whether is a man justified by faith or by works ? he is justified by faith. very well john , thy leg to my leg and we shall * hough down bellarmine even now . another time preaching on the day of judgment , he told them , sirs , this will be a terrible day , we 'll all be there , and in the throng i john simple will be , and all of you will stand at my back ; christ will look to me , and he will say , who is that standing there ? i 'll say again , yea even as ye * ken'd not lord : he 'll say , i know thou's honest john simple ; draw near , john ; now john , what good service have you done to me on earth ? i have brought hither a company of blew bonnets for you , lord : blew bonnets , john , what is become of the brave hats , the silks , and the satins , john ? i 'll tell , i know no lord , they went a * gate of their own : well , honest john , thou and thy blew bonnets are welcome to me , come to my right hand , and let the devil take the hats , the silks , and the sattins . this john was ordinarily called fitch-cape and claw-poll , because in the time of preaching or praying he used to claw his head , and rub his callet . at a certain time he was called to preach in a neighbouring church , and his preface was in these words : sirs , i know what you will be saying among your selves the day , ye will say , here is fitch-cape come to preach to us the day ; but as the lord lives , i had a great deal of do e're i could come to you , for by the way i met the devil , he said to me , what now fitch●cape , whither are you going ? i am going , said i , to preach to the people of god. people of god! said the * foul thief , they are my people . they are not yours , thou soul thief , said i. they are mine , claw-poll , said he again to me : so the foul thief and i * tugg'd , rugg'd , and riv'd at one another , and at last i got you out of his * clooks : now here is the good that fitch-cape hath done to you ; now that ye may be kept out of his gripes , let us pray . another , lecturing on the first of job , said , sirs , i will tell you this story very plainly . the devil comes to god one day , god said , what now deel , thou foul thief , whither are you going ? i am going up and down now , lord you have put me away from you now , i must even do for my self now . well , well , deel ( says god ) all the ▪ world kens that it is your fault ; but do not you know that i have an honest servant they ▪ call job ? is not he an honest man , deel ? sorrow to his thank , says the deel , you make his cup stand full even , you make his pot play well , but give him a * cuff , i 'll hazard he 'll be as ill as i am called . go , deel ( says god ) i 'll yoke his honesty with you : fell * his cows , worry his sheep , do all mischief ye can , but for the very saul of you , touch not a hair of his tail. mr. robert blair , that famous presbyterian preacher at st. andrews , was very much thought of for his familiar way of preaching . he preached often against the observation of christmass ; and once in this scotch jingle ; you will say , sirs , good old * youle-day ; i 'll tell you , good old fool-day : you will say it is a brave haly-day ; i tell you , it is a brave belly-day ; you will say , these are * bonny formalities ; but i tell you , they are bonny fartalities . another enveighing against the vanity and gaddiness of women , spake thus ; behold the vanity of women , look to them , you 'll see , first a sattin peticoat ; lift that , there is a tabby petticoat ; lift that , there is a flanning petticoat ; lift that , there is a holland † smarck ; lift that and there you will see what they ought not to be proud of , that 's no very cleanly spectacle ; eve ( said he ) was never so vain , she sought no covering but fig-leaves . mr. simple ( whom i named before ) told , that samson was the greatest fool that ever was born , for he revealed his secrets to a daft * hussie . samson , you may well call him fool thomson , for of all the * john thomson's men that ever was , he was the foolest . i have a sermon of theirs , written from the preachers mouth by one of their own zealots , whereof this is one passage , jacob began to wrestle with god , an able hand forsooth ; i sirs , but he had a good second , that was faith ; faith and god gave two or three tousles together ; at last god * dings down faith on its bottom ; faith gets up to his heels , and says , well , god , is this your promise to me ? i trow i have a ticket in my pocket here ; faith brings out the ticket , and stops it in god's hand , and said , now god! is not this your own write ? deny your own hand-write if you dare ? are these the promises ? you gave me ? look how you guide me when i come to you . god reads the ticket , and said , well , well , faith , i remember i gave you such a promise , good sooth faith , if you had been another , thou should get all the bones in thy skin broken . mr. john welsh , a man of great esteem among their vulgar , once preaching on these words of joshua , as for me and my house we will serve the lord , &c. had this preface : you think , sirs , that i am come here to preach the old jocktrot faith and repentance to you ; not i , indeed : what think you then i am come to preach ? i come to preach a broken covenant , who brake it ? even the devils lairds , his bishops and his curates ; and the deel , deel , will get them all at last : i know some of you are come out of curiosity to hear what the whigs will say . who is a whig , sirs ? one that will not swear , nor curse , nor bann , there a whig to you : but you are welcome , sirs , that come out of curiosity ; you may get go e're ye good back again . i 'll give you an instance of it , there was zaccheus , a man of a low stature ; that is , a little * droichy body , and a publican ; that is , he was one of the excise-men ; he went out of curiosity to see christ , and because he was little , he went up a tree : do you think , sirs , he went to * harry a pyet's nest ? no , he went to see christ ; christ looks up , and says , zaccheus , thou' rt always proving pratticks , thou' rt no bairn now ; go home , go home , and make ready my dinner ; i 'll be with you this day at noon . after that , sirs , this little zaccheus began to say his prayers evening and morning , as honest old joshua did in my text : as for me and my house , &c. as if he had said , go you to the devil and you will , and i and my house will say our prayers , sirs , as zaccheus and the rest of the apostles did . another time preaching in east lotham , he told them the great danger of hearing the curates , in these words ; sirs , if ever you hear these rogues , you will cry out at the day of judgment , o arthur-seat fall upon us , o pentland . hills fall upon us : the grass and the corn that you see growing there , will be a witness against you ; yea , and that cows horns passing by , will be a witness against you . another preaching about god's sending jonah to nineveh , acted it thus , did you never hear tell of a good god , and a * cappet prophet , sirs ? the good god said , jonah , now billy jonah , wilt thou go to nineveh for † ald lang syne ; the deel be on my feet then said jonah : o jonah said the good god , be not ill natured , they are my people . what care i for you or your people either , said the cappet prophet ; wherefore shall i go to be made a lyar in my face , i know thou will have mercy on that people : alas , alas , we † bide not the tenth part of that bidding ; yet when we come to you , i fear we 'l find you like ephraim , a cake unturn'd , that is , it 's stonehard on one side * , and ‖ skitter-raw on the other . another preaching in the west , near a mountain called tineock , cried out in a loud voice thus , what think you , sirs , would the curates do with christ if they had him ? they would e'en take him up to tintock top , cut off his head , and hurle his head down the hill , and laugh at it . another in the south of teviotdale in his sermon said , our neighbour nation will say of us , poor scotland , beggarly scotland , scabbed scotland , lousie scotland , yea , but covenanted scotland , that makes amends for all . one preaching against bishops , expressed himself thus , sirs , at the day of judgment christ will call the prelates , and he will call one of the falsest knaves first , and say , come hither , sirrah , he will not call my lord , do you remember how you put out † sike a sweet saint of mine upon such and such a day ? sirrah , do you mind how you persecuted one of my precious saints that was preaching my word : come , come , sirrah , stand there at my left hand ▪ thou and the devil shall together even now . there is nothing more ordinary among the generality of their preachers , than to tell that christ did not set his foot in scotland this eight and twenty years ; or this , i brought a stranger to you now , and a very great stranger indeed , this many a year ; would you know who it is ; it is christ , sirs , † hadd him fast then , for if once he get out of scotland again , it 's like he 'l never return . it is very well known in perthshire , that one of their rabbies preaching a● st. johnstone , or thereabout , a little before the battel of killich ankie , upon these words , resist the devil and he will slie from you ; he begins very gravely after this manner , ( humph ) my beloved , you are all here the day even for the fashions cause , but wo● ye who is amongst you the day ? even the meikle horned devil , tho you cannot see him , yet i do : i see him , sirs , by the eye of faith ; but you 'l say , now that we have him here , what shall we do with him , sirs , ( humph ) what way will ye destroy him , some of you will say we will hang him ; ha , ha , my beloved , there are not so many tows in all the parish as hung him ; besides , he 's as light as a feather . what then will ye do with him ? for he will not hang. then some of you will say , we will drown him . ( humph ) my beloved , there is too much cork in his arse , he 's as souple as an eel , he will not sink . others of you will say we will burn him , na , na , sirs , ye may scald your selves , but ye cannot burn him , for all the fire in hell could never yet singe a hair on his tail . now , sirs , you cannot find a way among you all to kill him , but i will find it ; what way will this be , sirs ? we shall even shoot him . wherewith shall we shoot him ? we shall shoot him with the bible . now , sirs , i shall shoot him presently , so ( presenting the bible as soldiers do their musquet ) he crys out , touff , touff , touff . now he is shot , there lies the foul thief as dead as a haron . some eye-witnesses report of another that was to give the sacrament of the lord's supper , such as they can give , and having got into the pulpit , he looks about him , and says , sirs , i miss somebody here to day , i miss christ here the day , but he promised to be here the day , i think he will be as good as his word : however i will go out and see if he be coming ; he at this went out of the pulpit ; and staying out some little time , he comes in and tells them , now , sirs , christ is coming , i saw him on his white horse coming to you : now what entertainment will you give him ? i will tell you , sirs , will ye get among you all but † one pint of faith , a gill of grace , and a * mutchkine of sanctification , and this will make a good morning draught for him . in the mers there was a communion given lately , and as it is ordinary , there is a discourse for every table , one of the preachers that 's most cried up for his eloquence , said , you that are wives ye will be saying ordinarily when ye meet , cummer , have ye spun your yarn yet ? but alas , i fear there are few of you that have spun a wedding-garment for christ the day . but christ will be among you and see who is his well busked bride , he 'l say to them that have not on their wedding-garment . is that nasty slut there my bride ? shame and lack fall that bride : go nasty slut , † sway'd away to hell. it is ordinary among some plebeians in the south of scotland , to go about from door to door upon new-years eve , crying hagmane , a corrupted word from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the holy month. john dickson holding forth against this custom once in a sermon at kelso , says , sirs , do ye know what hagmane signifies ? it is the devil be in the house ; that 's the meaning of its hebrew original . another time he told his hearers what an idolatrous church the english church is , for lay two eggs in a dish , and the one is not so like the other , as the church of rome and the church of england are to one another . i know a minister that went purposely to hear this man , and declared upon his real truth , that he held out a nonsensick rhapsody for an hour and an half time on the third of matth. this is my beloved ▪ son in whom i am well pleased : all the graces of the spirit ( said he ) are mysterious , faith is a mystery , there is a faith that is not saving , but that 's no mystery ; i believe if i should ask any of you whether or no ye believe the words that i read to you , you will all say ( humf ) we all believe that ▪ sirs , the devil does more , and yet he is not saved , nor like to be in haste . this is a passage of our saviour's transmigration , sirs , ( says he ) it tells how our blessed saviour was reform'd like an angel of light , when his disciples saw that glorious sight , they were all like a country man that had never tasted outlandish wine before , the wine runs up into his head , and makes him dizzie ; so the disciples were dizzie , the 17. v. they knew not what they said ▪ t that is they were dizzie . from the words we learn this note of doctrine , that christ he is lovely , o he is lovely , o he is lovely . first as he is the son of god , 8. prov. v. 15. by me kings reign and princes decree justice : that is lovely christ hath authority over all the kings of the world : the great turk can do nothing without him . the meikle deel and the black pape can do nothing without him . there were a pack of deels limbs a year or two ago here , and they thought forsooth all would be their own , and now lovely christ in his providential providence is like to disappoint them all , and who kens but they 'l come begging pease and pottage at ours doors yet . christ is lovely as he is mediator , cut him all in pieces from head to foot , every bit of him is lovely . they 'l tell you now the young prince is banished britain , but i 'le tell you of a young prince that has been banished britain these 28 years by the incoming of the perjur'd prelates and drunken curates ; lovely christ is that young prince , and now he is like to come back again to get his crown : o take him now , now when he is coming with a whip in his hand to scourge out the cursed curates , &c. this was preached in the parish of smallum in teviotdale , and the effect of this preaching followed the next sabbath , for the rabble came and pulled the minister out of his pulpit in the time of his sermon . one mr. thomas ramsay in mordington within the shire of berwick said in a sermon upon the foolishness of preaching , these words : there are two sorts of preaching , sirs , there 's a gentlemanny preaching and a common manny preaching ; for gentlemanny preaching they 'l feed you up with peny whistles , or * nigg-nayes-bonny wallies : at which he perceived one of the commons laugh . he points out to him , and said , man , do not that think to * gull one of god's ministres that way , lift up your bonnet off your face , think no shame of your shape . i tell you , sirs , there is gentlemany preaching and commonmany preaching . i will give you commonmany preaching , sirs , i will give yon milk●pottage , and this will make you bony fat and lusty in your journey to heaven . ye † ken sirs , ye ken , to my great grief , i may say ye ken no : but i tell you there is gentlemany preaching , and a commonmany preaching . there are three sorts of men that despise commonmany preaching , first the politician . 2. the gallant . 3. the ignorant man. first , for the politician he will go twenty miles to hear a gentlemanny preaching , what cares he for commonmany preaching ? 2ly , for the gallant give him a glass of wine to drink , and give him a lady to kiss , and what cares he for preaching ? 3ly , for the ignorant man give him a ‡ cogfull of † brose to his belly , and a pair of * brecks to his arse , what cares he for preaching . a little thereafter he saw a little child looking to and fro , he said , sit still little rogue , else i 'le cut a lug out of your head , sirrah . o the glorious days of the gospel , the very † wie-ones , were then so serious that they would * rugg christ out of my heart , but now they are all baudy faced , they look as if the curates and their mothers were † over great . this was written from his own mouth , by a person that is ready ▪ to declare the verity of it , were he to die just after . mr. john veach in wool struthers in a nonsensical and incoherent discourse , at the opening up of a presbyterian synod at jedburgh , said , that one duty of ministers was not to preach close and neat discourses ; his reason was this , men use not to bring the spits and the racs to the table , when they bring the meat to it . there are many in edinburgh who heard mr. james kirkton in a sermon concerning joseph and mary , say , the first night , saith he , that they met together , he laid his hand on her belly , and found her with † bairn ▪ the honest man turn'd very angry , and would have put her away , as any of us all would have done , had we met with the like ; and who is it that ever would suspect that the holy ghost should have another man's wife ? another time he told his hearers , that they might make a lesson out of every thing that occurred to sense ; you may , faith he , get a good lesson out of a goose-turd , for it is black at the bottom , green in the middle , and white at the top : the blackness at the bottom let 's us see the blackness of hell ; the greenness in the middle lets us see the vanity of the world ; and the whiteness in the top lets us see the joys of heaven : and this good lesson ( sirs ) ye will find in a good turd . now , sirs , i would have you pray to him that sits upon the white-end to keep you from a black end . one mr. john ▪ hepburn , lecturing on the second psalm , told , tha● there was a dialogue betwixt the father and the son in heaven , the son said , father will you give me my portion now ? your portion , son , said the father , indeed shall you ; thou hast been a dutiful son to me , thou never angered me in thy days ; what portion will you have , son ? will you give me poor scotland , saith the son ? scotland , said the father , truly thou shalt get poor scotland . and he proved that it was scotland he sought , from the 8 ▪ ver . i shall give thee the outmost parts of the earth for a possession ▪ now , sirs , scotland is the outmost part of the earth , and therefore it was given to the son for a patrimony . one mr. mosman in newbotle , past this complement upon himself in a sermon , all the world knows that i am a learned man , a judicious man , and a man that can clear the scriptures well ; but there are some in the parish that have not such thoughts for me ; as for them i pity them , for they must be very silly . at that time he was preaching against taking god's name in vain , he told , o sirs , this is a very great sin , for my own part i rather steal all the horned † nout in the parish , before i took god's name in vain once . one mr. robert steidman in caridden , told once , that the people of god had many doubts about their election , for proof of this , see ( says he ) the 2. cant. v. 16. my beloved is mine , and i am his . another time he told , that the best of god's saints have a little tincture of atheism for a plain proof of this you , may see , says he , psal . 14 ▪ 1. the fool hath said in his heart that there is no god. another time he tells , that christ was not proud nor lordly , for he rode upon an ass , which is a † laigh beast , and wherefore think ye did he this ? it was , sirs , for the conveniency of the old wives that followed him , that he might * kuttle in the gospel in their ears as he went along . one mr. murray , marrying a couple , called the man , the head , and the woman the tail : in the name of god then , says he , i joyn head and tail together , sirs , let no man ever separate them . the same person preaching at haddan , said , christ is a great stranger to you these 28 years , but i have brought him to you the day , sirs , and if ye will have him , i will take him with † horning and caption for you . one mr. shields , preaching at borthwick , said , many had religion the day , but would have none the morn , their religion was soon gone like a womans virginity . one wedderburn , preaching in irvin , said , lord , we have over * foul feet to come so far benn at heaven , but yet as broken a ship has come to land . mr. rutherford preaching at jedburgh , said , these 28 years the grass is grown long betwixt jedburgh and heaven . mr ▪ william stuart preaching lately in forres upon these words , our god is a consuming fire , said , sirs , i will explain these words in a very homely manner , there was a godly man of my acquaintance , sirs , he had a young bairn that was dying , and he comes to him and said , sandy , now my cockie , believe in god now , for ye will not live long : no , no , said the bairn , i will not believe in god , for god is a boo , but i will believe in christ , for he is sweet , dady , and he is good . now ye may by this see , sirs , that god without christ is a boo. boo is a word that 's used in the north of scotland to frighten crying children . mr. william vetch preaching in linton in teviotdale , said , our bishops thought they were very secure this long time : like willie willie wastel , i am in my castle , a the dogs in the town dare not ding me down . yea but there is a doggie in heaven that has dung them all down . another preaching of the dialogue betwixt god and adam after his fall. adam ( said he ) went to hide himself , god comes to him , and said , where art thou , man ? i am † courring here , lord : i 'le hazard * twa and a plack , saith god , there is a † whap in the kape ede , has thou been at * barne-breaking ede , come out of thy holes and thy bores here ede . mr. james kirkson told several times in his sermons at edenling , that the devil had his kirk-government as well as god , and would ye ken what a government it is , indeed it is a presbyterian government , for he has his minister and his ruling elder ; his minister is the pope , and his ruling-elder is the king of france . the same man once speaking of the evils of the tongue , said , your tongues , sirs , are as foul as a dog's tongue when he licks † skitter , before god it 's true : but do not take this out of the house with you , sirs . mr. matthew selkirk preaching against keeping of days , said , they that keep † yule-day , * sirs , deny that christ came in the flesh , and are rank jews ; & they keep that day in commemoration of j. caesar the chief of the jews . mr. hugh kennedy moderator of the general assembly , being about to christen a child in the colledg-kirk , looked about him , and said , look sirs , and see the devil painted in that bairns face , but we shall do the best we can to conjure him out . i shall shortly nail his lug to christ's trone , till from a calf he grow up to an ox to draw in christ's plow . mr. arskine in the tron-church , said , that the work of the lord is like to be ruin'd , for there are two sorts of people that have taken their hands from the work of the lord. first , the malignants that never laid their hands to it . 2ly , the court-party : but you lasses and lads put your shoulders to that work , take a good lift of it , for it will not break your backs ; and ye can never use your backs in a better work . one mr. robert gourly preaching on the woman of canaan , how our saviour called her a dog , told , sirs , some of you may think that our saviour spake very improperly , for he should have called her a bitch ; but to this i answer , a dog is the masculine or feminine gender , there is a he-dog and a she-dog . but you will ask why did he miscall the poor woman , and call her a dog ? there are god's dogs and the devils dogs , she was god's dog , not the devil's dog. mr. sheilds in a sermon at aberdeen , told the people , the only way to hold a fast † grip of christ , was to entertain him with three liquors in three sundry * bickers , you must have a pint of hope , three pints of , faith , and nine pints of hot , hot , hot burning zeal . one mr. strange preaching on act , 2. 37 , 38. before several ladies of the best quality of our kingdom , they were pricked at their hearts , said , some of you are come hither the day to get a prick , i fear few of you have gotten a prick , but some of you may get a prick within a short time . and seeing some laugh , he said , do not mistake me , sirs , it is not a natural prick i mean , but a prick at the heart . i mean not the pricks of the flesh , but the pricks of the spirit , the sweet prick of conscience . one mr. james wilson now in kirkmeddon in galloway , told , that faith had wonderful effects , for by faith noah saw the deluge before it came . but i will tell you a far more wonderful effect of faith than that , john the baptist saw christ through † twa wymbs , was not that a clear-ey'd little one , 〈…〉 one mr. melvin being sent by the presbytery to the parish of monzie in struthern , to prepare the people by a sermon for receiving a presbyterian minister in the place of mr. drammond , a person of great learning , who was deprived at the false suggestions of a weaver in that parish , ( whom he saved from the gibbet in king charles 2d's time ) the said mr. melvin lecturing on this text , touch not mine anointed , and do my prophets no harm , said , the kings and the great folks , and the cursed bishops , for sooth were seeking to destroy god's own people , but as sturk as they were , god is starker , and bad them bide back , bide back , ( pointing with his finger ) this is my folk , they are none of your folks , and so god keeped his own poor people , sirs , except some few that were hanged ; but oh sirs , it 's a sweet , sweet denth to go off the gallows to god for the holy covenant . but for these cursed bishops and curates , sirs , that were leading many poor souls to hell this long time , sirs , ye see they are now put out ▪ they are put out , yea they are e'en trampled under our feet . this is attested by a person that then lived within two miles of the place , and heard him . mr. areskine in the trone-church proposed in a sermon , what is the new man ? he made this learned answer in a melancholy long tone , it is the new man. mr. kirton lately in the church he possesses at edinburgh , began his sermon thus , devil tuke me soul and body . the people startling at the expression , he anticipates their wonder with this correction , you think , sirs , this a strange word in the pulpit , out you think nothing of it out of pulpit ; but what if the devil should tuke many of you when ye utter such language ? another time preaching against cockupps , he told , i have been this year of god preaching against the vanity of women , yet i see my own daughter in the kirk even now have as high a cockupp as any of you all . another time giving the sacramens of the lord's supper in crummond , at the breaking of the bread , he told the participants , take , eat , sirs , your bread is baken . and that was all the form he used , as one of the communicabsts told me the day after . a presbyterian preacher in the parish of killpatrick easter , above glasgow , in whose parish there is one captain sanderson , a church of england man , who is looked on there by them as a rank papist , he once went to church to see their way . the preacher seeing him in church , took a † fourteen our of his pocket , and held it up before the congregation , expressing these words , here i take instrument in the hand of god , that tho a man be pardoned of all his original and actual sins , yet if he neglect to 〈◊〉 our fasts he shall never go to heaven . the preacher owns what he said and did . and the captain desires the thing to be published in his name , he being ready to justifie it upon any occasion . mr. william moncrief , in summer last , preaching in the church of 〈◊〉 in fife , the first thing he pretended to prove , was , that all his hearers were atheists and reprobates ▪ and having demonstrated that , as he said , from that psalm on which he lectur'd : he proceeded next to his sermon on this text , now it the accepted time , now is the day of salvation ▪ on which he said , the jews had their now , and the papists had their now , but ah now they have no now , for the gospel is for ever hid from their eyes . scotland , poor scotland had a gracious now in the glorious days of the covenant , when christ was freely forced upon them ; but alas , this land breaking the covenant has brought darkness upon it , for many years last , but yea god had been pleased at lust to shine through the cloud of prelatical , which is worse than egyptish darkness , and to give us another now ; that is , to offer us again his covenant , and the foundation of it , it gospel , for which ye are all heartily to be thinkful , for this is your now. and would ye know now how to express your thankfulness , i 'll even tell you now , ye must do it by banishing out of the covenanted land , all the enemies of god , the prelates , the curates , and all their adherents : ye must not converse with them , but 〈◊〉 them hip and thigh ▪ ye must 〈◊〉 the philistines quite out ; ye must hate them , and persecute them , and 〈◊〉 upon 〈◊〉 of damnation ; ● for if ye neglect it now , your now is past for ever ▪ now , sirs , ye must not think this strange doctrine , for i can prove it by plain scripture , for did not god frequently command his people , to cut off the 〈◊〉 root and branch ; and did not david positively hate and curse the profane and wicked who were god's enemies ▪ but ye'll say to me , sirs , that christ desired us to loveour enemies : that 's true , indeed , but there 's no word of god's enemies there ▪ mark that , beloved ; tho' we love out own enemies , yet we are bound to hate god's enemies ; that is , all the enemies of the covenanted 〈◊〉 : this was heard by several sober and judicious persons , who were heartily sorry to hear the scriptures so basely perverted , who immediately after the sermon wrote down this account , tent them to me attested under their hands . about two years ago mr. shields , who is chaplain to my lord angus's regiment , being with the said regiment at the town of pe●●● , and hearing that the colonel to an english regiment , which had been in that town the week before , had made his chaplain to read the english service upon the sunday before , in the church to his souldiers 〈…〉 shields upon this occasion thought to ra●● nightly again●t the church of england and its liturgy ; among other things he said , that there was no difference betwixt the church of england and the church of rome , but that the one said mass in english , and the other in latin ; and that upon the 〈◊〉 they were both indeed equally idolatrous ▪ and ye know , sirs , that according to god's law , all idolaters should be stoned to death ▪ alas ▪ all the water in * tay will not be able to wash away the filth of that idolatry , with which the walls of this kirk was last sunday defiled ▪ ah , the service boo● was 〈◊〉 and 〈◊〉 it smell rank and strong of the old whore of babylon . mr. kirkton preaching in his meeting-house in the castle-hill of edinburgh adduced several instances of the poverty of the people of god ; amongst others , he had this remarkable one , brethren , says he , criticks with their * frim frams and whytie whaties , may imagine a hundred reasons for abraham's going out of the land of caldea , but i will tell you what was always my opinion , i believe abraham , poor man , was forced to run out of the land of judea for debt . another sunday , before several gentlemen , who told me the story so soon as they returned from church , preaching on the allsufficiency of god , he told his hearers , that they might make out of god what they pleased , hose , shoes , cloaths , meat and drink , &c. one , says he , may have a good stock , but he cannot get in out of his friends hands when he needs it ; he must pursue him first before the * lords of the session ; registrat his bond , get a charge of horning , and at last take him with caption ; but no man ever needed to registrate god's bond , or take him with caption , except jacob , who took him once with caption at the side of a hill , and he got a broken leg for his pains . once in the monthly fast-day , i heard him my self discourse to this purpose , after he had read his text , which if i rightly remember , was , in that day i will not regard their prayers nor their tears , &c. in speaking to these words , says he , i shall shew you five lost labours , three opportunities , three fears , three woes , three lamentations , three prophesies , and a word about poor scotland : for the three fears , the first is a great fear , and that is , lest this king give us not all our will. the 2d . is a very great fear , and that is , if we should get all our will. i fear we should not make good use of it . the 3d fear is the greatest of all , but i must not tell you that fear , sirs , for fear it should fear you all to hear it . all the town knows that this is true , and that he never preaches but after this ridiculous manner . i heard one mr. selkirk in a sermon he preached in the church of inverask . say , sirs , drink , whore , and debauch , and run * red wood through the world ; yet , if you have but as much time as take hold of christ in your last gasp , i shall pawn my soul for yours . it may seem incredible , that one who ever heard of christianity , should have used such an expression ; but it made such an impression on the peoples minds at that time , that i believe there is hardly one of them who have forgot it to this hour ; and consequently , all of them will be ready to vindicate the truth of what i here relate . one preaching in preston-pans , upon joshua 's making the sun to stand still , resolving to make a very learned discourse , began thus , sirs , says he , you 'll may be , ask me how joshua could make the sun to stand still ? to that i answer , it was by sisting of the motion of primum mobile , commonly called the zodiack-line ; but as to the quomodo , it 's no great matter ; but that the story was true , we have reason to believe from the heathen writers ; for it was told by them for a , base baudy tale , how jupiter made a night as long as two , that he might got a longer time to lye with alemena . mr. arskine in the tron-church , preaching on these words , cry aloud and spare not ; told his people , there were three sorts of cries . there is the cry of the mouth , says he , psal . 104. the young lions roar after their prey , that is , with their mouth . the cry of their feet , i will run the ways of thy commandments , that is the cry of the feet : and the cry of the eye , they looked on him and were lightened ; that 's the cry of the eye : if we would go to heaven , we must not only cry with our mouth , but likewise with out hands , feet , and eyes . the same mr. arskine said in another sermon , what , sirs , if the devil should come with a drum at his side , saying , hoyes , hoyes , hoyes , who will go to hell with me , boys ? who will go to hell with me ? the jacobines would answer , we 'll all go , we 'll all go . mr. james kirkton , preaching on jezabel , said , that well-favoured whore , what became of her , sirs ? she fell over a window , arse over head , and her black bottom was discovered , you may all guess what the beholders saw , beloved , a black sight you may be sure . one mr. mair , a presbyterian preacher , son to mr. john mair , the episcopal minister in towch , being desired by the father to preach for him ; the son said , he would or could not preach in their churches , because they were polluted , but was content to preach in a fire-house . this was provided for him , and the company ( whereof his father was one ) being convened , he said , i will tell you a sad truth , sirs , you have been driven to hell in a coach this eight and twenty years , and that old stock , my father ( pointing to him ) has been the coachman . mr. kirkton in october last , preaching on hymns and spiritual songs , told the people , there be four kinds of songs , profane songs , malignant , allowable , and spiritual songs , profane songs , my mother sent me to the well , she had better gone her self , for what i got i dare not tell , but kind robin loves me . malignant songs , such as , he , ho , gillichrankie , and the king enjoys his own again ; against which i have not much to say . 3ly . allowable songs , like , once i lay with another man's wife : ye may be allowed , sirs , to sing this , but i do not say , that ye are allowed to do this , for that 's a great deal of danger indeed , lastly , spiritual songs , which are the psalms of david ; but the godless prelates add to these , glory to the father , the wrost of all i have yet spoken of . the same kirkton , in march the year before that , in a sermon upon come into me all ye that are heavy and weary laden ; expressed himself thus , christ invites none to him but those that have a great burthen of sins upon their back ; ay but , beloved , ye little ken what christ is to day ; what crafts-man do you think him now ? is there none of you all can tell me that , sirs ? truly then i must e'en tell you ; would you ken it now ? in a word then , he 's a * tell you ; would you ken it about to day , have ye any broken hearts to mend , bring them to me , and i 'll soder them ; that is , give them rest , beloved , for that 's the words of my text. mr. arskin , in january last , holding forth in the tron church concerning noah's ark , said , that the wolf and the lamb lodged most peaceably together in it ; and what do you think was the reason of this , beloved ? you may think it was a strange thing , and so indeed it was , sirs , but it was done to fufil that prophecy of isaiah , sirs , the wolf and the lamb shall lye down together ; there 's a plain reason now for it , sirs . on sunday , in january last , immediately after the king had recommended to the general assembly , a formula , upon the subscribing whereof , by the episcopal presbyters , he desired they might be re-admitted to the publick exercise of the ministry , i heard one mr. webster , a noted professor of the new gospel , lecturing upon psal 15 on the 1st verse , he said , that none but god could answer the psalmist's question there , and therefore , said he , it does not belong to any earthly king , prince , or potentate to determine who should be officers in god's house , or to prescribe terms of communion to his kirk : on the 2d verse he said , that it was necessary for god's people to walk uprightly ; that is , said he , never to betray the cause of christ's kirk for sear of great men : our way is god's own way ; and sure to stand stiff to that , is the best way to please god , and even great men , at the long run : on the 3d verse he appealed to the consciences of his hearers , if scots presbyterians were not a holy , harmless , innocent , sincere , modest , and moderate people , and whatever is said to the contrary , but lybels , lies , and slanders : on the 4th verse he said , that the prelates , curates , and malignant counsellors are the vile persons spoke of there , and whom all the fear god are bound to contemn and despise ; especially ( said he ) because they have sworn to the hurt of the kirk , in taking the oaths of allegiance and supremacy , the test , and the oath of canonical obedience , and now think to expiate all this , by subscribing a bare foolish formula , because king william , forsooth , has sent it to us ; as if the presbyterians ought to admit or allow any form but the covenant . about that same time , i mean , in january last , mr. fraser of bray , at edenburgh at the new kirk , pretending to preach upon this text of the revelation , there was joy in heaven , michael and his angels fought against the dragon and his angels : michael and his angels , why no good christian can doubt , but by this we are to understand christ and this kirk ; and by the dragon and his angels is plainly meant , the prelates and curates : you see from this then , sirs , betwixt whom this war and this fighting was in heaven ; and since they fight in heaven for this cause of the kirk , why should not we fight for it also upon earth ? what needs our kirk be affraid of kings , they are but men ? but we have christ to fight for us , and we are his , his angels , and must fight with him till we destroy the dragon prelates , and their curate angels . ah , sirs , ye read ( says he ) that this dragon's tail swept down a third part of the stars of heaven ; i have a sad thing to tell you now , sirs , alas , this dragon's tail has swept the north of scotland , for few or none of christ ministers are to be found there . the same frazer of bray preaching at a conventicle in the beginning of king james his reign , began his discourse thus ; i am come here to preach this day , sirs , in spite of the curates , and in spite of the prelates their masters ; and in spite of the king their master ; and in spite of the hector of france , his master ; and in spite of the pope of rome that 's both their master ; and in spite of the divil that 's all their master . sect . iv. containing some few expressions of the presbyterian prayers . mr. james kirkton said once in his prayers , o lord restore our banished king , lord restore our banished king ; do not mistake my meaning , lord , it is not k. james whom thou hast rejected that we seek ; it is king christ , that has been a stranger these many years in poor scotland . it is reported of mr. robert blair at st. andrews , that he had this expression in his prayers , lord , thou art a good goose , for thou art still dropping . and severals in the meeting-houses , of late , have made use of it ; to which they add , lord thou rains down * middings of blessings upon us . mr. anderson , a phanatick preacher in perthshire , in a prayer , said , good lord , it is told us , that thou knows a proud man by his looks , as well as a malignant by his works ; but what tilt thou do with these malignants ? i 'll tell thee , lord , what thou wilt do , even take them up by the heels and * reest them in the chimney of hell , and dry them like bervy haddocks : lord take the pistol of thy vengeance , and the mortar-piece of thy wrath , and make the * hairns of these malignants a hodge podge , but for thy own bairns , lord feed them with the * plumdames and raisons of thy promises , and e'en give them the spurs of confidence , and boots of hope , that like new * spean'd fillies , they may * soup over the fold-dikes of grace . a learned divine of that sett , at pitsligo , in his publick prayer , this last summer , said , o lord , thou' rt like a * mousie peeping out at the hole of a wall , for thou sees us but we see not thee . mr. william moncrif ( whom i named before , pag. — . ) after his sermon is summer last , at largo in fife , in the intercession of his prayer , said , o god establish and confirm thy church in scotland , and defend her from her bloody and cruel enemies popery and prelacy ; o lord prosper thy reformed churches of portugal and piedmont , and of the rest of the low countries ; and carry on thy work which is begun in ireland ; and sweet , good lord , finally begin and carry on a work in england . mr. shields preaching near dumfreis , in his prayer for k william , said , good lord bless him with a stated opposition in his heart to the antichristian church of england , and with grace to destroy all the idolatry and superstition of their foolish and foppish worship ; and bless all the people of the land with strength , zeal , and courage throughly to reform the state as well as the church , in these kingdoms ; that they may be untied in the bond of the solemn league and covenant , and purified according to that pattern in the mount , which we and our posterity are all sworn to . mr. john welsh pray'd . lord we are come hither , a pack of poor beggers of us the day , alms to the poor blind here , for god's sake , that never saw the light of the gospel ; alms to the poor deaf here , that never heard the joyful sound ; to the poor cripples that have their legs , the covenant broken by the bishops . lord pity thy poor kirk the day , poor woman , sad is she ; lord lend her a lift , and god confound that filthy bitch , that gumgal'd whore , the whore of babylon . one mr. hustone said , lord give us grace , for if theu give us not grace we shall not give thee glory , and who will * win by that , lord ? one b●rlands in gallowshiels , a blasphemous ignorant blockhead , said in his prayers before sermon , lord , when thou was electing to eternity , grant , that we have not got a wrong cast of thy hand to our souls . another time praying at jedburgh , he said , lord confound the tyrant of france , god's vengeance light on him ▪ the vengeance of god light on him , god's vengeance light on him : but if he be of the election of grace , lord save him : lord confound the antichristian crew in ireland ; indeed , lord , for the great * man time heads them , god knows we wish not his destruction , we wish him repentance of his sins , but not the rest : as for the crew of the church of england , that 's gone in to fight against them , they are as profane a crew as themselves , lord ; but thou can make one man destroy another for the interest of the people of god , and to give gods people elbow-room in the land. one who is now a head of a colledge , and is look't upon by the party as their great advocate and oracle , in a publick congregation at edenburgh , 1690 ▪ in his prayer had these words , which one that heard them , and immediately committed them to writing , shewed to me ; o lord give us , give us , good lord ; but lord , you 'll may be say to us , ye are always troubling me , what shall i give you now ? but , lord , whatever thou says , we know that thou in thy hart likes such trouble ; and now i 'll tell thee what thou should give us lord , i 'll not be greedy nor * misleard now , lord , then only give us thy self in earnest of better things . good lord , what have ye been doing all this time , where have you been this 30 year , what good have ye done to your poor kirk in scotland , that has been so many years spurgal'd with antichrist's riding her ; she has been long lying on her back , and sadly defiled ; and many a good lift have we lent her ; o , how often have we put our shoulders to christs cause , when his own * back was at the wall : to be free with you , lord , we have done many things for thee that never enter'd in thy noddle , and yet we are content that thou take all the glory ; is not that fair and kind . it 's true , good lord , you have done * gelly well for scotland now at last , and we hope that thou hast begun , and will carry ony thy work in england , that stands * muckle in mister of a reformation ; but what have you done for ireland , lord , ah poor ireland ; ( then pointing with his finger to his nose , he said ) i true , i have nickt you there , lord. o god , thou hast bidden us pray for kings , and yet they have been always very troublesome to thy kirk , and very * fasious company ; lord , either make them good or else make us quite of their company : they say that this new king thou hast sent us , takes the sacrament kneeling , and from the hand of a bishop ; ah , that 's black , that 's fowl work ; lord deliver him from papary and prelacy , from a dutch conscience , and from the hardheartedness of the stewarts , and let us never be * trysted again with the bag and baggage of the family , the black band of bishops to trouble and lord it over thy church and heritage . good lord , send back our old king of poor scotland , restore him to his throne and dignity , to his absolute power and superemacy , from which he he hat been so long and so unjustly banished : lord , you ken what king i mean , i do not mean k. james , na forsooth , i do no mean him , i mean , lord , you ken well enough wha i mean , i mean sweet k. jesus , that 's been long kept out of this his own covenanted kingdom , by the bishops and godless act of supremacy . lord i have many more tales to tell you , and many sad complaint to make of our governors and great men , and of the malignants and dundee's men ; and many pardons to ask for a broken covenant and a backsliding ministry , but i must refer them all till you and i be at more leisure , and i will not end without that old musty prayer that they now call our lords . mr. robert kenedy , brother to the very learned and moderate hugh kenedy , the moderator of the general assembly , once praying at a conventicle at chidsdale , said , lord grant that all the kings in the world may fall down before thy son , and kiss his soles not the pope's soles , &c. no nor his stinking * panton either . mr. boyd , the famous preacher in chidsdale , finding in the forenoon , that severals of his hearers went away after the forenoon sermon , had this expression in his afternoon prayers . now lord , thou sees that many people go away from hearing thy word , but had we told them stories of robin hood or davie lindsay , they had stay'd ; and yet none of these are near so good as thy word that i preach . another praying against church government by bishops and curates , said , lord , will thou take the keys of thy own house out of the hand of those thieves and hirelings , and make them play clitter clatter upon their crowns till they cry maw again — ( he pronounced the word maw like the noise of a cat ) for thy locks have got many a wrong cast since they had the keys . about the beginning of march 1689 one prayed for a presbyterian election of members to the parliament in the city of edinburgh in these words : good god now when christ's back is at the wall , put it in the heart of the townsmen to chuse george stirling and baillif hall. another prayed , lord thou hast said , that he is worse than an insidel that provides not for his own family ; give us not reason to say this of thee lord , for we are thine own family , and yet we have been but scurvily provided for of a long time . another praying after the baptism of a child in the city of edinburgh , said , lord bless and preserve this young calf that he may grow an ox to draw in christ's plough . mr. areskine praying in the tron-church last year , said , lord have mercy on all fools and idiots , and particularly on the magistrates of edinburgh . another imprecating ( as is very ordinary with them to do ) said , lord give thy enemies the papists and the prelates a full cup of thy fury to drink ; and if they refuse to drink it off , then good lord give them * kelty . mr. john dickson praying for grace , said , lord dibble thou the kail-seed of thy grace in our hearts , and if we grow not up to good kail , lord make us good sprouts , at least . mr. linning cursing the king or france in his prayers , said , lord , curse him , confound him , and damn him , dress him , and guide him as thou didst pharaoh , senacherib , and our late king james and his father . one frazer a young fellow preaching in jedburgh , after sermon blasphemously inverted the blessing thus , the curse of the lord jesus christ , and of god the father , and the holy ghost be upon all them that hear the word and profit not by it . mr. arskine in the tron-church prayed , lord be thou in mons , mons , mons , be thou in mons , good lord , meikle need has mons of thee , lord , for now they that be confederates we hope they may be made covenanters . bring the sworn enemy of the solemn league the tyrant of france to the place whence he came , and cause his dragons shoot him in his retreat , that he may cry out with julian the apostate , now galilean thou hast overcome me . one mr. james webster was admired lately at my lord arbuthnet his zealous patron 's table for this grace before meat , out of the boundless , bankless , brimless , bottomless , shoreless ocean of thy goodness we are daily foddered , filled , feasted , fatted , and half an hours discourse to the same purpose . mr. kennedy before the late assembly in which he had the name of moderator ; said in his prayer , lord , moderation is commended to us by the king , we all know it 's a vertue that 's sometimes is useful . lord , but i cannot say that that which they call moduration is so convenient at this time for thy people and cause , for even to be free with you , good lord , i think it best to make a clean house , by sweeping them all out at the door , and casting them out to the * midden . their famous scrib rule in a prayer , not at sermon , but upon another occasion as publick , a little after the dissolution of the general assembly , expressed himself thus , o lord thou knows that christ's court the general assembly ought to protest against usurpers upon christs kingdom , but if we had known that king william would have been angry with us in earnest , and if the brethren would have followed my advice , we should have pleased the king for this time , and taken christ in our own hand * till some other opportunity . the moderator chrighton immediately after the assembly was dissolved , praying , ( amongst many other reflexions upon the king and his counsellors ) said these words , o lord thou knows how great a surprizal this is to us , we lookt upon king william at his first coming among us to have been sent in mercy for deliverance to this poor kirk , but now we see that our deliverance must come from another hand , good god grant that he be not sent to be a plague and a curse to thy kirk . hind let loose by mr. shields , pag. 468. i conclude this head , says he , with that form of prayer that i use for the king , o lord to whom vengeance belongeth shew thy self , lift up thy self thou judge of the earth , render a reward to the proud : lord , how long shall the wicked , how long shall the wicked triumph , shall the throne of iniquity have fellowship with thee , that frameth mischief by a law , the mighty and terrible god destroy all kings and people that put their hand to alter and destroy the house of god ; overturn , overturn , overturn this throne of tyranny , and let it be no more until he come whose right it is . these are but a few of many thousand instances that might be given of that ridiculousness , profanity and blasphemy which the scotch presbyterians daily use in their preaching and praying ; and tho strangers may think it incredible that men professing religion or reason , should thus debase and prostitute both , yet they who are unfortunately bound to converse with , and hear them frequently , cannot be but sadly sensible that all that 's here charged upon them is but too true , and that many of the worst expressions they are daily guilty of , are purposely here omitted , lest by such obscene , godless , and fulsome stuff , the ears and eyes of modest readers should be nauseated and polluted ; which if these opposers of truth and religion should deny , there are thousands in scotland of the best quality and reputation ready to attest , by their oaths and subscriptions , as shall be made appear in a 2d edition of this book , if the clamors of the party extort it , and very many are willing to join in this who were not long ago their great friends , and have many of their sermons and prayers in writing , which they are now willing to expose , having fully discovered the vile hypocrisie and pharasaick professions of that faction ; but this trouble we can hardly suppose that the presbyterians will put us or themselves to , because it 's not probable that they will deny what they so much glory in , viz. this extraordinary way of preaching and praying , which they think an excellency and perfection , and call it a holy familiarity with god , & a peculiar priviledg of the most refined saints . some may perhaps think this collection was publish'd meerly to render these puritans ridiculous ; but it 's plain enough to such as know them , that we have not made but found them so , we hope that our discovering their snares may prevent some mens being intangled , with them , they ▪ compass sea and land , and are fully as zealous as their predecessours to make proselytes to their party , and new gospel . now the general intent of the collectors of these notes , was that they might stand like beacons to fright unwary strangers from these rocks upon which so many have formerly made shipwrack both of faith and good conscience . alas it 's but too too evident what havock and desolation these pretended reformers have made in the church and state , gods name , honour and worship is profan'd , the gospel exposed to the scorn and contempt of its enemies , the more modest and honest heathens and turks ; the flood-gates of impiety and atheism are set open , the foundations of all true piety or policy are overturned , and all regard to things either sacred or civil quite destroyed by these , who as the royal martyr * speaks , seeking to gain reputation with the vulgar , for their extraordinary parts and piety , must needs undo whatever was formerly setled , never so well and wisely . i wish ( as the same royal author did ) that their repentance may be their only punishment , that seeing the mischiefs which the disuse of publick liturgies hath already produced , they may restore that credit , use and reverence to them , which by the ancient churches were given to set forms of sound and wholsome words . * and thou , o lord , which art the same god , blessed for ever , whose mercies are full of variety ▪ and yet of constancy ; thou deniest us not a new and fresh sense of our old and daily wants , nor despisest renewed affections joined to constant expressions : let us not want the benefit of thy churches united and well-advised devotions . keep men in that pious moderation of their judgments in matters of religion , that their ignorance may not offend others , not their opinion of their own abilities tempt them to deprive others of what they may lawfully and devountly use to help their infirmities . and since the advantage of error consists in novelty and variety , as truth 's in unity and constancy , suffer not thy church to be pestred with erros , and deformed with undecencies in thy service , under the pretence of variety and novelty 〈◊〉 nor to be deprived of truth , unity and order , under this fallacy , that constancy is the cause of formality . lord keep us from formal hypocrisie in our hearts , and then we know that praying to thee , or praising of thee ( with david and other holy men ) in the same forms cannot hurt us . evermore defend and deliver thy church from the effects of blind zeal and over-bold devotion . amen . finis . notes, typically marginal, from the original text notes for div a35017-e480 me was but last year sent to agent their affairs at court. * though mr. rule . who defends the new gospellers by denying their prints , and by palpable vntruths , seems to disown this in his second vindication of his kirk . yet much honester presbyterians affirm it , and glory in it . vid. covenants with acknowledgment of sins and engagement to duties , renewed at lesmahago . 1688. et hind let loose . † a person who was well educated , and justly esteemed at st. andrew's vniversity . † that is in english some other fish to fry . * charity it self cannot put a better construction on so foul an action . * the name of a ridiculous and rebellious book emitted by them in k. charles the second's time . notes for div a35017-e5580 * tear. notes of printed sermons before the parliament . * spaldin's discourse to parliament . ‖ the hill on which they first drew up their army against k. ch. 1. * such the scoth phanaticks are indeed . * the glorious days of the covenant . * that is true blue presbytery . * herle 's tripus . † three notable rebellions raised by the presbyterians against k. charles , the second . * mr. rule denies this in his late book , altho' himself and every man acquainted : with the doctrine and practice of the kirk , knows it to be very true . * compare this with making presbytery the foundation of the present civil government , without which he says it cannot subsist . second vindication , pag. 9. at the end . † easter , christmas , shrove-tuesday . * mr. rule upon the matter affirms the same second vindic . p. 90. * compare this with the late assembly's refusing , at the king's desire , to admit of any of the episcopal clergy with them into the exercise of the ministry . compare this with the presbyterians now denying the power to the king of dissolving the assembly . * vpon this consideration the late assembly refused at k. w.'s desire , to receive the episcopal party into any terms of peace or communion . * all that are not true covenanters . * taxes . * alsop and other london pesbyterians address to k. j. * shields chaplain to my lord angus's regiment , one of their famous authors and preachers . * that was no doubt in the peaceful and godly days of the holy covenant : but how seem'd the devil to be bound then ? why , it was after the new gospel way , he was bound in the chains of blood , murther , and rebellion ; being surfeited with those sacrifices , he seemed to lay himself down to rest , leaving all his drudgery upon earth to be performed by his covenanted agents . * the presbyterians indeed ordinarily prevent the king 's putting forth his hand against them , by assaulting him first . * the great design of the new gospel to decry passive obedience , and to blaspheme the church of england . * the english clergy , who scruple to swear , shew , that they can patiently suffer , and therefore are not concerned at what presbyterians threaten ; the devil can go no farther than his chain reaches . * and so do all the new gospellers . * by the same argument , the protestant religion must be antihumane in france , italy and spain ; and the christian too in all the grand seignior's vast dominions . * every thing that 's not agreeable to the new gospel must be slavish , nonsensical , and damnable . * loved and honoured by all but presbyterians . * and yet they own the same religion with us pag. 1. l 3. * the authority of their assemblies above that of king and parliament . * well ranted rule . * preface parag. 6. at the end , and p. 26. &c. * this is the civil style that he promised to exceed in , pref. par . 6. * where in the sense of the law the king never dies . * 't is no new thing for presbyterians to think power a sufficient call to act illegally . * as mr. rule himself did . * just like the roman catholick church , an vniversal particular . pag. 167. * witness their many covenants , and engagements to that purpose . * rule 's 2d vindication of the kirk . * even tho' it be solidly refuted by a sciolist . * vid rules 2d . vindication , pag. 88. & 177. * honestly come by . * a sham . * rent . * strange . * frown . * hugg . * get. * dish . * accounts . * rent . * spilt . † goods . * engage . * bankrupt debters . * yearn . * noise * ill manner'd . * foolish song . * sculk ▪ * give him credite . * empty . * a box. * sack full of grains * streets . * table ●ead . * husband . * rent . * toped over . * in the hand of a notary . * fondled darling . * foolish child . * accounts . * longing . * higle . * pampered . * breding . * over and above . * put to auction . * pag. 80. notes for div a35017-e17620 * distaff . * beke . * large dish . * great . * hood . * trip. * knew not . * a course . * nasty . * pulled and haled . * clutches ▪ * sound bang . * kill . * christmass . * gay . † smock . * foolish wench . * hen-peckt men . * beats . * dwarfie . * rifle a magpies-nest . * pettish . † old kindness . † wait not . * intreating . ‖ thin dung of young children . † such . † hold. † two english quarts . * english pint. † haste . * childrens toyes and rattles . * to flout . † know. ‡ deep dish . † a strong porrage . * breeches . † little children . * pu●l . † too familiar . † child . † neat or cattle . † low. * whisper . ‖ letters of arrestment . † absconding . * nesty . † absconding * two-pence half-penny . † all 's not well . * mischief doing . † thin dung. * christmass . † hold. * wooden cups . † two wombs . † piece of money . * the name of a great river which washes the walls of that city . * trifles . * raise on action before the judges , and arrest him . * stark mad . * tinkar . notes for div a35017-e23600 * dunghils . * smoke . * brains . * pruins . * weaned . * jump * little mouse . * gain . * king james was then in ireland . * ill mannered . * when he could not stand without a supporter . * pretty . * much in need . * troublesome . * encountered . * slipper . * another cup full of it . * dunghill . * run a tick with him . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the ordinance against the common-prayer-book . * king ch. his most pious and pertinent prayer . the poor man's cup of cold-water ministred to the saints and sufferers for christ in scotland who are admidst the scorching flames of the fiery trial. mcward, robert, 1633?-1687. 1678 approx. 197 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a51064) transcribed from: (early english books online ; image set 42157) images scanned from microfilm: (early english books, 1641-1700 ; 1289:20) the poor man's cup of cold-water ministred to the saints and sufferers for christ in scotland who are admidst the scorching flames of the fiery trial. mcward, robert, 1633?-1687. 44 p. s.n.], [s.l. : 1678. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. covenanters. 2002-02 tcp assigned for keying and markup 2002-03 spi global keyed and coded from proquest page images 2002-04 tcp staff (michigan) sampled and proofread 2002-04 john latta text and markup reviewed and edited 2002-05 pfs batch review (qc) and xml conversion the poor man's cup of cold water , ministred to the saints and sufferers for christ. in scotland ; who are admidst the scorching flames of the fiery trial. i. joh . iii : 13. marvel not , my brethren , if the world hate you . i. pet. iv : 12 , 13. behold , think it not strange , concerning the fiery trial , which is to try you , as if some strange thing hapned unto you . but rejoice , &c. ii. thess . i : 6. seing it is a righteous thing with god , to render tribulation to them that trouble you , and to you , who are troubled rest with us , &c. luk. xviii . 7 . i tel you , that he will avenge them speedily . psal. ii : 3 , 4 , 6 let us breake their bands asunder . — he that sitteth in heavens shall laugh . — yet i have set my king upon my holy hill zion . psal. cxxxii : 18. his enemies will i clothe with shame : but upon himself shall his crown flourish . printed in the year 1678. for the now truely honorable , and really happy , that little flock , and lovely company in scotland , who are in great tribulation , for the word of god , and for the testimony of iesus christ ; and more particularly , for his specially endeared friends , the sufferers in the west . of scotland . much honoured , dearly beloved and longed for in our lord jesus christ , grace from the god of all grace , mercy from the father of mercies , who is rich in mercy , & peace from the god of peace , whose it is to speake that peace and to give that peace , which passeth all understanding , together with joy in the holy ghost , be multiplied upon you . though i am unable to do any thing for you , or say any thing to you , which can cannot to the equivalency of a releife , now when you are overwhelmed with such an inundation and deludge of calamities ; as every one who looks on , yea the very authors and instruments of these miseries and mischeifes must say , if they speake their soul or sense , you are pressed out of measure and beyond strength ; yet your sufferings are such for kinde and qualitie , such for measure and weight , such for substance and circumstances , as might , through a transport of griefe and compassion , make the tongue of the dumb , if he have b●t eyes or eares , to break prison and cry out , behold , o lord , and consider , to whom these things are done , and for what , and for whose sake . i dare not , alas ! say , that i fill up the just measure of that sorrow for you , and that sympathy with you , which is debt upon my part , and an indispensible duty , in this day of trouble and of treading down , and of great perplexity , by the lord god of hosts , in the valley of vision ; yet i desire to be amongst the company of those , who doe not , who dare not allow themselves , to carry as inconcerned now , when his precious interests lye a bleeding , his poor remnant under their pressures as breathing out their last , and such who endeavour to retain their integrity , and to hold fall what they have that no man take their crown , and to depart f●om that inquity , which is the inquity of our time ( a departing from god , and an opposition to jesus christ in nature and degree , in height and hainousnesse , of a tincture and elevation , beyond and above what the departings from god and oppositions to his son jesus christ have been or were capable of in former times ) make themselves a prey ; as is manifest in your case not to be paralleled , if weighed in an even ballance . i am so much straitned , how to give my shallow and confused thoughts a vent , while i essay to contribute my poor mite , for alleying the bitternesse of your cup , and mitigating the greatnesse of your griefe ( knowing well how little proportion what ever i am able to say keeps to the anguish of your soul , because of what you are put to suffer ) as the sight of this indignation , wherewith you are filled , puts me to struggle with my inclination , and staggers me in my resolution to speake , as seeming rather to perswade me , because of the heavienesse of his hand upon you , to sit alone and keep silence , then to open my mouth , since the moving of my lips cannot asswage your griefe ; yet affection ( which easily procures a pardon , when it misseth the marke it aimed to hit ) hath in the present clamant emergent emboldened me , out of my poverty and penury , to offer such as i have ; and besides , i hope , both from the conviction of duety and knowledge , how much the depth of your distresse is beyond the supplies i can contribute for your ease , and the supportings of my feeble & feeklesse pen , to acconnt it m mercy , while you are in that paroxisme & agony of misery , through the madnesse of such , as are incensed against your lord and master , to cry as i can on your behalfe , arise o lord , and rescue the soul of thy turtle from the rage of these men of cruelty , and do not give up the beloved of th● soul into the hand of such an enemy , whose way thy soul hateth . you have often heard , my deare and distressed friends , and you have professed also to be in the faith of this , that men may be more then conquerours , when killed all the day long , and that there is an hundred fold to be reaped in this life , even with persecution : now set your selves , when killed and crushed , to put the crown upon your profession ; now adorne that doctrine of god the saviour , which you professe , by such a carriage , as will witnesse , you know , in the midst of what flesh can do unto you , how to be conforted in god , & how to endure the worlds hatred and harme , as those whom no affliction can make miserable ? o that he may put you in case to seale from your own experience the sweetnesse of suffering for christ ; and to say , now we know there is a river that refresheth the whole city of god , because he hath made us drink of this river of his pleasure , whereof since we drank , we have forgotten our poverty , & remember our misery no more : now we can affirme from what we finde , ( whereby our souls are fortified ) that as the sufferings of christ have abounded in us , so our consolation also hath abounded by christ , for whom we have suffered the loss of these things , and in that loss are so great gainers , as now we know what we have lost is but dung ; but what is left us , or rather what we have found in these begun fruitions of jesus christ , hath begun our heaven amidst all we suffer . yea , i am hopeful , it shall be with you in your huntings , harassings , and hideings , as it was with moses in the mount , never so neer god , as when at the remotest distance from all creature-converse and comfort ; and that even while you lye as among the pots , and are black with the smoak of that fiery furnace , heated seven times beyond what you or your fathers have found , or could have feared , if satan , whose element is fire , had not set the instruments of your calamity on fire of hell , and transported them so far beyond the limits and latitude of all reason . as if the question were asked , why doe these heathen rage ? the answer behoved to be given , nay , aske them not a reason , for they are in rage against the lord , and against his anointod : i say , while you are smothered with this smoak , & made black , yet your face shall be made to shine , and you put in case to say , though we be black because this sun with its scorching heat hath looked upon us ; yet are we comely , because the sun of righteousnesse with healing under his wings hath arisen upon our soul , and under the shadow of his wings we shine and sing , and are comforted . but to come more closely to what i intend in these lines . let me tell you , deare friends , that nothing can be more effectual for working up the heart to a right temper at all times , and more particularly in your present case , and for frameing a right the wayes of a christian , when he must either go with the drove of those , who depart from the living god , or expose himself for his adhesion to him , and relinguishing these workers of iniquity , yea opposing of their christ-opposing courses , to all the effects of their fury , than well to know , and often to consider , what is the nature of that state and condition , whereunto he is called as a christian ; to know what is his relation to jesus christ , who hath chosen him ; and to the world out of which he is chosen : this , if seriously and sutably pondered , would certainly cool his feverish heats , and quench his thirstings after the world , and would quicken his soul , and kindle in his heart much heat and warmth of love to jesus christ ; it would stablish his heart , strenghten his hands , fortify against feare , and fournish him with what is sufficient for the patient suffering of the worlds hatred and malice at him ; how would a solid reflection of his being chosen out of the world , sweetly disengage him from the entanglements of this world ; and as one made partaker of the divine nature , make him so mind and so move , as his mindings and movings would make it manifest whatsoever is below god is below the designings , the desirings and endeavourings of his soul. and the true reason why there is so little of real christianity to be found amongst christians , is , we consider not that christianity is the soul cast in that blessed mould of disconformity to the world , and conformity to christ , our having his blessed name called upon us ; as it supposeth an association with him , so it obligeth to an assimilation to him , in order to the fruition of him , without which we can never make it appeare , that we are sharers of that unction , which is the import of that blessed name called upon us . there are few , alas ! amongst the many professors of religion , and pretenders to christianity , who study to know the excellency of that state , the special comforts and the proper duties thereof , and the closenesse of that connexion which is amongst these . o! it must be an excellent state , which imports union with jesus christ. he that is joined to the lord is one spirit , saith the holy ghost . and what must the privileges and the comforts be which follow upon and flow from this ? for religion , as it relates to these , is the very religation of the soul to god , as a portion , and that good part which cannot be taken from him ; and then all the special duties thereof are but the promoving of that begun conformity to jesus christ , till it be carried on , and consummat in a perfect likenesse to him . now he , whose soul hath received just impressions of these things , is in case to carry amidst all surrounding miseries , as one who is happy without the world , and in despight of the world ; for he hath a happinesse laid up in god , and to be laid out for him according to his need , which the world knoweth not of , and cannot take from him : hence it is , that he rejoyceth in hope , & is patient in tribulation : and as for the duties of religion he is not found of these as of an enemy , even when he is sure he cannot follow them , but his enemies will finde him and fall on him : he knowes no other question , but lord what wilt thou have me to doe ? and when that is clear , sets himself to doe all things without disputings and murmur●ngs . neither is he demurred nor diverted , much lesse turned out of the way of following the lord fully , because there is a lyon in it ? but can without fearing the wrath of a king , which is as the roaring of a lyon , & most either be encountered , or duty in its proper season deserted , go foreward ; and when the danger he exposeth himself unto by doing so would be ready , if too much pored upon , to daunt him and draw him , into a relinquishing of his master , look upward , and endure as seeing him who is invisible o noble look ! this is that blessed second sight , whereby a saint , in the darkest night of distresse , sees that which is soul-supporting : o! the invisible god made visible to the poor persecuted creature , in his omnipotent power , his infinit love , and his unfailing faithfulnesse , makes all visible dangers evanish into an invisibility . therefore , deare brethren , since you are not of the world , and since there is so great a change made in your state , and some blessed begun chance made betwixt you and the world in your manners , think it not strange concerning these fiery trials , which you meet with from the world , and must go thorow , till you get thorow the work : he hath not rightly received christ jesus , who looks not on suffering as his daily work : he who hath closed with christ , and is resolved to keep him company to the end , that he may be with him without end , must be at a point in this that be where he will bonds and afflictions will abide him , in every place , yea he must resolve with it , and be in readiness for it , not only to be bound , but also to die for the name of the lord iesus ; and that not amongst heathens , but in ierusalem , where also his lord was crucified ; not only at rome and amongst professed enemis , but in scotland , but at edinburgh , where christ jesus our lord is now crucified again , and put to open shame ? not by a forraigne enemie , but by those who are rulers ( if it be not abuse of language to call them so , whose government is pure tyranny ) and not only by rulers , but by such rulers as have bound their souls by the bond of a sacred and solemne covenant , and stand eternally obliged , under the penalty of everlasting seclusion from the presence of god and from the glory of his power , to maintain that reformation , the ruine whereof they drive with so much rigour and rage , and the razing of the foundations whereof they endeavour with the utmost of professed enmitie ; to preserve that precious treasure for , and to propagat religion in its purity to posterity ; to protect these very persons , whom they persecute , and persecute for persisting in those wayes , wherein they themselves have give it under their hand to god they would walk . now , we are not to think strange , concerning this fiery trial ; for whosoever would be the disciple of christ , must take up his crosse daily and follow him , it must be such an one as he pleases to lay on and what he wil have it to be ; he must not fansy to himself a fools paradise in christs company ; nay , th● crosse is the necessare concomitant of a christian ; and sharp conflicti●g must goe before the obtaining of the conquerours crown : we must not only resolve to meet with such fiery trials , as will consume into ashes our darling idols , ( for there is a necessity that some hand be made use of to pluck out that right eye : and cut of that right hand ' which hath caused us to offend` that so we may enter into life ) but we must and may exspect to meet with ●he saddest trouble , and the most unsufferably sharpe trials out of that airth , whence we did not feare , nor could we rationally foresee the storme should blow : these persons and things● which should be most comfortable to the people of god , do often prove the source of their calamitie , and the instruments whereby they are afflicted , we need not goe to ionah's gourd , nor iob's friends , we need goe to zechariah , slain betwixt the porch and the altar , by ioash , whom he was endeavouring to rescue out of the hands of the living god , by admonishing him to keep the commandement of the lord , and his covenant and coronation-oath , 2. chron. 23 : 16. compared vvith c. 24.20 . & seq . for though he vvas the son of iehojadah , vvho had made him king , and stain the usurper ; yet he not onely for gote that kindenesse , bu● slevv the son , vvho vvas desiring , yea vvhile endeavouring to keep that crown upon his head , ( by dissuading him to venture upon god-provoking courses or to enter the list of opposition to god almighty , contrary to all the objective and subjective obligations , under vvhich he vvas to him , for having set him upon the throne , vvho could as easily and vvonderfully bring him dovvn , as he had set him up ) vvhich his father had set upon it . but god forgote neither his foresaking of the covenant , nor his breach of his coronation-oath , nor his forgetting of iehojadah's kindenesse ; but put ioash in remembrance of all he had forgotten , and of all he had done ; and made him know he had heard the words of dying zechariah : i need neither tell you how , nor by what monitors he brought these things to his remembrance , nor how pla●n a parallel it is to our case : onely ioash did not kill iehojadah himse●f , who had been the instrument of his setlement in the government . i say , we need not search to reco●ds of former generations , ( except it be to finde some of the saints , and some of the churches of christ , to whom we may turne . that we may learn at them ? and be beholding the end of the lord , know how to carry and acquit ourselves , though we may long turne over the records of former times , ere we finde a parallel to the iniquitie of ours ) for examples : when these very men , with whom we ourselves did once take sweet councel together , and with whom we walked to the house of god in company , are become such cruel and keen enemies , as it is impossible to describe their rage and cruelty ; for a naked representation of matter of fact would ●ertainly passe with such as were not witnesses to what is done , for a meditat and malicious representation of persons & actions . but i need not tell you stories what you finde beyond my tellings , yea beyond your own expressings . o the crimson iniquitie of our times , when such as did but the other day cry grace grace unto it , are this day throwing down what they had built and are crying raze it , raze it even to the foundation : when these who not long ago did cry up and commend loyalty to jesus christ , are now crying , crucifie him ; let us burst his bonds assund●r , and cast away his cords from us , let us casse and rescinde our covenant made to serve him , and be subject to him ; and let us set up a new lord ; and let this be the new law , that who ever will not doe , according as we have done and decreed , may die . but alas ! have these men forgotten , that this insurrection against him is recorded in heaven , and that this their rage against his follovvers ( upon vvhom ●hey run vvith open mouth , and against vvhom they prepare themselves vvithout their fault , being chargeable vvith no guilt , abstracting from obedience to their god ) is come in remembrance before him ? and that the cry of these oppressed ones is come up unto the eare of the lord god of sabao●h , and vvill bring him dovvn to execute judgement for the oppressed : but let us not stumble , nor start aside for all this ; for hovv astonishing so ever it may be in it self to upright men , yet let the innocent stirr up themselves against those , who have dealt thus hypocritically with god ; and let the righteous still hold on their way , and such as have clean hands wax stronger and stronger : it is a weaknesse unworthy of saints , not to carry as those who have laid their account with the crosse , a reckoning which flesh and blood ( alwayes inculcating that carnal doctrine , spare thy s●lf ) is very unwilling to make . we still think there is a way ( because we would have it so , and often make a way where he hath made none ) to shift these hard sayings , and shun these heavy things : and yet come at heaven : we fansie a possiblitie to passe thorow the world with the worlds good will , and be religious too . but this is to be wise above what is written : the devil must first cease to lie , and murther and way-lay them that are going to heaven ; and the enmitie between the seed of the woman and the seed of the serpent must first be done away , or changed into perfect amitie , ( which shall never be ) before that day dawn , that the traveller to heaven needs not lay his reckoning to meet with trouble in the way . but passing the general account that the wickeds hatred ag●inst god is so perfect , as they hate his image and picture , in his children ; yea they like not the godl●nesse ( if i may cal it so ) of a hypocrit , but hate it ? which they doe , ( what ever they pretend ) not for the evil that is under i● , but for the good that appeares in it : as lions are said to have so perfect a hatred at man , as they wil teare the picture , because of the resemblance it hath to a living man : neither shall i in●ist upon this cause o● hatred against the students of holinesse , that there is a light in a christians life , who walks as a child of light , which discovers the spots of the profane world about him ; and with that light there is a heat also , which scorches and troubles their conscience ; and therefore they cannot endure them● but take all opportunites . to deale with them as persons come to torment them before the time , by their shineing and burning . besides these general and un●ailing considerations , which ought to fortify us in a resolution to make ready for the worse the world can doe ; there is somewhat peculiar in our lot , which should make us resolve and determine not onely to suffer , but to have a mixture of gall and worm●wood in our cup. wherewith saints are but at some special times exercised : there is a must be now , for all who will live godly in christ iesus to suffer persecution , and it were a madnesse to entertain other thoughts , since our time is a time of defection and shameful apostasy , which hath ever been found a ●ime of hot persecution . this hath been ever observed to be the practice of apostats , to hate , as hell and to handle as the worst of men , such as stand fast fixed in owning that cause of god● which they have relinquished : a man , who resolves to keep a conscience void of offence towards god , must take his life in his hand , and be ●n readinesse to part with it , when his lot is to live in a time and place , where there is power in their hand , who have made shipwrack of faith and of a good conscience . for as apostasy is the special sin of devils , and as satan the great apostat hates all , who set their face heaven ●a●d , and are servants of that god , and seekers of that blessednesse from which he for his ●postasy is everlastingly banished ; so whomsoever he withdrawes from the wayes of the lord , and drawes with him into the guilt of apostasy , he drives them on also to the same sin of persecu●ing those , who hold on their way , and who adhere to those precious truths , which they have fo●saken , and are followers of god as deare children : and these ●wo have so neer and native a connexion together , as he doth not onely drive without any difficultie those , over whom for their apostasie he hath obtained a sole soveraignity and dominion , into these desperat and damnable courses of persecuting the truth , which they have foresaken , and the professors ●here of , who hold fa●● his name : b●t which is more strange and sad , and should alarum every man into a watchfulnesse against the very first and smallest-like degrees o● defection from the good old wayes of god●r it is observed , that let a man , though sound in the main , slip from one degree of his zeal ond integrity , thoug● it wer● but in omission to stand-up for the defence of the gospel , when the assaultings of adversaries makes it duty ; much more if there be a doing of any thing , which will give the enemies of the work of god the least advantage , he forth with slides also ere he be aware into a censuring , despising , contemning ( if it stop here and go no further , it is well ) of his brethren , whom he cannot carry alongs with him , and becomes frequently more active and indnstrious to draw them , whom he hath in so far l●ft , his length , then he is observed to be active in strengthening the things that remaine and are ready to die , amongst a people in a declining time . now these things are so plain in our case , as it were supe●fluous for me to make them more plaine . need i tell you , in whose hand the power is , or of what spirit and principles these men are , after all the desolation they have made amongst you ? neither are they yet at an end ; and therefore you would be preparing for new assaults , and laying in provision against the evil day . o blessed shall the man be , who in this dismal day , shall not be offended in him , but shall endure to the end . lay your account therefore with the worst , that violence and enmity , armed with power , & enflamed to the height of revenge , can make you suffer , for withstanding this course of iniquity , now carried on by all means & methods in the nation . this fore-sight & providence will be our wisdom ; for when we have done so , we will not be amazed , when that comes to passe , we had resolved before hand to meet with ; or put out of our postour , when these things do emerge , with which we had laid our reckoning . but , deare friends , for fixing yourselves into a firmenesse of resolution to hold out and hold on , though it should come to a resisting unto blood , after you are robbed and spoiled of your goods ; consider that there is nothing in all these fires and waters , you have to passe thorow ; in all these dangers and deaths , which are before you ; in all these trials , in all these hazards , nay in all these hells that are betwixt you and heaven , whch can prevail with a soul , that knowes in whom he hath beleeved , or perswade him to cast the blessed bargan , or go back from his master , and walke no more with him . whither shall we go from thee , for thou hast the words of eternal life ? was the disciples deliberat and warme answer to that heart-moving question , will you also leave me ? leave thee lord ? leave thee who will , we are for ever tied to an attendance upon thee , and continuance with thee , both by choice and by the chaine of our own advantage ; that eternal life , which is in thee , and is to be had by abiding with thee , arrests us with a pleasant violence to wait upon thee , while we must foresake all in following ●hee , and be foresaken of all . but secondly , let us exercise spiritual reason , and reckon right , & we will perceive , there is much of present & real advantage to be found in and reaped from the worlds hatred : and the greatest heat of persecution ; who is he that will harme you , if ye be followers of that which is good ? is a question that puts it out of question , they cannot be harmed even when hurt , and therefore it is immediatly added , 1 pet. 3 : 14. but and if ye suffer for righteousnesse sake , happy a●e ye &c. it is true , there are none to whom moe injur●es are done , then to the poor persecuted people of god ; for as men they are not only borne to trouble , but as christians they are borne againe unto trouble and appointed thereunto : but it is as true , that there are none who are so little iniured by injuries ; for they get meat out of the ●ater , all these things work together for their good : for first , hereby the saints are keept in a right temper towards the world and the things thereof ; whereas i● they meet with kinde usage in it and from it , they would take too well with it , and sit down short of heaven , and forget to say , arise let us go hence , for this is not the place of our rest : there remains an unrenewed part in the saints , which would agree too well , and comply with the courses and customes of the world ; and therefore it is their speciall adavntage to be driven off from it by being distressed by it ; this bitter potion , which the world prepares for the people of the lord , and puts all the gall and worm wood in it they can , to make it deadly poison , when drunk down and digested , by faith and patience dissipats and discusses these ill humors , which did weaken the vitals of religion , and brought a consumption upon the inward man ; and so proves a soveraigne antidot to drive out that poison , which would have killed the soul , if not purged out . and as it serves for dissolving that union between the saints and the world , so secondly it knits them the more closely to him , who hath chosen them out of the world ; for when they finde themselves dealt with as strangers and pilgrims in the earth , exposed to all manner of hurt and hardship , they then are in earnest in seeking that satisfaction in god , which they misse in this howling wildernesse of sorrow ; and as they never seek it so earnestly and ardently , as at such a time ; so they never so readily finde it , that they may have a proof that their own portion is fat enough , and can still afford them royal dainties ; and so sit down satis●ied with the enjoyment of god , even their own god , and sing amidst all wants and miseries , the lines are fallen to us in pleasant places . the reason then why the people of god are often in so much heavinesse , and frequently hunted & harrassed with trouble & tentations , is , that they may be hunted by the worlds hatred and evil handling of them , out of the world , home to heaven ; that since they see what they have to expect here , they may gird up the loins of their mind , & set their affections on things that are above , where christ is & there treasure : & hence it is said , when the scourge slaieth suddenly , he laugheth at the trial of the innocent ; which is not for want of affection , being a●flicted in all there afflictions ; but , if i may say so , besids that he meens them not to command a calme in the greatest storme , & to have a consort of most sweet musick in their soul , amidst all their miseries , who have an interest in him as their god , he rejoiceth to think how the happinesse of his people is promoved by their pressures and persecutions ; and how much their persecuters are befooled , who contrare to their purpose contribute their service to the saints , whom in their rage they intend to ruine . all men of reason have judged the mustering and marching of this host against you , a high transport of malice and madnesse ; in the mean time you mourne , and the enemies laugh amongst themselves , and the lord , notwithstanding he takes pleasure in the prosperity of his people , he rejoyceth also : but why is it so ? it is so not only in regaird of your adversaries , at whom he laughs , because he sees their day is coming , but because he hath such a complacency in the soul prosperity of his people , that court and councel and all the nation must be set a work to scoure the saints , the vessels of honour , that they may shine in the beauty of holinesse , and sing in the begun fruitions of god : and thus by the effects of this fury , this malice and madnesse of persecuters , a company of his poor people , whom they intended to eat up as bread and to destroy , are made meet to be partakers of the inheritance of the saints in light ; the place to which neither they who gave the orders , nor they who obeyed and put them in execution , shall ever be admitted , except they mourne and amend their manners too ; for heaven is not a place for impure and polluted persons , there is nothing that defileth or worketh abomination that can enter-in into that city , there is neither swine nor puddle there . but to come more particularly to the purpose , & to show and set before you what grounds of strong consolation you may have , while handled as you are , by the persecuting enemy ; consider first , that it ought not onely to remove the strangenesse , & to alley the bitternesse of your present sad lot ; but also comfort you over it , and while under it , that your sweet lord and mast●r was handled by the world , as you are ? if the world hate you , saith christ , you know that it hated me before it hated you . and therefore for sweetening your lot and supporting you , consider him lest you be wearie and faint in your minds . o what weight of sorrowes and variety of sufferings did he undergoe , both in his life and at his death ? what pinches was he put to ? what pressoures were upon him ? reproach , shame , calumnie , hatred , persecution met upon him , to make it appeare , he was a man of sorrowes : what alley is this to your griefe , under your pressures and persecutions , that your lord and master drunk of the same cup ? he met with much worse handling : cease then to think strange concerning this fiery trial ; but rather rejoyce , in as much as you are partakers of the sufferings of christ ; this may comfort you , that herein you are conforme to your lord and master , if they have persecuted ●e , saith he , they will persecut you . but secondly , to make the consolation strong indeed , consider that he not onely was hated of the world , and persecut●d by them , before you were ; but he is such a feeling-head as he still suffers with you , for all the after fufferings of his servants do ●ir●t light upon him ; there is never a stroke given to one of his members upon the earth , but the stound of it is felt in heaven : saul , saul why persecuts thou me , being the word of our glorified master , puts the matter beyond debate . the quarrel is at him , and he will own it , as such , in as much as you did it unto one of these little on●s , you did it unto me , holds true here : and this is so cleare in your case as it passeth the parts of your most pregnant adversaries to palliat this persecution with any colourable pretence , which will hide it from being a plain fighting against god. is it not the purity of their malice and perfection of their hatred against christ as king , which pouseth them on , & prompts them to this persecution ? let them ●ender any other reason for what they have done , if they can . for when to compleat the revolt of the nation from its sworne subjection and obedience to iesus christ , as supreme in his own-house● they have substitut and constitut another in his place , and have framed a supremacy in to a law , to be the rule and standar● , according to which our kings , in all succeeding generations , shall of right king it over the house of god , as knowing no superior , with a more simple absolutnes●e , then the law of the nation will permit them to do over the house , inheritance , interest or concerne of the meanest subject in the kingdom : by which law our lord iesus christ is most explicitly exa●torat , he is declared to have neither house , people nor propertie in scotland . le● any read over our late supremacy , and sense it , and consider if its lowest amount be not this ; we have no king but caesar. and to make it emphatickly expressive of this , vvhereas other acts of supremacy ( vvherby yet our lord iesus chrest vvas vvronged , and his royal prerogative encroached upon ) did still for shame leave him the title ; and a supremacy vvas pretended unto under god , and his son christ , and a derivation and conveyance from that fountain vvas in words acknovvledged ; that the iniquitie of our supremacy might be supreme● an absolute , independent , arbitra●y dominion is attributed to our kings , setled upon them by law : and for the more security , this povver is declared to be the i●trinsick right and the inherent prerogative of the imperial crown of the nation , vvhereby al-church-mat●ers are subjected to their imperial vvisdom , to do in all these as they think fit ; and the managment of these are so solely in his majesties povver , that vvhereas the council acts in civils in a subordination to his maj. according to the law of the land , his maj : may make use of what kinde of persons so ever he will ; passing by parliament or council , to put all the incontrolable dictats and decrees of his maj. wisdom and good pleasure , concerning church matters , in execution ; and therefore that we may be no longer in suspense , nor solici●ous about the sense of our supremacy , & that the church may hen●ceforth know & acknowledge , who is her lord and undoubted superior , whose it is to give laws and appoint officers , to put them in execution ; and that there may be none , in heaven or earth , to pretend to any part of this power , or paritie in this supremacy , the name of god and of his son christ is omitted in it , and ( because mentioned in other supremacies ) must be conceived to be delet out of ours . ( o! the patience of god , that their names● yea that the name of the nation , where such a wicke●nesse was decreed , is not before this perished from under the heavens ! ) it is true● this pleased me best in all that supremacy , because it was plain dealing , without all cloak or complement ; for now iesus christ hath neither thing nor name of kingly power left him , but is most explicitly put from the exercise of his royal government ; and church lawes are no more to passe in the old stile , nor are things as formerly to be done there by vertue of the authoritie of this one iesus , who calleth himself a king ; but according to the new stile . and so hence forth , church lawes must beare the datum of the iulian account . now our rulers , having framed this law , for hainousnesse of hatred & h●ight of opposition to the lords anointed , whom he hath made king in zion , beyond the most supream supremacies , that ever wer● framed or moulded into lawes , since god made man upon the earth ; or satan , that he might destroy the church , prompted men to compet with the mediator & strive with him for state , y●a even in its prodigious shape and feature , beyond what was arrogat by the man of sin , the anti-christ , that son of perdition ● our blessed lord jesus , who hath all his enemies in de●ision , stirred up the spirit of some of his zealous ambassadours to goe forth and give a testimony against the hainousnesse of this usurpation of their masters crown and sc●pter ( which will be their crown , and which should be now our main question upon which we act and suffer , as we expect his p●esence and supportings , either in doing or suffering ) and in pursuance of that commission , which they had received from him , to preach in ●eason and out of season , and to negociat a peace betwixt this great and glorious king and poor guilty sinners : whereupon our blessed lord jesus christ , though slighted and set at naught by our rulers , bo●h to signifie his complacency in the zeal of his faithfull servants , ●ired into an holy fervo● fo● the prerogative of their exalted prince , from the observation of the fury , whereby they saw he was opposed ; and to refute till more come , ( o! that is coming , which may and certainly would make their souls tremble , if thought upon , the apprehensions of the righteous revenges he will ●ake , for this contempt cast upon him , and when he will returne their reproach upon them , by speaking unto them in his wrath , and vexing them in his sore displeasure ) the folly and infatuation of that new pretence to his incommunicable prerogative● royal , framed into a law , and that by an argument easy to be understood by the poorest lasse and lad in the nation , he goeth forth conquering and to conquer , by the ministry of these his despised servants , and thus he reigns as king in the m●dst of his rageing enemies , and acts wonderously , so that to the conviction of all , he holds the hands of his servants , upholds them at his work , and doth from tha● day greater things by them , then ever , in regaird of many circumstances , were done in the nation : he makes such noble and notable in roads upon satans territories , and these darke places of the land , where the prince of darkenesse had an indisturbed dominion , as multitudes are made , in this day of his power , to follow after and fall in love with ordinances , dispensed by his own o●ficers , and flock unto the standart of this exalted prince : a proof as great as ever was given of his reigneing , and that his people shall be willing in the day of his power , though all the powers of the earth were on a conspiracy against him , and abused that power to the fainting of his followers , and the fr●ghting of them into a dis●oyal relinquishing of iesus christ : which the adversary perceiving , and finding that to no purpose they had cru●ified christ aga●ne , and put him to open shame , by taking his crown and scepter from him , and bu●ying his supremacy in the grave , which they had made for it , u●der the fabrick of their newly erected one , and that in vaine they had set a watch to keep the grave , & fearing withal that this reviving of his work , and resurrection of his cause , might prove to them a second errour , worse by far then the first ; the●efore , that rovers may not be ruers , and to fortifie themselves in the pos●ession of what they had taken by their law from our lord iesus ch●ist , and to prevent his returning to his throne , and his reassuming the exercise of his royal government ( o let their feare come upon them , who feare left christ should reigne ! ) an host must be gathered , on purpose to march into the west , as that part of the nation ( o happy and honourable cognizance ! ) where iesus christ had most remarkably rung , and which still was looked upon by them , as the kings head-quarters ; whereupon it is resolved that that poor countrey shall be invaded , the people in the mean time , having behaved themselves as peacably as any part of the nation , being amazed at the rumour of this rage against them , and the resolution taken to pour●in upon them such a company of barbar's , as their carriage and cruelty is beyond my describings , send some of their number to declare that they were most peacable ; but to binde themselves to such a compliance with the course of the time , ( that is , upon the matter , to cooperat with the workers of iniquity , and to st●p christs ambassadours from delivering their message , and to hinder the people from meeting together to heare what he would say unto them , by such as he hath cloathed with a commission , and called to ●●eake in his name ) as a thing now no more in their power ( o let it never be in the power of these abusers of their power , for hindering the word of the lord to have a free course and to be glorified ! ) but as to the secureing o● themselves against all these groundlesse apprehensions of an insurrection , there was no way so proper , no way so possible . as to suffer the sent servaints of iesus christ to preach and perswade the things belonging to the kingdome of god. but this seemed so insufferable , and such a plain and practical contradiction to the supremacy , in its new ( o let it never wax old ; ovrt●rne , o lord , overtu●ne , overturne , till he come whose right it is ! ) elevation , as the same reall and practical re●urne was given to it , which pharoah gave to that request exod 5 : 1 thus saith the lord god of israel let my people go tha● t●ey may hold a feast to me in the wildernesse ? and verse 2. pharaoh said , who is the lord , that i should obey his voice , to let israel go ? i know not the l●rd , neither will i let israel go : i say , the thing sought , on the behalfe of that poor people , s●emes to be of a piece with that of moses & aaron ; for it was this upon the matter , if you have taken all the houses of god in possession , if you have driven iesus christ out of all the cities of the nation ; yet will you leave him , will you allow him some place in the open feil●s to met with his followers ? will you suffer him and his to hold their assemblies in the wildernesse , in some mosse or mountain ? no , that may not be heard , it hath a ha●efulnesse in it● as implying a proper and peculiar soveraignity still ascribed unto iesus christ as king , inconsistent with and subversive of our new supremacy . a●d therefore nothing is now heard , but muster and march : and thus an host is raised with as great solemnity and celerity , with as much pomp and parad of artillery , &c. to invade that poor peacable company , as if the land had been invaded by the most formidable and furious forraigne enemy ; and impowered withall to do and act at that rate of violence as the actors of all imaginable mischeifs are secured by law from all feare of future hazard , for what ever violence they commit , or wickednesse they can perpetrat ; if ●hey have but the wit to say in their own defence , it was done to answer the end of that expedition , and for his maj. service against those , who professe subjection to another in soul-concerns . now as there was never an act of supremacy so explicitly in all points opposit to the kingly power of our lord iesus christ , as this late one of ours , ( an act onely defineable by its own wickednesse , for this is supremacy ; ) so besides the stupenduous unreasonablenesse of this course without a parallel , for a magistrat to run upon and ruine his own peacable subjects , without a provocation on their part , or the least ground in law to justifie the crueltie of this procedour on his part ; besides this , i say , no man who doth narrowly look into the matter , and consider the quarrell , but he must see it , he must say it , that since god made man upon the earth , since souldiers were mustered and marched under colours and command , never was there an army raised , or an host put so formally to march up with displaied banner against christ as king ; for this is the summe , substance and soul of all that can be said , as the genuine import of this expedition ; christ iesus , from whom we have taken the crown by law , is yet like to keep some possessions o● the nation ; come th●refore let us march into the fields ; and since he calls himself a king● and will trouble us with conventicles and feild meetings , and since his followers and these who flock unto him affirme him both to be a king and captain , yea that king against whom there is no riseing up , because he is the lord of hosts ; let him meet us in the feilds , and mainta●n his ●itle , and vindica● his prerogative ; for as we have no king but caesar , so this is our quarrel : and if he will not draw out and draw up , if he will not measure swords with us , then as we have taken his house in possession , so we shall fall on , and by the strong hand t●ke the houses of all into possession , who will not renounce their depen●ance ●pon him as soveraigne and supreme , and shut them out , either to die in the fields wi●h him● or ●●ob or starve t●em in their houses , who will not applaud our having taken his house in●o possession . my soul trembles to give the obvious sense of those our rulers proceedings ; nor date i give my pen it 's just libertie to unbowel this course , and lay open the blasphemies wherewith it is big even ●o a bursting : neither is it necessare for me , for every one , who doth not shut his own eyes , must see , that hatred against christ , and the coming of his kingdome , expressed in this expedition , which he cannot , he dare not , without horrour and amazement expresse : who can suffer himself to resolve the practice of rulers ( who have bound their souls to obedience , fidelitie , and loyaltie to christ , as king , under the penal●ie of the forfeiture of their immortal souls ) into this , which is it's native and necessare sense : we are now wearied of the government of j●sus christ● it is a yoke we cannot beare , we will not beare , we are resolved once for all to burst these his bonds , and cast away these his cords from us : we are wearied of this his church jurisdiction : let him be gone therefore out of our borders : let his name as king and soveraigne be no more in remembrance : we have set up ano●her in his place ; and have soudered into a samenesse his crown , with the imperial crown of the nation , and have setl●d that upon the head of our king , and whosoever shall succeed him ; ( the most dangerous and deadly decree , that ever was made for that succession ) so that now , all his old pretenses to a royal prerogatvie amongst us for the futu●e are cut off ; or if he will clame any interest , notwithstanding of this our law ; let him now appeare to try the justice of his tittle and pre●ence by the sword : we are now drawn into the fields , to maintain what we have done : where is he ? if his followers meet together to oppose us , we have what we would , for then we will make a breakfast of them : and if not , we shall put all , who will not bow before the dagon of our new erected supremacy , once for all and for ever out of case to appeare afterward : for this end have we gathered our host : for this end do we march : fall on , red shankes : feare not , have not we bid you : you are pitched upon as the most qualified souldiers for this expedition against the mediator , whom we have denied to be a monarch , and proper instruments for our purpose , for we know you well to be such as these must be , who will do our busin●ss● , even men who feare not god nor reguard not men ; march therefore , right trustie and well beloved sara●ens , ye who call not upon the lord , ( and so are onely sit to be at our call and bidding ) and eat up his people in the west , who call upon him , as bread : make these the mediators subjects smart for it ; and either bring them to binde themselves no more to own him nor his ambassadours ; or leave such monuments of your savage crueltie behinde you , as will answer the keenness against christ of those who send you in this expedition , we have secured you against all hazard ( hell excepted ; and we know , you no more feare that , then we doe ) of future danger or pursuite , for what destruction you bring upon these against whom we send you ; onely destroy ? most deare brethren , what miseries you have endured by the barbaritie of these monsters , let loose upon you , are the matter of amazement , mourning and lamentation to all , who in every place call upon the name of jesus christ ou● lord , both theirs and yours , to whose eares the report of your sufferings is come . but amidst all these calamities and cruelties , you are not without comfort : o what a cordial may this be , to remember and consider , both who suffers with you , and for whose sake you suffer these thin●s ! you cannot consider this , but it will comfort you over your loss : when this is laid to heart , yeu ! will not so much be moan the loss of what is robbed from you , as you will blesse that ever you had any thing to lose for his sake , who sav●d you when ye were lost : you will then wonder at the honour , and re●oice that you are counted worthy to suf●er these things for his sake , who for your sake suffered far other things : you will take joyfully the spoiling of your goods for him , who for your sakes became poor , that you through his pover●ie might be made rich : o what will not be ●asie and sweet to suffer for that sweet names sake , which is as an ointment poured forth , by the savour vvhereof , your dead souls have been quickened , and your drouping and desponding spirits revived , cheered and comforted ! consider then , since christ your king , your captain , and saviour , neither did , nor does escape the vvorlds malice and persecution ; and since he vvas hated and handled as the vvorst of men , & novv again in the vvorst of times , is so dealt vvith ; if it be not reasonable , that vve should provide for the like , and resolve to go through the many tribulations , vvhich may be fall us in his company , and for his sake : if we intend to follow him to the place of fruition , we must go that way , which he hath paved before us , it cannot be avoided ; yea , how incongruous were it , if we could ? how unsuteable were it ? that the lord and master should meet with so much suffering , for the servants sake , and rejoyce amidst it all , as knowing he should see a seed , and have this recompence and satisfaction for all the travel of his soul , that the souls of his servants ●hould reap the advantage of what he underwent for them : that he shonld be beaten for the servants sake , that through his stripes the servants might be healed ; and the servants to be alwayes favoured , and applauded in that world , which had put the master to shame and suffering , while he was negociating his servants businesse ? and as he hid not his face from shame and spiting for their sake ; so he laid down his life upon their interest . were it seemly , that he who bore their burdens , should wade and swime thorow ●eas of sorrows , and they sail in streames of pleasure ? that he should be crowned with thornes , to purchase them an immortal crown , & they crowned with roses ? that he should be hun●ed , and had not whereupon to lay his head , that he might , by being handled so , purchase a kingdome to his followers : that he should go thorow death , aud such a death , and be laid in the grave , that he might have accesse to go and prepare a place for them , and take possession of the undefiled inheritance , as their common head , and trustee , in whom and with whom they now sit in heavenly places ; and they dwell at ease in their own house ? truely , to say nothing of the after glory , ( for who can say what it is , since it is above apprehensions ? onely this is sure , that they who suffer with him , shall also reigne with him ) if there were no more , then the present shar●ing and partaking in his sufferings , it were honour enongh . o how much above all regal dignite is it ! and how in comparably beyond the fancied honour of a diademe , to be crowned with thornes for christ's sake ! there is an inherent glory for suffering in christ , beyond all the ambition of the world● after that painted and putrid glistering bubble , with the glanceing whereof vain men are so much taken up . if this were keept in the view of the soul , what strength would it furnish ? what support would it supply the spirit of a sufferer for christ with ? but , deare friends , the word of your testimony and patience hath somewhat of a precious peculiaritie in it , not onely in reguard that it is the presently opposed truth , you are persecuted for , and so must be sweet because seasonable ; but the word of your testimony , and that truth , for owneing of which , yon are put to su●●er the loss of all things , is that very truth , for which christ himself suffered as a martyr : viz. that h● was a king ● this question is put to day unto his followers , with greater contempt than pilat put it , what , and is iesus a king then ? o noble cause ! o who would not rejoyce to enter the lists of contradiction with these his enemies , & have once an opportunity , to say yea , he is a king , and will be a king , when you ●re gone , and will prove himsel● higher then the kings of the earth , by rescinding your supremacy , ●hat idol of his indignation , and object of his revenge ! o what ambition should this raise in the soul of every saint ! what patience in tribulation should this produce ? what holy courage ? what humble boasting ? what triumphing and rejoyceing to be offerred up a sacrifice upon the interest of this kings crown ? can you consider , that your present sufferings & losses are a seal to that great truth , which christ sealed with his blood , and not blush at the honour , and blesse him for ever , that now the source , rise and conduct of the rulers procedour against you , and their barbarous c●uelty , give you not onely confidence , to pour out your heart befo●e him , and present your c●s● and cause , in this general , for thy sake we are killed all the day long , we are counted as sheep for the slaught●r : but more particularly , when you can sist your selves b●fore him , and sob out your sorrowes , in these words ; of a truth lord , against thy holy ch●ld i●sus , whom thou h●st ano●n●ed , are all th●se gathered together , and it is for our owning of him ; as thy anointed , and r●fuseing to be on that conspiracy , that we ore thus used : i know not vvhat can give ground of gladenesse in a mans life , or vvhat can be cause of gloriation in death , if resisting unto blood upon such a quarrell , and not loving a mans life unto death in such a cause , will not give ground for it ? beloved friends , and much honour●d sufferers for christ , you know , since you are taught of god that the way to overcome all trouble here , and to carry as becometh saints under it , is , to look above it , and beyond it ; above it , to the high and supreme hand that sends it , and disposeth of it , so as it may subserve your great interest ( for in despight of the malice and madnesse of all inferior agents , all these dire and dreadful things shall together with him , who worketh mightily in his people and for them , work together for your ●ood ; ) and beyond it , and above it , to the end of it , and the recompence of reward following after it : this is the way to profite by pressures , to be gainers in all losses ; this is the ground of sweet peace , and serenitie of mind , amidst all trouble ; and the solid foundation for patience of spirit : for , he is only in a capaciti● to possesse his spirit in patience , whose spirit hath received these impressions , without which , the soul will be still disquieted : trouble will still tosse it , as a ball in a large place , and it will prove unstable as water . i suppose , since you are saints , and so must have some impressions of the absolute soveraignitie of god , that though , in your searchings , you could not finde out or fixe upon the cause of his contendiug with you thus ; yet you would either be silent , or say , it is the lord , let him doe unto us what seemeth h●m good : and if he have no pleasure in our livei●g , and dwelling in our little huts , and houses ; bnt will drive us thence , the will of the lo●d be done . but not to insist on this , which yet you will grant to be infinitly rational , ( for who hath enjoyned him his way● or who may say unto him , what doest thou ? ) there is sufficient to keep you and me , a●d the christians of this generation from fr●ting● and saying ( while in the fire , and while the rod of the wicked rest upon your lot , and these plowers plow upon your back , and make their furrowes longer and deeper , than all these plowers● which went before them did : o when will god loose the plough , by cutting asunder the cords of the wicked , and confou●ding & turning them all back that hate you ? he is the lord , who will hasten it in his time , to shew that he is righteous : let us weep for what we have done ; and wait in hope for what he will do ) why are we thus , surely a sight of our sin would make us wonder that we are not worse : yea admire his goodnesse , who will be at all this pains about us , to heal us of these mortal diseases , whereof our immortal souls are sick even unto death : i am sure , that the crimson dye of our crying iniquities would curb our impatience , and cure us of that evil of quarrelling with him , because of our suff●rings . consider therefore , however you suffer very unjustly from men , against whom you have done nothing justly to procure their indignation ; yet , if you look within you , and lift up your eyes above you , and consider , how the cry of your transg●essions is come up into his eare , you will be constrained , not onely to justifie him , in this seeming severi●ie ; but to confesse , from clearnesse and conviction , you are punished lesse then your iniquities des●rve : and that it is of the lords merc● you are not consumed , because his compassions fail not . hence is it , tha● when the apostle peter hath been speaking of the fiery trial 1 pet. 4●12 , 13 , 14 , 15 , 16. ( which this day in our case ) and hath been encouraging and comforting them , to a pa●●ent end●rein● , while schor●hed with these flames , by many noble arguments ; yet when he looks up●n thes heavie afflictions as coming from god , he calls them ver● . 17 judgements , intima●ing thereby , that his precious and peculiar people , how upright and innocent soever , as to men ; yet , they are guiltie before god , the righteous judge ; and that they mu●● acknowledge , when ●hey ●ist th●mse●ves in his sight , that what ever they suffe● is the fruit of their own doings , and that by their provocations they have procured these things , and rewarded all these evils unto their own soul , by not walking worthy of him , nor befo●e him to all pleasing . if his people , by their multiplied and manifold sins , did not extort ( if i may say so ) strokes our of his hand , he , who doth not a●●lict willingly , nor grieve the children of men , but hath pleasure in the prosperitie of this people , would not so often take the rod in his hand , or would soon cast it into the ●ire ; for he doth not love to lash beyond necessitie ; and therefore , when he hath performed his whole work upon mount zion , he casts the rod into the fire , and punisheth the fruit of the stout heart of his and his peoples enemies , and the glory of their high looks . the saints you know , brethren , how graciows and grown so ever , they are but children , and therefore must be under chastisment : the best of them are given to many childish toyes , and not a few of them , in whom the root of the matter may be , yea will be found , are so far from abideing wit● god in their callings , and from adorning the doctrine of god the saviour , that so men , by seing their good works , may glorifie their father , which is in heaven , that there is a groffnesse in their way , their iniquitie is of●en found upon the skirts of their garmen●s , and their spots are so unlike the spots of the people of god , and persons made partakers of the divine nature , that because of these mouths of enemies are opened to blaspheme the name of god , and reproach the blessed profession : but seting thsee aside , alas ! how doe they , who escape such grosse pollutions , yet often trifle in the matter of communion with god ? how formal and luke-warme in their addresses ; so that he who seeks the heart , and will be worshiped in spirit and truth , misseth their soul , in their service ? how seldome ar● they in heaven ? how little dwelling upon the thoughts of jesus christ , and the great s●lvation purchased by him , on purpose to have him precious in the soul 's esteme , and endeared according to his infinit preferablenesse to all other things , unto the heart ? how few serious designes ? and how little solide endeavour to be like him , and to have every thought of the heart brought in captivitie to his obedience ? how little meditation upon the glory to be revealed , till the heart be ravished , and transported into admiration a● it 's inconceiveable greatnesse and in●init goodnesse ? how seldome in soliloquies wi●h him ? whence alas ! it comes to passe , that men , having , through carnalitie of converse with other things , disframed their heart for dueties do not pray and jest with the same seriousnesse , but there is more of their soul in a vaine sport , then in prayer , which when rightly performed , is the pouring out of the h●art to god , and the wringing of the mans suit●s thorow his soul , carrying the af●ections the●eof with it . nay , what of desire and love to the world , and the things ther●of ? what lusting and longing after the things of this life ? what stretching ( even to the dislocation of the soul , and putting it out of case , for a converse with god , wherein the soul of religion lieth ) what grasping to get a grip of these things , which when got hold of , can neither be held , nor make happie ; what wrestling ? what strugling ? what striveing , to get on a load of thick clay ? whereby the soul of him , who is thus loaded , is put out of case often for following hard after god , and so runing as he may obtain ? how are they often swallowed up in the cares of this life ? with what complacency do they frequently sinck themselves , in the dunghil of this world , into the inconsideration and oblivion of the other world , and their eternal interest ? how are they hurried with their passions ? how puffed up with pride ? how un mortified to the delights of the sons of men ? how irregular in their motions , which shewes the irreligiousnesse of their mindings ? alas ! their love and hatred ( which gives the best account of a christian ) do seldome run in the right channel , or are rarely terminat upon the proper objects ; or when it falls so out , that their face is in the right airth ; yet , how slow is their motion , in following their look ? how languid are their pantings ? what lifelesnesse ? what ●istlesnesse appeares in their pursuings ? yea , how quickly do they sit up , or turne aside out of the way of following the lord fully ? but who can reckon these things up in order ? alas ! that which is wanting , to fill up the just import of exercising our selves to godlinesse , cannot be numbered ! and therefore , seing these things are to be found with his people , must he not visite their transgressions with the rod , and their iniquities wi●h stripes , and that because he will not take his loveing kindenesse from them , nor su●●er his ●aithfulnesse to ●ail : it is needful , that they be often in the fire , for burning-away their drosse , and in the water for washing off their defilements ; yea their propension to depart from him , and to pollute themselves in the pudle , preacheth , in order to the prevention of this , the necessitie of keeping this people all wayes under ●od , though not alwayes under the stroke of it : for then the spi●its should fail before him , and the souls that he had made . con●ider therefore , deare f●iends , the procureing cause of this deep distresse , and if we be impartial in the search , we will finde an accursed thing with us , and this will provoke us to do the greatest haste first , which is , the taking vengeance o● our own inventions against him ; & impose the necessiti● upon us to turne away from the evil of our wayes , that he may turne f●om the fiercnesse of his anger : let us , even in the midst of our trouble , rise up above the thoughts , and conside●ation of lower agents , and instruments of our suffering , which are the devil and the world , who are his tru●●ees , & acted by him , in the work of persecution r●v . 2.10 . ( for it is not su●eable for saints nor safe for them to dwell long there ) and take a view of our own guilt , that our being punished as our congregations have heard , may preach unto us the doctrine of the evil of sin , and make us in stead of our woe 's me 's for other things , cry out , woe uuto us that we have sinned ? our not walking as became the gospel , if thought upon , will put us in the paenitents posture , ( and surely he is out of his posture this day , who is not in that posture , and till we be in it ; in vain do we exspect , to heare him say that word , as ye were ) which is a looking unto him whom we have pierced , and a weeping : and it is in order to the produceing of these noble , and necessare effects● that there is a must be for judgement it's beginning at the house of god. i cannot in these few pages , fol●ow this matter at any length ; but● let this abrupt hint put you to the work of searching , and exercise of godly sorrow ; and to make this work both profitable to you , and pleasant to him , be not jealous of his love , because of what he hath laid upon your loins ; for in all this rough-like dealing & seeming severitie , bowells of tender mercies earne over you , in these agonies : love , though the noise and sound of it's feet be not heard , because of the noise of the enemy , doth both walk and work , in these your sufferings : as man● as i love i rebuke and chasten , is the word of him , who is love it self , to them , whom he most dea●ly loveth : the principle and the period of all his proc●dour is love , even when he lasheth ; for this is written on every lash , i love so well as i will not lose , i love so well as i must embrace ; & therefore , by purgeing i must put the beloved partie in case to embrace and be emb●aced : i purpose to dwell in them , and to let them know by my familiaritie , how much i delight in them ; and therefore i must cleanse them , from all these idols , and all the filthinesses , which seperat betwixt me and them● in a word , as in the jeweler's shope and work house , there lies , besides the rough diamonds , the choicest jewels , and richest rings , his cutting iro●s , files , and other sharpe pointed instrumeuts , under which they must all passe , & whereby ●hey must be polished ; so , in this life , where he is melting his gold , to cleanse it , from its drosse , and making up his jewels , to the end their beaut●e may be perfect ; yea , that they may shine in the be●●ties of holinesse , they must be under his cu●tings , his carvings and the point of his sharpest inst●uments : whosoever shall be a crown of glory in the hand of the lord and a royal diadem in the hand of thei● god , must passe under the purgings and polishings of his hand : th●●e are none whom he minds to make pillars in his temple to go no more forth , but he works for the self ●ame thing , by making them passe under his polishing instruments , that so they may be made to shine as the sun in the firmament , and put in case to see god , when made l●ke him : but besides that his purpose of having them in his company for ever , pu●s him to be at the pains of making them meet , even by the ●h●ngs that they suffer , ( as the mean which he graciously & wisely useth and ordereth for that end ) to be partakers of the inheritance of the s●i●ts in light : as is cleare , comparing coloss. 1 : 11. vvith 12. he minds to be familiar vvith them here al●o , and admit them sometime vvhile in the vvay , & in the vvildernesse , to eat manna , and to feast thei● souls in the begun fuitions of god ; and therefore to commend & endeare this life unto them , he makes the vvorld mingle a cup of gall & vvorm vvood , & put it in their hand , & hold it to their head , he beats them off from the vvorld , that vvould vvrong them , in into his ovvn bo●ome ; o blessed repose ! the place indeed , vvhere the vvearie finde both rest and refreshing . but here i must be abrupt , and leave the matter to be dilated and dwelt upon by you in yo●● meditation : onely let me say , that the serious minding of these things would not onely prove a happie diversion , and prevent the fretings of your mind , by an unprofitable poreing upon your fiery af●liction ; but , it would be the certain way to give you meat out of this eater● your mind would not onely be keep 't from being grangrened into impatience , and galled with the load which lies upon your loins ; but you would be made glade and comforted over all yo●r sorrowes , & sufferings , by beholding the end of the lord , & the gracious designe he is driveing about you , which is , to make you up for ever , by b●ing ●●us undone : and to order these light afflictions , which are but for a moment , so , as th●y shall work for you a far more exceeding , & eternal weight of glory . this is that wheel wi●hi● all ●●ese wheels ; & this is his purpose towards you , the thoughts of whose heart take place in all generations : these things are upon his heart , & he cannot misse what he aimes at ; & therefore you cannot be miserable , amidst all the miseries you suffer from them , who cast iniquitie upon you , & in wrath ha●e you : nay therefore you cannot misse to be happy , amidst all these , he hath blessed you , & you shall be so . but , deare friends , besides this general consideration of your sin , & mine , which is necessary for our profiting by every touch of his hand , suffer me to sugg●st the necessity of a particu●ar enquiry ; for when ever the lord doth pursue a church or a land , wi●h such a church-desolating , & land-destroying stroke , as we have been under , these so many yeers ( thou●h wickednesse & violence , in this assault upon you , is come to such a prodigious height , as it is a surprise & matter of astonishment to all who look on ; nay i am perswaded , if no● many yeers ago , it had been told these who have given the o●ders , that they would do what now ●h●y bo●h do & defend , they would have given h●zaels answer ) he is then particularly pointing at some high and p●blick provocation , which his soul hates , wherein that church & nation is involved , and wh●reby th●y have made themselves deeply guiltie : there is some accursed thing amongst that people , & church , when he breaks down what he had built , & gives up the dearely beloved of his soul , into the hand of her en●mies : ( which is our present condition ) and when it is thus , it is high time to awake out of sleep , & to consider , ●hat this is ; & to enquire , and accomplish a diligent search for finding that out , for which his anger is fallen upon them , lest god both search out the iniquitie of that people , till he finde none ; & search out the iniquity of their refusing to search , & then sweep them away , as a generation of his wrath , & seperat them for evil , as those in whom his soul hath no pleasure : nay , that which will certainly make a generation , a generation of his wrath , & cause him heap misch●ifs upon them , & spend his arrowes upo● them , is , when after such a fire is kindl●d , as threat●ns the consumption of all , with its flame , men are not awakened to enquire , what meaneth the heat of this great anger ? o , when they are so unfaithful , as either to be silent , when they see it ; or are so oraculous , in their ●inting at the guilt ( in stead of acquiting them●elves so faithfully to god , & so affectionatly to the souls of the unconcerned , as to point it forth , & be so plain , as th●y may thereby cause them to know their abominations ) as if they designed not to be understood . i grant , men may mistake in assigning causes ; and happy is that land , which ha●h these amongst them , in such a day , to whom the mou●h of the lord hath spoken , that they may d●clare it , for what the land perisheth : and yet , if we will search the scriptures , and consult the records of the church in her several periods , we will finde , that publick church-desolating judgements , had ever the guilt of that people so evidently engraven on them , as he who did run might have read i● ; so that the dispensation seemed to cry every one into the consideration of the clearly procuring provocation , and say , o generation , see the word of the lord ! when he executs the judgement writen , then he cloths his word with such a visible garment , as the man of wisdom must read his name of righteousnesse upon his rod , and the g●●lt of that people , whom he so punisheth . all of us therefore are called to a serious consideration of the caus●s of gods displeasure , drawne out to such a length . and arisen to such a height against us : what then doeth such a stroke ? what doth such a church-ruine , after such a blessed reformation ( i neither feare nor blush to call it blessed , notwithstanding of an act rescissory made to bury it , and the belchings forth of enemies against it , and all the blashphemings of that great and good work of god by the adversaries thereof ) i say what doth it say to us ? i cannot give the answer , in more proper and plaint ermes , than in the prophet jeremiah his words , chap. 22. where the question is proposed , v. 8. by all that passe by , wherefore thath the l●rd done this unto this great city ? the answer is given , v. 9. because they h●●e foresaken ehe covenant of the lord their god : which is ●his upon the matter ; they had made themselves monsters for sin , and god hath made them marvells for judgement , and se● up a monument to the commendation of his righteousnesse , over the ruine of these covenant●breakers : what means this sad change ; that the lord , who rejoyced over us to do us good and to multiply us , is now turned against us , as if he were rejoyceing over us to destroy us , and to bring us to nought ? oh! this his anger with such a witnesse doth give a distinct sound ! it palpably decl●res , and plainly proclaimes our defection from god , and apostasie from him , after we had bound our souls with an oath to the contrare : it is not onely because we were not answerable to our covenant-engagements , to studie holinesse in the feare of god , and walk like a people dedicat and devo●ed to him , ( though such a breach goes alwayes before , and the other followes af●er ) bu● because we dealt unfaithfully in thar covenant made for reformation in his house ; we be●ame lukewarme in the cause , & so the curse of dete●table ne●trality hath over taken us : our solemne acknowledgement of sin , and engagements to dueties , were forgotten : yea , we proceeded from one degree of unfaithfulnesse & infixed●esse in our covenant with the most high , to another , till the whole of that covenanted-work of reformation was surrendered , and put in their power , who have destroyed all , and razed and overturned the blessed foundations of that beautiful structure : and this was done , with such a hast and precipitation ; as he was looked upon as a peevish ridicule , who would have advised , in that day , to see previously to the securitie of religion , before these were put in power , who were it's known and constant enemies : and so , what ou● worthy fore-fathers ( of truely blessed memory ) by their zeal , their wisdome , their courage for god , their valient contendings for the truth , their prayers , their witnessings , their sufferings , had by the good hand of their god upon them wrought out for us , and put us in possession of , we blindly and basely abandoned all , and suffered our selves to be fooled out of the cause , and out of our faithfulnesse to christ , with a flourish or small parcel of good words . and it is for this iniquitie , that the holy and righteous lord pursues us this day : it is for this , that he doth punish us by these very hands , into whose hands we put power , to overturne his work , and left them at liberty to do so . now o generation , see the word of the lord. it is not my purpose here● to give an account of the several steps of our defection , or to draw the lineaments of it's black visage : that is an undertaking above my pen and parts : let the lord , with whom is the residu● of the spirit , finde out and furnish some for it : and o that for my interest in the defection , and my accession to the cause of gods contending this day with poor s●otland , i may ob●ain mercy to go mourning to my grave ! this may be cried out upon as treason : well ; if the mentioning of the land 's treacherous dealing with god be called treason , all my apologie is , that that makes the necessitie of doing it double , and indispensible dutie : let me be a traitor , if that be treason : but i know this may be particularly bogled at , and abom●nat , as if it were the reviving and raking againe out of the ashes , wherein they were burnt , and by the burners designed for ever to lye buried , of the causes of wrath : i need say little as to this ; but that the causes of wrath need neither my patrociny , nor apologie ; they carry alongst their own s●d aud certain evidence with them : and i judge many , who did not then see so far , as these seers did , who drew them up , and mourned before the lord , under the conviction of the gu●lt therein held forth , have since been convinced to their cost , that the secret of the lord was with these his servants , and that they stood in his counsel : and if any of them be ●ot , they may be ere all bedone . o the burning of the covenant in england and the causes of wrath in scotland , shall certainly be followed , with a fire and siercenesse of indignation , as shall make authors , actors , abettors , and rejoycers thereat , know what it is , to give such an open defiance to the almighty . a covenant burnt , and burnt by authority , in the sight of heaven , with such hell-black solemnities , where the great god is altera pars contrahens , for reformation of religion accord●ng to his word , and righteounesse in walking before him , is such a sin , as may make every soul to tremble , at the fore-thoughts of what god will do , for vindicating his glory from that contempt thereby cast upon him . my present businesse is not to addresse my self by way of testimony , or representation to them , who have done such horrid things : onely i wish , that the burning of that city into ashes , where that covenant was burnt , together with that non-such plague , and war , may make them take warning , ere it be too late , who did this wickednesse : for alas ! all that is come , will be forgotten , when the wrath and vengeance that is yet coming shall be execute and mentioned . o england , england , i feare , i feare thy wo hasteneth ! the wrath of god is upon the wing against thee . both for breach of covenant , and wipeing thy mouth , as if thou hadst done nothing amisse ! thou hast stood and seen thy brothers day : alas for thy day , when others shall stand aloof from thee , for feare of sharing in thy judgements ! o how unexamplified must the plagues be , wherewith they shall be pursued , whose wickednesse hath such a singularitie of hainousnesse in it , on the ground of the righteousness and veracity of god! the burning of a covenant made with god , is a sin , which i believe never had precedent or parallel ; and i also believe , that the terrible tempest of the wrath of god , falling from heaven , and following this guilt , shall for ever fright men , from following their steps , who for this shall be made spectacles of his displeasure , and documents to the coming of christ , what a dreadful and fearful thing it is , for men , taken red-hand in this wickednesse , to fall into the hands of the living god! and as for burning the causes of wrath , i grant that wickednesse hath a perfect parallel but of a tremenduous consequence , in ●ehojakim's practice , recorded jer. 36.23 . where that ungodly king ( of unhappy memory ) upon his apprehended restitution to freedom , and deliverie from the judgem●nt of god , pursuing him for his wickednesse , is so grated with the prophets faithfulnesse , as he burnt the causes of wrath : now let it be taken notice of , how the anger of the lord burnt against this bold burner : see his burial and epitaph ier. 22.18.19 . but more particularly , see how for this very consumating wickednesse , he , and his posteritie for ever , are deprived from crown and scepter ier. 36.30 . 2 chro 36. his b●othe● zedekiah , it is true , was made king for a time ; but he also continued to do evil in the ●ight of the lord , and broke the covenant of god ( though he burnt it not ) and then , the lord sweeped that race , for these rebellions against him , together with the throne , off the face of the earth : thus the burning of the causes of wrath , and the breach of god's covenant , brought down the fire of the wrath of god from heaven , which consumed with its flame these , who had dared the almighty after such a manner . as the kingdome of israel was put to a period and perished , because of hosheah his breach of covenant ; so the throne of iudah was riding post the last stage to ruine , when it came to the breaking of covenant , and burning of the causes of wrath : god would beare with them no longer ; but for adding this evil to all the other evils they had done in his sight , he overturned that throne of iniquity , and cast them out of his sight for ever : but , my friends , that which we are called to mind , in this day of our visitation , is , seriously to recollect our thoughts , and remember , what was our frame , in the day , when these things were carried on , and done before our eyes , what were our feares for the work of god ; what were our cares , and solicitousnesse about the preservation of that precious interest . i judge , you will allow me to say it to you , that it might have been expected from the west of scotland , in a particular manner , that they would have given some evidences , of a peculiar concernednesse in the interest of christ , and for the preservation of our pure and blessed reformation , purged from the plague of usurping erastianisme , and its wretched brat● abjured episcopacy . l●r us call ourselves to the remembrance of our carriage , in that day : were we frighted at the dismal appea●ances of these dangers , wherewith the work of god was thre●tned , by i●carce●ating some of the most eminently faithful and useful instruments in that work ? or were we wakened out of our dreame of halcyon dayes of liberty , &c. when the blood of these wor hies was shed ? where are the evid●nces of our love and loyaltie to jesus christ ? are they extant ? are they u●on record ? can we say in this day , w●en we are as broken in the place of dragons , and cove●ed as with the shadow of death , that we did neither deal faintly nor falsely in ●i● covenant ? alas ! what can we say ? what should we say ? shame and confusion of face belong to u●● a blushing silence will be a fit expression , for a stupiditie , which we cannot sufficiently lament by words , nor make language of : we were in that day under such an universal distraction , a● both did presage and procure the desolations of this day : we were fooled into such a frolick , as in th●se irreligious transports , we never remembered there was an interest of christ to be seen to , or secured in the first place , till we saw it was irrecoverably lost : and now , god is righteous , in l●shing us by these very hands , into which we put power to destroy that , which we were bound to have preserved , with the loss of all things , life it self not excepted . o for the spirit of repen●ance to be poured out upon all of us that rem●in ! for , if we were weeping upon him for pardon , taking vengeance on our own inventions , and wre●tling with him by prayer , and supplication ; if we were much upon our knees before him , when we are fallen into the hands of these , from whom we are no able to rise up , our enemies should not stand long upon their feet , who now trod under foot his preciou● interests and people ; for a saint is a hercules in genu ; that foot o● p●ide come against us should soon slip , if the slippings of our own feet , and backeslidings were mourn●d over . secondly , my deare friends let me beseech you , vvithout being mistaken , as if ●t l●ed to the griefe of ●hose , whom he hath wounded , seriously to reflect on your frame , and carriage afterward ; and let us consider , whether we walked mournfully before the lord , and endeavoured to make our sorrow swel to a just proportion , with the growing desolation of the san●tuary , and the growing defection and grievous apostasie of the nation from our covenant , and solemne engagements to god : for , of whom and from whom might this have been exspected , if not of us ? we saw the blood of these precious saints and martyrs of jesus shed : vve savv the frame of our government dissolved and overturned : vve savv an act res●issory ( the vvickednesse vvhereof reached heaven : ) vve savv abominable and abjured episcopacy re-established by lavv , and the faithful ministers of christ driven from their flocks : thus vve savv iericho rebuilt ; and so the nation became a curse , being so deeply and so deliberatly involved into the guilt of open , ovvned , avouched , and by lavv established , perjurie : novv vvhat did vve in rhe mean time ? alas vve had not the spirit of the day in its day ! vve carried not as knovving the times and vvhat the israel of god ought to have done : but for all that vvas yet acted and done , satan had not driven our apostasie from god the full length he intended ; and therefore he still drove on ; and remembring vvel hovv he had been put to flee often seven vvayes , before the flameing zeal , and holy fervour of these vvorthies , vvho had wrestled that poor church into a state of freedom , from an exotick hardship , and the base bondage of prelacy ; and hovv it had come to that amongst us , tha● jesus christ vvas ovvned by all the authoritie in the nation , as sole and absolute soveraigne in his own house , and hovv his throne● crovvn and scepter had been secured unto him , and that prerogative , onely competent to the son of god , setled upon him by lavv ; vvhich vvas a national declaration , emi●ted in the sight of the vvorld , of this import , let him who built the house beare the glory : let him sit and rule upon his throne : satan , i say , envying that blessed settlement , vvhich he had found so hurtful to his kingdom of darknesse , and vvhich vvas the crovvn of that poor church , vvhose reformation in this vvas beyond all the churches of christ i knovv upon the earth ( though now alas ! we may take up this lamentation over our selves , the crown is fallen ●rom our head , w●e unto us , for we have sinned ) to the end the mountain of zion might once for all be desolat , and the foxes , wi●h every beast of prey , be at liberty to walk upon it , prompted men , h●ving once set them a going in a course of defection , to run to such a height of opposition to the lord 's anointed , as never since man was up●n the earth , was there such a supremacy f●amed into a law , whereby name and ●hing of all k●ngly power is plainly , and explicitly taken from , and exto●ted out of the hand of ou● blessed lo●d jesus christ , and g●ven unto , and setled upon the king : ( o dangerous and unsetl●ng setlement ! ) no● the incommunicable prerogative of him , who is king in sion and whos 's right it is , to give lawes to rul● his own church and house , is alieanat , and appended to the imperial ●rown of t●e nation ; and it is now declared for ever , to be its inherent right , to dispose of , and do in all church matters , as our king in his royal wisdom shall think fit : the most manifest , u●m●sked , high , and horrid usurpation of t●e throne of christ , that ever the world saw : an● th● most down righ● contradiction to that declared decree psal. 2. that ever was framed or cast in●o the mo●ld of a law , or emitted to the view of men . nay , let any m●n of judgemen● r●ad our supremacy and that psalme , and he must say one of two ; that either thi● supre●acy is m●ant of ch●ist , ( tho●gh his name be not in it , as was above noted ) seing it com●rehend● all that church-powe● , and a●cribs it unto some one person , without a competitor , which onely belongs to him , whose throne is set in zion , by an everlasting decree : for his is the kingdom , his is th● p●wer , a●d his is the glory ; or he must confes●e , that it is the most pure , pe●fect , and unpa●alleled contradiction to that decree , that ever the world saw : neither do i remember any thing ●o like it , in sense and sound , as what is recorded by the holy ghost is● . 14 : v. 13 , 14. to have been the language of the heart of the king of babylon : thou hast said in thy heart ( saith the h : ghost ) i will ascend into heaven : i will ex●lt my throne above the stars of god : i will sit also upon the mount of the congregation , in the sides of the north : i will ascend above the heights of the clouds : i will be like the most high : it was certainly a very congruous and happie notion to come into a hea●hen's head , that whosoever set● his throne in th● mount of the cong●egation , and sits supreme in the sides of the north , wh●ch is the citie of th● great king , who hath there setled his throne , and set the ornament of his beautie in majestie amongst his subjects , should also ascend above the height o● the clo●ds , and be like the most high ; but it was an unhappie mist●ke in him , to think he would set himself down in that chair o● state , and si● upon that ro●al throne : but to curb this insolent , and to cure him of this ma●nesse , the lo●d s●t him some where else ; and therefore it is added , with an emphasis , declarative of his high indignation against the pride of that petulant babylonian v. 15. yet shall thou be ●rought down ●o hell to the sides of the pit : and thus his majestie bec●me a mocking stock , and the nation● are brought-in insulting over him and singing in derision : how art thou ●allen from h●aven , o lucifer , &c. o its impossible he can sit long , who sets himself down upon the mediators throne ! for , the arme of iehovah , shall snatch and hurrie him thence ; and h● must catch a ●ore ●all , whom the great god throwes down , in his indignation ! be wise now ther●fore , o ye kings , & c● is a necessar caution here . but to my purpose : you and i saw all this perpetrat in our sight ; we saw also what wayes & methods were taken to slatter or force us into some compliance wi●h this usurpation : how did we behave , while we beheld this idol of jealousy and abomination set in the holy place ? did our eye affect our heart , to see our blessed lord jesus put to more open shame , in our land , then ever he had been put to in the earth ? to see the exalted prince messiah so formally divested , and spoiled of his sole soveraigni●i● , and tha● b● that very power , and principally by these very persons , who had sworn fidelitie , subjection and loyalty to our lord jesus christ as king in his own house : whose alone it is to give lawes to his church , yea to give the law to kings , as church-members , if they have that honour to be members of his church● now , when this iniquitie reached unto heaven , were the rendings of the cauls of our hearts heard also in heaven , because of the hainousnesse of this high wickednesse ? did we tremble at the thoughts of what the zeal of the lord , for the establishment of the mediators throne , would doe , against the nation and church , where this wickednesse had been done , and christ so dealt with ? what stiring up of one another to mourne together and apart , was there , when now the glory was departed ? were we ashamed to be seen without the teare in our eye ? yea or vvith our heads upon us , vvhen the crovvn vvas taken from our master's head ? or had vve no use for them but , that they might keep● tvvo eyes in them , to mourne ? or did our carriage witnesse we were willing to lay them down , and lose them , as a testimony against the wrong done to our master ? alas had we neither teares , nor blood to bestow upon such an honourable cause and quarrel ? let me tell you , m● deare friends , that as i see cause of wondering and weeping over my own stupiditie , who was so little affected with such a heart-melting sight , and can attribut it to nothing , but want of a proportioned zeal , that i did not either die of griefe , or onely lived by choice , to lame●t the departing of the glory ; so , i cannot forebeare to tell you ( and now is the proper time for you to think-on it , and be touched with it ) that i beheld the strange unconcernednesse of many amongst you , in that day , with amazement : will you not blush to remember that the parliament of england , though for the most part highly erastian , were yet so surprised at the sight of our supremncy , being then apprehensive of a designe to introduce popery amongst them , as they no sooner saw it , but they perceived that scotland , by their newly moulded supremacy , so prodigious for size and shape , had not onely impowered his majestie for doing that , but more also ; if so be , he in his royal wisdom saw it fit ? this i say , together with that act , for having so many thousand men ready to m●rch at his majesties call , into any part of his dominions , did much startle tha● parliament . but what did you in the meantime ? alas ! it was observed , particularly of not a few amongst you ( i do not charge all , nay nor any person in particular , let eve●y on reflect●on himself ) that never was there , more graspeing after the world , never more eagernesse to build your own houses , than in that day , when before your eyes , the house of your god was taken in possession , together with an unbrotherly unconcernednesse , in the sufferings of such , who were most active in testifieing against ●his wickednesse , and counteracting its de●igne : and , my friends , i must be this far plain with you , that as with much greife of soul , i then beheld this amongst you ; so , i then said it , and often have said it and thought it since , that , for that your carriage , in such a dismal day , when we should all have been crying , and what wilt thou doe for thy great name ? and such a manifest leaving of your first love , if god should bring an enemy from the riseing of the sun , to punish the west of scotl●nd with a witnesse , they should smart , for what had been observed amongst them , in that hour : he should so order the matter , as , escape who would , they should not : but the judgement of god , which begins at his own house , should either land and light there , or lye and rest there : my deare brethren , mistake not the designe of this plain dealing , i dar not daub with untempered mortar , because i would not have you dally in the m●tter of repentance : i may say , my record is in heaven , that i have not allowed my self , to be at ease ; since you were in trouble : let me speake therefore to you , in ●he words of the holy ghost : heare ye the rod , and who hath appointed it : learn to understand the language of this dispensation , which if you doe , your finger will ce●tainly be upon this sore ; and your eye toward the alone remedy ; so shall you comply with his noble designe , and blesse him eternally for what hath befallen you . but thirdly , beloved sufferers for christ , as a further proof , i have not mentioned these things , on purpose you should be grieved , and have sor●ow upon sorrow , suffer me to adde . that , as i had often been made sad , by that nnconcernednesse in the matters of god , and in the sufferings of your brethren , observed with much sorrow and regret amongst you● unanswerable to the kindenesse of your youth , and the love of your espousals ; so , i was refre●hed , upon your behalfe , and comforted to heare , that there was a begun reviveing , for some time , observed amongst you , and that now at the last , your care of , and concernednesse in the precious interests of christ , began to flourish againe ; and some thing of old life and lustre began to appeare , before this enemy broke-in upon you● and that he who had been ri●eing prosperously , in many places of the land , going forth conquering souls , to a compliance with the blessed besigne of the gospel ( which is to crown the conquered ) was returning , to give you a new visite , and to make you ●avourie , as in the dayes of old : but more particularly , what ever be the wickednesse of men , and your innocency as to them , that our blessed lord jesus hath graciously condescended to take a great testimony at once , from his old friends and followers in the west of scotland : he would not put such a discredit and discountenance upon you● as to have you behinde other parts of the land , in filling up that , which is behinde of the a●●lictions o● christ , in your sufferings for his names sake , & the noble interest of his crown . o now happie and honourable favourits of so glorious a king ! would you have wish●d , that the delivery of scotland should have gone before this your distresse ? and that it should have been your reproach , that you had been last in bringing home the king , and had suffered least for his sake ? but now he hath rolled away your reproach , and enrolled you amongst the honourable company of his witnesses : o! what would you think to heare the mediator make such a report of you in heaven ( for his commendation makes beleevers and su●ferers f●mous there ) as this ? now , what was lacking of a full and faithful testimony , what was wanting in witnessing a good confession , amongst my disciples and friends in t●e west of scotland , is supplied , with full measure , heaped up shaken together , and runing over : they have not onely given , and given cheerfully , but the very poor amongst them have given as kings unto god , because they have given him themselves , and their little all. o my friends , if you knew what report he is making of your suffering in heaven , in stead of sincking into a despondency , you would be in hazard to be di●tracted with joy ! however , now brethren rejoyce , and now be glade , in as much as he hath coun●ed you worthy to suffer for his sake ? he hath set ● crown and garland upon your head , which is not set on the head of every one , whom he yet crowns with loving kindnesse , and tender me●cies , and which is denied to many , who will yet get the immortal crown . to you it is now given ` ( o blessed be the giver , and happy are the receivers ! ) not onely to believe on him , but also to suffer for his sake : to you it is given , not onely to lodge him in your house , and heart ; but , because you have done so , you are honoured to have your ho●ses taken in possession by others ; and your bodies , which are temples of the goly ghost , trod upon and abused by such , who , while they have the faces of men , have the fashions of devils . but , deare friends , you are not so much debased and humbled , when you lay your bodies as the mire , and as the street to those that go over , and when men does the equivalent of rideing over your head ; as you are highly honoured , and exalted : you are not so much hurt , what ever harme they have done you● as you are made happie . remember whose these words are ( which contain in them a noble cordial for you and an excellent remedie ; swallow it down , and it will both seeke to the sore , and make an inward jubilee in your soul ) blessed are they who are persecuted for righteousnesse sake ; for theirs is the kingdom of heaven : look upward you may , and laugh : look upward● that you may be in case to look all your trouble out of countenance : look u●ward , and see who is looking downward , and his heart in his eye , on purpose , to take notice of all that is done to you for his sake : their very hard speeches shall be remembered , none of your sorrowes , nor sufferings escape his observation ; but he takes notice of all these , on purpose to comfort you over them , and support you under th●m : many a poor man amongst you durst never have evened himself ●o this degree and height of honour , as either to have been drive● out of his hut , or little hole-house , or to have been oppressed in it , & that upon ●o noble an account , as it shall be recorded in heaven , & reckoned , as his testimonie against the usurpation of the mediators throne : this is so great an honour , i ●ay , and a thing of so noble an import , as many a poor man dar not suffer himself , to believe it for joy : he dare not allow himself to think , that his name , who had so little to lose , will be enrolled amongst the company of confessors : but doe not wrong his love , nor rob thy self of the rich con●olation , he allowes upon thee : for if thou hast lost but a hair ●or him , if one of these have f●llen , or hath been plucked from thy head , let be thy old ble●●onnet , he will both reco●d it , & reward it : he will not onely remember , who have taken joyfully the spoiling of their goods ; but who , when they had nothing of their own to lose , had compassion upon them who were spoiled , & became companions , by choice , of them who were so used : you cannot without blushing thi●k upon the value he will put upon your suffering : & how ( if i may say so ) he will magn●fie your poor mite , which you are ashamed to mention . can you think , without a kinde of pleasant confusion , of the warme & wonderful welcome , you will get in the other world ; when you shall be advanced to reigne with him , & heare him speake these words to you , you are they who have continued with me in my tentations , & i appoint unto you a kingdom , as my father hath appointed unto me , that you may eat and drink at my table , in my kingdom , & judge them , who now judge & cond●mne you : you are the poor company , who were not ashamed to be put to shame for my ●ake ; & therefo●e i will not be ashamed of you ; but i will confesse you before my father and before his angels : you are they they who have witnessed your love and loyaltie to me , & your zeal for my crown and scepter , when your rulers , as incensed against me , did by their law un-king me , & in persecuting of you crucified me againe ; come , you shall enter into my joy , you sh●ll fit with me upon my throne , & to the everlasting confusion of these my enemies , who would not that i should reigne over them , they shall not onely see you crowned ; but crowned upon the account of what they put you to suf●er : yea , in the day when they shall be sisted before my tribunal , sentenced & shut out of my sight for ever , ●hey shall have this added to make their shame unspeakeable , they shall not onely see you glorified with me , when i am set upon the throne of my glory ; but sitting also as my assess●rs to judge these your proud persecuters , & saying amen to the righteousnesse of my sentence : all their savage severi●ies , & all your sorrowes & sufferings , will come in remembrance in that day , to be accordingly rewarded : not onely shall you , much honoured gentlemen , who , in testimony , that you dare not concurre in this opposition to christ , & give it under your hand to obstruct ●he coming of his kingdom , by subscribing such bonds , as tests of your loyalti● to men , which would bring upon your soul , the crime of les●e majesti● ; and conclude you guil●ie of disloyaltie against the lord's anointed , ( for which noble opposition to that course of iniqu●tie , some of you are shu● up in prison● others are denounced ) not onely shall you have all your losses made up , by that far more exceeding and eternal weight of glory : o the eternal weight , and the infinit worth of that glory , to which , all the sufferings of thi● life are not worthy to be compared ! o how much is the inheritance of the saints in light , and that hope laid up for you in heaven , above your houses & inheritances ●nd lands , which you have ventured to lose for him ! but you tenants also , yea the poorest co●tar likewise , who hath sufferred any thing for him , sh●ll have no lower reward , than the confessors crown , that crown of glory , that fadeth ●o● away : he will no● on●ly take no●ice of all the horrid plunderings , of all the ba●barous and inhumane beatings , woundings and unheard of insolencis , of these savage saracens , who have been made use of against you ; but of all your sore hea●ts , of all your smothered sighs , ( for he does not hide his eare at his peoples breathing , when the ene●y cuts o●● their life in ●he dungeon , and casts a stone upon them ) of all your overwhelming greifs , and teares shed , not so much beca●se that the enemie had entered ●nto your houses , and ●aten up your bread ; as because they had robb●d you of the gospel , caused your solemne and sweee● as●embl●es to cease , and did not suf●er your bread for your soul to come into the house of the lo●d : for though the ●o●d had given you the bread of adversitie , and the water of af●liction ; yet , if the ●ospel had been left you , if your teachers had not been removed into corners , if your eyes had seen these , and if you did still heare the joyful found , & had acces●e to be made glade in his house of prayer , it would have comforted you , over all these things you have suffered : but it is for being robbed of the bread of life you weep , the desolation of the mountain of zion makes your eyes dim : and will he hold his peace at such teares ? will he not heare the voice of such weeping ? nay all your wanderings are marked , and all your teares , if there were but one that had trickled down from your eye , aswell as your blood is regairded : thou tellest my wandering , ( said that persecuted man ) thou putest my teares ( the word is my teare , to shew , that not one drop falls by ; and that if it were but one , it is keeped and well keeped ) in thy bottle : he doth in great tendernesse towards you , keep all the teares you weep in his bottle , that in due time , he may poure them out to you , in the wine of strong consolation . his eye hath seen , who have been made to suffer these things from the enemies of humanitie , aswell as christianitie , which i forbeare to mention by their proper names , as not knowing ( if i should ) how to comfort those , who have suffered such things , leaving that to him vvho can , and vvho vvill . he hath taken notice of all the thefts committed amongst you , the least brat of old cloths , that hath been stollen from you , or stript off you , hath not escaped his observation ; this is marked by him , and marked on purpose , that he may in place thereof cloth you with rich and glorious robs , and classe you in that beautiful company rev. 7. of whom it is said , these are they who came out of great tribulation &c. you are novv princes in pilg●ims weeds , because , under your rags , lies hide a tittle to the glorious crown ; but in that day your rags will be taken away , and you vvill appeare illustrious princes indeed : nay the beatings , yea , outragious boastings , and threatenings of the poorest lad or lasse , shall not be forgotten , it had been better for them who gave the orders , & put them in execution , that a milston had been hanged about their neck , and they cast into the midst of the sea ; than thus to have handled one of his little ones , upon such an account : nay , the weeping of poor little children , for want of food ( while the mothers milk was dried up , or was as poison ) their pale faces , pat●ly with feare , partly with famine , shall be remembred , as a part of your ●estimonie , and that which shall certainly fill up the cup of these amorites . but vvhat should i say ? beloved sufferers , right honourable nobles , ( if any of your names be found in that rol , ●d found out of the roll of the banders , for now , it is not many noble , and the more the shame , and pitie ; but if there be but one o● two of that tribe , the more noble ) much honoured and happi● gentlem●n , who to m●k● it appeare you have first given your own selves unto the lord , would not prig with him , a●out your hou●es , your inheritances , nor your lands ; but carried as at a point to par● with h●s th●ng for him , which you had received from him , as having but little pleasure to be poss●ssed of any thing , after he vvas dispossessed by law of his house , & heritage ; [ o wicked and vain attempt ! their hands shall not be able to performe their interprise , but the counsel of these frowards , who will wrestle with him , to wring the scepter out of his hand , shall be carried head long : hath he said it , and will he not doe it ? hath he purposed it , and shall it not come to passe ? ] and you tennants , vvho are turned out of all , and put in the condition of beggars ( o rich and to be ambition at beggarie ! ) yea you poor labourers and servants , who have parted with your all ; and it may be , you thought it to little . ( for vvhen love to christ gives , it is so liberal and open handed , as it gives all : it first gives the heart to him , and then the house and goods for him , & hath a kinde of sorrow it hath no more to give ; & therefore at last , to fill up the measure the giver throwes in himself , and that with a blush , to be made use of in doing and suffering for god ) and therefore did it , vvith a kinde of sh●me , and regrete , you had no more to lose for him : be assured , he vvill not forget this your wo●k and labour of love , shevved for his names sake : nay , be assured , he vvill repay it with an inconceivable over-plus of everlasting advantage : feare not , little flock it is the fathers good pleasure , to give you the kingdom , are the words of your lord and master : o! hovv great is your revvard in heaven ! it exceeds both your faith & your fansie , both your imagination and expectation , in the dimensions of infinit goodnesse , and eternal endureance ! o! hovv great is that goodnesse ; vvhich he hath laid up for you , ( vvhere theeves cannot break thorow nor steale ; nay , it is above the rage of men or loose handed devils to reach it ) who now have been helped to give such a proof , that he , who alone is to be feared , is your feare and your dread ; and which he hath wrought for you , who have witness●d before the sons of men , that you can follow him , whither soever he goeth , and that where the king is there will you be , whether in life or in death , and trust him with all your concerns , when exposed to the worst that the violence of the vilest of men can make you suffer . what should i say ? he hath pronounced you blessed , who makes you so , amidst all your miseries ; and therefore blessed you must be , and shall be ; so that you have no more to say , but be it unto thy suffering servants according to thy word ; neither have i , but amen and amen . now , deare brethren , though your not having keep , as became you , the word of his patience hath provoked him , not to keep you from this hour of temptation , which is come upon you ; yet , how hath he both multiplied to pardon , and magnified his grace , even while he punished , in keeping you in it ? and as the observation of your former way occasioned great feares on your behalfe , lest there should have been a further defection ; so , when it was seen and p●t beyond all debate ( though no man would suffer himself to believe , that ever such a thing , which had no colour of reason to cover the barbaritie of it's rage , would be put in execution ; lest an easie credulitie of what was not to be beleeved , till rage had quite extinguished reason , should have argued a weaknesse unworthie of a man : for to have said they are men , who rule , though stated enemies to the wayes of god , might have secured a person against the feares of such a course ) that this evil was determined against you , wherein religion and reason had the defiance at once , in the resolution of your ruines : i judge , there were never moe payers put up to god , on the behalfe of a partie in the land , then there were for you , that you might be keept in this hour of temptation , & strengthened with all might , according to his glorious power , & helped without fearing the wrath of those , whose furie was armed with all the force of the nation , and to be execute by the most formidable and barbarous instruments , to stand it out , and to endure as seeing him who is invisible . and now , in that god hath not turned away these prayers , nor his mercy from you : but hath stood by you , helped you , held your hand , with held you from that bond of disloyaltie to christ , strengthened you , and keept you from the snare laid for you , and this grin of these workers of iniquitie : for this gift , i say , bestowed upon you , by the means of m●ny persons , thanks also are given unto god , by many , on your behalfe : and this aboundance of heart-establishing , and hand-strengthening grace , bestowed upon you , by the thanksgiveings of many , redounds to the glory of god : deare bre●hren , you are now in a manner become our joy and crown : this eminent exercise of your faith and patience , in that , while cr●shed by these cruel men , you have carried , as not being moved by any of these things , which have be fallen you ; but as knowing you are appointed thereun●o hath comforted your brethren over you , in all your a●●liction and distresse : and your stand●ng fast in the lord , hath put many , who stood in doubt of you , lest the temper by this means should have tempted you , and turned you aside to a compliance with the crooked wayes of these workers of iniquitie , who shall be led forth with all that ●oine with them , to condigne punishment , ( but what that shall be is unutterable : ) hereby , i say , your friends , the favou●ers of the dust of zion , are put to a new di●●icultie on your behalfe ; for his doing for you , above what they could ask or think : now , this is the echo of their pulse : o what thanks , can we render again to god for these , who ha●● been thus helped to glorifie him , by standing and withstanding in this evil day ! and for all the joy , where with we joy for their sakes , before ou● god : yea , what gladnesse , what glorying is there amongst the saints for your patience , and fai●h● in all your persecutions , and tribulations that you endure ? but now , deare brethren , to the end that you may hold on , and hold out , and so be more than conquerours , through him that hath loved you , let me put you in mind you have not yet done , although you have been helped to doe much , by suffering much ; yet , there is a much behinde to be done , and suffered : having therefore taken joyfully the spoiling of your goods , and carried as knowing in your selves , that in heaven , you have a better and an enduring substance . now consider , that you have yet need of patience ; for you see , that the enemies teeth i● hereby set on edge to teare you , they are still eager in the pursuite : there is need of patience , i say therefore , that after you have done the will of god ( which hath been by a suffering of his will in this juncture ) you may receive the promise . now take unto you the whole armour of god , that you may be able , having done all these noble things , to stand : stand therefore , as resolved through grace , and in the power of his might , to keep your grou●d , and to withstand , that you lose not the things , which you have wrought , and let not go a victory so neer gained . read over r●v . 12. and see , how that after michael and his angels have encountred the dragon and his blake legions ( and i must say , however these who marched against you were called , a glorious host , i doubt , if ever there were legions , who more compleatly were clothed in satans livery , and it was very suteable , since there was never a company of men gathered together , since man was upon the earth , wherein the quarrel was so formally stated against the prince michael ) and have overcome by the blood of the lamb , &c. a victory , in kinde and qualit●● , much like yours : now take notice , that the devil thus cast down , even while he casts them down , that with stood him ; and thus defeat in the death of those , who loved not their lives unto the death , studies a revenge , and comes down having great wrath : be su●e the●efore , he will endeavour to be avenged upon you , for the broken head got , at this bout : he will make war upon you , and mannage it with all the fo●ce and ●urie he can , yea wi●h all the fraud and hellish s●ratagems ( whereof yet i am most afraid ) against that remnant● by whose keeping the commandment of god , and holding fast the testimony of jesus christ , he finds hi●self cast down . he hath had great wrath , against a poor feeble company , these many years , by whom , after he had hurried all the representatives of the nation , into this di●ch of dread●ul defection , & a●ostasie & carried them the length , of that heaven-daring act of supremacy , he found him●e●f resisted : all the homage he got by this apostasie did avail him nothing , so long : as these base-l●ke and beggarly mordecaies did not onely not bow the knee to him ; but resisted him , and wi●hstood him ; and by their runing to and fro , he found the knowledge of god ( hi● great eye-sore ) encreased , his old nests herried , his ordinary haunts invaded , and these da●ke de●s , wherein he had dwelt without disturbance , taken in ●ossession ; and his old servants and slave● vindicat into the glorious liberty of the sons of god. seeing himself at such a loss , & that by a company of un doughts , as they are judged ; yea nothings ( the fittest things for this opposed christ to work by , and the fittest ●ime too ; for by his reigning and conquering thus , and by these noble and notable inroads he makes upon satans ●erritories , he proves himself the captain of salvation , and that king who is in zion , against whom there is no rising up , against whom there is neither counsel nor strength , and so no prevailing ; however exautorat by ou● law , & that law put in execution by all the methods and strength , that they who f●amed the law can enforce it by ) he is more incensed : and as to you , my deare friends o● the we●t o● scotland more particula●ly , suffer me to say , that he seems to have devised that this storme should have first fallen upon you , not onely because of old long-syne ; but , as ho●ing , that now , after so much ease you have had , while others were in trouble , and some rema●kable abatemen of that zeal , which sometime was observed to be amongst you , ( o let never such a sight be again seen● ) he would finde you unprepared to stand it out , and withstand such a furious assault ; and so , by your fainting and being ●oiled , he expected , that all the rest of your brethren should have been either frighted into the like compliances , with this course of defection , and have been made to couch as asses between the burdens ; or their resistance , when relinqu●shed by you , to be but feeble at best , and at last such as would end in their own ruine . but now , being so far disappointed , in finding that you have been helped , not with a little help , but with a great help ; and that you have been enabl●d through grace , to shake your selves , as at other times ; and that the lord hath stood by you , while ●uch a lion was let loose upon you ; and hath strengthened you , and helped you , ●o aquite your selves , in this conflict , as the good souldiers of jesus christ , he hath now more wrath against you , than ever : how doth he now meditat revenge ? how doth he now grin and gnash his teeth upon you ? when having stretched out his hand against you , as nothing doubting of the victory , he finds himself foiled , and made to draw in a stump . you may expect then , to meet with all that the gates of hell can do to u●do you : therefore , be upon your guard : you may expect to be attacqued upon all quarters , now battered with fury , then underminded b● fraud , be sober therefore , be v●gilant , for this roaring lyon is walking about , seeking how he may devour you : whom resist stedfast in the faith : and to the end he may get no advantage again●t you , see that you carry as not ignorant of his devices , beware of his wiles , beware of his smoothnesse ; for when he speakes you fairest , then there are seven abominati●ns in his heart : be sure where ever you watch , or what ever you do , to double your gairds at this passe ; for it may be , you shall be yet assaulted at this post● and be in greatest hazard , to be put out of your posture by his smooth insinuations : and in order to your resistance , and standing it out● both against the wiles of the divil , and against his open wrath , let me drop these things , and bring them to your mind . first , let me beseech you to consid●r , what your treasure is , and see to the securing of that , in the right ●and and the right place : for if that be safe , an● well laid up , all is well : you may then su●fer and sing , we will not feare what fleshe in do unto us i need not t●ll you that your treasure is yo●r precious and immortal so●● and that you have nothing wo●th keeping , nay , n●thing that is truely tenable , or that can be keep 't , but that , for it is christ's own account , who knew the worth of souls , what hath a man profited saith he , if he should gaine the whole world and lose his own soul ? and the words added , or what can a man give in exchange for his soul ? are resolveable in this other question , wh●●● ha●h a man lost , if he should lose the whole world , and save his own s●ul ? o what can be gaine , where ●he ●ainer is eternally lost ? or what can be loss , where the loser is saved , and for ever made up ! nor need i tell you , that it is for this precious treasure , that loose handed devils ●unt ; and to the end your enemy may get hold of this , and run away with it , he hou●ds●out such emissaries , as you have had to deale with , that you may be hurried , by their ho●rid savagenesse , into a solicitousnesse , how to preserve some things out of their grips , till he run away with his prey , while you are noised into an oblivion of your g●ea● interest . nor need i te●l you , that the alone way to secure this your treasure , is , to commit the keeping of it to jesus christ : for when it is in his hand and custodie it i● so sure , as no ma● , no devil , can pluck it out ; for he is stronger then all : ye see that in a day of fiery trial , and when judgement must begin at the house of god , and when there is a must be of suff●ring according to his will for all that would do his will , this is the happie advice given , and alone expedient that will answer the end propounded 1 pet. 4. last , wherefore ( saith he ) let them who suffer according to the will of god commit the keeping of their soul to him in well-doi●g , i. e. in doing these very thin●s , for which they suffer all these evils of affliction ; for that is particularly the present well doing according to his will , and so often as the doing of his will may infer danger , let this act of commiting the soul to him be renewed● that so his will may only be done , and his way keept , with a holy undauntednesse of courage , in the day of mo●t desperat danger o! bu● the soul is safe that is committed unto him : we can●ot pos●esse our souls in patie●ce● while we keep them in our own possession in such a day● because , we cannot secure them ; but then are they truely our own , when we have given them away to him to keep● and we may then possesse them in patience , when they are in his possession ; this made the apostle 2 tim. 1.12 . enjoy a sweet serenitie in a very stormy day , the perswasion of his being faithfull to his trust , and able to keep that , which he had committed ●nto him , fo●●ified his soul against all feare of what could befall him , in following the lord , and hardened him , into a holy misregaird and contempt of the shame of the crosse. therefore● deare brethren , let this be the greatest hast with you , and the first hast too ; for he will do nothing ●or a man , nor undertake to concerne h●mself in him , or his affairs , till he have committed his soul to hi● in the first place : and when you have done this , and to the end you may in this warfare attend upon the lord without distraction , commit all beside to him , that you would have safe : if a man love any thing , then the onely way to keep it , from being lost , is to put it into his hand ; fo● he not onely keeps all their bones , who entrust him with their persons , that none of them are broken ; ( when he intends not a greater good to them by the contrare ) but the very hairs of their head are numbe●ed , and not one of them can be touched , or fall to the ground without him . therefore having trusted him with your soul , which is your treasure , trust him with all your other li●tle ●ri●●les too : he will take it ill , if you doe other wise : and if it be good for you , to have these preserved , he will keep them , even to your old shoes : the angel will not let p●●er lose his sandals , or leave them behinde him , in the prison : put your wives , your children , your estats , your names , and reputation , yea , whatsoever is deare un●o you , in his hand ; and all is safe . o but that person may be secure , ami●st the b●i●te●ous blasts of affliction , and the tempestuous rowlings of the raging seas of trouble , whose p●rson and estate is insured in the insureance chamber of heaven ? sure , he who hath com●●tt●d all to him may slee● sweetly , ( because he is safe ) amidst all dangers ; since the peace of god ( flowing from , a●d fol●owing such a commitment ) which passet● all understanding , gaird● the h●●●t and mind , through christ ●esus . secondl● , when you have thus committed all ●o● would have to his keeping , to the end , you may keep his way , when assault●d by adver●aries , and carry with that gallantry , which becomes th● sou●diers of the captain of salvation● make use of your allowed strength and furniture : for you are no● called to this wa●fa●e on your own ch●rges : the king beares all the cost ; so that you have a bro●d boord to take a sufficiency of supply for all wants and weaknesse off : and the●efo●e you are not so much to consider what you ha●e or want in your selves , in o●der to you● t●orow bear●ng , a●d what you can do or endure , in order to the obtaining of the vict●●y ; ●s what he will ●e ●o ●ou , in that hour , and do for you ; and accordin● to this re●ko●ing you m●y say , wh●n we are weake th●n are we strong : and when we can do not●ing , ye● we can do all things , and endure all things , through christ stre●gthening , or putting power in us : and we may reckon also upon the victory ; you even you , little ones , have overcome them , ( sa●●h he ) b●c●u●e s●ronger is he tha● is in you , then he that i● in the world : be stron● ther●fo●e in the lord and in the power of his might : lay in store of suffering graces , put on the whole armour of god ( saith the apos●le ) that you may be able to stand : he hath prepared that armour for you , and it is proof , and he orders you to put it on , and t●e●efore he doubles the exhor●ation , take unto you there●ore the whole armour of god , th●t you m●● be able t● st●●d i● t●e evil day , and having done all to stand . i shall not insist on the particulars ; but leave that known place ephes. 6. to your meditation : onely see well to these three c●r●in●● g●aces as ever you would look for the conquerours crown : first , see well to ●our faith● a●o●e a●l ( saith he ) taking the shield of faith : i cannot here hint the universal usefulne●●e of fai●h , in th●s wa●f●re ; nor how it st●●ls the soul with so much stoutnesse ; as it can m●ke a person look the very king of terrours out of countenance , with a fearlesse mis●e●a●rd : in god i hav● pu● m● trust ( said that holy man , in a very des●erat danger ; and then he adds ) i will not fe●re what flesh can do unto mee faith not onely sees that , thorow all darke and di●mal appearances , which is of infinit value above all sufferings ; but , as it interesteth the ●oul in that grea● goo●nesse , it prompts with a holy fortitude , and with a peremptorinesse of resolution and courage forceth its passage , in order to possession , thorow devils , dangers , and death i●●elf : but consider particularly , how faith is a shield , that you may use it as such , ( o bles●ed be he eternally , though your ene●ies can take your , old rusty swords , they cannot spoil you of ●our faith , and ●o they cannot conquer you : for this is the victory whereby you over come the world , even your faith ! ) now faith is a shield , and a shield of salvation , because it interposeth god and his omnipotent power to protect , betwixt the man and all that oppose him● and whatsoever would hurt him : when david is put to flee from the face of ungodly saul and his court grandees , and hides himself in the cave p● . 57 : 1. — my soul trusteth in thee ( saith he ) yea in the shadow of thy wings will i make my refuge , till these calamities be overpast . o when there is nothing standing up between god and the soul , and god stands up between it and all that would harme it , but the man is safe ! this blessed shield , it both beares the man who bears it , and it beats back all the blowes of adversaries , so as by a rebound their sword enters into their own heart : he knew of what use this was to a soul , who said — i have prayed that thy faith fa●l no● : and the pe●son to whom this was said , having got a dangerous fall , and having been shamefully foiled , through the failing of his faith , yet being by grace recovered , gives this advice to ●●e●e who ●ould stand , when the devil is assaulting them on all hands : 1 pet. 5 : 8 , 9. whom r●sist sted●ast in th● faith : and when he is thus resisted● he flees : he sees , it s in vain to t●r●w his fiery da●ts at him , who can make use of this shield : hold up thy shield , and satan canno● hold up his face ; but will flee : why ? because , as god hath in mercy and love engaged himself to the soul● to stand by it , and with his omnipotent strength support it in the evil day ; so faith laies hold on his promise , and takes him at his word ; and thus interposeth an omnipotent god , betwixt it and all enemies , and then he stretches out his right hand against the wrath of an en●aged enemy● hence amongst the rest of the great things a●cribed to faith heb. 11. these are not the least v. 33 , 34. who through faith subdued kingdomes — stopped the mouths of lions , quenched the violence of fire , escaped the edge of the sword , ou● of weakenes●● were made strong , waxtd v●liant in fight : turned to flight the armies of the aliens : in a word , he that makes use of thi● shield is safe , and compleatly sheltered , with the saving strength of the right hand of an omnipotent go● : and shall be made to sing , when all his enemies , that compassed him about as bees , buzing and burning in their hatred , are quenched , as the fire of thornes ; the right hand of the lord hath done valiantly , the right hand of the lord is exalted , the right hand of the lord hath done valiantly . o what a compleat securitie is this shield , in an ill day ; and therefore , when the apostle was solicitous about the th●ssalonians , at a time , when their adversaries dealt with them , as men of the same spirit , and malice , deale with you , he saies 1 thess. 3 : 5. ●or this cause when i could for●eare no longer , i sent to know your faith : importing , that all would be well , and they would be victors , if that was well . secondly , see well to faith's companion , and that is love ; this is faiths second : or the way how faith engages and goes to action● is by affection : o love is a great champion ! it will not be boasted or bu●●e●●ed into a base deserting of the beloved , by what all the power on the earth , in a conjunction with the gates of hell can do : it hath said it , and sworne it , where ever jesus christ is , there will i be , whither in life or in death : and satan is so wise as not to assault a soul in it's warme fits , knowing well , that many waters of affliction cannot quench that flame ; but resistance will make love the more fervent , and the lover the more fervid and forward ; and therefore , to the end he may prevaile , his metho● is , how to make souls first luke-warme , by stealing away the fewel , whereby that holy fire is fed ; or by his slight , turning the current of the affections that they may ●un in another channel , than god-ward and christ-ward and heaven-ward : as knowing well hovv poor and pusilanimous crea●ures they quickly become ; vvhen their coal is cooled o● quenched , and hovv easily they are overcome and foiled , when they fall from first love : o my brethren , see to get and keep your hearts warme , worke hard in gathering fewel for loves fire . o how much is it of the concernement of every saint , to have fire burning in his bosome , in this day , when the fire of fiery tryals is burning abroad , and about him ; when enemies are in rage , and hell hot , this flame of god , this holy love , burning heaven-hot , will afford the soul true courage to resist that rage , whereby they assault and are acted . and to this purpose , it is remarkable , that the apostle iude , having written his epistle for this end alone , to excite to an earnest contending ●or the faith ; in order to a readinesse and resolutnesse to undertake this heavy work of holy contention , he onely exhorts to this one for all v. 21. keep your ●elves ( saith he ) in the love of god : it is is true , he mentioneth faith in the foregoing verse , but it is as relating to this love , and as that which furnisheth fewel to its fire : and he speaks of prayer in the holy ghost also , as that , which blowes away the ashes , and blow●s up that fire into a holy flame : and then he subjoines hope , as that , which poures oile upon the fire , and makes the soul ●horowly candent . and this leads me in the third place , to say , see to your hope also : when ever you get an allarm , or are called to the conflict , call ●or your helmet , and clap it on your h●ad , and claspe it well , and so , the head being gairded , the heart is much withou● feare : while love to ch●ist makes a man venture upon swiming thorow the salt sea , in following of him : and faith is his skill in svvimeing , and the strength of his armes ; so , when the waters goe over his head , hope is the cork that keeps his head above , till he swime safe to the other shore , and thorow all the seas betwixt him and heaven . and therefore , the psalmist , perceiving himself ready to sink , saith , why art thou cast down o my soul ? hope thou in god , &c. o how vvell will this helmet of lively hope guard the head , against all the da●ts shot from the fury of enraged adversaries , and likevvise against all their fraud and flattery ( for these are the two deadly enemies hope hath to deale with ) by raiseing the soul into a contemp● of what the vvorld can offer , from the noble and none such expectation it hath laid up in heaven ! nay , this grace is of so much use to the saints as the apostle saith , we are saved by hope : now therefore make use of your hope , yea , hold fast the re●oycing thereof firme unto the end , and it shall prove to you a helmet of salvation indeed : it 's exercise is , to raise up the desponding soul above all dark and dismal appearances , and to strengthen faith ; and therefore we are said , in hope to believe against hope . novv , deare friends , having interjected these few things of many , with a necessitat briefnesse , and blunt abruptnesse : let me returne , to where i left : viz. resolve for suffering and feare none of these things which you shall , or can suffer : onely feare to offend your god , and grieve your blessed guide : onely feare that feareful and great name , which these men , who would put you in feare , have taken in vain : feare god , and then you need feare nothing else : for he , even he alone is to be feared : you may be bold as lions , whose blessednesse is both heightn●d and hastened by the worst the world can do unto you , because you feare him : let th●t bl●ssed feare of god gaird you against that base feare of man , vvhich even bringeth a snare : oh the want of this ●hich hath been amongst us , hath rendered us unfit for this holy vvar , vvherein vve should have plaid the men , for our god , and the glorious concerns of his crovvn and kingdom ! o vvhen vvill our heart some hardie & resolute putting ● to our hand to his vvork , in the face of the greatest hazard , prove , that he hath put his feare in our hearts ? for this feare not onely ●urnisheth with reason against the feare of frail fecklesse man , ●ho cannot when he hath done what he can reach his hand beyond the grave : and therefore our blessed lord jesus ch●ist , a●gueing his disciples , whom he sent out to preach the gospel , into an holy courage , when persecute by the rage of kings & councels for preaching ( which is this day our case : o when will he shorten these dayes for the elects sake ? ) he doth it by this argument mat. 10 : 28. and luk. 12.4 . — b● not afraid of them that kill the body and ●fter that , have no more that they can doe : ( o blessed be he for that cannot ; and for this also that these upright ones , whom they for this persecute , shall have dominion over their persecuters in the morning ! ) but i will forewarne you whom you shall feare , fear him , which after he hath killed , hath power to cast into hell . yea i say , unto you feare him : but as it furnished with reasons , it fortifieth also , with rich and refreshing supplies : for it hath the goodnesse of god asvvel as the greatnesse of his terrible majesty , for its object : and hereby is the hart emboldened , and the hand strengthened to struggle with whatsoever di●●iculties and danger : now th●refore , my friends , to make it appeare , that god in making you new creatures , hath made you men of other mettal , and spirit , then the men of the world and cast you into an other mould ; whereas their transgressions say plainly vvith in the heart of every man ( vvho hath not the heart of a bea●t ) that there is no feare of god before their eyes ; so , let your feare of him , and your feare because of that to comply vvith their wicked lawes , which they have made , make it appeare , you have set the lord alwayes before you : let vvhat ever you doe or say , vvhen called to a compliance vvith the presen● course of iniquitie , have this plain import , and practical sense , how can we doe this great evil , and sin against god ? he is a great god , and he is a good god , and he is our god , and therefore we dare not , we can●ot , we will not offend him , to please our persecuters . but , deare friends , what have you to feare in following him ? give it a name if you can , that the names of sweetnesse , and salvatio● , which are in him ( and as his name is , so is he ) answering the name of what ever you have to feare , may make it a nothing ; or if it be any thing , such a thing , as he changeth its very nature and quality , and makes pay the toll and tribute of good to you . do you feare , they will lash you with their tongues , which are as arrowes shot out , and load you with reproaches ? remember then , whose words these are : if you be reproached for the name of christ , h●ppie are you : you may not onely despise this shame , but weare it as your crown , and humbly b●●ast of such a cognizance of your love and loyaltie to christ : because the reason , adduced by the holy ghost , doth put the happinesse of such beyond debate : for , saith he , the spirit of glory and of god resteth upon you : as the spi●it of satan and of shame rage●h in these reproachers ; s● the spirit of glory and of god resteth upon you . are you afraid that b●sid●s ●hese lashings you shall also be put to lose , for his sake ? but why are you affraid of an ●f an impossi●ilitie ? if god h●th said it cannot be , it shall not be : why do you give it a being in your im●gination to to●ment your selves ? or why are you not rather afraid , to lose the hundred fold in this life , even with persecution , and then that eternal life , and that immortal crown , which is ●nsured , by the unfailing faithfulnesse of god , to such losers ( ●f i may abuse langu●ge , in cal●ling so great gainers , losers ) in the other life ? for if you s●ffer with him y●u shall reigne with him : what ; will you be frighted out of the way , because of ●he manifold temptations , and troubles you are exposed unto , by kee●ing of it ? no : let t●is fortifie against that frighting feare , that as you are partakers of the su●●ering , so shall you be of the con●olation : you ought rather to feare , to rob and deprive your selves , in a day , when su●h favours are a dealing , of that ground of rejoycing , that a pa●ticipation of the sufferings of christ affords : o happie and blessed pa●ticipants of his sufferings ! for , wh●n his glory shall be revealed , you also shall be made glade with exceeding ●oy : o how cordial ! o how corroborating is such an expectation ? it will m●ke the expectant rejoice , with ●oy unspe●k●ble and full of glory : this is heaven ( in all the he●ls of trouble , on this side of heaven ) antidated : for , this is to be pa●takers already ( as the apostle'● phrase is ) of the glory to be revealed . do you feare su●●ering , for that very cause , which he h●●h no● onely so often owned ; but for owning of which , your blessed lord and master died , as a m●rtyr ? or are you not rather afraid , ( i hope you are ) that when jesus chr●st sh●ll come to judgement , and sit on the throne of his glory , and bring forth scotland's coven●nt made wi●h him , to be ●ound amongst those , whose sentence is sealed under their own hand ; for their sin is open , and gone before hand to judgement ? o dreadful may the expect●tion of the hearts of every man of them be , in ●hat day , who have had hand in tha● hainous wickednesse , when the act rescissorie shall be brought forth , and laid besides that covenant ; and the question put to these pannels , trembling before the tribunal of christ ; is this the performance of ●our oaths , vowes , and covenant-engagements to me ? are you not afraid in that day to be classed ( if but for the least compliance ) amongst t●ose , who shall be found guiltie of l●sae-majestie against the son of god ? against him , who then shall judge them ? will there be a soul at that appearance , who dare avouch his having had a hand , in framing such a mische●fe as our supremacy into a law ? or would it not rather be terrible to you , to think , that living in such a time , you should not have witnessed ag●inst these high and hainous wickednesses ? would you want the share of the commendation , and the glorious reward , that shall be given his witnesses ? what if you should weep , yea and die in prisons ? besides , that there you may enjoy the glorious libertie of the sons of god , and be feasted in your fetters , with the fruition of himself , and have your darke dungeons hung ( if i may say so ) with the very arras of heaven , which is the presence of god , that can make these nastie and noisome holes , wherein you are as buried alive , preferable in●ompa●ably to all the palaces of those , who persecute you . o there is no comparison ! ●esides this , i say which is the hundred fold ten thousand times told , out of these your prisons , you shall be brought to reigne , and have all your teares wiped away , and your prison rags taken off , and your rich robs , wherein for ever you shall reign , put on . nay , what if you should be slaine for the word of god , and put to swime in to eternitie , in a sea of your own blood ; what have you to feare ? though i walk thorow the valley of the shadow of death , i will feare no ill , ( saith the psalmist ) for thou art with me o the presence of god with you , in that hour , will make it a sweet and short passage ! would you not rather choise ( if you durst make a choice ) to enter eternitie , at this passage , and go , and take up your place , amongst the souls of your brethren under the altar , there to cry with them , how long , o lord god holy and true , &c. than , to be found , in the croud and company of these kings , captains , and councellours , &c. who shall be made to cry to the mountains , and to the rocks , to fall on them , and hide them , from the face of him that sitteth upon the throne , and from the wrath of the lamb ? o the wrath of the lamb , in that day , falling upon those his now stated , and stout-hearted enemies , will make them change their note ! the haughtie mockers at the prerogative of this exalted prince jesus , who then shall judge these jesters , the menacer● of his subjects , and the persecuters of his saints , for not complying with their god-dishonouring , christ-dethroning courses , and contrivances , shall then know what it is , to have lif●ed up their head against heaven , and their heel against his poor people , whom they trod under foot ! o the yelloch , that will be amongst kings , and captains , and counsellours , when he shall speake to them in his wrath , and vex them in his sore displeasure , for having said ( and essayed it too ) let us burst their b●nds asunder , &c. i shall not here trouble you , with the observation of the tremenduous ●udgements of god , whereby some , that have been active in these cursed courses , have been hurried out of the world ; nor with an account of the anguish and agonies , under which others of them , have died ; nor yet of the ra●e testimonies , which some , who obtained mercy and grace to repent , gave against this wicked course , wherein they had concurred , and for that cause , which they had persecuted : though he , who regairds not these works of the lord , nor considers these operations of his hand , hath and bewrayeth sad symptoms of blindnesse and obduration : neither shall i here further then hint , to the end you may , for your establishment , take notie● of it , how wickednesse hath abounded amongst , and had a dominion over those , who have broken his covenant : as if , all former restraints being taken off , he had said , henceforth my spirit shall no more strive with them : for , alas iniquitie of all sorts ha●h so abounded● since the nations enacted revolt from god ; as the way of the generalitie ( o that they , whose feet go down to death , and whose steps take hold on hell , may consider it , and be reclaimed ! ) if the word of the lord be true , that without holiness● no man shall see the lord ; and that heaven is such a place , as there shall in no wise enter therein any thing that defileth , neither whosoever worketh abomination &c. hath everlasting seclusion from the presence of his glory , written on it ; so that he who would be saved , must save himself from this generation , who rejoyce to do evil , and delight in the frowardnesse of the wicked . since we broke our covenant made with god , binding us to nothing , but an abiding with him , and walking before him , in our respective capacities ; satan hath got leave , to open very sluce of hell , and drown brittan with such a deludge of profanitie , that the multitude ( yea and they who are chiefe in these rebellions against god , are chiefe in all these other provocations ) are carried down the current , swiming , and singing , in this impure pudle of all impietie against god , never considering , that this streame will at last sweep them down , and swallow them up , in the lake of fire and brimston : all these put together may make you feare , to fall in with their way , le●t you fall with them , in the hands of the living god. if they cannot give you securitie against this , and that is impossible ; for the redemption of their own soul must cease for ever , if they both cease not to go on , and sorrow not for what they have done : feare you not therefore their fear ; onely feare to forsake god , as you would not be forsaken of him : nay , let your fortitude in refusing their bl●ke ●onds , whereby , as the binder binds himself to an opposition to christ , and the coming of his kingd●me ; so 〈◊〉 binds over himself to the curse of a broken covenant , either fright them , into a forbearance , or put them under the dreadful apprehensions of what they may expect , for opposing his christ , persecuting the gospel , and using his servants so , who dare not , in running with them to these excesses of wickednesse , run upon the bosses of the almightie his backler ; but rather did choise to suffer any thing , that they might be found upright and innocent from these great transgressions , and so escape that w●●th of the living god , wh●rewith all the contrivers , all the pressers of these bonds of iniquitie , all the persecuters for not complying with that decreed wickednesse , all the pleaders for it , all the pal●iaters of this impietie , all the instruments made use of to help foreward the affliction of his poor people , for their refusal , all the rejoycers at his peoples calamitie , and connivers at these courses ; yea , and all who according to their place , station , and as they are called , do not faithfully witnesse against this course of iniquitie , shall be certainly pursued , if repentance prevent it not , overtaken , and so perish eternally : there is no law-borrowes against the written vengeance , for the pe●sons of these practices . but , that which i would more particularly point at , to forti●ie your hearts against the feare of what you may be put to suffer , even though it should come to the laying down of your lives , is , the refreshful and reviving remembrance of his great goodnesse to them , who went before you : you need not , in order to your establishment , run so far backward as to the records and experiences of former generations ; but i may say , as you have heard , so have you seen , in the ci●ie of our god : call to remembrance what you have been witnesses to , what not a few of you have seen with joy , and all of you have heard with gladnesse ; yea , your enemies have beheld it with confusion of ●ace , shame , griefe , and astonishment : to wit , that singular heart solacing and shining presence of god , under which these your martyred brethren were , at their death . it was evident , he did not so much leave them , into the hands of them who hated them , to take away their lives ; as , because he was so well pleased with their zealous fervour , their fidelitie and fixednesse in his way , ( which made them , in testimony of their love to him , not to love their lives unto the death ) he therefore brought them forth , to crown them , in the sight of these who killed them , and in that crucified their master againe ; while they with a keen crueltie killed , he crowned with loving kindnesse , and kissed their souls out of them ; kepped them , as they fell ; carried them off the scaffold in embraces , to present them to his father and set the martyrs crown upon their head . i ●eed no● insist in a matter so manifest , as it is beyond the hidings or denyings of those , who put them to death , and hath also caused so many thanksgiving unto god amongst the saints ; so that i may aske you , what do you feare ? do you feare fruition ? do you feare that they who cast you in the fiery furnace , shall see the son of god walking with you in the midst of the flames ? do you feare , to be seen made more then conquerours through him who hath loved you ? do you feare , that when the incensed world hath yoked a fiery chariot for you , to cary out of the world , that the world , who hate you and hurry you thus off the stage , shall see the king come , and pave the bottome thereof for you with love ? do you feare , that while they stretch out their hand against you , to take away your life , he manifest his love , in putting his left hand under your head , and in embracing you with his right ? do you feare , that while your blood is shed , he give convincing significations to all that look on , of his she ding abroad his love in your heart , and that your blood is precious in his sight ? are these things to be feared , which have been the ambition of many righteous men ; yea , and a piece of so great honour , as they durst scarce even themselves to a sharing in it ? or , hath he deserted one of all the sufferers ? see , if you can say it : why then are you daunted with danger ? why do you doubt , but he who hath glorified his name in others , will glorifie it again , in you ? nay , did he not most signally defeat the expectation of adv●rsaries , and out-do the hope of his poor servants , by the remarkablenesse of his assistances , given to some , who were looked upon as such weake wriglings , as they could no● stand it out ? but how by standing by them , and strengthning them , did he still the enemy and avenger ? and how did he , by the marvellous supporting of his grace , perfect praise out of the mouth of such babes and sucklings ? i may appeale to the conscience of any present at these executions , who savoure the things of god , and saw , under what a shining presence , and with what joy u●speakeable and full of glory , these dying men went out of the world , and these murthered martyrs mounted their triumphant charriot , if they would not , at that time , upon assu●ance to be carried off the stage , under the same sun-shine and sweetnesse , have left all they had in this world , and gone with gladenesse in their company , in to the other world ? if any one of all that now glorified company , had been deserted , you might be discouraged , and shrink away , and say , what is our strength that we should hope ? but , since everlasting armes underneath have been so visibly seen supporting every one , whom he called to suffer , it saith nothing , if it say not this , ●eare none of those things which you shall suffer : for my grace shall be sufficient for y●u : and my strength shall be made perfect in your weakenesse . therefore , be not affraid , but approach your duetie with humble confidence and courage , even when death it self is in the way and you shall ●inde it with you , as it was with the priests , be●ore whom jordan recoiled not , till their feet were within the brink . waite for your assistances , and supports in the hour of confl●ct , and in that very hour● it shall be given you : and you put in case to say , when we are weake , ●hen are we strong . and , to compleat this account , and make it appeare , that the most daring and desperat enemy cannot ease his own soul , by giving one instance to the contrair : i can not here passe the death of mr mi●chel : which the lord hath so excellently ordered , both as to time and circumstances ; for , whereas they , who put him to death , did hope , to give thereby a da●h to the people o● god , at this time , and by their severitie exercised upon him , to make them shrink , into a fearefull compliance , with their iniquous contrivances ; but , the supporting presence of god with him was such , as no man needs for feare to forsake the way of the lord , because of what befell him : i mentione not here the cause , but leave the world to the account himself hath given thereof , with what his advocats had to plead , on his behalfe : and shall onely , without making a parallel , or instituting a comparison between the two , allude to samson's death , in this execution : not , that i m●y take occasion , to tell the world , that he who was aimed at may passe any day in the yeer , for a lord amongst the uncircumcised philistims : for , that is no newes ; nay the world may judge , i do these lords wrong , and him too , in not associating him with — but first , sampson was a rackel and rough-handed saint , ready to pe●t the philistims , upon all occasions : yet secondly , the holy ghost for all the faults that followed him hath recorded his name , and enrolled him , in th● number ( even while the names of many other are left out ) of these eminent worthies , h●b . 11. and so , he hath made the name of mr mitchell savovrie ; and as he tooke many testimonies from him at all his appearances , to the cause ; so he owned him in the end , and hono●red him to die , witnessing a good confession , which will be on record to pos●eritie● thirdly , as sampson did more mische●fe to the enemies of the people of god , at his death , than in all his life , ( for when they sent for him to make themselves mirry with a sight of his misery , the lord helped him to spil ●heir sport ) so i judge , it is beyond question , with every sober man , that mr mitchells death hath done more hurt to it's contrivers , and furious drivers , than ever his l●fe could have done , even , though he had shot againe , and hit that un hallowed marke : for , now , where as he hath died desired they who drove it , have , in breathing out their crueltie against him , brought an indelible infamy upon themselves , and ent●iled upon their posteritie a reproach , never to be rolled away ! yea , they have missed their marke so far , in hiting him ; as , i suppose , the most confident scoffer , amongst all those , who promised them selves matter of mirth , by his death , and some thing , on which they might breake their jest , will be more loath , to heare mr mitchels death mentioned , than the death of any of those worthies , that went before him ; lest , concerning themselves , it also be remembered , how — and thus , was that prediction fulfilled , with a witnesse , contrary to the mind of him , who , in saying so , did both mock and menace at once , that god did glorifie himself by mr mithels death in the grasse market : yea , glorifie himself he did , and glory to him for having done so . is not this then brethren , heart-comforting and hand strengthening that , all who went off the stage , thus died , under these refreshing manifestations , and ravishments of spirit ; as their enjoyments would be the measure of mens desires , for their own soul , as they were the measure of the desires of these dying martyrs , for all the people of god ; for , what could they wish more , or seek more , on the behalfe of these ; but , o that it were with them , in all things as it is with us , except , as to this scaffold ! which yet to us , while under these manifestations , is preferable to all the thrones of the earth , and the pharadises and plea●ures , wherein they live , who put us to death ? nay , so marvellous was the presence of god , with these his dying witnesses , as i doubt nothing ; but , some of the enemies , who looked on , and had a hand in sheding that innocent blood , have said with themselves since , o , let me die the death of th●se righteous men , and let my latter end be like theirs ! and i much doubt , when death shall look the greatest desperado amongst them , in the face , and he finds himself , ready to be dragged before the judgement seat of christ , if the question were asked him , whether he would have his soul now gathered , with the souls of these suffere●s ? or , with their souls , who shall be brought in before the tribunal , with their fingers droping with the blood of those , whom they killed upon such an account , that he would be at any demurre what to choise ? feare not then to follow , deare brethren , since you see , how honourably the charges of all , that have gone before you , have been borne : you have the same good god , the same christ , the same spirit , the same cause , the same covenanted strength : have therefore the same confidence and courage : as they did , so doe you carry , as in nothing terrified , by your adversaries , which , as it was in them ; so , it will be in you , an evident token of perdition to your proud and implacable persecuters , but to you of salvation , and that of god. suffer me , ere i close , to put one drop more in this cup , to make it cooling ( and never-the-lesse cordial for that ) endeavour , deare friends , with a zealous prudence , while you are in this fire of fiery trialls , to prevent or exstinguish the wilde fire of unnecessare and hurtfull animosities amongst your selves , by the flame of fervent and true love to god , and one another : this fire will burne out the other ! you see , the enemy thrusts sore at you , that you may fall ; therefore , to the end they may misse their marke , and you may stand fast in the lord , stand close together : i shall not enlarge upon this head , onely , let me put you in mind of that notable place to this purpose , when the apostle philip. 1. ( after what he had said of himself v. 20. o for a company in case to say the like ! ) comes to persuade to a carriage , such as becometh the gospel , he pitched particularly upon this piece of a gospel-becomeing conversation , and perswads to it : that i may heare ( saith he ) — that ye stand fast in one spi●it , with one minde , striving together for the faith of the gospel , & c.. and knoweing well , how much true unitie did strengthen the saints , while put to this striving , he doth in the following cap. viz. c. 2. v. 1 , 2 , 3. with a mervellously sweet emphaticknesse , inculcat and commend the same thing , with such a warme varietie of heart-melting and affection-moving words and arguments , as are sufficient ( or nothing can be ) to cement , and souder into a samenesse , the souls and affections of all saints : if there be therefore , saith he ; any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies : fullfill ye my joy : that you be like minded , having the same love , being of one accord , of one mind : let nothing be done , through strife , or vain glory ; but in lowlinesse of mind , let each esteem other , better than themselves : now what can be said after this ? here you have union nobly qualified , and arguments powerfully quickening to pursue after it ; o fall a striving therefore , while put to strive against enemies , who shall love god and his precious interests most , and one another best : who shall be most ready to forbeare , and to beare one anothers burdens ; that so , in fulfilling this law of christ , all may the more cheerfully beare the crosse of christ : have there been amongst you animosities , contentions , jealousies , whisperings , evil surmiseings , &c. ( the more is the pitie● ) well , then now is the time , to confirme your love one towards another : now , set your selves to provoke one another , to love , and to good works : now see , if you , who have discoursed , and disputed your selves a sunder , can pray your selves together , and so meet in that blessed center : i little doubt , if your heart be heaven-hot , in praying together , in weeping before god together , in wrestleing with him together ; but you will walk after the lord together , in a sweet zealous singlenesse of frame : when your hearts have been warmely poured out together before god , a spiritual harmonie , and famenesse of soul , in working the work of the lord , will follow upon it : and if my observation do not fail , our contentions never became hot , till we were cooled and much taken off , from praying together : consider what your enemies are doing , driveing , and designing : is it not , to make you fall asunder , that you may not be able , when divided amongst your selves , to stand before them ? or to withstand them ? take that door of them , by shuting the door upon them , at which you see they designe to ente● : and that their accesse may be the more easie , they will flatter some of you , or forbeare some of you , while they fall upon others , that so they may run down , and ruine all and raze foundations at last with ease : set your selves therefore , with an onenesse of soul and shoulder , to defeat this desperat designe ; and in order to the frustrating of the projects of these peruerters of the right wayes of god , let union in the lord , amongst his servants and people , be studied , and endeavoured : let us carry in this day , as men of understanding , who know the times , and how the true israelits of god ought to behave one towards another , while the adversaries , lye in wait to prey upon our divisions : and is it sutable while they gnash upon us with their teeth , that we should bite and devour one another ? or , is it not more christian and christ-like , that while we suffer together , we smile one upon onother , and support one another ; yea , and if it should come to dying , die embraceing one another ? let therefore all unsuteable and unseasonable striving and unbrotherly and unchristian contending be prevented , or exstinguished , ere they come to a flame : for that is fatal . it is well known , how small a wedge of the same timber , driven by the policy of an enemy , especially when in power , hath made great and grievous breaches , amongst such , who once took sweet counsel together , and walked to the house of god in company : how frequently , in all ages of the church , have they carrried away many , first to a connivance , then to a compliance ( for he who is once cheated into a connivanee , is easily charmed into a compliance ) with their designes , and so rendered the opposition of the rest , who stood and withstood , lesse significant . let us therefore be wise : let us take notice of the adversaries stratagems , whose maxime is devide & impera : and in this they are so cunning , and closs ; as sometime they can personat a division amongst themselves , that they may the more certainly effectuat it , amongst us ; which , when it comes to passe , it hath ever deplorable and dismal effects : for , there is ever a sad and certain connexion observed , betwixt a dividing time in the church , and a further departure from the truth , and a hotter persecution of those , who cleave to god and his truth , with purpose of heart , but becaufe i know , the greatest pretenders to what is now pleaded for , and persuaded unto , are really the greatest enemies to that union and concord , intended by the spirit of god ; and , to the end they themselves may be applauded , in their not strivings , as becomes , for the truth ; they , of all men , are most ready to represent such as doe , as fire brands and church renders . and therefore , let none mistake what love to union , amongst all the serious servants of jesus christ , in such a day , hath caused me to drop ; as if thereby , i did intend to plead for , or perswade unto , an union , with a disadvantage to the precious truth of god , and the true interest of the gospel , or did insinuat , in order to peace and union , either an approbation of forbearance of dutie , in its proper season , or of taking such courses , as in regaird of circumstances may be construed , a compliance with the men , who have made themselves , and the nation , guiltie before god of this high transgression , to wit , of destroying what they once built , and building againe what they destroyed : what ? shall we leave any thing undone , or shall we do any thing , under what speciou● pretext soever , that may seem to say , we have said , a confederacy to such , who call us to a confederacy , after god had inst●ucted us with a strong hand , not to say so , since that confederacy will be found a conspiracy against him ? should we joine again with the persons of these abominations , and breake his covenant ? would he not be angry with us till he had consumed us ? the woe upon woe , and w●ath upon wrath which was denounced against scotland , by a great seer , and eminently faithful master-builder amongst us upon the apprehension of a relapse into a compliance with the haters of the lord and the work of reformation , whereto he preceived a propension , and saw the nation begun already to be leavened with the dreadful leaven of apostasie , is so sadly accomplished upon us , that , unlesse we be a people devoted to ruine and utter destruction , we will learne from what is past , to stand aloof● and stop our eares , at the syren-songs of those , who pipe to us , that we may dance a compliance with them , in their breach of covenant with the most high , and secure them into , a quiet possession of all , which they have taken from our blessed lord jesus christ : for , this is the substance and sense of this now pressed boud , and these newly required lawborrowe●s . o if ever there was a day , to be unite in crying , u●ite our hearts to feare that glorious and fearefull name , the lord our god ; if ever there was a day to be unite in watching , in standing fast in the faith , in quiting our selves like men , this is that day ! when these god-provoking courses are carried on , and our compliance and concurrence therein required ! o● now , when th●re is such a combination against the christ of god , such an onenesse i● opposeing his anointed , let us studie an union , in abiding with him , in owning ●im , as king , and supreme ! let us continue with him , in these temptations , and contend for him ; let us contend with one another ( for that confirms true union ) to excite to this contention : let us studie and promove onenesse in walking in the good old way , without turning aside to the right hand or to the left ; because of the lion that is in it , a●d without laying other foundations , in whole or in part , than what were laid : let us not disorder these foundations , nor pick a stone out of that beautiful fabrick , and then put our invention upon the ra●k , to forge a consistency betwixt some cessions to the adversary , old principles , and finde out a way , how to go some length with them , or how not to oppose them , while they with so high a hand overturn the work of god , and yet retain our integritie , and set off this our novel invention to our brethren , with the embrode●ie , and vermilion of u●ion ; and think , there is sufficient ground , to call all dividers , and stigmatize them as such , who will not , with us , g●ude about , to change their way , and lay as much weight upon our notions , and darke , yea benighting dist●ngoes , as we do . let us studie an onenesse in promoving the opposed work of god ( alas ! under the pretence of being unite amongst our selves , we were charmed , and chained , into a forbearance of many things , in thei● proper season , which may , and ought , to send us mourning to our grave ; and keep a clos● union , between sorrow and our soul , till death make a divorce between soul and body ) let us studie an on●nesse in endeavouring some thing , ●o signifie our sorrow and shame , for the ground which we have lost , and the advantage the adversary , by our faintings hath go● , to t●●mple upon , and triumph ove● our case : an onenesse in seeking of god a right way , by fasting and pra●er ; not daring ●o listen unto , rush upon , or receive overtours without consulting god , since the concerne is his ; and communing with our brethren , not onely equally concerned , but countenanced of god , in their endeavouring to hold fast their integritie , and hold on in the good old way . let us studiean onenesse , in remembring whence we have fallen , and in admonishing , and being content to be admonished ; lest we be hardened , through t●e deceitfulnesse of sin , into a de●en●ce of it . let us be followers of others , forsaking them in no case , nor under no pretext , in as fare , as they are followers of christ : let these be the men , whose practice we propose as a patern for imitation , whose carriage al alongs , whose constancy in the cause , whose courage in continuing at the work of the lord , when hazard did attend dutie , spoke them , to hate the way of them who turne aside : and let us not count that the making of a breach , to forsake ( for then we count without god , and have no● th● mind of christ ) any , or not to fall in with them , and follow them in that , wherein they forsake the way of god , and cease to be what they were , and begin to be , what once they were not , and to do or leave undone , what they condemned , as de●ection or de●astable neutralitie . it is a great abuse of language ( to give it the best name ) to put the name , or notion of union , upon that , which , if searched to the bottome , would make it appeare , that in this the uniters are rather dividers from the lord , than endeavourers to keep the unitie of the spirit , in the bond of peace : it was not against this union nor inconsistent with it , for paul to withstand peter to the face , when he saw , that he walked not uprightly , according to the truth of the gospel , and when his way had carried away others , into a dissimulation : if god have said , if any man draw back , may soul shall have no pleasure in him ; let never our soul enter into their secrets , who would seduce us , in to a relinquishing of the cause , or into a conniveance even at a discovered propension to that , in others : let us studie the import of the place above adduced ; to wit , a standing fast in one spirit , with one mind , striving together , for the faith of the gospel ; striving and standing up together for those things , in the faith whereof , we professed our selves ●ixed , beyond the unfixings of contrary laws , execute with all crueltie : nay , for the fai●h , which we our selves delivered to the saints , and for which , we should contend with all flesh ; though for that , we should be counted schismaticks , and men of contention , with the whole earth . there was an union amongst the disciples , when they all forsooke him and fled . o let us beware ! and have a care , lest , while we cry up and commend union amongst our selves , that , in keeping one another company , we leave not christ jesus , our lord and master , to walk alone . unitie amongst brethren is a very desireable thing : ( and the lord will require it , at his hand , who endeavours it not , in his way ) but , there is a iewel , of infinit more value , onenesse with god , and onenesse with and in the truth : and if our pursuings of the one be not minded , in it's just subordination unto● and for the promoving of the other , it loses it's intrinsick value ; and becomes a plague ; and thus , that which should have been for our welfare , is made our trap : let union amogst brethren be accounted the ring never to be broken● but let union in the truth , and with god , be coured the rubie and diamond : if this be lost , our union loseth it'● name , and changeth it's nature , and passeth with him , for a conspiracy : and so should it do with us . this ought to be our first care , yea and next care too , how to keep him company , and to continue sted●ast and immoveable , abounding in the work of the lord ; and if herein our fellovv servants desert us , or our brethren be othervvise minded , yet vve must go on , hoping and praying that god vvill reveal the same things to them , and grant them , to be like minded vvith us , according to chist jesus , if vve have attained to clearnesse in dutie : and hereby the vvay , i must say , though i hate and abhore rash courses , and i hope vvould no● stand to condemne in my self , as vvell as in others , ● runing upon , and rushing into untroden paths ; yet god hath made ou● vvay so plaine of old , as the vvay-faring man though a fool , needs not er●e in it : these are no novel●ies or notions ; these are no new and darke things , we have to contend for . is covenant keeping with god a disputable point ! is it dobtful , whether christ be absolut in his own house ! or falls it under debate , whether he is to be obeyed , rather than men ! and tr●ely , of late , the course and carriage of our enemies , so directly opposite to ●he wayes of god , hath left no place for doubting about dutie , if we be but delivered from feare of danger . if then , i say , we have attained unto clearnesse in dutie , let us shut our eyes upon all dangers , difficulties & discouragements , arising from the unclearnesse or reluctancy of brethren , yea of fathers , and hold on in our way : let us stop our eares , and become deafe to insinuations , however ●oloured , which would foreslow us , in following and serving him . if we must desert , and be deserted of others , for doing so ; o then , but the presence of god appearing with , and for them , who in such circumstances appeare for him , as it hath , so it will make up , to the satisfaction of men● souls and senses , the want of other company ? paul's notwithstanding , made all odds even : it was no reproach to athanasius , that it was said of him , unus athanasius contra totum mundum ; but that which hath perpetuat his renown , and made his name savourie to all the lovers of our lord jesus christ ; nor shall it be to any , who walk in the same spirit , who walk in the same steps . and to this union of heart amongst your selves , suffer me to append this word : let there be a communion of all good things amongst you also , for supplying the wants and necessities of your suffering brethren : ought you in some cases to lay down your lives for the brethren● then i pray such , who shut their eyes that they may not open their hands to minister to their necessities , to think how they shall answer that question , when put to them ( for put to every one , and more particularly to all that have a profession of love to christ in the nation , it shall be ) 1 ioh. 3 : 17. it may be some of you have much taken from you , and so think your self exempted . but have you more then what is simply necessare ( and in this god will be judge , who will cut off all your superfluities out of reckoning ) for the present support of your selves , while others have nothing ? then consider the place 2. cor. 8 : 1 , 2 , 3. &c. for i cannot enlarge ; nay read that whole chapter and the next ; and the consideration of what the holy ghost hath there said , if any of his words have weight with you , must powerfully perswade to this dutie : remember what is said of the believers acts 2. from ver . 41. &c. and consider what the paritie of the case pleads . but i may not insist ( yea , and dare i say , i hope it is needlesse ? ) onely let me aske you what you would do for christ himself , if he were so dealt with ? then consider the place math. 25 : v. 35. and see how he reckons , and reckon that he will recken wit● you in tha● day , according to that reckoning , and your carriage in this . i hope , this one place for all● if ●ver you look to have a place with him ; and suffer me to leave you with a desire to consider that place also heb. 13. and if you will compare what is said of that great dutie of suffering for christ v. 13 and of that high dutie of praising god v. 15. and compare what is said of both , with what is said of the dutie now perswaded to v. 16 and you will both know what is to be done , and carry as believing , he is not unrighteous to forget the work and labour of love of such , who minister to the necessitie of those , who for his names sake have been spoiled of all : onely perswade your selves , god is taking particular notice of the carriage of every man and woman in scotland , this day ; and accordingl● as he observes , he will repay ; he that soweth sparingly shall reap sparingly , and he that soweth bountifully shall reap bountifully . i shall shut up all , in answering two questions briefly : first , what now should be our carriage in reference to enemies ? secondly , what may be our hope of a delivery from them ? to the first i say shortly , let us be moved , out of compassion to their precious souls , first , to pray much for them : while they stretch forth their hands against you , studie ye this blessed revenge of good will : li●t up your heart , with your hands , unto god in the heavens , on their behalfe ; that the spirit of repentance may be given them : do this , and fulfil his law , whose injunction it is , pray for them that despite fully use you , and persecute you : it may be , there are some of the elect , so far left at present● as to run alongst with this course , pray , that these may be reclaimed : and however , it will afford you much sweet peace , to have this testimony , that , while they in rage and malitious rancour , were pursuing you to heavens gates , you , in love and compassion to their souls , endeavoured to cry to him to catch them● and carry them in with you , to the fruition of himself , and to share with you , in the glory to be revealed : and though , as to them , you shou●d not prevail ; yet , besides that your prayer shall be set forth before him as incense , it shall returne into your own bosome . secondly , henceforth stand , aloof , from all listenings to proposals coming from them , or making any to them : for what ever fredom and clearnesse godly and wise men might formerly or hitherto have had , without scruple in this matter , before they had made such a cleare discovery of their perfect and stated opposition to christ as king , and of the puritie of their enmitie at , and implacabilitie against all , who desire to be faithful and loyal to him ; yet now , i conceive us called of god , to take this course ; as that way , wherein alone we can expect his approbation , and countenance : first , as the most propter mean , to convince them of their wickednesse : this now , seems to be the most proper testimony , against their way , to stand at such distance from them . secondly , as the alone expedient , how to preserve our selves free from all compliances with them , and in good termes with jesus christ : for , seing it is his presence we now need , it is sure best policy , to beware of sining him out of soul or sight , by touching with that , which is soul hates , and for which his soul will be avenged . thirdly , this is the way , to preserve unitie amongst the remnant : do we not know , that their dainties are decei●ful meat ? do we not know , that their most seemingly tender mercies are really keen crueltie ? do they offer us any thing , that looks like a favour but upon designe , that they may more cer●ainly ruine the work of god , by our divisions about it ? i shall give but two instances , to evidence what their purposes are , in their treatings with us . the first i had from a great man , now in glory , who had it from the mouth of that noble man , who then was active above all others , in bringing the indulgence first upon the stage ( i abstract wholly , from the thing it self , for that is not my businesse now , to say either good or ill of it ; i onely intend here to discover , what they designe by their favours ) when he said to him , what my lord intend you by this indulgence ? and , what do you think to gaine by it ? if , said that noble man , we ga●ne no more , we shall certainly gaine this , it shall separate between the made cape , and the moderat fanaticks ( i give it in the very words , wherein i had it ) this was plain dealing indeed , and a palpable discoverie of the desperatnesse of the designe : a second instance is this , when that work of darknesse , our supr●macy , was brought to light , to the end , we should not , according to the merit of the cause , be allarmed and give the all●rme ( which its like from the knowledge of our principles , their conscience indi●ed to be our dutie ) some were ●et on work , to whisper us into the eare , and mumble us into a mutnesse , that we should not ment , nor whimper , at the sight of this prodigious monster ; though , for face and feature , an opposition to christ as king beyond what ever had appeared upon the stage : but why forsooth must we be silent ? o! because favour to the fanaticks is hereby intended● for , what ever appea●ed at brime , there was some special advantage to them , at bottome : the lessening of the episcopal power which did so lash the fanaticks , and the curbing of their crueltie , was intended : by which means , they we●e sure , that so many , as they could fool into this fa●sie , or please with this nothing , or if any thing , the most wicked of all things , would not onely divide , and be divided from their brethren ; but they knew very well also , ●hat the more seeing and serious servants of christ , who adhered to former principles , would count themselves called of god , to look upon such , what ever names they assume to themselves , as manifest deser●ers of the cause of the church of scotland , and betrayers of it . and for my own part , how much so ever i am for union ; yet , i scruple not to let the world know , that be who he will● that hath beaten his brains , to shape a beautiful maske , for hi●ing the hell blakenesse of thi● monsters face , which s●ould be the abhorrence of all that love our lord jesus christ in sinceritie● and hath strained his wit , to put a sufferab●e sense , upon a ●upremacy , whereby our lord is put again to suffer : i say , i scruple not , to let the world know , that this is the echo of my soul , as to him , or them ; o let never my soul enter into the secrets of that man ! & lett him ( who while he thus seeks to ●ile the eyes of others bewrayeth this secret , he is no seer : nay that some finger is put into his eye , i ●hall not say , whose it is ) ne●e● be the man of my councel nay , let all the ●ervants , and all ●he people of god , stand aloof f●om him , and his whispe●ings , because , in stead of being in case to give wholsome advise , as one who stands in his masters cou●cel , he will , by his palliatings and perverse mutterings , seduce , pervert , and ensnare : his breath will be contagious , since his speech must bewray him , to have the bot●h of the court-creed running upon him . hence fourthly , i must professe ( and i desire to say it as in the presence of god , and as writing that which i must carry-in , in my hand , before the tribunal of christ : what ever prejudice should be taken up , against the speaker , or the thing spoken ) that it pass●th the ken of my poor shallow capacitie , after all the discoveries , the enemies have made of the desperatnesse of their designe , how , by all possible means , and malicious methods , to ruine the work of god , and after the mediators crown is so formally set upon the head of another , and all that is now done● and driven , in destroying the remnant , is in order to the establishment of that invasion of his crown , and scepter , what addresse is possible to be made to him , ●ho is thus set down , in the mediators chair of state , and weares his crown in our sight , without sin : except it be , to tell , we can make none : or to beseech to forbeare to persecute the mediators ambassadours , who must continue to preach the gospel , by vertue of their commission : yea , who dare not think o● appearing before christ , with●ut having given such a testi●ony of their resentment of the us●rpation of th●ir masters ●hro●e , and scepter : and who dare ne●er prese●t themselves to god , without doing the equivalent of spreading that supremacy before him ; and praying , that he would take unto him his ●reat power and reigne● and possesse himself again of his own ●h●one , and , disposse●sing these who have usurped it , shew his zeal for his prerogative royal : and● how such a declaration before men , and such dealing with go● , can consist with addresses t●●●em , in church matters , who have taken to themselves his house in possession and yet be fr●● from all compliance with , countenancing of , and conniveance a● , that great wicke●ness● , i see not : and i hope never to see with his eyes , who saith● he sees it . they have now stated the qu●rrel clearly for us : and , as ever we would have christ to stand be us , and stand up to pl●ad this own cause , when we are not able to withstand the power of th● enemy , let ●s stand by him , and stand aloof from them . as we have neither hoof nor h●● to part with , in this matter ; so we have nothing to seek from any , that si●s in our masters chair of state . god forbid , that ever we should be seen to bow or beg before t●em , while they sit there ! how ever , when we are passive , we may make use of what libertie is given ; yet , it is our safetie , it is our peace , it is the interest of the gospel , and for the glory of our exalted prince , to abstaine from seekings , an● receivings from those , who stand in such termes of opposition to him . as to the second question : what hopes we may entertain of a delivery , from our persecuters ? first , i say , there is nothing in my judgement , which can deliver me , or any who considers the nature of our national revolt , in all its god-provoking circumstances , and how deeply every one is guiltie , from him , who sitteth upon the throne , to him who grindeth behinde the mill : and how this sin is now become the sin of the nation ; whereby the whole is made a curse , without meditating terrour , at t●e apprehensions of the ●●yrcenes●e of the wra●h of god almightie , against brittan : lesse th●n such a signification of his displeasure , that we are the people , against whom the lord will have indignation ●or ever : lesse than utter ruine and the perishing of the name of that nation , that generation , and people , from under the heavens of the lord , who have so contemned his covenant , and ●aken his name in vain , is lesse , sure , than what our iniquitie gives ground to ●●are , is but hovering over us and ready to fall upon us ; it is true , not a few ( and blessed be ●e for that ! ● have found mercy , not to go alongs , with all these courses ; but yet , let me say even to these , it becomes us to be very sober , in our expe●tations , and submissive ; passeing the example of ephesus , &c. let us perswade our own souls into this submission , and sobrietie , from the example of god's holy procedor wi●h moses deut. 3.23 , 24.25 , 26 oh , if but for an unadvised word ! if but for a little smoak about the fire of his holy and fervent zeal for god , he , who next to the mediator , w● as reckoned faithful , in all the house , and mat●ers of god , was keept out of canaan ? may not that holy peremptorinesse , in the just and jealous god , whereby he refused to be importuned by such a servant , make us , in remembrance of what we have unworthily done , and left undone , very sober , in our expectations , and silent , though he should cause us fall i● the wilde●nesse , and make our death prevent the dawning of that blessed , and desirable day ? o th●t we could , in the mean time , learne at th●t holy man , to be solicititous , how to transmit pure ordinances , to the posteritie , as we se● he was ; that if we must go off the stage , yet we may live and die , witnessing , how desirous we are , that god may be great amongst the posteritie , wh●n we are gone : and , that an example of witnessing for our wronged lord and m●st●r , may be transmited to those who sh●ll succeed ; withal warning them , that they doe no● follow our example , wherein we have not contented valiant●y , for christ , and the interest of his crown . secondly , i cannot forbeare to say , that , if in the soveraignitie of his grace , he should go out of the common roade of his ordinary providence , and make the delivery come in ou● dayes ; yet , i am sure , ( at least i may say it , as to my self ) a sober reflexion upon what we have been and done , may make us feare , that we shall have no other interests in it , but to be spectators : and that if ●e make use of instruments , it shall be of such , ( how few soever , how base and fecklesse soever , before men , how weake and witlesse soever ) as are free of what my self , and many are guiltie of ; and with whom there hath been a fire of zeal for god , witnessed by their faithful forwardnesse , while , with my self and others , there was scarce the smoaking of a flaxe : though yet he may graciously condescend , even to make our hair grow againe , & so make use of o●r h●nds abo●t his work , and put us in case , to shake ourselves , as his servants have done at other times . yet thirdly , to the end , the poor people of the lord may not be frighted , nor fainted into a despondency ; let me adde this : that deliverance to the people of god , in his own time , way , and manner , ( which i leave vvholly to himself ) and that a great and glorious one , shall come : and this is no lesse cer●ain , than that i●ho●ah cannot fail to establish the throne of his anointed : nay , if all the kings of ●he earth should agree amongst themselves , to set up one monarch , & invest him , with the power of our supremacy ; yet all the povver they could make , managed vvith all the policy in hell , or out of ●ell , sh●uld not be able , to setle that crovvn upon the head of that mortal ; but , t●e immor●al god should , with the omnipotent power of his right arme , shake that usurper out of his seat , and setle the throne of his anointed upon the ruine of his adversaries . hath he said it ? hath he sworne it ? and sh●ll not the zeal of iehovah performe it ? hath christ bought his crown a●d scepter , with his blood ? and hath he such a tittle and right to it ? and hath he all power in heaven and in earth , for securing himself in the possession of his purchase ? and shall any mortal o●ter to mount his throne ? shall any mortal offer to stripe him of this glory , pull the crown from his head , and cloth him●elf with the spoils of the mediator's honour , and be able to keep himself , in possession of what he hath taken from the son of god ? o vain attempt ? let them answer these questions , put unto them psal. 2 : vers . 1 , 2. and read ●he●r doom , v●r● . 4 , 5. o! the mediator's iron rod , put in his hand for securing to him his royal scepter , shall make the potsheads of the earth , by dashing them in pieces , know , wha● it is ●o strive with h●m for state ? and here , let me adde these things shortly ; fi●st , a● in the way he shall take to a●compl●sh our delivery , his holy and hot indignation again●t breach of covenant with god shall be witnessed to the conviction even of suc● who dec●e●d it ; ( for the breach o● covena●t with him , shall either breack britta●'s heart or head ( so , secondly , it shall be seen , to have a most convincingly closs connexion with the vengeance● wherewith our sup●●m●cy shall be pursued the mediators ze●l against this idol of ind●●nation shall be written on the revenges , he will take for it : and in the day , when he rai●eth up a pa●tie , to state the quarrel upon this head , how despicable , and contemptible so ever they may appeare ; th●n it shall appeare , he is about rescinding of our supremacy ( for rescinded it shall be , and if they will not , he will nay , because they will not , he shall : for his crown must flowrish on his own head , and all his enemies must be clothed with shame ) & setting that crown with pure gold , upon his head , from whose head it is taken , by our law. and thirdly , let me adde this ( and so i have done ) that , as their rage and violence , in this late invasion made upon you , in pursueance of the designe of a full and final setlement of themselves , in the possession of what they have taken from jesus christ , by the ruine and overthrow of all , whose way speakes the least of resistance , even to a non-compliance● hath been an high transport of rage , whereby they have been carried , beyond all the boundaries of law and reason : so i have as little doubt , but god shall make the connexion , betwixt his arising to deliver his people , & their having risen up thus , to delete and destroy them at once , so closs , and so cleare , ( how long so ever he delay it ) as it shall be no matter of dif●icultie , for any , who wisely considers these things , to observe what dependance upon , & connexion with , the deliverance of the people of the lord , hath , as to it 's visible rise , with this their horrid and inhumane violence . he is the lord , wh● will hasten these things in his time . do not therefore , beloved sufferers for christ , suffer your hearts , to sink into a despondency : the cause is his , and he will plead , yea thorowly plead that cause , which is his own : and this shall be your crown and comfort to continue contending for him ( for so the cause , that is so purely his , becomes the cause of your soul ) and if you should fall in this conflict , and die suffering ; besides , that you fall in the bed of honour , & fall asleep , in the blessed expectation of the conquerours crown , this your cause will out live all it's enemies , and have a glorious resurrection ; and your wrestlings , and witnessings , and sufferings , as they will be rewarded in heaven ; so they shall be recorded on earth : therefore , lift up the hands that hang dovvn , and strengthen the freeble knees : the s●me , yea greater , afflictions have been accomplished , in your brethren , which have been in the world ; and as the god of all grace , after they had suffered a vvhile , made them perfect , and put them in possession of that eternal glory , to vvhich they vvere called by jesus christ● so shall he stablish , strengthen , settle and keep you ●rom falling , and after all your sorrovves and sufferings , present you faultlesse , before the presence of his glory , vvith exceeding joy : pray for your poor welwisher and companion in tribulation . the declinator and protestation of the archbishops and bishops, of the church of scotland, and others their adherents within that kingdome against the pretended generall assembly holden at glasgow novemb. 21. 1638. episcopal church in scotland. 1639 approx. 53 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a11764 stc 22058 estc s116980 99852195 99852195 17505 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11764) transcribed from: (early english books online ; image set 17505) images scanned from microfilm: (early english books, 1475-1640 ; 1257:4) the declinator and protestation of the archbishops and bishops, of the church of scotland, and others their adherents within that kingdome against the pretended generall assembly holden at glasgow novemb. 21. 1638. episcopal church in scotland. spottiswood, john, 1565-1639. [2], 33, [1] p. printed by john ravvorth, for george thomason and octavian pullen, and are to be sold at their shop, at the rose in s. pauls churchyard, london : 1639. signed at end: jo: sti andreæ arch. [i.e. john spottiswood, archbishop of st. andrews; and five others]. variant: title page has "novemb. 21. 1628.". for other variants in quire a see stc addendum. quire b is in two settings: b3v line 14 has (1) "deliberations" or (2) "deliberations". the latter setting comes with or without "vii." in the margin of b3v. reproduction of the original in harvard university. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history, (17th century) -early works to 1800. church of scotland -controversial literature -episcopalian authors -early works to 1800. 2006-11 tcp assigned for keying and markup 2006-12 apex covantage keyed and coded from proquest page images 2007-02 jason colman sampled and proofread 2007-02 jason colman text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the declinator and protestation of the archbishops and bishops , of the church of scotland , and others their adherents within that kingdome , against the pretended generall assembly bolden at glasgow novemb. 21. 1638. london , printed by john ravvorth , for george thomason and octavian pullen , and are to be sold ar their shop , at the rose in s. pauls churchyard . 1639. it is his majesties pleasure that this be printed , for the which , this shall be your warrant . hamilton . wee archbishops , bishops and other under-subscribers for our selves and in name and behalfe of the church of scotland ( whereas it hath pleased the kings majesty to indict a generall assembly of the church , to be kept at glasgow , novemb. 21. 1638. for composing and setling of the distractions of the same . ) first doe acknowledge and professe , that a generall assembly lawfully called and orderly conveened is a most necessary and effectuall meane for removing those evills wherewith the said church is infested , and for setling that order which becometh the house of god : and that we wish nothing more then a meeting of a peaceable and orderly assembly to that effect . secondly we acknowledge and professe as becometh good christians and faithfull subjects , that his majesty hath authority by his prerogative royall , to call assemblies , as is acknowledged by the assembly at glasgow 1610. and parliament 1612. and that it is not lawfull to conveene without his royall consent , and approbation , except we will put our selves in danger to be called in question for sedition . yet neverthelesse in sundry respects , we cannot but esteeme this meeting at glasgow most unlawfull and disorderly , and their proceedings voyd and null in law , for the causes and reasons following . first , before his majesties royall warrant to my lord cōmissioner his grace to indict a lawfull free generall assembly ; the usurped authority of the table ( as they call it ) by their missives and instructions , did give order and direction for all presbyteries to elect and chuse their commissioners for the assembly , and for seeking of gods blessing to it , to keepe a solemne fast sept. 16. whereas his majesties warrant for indicting of that assembly was not published till the 22. of that moneth : so that they preventing and not proceeding by warrant of royall authority , the pretended cōmissioners being chosen before the presbyteries were authorized to make election , cannot be reputed members of a lawfull assembly . a lawfull assembly must not only be indicted by lawfull authority ( as we acknowledge this to be ) but also constituted of such members as are requisite to make up such a body . for if according to the indiction none at all doe conveene ; or , where the clergie is called , there meet none but laicks , or moe laicks then of the clergie , with equall power to judge and determine ; or such of the laicks and clergie as are not lawfully authorized , or are not capable of that employment by their places ; or such as are legally disabled to sit and decide in an assembly of the church : a meeting consisting of such members cannot be thought a free and lawfull assembly : by that act of parl. ja. 6. par . 3. cap. 46. 1572. every minister who shall pretend to be a minister of gods word and sacraments is bound to give his assent and subscription to the articles of religion contained in the acts of our soveraign lords parliament , and in presence of the arch-bishop , superintendent or commissioner of the province , give his oath , for acknowledging and recognoscing of our soveraigne lord and his authority , and bring ae testimoniall in writing therupon , and openly upon some sunday , in time of sermon or publick prayers , in the kirk where he ought to attend , reade both the testimoniall and confession , and of new make the said oath , within a moneth after his admission : under the paine that every person , that shall not do as is above-appointed , shall ipso facto be deprived , and all his ecclesiasticall promotions and living shall be then vacant as if he were then naturally dead , and that all inferiour persons under prelates be called before the archbishops , bishops , superintendents and commissioners of the dioeeses or province , within which they dwell , as the act beares . all of the clergie conveened to this assembly pretend themselves to be ministers of gods word and sacraments , and have benefices or other ecclesiasticall livings : yet neverthelesse the most part of them , have never in presence of the archbishop , bishop , superintendent or cōmissioner of the diocese or province subscribed the articles of religion contained in the acts of parliament ; and given their oath for acknowledging and recognoscing our soveraigne lord and his authority , and brought a testimoniall thereof : and therefore they are ipso facto deprived , and their places voyd , as if they were naturally dead , and consequently having no place nor function in the church , cannot be comissioners to this assembly : hoc maximè attento , that the said persons not only have never given their oath for acknowledging his majesties authority , nor can show no testimoniall thereupon , as they are bound by the said act : but also having as subjects comprehended in the representative body of this kingdome , promised to acknowledge , obey , maintaine , defend , and advance the life , honour , safety , dignity , soveraigne authority , and prerogative royall of his soveraigne majesty his heires and successors , and priviledges of his highnesse crown , with their lives , lands , and goods , to the uttermost of their power constantly and faithfully , to withstand all and whatsoever persons , powers and estates , who shall presume , prease or intend , any wise to impugne , prejudge , hurt or impaire the same ; and never to come in the contrary thereof directly or indirectly in any time coming . as the acts of parliament jac. 6. parl. 18. cap. 1. car. parl. cap. 1. doth proport . and moreover , being obliged at their admission to give their oath for performance of this duty of their alledgeance . and to testify and declare on their conscience , that the king is the lawfull supreame governor , as well in matters spirituall and ecclesiasticall as temporall , and to assist and defond all jurisdiction and authority , belonging to his majesty by the act of parl. 1612. yet notwithstanding of the said bands , acts and promises , whereby the said persons are so strictly bound to the performance of the premisses , his majesty having ordained by act of councell at haly-rude-house sept. 24. 1638. and proclamations following thereupon , that all his majesties liedges of whatsoever estate , degree or quality , ecclesiasticall or temporall , should sweare and subscribe the said confession , together with a generall band for defending his majesties person and authority against all enemies within this realme or without , have not onely refused to subscribe the said band and confession , but have in their sermons and other speeches , disswaded , deterred , impeded and hindered others of the liedges to subscribe the same , and publikly protested against the subscription thereof : and thereupon cannot conveene nor concurre lawfully to the making up of the body of an assemby of the kirk , as being deprived and denuded of all place and function in the same . a generall assembly was condescended to , out of his majesties gracious clemencie and pious disposition , as a royall favour to those that so should acknowledge the same and acquiesce to his gracious pleasure , and carry themselves peaceably as loyall and dutifull subjects , which the comissioners directed to this assembly supposed to be of the number of those that adhere to the last protestation made at edinburgh sept. 1638. do not so account of , and accept , as appeares by the said protestation : whereby they protest , that it shall be lawfull for them , as at other times , so at this , to assemble themselves notwithstanding any impediment or prorogation to the contrary : as also by continuing their meetings and table , discharged by authority , refusing to subscribe the band according to his majesties , and councells , command , for maintaining his majesties royall person and authority , protesting against the same , still insisting with the liedges to subscribe the band of mutuall defence against all persons whatsoever , and remitting nothing of their former proceedings , whereby his majesties wrath was provoked : thereby they are become in the same state and condition wherein they were before his majesties proclamation and pardon ; and so forfaite the favour of this assembly , and liberty to be members thereof . and others of his majesties subjects may justly feare to meet with them in this convention , for that by the act of parl. jam. 6. par . 15. cap. 31. prelacies being declared to be one of the three estates of this kingdome , and by the act of parl. ja. 6. par . 8. cap. 130. all persons are discharged to impugne the dignity and authority of the three estates , or any of them in time coming , under the paine of treason . and whereas the king by his proclamation declares archbishops and bishops to have voyce in the generall assembly , and calls them to the same for that effect , as constantly they have bin in use in all assemblies , where they were present , as appeares by many acts of the generall assembly , ordaining them to keepe and assist at the same , as in the assembly at edinburgh decemb. 15. 1566. at edinburgh . 6. march. 1572. at edinburgh . may 10. 1586. and by a letter written by the assembly march. 6. 1573. to the regent , earnestly desiring his owne or his commissioners presence , and the lords of councell , and the bishops at the assembly . they notwithstanding by the said protestation sept. 22. declared archbishops and bishops to have no warrant for their office in this kirk , to be authorized with no lawfull commission , and to have no place nor voyce in this assembly , and withall doe arrogate to their meetings , a soveraigne authority to determine of all questions and doubts that can arise , contrary to the freedome of the assembly , whether in constitution and members , or in the matters to be treated , or in manner and order of proceeding : which how it doth stand with his majesties supremacie in all causes and over all persons , we leave it to that judgement whereunto it belongeth , and doe call god and man to witnesse , if these be fit members of an assembly , intended for the order and peace of the church . giving , and not granting , that the persons foresaid directed commissioners in name of the clergie to this meeting were capable of that authority , and that the said presbyteries had the authority to direct commissioners to the generall assembly ; yet have they now lost and fallen from all such right , if any they had , in so farre as they have deposed the moderators , who were lawfully appointed to governe them , by the bishops in their synods , and elected others in their place , contrary to the act of the assembly at glasgow 1610. and act of parl. 1612. ordaining bishops to be moderators at these meetings , and in their absence , the minister whom the bishop should appoint at the synode . so these meetings having disclaimed the authority of bishops , deposed their lawfull moderators , and chusing others without authority , cannot be esteemed lawfull convocations , that can have lawfull power of sending out commissioners with authority to judge of the affaires of this church . and yet doth the nullity of the commissions flowing from such meetings further appeare in this , that they have associate to themselves a laick ruling elder ( as they call them ) out of every session and parish , who being ordinarily the lord of the parish , or the man of the greatest authority in the bounds , doth over-rule in the election of the said cōmissioners , both by his authority and their number , being moe then the ministers , whereof some being ordinarily absent , and five or six or so many of them put in list and removed , there remaine but a few ministers to voice to the election : and in effect the commissioners for the clergie are chosen by lay-men , contrary to all order , decencie , and custome observed in the christian world , no wise according to the custome of this church , which they pretend to follow : the presbyteries formerly never associating to themselves lay-elders in the election of the commissioners to the generall assembly , but onely for their assistance in discipline and correction of manners , calling for them at such occasions as they stood in need of their godly concurrence , declaring otherwise their meeting not necessary , and providing expressely that they should not be equall , but fewer in number then the pastors , as by act of assembly at saint andrewes april 24. 1582. ( where master andrew melvill was moderator ) doth appeare . like as these fourty yeares by gone and upwards , long before the re-establishing of bishops , these lay-elders have not bin called at all to presbyteries . and by the act at dundie 1597. whereby it is pretended that presbyteries have authority to send these lay-commissioners , it doth no wise appeare that those lay-elders had any hand in chusing of the ministers . and this is the onely act of the assembly , authorizing presbyteries to chuse commissioners to the generall assembly : nor have lay-elders sate ordinarily in presbyteries upon any occasion these fourty yeeres , and upwards : nor ever had any place nor voyce in the election of ministers , for the generall assembly : and consequently these chosen by them to this assembly have no lawfull power nor authority . beside , the persons ecclesiasticall pretended to be authorized cōmissioners to this assembly , have so behaved themselves , that justly they may be thought unworthy and uncapable of commission to a sree and lawfull assembly . 1. for that by their seditious and railing sermons and pamphlets , they have wounded the kings honour and soveraigne authority , and animated his liedges to rebellion , averring that all authority soveraigne is orignally in the collective body , derived from thence to the prince , and that not onely in case of negligence , it is suppletivè in the collective body , as being cummunicate from the commontie to the king , cumulativè not privativè : but also in case of mal-administration , to returne to the collective body ; so that rex excidit jure suo , and that they may refuse obedience . 2. next they are knowne to be such as have either beene schismatically refractary and opposite to good order setled in the church and state ; or such as having promised , subscribed , and sworne obedience to their ordinarie , have never made conscience of their oath ; or such as have sworne and accordingly practised ; yet contrary to their promise and practise , have resiled , to the contempt of authority , and disturbance of the church ; or such as are under the censures of the church of ireland for their disobedience to order ; or under the censures of this church , or conveened , at least deserving to be conveened before the ordinaries , or a lawfull generall assembly , for diverse transgressions deserving deprivation : as first , for uttering in their sermons , rash , and irreverent speeches in pulpit against his majesties councell and their proceedings , punishable by deprivation : by the act of assembly at edinburgh , may 22. 1590. next for reproving his majesties laws , statutes and ordinances , contrary to the act of assembly , at perth , maij 1. 1596. thirdly , for expressing of mens names in pulpit , or describing them vively to their reproach , where there was no notorious fault ; against another act of the same assembly . fourthly , for using applications in their sermons , not tending to the edification of their present auditory ; contrary to another act of the same assembly . fiftly , for keeping conventions not allowed by his majestie , without his knowledge and consent ; contrary to another act of the same assembly . sixtly , for receiving of people of other ministers flocks to the communion , contrary to order , acts of assemblies and counsels . seventhly , for intruding themselves into other mens pulpits , without calling or authority . eightly , for usurping the authority to covent their brethren , and proceed against them to the censures of suspension and deprivation . ninthly , for pressing the people to subscribe a covenant , not allowed by authority ; and opposing and withstanding the subscribing of a covenant offered by his majestie , and allowed by the counsell : beside many personall faults and enormities , whereof many of them are guiltie , which in charitie we forbeare to expresse . but hereby it doth appeare , how unfit these persons are to be members of a free and lawfull assembly . nor doth it stand with reason , scripture , or practise of the christian church , that lay-men should be authorized to have decisive voyce in a generall assembly . in that act of dundie 1597. whereby these elders pretend to have this place , there is no warrant expressed for them , to deliberate and determine . their presence and assistance wee approve , being allowed and authorized by the prince . the kings majesties presence in person , or by his delegates , wee hold most necessary , to see all things orderly and peaceably done ; and that he have the chiefe hand in all deliberations and determinations . nor doe wee refuse that any intelligent or moderate man may make remonstrance of his opinion , with the reasons of it , in that way that becommeth him in a nationall assembly , due reverence being kept , and confusion avoyded . but that any lay-man , except hee bee delegate by soveraigne authoritie , shall presume to have a definitive and decisive voyce ; we esteeme it to bee intrusion upon the pastorall charge , and without warrant . may wee not therefore intreat my lord commissioner his grace , in the words of the fathers of the fourth generall councell at chalcedon ? mitte for as superstuos . nor will a pious prince be offended with it ; but with theodosius the younger will say ; illegitimum est , eum qui non sit in ordine sanctissimorum episcoporum ecclesiasticis immisceri tractatibus — and pulcheria the empresse commanded strategus , vt clerici , monachi & laici vi repellerentur , exceptis paucis illis quos episcopi secum duxerunt . upon this respect was martinus in that councell of chalcedon moved to say ; non esse suum sed episcoporum tantum subscribere . if these pretended commissioners , both lay and ecclesiasticall were lawfully authorized , ( as it is evident they are not ) and for none other cause declinable , yet the law doth admit , that justly a judge may be declined , who is probably suspect . and of all propabilities , this is the most pregnant , when the judge , before he come to judgement , doth give sentence of these things he hath to judge . this made our reformers protestation against the councell of trent valide , and their not compearing justifiable , because pope leo 10. had precondemned luther , as appeared by his bull , dated 8. iuni ▪ 1520 renewed by paul 3. dated in august 1535. this was the cause why athanasius would not give his appearance at some councells , nor hosius of corduba , nor maximus patriarch of constantinople . but so it is , the most part , if not all of the said commissioners directed to this meeting , have precondemned episcopall governement , and condemned , at least suspended obedience to the acts of the generall assembly and parliament concerning the five articles of perth , have approven their covenant as most necessary to be embraced of all in this kingdome : and not onely have given judgement of these things before hand , but by most solemne oaths have bound themselves to defend and stand to the same : as doth appeare by their covenant , petitions , protestations , pamphlets , libels and sermons : and therefore by no law nor equity can these pretended commissioners be admitted to determine in this meeting , concerning these persons and points , which before hand they have so unjustly condemned . further , with no law nor reason can it subsist , that the same persons shall be both judges and parties . and we appeale the consciences of all honest men , if all , at least the greatest part of the pretended commissioners , have not declared themselves partie to the archbishops and bishops of this church : for in that they have declined the bishops to be their judges , as being their partie ( as their declinators , petitions , declarations and protestations do bear ) have they not simul & semel , & ipso facto declared themselves to be partie against bishops ? whom they have not onely declined , but persecuted by their calumnies and reproaches vented by word and writt , in publike and in private , by invading their persons , opposing and oppressing them by strength of an unlawfull combination , for the subscribing and swearing whereof , they have by their own authority indicted and kept fasts , not onely in their own churches , but where worthy men refused to be accessory to these disorderly and impious courses , they have by aid of the unruly multitude , entred their churches , usurped upon their charges , reading and causing to be read that unlawfull covenant , by threatning and menacing compelling some ( otherwise unwilling ) out of just fear to set their hands to it ; by processing , suspending , & removing obedient and worthy ministers from their places , by the usurped authority of their table and presbyteries . and whereas by all law and justice , persons finding themselves wronged in judgement , have never beene denyed the remedy of declinatory and appellation : neverthelesse not a few of these presbyteries have proceeded against sundry worthy ministers , who have declined and appealed from their judgements , without respect to this defence : by these meanes craftily intending to disable them to be commissioners for the church : directly or indirectly causing their stipends to be kept backe from them . by which meanes not the least part of the subscribing ministers have beene gained to their covenant . but it is without example uncharitable and illegall , that under the pretext of summons ( the like wherof was never used , nor in the like manner against the most haynous malefactors in the kingdome ) they have devised , forged , vented and published a most infamous & scurrile libell , full of impudent lies and malitious calumnies , against the arch : and bishops of this church : and have first given out from their table , the order prescribed in these subsequent articles , which we have insert , that the world may be witnesse of the illegality and malitiousnesse of their proceedings . i. to desire the presbyterie of every bishop , especially where he keeps his residence , as also the presbyterie where his cathedrall seat is , to have a speciall care of this bill and complaint against the prelates , and particularly against the bishop of their diocese . ii. that some noblemen , if any be within the presbyterie , some gentlemen and barons , some ministers and some commons , who are not chosen commissioners to the assembly in their own name , and in name of all other covenanters or complainers , either within the presbyterie , or diocese , or whole kingdome , who are not commissioners to the assembly , will adhere and assist in this complaint , that they present this bill to the presbyterie . iii. that they who are complainers have a particular care to fill up the blanks left in the bill , in the subsumptions of the particular faults committed by the bishop of the diocese , against these generall rules , canons and acts : or if these blanks will not contain the same , that the complainers draw up in a particular claime , all the particular faults and transgressions of the bishop of that diocese against these rules , canons and acts , or any other law of the church or kingdome , and present the same to the presbyterie with this generall complaint . and if they cannot get the particulars presently ready , notwithstanding , they present without any delay , because of the scarcenesse of the time , this complaint as it stands with the blanks : and in the mean time , may gather any other particulars against the assembly , to which this complaint is to be referred . iiii. that the presbyterie finding the complaint important , and the generall assembly so approaching , referre the same to the generall assembly , by an act of this reference insert in the books of the presbyterie . v. that upon this reference of the complaint to the assembly , the presbytery admonish the complainers apud acta , to be present at the said assembly , for assisting and verifying of the said complaint . vi. that the presbyterie ordain all their pastors , out of pulpit on a sabbath-day before noone , to cause reade publickly this whole complaint and the presbyteries reference to the assembly , and so to admonish the bishop of that diocese , the delinquent complained upon , with the rest of his collegues to be present at the generall assembly to answer to the particular complaint , both in the particular and generall heads thereof , given or to be given in ; and to abide the censure and triall of the assembly thereupon . and likewise , out of pulpit to admonish all others who have interest either in the pursuing or referring this complaint , to be present at the said assembly . that the presbyterie insert in their presbyterie-books the whole tenour of this complaint both in the generall and particular heads thereof ; and that they have a care to cause deliver by their ordinarie beadell , to the bishop of the diooese , a copie thereof , and a copie of an act , referring the same to the assembly , and summon him to compeare before the assembly . and if he be within the country , and cannot be personally apprehended , to affix a full copie therof upon each dwelling place , and upon the most patent doore of the cathedrall church and episcopall seat . viii . that thè complainers within the presbyterie where the bishop is resident , or hath his cathedrall , be carefull to keep correspondence with those in other presbyteries within their diocese , who best can specifie and verifie their bishops usurpation and transgressions , and who had particular articles to gather particular declarations and informations of the same . ix . that some of these complainers in their own name , and with warrant and power from the rest , without failing attend the assembly with the generall complaint and particular verifications and specifications of the same . x. that in case the presbyterie where the bishop hath his residence , or where he hath his cathedrall and episcopall seat , refuse to receive this complaint , or referre the same to the assembly , or to admonish or cite the bishop delinquent , before the assembly , to answer to the complaint ; that the gentlemen and others who are complainers to the presbyteries , upon their refusall take instrument in the hands of the clerk of the presbyterie , or any notarie , and protest that their refusall of the ordinarie care of iustice , procured ( without doubt ) by the bishop of that diocese delinquent complained of , the equivalent of law and reason , be a formall citation of him . which protestation they may affix upon the dwelling house of the said bishop , or upon his cathedrall church , or the prime church within the presbyterie . and that they may deale with any other presbyterie within the diocese , who is better disposed , and upon their receit of the complaint , will referre the same to the assembly and cite the bishop in manner above-expressed , to compeare before the said assembly . xi . item , perhaps some minister within the presbyterie may think some heads of this complaint not to be relevant in his opinion , or know the bishop not to be guilty of all the particular heads contained therein : yet he in iustice cannot refuse to referre the triall of the relevancie and probation thereof to the generall assembly , especially , seeing the relevancie and probation of moe or fewer points against the bishop of the diocese is sufficient , and seeing the subsumption of every particular head is against the bishop of the diocese , with his collegues . xii . item , to desire the presbyterie , upon complaints upon any persons within the same , against any scandalous minister either in doctrine or life , either to judge the complaint , or referre the same to the triall and censure of the generall assembly , and so to admonish and cite the ministers complained upon , to compeare before the generall assembly for that end . according to which articles , upon sunday octob. 28. they caused read the said libell in all the churches of edenburgh notwithstanding my lord commissioners command given to the provest and bailies to the contrary : except in haly-rude-house , where it was read the next sunday , as it was in other churches of the kingdome ; proceeding herein . 1. against all charity which doth not behave it selfe unseemly , nor delighteth in the discovery of mens nakednesse , nor take up a reproach , nor backbite with the tongue ; much lesse to write a booke against a brother . 2. against the order prescribed by the apostle : not to rebuke an elder , but to intreat him as a father : and by the act of parl. jam. 6 par . 8. discharging all persons to impugne or to procure the diminution of the authority and power of the three estates or any of them . 3. against all lawfull and formall proceeding , specially , that prescribed by act of generall assembly at perth martij 1. 1596. whereby it is ordained , that all summons containe the speciall cause and crime : which the said libell doth not : nameing onely generall calumnies , reproaches , and aspersions , without instruction of any particular , but leaving these to be filled up by malitious delation , after they have defamed their brethren by publishing this libell : as appeares by the 8. and 11. articles of the said instructions . and against the order prescribed by the assembly at saint andrewes april 24. 1582. whereby it is enacted , that in processe of deprivation of ministers , there be a libelled precept upon fourty dayes warning , being within the realme , and threescore dayes being without the realme , to be directed by the kirk and such commissioners thereof , as elects and admits the person complained of , summoning them to compeare and answere upon the complaint . and in case of their absence at the first summons , the second to be directed upon the like warning , with certification , if he faile , the libell shall be admitted to probation , and he shall be holden pro confesso . which forme not being kept in a summons inferring the punishment of deprivation , the same cannot be sustained by the order of that assembly . 4. against common equity which admits summons only by the authority of that judge before whom the delinquent is to compeare . whereby the summons directed by the authority of these pretended presbyteries , cannot sustaine , for compearance before the generall assembly , nor could reference be made from the presbytery to the generall assembly , the parties never being summoned to compeare before the presbytery , whereby either in presence of the party , or in case of contumacy , the complaint might be referred to the assembly . that there was no citation before the reference , is cleare , by the said instructions . and what a strange and odious forme it is , to insert such a calumnious libell in the presbytery-books , without citing of the parties to answere thereto ; and to cite bishops before the generall assembly by the said libell , by publishing the same at churches , to which they had no relation , and were many miles distant , we leave it to the judgement of indifferent men . 5. against all decency and respect due to men of their place , the said persons , being men of dignity , and some of them of his majesties most honourable privie councell , and knowen to be of blamelesse conversation , and to have deserved well , thus to be reviled and traduced , doth redound to the reproach of church and state , and of the gospell whereof they are preachers . 6. lastly , to omit many other informalities against their owne consciences , which we charge in the sight of god , as they must answere before his great and fearefull tribunall , if they suspect and know not perfectly , according to the judgement of charity , them whō they thus accuse , to be free of these crimes wherewith they charge them , at least of many of them ; as appeares evidently by the 11 article of the said instructions , having therein libelled the generall , and have yet to seeke the specification thereof , from the malice of their neighbours , if so be they can furnish it . by which informall and malitious proceeding , it is most apparent , that our said parties do seek our disgrace and overthrow , most malitiously and illegally . and therefore we call heaven and earth to witnesse , if this be not a barbarous and violent persecution , that all circumstances being considered , hath few or none to parallell it , since the beginning of christianity : and if we have not just cause to decline the said pretended commissioners , as our party . moreover , can these men expect , but in a lawfull assembly they were to be called and censured for their enorme transgressions foresaid ? and will any man thinke , that they can be judges in their owne cause ? it is alledged out of the canon-law , against the pope , that if the pope be at variance with any man , he ought not to be judge himselfe , but to chuse arbitrators . and this may militate against them ; except they be more unruly then popes . ludovicus bavarus and all the estates of germanie with him , did plead this nullity against the sentence and proceeding of pope iohn 22. and of his councell . and the archbishop of cullen 1546. did plead the nullity of paul 3. his bull of excommunication , because he protested , that so soone as a lawfull councell should be opened , he would implead the pope as party , being guilty of many things censurable by the councell . but the late protestation doth show the authors thereof to be no lesse injurious to our place and authority , then they are over weening of their owne . for it is against reason and practise of the christian church , that no primate , archbishop , nor bishop , have place nor voyce deliberative or decisive in generall assemblies , except they be authorized and elected by their presbyteriall meetings , consisting of preaching and ruling elders ( as they call them ) and without warrant or example in the primitive and purest times of the church . this also doth inferre the nullitie of an assembly , if the moderator and president for matters of doctrine , and discipline , shall be neither the primate , archbishop , nor bishop , but he who by plurality of presbyters and lay-mens voyces shall be elected : which happily may be one of the inferiour clergie or a lay-person , as sometimes it hath fallen out . whereas canonically , according to the ancient practise of the church ; the primate should preside : according to the constitution of the first councell of nice can. 6. of antioch can. 9. and of the imperiall law novell . constitut . 123. cap. 10. and according to our owne law. for what place in assemblies archbishops and bishops had in other christian nations , the same they had ( no doubt ) in scotland , and yet still doe retaine , except by some municipall law it hath bin restrained , which cannot be showne . for the restraint of their authority by the act of parl. 1592. is restored by the act of parl. 1606. and 1609. and all acts prejudiciall to their jurisdiction , abrogated . neither doth that act 1592. establishing generall assemblies , debarre bishops from presiding therein : nor the abrogation of their commission granted to them by act of parl. in ecclesiasticall causes imply and inferre the abrogation of that authority which they received not from the parl. but from christ , from whom they received the spirituall oversight of the clergie under their charge : whereto belongeth the presidentship in all assemblies for matters spirituall , alwaies with due submission to the supreame governour : which is so intrinsecally inherent in them , as they are bishops , that huc ipso that they are bishops , they are presidents of all assemblies of the clergie : as the chancellor of the kingdome hath place in councell and session , not by any act or statute , but hoc ipso that he is chancellor . by act of parl. bishops are declared to have their right in synods and other inferiour meetings ; but by no law restrained nor debarred from the exercise of it in nationall assemblies : and the law allowing bishops to be moderators of the synods , doth present a list in absence of the metropolitan , to whom of right this place doth belong , as said is , out of which the moderator of the generall assembly shall be chosen . for is it not more agreeable to reason , order , and decencie , that out of moderators of synods , a moderator of the generall assembly should be chosen , then of the inferiour clergie subject to them ? as concerning that act of the generall assembly 1580. whereby bishops are declared to have no warrant out of scripture ; if corruption of time shall be regarded , the authority of that assembly might be neglected , no lesse then that at glosgow 1610. but it is ordinary that prior acts of assemblies and parliaments give place to the posterior : for posteriora derogant prioribus . and there past not full six yeares when a generall assembly at edinburgh found , that the name of bishops hath a speciall charge and function annexed to it by the word of god : and that it was lawfull for the generall assembly to admit a bishop to a benefice , presented by the kings majesty , with power to admit , visite , and deprive ministers , and to be moderators of the presbyteries where they are resident , and subject onely to the sentence of the generall assembly . as for that act at montrose , let them answer to it that have their calling by that commission . we professe that we have a lawfull calling by the election of the clergie , who are of the chapter of our cathedralls , and consecration of bishops by his majesties consent and approbation , according to the laudable lawes and auncient custome of this kingdome , and of the church in auncient times , and do homage to our soveraigne lord for our temporalities and acknowledge him solo deo minorem , next unto god in all causes , and over all persons spirituall or temporall , in his owne dominions supreame gouernour . but now we may take up cyprian his complaint , lib. 3. ep. 14. quod non periculum metuere debemus de offensâ domini , quando aliqui de presbyteris nec evangelij nec loci sui memores , sed neque futurum dei judicium neque praepositum sibi episcopum cogitantes , quod nunquam omnino sub antecessoribus factum est , cum contumelia & contemptâ praepositi totum sibi vendicent ? atque utinam non prostratâ fratrum nostrorum salute sibi omnia vendicarent . contumelias episcopatûs nostri dissimulare & ferre possem ; sicut dissimulavt semper & pertuli : sed dissimulandi nunc locus non est , quando decipiatur fraternitas nostra à quibusdam vestrum , qui dùm sine ratione restituendae salutis , plausibiles esse cupiunt , magis lapsis obsunt . lastly , it is most manifest by the premisses , how absurd it is , and contrary to all reason and practise of the christian church , that archbishops and bishops shall be judged by presbyters ; and more absurd that they should be judged by a mixt meeting of presbyters and laicks , conveening without lawfull authority of the church . how , and by whom , they are to be judged , according to the custome of auncient times , may be seene by the counsell of chalcedon , can. 9. and concil . milevit . can. 22. and concil . carthag . 2. can. 10. nor do we decline the lawfull tryall of any competent judicatory in the kingdome , especially of a generall assembly lawfully constitute , or of his majesties high commissioner , for any thing in life or doctrine can be laid to our charge : onely we declare and affirme , that it is against order , decency , and scripture , that we should be judged by presbyters or by laicks , without authority and commission from soveraign authority . for the reasons foresaid , and many moe , and for discharge of our duty to god , to his church , and to our sacred soveraigne , lest by our silence we betray the churche's right , his majesties authority , and our owne consciences , we for our selves , and in name of the church of scotland , are forced to protest , that this assembly be reputed and holden null in law divine and humaine : and that no church-man be holden to appeare before , assist or approve it : and therefore , that no letter , petition , subscription , interlocutor , certification , admonition , or other act whatsoever proceeding from the said assembly , or any member thereof , be any wise prejudiciall to the religion and confession of faith by act of parliament established : or to the church , or any member thereof , or to the jurisdiction , liberties , priviledges , rents , benefices , and possessions of the same , acts of generall assemblie , of councell and parliament in favours thereof ; or to the three estates of the kingdome , or any of them , or to us , or any of us , in our persons or estates , authority , jurisdiction , dignity , rents , benefices , reputation , and good name : but on the contrary that all such acts and deeds above mentioned , and every one of them , are and shall be reputed and esteemed unjust , illegall and null in themselves , with all that hath followed or may follow thereupon . and forasmuch as the said assemby doth intend ( as we are informed ) to call in question , discusse , and condemne things not onely in themselves lawfull and warrantable , but also defined and determined by acts of generall assembly and parliaments , and in practise accordingly : to the disgrace and prejudice of reformed religion , authority of the lawes and liberties of the church and kingdome , weakning his majesties authority , disgracing the profession and practise , which he holdeth in the communion of the church where he liveth , and branding of reformed churches with the foule aspersions of idolatry and superstition : we protest before god and man , that what shall be done in this kinde , may not redound to the disgrace or disadvantage of reformed religion , nor be reputed a deed of the church of scotland . we protest that we imbrace and hold , that the religion presently professed in the church of scotland , according to the confession thereof , received by the estates of this kingdome , and ratified in parliament the yeere 1567. is the true religion bringing men to eternall salvation , and do detest all contrary errour . we protest , that episcopall governement in the church is lawfull and necessary : and that the same is not opposed and impugned for any defect or fault , either in the government or governours ; but by the malice and craft of the devill , envying the successe of that governement in this church these many yeeres by past , most evident in planting of churches with able and learned ministers , recovering of the church rents , helping of the ministers stipends , preventing of these jarres betwixt the king and the church , which in former times dangerously infested the same , keeping the people in peace and obedience , and suppressing of popery , which in respect either of the number of their professors or boldnesse of their profession , was never at so low an ebbe in this kingdome , as before these stirres . we protest , that , seeing these who for scruple of conscience did mislike the service book , canons and high cōmission , which were apprehended or given forth to be the cause of the troubles of this church , have now received satisfaction , and his majesty is graciously pleased to forget and forgive all offences by past in these stirres ; that all the subjects of this kingdom may live in peace and christian love , as becometh faithfull subjects and good christians , laying a side all hatred , envy , and bitternesse : and if any shall refuse so to do , they may beare the blame , and be thought the cause of the troubles that may ensue : and the same be not imputed to us , or any of us , who desire nothing more , then to live in peace and concord with all men under his majesties obedience : and who have committed nothing against the lawes of the kingdome and church , that may give any man just cause of offence : and are so farre from wishing hurt to any man , in his person or estate , notwithstanding all the indignities and injuries we have suffered , that for quenching this present combustion , and setling peace in this church and countrey , we could be content , after clearing of our innocency of all things wherewith we can be charged , not onely to lay downe our bishopricks at his majesties feet , to be disposed of at his royall pleasure , but also , if so be , it pleased god , to lay downe our lives , and become a sacrifice for this atonement . we protest in the sight of god , to whom one day we must give account , that we make use of this declinator and protestation out of the conscience of our duty to god and his church , and not out of feare of any guiltinesse , whereof any of us is conscious to himselfe , either of wickednesse in our lives , or miscarriage in our callings ; being content every one of us , for our owne particular ( as we have never showen our selves to be otherwise ) to under goe the lawfull and most exact triall of any competent judicatory within this kingdome , or of his majesties high commissioner . and we most humbly intreat his grace , to interceed with the kings majesty , that he may appoint a free and lawfull generall assembly , such as gods word , the practise of the primitive church , and laws of the kingdome do prescribe and allow , with all convenient speed , to the effect the present distractions of the church may be setled . and if there be any thing to be laid to the charge of any of the clergie , of whatsoever degree , either in life and manners , or doctrine , or exercise of his calling and jurisdiction , he may be heard to answere all accusations , and abide all triall , either for clearing his innocencie , or suffering condigne punishment , according to his transgressions : declining alwaies this assembly , for the causes above written . like as by these presents , we , and every one of us , decline the same , the whole members thereof , and commissioners foresaid directed thereto , and every one of them . we protest that this our protestation in respect of our lawfull absence may be received in the name of us under-subscribing for our selves , and in the name of the church of scotland that shall adhere to the said protestation , and in the name of every one of them , from our welbeloved , doctor robert hamilton , minister at glasford , to whom by these presents we give our full power , and expresse mandate to present the same in or at the said assembly , or where else it shall be necessary to be used , with all submission and obedience due to our gracious soveraigne and his majesties high commissioner : and upon the presenting and using thereof , acts and instruments to crave , and all other things to doe , that necessarily are required in such cases : firme and stable holding , or for to hold , what hee , or any of them , shall lawfully doe in the premises . in witnesse whereof , as we are ready with our blood , so with our hand we have subscribed these presents , at the palace of haly-rude-house , new-castle , and glasgow , the 16. 17. and 20. dayes of novemb. 1638. et sic subscrbitur . jo : s ● andreae arch. pa : glasgow . da : edinburgen . tho : gallovidien . jo : rossen . walterus brechinen . notes, typically marginal, from the original text notes for div a11764-e110 i ii iii iii iv. v. vi. vii . viii . ix . x. xi . xii . christ in believers the hope of glory being the substance of several sermons / preached by john brown. brown, john, 1610?-1679. 1694 approx. 290 kb of xml-encoded text transcribed from 106 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a29747 wing b5027 estc r27231 09722183 ocm 09722183 44047 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29747) transcribed from: (early english books online ; image set 44047) images scanned from microfilm: (early english books, 1641-1700 ; 1351:4) christ in believers the hope of glory being the substance of several sermons / preached by john brown. brown, john, 1610?-1679. [7], 195 p. printed by john reid, edinburgh : 1694. "never before published in english." reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. church of scotland -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-03 spi global keyed and coded from proquest page images 2004-04 olivia bottum sampled and proofread 2004-04 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion christ in believers the hope of glory . being the substance of several sermons , preached by the learned , laborious and faithful servant of christ mr. iohn brown sometime minister of the gospel at wamphray in annandale . never before published in english. edinburgh , printed by iohn reid . anno 1694. to the reader christian reader , amongst the prejudices , wherewith the hearts of many of the people of this generation are plagued , this is not the smallest or least ; that they accept of , or reject what cometh to the publick view of the world ▪ more as they affect or disaffect the authors , then according to the worth and merit of the thing published : and are more ready to say , as concerning this sect , we know that every where it is spoken against , then to say , but we desire to hear of thee , what thou thinkest , or with the noble bereans , to search the scriptures daylie , whether these things be so or not . but reader , for removing thy prejudices , know , that the following sheets exhibite unto thee , several precious and excellent truths , not to be found every where so succinctly and yet clearly handled ; which , if thou hast any spiritual senses exercised to discern good and evil , may by the blessing of god , prove wholesome food to thy soul : and if thou hadst known the reverend and worthy author , thou could'st not for his sake , have had the least ground to be prejudged at any truth , that ever did come from his pen. and for thy better knowledge of him , he hath left some monuments behind him of his singular piety and learning , which if perused , would no doubt make him great in thy esteem : and these monuments are extant in his writings , both in latine and english , in polemick and practical divinity ; such as his book , de causa dei , contra anti sabbatorios . his refutation of the errors of wolzogius and velthusius , about the right interpretation of scripture , and about church government , and an manuscript intituled , defensio ecclesiae scoticanae , &c. which was exhibite to the general assembly of this church , anno 1692. and is not yet published , but we wait for it , and expect that it shall be of the same accuracie with the rest : all these , he hath writen in latine ▪ moreover he hath written excellently against the quakers , and made evident the dreadful tendency of their pestiferous errors ; and for practical divinity , let the first and second part of the life of faith , with his book intituled , christ the way , the truth , and the life , be considered , and it shall be evident that he hath done great service to the church of god , particularly in discovering from the scriptures , the right way of making use of christ for sanctification ; a little subject handled before him , especially in such a plain andclear method . but christian reader , i would advertise thee , not to look for that accurateness of expression in the following sheets , which may appear in the authors other writings ; for they are only some notes of sermons preached in the time of the authors trouble , at utrecht , for the most part in his own chamber ; which after his death , came to the hand of the reverend mr. james koolman , minister of the gospel at sluis in flanders , and by him were published in dutch , as an appendix to the dutch translation of the authors book , intituled , christ the way , th● truth , and the life , and now are only translated out of dutch , at first intended for the private ●se of some particular persons , but afterward by the solicitations of some , who had the occasion to read them , they were diligently compared with the dutch translation , and committed to the press , the original not being extant , so far as i know , that this present translation may be compared with it , and therefore any defects that may appear in this little book , cannot in iustice be ascribed to the author , but to the translators , who yet have used very great diligence and faithfulness in what they have done . and to conclude , i am hopeful that the reader shall find , that what pains he shall bestow , upon the perusing of them , shall not be in vain , they containing so many soul-solacing truths , so clearly proposed , together with many pathetick exhortations , and soul-searching marks of christians , all founded upon clear scripture testimony , and when perused , he shall say , that the report he hath heard of them , was not only true , but that the half of what was true of them , was not reported . christ the hope of glory in believers , &c. coloss. 1.27 . to whom god would make known what is the riches of the glory of this mystery among the gentiles , which is christ in you , the hope of glory . the apostle having made mention of the gospel , whereof he was made a minister , according to his ordinary method , cannot supe●ficially pass it over : but as he counted it his glory , to be employed in that glorious ambassage of preaching ▪ the gospel to lost sinners , rom 1 16. 1 tim. 1.12 . so he falleth out on all occasions in the commen●ation of that noble ambassage : and therefore having made mention of the gospel , vers . 23.25 . before he proceed further , he cannot but ( in thi● and the foregoing verse ) give it some commendatory or praise worthy titles , to make it more amiable and acceptable . what he sayes th●reof in this 27 vers may b● summed up in ●hese few heads . 1. that it is a mystery , not easie to be understood by every one ▪ 2. that it is meerly the fruit of fre● garce and good pleasure of god , that this mystery wa● made known and manifested . 3. that whateve● outward discoveries are made thereof unto al● within ●he visible church , yet the more specia● mani●estations and discoveries thereof , are reserved for , and made manifest unto the saint● 4. that this is a mystery , which hath glory i●●t . 5. that the glory of this mystery is not ordinary : there is in it , the riches of glory . 6. th●● this is now made known among the gentiles . 7. th●● the quintessence , ki●nel , or the riches of th● glory of this mystery , or the very ●nd or ai● thereof is . christ in you the hope of glory . what we have to say upon this verse , we sha●● reduce to these principal heads . first , there is a glory to come , whereof som● shall be made partakers . secondly , there is an hope of that glory , whic● may be attained in time . thirdly , the surest ground and most undoub●●d mark of that hope , is , christ l●ving and wo●●ing in the soul. fourthly , here is unfolded a short sum of a the riches of the glory of the mystery of the gospel , christinus , the hope of glory . as to the first head : we see there is a glory , whereof b●lievers here have an hope , and in the expectation whereof they are to live : this ●hrough ●he whole scripture is sufficiently held forth as ●hat which the real children of god , are to meet with ; and in the beholding whereof , they are supported and comforted against all rancounters ●hey may meet with in a wicked world : but who can tell what this glory is ? seeing 1. it do●h not yet appear what we shall be , 1 ioh. ● , 2. and notwithstanding it be much mention'd in scripture , yet is it not as yet seen ; it is as yet an unseen glory , hidden for the present from the eyes of those , who undoubtedly shall be made partakers of the same . 2. it is called a glory tha● shall be revealed , 1 pet. ● . 1 and when shall i● be revealed ? even wh●n christ● glory shall be revealed , then shall believers be glad with exceeding joy , 1 pet 4.13 . when christ who is our life shall appear , then shall ye a●so ●ppear ( saith the apostle to the same colossians , chap. 3 4. ) with him in glory . 3. it is a glory which shall be revealed in us , rom. ● . 18 . so that now it must be an unseen and super●xcellent glory ; not an outward show , or a bor●owed glance , but an inward glory , which shall ●e revealed in us . 4. it is such a glory , which eye hath not seen , ●or ear heard ▪ neither hath it entered into the h●art of man to conc●ive what this foreordained glory is , isa. 64 4. 1 cor 2 9 , it were but o● small value , if m●r●als by their words could express i● , yea if crea●ed wisdom could comprehend it , or sufficiently understand what it is . le● the highest s●aring wi●s , that are , propose to themselves the greatest glory they can imagine ▪ and let others come after them , and add to thei● highest conceptions , and so on , until there wer● none mo●e to add thereunto : and if it were possible the whole quint●ssence of their united conceptions were molten into one mass , or reduce● into one comprehensive thought , it should com● short , yea very far short of that mysterious glory which shall be revealed , but hitherto it hath no●●ntered into the heart of man to conceive : how unfi● are we then to speak of it , being unexpressibly greater than we can imagine . nevertheless let us ●eview some scriptural expressions concerning this glory . as 1. sometimes it is holden forth , under th● name of a kingdom , and of a kingdom bestowe● of the father , luke 12 29 , 32. a kingdom appointed by christ , luke 22.29 . and a heavenl● kingdom , whereunto we are preserved , 2 tim. ●● 18. and what greater glory can mortals here e●pect then to be kings , and to be heirs of kingdoms ? and o! this a kingdom of ano●h●● kind ; a kingdom of glory , wherein there is nothing but pure and unmixed glory : all th● subjects of this kingdom are glorious , all the exercises are glorious , all the air they breath in is glorious , the meat they feed upon , i● glorious , all their garments are glorious . 2. it is called a crown , and a crown of glory , 1 pet. 5.4 . kings highly esteem of their crown , and the rights and pendicles thereof , and will spare no possible means for the defence of the same ▪ though notwithstanding of all , their crowns may fall from their heads , and their right die out , either through their u●just purchase , or possessing of the same . but this crown is a crown of righteousness , 2 tim. 4.8 . a crown incorruptible , 1 cor 9 25. kings with all their crowns , more then the beggar , cannot once buy by dea●h , psal. 49.7 , 8 , 9. they must return unto the dust : but this is a crown of life , which preserves from all deaths , and all its concomitants , revel 2.10 . 3. they are said to reign , that is ▪ really to possess their kingdom , and to enjoy the glory of their greatness : earthly kings may be titular kings , and no more , having the title without the kingdom ; but the poss●ssors of this glory , are truly in possession of the kingdom of glory . they reign , and not only so , but they reign with christ. 2 tim. 2.12 . and that for ever and ever , revel . 22.5 . they sit with christ on his throne , as he sits with his father in his throne , revel . 3 21. o who can unfold the glory that is in this glory ! that believers should not only behold the glory of christ , iohn 17 : 24. but that also they should be made partakers with h●m therein ; that he as the head , and they as th● members should enjoy the same glory : how deep and unexpressible is this ocean of glory ? 4. this glory is held forth under the name o● an inheritance , to point forth the undoubted right which they have thereto through grace ▪ and th● sure possession , which they shall have thereof i● due time ; it is an inheritance amongst all them which are sanctified , act. 20.22 . and 26.18 . a● inheritance of the saints in light , coloss. 1.12 . a● inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for you , 1 pet. 1 4.5 . it is called an eternal inheritance , heb : 9 15. an inheritance in the kingdom of christ and of god , ephes 5.5 . further , let us consider , as to this glory , what other names , it getteth in scripture . 1. it is called a crown of glory , 1 pet. 5 4. a crown of glory that fadeth not away : this is far preferrable to the crowns of yellow clay . 2. it is an eternal glory , 2 tim 2.10 . 1 pet. 5.10 . this is glory that fadeth not away , no wayes bounded nor confined within the narrow , or short marches of time , but stretched out through all the ages of endless eternity . 3. it is a glory wherewith the saints shall appear wi●h christ , coloss. 3 4 i● shall be his livery , who is the king of glory , and the saints their livery . 4. it is a vast weight of glory ; therefore the apostle knows not enough how to express and demonstrate it , 2 cor. 4 17. calling it a far more exceeding and eternal weight of glory ; but the original is more emphatick , as if we should thus express it , by one hyberbole added to another , the one supperlative expression surpassing the other : it is an eternal weight of glory : o how wonderful ! a weight of glory , who can poise it ? an eternal weight ; when shall the weight thereof be pondered ? an transcendant eternal weight ; yea not only so , but a far more exceeding and transcendant weight of glory . 5. it is called the glory of jesus christ , 2 thess 2.14 . for believers are made joynt heirs with him , rom. 8.17 . it is the glory , which he ha●h purchased ; the glory which he is now in poss●ssion of ; the glory which he prepareth for his own , joh. 14 3. the glory , which he hath gotten from the father , that he may bestow it on them , joh. 17.22 . 6. it is a glory , which is the saints portion ; ephess . 1.18 . coloss. 1.12 . who must be made meet to be partakers of the same ; for without are dogs , sorcerers , whoremongers , murderers , idolaters , and whosoever loveth and maketh a lye , revel . 22 15. no whoremonger nor unclean person , nor covetous man , who is an idolater , hath inheritance● in the kingdom of christ , and of god. ephes 5.5 . therefore must the h●irs of this glory be prepared thereunto , rom 9.23 . se● revel 21.27 . 7. it is a glory far surpassing all sufferings whatsomever ; they are not once to be laid in t●● ballance , or compared with the same , rom. ● 18 ▪ for i reckon , saith the apostle , that the suff●rings of this present time , are not worthy to be comp●red with the glory , which shall be revealed in us . o● suff●rings here are but light , and for a moment ▪ how can they then be compared with this glory in respect of the weightiness thereof , seeing in superlative degree , it is wholly and exceedingl● excellent ? or to be compared , in respect of i● continuance , seeing it is eternal ? what proportion is there between a moment and eternity ? not so much as between the tenth part of ● drop of water , and the vast ocean . 8. it is a glory that reacheth both soul and body , even the very lump of fl●sh ; our bodies shall be raised in glory , 1 cor. 15.43 . and christ jesus shall change our vile bodies , that they may be fashioned like unto his glorious body : phil. 3.21 . but if you should ask the question , what really that glory is : we must acknowledge we cannot answer it ; it is far , yea very far above our uptakings , neither hath it ever entered into the heart of man to fathom or take it up ; how can we then express it ? o that we had the faith thereof established in our hearts ! we might better tell you what that glory is not , then what it is . let us then consider a little , what this glory doth free the believer from . 1 , that glory shall then freely deliver the believer from all distress , sorrow , sighing , pains , tortures , stiches , sicknes and death ; there is no death in glory , for it is without end ; the weight of that glory is so sweet and satisfying , that the soul , that is loaded therewith , cannot but rejoyce continually , and forget all its sorrows and complaints ; there is no sighing under that burden ; fo● , however it be exceeding weighty , yet it is both able to bear it self , and support , and bear up the soul loaded therewith : and the ransomed of the lord shall 〈◊〉 return ; and come to zion , with songs and everlasting joy upon their heads , they shall obtain joy and gladness , and sorrow and fighing shall flee away , isa. 35.10 . in the heavenly zion , in that place of glory , there is no mourning to be heard , isa. ●1 . 11 . that glory cannot admit of the least tear amongst the inhabitants ●here ; for the lord god shall wipe away tears from off all faces , isa 25.8 . revel 7.17 . and 21 4. the inhabitant of that land shall not say , i am sick , isa 33.24 . 2. that glory shall de●iver the believer from all occasions of sorrow and sadness ; no oppressor nor persecuter shall breath there ; no object of sorrow there ; no injury shall be done to any there , no scorching sun there ; the sun shall not light upon them , nor any heat , revel 7 16. isa. 49.10 . 3. that glory shall deliver the b●liever from all sin , the very fountain of all our miseries ; sin cometh not within the marches of the new land of glory ; corruption may pursue and molest a child of god , to the very ports of glory , bu● there they part , never more to meet : there , he shall be in case to cry out , victory , victory ! o death , where is thy sting ? o grave where is thy victory ? the sting of death is sin , but sin shall have no access there . 4. that glory sh●ll deliver the believers from all temptations to sin , whether from within , o● from without : no devils , nor instruments o● devils there , to molest or tempt us ; no inward stirrings of corruptions there ; no objects to divert there , no lusting of the eye , no lusting of the flesh , nor pride of life , shall be there . that glory secures the soul , and seats it beyond the reach of all spiritual enemi●s : there , shall believers be as princes , rulers and conquerors over the world ; and there , shall satan , w●th all his devices and instrumen●s be utterly routed , and eternally shakled under their feet , and shall never more be unloosed . 5. that glory shall deliver us from all anxieties and torme●ting perplexi●ies , whereunto here , we are made lyable ; no hunger , thirst , cold , weariness , &c. there ; the labourer shall sweat no more there ; the burden bearer shall cry no more , o my back ? the poor man shall drudge no more for bread to his family , he shall no more travel over sea and land , for back and belly , they shall hunger no more , neither thirst any more ; and wherefore ? for the lamb , which is in the midst of the throne shall ●eed them , and shall lead them into living fountains of waters , revel 7.16 , 17. 6. that glory sh●ll deliver them from all darkness of judgement about their duty , and doubtings and questionings concerning their state or frame , neither suspecting it as to the present , no● eve●●earing a change therein as to the future : glory is light , and pure light , neither can it admit of darkness ; the light that is there , darkens the sun ; for that city of glory hath no need of the sun , neither of the moon to shine in it , for the glory of god doth lighten it , and the lamb is the light thereof , revel . 21.23 . there the bride shineth , for her light is come , and the glory of the lord is risen upon her . isa 60.1 . 7. that glory shall deliver the believer from all sorrowful and heart-breaki●g ecclipses and interruptions of the beams of the love and favour of god : now clouds interveens betwixt the light of gods countenance , and the poor soul , with many jealousies , fears and terrors , and sometimes real ▪ and sometimes fancied desertions , tormenting the believer , casting him in feavers and distempers , waging war against him , so that he looks out into god , and the da●es of old , and he is troubled : but there is no desertion in glory , no clouds , no night there , revel . 21 25. their su● shall never set , no ecclipses there ▪ they shall dwell in the light of his countenance , and drink in eternally the out le●tings of glory from the unmeasurable and etternally living fountain of glory , and that without the least interruption ; they shall everlastingly ly in the bosome of god. 8. that glory shall deliver the believer from all deadness , formali●y , sinking under the burden of duties , upsitting through discouragements and sloathfulness in the waye● of the lord , and from all such spiritual distempers : they shall serve him there , night and day without wearying or upsitting , revel 7 15. all who come to land in glory , they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not be faint , isai : 40 : 31 : there shall that word be fulfilled , he that is feeble among them — shall be as david ; and the house of david shall be as god , as the angel of the lord before them zech : 12 : 8 : thus we have opened some what of that negative happiness , ( may we so call it ? ) which holds forth some what of this glory : but if you ask what positively i● is , we lose our selves , not being in case to answer it ; nevertheless the scriptures makes use of some expressions , whereby we may come to understand somewhat of that life of glory : however many of them are but borrowed from such enjoyments and exerc●ses as are most pleasant and delectable ●o us here : we only shall make mention of the most principal ones . as 1 ▪ it is a life of grea● joy and gladness : they shall obtainjoy and gladness , isa. 35.10 and 51 8. then th●s gladness is great , it shall be an unspeakably glorious joy , 1 pet. 1.8 . for then they shall see him ; seeing the joy , which now they have , when they love him , whom they see not , and believe on an unseen christ , is inexpressible and full of glory : how much more inexpressibly full of glory shall they then be , when they come to embrace him whom their soul loveth ; whom now they enjoy alone by faith : spiritual joy and gladness in the holy ghost is the very beginings of it in time , rom. 14.17 . it is here a fruit of the spirit , gal. 5.22 . it is an exceeding great joy , 1 pet. 4.13 . that when his glory shall be revealed , ye may be glad also with exceeding joy : it is an everlasting joy , ●sa . 35.10 . and 51.11 . the very earnest thereof here enjoyed , far surp●steth the laughing joy of the wicked , psal. 4 7 it is a peculiar joy , a rejoycing in the g●adness of his nation , psal. 106.5 . here is fulness of joy , psal 16.11 . 2. it is a life of clear sight ; we shall know no more in part , but know even as we are known , 1 cor. 13.12 . and we shall see him as he ●s , 1 joh 3.2 . now we see darkly through a gla●s , but then face to face , 1 cor. 13.12 . in the light of glory there is no da●kness . the soul no sooner enters the threshold of glory , but it is delivered from all damps , mists , clouds and imperfections , and capacitate more fully and disti●ctly to receive the outtings of light ●verlastingly flowing from that fountain of light , who dwelleth in the light which no man can approach unto , 1 t●m . 6.16 . not that the soul shall then be in case to behold gods being , whom no man hath seen , or ca● see ; he remains for ever god invisible , 1 tim 1.17 . and the believer a finite creature , and s● incapable to behold the being of god , whic● is infinite and invisible : but they shall be admitted to such nearness , and enjoy such immediate manifestations and beams flowing fro● the fountain of glory , that it shall be as a se●ing of him face to face , and a knowing of him as we are known , in comparison of what here enjoyed : undoubtedly our understandin● though never so deep , shall be there complea●ly satisfied , and that is enough , and may satis●●● us . 3. that glory hath a wonderful transfor●ing vertue , as appeareth from 1 iohn 3.2 . 〈◊〉 shall be like him ; that is , like unto christ , 〈◊〉 whom the apostle speaks there , for we sha●● see him as he is . the discoveries of god in th● land of glory , shall transform us , and i● print in the soul those heavenly accompli●●ments , which shall make us like unto him . t●● divine rayes proceeding from that object , 〈◊〉 received by the soul , shall make it , so far●● capable , conformable to the object , ca●●●ing alongst with them a transforming po●●● and vertue : they shall imprint in the sou●● lively copy of the glorious communica●● vertues , after a more clear , full , heavenly 〈◊〉 visible way , and in a far greater measure 〈◊〉 here ; though even here , the glory of the lord being seen as in a glass , changeth the believer into the same image , from glory to glory , even as by the spirit of the lord , 2 cor. 3.18 . this is a powerful operative glory ; a continual refreshing glory . 4. that glory filleth up the spacious desires and out-stretched uptakings of the soul ; so that the soul living in glory can complain of no wants , but is compleatly satisfied , ps. l7. 15 . i shall be satisfied when i awake with thy likeness . then shall all the corners of the wide and vastly enlarged soul be fully satisfied . there shall be no hunger and thirst there after wants , for all shall be enjoyed , what the soul can desire . this teacheth us 1 st . that all the good to be enjoyed there , shall be real , and not apparent only and imaginary . 2 ly . it shall be a most fit and suteable good ; other wayes it could never satisfy ; superfluity of water is satisfying to a fish , because in its element ; yet could not be so to man , who lives in another element . 3 ly . there shall be no scarcity of ●hat suteable and convenient good , but a fulness that shall answer all the extended desires of the soul. 4 ly . that the soul shall possess and enjoy this ●ullness , that it may be satisfied therewith , and get all its wan●s filled up thereby . 5. in ●hat glory , the believer is admitted to more close fellowship with god ; for there they are admitted to stand before the throne of god , revel 7.15 . there it is , that they shall fully possess him as their portion , and tha● familiarly ; for they ●tand there as ministers o● state , attending the kings own person ; then behold they h●s face , and live and do rejoyce i● the light of his countenance day and nigh● they are made pillars in the temple of god ▪ and they shall go no more out , rev. 3.12 . glor● is their house and element ; they could no● live without th●t glory ; they could no● breath without his company ; he dwells among them , even he that sitteth upon t th● throne , revel 7.15 . there the great tabernacle of god is with men , whereof this tabernacle enjoyed by them in the church militan● is but a sm●ll resemblance ; there it is , when that word sha●l be made good and lively , whic● we have revel . 21.3 . and i heard a great voic● out of heaven , saying ▪ behold the tabernacle 〈◊〉 god is with men , and he will dwell with them , an● they shall be his people , and god himself shall b● with them , and shall be their god. the believe● there lyeth in the bosome of god , there it 〈◊〉 that they shall see his face , and his name shall b● in their foreheads , revel 22 4. 6. in glory they shall have near communio● wi●h jesus christ their head , their husban● their brother , their lord and king ; then they are with christ , and enjoy him , phil. 1 23. 2 cor. 5.8 . and ●hat for ever and ever 1 thess 4.17 . he lives with them , and feed them ; the lamb which is in the midst of the throne , shall feed them , and shall lead them , rev. 7 17. they shall sit with him there , upon his throne , revel . 3.21 . there got they the morning star , revel . 2.28 . there do they eat of the hidden manna , rev. 2.17 . here the soul is put to long for nearness with christ , and complain of clouds interrupting the beams of his love ; but there they shall see him to their contentment and satisfaction ; for they shall be continually with the lord , and follow the lamb whithersoever he goeth , revel . 14.4 . there shall the i●habitan●s of glory be partakers of the marriage of the lamb , revel . 19 7 , 8. 7. in glory their work and imployment shall be to serve god and the lamb , day and night in his temple , revel . 7 15. and 22.3 . and to praise him there each one , and all of them shall take their harps and sing a new song ; saying , thou art worthy — for thou wast slain ; and hast redeemed us to god by thy blood ▪ out of every kindred and tongue , and people and nation : and hast made us unto our god kings and priests — and again , worthy is the lamb that wast slain to receive power , and riches ▪ and wisdom , and strength , and honour , and glory , and blessing , — and again , blessi●g , and glory , and honour , and power , be unto him that sit●eth upon the ●hrone , and unto the lamb for ever and ever , revel 5 8 , 9 , 12 , 13. there they are admitted to the most honourable employment imaginable , to the excellentest and most noble peice of work , i● the high court of the great king , to a work without end and interruption , or wearying ; thei● harps shall never be mistuned , their tongue● never wearied , and their song shall never wa● old , but shall endure new , fresh and delight son● through out all the ●ges of eternity : there is , that they cry wi●h a loud voice , salvation 〈◊〉 our god which sitteth upon the throne , and unto th● lamb , r●vel . 7 9 , 10. this is their song wh●● stand before the throne and before the lamb arrayed with white robes , with palms in thei● hands , and they are not alone in this exercis● they have the angels singing with them , eve● all the angels that st●nd , round about th● throne , saying , amen blessing and glory , 〈◊〉 wisdom , and thanksgiving , and honour , a●● power and light , be unto our god for ever and ever revel 7.11 , 12. o what a sweet●est is the● and what joy ●nd satisfact●on is ●here in th● restless , and ●●●rnally refreshing exercise , 〈◊〉 singing pr●ise unto god , and the lamb , an● in p●oclai●i●g ev●●l●sti●gly their experienc● o● the unspeaka●le great favours wh●ch th● con●●●●●lly e●j●y . 8 in glory ●he soul is continually ravishe● and refreshed through the continually new an● fresh rayes and ou●goings of th● love , 〈◊〉 grace and favour of god , that fl●weth fo●●●rom the living and eternal fountain of all satisfaction : there the inhabitants of glory e●j●●●ullness in the presence of god , and drink of ●he pleasures that are at his right hand for evermore , psal. 16 , 11. they are abundantly satisfied , and drunk with the fatness of that higher house , and made to drink of the river of his pleasures , psal 36.8 . the lamb shall lead them unto living fountains of waters , revel . 7.17 . there they have subst●ntially that feast of fat things , a fe●st of wines on the lees , of fat things ●ull o● m●rrow , of win●s on the lees excellently refi●ed . for he will swallow up death in victo●y , and the lord god will wipe away tears from all faces , isa. 25.6 8. o! then ye expectan●s of glory , let me lay before you some f●w duti●s . as 1. be astonished ever this wonder●ull● condiscending love and free grace of god , that hath predestinate and called you to such a s●a●e of glory , who were as well as others h●irs of hell. and had forfeited your right to glory and salvation , as well as they , who sh●ll never taste of the fruit of that true that growe●h in the midst of the paradice of god , and of ●hat feast of glory : i say , stand and a●mi●● this his free love , and begin with your heavenly work of glory here in time . 2 hold the faith of this glory fr●sh in your souls , and let your conversation wi●nes● to all men , that you believe there is an approaching glor● , whereof you are expectants . 3. make sure to your selves this inheritance of glory through fa●●● in christ ; and hold your interest clear : vouch the la●b and his interest here , that y●● may live everlastingly wi●h him hereafter . be much in the meditation thereof , and in p●●paring your self thereto : give you● self over him , who shall make you meet ●o be a par●●ker of the inheritance o● the saints in light , co● 1.12 5. fix your affections upon and seek thi● things which are above , where christ sitteth at 〈◊〉 right hand of god , col. 3 1. and not upon thin● below : how shall you otherwayes eviden● that you are heirs of glory ? is there such glorious inheritance for you above , and ar● your hearts and affections still below ? o how unbeseeming is it to such who have th● hope and expectation of a crown , to be sti●●gading in their affections after straws . 6 lay seriously to heart what you have expressed philip. 3.20 . let your conversation be in heaven , live as burgesses of that glory , as having your whole stock and traffique there . 7. desire and long to be there , with christian submission ; i desire saith the apostle ( phil. 1.23 . ) to depart and be with christ. 8. come for●h and take possession of this life of glory , by giving up your selves to serve him , in receiving and enjoying him by faith , and by giving over your selves to be guided and ordered according to his will. 9 let your faith in him comfort and support you here in time : and that ( 1. ) against poverty and wants here ; for glory is coming , which shall more than make ●hem all up . ( 2. ) against reproaches , shame and contempt in the world ; the crown of glory will recompence all wrongs , and the garments of glory will compleatly cover all . ( 3. ) against outward difficulties and persecution , especially when occasioned by stedfast standing for christ and his cause , for all these shall disappear so soon as the palms are put in thy hand , and the triumphant song in thy mo●●h . ( 4. ) ag●inst sin and a living body of death ; for glory come●h which shall put an end to it ; sin shall not enter there , it cannot once breath in that element of glory . ( 5 ) against satan and temptations , for in glory , you shall no more be vexe● with them , these darts have no place there . ( 6. ) this should comfort against your distance from god , and the hidings of his countenanc●● for in glory , you shall eternally behold his face , without any interveening clouds . ( 7. ) this should comfort against wearying and faggings in duty , for that glory will strengthen you in the work of glory . ( 8. ) let this comfort you against the weakness of grace , and especially of that of love , which sha●l be perfect in glory ; for love sh●ll be all there ; faith and hope shall there t●ke ●heir farewell of the believer , as having finished their work . secondly , that which we have to mark in this text , is the hope , of this glory : which gives us ground to speak of two things : the first is more abstractly and generally hel● forth : the second , more clearly and particularly . as to the first , which is by way of exclusion , viz. that however the believer has a righ● to these great things , by vertue of the promisses of god in the covenant of grace , an● the merits of jesus christ the cautioner ; ye● here , they have no possession of what is purchased or promised ; they must wait , and live a● those that wait : and not only they but our selv●● also , which have the first fruits of the spirit , eve● we our selves groan within our selves , waiting fo● the adoption , to wit , the redemption of our body for we are saved by hope : but hope that is seen 〈◊〉 not hope , for what a man se●th , why doth he ye● hope for ? but if we hope for that we see not , that do we with patience wait f●r it . rom : 8.23.24 25 glory is purchased for them at a dear ra●e to wit , the blood of christ , and promised to to them by the god of truth , who cannot lie ▪ nevertheless , while here in time , though now and h●● a● the lord sees good , they may ge● some foretaste of that life of glory , and have best●wed on them the earnest of the inheritance , even the holy spirit of promise by whom they 〈◊〉 seale● : yet they must wai● until the redem●tion of the purchased possession , ephes : 1.13.14 all that is goten here is but the earnest of what is to come , and of what is folded up in the promise , which they must follow after in faith and hope ; here they wait for that glory and live in the faith and expectation of what is to come : and now abideth faith , hope , &c. 1 cor : 13.13 . the lord sees it good , it should b● so , for wise and weighty reasons , we shall offer some few which may satisfie us herein . 1 reason , that he may attain the praise of his truth and faithfulness ; when it is seen , that such who are no fools dare nevertheless adventure their souls and all their concernments upon gods naked word , d●pend thereupon , and possess their souls in patience : and thus live in hope ; yea not only so , but rejoyce in the hope of the glory of god. rom. 5.2 . though for the present they may have very little or nothing in hand . 2. reason , that thereby the several graces of gods spirit may be exercised in them , as faith , patience , longing , &c. whereof the beliver shall make no use , when once in possession of glory : the hope that is seen is no hope , that is , hope has no more place , when the thing hoped for is seen and po●sessed ; and where hope is in exercise , there is also a patient waiting ; all which acknowledge faith to be the foundation whereon ●h●y stand ; now is the time and season ●or these fruits to grow , for a● soon as the hoped for inheritance is attained these flowers shall no more blo●som in the garden of the soul. now must we live by fai●● and not by sense , 2 cor. 5.7 . now is it tha● they groan earnestly , desiring to be cloath●● upon , with their house which is from heave● to wit , while they are in this tabernacle , 2 cor 5.1 , 2 , 4. now abideth faith , hope , 1 cor. l3. 13 3. reason , that they may be prepared an● made meet for ●hat glory , and to be partakers 〈◊〉 the inheritance of the saints in light , col. 1 . 1● glory is no ordinary life , neither shall sinner find a breathing in that element , they must b● changed , washed and prepared before the● come there : the rough stones win out of natures womb , must be plained and polished before they can be use●ull materials for the higher house . here then , must the expectants of tha● glory , through the exercise of faith , hope , patience , &c. be adorned and fitted for th●● glorious habitation . the children that were 〈◊〉 stand before the king of babylon , were to b● taugh● and ●●●●ished wi●h the king● meat , a●● wine , w●ich be drank for the space of th●●● years , dan. 1 , 3 , 4 , 5. far more then are 〈◊〉 attenders o● glory , to be prepared , whereb● they may be fi●ted to stand in the presence o● the grea● king of glory , and that everlastingly ▪ 4. reason : th●● thereby , glory may be the sweeter a●d welcomer unto them , when th●● get it , a lo●g expected crown , is the welcomer when o●●●ined . 5. reason , that thereby he may have occasion to evidence the glory of his power truth and faithfulness , in bringing them at last to the possession of the promised inheritance , after some few years patient waiting , and that notwithstanding of many difficulties in the way , the deceitfulness of their own hearts , the many discouragements , from within and from without , wherewith they had to fight . 6. reason , that the ungodly among whom they live , may be the more inexcusable , who say in effect , that there is no god , and that he is not to be trusted , that glory and blessedness is but a meer dream and fancy ; when they see that believers among them , rest on the faithful word of god , and comfort themselves in the hope of glory , which shall be revealed , and that in the midst of reproaches , persecutions , poverty , difficulties , &c. and that they will not let go the hope of that inheritance , for all the profite and pleasures of the world , or condescend to any thing , which in the least might prejudge that hope , no not for the greatest of worldly advantages , rom. 8.18 . but here , take some words of vse alongst with you . 1. for caution to such who now ●nd then win at some foretastings of this glorious life of glory , and sometimes are admitted to the kings banqueting-house , and filled with the kisses of his mouth , and eat of his aples of love , and so are brought into the very suburbs of heaven : i would say these things unto them . ( 1. ) think not that that life , will alwayes continue , you may now and then have more then ordinary dainties , and some dayes of feasting ; yet remember ▪ that thy life here is by faith , hope , &c. and not by sense : but providing that it please th● lord out of his overflowing goodness , fo● his own glory , to da●dle you on his knee● and to treat you more then ordinary , make i● welcome ; be not puffed up therewith , no● imagine that it will be your ordinary fare , s● long as here in time : but rather look that ther● will be a low ebb , after such a spring-flood and that that table shall yet again be drawn and so prepare your self for your ordinary portion , remembring , that thy life here , is life of hope , grounded upon faith. ( 2. ) wh●● of this sort of extraordinary intertainme●● you also get , look but on it as a pledge or a●les-penny , and endeavour to carry your selv● as expectants of glory , looking out into tha● which is to come , and let your desires grow● the more to compleat the harvest , since th● first fruits are so sweet , be not satisfied wi●● what you receive of that nature as if it we●● your portion . glory is here not in hand , b● in hope to such . 2. vse . to such , who are great strange to the fore-tastings of sense , let them not 〈◊〉 discouraged . but 1. be satisfied though the lord should with hold from you , these more extraordinary out-lettings of his favour , and deal with thee , otherwise then with some ; remember that your ordinary way of living is a life of hope . 2. make use of this hope , which is your life , to the best advantage : exercise thy faith , and comfort thy self , in the hope of the glory of god : thus shall you glorify him , who hath called you to this hope of his kingdom , knowing that ye are saved by hope , rom. 8.24 . and that there is an hope ●aid up for you in heaven , col. 1.5 . live as those that are begotten again into a lively hope , 1 pet. 1.3 . 3. vse . hereby i do advise all the godly , who are called to this hope , that they so carry themselves before the world , ( how little soever they have in possession ) as those that are rich in hope . merchants can boast , and hold out a port , as if they had much money in cash , by reason of the great income of some rich cargo , which they are in expectation of , notwithstanding of their being very empty handed ●or the present : but , as the riches of glory , far exceed the riches of this world ; so the expectation and assurance thereof , is infinitely far beyond that of worldly riches . o! then , carry your selves in all things , whatever gods dispensations may be towards you , so as becometh those , who are expectants of glory . let the hope thereof support your souls unde● all discouragements . let no dispensation● loss , cross , any wayes abate your hope , 〈◊〉 make you carry unbeseeming such a gloriou● hope , whereunto you are called , knowin● that none of these things can rob you of th●● great expected salvation , or make you miser●able . 4. vse , to suches are y●t strangers to thi● hope ; i have these few things to say . 1. thin● more then you do on the life of the godly , so whatever may be their condition , here in time yet they have a crown , and a sure inheritanc● and are expectants of a life of glory , an● have a well grounded hope thereof : so th●t their life , however accompanied , with 〈◊〉 greatest of outward calamities , yet far preferable to yours . 2. covet & long exceeding to be amongst the number of those ; fo● howeve● these dews & dropings of consolation which sometime , even here , they are enjoyin● besuch , as the ungodly so long as they remain 〈◊〉 can never experimentally understand , yet th● are infinitely below that which is abiding then in the hope whereof they are called to liv● life , light. joy , and all is sown for the● and they and they alone have the sure and w● grounded hope thereof . 3. judge , who a● wisest , ye or the believer ; ye loss for little rousted gold , worm-eaten pleasure and vain imaginary glory , this rich prize : a●● ye live here without hope , whereas they through a most noble , majestick and generous disposition dispise your silly feckless portion , a compound o● meer vanity : and look to an incorruptible and substantial glory , an incomparable inheritance , and a crown of glory : neither will quite their hope of glory for all the fancied satisfaction , the art of man can squeeze out of these imaginary pleasures , profi●s and glory of this momentary time . 4. behold and be convinced of the reality of religion : for certainly it can be no dream , fancy , or groundless imagination that makes the believer so cheerfully forsake that which you choose for your portion , and rest satisfied with ; and makes them resolutely and deliberately undergo shame , discredit , poverty , persecution , death and flames , rather than act any thing , or cede in the least puncti●ilio , ●hat might cut off or ma●r the hope of what ●hey are expecting . they are men as well as others , by nature as wise and careful of their ●ope and well being , as well as others ; nevertheless , most willing for the hope that is set before them , to turn their back on all these things : they are as little fantastick or crack-brain'd as others ; yet the very ●ope and expectation of that glory , which is ●romised , will support and bear them up under ●urdens , that would crush twenty ungodly bodies , ●t will make them sing in the midst of the fires , as crowned and sitting in their chair of stat● having only in hand the hope of glory . now that , which is clearly held forth b● these words , the hope of glory , is , that the● really such a thing amongst the godly , as th● hope of glory : it is true , the unjust man ha● a hope , which perisheth , prov. 11.7 . wh●● they die their hope and expectation perishe● with them , because it was after the things below , and these all pass away : and providi●● it be after the things , which are above , yet bei●● the badly bottomed , their hope is but as the gi●ing up of the ghost , or puffing out its breath a●● perisheth , iob. 11.20 . even so hath the h●pocrite a hope , but it shall perish , iob 8.13 . a● their trust is as the spiders web , soon brok● down , & i pray you , what is the hope of the h●pocrite , though he hath gained , when god taketh ●way his soul ? job . 27.8 . but the hope of th● believer is solid and real ; which appears thu● ▪ first , it is bottomed on a sure and nob●●●oundation . as 1. on the promise and oa●● of god ▪ heb 6 , 17 , 18. wherein god willi●● more abundantly to shew unto the heirs of prom●● the immulability of his counsel , confirmed it by 〈◊〉 oath : that by two immutable things , in which was impossible for god to lye , we might have strong consolation , who have fled for refuge , to 〈◊〉 ●old upon the hope set before us , &c. 2. on th● power of god , who made abraham to ho●● against hope , rom 4 , 17 , 18 , 21. he believ●●ven god , who quickneth ●he dead , and calle● ●hose , which be not as though they were , and being ●ully perswaded that what he had promised , he was able also to perform ; so heb. 11.18 , 19. he accounted that god was able to raise him up isaac , even from the dead . 3. on the continually and really felt experience of the goodness of god , rom. 5.3 , 4. knowing that tribulation worketh patience , and patience experience , and experience hope . see also lam : 3.21 , 4. on the resurrection of jesus christ , as a publick person , having to the uttermost satisfied justice , and procured a publick absolviture or discharge . 1 , pet. 1 , 3. they are begotten again unto a lively hope by the resurrection of jesus christ from the dead . 5. on christs living in them : as here in the text , which is no fancie ; as we shall afterward make appear . secondly , the hope of the believer is a real work of god's spirit in the soul ; therefore he is called the god of hope , rom , 15 , 13. they abound in hope , through the power of the holy ghost . it is god that begetteth us again into this lively hope 1 pet : 1 , 3. and it is he that giveth it . 2 thes : 2.16 . thirdly , it is a hope carried on in the soul , through a real work o● grace : god giveth us good hope through grace . 2 thes : 2 , 16. fourthly , this hope hath a real object ; for heaven is the object of their hope , col : 1 , 5 , for the hope , which is laid up for you in heaven . this is the hope of their calling , ephes : 1 , 1● and 4 , 4. christ is their hope , the lord ies●● christ , which is our hope . 1 tim , 1 , 1. they tru●● in the lord , and he is their hope , ier : 17. ● the psalmist saith , psal : 71.5 . for thou an● my hope o lord , thou art my trust , from my youth . the lord will be the hope of his peopl● and the strength of the children of israel saith , joe● chap : 3 , 16 , and what further can be required , for the making hope a real business ? what ar● all the advantage of the richest incomes in a world , in comparison of this one thing ? and yet that uncertain and petty rent beget●eth hope , which will make the merchant , who ventureth thereon , sing and rejoice within himself upon his expectations : but o! her● is the hope of eternal life , which god that cannot lie promised before the world began . tit : 1 , 2. fifthly , it is a hope of real use and advantage to the believer : it is an excellent and approven weapon for defending the head : therefore compared to a helmet . ephes : 6.17 . 1 thes : 5.8 . it defends the head from all blows , and holds it up from sinking under temptations , difficulties and discouragements therefore compared to an anchor , heb : 6 , 18 , 19. holding fast the soul , in the day of storm , and making the believer undauntedly ride out the same , and boldly to set head against satan his tentations , falling down upon him , as so many swelling and raging billows of a tempestuous sea ; and as the blasts of a terrible tempest , to render him hopeless , ●nd so to quite grips of christ , and his expecta●ions of thē crown . s●xtly , this hope hath many real and excel●ent operations on the soul , therefore cannot out be real . for 1. this hope is a fountain of continual comfort ; therefore we read of the confidence of hope . heb : 3.6 . and the believer must rejoice in hope . rom , 12.12 . hope affords matter for a song in the saddest day ; therefore the apostle sayes , rom : 5.2 . we rejoice in hope of the glory of god : and not only so , but we glory in tribulation . v. 3. for what they hope for is certain , the hope of the righteous shall be gladeness . prov : 10.28 . not like the expectation of the wicked which shall perish . 2. again hope is that which quickneth the heart , and encourageth the soul : for when the soul is ready to sink in discouragements , seeing no appearance of fulfilling the great things promised , and filled with fears of falling off , and so to loose the prize . then hope will hold up the head , and encourage the sinking soul , and thus it is a quickning and enlivening bu●iness , therefore called a lively hope , 1 pet : 1.3.3 . this hope is a mean of salvation ; therefore we are said to be saved by hope , rom. 8.24 . faith and hope are two noble lackays that never parts from the believer , until fairly within the haven of glory . 4. this hope rejoiceth and comfort the soul under all its losses , troubles and wandring● : what supported abrahams heart whe● he sojourned in the land of promise , as in 〈◊〉 strange countrey , dwelling in tabernacles with isack and iacob , the heirs with him of the same promise , but hope ; for it immediatly follow● heb : 11 9 , 10. for he looked for a city , whic● hath fonddations , whose builder and maker is go● 5. this hope sets the soul a work . to make 〈◊〉 self ready and meet for the heavenly habitation , to continueand go on in sanctification , and to oppose & withstand whatever is unbeseeming an expectant of glory . so that it is of a purifieing nature . for every man that hath thi● hope in him , purifieth himself even as he is pu●● 1 joh : 3.3.6 . this hope humbleth , quieteth and ●ully satisfies the soul , when disquiete● and disturbed through the proud and arrogan● undervaluings of those , who disdain full● upbraid them and their confidence in god psal : 42.5 , 11. or through the sad simptoms o● an angry god , whereby deep calle●● unto deep at the noise of his water-spouts , al● his waves and bil●ows going over . v 7 ▪ an● appearing to cast them off . psal : 43.3 . fo● when david is thus exercised , the only thin● which upholds him is hope , and therefore the● alone cordial , in that lamentable song he stil● again and again recommends his soul unto , 〈◊〉 hope thou in god ; and chargeth his soul as high●y irrational , in being cast down and disquiet●d , seeing hope was yet to the fore . saying , why art thou cast down o my soul , and why art tho●●isquieted in me ; hope thou in god , ●or i shall yet ●raise him , &c. thus we see that hope will ●ise up the cast down and disquieted soul. 7 this hope not only delivers the soul from all ●nxieties and fears , but sets it beyond the reach ●hereof , so that the believer he sings , tho rot●ing in the grave , even his very dust and burried flesh or body shall rest in hope ▪ under the dark & cold chambers of death . psal : 16.9 . acts 2.31 . thou shalt be sè●ure . saith , zopha● , iob : 11.18 . because there is hope , hereby it is that the righteous is said to have hope in his death , prov. 1● 32. when their condition in the eyes of the wicked seem most desperate and hopeless , even then they have hope , when death the king of terrors is grapling with them , and burying them in the dust ; even then they lift up their heads in hope . 8. hope gives confidence and true christian boldness to look tentations in the face : hope maketh not ashamed , rom. 5.5 . in these words , there is an dimunitive manner of speech , for it signifyeth so much , as hope giveth great confidence and boldness ; and wherefore ? for the expectation of the poor shall not perish for ever , psal : 9.18 . nor be cut off pro : 24.4 . there shall be a reward , davids prayer , psal : 119.116 . let me not be ashamed of my hope : shall be answered , and in end accomplished . 9. hope makes the soul calm and patient under all persecutions ; therefor paul mentions the patience of hope , to the thessalonians , thes : 1.3 . at a ground of his praise on their behalf . but it may be asked , if all really and godl● have this hope i answer , yes , more or less , for they are begotten again into this lively hope , 1 pe● 1.3 . and their faith and hope must be i● god , 1 pet. 1.21 . but all have it not 〈◊〉 the same degree and measure : for 1. som● attain unto the full assurance of hope . heb. ● 11. which dispelleth all clouds , and puts th● soul without the reach of all doubtings or further questioning of the matter : but this is no● ordinary , but seldom attained . 2. some a●tain unto a reasonable hope , bottomed 〈◊〉 faith , as through patience and comfort of th● scriptures , they have hope , rom. 15. ● their conscience bearing them witness , th● they have fled for refuge to lay hold upon th●● hope set before them , heb : 6.18 . they believe that the word o● god is sure and u●changeable , and that he cannot deny himse●● hence it is , that they have a firm hope , whic● ( though without foretastings and sensible i●fluences of joy ) supports them under all di●couragements . 3. some , who have no● readily come this length , nevertheless ha● about ●he posts of wisdoms door : and tho they can do no more , yet will they look unto the lord , and wait upon the god of their salvation , mic : 7.7 . they know and are assured , tha● salvation is no where else to be ●ound , neither will they seek it any other where , he alone must be the god of their salvation ; and therefore they wait and look out ●or him , and encourrage themselves with the hope of a happy outgate ; my god will hear me . they will wait upon the lord , that hideth his face , and will look for him , isa : 8 , 17. meditating on that word , isa : 45.22 . look unto me , and be ye saved , all the ends of the earth , though they dare not say they have at●ained that lively hope , yet they know , that ●hey are at the right door , therefore will not give over , but resolves so long as there is life or breath in them , to hang at the cheeks of god's gates , come of it what will. thus hope prese●ves the soul from dispair , or giv●ng over the cause as desperate , and from say●ng with that wicked king , 2 king : 6.33 . this evil is of the lord , why should i wait for ●he lord any longer ? 4. some being enviro●ed with temptations and thick clouds , may conclude that they are cast off , and say in ●heir haste , that the lord hath forgotten ●hem , and cast t●em off ; yea , and say round●y , that there is no hope , that their hope is perished from the lord , lam : 3.18 . isa : 40.27 . ezek : 37.8 . and that they are cu● off , psal : 31.22 . and that all men are lyers . psal : 116.10 , 11 , and with iob chap : 17 , 15. & 19 10 ▪ and where is now my hope : mine hope hath he removed like a tree . yet notwithstanding of all this , they will not quite nor sell their interest , of christ and heaven , but reckon it their great priviledge , that they are out of hell , and that god renews his mercys to them day by day this they recall to mind , therefore have they hope , lam : 3.21 . vse . since there is such a noble and excellent grace , every way so necessary and profi●able ; surely it is our great conc●rnment an● interest to try and search narrowly , whith●● we have it or not : many phansie they have● true & lively hope , and alas ! it is but a clatch up and imaginary hope , they die with a lie i● their right hand . again others , who hav● really this hope in their soul , notwithstanding entertaìn suspicious that all is wrong wit● them , and therefore cry out that their strengt● and hope in god is departed ; therefor w● shall speak a word to both . and 1 all hav● not a true and lively hope , who say the● have it ; there is a generation that is reall● without hope , eph : 2.12 . who yet phansie they have a sure and well grounded hope● but the hope of many shall ●erish with themselves ; pro : 11.7 . iob. 18.13.14 . al●● this ill grounded hope , will not support the man that hath it : what is the hope of the hypocrite ; though he hath gained , when god taketh away hissoul ? saith iob. ch . 27.8.2 . it must be undoubtedly a sad and lamentable disappoinment of their expectations , many shall meet with , when their hope shall forsake them , and sink under them as the broken reed of egypt ; and what more lamentable then to credit the stress of their immortal souls in a rotten ●reed , and to phansie when death shall come , to land in glory , and yet for them and their hope u●●erly to perish ? oh! how shall their former hope , augment their irrecoverable and eternal misery , and rende ? their condition more lamentable then they had never had such a hope ? 3. shall not this disappointment occasion great confusion of faces ? shall it not fare with them , as with the troops of ●ema , and the companies of sheba , ●o that they shall be ashamed and con●ounded , bec●use they had hoped , job 6.19 , 20. many pass now for great christians , and have a hope they will not quite with , which shall fill their faces with con●usion , when they come to see , that their hope hath been but a meer dream . 4. is it not a terrible plague and judgement , to be so far possessed with blindness , as not only to be ignorant , where we are , but to drea● and phansie , that we walk on a sure and even ground ; whereas puffed up with vain presumption , we are walking on the very sides of the pit , not knowing , but every step may land us in eternity , and so in everlasting confusion ? alas ! how lamentable is it to see people feeding upon ashes , and turned aside with a deceitful heart , so that they cannot deliver their soul , nor say , is there not a lie in my right hand , isa : 44.20.5 . providing the m●ssing of our hope were of small importance , the matter were not so great ; but to miss and be disappointed of glory , of eternal salvation , of the fellowship of god eternally ; o how dreadful must that be ? how can such a loss ever be repaired ? what can man give for the redemption of his soul ? or what shall h● give in exchange thereof ? what thing imaginable can repair this irrepairable loss ? 6. providing this loss could ever be recovered , it were the more supportable ; but when this one loss and disappointment can never be again repaired , what a terrible bussiness then , to rest here , in time , on a false hope , which with them will perish , and give up the ghost ; their being no● returning again to make amendment of by gone miscarriages . o! then , should not every soul ●eriously consider how greatly it is th●● interest to ponder , and narrowly to examine on what ground their hope resteth . now ●or helping such out of their self deceitfulness , who fancy they have the right hope and are yet strangers thereto ; and for easing such , who cannot be convinced that their hop● is of the right kind ; i shall in short , propose some marks . whereby the one and and the other may try themselve● . 1. mark , let every one try how they came by their hope , that hope which is born with us , and hath alwise lodged in us , and kept us in peace , since we came into the world , providing we have no other , cannot be of the right stamp : for hope is a fruit of the spirit ; for we through the spirit wait for the hope of righteousness by faith , gal : 5 5. there is no abounding in hope , but through the power of the holy ghost , rom. 15.13 . the strength of nature , or ed●cation cannot help us here . our lord jesus christ himself , and god even our fath●r must give us good hope through grace , 2 thes : 2.16 . this hope is from no natural extraction , it is of divine extract . 2. mark , true and lively hope , is ever grounded upon christ's righteousness and resurrection ; therefore it is a waiting for the hope of righteousness by faith , gal : 5.5 . awaiting for what is hoped for , through the righteousness of ●hrist , or only by vertue of that righteousness of jesus christ , which is laid hold on by faith ; so that the hope of glory is founded thereon : we are begotten again unto a lively hope by the resurrection of jesus christ from the dead , 1 pet : 1 3. so that the hope , which is not upon christ , which is not built on his dea●h and resurrection , and upon his imputed righteousness , but on something within our selves , be it never so specious or excellent , as an honest heart as they phansie , outward holiness , blamelessness , victory over corruptions , singular devotion , or whatever it be of that nature , will be but a● the giving up of the ghost , and come far short of helping or relieving the poor soul. 3. mark , true and lively hope , as it is sounded upon faith , so they go hand in hand , toge●her , 1 pet : 1.21 . who by him do believe in god , that raised him up from the dead , and gav● him glory , that your hope and faith might be i● god. hope without paith laying hold upon ● crucified saviour , according to the tenor o● the covenant , is but a meer dream : hope cannot stand , but upon the pillar of faith ; therefore the church first embraceth god as her portion , then she wins to the solid exercise of hope lam : 3 : 24. the lord is my portion , sayeth my soul , therefore will i hope in him . 4. ma●k , where there is a real hope o● glory , there will be a leaning on god , and committing of our souls to him for through bearing , through all the difficulties , wyndings and turnings in our way : ou● hope is co●tinually in god , psal. 39.7 . others truste● in their riches , they gathered and heaped it u● but for david , he sayes , and now lord , wh● wait i for ? my hope is in thee ; compared wi●● psal : 71.5 . david on this foundation , press● to be delivered out of the hands of the wicked because he had alwayes been his hope ; for he sayeth , thou art my hope , o lord god , thou art my trust from my youth ; thus casts he all his cares and burdens on the lord , and this was his constant way and continual practise : he had no other hope , neither acknowledged any other , knowing that he was happy , that had the god of jacob for his help , and whose hope was in the lord his god , psal : 146.5 . 5. mark , where there is a reall and lively hope of glory , desires after bewitching pleasures will grow cold ; and now what wait i for ? saith david , psal : 39.7 . my hope is in thee : he saw nothing in the world worthy his attendance , for his hope , he had established it on a sure and sufficient object ; he betook himself not to these , who said who will shew us any good , psal : 4.6 . o! when the heart through hope , hath fastened it self on god , how little values it all the vanity of a perishing world ; the sight of glory , which they have through hope , darkens that lustre and beauty which others see in the perishing things of a world , whose eyes being of the same substance with the world , are earthly . 6. mark , this true hope is accompanied with a careful endeavour to keep all the commandments of god ; lord sayeth david , psal : 119.166 . i have hoped for thy salvation , and done thy commandments . true hope is an enemy to a careless life , and is accompanied with tenderness and earnestness : hope sets the soul a running , act. 26.7 . vnto which promise , our twelve tribes instantly serving god day and night , hope to come . 7. mark , hope will sit down down well satisfied on gods bare word ; as abraham , who against hope believed in hope , rom : 4.18 , and how often sayeth david , that he hoped in gods word , psal : 119.49.114 . psal : 130 5. hope will keep the soul in life , even when all things seems contradicting the very promises , and to say it is vain to wait any more . 8. mark , hope is a purifying business , 〈◊〉 job : 3.3 . it sets the soul a work to wash i●self in the blood of christ , and makes the sou● to labour in the strength of jesus to get sin k●lled , the desires of the flesh and mind brought under , and the soul sanctified ; so that they will wrestle with god by faith in prayer , to be made fit to have an interest of the inheritance of the saints in light. 9. mark , hope makes the soul silent an● satisfied under great temptations : david psal 38. was under sore trialls , the lord chastned him , his an w●s●stuck fast in him , his hand pressed him sore , both soul and body did bear th● marks , that god was contending with him fo● sin ; yea , his heart was ove●whelmed withi● him , and his streng●h b●●ailed him ; and eve● when it was thus with him inwardly , enemie● without were seeking his life , laying snares ●or him , and seeking his hurt : what was ●t then that quieted and calmed him , at this time , and made him carry as a man , that heareth not , and in whose mouth there are no reprooffs , but even that which immediately follows ; for in thee o lord do i hope . having laid down these marks , whe●eby men may try whither they have an interest in this lively hope or not ; so i would advise such who see ground of fears , because without this lively hope , seriously to consider , and lay these following things to heart . as 1. it is required that the soul through its dwelling on the thoughts of this so great a bussiness , be more sensible of , and affected with the missings of this grace of hope : consider what a miserable condition the soul is in , which is without hope in the world , and how lamentable their case is , who have no other hope , then a hope that will perish , which will but prove to them as a spiders web , and so faill them in their greatest need . 2. be convinced ●erein , that through your self , you shall never attain unto a lively hope ; you must again be be gotten unto this hope : it is wholly and only the work of gods spirit , neither nature , nor any natural advantages can help you thereto . 3. let the thoughts of your hopeless condition , stir you up to self humiliation before the lord , which is the only way to be exalted in due time . 4. foresake all ground of hope i● your self ; so the poor hath hope , job . 5.16 . for whatever it is in your self , you bottom o● ground your hope upon , it will be sound to be but a ●lippery and ●inful ●oundation ; and the more you build thereon , it shall be the wors● 5. lay hold on christ , as he is offered in the gospel , and cleave to him by faith : for hope is begotten in the womb of faith : all hope no● grounded on faith and flowing from it , is bu● a meer phansie and chimera . 6. having laid hold on christ , as he is offered in the gospel , and so resting on him for salvation , wait for the breathings & influences of the spirit on the soul , in the careful and earnest undertaking and pursuit of the means , that your head may be lifted up thereby in hope . for encouradgement thereto , observe these following things . 1. this lively hope in the soul , will calm many storms , and keep the soul in a● even and stayed posture , under sharp and sad dispensations , and the multitude of shaking● and changings ; it will deliver the soul from many disquieting fears , and make the soul sleep sweetly under them all , and lift up its head above difficulties , so that it shall be freed from perplexities , or be secure , because there is hope , job . 11.18.2 . this will encourage to constancy in duty , notwithstanding of opposition in the way ; hope will never suffer the heart to sink , it will be a cork to the poor soul , which wi●l make it swime through the jaws and gulfs of the greatest opposition , and most insupperable like difficulties : when other ●hings as so many weights and heavy loads , would bear down the soul , hope will draw and hold it up , that it go not to the ground : or in case , the soul , is at any time over charged and brought under water , as it were to the ●rink of hell , hope notwithstanding will recover again the soul , out of the very womb of ●ell , and will it make it look out towards the temple . 3. hope hardens a man , and makes him prooff against the day of battel ; it encourageth and strengtheneth the soul ; there●y he can run through a troop , for he knows ●hat his head is secured , well covered and guarded with the helmet of hope , the helmet of salvation , 1 the● : 5.8 . eph : 6.17.4 . hope ●s a strong guard against temptations : what values a man the great offers of the world , who has a lively hope of heaven ! the fear of death , worldly losses , and the greatest of ●ufferings , will not once shake him who hath the hope of eternal life : the hope of a bet●er resurrection will make them refuse to accept of a deliverance , upon unworthy or base ●erms . 5. hope assures us of heaven , where●ore we find that heaven is often laid out to us by hope , eph : 1.18 . & 4.4 . col : 1.5 . tit : 2.13 . heb : 6.18 . it is the anchor of ●he soul both sure and stedfast , and which entereth into that within the vail , whether the forerunner is for us entered , heb : 6.19 , 20.6 ▪ hereto should these words encourage us psal ▪ 147 11. the lord taketh pleasure in them tha● fear him , in those that hope in his mercy , 7. a● hope is needful , necessary and useful , whil● passing through the valley of sorrow and tear●● so also , when drawing near the end of our journey , and when pale death comes to look us i● the face ; for the righteous hath hope in his death pro : 14.32 . when the hope of the hypocrite and unrighteous person giveth up the ghost , and foresaketh him in his greatest strai● even then will the hope of the righteous comfort and bear up his head ; yea , when death the king of terrors hath done its worst , an● conveyed the soul into eternity ; hope , tho● may take its leave of the soul , as having no more service to do it , 1 cor : 13.13 . yet wi●● attend the corps of the believer to the grave and be a bed unto his dust , psal : 16.9 u●til the morning of the resurrection dawn . again , as to those , who really have th● hope , and yet cannot be convinced thereo● i would say these few things . 1. it is not strange , that such who are begotten again into a lively hope , be now an● then brought to doubtings , through these 〈◊〉 such like grounds . as 1. because sad no● strange like dispensations are measured out unto them by god : this makes the church 〈◊〉 out , lam : 3.18 . and i said , my strength an● my hope is perished from the lord : see v. 1.2 . this occasioned iob also to say , that his hope was removed like a tree , or rooted out of the ground , iob : 19 8.9 , 10.2 . because there is ●ant of growth in grace and mortifica●ion , for ●hey hear that hope is a purifying grace , and ●hey can find no advancing in that work . 3. because they miss the other above mentioned fruits of a lively hope : but 2. hope , is like to other graces , not alwayes alike visible , sometimes so clouded and ●id , that it cannot be easily seen or discovered ; and in a very little , it may appear again , when the cloud and ●hick mist is over , as we ●ee , lam : 3.18 there the church com●lains , that her strength and hope was perish●d from the lord , yet she sayeth , a little after , this i recal to my mind , therefore have i hope . and again v. 26. it is good , that a man should ●oth hope , and quietly wait for the salvation of the ●ord . the holy man iob cry●th out , as one ●hat hath no hope , he hath destroyed me on every ●●de , and i am gone , and mine hope hath he re●oved like a tree : and nevertheless , before all is ●one , and he end his reckonings , he get●eth his head lifted up on high , and hope brings ●im so above , that he triumphs , chap : 19. ● . 25.26 , 27. for i know that my re●eemer liveth , and though after my skin , worms ●estroy this body , yet in my fl●sh , shall i see god , &c. 3. hope ( as have other graces ) hath its degrees ; there is a full assurance of hope , heb. 6.11 . and there is a weak hope , that cannot see farr , being accompanied with many doubtings , discouragements , fears , &c , nevertheless a weak hope may be a true hope , being on an evangelical ground : hope may be lively , in respect of its root , yet weak and sickly , in respect of its present frame and operations . 4. it is not therefore safe ●o conclude , that there is no hope , because there is no full assurance of hope , or actual , lively , vigorou● , or stronge hope . 5. it were better to make an impartial enquiry , according to the forementioned marks ; and search and see , if ever you had any thing of a true and lively hope of glory through christ ; and providing you have ever had it ▪ you may then be confident that the root remains ; for the gifts and calling of god are without repentance ; rom. 11 , 29. question . but what shall he do , who is brought to suspect all what formerly has been wrought in his soul , looking on it all as false work ? how i say , shall such win to any clearness concerning their hope , or what shall they do for strengthening of the same ? answer . such would lay to heart , and well improve these following considerations : as 1. as hope it self , is the gift of god , and not their own work ; so is also the clear discovery of this hope in the soul , his gift , and a new gift . the observation whereof , should make the soul fix its eye on the soveraignity and freeness of god , who may bestow his gifts as he will ; and depend on god for light to ●ee and discern things , which are given him of god ▪ 2 as the first lively acting of hope , is a fruit of the spirit of life , and floweth from the spirit of life in them ; so all the after actings depend on continual influences from heaven . these considerations should humble them under the impression of an absolute and soveraign lord ; and should stir them up to search and see , wherein they have provoked god , ●o hold in his influences , in the continual out-goings of hope , and withdraw his light , whereby they might be in case to discern the being of hope in the soul , even when but w●ak in its operations . 3. such are to humble themselves before ●he lord , in the sense of their naturall frailty and inability ; as likewayes of their unrighteousness and transgressions , whereby they have provoked the lord to leave them in the dark . 4. they must endeavour to lay to heart , and renew their dependance on god , with up●ightness of heart , and ●o ponde●●he word , and to drink it in , for it is through patience and comfort of the scriptures that we have hope , rom : 15.4 . 5. the life of hope , will occasion frequent outgoings and renewings of faith on the mediator , receiving him , as offered in the gospel , and embracing of god , as the alone satisfying and satiating portion in christ jesus ; for hope groweth out of the stock of faith , neither can it be without it ▪ so that whenever the soul can say , the lord is my portion , he may safely conclude , therefore will i hope : so david charged his soul to hope in god. and why ? because he was the health of his countenance and his god , psal : 42 : and 43. 6. they must be much on the thoughts o● gods favours bestowed on them ; the thoughts of common mercies being renewed unto them every morning , encourageth the church to hope , lam : 3.22.23 , 24. th● dispensations of gods loving kindness revealed in preserving ●hem , that they are not consumed , and the renewed fruit of his compassion , continually discovered , and seriously considered , encourageth to hope . thus laying up as a rich treasure , the experiences of these expressions of gods love , and continually living therein , will work up the soul to hope ; for experience worketh hope , rom : 5 4. it is the nourishment ( as it were ) of hope , and when this is a way , hope must become sick and weak ; whereas the thoughts of god● mercy discovered through experiences , is a noble cordial and encou●agement to hope : let isra●l hope in the lord , saith david , psal : 130.7 . and why ? for with the lord there is mercy , and with him is plenteous redemption ; that is , all the stores of power , choise of methods , plenty of means ; abundance of wayes to save his people out of their troubles , be what they will , are in jehovah ; then hope in him. 7. it were necessary , there were in such , a submissivenss unto god , that there be nothing in them , of a churlish or crabed disposition against the lord ; for this occasions his further withdrawing of himself , and indrawing of his influences , and so to leave us in the dark : it is good therefore to put our mouths in the dust , if so be , there may be hope , stooping in the dust , and putting clay in the mouth , for fear , that it speak against god● dispensations , lam : 3.29 . with iob. 40.4 , 5 8. it were necessary and need●ul in such an occasion , to stand and establish themselves , in the faith of gods almighty power , whereby he can work wonders ; the faith of this helped abraham to hope against hope , rom. 4. he looked upon god , as one who quickneth the dead , and therefore he was not discouraged , tho the matter in all humane probability was hopeless and desperate . a sight o● our difficulties in the way , as impossible to be mastered , makes u● often faint and conclude , that there is no hope , whereas a right sight of his power and al sufficiency , is an excellent antidote against the same , gen : 15.1 , 2. 9. joy and peece in believing , and cleaving to christ , according to the gospel , as it is a work of the god of peace , so it makes way , not only for to hope , but to abound in hope , rom : 15.13 . 10. it were good for such , they were continually laying to heart , this great and necessary duty , to wit , in a constant and continued tract and way to foresake all other ground of hope besides god , that providing they could not with confidence say , that thei● hope was in god , yet that they could sincerly & freely declare that with their will they place● not their hope and confidence on any thing within themselves ; thus the soul may have som● ground for winding up its anchor , tho eve● under the power of dreadful unbelief . 11. it were good in such occasions , the did not per●mptorly and wickedly cast at t●● ground of hope , which other wayes they mig●● find , nor entertain an obstinate prejudic● against themselves , but ra●her lay that we●● to heart , heb : 10.35 . cast not away therefo●● your confidence the ●hird ●hing , which we have to spe●● of , is the ground of hope . christ in you : a●● these words may be co●si●ered three wayes . first , in themselves , as holding forth great priviledge of believers , in a near and inward vnion with christ. secondly , in so far as they hold forth the ground of this lively hope . thirdly , in so far as they point out the riches of the glory of the gospel , which is now revealed . as to the first , christ in you , these words hold forth the wonderful rich priviledge of believers , in their union and communion with christ , who is in them : for understanding whereof , these following things , are worthy to be observed . as 1. this union is one of the greatest mysteries of the gospel ; however now we may wonder and admire , not being in case to take it up fully or understand the same , before we arrive in the land of light , where that which is imperfect , shall be done a way ; the apostle calls it a mystery , yea , a great mystery , eph : 5.32 . 2. though it be a great mysterie , and so above our uptakings ; nevertheless , that we may understand so much thereof as is needful for our comfort and growth in grace , let us consider that this vnion in scripture is held forth under diverse similitudes . ( 1. ) under the similitude of the union between man and wife in marriage , ephes : 5.31.32 . as man and wife become on fl●sh , so christ and the believer become one spirit , 1. cor. 6.16 , 17. therefore he is spoken of , under the name of a bridegroom , and the church is called his bride through the whole song of solomon , and john tells us chap. 3.29 that he that hath the bride is the bridegr●●m , so we read revel : 21.9 . of the bride the lambs wife : and as this is to express the usefulness and advantageousness of christ to the believer , and his right and interest in him , with what is his ; so it is also to demonstra●e , as an evidence of the former , the near vnio● and communion , that is be●ween christ an● them , whereby they are made one . ( ● ) under the similitude o● that union which is between the root and the branches ioh : 15.1 , 5. i am the vine , ye are the branches : see also rom : 11.17 . which points o● th● absolute necessity of their depending o● him , for influences of life and strength ; an● the necessity of their living and abidng in him by faith , for that end ; and so to suck 〈◊〉 and sap from him continually , it holds forth also their close and inward union wi●h him that we in him are one tree . 3 under the similitu●e of that union , whic● is between the head and the members . 1 co● ▪ 12.12 . therefore the head of every man christ , 1 cor : 11.3 . and he is the head of 〈◊〉 body , eph : 4.15 . and 5.23 . col : 1. 〈◊〉 to shew that all the influences of life , wor●ing , motion and feeling , &c. are of him so that we live , move , and have our being of him ; and can do no more without him , than a body without a head ; and therefore , there must be a near union betwixt us and him . ( 4 ) under the similitude of an union betwixt the foundation and the building , 1 pet : 2.4.6 . the believer is built on him as lively stones , christ is the chief corner stone of that building , and it is in him , that all the building fi●ely framed together , groweth up into an holy temple in the lord ; in whom they also are builded together for ●nhabittation of god through the spirit , ephes : 2.21 , 22. which manifests that the believer cannot subsist wi●hout him , more then a house can stand without a foundation ; and therefore ●hey must lean on him , and be firmely united ●o him , other wayes they can neither stand nor ●ubsist . ( 5. ) under the similitude that is betwixt the body and the cloathing , or armour ; the believer is said to put on the lord jesus christ , rom : 13.14 . for as many of you , as have been baptized into christ , have put on christ , gal : 3. ●7 . and he is put on as cloath to defend from ●he cold , and to cover their nak●dness , and ●lso for addorning ; so also is he pu● on as ar●our for defending us against all spiritual enemies . ( 6. ) under the similitude , that is betwixt the accused and his advocat , betwix●●he principal debtor and his cautione , who are as one person in judgement ; therefore it is , that the believer is blessed with all spiritual blessings in christ , eph. 1.3 . being choosen in him , v. 4. they are crucified with him , in a legal sense , gal : 2.20 . they are dead with him , rom : 6 8. col : 2.20 . buryed with him by baptism unto death , rom : 6.4 . quickened together , and raised up together , and made to sit together in heavenly places , ephes. 2.5.6 . planted together in the likeness of hi● death , and shall be also in the likeness of his resurrection , rom : 6 5. yea , and their life is bid with him in god , col : 3 3. so are they said to be heirs , and joynt heirs with him , rom : ● . 17 . all which palpably hold forth a real and legal union betwixt christ and belivers to their joy , comfort , and satisfaction : christ being their cautioner , stands oblidged for them , and answers in judgement for them , as a head and publick person appearing for them . as adam , was in respect of his posterity , so ●his second adam , this last adam , as he is called , 1 cor : 15.45 47. who is a quickening spirit , and lord of heaven , he appears as a head , and publick person , all his spiritual posterity , he binds and oblidges himself for them , in a covanant with god ; and having satisfi●d ●or them , he is risen from the dead , and became the first fruits of them that sl●p● ; and in him shall all his spiritual seed be made alive , v. 22 , 3. this vnion is held out to us in some other expressions , which are most pathetick and condescending ; as when christ and they are called one seed , gal : 3.16 . one body , 1 cor : 12.13.27 . 1 cor : 6.16.17 . and make up one mystical christ , 1 cor : 12.12 . 4. this vnion , is inward ; it is a mutual in-being , for as here , he is said to be in us , and rom : 8.10 . gal : 2.20 . 2 cor : 13.5 . ephes : 3.17 . so , we are said to be in him , rom : 8.1 . 1 cor : 3 ▪ 1. 2 cor : 1.21 . and 5.17 . and 12.2 . rom : 16.7 . philip : 3.9 . and. 4. ●1 . he in us , and we in him , ioh : 14.20 . o how wonderful and inconceiveable is this vnion . 5. this vnion hath some likness and resem●lance , with that union which is betwixt the ●ather and christ , ioh : 17.11.21.22 . that they all may be one , as thou father art in me , and in thee , and again , that they may be one , even as we are one . 6. this vnion , is not only between christ ●nd the souls of believers , but also between christ and their bodies ; for their bodies are said to be temples of the holy ghost , 1 cor : ● . 19 . and by the vertue of this union , their dead bodies , shall be again raised in the last ●ay : for , if we believe that iesus died , and rose ●gain , even so them , which sleep in jesus , will god bring with him , 1 thes. 4.14 . 7. this vnion is not only near and inward , but also durable & lasting ; therefore , he is no● only in us , but dwelleth in us , ephes : 3.17 . and we are said to abide in him , joh : 15 6.7 . and as we are dead in christ , 1 thes : 4.14 rev : 14.13 . even so , in christ shall we be made alive , 1 cor : 15.22 . and with him , 1 thes : 4.14 . so , that death cannot loose that knot , otherwayes the hope and comfor● of the believer , which proceedeth from thi● union , were loose and unsure ; for if in thi● life only they had hope in christ , they were of all men most miserable , 1 cor : 15.19 . with rom. 8.11 . 8. as it is excellent , near and inward , so greatly useful ; there being no life , strength working , moving , growth , or fruitfullness without it : — if any man have not the spirit o● christ , he is none of his , rom : 8.9 . chris● jesus must be in us , except we be reprobate● 2 cor : 13.5 . 9. we must be careful , not to have perverted uptakings of this vnion betwixt chris● and a believer , or of christs in being in a believer ; that is , we are not to have carnal uptakings thereof ; as it were such an union , as between the clay & the thing formed thereof , o● betwixt the vessel , and the water that is in it , 〈◊〉 betwix● things confounded and mixed togethe● in one : nor are we to take it up , in a way an● wayes derogatory thereto ; as if it were a substantial vnion , such as there is , among th● persons of the trinity , or between christs god-●had and manhood : nor should we think prophanlie of it , as if it were a meer phansie or notion . but we are so to apprehend it , as a real , tho mystical , mysterious and spiritual union , having real and spiritual effects in life and death , and after death , to wit , peace with god , reconciliation , redemption , remission of sins , justification , adoption , approaching to god with confidence , santification , comfort , joy in the holy ghost , a joyful resurrection and eternal glory . 10. as this union is spiritual in it self , so ●t is made up through a spiritual bond of means ; for , as it is , through faith on our part , eph : 3.17 . so through the spirit on his part , the which is promised in the new covenant , ezek : 36 27. isa : 59 21. christ hath promised to send him , ioh. 15.26 . and he must abide with us for ever , i●hn . 14.16 . therefore christ and they are called one spirit , 1 cor : 6.16 , 17. but to come more particularly to the purpose , we shall now point out and demonstrate , ●n what respect he is to be in the beli●ver , christ in you : we may apprehend christ to be ●n the believer , in these respects . 1. as a king in his kingdom , si●ting upon his throne , ruling and defending it by his laws ●nd statutes , preserving it by his wisdom from intestine ruptures , divisions and b●oyl● and by his strength and mighty pow●r fro● outlandish invasions ; so is christs re●gni● as head , law-giver , and great command● in the souls of his people , by h●s laws a●● statutes ; so is he said to reign over the house 〈◊〉 iacob — luk : 1.33 . with 1 joh : 4 4. 2. as the master of a family in his ow● house , where he dwells with contentmen● ease , satisfaction , pleasure and delight , 〈◊〉 beholding his house : even so , christ ●wel● in the hearts of his people , eph : 3.17 a●● therefore called his own house , heb : 3.6 . and an habitation of god through the spirit , eph : ● 22. christ standing before the door , promiseth to such as will open to him , to come it revel : 3.20 . 3. christ is in the believer , as a tradseman in his shop , doing the work of his calling ; i say , so is christ advancing the work o● grace in the believer , for beliveth in them gal : 2.20 . and if christ be in you , the body i● dead because of sea , but the spirit is life , becaus● of righteousness , rom , 8 10. as the god this world , that is the devil , is and dwel● in them , to who● the gospel is hid , and wh● are lost , blinding the minds of them , whic● believe not , 2 cor : 4.3 4. and as the prince 〈◊〉 the power of the air , that evil spirit doth wor● in the children of disobedience , ephes : 2 . 2● even so , christ having cast out this strong man , comes to the heart , and takes possession ●hereof , and worketh therein , what is well pleasing in his eyes . 4. like into one in his obtained possession , ●nd in his garden , deligh●ing himself in the ●njoyment of what he hath gotten and purchased : even so is christ in believers hav●ng purchased them unto himself , and that with his own blood , p●ss●ssing them as his own , and there deligh●e●h he himself as in his garden , song . 6.2 my beloved is gone down ●nto his garden , to the beds of spices , to feed in ●he gardens , and to gather lillies . so , that this expression , christ in you , holds ●orth . ( 1 ) christ reco0ncilled with them by faith ; he stands no more at the door knock●ng , but he is let in , and there is peace betwixt him and ●hem , he is come in . ( 2. ) christs ●nward affection to them ; he cannot but love ●hem , in whom he dwells and abides ; in whose bosome he layeth his head , and in whose heart he hath his throne . ( 3 ) ●hrists ●pecial acknowledging them ●o be his ransom●d ones ; for his peculiar treasure , for his house , and constant dwelling place . ( 4. ) christs working in them , the work of holy●ess , and drawing in them more and more ●vely draughts and lineaments of his new ●mage , that the new man of grace ▪ may be ●tronger and stronger , & they made more and ●ore conformable to the prince of their salvtion in all the graces of the spirit . ( 5. ) christs reigning and sweying his scepter in the soul ; and that his laws are obeyed , his statutes followed , and that there is no willing subjection to any other master ; that christ having cast out the old tyrant & usurper , he is acknowledged as the alone and lawful soveraign . ( 6 ) christs resting himself in his love to them ; for where he loves , there i● his resting place , there he makes his abode , ( 7. ) christs being in them , as their life , the fountain and well spring of all life and operations , gal : 2.20 . ( 8. ) in a word , it holds sorth ●hat christ is in them , to do in and for them , to bring them up to glory , to lead them through difficulties , to strengthen them against opposition , to comfort them against discouragements , and to support them under crosses , and so in the end to bring them home . question , but how is he in the believer ? i answer , he is there , not only as god ; for so is he over all , neither is he there meerly as man ; for he is so in heaven , at the right hand of the father , where he must abide , until the times of restitution of all things , which god hath spoken by the mouth of all his holy prophets , since the world began , acts. 3.21 . bu● as mediator , not in person , but by his viceroy , and great lord keeper of his room , the holy ghost ; for he is the comforter , that ●hall ever abide with us ; and for whom christ prayed the father , and w●●m he was ●o send , ioh : 14.16 , 17.26 . io● : 15.26 , and 16.7.13 . question , but is it by the spirit himself , that christ lives and abides in the believer ; or is ●t alone by the graces , effects and operations of the spirit ? answer , by whatever of the two it be , by this way of christs in dwelling , is every way strong ground of consolation , and affords solide joy , and a sure well grounded hope of glory . notwithstanding , there are several expressions in scripture that seems to plead ●or the spirit himself . as 1. the believer is said to be the temple of god & of the holy ghost , 1 cor : 3.16 , 17. and 6.19 . which gives to know more than that they have his graces , as the design & ground of the apostles reasoning holds forth , know ye not that ye are the temple of god ? and that the spirit of god dwelleth in you ? if any man defile the temple of god , him shall god destroy : for the temple of god as holy , which temple ye are . here three times they are called gods temple , and not only so , but as if the apostle would further lay forth the business , he adds , and that the spirit of god dwelleth in you : all which may be said very properly of a person , and more properly than of any work wrought by the spirit . to the same purpose the apostle speaketh , 1 cor : 6.19 . what , know ye not , that ▪ your body is the temple of the holy ghost , which is in you , which ye have of god — the holy ghost is said to be in them as a temple . 2. the spirit is spoken of as a gift , with a d●fference from his works and effects o● grace ; — because the love of god is shed abroad in our hearts by the holy ghost , which is given us , rom : 5.5 . here is the grace of love wrought by the holy ghost ; and moreover the apostle sayes , that it is by the holy ghost , which is given unto us ; so that the holy ghost himself is given as a special gift , besides that of his fruit and operations in the soul ; compared with ezek : 36.27 . and i will put my spiri● within you . 3. christ promises to send him in h●● room , and mentions him alwayes as a person ▪ that he will send to dwell and abide with them , to work in them ; ●o saith he , iob. 14.16 ▪ 17. and i will pray the father , and he shall giv● you another comforter , that he may abide with yo● for ever ( so that it is the comforter himsel● that he promiseth here , and not simply h●● comforts ) and who is this comforter ? eve● the spirit of truth , whom the world cannot receive because it seeth him not , neither knoweth him , b●● ye know him : and as if this were not sufficien● he adds further , for he dwelleth with yo● and shall be in you : and yet further , v. 26. bu● the comforter , which is the holy ghost whom the father will send in my name , he shall teach you all things — so that the comforter himself as distinguished from his teaching , is promised here , and ioh : 15.26 . he is also promised as contradistinguished from his operations , and testifying o● christ. 4. the believer is said to have the spirit , so that they belong not to christ , who have not have the spirit of christ , rom : 8.9 . he is said to dwell in them , rom : 8.11 . 1 cor : 3.16 . 2 tim : 1.14 . to be with them ioh : 14.17 . and to be in them , rom : 8.11 . — by his spirit that dwelleth in you . 5. not only doth the spirit help our infirmities ▪ which is through grace ; but the spirit himself , is said to make intercession for us with groaninos which cannot be uttered , which āpears to be somewhat other , that is given them then the meer graces of the spirit ; and that because there immediately follows , and he that searcheth the hearts , knoweth what is the mind of the spirit , rom : 8.27 . 6. the believer is said to be sealled with the holy spirit o● promise ; and he is the earnest of our inheritance , eph : 1.13 , 14. and given as a seal and pledge , eph : 4.30 . the earnest of the spirit is given in their hearts , 2 cor : 1.22 so also 2. cor : 5.5 . which seems to hold out more than his fruits . 7. therefore the believer is commanded not only , not to quench the spirit , ephes : 5. 19. which may have respect to his operations , and indrawings of grace in the soul ; but also , not to grieve the spirit , ephes : 4.30 . which seems to import the dwelling of the spirit in them . 8. it is by vertue of this union betwixt the spirit and the believer , that their very dust is raised up in the last day ; so that god by the spirit that dwelleth in them , shall quicken their mortal bodies , rom : 8.11 . this spirit then that dwelleth in them , must be somewhat else , then his graces , for by these , the mortal bodies are not quickened . and he is called the spirit of him that raised up iesus from the dead , 9. he is said to be sent forth into their hea●ts , crying abba father , gal : 4.6 . 10. david prayeth expresly , psal : 51.11 . that the lord would not take his holy spirit from him . vse , 1. this is a noble point of truth , and full of many grounds o● comfort : and how could believers other wayes then rejoyce , providing this union betwixt christ and them were believed ? did they know that christ were in them , keeping house in them , dweling with them , with joy and satisfaction , would it not make them sing under all adversity . and that upon a four fold account . 1. upon the account of the great honour which i● brought to them thereby , even to them , who formerly were meer cages of unclean spirits , and yet still have much coorruption abiding in them : that the king of zion , who is king of kings , lord of lords , heir of all , the brightness o● his fathers glory , and the express image of his person , heb : 1.3 . who is the image of the invisible god , the first borne of every creature , col : 1.15 . that he ( i say ) should come and loege with them , lodge in their heart , within their soul ; that he whom the heaven of heavens cannot contain , that is high and lofty , who dwells in eternity , should live with such a one , and be united with such : o what incomprehensible honour is this ! elizabeth cryed once with great admiration , and whence is this to me , that the mother of my lord should come to me ? luke . 1.43 . and may not the believer with much more admiration cry out , and whence is this to me , that my lord himself should come to me ? and not only so , but come to me , and dwell and abide with me ? 2. here is great comfort on the account of profit and advantage : have they the heir of all things , so near to them and with them , living in them , what can they then want ? for if christ be theirs , all things are theirs , life , death , ●hings present , and things to come , 1 cor , 3.22 , 23. hath god given christ , and shall he not with him also freely give us all things ? rom : ● . 32 . and what can they lack that have all things ? what can they want , who have him in them , in whom dwells all the fullness of the god head bodily ? col : 2.9 . what want they who have heaven ? and can they want heaven within them , who have christ within them ? they are compleat in him , col : 2.10 . which is ●he head of all principality and power . 3. here is comfor upon the account of safety ; who , or what can harm them , who have preservation or salvation wi●hin them ? christ the author of eternal salvation within them . o what security for them , in whom he is ! what can tribulation or distress , or famine or n●kedness , or peril or sword do to such ? can they separate him , who is become a habitation for christ , from the love of god , which is in christ jesus ? no , no ; can the ship drown wherein christ is ? can fire or water , harm a soul , who is a habitation for christ ? what can satan do against christs lodging ? can he , or dare he cast it down ? 4. here is comfort upon the account of security and tranquility : for who can weaken and endamage their right to glory , that allready have begun glory in the soul , to wit , christ the hope of glory ? can satan or the world make such an one miserable ? no , surely ; greater is he that is in them , then he that is in the world , 1 ioh : 4.4 . what surer pledge of heaven and salvation , can the soul have , then a begun possession ? what is heaven , other then a life of communion with god , in the nearest and strictest degre● ? and 〈◊〉 stricte● union can any have with christ than to have him in them ? vse , 2 unbelievers and strangers ●o christ , may hence gather these princ●pal points for their better improvement o●●he ●oresaid truths . 1. have n● mean ●hough●s ●f ●he life and state of b●liev●rs ; you s●e to what they are ●x●l●ed , h●wever contemp●able in the eyes of ●he world : despise you such an incomprehensi●le ●●ch advantage ? i● is no such despic●ble and mean life as , you phansie : have then a higher esteem thereof , if you would be truely wise. 2. again , on the other hand , ponder seriously , what a fearful and m●serable condi●ion i● is , wher●in ye are who are strange●s to christ ; and in place of christ in you , the h●pe of glory , ye have satan ●n you , working th● w●●ks of darkness , blinding the mind , left the light of the glorious gospel ●f christ , who is the image of god , shouuld shine unto you , 2 cor : 4 4. be●ng without christ , ●o ye have no hope strangers from the covenants ●f promise , and without god , ephes : 2 21. without a leader and commander , isa : 55. without protect●on or ●oy , and w●thout ●ll that ●s good . 3 do no● only think on it , ●ut dwell on the thoughts of it , until that your ●earts be wrough● up to a real sorrow and ●rief , that ye have been so long in such a con●ition , and have keeped christ so long at the door , and so have foresaken your own mercies , and have loved death rather then life ionah . 2.8 . prov : 8 36.4 . endeavou● earnestly to win free of this estate , and to b● partakers of this singular and unspeakable advantage , to have christ in you . seek unto to him , who hath the kings keys , and the k●ys of of david , and that openeth and no ma● shutteh , that he may put his hand into the hol● of the lock , and cast open the leaves , and unbolt the dear of your heart and come in . 5 ▪ whatever ye do , be carefull that ye w●on● none of them , ye see who is near han● them , and whose house and habitation ●hey are : do ●hem no hurt , left ye bring on you● selves , the wrath of him that dwelleth i● them . vse , 3 for application of these comfortable truths aright , there are several dutie● required of believers themselves . 1. they must make use of christ for light counsel and direction in all their wayes ; seeing ●e is so near unto you , that he is even within you , then make all your difficulties know● unto him ; undertake nothing without his advice : believers are to trust in the lord wit● all ●heir heart , and in nothing to lean unt● their own understanding , acknowledging him in all th●ir wayes , and he shall direct thei● path● , pr● : 3 5.6 . thus therefore , as the● received christ jesus the lord , so should the● walk in him , col. 2.6 . setting him up for their patern and example , and so walking as be walked in the world , in all humility , pati●nce , love , zeal , holiness and uprightness , ●hat thereby it may appear that christ is in ●hem , and that they are rooted and built up ●n him , and established in faith. 2. they must lay to heart that great duty of growing in grace , and bearing fruit in him , ioh. 15.2 . that this union with christ may appear ; for when found fruitful in him , ●hen it appears that they are united unto a fruitful and sappy root , and that the foun●ain of life and influences is in them : and on ●his account are they to be the more diligent in ●hese following duties . as 1. live in the constant and real convictions of your impo●ency to do any thing of your selves , knowing ●hat ye are not sufficient of your selves , to ●hink any thing as of your selves , 2 cor. 3.5 . ● . acknowledges that all your sufficiency is in christ , through whom ye can do all things , ●hilip . 4.13 . believe his all-sufficiency and ●eadiness to help and bear through difficulties , ●ll such , who will imploy him and his grace . ● . in confidence hereof , go to him for help , ●epend on him for assist●nce , according to the ●romises , lay the weigh● of the duty on him ●y faith. 4. lean and rest on him by faith : ●nd so venture upon every commanded duty ●ith uprightness of heart . 3. the believer must lay to heart the du●y of rejoycing in him , and of boasting alone in him : and that in these respects . 1. as having all what they have , in and through , and for him alone : as also all they have to expect for the making of them compleatly happy , must run through this channel , so tha● the believer is alone compleat in him , col. 2.10.2 . because they will find all their wants , through lo●ses , crosses , tossings , sharp d●spensations , &c. richly made up in him , in whom dwelleth all the fulness of the godhead bodily . col. 2.9 . for he is in the● , 3. because , that through him they are brought to the highest pitch of honour and credite imaginable , as having christ abiding and dwelling in them . 4. because that through him they have the ●urest hope of seeing god , and of dwelling in glory eternally ; for christ in them is the hope of glory . 5. because that in him they have cause to triumph over death , hell , the grave and corruption , and over a body of death , rom. 7.24 , 25. 1 cor. 15.55.6 . because they have him near at hand , to go to , is all their needs , miseries , doubts and questionings , weakness , &c. he is ever at hand , for he is in them . 4. seeing christ is come so near unto them , that he is in them ; so they are to keep near communion and fellowship wi●h him ; and that in these following respects . 1. that they converse with him in their thoughts , separating themselves from all others , singly to speak with him , adoring and admiring his love and condescendency towards them , and with delight continuing in the meditation of his person , offices and mediatory works , &c. 2. that they be often speaking with him in prayer : and thus keeping up a correspondence with him , laying out all their wants before him , pouring out their souls in his bosome , going to him on all occasions . 3. that they seek advice of , and consult him in all emergents , attempting nothing , without giving him notice first thereof . 4. that they set h●m up con●inually as their patern , that they may be followers of god as dear children , ephes. 5.1 . he ha●h left us an example , that we should follew his steps , 1 pet. 2.21.5 . that they unbosome their whole secrets to him , seeing he is their heart and bosome friend , and seeing this is the real and sure token and demonstration of resting in , and crediting of him. 6. that ●hey approach unto him , or unto god through him , with all christian freedom and familia●ity , with an assurance of accep●ance , seeing he is come so near to the soul : for in him , we have boldness and access , with confidence by the faith of him , e●hes 3.12 . and through him we ●oth have an access , by one spirit unto the father , ephes. 2 18.5 seeing it hath pleased christ , ●o worthy and excellent a guest , to take up lodging in the souls of believers , they must beware of g●ieving him : we should be loath to let a good guest go to the door upon the account of our incivility . now among other things , these following will grieve christ and and provoke him to depart , ( 2. ) in case we have not that high esteem of him as we ought ; any will soon weary in company , where affronted and slighted . ( 2. ) providing due honour and respect to him be not intertained and fostered , notwithstanding of all our forementioned freedom and familiarity with him : for homliness must not spill good manners . he is a great king and jealous god. a sen honoureth his father , and a servant his master : if then i be a father , where is mine honour ? and if i be a master , where is my fear ? saith the lord of hosts , &c. mal. 1.6 . ( 3 ) providing we have not strong , hearty , and sensible desires after him : for as love and kindness waxeth cold , so friendship dryeth up . his love i● strong , and love must be answered with love , otherwayes it turns into jealousie ; he is a jealous lover ; and as his love has mounted far above all love , yea above all the love of women , though distilled into one : therefore we should carry our selves , as ever sensible hereof , continually praying that ou● hearts might alwayes be directed into ●he lor● of god , 2 thess. 3.5 . and we keeped there●● iude v. 21. and may abound yet more and mor● phil. 1.9 . ( 4. ) providing we be carnally minded , this will chase him out of the soul ; because the carnal mind is enmity against god , rom. 8.7 . ( 5. ) providing we give free access to inward corruption , that will exceedingly grieve him : for he is come expr●sly into the soul , to break that yoke of bondage ; and to deliver the poor soul from the tyranny of sin : and when man willingly subjects unto his unreconcilable enemies , it is a direct and open declaring , and proclaiming our unwillingness to intertain him longer in the soul , and a seeking these beastly , self and soul-ruining lusts and desires above him : an● that cannot but grieve him , when he sees satans company more prized then his . ( 6 ) providing we disesteem and undervalue his doctrine , leading , counsel and advice , resisting his motions , and tr●mpling on his laws ; this will make him weary of his lodging , when we are not so ready as formerly to do what a friend desires us , and when not so willing to take his advice , and to follow it , then it is a symptome , that we are jealous of him , and wearied of his company . ( 7 ) providing we be lazie and sloathful in duty : this will grieve the spirit , because he is dishonoured thereby , and in effect declared to be a dry sapless root , when the branches in him are seen without fruit , notwithstanding o● all their fair leaves . 6. is christ so affable and gracious , that he takes up lodging in poor souls ? then they should heartily welcome him , and let him know so much : and that 1. by giving him the throne , and the head of ●he table , with the best place in the house , for he is worthy : he is the lord of hosts , the master , the husband , the kindly suitor ; hereby we manifest our high esteem and burning love towards h●m , as knowing that none is to be compared wi●h him . 2. to make him the more welcome , we should call in all our scattered desires and wandering aff●ction● , which now are spent and set loose in hunting after the scum of empty shaddowy vanities , and g●ther them in , and direct them all towards him ▪ as to the center : as being only worthy of a●l love and affect●on ; for he is altogether a●d wholly lovely , song 5 16 and the desire of all nations , hag. 2.7 3. we should to the u●termost of our power , lay out our selves 〈◊〉 him , sparing no cost nor labour to pleas● him , and to evidence our sincere affections towards him . 4. we should give him his whole will and command over us , and over what is ours ; so that all our power , wisdom , will , conscience , memory , affections , &c. with all the members of our body attend his command ; so as he might ever freely take and dispose of us and ours , according to his good pleasure , without opposition or gainsaying , whereby he might be the more freely master of the house , and freely make us● of all , according to his will. 5. we sh●uld side with him against all that would oppose him in our souls ; and by his au●hority , and through his strength , we should put to the door , all that are enemies to him and his interest in our soul● : were it the right eye , or the cutting ●ff of the right hand , if in opposition to him . 6. we should with cheerfulness and outstreched hearts , run in the wayes of his commandments , and do his will with delight and readiness , and seek to know what might please or displease him , tha● the one might be done , and the other eshewed , whatever might follow thereupon . 7. hath christ so far honoured the poor believer , as to come under a roof with him , yea as to come into his heart , to dwell and abide there ; and should they not s●●k all occasions again to honour him ? namely , 1. they should put the crown upon his head , and behold king solomon , with the crown , wherewith his mother crowned him , in the day of his espousals , and in the day of the gladness of his heart . 2. they should earnestly and carefully observe all the precepts and ordinances in the wo●sh●p , whereby he is publickl● and solemnly served and honoured in the world ; this is the honour and open testimony of respect he calls for the sons of eli , honoured him not thus , ne●ther nadab and ab●hu , nor vzza , nor the bethshemites , wherefore his fierce anger was powered forth against them . 3. they should recommend him to the love and esteem of others , speaking good of him in all companies , laying forth his beauty and desireableness at the bride doth , song . 2. and so engaging and perswading others to love him . 4. they would so carry themselves , that others that look upon them , may see a desireable lovelyness and beauty in christianity , that is , by walking chearfully in the wayes of god , that others may not be scarred therefrom , through their sad and dejected carriage , as if there were no reason of joy and gladness of heart in the service of god , and as is he were an unkindly and hard master , whom they serve . 8. is christ himself within the believer , then surely they are called to walk so , that all that notice them , may distinctly see , and freely say , that such have not only been with christ , but that they are continually with him , and he with them , and that he lodges and lives in their souls : and for that effect . 1. they should have a care , that they be not conformed to this world , but transformed by the renewing of their minds , rom : 12.2 that it might be manifest , that they serve another master , then the world serves , and that they are moved and led by another spirit . 2. their hearts should be lifted up in the wayes of the lord ; as it was with the heart of that good king , 2 chron : 17.6 3. their walk and carriage should be singular , heavenly and spiritual , as being above the world , and the vanities thereof , as having their hearts and desires in heaven , where christ sitteth on the right hand of god , col : 3.1 . and as having their conversation in heaven , phil : 3.20 . and as it becometh the gospel , phil : 1.27 . having christ in them , so should they be dead and crucified to the world. 4. thus having christ in them , whose eyes are at a fl●me of fire , who sees their whole carriage , and knows the frame of their hearts , they should endeavour in their whole carriage and walk to be upright and without hypocrisy , that they may present themselves pleasant before him , who sees the secrets of of the heart ; for our rejoycing is this , saith the apostle , 2 cor : 1.12 . the testimony of our conscience , that in simplicity and godly sincerity , no● with fleshly wisdom , but by the grace of god , we have had our conversation in the world , &c. wherefore laying aside — all guile and hypocrisies , — 1 pet : 2.1.5 . they should then make it appear that christ is in them , by serving him after a lively manner ; so it is not sufficient to follow duti●s , but to perfo●m them as living in christ , or as having christ , living in them , as having the fountain of life within them , and the bread of life ; therefore are they to present their bodies a living sacrifice unto god , rom : 12.1 . and shew forth themselves as lively stones — built up a spiritual house , — 1 pet : 2 ●5 . 6 . they must also make this evident by their zealous way of walking , seeing christ hath a loathing at lukewarmness , rev : 3 15 : 16. that they are zealous of good works , tit. 2.14.7 their christian carriage should fill them with joy and gladness , as delighting themselves in the law of the lord , and rejoycing in serving and pleasing of him . 8. they must walk in the fear of the lord , and be in his fear all the day long , and carry themselves circumspectly and tenderly , as in the sight of jesus christ , who is in them , and locketh upon them , wherever they be , and in whatever they are doing . 9. is christ come into their souls to work his work , then the● should not suffer him to be idle , bu● g●ve him employment : he accounts employment the greatest friendship , and best reception that we give him ; to wit , 1. that he teach and lead them in the wayes of god ; thus he getts employment as a prophet . 2. that he command and lead them as a king ; wh●reas ● corruptions diverts from following the dicta●es of his spirit ; he is given for a leader and commander to the people , isa : 55.4 . and for that end , he must be employed . 3. tha● he w●sh ●hem from their da●ly polu●ions , seeing he i● a fountain opened to the house of david , and to the ●nhabitants of j●rusalem , for sin and uncleanness , zach : 13.1 . his blood cleanseth us from all sin , 1 joh : 1.7 . and he is faithful , &c : ● : 9.4 . that he pray for them as an advocate with the father , being a propitiation or at●onement for their sins , 1 ioh : 2.1 , 2. — seeing he ever liveth to make intercession for them , heb : 7.25 5. that he renew & sanctity them wholly in spirit , & soul , and body , that he renew them wholly in the inward man ; so that the new man of grace may grow , and corruption may be brought under . 6. that he strengthen them , with all might , according to his glorious power , unto all patience and long s●ffering with joyfullness col : 1.11 . that he may grant them , according to the riches of his glory , to be strengthened with might by his spirit , in the inner-man , ephes : 3.16 . that they may be strong in the lord , and in the power of his might , ephes : 6.18.7 that he may refresh and enliven the● , when sicking and fainting under fears , weakness , outbreakings of corruption , hidings of the lords face , or such like . 8. in a wo●d , that he may make them confident of this very thing , that he who hath begun a good work in ●hem , will pe●form it , until the day of ies●s christ , phil : 1.6 . that in him they may perfect their holiness in the fear of g●d , 2 cor : 7.1 . that so the work may be c●owned to his glory : that they may be presented to him , a glorious church , not having spot or wrinkle , — but that they should be holy and without blemish , ephes. 5.27 . 10. seeing christ is so near them , that he himself , is in them , so they should have their retreat to him , in all their difficulties , for help and deliverance : and that 1. when distempered wi●h doubtings and discouragements an●nt their state , present frame , or duties : for with him is the fountain of life , and in his light shall we see light , psal. 36 9.2 . when they are assaulted with sinking dis●ouragements , so that they cannot stand and subsist under their burdens : for in him alone , and in the strength of his power , can they be strengthned : he can make them renew their strength , and mount up with wings as eagles , to run and not be wearied , isa 40.31 , 3. or when disordered with outward losses or crosses ; for he only can make up all their losses , and fully satisfy , being an incomparable portion , ier. 10.16.4 . when they are confounded with fears , whether from the breaking forth of corruptions , or from the deceitfulness of their own heart , the cuningness of satan , the weakness of grace , the accusations of conscience , &c. seeing he is a present help upon all occasions , and easily with a blink of his countenance , can drive away all these clouds and grounds of fear . having now gi●en some observations of these words , christ in you ; we come now to speak of them , in so far as they are the ground of the hope of glory : and so they teach us , that christ in the soul , is a most sure , clear and certain ground of a lively hope of glory , which we shall manifest and confirm with these scriptural reasons . 1. all such in whom christ is and lives , he hath purchased and bought with his blood , gal. 2.20 . christ liveth in me ( saith he ) and then addeth , who loved me , and gave himself for me . such are bought with a price , both soul and body , 1 cor. 6.20 . and seeing christ hath bought them so dear , and taken possession of them , as of his peculiar treasure , what is there that can afford ground once to call in question ▪ or doubt of their salvation , they are bought unto glory , and glory is purchased unto them , and christ possesseth them as such , and so they are certain of glory . 2. there is no condemnation to them which are in christ iesus , rom. 8.1 . and who are in christ , the same hath christ in them , as is clear from what fol●ows in that text , ver . 9.10.3 . that christ is in the soul , sayes , that however they were once without christ , yet now are they made ●igh by the blood of christ ; who is our peace , ●nd hath reconciled us unto god , ephes 2.12 , 13 , 14 , 16. reconciled souls shall certainly possess glory . 4. christ is called our life ; and our life is hide with him in god , col. 3.3 , 4. they then that have him in them , may be ●ssured of eternal life . 5. such in whom christ lives , shall be filled with all the fulness of god , as we see ephes. 3.17 , 19. that is , until begun grace here , be perfected in glory hereafter , where we shall be filled fully and compleatly with the fulness of god , enjoying his pres●nce in immediate communion with him , so full as we shall be able to contain . ioh. 17.23 , 24.6 . christ is made for all such , wisdom , righteousness , sanctification and redemption . 1 cor. 1.30 how then can they be deprived of salvation ? 7. such are the children of god , as the apostle saith rom. 8. who are led by the spirit , have the spirit o● christ in them , ver . 9 , 10 , 11. for as many as are led by the spirit of god , they are the sons of god , ver . 14 and if children , then heirs , heirs of god , and joynt heirs with christ , ver . 17. so that christ in them , must be a certain and sure hope of glory 8. providing christ be in them , then the spirit is life ( saith the apostle , rom. 8.10 . ) because of righteousness : that is , their soul and spirit is already living , by vertue of christs righteousness , and the life of glory is begun in them , therefore they shall live the life of glory hereafter . 9. these that have christ in them they have received abundance of grace , and of the gift of righteousness , through christ living in them ; and so shall certainly reign in life by him , rom. 5.17.10 . such who have christ in them , they are quickned together with him , yea they are raised up together in heavenly places in christ iesus . ephes. 2.5 , 6. christ takes possession in their name , and they in him , as their head and agent : and so in effect , and in respect of legal certainty , they have present possession of glory ; so that christ in them , must be the assured hope of glory . for further clearing and confirming hereof , observe these following considerations . to wit. 1. that christs being and living in the soul , gives us to know the greatest love and respect he hath for that soul : and whom he loves . he loves unto the end , ioh. 13 1. and what can separate the soul from his love , rom. 8.38 , 39.2 . christs coming into a soul , intimates his union therewith , which union is fast , and who can loose it ? and being one with him , and united with him , so they shall be alwayes with him : he hath prayed , that they might be with him , wher● he is , that they might behold his glory , ioh. 17.24 . he will not want his servants : for where he is , there they must be also , joh : 12.26.3 . christs being in the soul , holds forth his protection ; he ●s in them , to own and defend them ; & who can wrong them whom christ defends ? whom christ defends , the father defends also , joh. 10.27 , 28 , 29 , 30. my sheep hear my voise , and i know them , and they follow me . and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand . my father which gave them me , is greater then all , ●nd no man is able to pluck them out of my fathers hand . i and my father are one . 4. christ is in them , taking possession of them , as of his own purchase : and who shall , or can take his possession over his head ? because greater is he , that is in them , then he that is in the world , 1 joh. 4.4.5 . he is in them , as fitting and preparing them for glory , and sanctifying and cleansing them , with the washing of water by the word : that he might present them to himself a glorious church , not having spot or wrinckle , or any such thing , but that they should be holy and without blemish , ephes. 5.26 , 27.6 . he is in them by his spirit , as the pledge and earnest of glory , ephes. 1.13 , 14. 2 cor. 1.22.7 . in a word , that he is in them , is begun glory , glory in the seed , and in the out-sprouting : he is in them , working the work of grace , and that is the foundation of glory : here they have begun communion with him , and that shall never be broken off , but be carried on to a more imm●diate , sweet , full , and uninterrupted fellowship in glory ; so that christ in the believer , can be no other thing then the sure hope of glory . vse 1. this truth makes way for confuting 1. papists , who are against assurance of salvavation , and who defend and teach , that we are to fear and doubt all the dayes of our lif● ▪ for if christ in us , be the assured hope of glory , then undoubtedly ▪ some of these , in whom christ dwelleth attain to this assurance : for some of them come through grace to see , that christ dwells and abids in them . 2. it is for confutation of arminians , who lay a sure foundation for the doubting of papists , in ●aying , that the saints may fall away , and that wholly and finally : but providing that were true , then christ should not be the hope of glory in the saints : for , according to that doctrine , he could be in us to day , and not tomorrow , and so his being in us , could be no hope of glory . 3. it is for confutation of antimonians , who deny sanct●fication to be any evidence of justification ; notwithstanding we see that christ in believers , is a sure and fast ground of the hope of glory : now his being in them is through the work of sanct●fication . 4. for confu●ing of poor deceived souls , who build their hope of glory on some other thing . as ( 1 ) upon an imagination that god is merciful ; which can afford them no more ground of the hope of glory , then to all living , yea then to devils . ( 2 ) who build their hope upon their naked fancy of their good heart , which is most false , the heart being deceitful above all things , and desperately wicked : so is it an undoubted token that christ is not in them : for since he i● light , so should he discover their deceitfulness unto them : so that it can never be a ground of hope , but a sufficient foundation of a real imagination , and of a dreadful deceit . ( 3. ) who build their hope upon their innocency and freedom from scandalous out-breakings ; with the pharisee luke 18 yea a heathen will pretend more then they . ( 4 ) who build upon their civility and sobriety , which readily they may have through a soft nature & humor , through good education , & corrupte● by ends , which may be a ground of self-deceiving , though never of the hope of glory . ( 5. ) who bui●d on ou●ward diligence and carefulness , after publick worship , wherein a pharisee may go beyond them , and which at most but holds forth , that they have a name they live , and yet are dead . dead and formal worship , is no assured hope of glory . ( 6 ) who build on the forsaking some lusts and former evil practises , to which they were formerly addicted ; whereas notwithstanding satan may have a sure and certain poss●ssion of their soul. vse 2. this truth serves to inform us of these two . 1. that the state of these , who are yet without christ is very sad , and lamentable : for if without christ , they have no hope of glory : and what have they then , though they had the world at their disposal , and were swiming in pleasure● ? alas ! they want that , which might sweeten the want of all other things , to wit , the hope of glory . 2. that the condition of those , who have fled to christ , and have gotten that noble guest , christ in them , is unspeakably happy : for let their outward estate be here in the world , what it will , they may sing in the hope of the glory of god ; having christ in them , so they have the assuredest hope of glory imaginable : they have christ , who is the whole covenant whereby glory is ensured : they have him with●n their souls , who already hath given them the possession of glory , fitting them to have a portion in the inheritance of the saints in light : and who takes possession of them , that he and they may never more be separate . vse 3. this doctrine contains also in it a reproof . 1. to unbelievers who notwithstanding they be wholly without christ , and his spirit , nevertheless dreams and imagins , that they have an undoubted right unto glory ; and so deceives themselves wi●h a vain and ungrounded hope , that all will be well with them at last . 2. for reproof to believers , who have this assured ground of hope , nevertheless improves it not for their comfort and encouragement : but holds themselves up with doubtings and scruples concerning their right and inheritance ; taking heed to the lying whisperings and temptations of satan , and so lives in terrors , sinful fears and unbelief , whereby they wrong and grieve the noble spirit , who hath taken up quarters in their soul , even for that end among others that they might have a lively hope of glory and thereby be supported under the pressure of terrors and fea●s , strengthened against th● soul troubling injections , and heart-distur●ing temptations of satan , and comforted against all discouragements vse 4. th●s doctrine ●olds out these following duties to the unbeliever . as 1. they ought to labour to have this truth , deeply rooted in their hearts , that before christ be in them , they can have no well grounded hope ever to see god in glory . 2. that herein they are to be convinced of the necessity of giving ear unto the call of the gospel , and to give obedience thereunto , which is ( as we shall after hear ) that we receive christ , the prince of life in our souls . 3. that therefore there should be nothing so desirable to them , as to have christ living and working in their souls ▪ and to rest on nothing less for a satisfying ground of the hope of glory . vse 5. this truth holds out unto us , the sure ground of the consolation of believers , in whom christ is : o! what cause of gladness and rejoycing have they , go as it will with them in the world : for though the world frown upon them , nevertheles● they may rejoyce in the hope of the glory of god , what●ver ground of sorrow , they may otherwayes have , as they see how it fares with them in the world , yet when they look within , and beholds the footsteps of christ walking within them , and the fruits of his living and abiding in them ; so may they raise up themselves with unspeakable and excellent joy . objection , but it may be asked , how comes it then , that even such are more filled with fears and anxieties then others , concerning their eternal happiness and lively hope , and are continually in fears and doubting , possessing their life often in sorrow ? ans. 1. it is one thing to have christ in us , and another thing to see him in us ; this is a new and different gift : and god may give the one , when he thinks good to with-hold the other . 2. the lord may thus for wise and holy ends measure out his favours : as he is a soveraign , so he is also wise ; he doth what he will , and yet doth all in deep wisdom , for wise and holy ends : the lord may have a high and soveraign hand in this business , and may find ●t necessar , so to keep them humble , tender , wa●chful and diligent in duties : for he sees that readily , did they see how rich they were , they would forget bo●h god and themselves , not being well ball●ssed to carry such a high topsail , and that thus they might come to boast and turn secure , and give too much advantage to satan to assault and overcome them . 3. they may read●ly have a sinful h●nd therein themselves : and that ( 1 ) when they give too much heed to the lying injections and temptations of satan : it is not safe to entertain discourse with such an enemy , who is a lyar and a murderer from the beginning : he is too great a sophist and disputer for us . ( 2. ) when they give too much way to corruption , which darkens all , and gives satan advantage and occasion to accuse of hypocrisy , and to alledge and say , providing christ be in you , how is it so and so ? ( 3 ) when by the false injections of satan , they nick-name the work of christ in them , consenting to the reproaches of the enemy , and joyning with him in affording objections against all the work of grace in their soul : and thus having filled their mind with prejudices against themselves , through the instigation of satan , they are not in case , either to receive , or accept of any right information concerning their souls . ( 4. ) it may also f●ll out through their misunderstanding the true nature and work of grace , and of christs being in them , imagining that nothing can be called or reckoned christ in the soul , but an exceeding great out-letting of the spirit , carrying the soul over all difficulties , accompanied with great joy and gladness , and with an eminent and great degree of sanctification . vse 6. this truth exceedingly calls for a narrow tryal , viz. if christ be in us or not : and because it is a material business we shall therefore speak the more to it . 1. we shall lay forth some false marks , by which many deceive themselves , both on the one hand , and on the other . 2. we will give you some true marks , where you may judge in this matter , in speaking to the false marks , we must have our eye upon two sorts of persons , and so speak to the marks , whereupon each goes to work and deceives themselves : some have christ really dwelling in their soul , and yet nevertheless imagine , that it is not so , upon ●uch and such grounds , that they perceive in ●hemselves , which they judge cannot consist ●ith christs living in them : others again , have ●ot christ in them , notwithstanding imagine ●hat he is in them , by reason of such and such ●hings , which they judge to be real marks of ●hrists being in them . and both the one and ●he other , are deceived with false grounds . as to the first , viz. such who have christ ●eally in them , and nevertheless will not be ●onvinced thereof : they may mistake on these ●nd the like grounds . 1. because they are no wayes like to these ●aints , whereof the scriptures make mention , 〈◊〉 whom was the spirit of christ ; neither like ●ose , who now live , who have christ in them : ●s if ( forsooth ) all were christians of the ●●me magnitude , age , strength and liveli●ess ; as if there were not in christs family , young children as well as old , young centinels , as well as lively , strong and great warriors , 1 cor. 3.1 . 1 ioh. 2.13 , 14. a child hath real life , and is a man , though not a strong and able man ; yea the very child in the mothers belly hath real life ; and so many children in christ go to heaven , for he carries the lambs i● his bosome . isa 40 11. 2. because they find not the operations of the spirit in them ; that is likewayes no true mark : for he may be in the soul , and yet may be hide from the soul , the lord judging it fittest it should be so ▪ that he may hide pride from their eyes , and they ( as was said ) may be keep'd humble and sobbing all their dayes . the spirit bloweth where he listeth , and after what manner he will. 3. because they are dayly full of fears and jealousies , that all is not right with them : hence they conclude , that providing christ were really in them , then all their questionings would be done away , and all their clouds scattered , and they would obtain a full assurance : but this is a mistake , christ may be , and faith in him may be , where this certainty is not , never was , and likely shall never be , until the soul come within the view of the land of glory : yea the scripture is ●ull of such like complain●s of the saints , and of their often expressing their suspicions : it is the disease that follows the royal blood , incident to the most heavenly spirits ; moses david , heman , asaph , iob , ieremiah , the c●urch , psal : 120. lam : 1. and 2. and 3. ●nd 4 and that under the church and saints of the new testament , as well as the old , 1 cor : 10.6 . now these things were our examples , — with v. 1.1 . 2 cor : 1 8 9 2 cor : 2.11 2. cor : 7 4 , 5 , 6. 1 pet : 1.6 , 7. yea christ may be there , where the soul through the power of temptation pe●emptorly concludeth , that he is not in them , ●therwayes woe to not a few . 4. because strangers to some sensible and ●omfortable manifestations , which some win ●t ; they see not , neither find they , as with ●ome , the rayes and reall blinks of his smiling countenance : but this is no sure mark ; christ ●ay be , where these things are not , or other●ayes woe to many poor soules . these are ●he free outlettings of his love , wherein the lord dealls as a soveraign ; allowing some ●o come near him , for so ●e thinketh fit , and ●thers to stand farther off , and think it suffici●nt , if but admitted to stand within the portall ●f his pallace : all subj●cts are not courtiers , ●or all courtiers alike high : the mother will ●ake the one child , and kiss and dandl● it upon ●he knee , and not the other ; so christ takes ●ot all his children into his banqueting house , ●●ither spreads he his banner of love over ●hem , in a sensible manne● : each one , is not ●ayed with flaggons , and comforted with apples ; every one hath not christs left hand unde● their head , and his right hand embracing them : some must be satisfied , to want these manifestations , until they ascend into the higher house . 5. because they know not , what it is to have their hearts lifted up in the wayes of the lord ; they know not what that joy in the holy ghost meaneth , nor what it is to chear themselves with joy unspeakable and full of glory . o is this sufficient ground to conclude , that christ is not in them ? what a gross mistake is this ? do all christians attain to such high attainments ? alas ! some must be well satisfied to creep to heaven , and never once get up their back , untill they win within the very ports of glory : some in stead of rejoycing , must carry the tear in their eye , the whole way and never get it washen away , untill that christs soft hand , once for all , wash it off , and then they shall weep no more , being arrived there , where no sorrowing nor sighing shall be heard , for then sighing and ●orrowing , must flee away . 6. because their graces shine not , nor have not that beauty and lustre , which they believed to have had , providing christ were in them : where faith , hope love &c. is nothing to what it should , or must be , ( thin● they ) if christ were in them . but they notl●● not , that there are degrees of grace : all ar● not saints of the first magnitude ; each ones faith , ( even true faith ) is not assurance : christ is , where the least grain weight of grace is ; and sometimes grace will go in litle room ; christ is , where there is but one smoaking flax , and but one broken reed . 7. because they are not only without comfort and joy , but are also full of terrours , fears and trembling , whereof they imagine they should be free , providing christ were in them : alas , poor soul , why thinks thou thus ! were it so as ye imagine , what should have become of excellent heman , psal : 88.15 . who from his youth up , was afflicted and ready to die , and was distracted with the terrours of god , which he suffered . what should ye then say of the good king hezekiah , who became to chatter like a cran or a swallow , and to mourn as a dove , isa : 38.14 . and of others whom we could name . 8. because they see no grace growing in them , all seems to be going back with them : i grant , it is most lamentable when it is so , and a case much to be condolled ; nevertheless , it may readily appear to be so , when really it is not so ; christ may be , where this grouth in grace , is neither seen , nor observed ; yea , christ may be , where there is a sinful decay for a time , by reason of some winter ●lasts and storms , or by reason of some worm , or such like at the root ; nevertheless , the seed shall remain , and where the seed is , there is christ , so that this is but a false mark. 9. because they observe so much hypocrisie in their actings , undoubtedly say they , if christ were in us , it should not be so with us ▪ but as to this , we should mark , that however , he who hath christ in him , can be no hypocrite ; for a hypocrite is such , whose state is without christ ; nevertheless , he may have much hypocrisie in him , even as he hath mor● or less of other corruptions ; every act of hypocrisie , will not say , that that man is a hypocrite ; there is great difference between yellow brass , and gold that hath scumm mixed with it , the best of our mettals have dross in them : the state of perfection is not here . 10. because they cannot perform commanded duties , without opposition and grea● fighting : whereas if christ were in them ( imagine they ) their wheels would move more lightly : but this is also a mistake , and a perverted rule to judge by ; for in the best that live , there remains much of the old man , that never rests , but continually setts it self against every good motion and work , that is in hand ; so that the good that they would , they cannot get done , but the evil , that they woul● not that they are made to do , the law o● their members , warring continually against the ●aw o● their mind , making them cry out , owre ch●d man , that i am , who shall deliver me , from the body of this death ! rom : 7.14 , 15.24 . 11. because corruption is not weakned , but as they imagine is on the growing hand , which could not be , providing christ were in them : but herein is also a mistake , the one or other special corruption , may in respect of some temptation , grow more at one time , than at another , & nevertheless , grace under no decay , nor corruption growing in the who●e body : the leaves will abundantly fall off ●he tree , yea , and three times more in the harvest , than at another time , and yet be under no decay : corruption through temptation may be discovered , while never●heless , neither growing , nor in strength ; and at other times they may be less seen and feared , when most strong and dangerous : an unseen and quiet devil , may be more hazardous , than a seen and a roaring devil ; corrup●ions grow● not alwayes most , when they rage most . 12. because , sometimes they have gross out-breakings : this is sad i confess , and lamentable ; but therefrom we cannot certainly conclude , that we are without christ ; fo● moses , david , peter , &c. had their heavy falls , which occasioned the opening of the mouths of the ungodly . 13. because , that sometimes they are carried away , with the tide and stream of their corruptions , that they see nothing , but a constant course , and a joynt complotting of gross evils : this i aknowlege is a sad condition , and sadly to be lamented ; notwithstanding there is no satisfying ground there form to conclude positively , that such a soul , is certainly without christ ; for we find asa did that which was good and right in the eyes of the lord ; and yet what a gross outbreakings find we in him , 2 chr●n : 16. he made benhadad to break his league with baasha ; and further to engage him thereto , he commited sacriledge , and spoiled and plundered the house of the lord , and he trusted in an arm of flesh ; and put the prophet in the prison house for faithfully reproving of him , ; and besides at the time , oppre●sed some of the people ; and in his sickness , he sought not to the lord , bu● to the physicians . o! we cannot tell , beside how many corruptions , christ will dwell in the soul : even such as are excommunicate for gross scandals , may be saved in the day of the lord jesus , 1 cor : 5.5 . 14. because they are troubled with dreadful temptations and blasphemous injections : but neither can this be a sufficient ground to judge ●uch a soul to be without christ ; we know with what temptations the devil set upon christ himself ; after that he had tempted him , with the foulest idolatry , to wit , to worship the devil , then to a tempting of god , and a questioning his own god head , and his right and interest in god as his father : what will he not then attempt against the poor followers of christ ? and seeing he so assaulted the prince of salvation , in whom he could find nothing , and that for forty dayes together , and then but left him for a time , mark. 1.13 . luk. 4 2.13 . why should his followers think it strange , when long troubled with such injections . 15. because the lord pursues them in his anger , and in his carriage to them shews his sore displeasure , and writs their sins on their judgements : this also is no sound mark so to conclude ; for we know how he carried with david , psal : 6. and 38. and 51. and what he did with iob , who said , chap. 6.4 . the arrows of the almighty are within me , the poison whereof , drinketh up my spirit : the terrors of god do set themselves in array against me . on the other hand , let us see , which are the false grounds , wherein others deceive themselves , imagining they are in christ , when there is nothing like it . 1. they have a pro●ession and a great name , an approbation of others , as none such christians : but may with the church of sardis , have a name that they live , and yet are dead : many believed in christ , whom notwithstanding he would not commit himself unto , because he knew all men , ioh : 2.23.24 . the end of the five foolish virgins in the parable , mat : 25. may sufficiently alarm such ; for they were professors , yea great professors , & acknowledged as such by others , long waiting p●o●essors , earnestly seeking to enter in , and desirous of oyl for their lamps , &c. and yet christ was never in them , for he declared he knew them not . 2. they are free of scandalous and gross sinns , whereunto some gracious souls may be lyable : but poor soul , that may be , and yet christ not in you : the pharisee could say luk : 18 11. god i thank thee , that i am not as other men are , extortieners , unjust , adulterers , or even as this publican many may escape the polutions of the world . 2. pe● : 2.20 . and ye● the letter end be worse with them then the beginning . 3. they are civil and honest in all their dealings , no man can charge them for wronging any by false or cheating means : but this may be , and notwithstanding christ never admitted into your souls : was not the young man such an one ? luk. 18 21. who said , all these have i kept from my youth ? many civilians go to hell ; civility may pretend somewhat , and go ●ar among men , but it is of a small account with god , where there is no more : yea , the heathen may exceed many a christian , in respect of civility , and yet they are without christ. 4. they have alwayes , as they imagine keeped a good conscience , never gone contrary to unto it , but in every thing they have walked according to the light and dictates of the same : this may seem indeed to be a great length , and yet nothing to prove that christ is in their souls ; for many consciences are deaf and blind , so that they cannot see far to guide , neither speak out , and many a ones conscience is without eyes , and some consciences are fast a sleep , so that this can prove but little : these that thought they did god good service in killing the prophets and apostles , according to what christ ●oretold , ioh : 16. had their consciences going before them ; paul followed his conscience , when he persecuted the church , he acknowledges it , act : 26.91.10 . i verily thought with my self , that i ought to do many things contrary to the name of jesus of nazareth . which thing i also did in jerusalem , and many of the saints , did i shut up in prison , &c. again he saith , act : 23.1 . — i have lived in all good conscience before god , untill this day : which seems to have respect to his unconverted state , when out of zeal , he persecuted the ●hurch , phil : 3.6 . and yet untill christ appeared unto him in ●he way to damascus , he was a stranger unto christ , and christ not revealled unto him . 5 in many outward things , they are changed and reformed , and in respect of these they are changed folks : alas ! that may appear to be something , and yet is nothing to prove that christ is in the soul ; for herod was a stranger unto christ , notwithstanding he did many things , when he heard iohn ; mark 6.20 . 6. they are careful followers of the ordinances , and take pleasure in running after duties : this i confess may bear much bulk among men ; but it is said , that herod heard john gladly , mark 6.20 . isaiah speaks of some tha● sought the lord daily , and had delight to know his ways , chap. 58.2 . with ezek. 33 31 , 32. 7. they are much in prayer , and think with themselves , that they are very diligent and serious therein : neither is this any infallible token that christ is in their souls , for many may cry , lord , lord , open unto us , to whom christ shall say , i know you not : matth : 7.24 . and many may ask , and ask a miss . iam. 4.3 . & 25.11.12 . 8. they hold with the good cause , and with them that suffer for it ; i acknowledge this is much ; but this alone will not prove that christ is in the soul ; iudas continued long in christs company , and many were christs disciples who in end forsook him , iohn 6. david had many valiant men with him , who fought with him the battels of the lord ; and paul makes a supposition of some , that might give their bodies to be burnt , & yet be without love : 1 cor. 13 3. 9 they have much knowledge in the mysteries of the gospel , they can speak much and illustrate the same by many reasons , yea , they can debate for it , and preach thereof , and have many excellent and singular gifts : this may be , and yet christ not in the soul ; gifts and graces differ much , heb 6.4 . read and observe it , and trust no more to such loose grounds : shal not many who have prophesied in the name of christ , be shut out of the gates of heaven ? matth 7 22. 10. they have strong and earnest desires to be in heaven , & to do what is right : and had not the foolish virgins , a desire to enter in with the bridegroom , when they cryed , lord , lord , open unto us : matth. 25 : 11. wished not balaam to die the death of the righteous ? alas ! carnal self-seeking desires , will not prove that christ is in the soul. 11. they have many convictions , upstirrings , and awakenings of conscience , and good resolutions following therupon : ah! many have had such , who never were brought to embrace jesus christ ; there sickness is gone , and they afterwards become more obdured then ever : convictions may be lively , and die out again , and terrors break forth , and hold up again , before that the soul is brought fully home , and made willing to open unto christ , and let him in upon his own termes . 12. they have a good opinion of the doctrine of the gospel , as being good and acceptable newes of good tydings and mercy ; and have no exceptions against the conditions of the gospel offers , they judge them very reasonable , just , and most worthy to be accepted : but light and conviction will not say that the thing is done ; at best it is but a tasting of the good word of god , heb : 6 5. having discovered some of these false marks , on the one hand and one the other ; i come now to lay out some particulars that will give fuller discovery of the matter ; only i must say before hand , that every one , that hath christ realy in them , cannot alike distinctly feel and comprehend all these marks in them ; but some will be in case more to judg of some of them , & some to judge more of others of them . 1. mark : where christ is , there has been some clear discoveries of this , that that person was without christ , and of the miserableness of of the estate of being without christ ; as likewise a weariedness of being longer in that condition with strong disires to be delivered there from ; as also a reall , full , resolute , & peremptory forsaking of all without christ. i say first , there hath beenclear convincing discoverys of persons being once without christ , and of the lamentableness and misery of that estate : not that all has alike great and clear discoveries ; but every one in some measure , has this clear discovery in them : nether say i , that every one is peromptorly to stint themselves to the same measure and degree of light here mentioned ; but that really , there must be some measure of light in the soul , and such a measure as shall make willing to run out of that estate , and to hearken unto the g●spel . we must also here , pu● a d●fference betwixt those discoveries , and the terrors that sometimes accompanies them ; providing the discoveries be such as drives to christ , it is well , be it accompanied with more or less terror . ( 2. ) i say there ha● been a weariedness of this their natural state , with an earnest disire to be unbound and delivered , and crying out with those , who were p●icked in there heart act. 2. act 16 men and brethren what shall we do to be saved : and there hath never been any thing of this sor● , there has been no in letting of christ ▪ ( 3. ) i say there is a real and actuall casting off all other things , because they cannot serve two masters ; there is a real forsakeing of all hope of life through our own righteousness , or of any others whatsomever , but through christ alone : what things formerly was account●d gain ▪ they account now loss ●or christ ; yea doubtless they count all things but loss , for the excellency of the knowledge of christ jesu● ●hil : 3.7.8 9 so that where there is a harkering after ou● own righteousness , or a resting thereon , or any thing besides him , for righteousness and life , with pleasure and satisfaction , christ is not there . 2 mark : where christ is , there is an opening of the heart for him , a real hearty accepting of consenting to closing with , and laying hold on him , as he is offered in the gospel ; a receiving of him upon his own termes freely , and wholy , and ●or all ends and uses , in order and in respect to salvation ; as the door is opened , so will he come in . revel : 3.20 . and where it is kept fast bolted , there is he not entered as yet : where this opening of the heart , this cordiall consenting , this soul receiving of the offered mediator , is wanting , christ is not there . it s true some may have opened unto him , and yet not know of it , imagining that this opening to , accepting or receiveing of christ offered , is some what else , then really it is , and looking out after more enlargedness of heart to receive him , yet more heartily ; they account but little of any thing they have yet gotten or attained ; therefore when the heart hath t●uely open'd it self for him and at least is realy satisfied that christ who is a king , having the key of david open the door , come in , live there , and where the heart crieth out earnestly , o! when will he come to me ; we may conclude that christ is already there . 3. mark : where christ is , there is immediatly an emptiness seen in all other things , and such fullness discovered and discerned in him , which satisfies and quiets the soul , so that it rests therein , as having an all-sufficient portion , and as fully pleased and contented therewith , because they judge ( and indeed not a miss ) that the lines are fallen to them in pleasant places , psal : 16. they cry out ; whom have i in heaven but thee ? and there is none upon earth , that i desire besides thee : psal : 73.25 . and they are so satisfyed with him , that they sit down , & call in all their wandering affections and inclinations , that were scattered upon the mountains of vanity , and brings them all in to him as the center ; and gives them a new commission to be for ever again imployed in , by , and for him alone . 4. mark. where christ is in the soul , there they cast their burdens on him , & run to with their doubtings , troubles , accidents , weakness , accusations , failings , duties , and with all they have to do . the soul shall have him even in its eye a● all-sufficient , able and willing to help in all exigencies and necessities , and shall look out to him for that effect . 5. mark. where christ is , there he gets the heart , for there he lives , ephes. 3 , 17. so that what ev●● it b●●hat presents its self to the soul , though never so taking , yet he has still the precedency , disposing , and chief room , unless it be for a time , that the soul may be over poured and carried away with some l●st or other . these that have christ in them , they confess that iesus is the son of god , 1 joh : 4.15 . and so altogether matchless : for all such dwell in him , and he in them : so that he is unto them white and ruddy , the chiefest among ten thousands , song . ● . 10 . and whatever is his , is altogether lovely , ver . 16. for unto them which believes , he is precious , 1 pet. ● . 7 . i acknowledge this love and esteem will not alwayes be the same , nor appear in the like degree : nevertheless it is for the most part p●edomining and reigning , and where these ●hings are not so , it is a sad token that christ hath not as yet taken up his abode . 6 , mark. where christ is , there is a forsaking of all former lovers , for now they have changed masters : they shall say to their former idoles , get you hence , as if they were so many menstruous cloaths , isa : 30.22 . then they say with ephraim , what have we to do any more with idoles hos : 14 8. for where he comes , all these must give place to him , as being worthy of all ; there old ( j ) liveth no more , gal : 2.20 . but where the old lovers keep their poss●ssion , where the old idoles , the old sinns , have the old esteem , and the old service , and not as yet cast out with loathing and shame , it is not as yet ●ight there : christ , when he comes , binds the old man , sets the old tyrant that possessed the soul , out of doors . 7. mark : where christ is , there is a compleat change , that word is realy felt 2. cor : 5.17 . if any man be in christ , he is a new creature : now is he , as he were in another world , drawing his breath in another element ; they are no more the folks they were . they that are christs , have crucified the flesh , with the affections and lusts , gal. 5 24. they look on those lusts and affections as their enemies , and declares themselves enemies against them ; wars against them in root and branch , and against all their motions ; whether they be sinful a●fections , and passions , such as these , whereby the mans mind doth suffer , and is troubled and affected with ; or whether they be sinful lusts , such as these stirred up by fleshly carnal baits and pleasures , as motions to intemperance , uncleanness , &c. now those who are christs , are said to cruci●y and put to death all these , because they have engaged themselves by profession and covenant , sealed in baptism so to do , rom. 6.3 , 4. and have actually begun th●s wo●k , so that though this body of corrup● flesh be in them , yet through the spirit , rom. 8.13 . and by imitating his cross , rom. 6 5. they are upon the work of mor●ifying it , suppressing the endeavours , and smoothering the ●ffects of it , rom. 6.12 they resolve now to walk in newness of life , rom. 6.4 . from this time forth they have a new understanding , renewed in the spirit of their mind , no more s●bject to the dominion of fleshly lusts , whic● is enmity against god ; they ●ave a new will , which is now flexible to god● will and command , neither doth it now rebel as formerly ; they have new desires , new inclinations , new work , new ends before ●●em , new followship , no more fellows●ip wi●h the unfruit●ul works of darkness . 8. mark. where christ is , there is a resting on him for li●e , and leani●g on him for righteousness , adop●ion , justification and s●●vation , wi●h ●aul , phil ▪ 3.9 . who desired to be found i● him , not having his own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. the soul in●ends to live th●ough this way alone , to r●st in , to hide himsel● in christ , until ( ●o speak so ) a bitt o● the man cannot be seen , that when he is calle● for , it may be answered , lord , i am in christ , not having my own righteousness : — if christ be in you ( saith paul ) — the spirit i● life , ●ecause of r●ghteousness , rom : 8.30 . the soul resolves alone to live through this way , through his righteousness . i● 〈◊〉 lord ●ave we righteousness and stren●●● say they , isa : 54.24 . in the lord exp●c● they only to be justifi●d and to glory , ● . 2● 9. mark , where christ is , there is a grea● 〈◊〉 to esh●w sin , joh : 3.6 . whos●e●er 〈◊〉 in him sinne●h not : to wit , with that 〈◊〉 as formerly : they may be overtaken in a fault , as gal : 6.1 . but ●hey are not w●llingly intangled again with the yoke of bondage , g●l : ● . 1 . som●times they may be carried away with the stream of a temptation , as david and peter , yet they give not themselves willingly & deliberatly over to the will of their lust● : but even when corruption has the upper hand , there is a party within them that protesteth against that course and usurpation , rom : 7. that which they do they would not , and that which they do not , they would willing●y do ; the spirit warreth against the fl●sh , gal : 5.17 . hereby it is , that ●●ey walk not after the flesh , but after the spirit , rom : 8.1 . 10. mark , where christ is , there is a real , fast , & resolute care & endeavour to keep the commandments of christ , 1 joh : 3.24 . and he that keepeth his commandments , dwelleth in him , and he in him and again 1 joh : 2.5 . hereby they know , that they are in him , because they keep his word . they will cast at none of his laws , but have respect unto all his commandments , psal : 119.6 . this is their work and design , to be conformable in all things to his law , and their faillings , are the cause of much sorrow unto them . 11. mark , in whom christ is , they live in love , as in their element , 1 joh : 4.16 . and we have known and believed the love that god hath to us , god is love , and he that dwelleth in love , dwelleth in god , and god in him , also 1 joh : 4.13 . hereby know we , that we dwell in him ▪ and he in us , because he hath given us of his spirit . a humble and condescending spirit , , a tender and simpathizing spirit , a spirit of wisdom and counsel , a spirit o● knowledge , and of the fear of the lord : we may see , what for a spirit it is , that is given unto christ without measure , isa : 11.2 . where it is called the spirit of wisdom and vnderstanding , the spirit of counsel and might , the spirit of knowledge , and of the fear of the lord ; so that these who have christ living in them , are more or less partakers of this spirit ; for they are one spirit with christ , their darkness is in part removed , their pride killed , and they made more conformable to christ their head and husband . 12. mark , who have christ in them , they walk after the spirit , rom : 8.1 . that is , they have a new counsellour , a new lea●er to lead them in all their wayes , they walk now in the strength of the lord , being strong in him , and in the power of his might , ephes : 6.10 . they have new principles and new motives to their work ; they go now to their duties upon another ground , and for other ends then formerly , a●d this is not at some times , at starts and si●s , but in a more serious , constant and resolute manner ; for they walk after the spirit . 13 mark , these who have this spirit of christ in them , they live by faith , ●nd depend upon him for grace , strength , i●fluences and life , that they may s●rve him in their na●ural , ordinary , and civil conversations , as well as in their christian life ; that they may be for him , and for●his glory , in all their eating , drinking , sleeping , walking , wi●hin and without house , in their ordinary calling , work and imployment , as well as in the hearing of the word , and in prayer : the life which they now live in the fl●sh , is by faith , gal● 2.20 . 14 mark , these that have christ in them , are of a broken and contri●e spirit , they dare not arrogantly look up to god , they lyin the d●st , and cry guilty , glorifying god , and taking shame unto themselves : he dwells with him , that is of a contrite humble spirit , isa : 57 15. such a heart is his second throne , whereas the proud he sees a far off . 15. mark , who have christ in them , they get something of a publick spirit ; that mind is in part in them , which also was in christ , phil 2.5 . so that they hav● a heart to lay out themselves more effectually for zion then formerly : christs cause , and the suff●rings of his people lyes nearer thei● heart , then their own things . from these marks , we may try and see , i● we have ground to think that christ is really in us or not . now , we come in the third place , to speak of these words , christ in you , the hope of glory , n so farr as they are the riches of the glory of this mysterie , which is now made manifest among the gentiles ; which will lead us to speak of the first part of the verse , wherein ( as we said in the beginning ) is a praise and high commendation of the gospel on several accounts . as 1. being a mysterie . 2. a mystery that hath glory in it . 3. a mystery , that hath the riches of glory in it . 4. a mysterie now made manifest among the gentiles . 5. tho so , nevertheless the riches of the glory of this mysterie is not made manif●st to all the gentiles , nay not unto all that hear the gos●●l , but to the saints mentioned verse 26.6 . and that according to the good pleasur● of god , t● whom god would make known . 7. so th●● it is alo●e god● work , to make known this mysterie for the opening up of this busines● , we shall first speak a word concerning every one of these pa●ticulars severally ; and then to all joyntly , holding ●his forth , to wit , that christ in the believer is the hope of glory . first then , the gospel is a mysterie , consider it , the doctrine of the gospel is a divine de●p , mysterious truth , therefore it is called the mysterie of the gospel , ephes : 6.19 . we may unde●stand that it is called a mysterie in these respects , 1. in respect of the first finding of it out ; ●he gospel was not at first ●ound out by men 〈◊〉 angels , never could they have fallen upon 〈◊〉 ; it went far above the reach of their capaci●●es to find out the way , how the condemned ●●nner , should again be reconciled unto god ; ●●is only is the invention of god , therefore 〈◊〉 is called the mysterie of his will ephes : 1.9 . 〈◊〉 mystery unto which he gave a being out of ●●s own good will and pleasure , he willed it , ●nd therefore it was . ● . the gospel is a mystery in respect of the disco●ery , and making known thereof ; as no flesh ●ould have found it out , so no flesh could have ●allen on such a way , until it pleased the lord ●o make it known ; flesh and blood hath not ●evealed it , math : 16.17 . yea the angels ●ould not have revealled it for they were strangers thereunto , and came to the knowledge ●hereof by the church , eph : 3.10 . by the churc was the manifold wisdom of god ( to wit in the mystery of the gospel ) made known unto the principalites and powers in heavenly places ; therefore we hear that the angels are present in the assemblies of god● people , 1 cor : 11.10 . and peter ●els us 1. pet : 1.12 . that ●he angels are desirou● to look into these things , tim : 3.16 . seen of angels , giving us to know so much , they looked up with desire and satisfaction , as seeing something new in him , which formerly they had not seen . 3. the gospel is a mystery , in respect of the way and manner of its manifestation . for it was not wholy at once revealed , bu● by degrees ▪ the more to hold forth the worth and excelency ●hereof : for fi●st darkly revealed , and mani●ested to adam in this , the seed of the woman shall bruise the head of the serpent . gen : 3.14 15 then 2ly it was a litle more clearly discov●red unto abraham , isaac and iacob , these we●e the old stock , of belivers : and this was also ●hrough promises , when the lord said un●o abraham , ●hat he should be the father of many nations gen : 15.5 6. and that in hi● , all families of ●he earth should be bless●d , gen : 12.3 . and 18.18 . and 22.18 such like pr●m●ses we fi●d made unto isaac , gen : 26 4 and unto iacob gen : 28 14. and th●● was the ver● gospel , as paul declareth gal : 3.8 . and peter , act. 3.25 3ly . it was yet more clearly discovered unto moses , and u●to the peo●le , which g●d then separated for himself , in typs shadowes , ●ff●rings ●●d ●nd othe● figures and legal ceremonies ; all which held forth , the way of salva●ion through a c●uc●fi●d mediator . 4ly . then was ●his business more clearly discove●ed unto david , ●o that the good ●h●ngs of the gospel , are 〈◊〉 the sure mercies of david act 13.32 , ●3 . ●4 . compared with psal. 2 6. isa : 55.3 ps●l . 16.11.5 . after that christ is now come , 〈◊〉 whole business is more fully and distinctly manifested then ever ; in respect of which clearness , the gospel is now said in a special way , to be made manifest and revealed , and formerly shut up & kept secret rom : 16.25.26 . now to him , that is of power to stablish you , according to my gospel , and the preaching of iesut christ , according to the revelation of the mystery which was kept secret since the world began , bu● now is made manifest , see also ephes : 3.3.5 . see also the verse that goeth before my text as the subj●ct of this present treatise col : 1.26 . 4. the gospel is a mystery , in resp●ct of the instruments that reveal i● god himself first revealed it unto adam , abraham , isaac , and iacob . and men who had immedia●e inspiraions , were imployed in this work now at last his own son jesus christ is imployed in this embassag● , heb : 2 3 , 5. it is a mystery , in respect of the persons to whom it is openly publ●sh●d ? it must be a mysterious business , which g●d will not make known to all the world : this doth also hold out the singularity and excellency of the same , that not every one can m●ke to the knowledge thereof , bu● only some particular persons and nations . god revealed the gospel to few , save abraham ▪ family in his day●s ; and as he revealed it to the posterity of iacob ; very few of other nations w●re priviledged with it ; he sheweth his word unto jacob , his statutes ▪ and 〈◊〉 judgements unto isr●el , he hath not dealt so wit any nation : psal. 147 ▪ 19.20 . and so commandeth christ , that for a time , his disciple should not go into the way of the gentiles , no● enter into any city of the samaritans , mat : 10 5. in times past god suffered all nations to wel● in their own wayes act. 14.16 . and eve● since the door was opened for the gentiles the holy ghost would not suff●r paul an● timothy to preach the word in asia and bethynia act. 16.6 , 7. so there has been i● all ages since the dayes of christ , many n●tions living in darkness , without the gloriou● sun-shine of the gospel : and the present sta●● of the jews , and far more then the greates● part of the world , gives evidence thereof . fo● that part of the world , this day that is enlightened with the outward administeration of th● gospel , is but very inconsiderable , in respec● of the other parts . 6. the gospel is ● mystery in respect o● the few number of those unto whom it i● made known in power and life , seeing many are called , but ●ew are chosen , o! how grea● a mystery is it , even unto many , who ar● under the outward administration of the same ▪ the mystery of this mystery is only made know● unto the saints , as the verse before our ●ext holds sorth , and job : 17 , 6. vnto the men , which ●hou gavest me . o how few believe the rep●rt , ●hich is revealed in the gospel , isa. 5● ▪ 1. 7. the gospel is a mystery , in respect of th●●ptaking , or rather defect of the uptaking of many , even of those , who● have the re●ort thereof sounding in their ●at● ; how many remain ignorant thereof ? is it not a ●tumbleing block unto some , as it was unto ●he jewes ? and foolishness unto others , as it ●as unto the greeks ? cor : 1.23 ▪ therefore ●e see , that not many wise men after the flesh ▪ ●ot many mighty , not many noble are called . but ●od hath chosen the foolish things of the world , ●o confound the wise , and god hath chosen ●he weak things of the world , to confound the things , ●hich are mighty ; and base things of the world , ●nd things which are despised , ●hath god chosen , 〈◊〉 and things which are not , to bring to nouhge ●hings that are . cor : 26.27 . ●8 . these things ●re hid from the wise and prudent , and reveal●d unto babes mat : 11 . 2● . 8. it is a mystery , even in respect of those ●ho are savingly enlightened , ●or they know ●ut these mysteri●s , and prophesie in part , 1. ●or : 13. they see now but through a glass ●arkly 1. cor 13.12 . so , that it remains ● mystery , even to those , who see most of it . ● . it is a mystery , in respect of the matter 〈◊〉 treats of : which will appear , if we take it up more generally , or more particuliarly , first more generally , so it contains a mystery . 1. it is called the mystery of the kingdom of heaven matt : 13.11 . mark. 4.11 . luk. 8.10 . here is indeed singular mysteries o● state , whereof few have knowledge or understanding . 2. it is called the mystery of christ ephes : 3.4 . because that therein that great mystery is revealed , whereof paul speake●h 1. tim. 3.16 great is the mystery of godlyness , god was manifest in the flesh , iustifiyed i● the spirit , seen of angels , preached unto the gentiles , believed on in the world received up unto glory . the mystery of christs incarnation , and his be●ng under the law , and of his conception and birth , of his n●tures , and of the uniting the same in one pe●son , of his offices , fi●tedness for , and excercise of his offices , of his life , doctrine , sufferings and death , with the concomitans o● all these , all which is revealed and known unto us in the gospel . 3. it is called the mystery of god , and of the father , and of christ , col : 2.2 . as being the mystery , that was joyntly carried on by the father and the son , whereof the foundation was laid in that old or fundamental con●ract of covenant of redemption , betwixt the father , and the son , concerning mans salv●tion ; and in so 〈◊〉 the gospel makes known unto us , how god was in christ reconciling the world unto himself 2. cor : 5.19 . again we take it up more particularly , and it may be called a mystery , because the great mysteries are folded up therein , and thereby discovered and brought to light , and that in such a measure of clearness and revelation as no where else , or by no other means is to be obtained : these mysterysare many , we shall bring them to three heads . the first principal head , is of such mysteries , as chi●ly respect men , whereof we shall name these following . 1. how , or on what conditions is it , that lost and condemned man , an heir of hell by nature under the wrath of god , is again reconciled unto god , and united to him , to wit , through faith in jesus christ ; which therefore is called the mystery of the faith. 1. tim : 3.9 . this is only brought to light through the gospel . 2. how that the gentiles , who some●imes were a far off , without christ , — aliens from the common wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world , are now , made nigh by the blood of christ ; and now are no more stranger and forreigners , but fellow citizens with the saints , and of the houshold of god ephes : 2 . 1●.13.17.18.19 . and 3.5.6.3 . how justice is satisfyed , so that the poor bankrupts , who had forfeited their right to glory , and banished from the presence of god by law and justice , by reason of their breaking of the law in adam , and the original corruption of the heart , and because of their dayly transgressions , are restored again into a state of friendship , and brought again into the favour of god , and made heirs of the kingdom . the gospel only brings these mysteries to light : for life and immortality are brought to light through the gospel . 2 tim. 1.10 , 4. how that sinners by nature standing under the sente●ce of the law , and guilty before god , are justified in the presence of a righteous god , and are cloathed with a righteousnes which is not their own , from any thing in themselves , but imputed unto them , and received by fai●h : this is realy the mysterie of faith , and of the grace of god that bringeth salvation . tit. 2.11 , and this is justification by faith , and through the grace of god , which the gospel maketh known , and fully revealeth ; for therein the kindness and love of god our saviour toward man appears : not by works of righteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost : that being iustified by his grace , we should be made heirs according to the hope of eternal life . ti● . 3 4 : 5 , 7.5 . how pro●tigate sinners who have their hearts full of enmity against god , ●eing enemies in their mind by wicked works , col : 1.21 . and who hate christ and his fa●her . iohn . 7.7 , and 15.18.23 , 24. are made willing to lay hold on christ for their lord and king , and to take on his yoke to believe in him , and to rest on him . by the gospel is only made known , what is the exceeding greatness of his power to us-ward who believe , according to the working of his mighty power . ephes. 1.19 . and how the sinner is convinced , humbled , broken , and brought off from his vain hope , false grounds , and unsound imaginations , and perswaded to deny himself and his own righteousness , and to flee to christ , that he may be preserved under the shaddow of his wings from the tempests and storms of god's wrath . this mystery of godlyness manifesteth unto us , how that limbs of satan are married unto christ as their husband ephes : 5.23.6 . how the sinner , being altogether foul and ugly , polluted within and without , is made meet to be partaker of the inheritance of the saints in light col : 1.12 . and sanctified and cleansed , with the washing of water by the word , that christ might present it to himself , not having spot or wrinkle , or any such thing , but that it should be holy , and without blemish ephes : 5.26.27 . the gospel only manifesteth this real evangelick way of sanct●fication . 7. how cometh it to pass , that such a wonderfull chang is wrought in the creature , who sometimes was foolish , disobedient , deceived , serving divers lust● and pleasures , living in malice , envy , hatefull , and hateing one another ; how now they are tame as lambs , seeking peace with all men , crucified to the world , dead to the pleasures and vanities which formerly they were drowned ; being now taught to deny ungodlyness and worldly lusts , they live soberly , righteously and godly in their present world , tit : 2.12 . the gospel only discovers to us , the right ground of this wonderfull change , and lets us see that this is the fruit of his reigning , who i● th● r●d out of the stem of iesse , the girdle of whose ioy●● is righteousness , and faithfulness the girdle of his reins , that the wolf shall dwell with the lamb , and the leopard shall lay down with the kid , and the calf and the young lyon , and the fa●ling together , and a litle child shall lead them &c. isa : 11.1 , 5 , 6 7.8 . how it is , that such as were the curse of the law , heirs of hell , under the sentence of condemnation , are made heirs o● glory , have a sure and covenanted right to everlasting salvation ; have the lively hope and certain expectation thereof , & are coheirs with christ , have the same sealed , which he as the head of the body hath . the gospel brings this eternall mystery of love to light ; and maketh , the eternal purpose of god , and his decre● of predestination manifest , whereby he hath ordained unto li●e his elect through jesus christ : here is the mystery of his will made known unto us , according to ●is good pleasure , which he had purposed in himself . ephes : 1.9 . the second principal head is , of such mysteries as relate unto christ ; and here is a bundle of mysteries , revealed and made known by the gospel , which shall be matter of wondering ●or the redeemed through all eternity . take but some few instances , for his name is wonderful isa. 9.6 . and he is answerable to his name ; for he is wholy a wonder and 1 that he became a man , that god is made man , made fl●sh , and made manifest in the flesh 1. tim : 3.16 . and dwelt among us , joh. 1.14 . that the creator of the ends of the earth , is become a creature ; how may the angels stand astonished thereat , that god taketh on mans nature , uniting it in a personal union with himself ? who can ●each the ground of this mystery ? and how should we have attained the knowledge thereof , but through the gospel ? 2. that he should not only take on him man● nature , but also take upon him the form of a servant , though he ( being in the form of god ) thought it no robbery to be equal with g●d : & yet notwithstanding should make himself of no reputation , phil 2 6.7 . that he should take upon him our infirmities , and be made like unto us in all things except sin heb : 2.17 . that he should become poor as a servant , not haveing whereupon to lay his head , and being born had no better intertainment than a manger ; and that all the dayes of his life he was a man of sorrows , and acquainted with grief ; and meeting with many injures and reproaches from the hands of friends and foes , great and smal , from relations and others : what a mystery of love , compassion , tenderness , and condescendency is here ! 3. that he should be god and man in two distinct natures , and one person for ever ▪ so that it was realy he who was god , that same person who suffered all that was laid ●pon him to suffer ; therefore are we said to be purchased with his own blood act. 20.28 . this was the true emmanuel , god with us isa , 14.7 . mat : 1.23 . luk : 1.31 . and he is god and man at this day , and for ever . 4 that he should come under the law , who was the great law-giver gal : 4 ▪ 4. and that he subjected himself unto the commands of the moral law and to the institu●ion of the ceremonial law , that he might fullfill all righteousness matt ● . 15 . and 5.17 . and migh● redeem them that were under the law , that we might receive the adoption o● sons gal : 4.5 . what a bottomless depths of love is here ! 5. that this person should come as the fathers servant , with his orders and comission isa : 53.11 . and 42.1 ▪ zech : 3. ● , joh : 6.38 . and 10.18 . and 15.10 . and 17.4 . and 20.21 . and that he took upon him the offices of a king , priest and prophet psal : 2.6 . heb : 5.5.6.7 . and ● . 14 , 15. act : 13. — luke 18. — and alone for our behoove , that he might be a compleat saviour . 6 ly . that he who was all fullness , condescended to receive a fullness as head and saviour of his body , that we all of his fulness might receive , and grace for grace , iohn 1.16 . thus was he anointed with the holy ghost above measure , iohn 3.34 . psalm 4 5.7 . in whom are hid all the treasures of wisdom and knowledge , col. 2.3 . it pleased the father that in him should all fullness dwell , col. 1.19 yea in him dwelleth all the fullness of the god ●ead bodily , col. 2.9 . and for that end , that he might be compleatly furnished for saving of his people . what could make known unto us , such a compleat ordained mediator , but this gospel alone ? 7. that he fully and faithfully performed the word , which he undertook ; exercising punctually the offices , whice he took upon himself , and that he is still carrying on ●h● work of these offices , untill he hath deliverd up the kingdom to god , even the father , cor : 15.24.8 . that he for the carring on of this work of redemption , was well satisfyed to endure the cross , dispising the shame heb : 12.2.3 . &c. to be assaulted with , and tempted of the devil ma : 4.1 , 2 3 &c. luk : 4.2 . &c. heb : 4.15 . to be persecuted unto death , yea to the death of the cross , isa : 53.9 , 10. yea and to bear the wrath and curse of god almighty which we had deserved gal : 2.13 . lu● 22 44 , isa : 53 5.6 , 10. how may men an● angels stand astonished at these mysteries o● love that he undertook , and all for such , unto whom he was never , & can never be obliged ▪ yea even for his enemies rom : 5.10.9 . tha● he as a publick person , head and representative of the elect , which were given unto him to be saved , after that he had remained unde● the power of death until the third day act : 2.24 , 25.26 . r●se again from the dead by hi● own power joh : 10 18 and thereby with powe● declared himself to be the son of god rom : 1 4 and that he had satisfied justice , having payed the price , and come out of prison rom : 8.34 . heb : 2.14 . here are mysteries full of hope , & soul consolation . 10. that he as head , and representing his ransomed ones , should ascend up unto heaven , triumphing over principalites & powers leading captivetycaptive , to take possession , in their name , & prepare a place for them heb : 6 20 ephs : 4.8 joh 14 3 the apostles stood gazing on him , and so do ye lift up your heart● to gaz● on him by fai●h , and view him in that act , as p●ssing along unto heaven , as leading sin , hell , death and devils in triumph at his chario● wh●els , when he ascended up on high , he led captivity captive , then he led captive all our spiritual enemies , that would have ruined ensl●ved and captivated us . now leading of captives , is alwayes after a compleat victory ; and therefore whereas at his death , he had conquered them , at his rising scattered them , now at his ascension , he leads them captive . o what a mystery of hope , and of full assurance is here ! 11. that even when exalted to that high state of honour , power and m●jesty , having got a name , which is above every name . phil. 2.9 . and glorified with the father himself , with ●hat glory , which he had wi●h the father be●ore the world was ioh. 17.8 . he should not ●orget his poor members on earth , but that he daily now appears in the presence of god ●or them heb. 9 , 12.24 . & 7.25 rom 8.34 . an●wering all the particular accusations brought ●n against them 1 ioh. 2 1. t●king care , that ●hey and their performances be accepted ●phes . 1.6.1 pet. 2.5 . revel . 8.3 . how shall ●e attain unto the knowledge of these heart-●omforting cordials , and soul-strengthening mysteries , but alone through the gospel ? 12. that he by his word and spirit should make real and effectual application of the good and great things that are purchased , by giving them saving grace , repen●ance and remission of sins act. 5.31 . and faith tit. 3.5 6. ephes. 2.8 . 2 cor. 4.13 . ephes. 1.17 , 18 , 19. and his spirit establishing and strengthe●i●g their faith ioh. 14 , 16 , 17 , 26. and bringing the begun work unto perfection , through the continual i●fluences of his spirit ; and at l●st ●●owning them with g●ory psal. 110.1 . 1 cor ▪ 15.25 . who thô such as the eye hath not seen nor ear heard , neither hath it entered into th● heart of man to take up isa. 64.4 . 1. cor. 2 , 9 ▪ neither doth it yet appear 1 ioh. 3.2 . nevertheless is the revelation of these unknow● tran●cending mysteries of glory , only mad● known to us by the gospel . the third principal point is of these mysteries , which the gospel reveal● to us of god ▪ these are also many , we shall name but a fe● of them . as 1. his love and goodness i● finding out a way of salvation , and for th● end sending his own son unto the world well might iohn say chap. 3 , 16. for god solved the world , that he gave his only ●egotten 〈◊〉 that whosoever believeth in him , should not peris● but have everlasting life . for who can say● express what sort of love , or how great th● love was ? heathens without the churc● may observe and see much of his love , in th● common tract of dispensations , and his goo●ness should lead them to repentance act 1● 17. but thereby they can never attain suc● length , as to see and understand this lov● this everlasting fountain of love. this lo●● and goodness o● god , is only manifested u●to men through the gospel tit. 3.4.2 h●● eternal purpose and decree of saving 〈◊〉 sinners , in a way unspeakably , tending to 〈◊〉 praise of his glorious attributes , especia● of his justice , mercy and wisdom : nature ●hereat must sing dumb ; nature can discover nothing how he has chosen some of us in christ , before the foundation of the world , having predestinated them , unto the adoption of children by iesus christ , according to the good pleasure of hes will : to the praise of the glory of his grace . ephes. 1 4 , 5 , 6. only the gosp●l doth this vers 9. natu●e cannot learn us , how the children unb●rn , not having as yet don● either good or evil , should h●ve it said unto them , the elder serve the younger , that the purpose of god , according to election , might stand , not of works , but of him , that calleth . rom 9 11 , 12 , 13 3 his soveraignity is in this matchless remedy , in choosing o● some , and not all , in undertaking for some , and not for others , sending the glad tydings of the gospel to some , and not to others ; reaching the heart of some through the preaching of the gospel , and not of others . 4. his justice in pun●shing of sin , even in his own son , when standing in the place and room of sinners , which is a greater demonstration of god's justice than ever could be obta●ned by all the plagues and judgements , whereby he hath ever punished the greatest of sinners rom. 3.21 , 22 , 25.26.5 . his mercy in pardoning & passing by sinners , according to the satisfaction of christ , and in accepting such as believe , as righteous , according to ●he good pleasure of his will ephes. 1.6 , 7 , 8. can there be a greater evidence of mercy than this ? a grea●●● cannot be imagined ; therefore the gospel 〈◊〉 called the grace of god. 6. his infinit wisdom is herein discovered , in so ordering th● whole work of our salvation , that just●ce should be fully satisfied , and mercy hav● place ; so that mercy & truth should k●ss ea●h other : this is called his manifold w●sdom . ●phes 3.10 . all wisdom ephes. 1.8.7 . h●● truth in letting loose all his threa●nings upon the cautioner , when the principal debter was spared . from all which it is more than evident , tha● the gospel holds sorth the great plot of salvation more clearly and distinctly , than all ●he works of creation and providence could have done . but 10. the gospel is called a mysteey , in respect of the many glorious and remarkable effect● and fra●s , which it hath ; whereof we shall give these ●ew instane●s . 1. by the gospel , there is a church gathered out of the vvorld , which shall stand to the end of the vvorld , in d●spi●e of all ●he o●position , men and d●vils shall make against it : vvhat a mystery o● p●wer was here , when a few fishers , without the help of humane learning and without the ●ssi●tance of humane advantages , through preaching and continual su●fering , carried on the gospel of christ ; so that it was spread throu●h the world , and continueth to this day , no●withstanding of all the oppositions that the gates of he●l can do against it , through emperors , higher pow●●s , with inferiour magistrats , corrupt church-men , &c. who through subtility and violence , laboured totally to root out the same . 2. by the gospel , men were brought out of themselves to seek r●ghteousness , and justification in another ; yea in a crucified and despised mediator , and made willing directly contrary their nature and deep rooted inclination of heart , which is continually looking out for help and delivery in themselves , to fors●ke their own righteousness , and all which formerly they counted gain , and to fl●e to christ jesus for all , and to lay hold on him faith , that only they may be justified in him. 3. this gospel learns the soul alone to depend on christ for help in every duty , whereunto they a●e called , and to see their s●reng●h only to be in him , and in the streng●h of his right arm o! a 〈◊〉 my●●ery to ●lesh and blood. 4. this g●spel m●kes m●n to forsake all relations and interests fo● chr●st . mat 10.37 , 38. luk 14 26. vvha● 〈◊〉 mystery of p●wer must be here ? 5. this g●s●●l m●kes m●n to f●rsake their id●ls , 〈◊〉 bosome sins and evil● , which formerly ●●ey loved as their liv●s , and to pl●ck ou●●heir ●●ght eyes , and to cut off ●heir right hands mat 5. 29 , 30. mat. 18 8 , 9. mark. 9.45.6 . th● gospel makes a man suffer all things , and th●● cheerfully , were it even death is self for christ and h●s truths , and to forsake all that is de●● unto him , yea the world . act. 20 24. reve. 12.11 . 1 vse . certainly the serious pondering 〈◊〉 ●hese , might justly cause us stand astonishe● ▪ neither could we forbear from wondering providing we noticed what wonderful goodness , mercy , and infinit condescendency , i● herein held forth , in the lord 's bringing to light these mysteries , and his keeping up th● fairest and clearest discoveries thereof for ou● days ; or that orders our time in the worl● thus to be , when the sun of righteousnes● with his full and bright beams , shineth in ou●●orizon . 2 vse . the consideration of the lord opening up these mysteries in our days , ca●● for great thank●ulness from us . o how shoul● our hearts praise and magnify him , who ha●● thus brought life and immortality into ligh● the angels sung when this evangelick day fi●● brake up , and counted it their honour to 〈◊〉 the fi●st news thereof to a company of poo● shepherds . luk. 2.10 , 11. and the angel sa●● unto them , fear not : for behold i bring you go●● tydings of grea● joy , which shall be to all peop●● 〈◊〉 unto you is born this day , in the city of david a saviour , which is christ the lord. luk 2.31 whereupon anna the prophetess gave thanks likewise unto the lord ▪ and spake of him to all that looked for redemption in jerusalem . mary cried forth , & said , my soul doth magnify the lord , and my spirit hath rejoiced in god my saviour luk. 1.46 , 47. zacharias ▪ when his tongue was loosed , spake and praised god luk 1 64 and again vers 68 , 69. blessed be the lord god of israel ▪ ●or he hath visited and redeemed his people , and hath raised up a horn of salvation for us , in the house of his servant david , &c. 3 vse . this requires that we should l●ment and weep over the sad condition of th●se . 1. that have not so much as the outward revelations of these mysteries amongst them , who notwithstanding of all this light sit in darkness , and live in the land of the shaddow of death . o! pray for the coming of christ's kingdom , that the people ●hat w●lk i● darkness may see a g●eat light , and that the light may shine upon th●se tha● dwell in the land of the shadow of death isa 9 2.2 . as also the sad estate of those that hear the outward sound thereof , bu● knows no more of the lively power and operation of this m●ster● , then there were no such thing , whom the god of this world hath blinded — lest the light of the glorious gospel — should shine unto them . 2 cor. 4 4. 4 vse this doct●ine requires , 〈◊〉 we walk sutably under these grea● m●●cies p●ovided and purchased unto us , and improve th●m accordingly : and more especially . 1. th●● we esteem and account highly of this unspeakable favour , the mystery of the gospel , which is the grace of god , and the discovery of life and immortality . 2. that we be herein tender and watchful , that we neither do , nor say any thing , which may be to the dishonour of th●s mystery ; but that in all things we walk wo●thy of the gospel . 3. that we should be zealous , in standing up for the defence o● this gospel , which is such a mystery : we should be always ready to buy the truth , and upon no account to sell it . 4. that we receive the gospel into our hearts , believing and welcoming the same ; not judging it enough that we hear the sound thereof , without fi●ding , and experimentally knowing the lively and strong effects and operations of the same in the soul. 5. that we in the pre●ching , and ye in the hearing of the gospel , continually look upon it , as a mystery , and therefore should beware of judging ourselves in a capacity to reach unto the ground of this so great a depth , or to measure the sam● by our scrimp natural understandings , or sh●llow capacities , and so to cast at all , we cannot fathom , or attempt to cast it in our c●lins and form. o! indeed a heavy sin , a bold , daring , and presump●uou● counterfei●ing of ●h● king's coyn , and a giv●ng out of our counterfeit , mixed , clipped mettal , instead of the k●ng's true coyn. 6. that we , s●e●ng it 's a mystery , and so far above the reach of our capacities , should seek unto the lord alone for light ; we should go to h●m as the author thereof , and should go to christ , who is given for a light , that this sun of righteousness , who is the real substance of this mystery , might clear up our understanding with the sun beams of his light , and make us in some measure to know what the riches of the glory of this mystery is , and that he might drive away the clouds of ignorance and prejudices , whereby this light is keeped from us ; hereby we should evidence our believing that this is a mystery , through our faith●ul and continual dependence on this fountain of light that we may see this mystery of light in his light. of the glory of this mystery . moreover , there is the glory of th●s mystery ; for it is a mystery that hath glory in it . therefore it is called a glorious gospel , the glorious gospel of christ 2 cor. 4.4 . 1 tim. 1.11 . therefore is its minist●ation mo●e glorious , than the ministration of the law 2 cor. 3 7 , 8. but if the ministration of death , written & ingraven in stones was glorious , so that the children of is●●el , could not stedfastly behold the face of mose● , for the glory of his countenance , which glory was to be done away . how shall not the ministration of the spirit ( which is a gospel ministration ) be rather glorious ? this is the ministration of righteousness , which exceedeth in glory vers 9. and here is the excellent glory vers. 10. let us see in what respect , and from what head this gospel is so glorious . 1. it is glorious , in respect of the author o● the same : god is the author of it , and all hi● works are glorious ; men nor angels could never have found out this way of salvation through a crucified saviour ; but it is god'● vvork , and a singular pe●ce of vvorkmanship of his , above all what we see in scripture ; therefore it is called , the glorious gospel of the blessed god. 1 tim. 1.11 . 2. the gospel is glorious , in respect of the instruments imployed in preaching and making known this mistery : god the father , made the fi●st publication thereof in paradise , whe● he said to our fore-father , that the seed o● the woman should bruise the head of the serpent , gen. 3 15 the son is more especially made use of , in this work heb. 1.2 . and 2.3 . there●or● c●lled the gloriou● gospel of christ 2 cor 4 4. also the holy ghost is therein employed — but unto us they did minister the thi●gs which are now reported unto you by them that have preached the gospel un●● you , with the holy ghost sent down from heaven 1 pet. 1.12 . the angels were imployed in this work luk 2.10 , 11 , 12. the great prophets and apostles were messengers of this gospel 1 pet. 1.10 , 11. it was their work to publish this great salvation : so that it must be a glorious wo●k , wherein such glorious hands were imployed . 3. it is glorious , in respect of the way , which god entered on for the manifesting and making known this mystery , and for confirming us in the same ; which is held out in short , heb. 2.3 , 4 how shall we expect if we neglect so great salvation , whi●h at the first began to be spoken by the lord , and was confirmed unto us by them that heard him ; god also bearing them witness , both with signs and wonders , and with diverse miracles , and gifts of the holy ghost , according to his own will. 4. it is a glorious gospel , in respect ●f ●hese who have studied it ; not only many r●ghteous mat. 13.17 . but also many prophets and kings luk. 10.24 . 1 pet. 1 10. have desired to see these mysteries ; the prophets enqui●ed unto , & searched diligently after this salvation : and even the angels themselves have a holy curiosity to know what i● meaneth & herefore they are said to look into it , or to stoop down with the bowing of the head , and bending of the neck , that they may behold what it is ; and they come to the knowledge of i● by this gospel 1 pet. 1.12 . ephes 3 10. this must then be a glorious subj●ct , and there must be some ravishing glory in this mystery , which engageth these glor●fied creatures to pore and lock into it . 5. it cannot be otherways than a glorious gospel , seeing even the feet ( thô suddled with dust ) of those that bring good tidings thereof , are so beautiful isa. 52.7 . rom. 10.15 . yea it cannot be expressed how lovely and beautiful they are in the eyes of those , who are sensible of their necessity of salvation . 6. it is a glorious gospel , in respect that i● putteth a singular glorious beauty , on all that it comes near unto ; therefore it is the glory of a land to enjoy it , and where this gospel is , glory dwelleth in that land psal. 85.9 . and where this , or any outward resemblance of the same is , there is glory ; therefore when the a●k was taken by the philistines , the holy wife of phineas , the daughter in law of eli , cried forth , saying , glory is departed from israel . ● sam. 4 22. therefore was it that the glory of the latter house , should be greater than the glory of the former hag. 2.9 . because christ should appear therein with this glorious gospel . 7. the gospel is glorious , in respect of 〈◊〉 su●ject and matter ; it treats of a ma●chless and glorious business of that fair , amiable and glorious branch of the lord isa 4.2 here is the branch of that root o● iesse , which is every way glorious isa. 11.1 , 2 , 3 , 4 , 5 , 6. here is the revelation of the knowledge of ●he lord , ●he knowledge whereof should fill the earth in the days of the gospel , as the waters cover the sea isa. 11.9 . hereby is the riches of the glory of the lord made known , and therefore it must be a glorious business rom. 9 23. and her● behold we the glory of god in the face of iesus christ 2 cor 4.6 . the gospel is as it were the face of christ ; herein sh●ned his glory which the apostles saw ioh. 1.14 . of him , who therein is the ●rightness of his father's glory heb 1.3 . is ●t not a glorious business , which bringeth to ●ight life and immortality , and this is done ●y the gospel 2 tim 1.10 . it revealeth grace , and so is the gospel grace act. ●0 . 24 . 8. it is glorious in respect that christ hereby makes his body and bride glorious unto him●elf , for it is by this word that he sanctifi●th ●nd cleanseth ephes 5.26 , 27. 9. it is a glorious gospel , in respect of the many several eff●cts and fruits which it bring●th sorth , being ●he savour of life unto life . as 1. it is the weapon of our warfare , which is mighty through god , to the pulling down of ●●rong holds , casting down of imaginations , and every high thing that exalteth it self , against the ●nowledge of god , and bringeth into captivity ●very thought to the obedience of christ 2 cor 10.4 , 5. therefore it is called , the power of god ●nto salvation rom. 1.16.2 . it hath a begetting vertue , it bringeth forth sons an● daughters unto god , as the apostle says ● cor. 4.15 that he had begotten the corinthian● through the gospel . 3. the gospel containeth the conditions and articles of peace between god and the poor sinner , and therefore it is called , the gospel of peace , ephes 6.15 . and it is the mean , whereby the miserable enemy man , is brought unto another state of peace and reconciliation with god ; so that he lays off his enmity against god , hi● interests and servants , so that thereby the wolf is made to ly with the lamb. 4. the gospel hath an ensuring and establishing power , establishing the soul against all storm● and tentations ; therefore saith paul. now to him that is of power to stablish you , according to my gospel , and the preaching of iesus christ ( according to the revelation of the mystery which was kept secret since the world began — be glory — rom 16 25 , 27.5 . the gospel hath a trans●o●ming and changing power , cloathing the heirs of hell with begun glory , and changing them into the image of god 2 cor. 3 18. but we all with open face , beholding as in ● glass , the glory of the lord , are changed into th● same image , from glory to glory , even as by the spirit of the lord. 6. in a word , it is the instrument of salvation , and therefore called the gospel of salvation ephes 1.13 . it is the savour of life unto life 2 cor. 2.16 . before we ●pply this , we shall speak a litle to the other part , to wit , the riches of glory . of the riches of glory . there is not only a glory to be seen in the gospel , but thereis an exceeding great excellency of glory , which points forth the singularness and excellency thereof . and this will appear , first , providing we compare this glory with other things , which either are but such in the esteem of men , or that really have glo●y in mu●● less than that glory , which shineth forth ●ere . 1. compare it with that which the men of this world , ordinarly esteem glorious , as greatness of power and authority , stately buildings , many servants , great and multiplied titles o● honour , and such like . alas ! what a poor spectacle is all ●he glittering glory of this world , which hath no reali●y in it , but consists in a meer imagination , and the meer blossomings of a ●oving fancy , and fruit of a light and creazie brain : alas ! how lean , sober and empty , is this so called and fancied glory , wherewith the children of this world are so bewitched , taken up with child●sh admiration , eager gaping and hot pursuing after the same : what is it in comparison of this glory , which shineth in the gospel ? what is here , that should take up the soul of man , that knoweth what real glory is ? what can these ou●ward , borrowed , imaginary garnishin●s do , to the real amending and felici●ating of a poor immortal soul ? what is here ●or quie●ing a raging and disordered conscience ? what is here , which can make the poor creature sing , when pale death looks him in the face , and when wrestling with the king of terrors ? yea will not the thoughts of all these things , wherein the soul formerly boasted , but add to his sorrow , and augment his grief , now when he seeth , he must fors●ke all , and live in darkness eternally ? for when he dieth , he shall carry nothing away : his glory shall no● descend after him . psal. 49.17 . what signifi●●h ●hen the glory of his house , how great so●ver it be ? what is the glory of great ones , when the lord kindle●h under the same , a burning like the burning of a fire , isa. 10.16 . nebuchadnezzar had a kingdom , and majesty , and glory and honour , so that all people , nations and languages trembled and fearrd before him : whom he would he slew , and whom he would he kept alive , and whom he would he set up , and whom he would be put down dan 5 18 , 19. but a poor lamentable glory was it , that could not desend him from the grea●est misery that ever a king or prince was brought unto . vers. 20 , 21. but when his heart waes lifted up , and his mind hardened in pride , he was deposed from his kingly throne , and they took his glory from him . and he was driven from the ●ons of men , and his heart was made like the beasts , and his dwelling was with thr wild asses , they fed him with gross , like oxen , and his body was wet with the dew of heaven , till he knew , that the most high god , ruled in the kingdom of men , and that he appointeth over it , whomsoever he will. see also isa. 5.14 therefore hell or the grave hath inlarged hee self , and opened her mouth without measure , and their glory , and their multitude , and their pomp , and he that rejoiceth shall descend into it . how vain and empty then , ●ust that glory be , which thus dieth out with a fi● by stink ? how far inferiour to this rich and excellent glory ? 2. compare the gospel glory , with the great and real glory of heaven and earth , this piece of work of the only wise creator ; and it will very far surmount these in glory : the noble fabrick of heaven and earth , replinished with such variety of creatures , carries clear evidences of the glorious wisdom & power of him , who hath made the same out of nothing , and sustaineth them continually , by the word of his power ; for he spake , and it was done , he commanded and it stood fast psal. 33.9 . — for the pillars of th● earth are the lords , and he hath set the world upon them . 1 sam. 2.8 . he hath established them psal 89.2 . and formed them psal 90 2. who can once look upon this fabrick , being so curious in all its points and proportions , without observing singular glory , wh●ch hold forth the glory of the great master builder : who can look upon the heavens ▪ and observe how admirably they are garnished , and indented with so many glorious shining creatures , and not fall a wondering at the rare building , and its excellent contrivance ? who can behold the sea , that terrible and vast creature , the dry land , the hills , the valleys , with their pleasant rivers , and watery rivolets , with all their fair and fruitful inclosures , the spacious , vast and bowling vvilderness , with all their various , different and numerous inhabitants , the vvater with its fishes , the air above with its fowls ; and not behold , i say , a special ravishing glory therein : but o! what is all ●his glory in comparison to that glory , which shineth in the gospel : the flowers springs out of ●he earth , and spreads for●h ●ts glory , but suddenly it is cut down and withereth , so shall the heavens and the earth pass away , they shall perish , yea all of them shall wax old like a garment , and as a vesture sha●l they be changed psal. 102.26 . but this glory , which shines forth in the gospel , is an eve●lasting glory : great was the vvisdom of god , which shined forth in creating all things of nothing , but in the g●spel , the manifold wisdom of god is ma●e known . ephes. 3 , 10. 3. compare the glory of the gospel , with the first covenant made with adam , in the state of innocency , so shall there appear here a singular glory ; i confess it was a glorious business , to see that rational creature man , in a covenant of friendship wi●h his maker ; for there was wonderful condescendency on god's part , in that he came under the bond of the covenant , and under obligations of a rich promise unto the creature , in case of obedience , which otherwayes he was indebted to his creator , by vertue of his creation ; and pleasant was it to behold , the wheels of the soul of man , besmeered with the promise of the rich recompense of reward : but the glory of the gospel covenant da●kens that , as the rising of the sun darkeneth the sparkling light of the stars : adam if he had ●tood , had never appeared with christ as a glorious member of hîs glorified mystical body col. 3.4 . he ha● never been partaker of that glory , which christ bestoweth upon his own , which he hath of the father , as the redeemed now have ioh. 17.22 . he had never been brought to glory through christ , as the captain of salvation made perfect through suff●rings , as the saints are now brought heb. 2.10 he had never had that relation and interest in christ , as his elder brother , h●ad and saviour , which believers now have by ve●tue of the new covenant : he had never sitten with christ upon his throne , as christ sitteth upon his father throne ; but this unspeakable concotenat●on of glory is carried on through the covenant of grace : the glory which he should hav● purchased , should have been but a glory o● his own begetting , bought with his poor inconsiderable sweating and legal payment , but the glory of the gospel , is a glory , bought wit● the life and heart blood of the e●ernal son of god ; the other had been but a glory of law work and of law-merit ; but this is a matchless glory , wholly through and through , shining with the glory of free grace : here appear● incomprehensible love , wonderful free grace inconceivable mercy , and a wonderful harmony of mercy and judgement . adam had not sung that new song , which the redeemed now sing in glory : so that upon infinite accounts , the glory of the gospel , far surmounteth the glory of the covenant of works ; that was unsure , as the event did manifest ; this is sure for all the seed , being grounded and firmly bottomed on the faithfulness , established on the truth , ensured through the righteousness , strengthned by the oa●h of god , and confirmed by the death of the testator . &c. 4. compare the gospel with the forme● administration of the covenant of grace , before christ's incarnation , and thô that administration had its own glory , which nevertheless beho●ved to be abolished ; yet here is a glory far more excellent ; a glory after which in former times , the prophets searched , ●nd unto whom it was revealed , they prophe●ed of this grace that should come unto you . 1 pet. ● . 10 , 12. the first dispensation was da●k , ●s also the mysteries were vailed with types , ●hadows , ceremonies and offerings ; there●ore moses put a vail over his face , that the chil●ren of israel should not stedfastly look to the end ●f that which is abolished . 2. cor. 3.13 . that administration in respect of the administra●ion of the new testament , is called the let●er that killeth , and the ministration of death written and engraven on stones , the ministra●ion of condemnation ; but this is called the spirit , the spirit that giveth life , and the ministration of the spirit , the ministration of righteousness : so that the glory of the former ministration , was not once to be compared with the glory of the latter ministration . that was ●ndeed glorious , so that the children of israol could not sted●●stly behold the face of moses , for the glory of his countenance , but it was a glory that was to be done away ; but this is much more glorious , and surpasseth far in glo●y ; for even that which was made glorious , had no glory in this repect , by reason of the glory that excelleth 2 cor. 3.6 , 7 , 8 , 9 10. therefore until that that evangelical day began to down and clear up , and faith , or the great object of faith christ jesus came unto the world ; the heirs were kept under the law , shut up unto the faith , as in a prison , and held under the strict discipline of a pedagogue or school master gal. 3.23 , 24 , 25. under the law , they were children , differing nothing from servants , but were in bondage , under the elements of the world , and they were tutors and governours gal. 4.2 , 3. they were under weak and beggerly elements gal. 4.9 but we shall not insist longer here , this being sufficiently held forth by the apostle paul , throughout hi● whole epistle to the hebrews . secondly , further , that there are riches in the glory of the gospel , will appear , providing we in the next place take notice of the glorious and super-excellent nature of the same . many things might be brought in for clearing of this , but we shall satisfie our selve● with some f●w . as 1. this rich glorious nature of the gospel appears , while it is called , the power of god unto salvation , to every o●● that believeth , to the jew first , and also to the greek rom. 1.16 . that noble and sharp-fighted apostle of the gentiles saw such a riche● of glory therein , that how contemp●ible so ever it appeared to others , whether iew o● gentile , yet with him it had a high esteem , he was not ashamed of it , that is , he gloried in it , this being a dimunitive menner of speech , wherein more is understood , than is exprest ▪ for he descerned it to be the glorious and none-such instrument of gods power to break up satan's hoof quarters in the world , and so to spread out the kingdom of jesus christ ; whereupon he says 2 cor. 10.4.5 the weapons of our warefare are not carnal , but mighty through god , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity , every thought to the obedience of christ. justly then might he magnify his office , whileas he was imployed to carry these treasures unto the gentiles rom. 11.13.2 . its riches appeareth herein , that the gospel is the cabinet wherein lyeth , and the field wherein is to be found , the most enriching glory imaginable : it hath folded up in it , that really enriching pearl , which when the wise merchant had found , sold all that he had and bought it ; which you may read in that parable , and which is doubled with very litle alteration mat. 13.44 , 45 , 46. christ the alone enriching pearl of great price , is the whole matter , the heart and marrow of this gospel ; it is wholly imployed about him , therefore cannot but contain glory , and riches of glory , therefore it is called , the word of christ col. 3.16.3 it appears herein , because it is the offering , a●d the holding forth of the most en●iching and glorious marriage , that ever was heard tell of a a marriage between the lof●ly , high , holy , glorious and matchless king of kings , and lord of lords , and despicable sinners , poo● beggerly creatures , by nature heirs of hell. it is the word of reconciliation containing articles and conditions of peace , between the holy , righteous and glorious god , and sinful self-destroying sinners , which is intrusted to the apostles , and their successors 2 cor 5.10 , 20. therefore called the word of peace . act. 10.36 , 37.4 . the riches of glory appears herein , because the gospel is the outward call of god ; which , when the lord makes effectual , he accompanyeth with an inward , powerful , irresistable calling to the most glorious things imaginable : it is hereby that the lord jesus bringeth many sons unto glory heb. 2.10 . hereby do the elect obtain the salvation , that is in christ iesus with eternal glory . 2 tim 2.10 . by the gospel the thessalonians were called to the obtaining of the glory of our lord iesus christ 2 thess. 2.14 15. who can tell what is the hope of this calling , and what is the glory of this inheritance of the saints in light : such as can discern this , must have the eyes of their understanding opened and enlightned of god ephes. 1.17 , 18. it is a compleat rich glorious kingdom , whereunto men are called by the gospel . 1 thess. 2.12 . he calleth unto his kingdom and glory . 5 it appears herein , that it is the means of discovering the most enriching glorious , most latent ●nd concerning secrets : what is better and ●ore desireable than life , than true life and ●mmortality , and this is made manifest ●hrough the gospel 2 tim. 1.10 . one that is ●ondemned to die should esteem a reprive of ●he sentence , a rich and glorious business , ●hô ignorant but that he might be taken away within few hours or days , through some special stroke of god upon him : how much more infinitly worthy and richly excellent is ●his life , which is immortality ? and what riches of glory , must there be in the gospel which bringeth thi● into light ? 6. it appears ●erein , that the gospel bring● heaven to the door of the soul , with all the glory that is herein ; and therefore called the word of ●he kingdom , or the gospel of the kingdom mat. 4.23 . and 9 35. and 24.14 . and the matter thereof , is to preach the kingdom of god mark. 1.14 . act 20.25 . and 28.31 . luk. 4.43.9.60 . so it is also called , the kingdoms of god luk. 10.9 11. mark. 1.15 . and 4.25 . and the kingdom of heaven in many of the ●arables mat. 13. and 20.1 . and 22.2 . &c. thirdly , that there are riches in the gospel , appears from the special , rich and glorious efficacy of the same ; whereof take these few proofs . 1. the gospel hath a powerful enlightning vertue , so that these that sit in darkness , come to see a great light math. 4.15 , 16. therefore paul was sent to open the eyes , and turn men from darkness to light act. 26.11 where it comes with power , it discovers th● lamentable estate , wherein poor man is b● nature , and discovers the way of escape 2. it hath a propagating and begetting power where it is the savor o● li●e unto life ; i ha●● begotten you through the gospel ( saith paul to th● corinthians ) 1 cor. 4.15 . therefore it is calle● the word of life ; phil. 2 16. it quickneth from the dead ; through the powerful operation o● the spirit ; we are born again by this word 1 pet 1 23. 3. it hath a nourishing vertue , therefore it is called , the sincere milk of th● word ; whereby we grow , even as the child groweth by the milk on the breast : 1 tim. 2 2. 4. thereby is the soul brought by faith ●o lay hold on christ , and so thereby brought into a sure and safe state ; therefore it is called , the word of f●ith rom. 10 8. and the word of salva●ion act 13 26. vve believe through this word preached by the apostles and their success●rs ioh 17.20 . 5. it hath a washing and cleansing vertue ; it is by the word , that christ sanctifieth and cleanseth his church ephes 5.26 6. it hath a cu●●ing and piercing vertu● ; paul speaking of the gospel ( heb 4.12 . ) saith , that the word of god is quick and powerfu● , and sharper than any two edged sword , piercing to the dividing asunder of both soul and spirit , and of the ioints and marrow , and is a discerner of the thoughts of the heart : ●n allusion to the anatomy of bodies , or else ●o the cutting up of the sacrifices , whether ●hese of the iews , or as it was used among the heathens , especially by the sooth-sayers , who ●uriously searched into every inward part as ezek. 21.21 . look what the intrals are to a ●harp sword , or sacrificers kni●e , or like in●turments of anatom●zing in a ●kilful hand , ●uch are all the most inward and secret parts of ●he heart , even those , which are most difficult to be divided , unto this sword in god's hand , when pleased to use it to search the heart and reins , and to discover and bring ●orth to judgement the secrets of them ; not only is it to ungird and stripe off the outward cloaths of outward and formal actions , and so present the soul naked as vers. 13. nor only to flea off all the skin , and so to see what lyes under it ( as the next word , opened , doth sometimes signifie ) but further to cut up and cleave to the back bone ( as the word will bear ) that so all the inwards may appear ; and this so curiously divided and laid asunder , as to see and view a part , what is in each . in a word , this sword of the gospel , when rightly handled , it not only hath a discerning , piercing , penetrating power with it , to come in on the heart , discovering its intents , and striking at the root of corrup●ions ; but it will humble the proudest hearts ▪ and quicken the deadest spirits , and peirce through the soul and conscience of the most obdured ; anatomize an● lay open their thoughts , their security , pride ▪ formality , hypocrisie , &c. and strike a● the root of the body of death , to kill it , and be its death ; undoubtedly then , their canno● but be a singular riches o● glory in this gospel . 7. as it hath its arise from free grace , and is the open proclamation of the grace of god ; and therefore called , the word of his grace act. 20 32. so it builds up such as receive it , and carries them on until it fairly land them in glory ; for it is able to save souls iames 1.21 . 1 vse . here we have ground and reason ●o bemoan the state and condition of not a few people and persons , to pity them , and from compassion towards them , to pray for them . as 1. these who never as yet saw this glory , having never as yet heard of this glorious gospel ; they may it's true , go beyond others in worldly riches , fulness of all things , carnal prudence and policy , and have abundance of gold , silver and costly jewels , and have much outward pomp and flourishes : but alas ! nevertheless when they have never heard of christ , they are but continuing and sitting in darkness ; the glory of the lord , hath never as yet shined upon them , the sun of righteousness is never risen upon them , with healing under his wings : miserable and lamentable is their conditions , notwithstanding of all their supe●fluities . o! let us pray , that this glorious light , may once break up amon●st them , that the earth may be filled with the glory of ●he lord , as the waters cover the sea. 2. we should condole these nations , where the name and outward knowledge of the gospel is , and nothing else ; nothing of the power , beauty and glory of the gospel of salvation ; but alas ! all is darkned with the fogg and mist of idolatry , and superstition , or of humane inventions , which vails and darkens the singular beauty , which is to be seen in the ordinances of jesus christ , according to the simplicity of the gospel . oh! have compassion on such , who hasten judgement on themselves , and love darkness , rather than light : for what are all the vain imaginations and inventions o● men , but a darkning of the glorious splendour of the sun of righteousness , that he may not sh●ne in his native and superexcellent glory . 3. we should commiserate that people , where his glory did once shine , bu● seems now to be robbed thereof , through the godlessness and wickedness of men , being instruments of satan , in whose soul , the ●ight of this gospel never shined . while satan hath imployed his agents to banish the faithful , who carry this torch of light , and hold up the glorious standart of jesus christ ; these ungodly men do what in them is , by their conclusions , acts and deeds , o● unreasonable persecution , to banish christ , his servants and gospel out of the land. o● wha● a loss is it , to be robbed of this glory , providing we have any tenderness or sympathie as christians , let us be earnest in prayer fo● such . 4. we should condole such nation● and churches , that have a name , that they live , and yet are dead , who have only the sound of the gospel , with a bare and naked offer of jesus christ : and those , thô they b● free of idolatry and superstition , which ar● open blots and spots on this glory , and th● free of outward persecution , yet great strangers unto the riches of the glory of this gospel , s●rangers unto the power and operations of the same , having the name o● purity ▪ and g●spel truths amongst them , but no more ; and so are dying and perishing throug● an inward decay of life and power . the●● undoub●edly are also to be lamented over . 2. vse . as on this ground we lament th● state of the churches , so may we take up ● lamentation over the persons who live unde● the dew and sun-shine of the gospel , and nevertheless see no beauty or glory in the ●ame the glory the●eof is hid from ●heir eyes , an● they see no beau●y , nor desireableness , no● riches of glory in the same , the god of th●● world having blinded their minds 2 cor 4.4 . they look upon the gospel , as an artificia● composed fable ; they set no worth nor pri●● upon it as they should ; in place of glory , is a burthen whereof they would willingly be quite ; therefore they improve not the occasion , which they have for attaining to the knowledge thereof , and for having an interest in this glory : many are ind●fferent and gallio like , and in no ways lay the ●●siness to heart ; others are heart-enemies to this glory , and the power thereof ; many content themselves with the outward glory , without seeking inward heart knowledge of the riches of glory , which is to be seen therein . 3 vse . this affords ground of rebuke , unto several sort of people . as 1. unto such , who darken the glory of this gospel , with their errours , superstitions , inventions and false glosses , and all such , who in any measure darken and cloud the simplicity of this gospel , its glory and singular beauty . 2. such are to be rebuked , who persecute the ve●y name and profession of the gospel , and all who adhere to the same , as many do , who ( ●f possible ) would drive it out of the world. o! what aileth them , and offends them at this gospel , which is so ●ull of glory , and bringeth glory in it to poor soul● ? surely such men must be driven on and acted by the spirit of the devil , who is an unreconcilable enemy unto this gospel of glory . 3. it is for rebuke to such , who are enemies to the power and purity of the gospel ; who thô they may readily stand for the profession of it , and own that , yet their heart riseth against the life and power thereof , wherever they discern it ; and as a fi● occasion ●ff●rs them , they but laugh and mock at all that is more than an outwar● prof●ssion . it s true there is a beau●y and glory to be seen in the very ou●ward dispensation of the gospel , when performed in gospel purity ; but the more special glory , with the riches of the glory of the gospel , l●eth in the power thereof upon the soul , leading captive to the obedience of faith , and bringing them unto subjection unto christ ; and their heart riseth against that , wherein the glory and power of the same do●h most signally appear . 4. such are to be rebuked , who bring stains and shame , through ●h●ir scandalous life upon that gloriou● gospel , bringing up an evil report upon th● same ; and thereby occasioning enemies to desp●se and con●emn the same : o! what a da●k cloud doth the scandalous lives of profess●rs , raise over the ●ace of this sun ? this is far from adorning the doctrine of god our saviour in all things , which is required tit. 2.10 5. such are to be reproved , who will not s●ffer this glory , once to enter their souls , who c●st no● up the door of their souls , that it may enter in , and call not to the god o● glory , that he. who commanded the light to shine out of d●rkness , ma● shine into ●heir hearts to give the light of the knowledge of the glory of god , in the face of iesus christ. 2 cor. 4.6 . but on the contrary makes themselves hard against it , and refuse to accept of it : as appears from the following particulars . ( 1 ) they resolve to keep their old way , whatever be said unto them , they will not alter , they will remain the old men and the old women still . ( 2 ) they refuse to subject themselves unto the righteousness of god , and endeavour to establish a righteousness of their own ; now herein lyes the glory of the gospel , that it breaks us off from that course of self-seeking , that we might live and grow up in him , who is the head in all things . ( 3 ) they will not submit themselves unto the conditions of the gospel covenant , nor receive christ as he is offered in the gospel . ( 4 ) they will not forsake their old lovers , and especially that ash●aroth , that prime dagon , and principal idole self ; now the power of the gospel appears herein , that it makes the soul put out its right eye , and cut off the right hand , and cast away all its own righteousness , as so many menstruous cloaths and fil●hy rags . 4 vse . this requires of us sundry du●ies . as 1. we ought then to be very thankful unto god , that ever it hath pleased him to tryst us in the time and ●lace of his manifesting this glorious mystery ; what are we better than others , that have gone before us , or than many that live in other places of the world , who have never a● ye● s●en one blink of glo●● ? providing we could prise a right the worth o● this treasure , we should see ou● unspeak●ble and great obligations to thankfulness , 〈◊〉 as we would be forced to cry forth , what shall we render unto the lord for this benefi● and infinite mercy ? 2. we should esteem highly of this gospel , and priz● it much , that our despising thereof provoke not the lord to remove it ; that the sun might not go down over the prophets , nor the day be dark over them mic. 3.6 . and lest he might give us up unto the lusts of our own heart , and give us darkness in place of light , for our misprising and undervaluing the glory and light of the p●●cious gospel . 3. we should be much it p●ayer , to hold the gospel still in its power and purity amonst us , that it may shine in the midst of us , in its glory and beauty , as the power of god unto salvation . 4. we should endeavour on all occasions greatly to welcome ●he gospel amongst us , and to be ware that we oppose not the power and operation● of the same . o let the glory thereof shine it our h●arts ! and for that eff●ct let us lay ope● our selves to the beams of the same , that they may have free entry into our souls : les us lay aside all prejudices and love to our idols , and receive this light and glory in love , 5 let us not be satisfied until that we see and obtai● a more clear discovery of the riches of the glory of this mystery . to wit. ( 1 ) that this gospel discovers to us our wre●chedness , emptyness , madness , poverty , nakedness and every way undon●n●ss . ( 2 ) that it holds forth unto us the excellency of christ , in his person , nature , offices , works , and employments in the world. ( 3 ) that it draws hearts to him , and from our selves , and from all other lovers and vanities , wherewith heretofore we have been betwitched . ( 4 ) that it unites our souls to him through fai●h , that we may live in him , and he in us , and be one in him. ( 5 ) that it enclineth our hearts , unto a swee● union with the gospel comman●s , and to a living by faith in christ , and to a depending and resting on him for salvation , through his offe●ing of himself , and through his media●ory righteousness offered and hold●n for●h in the gosp●l ▪ and impu●ed ●o believers th●ough f●ith . ( 6 ) tha the discovery of this gospel makes us ●●ll in love with holiness , an● to work out our salvation with fear and trembling , leaning on jesus by faith , drawing life and power from him , who is given ●or a covenant un●o the people , that we might so g●ow up and bea● fru●t in him , and go from streng●h ●o streng●h in him , untill we appear be●or● god 〈◊〉 zion 5 use. this requires ● sel●-searching , whether or not we hav● ever attained a sav●ng si●ht of this glory , the riches of the glory of ●his mystery : and we may know it by these mark● as 1 mark. the light of the gospel discover● a fulness , a sensible fulness , a soul-satisfy●ng , and a soul-saving fulness , and a free and gracious fulness in christ. 2 mark. the light of the gospel discovers , i say , where this glorious light comes , it discovers sel● ▪ emptiness , self deceitfulness , and loathsomness . 3 mark. it takes the soul captive instantly to make choise of christ for all , to esteem of him above all , as the chief among ten thousand ; and to lay hold on him , on his own terms , with heart and hand , and to accept of him for all our wants , and for all that we desire , and to rest fully satisfied and content with him. 4 mark. it inclines the soul sweetly to employ christ in all their needs , to give him constant employment in all his offices , until he bring them home and land them in glory . 5. mark. it makes the soul , that hath a right discovery thereof , fall in love with holiness , and to make conscience of their ways , to walk circu●spectly to the glory of god , and to the praise and adorning the gospel profession , to the engaging of strangers unto the ●eceiving of the gospel . 6. mark. it will give them a high esteem of all , even of the smallest ordinance and institution of christ , and make them careful ●o keep them pure , and to improve them to the right end , and will make them help to maintain his cro●● rights and priviledges . ●s king in his ow●●●urch , and chief commander in ●is own house . — among the gentiles : these 〈…〉 of glory , 〈…〉 things . 1. 〈…〉 ●●credible in th● beg●●●ing of th● 〈…〉 the gentiles should be 〈…〉 priviledge , and exal●ed to 〈…〉 glory : for 1. 〈…〉 o● christ. 〈…〉 the 〈…〉 unto the 〈…〉 ordained , 〈…〉 first off●● of the g●spel , 〈…〉 to 〈…〉 with an 〈…〉 way of 〈…〉 mat. 10.5 . 〈…〉 who● are 〈…〉 enemies or 〈…〉 cou●● not only not tolerate , tha● 〈…〉 should be partakers of that 〈…〉 bad to spr●●● to 〈…〉 , th● be saved — 1 thes. 〈…〉 worl●●either 〈…〉 of heaven , 〈…〉 further the apostles themselves notwithstanding of their ample and large commission to g● and teach and baptize all nations . math. 28 ▪ 18 , 19. and notwithstanding they were fo● that end qualified and furnished , with extraordinary gifts of the holy ghost , yet could hardly be perswaded to preach this word among the gentiles ; for we find that peter w●● examined by the rest of the apostles , for b● going unto cornelius . act. 11.2 , 3.3 . th● gentiles were looked upon with an ill eye an● contemned , therefore called sinners of th● gentiles . gal. 2.15 . and as without christ , so aliens from the common-wealth of israel , a●● strangers from the covenants of promise , havin● no hope , and without god in the world. ephes. : 12.4 . yea they were accounted dogs , an● unworthy to eat of the childrens bread ▪ se● on that ground , christ seemed to cast off th● poor cananitish woman , to whom he answered , i am not sent , but unto the lost sheep of the house of israel . math. 15. 2. notwithstanding of all this , the lor● so ordered it , that the gospel got entranc● under the gentiles , while he sent his apostle● among them , and blessed their labours , amongst them . act. 13.46 . and 14.27 . a●● 15 3 , 7.14.15 , 17 and 18 , 6 yea the ie● rej●cting of the gospel , occasioned the preaching of the same under the gentiles . a●● 23 46. and 8.6 . and the di●●i●●shing of 〈◊〉 iews , was the riches of the gentiles . rom. 11.12 . 3. hereby were the prophecies concerning christ , and his kingdom fulfilled ; the root ●f iesse must stand for an ensign to the people , and the gentiles must seek into it . isa. 11.10 . and 60.5 . his name must be great among the gentiles . mal. 1.11 . and to such , had christ a commission to come in an appoin●ed time isa. 42.6.49.6 . act 13.47 . luk. 1.32 . so must he bring forth judgement to the gentiles . isa. 42.1 . math. 12.18 . see rom. 15.9 , 10 , 11. 4. and as this was an eminent evidence of this mystery of wisdom , love , and free grace , which was long kept bide in the heart of god , ephes. 3.3 , 4 , 5 so was i● that the apostles , who for a time , were unsatisfied , therewith at last held their peace , and glorified god , saying , then hath god also to the gentiles granted repentance unto life . act 11.18 . and paul accounted it his mercy to preach among the gentiles . ephes. 3.7 , 8. and magn●fied his office thereby . rom 11 13. and we find him often glorying therein . 1 tim. 2.7 . 2 tim. 1.11 . which , as it should stir up our hearts to admiration over that wonderful love and free grace of god , who hath sought after the gentiles in clemency and mercy , who had been so long debarred ; and establ●shed usi●● the faith of the great things promsed unto ●ut in ●he word , now 〈…〉 to see the old prophesies and 〈…〉 were 〈…〉 als● 〈…〉 〈…〉 our un●o 〈…〉 p●ay for them , upon 〈…〉 g●ven on their acc●un● , 〈◊〉 the lord in due time will accompl●sh ; a●d besides it should make us lay to heart ou● duty in managing aright t●● pri●iledge , in the thankful acknowledg●ment of the lord 's undeserved love herein , and by hearty embracing and welcoming this offer , and to walk worthy o● the same , in all holy conversation , to the glory of god. qu●st . but providing it be asked , whe●her all the gentiles see the glory , and know the richer of the glory of this mystery . i answer , no : for all have not the p●eaching of the g●spel among ●hem . if it be ●urther asked , if all th●se , to whom thi● gospel is preached , see ●h●s glory ? i answer , no. but only the saints among the gentiles , as app●ar● from vers 26 this is made manifest to the saints . where we see that it is a●●ne ●he sain●s , who have obtained g●ace to beli●ve this g●spel , and not every one who hears i● preached , who d●scern the riches of the glory of this mystery , which is in the gospel for 1. unto some he preaching of the glad tydings of the gospel , is the savor of death unto death . 2 cor. 2.16 . and unto their corrup●ed and prejudicated understanding it savours as a dead carion , wherein their souls hath no pleasure , yea it is as d●ath ▪ so that their rejecting of the gospel , and their averseness from it , proves their death and 〈◊〉 . 2. unto some it is but foolishness , as it was unto the greeks . 1 cor. 1.23 . and matter of mocking and derision , as the doctrine of the resurrection , was unto these of athens act. 17.32 . many have no better op●nion of the ambassadours of christ , who are sent to preach the gospel , 〈◊〉 fest●s of paul , act. 26.24 . and of the believers of the gospel , than the pharisees had of the multitude ioh. 7 49.3 . unto some christ is a rock of offence , and the preaching of the gospel of christ , is a stumbling block unto them , even as unto the iews , who stumbled at the stumbling stone and rock of offence . 1 cor. 1. ●3 . rom 9.32 , 33. even as christ himself was for the fall of many , so the preaching of the gos●el is the occasion of the ruine of many . 4. many will not hear the gospel with faith , and therefore it cannot profi● them , not being mixed with faith in th●m that heard it . heb. 4.2 . neither will they receive it in love , nor receive the love of the tr●●h . 2 thess. 2.10 . and therefor● sa●●●oe 〈◊〉 ●hemselves unto th● righteousness of god , held out unto them therein rom. 10.3 . they will not suffer the word of instruction to get any room in their souls , but they receive this grace of god in vain , and through unbelief they reject it , they will not obey this form of doctrine , nor yeild themselves servants thereunto . 5. the god of this world hath so blinded the minds of them which believe not , that the light of the glorious gospel of of christ , who is the image of god , cannot shine unto them ; so that they can discern nothing of the glory of the same . 2 cor 4.4 . and some blinded by a judgement from god , are therefore no co-partners of this revelation . math. 11.25.6 . some see a glance , some da●k half glimmerings , of this glory , but discern not the glory of this mystery , they get some sight , which may occasion some litle work and operation in them , nevertheless they continwe strangers unto the true spiritual glory thereof : for ( 1 ) they may see so much therein , as may engage them to a profession of the same , for a time in a fair day , when i● is accompanied with no persecution ; but ●ven as the stony ground having no deepnes● of earth , whe● persecution comes , they immediatly forsake the gospel , and turn their back upon it . math. 13. ( 2 ) they may readily see so much in it , as makes them willing●● to part with somewhat , but not that in●● which will make them willing to forsake 〈◊〉 for christ ; the cares of the world , doth not only choak all again , but creats a mist in their eyes , which totally cloudeth and darkneth this glory ( 3 ) they may see that which may inwardly affect them , as agrippa to be almost christians . act. 26. and no more . ( 4 ) they may readily have some general knowledge of the letter and out-side thereof , and may be great doctors and learned preachers , and nevertheless wholly strangers unto the power and life of the same . ( 5 ) yea they may attain some resemblance thereof , and as it were some glorious sparklings , such as the apostle speaks of , heb 6.4 , 5. but alone unto true believers , the lord maketh known and manifesteth this glory , and maketh them to see the riches of the glory of this mystery ; these see it , to whom he discovereth those secreets which are kept hid from the wise of the world ; they s●e it , who see that glory , which changeth the soul , so that thereby , they are changed into the same image , from glory to glory , even as by the spirit of the lord. 2 cor. 3.18 . but what is that sight they get , which others are strangers unto ? ans. 1. they see a special necessary good , which deeply affecteth the heart ; others only win at some conceptions , that goeth no further , than the head. 2. they see something directly applicable unto to their case and condition , and is very sut●able unto them , where●● others look on these things , a● more the concernment o● others than themselves . 3. they see the good is co●pleat , all-sufficient , necessary and satisfying , which is held out in this gospel , and therefore they seek not after more , provi●ing they obtain that , they judge their lot is fa●len unto them in pleasant places , and that t●ey have goodly heritage . 4. they see somewhat of that soul-ravishing profound counsel of redemption , wherein all the persons of the tri●ity are engaged to carry on and perf●ct the same , and ●●ey see herein such glory , that it makes them long for heaven , that they might obtain a more broad and wide look o● that divine mysterious on-carrying of the wa● of salva●ion , wherein so much of god , and of his glorious attribut●● , in such a lofty way doth appear . 5. th● 〈…〉 that therein , 〈◊〉 reache● 〈…〉 soul , a●d make●h them , that 〈…〉 〈…〉 〈…〉 and soul , giving their 〈…〉 , as be●ng al●ogether p●ecious 〈◊〉 soul satisfying . 6. they see that which makes them 〈◊〉 willing , and 〈…〉 all and ●●ll every thing , 〈…〉 once they 〈…〉 invaluable 〈◊〉 7. they se● that light which hath that pow●● and force therein , that bringeth under their irregular love to the world , and all other vanities , together with the strong corruptions that molest them . 1 vse . it needs then be no strange business , that there are so ●ew , that highly esteem of this gospel , and that so many undervalue and contemn it ; seeing there are so few real saints , who alone can see the glory and singula● excell●ncy of this gospel . oh! it is a sealled 〈◊〉 , even unto them who 〈◊〉 hear it , 〈…〉 the ou●ward ●h●ll , and 〈…〉 sweet and deli●a● kirnel 〈◊〉 . 2 vse . behold here ●he touch-stone , whereby every one must ●●●mine himself , and judge of himself , wh●●her 〈◊〉 be in the faith or not ; this special sight and discovery is alone peculiar to believe●s , the spirit of light which they have received in the gospel , makes them now see another sight than formerly they could apprehend or understand . o the depth of wisdom , power , love , grace , righteousness and mercy , which we now daily more and more discover ! o what heavenly and divine glory shines therein , and ●ha● in the very meanest of all christ's precepts ! othe●s take but a carnal and general look of th●se ordinances , and therefore not so tender nor so zealou● of them , who can bear with the mixtures and inventions of men amongst them , and can fancy a beauty , decency and consistency in these inventions , whereas there is nothing in them but a vile deformity : and as for the substance of the gospel , the glad tydings of peace & reconcîliation with god , it is unto them an indifferent business far from being all their salvation , & all their desire ; their hearts cannot embrace the gospel , as the glorious manifestation of the son of god , which brings to light , life and immortality ; they see not the glory of god in the face of jesus christ. wo then to such , who have not more knowledge of this business ; then 1. a literal speculative knowledge of this glory of god , which pusseth up , and filleth the soul with wind and vanity , and never sinketh deep into the soul. 2. a tickling outward motion , with somewhat of acquired knowledge , that only affecteth the person , as the lovely song of one that hath a pleasant voice . ezek. 33.32 . their ears are tickled with the new tydings of salvation , and of a mediator to preserve them from the wrath of god , and that is all . 3. who have no more than some small tastings in the time of a communion , or at some o●her solemn occasion , that take● more on them than ordinary , but is instantly suffocate , without taking further root . 4. wo also to such , that have but some light that forceth to some half works , and to some raw wishe● , that all might be better , some flashes of resolutions and hasty undertakings , which occasioneth somewhat that looketh like a change , thô ●las ! their heart in the interim is cleaving to their abominations , and going out continually after their covetousness . to whom god would make known , &c. these words may have respect both to the outward manifesting of the mystery of this gospel truth ; as as also to the making known and discovering of this truth of the gospel effectualy on the heart , which is more especially here to be understood , because that this revealed mystery is calldd , christ in them , the hope of glory . in respect of both these , the words hold forth two thing● : first , that this revelation is of god. secondly , that it is an act of his free grace and free love. as to the first , to wit , the outward making known of the gospel ( which we shall pass in a word ) we see , that as this gospel is alone of god , who is the author thereof , so the outward publishing of the same dependeth on his free grace and will , so that he sends it to whom he will , and to whom he will , he sends it not ; see act. 16.7 . the spirit suffered not paul , and his companions to go unto bithynta : however satan and his instruments may have a hand therein , nevertheless we are to look mostly to god , who has the chief hand in i● ▪ who followeth his own resolution , sending the gospel , where he has any to bring in thereby , be it one soul or moe , or to 〈◊〉 one lost groat , or one wandering sh●●p , which finding incapacitate either to le●d or drive , he taketh it on his shoulders ; rej●ycing . luk 15.5 . christ went ove● to the g●da●ens ●or one poor soul : paul 〈◊〉 charged to abide at 〈…〉 the 〈…〉 gospel of salv●●ion , and th●t 〈◊〉 〈…〉 the publishi●g of 〈…〉 time and place , w●er● 〈…〉 providence of god have ou● 〈…〉 that we abase our selves in 〈…〉 be ashamed of our unsuteable 〈…〉 him , who hath sought us ou● , 〈…〉 many thousands , whereas we 〈…〉 as any , only th●t he 〈◊〉 give ●●●vidence of the freeness of his 〈…〉 3. that we walk more 〈…〉 benefit , that he 〈…〉 the 〈◊〉 , when 〈…〉 the conside●●●ion 〈…〉 as to ●ear , 〈…〉 the remov●●● the 〈…〉 us , as he 〈…〉 revel 2.4 . tha● 〈…〉 god 's soveraign t● , who singularly in this disposeth as he will : our carnal hearts are sometimes ready to rise against him , and to wonder wherefore he suffers so many rich nations to be so long without one word of the gospel of salvation , and suffers it to remain there , where the people i● wearied thereof , and would willingly be quite of it ; but his will should answer all such objections in us , and settle all such distempers in our hearts : we must be satisfied herein , for he doth what he will in heaven and earth , and gives no account of what he doth . as to what relates to the other part , which is here principally to be understood , we learn. first , that it is god alone , who can make known unto the soul the glory and riches of this mystery , and do●h effectually publish and reveal it ; this requires the revealing of the arm of the lord. isa. 53.1 . for flesh and blood cannot do it , but the father which is in heaven math. 16.17 . and the spirit . ephes. 3.5 . the god of our lord iesus christ , the father of glory , must give unto us the spirit of wisdom , in the knowledge of him. ephes. 1.17 . see vers. 9. therefore the spirit is promised for that effect . ioh. 14.26.1 cor. 2.10 , 11 , 12. gal. 1.16 . this appears further from the natural state of mankind , who cannot know these mysteries without a divine powerful revelation & manifestation of the same in them . for 1. natural men are by nature blind , without knowledge , lying and living in darkness ; and wha● can they then discern ●n these m●steries ? revel 3.17 . luk 4.18.1 pet. 2.9 . act. 26.18 . isa 42.7 . they are in darkness , and darkness hath blinded their eyes , 1 ioh. 2 11. they walk in darkness , and ly in da●kness . 1 ioh. ● . 6 . 1 ioh. 2.9 they are of darkness . 1 thess. 5.5 . they are called darkness it self . ephes 5.8 . yea under the power of darkness . col. 1.13 2. therefore they are under a natural impotency and unfi●ness to understand the things of god. 1 cor. 2 14. the natural man receiveth not the things of the ●pirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned . 3. besides this natural impotency in the understanding , to take up and know these mysteries , there is also an acquired moral inability seated in him , through misunderstanding and prejudice against the mysteries of god : for it is said of the natural man , 1 cor. 2 14 that he receiveth not the thing of the spirit of god , for they are foolishness unto him ; therefore , was the preaching of christ cruc●fied , unto the jews a stumbling block , and unto the greeks foolishness . 1 cor. 1.23.4 . yea the carnal understanding is enmity against god ; it submits not it self to the law of god , neither can it . rom. 8.7 , 8. so that there is also a pravity and impotency in their will ; therefore saith christ , that a corrupt tree cannot bring sorth good fruit. math. 7. the ethiopia● canno● change his skin . ier. 13 5. there is an acquired habitual ave●ssness , through the pravi●y of our inclinations : by nature people are so w●dded and glewed to their lusts and idols which they will not ●ors●ks ( which augments their natural antipathy against the gospel ) so that they are enemies in their minds by wicked works col. 1.21.6 . besides all this , the devil , who is the god of this world , i● working in th●m . ephes 2.2 . who more especially so blinds the minds of those who do not believe , that the light of the glorious gospel of christ , who is the image of god , may not shine unto them . 2 cor. 4.4 . this needs no ●u●ther evidence , being more than manifest by daily experience ; no preaching will once pick on some ; yea christ himself preached unto many who go● no profit thereby ; the great things of god's law , are accounted bu● a strange thing by some . hos. 8. many have eyes and see not , ears and hear not . 1 vse . we are hereby called to be established in ●he faith of this truth , that it is only a divine power , which can mak● known unto us and in us the gospel truths ; we by industry and education , with some ordinary light of the spirit , may win to understand the letter of the gospel ; but in respect of the saving manifestation of this mystery , there is a necessity of a real , discriminating , special , immediate , inward and powerful operation of the spirit of god in the soul , driving away the natural darkness , and received prejudices , creating divine light in the mind and understanding , and so forming in the soul , a spiri●ual patern of the glorious mysteries of the gospel : for until this enlightning operation and revelation of the spirit come , all will be to no purpose . 2. vse . so should we have a loathing and aversion of that dreadful doctrine , which says , that this divine spiritual enlightning is not needful , but alledge that moral perswasion , with the outward revelation is sufficient ; whereas none who hath any knowledge of his own heart can be so stupid , that he should not see so much of the darkness of his own understanding , that no less than a divine power must be exercised and put forth in order to this his enlightning : and what doth this opinion else , but signally vilifie , and palpably deny the divine mystery of this revelation , and lamentably blow up the empty creature with pride , ambition , and a foolish conceit of himself to retain somewhat , whereby he may ( as he ●ancies ) be the less obliged to god , and may have ground to thank himself , to sacrifice unto his own net , and burn incense unto his own drag . what a ruining and dreadful enemy is this opinion , against the exalting of the power of god's grace , and against folks carrying therein with subordination and dependency on god , and against all prayer unto god. 3 vse . however this be only god's work , and his powerful work ; nevertheless none ought because of his impotency and natural ignorance to account himself therefore discharged , exeemed or delivered from guilt : for ( 1 ) our natural impotency is our sin. ( 2 ) besides there is ever real opposing and rejecting of this light , in all such as are come to the years of discretion , who hear this gospel , and a wilful contemning of this light , which will abundantly stop the mouths of every one ; and this often appears either by their neglecting of the means , or by their negligent and sloathful improving of the same , and their not using , but misusing of the light which they have , &c. 4 vse . notwithstanding this be god's work , yet we should not cast off the means , for hereby it pleases the lord to convey life , and to come with that light and enlighten when and where he will ; for it ple●sed god by the foolishness of preaching to save — 1 cor. 1.21 . and faith come●h by hearing . rom. 10.17 . and however the means in themselves can do nothing , yet being ordained by him , as it is our duty , so we may have peace in waiting on the ●ree and glorious king , where he commands us to wait , and our waiting will sharpen our desires and longings after that blessed light ; yea when we are disappointed and cut off in our expectations , even this must serve for the further humbling and abasing of our selves , and to make us the more earnestly cry out unto him , who is the fountain of light , that he who has caused the light to shine out of darkness , would shine in our hearts , in giving us the light of the knowledge of the glory of god , in the face of jesus christ. 2 cor 4 6. our attendance on the means should be constant , because we know not , when he may come ; it is good to sow by all waters , and to sow morning and evening , and in our du●●es alone to eye him , knowing that all must come from him. and albeit there may many discou●agements arise to cause us give it over ; partly from without , sa●an crying , it is in vain to wait any longer , and partly from within , our hearts , looking on it as a desperat work ; yet this consideration that this enlightning is god 's working , may encourage and set us foreward again ; for god is a soveraign king , free to come when he will , so is he gracious and merciful , and can and will pass over many enormities , and much opposition ; yea ●urther for quieting of our hearts under all objections whatsomever , this may suffic● , he is god almigh●y , and unresistible in his workings ; he shall work , and who shall hinder it . 2 dly . moreover , we should learn from hence , that god maketh known this glorious mystery to whom he wi●l most freely , without hyre or price , it is an act of his wonderful free g●ace , he would make known &c. not by reason of any deserving or worth , in us , or by vertue of any pliabliness , or readiness in those , to whom ●his is made known , or of any necessary connexion betwixt the preparation in them and his work ; but meerly from his free grace and good pleasure ; for he is found of them that sought him not isa. 65.1 . therefore it is through faith that we are saved , and faith is not from our selves , it is the gift of god. ephes 2.8 . and not by the works which we have done , but accord●ng to his mercy we are saved . t it 3.5 . 1. vse . for instruction , and this should learn us , 1. to admire this wonder●ul and undeserved love towards us in this mystery , in respect of the very outward making known of the same to us , when kingdoms and nations more preferrable than we , ly still in darkness , or have corrupted and undone these truths by their errors . 2 that we with all ●hankfulness heartily acknowledge this mystery , and walk humbly under the sense of this undeserved favour . we are to fear the lord and his goodness , as also to meditate what an account we have to give for these rich mercies , lest we misimprove the same , and turn his grace unto wantonness , seriously laying to heart , that it shall be more tolerable for sodom and gomorah in the day of judgement , than for such , who have had these manifestations , and this light among them , and notwithstanding have desired darkness rathe● than light. 2. vse . for warning unto such , to whom the lord in a saving way , hath made known the riches of glory , by bringing it into their soul with power and efficacy : namely , 1. they should walk worthy of such grace and love , by carrying themselves humbly before him , remembring their nativity and the rock from whence they are hewed , that free free grace may get the honour of all 2. they should live in the admiration of this rich and free grace of god : what were you , or your fathers house , that god should have cast his eye upon you ? what could he see more in you , than in others , who yet 〈◊〉 in darkness , without these saving discoveries ? 3. they ought to endeavour to commend the riches of this grace and goodness to others , to speak good of him , who hath been so good to them . 4. they ought to make use of these discoveries , which god hath given them for the advantage of others , doing their outmost to win others , and to hold out somewhat of that light to others , that they may be brought in thereby . but i hasten now to the last point in this verse . to wit , that christ i● the soul is the riches of the glory of this mystery made known in the g●spel ; which is christ in you , saith he . this truth contains these three particulars . first , that a soul-union wi●h christ is the first intention , chief scope and d●sign of the gospel : this principally is intended therein , that christ may be near hand and within the soul. a second is , that in this union , consists the riches of the glory of the gospel , thereby is this riches made known , and here is their center : for the soul that is in possession of this union , is likeways partaker of the riches of this glory . thirdly , that this union of the soul with christ , or the bringing of christ unto the soul , is only the work of god , for he maketh known th● riches of the glory of the gospel . as to the first of these truths , we are to observe these two things , 1 ▪ that until ●he gospel come unto a soul with power and efficacy , the soul is without christ. 2. that the gospel is the instrument of god , whereby this union between christ and the soul is carried on ; and this is the end and design thereof . the first which is here premised , is clear from ephes 2.12 . before the gospel came to the ephesians , among the miseries wherein they were , this was the chief , that as they were withou● g●d , so also wi●hout christ , when the gospel fi●st comes among a pe●ple , it finds them fitting in da●kn●ss , and in the reg●on and shadow of death . mat. 4 16 ●sa . 9 2. and under the power of satan . act 26.18 . therefore it was the principal work of the apostles , where they came to preach christ , act. 9 20. and 8 5 vse . this being sufficiently clear , we are to lea●n thus to make use of it . as 1. earnestly to seek ●fter more solid and real convictions of these t●uths ; many yet lying in nature , and before whom the light of the gospel hath never shined in its power , dream notwithstanding that they have christ in them as well as others , and so deceive their own souls , and disappoint the great end of the gospel . a full conviction hereof , should dispose folk more earnestly to give ear unto the preaching of the g●spel . 2. these fools must not imagine i● sufficient , that they have the outward ordinances of the gospel , and under the administration of the same : for unless the gospel do come in p●wer , and in the evidence of the spirit unto ●h●m , the● may nevertheless abide without christ : yea and until they fi●d this in them , they will certainly continue christless and graceless . 3. they are called then to cry unto the lord , that he would reveal his arm in the preaching of the gospel , that they may not longer continue in in their s●d and lamentable condition the second is , that this gospel , and the administration of the same , is the appointed means , whereby this spiritual and saving union , is carried on , and that this is its princ●pal end and d●sign , appears from these g●ounds . 1 st . here is the off●r of this reconciliation and union held ●orth , christ comes in the preaching of the gospel ; and 1. he tells what is his father's mi●d and will , namely that they should accept of him , believe in him , and let him into ●he soul , for this is the great commandment and so much called for duty . ioh. 6.29 — this is ●he work of god , that ye believe on ●im , whom he hath sent . 1 ioh. 3.23 . and this his commandment , that we should believe on the name of his son jesus christ. 2. he entreateth them in his father's n●me to come , to open unto him , that he might come and take up his habitation with them . isa ●5 . 1 . revel 3.20.3 he pr●sses and drives on his request , su●e and desire , with many arguments and motives , as we have evidenced formerly . 4. he removes all the difficulties out of the way , by answering all objections , preventing all discouragements . o how full is the gospel of this ! 5. he upb●aids them that they come not unto him. joh. 5.4 . ye will not come to me , that ye might have life . 6. he waits patiently , with much longanimity upon them , ●●newing his sute● , cries and intreaties . a● which is palpable in the administration of th● gospel ; whereby appears sufficiently th●● this union betwixt christ and the soul , is th● great design and end of the gospel . 2 dly . herein the gospel , the conditions ar● cleared and laid open , whereupon this union must be accomplished ; namely , 1. that w● forsake all other lovers , and be fully satisfied that thereis a separation between us and them ; for we must foresake our fathers house , providing we will ●ave the king greatly to take pleasure in us . psal 45.10 , 11.2 . that we receive him freely without money and without p●ice . isa. 55.1 , 2.3 . that we receive him wholly , even as he offereth himsel● to be married unto us , that is as a priest , prophet and king for we must receive all of him , and not ● part of him. joh. 1.12.4 . that we receive him fully without reserve , absolutely without exception , seeing he is altogether lovely , and every way useful and absolutely ne●essary . 5. that we receive him for every work and imployment , for sanctification as well as justification . 6. that we jointly deny our selves , take up his cross and follow him. mat. 16.24 . 3 dly . in this gospel , we have the nature of this union . viz. the indwelling of christ manifested unto us : for here is declared , 1. that is indwelling of christ , and union with him , mysterious . profound , unsearchable , and comprehensible , ephes : 5.32.2 . that is wholly spiritual , so that they become ●he spirit , 1 cor : 6.17 . they are made parkers of his spirit , rom : 8.9.3 . that it a near and inward union , so that no com●●rison can sufficiently demonstrate it , as we ●●ve heard before . 4. that it is permanent ●●d inviolable , nothing can make a separati●● here , rom : 8.38 , 39.5 . that it is glo●●ous & exceeding excellent . 6. that it is very useful and profitable union , having ●●effably great and wonderful advantages , ●oth here and hereafter . 4 in this gospel we have what christ did for ●●e carrying on of this union , how he is be●●me a mediator & cautioner , taking upon ●●m to make peace and reconciliation ▪ and so 〈◊〉 satisfie justice for their sins , how in the ●●lness of time , he has come , and has given a ●●ll and perfect satisfaction according to his ●ndertaking ; how he hath purchased of the ●ather all that was accounted necessary for the ●●rrying on of this union in respect of the e●●ct ; how he lives forever as an intercessor , ●●r that end and effect ; how he as king and ●ead of the church hath appointed ordinan●es and laws ; how that he hath blessed them ●●cording to his good pleasure for that effect ; ●nd how he hath sent his spirit to work up his chosen to a cheerful receiving of his offer ; a● this , and much more is made known in the gospel . 5. here is held forth and cleared , what is required on our part , in respect of obtainin● possession , and to be possessed of this noble spirit , and to win at this union : namely , 1. tha● we forsake all our righteousness , with al● other idols and lovers , which poss●s● our so●l● 2. that we acknowledge and be convinced o● our own inability , and natural unwillingnes● to open unto him . 3. that we attend on th● means appointed , and on him in the mean● 4. that we lay a side all prejudices . 5. tha● we lay our selves open to his approaches . 6. that we cry and long after him , and his company so as we can . 6. here in this gospel is made known , tha● this opening of the heart for christ , is a wo●● above nature , and that christ is the au●ho● and finisher of faith , heb. 12.1 , 2. and that no man can come until the father draw him . ioh. 6.44 . 7. here is also discovered that notwithstanding ●he lord wonderful in council , mighty indeed , hath thought good through the foolishness of preaching to save those that believe , 〈◊〉 cor. 1.21 . and to make use of plan●ers an● waterers , albeit neither of them can do good , providing he give not the increase . 1 cor. 3 ▪ 5 , 6 , 7. and therefore hath he sent labour●rs to his vine-yeard to labour and work there , ●o that they are labourers together with god cor. 3.8 , 9. he sends his servants , as so ●any amb●ssadors to court a bride for christ. ● cor. 5.20 , and 11 , 2. therefore they ●ome in their masters name , and lay forth ●he articles of agreement and reconciliation , ●nd he himself must and will through his spirit ●etermine and perswad unto an opening . vse , from all that is said appears that the gospel and the preaching of the same is the ●eans appointed of god , for this end , and ●hat it is the chief and grand design of the preached gospel to work up the soul into this un●on with christ , and make the heart to open , ●hat the king of glory may enter in : which ●hould incite to these things . 1. to a high es●eemation of the gospel , as being such a noble mean ordained for such an excellent end ; to account highly of it , ( i say ) and of such who are appointed to carry these glad tidings of the great salvation , and to ha●ken unto it & them , as such noble means of gods appointment . 2 that we may have this end before us in the administration of the gospel ; the ministers should so preach it , and the people should so hear it , as a mean ordained for that end , and never to rest s●ti●fied , or much less to think all is well , until this end be first attained , to wit , that christ be formed in the soul : o! it were desireable to see that the ministers in preaching of the gospel were ( as it were ) traveiling 〈◊〉 birth to obtain this end , gal. 4.19.3 . that 〈◊〉 lament the estate of such who miss this glorio●● gospel , & of those who have but the sound of t●● gospel without the power thereof . 4. that 〈◊〉 be thankfull for this inesteemable priviledg● and so be sensible of the same , and be care●●● that we provoke not god to remove this adva●tagious & most useful candlestick . 5. that 〈◊〉 have compassion on those who are desperat● wicked , that they are so wearied of this prec●ous gospel , that they hate , oppose , ruine , y●● persecute the same : o what a misery is th●● for poor souls to forsake their own unspea●able riches . the third thing is , that this vnion , to wit● christ in the soul , is the riches of the glory 〈◊〉 this gospel mysterie ; and this appears . 1. in th●● it is the principal and chief business , which th● infinitly wise god had be●ore him in the eternal counsel of his will , to work out by th● dispensation . 2. the lord who is the autho● of this gospel , is thereby gloryfied in his glorious attributes , christ exalted and made 〈◊〉 see the travel of his soul , and the pleasure o● the lord prosper in his hand , and the grea● designe therein principally intended next th● glory of god , to wit , the eternal compact between god and the mediator , is then begun 〈◊〉 be accomplished . 3. all the draughts of th● glorious gospel , terminate here as in a cente● 4. then beginneth ●he soul to kn●w what are the excellen● riches of the 〈◊〉 of love , grace and w●sd●m , that are brough● to light throug●t the g●spel , then , and not untill then , begin ●hey to be part●k●rs thereof . vse , this serves to set us all a wo●k to a serìous enquiry and tryal , if the gospel hath had these noble fruits in us , which may be known from what hath been formerly mentioned of christ his being in the soul : and we are never to think we see or know any thing of the r●ches of the gospel , ( how great soever a measure of kn●wledge otherwayes we may have attain●d , or be partake●s of ) un●il this union be wrought ; and prov●ding this be wrought , then we may well sit down contented , what ever other things we want , as having now in thi● union the whole riches of the g●spel , as in a treasure laid up in our souls . o what a condition must this b● ▪ the last thing i● , that thi● fruit of the gospel , and ●his sh●rt compend of the riches of its glory ; is of god , and wrough● by him , he makes i● known , and the reason is clear ; ●or , 1. man by nature hates christ , will no● welcome him , much less let him in to dwell in the soul ; they hate bo●h him and his father , ioh. 15 24 2ly . the l●gh● which must discover this enmitie , together wi●h the miserie that accompanieth their estate , who are w●thout christ , is divine ; these saving discoveries are only attainable through a divine supernatural illuminati●● ▪ now it is god alone that openeth the eyes of the blind . 3ly . as it is god alone that taketh away the natural blindnes● of the understanding , and sends divine light into the soul ; so must he guard off , and remove the natural pravity of the will , and do away the stony heart , and make his people willing ; after this manner must he open th● heart , as he opened the heart of lydia , acts 16 . 14.4ly . even so must god by his immediate powerful grace effectually work the consen● unto the offer made in the gospel ; and how ever this work of the lord be powerfull and irresistable , overcoming all opposition from without and within , nevertheless it is without force and violence ; for though he draw , yet he draweth with the cords of men and bonds of love , strongly convincing , making the soul effectually to submit and give it self over , seing the heart is in his hand , he can turn it whether he will ; as he pouers in grace , so he makes the soul willing . 1. vse . this should serve to teach those who are made partakers of this union , to know whom they have to thank for it , and who should have the praise and the honour of this noble and glorious work , and make them far from thinking or saying , that they themselves have made the difference , or from offering sacrifice unto their own net ▪ in respect o● his grace . 2 , vse . this should also learn others , where the right door is ▪ whereunto they must betake themselves o! poor souls look to him , and to him alone , and wait at the posts of his door , forsaking your own strength , and despairing in and of your selves . finis . an apology for the clergy of scotland chiefly oppos'd to the censures, calumnies, and accusations of a late presbyterian vindicator, in a letter to a friend : wherein his vanity, partiality and sophistry are modestly reproved, and the legal establishment of episcopacy in that kingdom, from the beginning of the reformation, is made evident from history and the records of parliament : together with a postscript, relating to a scandalous pamphlet intituled, an answer to the scotch presbyterian eloquence. monro, alexander, d. 1715? 1693 approx. 299 kb of xml-encoded text transcribed from 54 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a51154) transcribed from: (early english books online ; image set 60080) images scanned from microfilm: (early english books, 1641-1700 ; 643:5) an apology for the clergy of scotland chiefly oppos'd to the censures, calumnies, and accusations of a late presbyterian vindicator, in a letter to a friend : wherein his vanity, partiality and sophistry are modestly reproved, and the legal establishment of episcopacy in that kingdom, from the beginning of the reformation, is made evident from history and the records of parliament : together with a postscript, relating to a scandalous pamphlet intituled, an answer to the scotch presbyterian eloquence. monro, alexander, d. 1715? [4], 108 p. printed for jos. hindmarsh ..., london : 1693. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of 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period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ridpath, george, d. 1726. -answer to the scotch presbyterian eloquence. episcopal church in scotland -clergy. church of scotland. 2005-05 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 simon charles sampled and proofread 2005-06 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an apology for the clergy of scotland , chiefly oppos'd to the censures , calumnies , and accusations of a late presbyterian vindicator , in a letter to a friend . wherein his vanity , partiality and sophistry are modestly reproved , and the legal establishment of episcopacy in that kingdom , from the beginning of the reformation , is made evident from history and the records of parliament . together with a postscript , relating to a scandalous pamphlet , intituled , an answer to the scotch presbyterian eloquence . quibus ego non sum tantum honorom habiturus , ut ad ea quae dixerint , certo loco , aut singulatim unicuique respondeam . sic breviter , quoniam non consulto , sed casu , in eorum mentionem incidi , quasi praeteriens satisfaciam universis . m. t. c orat. in q. caecilium . imprimatur . sept. 24. 1692. edmund bohun . london : printed for jos . hindmarsh , at the golden ball over against the royal exchange in cornhil . 1693. the contents . a short introduction page 1 , 2 the division p. 2 the first plea discuss'd , and the cameronians prov'd not only to be presbyterians , but the only true presbyterians p. 2 , 3 , 4 , 5 the villanies committed to be the result of an uniform combination , and wicked principles , and not the transient efforts of passion p. 6 , 7 , 8 , 9 , 10 the second plea of an interregnum expos'd p. 10 the third plea , that the people were injur'd by the clergy disprov'd p. 11 , 12 , 13 the fourth plea , from the immoralities of the clergy , confuted and retorted p. 14 , 15 , 16 the fifth plea against the clergy from their want of popular election , unreasonable in it self , and retorted upon the adversary p. 16 , 17 the sixth plea , that the clergy peevishly and rigorously pressed conformity , examin'd ibid. the seventh plea against the clergy , that they are heterodox , found to be vain , foolish , and frivolous p. 18 the eighth plea , that they are enemies to k. william and q. mary considered p. 19 the ninth , that they preached non-resistance , and passive obedience . this doctrine proved to be still reasonable and christian p. 20 the tenth plea against the clergy , that the episcopal church is remiss in censuring scandalous delinquents , bassled and rejected p. 22 the second general head , a modest censure of the vindicator taken from his own book . p. 23 first , his avowed partiality and injustice ibid. secondly , his peremptory and enthusiastick pretences to a jus divinum p. 24 thirdly , his rudeness and vanity p. 25 fourthly , his tergiversations and lying p. 26 fifthly , his illnatured and uncharitable insinuations p. 27 , 28 , 29 , 30 , 31 the third general head. his theological reasonings , &c. p. 38 first , of the observation of christmas , and the festivities of the church p. 39 , 40 , 41 , 42 secondly , his notion of schism p. 43 , 44 , 45 , 46 thirdly , his censure of the clergy for preaching morality p. 47 , 48 , 49 , 50 fourthly , nis notion of calvinism , and his way of explaining , and defending it p. 51 , 52 fifthly , his pretences to antiquity , and the history of the culdees p. 53 , 54 , 55 sixthly , his clamour against ceremonies of human institution p. 56 the fourth general head , wherein the legal establishment of episcopacy in scotland , is proved from the records of parliament p. 60 , 61 , 62 , 63 , 64 the conclusion in several instances from the foresaid history p. 66 the protestation in the year 1651. against the general assembly p. 79 postscript , relating to a scandalous pamphlet , entituled , an answer to the scotch presbyterian eloquence p. 85 , 86 , &c. an apology for the clergy of scotland , &c. sir , your friendship for me i look upon as a great honor , and i value my self upon it ; and the sincerity , wherewith i endeavour to serve you , prompts me more to undertake what you command , than any sense i can have of my own skill or ability : and rather than oblige you to continue your importunities , i send you here my thoughts of that book you ordered me to read. i undertook it with great aversion ; partly because such scurrilous contentions are very unchristian in the first original , scandalous in their consequences , and very unedifying to the christian church . partly , because i think the late presbyterian barbarities and cruelties towards the episcopal clergy in scotland are sufficiently known all europe over , and therefore i was unwilling to undergo the penance of reading a book , that provoked me in every other line unto the undecencies of passion . it lay by me six months without ever opening it , until i was over-powered by your commands . though , in the mean time i must tell you that you never imposed a severer task upon me . i have no inclination to read such books , no more than i have to drink off a potion of physick every day to my breakfast : besides there are some men with whose genius i am not well acquainted , who cannot be silenced because they have made lies their refuge . the truth , it self ( if at any time it happen'd to be on their side , ) doth not please them unless it be dressed up in all the colours of falshood , and stript of its natural beauty and simplicity ; who like solomon's whore , when they have but newly committed their abominations , defie all mankind to charge them with the least transgression . men who arm themselves with all degrees of confidence to run down the clearest truths that truly represent or seem to disparage the faction in which they are engaged . if that book of which you desire my thoughts were particularly answered , such a reply could not but swell to a prodigious bulk , because to clear the matter of fact in so many particular cases , obliges men to turn over all the pamphlets to which his book is related . i did indeed once read his book that he entitles his second vindication , and i hope i shall never be so destitute of good books ( though at present i have very few ) as to peruse it a second time . however i will briefly give you my thoughts of it , and since the book has no method , i may be allowed to put the reflections i make upon it in any order i please . in the first place i will examine his general apologies by which he thinks to ward off the blame of the barbarous rabblings of the clergy from his party . secondly , from the book it self , i 'll give you a natural character of the author . thirdly , i will shortly consider his theological reasonings , that occasionally falls under his consideration , when he pleads for the innocence of presbyterians . and lastly , i will consider the truth of that ordinary objection that the presbyterians manage against the episcopal church of scotland , when they alledge that presbyterian government was established in that church from the beginning of the reformation . and first , i take notice that all along he seem to disown the cameronians as presbyterians , or as men not of their communion . at other times he acknowledges they are zealous godly men , and if he proves that the barbarities committed upon the clergy were not committed by sober and intelligent presbyterians , he thinks the presbyterians are sufficiently vindicated from all imputations of cruelty and violence . and therefore unless we prove them sober and intelligent , he thinks all our complaints of the outrage and tumults of the presbyterians are vain and impertinent : but are not the cameronians presbyterians ? to what communion then do they belong ? have they any principles , discipline , or worship , different from the presbyterians ? were not their leading men lately owned and received by the pretended general assembly , without retracting any articles of doctrine , or disowning any of their practices that they so zealously recommended to their followers in the west ? this is a very pleasant fancy , that the author should endeavor to hide the tumults and insurrections of that party by changing the name of presbyterian into cameronian . the donatists in africk ( as readily all schismaticks do ) split themselves into two great factions , viz. the primianists and the maximianists . what sacrilegious villanies they committed ( and all under the pretext of zeal and reformation ) every body knows . but pray ? what an impertinent apology could it have been for the donatists to say that it was true indeed there were a great many barbarities committed upon the clergy , their families , churches , altars , and sacred utensils ; and upon the people adhereing to their communion , but that such indignities were not committed by the sober intelligent donatists , they intended no more than the reformation of abuses by orderly and imperial edicts . their zeal against the traditores only put them upon extraordinary attempts of reformation . it could not be denied , but that the african church and the catholick clergy there were sadly opprest and run down by a company of mad and ungovernable enthusiasts ; but the sober and intelligent donatists were not to be blamed . they were either the primianists , or the maximianists , that committed such extravagancies , and disorders , or ( which is most probable ) they were committed by the circumcellians , a third division of that unhappy family . now the author makes just such another apology for the presbyterians of scotland . he cannot deny but that the orthodox clergy in the western shires were miserably harassed , but the sober and intelligent presbyterians are not to be blamed . we do easily grant him that the presbyterians that were most instrumental in the disasters of the clergy were not sober men , though the most intelligent amongst them did contrive and manage the irregular heats and motions of their own partizans . but to expose the vanity of this apology a little more closely . we know no opinions that mr. cameron propagated or entertained that were peculiar to himself . he followed most closely and ingenuously the hypothesis of the old and zealous presbyterians ; and the plain truth is , mr. cameron was not a man very proper to be the founder of a new sect. he built upon the notions that he was taught by his brethren : and the presbyterians are obliged for this word cameronian to the episcopal clergy , who mean no more by this word but a presbyterian whose zeal for his faction ( after the example of mr. cameron ) over drives him violently beyond all bounds of discretion . and yet i cannot but commend their artifice in this . the word presbyterian is known in england , but the word cameronian is not ; and therefore this distinction ( for distinctions are of great use sometimes ) of presbyterian and cameronian is a very plausible defence in england to disprove all the complaints made by the episcopal clergy . as if the cameronians were a new species of schismaticks different from the presbyterians , and that we had three considerable divisions of christians in scotland , the episcopal party , the presbyterians and the cameronians . whereas indeed , we know of none but two . and the cameronians are those presbyterians that have studyed their own principles most accurately , and draw from those principles such practical conclusions as they naturally and necessarily yield . i know not how this author can make his peace with the cameronians . for the whole nation knows that those presbyterians whom he nicknames cameronians did assert their presbyterian principles when others were very silent ; and upon this they value themselves as the most pious , active , and ingenuous of the whole party , who differ not from others in their principles but do exceed some of their brethren in higher degrees of zeal and sincerity to promote the interest of their combination . but pray ? what is it that the cameronians have done that they might not have done upon presbyterian principles ? for it is a received maxim amongst them that the people may , ( especially in conjunction with their pastors ) reform the church when the magistrate is slack or remiss in his duty , or opposite unto the designed reformation . now the removal of the episcopal clergy upon their hypothesis was a necessary mean to advance this glorious reformation . and what is there in the most barbarous rabbling of the clergy inconsistent with the presbyterian principles ? can religion prosper in our nation unless the bishops and their adberents be extirpated ? and is not presbyterian government the immediate and express institution of our lord and saviour ? is not the exercise of presbyterian discipline the administration of his royal kingdom and scepter . and may we be less serious in asserting his kingly office than in defending his priestly and prophetical office ? did not the presbyterian church of scotland upon all turns wrestle with authority about this great truth ? and does the author think that they ought not to interpose in so critical a juncture to rescue themselves from the bondage of the antichristian hierarchy ? that their squeamish consciences groan'd under for so many years ? if the reformation of the church from episcopacy to presbytery be of this consequence ( as they print and preach every where . ) what is there in those last tumultuous rabblings that the presbyterians can disown ? wherein are the cameronians to be blamed ? because forsooth this author thinks that the actors of those villanies we complain of were perhaps not so sober and intelligent , that is to say , he rejoyc'd in what was done , but he wished it might have been carryed on with greater caution and secrecy , least the episcopal clergy might take occasion to represent them and their proceedings in their true and natural colours . i think the author is to blame for saying the cammeronians are not intelligent . for certainly they took their measures by the best directions that could be had ; for their agents gave them exact intelligence of what they might venture upon and when . accordingly a company of wicked incendiaries ( who had declared war against king charles the second , when he governed the nation by those laws that were made in times of peace by the most unanimous and solemn parliaments that ever the nation had , and who declared in their seditious pamphlets and papers that he had forfeited all right to the crown , because forsooth , he had broke the covenant ) i say they , were the men who at the beginning of this revolution ( as they were directed ) fell violently upon the clergy and drove them from their houses and residence ; to the scandal of christianity , and reproach of our nation . and this is not at all to be imputed to the casual efforts of passion or revenge , but to an uniform combination of the whole society : and this appears , because the clergy were not generally rabbled by their own parishioners , but by those fire-brands who concerted their measures with their own societies , and did nothing of that nature without advice and directions . the author thinks to excuse what was done against the clergy , when he tells us in some places of his book , that their own parishioners gave them no disturbance : but this proves that the cruelties they met with proceeded from a league and covenant amongst their enemies since those mischiefs did not light upon a few of the clergy ( who might possibly provoke their parishoners by some indiscretions ) but upon the whole order , even upon such , ( who mistaking the true objects of pity and compassion ) as had frequently interposed with their superiors to mitigate the legal penalties against non-conformists . add to this that severals of the gentry in the west , who were better natur'd and had better principles than their presbyterian neighbours , were very forward to resent the affronts , and indiguities done to the clergy , until they understood that the tide was risen too high to be resisted : and that such of the presbyterians as were then out of the nation , and directed the methods that the rabblers were to take , would vigorously resent the least stop that was put to their carreer . for it is observable of such men that they never forgive an injury ; and no injuries are more implacably resented than any the least affront that is offer'd to their faction and government . and it is no wonder for they never say the lords prayer , and it is probable that their opposition to that divine composure , is rather from its contradiction to their nature , than from the strength of some whiffling enthusiastick arguments invented against it . it is not possible to oblige men of their tempers by any favours , and the clergy upon the last revolution found such of them as they had done kindness to , most venomous and irreconcilable : and generally the body of the people in those western shires are cunning , avaritious and dissembling beyond measure : and since the presbyterian principles invaded their honesty , it was never heard that any of them heartily forgave an injury , or what they sancied to be so . but i return to what i intended , viz. that the affronts done to the clergy were concerted by the party : since it is evident from many of their topicks and their avowed principles , that there was nothing so rude or villanous in the disasters that the clergy met with but what they might venture upon by the maxims of their moral theology ; so also it appears undeniably from this , that the leading men of that party who were at london upon the beginnig of the revolution , opposed with all vigour and impudence all the evidences brought from scotland of the sufferings of the clergy . and though a reverend person brought with him authentick attestations of what the clergy suffered ; yet the leading presbyterians boldly averred , that there was nothing in scotland but prosound peace and silence ; that they had letters from their factors and chamberlains informing the contrary to what was alledged by the episcopal party . in the confusion that affairs then stood , it was easie for them to stop any regular or legal tryal ; and they had in that critical juncture many advantages of their neighbours . so their emissaries in scotland went on with all possible licence and villany . and it is very odd that this author should undertake to vindicate the presbyterians from those tumults , when the united force of the whole party , with all their zeal and strength , never yet appeared so unanimous and uniform in any enterprise as at that time in their endeavours to pull down our national church , and so fond were they then of their revenge , that they preferred their dagon of presbytery to their being united to england . the author thinks that neither he nor his party are obliged to vindicate any act of cruelty that proceeded from the civil authority against the clergy . if they were the patrons of presbytery ( as he thanks god they were ) certainly their actings ought to have been justified in the first place , but he tells us that if the clergy have suffered any thing that was hard and extraordinary , it ought not to be imputed to his party and principles , but to the king and the councel , and the rabble , as he very mannerly expresses himself . yet i must thank him for this compendious apology , since the presbyterians under the late reigns suffered nothing but what was inflicted by law. we need make no excuses for the laws made against presbyterians , and those laws more gravely consulted , than the hasty and undigested resolutions of peevish and angry outlaws . and such laws were made in times of peace , and with all solemnity and deliberation , and were absolutely necessary to maintain the peace of the nation , and the kings legal and just prerogative against the popular but pernicious tenets of bigotted covenanters ; now i hope you are sufficiently convinced that i need not transcribe the history of the tragical rebellion in king charles the first his time , nor yet the many protestations of the covenanters at the cross at edenburgh against the kings most just and fatherly proceedings . and to convince you by one instance that they love nothing but what they possess by force and rebellion . when that most gracious king ordered the covenant to be taken as it was enacted in king james the sixth his time ( thinking this might blunt the edge of the covenanters , and satisfie the deluded people ) they protest against this his proclamation . for you must think that in their divinity , things lawful in their nature , nay things necessary , ( for such they take the covenant to be ) become unlawful when once required by lawful authority . does this author think that the present generation knows nothing of the history of presbyterians ? that the british tragedies from the year 1638. are buried in eternal silence ? that all the monuments of their daring insolence are extinct ? that the acts of the general assembly are quite lost ? that the villanies of the remonstrators are recorded no where ? why then does he think to impose upon the world by telling us that indeed they are very sorry for the tumults that happened in the west , but that the presbyterians were no actors in those disorders . they would gladly see things done more regularly and orderly ; they ( forsooth ) love no such methods : and yet the present ministers of the presbyterian church cannot instance any one thing that the cameronians did upon this late revolution , but what is justifiable from presbyterian principles ; and though they could not be justified from their former principles , why may not the present presbyterians improve the principles of their predecessors * as all sectaries do who grow worse and worse until they are given up of god unto a reprobate mind . and indeed if i had any books by me i could easily prove ( especially from their own calderwood ) that the presbyterians did nothing towards the clergy in the west of scotland upon the late revolution , but what they ought to have done upon their principles and former practises . it is very pleasant to observe what different batteries the presbyterians in scotland , and the dissenters in england raise against episcopacy . the presbyterians in scotland plead for their national , classical , spiritual power , independent upon kings : the dissenters in england plead that such a spiritual union amongst clergy-men is too powerful a faction , and may easily endanger the safety and peace of the nation . the reason is , the presbyterians are in possession of such an union in scotland , and the dissenters in england have no legal cement to unite them together . and therefore every thing that they are not in possession of at present , is wicked and dangerous : but if they could grasp it , it might become a very useful engine to propogate the covenant all europe over . for they find that men are naturally averse to the power and authority of their discipline , and therefore it were necessary to support it by all the strength of laws and edicts , and by the inquisition it self , if the eyes of princes could be so far opened as to see that there is no true reformation wrought but by the conduct and direction of presbyterians . i have insisted the longer upon this general topick because most of his book is built upon this subterfuge alone , that cameronians are no presbyterians , though they can be reduced to no other schismaticks ; and that what they did was disowned by the presbyterians though he himself knows the contrary , and the whole party magnified these heroes ; and when it was doing it was said to be nothing less than the cause and work of god. but i leave this general head when i give you an account of one remarkable piece of sophistry and tergiversation , that he makes use of to palliate the crimes of his party ; and it is so much the more material , since if he fails in this he shakes the foundation of all his apologies , by which he would make us believe that the wise and leading men of his party had no hand in any tumults , no not in that at edinburgh in december 1688. his words are , for the tumults at edenburgh , we know of none but what was made by the students at the college there in burning the pope in effigy . and a little alter , that any presbyterians who then or since had authority in the state or church did assist in contrivance or management of this matter we do utterly deny . i have faithfully transcribed his own words , because this is a considerable passage which flies in the face of all evidence , and contradicts the conviction of all the inhabitants at edenburgh . then , if the barbarous tumult at edenburgh was managed and contrived by the leading men of his party , who then and since have had authority in the state , in that case all his apologies for the presbyterians fall to the ground . and from this one single instance his book is ruin'd and his authority baffled , and the next general assembly will order him to be more cautious , and quietly tell him , it had been better he had not ventured upon this unfortunate sally against his adversaries . for there is nothing more easily made out than that the leading men of the presbyterians were the sole actors and contrivers of this hideous tumult . to make you sensible of this , let me observe first , that he shussles and confounds two very different stories into one , viz. the tumultuous desaceing of the kings chappel , and the burning of the pope in effigy : for the last was near a fortnight after the other without any tumult or disorder . the students had made a mock effigies of the pope , and carryed it from the place that it was made to the colledge , and from thence to the cross at edenburgh . all of them in the mean time walking orderly in their ranks , and the colledge mace carryed before them by one of the publick servants , this could not be obtained without the masters permission . so there was no tumult nor no disorder intended . a great many of the nobility , and most of the citizens of best quality were looking on , and when this foolish ceremony was over , they retired to their lodgings without any tumult or extravagance . but the defacing the chappel at holyrude house was a tumult indeed , and a very tragical one too , in all its beginnings and consequences . this fell out upon the 10. day of december , 1688. the presbyterian faction in edenburgh , had sometime before determined to rifle the kings house , particularly my lord chancelor's lodgings , to deface the chappel , and to force the guards , and in a word , to make the most terrible and the most numerous shew that they were able to make . in order to this they gave out that the papists intended a massacre of the protestants , though there was not a papist in edenburgh to two thousand protestants : and in the confusion that men were then in , a great many unwary people were frighted , and the presbyterians concerted their measures and slew to their arms , and the city for that night become a dismal habitation , carrying all the marks of hell and confusion ; nothing was to be heard but screeches , lamentable howlings and shootings , and this was not managed by the body of the people ( who were very a verse to such treacherous and unmanly adventures ) but by some of the leading presbyterians , who then and now have authority in the state , and might be known by their large buff-belt , and a halbard upon their shoulder , running up and down in great fury to excite the people to this reformation . in this scuffle , before they entred the chappel , there were some killed , and several wounded by the guards that kept the king's house , and in the mean time the governours of this tumult finding that the people were not so forward to pillage the king's house , went up and down and told them that their own children were killed , when those very children were as home and safe in their lodgings . and though many were wounded , and severals killed , yet not a student belonging to the college was hurt , for there were but very few of them whose youth and levity had engaged them to be witnesses of this tumult . i believe the ringleaders of the presbyterians at edenburgh will give the vindicator but little thanks for mentioning this tumult that is openly avowed by themselves and he may ask , not only the forementioned gentleman , but also the master of f — and several others ( whose names are concealed , and may continue so , unless the vindicator , or some of his associates , by their indiscretions oblige me to be more particular ) whether they were there , and what a glorious figure they made . if it be unpleasant to name particular gentlemen , they may thank their vindicator who obtrudes such fulsome lies upon the world , when the matter of fact is so very recent , and known to all the inhabitants at edenburgh ; and the leading presbyterians are very loth to part with the honor of this atchievement , so agreeable to their constant genius and former practises ; for one of their chief advocates pleaded lately before the judges , in the tryal of mr. wallace , that they that pillaged the kings house were a company of grave , reasonable , thinking men , commanded by a lord of the sessions . we see then by this one single instance the spirit of lies and vanity that runs through his book . for if it be undenyable that this rabble reformation was concerted by the ringleaders of the faction . then he must own that the tumults were not the accidental essorts of some angry inconsiderable people but the united endeavours of the presbyterians . and indeed this essay at edenburgh was but the preface to other marks of the kindness they intended the clergy in that place ; if their violence had not been happily prevented by the generous resolution of that learned and illustrious society of the college of justice : and it is very probable that the vindicator wrote down this story carlesly and hand over head . for if he had advised with his friends at edenburgh , george stirling the apothecary , and mr. menzies in the locken buiths : they could not be so self-denyed as to be willingly deprived of the honour they had in managing and contriving this tumult . it was a disparagement to their zeal , and activity , to be robbed of the glory they acquired in this enterprise . i cannot but acknowledge that it is highly indecent to name particular men , but what shall we say when we have to do with such wasps and hornets : you see then by the reflections i have made of this general topick , what the superstructure must be . the next thing under which he endeavours to cover himself and his party , is his fancy of an interregnum . he tells us gravely in many places of his book , that what was done against the clergy was done in an interregnum , and that the people were highly provoked by the clergy , that they were instrumental in the sufferings of the non-conformists . that the clergy themselves were but profligate and debauched , and that they are generally such as are unacquainted with the operation of the spirit of god upon their hearts ; and if this does not excuse , yet it extenuates what those zealous patriots did at that time to advance the glorious reformation . i cannot but take notice in the first place of his wild imagination of an interregnum , which cannot properly fall out in an hereditary monarchy ; for the king never dies . for , though the laws were not put in execution in that interval of confusion and uncertainty , yet they retained their legal force and authority . the government was indeed in a convulsive motion , so that it could not perform the ordinary functions of order and justice ; but does he think , that because humane laws were in that interval hindred , that therefore the godly and zealous presbyterians were loosed from the obligations of the laws of nature and religion ? is there no security against the violent hands of those saints , but the coercive power of laws ? how can they pretend to be better christians than the rest of their neighbours when they venture upon the most unchristian practices ? which puts me in mind of the character that cornelius tacitus gives of the jews , they were kind and affectionate to their own kindred , but they retained adversus omnes alios hostile odium . juvenal gives the same character of them , but it is much more agreeable to the presbyterians . does he think that the notion of an interregnum can justifie what modest men are ashamed to own ? and is it for the honour of his party that he should proclaim to the world that they stand not in awe of the divine laws , unless they are restrained by the terrour of humane laws ? why do they pretend to be acquainted with the gospel , when they openly and jointly contomn its most essential precepts ? but he says the people were much injured and provoked by the clergy . what the clergy in the west of scotland did , i know not , if i make an estimate of their proceedings against non-conformists , from the practice of our clergy-men in other parts of the nation , i declare sincerely to you i never knew one of them that prosecuted the dissenters without great reluctancy , nay i knew many of them that interposed with sincere kindness and vigor for their parishioners , frequently and with success too , when they were obnoxious to the laws . but let us suppose that the clergy did prosecute the dissenters according to law , they did nothing in this but what they were obliged to do , the peace of the nation was indangered , the legal and lineal monarchy was undermined ; and the government , by such frequent shakings , most likely to relapse into its former state of civil war and confusion ; and the souls of the people committed to their care were poysoned with dark and enthusiastick principles : speaking evil of dignities took place of the ten commandments , and a schism unreasonable in its beginnings , and disowned by all protestant churches , and the learnedest presbyterians * , was propagated in all corners of the nation with all vigor and diligence ; and ought the clergy to look on and continue idle spectators when the peace and safety of their country spiritual and temporal was so daringly and factiously invaded ? were they not obliged by the laws of god and man to stop this career of insolence and villany , and though they ought to undeceive the poor deluded people by all the soft methods of tenderness and meekness , yet the boutefeu's and incendiaries were to be chastised and lashed with greater severities , and our governours did nothing then but what they ought to have done in their own defence , unless they had resolved to sacrifice the fundamental constitution of the monarchy and their own honours , dignities , and estates unto the caprice and ambition of some bigotted covenanters . but i would ask the vindicator whether they of the clergy that never prosecuted any of the dissenters were the more kindly treated upon this last revolution . i know severals of them who have been most spitefully used by the presbyterians , though formerly they did them all the good offices that lay in their power . the clergy , as well as the laity , were obliged by the laws of the land , and by the fundamental laws of humane society , to crush , and extirpate the beginnings of rebellion , and the attempts of such as preached the most pernicious principles , until at last the rebels justified in their books and sermons open and avowed murthers . and that by the most natural consequences from their own principles , when the wickedness of the party appeared thus terrible to the peace of the nation , was it to be expected that our governours should look on and suffer their own throats to be cut , their families to be forfeited , their king to be dethroned , their church polity to be pulled down , and the entire scheme of their government to be defaced ? and all this for no other reason , and upon no wiser consideration , than because their enemies pretended religion , and gave most sacred names to the most abominable crimes . and now again that they are uppermost , they are very angry that men do not shut their eyes , and suffer their follies and tyranny to overspread the nation without contradiction . but what was it , that their ministers did suffer upon the restitution of king charles the second . why they would not take presentations from the patron , nor collation from the bishop : they would possess their benefices against the law , and in defiance of authority : but was any of them turned out that did comply with the law ? so earnest were some of our ecclesiastical governors to keep them in their places , that they made such offers of peace and accommodation , as none could refuse but sullen and desperate incendiaries , nor was there any thing required of them , but what the most rigid presbyterians might comply with , if their zeal to support their faction had not infatuated them as much against the vow of baptism , as against the common peace and safety of their country . the presbyterians in scotland are generally blinded with this fatal prejudice ( an evidence of their incurable enthusiasm ) they think that no man can act any thing against the presbyterians , but he immediately acts against the light of his own conscience . they take it for granted that their way is the only true religion , that it is plainly revealed , and that they give greater evidences of piety , and religion , than any other society of christians upon earth , and if you do not believe this presently , without examination , you are far from the kingdom of god. nay , you are alienated from the life of god. hence it is that the presbyterians conclude that whatever is done against their party , is done rather against the light and conviction of their enemies , than the petulance and vanity of their own fraternity : therefore they insinuate upon all occasions , that all reasonings against them proceed from prophanity and atheism , or from men void of all principles and religion . you may as easily reason a bedlamite out of his fancied honors and principalities , as persuade any of their deluded disciples that they may be in an errour : and this they owe to their cunning teachers , who tyrannize over their belief as imperiously as the cruel brach-mans do among the indians . but let me enquire in the next place calmly , did the meek covenanters when they got the ascendent in king charles the first his time , treat their opposite with that gentleness and discretion , that condescention and longanimity , that became the true gospel of our saviour ? but so very far from this temper , that they prosecuted the malignants with all rage and cruelty . and if there were not another instance of their cruelty , but the sufferings of the excellent bishop wishart , men might easily penetrate into the genius and spirit of the party . then their pulpits thundered against the malignants all the curses in the bible ; and all were malignants , in their dialect , that were not presbyterians . add to this the universal and restless endeavours of their ministers to ruin the persons , estates , and families , of all that opposed their designs : and their discipline was made an engine to pry into the greatest secrets of families , and the presbyterian chaplain , who was ordinarily the ministers intelligencer , complained in his prayers of what he thought amiss in the family or neighbourhood , nay the soundest part of the nation groaned under this tyrannical pedantry , as the israelites did under the egyptians , when their bloody scaffolds stood erected for some whole weeks together . then it was , that their modest ministers said that their cause was like to prosper , when they justified one crime by the commission of another , and the whole scheme of their arbitrary tyranny from their success and prosperity ; when their turkish argument of force and arms ran down the doctrines of our meek and crucified saviour . and now forsooth they must tell us , that the episcopal clergy were rigid , and peevish , and severe , to their parishioners ; when perhaps they did not represent to the judges , in their several bounds , the tenth part of those crimes that were committed against the church and state ; and yet the law did oblige them to give up the names of recusants . and do not we see , that the presbyterians since the late revolution have out done the diligence of all men against the clergy and laity of the episcopal persuasion , for the whole faction applyed their utmost force ( since the revolution ) to ruin her neighbours , and possess themselves of all their places , civil , military , and ecclesiastical . the truth is , there are no people upon earth that value government and sovereignty as the presbyterians do . it is the idol they bow to : there is nothing gratifies their highest passions so much as a power to tyrannize . if the whole world were once under their feet , they would look chearful , their blood would circulate more briskly ; untill this be obtained there is no rest nor peace for mankind . the discipline , the sacred discipline of geneve , must wrestle with all authority until the consumation of all things . but if the former excuse did not serve his design ; yet it is often insinuated all a long his book that most of the clergy were wicked men . but let me suppose the truth of this infamous accusation ; who made them judges of the scandalous clergy ? whose delegats were they in the execution of this punishment ? i have told you before that i am acquainted with very few of the clergy of the western shires , but i am informed by judicious and intelligent men , that generally the clergy in those shires were grave , sober , and assiduous in the work of the ministry . that most of them endeavoured upon all occasions to gain those enthusiasts from their schism and delusion , and were very successful in this christian design , if a new indulgence after the defeat at bothwel bridge had not buoyed up their interest . as for the scandalous aspersions cast upon the clergy by the western presbyterians , it is certain that by one of the vindicators own rules we ought not to believe them ; because they are all of them of a party , and indeed of such a party , who from their first appearance in the world placed much of their strength in reproaching the clergy . if some of the ministers in the west did not live according to the dignity of their character , we ought rather all of us ( who have not renounced our baptism ) to lament it , rather than insult and upbraid them with it . indeed a minister , whose employment is to fit other men for eternal life , and yet lives in open and scandalous opposition to his rule , is the most monstrous thing in nature . all the satyrical writings of the poets , and all the invectives of orators , cannot furnish one word to give a true idea of that loathsome creature . but on the other hand , if any of them be guilty , to upbraid them with their faults , is not the way to reform them , for of all advices those that are given to reform the clergy , should be managed most nicely and tenderly . and it is to be feared that the vindicator and his associates are very glad when they can discover the trippings of their adversaries . if any of the clergy be guilty of such things as are clamorously alledged by presbyterians ; it is no argument against the common cause of the catholick church , and the apostolical succession of that hierareby of bishop , presbyter , and deacon , continued from the days of the apostles until now . and therefore he may , if he will ( as is threatned ) employ the people in the west to make and gather stories to the disadvantage of the episcopal clergy , and it is an easie thing to swell that volumn into a prodigious bulk , if their ignorant and implacable enemies may be believed , it is not possible for them not to accuse . but i think the vindicator himself , is not of so profligate a conscience as to give ear to such malicious reports . we have had late instances of the presbyterian activity against the reputation of the clergy , no man could escape a libel that enjoyed a comfortable benefice . nothing could have made the presbyterians more contemptible than this treacherous and sneaking method of libelling , when it was visible to all men that those scurrilous papers were intended for no more , than to ruin and disgrace the most innocent and deserving men . and it is very odd that they could venture to blindfold the nation by this bassled and hypocritical sham , and how comes it that the clergy in the west are represented as criminals , when they dare not attack the clergy in the north ? the reason is obvious , the people in the west date their conversion from the time that they forbear to hear the curates , and they think themselves obliged by all their ties and solemn covenants , to ruin and disparage those limbs of antichrist . but the people in the north can discover no such beauty in their presbyterian discipline : they love and honour their own ministers , they hear them preach the articles of christian faith , and true and solid morals , and so rough are those infidels in the north , that they never thought sniveling necessary to make a great saint . they love a plain and unaffected stile , and they cannot be persuaded but that the oracles of god may be preached without affectation , and yet with all requisite gravity and recollection . if there be so many libels gathered by presbyterians , it may provoke their enemies to recriminate , and if the vindicator thinks that such scurrilous writings can serve the common cause of religion , i wish him more wisdom and sobriety : i condemn all such methods in all parties , and if the thing were allowable , we could tell him that many of his associates in the ministry are very scandalous , some of them adulterers . some fornicators , some blasphemers ; some whole presbyterian families incestuous , — sed praestat motos componere fluctus . if i rejoyced in this recrimination , i were not a good christian . but it is necessary to put those proud and supercillous men in mind , that they are but ordinary mortals , encompassed about with the same infirmities with other men , and that they should consult the scriptures , and the fathers for arguments , rather than the cameronian zealots in the western shires ; and if they beat the clergy at those weapons , they deserve to be chastised ; and for a conclusion to this observation , i must tell you that i know not a more unblamable company of men upon earth than the episcopal clergy of scotland . nor do i know any five of them in the whole nation , who could not undergo the severest examinations , used in the christian church preparatory to ordination , i wish that they may make a christian use of their present tryals , and give the world a proof of that greatness of soul that qualifies men for the priesthood ; that all round about them may be convinced that he that is in them is greater than he that is in the world. seneca tells us that to do good even when it is attended with infamy , is noble and heroick : and a greater than seneca tells us , that we must go thorough good report and bad report ; god will clear our innocence as the sun in his meridian elevation , and i hope to the conviction of our enemies , that in the simplicity of our souls we designed the reformation of sinners , and that we look upon our selves as dedicated to the immediate service of god , and the sooner we retire into our own consciences , and discover the secret springs of our present calamity , the sooner will our heavenly father remove the marks of his indignation . there is no argument so proper to convince the ignorance of foolish men as by well doing : and though we should not be so succesful in gaining proselites in the midst of a crooked and perverse generation , yet we fortifie the peace and tranqulllity of our consciences , we strengthen our selves against those things that are most terrible to flesh and blood , we rejoyce with joy unspeakable and full of glory , in the midst of all calamities and reproaches that are cast upon us . and let not them that are yet untouched think that their brethren , upon whom the tower of siloam fell , are greater sinners than their neighbors . i leave this , and i go forward to another topick by which he endeavours to vindicate the presbyterians ; and it is this that the clergy of the church of scotland did press the consciences of the presbyterians ; and that the people could not own them as their ministers , because they were obtruded upon them , and not invited by popular elections . but the vindicator should consider , that if his argument be turn'd against his party in the north of scotland , it may be of dangerous consequence to the growth of presbytery . for the bresbyterians there are not likely to carry their elections by plurality of votes ; but does not he remember that severals of the remonstrator presbyterians have been inducted to their churches by some troops of english horse in the time of the late civil wars , yet he does not think but that the people owed all deference and spiritual obedience to them ; and if a * pastoral relation may be founded between a minister and the people by cromwells troopers , why not by king charles the second's dragoons ? but does not the vindicator remember that some have been obtruded on the old college of aberdeen , without the regular and collegiate election , by the same very force that had planted some remonstrator ministers , and that without any tryal or examination , when their more deserving predecessors were most tyrannically removed . but not to trifle with the vindicator , the method of admitting ministers in the church of scotland , under the episcopal constitution , is the most just , and the most unexceptionable that can be devised . for when the candidate for any ecclesiastical preferment receives a presentation from the patron , he goes to the bishop , and the bishop sends him to the presbytery to undergoe the ordinary tryals of his literature and sufficiency ; and when the bishop and his presbyters with him are satisfied of his knowledge and learning , then the bishop serves a publick ●dict at the church where the candidate is to be preferred , inviting all the parishioners to come to the cathedral church against an appointed day , to see if they have any reasonable exception against the candidate ; and this is not done in a hurry but they have a competent time allowed them to gather all possible informations concerning him from all quarters ; and if they can object any thing against him that is of any weight , they are heardand the candidate is repulsed : now i would gladly know what is it that the people can complain of in this ecclesiastical polity ? the consusions of elections that are solely left to the people are innumerable , and though we had not famous and remarkable instances in ecclesiastical history of the bloody and tragical effects of such popular elections , our own country might furnish us with very many sad experiments , when the parishoners could not compromise the affair peaceably , they quickly came to blowes , and in many places to bloodshed , and riots . these were all the good effects we could discern of their popular elections ; it cannot be denyed , but that the method of electing the clergy varied often and appeared under many figures in several ages , and countries , since the first plantations of christianity : but i dare boldly say no christian church came nearer the apostolical method , and more happily avoided both extremes , than the church of scotland under the episcopal constitution . but you may put the vindicator in mind that the presbyterians themselves never thought the call of the people so essential a constitution of that pastoral relation . for there is an act of the general assembly , ordering the presbytery to name a minister to such parishes as were malignant , that is , such as were of the episcopal persuasion , so this pretended popular election , if at any time it prove unserviceable to advance their tyranny , is immediately rejected . for the presbyterians do not at all believe any such inherent right in the people to chuse their own ministers ; for they think the malignants have no right to chuse for themselves , this is the sole privilege of the godly . the malignants are not at all to be consulted , accordingly we see that though their parliament iudged the power of election in the heretors and elders of each parish , or in the major part of them , yet no elections are allowed by the presbyteries , though never so unanimous and universal , but such as are promoted by their own factions , witness musselburgh and tranent . there is hardly any thing insisted upon by the presbyterians more foolish and inconsistent with common honesty than this topick from popular elections , and to say the truth , the old presbyterians never obtrude such a whimsey upon the people : the lay patronages were not abolished in scotland until the year 49. when the discipline was in its zeaith when there was no sin preached against but malignancy , and the king , prerogative royal was possessed by the kirk . presbyterians in other countries quietly submit to lay patrons : and indeed if the bishops take care that 〈◊〉 but pious and vertuous men be ordained , what harm can the church 〈◊〉 by such presentations . may not the clergy examine such candidates 〈◊〉 offer themselves to the ministry , accurately and narrowly ▪ 't is certain that the most tristing and supersicial students do most effectually recommend themselves to the people , nay there are so many mean and abject arts requisite to promote a clergy-man ( if the hypothesis of the popular election hold necessary ) that an ingenuous man cannot proslitute himself to such servile and popular methods . as for the grave and retired clergy-man , he is sure never to be preferred ; and if some judicious and discreet patron does not force him out of his solitude , he is like to die amongst his books , and the church has been served in all ages to the best advantages by such as least understood the arts of insinuation , and it will continue so until the end of all things . in the next place i do not see why the vindicator should say that the clergy pressed the consciences of their hearers : there was nothing in our worship , but the use of the lords prayer , the doxology , and the apostolick creed at baptism , that they themselves objected against , are not these mighty grievances to tender consciences ? the vindicator tells us that presbyterians were not against the use of those forms but they would not use them as the prelatists did . what he means by this i cannot tell ; but i can tell you that all the presbyterians before the year 1638. made use of them all . and that after the year 38. until cromwell's army invaded our nation they never left off the using of those catholick and christian forms . but such of the remonstrators as were deeply in the interests of the usurper , then left off the use of such forms , drawing as near as was possible to the spiritual heights , and pretended purity of the independents in the army . and the christian religion at that time in our nation varied in its outward figure , and in their notions about it as much as the philosophy of the schools , and the wise questions of universale and objectum attributionis logicae . the vindicator is content to use such forms , but not as the episcopal church doth command it . that is to say , he will do nothing in unity and society with the christian church , and though the vow of baptism oblige us , as we are members of christs mystical body , to preserve and support the unity of the christian church , yet he thinks he may leave the communion the church , without either fear or scruple , in those very things that are short abstracts of our faith , and symbols of our profession . and yet no people are now so violent as they in pressing subscriptions to the presbyterian confession at westminster , and that without any exception , restriction , or explication , i am of opinion that the episcopal clergy of scotland have been from their infancy taught in , ( and are firmly resolved to adhere to ) the protestant religion , and is it not a piece of extraordinary vanity in the presbyterians to insinuate that they themselves are the only men careful to preserve the purity of doctrine ? did not the clergy that addressed to the pretended general assembly , plainly declare that they would subscribe the westminster confession , as it contained the fundamentals of protestant religion . but this the vindicator thinks did not sufficiently purge them from the suspicion of being arminians . there are but very few of the clergy of scotland that explain the doctrine of grace and freewill after the method of arminius ; and if any of them does not favor the calvinian hypothesis they are very far from propagating their opinions in a factious manner , and not at all enclined to change the pulpit into a metaphysical chair . i think it is no disparagement to either of the parties to say that every one of them cannot state such controversial differences fairly , and reason about them closely ; nor is it necessary for every country minister to read alvarez and dr. tuisse , arminius and episcopius . those questions have been debated in all ages of the church , and if we understand so little of our selves , of our own soul , and its union with the body , the method and manner of its operations . how daring a thing is it to pretend to gr●sp the infinite mind that made heaven and earth , and to methodize the acts of that eternal intellect , in whom we live , move , and have our being ? to read some of the school men is enough to make a modest man tremble , when he considers that the incomprehensible deity is thought to be fettered by the laws , methods , and confused notions of our mind , this is learned ignorance , and the presbyterians may think they wonderfully reform the world when they oblige ministers to swear their systems of metaphysicks . it were infinitely better to leave them to their liberty in things that are disputable in their nature , and past finding out after all our endeavours . upon the whole matter , the objections against the clergy from the doctrine they preach is vain and trifling , and serves no other design than to fill the mouths of the people with words that they do not understand , and yet have a mischievous influence upon their lives . another topick by which he endeavours to provoke the present powers against the episcopal clergy , is , that they are enemies to king william and queen mary . i have no commission to give an account of particular mens opinions in the controversie that is now debated in britain , but i may observe that the vindicator puts a mean complement upon king william , to tell the world in print that the interest of king william , and that of the presbyterians is embarqued together ; i. e. if king william does not punctually observe the original contract , they know well enough what they owe all earthly kings . again he tells us , that such of the episcopal clergy as addressed to king william and queen mary ; never thought of any such address , until they had lost all hopes of king james ; and by this he thinks to disparage the episcopal clergy wonderfully : whereas the argument rightly turn'd is to their advantage . that they never treacherously betrayed king james when they were publickly praying for him , nor did they secretly undermine his government when they were giving publick thanks for his administrations , as the presbyterians did , and such of the episcopal clergy as came over to king william , ought to be treated with civility and protection at least , if it were no more but that their principles of government are more agreeable to reason , and more favourable to monarchy in general , and the common peace of mankind . i know no notion the presbyterians can have of a king , but that he should be * arch-bedle to the kirk , and that he ought to employ his power and authority to execute their decrees . the vindicator remembers no doubt the act of the west kirk . a specimen of presbyterian loyalty to k. willian and q. mary , we have lately from the provost of rutherglin , who publickly owned that they would indeed arm so many forces , and not disband them until k. william had established presbytery to their mind ; and if he did not so settle it , they would turn him out , and use him as they did k. charles the first . but if the episcopal clergy in the west of scotland are enemies to the present government , they are obliged to continue in that opposition by the vindicators principles , so unfortunate is he in his endeavours to serve the present government . for if the clergy in those shires never met with any thing but acts of hostility , without any law , tryal , or so much as any the least formality of justice ; pray , let the vindicator tell me what allegiance do they owe upon such principles , as he and his associates were wont to propagate under the reign of k. charles the second ? and therefore he himself ( not others ) deserves to have his neck stretched for adhereing to such principles , as necessarily overthrow in their last consequence all government and order . another topick upon which he and others found many of their libels against the clergy , is , that they were subservient in the late reigns to advance arbitrary power by their doctrine of non-resistance and passive obedience . the episcopal clergy preached no doctrine but the true christian doctrine , which can never be overthrown by all the attempts of their adversaries ; they preached indeed that in every government there was a supreme legal tribunal , from whose decisions there lay no appeal upon earth . that this supreme tribunal was not at all to be resisted , and therefore that the insurrections in the western shires against the king , parliament , and laws was rebellion , in its most rigorous notion : this indeed they did preach , and i hope they are not yet so degenerate as to think or preach otherwise : as for the other branch of the controversie , whether the king of scots may be resisted , i will tell the vindicator my opinion when he and i stands upon a level . for where the supreme tribunal may be resisted , and counter acted , then there is something higher than what is already granted to be supreme ; but the king and parliament are with us supreme , and if they may be resisted , what is it that may not be resisted ? if sentences interfere , there can be no government , because no final decision of controversies ; therefore there can be no appeal from the supreme tribunal in any nation ; and into whatever figure the government is molded , some such supreme independent tribunal must be acknowledged , whence there is no appeal , and of which there is no resisting ; unless you so order your government as to have one part of it fight perpetually against the other and in that case our saviour tells us , that a house divided against it self cannot stand . and do the presbyterians think to recommend themselves by asserting such doctrines as necessarily overthrow all government ? and blowes up the foundations of all humane society ? we have all the governments in the world to defend us upon this head ; for without this necessary truth no notion can be formed of what is law , government , or society ; do not we see every day such as opposed the government , any where , fined , confined , or executed ? and this carries with it the unanimous sentence of all judges upon earth , declaring that the government is not to be resisted in its first and supreme authority : neither ought the secrets of government to be so prophaned , as to be laid open to the censure and objections of every petulant medler . it is not our business , who live in private stations , to canvass the mysteries of state ; god ordinarily gives to such as are at the helm of government another spirit , than that he bestowes upon private men , their care must extend far and near , we must not upon all occasions publish our comments upon their actions , far less ought we to fly to arms when our caprice is not satisfied , nor when the dreams and delusims of our particular sect are discouraged . for , if men may run to arms upon every occasion , the political world should quickly tumble into the original chaos . whatever parties then there are that oppose the doctrine of non-resistance , thus stated , are enemies to all government , and when they themselves are invested with power and authority , their practice b●●●●●● their former notions , and exposes sufficiently their chimerical ideas ; and whatever branches there may be of this controversie , it must be agreed to on all hands , that the scots presbyterians were rebels under charles i. and charles ii. in all the formalities of rebellion . the vindicator himself thinks that the authority of the nation in the convention or parliament , may take away the legal right that belongs to the clergy . had not the clergy as good right to their by-past stipends as any man had to his private estate ? so it seems that in some cases the convention may invade the property of private men , especially the property of the episcopal clergy , and this is no other stretch of arbitrary power , than what was practised formerly against the lieges in the warmest weather of the covenant , when private men were compelled to lend their mony to levy an army against the king : yet since it was to advance the covenant there was nothing arbitrary in it , and though it was open robbery , and never practised by any of our kings , yet we were forced to stoop to ruin and poverty , because the covenanters said that this was our liberty and property . so they that clamour most against arbitrary power , practise it most when they dare venture . another imputation whereby the presbyterians endeavour to fully the reputation of the episcopal clergy is this , that the kindness that any have for episcopacy proceeds from the espiscopal clergy's indulging men in their sins and immoralities . and this is the old story , and contains nothing but their inveterate spite and malice . what is it that the episcopal church teaches that indulges men in their sins ? what doctrine is it , that 's publickly owned or taught by the episcopal church , that has the least tendency to the breach of any of gods commandments ? how long shall these sons of strife continue in their impudence ? though this accusation be as senseless as it is indesinite , yet upon this occasion they ordinarily magnifie their discipline , as the most sovereign remedy against the immoralities of the age , much after the same manner that montebanks do when they set off their drugs with vehement and zealous harrangues ; and if you have the patience for a quarter of an hour you 'll hear all that they can say . whereas a grave experienced physitian , will make no such promises , but he 'll calmly consider the present temper of your body , the causes of your disease , and proportion his applications to your strength , and other circumstances , without noise or ostentation . i know no effect that ever the presbyterian discipline had towards reforming the world , unless you reckon that the murthering of bastard children was of that nature . it cannot be denyed but that the presbyterian ministers use long discourses to the whores that sit on the stool of repentance , but they cannot name three of them that ever mounted that publick seat but they became prostitutes , and when once they made shipwrack of their modesty , one may guess what followed . and their publick appearance in this manner made them impudent . this is all the reformation i know that their discipline most eminently promotes ; its true indeed there was a very remakable step towards the reformation made by sir john hall , and his associates , the first year of the revolution , when the wells were locked up , and none could have fresh water upon sunday , yet as much wine and brandy was allowed as one was pleased to call for . but if by their discipline , they mean that endless and pragmatick inquisition into all actions , it is as impracticable , as it is burthensome ; and though it be a natural step to advance their supremacy , yet it is attended with so much confusion and animosities , that neither true religion nor liberty can endure it . it is pleasant to hear them declaim against the tyranny of papal power , and yet meddle with all that ever he medled with . we know what profanations of the name of god were occasioned by this discipline in the year 1648. when the best of the nobility and gentry , and others were made to profess their repentance for the lawful engagement . i do not plead against ecclesiastical discipline ; for it is absolutely necessary to the order and preservation of the church , as it is a society founded by our lord and saviour . but this new fantastick and apish imitation of strictness , is inconsistent with reason , as it is indeed destructive to true and regular devotion . the vindicator uses to refer his readers to other books , i cannot condemn that practise , therefore i wish him to read bishop bramhall's treatise of the new discipline . there is nothing more desireable than to see the antient discipline revived , and all men ought to pray that god would direct our ecclesiastical governours , to restore the primitive discipline , so as the most negligent may be awakened , directed , and encouraged to repent , and testifie his repentance by the most unfeigned mortification , and charity . thus i have run over some of the general heads that are scattered up and down his vindication , and given you freely but very briefly my opinion of them . the next thing i undertook for your satisfaction was to enquire into the spirit and genius of the author , by the characters that appear of him in his vindication . not that i conclude him habitually such , for perhaps the paroxysms of his indignation are over , but this i may conclude that when this book was written , he was overdriven with his passion : i do not immediately conclude him to be of the seed of the serpent , nor of the race of esau , nor a villain , nor the successor of judas iscariot , nor a rabshakeh . though he opposes the apostolical government of episcopacy , he is not of my opinion ; but i do not think he deserves any censure on that account that he is not of my persuasion . his adversaries cannot drive him to a greater absurdity than if he be made to vent his passion in personal reflections , and therefore i shall endeavour to six nothing upon his person but what naturally follows from his own words . i charge him therefore in the first place with open and avowed partiality . he rejects the testimony of any man that is not of his party , so he rejects the testimony of john gibson , one of the magistrates of glasgow because , says he , he was of a party , and made . * a bailiff by the archbishop ; and all knew the prelates . inclinations towards the present civil government . his argument may be reduced into form thus , the bishop was an enemy to the civil government , john gibson was named a bailiff by the bishop : ergo the testimony of john gibson ought not to be received in a matter of fact : this is very hard , how can a man at london be more credibly inform'd of a matter of fact in glasgow , than by the authentick testimonies of the magistrates of glasgow , but he tells us the magistrates were of a party , and what of that ? by this method of reasoning what becomes of calderwood's history of the presbyterians ? must not we believe him at all because he is of a different persuasion ? just so our author treats mr. morer , one of the prebendaries of sarum , who wrote the first letter of the persecutions . the vindicator tells us it is one lie from the beginning to the end , and why all this harshness and severity ? why ? because the vindicator imagines him to be a jacobite , though he ventured his person in ireland , and swore the oath of allegiance to k. william and q. mary , and wrote this letter to one of his ecclestastical superiors in england , yet the account he gave of the scots affairs did not please the vindicator , and therefore he 's immediately transformed into a jacobite . this is a very hard case , but why may not even the jacobites be received as witnesses . the jews when they swear upon the pentateuch are received as witnesses before all judicatures , and in all courts in christendom ; so are the mahumetans when they swear upon the alchoran , and all pagans if they swear by the idol of their country . but mr. morer is no presbyterian , and therefore his testimony must be rejected ; thus with one dash of his pen he overthrows all the accounts that he himself had from the west , to the disparagement of the episcopal clergy , or in defence of their enemies , for they are all of them of a party , and obliged by their oaths to ruin episcopacy . and again he rejects the testimony of a great and an exact historian , because he was no presbyterian . and again , the testimony of a mininister , witnessing the persecution of another , must not be received . another thing very remarkable in this book , is the author 's peremptory and dogmatick pretences to the jus divinum of presbytery , contrary to the modesty , or rather caution of the first presbyterians , who declared in their publick consessions , that all church polity was variable , and changeable ; but the scots presbyterians , think they cannot justifie their zeal for their now polity , unless the people believe it to be of divine right . but how to make up this divine right from the precepts of our saviour , or the practice of the apostles , or the succession of the first ages of christianity , they know not ; they are resolved to say it is of divine right , and then they work hard for strained consequences , and hence it is that they are very angry if their intrinsick ecclesiastical power lodged in this parity be not obeyed , or questioned . so the vindicator complains that such of the episcopal clergy as addressed to them , did consider them no otherwise than as a company of men that derived all the power they had from the convention , and was not this a mighty astront ? they cannot endure that they should be considered as delegates of the state , when as yet all the nation knows , and common sense must determine they could have no power over the episcopal clergy , but what they derived from the state ; and therefore all along he asserts positively , that the scots presbytery is the immediate institution of jesus christ . but i must be so just to him as to acknowledge that most of all his brethren , are equally peremptory and dogmatick upon this head , and though calvin acknowledges great honor and deference to be due to prelates etiam hoc nomine , if they should embrace the reformation , yet his disciples are more improved , and cannot endure that any other church pollty sould prevail . from this proceed the high and lofty epithets they bestow upon presbytery ; christs visible kingdom upon earth , his royal crown and scepter , his express institution and discipline . and upon this hypothesis they become proud and insolent , they despise all their opposites as men not acquainted with the spirit of god. and enemies to the kingdom of jesus christ . another thing i take notice of in his writings , is , his rudeness and vanity . he represents his adversary as a liar , and a villain , though he cannot prove that the author of the history of the general assembly wrote one lie , from the beginning to the end , if the accounts he got from such as were present were not so exact , he himself was not to be blamed ; but the vindicator cannot prove that any information he got was false . again , one of his adversaries is represented as a liar , and a slanderer , and tell us again that the council appointed that no decreet should pass in savour of the episcopal clergy , until the parliament should determine in that extraordinary case ; where i take notice , that according to the vindicators present doctrine , the council may stop and disable the laws , especially when the the episcopal clergy prosecute their debitors before the ordinary judge . and therefore the council may invade any mans legal property , contrary to the law , and much more the parliament ; yet this is a stretch or arbitrary power , never heard of in scotland notwithstanding of all the hideous clamors of that restless faction . he may if he will endeavour to justifie that arbitrary stretch , but i think that they who were most active in it , do truly think shame of it as a thing as much unprecedented and unwarrantable . again , he insinuates that the clergy had clubs for thinking , and that it is an impudent falshood that either dr. r. or mr. malcolm made application to the presbyterians . as for the last whether he made application , or after what manner , i neither know nor shall i ever enquire . as for the first he is at his rest , and i will not rake into his ashes ; but this is certainly known , although he had addressed unto the presbyteries , he had been rejected because he was one of the ministers of edinburgh ; for his party had determined to break through all obstacles of justice and decency , rather than suffer any of the episcopal clergy to continue within the city of edinburgh . nay , no presbyterian was allowed , if once he had made the least advances of complyance with episcopacy , as was then too visible in the case of mr wilky . the vindicator's clownish buffoonry , and insulting over the afflicted , in the 4th . page , i omit . you will excuse me if i do not transcribe the most part of his book , the ordinary epithets he bestows on his adversaries are , that they are impudent slanderers and villains ; but when his heroic passion is put into a higher ferment , they are successors of judas iscariot , and rabshakes . no doubt the sisters will think that the vindicator is a precious convincing man , he tramples upon the episcopal clergy as if they were below his notice , there is no grapling with a giant of so much strength and reason . we must be taught better manners than to venture upon this man of oak and forehead , poor creatures ! have not we been taught better than to make publick the secrets of the faction ? if this man write once again , he will ruin us for ever . is not the world well mended by this reformation ? but i had rather prove the vindicator a lyar than call him so , and therefore you may ask him who gave him information that my lord dundee had gathered together at edenburgh two thousand men of the kings disbanded forces , that with them he might surprize the convention , when all the nation knows that when he retir'd from edenburgh he had not above thirty or forty to attend his person . who saw the two thousand ? and how comes the vindicator to six upon that precise number twice ? where were they mustered ? and is it likely that my lord dundee at the head of two thousand well trained old soldiers could be forced to retire from edenburgh by all the vagabond russians that came from the west . let the vindicator recollect himself a little , and enquire where he had this information . what my lord dundee intended is not the subject of our present enquiry , but i am very sure that if he had had the fourth part of that number the vindicator alledges , he could have quickly made the convention at that time retire : and this i confidently think , though the vindicator confutes this probability by telling mr. morer that the presbyterian confidence is built on a better foundation than such as dundee was ; and here i must take notice of this gentlemans charitable temper and condescention . mr. morer , one of the prebendaries of sarum , wrote that none doubted but that if my lord dundee had lived he would have changed at that time the face of affairs in scotland . from this the vindicator concludes that the episcopal party in scotland placed their confidence in none higher than my lord dundee , how is it possible to shun those venomous darts of spite and ill nature ? so when ever you speak to a presbyterian i advise you to take good heed what you say , and how ; if you do not say every thing that may be said , they are sure to conclude , that what was left unsaid was not at all believed by you : so when mr. morer writes again he must tell his patron that though such a change was probable according to the situation of affairs at that time yet the episcopal party placed their confidence in god. for if his words are not thus guarded the presbyterians will immediately conclude that the episcopal party are but a pack of atheists that place no confidence in god , but lean on the arm of flesh . i return from this digression to that that i lately mention'd , viz. the vindicators story of two thousand disbanded soldiers , which carries with it all the marks by which a willful and deliberate lye , may be known from modest and ingenuous truth , and the reason why i instance in this particular is because the vindicator was at edenburgh , or not far from it , about that time , and therefore it is not probable but that he might have known the truth : and from this i conclude that either he lies deliberately , and willfully , or his informers are lyars , and idle talkers , or at best he himself , is guilty of supine negligence , in gathering true informations . for to do him justice , i promise to retract this publickly , if he get five or six men of any note even amongst the presbyterians in edenburgh , who will declare it under their hands that they knew that my lord dundee had gathered together two thousand disbanded soldiers at edenburgh , before he retired from the convention . and the vindicator himself cannot deny but that this is an extraordinary piece of condescension , that i should leave it to be decided by the testimony of presbyterians themselves , since he rejects all episcopal witnesses . the next thing i instance , as to his candour and integrity , is this , that in the third page of his preface he writes , that there was advice writen by dr. canaries to mr. lisk , to be communicated to the episcopal party , that they should yield feigned obedience to the presbyterians at present , and these words he caused to be printed in a different character , that every one might conclude they were the words of dr. canaries letter ; whereas the doctor never wrote such a thing , nor any thing that can yield any such consequence . and 't is yet more pleasant to read his letter that justifies this disingenuous usage , because forsooth feigned obedience was a scriptural phrase , and though the doctor wrote no such thing , yet he thinks he was allowed to print this relation of him , so as all the world might conclude these words were the express words of dr. canarie's letter , and this lie is more unpardonable than the former , because it is deliberate and unrepented off . i shall mention one instance more of his candour and integrity , and it relates to mr. macmath , whom he injures most atrociously . and because he raises all his batteries against mr. macmath , the minister of leswade , we need no other proof of the vindicators ingenuity , nor no other character of his genius than to read that part of his libel that relates to mr. macmath . first , he charges him with drunkenness , but the vindicator knew no such thing , only the barbarous villains who wounded him upon the road as he was travelling from edenburgh to his own house , they would take care to transmit to the vindicator such stories as were most convenient for him to propagate , but mr. macmath was that very night , before he came from edenburgh , in the company of two gentlemen of honor and integrity , and appeals to them whether they could perceive in him either the first beginnings , or the least appearance of any excess or disorder , and their testimony is of greater authority than all the stories that the vindicacor can patch together from such villains as made an attempt upon his life . next he charges him with amorous , wanton , and lascivious behaviour , and i am glad the vindicator mentions it , because in this very story we have a notorious instance of their villany and hypocrisie : there was a poor woman hired by the presbyterians to say that mr. macmath once made love to her , and she was prevailed with by her brother , a presbyterian , to say so , and when she was encouraged by them again to adhere to what she said , she declined it , and told them that she had said enough for any thing she had gotten . her brother , who had taught her thus to accuse an innocent man , was smitten with such a remorse ( when he came to consider more narrowly what he had done ) that he was in hazard to destroy himself , and actually did so , when he removed to the next parish , by ripping up his own belly . but it is no wonder to hear mr. machmath thus calumniated , when they had the impudence to accuse the venerable old archbishop spotswood of incest with his own niece of fourteen years old . and to make an end of what concerns mr. macmath , let me acquaint the reader that such as were most active in his trouble and persecution , very shortly after felt the severity of gods just judgment . john clark , who beat him with the great end of his musket , was suddenly bruised to death by the fall of a tree in the wood of rosling , so that he never spoke again : and for the other mr. borthwite , his conscience did so check him , that he had no peace until he ended his life in a most lamentable distraction and madness . i am not so bold as to infer that the persecuting of mr. macmath was the only sin that drew upon them the visible and sudden marks of gods heavy displeasure , but i may very safely say that the signatures of gods anger are frequently legible enough in the punishment of some mens sins , and that atheistical hypocrites seldom escape his indignation even in this world. as for the vindicators tattling of mr. finlasone , mr. finlasone himself denyed all when he was challenged . but , that i may no longer detain the reader , nor yet condemn my self to the drudgery of raking into that puddle that is here heaped together against mr. macmath , let him compare the following authentick certificate in favours of mr. macmath , subscribed by the gentlemen and others of his own parish , with all the little knavish and impudent lyes that the vindicator has gathered already , or may hereafter invent , and then let him judg as his discretion will lead him . leswade , august 10. 1689. we subscibers , heretors , or such as represent them , elders , and others within this parish of leswade , do hereby declare and testifie that mr. john macmath , present minister there , has been above these twenty years bygone in the said ministry to our great satisfaction , and has preached the word of god faithfully , and performed other duties of his ministerial function diligently ; his deportment and behaviour being sutable to his doctrine and sacred employment : wherefore we do own him as our lawful minister , and are well pleased that he be continued in the peaceable exercise of his ministry amongst us , as witness these presents subscribed with our hands . sic subscribitur . sir will. drummond of hauthornden , kt. william drummond . saintclare of rosline , barronet . jo. saintclare . lately one of the magistrates of edenburgh . jo. johnstone . representing the barronry of prestone . ro. preston . nicolsone of trabrowne , one of the magistrates of edenburgh , as representing leswade barronry . ja. nicolsone . son to the l. prestone . alex. prestone . town major of edenburgh , living in the parish of leswade . major will. murray . son to the l. prestone . char. prestone . son to major murray . pat. murray . elders alex lawder . ja. chiseholme . will. dobie . tho. geddes . archibald johnstone . jo. mulckin . tho. reok. ad. threplain . will. ramsey . alex. porteous . william pouersell . masters of families . john reok. franc. scott . pat whytlaw . ja. morisone . jo. mathre . geo. johnstone . da. mackall . alex. white . and. summer . again he tells us , that it is well known that the episcopal party made all the essayes they were capable of to carry the elections for the convention , when it is far better known , that in several shires the episcopal gentry declin'd industriously their being chosen for that convention , particularly in the shire of ross where the vindicator dare not say that the presbyterians can carry the elections . and let me but once for all tell you , that the presbyterians had many advantages of their opposites at that time not to be named . to be short , his book is every where interspersed with the silliest shufflings and tergiversations : it is not enough for him to say that he is not acquainted with the matter of fact , when any thing is affirmed by his adversary , that he is a stranger to , but instead of this ; he presently flies in his face and gives him the lie. i 'll give you one instance of this rudeness , mr. morer wrote to his patron , that there were some that sate in the late convention , who were not infeft in their estates , and consequently were excluded by the fundamental laws of the nation . this the vindicator denies , and tells us , his denial is a sufficient answer , and all this because mr. morer did not name the members of the convention that were not infeft in their estates . had it not been an extraordinary indiscretion to have named particular gentlemen , and to publish what might be so prejudicial to their interest amongst their creditors and acquaintances . and if the vindicator will generously conceal their names , he shall know them too when he pleases ; and when he thus contends for the honor of that convention , he in the next line blunders most unhappily , and tells the world in print that some sate in that convention who were forfeit for high treason by all the solemnities and forms of law , and that before the sentence was repealed by any judicatory : and therefore i advise the vindicator not to bind up the sovereign powers of the earth to little punctilio's and forms of law , but let him be a little more kind to arbitrary power , and the extraordinary exigences of state. and since he thinks it very just that the convention should allow such a procedure against all the forms of law ; why may not he allow the king and council to put the very laws in execution against phanaticks , when the essentials of government are endangered by their conspiracies and insurrections . there are frequent instances of his disingenuity and shifting , which no body expects should be particularly refuted : because they engage ones enquiries into all those pamphlets he pretends to refute ; and because the book would swell to a prodigious bulk , and the publick is not at all concerned to know the circumstances of every particular ministers sufferings in the west of scotland . i could in the next place inform you of his inconsistencies . he treats his adversaries as brethren , yet in his preface he insinuates that such disputes with the episcopal party are but the strugglings and oppositions between the seed of the woman , and the seed of the serpent ; and that there are but few matters of fact that he pretends to any knowledge of himself . yet in the next line almost , he tells us that he doth not build on hear-say or common talk ; and yet the materials of his book are but the testimonies of many who were actors or abettors of the western villanies : and if he did not build on hear-say , how came he to print that mr. george henry , minister at carstarphin , meddled with a brewery , which is notoriously false ? and though this be a trifling story , yet is it an undeniable evidence that the vindicator was heedless and inconsiderate in gathering true materials . again , the vindicator tells us that they do not think k. william an idolater though he communicate with the church of england , yet when some of his party mounts the desk and declaims their maccaronicks , they positively conclude that the church of england is idolatrous . again , he does not allow that the clergy who address'd the commission of the general assembly had any measure of wit , yet their contrivances were founded on deep consults . but let me tell the vindicator , that no man , or society of men , has the monopoly of prudence , the most cautious steps may be sometimes frustrated and the wisest men may sometimes widely mistake their measure : and the hearts of all men , as well as the hearts of kings and princes , are in the hands of god , and their motions directed by his providence . and after all , let me tell the vindicator once more , that that little contrivance and formula of an address blew up their pretended assembly : and let me tell him more , yet ( tho i pretend to no acquaintance in political things ) that it is very probable that those very laws by which the ringleaders of presbytery thought to secure their tyranny for ever , will occasion its fall and ruin , though they endeavour to support it by the pens and lungs of all its associates . i could name many other inconsistencies , i have no room for them : every other line is stuffed with such mean and scurrilous railings that it is nauseous to repeat them ; yet i cannot but take notice of his vanity . he treats his adversaries with scorn and contempt . the author of the history of the general assembly he treats as a sciolist , and as a momus , and he is enraged that he should presume to write that one of the presbyterian doctors could not speak latine . such an affront was not to be endured by a man that had signalized himself so much in controversial feats , and therefore i advise you when you meddle with the presbyterions , to make your approaches with all possible caution and reverence . a presbyterian had rather be accused of adultery , sodomy , or incest , than to be thought ignorant , and this is the reason why the author of that history is lash'd with all the severities of satyr , and the vindicator would have forgiven him any thing rather than the least insinuation of being ignorant . alas ! this was not to be be endured that one of their leaders , and who had made a remarkable figure , should be thus run down and exposed to laughter . for though the presbyterians look very demure and grave , you mistake them , if you think them stoicks : if you venture to say any thing that may rob them of that pleasant imagination of their own grandeur , that lovely idea that they have of themselves , and their extraordinary performances . but i must tell you what occasioned his heavy displeasure against the author of the history of the general assembly , that author gives one instance why he thought mr. gilbert rule did not understand throughly the things that he wrote of , because when he cites the epistle of st. jerom to evagrius , and from thence cites the sentence you see in the margine * he must needs force the word ordinatio in that epistle to signifie the ordering of the meetings . this exposition the author of that history ( such an infidel he is ) thinks a little paradoxical , if not downright ignorance ; because no ecclesiastical writer in that , or any former age understood any such thing by that word so placed , as it is in that epistle ; besides there 's no mention of any meeting near that word , that determin it to that signification . and since this exposition was so very odd , the author of that history did treat it and the inventer of it very familiarly . besides , others do think that it this exposition be received , it will oblige us to understand st. jerom , in many places , in a sense contrary to the opinion of all former ages . thus i find st. jerom informs us that such and such a man was ordinatus ab apostolis episcopus of such a place , therefore the meaning must be that such a man was appointed to meet the apostle at such a place . however the vindicator treats him as a sciolist , a momus , a poor sequacious animal , that follows such as went before him . but if he had been acquainted with the penetrating genius of mr. rule and others , he had no doubt understood the fathers better . it is very difficult to guess what to impute this extravagant fancy to , he thought it dangerous to allow that ordinatio did signifie the imposition of hands , at least he wished such a power might not be granted to a bishop , and therefore he will have ordinatio in that epistle of st. jerom to evagrius , to signifie the ordering of something , though that thing be not named in st. jreom ; and if it signifies the ordering of something ( as the vindicator profoundly reasons , ) why not the ordering of a meeting ? and if it was the ordering of a meeting ? why not the ordering of an ecclesiastical meeting ? yet all this time it is not determined whether this ordering of the meeting be an authoritative appointing of the time when they should meet , and what they should treat of , or only presiding as moderator amongst them , when the collective body themselves appointed the meeting . because , i say , this is left uncertain ; perhaps the vindicator will judge it most convenient to adhere to the last . if he had said , that ordinatio signified the ordering of a dromedary it had been more to his purpose , for certainly the ordering of such an animal made not so great a distinction between a bishop and presbyter as the ordering of ecclesiastical meetings . how contrary such a fancy is to the received exposition of that word , will best appear when we consider other places in the works of s. jerom , where the word ordinare is made use of , and let us suppose that the word must be interpreted according to the new critick . thus we find st. jerom , comment . 1. epist . ad timothe . cap. 3. ab initio primum laicos instituit de quibus optimi quique in facordotium eliguntur & sic dicit quales debeant ordinari . then the meaning must be according to this late discovery , that the apostle declared such as were fit to be appointed to meet . again , s. jerom in his comment on the epist . to titus in those words : for this cause left i thee in crete that thou mightest ordain , he hath these words , quae desunt recto tenore corrige & tunc demum presbyteros poteris ordinare , cum omnes in ecclesia fuerint recti , when all have been blameless in the church , then thou mayst appoint presbyters to meet . and again , in his catalogue scriptorum ecclesiasticorum , speaking of s. james the brother of our lord , jacobus qui appellatur frater domini cognomento justus — post passionem domini statim ab apostolis hierosolymorum episcopus ordinatus , the meaning must be , that he was appointed by the apostles to meet at jerusalem . and in the same book it is said again , timotheus autem ephesiorum episcopus ordinatus a beato paulo , that is to say , timothy the bishop was appointed by s. paul to meet at ephesus . again , polycarpus joannis apostoli discipulus & ab eo smyrnae episcopus ordinatus , totius asiae princeps fuit . i need add no more testimonies to make this critical observation more ridiculous , and i defic all that ever looked into the presbyterian books to find any thing so palpably ignorant and foolish , as this exposition of that passage in s. hierom , except it be the vindicators notion of decretum praedamnatum , which i shall examine before i end this letter , and yet i do not remember that ever i read any man more proud and supercilious ; but ignorance and pride go ordinarily together . i shall not contend with him about this nonsensical whimsey , i wish with all my heart he had writ a book in quarto of such expositions of the most difficult places in the fathers ▪ and i dare assure him such books would be read by the youth in the universities with far greater delight than his vindication of the kirk of scotland . and i have a far greater opinion of the knowledge of most of his brethren , than to think that there are two of them in the nation ( except it be mr. russel and mr. gourlay ) that can agree with him in this exposition ; the reason why i mention it here is not to dispute with him any farther concerning it , but to give you an instance of his insufferable pride and vanity that he resents the least contradiction to his nonsence with so much bitterness and indignation * . another instance to the same purpose we have again p. 183. the author of the history of the general assembly said , that such as were thrust into universities and colleges by the presbyterian faction were short of their predecessors . this nettles the vindicator , who , ( if his sufficiencies be such as he fancies ) should have slighted it . and therefore he compares the men of his way with their predecessors , ( i suppose he must mean such as are lately promoted into the seminaries of learning ) if the vindicator means mr. rules predecessors in the college of edenburgh that are already dead , he is extravagantly impertinent ; if he mean the masters lately ejected , i assure him , they never compared themselves nor their sufficiencies with any dead nor alive ; the more any man knows the less he thinks of it ; and though knowledge in it self be very valuable , yet such thrasonical boastings of it are very opposite to the nature of it . it may be the vindicator thinks that the ejected masters wrote so advantageously of themselves : but if that be his mistake , i dare assure him they had no hand in any history of the assembly , or of any affairs relating to it . and if such as love these masters speak kindly of them , when they are expelled by a prevailing faction , he need not take it ill , far less is there any necessity to run them down with such loud and saucy comparisons * . he instances in four particulars , wherein he thinks the present masters may compare with their predecessors , viz. the knowledge of books , useful learning , prudence to direct the studies of the youth , grammar , and the knowledge of the learned languages † . if it be so , it is still so much the better , but it is very difficult for any man that was intirely a stranger to his predecessors , to know what books they recommended or were themselves acquainted with . but the author mentioning casually mr. gilbert rule 's want of latin , brought the vindicator into this lofty strain of comparisons , no doubt it was to let the world see how well he understood the roman authors , that he cites plutarch and simonides in latin , but a little latin may go very far if it be dexterously managed , and it may be worth his while to consider the direction † buchanan gave the franciscans . but if he would be entreated to put on a more chearful humour , i would tell him freely my opinion on the whole matter ; and that is , that a man may be learned , and judicious , and know a great many excellent books , and reason closely and yet not speak the latin readily ; so that there is no necessity to appear buffy and out of humour , tho it were said that he did not speak latin purely and fluently , that accomplishment depends upon long practice and upon all revolutions ( and sometimes without them ) the publick schools have their factions , and some are ready to censure what is not justly censureable , and this might occasion the boys to be a little more severe than perhaps was allowable , when this rabbi spoke something instead of latin that was neither latin nor scotch . but i must tell him withal what i heard from eye and ear witnesses in ( and this i have more credible attestations than any of the testimonies the vindicator brings to disparage the clergy ) that the said mr. rule did publickly in his prelections in plenis academiae comiti is , say , that one that did so and so , as the church of england did , was guiltus idolatriae ; nor have i this from the younger boys of that house , but from such as need not be named and cannot reasonably be suspected of lying . and i must tell mr. rule , tho such an unhappy trip would vilifie him amongst the students , yet it never lessens him in my opinion , because ones imagination may be so fix'd upon the thing , that he forgets what language he ought to speak . but i will tell you of another thing that i think was yet worse . at a publick commencement , apprehending that a gentleman who was disputing against the praeses did bear too hard upon him ; he got up very gravely , and spoke to the praeses thus , domine praeses , require illum ut proponat argumentum categorice . it is true , that require illum is latin ; for ( if i remember right ) it may be met with in eunuch . terent. but in a sense vastly different from what was intended by mr. rule . for the sense intended by mr. rule no doubt , was that the praeses would oblige the opponent to be more methodical . and if that be the meaning , it could not be more unhappily exprest , for requirere aliquem in true latin signifies to search for one again and again , to see where he may be found . i shall give you one instance more , it is this , mr. rule finding that one of the students in a harrangue , advanced some things that were unagreeable to him , and favourable to some of the masters that were lately ejected , he got up and offered to silence the youth , and said , that ille diolamat contra starum regni , he meant no doubt the late convontion and parliament , and any thing against them in the old latin was contra ordines regni , how this ought to be express'd after the reformation i know not . i can make no apology for keeping you so long to such importinencies , but who can help it : why shall men give themselves the trouble to answer books so accurately as the vindicator pretends to do , that there must not be a cobweb in all their foldings unswept . this put the vindicator upon many impertinent essays , and if i had time to insist upon them i could furnish you with very pleasant instances out of his answers to mr. morer's letter . but the vindicator must refute accurately ; and this obliges him to condescensions below gravity and manhood . every where we have visible marks of the vindicators genius , every where he stoops so low when he has nothing to pick up but straws and broken pins , the spirit of contradiction eats out the vitals of his soul , and ever and anon puts him upon silly and extravagant importinencies : for to nothing else can it be imputed than to his impardonable vanity — his wishing this sciolist or some other would attempt the refuting his books . i must confess , i read his vindications and his pretended answer to the ironicum , and if he be not improved since he wrote those tracts , he deserves no particular answer , for his explication of s. jerom's epistle , and his decretum praedamnatum ( of which hereafter ) are indications of his groundless and illiterate fopperies : if he had defended himself by the common pleas of learned presbyterians , he ought to be treated with civility and discretion ; but when he presumes to dictate either blasphemous nonsence , ( such as his decretum praedamnatum ) or visionary and childish romances ( such as his fancy of the meaning of ordinatio in s. jerom's epistle ) he should in this case be treated according to his character , for it is not possible that so much ignorance could dwell but in the company of so much pride , and therefore i appeal to all the scots presbyterians , if ever they yet discovered any such monstrous nonsence written or said by any man that pretended to have read but one system in his lifetime , and yet this mormo of a scholar must forsooth strat with so much insolence and vanity , as if he were teaching some americans , who were never acquainted with the civilized part of mankind . there have been many attempts used by different parties to expose one another for their ignorance and immoralities , but i defie all men to name one instance of greater ignorance , either before or after the reformation than this one notion of his decretum praedamnatum , and yet forsooth he must pretend to explain and defend the calvinian system , and takes occasion by an innocent sentence or two , to thrust himself into this scuffle without considering whether he understood the controversie or not , but i leave him to the chastisement of others . good nature and christian modesty teach us to hide and extenuate the weaknesses of others ; but when those very men pretend to give rules to all mankind , they ought to be put in mind that it is not yet time for them to appear so arrogant and presumptuous . affectation is the meanest vice , and an intollerable piece of hypocrisie ; we are not so ugly by our natural defects , as by the accomplishments that we counterfeit , and this is the hereditary uncurable disease of our pedling little reformers . they cannot indure to follow the common sentiments of mankind , they are all for heights , and singularities . he that walks not in the common road , where the way is safe , must be silly , and bypocondriack , or proud , and designing ; and therefore the spirit of christianity teaches us to believe and practice the indisputable truths of our religion , more than the peculiar opinions of broken schismaticks , and lesser fraternities . sometimes i have had some kind thoughts towards the quakers ; but when i considered that they needlesly forsake the innocent customs of mankind , the universally acknowledged rules of decency , and the universal tradition of the church , i must think that they are led by a spirit of delusion and pride . nothing recommends us to god more than true humility , and it is an undeniable proof of integrity and self denial to comply with the innocent customs of the world , and therefore our saviour left us an example , by which we may in the midst of all tentations live in the world , and yet continue unspotted by its infection . i have digressed two far , not from what i designed , but from the vindicators account of things . i am afraid i may get upon the finger-ends , because i did not name my witnesses for the latin eleganeies that i lately mentioned ; but if he waites to the bookseller whose name is prefixt , he shall know as many witnesses as are necessary , and forty more such barbarisms . to end , and to complete this character of the vindicator , i might mention his apparent shufflings and tergiversations , for when the outrages done to the clergy are open and notorious , then he extenuates it as no great injury , when some of them were beat upon the head , and legs , and others of them made to go through deep waters in the midst of winter . but among all the flights of his invention there is none more remarkable than this unwary concession , that ecclesiastical judicatories that enquire into scandals are not obliged to follow the forms of other courts . i thought that the forms of civil courts were wisely appointed partly to prevent our being surprized , partly to hinder ( as far as humane prudence could prevent ) all forgeries , and combinations , against the innocent , and that the forms were but the external fences , that the law invented to guard justice and equity . but this author tells us that it s doubted ( no doubt amongst learned men ) whether the ecclesiastical court be obliged to follow such forms . it is very odd that the laity among the scots presbyterians , who pretend to be at the greatest remove from popery , shall thus calmly stoop to the most intollerable slavery of the inquisition . next to this concession is his fair advertisement to the church of england , that indeed the covenanters do not think themselves obliged to reform the church of england , unless they are called to it ; but if the godly in england call them , then all their ammunition must be employed to serve their dear brethren in england . next to this , let me instance his shameful shuffling about the toleration lately granted to presbyterians in scotland , he tells us , that they expressed as much as they were capable their dislike of the toleration given to the papists for their herosies and idolatry , yet their agents , then at court , wrote books ( such as they were ) pleading that the penal laws ought to be repealed ; but withal the vindicator adds that they do not grudge liberty to any others who can shew as good a warrant for their way of worship as they do , i. e. they have a divine right for their way , and none others can have a divine right if they have it ; because their way is different from all others ; and therefore at bottom they are against toleration as the most mischievous thing in the world : and in the time of the late troubles they exclaimed against it , as a thing worse than the calves of dan and bethel . now you have no other character of the vindicator from me , than what i have extracted from his book , nor do i conclude him to be habitually guilty of such shuffling and disingenuity ; but single acts may grow into rooted habits . he is so deeply tinctur'd with the fulleness of his faction ; that he 'll rather question whether the body of the sun is luminous , than admit the least scruple concerning the divine right of presbytery . the next thing i promised to discourse of , was his theological reasonings that occasionally falls under his consideration , when he pleads the innocence of the presbyterians . it is true , the vindicator does not designedly insist on those theological heads that i am shortly to speak of , but incidentally they fall in his way ; but he cannot forbear his venomous squibs , when he mentions the practice of the catholic church , that mostly expose their novelty and enthusiasm . the first i take notice of is his censure of the catholick observation of christmas ; the author of the second letter did very iudiciously observe how diametrically opposite the western phanaticks are to the spirit and practice of the catholick church , that they should begin their barbarities against the clergy upon that very day upon which the church did celebrate the nativity of our blessed saviour ; and which the angelical hosts of heaven did magnifie with triumphant songs ; the vindicator cannot let this observation pass without his theological animadversions . and he tells us in the first place , that the author of that letter valu'd himself upon this fine notion , certainly the author could not value himself upon this notion , but he had great reason to value the universal practice of the christian church from the first plantations of christianity . next the vindicator tells us , that it is ridiculous to assert that that day was celebrated by the court of heaven . what ? says he , did the court of heaven keep the anniversary day ? this is profoundly wise . there is no standing before the wit and smartness of such repartees . what , did not the court of heaven celebrate the birth of our blessed saviour ? and was not the anniversary solemnity of this festival a just imitation of what the court of heaven did ? but he asks if the court of heaven did keep an anniversary ? for the great danger is in that word anniversary . but might not the christian church take care that this glorious mystery should never be forgotten ? and was it not reasonable that our posterity should remember it , as well as they to whom it was first reveal'd ? and could the christian church take more effectual methods to preserve the memory of it than by appointing this anniversary festival ? he grants that the institution is very ancient , but that the church did keep it in all ages is said without book ; if he means that there are no presbyterian books that give evidence for this festival , we grant it ; but if he mean that the church did not observe it from the very days of the apostles , we desire to know when it began ? and in what period of the church it was not observed ? and then we may see more clearly into the origine of this festival : and tho it had not been from the beginning the christian church may continue the practice of it upon the best reasons . he asks again , if our saviour was born upon the 25th day of december , but this is childish and impertinent , when the church did order the commemoration of that mystery on the 25. of december , she did not decide that chronological nicety , whether our saviour was born on the 25. of december , nor was it needful to encrease the devotions of the church , that they should be performed with regard to one day more than to another , as if they depended upon such a critical minute of time , i hope the vindicator knows that the 25. of december in france is not the 25. of december in britain ; and yet the christians of either communion celebrate the nativity of our blessed saviour with regard to the calculations of the country in which they live , nay , he may know that there are confiderable objections against the common aera of the christians . but the vindicator thinks that such an anniversary day is not to be kept by gods appointment . but hath not god appointed us to obey the apostles and their successors our lawful ecclesiastical rulers to the end of the world : and may not they regulate the publick solemnities and returns of gods worship ? is there any thing in this regulation but what hath a natural tendency to preserve and propagate the great truths of the new testament ? with what impudence then dare we refuse obedience to the universal church , when her constitutions are so just , so wise and so agreeable to the whole tenor of the gospel ? if all the ecclesiastical constitutions from the days of the apostles had been written in the bible , could one read it in a thousand years ? there was a plain necessity in that case to have continued the immediate inspiration in the church until the consummation of all things . upon this their hypothesis reason becomes useless to order the publick solemnities of the church , the christian faith being once revealed , they needed not the assistance of a new revelation to order its publick solemnities ; for when the festivities and fasts of the church were only conversant about the articles of faith already reveal'd , it is supposed that common sense and discretion must cloath the great mysteries of our religion , with such vehicles of time , place , and publick solemnity , as best preserve their reverence , and transmit them to posterity . but this is an unfortunate mistake , an original blunder of the whole party ; and as long as they keep to this maxim they must necessarily continue stubborn and ungovernable , and proof against the wisest constitutions of the christian church : for they must have scripture for such things as could not be contain'd in the scripture ; but he fortifies this with a latin sentence , as if nonsence could change its nature by being put into latin. for the question is not of articles of faith , but concerning the constitutions of the universal church . but perhaps the vindicator might yield to the observations of christmas , if the observation of it were not anniversary . there is some hidden dangerous plot in that word anniversary , as if our posterity were not to be educated in that faith which we believe . and so enthusiastick our presbyterians are become , that they broach principles unknown to all the subdivisions of dissenters in england ; and tho more knowing and intelligent among them never scruple the observation of an anniversary day , since they yearly commemorate the dreadful fire of london , by fasting and prayers . from all this i conclude , that it is very dangerous , if not impious , to separate from the church in those excellent constitutions that have been received from the beginning , and in all countries where the name of jesus hath been worshipped , such constitutions and solemnities have been derived from the apostles or apostolick times . when the world was enlightened by the knowledge of the son of god , he did not extinguish the light of reason , but he supposes it , and reasons from it , and strengthens it , and there is nothing more strongly enclined towards god , and the communications of his spirit , than true and unbiassed reason . therefore such constitutions [ as the reason of all mankind is agreed in ) have nothing in them contrary to the purity of our religion . if anniversary days and festivals have been profaned among the pagans to the worship of idols , why may they not be sanctified by the true object of worship , and the honour of jesus christ ? publick solemnities have nothing in their own nature that is reproveable no more than the motion of the sun , or the vicissitude of seasons , if any part of our time be abused to excess or riot , or the worship of an idol , we are liable to the justice of god. but when we return from idols to the true god , when we change our excess into fasting , and prayer , and when the whole scene is become pure , what is there in all this that can be blamed ? do not we see all nations agree in this , that publick solemnities , and anniversary festivals , and fasts are necessary to the being and beauty of religion , even those nations that are at the greatest distance from our customs , our language , our laws , and way of living , upon the conversion of nations to the christian religion ; some of the places where they worshipped their idols have been dedicated to the true god ; and was it not a happy victory over the kingdom of darkness when the publick solemnities of idolatry , times and places , have changed their objects , their exercises , and their end. it is true , the great anniversaries of the jewish religion were appointed immediately by divine authority . but had not they other anniversaries not immediately appointed by god , and do you read that ever the prophets did reprove the jews for such anniversaries . they did indeed reprove their negligence and indevotion in them , but the thing it self was acknowledged reasonable and prudent , and a very powerful instrument of true religion when managed with contrition , true simplicity and piety . zach. did ye at all fast unto me saith the lord. the fasts mentioned here are of humane appointment , and yet anniversary . our saviour was present at the feast of the dedication , for which there was not any immediate divine institution ; and though he had not been present , if it had been superstitious he had certainly reproved it , and given directions against such usages in the general . to shake off all the externals of religion , is as dangerous as the multiplying of them , the one is the error of the romanists , and the other the superstition of the dissenters . it is certain that nothing preserves knowledge of christian religion amongst the body of the people more than the festivals of the church ; for it is not left to the arbitrary or extemporary fits of devotion , but the church by her excellent discipline orders the matter so , that it is not possible to forget the faith unto which we have been once baptized : but amongst the presbyterians in scotland , the people are taught by their leaders to despise all forms , such great souls ought not to be fettered to the rules and methods of the universal church , and therefore it is very rare to find a child in the west of scotland , that can repeat the commandments or the creed ( i mean the children of presbyterian parents ) and by such enthusiastick pretences , atheism is insensibly promoted , and the body of the people alienated from the simplicity of christian religion , and scarcely will they allow any man to be acquainted with true religion that mentions those first principles of it . it is not possible to tell how much their opposition to forms and festivals of the church has infatuated their people , there is nothing can make a clown in the west of scotland laugh so heartily , as when the curate recommends to their children the creed , the lords prayer , and ten commandments ; and therefore they have no opinion of any mans understanding , unless he entertain them with discourses of gods unsearchable decrees , of justification before conversion , and how the convictions of natural conscience may be distnguished from the convictions that proceed from the spirt of god : to observe the festivals of the church is but a piece of antiquated superstition . but we ought to remember that the stated festivals and fasts of the church do preserve , and increase true devotion and mortification . fasting is acknowledged a necessary instrument of religion by all nations who profess any religion at all . it is not enjoyned , but suposed by our saviour : why may not then the church regulate and direct the publick solemnities of fasting , as well as of prayer . there is nothing so proper to fix our attention as fasting , it delivers the soul from the oppressions of the body , and restores it to its true and native sovereignty over our lusts and passions . the stated periods of fasting oblige the most stubborn and impenitent to think of his soul , and the visible practice of the church preach repentance more effectually , and make more lasting impressions than the loose and indefinite homilies of self-conceited men . the external solemnities of religion may be abused ( as the most excellent things are ) when they are left to the conduct of humane weakness ; but it is not possible to preserve religion among the body of mankind , without those vehicles of form and order . nothing hinders the reformation of the grecian churches , from the variety of their errors and superstitions , so much as the open neglect of fasting among the protestants , and this practice is not to be defended , but rather lamented and amended . what a cruelty is it in all the sectaries to deprive the people of the publick helps of prayer and fasting ? who can justifie this , that considers the many incumbrances , tentations , weaknesses , that we daily encounter ? they that set up methods of their own , in opposition to the wisdom of the church , in all ages may amuse the people for a while , but can produce nothing that is solid or useful . it is certain that the grecian churches had , long ere now , made an utter apostacy from the christian religion , if the ancient and fix'd discipline of the church did not retain them in the faith , and when we consider how much the religion that we are baptized into , triumphs over sensualities and concupiscence , we cannot but acknowledge the wisdom and beauty of the ancient discipline . the most useful things in art or nature , may be sadly abused by folly or ignorance . we are not to separate from the roman church , further than they have separated from the wise and primitive constitution of the first ages of christianity ; and all the protestants abroad seem to agree in this truth , for they preach and pray publickly upon the great fasts and festivals of the church . the publick seasons of devotion are the catechism of the people . it is true , when there is no day fixt for the uniform celebration of such a mystery it may be remembred by some ; but it is not credible that all the people will remember it ; but when the day is fixt we cannot forget it , and from our infancy we are easily trained in the nurture and admonition of the lord , and in the simplicity of christian religion , free from jewish superstition ( touch not , taste not , handle not , with which all our sectaries are unhappily leavened ) as well as from giddiness and enthusiasm . the next thing that i mention , is his accusation against the episcopal church , that they were guilty of schism : for , he tells us that he knows no schism , but such as was caused by his opposites , and this is pleasant enough . there is a company of men lately started up in the christian church , and if the universal church does not immediatly strike sail to their novelties , all must be concluded schismaticks . by our baptismal vowes we are obliged to preserve the unity of the catholick church , we are members of that visible body , that worship the true god through jesus christ , and consequently we are obliged to worship god in unity and in society , nor can we separate from any sound part of the catholick church , that does not require unlawful conditions of communion , and such as are forbidden by that god whom we worship . upon this hypothesis , i think it impossible for the presbyterians of scotland to defend themselves against the charge of schism in its most rigorous and formal notion . first , because they separate from all churches ancient and modern , there is not now a church upon earth with whom they think they may communicate without fear of being polluted . the protestants of france observe the festivals of the church , as also the protestants of geneve and swisserland , and the calvinists in germany do the same . as for the lutherans of germany , denmark , and sweedland , we dare not so much as once name them , they have all of them liturgies and festivals , and organs , and divine hymns , distinct from the psalms of david . as for the socinians of poland , though they agree in some things with them ; yet they would no doubt refuse their communion . they must refuse , upon their principles , the communion of the grecian church , and all the subdivisions of it : and they cannot joyn with the papists , nor yet with the church of england . and their consciences could not endure to communicate with the episcopal church of scotland , that was against their covenants , and their obligations , as if a man could disingage himself from what he is obliged to , by the common ties of christianity , and the vows of baptism , by any bond or posterior obligation of his own . but if there be no visible church with which they can communicate , they are certainly cut off from the visible communion of saints over the habitable world ; and this pharisaical singularity is so much the more hateful , that it is abhorred by all protestant churches , and if the vindicator will read durellus only , he will easily see how opposite this peevishness is to the sentiments and practice of all reformed churches . it is acknowledged by all sober men , that to joyn with , or abet schismaticks , makes one guilty of schism : and therefore the presbyterians can by no means require the members of the episcopal church , to joyn with them , who have wilfully and furiously cut themselves off from the whole body of christians : but there is lately found out a wise distinction to save them from this blow , they can have occasional communion with other churches , tho they cannot have a sixt communion with them . before i consider this distinction , let me inform you that the ringleaders of the former presbyterians in scotland never made use of any such distinction , they themselves reasoned against separation upon such frivolous pretences as are now alledged by their successors ; but the presbyterians have borrowed this distinction from english dissenters . and the former presbyterians did never separate from the publick worship under the episcopal constitution ; nor did the latter presbyterians after the restoration , dream of it until the year 1664. that some of the western bigots , as had fled to holland , thought that the faction could not be supported unless people were taught that they were obliged to leave the communion of the episcopal church intirely . and accordingly in ann. 1664. there appeared a seditious pamphlet in octavo , entituled , the apologetical relation of the church of scotland . and it is impossible for any presbyterian to name any one book or treatise before this pamphlet , that justified the separation of presbyterians from the publick reformed worship under the episcopal constitution in the church of scotland . it is a long time since i read this book , and therefore i cannot give a particular account of it , though i remember that the author when he comes to that conclusion , that the people were not to hear the curates , he speaks with diffidence and hesitation , and in some one place or other of that dispute he softens this wild and extravagant paradox by some restrictions and limitations . that they were not to hear them always nor constantly , but that they ought so far to separate as to keep the party from being swallowed up in the communion of the church . accordingly , their first essays of schism were but faint and timorous , they were not in the beginning so well armed against the remorse of their own consciences , for this was a novelty , and they did not venture upon it with that boldness and assurance that afterward appear'd , to that degree that our governors were forced to make severe laws against their field meetings , which were justly termed by our law the rendezvouze of rebellion . and though the bigots in the west had advanced this paradox , yet the presbyterians of greatest note and learning took no notice of it , but kept the communion of the church after the restoration of episcopacy as punctually as any church-malt . and it is very observable that all the presbyterian ministers in scotland , made use of the christian forms of the lords prayer , creed , and doxology , until olivers army invaded scotland , and the independent chaplains in that army thought their own dispensation was above that of geneva . upon this , such of the presbyterians as would recommend themselves to the usurper , and such as had his ear , forbore those forms in the publick worship , and by degrees they fell into desitetude ( for it was not creditable to be out of the fashion ) and yet they have the confidence to justifie their separation from the episcopal church , partly because such such christian forms are retained in the publick worship . and though they dispute against the use of forms , yet they pronounce the apostolick benediction after sermon , as others do , except some few who love rather to paraphrase it , than keep to its original simplicity . the unhappy temper of schismaticks leads them to do every thing against the spirit and practice of the church ; and though the canonical and universal methods of the church are tempered with regard to our weakness and infirmities , yet they love to fly in the face of their mother , when she tenderly binds up their wounds , and offers her assistance to prevent their ruin and danger . i have almost forgot to enquire into the meaning of that distinction of occasional and fixed communion . why may not one do that constantly ( since the common tyes of christianity oblige him ) that he may do occasionally ? but if the meaning be that their consciences allow them now and then to hear an episcopal presbyter preach , or read , though they dare not venture upon the highest acts of communion , such as receiving of the lords supper , at this rate they may have this occasional communion with papists , grecians , jews , and mahumetans , for they all teach some great and common truths which they dare not refuse . but secondly , it is apparent that the scots presbyterians are schismaticks in the strictest sense , because by their principles they must needs profess , that if they had lived one hundred and fifty years before the first council of nice , there was then a necessity to separate from the unity of the church . for then all those things that they scruple at in the publick worship were practised by the universal church , the solemnities , and festivities , the publick fasts , the altars , the hierarchy of bishop , presbyter , and deacon . nay , the dignity of metrapolitans is supposed as ancient and venerable by the first council of nice . so upon the presbyterian hypothesis , they should have been obliged if they had lived amongst the ancients then , to keep up distinct and separate conventicles , when the purity of their lives , and the glory of martyrdom , and patience , made them shine to the confusion of their enemies , when their zeal for god made them victorious over all the powers of darkness , when by their fastings and their prayers , they crucified the flesh with all its lusts and affections , when they taught the gospel in its majesty , and simplicity , and bafled the objection of the pagans by their heavenly conversation . let my soul be with those first christians , i would chuse their company at all adventures , without the least fear of either christmas , easter , or good friday . but thirdly , the present presbyterians must be schismaticks , by the doctrine and practice of their predecessors . this i have touched a little before . fourthly , i desire the presbyterians to name some schismaticks in the records of ecclesiastical history , that are now acknowledged by the common consent of all churches to be schismaticks , and then i enquire what it was that made them such ; and if this be not agreeable to the presbyterians more eminently , than to any rank of the ancient schismaticks , i am mistaken . but fifthly , they themselves do not deny ( nor can they ) but that they are schismaticks in st. cyprian's notion of schism , since to separate from ones own bishop was a just and apostolical notion of schism . and the presbyterians of scotland are by so much the more inexcusable in that they have stubbornly and factiously conspired against the apostolical hierarchy of bishop , presbyter , and deacon . the next thing that i remark , is his censure of the i piscopal clergy for preaching morality , pag. 62. and 63. he tells us that the author of the second letter wrote , that the episcopal party understand the christian philosophy better , and that it was never understood or preached better in scotland , than under episcopacy . the vindicator replies very wittily , that he thought the commendation of a minister had been rather to understand christian divinity , than christian philosophy . but softly , sir , i do not see that nice distinction between christian divinity , and christian philosophy ; for if philosophy be truely christian , it must be refined upon no lower standard than the morals that our saviour practised , and recommended ; and is not this christian divinity in it ; nature and tendency ? the author of that letter did not understand by philosophy , the lame and defective systems of the pagans , but rather that heavenly and spiritual rule delivered by our saviour . i hope he has not the impudence to accuse the clergy that they recommended the pagan morals as a perfect rule of life to their hearers ; or that they themselves did neither believe nor exhort others to believe the mysteries of faith , the credenda of our religion . it may be they did fortifie some excellent arguments among the philosophers with christian motives , and what the philosophers ( who spoke of the immortality of the soul with dissidence and hesitation ) could not recommend but faintly : the christian preachers did assert boldly , since the resurrection of our saviour from the dead , was an invincible and infallible argument , not only of our resurrection , but of the glory that shall afterwards be revealed . there is nothing truly excellent among the pagan writers , but what is in one place or other for the matter found in the new testament , and purer morals , and greater heights than the pagans could discern . nor can i think but that the preachers of the gospel may make very good use of pagan moralists . i always thought seneca a very excellent book , but if seneca be christianised ( as the vindicator speaks ) i cannot see what fault the vindicator can find with seneca , or marcus aurelius , or any of our ancient friends . for certainly christian morality in its true extent and latitude , is nothing else but evangelical obedience and holiness , without which no man shall see god. and i believe the author of that letter intended no more , than that the episcopal clergy did plainly and seriously recommend to their hearers the reformation of their 〈◊〉 according to the christian standard . and truly , sir , notwithstanding the vindicators sarcastic paraphrase , i think this is very good philosophy , nay more , i think moral philosophy never arrived at its true elevation and meridian purity , but by the doctrine of our saviour and his apostles ; and does the vindicator know better philosophy than what is taught in the sermon upon the mount , and in the 12th . to the romans , we preach that the wisdom which is from above is pure , peaceable , gentle , and easie to be entreated , full of mercy , and good fruits , without partiality , and without hypocrisie , we preach that a man endowed with knowledge , should shew out of a good conversation , his works with meekness of wisdom . we preach that if any seem to be religious , and bridleth not his tongue , but deceiveth his own heart , that this mans religion is vain , because true religion , and undefiled before god and the father is this , to visit the fatherless , and widow , in their afflictions , and to keep himself unspotted from the world . we preach that the grace of god that bringeth salvation , bath appeared to all men , teaching us , that denying ungodliness , and worldly lusts , we should live soberly , righteously , and godly , in this present world . and truly , sir , i think this very good morality , and the rather because we fortifie our exhortations , with the same motives that the apostles used , and with which the pagan philosophers could not be acquainted . looking for that blessed hope , and the glorious appearing of the great god and our saviour jesus christ who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . it is very true that the pagan philosophers preached against lust and sensualities , and uncleanness ; but could they recommend chastity by such powerful and invincible motives as you meet with , 1 cor. 6. 19 , 20. what , know you not that your bodies are the temple of the holy ghost which is in you , which ye have of god , and ye are not your own , for ye are bought with a price ; therefore glorifie god in your body and your spirit which are gods. and without all doubt s. paul recommended to the philippians the true use of the moral philosophers , when he exhorts phil. 4. 8. finally brethren whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things lovely , whatsoever things are of good report , if there be any vertue , and if there be any praise , think on these things . compare this with the place on the margin , and hundreds of such places , and from them i conclude , that to preach what the moral philosophers commended ( though we must preach many things that they could not see ) and to strengthen them by christian motives is a thing very becoming the ministers of the gospel : because it is indispensably necessary and agreeable to the practice of our saviour , and his apostles . but the vindicator tells us , pag. 62. that this is the dialect of men strongly enclin'd to socinianism . i let go this mark of his spite and ill nature , for we have no socinians amongst the episcopal clergy of scotland . and if he understands the socinians , they are not so very zealous for celebrating the festival of christs nativity and incarnation ; nor yet are they great enemies to presbyterian government , nor can they be thought zealous for any particular platform ( were it never so agreeable to the canons of the ancient church ) any further than their interest is involv'd . he tells us a little after , that the preaching of some men is such morality , as seneca and other heathens taught , only christianised with some words ; so the vindicator thinks that the morality they recommended to their hearers was neither higher nor purer than the doctrines of seneca and other stoicks ; but it may be that they have read seneca with as much attention as he did , and can give as good an account of the defects of the stoical philosophy , and wherein it fell short of the christian standard : one may easily guess whom he means , and intends to hit by this waspish accusation . but to pursue him thorow all his hiding places , and little subterfuges , is as useless as it is wearisom . the reason why i kept you so long on this head , was to discover the genius of the people we have to do with . he tells us , this philosophy was never much preached by the presbyterians : but the philosophy that i have describ'd was preach'd by s. paul , and consequently not opposito unto the doctrine of christ crucified ( as he fancies ) but rather subservient unto it , and a great confirmation of the truth and divinity of it ; it is very true , that the princes of philosophers understood not the revelations of the gospel , but the true exercise of reason is very consistent with revelation ; and s. paul's discourse to the athenian proves him a learned and solid philosopher . and tho the apostles were mean and illiterate men , yet god did strengthen their reason beyond the most accurate philosophers : and when he sent them forth to preach the gospel , they became in the strictest sense greater philosophers than their enomies . and tho the christian religion in its beginnings appeared weak and foolish , yet when it was narrowly enquired into , it was found to be the wisdom of god , and the power of god : for the apostles offer'd the best reasons to convince both jew and gentile , that jesus of nazareth was the messins ; and consequently , that there was no other name under heaven known by which men might be saved but the name of jesus . they proved their mission , and their doctrine by their miracles ; and this was an argument divine , and a refragable in its nature ; as it was obvious and plain to the meanest capacity , and therefore the author to the hebrews concludes , that the damnation of infidels is the most just and reasonable thing , because infidelity it self is most inexcusable , since god did bear witness to the gospel by signs , and wonders , and divers miracles and gifts of the holy ghost . true philosophy * and religion support one another . none can be truly religious but he that exercises his reason , and he that exercises his reason must of necessity be religious . for the whole of our religion is a reasonable service ; god treats us as reasonable creatures ; he makes himself master of our will , by methods sutable to his wisdom and our nature ; when the light of the gospel enters the soul and warms it by its direct beams and perpendicular rays , she then chuses what is best with all her force and delight . it is certain , that if the moral philosophers could lay aside their pride and the interest of a faction , they might be sooner gained to christianity than others , they could not but see the beauty and reasonableness of such excellent morals as were recommended in the gospel , and were far above the lame and defective systems of the pagan schools . there are no excellent precepts amongst the pagans , but what are contained in the new testament ; and if we recommend christian vertue by christian motives , i think the whole undertaking is very commendable . why the vindicator should thus waspishly comment on an innocent sentence or two of that author , i cannot tell ; but he may remember that when we were boys we were taught that philosophy in its utmost extent and latitudo , was the knowledge of divine and human things . and then christian philosophy is good christian divinity & vicê versâ ; but the vindicator is afraid lest any one may think him a stranger to philosophy , and therefore tells us , that it may be that they understand that as well as their neighbours . and no doubt this paragraph of his , that i have examined , is a sufficient evidence of his philosophical skill and knowledge . such another specimen of his candour and ingenuity we meet with pag. 66. where he again insinuates , that the clergy are socinians , &c. the author of the second letter had justly observed , that the clergy could not be erroneous , because they could sign the 39 articles of the church of england . but the vindicator replies , so can many do who every day preach against the doctrine contained in these articles . and at this rate he may disprove all external evidences : there is no penetrating into the hearts of men , they are only accessible to omniscience to whom all things are naked and open . but the vindicator may remember , that the dissenting ministes in and about london in their late agreement , require no more of any as marks of orthodoxy , than the subsoription of 36 articles . the vindicator insinuates , that though the clergy do subscribe them , yet they preach against them . this is another stroke of his good nature and civility ; and he may beconvinced long e're now , that the episcopal clergy is not so very pliable to do any thing against their convictions in view of their worldly interest , even when he and his party have been very active to reduce them to extraordinary straits and difficulties ; nay , if he will oblige me to be plain , i could tell him , where some ministers of that faction were so villanously zealous against the clergy , that they did solicite witnesses against them , where they themselves , or some of their intimate brethren were judges . i am not to publish names , but i can prove this whenever it is found convenient . i know the vindicator will be very curious to know my informers , but i am not obliged to be so particular , though i am resolved by gods assistance to perform all the promises i make to him and his associates . but the next censure that he bestows on the clergy is of the same nature with the former . the author of the second letter had said , that there were many among the clergy who were not inclined to be every day talking to the people of gods decrees and absolute reprobation , &c. indeed , i think the author gave a just account of the prudence and modesty of his brethren , but the vindicator lashes him here with great severity , and tells him that his discourse is impertinent ; for they do not require that one should talk always to the people of decrees and reprobations . but here the vindicator gives no great proof of his logick . for the phrase , every day did not imply a metaphysical strictness , as if the presbyterians never preach'd on any other subject but on the absolute decrees and reprobation ; but the plain and obvious meaning is , that presbyterians did frequently and indiscreetly handle such abstruse subjects , as neither they nor the people were able to fathom . and all such phrases , though they seem to imply a logical universality must be interpreted , to intend no more , than that such or such a thing frequently comes to pass . the next blow is more severe , and one had need to be armed capa-pee to meet with it , but if he mean ( as he must if he speak to the purpose ) that the absolute decrees of electon and reprobation , both praeteritum as an act of sovereignty , and praedamnatum as an act of justice , are not to be held forth or taught to the people ; we abhor this as an unsound doctrine , and look on him as a pitiful advocate for the orthodoxy of the clergy . thus the vindicator is sufficiently revenged of his adversary , who is now more lamentably shattered than can be imagined ; it is not generous in the vindicator thus to pursue his victory ; is it possible that such meek and calm saints shall thus openly expose the weakness of their antagonists . but if the vindicator were out of his passion , i would entreat him to tell me in what place of saint paul's epistles does he read of a decretum praedamnatum , and what ever come of the calvinian or arminian hypothesis ; i am afraid his explication is both conplicated nonsense and blasphemy . but he tells us , that he understands philosophy as well as his neighbors ; pray , let him tell us in which of the schoolmen or protestant calvinists did he ever read of a decretum praedamnatum ? praeteritio and praedamnatio may be met with , but a decretum praedamnatum is the peculiar invention of this * philosopher . the decree is the act of god , and there is no act of his can be condemned . such an unfortunate blunder as this is was never before seen in print ; and yet the vindicator must tell us , that such things must be held forth to the people , and in imitation of saint paul too . truly , i think they had as good not be held forth , but hid and laid up in the boundless registers of chimera's , non-entities , and negations . i think this deoretum praedamnatum may keep company with such ancient gentlemen of its own kindred and family ; and ought not at all to be held forth to the people . and if you be acquainted with the vindicator , you may advise him to read the calvinian hypothesis before he venture to explain it . and perhaps there are some about him who may expose his explication of the decrees as much as they do his latin reasonings against idolatry . the next thing i take notice of is his historical argument from the culdees , to prove that there was a presbyterian church in scotland in the primitive times before popery entred . and the plain truth is , this is the only thing that he says , that deserves to be considered , not for any weight or historical truth that is in it , but because the learned blondel made use of it to support that imaginary hypothesis from some ancient testimonies . he had met with it in buchanan's history , and that learned historian took it unwarily from his contemporary monks , boctius and others , or such as were little removed from his own age ; blondel made use of it to serve the dissenting interest in britain . and to the end that he might make a great muster of testimonies , he must needs erect a presbyterian church in scotland towards the end of the second century , or beginning of the third . if they can prove this , i must confess it is of considerable weight ; but the great misfortune is , there are no authors now extant upon whose testimony an affair so distant from our times can be reasonably founded . none within six hundred years of that period gives us the least evidence for it , when i say six hundred years , i do not mean , that good authors at the distance of seven or eight hundred years give any evidence for it more than their predecessors ; but when there is none to vouch it within that period , it is ridiculous to impose it as a piece of true history . and our vindicator tells us , that tho the presbyterian government continue for some ages in the church of scotland before they had bishops : can he name any church upon earth that embrac'd the christian religion , and yet none to write the affairs of their own time for some ages together ? but if the writings of those ancient presbyterians are lost ; are there no fragments of them preserved in the writings of succeeding ages ? there were no people so ignorant as the monks for some centuries before the reformation ; and yet there was nothing that they were so ignorant in as true ecclesiastical history . and if they had been the most learned and accurate , what could they help themselves in an affair of this nature when they had no certain records by which they might transmit the knowledge of former times to posterity . no tradition of that antiquity can be preserved without writing ; why then do they obtrude this fabulous story , since it cannot be received by any known rules of credibility , we have no vestige of it from any author that lived near those times . the vindicator uses to refer us in some instances to his own little books , i do him a greater kindness when i refer him to the learned du launoy , and from several treatises and reasonings of his ( which now i have not at command ) he may learn by what rules to distinguish fabulous accounts from true and solid history , and not only from him but from hundreds , if they do but argue from principles of common sense , and the acknowledg'd rules of logick . * indeed , the presbyterians might have given us some of the acts of their assemblies , in that ancient period , and the rules of discipline , as well as obtrude upon us this romantick account . and if i dare interpose my opinion , i think that the late illiterate monks advanc'd this fable to gratifie the pope's design , of exempting the religious orders from episcopal jurisdiction , by which engine the bishops were kept low , and the reformation hindred , and the religious orders encouraged , to check their authority in all places . this is so known , that it needs neither proof nor illustration ; and this fiction of the culdees governing a church without the authority of a bishop , invented in the days of barbarism and superstition , seems naturally calculated to advance this design , and to depress the episcopal jurisdiction . for the monks that propagated this story , were more conversant in little legends , than the writings of the ancients . and hardly is there any thing more opposite to the universal testimony , and simplicity of those ages , than this monkish fable of presbyterian government , towards the end of the second century , or the beginnings of the third , when all the known records of the christian church unanimously declare for the hierarchy of bishop , presbyter and deacon , and the succession of bishops from the apostles . it is not possible to preserve the memory of the greatest men * , the greatest conquests , or the most remarkable actions , unless they are timeously committed to writing . unwritten tradition goes but a short way , and is not able to support it self with any certainty , for any number of years . is it likely that the scotish church had any other ecclesiastical government than what was received in the christian church when they were converted to the faith ? and is it not very sad that there are no parallel instances of any other church from abroad ? by whom were they converted ? and is it not reasonable to think that such as were instrumental in their conversion , would plant the ecclesiastical government amongst them that they were acquainted with themselves ? and are there any footsteps of such a government amongst the more polite and learned nations , who because they had the advantages of learning , might sooner transmit to posterity the knowledge of their ecclesiastical affairs . and let me ask the presbyterians , if they had all the testimonies of the ancients in favours of their parity , and that we only had the authority of some fabulous monks in some remote corner of the world to support our hierarchy , and that in an age of shameful ignorance , and darkness , when they imposed upon mankind , and multiplyed their visionary legends . i ask , how the vindicator would treat us if we appeared with our culdees against the undoubted records of the fathers , the universal suffrages of councels , the succession of the famous sees , and the glorious cloud of witnesses , that by their zeal and sufferings enlightened the world ? i think he would treat us very huffingly , and let us hear more than once his oft repeated and beloved metaphor of the seed of the serpent , and the seed of the woman . would not he tell us of our bold and silly pretences to antiquity . however when the vindicator names good authors foreign or domestick in the third , fourth , fifth , sixth , or seventh century ( and this is more than by the rules of credibility or history we need yield to him ) then it is time to consider his testimonies . let him read blondel again , and see whether that great antiquary can name any ancient writer to uphold this monastick dream . but if i should grant that there had been some priests in scotland before there were bishops in it , there is nothing in that concession to favor presbytery ; for they had their mission and ordination from bishops in other places to whom they might give an account of their travels and success , and this was ordinary before nations were converted . but when they received the faith , all ecclesiastical officers were then encouraged to continue amongst them , and this is it that we confidently affirm , that where there are any records of nations and countries converted to the faith , there do we meet with the ecclesiastical hierarchy of bishop , presbyter , and deacon , over the whole christian church . the primitive confessors and martyrs travailed the world over to gain proselytes to christianity , some bishops , some presbyters , some deacons , some lay-men ; but wherever there was any considerable number of converts , then they became an organical church , and had bishops and presbyters constituted , until their sound went unto all the earth , and their words unto the ends of the world . he runs down the author of the history of the general assembly as one , not acquainted with the actings of grace in the soul , because forsooth he had not spoke with reverence enough of mr. gray's sermons , in that page cited on the margin . the vindicator discovers much of his own creeping genius , when he discourses of the act of their assembly against the private administration of baptism , nor is it possible to pursue him in such a wilderness of little impertinencies . their pretended assembly would have done better if they had left the administration of baptism to the discretion of ministers in all places , it is certainly much to be wished , that baptism be administred with all publick solemnity , when there is not an apparent necessity to recede from so laudable a custom , but to make discourses to the people on particular texts of scripture , at the administration of baptism , is a thing in it self altogether new and unnecessary . if the nature , use , and design of it , be seriously explained , there needs no more . and to think a sermon , in the modern and usual notion , necessary is as great superstition , as that of theirs , who fancy that the effects of it follow ex opere operato , which phrase is very little understood by the people , and perhaps others who should teach the people do not throughly understand it neither . next i shall take notice of what we are told by the vindicator pag. 174. that the presbyterians could not comply with human ceremonies with a good conscience in the worship of god * . it is true the vindicator hath not in this place any discourse to prove this unlawful , but i take notice of it as one of the theological hints that are interspersed in his defamatory libel , but may not ceremonies of human appointment ( if they decently and gravely express our affections ) be used in the worship of god ? did not solomon advise us to look to our feet when we come into the house of god , and the same ceremony was practised under the patriarchal dispensation , viz. that of putting off our shoes when we approach the holy place : as moses was enjoyned by god himself , because the place he stood upon was holy ground , and this was an advertisement that he ought to do what was ordinarily done by all the eastern nations when he approached the place of gods peculiar residence . and pray , was it not a significant ceremony expressive of their reverence and adoration ? in like manner , sackcloth and ashes did amongst all nations signifie grief and sorrow , therefore in their humiliations they were used to express their remorse and contritions . the presbyterians fix upon a word , and pronounce it with disdain and contempt , they repeat it with indignation , and then their zealous disciples when they hear that word pronounced , presently let fly their thoughts to some monstrous thing or other that is not at all signified by that word ; yet the idea of some such ugly thing sticks to their imagination , for no other reason but that mas john frown'd when he heard that word pronounced . what other reason can we give why the word ( significant ceremony ) should disturb their imaginations ? why may not we express our thoughts , passions , and affections by ceremonies as well as by words ? since both are innocent , and both serve the same design . but the covenanters themselves used significant ceremonies , when they imposed the covenant : he that swore was to lift up his right hand bare , you are to take notice that it was the right and not the left , and it was lifted up and not otherwise extended . it was bare , and not covered , and was not this a significant ceremony of human institution ? in the worship of god , nature taught mankind to approach god with all the decent marks of distance and adoration , and they that declaim most against ceremonies , do practice them frequently , only they do this more awkwardly , and with a figure becoming their singularity ; but this will never convince the intelligent part of mankind that they are either wiser or better than any of their neighbours . true religion obliges us to comply with the innocent decencies of mankind , and to affect nothing that 's extraordinary or singular . our saviour left us this example , he eat and drank with publicans and sinners , and affected no customs different from the jews . if the ceremonies be practised by the nation amongst whom we live , if they decently express our reverence , or our humiliation , i see no reason why they may not be used in the service of god , as well as words , especially when they are commanded by our lawful superiours as necessary instruments of publick order and uniformity , nor can they change their nature by being commanded ; for such and such ceremonies are in their nature indifferent , yet some one or other must be used , and which of them we shall use may very well be determined by our lawful superiors . sitting ( for any thing i know ) was never looked upon as a posture of reverence , yet the presbyterians in scotland , for the most part fit all of them in time of publick prayer , what they signifie by it i know not , i am sure not that which becomes prayer , and the worship of the most high god. we look upon the decent ceremonies of the church as appendages or expressions , but not constituent parts of worship , as is foolishly and peevishly alledged by our adversaries ; and i may put the vindicator in mind , that the reason why some of the clergy in scotland read the book of common-prayer , is not what he suggests , according to his wonted candor and ingenuity , but rather an open avowing of their principles , when it was visible to the world there was no possibility of uniting with the presbyterians . another thing i take notice of , is to be met with pag. 196 , 197. the author of that epistle , that is subjoyned to the vindicators book , tells us , to the reproach of our bishops , that some of them upon the restoration of the government submitted to reordination to the great scandal not only of this , but other reformed churches . i know none were scandalized at it , but such as were resolved to pick quarrels with every thing that the bishops would do . it was no scandal to the foreign churches or the french divines . all of them the greatest men among them are reordained when they come to england , and they chearfully submit to it . and this was never condemned by any publick act of the gallican church , nor by none of their eminent divines . the church of england does not absolutely condemn their ordinations in france , but rather waves the debate : but she is determined to preserve an unquestionable succession of priests within her own bounds . as to the matter of fact narrated in mr. meldrum's letter i know nothing of it , and therefore i ought to say no more than i know . he tells us that he subscribed a paper , and that the paper was drawn out of the archbishops letter by a friend of his , and that now he repents for subscribing this paper , and that though he was in great friendship afterwards with bishop scougal , and did what others in that interval did , yet he thinks that by all this he paid no formal canonical obedience . from all which i observe , that it is a very happy thing to live in , or near an university as mr. meldrum did . distinctions are very useful things , one had better carry a good bundle of them about him than all your famous elixirs and essences ; one may pay material canonical obedience , but it is dangerous to pay it formally : the great mischief is in the formality of paying it , but for my part i have sworn canonical obedience formally , and i have paid it materially , and shall never decline my bishops spiritual authority when ever there is occasion , and i think all the presbyters of that national church are as much obliged to obey their spiritual governours , notwithstanding of all that past in favors of the opposite faction since the revolution . and now i think it high time to go forward to the fourth particular that i promised , viz. to let you see the several periods of episcopacy and presbytery in the church of scotland since the reformation . and i am the more confident to give you satisfaction , because i had the happiness to peruse a manuscript ( written by a person of great honour and true learning ) relating to this very affair ; and it is of so much the greater weight and authority , that it is not only founded on our best historians , but on the authentick records of parliament ; and it is from that manuscript that i copy the following account : for it is apparent that the church was never governed by a parity of officers , but by different orders from the beginning of the reformation . and in the entry to this narration , let us remark , says my author , that none of our martyrs did ever impugn or oppose imparity in the church , or preach or write against it ; you cannot name one testimony , unless you argue from their preaching against popish tyranny and unwarrantable exercise of ecclesiastical power , to infer that they were for ( the then unheard of ) parity , and all who write of those martyrs and first reformers , omit not to praise them for their dutiful submission to their bishops and superiours . and it is very probable these martyrs would have pseached against ecclesiastical tyranny as well in a company of arbitrary presbyters , as they did when it was lodged in one or few ; and that presbyters may be tyrants , witness the scots history from the year 1639 to 1652. at which time cromwel ( tho no friend to episcopacy ) was so wearied with the insolencies and confusions of presbytery , that he dismist it solemnly at barrow-moor . let us now come to positive evidences . the very first established reformation in scotland , was that which on the 6th of july 1560 ( being the third day after the pacification at leith ) was concluded on , betwixt the lords and ministers of the congregation assisted by the queen of englands general and ambassader on the one side . and the queen regent , the popish lords , and clergy , assisted by the french ambassador on the other side , in name of francis and mary their sovrreigns . the protestant lords and clergy did meet , at edenburgh , the protestants preached in the churches and in their assembly they did distribute their preachers among the chief towns of the nation , and did nominate five superintendents for the dioceses , where the bishops were popish . for there are no superintendents named then for galloway and argile , because the bishops of those dioceses were protestants . by the said treaty a parliament was to hold in august following , wherein the confession of faith drawn up by the superintendents was given in to the lords of the articles , prepared by them , and voted in parliament , where it was carried in the affirmative . in this parliament the bishops did sit as the first estate . the popish bishops voted against the confession , the protestant bishops , viz. galloway and argile , and three abbots voted for it . the sederunt of this parliament is on record with its acts , and related by spotswood , pag. 149. in january thereafter , the scottish protestant clergy offer a form of church policy ; one of its heads is for superintendents , whom they name , and appoint , with distinct dioceses for them , and to shew that these reformers did not treat of superintendents as a temporary resolution for that time only ; it is there said , that the election of superintendents , in aftertimes should be stricter than the present circumstances would allow ; and the last head of that policy prescribes some conditions to be kept in future elections of superintendents . spotwood , pag. 150 and 160 , and by the book of policy , pag. 168. it is expresly ordered , that complaints against ministers be notified to the superintendents . and the petition presented to the queen , related by knox hist . pag. 337. bears , as the superscription of the superintendents , ministers of the whole church of scotland , to the queens majesty , &c. and in the year 1563. john knox and others elected a superintendent for dumfries , and the letter written from the assembly or convention of the scots church at edenburgh on the 27. of december , 1566. to the church of england bears this superscription . the superintendents , ministers , and commissioners of the church within the realm of scotland to their brethren , the bishops and pastors of england . and at queen mary's first arrival in scotland from france , the superintendents and ministers did meet at edenburgh in an assembly , knox bist . pag. 318. in january 1572. the commission of the assembly did meet at leith , under the regents government , and did agree on seven articles of policy . 1. that all bishopricks which were vacant ( and those were only four ; for where popish bishops were alive , the see's were not esteemed vacant , but supplied by protestant superintendents ) should be filled out of the ablest of the ministry . secondly , that spiritual jurisdiction should be exercis'd by bishops in their dioceses ; and the sixth article is , that ministers should receive ordination from the bishops , and in dioceses where no bishops were , they should receive ordination from the superintendents . and in august thereafter , the general assembly of the church did meet at perth , and approved of all these articles ; and accordingly mr. john douglas , mr. james b●yd , mr. james paton , and mr. andrew graham , were plac'd in the four vacant bishopricks . it was mr. andrew melvil's misfortune that he was neglected , and therefore in the year 1575. he stirr'd up one mr. dury to impugne the episcopal order , and all imparity . this is the first time that this debate was toss'd in our church ; and on it , church and state immediately divided , and much confusion , rapine , blood and other mischiefs did follow , and then and since every firy faction did lay hold on this schism as a fund whereon to build all rebellion and treason . in prosecution of this schism mr. andrew ( and some ministers led by him ) did in the year 1578. draw a book of policy stuffed so with the spirit of mr. andrew himself , that it was rather a proposal for the overthrow of all just authority than an establishment of a religious government : and therefore it could never ( no not in these distracted furious times ( even when there was no king in our israel ) obtain approbation from any authority , but was look'd on as a rapsody of groundless assertions , and full of mischievous novelties . indeed , in the year 1580. an assembly met at dundee , called by mr. andrew and his associates without a shadow of any permission from the civil authority ; and they declared that the office of a bishop ( but with this restriction , as it was then used ) had neither foundation nor warrant in the word of god. but let all serious christians consider , whether they will believe this famous conventicle or the plain scriptures , the doctrine of the apostles , the primitive fathers , and the canons of all oecomenick counsels , and the rule of apostolick and primitive practice , and to help their choice , let them take notice of the pious design of this assembly in casting off bishops , by the very next clause in their act , viz. that their next assembly should consider how to dispose of the patrimony and possessions of bishops . this was the primitive invasion of the kings patronages and regale of the crown . then presbyterian disciples began to propagate their new gospel very zealously ; the first was one montgomery , who at sterling proposed that all such as spoke for the order of bishops should be censured ; but this zealous saint did most basely and simoniacally ( shortly thereafter ) bargain with a nobleman that he might be made bishop of glasgow , and then his co-presbyters ( who themselves were not so successful ) handled him to purpose ; but with such indiscretion , that in pursuing him they trampled on the king and all the civil authority , in so far , that when they were called to answer for illegal invasions on the kings authority , they did boldly protest , that tho they compeared in civility to the king , yet that they did not acknowledge the king 〈◊〉 councils right in any ecclesiastick matter . this was on the 12th of april 1582. and shortly thereafter in one of their assemblies holden at st. andrews , mr. andrew melvil told the master of requests ( who was sent by the king to stop some of their illegal procedures ) that they did not meddle in civil matters ; but in ecclesiastick matters they had sufficient authority to proceed , and did so . the practice on these grounds did shortly follow , for on the 23d of august 1582. the king was made prisoner by a faction of lords at the house of ruthwen , and on the 13th of october 1582. the assembly of the church at edenburg , did by an act approve of that perduellion , and declared that it was good service to god and his chucrh . and in the beginning of january 1583. two ambassadors came from france , and one from england , to endeavour the kings liberty ; the assembly ordered the ministers to declaim against the impious design of liberating the king , and they did rail at the ambassadors by name , and stirred up the rabble ( their faithful confederates on all occasions ) not to suffer the badge of the french order to be seen on their streets , it being the mark of the beast , a badge of antichrist , and to shew their good manners as well as their sound doctrine , the king having appointed the magistrates of edenburgh to entertain the ambassadors on the 16th of february 1583. the ministers appointed a solemn fast on that very day , and civilly preached from morning till night , ( a matter of no great difficulty to such as preach for such ends , and with so little rule ) cursing the magistrates , and their company , and were with difficulty kept from excommunicating them . the king having delivered himself from his restraint , mr. dury and others of the ministry openly assert that there was no injury done to the king , and mr. melvil declaimed frequently against the king , for which he was called before the council ; but he boldly declined the king and council as judges in prima instantia of what 's preached in the pulpit , even tho it were high treason , and so he fled to england ▪ from whence he kindled that conspiracy , which shortly thereafter brought the earl of gowry and others to the scaffold . these seditious doctrines and practices moved the whole estates of the kingdom in the year 1584 , on the 22d day of may in a parliament at edenburgh by a solemn act , to assert the kings sovereign power over all persons , and in all causes as his undoubted ancient right ; and that it was treason to decline his authority in any matter , and discharging all assemblies , convocations , and all jurisdictions spiritual or temporal , not allowed by the king and estates : and prohibiting all factions and seditious preachings , sermons , and all slanderous speeches against the king. the ministers declaimed against this and reproached this act of parliament . notwithstanding of all this , the king was prevail'd with to allow mr. melvil and his complices to return to their churches : but no sooner had they this favour , than mr. andrew calls an assembly to st. andrews ; it consisted of presbyters and laicks , and one mr. robert wilky , a regent professour , and laick was chosen moderator . there in a most ridiculous manner they cite the archbishop of st. andrews on twenty four hours to compear before them ( and he not compearing ) they caused a young indiscreet fellow , called hunter , to excommunicate him , for having accession to that act of parliament lately mentioned , he being a member of parliament , and an assembly meeting this very year at edenburgh , would have taken up this difference , and in order thereto did absolve the archbishop from excommunication ; yet mr. andrew and his adherents protested against the assembly , and declared that notwithstanding of their absolution , yet the archbishop should be still esteemed as one delivered to sathan , until signs of true repentance appeared . and though upon all occasions they magnifie their assemblies , and their pretended parity , yet when the far major number was against their humour , they regarded not their plurality . for in anno 1591. when the synod of st. andrews had determined to constitute one mr. weems , minister at leuchars , mr. melvil , and some few more , viz. six were for one mr. walace , and when the far major part would not submit to his opinion , ( though they pretend that the kingdom of christ is invaded when bishops or princes oppose the majority of a synod ) yet mr. melvil . and his six withdraw to another place , and admitted mr. walace to the ministry of leuchars , and the synod did admit mr. weems . but this had almost engaged the parishioners in blood , and the scussle could not be ended until melvil's faction prevailed so far against the synod , that neither of the two should be minister at that church . the reason why i insist on this , is , to let them of a contrary opinion see how justly our dislike of a parity in church offices is founded , and that there being no imaginable warrant for it from scripture , apostolick practice , primitive fathers , councils , or any well established christian church , and that the best plea for it , seems to be the pretended parity that is alledged amongst the first reformers in scotland , we judged it fit first to shew that there was an imparity then ; and always thereafter in this church , and that the design of parity was always rejected by our kings , parliaments , and the most , and best of our clergy , and that the immoralities , and seditions , of such as contended for parity gives us no invitation to be amongst their successors . it is true , that the king in the year 1590. and 1591. and 1592. was so often brought into danger , twice was he captive , and constantly in great trouble by the seditions of mr. andrew melvil , and his firy complices , that in the year 1592. he did consent to grant a great deal of jurisdiction to presbyteries ; synods , and general assemblies by act of parliament ; and this of necessity to evite a threatned rebellion , and that by the advice of chancellor maitland , who in council advised the king to give them much of their will , for that 〈◊〉 the short way to make them odious , as already they were troubleseme to the nation , and then they would be turned out by all . yet there was never an act or motion of abolishing episcopacy ; but on the contrary , they continued in their dioceses and churches always thereafter , and in the very year 1594. cunnigham bishop of aberdeen did babtize prince henry at sterling ; but the king was forced to connive a while at at their insolence , for they had preached the people into a persuasion that the king was to betray his own crown and kingdoms to the king of spain . and when three noblemen were brought to tryal before the justice , the ministers would needs order the process in october 1593 , and to back them , they stirred up multitudes of the rabble to arms , thereby to force justice to decide in their favour ; nor would they disband or abstain from coming before the judges in armed crowds , although the king and council did by proclamation prohibit them . if this be presbyterian government , it must be confessed that anno 1590 , 1591 , 1592 , and 1593. presbyters had it solely . but all this time bishops did exist by law , enjoyed their rents , and preached in their churches , if you trust not us , notice the most authentic records of the kingdom . by act of parliament 1. jac. 6. chap. 7. ministers are ordered to be presented by the patrons to the superintendent of the diocese . note , at this time most of the bishops were popish , which occasioned the protestants to appoint superintendents . anno 1572. parl. 3. jac. 6. chap 45. the government of the church is declared to be in the archbishops , bishops , and superintendents . note , both bishops , and superintendents , are contemporary then in the church . the like owned chap. 46. 48. and 54. of that parliament . in the year 1573. the authority of the bishops is owned by the first act of the 4. par. jac. 6. in the year 1578. the like by act. 63. parl. 5. jac. 6. in the year 1579. the like by act. 71. parliam . 6. jac. 6. in the year 1581. that the bishops did continue in the church appears from act 100. parl. 7. jac. 6. the like appears from the acts 106 , and 114 , of that parliament . in the year 1584. the bishops authority fully owned act. 132. parl. 8. jac. 6 in the year 1587. it appears that prelacy existed then by act 28. parl. 11. jac. 6. also in that 11. parl. it appears by the act of annexation , that prelacy did still exist by law , even although their temporalties were annexed to the crown . and by the 111. act , of that 11. parl. in the year 1591 , 1592 , 1593 , and 1594. the king , and bishops , could not stop the insolence of presbyters , nor their meeting in synods and assemblies , without any interposition of the royal authority , but this hindered not but that the bishops did still exist by law , and exerced some part of their office , and in all parliaments and conventions of estates , the prelates did did always sit and vote as the first of the three estates , as the records and sederunts of all the parliaments will prove . in the year 1596. leslie , bishop of ross , dying at brussels , mr. david lindsey was presented by the king to the bishoprick the very next year . in the year 1598. there was a conference appointed at falkland betwixt the commissioners of the assembly , and some appointed by the king to meet with them , where they agreed on ten articles or propositions of policy , for the church , relating chiefly to the clergy's votes in parliament , and the elections of bishops in the dioceses ; some of these propositions were foolish , but it was thought convenient that the king should comply with those hot heads in some things ; for at that time severals began to debate his right of succession to the crown of england , and so he would have all quiet at home , yet still this is evident that bishops did then exist by law , and that altho something concerning them was debated , yet their office and order was not . in the year 1600 , these forementioned articles were appoved in the assembly at monross , march 28 , 1600. and to that assembly mr. dury ( who was the chief tool with mr. melvil for parity ) at his death did write an exhortation disowning his former errors , and earnestly advising them to submit to the ancient order , and to chuse good bishops of the best of the ministers . in the year 1601. the king called an assembly of the church to meet at brunt island , where many good things were enacted , both for the true liberty of the church , and for reclaiming the popish nobility from their errors , which proved more effectual and pacific than all the former furious methods , which at that time were promoted by a hot headed man , called davidson , who by a letter to the assembly incited them to declare against the kings hypocrisie , and other errors . the assembly would have proceeded to censure him , but the king would not allow it , saying , it was matter of joy that these hot heads were reduced to one , or some few . in the year 1602. the king in an assembly at halyrood-house , did shew great clemency to some firy ministers , whom the assembly would have censured : as also he gave great satisfaction to the whole assembly and nation ; by his excellent proposals for establishing provisions both for bishops and presbyters . and in this assembly of the church was the fifth of august appointed an anniversary thanksgiving for the kings delivery from gowry's conspiracy . before the diet appointed for the next general assembly , the crown of england did fall to the king by the death of queen elizabeth ; so there was no meeting of church general assemblies for a while , but the few remaining hot headed presbyters were very busie on the kings removal so far : and fearing the excellent order of the english church ( the great safety and peace of britain depending on an intire and full concord of the island ) they were apprehensive that upon such considerations , the king would heartily promote a further establishment of episcopal jurisdiction in scotland . the presbyterians in this juncture did busily stir up prejudices in the people against the church of england ; tho undoubtedly the best reformed church and greatest bulwark against popery . and though the king , for good reasons , when he went to england , adjourned the general assembly from july 1604 , to july 1605. yet these men prevailed with nine of the fifty presbyteries of scotland to keep the meeting notwithstanding of the kings prorogation : where thirteen persons meeting did most seditiously run into such declarations against the statutes , and standing laws , as were by the judicatures declared treason , and for which severals of the thirteen were condemned before the justices . for they could not be persuaded either to acknowledge , or revoke their seditious pasquils , but they were afterwards pardoned by the king , when they confessed that the chancellour encouraged their meeting in july 1604. and proved it , which forced the chancellour to prove likewise that they promised to connive at his being a papist , and his possession of what he had of the church lands , upon condition he should own them against episcopacy , whereupon the king said that the presbyterians would betray the protestant religion in hatred to episcopacy , and the chancellour would betray episcopacy for greed of their temporalties . so far my author . and now from all this i infer , that the first reformers of our religion in scotland declaimed against the tyranny , and incroachments of the bishop of rome , but never against the episcopal jurisdiction as such . that mr. wisehart , and some others of our most eminent reformers and martyrs knew no other government of the church but episcopacy . the first being bred in the university of cambridge , and others , who were his disciples , followed his sentiments . and that the first reformers submitted to the episcopal jurisdiction of such of the bishops as preached and promoted the protestant doctrine . secondly , that though the episcopal authority was frequently weakned , crushed and interrupted , by the popular insurrections , and conspiracies of mr. melvil's faction , yet it was never legally abolished , but rather continued in the church , secured , and defended by many laws . ☞ thirdly , that the presbyterians always watched the difficult postures of the king's affairs , and whenever they found him at a disadvantage , then they made him much more uneasie by popular tumults , and insurrections . fourthly , that the romish clergy never pleaded their exemptions from the secular powers more violently and factiously , than the melvilian tribe in scotland . fifthly , that episcopacy was not abolished in that very year wherein they pretend that presbytery was established , but that episcopacy in anno 1592. was still retained in all its legal rights , privileges , and authority . it is true that the insolence of presbyters was not then to be resisted , but by granting them great liberties , and that this liberty was granted by the necessitous circumstances that the king was in . sixthly , that the most violent of their faction had not then the impudence to quarrel the superiority of a bishop above a presbyter , as a thing unlawful in it self ; but that mr. melvil made his approaches to the ruin of episcopacy by plausible pretences , viz. that it was abused , and that it was not exercised according to its primitive designs and simplicity . seventhly , i observe that episcopacy was never legally abolished in scotland , until the tragical rebellion in king charles the first his reign broke forth , and we need not inform the world how unwilling king charles the martyr was to abolish episcopacy . eighthly , that the royal authority never gave way to their rebellion , and insolence , when they could hinder it ; but sometimes they were forced to yield to grant them great liberties to avoid the heavier blows and thunder claps of their fury . ninthly , that we can have no better evidence for any matter of fact than the publick records of parliament . tenthly , we may clearly discern that the vindicators book in defence of his party , is one hypocritical shuffle from top to bottom . for if mr. melvil , the founder of presbytery , and his confederates , did affront the kings person , and declined his authority , and provoked the rabble , and excommunicated the archbishop , and was so rude to the ambassadors of foreign princes , and profanely appointed a fast , with no other design than to bassle the king to his teeth . then let me ask the vindicator why all this apology , to persuade the world that presbyterians are not capable of such villanies as is the rabbling of the clergy . nay , i must tell him presbyterians did nothing upon this last revolution , but what they practised when they had not such opportunities to to vent their malice . and by this unquestionable history he and all others may see , to how little purpose his distinction of sober presbyterians , and cameronians will serve him ; for the cameronians have no principles different from presbyterians , nor the presbyterians from cameronians , nor is it possible to resute the cameronians by presbyterian principles . eleventhly , we may gather from the preceeding history , and the constant practice of presbyterians , that they have no principles of unity amongst themselves , for , the lesser number ( if more popular than their brethren ) may remonstrate with that insolence , and fury , against the plurality as to stop the whole course of discipline , as in the forementioned case of mr. andrew melvil . twelsthly , the spirit of presbytery , is a spirit of tyranny , and cannot endure to obey , and therefore such as are fully poisoned with its principles , ( whenever the decisions of the publick contradict their own peculiar plan and scheme ) they immediately fly in the face of that authority , they formerly pretended to support , and by general words , which at the bottom have no particular signification , but what they please to put upon them , they pick quarrels , and exceptions against all their own judicatures , governments civil and ecclesiastical . this is visible as from many instances , so from the famous protestations of several biggorted incendiaries against the general assembly of the presbyterians anno 1651. because that general assembly did promote the publick resolutions in order to the restoring the king to the exercise of his government , they pretend that the general assembly was not rightly constituted , that the generality of the godly did adhere to the protestors , that the publick resolutioners had made defection , because they were for bringing again into places of power and trust , such as would probably serve the king against the rebellion then on foot , upon such pretences they decline their supreme national judicatory , and because that print is known but to very few of the present generation , and since it is a monument of their villany and stubbornness , it may be seen at the end of this letter . i have no more to add , but that i wish my skill to serve you , were equal to my zeal and affection , for i am in all sincerity your most obedient servant . the protestation of divers ministers , against the proceedings of the late commission of the church of scotland , as also against the lawfulness of the present pretended assembly . right reverend , how gracious god hath been to the church of scotland , in giving her pure ordinances ; we trust that while we live , it shall be acknowledged , with thanfulness , by us unto the most high , of whom we desire mercy and grace to adhere unto the doctrine , worship , discipline and government established in this land , amongst the many sad tokens of the lords indignation and wrath against this kirk , the present difference of his servants in the ministry , is looked upon by us , and we believe by all the godly in the land , as one of the greatest . and as we hold it a duty deeply to be humbled before the lord in the sense thereof , and by all lawful and fair means , within the compass of our power and station , to endeavour the remedy ; so we do acknowledge a free general assembly , lawfully called , and rightly constituted , and proceeding with meekness and love in the spirit of the lord jesus christ , according to the rule of the word , and the acts and constitutions of this kirk , to be amongst the first and most effectual means appointed of god for obtaining the same , and for preserving purity , and advancing the power of the work of reformation in this age , and transmitting the same unspotted to our posterity , and to the ages and generations that are to come : but that as the faithful servants of jesus christ in his church in former times did by his good hand on them in the right administration of free and lawful general assemblies , bring the work of reformation in scotland unto a great perfoction , and nigh conformity with the first pattern : so unfaithful men minding their own things more than things of christ , and usurping over their brethres , and the lords inheritance , did deface the beauty thereof , first by encroaching upon the liberty and freedom of assemblies , afterwards by taking away the very assemblies themselves . therefore remembring and calling to mind the many bonds and obligations that lie upon us from the lord , and being desirous to be found faithful in this day of tentation , and to exonerate our consciences as in his sight , and to avoid the accession unto that guiltiness in which many have involved themselves . and conceiving that this meeting is not a lawful general assembly of the church of scotland , in regard that the election of commissioners to the same , have been limited and prejudiced in the due liberty thereof , by a letter and act of their commissioners of the last assembly sent to presbyteries , appointing such brethren as after conference remained unsatisfied with , and continued to oppose the publick resolutions , to be cited to the general assembly . and in regard the commission of many burghs and presbyteries are absent , as wanting free access , by reason of the motions of the enemy : and in regard that many of the commissioners of the last general assembly have carried on a course of defection , contrary to the trust committed to them , and to the acts and constitutions of this church : and who in their remonstrances and papers , have stirred up the civil magistrate against such who are unsatisfied in their consciences with their proceedings , and who have prelimited the assembly , by their letter and act formerly mentioned , are admitted to sit , and voted as members of the assembly , and their moderator chosen to be moderator of the assembly , notwithstanding timous exception was made against them , that they ought not to be admitted as members of the assembly , until their proceedings were first tried and approven by the assembly : and in regard that his majesty , and his majesties commissioners by his speech , did incite too hard courses against these who are unsatisfied in their consciences , with the proceedings of the commissioners , before the trial and approbation of the commission book , or any act made by the assembly for the approving their proceedings ; we do upon these , and many others important grounds and reasons , to be proponed and given in time and place convenient , in the name of the church of scotland , and in our names , and in the name of all ministers , ruling elders , and professours of this kirk , who do , or shall adhere to us , protest against the validity and constitution of this assembly , as not being free and lawful : and that they may not assume unto themselves any authority , nor exercise any power or jurisdiction for determining of controversies , making of acts emitting of declarations , judging of protestations or appeals , or proceedings of synods , or inferior judicatories , or censuring persons or papers , or issuing of commissions of whatsoever sort to any persons whatsoever , and in particular protests that they may not proceed unto the approbation or ratification of the proceedings of the former commission , not only because of the want of just power and authority so to do , but also because these proceedings contain many things contrary to the trust committed to their commissioners , especially their allowing and carrying on a conjunction with the malignant party , and bringing them into places of power and trust in the judicatories and in the army , contrary to the word of god , solemn league and covenant , the solemn confession of sins , and engagement to duties , the constant tenor of warnings , declarations , remonstrances , causes of humiliations , letters , supplications , acts and constitutions of this kirk , and the laying a foundation for the civil magistrate , to meddle with these things which concern ministers , their doctrine and exercise of ministerial duties before they be cited , tried , and censured by the judicatories of the kirk . and we protest that whatsoever determinations , acts , ratifications , declarations , censures , or commissions that shall be made or given by them , may be void and null , and may not be interpreted as binding to the kirk of scotland ; but that notwithstanding thereof , it may be free for us , and such as adhere to us , to exercise our ministry and enjoy the due christian liberty of our consciences , according to the word of god , national covenant , solemn league and covenant , the confession of sins , and engagements to duties , and all the acts and constitutions of this kirk , and that there may be liberty to chuse commissioners , and to convene a free and lawful general assembly , when there shall be need , and the lord shall give opportunity , and to add what further reasons shall have weight for strengthning this our protestation , and shewing the nullity of this assembly , and the unwarrantableness of the proceedings of the commissioners of the former assembly ; and that these presents may be put upon record in the registers of the general assembly to be extant ad futuram rei memoriam , and that we may have a subscribed extract under the clerks hand . subscribed and presented at st. andrews 20. july , 1651. by mr. a. g. moderator of the last assembly . mr. samuel rutherford . mr. james guthery . mr. patrick gillespy . mr. john meinzies . mr. ephraim melvin . mr. john carstaires . mr. william adair . mr. thomas wyllie . mr. john nevoy . mr. james simpson . mr. william guthery . mr. alexander moncreif . mr. john hamilton in inderkip . mr. robert muire . mr. john hart. mr. andrew donaldson . mr. robert keith . and ten other ministers . right reverend , we are constrained by many necessities , and by transferring of the assembly , to be absent from your subsequent meeting ; and having laid to heart what the lord requireth of us in this day of so sad a dispensation , and so sore a controversie against the land. we think our selves bound in conscience , to lay open to you , that we are much unsatisfied with the proceedings of the commissioners of the late general assembly relating to the in-bringing and in-trusting of the malignant party , with the consequences thereof ; there issuing forth one act with a letter , to the prejudice , as we conceive , of the presbyteries election of commissioners to this assembly , which hath need to be looked on , least the freedom of this high court of jesus christ , by such preparatives , be infringed . we wish it be your wisdoms care , that begun evils be remedied , our bleeding wounds with tender hands bound up , and that the fierce wrath of the lord smoaking in our bowels may be quenched : and do in all humility and reverence of your wisdoms , and tenderness of respect to precious men , whom we much honour and love in the lord , though in this matter we most disser from them in judgments ; protest that the foresaid proceedings be not ratified and approven by you , and that we be not involved in the guilt and consequences to the ratifications thereof : and this we crave to be recorded in your register for the vindication of truth , and exoneration of our consciences . the lord give you wisdom in all things , and powre out upon you a spirit of healing the backslidings of the land , of building up our breaches . we rest your wisdoms loving brethren and servants in christ . subscribed and sent from pearth to dundee ( to which place the assembly was adjourned from s. andrews upon the 21. july 1651. ) by m. alexander dunlap , william sumervell , john mauld , james donaldson , john veatch , john hammilton in carmichael , alexander barterem , ministers ; and william brown of dolphington , a ruling elder . postscript . when the printer had cast off the former sheets , there appeared here a scurrilous pamphlet , intituled an answer to the scots presbyterian eloquence in three parts . if you would have a character of the author you must read the book , and perhaps by so doing , you may meet with something that is extraordinary , and which cannot so easily fall under words ; he appears with all the storm and thunder that passion and rage can furnish him with , he breaths nothing but violence and indignation , and blusters with so much fury , that at first view you may perceive him as great a separatist from good nature and modesty , as he is from the christian church and her worship . he divides his pamphlet into three parts . in the first , he complains of cruel laws made against the presbyterians in the former reigns . in the second , he meddles with the author of the scots presbyterian eloquence . in the third , he assaults the sermons and lives of the bishops and clergy . as to the first , king charles ii. and our subordinate governors made no laws against the presbyterians in scotland , but what they were forc'd to make in their own defence ; when the king was restor'd to his hereditary right , and the nations deliver'd from their egyptian bondage ; the parliament being call'd they enacted such laws as were absolutely necessary for preserving their liberty and sundamental constitution : and because they had so sadly smarted under their cruel taskmasters ( the covenanters ) in the late civil wars , they took care in the first place , by gentle laws both the reclaim the deluded , and secure their own safety . the frequent attempts and insurrections of the presbyterians afterwards oblig'd them to make more severe laws , nor did ever any man in that period suffer capital punishment , but for high treason against the king and state. if their errors and delusions were purely speculative , and did not upon all turns prompt them to overturn the government and grasp the sovereignty , they might live in scotland in all peace and tranquility , as other dissenters did . but when the whole * scheme of their religion ( as far as they differ from the episcopal party ) is nothing in it self but ungovernable humor and rebellion , and when their insolence became so intolerable that they proclaim'd open war against the king in his own dominions , and preach'd to their hearers that they ought to kill his servants , and that he had no right to the crown because he broke the covenant ; what apology needs there be made against the unreasonable clamours of such desperate incendiaries , especially when their cruelties towards the episcopal church both clergy and laity after the year 1637. were unparallel'd in history , as they were diabolical in their nature . and their oath of the covenant impos'd upon all ranks and degrees of persons within the nation , and ( children at the schools not excepted ) with greater tyranny , malice and violence than the fathers of the inquisition ever practised . vvhat was it then that the king was to be blam'd for , and his ministers of state ? vvhy ; they would not acknowledg that the king had lost his right to the crown , they defended his calm and obedient subjects from the hands of these religious harpyes who would needs persuade the nation , that there was no sin so much to be dreaded , as any the least transgression of the solemn league and covenant . the king and his ministers of state might more plausibly be accus'd of cruelty , if they had made severe laws against the consequences of presbyterian opinions , rather than against the open and avowed efforts of treachery and rebellion ; prudence and caution might arm them against the first , but self-defence , the laws of nature and nations , their own honour and safety , must needs prompt them to the second . in short , you will meet with nothing in the first part of this pamphlet , but an ill contriv'd abstract of the hind let loose , and you know that the episcopalians took care to compendise that book , and publish it of new , that all men might see the principles , practices and humors of that sect whom they oppose : nor can there be a better defence of king charles the seconds government , than the hind let loose , if duly consider'd , and upon the whole matter i will only say this , that if the ministers of state under king charles ii. in scotland have done nothing against the presbyterians , but what all wise , great , and good men have done in the like cases , then the clamours of this party against their ministry are rather an honour to , than an accusation against their proceedings . for as long as there are any records of publick transactions preserv'd in our nation , the rebellions under king charles i. and ii. and the principles by which they have been maintain'd , and the * artifices , made use of to delude the people unto misery and enthusiasm , can never be forgotten : and if there was no other book extant but the acts of their general assemblies , they sufficiently vindicate king charles ii , and his ministers of state from any shadow of cruelty and rigor . but all this and much more is made evident by the learned and loyal * advocate in his short and accurate defence of king charles the 2ds . government , where he attacks , and baffles by reason , law , and the customs of nations , the little cavils and exceptions started against the administrations of that wise and peaceable monarch . a book which shall never be answered , i do not mean , that they shall not write against it , but that it is unanswerable , and they may as wisely run a tilt against a rock , as endeavour to shake any part of its main design . the reasonings of it are so clear , the historical retorsions so undeniable , and the villanies of their factions and combinations so transparent , that to meddle with that book will more and more discover their folly , as well as renew their correction : and the publisher of it thinks still he has done the nation good service ; and he is the more confirmed in his opinion , that he perceives , that the little and hidden nurslings of presbytery are galled by it . * it is a lye that sir george mackenzie pretended he would not publish it , tho he would not allow a copy surreptitiously procured to come abroad without his immediate orders and directions ; and when he saw it convenient , he recommended it to his friend to publish it ; and it might have been printed a good while before he died , if the publisher had not been diverted by many little occurrences . but let nor this scribler , or any of his party , blame sir george mackenzie , that their covenants were added to the treatise lately mentioned ; this is solely to be imputed to the publisher , and he needs no apology for the doing of it , since they are undeniable monuments of their incurable stubbornness and rebellion : and the reasonings in the treatise it self are frequently related to , and illustrated by those wicked papers , i mean the bonds and covenants of that restless faction . but to end this paragraph , you may tell this accuser , that the original copy written by mr. andrew johastone ( then amanuensis to sir george mackenzie ) is full in the publishers hands . the scribler unwarily does us a great deal of honour , when he tells the world that the practices of presbyterians under the reign of king charles ii. were prosecuted and opposed by such as the duke of queensberry , marquis of athol , earl of linlithgow , viscount of tarbat , lieutenant general drummond , and sir george mackenzie . if he understood the laws of consequence , he might easily see that men of their quality , sense and interest are too great a weight in the opposite scale , and since we have just reason to glory in their parts , honour and integrity , it is very odd that he should be so foolish , as to own that we are favour'd by persons of their merit and vertue . 't is pleasant to see with what rudeness and vanity this little man assaults the memory of sir george mackenzie ; so have i seen sometimes when a generous falcon drops dead to the ground , the kites , the crows , and the jackdaws gather about him , and solemnize a jubilee , and yet even when he lies dead they dare not touch one of his feathers . he may remember the fable , that when the lion was expiring , the ass amongst other beasts kick'd him , and insulted over him . i do not mean by this , that sir george mackenzie , if he were alive , would have taken notice of his bawling or buffoonry ; but to let him see , that he is as void of generosity and honour , as he is of common sense and modesty . in this first part he appears very uneasie , that the episcopal party are not persecuted to the utmost , and upbraids us ever and anon with the lenity that we meet with under the present government , and again must needs persuade the world , that our principles of passive obedience are more dangerous to the present government , than the principles of the covenant were to the former . but if there be no more in the case than passive obedience , i think the government needs not be afraid ; and if the episcopal party are not so violently persecuted now , if they do not feel those loads of misery that they groaned under from the year 1638. to 1649 , ( when the covenanted zealots were uppermost ) this is not at all to be imputed to the lenity of presbyterians , but to the restraints that are laid upon them by the opposite biass of the nobility and gentry , and because their most terrible weapon of excommunication is blunted ( the civil penalties that formerly did attend it being taken away ) this is the true reason why they do not prosecute their antagonists with excommunications , because such censures now have no force ; so that notwithstanding of all his panegyricks in commendation of their meekness , we look upon them still as tygers chained , not altered in their nature , but much more galled and irritated by their restraint . if the scotch episcopal party has any favour in england or in scotland , they ought to thank god for it , and his instruments whom he directs , and employs to preserve them . i hope 't is visible to the world , with what industry and application , and by what engines and means , presbyterians are resolved to destroy them . in the second part of his pamphlet he falls foul upon the author of the scotch presbyterian eloquence , in which scuffle i am not at all concerned . i think the author of that collection was to blame , that he did not more particularly relate the times when , the persons , by whom , and places where , such stuff was preached , and perhaps he has been unwary as to some stories which need confirmation , but since there is such variety and multitude of true stories of that nature , nothing should be advanc'd to their disadvantage that is not duly attested . as for the inconsistencies charged upon the author of the scotch presbyterian eloquence , they are not worth your while to consider them , nor have i any inclination to examine them , nor am i concerned to offer my mediation between them ; only let me inform you that the book of which i send you the general history , contains not one good consequence from the beginning to the end . i have heard that the scotch presbyterian eloquence has been much talked off , and therefore i take the liberty to acquaint you with the reasons that induce me to believe , that there was no injury done the scotch presbyterians in the publishing of that book . first , because the printed accounts cited from their books are equal to the unprinted relations of their sermons and prayers . mr. rutherford's letters alone have in them many coarse and abusive metaphors , and applications that are mean and loathsome ; and though i do not at all in this letter meddle with his design and meaning , yet i think it but a modest censure to say , that there was in those letters more popularity than piety . i know the party do magnifie him highly , and it is no part of my business to lessen their opinion of him ; yet i must tell you , that in the esteem of all impartial men he must fall below the character they bestow upon him . he had read dr. twisse , and others of his opinion , and if any learning appear in his books , it is but some of the metaphysicks he had borrowed from dr. twisse , as dr. owen , in his treatise de justitiâ vindicativâ , assures us . and he was so plunged in these metaphysical whimsies , that none can make sense of what he wrote . let his patrons consider that chapter in his exercitationes apologeticae pro divinâ gratiâ , wherein he pretends to answer that argument , quod unusquisque tenetur credere , and then tell me if they can boast of his perspicuity and solidity . of the same stamp are his metaphysical dissertations annexed to his book de providentia , de ente possibili : if i had the book by me , i think i could give you divertisement . i know very well what our adversaries will say , viz. that i do not understand him , and i must sincerely acknowledge they are in the right of it . but secondly , the most blasphemous stories in the book called the scotch presbyterian eloquence , can be proved by the best and most undeniable evidence , viz. that of mr. urquhart's concerning the lords prayer , that of mr. kirkton's concerning the holy ghost , and that he believed abraham run out of the land of caldea for debt . now i agree with this angry scribler , so far , that these are horrid and blasphemous expressions , and i pitch upon them , because he himself thinks that nothing can be worse , and that these expressions alone ( if falsely alledged ) disprove the whole collection . now we fairly offer to prove these three , the first against mr. urquhart , the other two against mr. kirkton . this is undeniably just by his own concessions pag. 61. and if such blasphemous stories are openly tolerated , what must we expect from that society of men , and i have in the former treatise given you two instances of greater ignorance and nonsense in the printed books of mr. rule , than any that's to be found in the scotch eloquence . as for the stories cited from the scotch eloquence against mr. rule , and mentioned by him in pag. 61. i do not truly believe them , unless i have better authority for them . thirdly , suppose that one had a mind to make stories to the disadvantage of the scotch presbyterians , yet their jargon is so coarsly extravagant , that it is not possible for any man to speak their language , unless he had been educated in their gibberish , and the harmony between their printed books , and their unprinted sermons is so exact , that none can doubt of the last who read the first . let me but name one man , it is mr. j. k. his fancy is so comical , so surprizing , so unimitable , that it is not possible to say any thing as he says it himself , nor yet to ascribe to another what is said by him ; and this way of preaching is no new thing amongst the presbyterians . they always accused the episcopalians that their sermons were cold , and dry , and moral discourses , and were not calculated to the capacities and affections of the people as theirs were , and therefore they complyed so much with the genius of the people that they forgot the majesty of religion , and the distinction between things sacred and prophane . fourthly , there may be so many stories added of their abusive distorsions of the scripture with authentick attestations , that it were their wisdom to let this debate fall . for preaching after their way is become of late so trisling an exercise , that no man could perform it to the satisfaction of their thorow pac'd disciples , but he that was either an extraordinary hypocrite , or well advanced in madness , and whatever men pretend that have considered the affair but superficially , 't is necessary to expose that absurd , sensual , and ludicrous sect , that metamorphose religion , and its solemn exercises unto theatrical scenes . if the great things of religion be true , if we have any thing that distinguishes us from the beasts that perish , if our souls survive our bodies , and if our belief and hopes of invisible things , and the slate of retribution be not intirely a dream : what greater affront can be done to the majesty of god , the dignity of human nature , and the common sense of mankind , than thus by mock sermons to lampoon the great truths of the gospel ? did not our meek and blessed saviour chastise the hypocrisie of the pharisees with greater severity , than the more open and undisguised lewdness of publicans and sinners ? and st. paul treats them with no other language , than that of dogs , evil workers , and the concision ; their character is more at length in the epistle of st. jude ; such religious scorners do in the most effectual manner promote atheism , and they that act devotion after the manner of a farce , do expose it more than the wits , and the philosophers . upon this consideration alone the presbyterian preachments do more harm to piety , than the most subtile arguments of ancient and modern atheists : we are supported against atheism by the strength of natural reason , when we are attacked gravely by plausible appearances : but when we are surprized and disarmed by the sudden insinuations of raillery , we are quickly overcome , not because we are weak , but because we do not resolutely encounter the enemy . one sermon mixt with such fooleries , as give occasion to this digression , do more real hurt than can be imagined ; and if it be a fault to publish them , how intolerable is it to preach them , and to support societies that seem to design nothing less than to ridicule all religion . but it is the just judgment of god , that they who have forsaken the unity of the church should be given up to strong delusions . in the third part of his pamphlet , he heaps together some monstrous and ridiculous stories against the clergy , and though one had sufficient strength to grapple with a scavenger and lay him in the mire , yet methinks the undertaking is neither generous nor decent . there are a great many of them that he asperses that i know nothing off , so it is not reasonable to expect that i should meddle in their affairs , and yet if they were the most arrant villains upon earth , i am able to demonstrate , that his testimony against them is not valid . and therefore i humbly beg of all disinterested strangers to consider but a few particulars ; and then let them judge whether the accusations of presbyterians against the episcopal church of scotland are to be valued . first , they may remember that this way of libelling , is the true characteristick of the party , and we need gather no other instances to prove this , than the practises of their general assembly , anno 1638. who ( when they sat ) libelled the venerable archbishop spotswood , and all his brethren of that order , of the most abominable crimes , and charged them with the sins of habitual lying , swearing , drunkenness , adultery , incest , sodomy , and sorcery , with an &c. and they past their censures upon them as guilty of these abominations , and inserted the names of particular gentlemen as witnesses , who were never acquainted with this contrivance : and ordered all the ministers of the nation to read all these libels and sentences from their pulpits , as if the whole process had been fairly examined , and the witnesses had appeared before that packt jury of mock ecclesiasticks . now this was the solemn act of the whole party met in a general assembly , who concerted those methods , when they were mutually conscious to the knavery of one another , and defying the omniscience of heaven , went on resolutely against their own convictions , as well as the practice of all former ages . it is but ordinary for private men to assault the reputation of others , but what degrees of wickedness must they arrive to , that combine together , and own to one another , that the plainest laws of god might be trampled upon , rather than miss their end . and this villany is still upon record , and to their everlasting disgrace undeniable , and will continue so , as long as there are any monuments of that nation preserv'd . their predecessors thus united , found calumny the most proper weapon , and effectual instrument to serve their malice , and to disgrace amongst the deluded people , grave , learned , loyal , and judicious men ; and the people were quickly undeceived , when the covenanters got into the saddle : for from the year 1638. to the year 1652. ( when oliver grew weary of their insolence ) the nation groaned under the saddest and most unutterable bondage . the reader is therefore desired to remember that no man can continue a presbyterian without the arts of calumny . omne imperium conservatur iisdem artibus quibus primò acquiritur : and when the varnish of hypocrisie drops off , then the tyranny supported by it must sink . the presbyterians began their faction with calumny , and they cannot now ( if they would ) lay it aside . what could the episcopal clergy expect from their present persecutors , less than their predecessors met with in that general assembly ? who stuck at nothing , how monstrous soever , to promote their end ; when they forbear to breath , then it is that they forbear to slander and calumniate . when upon the late revolution the presbyterians were impowred more plainly to discover their nature , the first thing they betook themselves to was that of libelling ; and when they have now wearied themselves ( if they can be wearied of what is so natural to the faction ) and exposed their own reputation by invading that of other mens , they must yet goe on , not that they find this method successful , but because they cannot forbear ; and it is enough for the reader to know that they cannot name three of the clergy of scotland justly deprived for immoralities , after all their insidious arts , libellings , and clamours since the revolution . but to make the villany of that general assembly , i lately named a little more conspicuous , i desire the reader may remember a very memorable story . it is this , the assembly pretended that the bishops were proved guilty of all the crimes that were imputed to them , by sufficient evidence ; and therefore they inserted the names of several gentlemen , and others , in their sentences , as witnesses of the libels . and in their sentence against the archbishop spotswood , the laird of balfour , in fife , was named as a witness , whereas this honest gentleman never knew any thing of the matter ; and all the time of the sitting of that mock assembly , he had never been from his own house , which is at least threescore miles from glasgow . but mr. colin adam , minister of anstruther-easter , did read the sentence against the archbishop , from the pulpit upon a sunday , according to the assemblies appointment , the laird of balfour being in the church , and hearing his own name read as a witness of the libel against the archbishop , went out of the church , and immediately after sermon called for the minister , and challenged him how he could read his name in such a villanous paper , since he himself knew that he had not been from home all the time of the assembly , and so could not have been a witness there . to which the minister answered , that he knew well enough he was not a witness , but the assembly had inserted his name , and he durst not but read as they had ordered . now let the world judge what an assembly this was , and what credit ought those enemies of mankind and good nature ever to have , after such a palpable wickedness ; that when they had charged the fathers of the church with such abominations , they should presume to abuse the names of particular gentlemen , as witnesses of their own inventions . after this piece of undeniable history , i would gladly know , whether any modest man thinks it necessary , that a particular answer should be returned to the odious libel against the unstained reputation of that pious , prudent , learned , and loyal martyr archbishop sharp , who cannot be named , but to the disgrace of the scotch presbyterians . i need not upon this occasion run out into tragical exclamations against their impudence , the more they lye , the more true they are to the spirit of the party . they cannot be more kind to his reputation than they were to his life , whom they barbarously murdered , and whose assassines were magnified in their pamphlets . and though this little unknown accuser pretends that he was not murdered by the presbyterians , because ( forsooth ) one of their ministers in holland refused the sacrament to one of the murderers , yet it was undeniably the effect of their united combination , and justified in their pamphlets , and attempted once , and threatned frequently before . we dare him , and all his associates , to answer what mr. sheilds has written relating to this affair : my meaning is , that this effort of their villany was not the result of private passion , but the avowed and just consequence of their principles , and then let their patrons tell me if they meet with any thing worse in the morals of the jesuits , that are every where so justly exposed . they agree in their notions , but exceed them far by their bawling , rudeness , and buffoonry . the jesuit is mannerly and artificial , but the scotch presbyterian seems to act by the mechanism of his nature . slanders and calumny , being thus authorized by the assembly , it was no wonder to see their leading men practise the same villanies ; therefore it is that you find mr. rutherford , gravely and maliciously , accuse the bishops of the same crimes , that the assembly accused them of , in his preface to lex rex , which i cannot cite more particularly , having no books by me . secondly , such as are strangers to our affairs , must remember that this trade of libelling the clergy is no reflection upon our country . for the whole body of the clergy of england were thus maliciously assaulted , and all the crimes libelled against them , that their enemies could invent . and if such an illustrious body of ecclesiasticks were thus rudely treated , can the clergy of scotland , under their present miseries and oppressions , expect fairer quarters . thirdly , i desire the reader to consider with how much rudeness and ignorance , this unknown lampooner bespatters the present clergy of the church of england , and the laity of her communion . it is no part of my business to transcribe his characters * , if he had assaulted only some private men , in some remote corners of our country , he might be thought only to defend his own party , but when he foams nothing but spite and rancour , and violence , against all men of whatever rank , nation , or dignity , i again wish the unbyassed reader to tell me if this man should be particularly answered . it is not possible for him to hide his nature , the paltry cruptions of his choler are ungovernable . he seems to forget his own design ( which was to make the scotch clergy odious in england ) he accuses them before whom he pleads , as much as those who were the first objects of his indignation . but this is not enough , he attacks not only our prime nobility and gentry , but all our kings since the reformation . i am alraid i have troubled you too much , and therefore i make haste in a word or two , to examine the characters he gives of particular men , as far as i know them . some he accuses as guilty of gross immoralities , that were actually for such immoralities deposed and censured by their ecclesiastick superiors , such were dean hamilton , ninian paterson , john anderson of terregles , and kockburn of st. bothens . and is it not very strange that he should accuse the justice of our ecclesiastical superiors , because of such vitious persons as were actually censured by their authority . so it seems in this man's language they are accountable for them whom they censure , as well as for others . others he names that are not at all of my acquaintance , and it is nothing but what i expected , that the agents of the party would employ their little missionaries to gather stories from all corners of the country amongst their disciples . the first that he endeavours to abuse , is dr. paterson archbishop of glasgow , and that in a stile becoming the true race of the gnosticks , i mean scotch presbyterians , who have no other precedents in history , than these impure sectaries , whose lives were a disgrace to humane nature , as well as a reproach to religion . the vvorld is not yet so besotted as to think that the archbishop of glasgow needs particular answers . indeed , i must acknowledge that the author has pretty well secured himself against such apologies : his accusations are so obscene , that no christian must name them ; and therefore he has hid himself in a cloud of forgeries , that none can repeat but a devil , and none could invent but the author . the arch-bishops character , merit and parts , cannot but draw upon him the odium of the whole party . and i wish with all my heart , they had not try'd his patience by more terrible methods , than those of pasquils and calumnies . the next of my acquaintance is mr. brown minister of drysdale , and the foolish notes that he makes him to have preach'd , is a pure forgery , a lye in which there is not any mixture of truth . his connivances of the adultery of lockerby with archbald johnstone of kirkburn's wife , is of the same stamp with the former , for he prosecuted the adulterer so vigorously , that he got him excommunicated , and continued so under the highest censures of the church , untill the evidences of his repentance obliged the bishop to absolve him . in the next paragraph he mentions mr. cant , whom he names underling to mr. hamilton , and whom he rails at again . mr. andrew cant was never underling to any dead nor alive , though still subordinate to his governors both civil and ecclesiastical : the unaffected freedom of his temper makes him now and then a scourge to hypocrites , and he still preaches the gospel to all that observe him by his patience , as he did lately by his excellent sermons : and the stories forged of him are but the exhalations of the libellers infectious breath . in the next paragraph to mr. cant , he mentions severals who had their mission and education from the presbyterians , and if they preach'd such things , we know to whom they ow it ; many of 'em are dead long since , and it was not possible upon the restitution of the government , anno 1660 , so speedily to recover the clergy from presbyterian fooleries , for tho they complied with episcopacy , such as grew old under presbytery , spoke still the language of ashdod : for being enjoin'd under presbytery to preach perpetually against montrose , and the malignants : they stumbled now and then into their former blunderings ; and it is pleasant to see this man accuse the church for the sayings of presbyterians , who though they complied with episcopacy upon the restoration of the government ; yet still they wore the marks of their former slavery in their phrase as well as in their faces , such are most of them he names , pag. 66. 67. but the most impetuous efforts of his malice are levell'd against dr. canaries . the doctor told me , that these were not the first essays of their civility towards him ; for he being employed by some of the episcopal clergy to represent their grievances at court , the presbyterians from that very moment fixed their eye upon him , and prosecuted him with all the calumnies that their fury and common practices in such cases could suggest unto them . but still they found the doctor too hard for them , and the wise men amongst them have frequently own'd to him , that as they hated such methods , so they highly disapprov'd the particular injustice that was done to the doctor . mr. spalding who was clerk to the first pretended assembly after the revolution , and is now one of the preachers of dundee , was put upon searching after such a story ; but ( as he confest to mr. carstairs ) he found there was nothing to be made of it . and the doctor appeals , both to mr. carstairs , and mr. spalding for the truth of this , and he doubts not but that they will readily do him justice in it , and and it is very odd that this libeller should accuse him of new , when he stood two trials before the privy council , when it was highly presbyterian , and proceeded against the episcopal clergy with the greatest rigor : and another before a presbyterian synod , in which all the members except three ministers , and three ruling elders , were mighty violent against him . and in both these trials he so baffled his accusers , that the judicatories treated him with special honour , and acquitted him from all the calumnies that were charged upon him , and reproved his enemies for their malicious libelling of him . and this narrative the doctor can prove by authentick extracts , which he has in his own hands . so that the underling pedlars amongst the presbyterians may write what they please , 't is not now in their power to hurt him . and the doctor further appeals to the presbytery of selkirk , when he was there , how readily they would have received him into their communion , such a particular esteem they had for him . the story that 's metamorphos'd by this accuser into a prodigious villany is no more than this , that the doctor , when he was a boy at the university , fell into the company of two other young gentlemen at dundee , and they three walking about the fields in the summer-time , met in the evening with some women that were watching in the fields the linnen that they had wash'd , the other two gentlemen accosted some of these women , by amorous and foolish embraces , and the doctor over hearing one of them squeak , he called them back , and chid them for what they had done , and told them if there was any noise made about it , he would declare he had no accession to it . and when this trisling story was examined before the presbytery of dundee , both the women , and the other two gentlemen acquitted the doctor , and constantly owned that he had no share in it at all . and this is remarkable , that there was no circumstance relating to it , but what was examined by mr. rate , then minister of dundee , an indulg'd presbyterian . nor did the doctor go out of the nation till two years after that , upon occasion of his fathers death . by this story one may see the malice , and indefatigable industry of that sect , it was the doctors early fate to be accused by the presbyterians ; and though no part of the story be within any possible degrees of truth : yet the reader may see , how the libeller vapours , as if he had the best and clearest evidence . and since the doctor has lived eighteen or nineteen years beyond the reach of calumny , blameless , to the conviction of his enemies , how foolish , and how impious is it to accuse him . as for his being popish he has given an account of that in the preface to his sermon printed at london 1686 ; but that he was a jesuit is a lye , for he was never of any order in that church , and his zeal against popery did sufficiently appear , and all that know him , know his innocence , as to all the malicious slanders invented against him . the following paragraph , pag. 72. mentions mr. monro , commonly called doctor monro . i am sufficiently acquainted with the doctor , and he says so little of him , that i may be allowed to examine it particularly . first , he 's commonly called dr. monro , and the meaning of this is one of two , either a fanatick squeamishness that will not allow the title of doctor to any clergy man ; or , an insinuation that he was not graduated doctor in the university . if the first be intended , 't is but a piece of quakerism , the 4th . day of the week commonly called wednesday . if the second be meant , he was not called doctor until the month of february 1682 , when he received his degree in the theological schools of the new college at st. andrews from the learned doctor comri , then vice chancellour of the university . our libeller adds that he is a mighty agent for the party . if he has any qualities to recommend him , that of a good agent is none of them . and again , he is represented to be one of the episcopal pamphleteers . i do not know what he means by this , unless he charges him with publishing the presbyterian inquisition . it may be he was the author of that narrative , which he is ready to justifie if ever he is fairly tryed ( excepting still some marginal notes relating to mr. rule , to which he had no accession ) and this pamphlet contains so many steps of presbyterian knavery and disingenuity , that if he please he may let it alone . but the saddest blow against the doctor is this , that it is well known that he rode for several years in the pope's guards , but i ask , to whom is this known ? to the presbyterians only , who know all secrets , and discover plots in the world of the moon ? but i must tell you that for the time the doctor was abroad , he was never out of france , and the confines of it , nor nearer to rome than about four hundred and eighty italian miles . it were more easie for this accuser to have copyed the former libel contained in the presbyterian inquisition , than thus to trust to his own invention . mr. gray comes next , if he mean mr. james gray , minister of kelso , he is remarkable for his modesty , learning , veracity , and piety , and he is charactered in an opposite style , by such as neither know him , nor the vertuos that recommend him to his brethren . mr. george henry , minister of corstorphen , is a man of gravity and prudence , and his other qualifications are undeniable , and he is not capable of any such extravagance of passion as this common accuser charges him with . mr. alexander ramsay , minister of the old kirk of edinburgh , was driven from his residence in the west by the covenanted zealots , and lived since in the eye of the nation , beloved of all that know him , whether we consider his blamless life , or ministerial sufficiencies . dr. annan dean of edinburgh was known all scotland over , and there was scarcely ever a more innocent man in britain , and he needs no apology . now 't is pleasant enough to observe , that in all this list he hath not named the author of scotch presbyterian eloquence , nor the publisher . i have given you a short account of such as i know , for such as i am not acquainted with , i have no reason to believe this libeller . for if they were never so guilty , they must have other accusers than men of such prostitute consciences . his civility to the church of * england alone , makes it appear how little he is to be regarded . he begins his book with a † lye in the title page , that it might be all of a piece . as for any shadows of argument that are here and there scattered , if they be of any weight they shall be considered when the other pamphlets , that are threatned by the party , are made publick . farewel . finis . notes, typically marginal, from the original text notes for div a51154-e980 vide optatum , milevit . the confederacies against the government were then called societies in the west of scotland . dr. s — . jusque datum sceleri — vid. kings large manifesto . * who of the old presbyterians ever preached against the use of the lords prayer or doxology ? letters of a dissenter to the truly learned dr. burscough . pag. 35. edenburgh edition . crimine ab uno disie omnes . the very next lords day one of their ministers in the meeting-house belonging to the tron church parish , december 17. thanked god for this glorious reformation , i instance him not to exclude others , but because i can prove it . non monstrare vias eadem nisi sacra colenti . * bochart . phaleg . edit . 3. lugd. batav . pag. 989. cavendum igitur ne scyllae fugâ in hanc charybdim incidamus , neve rigor nimius , & plusquam vatinianum in episcopos odium , eo imprudentes adigat , ut veteri ecclesie dicam scribamus , & al ejus communione ipsi nos arceamus . a quibus extremis gallicanas ecclesias semper abhorruisse libri à gallis scripti palam indicant , & nostrorum perpetua praxis . idem ibid. interim episcopale regimen esse antiquissimum , & paulo post apostolos per universam ecclesiam magno cum fructu obtinuisse , est mihi compertissimum . bishop lighton . the presbyterians in england libelled all kind of crimes against the clergy before the rump parliament , and one of them was deprived for drunkenness , who was so abstemious , that he never drank any thing in his life but milk and water . john ep. vid. pag. 52. and pag. 87. * his own word . vid. letters of the persecution . damasus and urcisinus at rome , videtiam ammianum marcelinum . wherever they dare venture , they have no regard to the popular call , as lately appeared at leith , the unanimous popular election of mr. george gray was refused , and one wishart a presbyterian thrust upon them . vid. presbyterian inquisition of the college of edenburgh . acts 17. page 24. edinb . edit . page ibid. edinb . edit . for they fancy the covenant to be the tenure by which any king may hold his crown . * and therefore k. william having not taken the covenant , and being in league with bigot papists , and still protecting the church of england and its hierarchy , should be excommunicated upon presbyterian principles , as at sanghair lately it was reasoned and determined , the 10th . of august . — nunquamne reponam vexatus toties . — vitia dominantium tolerare debemus sicut nimios imbres . cornel. tacit. pag. 96. and 97. pag. 76. and pag. 166. vid. bramhal on the scots discipline . act of general assembly 49. his own mannerly expressions . pag. 94. * alderman . page 85. page 88. page 100. page 109. vid. confession of faith inserted in the oath of the test . page 185. page 178. pag. 123. pag. 55 pag. 40. pag. 13. second vindication . edenb . edit . mr. riddel of haysning in the forest , and captain straitone . anno 38. pag. 12. pag. 12. pag. 10. paragraph 6. ibidem . pag. 115. pag. 183. and pag. 169. mr. gilbert rule . * sancti hieron . epist . ad evagr. quid facit episcopus quod non facit presbyter excepta ordinatione . catalogus scriptorum ecclesiasticorum . * nulli patentius reprehenduntur , quam qui maxime laudari merentur . plin. ep. 20. lib. 7. pag. 183. tacit. convitia spreta exolescunt , si irascare agnita videntur . as to the characters given to some of them , neither they nor the author of that history was to be blamed for it . * tullius orat. in caecil . nam cum omnis arrogantia odiosa est , tum illa ingenii atque eloquentiae multo molestissima . † nam levia ingenia quia nihil a-h bent nihil sibi detrabunt , magno ingenio multaque nihilominus habituro convenit etiam simplex veri erroris confessio . celsus de medic. lib. 8. † buchan . francise . novi ego qui tantum tor quinq latina teneret verba , sed ingenii sic dexteritate valebat , ut quocunque loco , de re quacunque parata , semper & ad nutum posita in statione teneret . mr. magnus prince . page 164. pag. pag. 5. mr. j. s. pag. 6. pag. pag. 25. pag. 25. vid. mr. medes discourse of christmas . quia scriptum non legimus ideo jussum non credimus . a short digression . vid. dr. gunning of the lent-fast . we may seek for rest in new ways , but we shall never find it but in the old . colloss . pag. vid. rutherford's due right of presbytery . collection of cases against dissenters , by the clergy of london . vid. defence of king charles ii. government by s. g. m. mr. ro. douglas , mr. geo. hutchinson , mr. sam. rutherford , mr. j. w. and many others . those christian forms were rejected by bastard presbyterians that grew upon the independent stock . heb. jam. 3. 17. jam. 1. 26. tit. 2. 11 , 12. tit. 2. 13 , 14. galat. 5. 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26. 1 cor. 1. 23 , 24. acts 17. acts. 2. hebr. 2. 3 , 4. * vid. just in mar. dialog . cum tryph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 66. article of a confession of faith. pag. 66. virg. aeneid . 1. — tantaene animis coelestibus irae . * tully de nat . deorum , lib. 3. nihil tam absurdum quod non dixerit aliquis philosophorum . pag : apolog. pro sententia hieronym , p 315. pag. 3. vindicat. 1. the antiquity of our nation does not depend on any such monkish legend , but may very well stand on its former grounds , and such collateral proofs as may be borrowed from the roman historians . vid. macken . defence of the royal line . du launoy . * logica clerici parte secunda de judici is . desicientibus omnibus historicis monumentis historia gentis alicujus cognosci nequit , nec quidquam verum nisi casu de ca dici . quot conjecturae inanes cirea historiam sacram & ecclesiast team , quasi certae affer●●●●● quae mu●●o majorem historiarum requirerent lucem , si de tis quidquam certi slatuendum esse● ? * tullius pro archia poeta ? atque is tamen ( alexander ) cum in sigaeo ad achillis tumulum astitisset . o fortunate , inquit , adolescens qui tuae virtutis homerum praeconem inveneris ! & verè , nam nisi ili●s illa extitisset idem tumulus qui corpus ejus contexerat nomen etiam obruisset . 1. vindicat. preface . apoleg . pro sentent . hieron . rom. 10. 18. pag. 184. pag. 185. * but they refused to joyn in the worship of god when there were no ceremonies appointed . m. alix , and many others . spotswood , ann. 1560. pag. 149. and knox in his hist . 1560. pag. 264 sets down at length the form of electing the superintendents . du st. esprit . notes for div a51154-e37930 * vid. hind let loose . nepthali jus populi . * vid. king 's large manifesto . * sir george mackenzie . * answer to the scottish presbyterian eloquence , p. 27. quis genus aeaeadum ? — virg. phaedri fabulae . pag. 26. anno 1638. that you may be fully informed of the 〈◊〉 , disingenuity , illegal practises , and tumultuous villanies of the covenanters , you are earnestly desired to read king charles i. large declaration in folio . lond. printed for r●b . young , 1639. vide hind let loose . vide hind let loose throughout . vid. centuries of scandalous ministers complained of to the parliament , anno 1646. * you may meet with them at length page 4. of his pamphlet . vid. pag. 64. pag. 66. pag. 71. pag. 72. pag. 78. * vide page 4. throughout . † printed for tho. anderson near charing-cross . 1693. the history of scotch-presbytery being an epitome of the hind let loose / by mr. shields ; with a preface by a presbyter of the church of scotland. shields, alexander, 1660?-1700. 1692 approx. 191 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a59964 wing s3432 estc r3536 12311209 ocm 12311209 59361 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59964) transcribed from: (early english books online ; image set 59361) images scanned from microfilm: (early english books, 1641-1700 ; 823:14) the history of scotch-presbytery being an epitome of the hind let loose / by mr. shields ; with a preface by a presbyter of the church of scotland. shields, alexander, 1660?-1700. shields, alexander, 1660?-1700. hind let loose. [8], 55, [2] p. printed for j. hindmarsh ..., london : 1692. reproduction of original in huntington library. caption title: "the kings letter to the presbyterians in his ancient kingdom of scotland": p. 51-55. advertisement: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history. 2003-08 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 olivia bottum sampled and proofread 2003-10 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the history of scotch-presbytery : being an epitome of the hind let loose , by mr. shields . with a preface by a presbyter of the church of scotland . juven . — vitia ultima fictos contemnunt scauros & castigata remordent . london , printed for i. hindmarsh , at the golden-ball in cornhill . mdcxcii . the preface . the following treatise ( being but a short compend of a larger book ) appears at this time to give the world a just account of the principles , practices , and behaviour of the scotch ●resbyterians ; it was written some years ago by ●ne of that fraternity . it is sad to consider , how ●uch the spirits of men are soured and imbit●ered by faction and interest , it shuts their eyes ●gainst the clearest light . the dictates of huma●ity , and the genius of the christian religion ●eeten our passions , but when we are enflamed ●y the interests of a party , we forget the ex●ress laws of god , and if they look us broad in 〈◊〉 face ( when we offer violence to our convi●ions ) we bow and bend them by metaphysical ●ricks and evasions to serve our design , contra●y to their original bias and sanctity ; and this ●as never so visible , as in that turbulent and fiery ●●ct that frequently disturbed , and now at last ●ath almost over-●un the church of scotland , in 〈◊〉 they have ruined and oppressed a learned , ●rave , and orthodox clergy , especially in the ●outhern shires . they have a systeme of opini●ns peculiar to themselves , which they call their ●rinciples ; for though a thing in it self is just and ●easonable , yet if it be not agreeable to their ●rinciples ( that 's to say , the opinions that are ●ore immediately , properly , and originally cal●ulated to serve the designs of their society ) they ●eject it with indignation and disdain , they pity ●ll mankind that have not the same thoughts that ●hey have , and they continue by the authority of their guides , under the slavery of implicite faith ●ore than any other sett of men in the world the christian religion above all things design●d to alienate our thoughts and affections from ●he pageantry and vain-glories of the world , ●nd to moderate our passions , that they might not ●rove troublesome to society , nor extravagant in ●heir violence , nor precipitate in their actings ; ●he spirit of faction opposes the gospel in these great ends , for it covets nothing so much as outward glory and empire , and it prosecutes these desires with restless and implacable ardours , and ●ll under the visor of religion . when our perverse inclinations ( which god commanded to be ●ortified ) are made more head-strong by the ●otions we have of religion , then our appetites ●ecome as wild as they are unreasonable . we find this clearly exemplified in the phari●ees of old . our saviour came that he might de●troy the works of the devil , and enliven the world by a reasonable religion , to turn men from darkness to light , and from the power of satan to the living god , to inspire mankind with the principles of the best and wisest philosophy , most useful in all the changes and vicissitudes of this life , and that which did certainly prepare them for a better , he taught his disciples to be most assiduous in those duties of religion that made no noise abroad , and fell not easily under the observation of men ; that advanced solid and substantial piety , to love god and our neighbour , to approve our selves unto him that seeth in secret , to despise the censures and applause of a perverse generation , and to live upon the invisible supports of a good conscience , to exercise patience , and fortitude , and magnanimity ; because by our religion we were engaged to combat with the world , and with all its cross accidents , under the banner of a crucified saviour . yet when we read the history of the new testament , we find that the most zealous sect of the pharisees , opposed this blessed design of our saviour in all its principal branches . they took great care to be seen by the people , in all their odd and extraordinary performances ; they were mighty forward to propagate their own traditions ; the private doctrines of their schools were much dearer to them than the commandments of god , mark 7. 3. as for simplicity of intention , innocence , and the love of god ; they thought such vertues not so convenient for them who were in the government , and thought it necessary to have the people blindly to obey their dictates : that religion that penetrates to the center of our spirits , and changes the whole bias of our souls , crosses the desires of our degenerate nature , and leads every thought captive to the obedience of christ , and is supported by the faith of distant and invisible rewards ; they thought such a religion yielded no nourishment for vain-glory , and therefore they despised it , and ordered the matter ●o that amidst all their long prayers , disfigured faces , and theatrical fasts , they might leave their insatiable passions of pride , vain-glory , covetousness , malice and revenge , untouched , and unsubdued . hence it is , that they were very careful in little things , mat. 23 , 24 what●ever drew after it the applause of the people , who always admired the most empty and the most transient things . their bat●ologies were mistaken for zeal and devotion , and their outward austerities , for true mortific●tion . they did all things to be seen of men , mat. 23. 5. and if the law of god did expresly contradict their beloved scheme ; the law it self must needs bow to their principle . there is nothing in humane nature that we feel more tenderly , nor is there any thing more deeply engraven on our souls , than the gratitude we owe to our parents , when their infirmities and disasters require our assistance ; yet by their do●●rine of the corban , they evacuated this fundamental piety ; justice , compassion , and natural affection were in their eyes but mean and despicable things , they only understood the abstruse mysteries of religion , and nothing provoked their indignation so much , as to be thought ignorant ; wherefore they so huffingly tell the poor man restored to his sight by our saviour , dost thou teach us , ioh. 9. 34. tho by the most evident arguments , he had just before exposed both their shameful ignorance and vanity ; and when st. paul himself was tinctur'd with this leaven ; his brisk and generous spirit was sadly employed in persecuting the church . there is nothing more opposite to the pure and undefiled religion , than pharisaical pride and hypocrisy ; nor no kind of pharisees persecute with greater violence and spite , than that sullen and demure tribe that affect domination and tyranny , by a counterfeit and disguised humility . the sad effects of such an insolent humor , are too sadly felt by the clergy of scotland . the presbyterian courts and judicatories are as void of the common forms of justice , as of tenderness and humanity , the late erection of it being in its frame more properly calculated to advance tyranny , and tho their agents propagate many stories to lessen and extenuate , and sometimes to excuse their unaccountable proceedings ; yet as long as they confess the shameful rabbling of the clergy , they acknowledge more barbarity and cruelty , more reproach to our nation than can easily be named : certainly it cannot be imagined that the episcopal clergy left their houses , their livings , and some of them their relations , and their countrey , for no other design than to tell stories of the presbyterian persecution ; any man that believes this , needs not refuse the most monstrous improbabilities : men are not so fond of crosses and afflictions , the bias of humane nature is on the other side , they generally prefer the law of self-preservation to the law of self-denial , and the doctrine of the cross has but few to follow it if they can avoid it . there is no weapon so proper against the assaults of a restless and ungovernable party , as christian patience : this is the time of our sufferings , god in his anger ▪ hath let loose our enemies to chastise us ; and when we are duly humbled , he will again mercifully visit us , and employ us in the attendance and service of the sanctuary . if we have preached unto others fortitude and christian magnanimity , under the sa●● dest calamities , from the pulpl● , why should no● we do it by our courage and constancy ? th● providence of god , that superintends the mea●●est creatures , will not desert them that are ma●● after his own image . it was to let us feel th● mutability of all earthly conditions , that we are surrounded thus with difficulties , on the right and on the left hand . when i read the he●roick flights of a pagan soul ; * and how little the glory of the roman empire appeared to him that sat upon the throne , in the midst of guards divertisements , and flatterers , i cannot but acknowledge how shameful it is for the disciples 〈◊〉 christianity to be so soon and so easily shake● with changes and disasters : if the contempla●tion of philosophy and natural religion raise his spirit so far above ordinary thoughts , wha● may not be expected from us , who have bee● taught the most infallible proofs , the doctrine 〈◊〉 immortality , and the glories of the world 〈◊〉 come ? seneca tells us , that a good man wrestling with disasters , and not yielding to 〈◊〉 meannesses of vice , is a spectacle worthy o● iupiter himself . the ears of god are always open 〈◊〉 the prayers of the oppressed ; their petition● proceed from feeling , more than from art●form , or custom . let us look into the error● of our lives ▪ and judge our selves , ●●st 〈◊〉 shoul● be judged more severely by our god , whom w● have offended . let us wash out our blemishe● by true contrition , and return unto our father who does not willingly grieve the children 〈◊〉 men ; but for great and wise ends suffers , for ● while , the rod of the wicked to l●e on the lo●● of the righteous , that his children may be pre●pared for that glory which is to be revealed ▪ the graces that are most essential to the chri●stian religion , cannot be exercised but under th● cross : all things work together for good , to the● that love god. we are told by our saviour , tha● an house built upon a rock stands 〈◊〉 against a● the violence of rains , storms and tempests . the party with whom good men struggle at pre●sent in scotland , have neither unity amongst them●selves , nor any true christian princi●●● to buil● upon : and when i say thus , i do ●ot compr●●hend all that may go under the name of presby●terians , but such as give up themselves , witho●● reserve , to follow their pernicious ten●rs , a●● such as have all their paces ; for god judges 〈◊〉 according to our new and factious discrimin●●tions . it is not by our names , but by our n●●ture , that we are separated at the day of jud●●ment ; and therefore let no man mista●e me , ● if i thought this or the other denomination , th●● church or society , could secure a man from hazard : i mean no such thing . but it 's undeniable , that the faction that lately pulled down the beauty and order of our church , spend their zeal in lesser things , of very bad , or of no consequence at all ; and their new and upstart government eats out the life and primi●ive innocence of religion , and promotes pride and singularity , and those other vices that are most opposite to the pure and spiritual tendency of the gospel . they are the men i intend the ring leaders of that waspish gang , who by their principles are obliged to trample upon all ●arthly powers , unless they truckle under the edicts of presbytery , and recommend no other doctrines with affection and zeal , but such opinions as enslave the consciences of men to their tyranny and government , and many of the poor people are so infatuated , that they calmly bow under the heaviest burdens , if they are laid on by their spiritual task-masters . it is very sad to consider the present decays of true christianity : what 's become of that un●ffecte● simplicity , that truth and purity , heavenly mindedness and charity , that adorns the profession of the gospel ? what 's become of that ●teady and regular devotion , that taught men frequently to lift up holy hands , without wrath or ●oubting , unto heaven ; by which they were made to love god above all things , and their ●rethren for god's sake , to relieve their neces●ities , to assist them in their troubles , to rejoyce with them that do rejoyce , and to weep with them ●hat weep ▪ nay , to endeavour the good of all mankind , as far as is possible ? if men were affe●tionately zealous to propagate this religion , ●hen it would appear like it self in all its beauti●ul colours , pure , peaceable , gentle , and easie to be ●●treate● , full of mercy and good fruits , without ●artiality , and without hypocrisie , jam. 3. 17. but ●here envying and strife is , there is consusion ●nd every evil work. shall they who proudly ●●all themselves the special ambassfdors of christ , ●●ve so much in animosities and contentions , and ●ot tremble before the searcher of all hearts , ●ho sees into the first motives and springs of all ●ur actions ? if the purity of religion be in●●nded , why so much noise and clamour , so ma●y arts and mean tricks , so many insidious ac●●sations , so many bold and impudent lies , so ●any pragmatick and restless methods to over●●row their antagonists ? can the gospel of peace 〈◊〉 propagated by the stratagems of war ? or ●●ve they such mean opinions of their opposites , that they will suffer their people to be deluded with giddiness and enthusiasm ▪ and themselv●s so tamely beat off the stage ? 't is true , many of our ministers are now made uncapable to serve the publick ; yet by their sacred character , they are still obliged to serve the people , and to recover the souls , for whom christ died , from the enchantment and enthusiasm of seducers : i hope they will defend the gospel without fear , upon all occasions , in season , and out of season . it is not a question of discipline , or ecclesiastical government only , ( though that be of great consequence in it self , ) that is now debated : but the question is , whether such methods must be followed , as expose christian religion ? whether the people shall be taught from the pulpit to burlesque the holy scriptures , to lampoon revelation , and to ridicule the most grave and serious things ? mankind , indeed , is liable to many vanities and follies , and yet no follies debase humane nature so much as those that put on the garb of religion . 't is lamentable when men avouch the authority of god for their own dreams , and plead a divine right for all their new and fancied opinions . the first presbyterians thought it enough to say , that their model was allowable ; and therefore they levelled their arguments to prove such a scheme of government was not altogether forbidden ; and it was never heard , that the foreign presbyterians would have refused the communion of the church , because the ancient government of episcopacy was retained in it : so we see all the french protestants , who have fled to germany or england , serve in either church as ministers , according to the rites and ecclesiastical canons of the place where they live : it is only the covenanted presbyteriaus ( for any thing i know ) plead a divine right for their new model , and their latter disciples are forward and daring on this head. their government must be founded on the express institution of our saviour , and therefore the exercise of their discipline must be nothing less than the administrations of his kingdom and royal scep●re : to contradict or despise them , is an affront to god himself ; and to be sure , the baggage of their lay-elders , and commissioners from burghs , are all of them by divine right . and yet all this is not so bold or ridiculous , as when they endeavour to prove their scheme by particular texts of scripture . there is one that calls himself the vindicator of their ki●k , he wrote a book some years ago , to prove that presbytery was the only government instituted by our saviour ; and all he brings for it , over all his book , which i had the patience to read over ) is , mat. 20. 25. compared with luk. 22. 25 he tells us in another book , of himself , that his way is argumentative ; that is to say he writes nothing but pure reason and demonstration . now let us calmly examine what foundation there is for presbytery in the texts lately mentioned , for our saviour supposes degrees of sub●ordination amongst his disciples , as well as in all other societies ; and therefore he directs such as would climb to the highest places , to take other methods than those that are most usual in worldly preferments ; 〈◊〉 he that deserved preferment in the church , was to be the servant of all ; and ●e that would be great among his brethren , should in the first place appear full of humility , condescention and charity ; and this t●xt refers to the method of their promotion , not to the extirpation of their iu isdiction . he supposes one would be great among them ; and the true way to attain ●hat greatness , was not to aspire to it ambitiously , by force and violence , as the lords of the gentiles did ; but by all the acts of modesty , humility and self-denial . but let me ask whether the apostles understood this precept of our saviour , in the sense of the presbyterians , or not ? if they did , how came they to exercise jurisdiction over all inferior ecclesiasticks , during all their life-time , in all the churches they had planted ? did they ( who could not but understand his meaning ) go quite cross to the institution of our saviour ? the plain truth is , there is no text in the scripture can be alledged more absurdly for the presbyterian parity , than this text , since our saviour tells them , he did that himself amongst them , which they were to do to one another ; and therefore the doing of it towards one another , could not infer parity amongst them , unless they blasphemously infer , that christ and his apostles are equal ; for our saviour recommends what he enjoyns from his own practice , that he who was their lord , was their servant ; and therefore the greatest among them were to be modest , calm , and humble towards all their subordinate brethren ; and this qualified them for ecclesiastical promotions . is it not very unlucky , that a man shall write a book to prove the divine right of presbytery , and yet bring no other proof for it than this text , which ( if understood in the presbyterian sense ) degrades our blessed saviour to the degree of one of his disciples ; for what he commanded the apostles , he practised among them himself : and this is the strong motive to engage their obedience , that they should not exercise their jurisdiction as the lords of the gentiles , by a spirit of pride ▪ van●ty and domination ● but by the more amiable a●d enraging behaviour of modesty , meekness , charity and humility ● for he that was to be the greatest among them , was to be their servant : and certainly the bishops of the church , by their character , dignity and station , by their publick cares , fears and daily labour , feel that they are more servants than masters . when one was promoted among the iews , to higher dignities , there was another appointed to tell him , that upon that day he began to serve . and did not st. paul think so of himself , though in nothing behind the chiefest apostles , when the care of all the churches lay upon him ? and all the fathers of the church , from the first plantations of christianity , had this notion of their dignity , that they were the servants of all . now when this one text is answered , i think his book is answered , nor had this part of that pamphlet been touched here , if it had not been commonly insisted on by others as well as by ●his author . now if i should yield that there was any foundation for ecclesiastical parity in this text , it cannot be stretched so far , as to prove the national and classical presbytery , it rather favours the congregrational model , which always appeared to me much more innocent and allowable , than this new and unaccountable platform of presbytery . if this author would be entreated to single out of all his scriblings , an ●rgument one or two that he himself judges most proper to advance presbytery , we would thank him , and return ou● answer very easily and speedily , and this overture is so much the more reasonable , in that 〈◊〉 may be done in a sheet or two ; but to go throug● all his shufflings , and childish tergiversation● and unmanly calumnies with 〈◊〉 his defamato●ry libels are stuffed , is as unpleasant as it is un●●difying , and the publick is not at all concerned 〈◊〉 read such particular stories ; yet something mu●● hereafter be said to convince him of his id●ene●● were it no more than to let him see his books de●serve no particular answer . i have no more to trouble the reader with but to give him a short account of the followin● epitome . it is the true compend of mr ▪ ale●●ander shields book , entituled , the hind 〈…〉 he is the most accurate and diligent of al● the● writers , there is none among them 〈…〉 understands the genius of presbytery 〈…〉 none more consequential to their principles , an● must acknowledge , that none writes for presb●●tery with greater zeal and vigour ; and 〈…〉 principles are inconsistent with civil gover●●ment and christianity , yet his superstructure builds upon them is consequential ; and the●●●fore i heartily invite all men ( who at any time think of the things of this nature ) to read the following abridgment of his book , and next let me ●ntreat them to use their reason exactly and impartially , and then tell me whether a civil government of what ever form or denomination ●an subsist , where such principles are heartily entertained by a considerable number of the sub●ects ; and whether the severity of laws against ●uch enthusiasts , ●e not the most christian com●assion towards the state rather than cruelty , tyranny , or oppression , with which those restless incendiaries did asperse the government of ●h . 2. our nobility who understood the government and constitution of our nation , did ●a●ely demonstrate , that our scotch presbytery ●ad nothing to match it all over the world ; whether you consider the novelty of their pre●ences , their restless clashings with the civil au●hority , or their shameful confusions and divi●●ons among themselves , and this needs no other ●roof , than to read their own books , the acts of ●heir assemblies , and their most authentick papers , we know what morals they are taught by their guides , when we remember their tumultuous ●●bbling of the clergy in the west of scotland ●rom their houses , livings and preferments , we ●eed not rake into that puddle any more . in ●he beginning of the late revolution , those furies ●●oke loose upon the house of god , and barba●ously drove from it the immediate servants of ●he sanctuary . it is not the guildings and pallia●●ons of their vindicators can wash off the blem●●sh of this shameful tragedy ; if the foundations be destroyed , what can the righteous do ? ●et in the following epitome , such violent proceedings are justified ; nay , the murther of the archbishop of st andrews , and such like religious ●eats of their zeal . therefore let me once again ●ntreat the reader to read over this little book ●arefully , since mr. shields was at the pains to ga●her together and justifie in one book the histo●y of his party , their strugglings against autho●●ty , their declarations and testimonies against ●he state , and all their commotions from their ●●rst beginning in scotland till the year 1687. and ●●cause the book it self is not easily got . two objections i foresee will be managed by 〈◊〉 agents against this book , the first is that ● is not owned by the whole party , but written 〈◊〉 a single minister . to this , i answer , that mr. 〈◊〉 book is rather the history of their pro●●edings , than a private systeme of his own o●nions ; and since it is supported by their publick 〈◊〉 , declarations and testimonies of their society , ● is rather the common apology than the senti●ents of one of their number : and therefore i challenge any man to let me see any one article , wherein he is inconsequential either to himself , or to the received doctrine of the party ; for as long as the solemn league and covenant , is the original standard of their sect , the dictates of natural reason , and texts of scripture , must be interpreted , as they may best promote the ends of the covenant ; and therefore unless you let me see something in the book not allowed by the covenant , it is very impertinent to say ▪ that it contains not the presbyterians doctrine , for i know nothing distinguishes the presbyterians of scotland from other dissenters ; but the bloody principles of the covenant by which they over-turned the ancient monarchy , sacrificed the best of kings , and changed a prosperous nation into a field of blood. the next thing i foresee their agents will propagate is , that tho they were guilty of many extravagant tricks formerly , yet now ( that they are re-established ) they will act with great modesty for the future : but can the aethiopian change his skin , or the leopard his spots ? must not they assert their classical authority and discipline ? will they so shamefully desert their colours ? must they not give their testimony as their predecessours have done ? don't we see that they have male-versed more in three years time , than can well be repaired for twenty ? will their agents oblige their meetings and assemblies to declare against this systeme solemnly and judicially ? no , they 'll keep those opinions , and practice them upon all occasions ; for they are obliged to do all they can to support the covenant when they may co●veniently : nay , i durst say , that the late pretended assembly would justifie the murder of the arch bishop of st. andrews without ten contradicting votes ; nor is there any thing asserted in this book , that is peculiar to mr. shields . read the apologetical relation of the church of scotland , naphthali , jus popu●i vindicatum , the cup of cold water , the banders disbanded , and several other little pamphlets , whose titles i have forgot ; and you shall find that this is the common strain by which they are distinguished from the presbyterians abroad , as well as from all other christian churches . if episcopacy had been a grievance to the nation , as was tumultuously alledged , it had been enough to remove those venerable persons from the hel●n of ecclesiastical government , and then the affairs of the church ( by the acknowledged principles of presbytery ) should be managed communi presbyterorum consilio . all the presbyters by their delegates from all corners of the nation had an equal right in this government : but instead of this we have a new model set up and the ●cclestastic government is lodged in the hands of a few peevish and tyrannical persons , who never sleep quietly until all the clergy be extirpate , who do not hold their mission from the conventicle . when this is objected as an extraordinary solecism in justice as well as in government , they answer , that tho every presbyter has a right to govern which he cannot part with yet pro praesenti ecclesiae statu , the government should be thus modell'd ; and this in plain scotch is no more , than that the heads of the faction judged it convenient , that none should be allowed any share in the government , but the sworn i●nizaries of the covenant ▪ and therefore tho the presbyters all over the national church had an equal right to govern , yet they should be restrained from the exercise of government , until the faction got intirely uppermost . but let me ask peaceably and calmly , by whom are they are restrained ? either by the remainders of the presbyterian preachers , or by the secular power : if the first , how can threescore suspend a thousand ministers from the exercise of government ? before whom are they cited ? by what authority is this done ? is this done by the acknowledged principles of presbytery ? but if this be done by the secular power , then it seems the presbyterians now think and teach that the secular power can intrust some few ministers with the ecclesiastical government , when others are restrained , and which is still more absurd . they allow them in the exercise of the more spiritual part of their ministry , the administration of sacraments and preaching of the gospel ; but they must not meddle with the discipline of the church : as if the one had not been originally intended to shelter and defend the other . however , it is easie to observe , that the presbyterians love government ( by which they secure the interest of this world ) much better than preaching of the gospel , which more immediately prepares men for another . but if they think presbyters may be thus restrained from the exercise of ecclesiastical discipline , why might not the former government restrain presbyterians , as well as the present powers restrain the episcopal clergy from that part of their ministry ? it is very ●ad that men are driven to such shifts as cannot be maintained , neither by the principles of true reason , nor by the peculiar hypothesis of the party . they have one answer to all this , that the episcopal clergy would endeavour the overthrow of presbytery : but what they might do as to that , i know not , i believe there are but few of them that are very zealous to cont●●nue the present scheme ; and perhaps the contrivances of presbyterians to exclude them from the government , is as proper a mean to overturn presbytery , as the admission of them int● the full exercise of their function might hav● been . for my part , i do not see how such ▪ syncritism betwixt these contending parties ca● be obtained , after all the political daublings about it . the clergy should stand their ground and let the world see that they value their integrity and principles , at least , as much as they do their conveniencies ; for nothing less tha● the essentials of morality and christianity are a●stake . the following treatise cannot but be chearfully received of both parties , because it con●tains the distinguishing doctrines , principles and practices of the presbyterians ; for i assure you it is most faithfully copied by a friend of mine in the author 's own words , from the origina● book . 't is true , he did not transcribe th● whole treatise , for that is voluminous , and con●tains so many steps of their rebellion , that 〈◊〉 you desire a particular account of them , you must have recourse to the book it self , rather than to this epitome ; but he hath , in a fe● sheets , contained the strength of the author●reasonings , and all his flourishes : so that yo● have a just notion , as well as a true account of the special tenets of scotch presbyterian● with all the natural consequences that they yield : and if strangers will not believe the e●piscopal clergy , let them read their opinions 〈◊〉 their own books . if one would know the do●ctrines of epicurus , he must go to lucretius ; 〈◊〉 that of socrates , he must read plato ; if the mo●rals of the stoicks , he must read marcus aure●lies , and seneca : so it were very unjust to say that mr. shields did not give a true account 〈◊〉 the doctrines of the scotch presbyterians , bein● not only a leading man of the kirk , as now e●stablished , but also a man of good parts , inde●fatigable zeal , and great industry ; and this 〈◊〉 the reason why his book is compendized , because he drove their principles to their ju●● consequences ; and though i have no kindnes● for his opinions , yet i cannot but love his i●●genuity and skill ; and if any man tell me 〈◊〉 mistook the doctrines of presbytery , i mus● ask him pardon to think otherwise , and th●● none of them dare tell him so when he is pre●sent . i ●id you heartily farewe● an account of the true scottish presbytery , from the year 1570. to the year 1687. by mr. alexander sheilds , a presbyterian minister of the kirk of scotland , as it is now established by law. from the year 1570 and downward , the testimony is stated and gradually prosecuted , for the rights , priviledges , and prerogatives of christ's kingly office , which hath been the peculiar glory of the church of scotland , above all the churches in the earth , that this hath been given to her as the word of her testimony ; and not only consequentially and reductively , as all other churches may challenge a part of this dignity , but formally and explicitely to contend for this very head , the headship and kingship of iesus christ , the prince of the kings of the earth , and his mediatory supremacy over his own kingdom of grace , both visible and invisible . this is christ's supremacy , a special radiant jewel of his imperial crown : which , as it hath been as explicitely incroached upon in scotland , by his insolent enemies , as ever by any that entered in opposition to him , so it hath been more explicitely witnessed and wrestled for , by his suffering servants in that land , than in any place of the world. this was in a particular manner , the testimony of that period , during the reign of king iames the sixth ; as it hath been in a great measure in our day , since the year 1660. which , as it is the most important cause , of the greatest consequence that mortals can contend for ; so it hath this peculiar glory in it , that it is not only for a truth of christ , of greater value than the standing of heaven and earth , but also it is the very truth for which christ himself dyed , considered as a martyr ; and which concerns him to vindicate and maintain as a monarch . the witnesses of that day made such an high account of it , that they encouraged one another to suffer for it , as the greatest concern ; being a witness for christ's glorious and free monarchy , which as it is the end of the other two offices , so the testimony is more glorious to god , more honourable to his son , and more comfortable to them , than the testimony either for his prophetical office , or for his priest-hood , because his kingdom was specially impugned at the time ; as mr. forbess and mr. welsh writ in a letter to the ministers at court. the corruptions and usurpations wronging this truth , that they contended against , were prelacy and the king's supremacy in ecclesiastical matters : which will be useful to hint a little , how they prosecuted the conflict . when sathan by several instruments and means , both by force and frauds did endeavour to put a stop to the reformation , by re-introducing the antichristian hierarchy of pre●●y , when he could not reestablish the antichristian doctrine of popery ; he left no means unessayed to effectuate it . and first he began to bring the name of bishop in request , that was now growing obsolete and odious . and indeed his first essay reached little further than the bare name , for they were to be subject to , and tried by assemblies , and hardly had so much power as superintendents before . but it was a fine court-juggle for noblemen to get the church revenues into their hand , by restoring the ecclesiastical titles , and obtaining from the titulars either temporal lands , or pensions to their dependers . the faithful servants of christ did zealously oppose it . mr. knox denounced anathema to the giver , and anathema to the receiver . and the following assembly condemned the office it self , as having no sure warrant , authority , nor ground in the book of god ; and ordained all that brooked the office , to demit simpliciter , and to desist and cease from preaching , while they received de novo admission from the general assembly , under the pain of excommunication . in pursuance whereof , the assemblies from that time until the year 1681. did with much painfulness and faithfulness attend the work ; until by perfecting of the second book of discipline , they compleated their work , in the exact model of presbyterial government . which was confirmed , and covenanted to be kept inviolate , in the national covenant , subscribed that year by the king , his court , and council ; and afterwards by all ranks of people in the land. whence it may be doubted , whether the impudence of the succeeding prelates that denyed this , or their perjury in breaking of it , be greater . this was but the first brush : a brisker assault follows . wherein , for the better establishment of prelacy , and not only diocesan but also erastian prelacy might be set up , the earl of arran , and his wicked complices , move the king , contrary both to the word and oath of god , to usurp the prerogative of jesus christ , and assume to himself , a blasphemous monster of supremacy , over all persons , and in all causes , as well ecclesiastical as civil . but this also the faithful servants of god did worthily and valiantly resist : and at the very first appearance of it , gave in a grievance to the king , anno 1582. that he had taken upon him a spiritual power , which properly belongs to christ , as only king and head of the church ; the ministry and execution whereof , is only given to such as bear office in the ecclesiastical government in the same : so that in the king's person , some men press to erect a new popedome , as though he would not be full king of this common-wealth , unless as well the spiritual as temporal sword be put in his hand , unless christ be rest of his authority , and the two iurisdictions confounded , which god hath divided , which directly tendeth to the wrack of all true religion . which being presented by the commissioners of the general assembly ; the earl of arran asked , with a frowning countenance , who dare subscribe these treasonable articles ? mr. andrew melvil answered , we dare , and will subscribe , and render our lives in the cause . and afterward , that same assembly presented articles , shewing , that seeing the spiritual iurisdiction of the church is granted by christ , and given only to them , that by preaching , teaching , and overseeing , bear office within the same , to be exercised , not by the injunctions of men , but by the only rule of god's word , hereafter , no other of whatsoever degree , or under whatsoever pretence , have any colour to ascribe , or to take upon them any part thereof , either in placing or displacing of ministers , without the churches admission , or in stopping the mouths of preachers , or putting them to silence , or take upon them the iudgement of tryal of doctrine , &c. but in contempt and contradiction to this , and to prosecute and exert this new usurped power , mr. andrew melvil was sommoned before the secret council , for a sermon of his , applying his doctrine to the times corruptions : whereupon he gave in his declinature against them as incompetent judges ; and told them they were too bold , in a constitute christian church , to pass by the pastors , prophets , and doctors , and to take upon them to judge the doctrine , and to controul the ambassadours of a greater than was there , which they neither ought nor can do . there are ( saith he , loosing a little hebrew bible from his girdle ) my instructions and warrant ; see if any of you can controul me , that i have past my injunctions . for this he was decerned to be warded in the castle of edinburgh : but he conveyed himself secretly out of the countrey . when as also a convention in faulkand was consulting to call home the papist lords ; mr. andrew melvil went thither uncalled ; and when found fault with by the king for his boldness , he answered , sir , i have a call to come here from christ and his church , who have special interest in this turn , and against whom this convention is assembled directly : i charge you , and your estates , in the name of christ and his church , that ye favour not his enemies , whom he hateth , nor go about to call home nor make citizens of these , &c. and further challenged them of treason against christ , his church and countrey , in that purpose they were about . about the same time in a private conference with the king , he called the king , gods silly vassal ; and taking him by the sleeve , told him ; sir , i must tell you , there are two kings , and two kingdoms ; there is christ , and his kingdom whose subject king james the 6th is , and of whose kingdom he is not a king , nor a head , nor a lord , but a member ; and they whom christ hath called to watch over and govern his church , have sufficient authority , and power from him , which no christian king should controul , but assist ; otherwise they are not faithful subjects to christ. sir , when you were in your swadling-clouts , christ reigned freely in this land , in spight of all his enemies ; but now the wisdom of your council , is devilish and pernicious , &c. to the like effect , mr. robert bruce , in a sermon upon psal. 51. gives faithful warning of the danger of the times . it is not we ( sayes he ) that are partie in this cause ; no , the quarrel is betwixt a greater prince and them . what are we , but silly men ? yet it has pleased him to set us in this office , that we should oppone to the manifest vsurpations that is made upon his spiritual kingdom . is there a more forcible means to draw down the wrath of god , than to let barrabas that nobilitate malefactour pass free , and to begin the war against christ and his ministry ? it putteth on the copestone , that so many of our brethren should not be so faithful , as their calling and this cause craveth . fie upon false brethren , to see them dumb , so faint hearted , when it comes to the chock : not only are they as ashamed to speak the thing they think which is a shame in a pastor , but speak directly against their former doctrine . they will speak the truth a while , till they be put at , but incontinent they will turn and make their gifts weapons to fight against christ , &c. hereafter when the parliament 1584. had enacted this supremacy , and submission to prelacy , to be subscribed by all ministers ; the faithful first directed mr. david lindsay to the king , desiring that nothing be done in parliament prejudicial to the churches liberty : who got the prison of blackness for his pains . and then when they could not get access for shut doors to protest before the parliament ; yet , when the acts were proclaimed at the cross of edinburgh , they took publick documents , in name of the church of scotland , ( tho' they were but two ) that they protested against the said acts : and fled to england , leaving behind them reasons that moved them to do so . and mr iames melvil , wrote against the subscribers at that time , proving , that they had not only set up a new pope , and so become traitours to christ , and condescended to that chief error of papistry , whereupon all the rest depend ; but further , in so doing they had granted more to the king , than ever the popes of rome peaceably obtained , &c. after this it is known what bickerings the faithful witnesses of christ had , in their conflicts with this supremacy upon the account of mr. david blacks declinature , which they both advised him to , and approved when he gave it in , against the king and council , as judges of his doctrine . and the commissioners of the general assembly ordained all , to deal mightily with the power of the word , against the councils excroachments : for which they were charged to depart forth of edinburgh . after which he added a second declinature : declaring , there are two iurisdictions in this realm , the one spiritual , the other civil ; the one respecting the conscience , the other externals : therefore , in so far as he was one of the spiritual office-bearers , and had discharged his spiritual calling in some measure of grace and sincerity , should not nor could not be lawfully judged , for preaching and applying the word , by any civil power ; he being an ambassadour and messenger of the lord iesus , having his commission from the king of kings , and all his instructions set down and limited in the book of god , that cannot be extended , abridged , or altered by any mortal wight , king or emperor ; and seeing he was sent to all sorts , his commission and discharge of it should not nor cannot be lawfully judged , by them to whom he was sent ; they being sheep and not pastours , to be judged by the word , and not to be judges thereof in a judicial way . the interloquutor being past against him for this ; the brethren thought it duty , that the doctrine of the preachers should be directed against the said interloquutor , as against a strong hold set up against the lord jesus , and the freedom of the gospel ; and praised god for the force and unity of the spirit , that was among themselves . and being charged to depart out of town , they leave a faithful declaration at large ; shewing , how the liberties of the church were invaded and robbed : and when the ministers were troubled upon mr. blacks business , and there was an intention to pull them out of their pulpits , the general assembly advised them to stand to the discharge of their calling , if their flocks would save them from violence ; and yet this violence was expected from the king and his emissaries . and when mr. black had a remission offered to him , refus'd it altogether , lest so doing he should condemn himself and approve the courts proceedings : and the brethren conferring with the counsellors , craving that some penalty should be condescended unto for satisfying his majesty in his honour , would not condescend to any how light soever ; lest thereby they should seem to approve the judicatory and their proceeding . the imprisoned ministers , for declining the council , had it in their offer , that if they would without any confession of offence only submit themselves to his majesty , pro scandalo accepto , non dato , they should be restored to their places : but they could not do it without betraying the cause of christ. the ministers of edinburgh were committed to ward , for refusing to pray for the queen , before her execution in fothringam castle 1586. they refused not simply to pray for her , but for the preservation of her life , as if she had been innocent of the crimes laid to her charge , which had imported a condemnation of the proceedings against her . afterwards in the year 1600. the ministers of edinburgh would not praise god for the delivery of the king , from a conspiracy of the earl of gowrie at that time , of which they had no credit , nor assurance ; and would not crave pardon for it neither . for this mr. robert bruce , was deprived of the exercise of his ministry , and never obtained it again at edinburgh . but all this was nothing , in comparison of their wrestlings for the royalties of their princely master , and priviledges of his kingdome , against that tyrants insolencies , after he obtained the crown of england . for then he would not suffer the church to indict her own assemblies . and when the faithful thought themselves obliged to counteract his encroachments , and therefore convened in an assembly at aberdeen , anno 1605. they were forced to dissolve : and thereafter the most eminent of the ministers there assembled , were transported prisoners to blackness . whence being cited before the council , they decline their judicatory . and one of their brethren , mr. robert youngson , who had formerly succumbed , being mov'd in conscience , returned : and , when the rest were standing before the council , desired to be heard ; and acknowledged his fault , and subscribed the declinature with the rest . and for this they were arraigned , and condemned , as guilty of treason , and banished . before the execution of which sentence , mr. welsh wrote to the lady fleeming , to this effect ; what am i , that he should first have called me , and then constituted me a minister of glad things , of the gospel of salvation , these fifteen years already , and now last of all to be a sufferer for his cause and kingdom ? to witness that good confession , that iesus christ is the king of saints , and that his church is a most free kingdom , yea as free as any kingdom under heaven , not only to convocate , hold , and keep her meetings , conventions and assemblies : but also to judge of all her affairs in all her meetings and conventions , among his members and subjects . these two points , ( 1 ) that christ is the head of his church , ( 2 ) that she is free in her government from all other iurisdiction , except christ's , are the special cause of our imprisonment , being now convict as traytors , for maintaining thereof . we have now been waiting with joyfulness to give the last testimony of our blood in confirmation thereof . if it would please our god to be so favourable , as to honour us with that dignity . after this , the king resolving by parliament to advance the estate of bishops again , as in the time of popery , without cautions , as before ; and further to establish not only that antichristian hierarchy , but an erastian supremacy ; the faithful ministers of christ , thought themselves bound in conscience to protest . and accordingly they offered a faithful protestation to the parliament iuly 1606. obtesting , that they would reserve into the lords own hands , that glory which he will communicate neither with man nor angel ; to wit , to prescribe from his holy mountain a lively pattern , according to which his own tabernacle should be formed : remembring always , that there is no absolute and undoubted authority in this world , except the soveraign authority of christ the king ; to whom it belongeth as properly to rule the church , according to the good pleasure of his own will , as it belongeth to save his church by the merit of his own sufferings : all other authority is so entrenched within the marches of divine command , that the least overpassing of the bounds set by god himself , bring men under the fearful expectation of temporal and eternal iudgements , &c. yet notwithstanding of all opposition , prelacy was again restored in parliament . and , to bring all to a complyance with the same , presbyteries and synods universally charged , under highest pains , to admit a constant moderator without change : which many refused resolutely , as being the first step of prelacy . upon this followed a great persecution of the faithful , for their nonconformity , managed by that mongrel and monstrous kind of court , made up of clergy-men , and states-men , called the high commission court , erected anno 1570. whereby many honest men were put violently from their charges and habitations ; the generality were involved in a great and fearful defection . but the copestone of the wickedness of that period , was the ratification of the five articles of perth ; kneeling at the communion , private communion to be given to the sick , private baptism , and confirmation of children by the bishop , and observation of festival days . which were much opposed and testified against by the faithful , from their first hatching anno 1618. to the year 1621. when they were ratified in parliament . and against this the testimony of the faithful continued , till the revolution anno 1638. the following period , from the year 1638 to 1660 ▪ continues and advances the testimony , to the greatest heighth of purity and power , that either this church , or any other did ever arrive unto . we shall give a short deduction of the rise , progress , and end of the contendings of that period . in the midst of the forementioned miseries and mischiefs , that the pride of prelacy and tyrannical supremacy had multiplied beyond measure upon this church and nation , and at the heighth of all their haughtiness , when they were setting up their dagon , and erecting altars for him , imposing the service book , and book of cannons , &c. the lords people were surprized with a sudden unexpected deliverance , by very despicable means ; even the opposition of a few weak women ; which afterwards was followed out with more masculine fervor , accosting king and council with pititions , remonstrances , protestations , and testimonies against the innovations , and resolving upon a mutual conjunction , to defend religion , lives , and liberties , against all that would innovate or invade them . to fortifie which , all the friends to the liberty of the nation , did solemnly renew the national covenant ; which though in it self obligeing to the condemnation of prelatical hierarchy , and clearly enough confirming presbyterial government , yet they engaged unto it with an enlargement to suspend the practice of novations already introduced , and the approbation of the corruptions of the present government , with the late places and power of church men , till they be tryed in a free general assembly . which was obtained that same year , and indicted at glasgow : and there , notwithstanding all the opposition that the king's commissioner could make , by protestations and proclamations to dissolve it , the six preceding assemblies establishing prelacy were annulled , the service book , and high commission were condemned ; all the bishops were deposed , and their government declared to be abjured in that national covenant ; tho' many had , through the commissioners perswasions , subscribed it in another sense without that application : as also the five articles of perth were there discovered to have been inconsistent with that covenant and confession , and the civil places and power of church men were disproved and rejected : on the other hand , presbyterial government was justified and approved , and an act was passed , for keeping yearly general assemblies . this was a bold beginning ; out-braving all difficulties . which in the following year were much encreased , by the prelates and their partakers , rendezvouzing their forces under the kings personal standard , and menacing nothing but misery to the zealous covenanters : yet when they found them prepared to resist , were forced to yield to a ratification , concluding that an assembly and parliament should be held for healing all grievances of church and state. in which assembly at edinburgh , the covenant is ratified and subscribed by the earl of traquaire commissioner , and enjoyned to be subscribed by the body of the whole land , with an explication expresly concerning the five articles of perth , the government of bishops , the civil places and power of church men. but the year following , king and prelates , with their abettors , go to arms again ; but were fain to accommodate the matter by a new pacification , whereby all civil and religious rights were ratified . and in the following year 1641 , by laws , oaths , promises , subscriptions of king and parliament , fully confirmed ; the king , charles the first , being present , and consenting to all . but the kingdom of our lord jesus being thus advanced , the glory of the lord did shine upon us with such splendor , that it awaked england , and animated the lords people there to aspire to the like reformation . for advice in which , because , tho' all agreed to cast off prelacy , yet sundry forms of church government were projected to be set up in the room thereof , chiefly the independent order : therefore the brethren in england wrote to the assembly then sitting at edinburgh , who gave them answer in behalf of the presbyterial government . so from henceforth the assembly did incessantly urge vniformity in reformation , with their brethren in england , as the chiefest of their desires , prayers and cares . and in the year 1643 prevailed so far , that the english parliament did first desire that the two nations might be strictly united for their mutual defence against the prelatical faction and their adherents in both kingdoms ; and not to lay down arms , till these implacable enemies should be brought in subjection ; and did instantly urge for help and assistance from scotland . which being sent , did return with an olive-branch of peace , and not without some beginning of a reformation in england . and afterwards a bloody war beginning between the king and parliament , with great success on the kings side , commissioners were sent from both houses to scotland , earnestly inviting to a nearer union of the kingdoms , and desiring assistance from this nation to their brethren in that their great distress . and this produced the solemn league and covenant of the three kingdoms , first drawn up in scotland , and approved in the assembly at edinburgh , and afterward embraced in england . this is that covenant comprehending the purpose of all prior , and the pattern of all posterior covenants ; which the representative of church and state in the three nations did solemnly subscribe and swear , for themselves and posterity ; and of which the obligation cannot be disannull'd , disabled , or dispensed , by any power on earth . and this covenant was rigorously imposed upon all recusants ; who were wicked enemies to god , and church , and nation , and for their malignancy were then to be prosecuted , not for their scrupling at a covenant , but for their contumacious contempt of a law. this was no violence done to their conscience ; for as they had none , and could not pretend to any , so they were never troubled for that , but for their opposition and conspiracy against the common cause . however it went through at that time . and that the covenanted reformation , in a nearer conjunction betwixt the united churches , might be promoted , the parliament of england called an assembly of divines at westminster : and desired the assembly of scotland to send thither their commissioners ; and they accordingly nominated and elected , mr. alexander henderson , mr. robert douglas , mr. samuel rutherford , mr. robert baille , mr. george gillespie ministers ; and iohn earl of capils , iohn lord maitland , and sir archbald iohnstone of warristown , ruling elder● ; to propone , consult , treat , and conclude in all such things as might conduce to the extirpation of prelacy , &c. and for the settling of the so much desired union of the whole island , in one form of church government , one confession of faith , one common catechism , and one directory for the worship of god. forces were also sent to assist the parliament of england : which were favoured with great success in their enterprizes , till that war was ended by the total overthrow of the king , and all his upholders . but that prelatical and malignant faction being brought much under in england , attempted to try the fortune of war in scotland , under the conduct of montrose : who , tho' he prevailed for a time , yet at length was defeat at philliphaugh , in the year 1645. yet certain it is that they had commission and warrant from the king ; as the assembly that year , feb. 13. remonstrates it to himself : warning him in the name of their master , the lord iesus christ , that the guilt which cleaved to his throne was such , as if not timely repented , could not but involve himself , and his posterity , under the wrath of the everliving god , for his being guilty of the shedding of the blood of many thousands of his best subjects , &c. at the same time also the assembly did zealously incite the parliament to a speedy course of justice against these incendiaries and murderers , as the only mean of cleansing the land from that deluge of blood then current , and of appeasing the wrath of god : and solemnly and seasonably warned all ranks to search to understand the language of that dispensation ; wherein many publick sins and breaches of covenant are pointed at ; and the covenant it self is there very encomiastically vindicated : we are so far from repenting of it ( say they ) that we cannot mention it without great joy ; for no sooner was the covenant begun to be taken in england , but sensibly the condition of affairs there was changed to the better ; and our forces sent into that kingdom , in pursuance of that covenant , have been so manifestly and mercifully assisted from heaven , that we have what to answer the enemy that reproacheth us concerning that business . these following acts were made , thus , feb. 14. 1645. sess. 18. vnless men will blot out of their hearts the fear of religion and cause of god , they must now or never appear actively , each one stretching himself to , yea beyond his power . it is no time to dally , or to go about the business by halves , nor be almost but altogether zealous : cursed is he that doth the work of the lord negligently . if we have been forward to assist our neighbour kingdoms , shall we neglect to defend our own ? or shall the enemies of god be more active against his cause , than his people for it ? god forbid . ( and among the enormities and corruptions of the ministry in their callings , this is one , § . 4. 5. silence in the publick cause ; some accounting it a point of wisdom to speak ambiguously , whereof the remedy is , § . 15. that beside all other scandals , silence and ambiguous speaking , in the publick cause , be seasonably censured . gen. ass. edin . june , 13. 1646. ) act for censuring the complyers with the publick enemies of this church and kingdom , gen. ass. edin . jun. 17. 1646. sess. 4. where they judge it a great and scandalous provocation , and grievous defection from the publick cause , to comply with these malignants , in any degree , even to procure protections from them , or to have invited them to their houses , or to be guilty of any such gross degrees of complyance ; censured to be suspended from the communion , and while they acknowledge their offence . and gen. ass. aug. 24. 1647. sess. 19. ministers are charged , us they have occasion from the text of scripture , to reprove the sins and errors , and press the duties of the time , and in all these to observe the rules prescribed by the acts of assembly , wherein if they be negligent , they are to be censured . and july ult . 1648. sess. 2. in their declaration concerning the unlawful engagement , they say : suppose the ends of that engagement be good ( as they are not ) yet the means and ways of prosecution are unlawful ; because there is not an equal avoiding of rocks on both hands , but a joyning with malignants to suppress sectaries , a joining hands with a black devil to beat a white devil . and aug. 3. 1648. all ministers that do not apply their doctrine to the corruptions of the time , which is the pastoral gift , and that are cold or wanting of spiritual zeal , dissembling of publick sins , are appointed to be censured even to deprivation ; for forbearing or passing in silence the errors and exorbitances of sectaries in england , or the defections current at home , the plots and practices of malignants , the principles and tenets of erastianism ; and if they be found too sparing , general or ambiguous in their applications or reproofs , they are to be deposed , for being pleasers of men rather than servers of christ , for giving themselves to a detestable indifferency or neutrality in the cause of god , for defrauding the south of people , yea for being gu●lty of the blood of souls , in not giving them warning . see also their seasonable and necessary warning iuly . 27. 1649. thus did these famous fathers give us a perfect pattern of purity and strictness , in opposition to all degrees of co●formity and complyance with the corruptions of the time. in the mean while , the malignants in england being crushed in all their projects , the king renders himself to the scots in newcastle : by whom ( because by covenant they were not obliged to defend him , but only in defence of religion and liberty , which he had been destroying , and they defending ; because in this war he did directly oppose and oppugn these conditions , under which they were only to defend him , and therefore they had all along carried towards him as an enemy , as he to them ; and because by the same covenant they were obliged to discover , and render to condign punishment all malignants of whom he was the chief , and to assist mutually all entred into that covenant ) he was delivered up unto the english , and kept under restraint in the isle of wight , until he was condemned and executed , ian , 30 , 164●● . which fact , tho' it was protested against both before and after by the assembly of the church of scotland , out of zeal against the sectarians , the executioners of that extraordinary act of justice ; yet it was more for the manner , than for the matter , and more for the motives and ends of it , than for the grounds of it , that they opposed themselves to it , and resented it . for they acknowledged and remonstrated to himself , the truth of all these things upon which that sentence and execution of justice was founded . and when the unlawful engagement was on foot to rescue him , they opposed it with all their might : shewing , in their answers to the estates that year , 1648 , and declarations and remonstrances , the sinfulness and destructiveness of that engagement ; that it was a breach of the commandments of god , and of all the articles of the covenant : declaring with all ( iuly ult . ) they would never consent to the king's restitution to the exercise of his power , till security should be had , by solemn oath under his hand and seal , that he shall for himself and successors , give his assent to all acts and bills for enjoyning presbyterial government , and never make opposition to it , nor endeavour any change thereof . july ult . 1648. sess. 21. by which it appears , they were not so stupidly loyal , as some would make them . yet there was too much of this plague of the kings-evil even among good men : for after the death of charles the first , in the year 1649. they began to think of joyning once more with the malignants , and taking into their bosoms these serpents which had formerly stung them to death . there was indeed at that time a party faithful for god , who considering the many breaches of the solemn league and covenant , and particularly by the late engagement against england , did so travel , that they procured the covenant to be renewed , with the solemn acknowledgment of sins , and engagement to duties , which was universally subscribed and sworn through all the land ; wherein also they regret this tampering with malignants . whereupon they subdued their adversaries at sterling , and in the north they did also give warning concerning the young king , that notwithstanding of the lords hand against his father , yet he hearkens to the councils of those , who were authors of these miseries to his father ; by which it hath co●e to pass , that he hath hitherto refused to grant the just and necessary desires of the church and kingdom , for securing of religion and liberty : and it is much to be feared , that these wicked counsellors , may so far prevail upon him , as to engage him in a war , for overturning the work of god , and bearing down all those in the three kingdoms that adhere thereto . which if he shall do , cannot but bring great wrath from the lord upon himself and th●one , and must be the cause of many new and great miseries and calamities to these lands . and , whereas many would have admitted his majesty to the exercise of his royal power , upon any terms whatsoever , the assembly declares , that in the league and covenant the duty of defending and preserving the king is subordinate to the duty of preserving religion and liberty : and therefore , he standing in opposition to the publick desires of the people for their security , it were a manifest breach of covenant , and a preferring the kings interest to the interest of iesus christ , to bring him to the exercise of his power . and therefore , if his majesty , or any having or pretending power and commission from him , shall invade this kingdom , upon pretext of establishing him in the exercise of his royal power ; as it will be an high provocation against god , to be accessary or assisting thereto , so it will be a necessary duty to resist and oppose the same . july 27. 1649. sess. 27. and when the bringing home of the king came to be voted in the assembly , there was one faithful witness , mr. adam kae minister , in gallaway , protested against it . but notwithstanding of these convictions , warning , yea and discoveries of the kings malignancy ; they sent commissioners , and concluded a treaty with him at breda . during which treaty , the commissions which he had sent to montrose , and his complices , were brought to the committee of estates , discovering what sort of king they were treating with . whereupon the estates concluded to break off the treaty , and recal their commissioners . to which intent , they sent an express with letters to breda ; which falling into the hands of libbertone , was by him , without the knowledge of the other commissioners , delivered unto the king : who then sound it his interest to dissemble . and so sending for the commissioners , he made ● flattering speech to them , shewing that now after serious deliberation he was resolved to comply with all their proposals . whereupon the commissioners dispatch the post back with letters , full of praise and joy , for the satisfaction they had received . the estates , being over-swayed more with respect to their own credit ( which they thought should be impeached , if they should retract their own plenipotentiary instructions , to conclude the treaty upon the kings assent to their conditions ) than to their reclamant consciences , they resolved to bring home the king. yet they thought to mend the matter , by binding him with all cords , and putting him to all most explicite engagements , before he should receive the imperial crown . well , upon these terms home he comes : and before he set his foot on british ground , he takes the covenant . and the commission of the general assembly precluded his admittance to the crown , if he should refuse the then required satisfaction , before his coronation , by their act at the west-kirk , aug. 13. 1650. which is this , the commission of the general assembly , considering that there may be just ground of stumbling , from the kings majesties refusing to subscribe and excite the declaration offered to him by the committee of estates , and the commission of the general assembly concerning his former carriage and resolutions for the future , in reference to the cause of god , and the enemies and friends thereof ; doth therefore declare , that this kirk and kingdom doth not own or espouse any malignant party , or quarrel , or interest , but that they fight meerly upon their former grounds and principles , and in the defence of the cause of god , and of the kingdom , as they have done these twelve years past : and therefore , as they disclaim all the sin and guilt of the king and of his house , so they will not own him not his interest , otherwise than with a subordination to god , and so far as he owns and prosecutes the cause of god , and disclaims his and his fathers opposition to the work of god , and to the covenant , and likewise all the enemies thereof● and that they will with convenient speed take into consideration the papers lately sent unto them by oliver cromwell , and vindicate themselves from all the falshoods contained therein ; especially in these things wherein the quarrel betwixt us and that party is mis-stated , as if we owned the late kings proceedings , and were resolved to prosecute and maintain his present majesties interest , before and without acknowledging of the sin of his house and former ways , and satisfaction to gods people in both kingdoms . a. ker. and that same day , the committee of estates , having seen and considered a declaration of the commission of the general assembly , anent the stating the quarrel wherein the army is to fight , do approve the same , and heartily concur therein . tho. henderson . whereupon thereafter , he encites that declaration at drumfermling , wherein , professing and appearing in the full perswasion and love of the truth , he repenteth ( as having to do with and in the sight of god ) his fathers opposition to the covenant and work of god , and his own reluctances against the same , hoping for mercy through the blood of iesus christ , and obtesting the prayers of the faithful to god , for his stedfastness ; and then protesting his truth and sincerity in entring into the oath of god , resolving to prosecute the ends of the covenant to his utmost , and to have with it the same common friends and enemies , exhorting all to lay down their enmity against the cause of god , and not to prefer mans interest to gods , which will prove an idol of iealousie to provoke the lord , and he himself accounteth to be but selfish flatteries . then at his coronation , the action commenceth with his most solemn renewing of the national and solemn league and covenant . thereafter in the year 1651. followed the ratification of all these preceding treaties , transactions , and engagements , concluded and enacted by the king , and the parliament ; whereby the same did pass into a perpetual law. and this covenant , which from the beginning was and is the most sure and indispensible oath of god , became at length the very fundamental law of the kingdom , whereon all the rights or priviledges , either of king or people , are principally bottomed and secured . after this it came to pass , that zeal for the cause rightly stated was suddenly contracted to a few ; whereby a plain defection was violently carried on by the publick resolutioners , who relapsing into that most sinful conjunction with the malignants , did bring them into places of power and trust , in judicatories and armies , in a more politick than pious way , requiring of them a constrained and dissembled repentance , which reflection did cause the first division of that kind , and most permanent of any that ever was in the church of scotland ; by reason of the surcease of general assemblies , stopped and hindered by the yoke of the sectarian usurpers : and it has been the spring and source of all our reflections since . upon this our land was invaded by oliver cromwell , who defeated our army at dunbar . next , an army being raised , according to these unhallowed resolutions , was totally routed at worcester ; and the king forced to hide himself in the oak , and thence to transport himself beyond sea , where he continued in exile , till the year 1660. yet there was still a faithful remnant of ministers and professors , zealous for the cause , keeping their integrity ; who in their remonstrances and testimonies witnessed against both their malignant enemies , and their backsliding brethren the resolutioners : and also against the sectarians their invaders ; whose vast toleration and liberty of conscience , which they brought in to invade our religion as they invaded our land , and infect it with their multifarious errors , was particularly by the synod of fife , and other brethren in the ministry that joyned themselves to them , testified against , and demonstrated to be wicked and intollerable . but in the mean time , the sectarian army here prevailed , till after the usurper cromwell his death ; monk then general , with a combination of malignants and publick resolutioners , did bring home the king to england from his banishment . now comes the last catastrophe of the deformation of the church of scotland ; which in a retrograde motion hath gradually been growing these 27 years , going back through all the steps by which the reformation ascended , till now she is reduced to the very border of that babilon , from whence she took her departure . through all which steps notwithstanding , to this day , scotland hath never wanted a witness for christ , against all the various steps of the enemies advancings , and of professed friends declinings . though the testimony hath had some singularities , in that it hath been attended with more disadvantages , by reason of the enemies greater prevalency , and friends deficiency , and greater want of significant assertors , than any formerly , in that it hath been intangled in more multifarious intricacies of questions and debates , and divisions among the assertors themselves : in that it hath been intended and extended to a greater measure , both as to matter and manner of contendings against the adversaries , and stated upon nicer points , more earnestly prosecuted and tenaciously maintain'd , than any formerly ; to that it hath had more opposition and contradiction , and less countenance from professed friends to the reformation , either at home or abroad , than any formerly . and yet it hath been both active and passive , both against enemies and friends ; and in cumulo stated against atheism , popery , prelacy , and erastian supremacy , and extended in a particular manner against tyranny . and not only against the substance and essence of these in the abstract , but against substance and circumstance , abstract and concrete , root and branch , head and tail of them , and all complying with them , conforming to them , or countenancing of them , or any thing conductive for them , or deduced from them , any manner of way , directly or indirectly , formally or interpretatively . this is that extensive and very comprehensive testimony , which in all its parts , points , and particles is most directly relative , and dilucidly reducible , to a complex witness for the declarative glory of christs kingship and headship over all , as he is god , and as he is mediator . the management of this testimony was thus . king charles the second upon his return directed a letter to the presbytery of edinburgh , declaring he was resolved to protect and preserve the government of the church of scotland , as it is settled by law , without violation . wherein it was observed he spake never 8 word of the covenant , our magna charta of religion and righteousness , but only of law ; by which he meant the prelatical church , as it was settled by the law of his father , since which time he reckoned there was no law , but rebellion . this was a piece and prelude of our base defection , that we were so far from withstanding , that we did not so much as witness against the readmission and restauration of the head and tail of malignants , but let them come in peaceably to the throne , without any security to the covenanted cause , and by piece-meal , at their own ease , leisure , and pleasure , to overturn all the work of god , and reintroduce the old antichristian yoke of abjured prelacy , and blasphemous sacrilegious supremacy , and absolute arbitrary tyranny , with all their abominations : which he , and with him the generality of our nobility , gentry , clergy , and commonality , did promote and propagate , untill the nation was involved in the greatest revolt from , and rebellion against god , that ever could be recorded in any age or generation : nay , attended with greater and grosser aggravations , than ever any could be capable of before us , who have had the greatest priviledges that ever any church had , since the national church of the iews , the greatest light , the greatest effects of matchless magnified love , the greatest convictions of sin , the greatest resolutions and solemn engagements against it , and the greatest reformation from it , that ever any had to abuse and affront : o heavens ! be astonished at this , and horribly afraid ! for scotland hath changed her glory , and the crown hath faln from off her head , by an unparallelled apostacy , a free and voluntary , wilful and deliberate apostacy , an avowed and declared and authorized apostacy , a most universal and every way unprecedented apostacy . these enemies of god , having once got footing again , with the favour and fawnings of the foolish nation , went on fervently to further and promote their foolish design : and meeting with no opposition at first did encourage themselves to begin boldly . wherefore , hearing of some ministers peaceably assembled , to draw up a monitory letter to the king , minding him of his covenant , engagements and promises ( which was tho' weak , yet the first witness and warning against that heaven-daring wickedness then begun ) they cruelly incarcerate them ; having hereby much daunted the ministry from their duty in that day , for fear of the like unusual and outragious usage . the parliament convenes ian. 1. 1661. without so much as a protestation for religion and liberty given in to them . and there , in the first place , they frame and take the oath of supremacy , examtorating christ , and investing his usurping enemy with the spoils of his robbed prerogative , acknowledging the king only supreme governour over all persons and in all causes , and that his power and iurisdiction must not be declined . whereby under all persons and causes , all church-concerns of christ , are comprehended : and if the king shall take upon him to judge their doctrine , worship , discipline or government , he must not be declined as an incompetent judge . which laid the foundation for all this bable they have built since , and of all this war that hath been waged against the son of god , and did introduce all this tyranny and absolute power which hath been since carried to its complement , and made the kings throne the foundation of all the succeeding perjury and apostacy . yet , tho' then our synods and presbyteries were not discharged , but might have had access in some concurrence to witness against this horrid invasion upon christs prerogative and the churches priviledge , no join● testimony was given against it , except that some were found witnessing against it in their singular capacity by themselves . as faithful mr. iames gushire , who had been honoured of god to be zealous and singularly faithful in carrying on the work of reformation , and for declining this usurped authority in prejudice of the kingdom of our lord jesus , and asserting the kingly authority of christ in opposition to the erastian supremacy encroaching thereupon , suffered death , and got the martyrs crown upon his head ; which being placed upon one of the ports of edinburgh , preacheth , not only against the enemies rebellion against god , but against the defection of many ministers since , who have practically denyed that great truth for which he suffered , viz. his testimony against the supremacy , and for declining the usurped authority of him who arrogated it . and some others , for refusing that oath arbi●rarily imposed , were banished or confin'd . at the same time , there was a proclamation , which they caused to be read at all the church-doors , discharging ministers to speak against them or their proceedings , whereby prophane and malicious persons were encouraged to witness against their ministers . by which means ( tho' many were in no hazard , thinking it commendable prudence , commended indeed by the world , but hateful unfaithfulness before god , to be silent at such a time ) some faithful ministers giving faithful and free warning and protesting against the present defection , were condemned of treason , and banished out of the three dominions . others were sentenced with banishment , and furder were compelled to subscribe a bond , under pain of death , to remove out of all the dominions betwixt that and such a day . this was the lot , and also the blot of these famous and faithful ministers , mr. iohn eivingstoun , m● . robert machward , mr. iohn brown , &c. who spent the rest of their days in holland . when they had gained this bulwark of christs kingdom , then they waxed more insolent , and set up their ensigns for signs , and broke down the carved work of reformation with axes and hammers . in this parliament 1661. they pass'd an act rescissory , whereby they annulled and declared void the national covenant , the solemn league and covenant , presbyterial government , and all laws made in favour of the work of reformation , since the year 1638. o horrid wickedness ! to condemn and rescind what god did so signally seal as his own work , to the conviction of the world. but o holy and astonishing justice , thus to recompence our way upon our own head ! to suffer this work and cause to be ruined under our unhappy hands , who suffered this destroyer to come in before it was so effectually secured , as it should not have been in the power of his hand ( whatever had been in his heart , swelled with enmity against christ ) to have raised and ruined that work as now he most wickedly did , and drew so many in to the guilt of the same deed , that almost the whole land not only consented unto it , but applauded it ; by approving and countenancing another wicked act framed at the same time , by that same per●idious parliament , for an anniversary thanksgiving , commemorating every 29 th of may , that blasphemy against the spirit and work of god ; and celebrating tha● unhappy restauration of the rescinder of the reformation , which had not only the concurrence of the universality of the nation , but ( alas for shame that it should be told in gath , &c. ) even of some ministers , who afterwards accepted the indulgence ( one of which , a pillar among them , was seen scandalously dancing about the bonfires . ) and others , who should have allarmed the whole nation quasi pro aris & focis , to rise for religion and liberty , to resist such wickedness , did wink at it . yet albeit , neither in this day , when the covenant was not only broken , but cassed and declared of no obligation , nor afterward when it was burnt ( for which turks and pagans would have been ashamed , and afraid at such a terrible sight , and for which the lords anger is burning against these bold burners , and against them who suffered it , and did not witness against it ) was there any publick testimony by protestation , or remonstrance , or any publick witness ? tho' the lord had some then , and some who came out afterwards with the trumpet at their mouth , whose heart then sorrowed at the sight : and some suffered for the sense they shewed of that anniversary abomination , for not keeping which they lost both church and liberty . it 's true , the ordinary meetings of presbyteries and synods were about that time discharged , to make way for the exercise of the new power conferred on the four prelates who were at court. but this could not give a discharge from a necessary testimony , then called from faithful watchmen . however the reformation being thus rescinded and razed , and the house of the lord pulled down , then they begin to build their bable . in the parliament anno 1662. by their first act they restore and re-establish prelacy , upon such a foundation as they might by the same law bring in popery ; and setled its harbinger , diocesan and erastian prelacy , by fuller enlargement of the supremacy , the very act beginning thus : forasmuch as the ordering and disposal of the external government of the church , doth properly belong to his majesty as an inherent right of the crown , by virtue of his royal prerogative and supremacy in causes ecclesiastick , whatever shall be determined by his majesty with advice of the archbishops , and such of the clergy as he shall nominate , in the external government of the church ( the same consisting with the standing laws of the kingdom ) shall be valid and effectual . and in the same act all laws are rescinded , by which the sole power and jurisdiction within the church doth stand in the church-assemblies , and all which may be interpreted , to have given any church-power , jurisdiction or government to the office-bearers of the church , other than that which acknowledgeth a dependence upon , and subordination to the soveraign power of the king as supream . by which prelates are redintegrated ●o all their priviledges and preheminences that they possessed anno 1687. and all their church-power ( robbed from the officers of christ ) is made to be derived from , to depend upon , and to be subordinate to ●he crown-prerogative of the king : whereby the king is made the only fountain of church-power , and that exclusive even of christ , of whom there is no mentioned exception : and his vassals the bishops , as his clerks in ecclesiasticks , are accountable to him for all their administrations ; a greater usurpation upon the kingdom of christ , than ever the papacy it self aspired unto . yet , albeit here was another display of a banner of defiance against christ , in altering the church-government of christs institution into the humane invention of lordly prelacy , there was no publick , ministerial , at least united testimony against this neither . therefore the lord punished this sinful and shameful silence of ministers ; when by another wicked act of the council at glasgow , above 300 ministers were put from their charges ; and afterwards for their non-conformity in not countenancing their diocesan meeting , and not keeping the anniversary day , may 29. the rest were violen●ly thrust from their labours in the lords vineyard , and banished from their parishes , and adjudged unto a strange and nice confinement , twenty miles from their own parishes , six miles from a cathedral church , as they called it , and three miles from a burgh . yet in this fatal convulsion of the church , generally all were struck with blindness and baseness , that a paper-proclamation made them all run from their posts , and obey the kings orders for their ejection . thus were they given up , because of their forbearing to sound an allarm , charging the people of god , in point of loyalty to christ , and under the pain of the curse of the covenant , to awake and acquit themselves like men , and not to suffer the enemy to rob them of that treasure of reformation , which they were put in possession of , by the tears , prayers , and blood of such as went before them ; instead of those prudential fumblings , and fistlings then and since so much followed . wherefore the lord in his holy righteousness , left that enemy to cast them out of the house of the lord , and dissolve their assemblies , and deprive them of their priviledges , because of their not being so valiant for the truth , as that a full and faithful testimony against that encroachment might be found upon record . nevertheless some were found faithful in that hour and power of darkness , who kept the word of the lords patience , and who therefore were kept in and from tentation ( which carried away many into sad and shameful defections ) tho' not from suffering hard things from the hands of men ; and only these who felt most of their violence , found grace helping them to acquit themselves suitably to that days testimony , being thereby prevented from an active yeilding to their impositions , when they were made passively to suffer force . however that season of a publick testimony was lost , and as to the most part never recovered to this day . the prelates being setled , and readmitted to voice in parliament , they procure an act , dogmatically condemning several material parts and points of our covenanted reformation , to wit , these positions , that it was lawful for subjects , for reformation or necessary self-defence , to enter into leagues , or take up arms against the king : and particularly declaring that the national covenant , as explained in the year 1688. and the solemn league and covenant , were and are in themselves unlawful oaths , and were taken by , and imposed upon the subjects of this kingdom , against the fundamental laws and liberties thereof ; that all such gatherings and petitions , that were used in the beginning of the late troubles , were unlawful and seditious : and whereas people were then led into these things , by having disseminated among them such principles as these , that it was lawful for people to come with petitions and representations to the king , that it was lawful for people to restrict their allegiance under such and such limitations , and suspend it until he should give security for religion , &c. it was therefore enacted , that all such positions and practices founded thereupon , were treasonable — and furder did enact , that no person , by writing , praying , preaching , or malicious or advised speaking , express or publish any words or sentences , to stir up the people to the dislike of the kings prerogative and supremacy , or of the government of the church by bishops , or justifie any of the deeds , actings or things declared against by that act. yet notwithstanding of all this subversion of religion and liberty , and restraint of asserting these truths here trampled upon , either before men by testimony , or before god in mourning over these indignities done unto him , in everting these , and all the parts of reformation , even when it came to daniel's case of conf●ssion , preaching and praying truths interdicted by law , few had their eyes open ( let be their windows in an open avouching them ) to see the duty of the day calling for a testimony . tho' afterwards the lord spirited some to assert and demonstrate the glory of these truths and duties to the world. as that judicious author of the apologetical relation . but this is not all : for these men , having now , as they thought , subverted the work of god , they provided also against the fears of its revival ; making acts , declaring , that if outed ministers dare to continue to preach , and presume to exercise their ministry , they should be punished as seditious persons ; requiring of all a due acknowledgment of , and hearty complyance with the king's government , ecclesiastical and civil ; and that whosoever shall ordinarily and wilfully withdraw and absent from the ordinary meetings for divine worship in their own churches , on the lord's day , shall incur the penalties there inserted . and thus none are allowed by law to administer the ordinances , but either apostate curates , who by their perjury and apostatize forfaulted their ministry , or other hir●lings , and prelates journey-men , who ran without a mission , except from them who had none to give , ac●ording to christ's institution , the seal of whose ministry could never yet be shewn in the conversion of any sinner to christ ; but if the tree may be known by its fruits , we may know whose ministers they are ; by their conversions of reformation into deformation ; of the work and cause of god , into the similitude of the roman beast ; of ministers into ●●i●elings ; of the power of godliness into formality ; of preaching christ , into orations of morality ; of the purity of christ's ordinances , into the vanity of men's inventions ; of the beautiful government of the house of god for edification , to a lordly preeminence and domination over consciences : in a word , of church and state , constitutions for religion and liberty , all upside down into wickedness and slavery . but now this astonishing blow to the gospel of the kingdom , introducing such a swarm of locusts into the church , and in forcing a compliance of the people with this defection , and that so violently and rigorously , as even simple withdrawing was so severely punished by severe edicts of fining , and other arbitrary punishments at first ( for at first they did not imprison any for simple absenting themselves from the curates , and only imprisoned those who at any time shewed more than ordinary zeal against the curate's intrusion ) what did it produce ? the generality of ministers and professors both went and conformed so far as to hear the curates , contrary to many points of the reformation formerly attained , contrary to their covenant-engagements , and contrary to their own principles and practices at that same time ; scrupling and refusing to keep the bishops visitations , and to countenance their discipline and power of iurisdiction , because it was required as a testification of their acknowledgment of , and compliance with the present government ; and yet not scrupling to countenance their doctrine , and usurped power of order , required also by the same law , as the same test of the same compliance and submission . other ministers lay altogether by in their retired recesses , waiting to see what things would turn to ; others were hopeless , turned farmers , and doctors ; others wylie staid at home , and preached quietly in ladies chambers . but the faithful found themselves under an indispensable necessity to preach the gospel , and witness for the freedom of their ministry , and make full proof of it , in preaching in season , and out of season ; and thereupon as occasion offered , preached to all such as were willing to hear ; but at first , only in private houses , and that for the most part , at such times when sermons in publick surceased ( a superplus of caution . ) but afterwards , finding so great difficulties and persecutions for their house-meetings , where they were so easily at●rapped , were constrained at last to keep their meetings in the fields : where testifying both practically , and particularly against these usurpations on their master's prerogatives , and witnessing for their mi●isterial freedom , contrary to all law-interdictions , without any licenses or indulgence from the usurper , but holding their ministry from jesus christ alone , both as to the office and exercise thereof ; they had so much of their master's countenance , and success in their labours , that they valued neither hazards or hardships , neither the contempt of pretended friends , nor the laws nor threatnings of enemies , adjudging the penalty of death it self to preachers at field-conventicles , a● they called them . now having thus overturned the church-government , by introducing p●elacy , to advance ane absolute supremacy , the king proceeds in his design , to pervert and evert the well modelled and moderated constitution of the state-government also , by introducing and advancing ane a●bitrary tyranny . for effectuating which , he first procures a lasting imposition of intollerable subsidies and taxations ; next a further recognisance of his prerogative , in a subjection of persons , fortunes , and whole strength of the kingdom to his absolute arbitriment , in a levy of militia of 20000 footmen , and 2000 horsemen , sufficiently armed , with forty days provision , to be ready upon the king 's call to march to any part of his dominions , for opposing whatsoever invasion , or insurrection , or for any other service . the first sproutings of tyranny were cherished , by the cheerful and stupid submission generally yeilded to these exorbitancies ; so that generally people did not so much as scruple sending out , or going out as militia-men . after the fundamental constitutions of both church and state are thus razed and rooted up , he contrived to frame all inferior magistrates according to his mould : and for this end appointed , that all persons in any publick trust or office whatsoever , should subscribe a declaration , renouncing and abjuring the covenant . but finding this not yet sufficient security for this unsettled settlement ; because he well understood , the people stood no ways obliged to acknowledge him , but only according to the solemn covenants , being the fundamental conditions whereupon their allegiance was founded ; and well knowing , that he and his associates , by violating these conditions , had loosed the people from all subjection to him , or deriving any power from him , whereby the people might justly plead , that since he had kept no condition , they were not now obliged to him ; he therefore contriv'd a new oath of allegiance to be impos'd upon all in publick trust , both in church and state. strange ! can presbyterians swear that allegiance , which is substitute in the place of the broken and burnt covenant ? or could they swear it to such a person , who having buried the covenant , that he might have another right and another allegiance than that of the covenant , had then remitted to us all allegiance founded upon the covenant ? however , having prepared and furnished himself with tools so qualified for his purpose , in church and state , he prosecutes his persecution with such fervor and fury , that at length , in the year 1666 , a small party were compelled to go to defensive arms ; which was occasioned thus . sir iames turner pursuing his cruel orders in galloway , sent some souldiers to apprehend a poor old man ; whom his neighbours compassionating , intreated the souldiers to loose him as he lay bound ; but were answered with drawn swords , and necessitated to their own defence : in which they relieve the man , and disarm the souldiers ; and further attacked some others oppressing that country , disarming ten or twelve more , and killing one that made resistance . whereupon the country being allarm'd , and fearing sir iames would certainly avenge this affront upon the whole country , without distinction of free and unfree , they gather about fifty four horsemen , march to dumfre●● , take sir iames turner prisoner , and disarm the souldiers , without any more violence . being thus by providence engag'd , without any hope of retreat , and getting some concurrence of their brethren in the same condition , they come to lanerk , where they renew the covenant ; and thence to pentland-hills , where , by the holy disposal of god , they were routed , many killed , and 130 taken prisoners , of which 35 were afterwards hanged , who had much of the lords presence at their deaths , and assurance of his love , strengthening them to seal a noble testimony . after this conflict many were forefaulted of their estates , and intercommuned ; souldiers are permitted to take free quarter in the country ; to examine men by tortures ; to strip them who did so much as resist the fugitives , and thrust them into prisons , &c. hence we may see the righteousness of god , how justly at that time he left us in such a damp , that like asses we couched under all burdens , and few came out to the help of the lord against the mighty , drawing on them meroz's curse , and the blood of their butchered brethren . but the king having now brought his only opposites , the few faithful witnesses of christ , to a low pass , he went on by craft as well as cruelty , to advance his own in promoting antichrist's interest . and therefore having gotten the supremacy devolved upon him by law , he would now exert that usurped power , and work by insnaring policy to effe●tuate the end which he could not do by other means . therefore seeing he was not able to suppress the meetings of the lord's people for gospel-ordinances , in houses and fields , but that the more he laboured by violent courses , the greater and more frequent they grew ; h● fell upon a more crafty device , not only to overthrow the gospel , and suppress the meetings , but to break the faithful , and to divide between the mad-cap and the moderate fanaticks ( as they phrased it ) that he might the more easily destroy both , to confirm the usurpation , and to settle people in a sinful silence , and stupid submission to all the incroachments made on christ's prerogatives , and more effectually to overturn what remained of the work of god. and knowing that nothing could more fortifie the supremacy than ministers their homologating and acknowledging it : therefore he offered the first indulgence anno 1669 , signifying in a letter , dated that year iune 7. his gracious pleasure was , to appoint so many of the outed ministers , as have lived peaceably and orderly , to return to preach and exercise other functions of the ministry , in the parish-churches where they formerly served ( provided they be vacant ) to allow patrons to present to other vacant churches , such others of them as the council should approve : that all who are so indulged , be enjoyned to keep presbyteries , and the refusers to be confined within the bounds of their parishes ; and that they be enjoyned not to admit any of their neighbour parishes unto their communions , nor baptize their children , nor marry any of them , without the allowance of the minister of the parish ; and if they countenance the people deserting their own parishes , they are to be silenced for shorter and longer time , or altogether turned out , as the council shall see cause● and upon complaint made and verified , of any seditious discourse , or expressions in the pulpit , uttered by any of the ministers , they are immediately to be turned out , and further punished according to law : and seeing by these orders , all pretences for conventicles were taken away ; if any should be found hereafter to preach without authority , or keep conventicles , his pleasure is , to proceed with all severity against them , as seditious persons , and contemners of auhtority . to salve this in point of law , and to make the kings letter the supreme law afterwards , and a valid ground in law , whereupon the council might proceed , and enact , and execute what the king pleased in matters ecclesiastick ; he therefore caused frame a formal statutory act of supremacy of this tenor , that his majesty hath the supreme authority and supremacy over all persons and in all causes ecclesiastick , within his dominions ; and that by vertue thereof , the ordering and disposal of the external government of the church did properly belong to him and his successors , as an inherent right to the crown ; and that he may settle , enact , and emit such constitutions , acts and orders , concerning the administrating thereof , and persons employed in the same , and concerning all ecclesiastical meetings and matters , to be proposed and determined therein , as he in his royal wisdom shall think fit ; which acts , orders , and constitutions , are to be observed and obeyed by all his majesties subjects , any law , act , or custom to the contrary notwithstanding . whereupon , accordingly the council , in their act iuly 27. 1669 , do nominate several ministers , and appoint them to preach , and exercise the other functions of the ministry , at their respective churches there specified , with consent of the patrons . the same day also , they conclude and enact the forementioned restrictions , conform to the king's letter , and ordain them to be intimate to every person , who is by authority foresaid allowed the exercise of the ministry . these indulged ministers having that indulgence given only upon these terms , that they should accept these injunctions , and having received it up these terms also ( as ane essential part of the bargain and condition , on which the indulgence was granted and accepted , as many following proclamations did expresly declare ) do appoint mr. hutcheson one of the number , to declare so much ; in acknowledging his majesties favour and cleme●cy , in granting that liberty , after so long a restraint ; and howev●● they had received their ministry from iesus christ , with full pre●●●● from him for regulating them therein , yet nothing could be more ref●eshing on earth to them , th●● to have free liberty for the exercise of their m●nistry , under the protection of lawful authority . in the mean time , tho cruel acts and edicts were made against the meeting of the lord's people , in houses and the fields , after all these midianitish wiles to suppress them ; such was the presence of the lord in these meetings , and so powerful was his countenance and concurrence with the labours of a few , who laid out themselves to hold up the standard of christ , that the number of converts multiplied daily , to the great encouragement of the few hands that wrestled in that work , through all humane discouragement . therefore king and council was put to a new shift , which they supposed would prove more effectual ; to wit , because there was a great number of nonconformed ministers not yet indulged , who either did or might hereafter hold conventicles , therefore , to remede or prevent this in time coming , they appoint and ordain them to such places where indulged ministers were settled , there to be confined with allowance , to preach as the indulged should employ them ; thinking by this means to incapacitate many to hold meetings there or elsewhere : and to these also they give injunctions and restrictions to regulate them in the exercise of their ministry . and to the end that all the outed ministers might be brought under restraint , and the word of god be kept under bonds , by another act of council they command , that all other ministers ( not disposed of as is said ) were either to repair to the parish-church where they were , or to some other parishes , where they may be ordinary hearers , and to declare and condescend upon the parishes , where they intend to have their residence . after this they assumed a power , to dispose of these their curates as they pleased , and transport them from place to place ; whereof the only ground was a simple act of council , the instructions always going along with them , as the constant companion of the indulgence : by all which it is apparent , whatever these ministers alledge , viz. that it was but the removal of the civil restraint , and that they entred into their places by the call of the people ( a meer mock-pretence for a prelimited imposition , whereby that ordinance of christ was basely prostituted and abused ) and that their testimony and protestation was a salvo for their consciences ( a meer utopian fancy , that the indulgers with whom they bargained , never heard of , otherwise , as they did with some who were faithful in notifying against their encroachments , they would soon have given them a bill of ease . ) it cannot be denied , that that doleful indulgence , both in its rise , contrivance , conveyance , grant and acceptance , end and effects , was a grievous encroachment upon the princely prer●gative of jesus christ , the only head of the church ; whereby the usurpers supremacy was homologated , bowed to , complyed with , strengthened the cause and kingdom of christ betrayed , his churches privileges surrendred , his enemies hardened , his friends stumbled , and the remnant rent and ruined . and yet a great part of the ministers took that indulgence ; and another part , did , instead of remonstrating the wickedness of that deed , palliate , and plaister , and patronize it , in keeping up the credit of the king and councils cur●tes . yet the lord had some witnesses , who pretty early did give significations of their resentment of this dishonour done to christ ; as mr. william w●er , who having got the legal call of the people , and discharging his duty honestly , was turned out : and mr. iohn burnet , who wrote a testimony directed to the council , shewing why he could not submit to that indulgence , inserted at large in the history of indulgence ; where also we have the testimony of other ten ministers , who drew up their reasons of non-complyance with such a snare : and mr. alex . blaire , who , upon occasion of citation before the council for not observing the 29 th of may , told the council , that he could receive no instructions from them in the exercise of his ministry , otherwise he should not be christ's ▪ ambassador , but theirs . but afterwards the lord raised up some more explicit witnesses against that defection . while the king thought he had by that device utterly suppressed the gospel in house and field-meetings , he was so far disappointed , that these very means and machins , by which he thought to bury it , did chiefly contribute to its revival : for , when by persecution , many ministers had been chased away by illegal law-sentences , many had been banished away , and by their ensnaring indulgences many had been drawn away from their duty , and others were now sentenced with confinements and restraints , if they should not choose and fix their residence where they could not keep their christ and conscience both ; they were forced to wander and disperse through the country ; by whose endeavours the word of god grew exceedingly , and went at least through the southern borders of the kingdom , like lightning . o! who can remember the glory of that day , without a melting heart ? a day of such power , that it made the people willing to come out and venture upon the greatest of hardships , and the greatest of hazards , in pursuing after the gospel ; even when they could not have a probable expectation of escaping the sword of the wilderness , and the barbarous fury of bloody burrio's raging for their prey , sent out with orders to take and kill them , it being now made criminal by law , especially to the preachers and convocaters of these meetings . i will make bold to say , i doubt if ever there were greater days of the son of man upon the earth since the apostolick times , than we enjoyed for the space of seven years at that time . now when christ is gaining ground by the preached gospel in plenty , purity and power , the usurpers supremacy was like to stagger , and prelacy came under contempt . hence , to secure what he had possessed himself of by law , and to prevent a dangerous paroxism which he thought would ensue upon these commotions , the king returned to exert his innate tyranny , and to emit terrible orders , and more terrible executioners , and bloody emissaries against all field-meetings ; which after long patience , the people at length could not endure ; but being first chased to the fields , where they would have been content to have the gospel , with all the inconveniencies of it ; and also expelled from the fields , being resolute to maintain the gospel , they resolved to defend it and themselves by arms : to which , unavoidable necessity in unsupportable extremity did constrain them , as the only remaining remedy . it is known , for several years they met without any arms , where frequently they were disturbed and dispersed with souldiers ; some killed , others wounded , which they patiently endured withou resistance : at length , the ministers that were most in hazard , having a price set upon their heads to be brought in dead or alive , with some attending them in their wandrings , understanding they were thus appointed for death , judged it their duty to provide for the necessary defence of their lives , from the violence of their armed assaulters . and as meetings encreased , divers others came under the same hazard , which enforced them to endeavour the same remedy , without the least intention of of prejudice to any . thus the number of sufferers increasing , as they joyned in the ordinances at these persecuted meetings , found themselves in some probable capacity to defend themselves , and these much endeared gospel-priviledges , and to preserve the memory of the lord 's great work in the land , which to transmit to posterity was their great design . wherefore in these circumstances , being redacted to that strait , either to be deprived of the gospel , or to defend themselves in their meetings for it ; and thinking their turning their backs upon it for hazard , was a cowardly deserting duty , and palpable breach of covenant-engagements , abandoning their greatest interest , they thought it expedient , yea , necessary , to carry defensive arms with them ; it being an indissoluble obligation in their covenants , to maintain and defend the true religion and one another in promoting the same . and hereunto they were encouraged by the constant experience of the lord 's countenancing their endeavours in that posture , which always proved successful for several years , their enemies either turning their backs without disturbance when they observed them resolve defence , or in their assaultings repulsed ; so that there was never a meeting , which stood to their defence , got any considerable harm thereby . thus the lord was with us while we were with him ; but when we forsook him , he forsook us , and left us in the hands of our enemies . however , while meetings for gospel-ordinances did continue , the wicked rulers did not cease from time to time to encrease their numerous bands of barbarous souldiers , for suppressing the gospel in these field-meetings . but all this is nothing to what followed ; when , thinking these blood-hounds were too favourable , they brought down from the wild highlands a host of salvages upon the western shires , more terrible than turks , or tartars ; men who feared not god , nor regarded man ; to wast and destroy a plentiful country , which they resolved before they left it , to make as bare as their own . this hellish crew was adduced to work a reformation , like the french conversions , to press a bond of conformity , wherein every one subscribed , was bound for himself , and all under him , wife , children , servants , tenants , to frequent their parish churches , and never to go to these meetings , nor reset nor entertain any that went , but to inform against , pursue , and deliver up all vagrant preachers , as they called them , to tryal , and judgment . then for the maintenance of the souldiers , there were imposed new , wicked , and arbitrary cesses and taxations , professedly required for suppressing religion and liberty , banishing the gospel out of the land , and preserving and promoting the king's absoluteness over all matters and persons sacred and civil ; which , under that tentation of great sufferings threatned to refusers , and under the disadvantage of the silence and unfaithfulness of many ministers , who either did not condemn it , or pleaded for the peaceable payment of it ; many did comply with it then , and far more since . yet at that time there were far more recusants in some places ( especially in the western shires ) than complyers : and there were many of the ministers that did faithfully declare to the people the sin of it ; not only from the illegality of its imposition , by a convention of over-awed and prelimited states ; but from the nature of that imposed compliance , that it was a sinful transaction with christ's declared enemies ; a strengthning the hands of the wicked , an obedience to a wicked law , a consenting to christ's expulsion out of the land ; and not only that , but ( far worse than the sin of the gadarens ) a formal concurrence to assist his expellers , by maintaining their force , a hiring our oppressors to destroy religion and liberty ; and from the declared end of it , expressed in the very narrative of the act , viz. to levy and maintain forces for suppressing and dispersing meetings of the lord's people , and to shew unanimous affections for maintaining the king's supremacy , as now established by law ▪ yet all this time ministers and professors were unite , and with one soul and shoulder followed the work of the lord , 'till the indulged being dissatisfied with the meetings in the fields , whose glory was like to over-cloud and obscure their beds of ease ; and especially , being offended at the freedom and faithfulness of some , who set the trumpet to their mouth , and shewed iacob his sins , and israel his transgressions , impartially , without cloak , or cover , they began to make a faction among the ministers , and to devise how to quench the fervour of their zeal , who were faithful for god. but the more they sought to extinguish it , the more it brake out , and blazed into a flame . for several of christ's ambassadours , touched and affected with the affronts done to their princely master by the supremacy , and the indulgence of its bastard-brood and brat , began after long silence to discover its iniquity , and to acquaint the people how the usurper had invaded the mediator's chair , in taking upon him to depose , suspend , silence , plant , and transplant his ministers , where , and when , and how he pleased , &c. yet others , and the greater number of dissenting ministers , were not only deficient herein , but defended them , joyned with them , and ( pretending prudence , and prevention of schism ) in effect homologated that deed , and the practice of these priests , ezek 22. 26. teaching and advising the people to hear them , both by precept , and going along with them in their erastian course : and not only so , but condemned and censured such who preached against the sinfulness thereof ; especially in the first place , worthy mr. walwood , who was among the first witnesses against that defection , and mr. kid , mr. king , mr. cameron , mr. donald cargil , &c. who sealed their testimony afterwards by their blood ; yet then , even by their brethren , were loaden with the reproachful nick-names of schismaticks , blind zealots , jesuites , &c. but it was always observed , as long as ministers were faithful in following the lord in the way of their duty , professors were fervent , and under all their conflicts with persecutors , the courage and zeal of the lovers of christ was blazing , and never outbraved by all the enemies boastings , to undertake brisk exploits , which from time to time they were now and then essaying , 'till defection destroyed , and division diverted their zeal against the enemies of god , who before were always the object against which they whetted the edge of their jus● indignation . especially the arch-prelate sharp was judged intollerable by ingenuous spirits . therefore in iuly , 1668. mr iames mitchel thought it his duty to save himself , deliver his brethren , and attempted to cut him off ; which failing , he then escaped , but afterwards was apprehended , tortured , condemned , and executed . but justice would not suffer the arch-prelate to escape remarkable punishment ; the severity whereof did sufficiently compensate sate its delay , after ten years respite . for upon the 3 d of may , 167 ) . several worthy gentlemen , with some other men of courage and zeal for the cause of god , executed righteous judgment upon him in magus moore , near st. andrews . and that same month , on the anniversary day , may 29th . the testimony at rutherglen was published against that abomination , celebrating an anniversary-day , kept every year for giving thanks for the setting up an vsurped power , destroying the interest of christ in the land , and against all sinful and unlawful acts , emitted and executed , published , and prosecuted against our covenanted reformation . where also they burn● the acts of supremacy , the declaration , the act recissory , &c. in way of retalition for the burning of the covenants . on the sabbath following , iune 1. a field-meeting near to lowden-hill , was assaulted by claverhouse , and with him three troops of horse and dragoons , who had that morning taken an honest minster , and about 14 countrymen out of their beds , and carried them along with them ; but they were repulsed at drumclogg , and put to flight , the prisoners relieved , about 30 of the souldiers killed on the place , and three of the meeting , and several wounded on both sides . thereafter the people retreating from the pursuit , they judged it most safe in that extremity for some time not to separate . which resolution coming abroad to the ears of others of their brethren , determined them incontinently to come to their assistance , considering their own liableness to the same common danger , upon the account of their endeavours of that nature to defend themselves , b●ing of the same judgment for maintaining of the same cause , to which they were bound by the same covenants . this was the rise and occasion of that appearance at bothwel-bridge , which the lord did in his holy soveraignty confound , for former defections by the means of division , which broke that little army among themselves , before they were broken by the enemy . they continued together in amiable and amicable peace , for the space of 8 or 9 days , while they endeavoured to put out and keep out every wicked thing from amongst them , and adhered to the rutherglen testimony , and that short declaration at glascow confirming it ; representing their present purposes and endeavours were only in vindication and defence of the reformed religion , as they stood obliged thereto by the national and solemn league and covenant , and the solemn acknowledgment of sins , and engagement to duties , declaring against popery , prelacy , erastianism , and all things depending thereupon . intending hereby to comprehend the defection of the indulgence , to witness against which all unanimously agreed : until the army encreasing , the defenders and daubers of that defection , some ministers and others came in , who broke all . the occasion of the breach , was first , when an overture was offered , to set times apart for humiliation for the publick sins of the land ; and accordingly the complying with abjured erastianism , by the acceptance of the ensnaring indulgence , was condescended upon among the rest of the grounds of fasting and humiliation : the sticklers for the indulgence refused the overture , upon politick considerations , for fear of offending the indulged ministers and gentlemen , and provoking them to withdraw their assistance . and next ; whereas the cause was stated before , according to the covenants , in the rutherglen testimony , and glascow declaration , wherein the king's interest was waved ; these dividers drew up another large paper ( called the hamiltown declaration ) wherein they assert the kings interest , according to the third article of the solemn league and covenant . against which , the best affected contended , and protested they could not in conscience put in his interest into the state of the quarrel , being now in stated opposition to christ's interests , and inconsistent with the meaning of the covenant , and the practices of the covenanters , and their own testimonies ; while now he could not be declared for , as being in the defence of religion and liberty , when he had so palpably overturned and ruined the work of reformation , and oppressed such as adhered thereunto , and had burnt the covenant , &c. whereby he had loosed the people from all obligation to him from it . yet that contrary faction prevailed , so far as to get it published in the name of all , whereby the cause was perverted , and betrayed . and so in the holy all-over-ruling providence of god , that poor handful was signally discountenanced of god , deprived of all conduct , divested of all protection , and laid open to the raging sword , the just punishment of all such tamperings with the enemies of god , and espousing their interest . about 300 were killed in the fields , and 1000 and upwards taken prisoners , stripped , and carried to edinburgh , and there sentenced with banishment , and sent away for america , and by the way ( a few excepted ) perished in shipwreck ; and two faithful and painful ministers and witnesses of christ , mr. iohn kidd , and mr. iohn king , received the crown of martyrdom , sealing their testimony with their blood , and many others after them for the same cause . after this fearful and fatal stroak at bothwell , the universality of the children of the church of scotland , which before espoused her testimony , was partly drawn by craft , and partly by cruelty , from a conjunction with their brethren in prosecuting the same , either into an open defection to the contrary side , or into a detestable indifferency and neutrality in the cause of god. for first of all , the duke of monmouth procured the emission of a pretended indemnity , attended with a bond of peace for its companion ; wherein that insurrection was acknowledged to be rebellion , and ane obligation never to rise in arms against the king , or any commissionate by him , and to live peaceably , &c. which were dreadful snars fairded over with curious words and cozening names of living peaceably , &c. this course of defection carried away many at that time : and from that time , since the taking that bond of peaceable living , there hath been an universal preferring of peace to truth , and ease to duty . and the generality have been left to swallow all oaths and bonds imposed since ; many ministers refusing to give their advice when required and requested thereunto , and some not being ashamed to perswade the people to take them . but then they not only raised more forces to exhaust the strength and substance of the already wasted country , and laid on and continued from one term to another that wicked exaction and cruel oppression of the cess , for the same declared ends of suppressing and banishing what remained of the gospel , and imposed localites for maintaining the souldiers imployed in those designs ; for refusing which many families were pillaged , plundered , and quite impoverished , besides the beating and abusing them : but also they went on unweariedly with pressing the bonds of peace , and dragging them like dogs to the prisons that would not subscribe them , and for taking up in their porteous rolls the names of all that were suspected to have been at bothwell insurrection ; which they gathered by the informations of sycophants , and reputed them convict , if being summoned they did not appear , and forced others to swear super inquirendis , and delate upon oath whom they did either see or heard that they were in arms , or went to meetings ; and such as refused suffered bonds of banishment . yea , having made it criminal to reset , harbour , correspond or converse with those whom they declared rebels , they thereupon imprisoned , fined , and ruined vast numbers , for having seen or spoken with some of them , or because they did not discover or apprehend them when they fancied they might , for which many gentlemen and others were indicted and imprisoned , and some arraigned and condemned to death . for these causes , the country was harrassed and destroyed by four extraordinary circuit courts , successively going about with their numerous train , whereby many were grievously oppressed , and with their oppressions tempted with many impositions of conscience-debauching oaths , and bonds to compear when called , and to keep the church , and to refrain from going to meetings , &c. and by these tentations involved in complyances and defections . and not only were they condemned to death , for being actually in arms , or any overt act of transgressing their wicked laws , but even for their extorted opinion of things , or because they would not condemn these necessitated risings in arms to be rebellion and a sin against god , which they were forced to declare by terrible menacings of death ; making their arbitrary laws to reach the heart , thoughts , and inward sentiments of the mind , as well as outward actions . whereupon this became a criminal question robbing many of their lives , was the rising at bothwell-bridge rebellion and a sin against god ? and this , was the killing of the bishop of st andrews horrid murther ? which if any answered negatively , or did not answer affirmatively , they were cruelly condemned to death . the ministry then also were generally insnared with that bonded indulgence , the pretended benefit of that forementioned indemnity . for , when a proclamation was emitted , inveighing bitterly against field-meetings , and absolutely introducing all such for the future under highest pain , but granting liberty to preach in houses upon the terms of a cautionany bond given for their living peaceably : yet excluding all these ministers who were suspected to have been at the late rebellion , and all those who shall afterwards be admitted by non-conform ministers : and certifying , that if ever they shall be at any field-conventicle , the said indemnity shall not be useful to such transgressours any manner of way : and requiring security that none under the colour of this favour continue to preach rebellion . though there seems to be enough in the proclamation it self to have scared them from this scandalous snare ; yet a meeting of ministers at edinburgh made up of indulged , avowed applauders of the indulgence , or underhand approvers and favourers of the same , and some of them old publick resolutioners , assuming to themselves the name of a general assembly , voted for the acceptance of it . and so formerly transacted and bargained upon base , dishonest and dishonourable terms with the usurper , by consenting and compacting with the people to give that bond , wherein the people upon an humble petition to the counsel , obtaining their indulged minister , do bind and oblige that he shall live peaceably . and in order thereto to present him before his majesty's privy council , when they shall be called so to do ; and in case of failure in not presenting him , to be liable to the sum of 6000 merks . whereby they condemned themselves of former unpeaceableness . many embraced this new bastard indulgence that had not the benefit of the former brat , of the same mother the supremacy , and far more consented to it without a witness , and most of all did some way homolegate it , in preaching under the sconce of it : declining the many reiterated and urgent calls of the zealous lovers of christ , to come out and maintain the testimony of the gospel in the open fields , for the honour of their master and the freedom of their ministry . whereupon , as many poor people were tumbled and jumbled into many confusions , so that they were so bewildered and bemisted in doubts and debates , that they knew not what to do , and were tempted to question the cause formerly so fervently contended for against all opposition , than so simply abandoned , by those that seemed sometimes valiant for it , when they saw them consulting more their onw ease than the concerns of their masters glory , or the necessity of the poor people hungering for the gospel ; so the more zealous and faithful , after several addresses , calls and invitations to ministers , finding themselves deserted by them , judged themselves under a necessity to discountenance many of them , whom formerly they followed with pleasure ; and to resolve upon a persuit and prosecution of duty of the day without them , and to provide themselves with faithful ministers , who would not shun for all hazards , to declare the whole counsel of god. and accordingly , the lord sent them first mr. richard cameron , with whom after serious solicitation his brethren denied their concurrence , and then mr. donald cargill , who , with a zeal and boldness becoming christs ambassadours , maintained and prosecuted the testimony , against all the indignities done to their master and wrongs to the cause , both by the encroachments of adversaries , and defections of their declining brethren . and now the lords inheritance was again revived . but as christ was then displaying his beauty to his poor despised and persecuted people ; the duke of york came to scotland , who did receive him in great pomp and pride . against which , the forementioned faithful witnesses of christ did find themselves obliged to testifie their just resentment , and to protest against his succeeding to the crown , in their declaration published at sanquhair , iune 22. 1680. wherein also they disown charles stuart , as having any right , title , or interest in the crown of scotland or government thereof , because of his breath of covenant , and vsurpation on christs prerogatives , &c. and declare a war with him , and all the men of these practices , homologating the testimony at rutherglen , and disclaiming that declaration at hamiltown . this action was generally condemned by the body of lurking ministers ; both for the matter of it , and the unseasonableness of it , and its apparent unfeasiblness , being done by a handful so inconsiderable , for number , strength , or significancy . but tho' it is not the prudence of the management , but the justness of the action , that i would have vindicated from obloquies ; yet it wanted nothing but success to justifie both , in the conviction of many that made much outcry against it . in these dangerous circumstances their difficulties and discouragements dayly encreased , by their enemies vigilancy , their enviers treachery , and their own inadvertency , some of their number falling into the hands of them that sought their lives . for two of the most eminent and faithful witnesses of christ , mr. donald cargill , and henry hall , were surprized at queens ferrie . mr. cargill escaped at that time , but the other endeavouring to resist the enemies , was murdered by them . and with him they got a draught of a covenant , declaring their present purposes and future resolutions . the tenor whereof was an engagement , to free the church of god of the corruption of prelacy on the one hand , and the thraldom of erastianism on the other : to persevere in the doctrin of the reformed churches , especially that of scotland , and in the presbyterian government , exercised in sessions , presbyteries , synods and general assemblies , as a distinct government from the civil , and distinctly to be exercised , not after a carnal manner , by plurality of votes , or authority of a single person , but according to the word of god making and carrying the sentence : to execute righteous iudgement impartially , according to the word , and degree of offence , upon the committers of these things , especially , to wit , blasphemy , &c. oppression and malignancy , &c. to reject the present rulers ; as the only speedy way of relaxation from the wrath of god lying on the land : therefore easily solving the objectious ( 1. ) of our ancestors obliging the nation to this race and line ; that they did not buy their liberty with our thraldom , nor could they bind their children to any thing so much to their prejudice : they could only bind to that government which they esteemed the best for common good , which reason ceasing , we are free to chuse another , if we find it more conducible for that end . ( 2 ) of the covenant binding to defend the king : that that obligation is only in his maintenance of the true covenanted religion ; which homage they cannot now require upon the account of the covenant , which they have renounced and disclaimed ; and upon no other ground we are bound to them , the crown not being an inheritance , that passeth from father to son , without the consent of tenants . ( 3 ) of the hope of returning from these courses : that suppose they should dissemble a repentance , yet the land cannot be cleansed from their guiltness , but by executing gods righteous iudgments upon them . vpon these accounts they reject that king , and those associate with him in the government , and declare them henceforth no lawful rulers , as they had declared them to be no lawful subjects , they having destroyed the established religion , taken away christs church government , &c. and declare they shall , god giving power , set up government and governours according to the word of god , and the qualifications required , exod. 18. v. 20. and shall not commit the government to any single person , or lineal succession . and moreover , that these men set over them shall be engaged to govern principally , by that civil and judicial law ( not that which is any way typical ) given by god to his people of israel , especially in matters of life and death , and other things , so far as they reach , and are consistent with christian liberty , exempting divorce and poligamy . and seeing that the greatest part of ministers , not only were defective in preaching against the acts of the rulers for overthrowing religion , &c. they declare they neither can nor will hear them . they are for a standing gospel-ministry , rightly chosen and rightly ordained , and that no● shall take upon them the preaching of the word , &c. unless called and ordained thereunto . and whereas separation might be imputed to them , they refell both the malice , and the ignorance of the calumny : for if there be a separation , it must be where the change is ; and that was not to be found in them , who were not separating from the communion of the true church , not setting up a new ministry , but cleaving to the same ministers and ordinances , that formerly they followed , when others have fled to new ways , and a new authority , which is like the new piece in the old garment . and that they shall defend themselves in their civil , natural and divine rights and liberties ; and if any assault them , they shall took on it as a declaring a war , and take all advantages that one enemy does of another , but trouble and injure none but those that injure them . this is the compend of that paper which the enemies seized and published , while it was only in a rude draught , and not polished , digested , nor consulted by the rest of the community . that poor party continued together in a posture of defence , without the concurrence or countenance of their covenanted brethren , until the 22 th of iuly , 1680. upon the which day they were attacqued at airsemoss , by a strong party of about 120 horse well armed , while they were but 23 horse and 40 foot at most : and so fighting valiantly , were at length routed . several of sions precious mourners , and faithful witnesses of christ , were killed ; and among the rest , that faithful minister of christ , mr. richard cameron sealed and fulfilled his testimony with his blood. and with others , the valiant and much honoured gentleman , david hackston of rathillet , was after many received wounds apprehended , brought in to edinburgh , and there , resolutely adhering to the testimony , and disowning the authority of king and council , and all their tyrannical judicatories , head and tail , and for being accessory to executing judgment upon the arch-bishop of st. andrews , was tortured alive , with the cutting off of his hands , and then hanged , and before he was dead , ripped up his heart , taken our , carried about upon the point of a knife , and thrown into a f●re , and afterwards his body quartered . then , not only such as were with that little handful at airsemoss were cruelly murdered , but others against whom they could charge no matter of fact , were questioned if they owned the kings authority ; which if any did not answer affirmatively and positively , he was to look for nothing but exquisite torments and death . and if any declared their judgment , that they could not in conscience own such authority as was then exercised ; or if they declined to give their thoughts of it , as judging thoughts to be under no humane jurisdiction ; or if they answered with such innocent specifications as these , that they owned all authority in the lord , or for the lord , or according to the word of god , or all just and lawful authority , these underwent and suffered the capital punishment of treason . and yet both declining and declaring their extorted answers about this , they were condemned as unsufferable . maintainers of principles inconsistent with government . but chiefly they laboured to murder the soul , defile the conscience , and only consult to cast a man down from his excellency , which is his integrity ; either by hectoring or flattering from the testimony : which they endeavoured by proposing many offers , with many threatnings in subtile terms ; and pretending a great deal of tenderness , protesting they would be as tender of their blood as of their own soul , and purging themselves as pilate did , and charging it upon their own head. they would be very easie in their accomodations , where they found the poor man beginning to faint , and hearken to their overtures , wherein they would grant him his life , yeilding to him , as cunning anglers do with fishes : and to perswade him to some length in complying , they would offer conference sometimes , or reasoning upon the point , to satisfie and inform his conscience , as they pretended , but really to catch him with their busked hook. if they had any hope of prevailing , they would change a mans prison , and take him out from among the more strict and fervent in the cause , that might sharpen and strengthen his zeal , and put him among the more cool and remiss . sometimes they would stage several together , whereof they knew some would comply , to tantalize the rest with the sight of the others liberty , and make them bite the more eagerly at their bait , to catch the conscience . but when they had done all they could , christ had many witnesses , who did retain the crown of their testimony in the smallest points , till they obtained the crown of martyrdom . but here , as in egypt , the more they were afflicted , the more they grew : so that many were reclaimed from their courses of complyance , and others were daily more and more confirmed in the ways of the lord , and so strengthned that they chose rather to endure all torture , and embrace death in its most terrible aspect , than to give the tyrant and his complices any acknowledgment : yea , not so much as to say , god save the king , which was offered at the price of their life ; but they would not accept deliverance on these terms . now remained mr. donald cargil , deprived of his faithful collegue , destitute of his brethrens concurrence ; who prosecuted the testimony against the universal apostasie of the church and nation , tyranny of enemies , backsliding of friends , and all the wrongs done to his master on all hands : and considering , in the zeal of god , and sense of his holy jealousie provoked , and threatning wrath against the land , for the sins , especially of rulers ; that notwithstanding of all their testimonies given against them , by publick preachings , protestations and declarations , remonstrating their tyranny , and disowning their authority ; yet not only did they persist in their sins and scandals , but were owned also by professours , not only as magistrates , but as members of the christian and protestant church ; and that however both the defensive arms of men had been used against them , and the christian arms of prayers , and the ministerial weapon of preaching , yet that of ecclesiastical censure had not been authoritatively exerted against them : therefore that no weapon which christ allows his servants under his standard to manage against his enemies might be wanting , tho' he could not obtain the concurrence of his brethren to strengthen the solemnity and formality of the action ; yet he did not judge that defect , in this broken case of the church , could disable his authority , nor demur the duty , but that he might and ought to proceed to excommunication . and accordingly in sept. 1680. at the torwood , he excommunicated some of the most scandalous and principal promoters and abettors of this conspiracy against christ , as formally as the present case could admit : after sermon upon ezek 21. 25 , 26 , 27. and thou profane wicked prince of israel , whose day is come , &c. the persons excommunicated , and the sentence against them , was given forth as follows . i being a minister of iesus christ , and having authority and power from him , do , in his name and by his spirit , excommunicate , cast out of the church , and deliver up to satan , charles the second , king &c. the sentence was founded on these grounds ; for 〈◊〉 great perjury in breaking and burning the covenant ; for his rescinding all laws ; for establishing the reformation , end enacting laws contrary thereunto ; for commanding of arms to destroy the lords people ; for his granting remissions and pardons for murderers , which is in the power of no king to do , &c. next by the same authority , and in the same name , he excommunicated james duke of york , for his idolatry , and setting up in scotland to defile the land , and enticing and encouraging others to do 〈◊〉 with several other rotten malignant enemies . but about this time , when some in zeal for the cause were endeavouring to keep up the testimony of the day , in an abstraction from complying ministers ; others were left to fall into fearful extravagancies and delirious and damnable delusions , being overdriven with ignorant and blind zeal into untroden paths , which led them into a labyrinth of darkness : when as they were stumbled at many ministers their unfaithfulness , so they came to be offended at mr cargill his faithfulness , who spared neither left-hand declensions , nor-right hand extreams , and left him and all the ministers , not only disowning all communion with those that were not of their way , but execrating and cursing them ; and kept themselves in desart places from all company , where they persisted prodigiously in fastings , and singing psalms , pretending to wonderful raptures and enthusiasms : and in fine , iohn gib with 4 more of them came to that height of blasphemy , that they burnt the bible and confession of faith. these were the sweet singers , as they were called , led away into these delusions by that impostor and sorcerer , iohn gib , of which destructive way the approached remnant , adhering to the foresaid testimony , had always an abhorrence of . wherefore that ignorant and impudent calumny , of their consortship with gibs followers , is only the vent of viperous envy : for they were the first that discovered them , and reclaimed them , and were always so far from partaking with them , that to this day these that have come off from that way , and have offered the confession of their scandal , do still complain of their over-rigid severity , in not admitting them to their select fellowships . shortly after this , mr. donald cargill finished his testimony , being apprehended with other two faithful and zealous witnesses of christ , mr. william smith , and mr. iames beeg , who with two more were altogether at edinburgh 27 , iuly 1681. crowned with the glory of martyrdom . then came the day of the remnants vexation ; the persecution vaxing on the one hand , and a violent spirit of defection carrying down the most part of ministers and professours before it , driving them to courses of sinful and scandalous conformings with the times corruptions , compearings before their courts , complyings with their commands , paying of their cesses and other exactions , taking of their oaths and bonds , and countenancing their prelatical church-services , which they were ashamed to do before : and thereupon on the other hand the divisions and confusions were augmented , and poor people that desired to cleave to the testimony , were more and more offended and troubled at the ministers , who either left the land , or lurked in their own retirements . but the remaining contenders fell upon the expedient of corresponding in general meetings , to consult , inform and confirm one another , about common duties in common dangers ; laying down this general conclusion for a foundation of order to be observed among them in incident doubtful cases , and emergent controversies , that nothing relative to the publick , and which concerns the whole of their community , be done by any of them , without harmonious consent sought after , and rationally waited for , and sufficient deliberation about the best means and manner . in the mean time , the duke of york , as commissioner from his brother , held a parliament , in which he is declared legal and lineal successour ; and a test is framed for a pest to consciences , which turned out of all places of trust any that had any remaining measure of common honesty . and to all the cruel acts then and before made against the people of god , there was one superadded , regulating the execution of all the rest , whereby at one dash all civil and criminal justice was overthrown , that the right of iurisdiction both in civil and criminal matters is so inherent in the crown , that his majesty may judge all causes by himself , or any other he thinks fit to commissionate . here was a law for commissionating souldiers to take away the lives of innocents , as was frequently exemplified afterwards . against which encroachments on religion and liberty , the faithful thought themselves obliged to emit a testimony . and therefore published a declaration at lanerk , ian. 12. 1682. confirming the proceeding at sanquhair , and adding reasons of their revolt from the government of charles the second : for his arrogantly arrogated supremacy in all causes civil and ecclesiastick , and oppressing the godly for conscience and duty ; for installing a successour , such an one ( if not worse ) as himself , and framing the test ; &c. and in end offer to prove , they have only endeavoured in this to extricate themselves from under a tyrannous yoke , and to reduce church and state to what they were in the years 1648 and 1649. after which declaration they were more condemned by them that were at ease , than ever . for which cause , in the next general meeting , they resolved to delegate some of their number to forreign churches , on purpose to vindicate themselves from these calumnies ; and withal to provide for a succession of witnesses . therefore by that means having obtained access for the instruction of some young men , at an university in the united provinces , in process of time , mr. iames renwick , received ordination there , and came home to take up the standard of his master , upon the ground where it was left . which undertaking , notwithstanding all the rage of enemies , and all the scourge of tongues of incensed professours , he prosecuted by many weary wandrings , night and day , preaching , conferring and catechising , until , not only was the faithful witnessing remnant that joyned in the testimony , further cleared , confirmed and encouraged , and their number much encreased by the coming in and joyning of many others to the fellowship of their setled societies ; but also many others , in other places of the country were induced to the contracting themselves in the like , to the setling such fellowships in most of the southern shires . but then the fury of persecutors began to flame more flagrantly than ever ; not only in sending out cruel souldiers , foot , horse and dragoons , to pursue after them , in the wildest and remotest recesses in the wilderness ; but emitting edicts allowing them to kill , slay , hang , drown , and destroy such as they could apprehend of them pro libitu ; and commanding the country to assist them , &c. for which cause , to preserve themselves from , and put a stop to that deluge of blood , and demur and deter the insolency of intelligencers and informers , they were necessitate to publish the apologetick declaration , and affix it upon several mercat-crosses , and parish-church doors , nov. 8. 1684. wherein they declare their firm resolution of constant adherence to their covenants and engagements , and to the declarations disowning the authority of charles stewart , and to testifie to the world , that they purpose not to injure or offend any whomsoever , but to pursue the ends of their covenants , in standing to the defence of the work of reformation , and of their own lives ; yet if any shall stretch forth their hand against them , by shedding their blood actually , either by authoritative commanding , or obeying such commands , to search for them and deliver them up to the spilling of their blood , to inform against them , to raise the hue and cry after them , and delate them before their courts : all these shall be reputed by them enemies to god and the covenanted reformation , and punished as such , according to their power , and the degree of their offence , if they shall continue so malitiously to proceed against them : and declare , they abhor and condemn any personal attempts , upon any pretext whatsoever , without previous deliberation , common or competent consent , without certain probation by sufficient witnesses , the guilty persons confession , or the notoriousness of the deeds themselves : and in the end warn the bloody doegs and flattering ziphites informing against them , to be expect to be dealt with as they deal with them . this declaration occasioned greater tryals to them and trouble to the country , by the pressing an oath abjuring the same universaly up on all , as well women as men , and suffering none to travel without a pass , declaring they had taken that oath ; and giving power to all hostlers and inn-keepers to impose oaths upon all passengers , travellers , gentlemen or country-men , who were to swear that their passes were not forged . and prisoners that would not take the oath , were according to the foresaid act , condemned , and executed . and after that , they gave orders and commands to the souldiers to pursue the chase after these wanderers more violently , and shoot , or otherwise put them to death wherever they could apprehend them . hence followed such a slaughter and seizure of them , that common people usually date their common occurrences since , from that beginning of killing time , as they call it . yet that declaration was so far effectual , as to scare many from their former diligence in informing against them , and to draw out some to joyn with the wanderers more publickly , even when the danger was greatest of owning any respect to them . in the beginning of this killing time , the first author and authorizer of all these mischiefs , charles ii. was removed by death . and the duke of york succeeding , immediately upon his mounting the throne , the executions and acts prosecuting the prosecution of the poor wanderers , were more cruel than ever . now the earl of argyle having been arraig●ed and condemned for his explanation of the test , but escaped out of the castle of edinburgh ; and after him several gentlemen being arbitrarily oppressed and troubled , upon the act of intercommuning with rebels , and for a pretended plot against the government ( as they called it ; ) and many other gentlemen having lost either their lives or fortunes , many did resort to the united provinces . from whence , as soon as they had provided themselves with arms , after the ascending of iames duke of york , they returned to scotland , under the conduct of the earl of argyle , their chosen captain . and argyle's party perceiving that their enemies were above ten times their number , dispersed , every man shifting for himself . the enemies searching the country , gleaned up the earl of argyle himself , col. rumbold , an english man , mr. thomas archer minister , gawin russel , and david law , who were all condemned and executed at edinburgh ; and many others who were banished to america : and about some 20 in the highlands , who were hanged at ineravie . in the mean time , the wanderers , tho' they did not associate with this expedition , upon the account of the too promiscuous admittance of persons to trust in that party , who were then , and since have discovered themselves to be enemies to the cause , and because they could not espouse their declaration as the state of their quarrel , being not concerted according to the constant plea of the scots covenanters : yet against this usurpation of a papist , they published another declaration at sanquhair , may 28. 1685. wherein , approving and adhering unto all their former declarations , and considering that james duke of york , a profest and excommunicate papist , was proclaimed ; to testifie their resentment of that deed , and to make it appear unto the world , that they were free thereof , by concurrence or connivance ; they protest against the foresaid proclamation of james duke of york as king : in regard that is contrary to the declaration of the general assembly , july 27 , 1649. and they protest against the validity and constitution of that parliament , approving and ratifying the foresaid proclamation , &c. this was their testimony against popery in the season thereof ? which tho' it was not so much condemned as any former declarations , yet neither in this had they the concurrence of any ministers or professours ; who as they had been silent , and omitted a seasonable testimony against prelacy and the supremacy , when these were introduced , so now also they were left to let slip this opportunity of a testimony against popery , to the reproach of the declining and far degenerate church of scotland . yea to their shame , the very rabble of ignorant people may be brought as a witness against the body of presbyterian ministers in scotland , in that they testified their detestation of the first erection of the idolatrous mass , and some of the souldiery , and such as had no profession of religion , suffered unto death for speaking against popery , and the designs of the king , while the ministers were silent . and some of the curats , and members of the late parliament , 1686. made some stickling against the taking away of the penal statutes against papists ; while presbyterians , from whom might have been expected greater opposition , were sleeping in a profound submission . i cannot without confusion of spirit touch these obvious and dolorous reflections , and yet in candour cannot forbear them . however the persecution against the wanderers went on ; there were more butchered and slaughtered in the fields , than in all the former tyrants reign ; there have been more banished to forreign plantations in this mans time , than in the others ; and there have been more cruel acts of parliament enacted in this tyrants time , than the former made all his reign . for not only was there an act making it treason to refuse the oath of abjuration , confirming all their procedure hereupon before ; but an act making it criminal to own the covenant , and another act making it criminal for any to be present at a field-meeting , which was only so to preachers before . but a relenting abatement of severity was pretended against other dissenters . at length what could not be obtained by law at the late parliament for taking off the statutes against papists , was effectuated by prerogative , in a proclamation dated feb. 12 , 1687. but this was so gross , and grievously griping in its restrictions , as to persons , as to the place , as to the matter allowed the presbyterians in preaching , that it was disdained of all ; and therefore he behoved to busk it better , and mend the matter , in a letter to the council , bearing date march 31. 1687. of this tenor , whereas we did recommend to you to take care , that any of the presbyterians should not be allowed to preach , but such only as should have your allowance for the same , and that they at the receiving the indulgence should take the oath contained in the proclamation ; these are therefore to let you know , that thereby we meant such of them as did not solemnly take the test. but if nevertheless the presbyterian preachers do scruple to take the said oath , or any other oath what soever , and that you shall find it reasonable or fit to grant them or any of them our said indulgence , so as they desire it upon these terms ; it is now our will and pleasure to grant them the said indulgence ( during our pleasure only ) or so long as you shall find they behave themselves regularly and peaceably , without giving any cause of offence to us , or any in authority or trust under us in our government . but at length to take of all difformity and disparity of the proclamation for the toleration in scotland , and the declaration for liberty of conscience in england ; he added a third eke to the liberty , in another proclamation dated iune 28 , 1687. and this is the royal charter for ●●curity of the protestant religion in lieu of all the laws , constitutions , and oaths wherewith it was formerly confirmed . this is the only patent which the royal dalilees , the moderate presbyterians have now received to ensure their enjoyment of it durante beneplacito . but as for the poor wanderers , while others are rejoycing under the bramble-shadow of it , they think it a cause of weeping and matter of mourning , not because they do not share of the benefit of it , but because they are afraid to share of the curse of it . for which cause , they do look upon it as a seasonable testimony for the cause of christ , and the interest of the protestant religion , and the laws and liberties of the country , all overturned and subverted by this toleration , to keep their meetings as in former times ; thinking it sinful , scandalous and inconvenient to seem to homologate this toleration , the wickedness whereof they are convinced of , from these reasons ( besides those for which they rejected the former indulgencies , indemnities and tolerations , and those which regard the granter , as to his principles and religion . for considering the fountain whence it flows , they cannot defile themselves with it , it being refounded on absolute power , proclaiming by sound of trumpet a power paramount to all law ; a power to tolerate or restrain the protestant religion , according to his royal will or pleasure . now the acceptance of this grant , would imply the recognizance of this power that the granter claims in granting it : which utterly dissolves all government , and all security for religion and liberty . ) considering also the channel in which it is conveyed , they cannot comply with it . because it comes through such a conveyance as casses , annulls , stops , suspends and disables all penal laws against papists , and thereby eve●ts all the securities and legal bulwarks that protestants can have for the establishment of their religion ; yea , in effect leaves no laws in force against any that shall attempt the utter subversion of it ; but ratifies and leaves in full rigour all wicked laws and acts of parliament , against such as would most avowedly assert it . hence as he hath formerly by absolute power suspended all laws made for the protection of our religion , so he may when he will dispense with all the laws made for its establishment ; and those who approve the one by such an acceptance , cannot disallow the other , but must recognosce a power in the king to subvert all laws , rights and liberties . considering the ends of its contrivance , they dare not have any accession to accomplish such wicked projects , to which this acceptance would be so natively subservient . which project was discovered in the english declaration , viz. that he heartily wishes that all the people of these dominions were members of the catholick church . considering the effects already produced thereby , they cannot but abhor it . seeing the papists are thereby encouraged , all places filled with priests and jesuits ; yea , the executive power of the government put into the hands of the romanists : and on the other hand a t●stimony against antichrist is abandoned and laid aside as unseasonable , the edge of zeal for the interest of christ is blunted , they that should stand in the gap and upon the watch-tower are laid aside from all opposition to the invasions of the enemy , and lulled asleep by this bewitching charm and intoxicating opium ; ministers and professours are generally settling on their lees and languishing in a fatal security . considering the extent of it , they cannot class themselves among the number of them that are indulged thereby . whereby the professours of christ come in as partners in the same bargain with antichrists vassals ; and the lords ark hath a place with dagon , and its priests and followers consent to it , and the builders of babel and ierusalem are made to build together , under the same protection ; and a sluce is opened to let the enemy come in like a flood , which to oppose , the accepters cannot stand in a gap , nor lift up a standard against them . all which is contrary to the confession of faith ch. 20. § . 4. and therefore to accept of this toleration is inconsistent with the principles of the church of scotland , with the national and solemn league and covenant , and solemn acknowledgment of sins , and engagement to duties ; in all which we are bound to extirpate popery . with the whole tract of contendings between the years 1638 and 1660. and particularly by the testimony of the synod of fife , and other brethren in the ministry , against cromwels vast toleration and liberty of conscience , above related . for it is plain , if it be not to be suffered , then it is not to be accepted . considering the terms wherein it is offered , they cannot make such a shameful bargain . for by it the matter of preaching is so restricted and limited , that nothing must be preached or taught , which may any way tend to alienate the hearts of the people from him or his government . here is a price at which they are to purchase their freedom , which yet hardly can be so exactly paid , but he may find a pretence for retrenching it when he pleases : for if a minister shall preach against the kings religion as idolatry , and the church of rome as babylon , &c. this shall be interpreted to be an alienation of the peoples hearts from the king and his government . but who can be faithful , and preach in season and out of season now , but he must think it his duty to endeavour thus to alienate the hearts of the people ? sure if any preach the whole counsel of god , he must preach against popery . and if he think that this indulgence , granted and accepted on these terms , can supersede him from this faithfulness , then he is no more the servant of christ , but a pleaser of men. considering the scandal of it , they dare not so offend the generation of the righteous by the acceptance , and dishonour god , disgrace the protestant profession , wrong the interest thereof , and betray their native-country , as thus to comply with the design of antichrist . and it cannot but be very stumbling to see the ministers of scotland , whose testimony used to be terrible to the popish , and renowned through all the protestant-churches , purchasing a liberty to themselves at the rate of burying and betraying the cause into bondage and restraint , and thus to be laid by from all active and open opposition to antichrists designs , in such a season . the world will be tempted to think , they are not governed by principles , but their own interest in this juncture , seeking their own things more than the things of christ ; and that it was not the late usurpation upon , and overturning of religion and liberty that offended them , so much as the persecution they sustained thereby ; but that if arbitrary power had been exerted in their favours , tho' with the same prejudice of the cause of christ , they would have complyed with it , as they do now . alas ! sad and dolorous have been the scandals given and taken , by and from the declining ministers of scotland heretofore , but none so stumbling as this . lastly , considering the addresses made thereupon , with such a strain of fulsom and blasphemous flatteries , to the dishonour of god , the reproach of the cause , the betraying of the church , and detriment o● the nation , and exposing themselves to the contempt of all , the poor persecuted party dare not so much as seem to incorporate with them ▪ i shall set down the first of their addresses , and let the reader judge whether there be not cause of standing also off from every appearance of being of their number . it is dated at edinburgh , iuly 21 , 1687. of this tenor. to the king 's most excellent majesty , the humble address of the presyterian ministers of his majesties kingdom of scotland . we your majesties most loyal subjects , the ministers of the presbyterian perswasion in your ancient kingdom of scotland , from the due sense we have of your majesties gracious and surprising favour , in not only putting a stop to our long sad sufferings for non-conformity , but granting the liberty of the publick and peaceable exercise of our ministerial function without any hazard : as we bless the great god , who hath put this in your royal heart , we do withal find our selves bound in duty to offer our most humble and hearty thanks to your sacred majesty , the favour bestowed being to us , and all the people of our perswasion , valuable above all our earthly comfort ; especially since we have ground from your majesty to believe that our loyalty is not to be questioned upon the account of our being presbyterians , who as we have amidst all former tentations endeavoured , so we are firmly resolved still to preserve an entire loyalty in our doctrin and practice ( consonant to our known principles , which according to the holy scriptures are contained in the confession of faith , generally owned by presbyterians in all your majesties dominions ) and by the help of god so to demean our selves , as your majesty may find cause rather to enlarge than diminish your favours towards us ; throughly perswading our selves from your majesties iustice and goodness , that if we shall at any time be otherwise represented , your majesty will not give credit to such information , until you have due cognition thereof : and humbly beseeching , that those who promote any disloyal principles and practices ( as we disown them ) may be looked upon as none of ours , whatsoever name they assume to themselves . may it please your most excellent majesty gracio●sly to accept of this ou● most humble address , as proceeding from the plainness and sincerity of loyal and thankful hearts , much engaged by your royal favour ▪ to continue our fervent prayers to the king of king's , for divine illumination and conduct , with all other blessings spiritual and temporal , ever to attend your royal person and government , which is the greatest duty can be rendred to your majesty by your majesties most humble , most faithful , and most obedient subjects . subscribed in our names , and in the name of the rest of our brethren of our perswasion , at thei● desire . the king's letter to the presbyterians in his ancient kingdom of scotland . we love you well , and we heartily thank you for your address : we resolve to protect you in your liberty , religion and properties , all our life : and we shall lay down such methods as shall not be in the power of any to alter hereafter . and in the mean time we desire you to pray for our person and government . to which may be added that kind complement of the chancellours . gentlemen , my master hath commanded me to tell you , that i am to serve you in all things within the compass of my power . these gentlemen needed not to have been sollicitous , that those who avouch an adherence to the covenanted reformation , and avow an opposition to antichristian usurpers ( which they call promoting disloyal principles and practices ) might not be looked upon as of their confederacy : for all that abide in the principles and practices of the church of scotland ( which they have deserted ) would count it a sin and scandal , to be reckoned of their association who have thus betrayed the cause and the country . these mutual complements between the professed servants of christ and the vassals of antichrist , if they be cordial , would seem to import that they are in a fair way of compounding their differences , and to accomodate their oppositions at length : but if they be only adulatory and flattering complements , importing only a conjunction of tails , like samsons foxes , with a disjunction of heads and hearts , tending towards distinct and opposite interests ; then , as they would suit far better the dissimulations of politicians , than the simplicity of gospel-ministers , and do put upon them the brand of being men-pleasers rather than servants of christ , so for their dissemblings with dissemblers , who know their complements , to be and take them for such , they may look to be paid home in good measure , heaped up and running over , when such methods shall be laid down as shall not be in the power of any to alter , when such designs shall be obtained by this liberty and these addresses , that the afterbought wit of the addressers shall not be able to disappoint . however the address is such , as makes the thing addressed for to be odious , and the addressers to forfeit the respects and merit the indignation of all that are friends to the protestant and presbyterian cause ; as may appear from these obvious reflections . 1. it was needful indeed they should have assumed the name of presbyterians , and call it the humble address of presbyterians ministers : for otherwise it would never have been known to come from men of the presbyterian perswasion ; seeing the contents of this address are so clearly contrary to their known principles . it is contrary to presbyterian principles , to congratulate an antichristian usurper for undermining religion , and overturning laws and liberties . it is contrary to presbyterian principles , to justifie the abrogation of the national-covenant , in giving thanks for a liberty whereby all the laws are ●assed and disabled , therein confirmed . it is contrary to presbyterian principles , to thank the king for opening a door to bring in popery , which they are engaged to ex●irpate in the solemn league and covenant . it is contrary to presbyterian principles to allow or accept of such a vast toleration for idolaters and hereticks , as is evident above . it is contrary to presbyterian principles to consent to any restrictions , limitations , and conditions , binding them up in the exercise of the ministerial function , whereby this liberty is loaded and clogged : so that they cannot enjoy it without great hazard of sin , and incurring the guilt of the blood of souls , for not declaring the whole council of god , which addressers cannot declare , if they preserve an en●ire loyalty in their doctrin , as here they promise . 2. there is nothing sounds here like the old presbyterian strain ; neither was there ever an address of this stile seen before from presbyterian hands . it would have looked far more presbyterian like , in stead of this address , to have sent a protestation against the new openly designed introduction of popery , and subversion of all laws and liberties which they are covenanted to maintain ; or at least to have given an address in the usual language of presbyterians , who used always to speak of the covenants , and work of reformation : but here never a word of these , but of loyalty to his excellent , to his gracious , and to his sacred majesty , of loyalty not to be questioned , an entire loyalty in doctrin , a resolved loyalty in practice , and a fervent loyalty in prayers : and all that they are sollicitous about , is not lest the prerogatives of their master be encroached upon , and the liberties of the church be supplanted , and religion wronged ; but lest their loyalty be question●d , and they be otherwise represented : and all that they beseech for is , not that the cause of christ be not wronged , nor antichristian idolatry introduced by this liberty ; but that these who promove any disloyal principles and practices may be looked upon as none of theirs , wherein all their encouragement is , that they perswade themselves from his majestys iustice and goodness , that he will not give credit to any other information until he take due cognition thereof . here is a lawless unrestricted loyalty to a tyrant , claiming an absolute power to be obeyed without reserve , not only professed , but solicitously sought to be the principle of presbyterians ; whereas it is rather the principle of atheistical hobbs exploded with indignation by all rational men. this is not the presbyterian loyalty to the king , in the defence of christ his evangel , liberties of the country , ministration of iustice , and punishment of iniquity , according to the national-covenant ; and in the preservation and defence of the true religion , and liberties of the kingdoms , according to the solemn-league and covenant : but an erastian loyalty to a tyrant in his overturning religion , laws and liberties . this loyalty in doctrin , will be found disloyalty to christ , in a sinful and shameful silence at the wrongs done to him , and not declaring against the invasions of his open enemies . this loyalty in practice is a plain betraying of religion and liberty , in lying by from all opposition to the open destroyer of both . and this loyalty in prayers , for all blessings ever to attend his person and government , will be neither conformed to presbyterian prayers in reference to popish tyrants , nor consistent with the zeal of christians , nor founded upon any scripture promises , to pray for blessings to a papists tyranny , which cannot be of faith , and therefore must be sin. 3. this address is so stuffed with sheaking flatteries , that it would more become sycophants and court-parasites , than ministers of the gospel ; and were more suitable to that popish , prelatical , and malignant faction to congratulate and rejoyce in their professed patron and head , and fill the gazetts with their adulatory addresses , which heretofore used to be deservedly inveighed against by all dissenters ; than for presbyterians to take a copy from them , and espouse the practice which they had condemned before , and which was never commended in any good government , nor never known in these british nations , before oliver's usurpation ; flattery being always counted base among ingenuous men. but here is a rhapsodie of flatteries , from the deep sense they have of his majesties gracious and surprizing favour ; finding themselves bound in duty to offer their most humble and hearty thanks to his sacred majesty , the favour bestowed being to them valuable above all earthly comforts . one would think it behoved to be a very great favour , from a very great friend , for very gracious ends : but what is it ? in not only putting a stop to their long sad sufferings ; which were some ground indeed , if the way were honest : but this not only supposes an also ; what is that ? but also granting us the liberty ; which is either a needless tautology ( for if all sufferings were stopped , then liberty must needs follow , ) or it must respect the qualifications of the liberty ; flowing from such a fountain , absolute power ; through such a conveyance , stopping all penal laws against papists ; in such a form as a toleration ; for such ends , as overturning the reformation and introducing popery . this is the favour for which they offer most humble and hearty thanks , more valuable to them than all earthly comforts . sure , if they thank him for the liberty , they must thank him for the proclamation whereby he grants it , and justifie all his claim there to absoluteness , being that upon which it is superstructed , and from which it emergeth ; and so become a listed faction to abet and own him in all his attemptings , engaged now to demean themselves as that he may find cause rather to enlarge than to diminish his favours , which can be no other way but in assisting him to destroy religion and liberty , at least in suffering him to do what he will without controll . o what an indeliberate reproach is this for ministers , who pretend to be yet for the defence of the gospel , thus to be found betraying religion , through justifying and magnifying a tyrant , for his suspension of so many laws , whereby it was established and supported ! 4. it were more tolerable if they went no farther than flatteries ; but i fear they come near the border of blasphemy , when they say , that the great god hath put this in his royal heart ; which can bear no other construction but this , that the holy lord hath put it in his heart to assume to himself a blasphemous and absolute power , whereby he stops and suspends all penal laws against idolaters , and gives a toleration for all errors : if it be capable of any other sense , it must be like that as the lord is said to have moved david to number the people , or that rev. 17. 17. god hath put it in their hearts to fulfill his will , and to agree and give their kingdom to the beast . but to bless god , and thank the tyrant for this wicked project , as deliberate and purposed by men , i say is near unto blasphemy . and again where they say , they are firmly resolved by the help of god so to demean themselves as his majesty may find cause rather to enlarge than to diminish his favours ; this in effect is as great blasphemy , as if they had said , they resolved by the help of god to be as unfaithful time-serving and silent ministers as ever plagued the church of god ; for no otherwise can they demean themselves so as he may find cause to enlarge his favours towards them , it being no way supposable that his enlarging his favours can consist with their faithfulness ; but if they discover any measure of zeal against antichrist , he will quickly diminish them . thus far i have compendiously deduced the account of the progress and prosecution of the testimony of this church to the present state thereof . finis . a catalogue of some books printed for io. hindmarsh at the golden-ball over against the royal-exchange in cornhill . the antiquity of the royal line of scotland farther cleared and defended , against the exceptions lately offer'd by dr. stillingfleet , in his vindication of the bishop of st. asaph . ●y sir george mackenzie , his majesty's advocate for the kingdom of scotland . the moral history of frugality with its opposite vices , covetousness , niggardliness , prodigality , and luxury . written by the honourable sir george mackenzie , late lord advocate of scotland . a memorial for his highness the prince of orange , in relation to the affairs of scotland : together with the address of the presbyterian-party in that kingdom to his highness ; and some observations on that address . by two persons of quality . an account of the present persecut●on of the church in scotland , in several letters . the case of the present afflicted clergy in scotland truly represented . to which is added for probation , the attestation of many unexceptionable witnesses to every particular ; and all the publick acts and proclamations of the convention and parliament relating to the clergy . by a lover of the church and his country . an historical relation o● the late presbyterian genera● assembly , held at edinburgh , from october 16 to november 13. in the year 1690. in ● letter from a person in edinburgh to his friend in london . notes, typically marginal, from the original text notes for div a59964-e130 * m. a●rel . a●●tonin . ●ull . de oct●e . ● . 1. 〈◊〉 si sibi ipse con●ntrat & non in ●erdum natura bo●itate vincatur ●t ut neque ami●itiam c●lem pos●t , nee justitian , ●es liberalitatem . read the preface to dr. hooker's polity . pretended answer to the ir●nicum . i cannot el●e the page , having no books by me . the trojan horse of the presbyteriall government vnbowelled wherein is contained, i. the power of the presbyterian government, ii. the persons in whom this power is placed, iii. the exercise of the presbyterian power in scotland, and the lawes there imposed on the peoples necks. parker, henry, 1604-1652. this text is an enriched version of the tcp digital transcription a56328 of text r5914 in the english short title catalog (wing p427). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 50 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a56328 wing p427 estc r5914 13087435 ocm 13087435 97312 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56328) transcribed from: (early english books online ; image set 97312) images scanned from microfilm: (early english books, 1641-1700 ; 747:46) the trojan horse of the presbyteriall government vnbowelled wherein is contained, i. the power of the presbyterian government, ii. the persons in whom this power is placed, iii. the exercise of the presbyterian power in scotland, and the lawes there imposed on the peoples necks. parker, henry, 1604-1652. [2], 22 p. s.n.], [london : 1646. attributed to henry parker. cf. dnb, mcalpin coll. reproduction of original in huntington library. eng church of scotland -government. presbyterian church -government. a56328 r5914 (wing p427). civilwar no the trojan horse of the presbyteriall government vnbovvelled. wherein is contained, i. the power of the presbyterian government. ii. the per [no entry] 1646 9078 5 10 0 0 0 0 17 c the rate of 17 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-01 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-04 mona logarbo sampled and proofread 2005-04 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the trojan horse of the presbyteriall government vnbovvelled . wherein is contained , i. the power of the presbyterian government . ii. the persons in whom this power is placed iii. the exercise of the presbyterian power in scotland , and the lawes there imposed on the peoples necks . printed in the yeere 1646. the trojan horse of the presbyteriall government unbowelled . of the scottish form of church-government , i have observed , that it hath been the studious endeavour of many men to procure the establishment of it amongst us , as appears by the importunity of divers petitions to that purpose presented to the parliament ; and that upon pretence , that they are thereto engaged by the solemne league and covenant . i note also , that the parliament hath artificially declined the establishment thereof , by ordaining commissioners in every county to superintend the proceedings of the presbyteries , and to receive appeals from them , and by reserving the supreme power of the last sentence , in themselves : and that they have so firmely adhered to this their ordinance , as that they could not be removed from their resolution by the most potent sollicitations . this great difference of judgement between persons so considerable , hath induced me to use my best diligence to understand the nature of that government , about which they doe so perniciously disagree . to that end , i have carefully informed my judgement , by considering the frame of it , an it is set downe in that modell of discipline which is contained in their psalme-book , and in the two bookes of discipline , and the confession of their faith : some of which i know , and all of them i beleeve to be now the muniments of that church . if they be , i think i have truly collected from them , that their church-government is pernicious to civill power , grievous to such as must live under it , and apt to disturb the common peace : and that therefore those that are so earnest for it , ( at the best ) doe but aske they know not what , and that the parliament have reason to deny their requests . if they be not , they are the more to blame that seek to obtrude that yoke upon us , and inforce it by the obligation of an oath , which they regard not before hand to acquaint us with , that we may knowingly ( as men and christians ) resolve what is fit for us to doe . howsoever , i have determined to put into this form , my collections concerning that government and discipline , together with the grounds from whence they are drawne , that they may be to my selfe a testimony , that i have not neglected the meanes of mine own information , & if any others shall happen to see them , that they ( beholding at once the inference and the evidence ) may pronounce as they shall find cause . and i shall observe this order , to consider severally , first , the power which the scots challenge as due to their form of church-government , and what bounds they set betweene it and the civill power . secondly , the persons in whom it is placed . thirdly , the manner how it is exercised , and the lawes which it imposeth on the people . of the power of the presbyterian government . there are but two wayes to bound it , that it overflow not all . the one , the subordination of the nationall assembly to an oecumenicall ; and though i know nothing to the contrary , but that they acknowledge this subordination , yet no use can be made of it , ( as things now stand ) because in these sad divisions of christendome , a generall councell cannot be called : the other , the sobordination thereof to the civill power , which being the onely meanes to keep them within their limits , it is necessary to consider what respect the presbyterians give unto it . they would seem to ascribe much to the civill magistrate , for they acknowledge , that the civill power is gods ordinance , which they that goe about to take away , or confound , are enemies of mankind , and of gods expresse will , that the civill magistrates are to be highly esteemed , that to them chiefly and principally the conservation and purgation of religion appertaineth : and therefore it is sinfull to resist them . large confes. of faith , artic. 25. they affirme , that the ministers and others of the ecclesiasticall estate are subject to the magistrate civill in externall things : and that the civill power may command the spirituall to doe their office , according to the word of god . 2. booke of discip. chap. 1. they say , it appertains to the office of a christian magistrate , to make lawes and constitutions agreeable to gods word for the advancement of the kirk , and policy thereof , without usurping the power of the keyes . 2 booke of dis. chap. 10. yet if the matter be well examined , it will be found that all these faire words are but like mercuries piping to bring argus asleep : for , 1 they challenge a power absolute and independent of the king , to convene in assemblies at their owne pleasure , and to appoint the time and place themselves . hear their own words . all the ecclesiasticall assemblies have power to convene lawfully together for treating of things concerning the kirk , and pertaining to their charge . they have power to appoint times and places to that effect , and at one meeting to appoint the diet , time and place for another . 2. booke of discipline , chap. 7. 2 they claime power to themselves to make constitutions ecclesiasticall , without the consent of the christian magistrate . for this orders cause , they may make certaine rules and constitutions , appertaining to the good behaviours of all the members of the kirk in their vocation . 2. book of discipline , chap. 7. 3 they claim power to abrogate the lawes of the land touching ecclesiasticall matters if they judge them hurtfull or unprofitable . for so they say , they have power also to abrogate and abolish all statutes and ordinances concerning ecclesiasticall matters , that are found noysome and unprofitable , and agree not with the time , or are abused by the people . 2. book of discipline , chap. 7. 4. they require the civil magistrate to be subject to this their power , to discipline must all the estates within this realme be subject , as well the rulers as they that are ruled . 1. booke of discipline , head 7. as the ministers and others of the ecclesiasticall state are subject to the magistrate civill , so ought the person of the magistrate be subject to the kirk spiritually , and in ecclesiasticall government . 2 book of dis. chap. 1. as ministers are subject to the judgement and punishment of the magistrate in externall things , if they offend , so ought the magistrates to submit themselves to the discipline of the kirk , if they transgresse in matters of conscience , and religion . ibidem . the nationall assemblies of this countrey called commonly the generall assemblies , ought alwaies to be retained in their own liberty , and have their owne place ; with power to the kirk , to appoint times and places convenient for the same : and all men , as well magistrates as inferiours , to be subject to the judgement of the same in ecclesiasticall causes , without any reclamation or appellation to any judge civill or ecclesiasticall within the realme . 2. booke of discipline , chap. 12. the princes and magistrates not being exemed , and these that are placed in the ecclesiasticall estate rightly ruling and governing , god shall be glorified , &c. 2. booke of discipline , chap. 13. if any man shall wonder how these insolent claimes can stand with their former expressions , in favour of the civill magistrate ; let him know , that there be two texts in their booke of discipline , that will open this mystery , and reconcile the contradiction . the first , the magistrate neither ought to preach , minister the sacraments , nor execute the censures of the kirke ; nor yet prescribe any rule how it should be done , but command the ministers to observe the rule commanded in the word , and punish the transgressors by civill meanes . the ministers exerce not the civill jurisdiction , but teach the magistrate how it should be exercised according to the word . chap. 1. by this it appeares , that all the power they allow the civill magistrate in church-affaires , is onely to be the executioner of their decrees . the second , although kings and princes that be godly , sometimes by their own authority when the kirk is corrupted , and all things out of order , place ministers , and restore the true servants of the lord , after the example of some godly kings of juda , and divers godly emperours and kings also in the light of the new testament : yet where the ministery of the kirk is once lawfully constitute , and they that are placed doe their office faithfully , all godly princes and magistrates ought to heare and obey their voice , and reverence the majesty of the son of god speaking in them . 2. booke of dis. chap. 10. this text ( i confesse ) is fast and loose . for who shall be judge whether the church be corrupted and all things out of order , or whether the ministery be lawfully constitute , and the office faithfully discharged ? shall the king ? their practise shewes that they will not allow that . shall the ministery be judge ? then the power given to princes in a corrupted church , is just nothing : for sure , the ministers will not condemne themselves . if any thing of certainty can be made out of this oracle , it is this : that the presbyterian government must be supposed to be the onely orderly government , and all the proceedings of it just : and kings and princes may claim a power to cast out any other government and set up that : but when that is once up , they must then bee content with what the assembly will allow them . 5 to their doctrine that it is unlawfull to resist the civill magistrate , they give these bounds , while he doth his duty , and governeth as he ought . to disobey or resist any that god hath placed in authority ( whilest they passe not over the bounds of their office ) — we confesse or affirme to be sin , large confes. art. 15. we confesse and avow that such as resist the supreame power , doing that thing which appertaineth to his charge , doe resist gods ordinance , and therefore cannot be guiltlesse . large confes. art. 25. from these premisses i thinke the inference is good , that if the supreame power passe the bounds of his office , if he doe not that thing which appertaineth to his charge , if he doe the contrary , if he mis-governe , then they hold resistance to be no sinne , nor the subjects that resist him to be guilty of resisting gods ordinance . it may be that the generall disaffection to regall power , in these distractions , may render some men lesse apprehensive of the dangerous consequences of this doctrine , and the former claimes ; as supposing them to have no other drift , then to clip the wings of royall prerogative . but this is a grosse and dangerous mistake : and whosoever shal be envested with that civill power which shal be taken from the king , be it the parliament , or whosoever else , must looke to succeed him in the heavy enmity which this presbyterian power will exercise against the civill power ( when it doth not comply with them ) in what hands soever it be placed . for , these incroachments of theirs are not upon the king , as distinguished from other magistrates , but upon the civill magistrate in common , whosoever he be , as appeares plainly by the former testimonies . so that if they have a minde to call a generall assembly , though the king and parliament finde it needlesse , or ( in regard of circumstances of time , place , or distempered affections in the ministers , or people ) inexpedient , or dangerous ; they will over-rule , though to the highest disservice of the state , and must be obeyed . if they agree upon any ecclesiasticall constitutions and canons , though the king and parliament judge them never so contrary to the lawes tending to the hurt of the kingdome , yet must they yeeld to this presbyterian power . if the king and parliament make any lawes concerning the affaires of the church , which are not to their liking , they may repeals them . the king and parliament must be subject not onely to their generall assembly , but ( in subordination to that ) to the dictates of every petty parochiall session where their personall residence and abode shall be . lastly , if the king and parliament will governe contrary to their will and pleasure , their principles will allow them to incite the people to resist them . after so rank a crop of weeds , pernicious to civill power , i know not what regard will be had to the gleanings : which ( yet ) would not be lost . 6 therefore if the civill migistrate punish not with death such as in their judgement deserve it , they order that the church may excommunicate the offender , not onely for his crime , but as suspect to have corrupted the temporall judge . if no remedy by them can be found , ( that is by the magistrates ) then justly may the church pronounce the offender excommunicate , as one suspect , besides his crime , to have corrupted the judges , revengers of blood . order of excommunication in the psalm booke . so that if the civill judges thinke not fit to proceed against every one whom they hold a capitall offender , not only the reputed offender shall be excomunicate , but in the publication of the sentence the judges shall be openly defamed as corrupt , and that upon a suspition thus weakly grounded . 7 they determine that the temporall magistrate is bound to punish adultery with death , by gods own law . it is cleerly knowne to us , that n. somtimes baptized in the name of the father , of the sonne , and of the holy ghost , and so reputed and counted for a christian , hath fearefully fallen from the society of christs body , by committing of cruell and wilfull murther , ( or by committing filthy adultery , &c. ) which crime by the law of god deserveth death . order of excom. in the psalm book . blasphemy , adultery , murder , perjury , and other crimes capital worthy of death , ought not properly to fall under censure of the kirk : because all such open transgressors of gods law ought to be taken away by the civil sword . 1. book of discip. head 7. marriage , once lawfully contracted , may not be dissolved at mans pleasure as our master christ jesus doth witnesse , unlesse adultery be committed : which being sufficiently proved , in presence of the civill magistrate , the innocent ( if they so require ) ought to be pronounced free , and the offender ought to suffer death , as god hath commanded , 1. booke of discip. head 9. sect. of marriage . if this be true , then ( for ought i see ) we are bound to all the judicialls of moses as well as to this which is one of them : as namely , to punish theft , not with death , but restitution ; besides many other touching inheritances , purchases and other temporal things ; which would cause infinit changes and confusions in our temporall lawes . 8. they hold it unlawfull for the civill magistrate to pardon capitall offenders . in the feare of god , we signifie unto your honours , that whosoever perswades you that ye may pardon where god commandeth death , deceives your soules , and provokes you to offend gods majesty . 1 booke of discip. head . 9. this puts such a tye upon princes , as robs them of the exercise of their noblest vertue , mercy ; inclines offenders to be desperate , and in such distracted times as this , may prove destructive to the kingdome . 9. they exact it as a duty of a christian magistrate , that if need require , hee maintaine the ministery with his owne rents . it pertaines to the office of a christian magistrate — to see that sufficient provision be made for the ministery , the schooles , and the poore : and if they have not sufficient to await upon their charges , to supply their indigence , even with their owne rents if need require . 2. booke of discipline , chap. 10. compare but this with the power which the presbyterians claime over the civill magistrate , and it will appeare , that their discipline will allow them to be judges , whether need require that the ministery should be maintained out of the kings rents : and if they finde that it doe , then to pronounce that it is his office and duty to make the allowance , and to compell him to doe his office by the churches censures , and warrant his subjects to take armes against him , if he shall obstinately refuse . this is a compendious way for them to cut themselves large cantells out of the kings revenues . 10. they distinguish the object of civill and ecclesiasticall power , not by the matter it selfe which may be the same in both ; but by the divers ends proposed by the severall powers . the magistrate commandeth externall things for externall peace and quietnesse amongst the subjects : the minister handleth externall things , onely for conscience-cause . 2. booke of discip. chap. 1. here both the minister and magistrate deale with the same externall things , and the difference is onely in the end . so that by their platform they may deal with all civil causes for a spirituall end , which the pope usually expresses with this clause , in ordine ad bonum spirituale , and these men ( to the same effect ) in ordine ad bonum ecclesiae . but both he and they doe by this distinction , usurp upon the civill magistrate . of the persons in whom this power is placed . this power is ( in the scottish platforme ) put into the hands , partly of the ministers of the parishes throughout the kingdom , who admit no superiority of one over another , but a parity and equality of all , and partly of lay-elders , who meddle not with the administration of the word and sacraments , but are chosen by the people out of every parish to joyne with the ministers in the government of the kirk : and all government and discipline , is exercised joyntly by them , by plurality of voices : in the severall parishes by the ministers and lay-elders of the same , who are subordinate to a classis made up of the ministers and elders of the parishes within the bounds thereof , as the severall classes are to the provinciall assembly , consisting of ministers and elders chosen out of every classis within the province , and provinciall assemblies are in like manner subordinate to the nationall assembly consisting of such a number of ministers and lay-elders as the same assembly shall thinke fit , chosen out of all the provinces of the kingdome : and this nationall assembly ( since oecumenicall councells cannot be hoped for ) acknowledgeth no superiour upon earth . all these points ( if things so much acknowledged need it ) are proved by these ensuing authorities . the parity of ministers , as to bishops , if the name {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} be properly taken they are all one with the ministers . 2. booke of dis. chap. 11. the conjunction of lay-elders with them in the government . it is not necessary that all elders be also teachers of the word . 2. booke of dis. chap. 6. their office is as well severally as conjunctly to watch diligently upon the flock committed to their charge , both publikely and privately , that no corruption of religion or manners enter therein . ib. their principall office is to hold assemblies with the pastors and doctors ( who are also of their number ) for establishing of good order and execution of discipline : unto the which assemblies all persons are subject that remaine within their bounds . ib. in assembling the people , neither they without the ministers , nor the ministers without them , may attempt any thing . psalm book tit. of the elders , &c. the pastors or ministers chiefe office standeth in preaching the word of god , and ministring the sacraments : so that in consultations , judgements , elections and other politicall affairs , his counsell rather then authority taketh place . ibid. titl . of the ministers office and duty . the elders being elected must be admonished of their office , which is , to assist the ministers in all publique affaires of the kirk , to wit , in determining and judging causes , in giving admonition to the licentious liver , in having respect to the manners and conversation of all men , within their charge . — yea the seniors ought to take heed to the like manners , diligence , and study of their ministers : if he be worthy of admonition , they must admonish him ; of correction , they must correct him , &c. 1 booke of discip. 8. head , of the election of elders , &c. their election by the people . men of best knowledge in gods word , and cleanest life , men faithfull , and of most honest conversation , that can be found in the kirk , must be nominate to be in election , and their names must be publiquely read to the whole kirk by the minister , giving them advertisement that from amongst them must be chosen elders and deacons . ibidem . if any man know other of better qualities within the kirk then these that be nominated , let them be put in election , that the kirk may have the choice . ibid. it pertaineth to the people , and to every severall congregation , to elect their minister . 1 booke of discipline , 4 head , of ministers , &c. and because this order which gods word craves , cannot stand with patronages and presentation to benefices , used in the popes kirk : we desire all them that truely feare god , earnestly to consider , that for as much as the names of patronages and benefices , together with the effect thereof , have flowed from the pope , and corruption of the canon law onely , in so far as thereby any person was intrusted or placed over kirks having curam animarum : and for as much as that manner of proceeding hath no ground in the word of god , but is contrary to the same , and to the said liberty of election , they ought not to have place in this light of reformation . 2. book of discip. chap. 12. the subordination of their elderships , and assembli●s , and how they share this power among them . elderships and assemblies are commonly constitute of pastors , doctors , and such as we commonly call elders , that labour not in the word and doctrine , 2 book of dis. chap. 7. assemblies are of foure sorts . for , either they are of particular kirks and congregations , one or moe ; or of a province , or of a whole nation , or of all and divers nations professing one jesus christ . ibid. the first kind and sort of assemblies , although they be within particular congregations , yet they exerce the power , authority , and jurisdiction of the kirk with mutuall consent , and therefore beare sometime the name of the kirk . when we speak of the elders of the particular congregations , we mean not that every particular parish-kirk can or may have their own particular elderships , specially in landward ; but we think three , four , more or fewer particular kirks may have one eldership common to them all to judge their ecclesiasticall causes . yet this is meet that some of the elders be chosen out of every particular congregation . ibid. it pertaines to the eldership to take heed that the word of god be purely preached within their bounds , the sacraments rightly ministred , the discipline rightly maintained , and the ecclesiasticall goods uncorruptly distributed . it belongs to this kind of assembly , to cause the ordinances made by the assemblies provinciall , nationall , and generall to be kept and put in execution . to make constitutions which concerns {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the kirk , for the decent order of these particular kirks where they governe , ( provided that they alter no rules made by generall or provinciall assemblies , and that they make the provinciall assemblies fore-seen of these rules that they shall make ) and abolish them that tend to the hurt of the same . it hath power to excommunicate the obstinate . the power of election of them who beare ecclesiasticall charges pertaines to this kind of assembly within their owne bounds , being well erected and constituted of many pastors and elders of sufficient ability . by the like reason their deposition also pertains to this kind of assembly ; as of them that teach erroneous and corrupt doctrine , that be of slanderous life , &c. ibidem . provinciall assemblies we call lawfull conventions of pastors , doctors , and other elders of a province gathered for the common affaires of the kirk thereof . ibidem . this assembly hath power to handle , order , and redresse all things committed or done amisse in the particular assemblies . ibidem . and generally their assemblies have the whole power of the particular elderships whereof they are collected , ibidem . the nationall assembly which is generall to us , is a lawfull convention of the whole kirks of the realm . ibidem . none are subject to repair to this assembly to vote , but ecclesiasticall persons to such a number as shall be thought good by the same assembly . ibidem . this assembly is institute , that all things either committed or done amisse in the provinciall assemblies , may be redressed and handled : and things generally serving for the weale of the whole body of the kirk within the realme , may be fore-seen , intreated , and set forth to gods glory . ibidem . now if the presbyterian power it selfe be so pernicious as it appears to be by what was said before , surely to put it into such hands as by this modell are to have it , must needs make all juditious and impartiall men much more averse from it . for first , that it admits of no superiority of one above another , but requires a parity of those that governe , is like to produce manifold inconveniences . the resolutions both in publique affaires , and private mens causes will be very slow ; because many men , will be of different judgements and affections : and such as are not soon brought to agree in one determination . the difference of opinions and interests is like to breed factions and contentions . the decisions are in danger to be often corrupt , because it is harder to find many men of skill and integrity then one . these inconveniences are like to be bred by a parity of many governours : and those that episcopacy is accused of , are not likely to be removed by this parity , but augmented rather , for both reason and experience may teach us , that amongst many equals , popularity will make some one the leader of the rest ; and he will offend more boldly then if he were indeed a bishop , because howsoever he do amisse , yet he can excuse himselfe , and lay the blame upon others . secondly the mixture of lay-men and ministers together in the exercise of this power is of very dangerous consequence . it is like to breed acmulations between the ministers and the laity , while each one sides with his own order against the other . men grossely ignorant in matters of divinity , must be judges of doctrine ; and they that cannot in a small time be taught what heresie is , much lesse how to discern heresie from truth , determine of it , and others be bound to submit to their judgement . men whose education and imployment is either in the field , or the shop , of whom a wise man once said , that they should not be sought for in publique councell nor sit on the judges seat , because they understand not the sentence of judgement ; men who neither know how to doe right if they would , nor would care for it if they knew it , ( for where the minde that should rule is weake , the corrupt passions that should be ruled , breake out into all disorder : ) these must be trusted with the making of church-lawes , and government even of those things that concern the precious souls of men for whom christ died ; to say nothing of their quiet , their reputation , and their purses , which will be all exposed to those injuries that may be expected from blind malice , revenge , envy , covetousnesse , partiality , and insolence . all these mischiefs are the more to be feared , in regard of the distempers of this sad time , in which this government is sought to be erected . for those that are slaves to their corrupt affections , and apt to be transported by them , though they be not provoked , will much more violently pursue their bad designs , if power be then put into their hands , when they are chafed to so high a decree of acrimony , this would the rather be thought of , because the entrance into any businesse of concernment as it is good or evill , lightly seasons the subsequent proceedings with the same relish : so that inconveniences brought in at the first setling of a government , can hardly ever after be rooted out . thirdly , let it be considered what kind of persons stand fairest to be chosen for lay-elders . if wee make our judgement herein , upon observation of those dispositions , which qualifie men for the peoples favour , we shall finde them to be , for the most part , either activenesse or greatnesse . in some parishes he can do most , who though he hath neither wealth , wit , nor honestly , is yet most active and busie : and if this be the choice , those will be trusted with the spirituall power that are aptest to bring all to ruine and confusion . but if greatnesse beare the sway , ( as in most places it is like to do ) then shall men of great estates and dealing in the world , great landlords , noble-men , and gentlemen , be lay-elders : who will use their power to enthrall their tenants , dependents , and inferiours to them , and bring the yeomanry and husbandmen of england to such a slaverie , and vassallage under them , as that sort of men groane under in scotland . fourthly , though appeals may seem to afford some remedy , yet is that of little use , being a matter of so much trouble and charge to go from the parish-session to the classis , and from thence to the provinciall assembly , and from thence to the generall assembly , before a man can come at the parliament : so that very few men can make use of it . wherefore since appeals leave the most men without remedy , it is a madnesse to make those men judges in the first instance , that are so like to judge amisse . fifthly , the constitution of generall assemblies for the number of ministers and lay-elders to be sent from the severall presbyteries , being at the will of the same assembly , is very uncertaine , and may surprise those that little dream of it , and take away all power from either the ministers or the layty before they be aware . for if in some one generall assembly practises shall prevaile to over-prise one part with a greater number of the other ; that part that then gets all the power into their hands , will keep the other under irrecoverably : and of this mischife scotland will affoord an instance . lastly ; in this forme of government such a multitude of men have a share , that if they shall be found to abuse their power to the prejudice of the state , it will hardly ever be possible to get it out of their hands again . for example , if church-government be put into the hands of the ministers and lay-elders of almost 10000. parishes , and thereby some inconveniences not yet fore-seen shal arise which shall induce the state to change it for another forme : how shall they be able to wrest the power out of the hands of a faction so numerous , who having found the sweet of rule will bee loath to part with it ? of the exercise of the presbyterian power in scotland , and the lawes there imposed on the peoples necks . it now remaineth that by considering their particular lawes we shew how grievous the exercise of this power wil be to all sorts of men that live under it . 1. it hath been shewed already that the presbyterian government requireth that all ministers be appointed by a popular election , and utterly dis-alloweth patronages of livings that have cure of soules : which will be prejudiciall to the nobility and gentry , despoiling them of their inheritance . and if any shall object that either in this or any other matter their practice differs from their rule , let him mark what caution is given in the preface to the bookes of discipline . to distinguish betwixt the kirks purpose and intention in every particular , and their possibility to performe and practise as circumstances concurred , or were contrary : and he shall find that the practise prevailes onely because they want power to alter it , and that they will never rest satisfied , till they obtain their purpose . 2. they are no better friends to the ministers , then to the nobles and gentry : for their lawes provide that they shall be kept poore enough , to make both them and their doctrine servile to the peoples humours . their benefices must be changed into stipends . that which is called the benefice , ought to be nothing else but the stipend of the ministers that are lawfully called , 2. book of discip. chap. 3. these stipends must be raised out of the rents of the tithes which are paid to the deacons by the owners , and out of them must the poore and the schooles be provided for , as well as the ministers . we think it a most reasonable thing that every man have the use of his owne tiends , provided that he answer to the deacons , and treasurers of the kirk , of that which in justice shall be appointed unto him . we require the deacons and treasurers rather to receive the rents then the ministers themselves ; because that of the tiends must not onely the minister be sustained , but also the poore and schools . 1 booke of discip. 6. head , of the rents , &c. yea the second book of discipline , chap. 12. goeth further , and will have the kirk rents divided in foure portions , whereof the minister must be content with one , the other three to be for the elders , deacons , and other kirk-officers , doctors , schooles , the poore , reparation of the kirks , and other extraordinary charges for the kirk and common-wealth : the words i omit for brevity . when all these collops are cut out , the ministers part is partly taxed , and partly left to the curtesie of the kirk . it is thought good that every minister shall have at least forty bolls meale , twenty six bolls malt , to find his house bread and drink , & more , so much as the discretion of the church finds necessary , besides mony for buying of other provision to his house , and other necessaries : the modification whereof is referred to the judgement of the kirk , to be made every yeare at the chusing of the elders and deacons of the kirk . 1. book of discip. 5. head , of the provision for the ministers , &c. their glebes if they exceed six acres , they are content shall be deteined . if any glebe exceed six acres of ground , the rest to remaine in the hands of the possessors till order be taken therein . 1. booke of discip. the 6. head . 3 in general this government insults upon the inslaved people with all sorts of heavy burdens and vexations . when they have brought the ministery into so poore a condition that few but the lowest of the people will willingly enter into it : then to supply that defect , they have lawes to compell men to take that function upon them , and parents to dedicate their children to it , by the censures of the kirk and the civill power . your honours with consent of the church are bound by your authority to compell such men as have gifts and graces able to edifie the church of god , that they bestow them where greatest necessity shall be knowne . 1. booke of discipline , 4. head . of admission . the rich and potent may not be permitted to suffer their children to spend their youth in vaine idlenesse , as heretofore they have done : but they must be exhorted , and by the censure of the kirk compelled to dedicate their sons by good exercises to the profit of the kirk and common-wealth . 1. book of discip. 5. head . sect. of the necessity of schools . and if any be found disobedient , and not willing to communicate the gifts and speciall graces of god with their brethren , after sufficient admonition , discipline must proceed against them : provided that the civil magistrate concur with the judgement and election of the kirk . 1. book of discip. 9. head , sect. for prophecying . with them it is not enough that the younger sort be catechised before their first admission to the communion , but all persons must be held as children all their life long , and once a yeare at least be examined in the principles of religion : which examination ( to use the phrase of their own book ) is like to be sharp enough , to those that know not the wayes of molifying their examiners . of necessity we judge that every yeare at the least , publique examination be had by the ministers and elders of the knowledge of every person within the kirk . 1. book of discip. 9. head . of policy . those that thought twenty six holy-dayes in a yeare a burthen if this government be brought in , must have one day in every week taken from them ( besides the sunday ) and set apart for sermons , and prayers , from labour both by masters and servants , at least during the time of the publique exercise . every week once let the congregation assemble to hear some place of the scriptures orderly expounded . psalm-book . sect. of the interpretation of the scriptures . in every notable town we require , that one day besides the sunday be appointed to the sermon , & prayers : wch during the time of sermon must be kept from all exercise of labour , as wel of the master as of the servant . 1. booke of dis. 9. head . of policy . those that complained of the bishops courts once in three weeks as an intolerable vexation ; if this government be set up , must be yoked with a consistory one day in every week : so that they shall have but foure dayes in seven free , to do their own businesse . it is ordained that every thursday the ministers and elders in their assembly or consistory , diligently examine all such faults & suspitions as may be espied , not onely amongst others , but chiefly amongst themselves . psalme-booke . sect. of the weekly assembly , &c. if a man be acquitted of homicide by the temporall judge , the presbytery holding him to be guilty , take upon them to impose satisfactions upon him at their discretion : which is both an affront to the temporal judge , and a grievous vexation to the party , who perhaps is innocent , and maybe a pretence for them to put their hands in the subjects purses , if they shal thinke fit , to require a pecuniary mulct for satisfaction . if the offender abide an assise , and by the same be absolved , then may not the church pronounce excommunication : bu● justly may exhort the man , by whose hand the blood was shed to e●ter into consideration with himselfe how precious is the life of man before god , and how severely god commandeth blood , howsoever it be shed except it be by the sword of the migistrate , to be punished : and so may injoyn unto him such satisfactions to be made publike to the church as may beare testification , of his obedience , and unfained repentance . psalm-book . in the order of excommunication . that this presumption of their putting their hands into mens purses is not groundlesse , may appear by another of their constitutions , wherein they take upon them to tax damages upon capitall offenders convict before the temporall judge , and to moderate between the offender and the party offended , in that point . the sentence of excommunication once pronounced , the church may not suddenly admit the murtherer or convict adulterer to repentance and society of the faithfull , albeit that pradon be purchased of the magistrate : but first ought inquisition to be taken , if the murtherer have satisfied the party offended , that is , the kin and friends of the man slain : which if he hath not done , neither is understood willingly so to doe , the church in no wise may heare him . but and if he be willing to satisfie , and the friends exceed measure and the possibilities of him that committed the crime , then ought the church to put moderation to the unreasonable , in case the civill magistrate hath not done so before . psalm book . in the order of excommunication . by their lawes they make such things punishable , as wil leave no man in safety with whom they have a mind to quarrel . if a man conforme not his words , his gestures , his expences , his diet , his apparell to their liking : nay , it they doe but suspect him to be inordinate in these things , they convent him , and admonish him , and if he obey not their admonitions , they thunder out the sentence of excommunication against him . wanton and vaine words , uncomely gestures , negligence in hearing the preaching , or abstaining from the lords table when it is publiquely ministred , suspicion of avarice , or of pride , superfluity , or riotousnesse in chear or rayment : these we say and such others that of the world are not regarded , deserve admonition amongst the members of christs body . — if he continue stubborne , then the third sunday ought he to be charged publiquely to satisfie the church for his offence and contempt , under the pain of excommunication , psalme-booke . in the order of publike repentance . this is an unheard of tyranny , when a man may neither order his estate , nor weare a garment , nor eat , nor spe●ke , nor looke , but at their liking : yet this is not the worst , for these lords paramount , take upon them to be judges not only of externall things , but even in mens inward thoughts and affections too , if they be by any means discovered to them . the magistrate handleth externall things onely , and actions done before men : but the spirituall ruler judgeth both inward affections , and externall actions in respect of conscience , by the word of god . 2. book of dis. chap. 1. the conclusion . out of that which hath been said , i conclude , 1 that this form of government would prove pernicious both to our king , parliament , ministery , and people : and that the relations that have been published of the presbyterians affronts done to regall power in scotland , their contests with parliaments , the confusions by them caused , and their injustice and tyrannie over the people : are very well consistent with their principles . 2 that those who are so earnest to set up here that government and discipline , are therefore zealous for it because they know it not . for otherwise it is hardly possible that any that will know a thing so unlovely , should be so far in love with it . especially if we consider , that this which yet appears is but the lions paw : his whole body is not yet seen , nor easie to be seen , but lies lurking ( a great part of it ) in the registers of their assemblies and sessions never yet published to the world , so that all the judgment we can make of it is , that by the badnesse of that little that we see , we may suspect more of the rest which we see not . for that there is yet much more unseen , let the preface of the books of discipline bear witnesse . under the name of discipline is to be understood , not onely the particulars expressed in these two books , but also the acts , constitutions , and practices agreed upon and recorded in the registers of the generall and provinciall assemblies , presbyteries and kirk-sessions . 3 that the forwardnesse of the scots to get it here established proceeds not ( in probability ) from any love they bear to the thing it self for its own sake : we may rather presume that themselves ( except them whose turns are served by it ) are weary of it . wherefore we have rather cause to suspect that there is something of vlysses in it : and that they would bring i● in upon us like the trojan-horse with the belly full of armed men , to take our troy-novant : that because they know it cannot here be setled without a war , nor that made without their assistance , they may use the help of our own hands to put their yoke upon our necks , and give law to our nation , which they of late so much disdained to receive from us . 10 that the parliament hath done very prudently in declining so constantly the erection of this government . i wish that their decree of election had been as provident as this of reprobation . for i consider , that in that mixt form of government which instead of it they have chosen for a time , they have not onely displeased the presbyterians in that which they have denyed ; but also the brethren of the congregationall assemblies in divers things which they have granted : as namely , in excluding from their voice in the election of elders , those that are not satisfied of the lawfulnesse of taking the covenant and servants , as if difference of opinion could deprive men of those priviledges whereto they have as good right as others that have no scruples , or as if in spirituall things there were any difference between bond and free : in forbidding any to be chosen an elder but where kis dwelling and most residence is , whereas perhaps he cannot consent to be of that congregation : in making those judges and tryers of elections which are not members of that congregation where the election is made : in appointing a subordination and subjection of congregationall elderships to the government of classicall , provinciall , and nationall assemblies , and making them judges of appeals from the other : in forbidding one congregation to admit him that is suspended from another without their certificate : in authorizing the civill power to judge spirituall causes , and in leaving the repentance and restoring of suspended persons wholly to the discretion of the presbyterian eldership . so , that this mixt forme set up by the parliament , may prove like the interim of charls the fifth , which being a middle way of religion between the protestants and papists made to reconcile them , and compose differences till a means of more perfect union might be found out , displeased both sides , and by alienating them both from him , stopped the growing greatnes of that mighty emperour . and the like effect may this english interim produce , discontenting both the sides , and provoking them to faile the parliament when they have most need of them . wherefore it would be considered , whether to avoid the difficulties , otherwise insuperable , it were not better to be content with that government , which was before ; which would certainly conciliate one side , and ( if their professions may be believed ) least displease the other two . for , as for the alienation of the bishops lands from the church ; the hope whereof may perhaps make some men resolute to persist in the endeavour to root out that order : let them but consider how the first book of the scots discipline , 6. head , requires them to bee retained in the use of the kirk ; how the second book 9. chapter determines , that the alienation thereof to prophane uses , is detestable sacriledge before god , how their psalme-booke appoints it in one of their formes of publique prayer to be confessed as a grievous sin , how the kirk of scotland in their declaration made since these times , renew their claime against the possessors : lastly , what power the presbyterian-preachers will have over the consciences & affections of the multitude if that government go up , and by the multitude against all that are not favoured by them : and they will easily conclude , that they cannot possesse them long in quiet . finis . an assertion of the government of the church of scotland in the points of ruling-elders and of the authority of presbyteries and synods with a postscript in answer to a treatise lately published against presbyteriall government. gillespie, george, 1613-1648. 1641 approx. 369 kb of xml-encoded text transcribed from 138 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a42758 wing g745 estc r16325 12599016 ocm 12599016 64105 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early 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(eebo-tcp ; phase 1, no. a42758) transcribed from: (early english books online ; image set 64105) images scanned from microfilm: (early english books, 1641-1700 ; 254:e161, no 2) an assertion of the government of the church of scotland in the points of ruling-elders and of the authority of presbyteries and synods with a postscript in answer to a treatise lately published against presbyteriall government. gillespie, george, 1613-1648. [16], 212 [i.e. 214] p., [1], 40 p. printed for iames bryson, edinburgh : 1641. "a post-script, in answer to a treatise very lately published, which is intituled the presbyteriall governement examined," 40 p. at end. attributed to george gillespie. cf. blc. reproduction of original in thomason collection, british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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2003-08 spi global rekeyed and resubmitted 2003-09 olivia bottum sampled and proofread 2003-09 olivia bottum text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion an assertion of the government of the church of scotland , in the points of ruling-elders , and of the authority of presbyteries and synods . with a postscript in answer to a treatise lately published against presbyteriall government . gesta purgat . caecil . & felic . adhibete conclericos & seniores plebis ecclesiasticos viros , & inquirant diligenter que sint istae dissensiones . august . epist. 118. quorum ( conciliorum ) est in ecclesia saluberima authoritas . edinburgh , printed for iames bryson , 1641. to the reader . it is high time for those who have been long praying for the peace of hierusalem , and with bleeding hearts have beheld the sorrowes of sion , now to bestirre themselves with an extraordinary diligence , and to contribute their most serious and uncessant endeavours , for the setling of these present commotions about church affairs , in such a manner , that the sacred twins , truth and peace , may both cohabit under own roofe ▪ and that this great and good work of reformation may not be blasted in the bird , nor fade in the flourish , but may be brought forward to that full maturity , which shall afford a harvest of joy to us , and to all the churches of god. one controversie there is about the government of the church , and it is of such consequence , that were it well resolved upon , and rightly agreed , it should facilitate a right resolution in other matters which are in question . now because longum iter per praecepta , breve per exempla , the way is long by precepts , short by platforms ; therefore i have carefully observed the policie and government of other reformed churches . and because the nearnesse of relation swayeth my affection at least half a thought more unto that which is scotlands ( caeteris paribus ) then unto that which is more remote from us , therfore i was most solicitous to see a delineation of the government of that famously reformed neighbor church ; which when i had read , & read over again , i did conclude with my self , that if these two points at which most exception is taken , i mean the office of ruling elders , and the authoritie of presbyters and synodes , which also are things common to the other reformed churches ) could be upon good grounds maintained , there is no other thing of any moment to be objected against it . and with these thoughts i was so tossed , that i could not rest satisfied with the quid wi●hout the quare , but did conceive as great languor and desire for a demonstration of that form of church government , as before i had for a declaration of the same . whereupon i have purchased to my self from scotland this ensuing treatise which having fully satisfied my owne minde in the asserting of those most controverted points , i have resolved to communicate and publish the same unto others , for the reasons following . first , for the satisfaction of such as do through ignorance or mistaking stumble at such a form of ecclesiasticall government : i do not much marvell to see those that a●e of a simple understanding , so far conquered , as to scruple the office of ruling elders , having heard the big words and lavish expressions of some opposites against the same ; yet a poor peece it is which one of them would usher in with a tinckling epistle , in which projicit ampullas & sesquipedalia verba . he maketh offer to forfeit his life to justice , and his reputation to shame ; if any living man can shew that ever there was a ruling elder in the christian world , till f●rell , and viret first created them . i shall not desire to take him at his word for his life , but if he be not able to give a satisfactory answer unto that which is here sayd both from scripture , and from antiquity for ruling elders , then hath he given sentence against his own reputation for ever . and so much the more , that having in that assertion of episcopacie boldly averred , that the name of the elders of the church , in all antiquity comprehendeth none but preachers and divines ; and that therfore none but they may be called seniores ecclesiae , though some others happily may have the title of seniores populi , because of their civill authority ; notwithstanding the reading of the observations of iustellus , and of both the cassaubons , hath now so farre changed his tone , that in his late answer to ●mectymnuus , he acknowledgeth that beside pastors and doctors , and beside the magistrates or elders of the cities , there are to be found in antiquity , seniores ecclesiastici , ecclesiasticall elders also ; only he alleadgeth they were but as our church-wardens , or rather as our vestry-men : whereas indeed they were judges in ecclesiasticall controversies , and ( in some sort ) instructors of the people , as shall be made to appeare ▪ meane while we do observe what trust is to be given to this bold speaker , who hath beene forc●d to yeeld , what he had before with high swelling words denied . another instance of the same kinde is to be noted in his remonstrance , when he speaketh of the prescript forms of prayer , which the jewish church had ever from the dayes of moses , wherewith also peter , and iohn when they went up into the temple at the ninth hour of prayer did joyn ; to make good his allegiance , he addeth , the forms whereof are yet extant and ready to be produced . yet this he handsomely eateth up in his defence ; where he gives us to understand , that those set forms of prayer are indeed specified by capellus , a writer of our owne age ; but that the book it selfe which contained these prayers , is perished a thousand years ago . well , he is now content to say that once those forms were extant ; and this ( forsooth ) he will prove from a certain samaritan chronicle in the custodie of his faithfull friend the primate of a●mach ; wherein he hath found a story which transporteth him as much as the invention of the demonstration did archimedes , when he cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have found it , i have found it . yet — cred●t iudaeus apella , non ego — but this lyeth not now in my way . only ( till a full answer be ready , i thought it not amisse to give some taste of the mans vaine arrogant humour , whose best weapons are great words . as for his last record which he fetcheth from abrahamus scultetus , against ruling elders ; all that and much more hath been , and here shall be abundantly confuted . others there be who call in question the power and authority of ecclesiasticall presbyteries , and of synods , against which also some few pens have been put to paper and have passed a censure no lesse hard then unseasonable , which ( me thinks ) might well have been spared , unlesse : there had been stronger and more convincing reasons for it . these i shall beseech , that with minds voyd of prejudice , they take into consideration the second part of this treatise , written with no heat nor sharpnesse of words , but with plainnesse , and strength of reason : and withall i shall expect that they will not think the worse of the author , for being ready to answer him that asketh a reason of him , or for writing a justification of the government of the church of scotland , to such as did desire to be more throughly resolved concerning the same ; but that rather they will make use hereof , as a key by divine providence put into their hands , to open a doore unto further light . secondly , there is so much the more reason for asserting those two points , by how much they have beene mainly opposed by sathan ; for he it was whose cunning conveyance of old , made the office of ruling elders to come into dessuetude , through the sloth , or rather the pride of the teachers , as ambrose complaineth ; and yet time hath not so obliterate that ancient order , but that the footsteps of the same are yet to be seen in our officialls , chancellors , commissaries , church-wardens , and high-commission men , yea at rome it selfe , in the cardinalls . the same old serpent it was whose instigation made licinius whiles he did intend the totall ruine of the church , to fall upon this as the most effectuall means for his purpose , that he should straightly inhibit all counsells , meetings , and con●erencies concerning the affairs of the church . by which meanes the christians of his time were drawne into one of two snares . aut enim legem , &c. for saith eusebius , either it behoved us to be obnoxious to punishment by violating the law , or to overthrow the rites and ordinances of the church , by giving obedience in that which the law did command : for great and waighty deliberations undertaken about things controverted , cannot proceed in any other manner or way , but by the right managing of councels . the arminians in the netherlands , found out another of sathans wiles ; they were not able to hinder the assembling of a free and lawfull synod , but for their next best , they required of the synod of dort twelve conditions , and the ninth was ; that there should not be in that synod any determination or decree concerning the matters in controversie , but only an accommodation or conference , and that still it should be free to the particular churches , to accept , or to reject the judgement of the synod : this was a way of endlesse controversie , and justly cried down in the synod . moreover , satan ever wise in his own principles , finding the church of scotland , like an invincible sampson , by reason of such a constitution and gove●nment , as being preserved in integritie , could neither admit heresie , nor schisme , did make use of the prelacie as his traiterous dalilah , to betray that sampson , into the hands of the now adverse p●ilistines the papists , by stealing away both their ruling elders , and the authority of their presbyteries , and synods : for he had well observed , that in these two things did their great strength lye , and that without these two , the ministers of the word being like so many scopae dissolut● , both sparsed , and by themselves alone might easily be brought under the yoke . when thus the romish-affected dalilah had taken away their strength from them , she was bold to u●t●r her insulting voice in the service-book , and book of canons , the philistines be upon thee sampson , the papists be upon thee scotland . in this case they did not ( as sampson then ) presume that the lord was with them as at other times ; they knew he was departed from them : they cried out , return we beseech thee o god of hosts , look down from heaven , behold and visit this vine , and the vineyeard which thine own right hand hath planted . they did again ask the way to sion with their faces thitherward , saying come , and let us joyn our selves to the lord in a perpetuall covenant that shall not be forgotten . and now ( glory be to the great name of god , in the church throughout all generations ) they have by his healing hand quickly recovered their strength . strength i may well call it , for sayth a learned divine , as in things which are done by bodily strength , so in things which are managed by counsells , vis unita fortior , power being put together is the stronger : and in this he doth agree with bellarm. ; that though god by his absolute power can preserve his church without synods ; yet according to ordinary providence , they are necessary for the right government of the church . the interweaving and combining of strength , by joyning the ruling elders of every congregation , with the pastor , or pastors thereof into a particular eldership , by joyning also commissioners , pastors , and e●ders , from many particular elderships , ordinarily into a classicall presbytery , and more solemnly provinciall synod . finally , by joyn●ng commissioners , pastors , and elders ▪ from many classicall ppresbyteries , into a nationall assembly ; this doth indeed make a church beautifull as tirza , comely as ierusalem , terrible as an armie with banners . it is not to be expected , but this forme of church government , shall still be disliked by some ( whose dislike shall notwithstanding the more commend it to all pious minds ) i mean by prophane men , who escape not without censure under presbyteries , and synods , as they did under the prelacie ; by hereticks , who cannot finde favour with a nationall synod of many learned and godly ▪ men , as they did with a few popish prelats : by matchavellians also , who do foresee that presbyteriall synodicall government , being conformed not to the lesbian rule of humane authority , but to the inflexible rule of divine institution , will not admit of any innovations in religion , be they never so conduceable to politicall intentions . some there be who whet their tongue like a sword , and bend their bowes to shoot their arrows , even bitter words . they would wound both the office of ruling elders , and the authority of presbyteries and synods , with this hateful imputation , that they are in consistent with the honor and prerogative of princes . sure i am , when our saviour saith , render unto c●esar the things which are caesars , and unto god the things which are gods ; he doth plainly insinuate , that the things which are gods , need not to hinder the things which are caesars . and why shall it be forgotten , that the prelates did assume to themselves all that power of determining controversies ; making canons , ordaining , suspending , deposing , and excommunicating , which now presbyteries and synods do claime as theirs by right . to me it appeareth a grand mistery , and worthy of deliberation in the wise consistory of rome : that the power of presbyteries and synods being meerly ecclesiasticall , being rightly used , and nothing incroaching upon the civill power , is notwithstanding an intollerable prejudice to kings and princes . but the very same power in prelates , though both abused , and mixed with civill power , is not ( for a●l that prejudiciall to soveraignty . yet if the fear of god cannot moli●ie the tongues of th●se men , one would think that they should be brideled with respect to the kings most excellent majestie , who hath been gra●iously pleased to approve and ratifie the present government of the church of scotland , perceiving ( ● tru●● ) that gods honour , and his honour , gods lawes , and his lawes may well subsist together . lastly , as in publishing this assertion i intend to satisfie the scrupulous , and to put to silence the malicious ; so also to confirm the consciences of such as are friends and savourers to the right way of church government . whatsoever is not of faith i● sin , saith the apostle , yea though it be in a matter otherwise indifferent : how much more is it necessary that we halt not in our judgement concerning the government of the church , but walk straight , in the plerophory and full assurance of the same , from the warrants of the word of god ; i say againe from the warrants of the word of god , for as it is not my meaning to commend this forme because it is scotlands , so i hope assuredly that my country-men will not dispise gods ordinance , because it is scotlands practice , but rather follow them in so far as they follow christ and the scripture . this therefore i pray , that thy love may abound yet more and more , in knowledge and in all judgement , that thou maiest approve the things that are excellent . consider what i say , and the lord give thee understanding in all things , amen . the contents of the first part of this treatise . chap. i. of the words elder , lay-elder , ruling-elder . foure significations of the word elder in scripture . of the nickname of lay-elders . that the popish distinction of the clergie , and the laity ought to be banished . of the name of ruling-elders , and the reason thereof . chap. ii. of the function of ruling-elders , and what s●re of officers they be . of the distinction of pastors , doctors , elders , and deacons . of the behaviour and conuersation of ruling-elders . of the distinction of the power of order and of jurisdiction . that the ruling-elder his power of jurisdiction , is to sit and voice in all the consistories and assemblies of the church . that his power of order , is to do by way of authority those duties of edification , which every christian is bound to do by way of charity . chap. iii. the first argument for ruling-elders taken from the iewish-church . that we ought to follow the jewish church in such things as they had not for any speciall reason proper to them , but as they were an ecclesiasticall republike . that the elders among the jews did sit among the priests and voice in their ecclesiasticall courts , according to baravias own confession , but were not their● will magistrates as he alleadgeth . bilsons objections answered . chap. iv. the second argument taken from math. 18.17 . what is the meaning of these words , tell the church ? why the presbytery may be called the church . our argument from this place for ruling-elders . chap. v. the third argument taken from rom. 12.8 . the words rom. 12.8 . expounded . that by him that ru●eth , is meant the ruling-elder . the objections to the contrary answered . chap. vi. the fourth argument taken from 1 cor. 12.28 . th●t by governments the apostle meaneth ruling-elders . two glosses given by our opposites confuted . chap. vii . the fi●st argument taken from 1 tim. 5.17 . our argument from this place vindicated against ●en false glosses devised by our opposites . chap. viii . the testimony of ambrose for ruling-elders vindicated . no certain ground alledged against the authority of those commentaries upon the epistles ascribed to ambrose . other answers made by our opposites to the place upon 1 tim. 5. confuted . chap. ix . other testimonies of antiquitie . testimonies for ruling-elders out of tertullion , cyprian , epiphanius , b●sil , chrysostome , hierome , eus●bius , augustine , origen , isidore , the first counsell of t●lido . other testimo●ies observed by iustellus , and voetius . bilsons answer confuted . chap. x. the consent of protestant writers , and the confession of our opposites for ruling-elders . citat●ons of sundry protestant writers to this purpose . this truth hath extorted a confession from w●itgist , saravia , sultiffe , camero , and m. io. wemys of craigtown . chap. xi . dr. fields five arguments against ruling-elders , answered . his first reason , that no foot-step of ruling-elders for many hundreth years could be found in any christian church , answered five waies . footsteps of ruling-elders in the church of england . his second reason answered . that we ought to judge of the officers of the church , not from 1 tim. 3. only , but from that and other places compared together . his third reason answered by the c●rtain bounds of the power of ruling-elders . his fourth reason answered by the distinction of the ecclesiastica●l sanedrim of the iewes , from their civill sanedrim . his last reason concerning the names holdeth not . chap. xii . the extravagancies of whitegift , and saravia , in the matter of ruling-elders . the one alloweth of ruling-elders under an infidell magistrate , but not under a christian magistrate . the other alloweth of them under a christian magistrate , but not under an infidell . that ruling-elders do not prejudge the power of the civill magistrate , but the prelacie doth , which confuteth whitegift . that christian magistrates are not come in place of the jewish seniors , which confuteth saravia . chap. xiii . whether ruling-elders have the power of decisive voices when they they sit in presbyteries and synods . the affirmative proved by nine reasons . two objections to the contrary answered . the place 1 cor. 14.32 . explained . chap. xiiii . of the ordination of ruling-elders . of the continuance of their office , and of their maintenance . that the want of the imposition of hands in ordination , the want of maintainance , and the not continuing alwaies in the ●xercise of the office , cannot be prejudiciall to the office it selfe of ruling-elders . the contents of the second part. chap. i. of popular government in the church . that this question is necessary to be cl●●red , before the question of the authority of assemblies . that jurisdiction ought not to be 〈◊〉 by all the members of a congrega●ion , proved by 〈◊〉 reasons . objections answered . the controversie 〈◊〉 . chap. ii. of the independencie of the elderships of particular congregations . dr. fields question , wh●ther the power of jurisdiction belongeth to the eldership of every congregation , or to a common presbytery made up out of many congregations , answered by an eig●●fold distinction . a thr●●fold conformity of those parishionall elderships to the primitive pattern . chap. iii. of great presbyteries which some call classes . three false gloss●s on 1 tim. 4.14 . confuted . that the apostle 〈◊〉 by the presbytery a● assembly of presbyters . whereof also fathers and councels do speak . the warrant and authority of our classicall presbyteries declared both by good reasons , and by the apostolicall patern : for assertion of the latter it is proved , 1. that in many of those cities wherein the apostles planted christian religion , there was a greater number of christians then did or could ordinarily assemble into one place . 2. that in these cities there was a plurality of pastors . 3. that yet the whole within the city was one church . 4. that the whole was governed by one common presbytery . from all which a corollary is drawne for these our classicall presbyteries . chap. iv. of the authority of sy●●ds provinciall , and nationall . that the power of jurisdiction in the synod , differeth from the power of jurisdiction in the presbyterie . the power of jurisdiction in synods is three-fold , dogmatick , diataktick , and critick ; whether the decrees of a synod may be pressed upon such as professe scruple of conscience there anent . chap. v. the first argument for the authority of synods , and the subordination of presbyteries ●●erto , taken from the light of nature . that the church is a certain kinde of republike , and in things which are common to her with other societies , is guided by the same light of nature which guideth them , of this kinde are her assemblies . chap. vi. the second argument taken from christs institution . the will of christ for the authority of synods is shewed two waies . 1. because else he hath not sufficiently provided for all the necessities of his church . 2. he hath committed spirituall power and authority to the assemblies and courts of the church in generall , yet hath not determined in scripture all the particular kinds , degrees , and bounds thereof , and that for three reasons . the particular kinds of synods appointed by the church according to the light of nature , and generall warrant and rules of the word , are mixed , thogh not meer divine ordinances . chap. vii . the third argument taken from the iewish church . that there were among the jews a● least two ecclesiasticall courts , the synagogue , and the sanedrim . that the power of the synagogical con●istory was not civill , but spirituall , proved against sutliffe . that the jews had a supream ecclesiasticall sanedrim , distinct from the civill sanedrim , proved against the same sutliffe , both from the institution therof , deu● . 17. and from the restitution , 2 chron. 19. and from the practice , ier. 26. the consequence of our argument , proved against such as deny it . that we ought to follow the jewish church in those things which it had , not as it was jewish , but under the common respect and account of a politicall church . chap. viii . the fourth argument taken from acts 15. that we finde acts 15. a synode of the apostles and elders , with authority imposing their decrees upon many particular congregations . foure answers made to this argument found not to be satisfactory . chap. ix . the sixt argument token from the geometricall proportion . this argument from proportion doth hold , whether we compare the collectives of churches among themselves , or the representatives among themselves , or the representatives and collectives together . chap. x. the sixt argument taken from necessitie . that without the authority of synods , it is impossible to preserve unity , or to make an end of controversie . other remedies declared to be ineffectuall . chap. xi . objections made against the authority of synods answered . the place math. 18.17 . discussed . that one visible politicall church may comprehend many congregations , proved . that the authority of presbyteries and synods doth not rob the congregations of their liberties , as the prelacie did . a visible church may be considered either metaphysically , or politically : this distinction explained , serveth to obviat sundry arguments alledge● for the independent power of congregations . other two objections answered , which have been lately made . the first part , concerning rvling elders . chap. i. of the words elder , lay elder , ruling elder . the word elder answereth to zaken in the hebrew , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek . it hath foure different significations , 1. it noteth age. 2 ▪ antiquity . 3. venerability . 4. an office . in the first signification , elder is opposed to younger , as 1 tim. 5.1 . rebuke not an elder , but intreat him as a father , & the younger men as brethren , 1 pet. 5.5 . likewise ye younger submit your selves unto the elder . in this sense was the apostle iohn called the elder , because hee outlived the other apostles , 2 iohn 1. and 3. vers . 1. in the second signification elder is opposed to moderne , mat. 15.2 . why doe thy disciples transgresse the tradition of the elders . that is , of them of old time , mat. 5.21 . in the third signification we finde the word , isa. 3. where the lord saith , that he would take away from israel the prudent and the ancient , vezaken ; that is , the worthies among them , and such as were respected for wisedome . the same word , ( and peradverture in the same sense ) is turned elder , exod. 2.16 . eth-zikne israel , the elders of israel . so the spanish seijor , the french seigneur , the italian signore , all comming from the latine senior , signifie a man of respect , or one venerable for dignity , gifts , prudence , or piety . contrariwise , men of no worth , nor wisedome , men despicable for lacke of gifts and understanding , are called children , isa. 3.4.12 . ephes. 4.14 . but it is the fourth signification which we have now to do withall , and so an elder is a spirituall officer , appointed by god , and called to the government of the church , acts 14.23 . when they had by voyces made them elders in every church . they have the name of elders , because of the maturity of knowledge , wisedome , gifts and gravity , which ought to be in them : for which reason also the name of senators was borrowed from senes . before we come to speake particularly of those elders of which our purpose is to treat , it is fit we should know them by their right name , lest wee nick-name and mis-call them . some reproachfully and others ignorantly call them lay elders . but the distinction of the clergie & laity , is popish and antichristian ; and they who have narrowly considered the records of ancient times , have noted this distinction as one of the grounds whence the mystery of iniquity had the beginning of it . the name of clergie appropriate to ministers , is full of pride and vaine-glory , and hath made the holy people of god to be despised , as if they were prophane and uncleane in comparison of their ministers . gerard likeneth those who take to themselves the name of the clergie , to the pharisees , who called themselves by that name : for that their holinesse did separate them from the rest of the jewes : for this etymologie of the name pharisee , hee citeth tertullian , origen , epiphanius , ambrose , and confirmeth it from luke 18.10 . hence was it that some councels discharged the laity from presuming to enter within the quire , or to stand among the clergie neere the altar . two reasons are alleadged why the ministers of the church should bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . first , because the lord is their inheritance : secondly , because they are the lords inheritance . now both these reasons doe agree to all the faithfull people of god : for there is none of the faithfull , who may not say with david , psal. 16.5 . the lord is the portion of my inheritance ; and of whom also it may not bee said , that they are the lords inheritance , or lot : for peter giveth this name to the whole church , 1 pet. 5.3 . where ( if it were needfull ) we might chalenge bishop hall , who borroweth a glosse from bellarmine and gregorius de valentia , telling us , that peter chargeth his fellow bishops not to dominier over their clergie ; so shutting out of the text , both the duty of pastors , because the bishops onely are meant by elders ; and the benefit of the people , because the inferiour pastors are the bishops flocke , according to this glosse : for peter opposeth the lording over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to being ensamples to the flocke . surely , if this popish glosse bee true , protestants in their commentaries and sermons , have gone wide from that text. but matthias the apostle was chosen by lot . what then ? by what reason doth the canon law draw from hence a name common to all the ministers of the gospell ? let 〈◊〉 then banish from us such popish names , and send them home to rome . bellarmin thought we had done so long ere now : for he maketh this one of his controverted heads : whether wee may rightly call some christians the clergie , and others the laity , or not , ascribing the negative to protestants , the affirmative to the church of rome . yet beside the clergy and the laity , papists hold that there is a third sort in the church distinct from both , whom they call regulares . these are such of their religious orders , as are not taken up with contemplation alone ( like the monkes ) but with action ; such as the dominicans , franciscans , &c. who helpe and assist the clergy in their ecclesiasticall imployments , though they themselves bee not admitted into any particular charge in the church . now hee who will needs side with the papists in the distinction of clergy and laity , may also with them admit a third member of the distinction ▪ and make ruling elders of that sort ; especially since the reason why the regular chanoins are assumed as helpers to parish priests , is propter multitudinem fidelis populi , & difficultatem inven●endi curatos sufficientes & idoneos , saith cardinall cajetan , adding further , male consultum populo christiano invenitur sine hujusmodi supplemento . which reasons agree well to ruling elders . for 1. parishes containe so many , that the minister cannot oversee all , and every one without helpe . 2. sufficient and fit ministers shall hardly bee every where found . 3. it is found by experience , that sinne and scandall are never well taken neede to , and redressed , where ruling elders are not . to let all this passe , if any man will needs retaine the name of lay elders , yet saith gersomus bucerus , what aspersion is that to our churches ? is it any other thing then that which papists object to us for admitting lay men into councels ? they who have place in the highest and most supreame assemblies of the church , wherein the weightiest matters are determined , ought much more to be admitted into inferiour meetings , such as presbyteries are . but if we will speake with scripture , wee shall call them ruling elders , rom. 12.8 . he that ruleth , 1 tim. 5.17 . elders that rule well . they are called ruling elders , non quia soli sed quia solum praesunt . pastors rule the church even as they doe ; but pastors doe something more , from which they may bee designed . whereas the elders of which wee are to speake , have no other imployment , which can give them a designation , except the ruling of the church onely . that wicked railer lisim●chus nicanor , who assumed the name , but forgot to put on the vizorne of a jesuit , in his congratulatory ( i should say calumniatory ) epistle pag. 61. alledgeth that they are called ruling elders , because the ministers are their ruled elders . if he were a jesuit , he may remember that in their own society , besides their priests , doctors , preachers , confessionaries , &c. they have also rectores , or regentes ; whose office it is to see the rules of their order kept , to observe the behaviour of every one , & when they perceive any seeds of heresie , to signifie the same to the provinciall , and hee to the generall . yet are these rectores among the lowest rankes of their officers , so that jesuites need not stumble when wee call our eldersruling elders . chap. ii. of the function of ruling elders , and what sort of officers they be . notwithstanding , of all the multiplicity of popish orders , yet peter lombard treading the vestiges of the primitive simplicity , did observe that the apostles left only two sacred orders to bee perpetuall in the church , the order of deacons , & the order of elders . the administration of deacons is exercised about things bodily . the administration of elders about things spirituall . the former about the goods : the latter about the government of the church . now elders are of three sorts . 1. preaching elders , or pastors . 2. teaching elders or doctors . 3. ruling elders . all these are elders , because they have voice in presbyteries , and all assemblies of the church , and the government of the church is incumbent to them all : nor onely to the pastor and elder , but to the doctor also . the bishop of dune in his examen conjurationis scoticae , p. 35. alledgeth , that our church of scotland did never yet determine whether doctors and deacons have right of voycing in the consistories & assemblies of the church . but had he read our booke of policie , hee might have found , that it excludeth deacons from being members of presbyteries and assemblies , cap. 8. but admitteth doctors into the same , cap. 5. the doctor being an elder , as said is , should assist the pastor in the government of the kirke ; and concurre with the elders , his brethren , in all assemblies , by reason the interpretation of the word , which is onely iudge in ecclesiasticall matters , is committed to his charge . but they differ , in that the pastor laboureth in the word of exhortation , that is , by the gift of wisedome applieth the word to the manners of his flocke , and that in season and out of season , as he knoweth their particular cases to require . the doctor laboureth in the word of doctrine , that is , without such applications as the pastor useth , by simple teaching he preserveth the truth and sound interpretation of the scriptures , against all heresie and error . the ruling elder doth neither of these , but laboureth in the government and policie of the church onely . the apostle hath distinguished these three sorts of elders , 1. tim. 5.17 . let elders that rule well be counted worthy of double honour , especially they who labour in the word and doctrine . where , as beza noteth , hee distinguisheth the word , which is the pastors part , from doctrine , which is the doctors part . even as rom. 12.7.8 . hee distinguisheth teaching from exhortation : and 1 cor. 12.8 . putteth the word of wisedome , and the word of knowledge for two different things . now beside those elders which labour in the word , and those which labour in doctrine , paul speaketh to timothy of a third sort of elders , which labour neither in the word nor doctrine , but in ruling well . hence it appeareth , how truely the booke of policie , cap. 2. saith , that there are foure ordinary , perpetuall , and necessary offices in the church , the office of the pastor , the doctor , the elder , and the deacon : and that no other office , which is not one of these foure , ought to bee received , or suffered in the church . but when we speake of elders , non personatos , &c. we will not have disguised and histrionicall men , puffed up with titles , or idols dead in sinnes , to be meant , but holy men , who being indued with faith in god , and walking in his obedience , god authorising them , and the church his spouse chusing and calling them , undertake the government thereof , that they may labour to the conservation and edification of the same in christ , saith iunius . a ruling elder should pray for the spirit and gifts of his calling , that hee may doe the duties of his calling , and not bee like him that played the souldan , but a souter ; hee must doe his office neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pro forma , hee himselfe being parcus deorum caltor & infrequens ; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doing all through contention and strife about particulars . si duo de nostras tollas pro nomina rebus , praelia ( i may say iurgia ) cessarent , pax sine lite foret : nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empiring and lording among his brethren and fellow elders ; whosoever will bee great among you , let him bee your minister ; and whosoever will bee chiefe among you , let him be your servant , saith the onely lord and head of the church : nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , setting himselfe only to do a pleasure , or to get preferment to such as he favoureth ; nay , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onely by establishing good orders , and wholesome lawes in the church , but he must carry himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serviceably and ministerially : for as his function is officium and iurisdictio , so it is munus , a burdensome service and charge laid upon him . that a ruling elder may bee such a one as hee ought to bee , two sorts of duties are requisite , viz. duties of his conversation , and duties of his calling . the duties of his conversation are the same which the apostle paul requireth in the conversation of the minister of the word , that he bee blamelesse , having a good report , not accused of riot , or unruly , vigilant , sober , of good behaviour , given to hospitality , a lover of good men , just , holy , temperate , not given to wine , no striker , not greedy of filthy lucre , not selfe-willed , not soone angry , but patient , not a brawler , not covetous , one that ruleth well his owne house , having his children in subjection , with all gravity , one that followeth after righteousnesse , godlinesse , faith , love , patience , meeknesse , &c. these and such like parts of a christian and exemplary conversation , being required of pastors , as they are elders , belong unto ruling elders also . this being plaine , let us proceed to the duties of their calling . for the better understanding whereof , we will distinguish with the schoole-men , a two-fold power , the power of order , and the power of jurisdiction ; which are different in sundry respects . 1. the power of order comprehendeth such things as a minister by vertue of his ordination , may doe without a commission from any presbyterie , or assembly of the church , as to preach the word , to minister the sacraments , to celebrate marriage , to visite the sicke , to catechise , to admonish , &c. the power of jurisdiction comprehendeth such things as a minister cannot doe by himselfe , nor by vertue of his ordination ; but they are done by a session , presbytery , or synod ; and sometimes by a minister , or ministers , having commission , and authority from the same , such as ordination and admission , suspension , deprivation and communication , and receiving againe into the church , and making of lawes and constitutions ecclesiasticall and such like ; whereof we boldly maintaine , that there is no part of ecclesiasticall jurisdiction , in the power of one man , but of many met together in the name of christ. 2. the power of order is the radicall and fundamentall power , and maketh a minister susceptive , and capable of the power of jurisdiction . 3. the power of order goeth no further then the court of conscience ; the power of jurisdiction is exercised in externall and ecclesiasticall courts . fourthly , the power of order is sometime unlawfull in the use , yet not voide in it selfe . the power of jurisdiction when it is unlawfull in the use , it is also voide in it selfe . if a minister doe any act of jurisdiction , as to excommunicate , or absolve without his owne parish , wanting also the consent of the ministery and elders of the bounds where he doth the same , such acts are voide in themselves , and of no effect . but if without his owne charge , and without the consent aforesaid , hee baptise an infant , or doe any such thing belonging to the power of order , though his act be unlawfull , yet is the thing it selfe of force , and the sacrament remaineth a true sacrament . now to our purpose . we averre that this twofold power of order and of jurisdiction belongeh to ruling elders as well as to pastors . the power of jurisdiction is the same in both ; for the power and authority of all jurisdiction belongeth to the assemblies , and representative meetings of the church , whereof the ruling elders are necessary constituent members and have the power of decisive voycing no lesse then pastors . howbeit the execution of some decrees enacted by the power of jurisdiction belongeth to ministers alone , for pastors alone exercise some acts of jurisdiction , as imposition of hands , the pronouncing of the sentence of excommunication , the receiving of a penitent , &c. are not these things done in the name and authority of some assembly of the church , higher or lower ? or are they any other then the executions of the decrees and sentences of such an assembly wherein ruling elders voyced . the power of order alone shall , make the difference betwixt the pastor and the ruling elder ; for by the power of order , the pastor doth preach the word , minister the sacraments , pray in publike , blesse the congregation , celebrate marriage , which the ruling elder cannot . therefore it is falsly said by that railing rabshakeh ( whom before i spoke of ) ep. pag. 7. that the ruling elders want nothing of the power of the minister , but that they preach not , nor baptise in publike congregations : yet other things which the pastor doth by his power of order , the ruling elder ought also to doe by his owne power of order . and if we would know how much of this power of order is common to both , let us note that pastors doe some things by their power of order , which all christians ought to doe by the law of charity . things of this sort a ruling elder may and ought to doe by his power of order , and by vertue of his election and ordination to such an office . for example , every christian is bound in charity to admonish and reprove his brother that offendeth ; first , privately , then before witnesses ; and if he heare not , to tell it to the church , levit. 19.17 . matth. 18.15.16.17 . this a ruling elder ought to doe by vertue of his calling , and with authority , 1 thess. 5.12 . private christians ought in charity to instruct the ignorant , joh. 4.29 . act. 18.26 . to exhort the negligent , heb. 3.15 . & 10.24 25. to comfort the afflicted , 1 thess. 5.11 . to support the weake , 1 thess. 5.14 . to restore him that falleth , galat. 6.1 . to visite the sicke , matth. 25.36.40 . to reconcile those who are at variance , matth. 5.9 . to contend for the truth , and to answer for it , iude v. 3. 1 pet. 3.15 . all which are incumbent to the ruling elder by the authority of his calling . to conclude then , the calling of ruling elders consisteth in these two things . 1. to assist and voyce in all assemblies of the church , which is their power of jurisdiction . 2. to watch diligently over the whole flock all these wayes which have been mentioned , and to doe by authority that which other christians ought to doe in charity , which is their power of order . and the elder which neglecteth any one of these two whereunto his calling leadeth him , shall make answer to god for it . for the word of god , the discipline of this kirke , the bonds of his owne calling and covenant , doe all binde sinne upon his soule , if either hee give not diligence in private , by admonishing all men of their duty as the case requireth ; or if he neglect to keepe either the ecclesiasticall court and consistory within the congregation where his charge is , or the classicall presbyterie , and other assemblies of the church , which he is no lesse bound to keepe then his pastor , when he is called and dessigned thereunto . chap. iii. the first argument for ruling elders , taken from the iewish church . having shewed what ruling elders are , it followeth to shew scripture and divine right for them . our first argument is taken from the governement and pollicy of the jewish church thus : whatsoever kinde of office-bearers the jewish church had ; not as it was jewish , but as it was a church , such ought the christian church to have also . but the jewish church , not as it was jewish , but as it was a church , had elders of the people , who assisted in their ecclesiasticall government , and were members of their ecclesiasticall consistories . therefore such ought the christian church to have also . the proposition will no man call in question ; for , quod competit alicui qua tali competit omni tali . that which agreeth to any church as it is a church , agreeth to every church . i speake of the church as it is a politicall body , and setled ecclesiasticall republike . let us see then to the assumption . the jewish church , not as it was a church , but as it was jewish , had an high priest , typisying our great high priest jesus christ. as it was jewish , it had musitians to play upon harpes , psalteries , cymbals , and other musicall instruments in the temple , 1 chron. 25.1 . concerning which , hear bellarmines confession , de bon . oper . lib. 1. cap. 17. iustinus saith , that the use of instruments was granted to the iewes for their imperfection : and that therefore such instruments have no place in the church . wee confesse indeed that the use of musicall instruments agreeth not alike with the perfect , and with the imperfect , and that therefore they beganne but of late to be admitted in the church . but as it was a church , and not as jewish , it had foure sorts of ordinary office-bearers , priests , levites , doctors , and elders , and we conformablie have pastors , deacons , doctors , and elders . to their priests and levits , cyprian doth rightly liken our pastors and deacons , for howsoever sundry things were done by the priests and levites , which were typicall and jewish onely ; yet may we well parallell our pastors with their priests , in respect of a perpetuall ecclesiasticall office common to both , viz. the teaching and governing of the people of god , mal. 2.7 . 2 chron. 19.8 . and our deacons with their levits , in respect of the cure of ecclesiasticall goods , and of the work of the service of the house of god in the materialls and appurtenances thereof , a function likewise common to both , 1 chro. 26.20 . & 23.24.28 . the jewish church had also doctors and schooles , or colledges for the preservation of true divinity among them , and of tongues , arts , and sciences , necessary thereto , 1 chron. 15.22.27 . 2 king. 22.14 . 1 sam. 19.20 . 2 kings 2.3.5 . act. 19.9 . these office-bearers they had for no typicall use , but wee have them for the same use and end for which they had them . and all these sorts of office-bearers among us wee doe as rightly warrant from the like sorts among them as other whiles wee warrant our baptizing of infants from their circumcising of them , our churches by their synagogues , &c. now that the jewish church had also such elders as wee plead for , it is manifest : for besides the elders of the priests , there were also elders of the people joyned with them in the hearing and handling of ecclesiasticall matters , jer. 19.1 . take of the ancients of the people ▪ and of the ancients of the priests . the lord sending a message by the prophet , would have a representative body of all judah to be gathered together for receiving it , as tremellius noteth . so 2 kings 6.32 . elisha sate in his house , and the elders sate with him . we read , 2 chron. 19.8 . that with the priests were joyned some of the chiefe of the fathers of israel , to judge ecclesiasticall causes and controversies . and howsoever many things among the jewes in the latter times , after the captivity , did weare to confusion and misorder , yet we finde even in the dayes of christ , and the apostles , that the elders of the people still sate and voyced in councell with the priests , according to the ancient forme , as is cleare from sundry places of the new testament , matth. 16.21 . and 21.23 . and 26.57.59 . and 27.1.12 . mark 14 43. luke 22.66 . acts 4.5 . this is also acknowledged by the roman annalist baronius , who confesseth further , that as this was the forme among the jewes , so by the apostles was the same forme observed in their times , and seniors then admitted into councels . saravia himselfe , who disputeth so much against ruling elders , acknowledgeth what hath been said of the elders of the jewes , seniores quidem invenio in consessu sacerdotum veteris synagoga , qui sacerdotes non erant . i finde indeed ( saith hee ) elders in the assembly of the priests of the old synagogue , which were not priests . et quamvis paria corum essent suffragia & authoritas in omnibus sufragiis sacerdotum , cum suffragiis sacerdotum , &c. and although ( saith hee ) their suffrages and authority in all judgements were equall with the suffrages of the priests , &c. but what then , thinke yee , hee hath to say against us ? hee saith , that the elders of the jewes were their magistrates , which in things pertaining to the externall government of the church , ought not to have been debarred from the councell of the priests , more then the christian magistrate ought now to bee debarred from the synods of the church . now to prove that their elders were their civill magistrates , hee hath no better argument then this , that the hebrew word zaken , which is turned elder , importeth a chiefe man , or a ruler . we answer , first , this is a bold conjecture which hee hath neither warranted by divine nor by humane testimonies . secondly , zaken doth not ever signifie a ruler , or a man in authority , as we have shewed before . thirdly , let us grant zaken to bee a name of dignity , and to import a chiefe man ; yet a chiefe man is not ever a magistrate , nor a ruler . it would onely follow that they were of the chiefe of the fathers of israel that were joyned with the priests in the sanedrim , and so it was , 2 chron. 19.8 . non hercle de plebe hominum lecti sed nobilissimi omnes , saith p. cunaeus . they were , saith loc. theol. to . 6. § . 28. proceres tribuum qui allegabantur una cum sacerdotibus & scribis in sacrum synedrium . fourthly , they who were so joyned in councell with the priests , 2 chron. 19.8 . are plainely distinguished from the judges and magistrates , vers . 11. and so are the princes & rulers distinguished from the elders , act. 4.5 . judg. 8.14 . deut. 5.23 . jos. 8.33 . fifthly , we would know whether he thought that all the magistrates of the jews sate in councel with the priests , or some of them onely : if some only , we desire either proofe or probability who they were , and how many ; if all , then should wee by the like reason admit not the supreame magistrate alone ( which hee seemeth to say ) into the synods of the church , but all magistrates whatsoever , and what a confusion should that bee ? sixthly those elders that sate in the civil sanedrim , were rulers by their sitting there ; but the elders which sate in the ecclesiasticall sanedrim , either were not civill magistrates , or at least sate not there as magistrates . so do our magistrates sometimes sit with us , as members of our assemblies , not as magistrates , but as elders . of the distinction of those two courts , which every one observeth not , we shall speake more afterward . we have said enough against saravia , but bilson doth better deserve an answer , who alledgeth more specious reasons to prove , that the elders of the jewes were their civill magistrates . hee saith , there was no senate nor seniors among the jewes , but such as had power of life and death , of imprisonment , confiscation , banishment , &c. which hee maketh to appeare thus : in the dayes of ezra the punishment of contemners was forfeiture of their substance , and separation from the congregation , ezra 10.8 . the triall of secret murther was committed to the elders of every city , deut. 21.3.4 . they delivered the wilfull murtherer unto the avenger of bloud , to be put to death , deut. 19.12 . they condemned a stubborne sonne to death , deut. 21.19 . they chastened a man who had spoken falsly of his wife , that hee found her not a virgin , deut. 22.15.16.18 . ans. first , if it should bee granted , that the elders spoken of in these places , were civill magistrates , this proveth not that there were no ecclesiasticall elders among the jewes . iustellus in his annotations upon the booke of the canons of the african church , distinguisheth betwixt the civill elders mentioned , can. 91. who were called seniores locorum , or vrbium : and the ecclesiasticall elders mentioned , can. 100. who were called , seniores ecclesiae , and seniores plebis : the former name distinguishing them from the civill elders , the latter distinguishing them from preaching elders . so there might be the same two sorts of elders among the jewes . and what then ? it is enough for us that wee finde in the jewish church , some elders joyned with the priests , & employed in things ecclesiasticall . the elders and priests are joyned together both in the new testament , as matth. 26.59 . the chiefe priests and elders ; so in other places before cited : and likewise in the old testament , exod. 24.1 . come up unto the lord , thou and aaron , nadab and ●bihu , and seventy of the elders of israel , deut. 27.1 . moses with the elders , compared with vers . 9. moses and the priests . ezech. 7.26 . the law shall perish from the priest , and counsell from the ancients , jer. 19 1. take of the ancients of the people , and of the ancients of the priests . wee finde also the commandements of god first delivered to the elders , and by them to the people , exod. 12.21.28 . and 19.7.8 . it is said , deut. 27.1 . moses with the elders of israel commanded the people . upon which place hugo cardinalis saith : argumentum , &c. here is an argument that a prelat ought not to command any thing without the counsell of the elders . secondly , but it cannot bee proved , that these elders in the places objected , were judges or magistrates : nay , the contrary appeareth from other places , which wee have before alledged for the distinction of elders from magistrates or judges : whereunto wee may adde , 2 kings 10.1 . vnto the rulers of iezreel , to the elders , and to them that brought up ahabs children . and verse 5. hee that was over the house , and hee that was over the citie , the elders also , and the bringers up of the children , ezra 10.14 . the elders of every citie , and the iudges thereof . fourthly , we read of threescore and seventeen elders in succoth , judg. 8.14 . whereas the greatest number of judges in one citie among the jewes was three for smaller matters , and three and twenty for greater matters . this objection bilson himselfe moveth , but answereth it not . fiftly , as for the places which hee objecteth against us , the first two of them make against himselfe . in ezra 10.8 . wee finde not onely the civill punishment of forfeiture , but also as pellicanus on that place , and zepperus de pol. eccl. lib. 3. cap. 7. doe observe the ecclesiasticall punishment of excommunication , or separation from the congregation : the former answering to the councell of the princes , the latter to the councell of the elders . the place deuter. 21.3.4 . maketh against him in three respects . first , the elders of the city did but wash their hands over the beheaded heifer , and purge themselves before the lord from the bloodshed , which was a matter rather ecclesiasticall then civill , neque enim , &c. for there was no neede of a iudge here who should be present formally as iudge , saith bonfrerius , the jesuite , upon that place . secondly , the controversie was decided by the word of the priests , vers . 5. thirdly , tostatus thinketh that the elders & the judges are plainely distinguished , vers . 2. thy elders and thy iudges shall come forth . quaeras hic , &c. thou mayest here aske , saith pelargus , why the elders of the people and the iudges were both together called out ? i answer , because god will have both the magistrate and the subjects to be innocent , &c. as for the other places , that which seemeth to prove most for the civill power of the jewish elders , is deuter. 22. yet heare what that famous commentator , tostatus abulensis , saith on that place , quando talis , &c. when such a cause was to bee judged , because it was very weighty , the elders of the city did meet together with the iudges thereof , for in such facts there is some place for conjecture , and the elders who are the wiser sort , can herein bee more attentive then others . so hee noteth upon ruth 4.2 . that the elders sate in the gate about the controversie betwixt boaz and the other kinsman , not as judges , but as witnesses and beholders , that the matter might bee done with the more gravity and respect . which doth further appeare from vers . 9.11 . in like manner wee answer to deut. 21.19 . the judges decided that cause with advice and counsell of the elders : and so the name of elders in those places may bee a name not of office , but of dignity , signifying men of chiefe note , for wisedome , gravity , and experience . in which sense the word elders is taken , gen. 50.7 . as tostatus and rivetus expound that place . in the same manner we say of deuter. 19.12 . and in that case it is further to bee remembred that the cities of refuge had a kinde of a sacred designation and use , for the altar it selfe was sometimes a place of refuge , exod. 21.14 . and when the sixe cities of refuge were appointed , they were of the cities of the levits numb . 35.6 . that by the judgement and counsell of the levits who should best understand the law of god , such controversies might be determined , as pellicanus on that place saith well ; for this cause some read josh. 20.7 . they sanctified kedesh , &c. besides , if it bee true that these causes were judged , not in the city where the murder was committed , but in the city of refuge , as serrarius holdeth with masius and montanus , and alledgeth for it some very considerable reasons , then doth bilsons argument from deut. 19.12 . faile also in this respect , for the elders there mentioned are the elders of the city where the murder was committed . chap. iv. the second argument taken from matth. 18.17 . our second argument we take from matth. 18.17 . tell the church . let an obstinate offender , whom no admonition doth amend , bee brought and judged by the church . where first of all , it is to bee condescended upon , that though hee speaketh by allusion to the jewish church , as is evident by these words , let him be unto thee as an heathen man and a publican ; yet hee meaneth of the christian church , when he saith , tell the church , as may appeare by the words following , whatsoever ye bind on earth , &c. which is meant of the apostles and ministers of ●he gospell , joh. 20.23 . so that hee did not send them to the synedrium of the jewes , when hee bade them tell the church : nor , 2. doth hee meane of the church universall ; for then we should have none of our wrongs redressed , because wee cannot assemble the church universall ; nay , nor the representative of it , which is an oecumenicke councell : nor 3. can wee underderstand it of the collective body , of a particular church or congregation ; for hee who is the god of order , not of confusion , hath committed the exercise of no ecclesiasticall jurisdiction to a promiscuous multitude . nor 4. can it be taken of a prelate , who being but one , can no more be called the church , nor one can be called many , or a member be called a body . non enim una persona potest dici ecclesia , saith bell. de eccles. l. 3. c. 17. cum ecclesia sit populus & regnum dei. it is plaine , that the church there spoken of , is a certaine number met together , where two or three are gathered together . &c. nor 5. can wee with erastus and bilson expound it of the christian magistrate ; which exposition , beside that in a new-fangled language , it calleth the magistrate the church , and goeth about to overthrow all ecclesiasticall jurisdiction . it is also utterly contrary to the purpose of christ , and to the aime of that discipline which he recommendeth to bee used , which is the good of our brother , and the gaining of him from his offence , whereas the exercise of civill jurisdiction of the magistrate is not intended for te● good of the offender , and for the winning of him to repentance ; but for the publike good of the common-wealth , and for the preservation of peace , order , and justice , therein according to the lawes . wherefore by the church whereof our master speaketh , we must needs understand such a representative meeting of the church , wherein a scandalous and obstinate person may , and ought to be judged . and what is that ? collegium presbyterorum , saith camero . the presbytery whereof mention is made , 1 tim. 4.14 . tell the church , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith chrysostome , expounding the place : he meaneth the presbyterie made up of pastors and ruling elders . and so zanchius and iunius expound him . the pastors were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of their presiding in the consistories of the church . the ruling elders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of their ruling the flocke . whitgift saith , truth it is , that the place of matthew may be understood of seniors , but it may bee aswell understood of any other , that by the order of the church , have authority in the church . his confession in behalfe of seniors we accept , but that he maketh this scripture like a nose of waxe , and the government of the church like the french fashion , that we utterly abhorre . but how is the presbytery called the church , and why ? first , even as the body is said to see when as the eyes alone doe see ; so saith camero . the church is said to heare that which they alone doe heare , who are as the eies of the church . secondly , it is a common forme of speech to give the name of that which is represented to that which representeth it . so wee commonly say that this or that is done by the states of holland , which is done by the senate at hague . now though bishops or pastors alone cannot represent the church , because hearers also belong to the definition of the church ; yet the presbytery can well represent the church , because it containeth , beside those who labour in the word , ruling elders put in authority by the church for the government thereof , as gerard rightly resolveth . . our divines prove against papists that some of these whom they call laickes ought to have place in the assemblies of the church by this argument among the rest ; because otherwise the whole church could not be thereby represented . thirdly , the lord commanded that the children of israel should lay their hands upon the levits at their consecration , and that the whole congregation should bee brought together for that effect . this , as some have observed out of aben-ezra , cannot bee so understood as if the many thousands which were then in the hoste of israel had all laid their hands upon them , but the elders of israel onely representing them . so the lord saith , speake to all the congregattion of israel , &c. but the execution of this command is expressed thus , then moses called for all the elders of israel , and said unto them &c. so josh. 20.6 . fourthly , pastors and elders , as they are the ministers of jesus christ , so are they the ministers and servants of his spouse the church . from that which hath beene said we may draw our argument in this forme . whatsoever courts doe represent the church , these are made up of ruling aswell as teaching elders . but presbyteries and all assemblies of the church are courts which represent the church . ergo. the proposition is proved thus : whatsoever courts represent hearers aswell as teachers , and the people aswell as the ministery , these are made up of ruling as well as teaching elders . but whatsoever courts doe represent the church , these represent hearers aswell as teachers , &c. it is plaine enough that the church cannot bee represented except the hearers of the word , which are the farre greatest part of the church be represented . by the ministers of the word they cannot be represented more then the burghes can bee represented in parliament by the noblemen or by the commissioners of shires ▪ therefore by some of their owne kinde must they be represented , that is by such as are hearers and not preachers . now some hearers cannot represent all the rest , except they have a calling and commission thereto , and who can those be but ruling elders ? chap. v. our third argument taken from romans 12.8 . our third argument is grounded upon rom. 12.8 . the apostle hath declared before that , as there are many members in one body , and all the members have not the same office , for the office of the eye is to see , of the eare to heare , &c. so are their gifts given to the severall office-bearers of the church , wherewith every one in his owne office may glorifie god and edifie the church , vers . 4. with vers . 5.6 . these gifts he saith are differing , according to the grace given to us ; that is , according to the holy charge and office given unto us by the grace and favour of god : so vers . 3. through the grace given unto me , saith paul : that is through the authority of my apostleship , which by grace i have obtained . now whiles he exhorteth every one to the faithfull and humble use of his gift which he hath received for the discharge of his office , he illustrateth his exhortation by the enumeration of the ordinary ecclesiasticall offices vers . 6.7.8 . and as beza , piscator , and iunius doe well resolve the text . first , he maketh a generall division of functions in the church , making two sorts of the same prophesie , whereby is meant the faculty of expounding scripture : and ministerie comprehending all other imployments in the church . prophecying the apostle sudivideth into teaching , which is the doctors part , and exhortation which is the pastors . ministery he subdivideth in giving , which is the deacons part . ruling which is the ruling elders part , and shewing mercy , which pertained to them who had care of the sicke . against this commentary which we have made upon the apostles words . sutcliffe objecteth a double injury which we doe to pastors . first , if these our elders be the rulers here spoken of , then pastors ought not to rule : as if ( forsooth ) elders could not rule except they rule alone . next hee saith wee make these elders as necessary to the church as pastors ; so that a church cannot be where there are not ruling elders , even as there is not a church where there are not word and sacraments . surely , a church may happen to want pastors , and so to want both the preaching of the word , and the use of the sacraments for that time : and so may it want elders , and still remaine a church , but defective and maimed . howbeit the pastors are more necessary then the elders , because they doe not onely rule , but preach beside . but to passe this , there are other things which better deserve an answer : for one might object , 1. that the apostle seemeth to speake of severall gifts onely , not of severall offices . 2. if hee speake of offices , by what reason make we prophesie and ministery generall kindes , and all the rest particular offices . 3. why would the apostle put the deacon before the elder . 4. bishop andrewes in his sermon of the worshipping of imaginations , maketh a fourth objection , that by our interpretation of this place , wee make qui miseretur to be latine for a widow . to the first of these we answer , the apostles protasis speaketh of severall offices , not in the same , but in severall members : how then should we make his apodosis to speak of severall gifts in the same , and not in severall office-bearers of the church : wherefore , as seeing , hearing , tasting , &c. doe differ subjectively in respect of the members , which doe see , heare , &c. so speaketh the apostle of teaching , exhorting , ruling , &c. as they are in different office-bearers . it is least of all credible which bilson saith de eccles. gubern . c. 10. p. 186.187 . that the apostle speaks not of the gifts of office-bearers , but of gifts distributed unto all the members of christs mysticall body , even unto women . hee had shewed us a great secret , if hee could have made it appeare , that all who are in the church , women and all , may both prophesie and rule . in this hee shall have the praise of out-stripping the separatists . we know that private christians may teach and exhort one another ; but they doe not so devote themselves thereto , as altogether to wait upon teaching and exhorting , which is the case the apostle speaketh of . to the second wee say , that prophesie and ministery are put in abstracto , and ●oyned with a plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but teaching , exhorting , giving , ruling , and sh●wing mercie , are put in c●ncreto , and to each of them the single article pre fixed ; which is a sufficien● warrant to expound prophesie and ministery , as genera , and the rest as species , chrysostome considering the word ministery , saith , rem hic generalem ponit . to the third we answer , he which is first named , hath not alwayes some prerogative or dignity above him which is last named ▪ else doe the papists rightly argue , that peter was the chiefe of all the apostles , because they finde him named before all the rest , matth. 10.2 . act. 1.13 . the apostle intended to reckon out all ordinary offices in the church ; but he intended not the precise order . chrysostome upon this same place saith : vide quomodo ista indifferenter ponat quod minutum est primo : quod magnum est posteriore loco . ephes. 4.11 . hee putteth pastors before teachers : here to the romans he putteth teachers before pastors . to the fourth wee answer , that though it be ordinarily most convenient , that the office of attending the sicke bee committed to women , yet it is not essentially necessary to the offifice : and as aretius noteth upon the place , wee may under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehend not onely widowes appointed to attend the sicke , but old men appointed to receive and entertaine strangers : which is also judiciously observed by martyr . besides , when the apostle , 1 tim. 5. teacheth what is required in widowes , who should bee made diaconesses ; this hee requireth among other things , that they be not such as live in pleasures and idlenesse , and take not care to provide for their owne houses , verse 6.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which though erasmus and beza turne in the feminine , quod si qua , yet our english translators , and many good interpreters , turne it in the masculine . and surely it shall have more weight if it agree to men as well as women , saith calvin upon that place . now they who read in the masculine , that which the apostle saith there of widowes , will not , wee suppose , blame us for reading , rom. 12.8 . in the masculine also , he that sheweth mercie . wee conclude our third argument thus : whatsoever office-bearer in the church is different from pastors and teachers , and yet ruleth the church , he must needs bee a ruling elder . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned , rom. 12.8 . is different from pastors and teachers , and yet ruleth the church . ergo. chap. vi. argument 4. from 1 cor. 12.28 . our fourth argument is drawn from 1 cor. 12.28 . where we finde againe an enumeration of sundry offices in the church ( though not so perfect as that rom. 12. ) and amongst others , helps , that is , deacons , and governments , that is , ruling el●ers . where wee cannot enough admire how the authors of the new english translation were bold to turne it thus , helps in governments , so to make one of two , and to elude our argument . the originall hath them cleerely distinguished , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i finde some late editions of the english translation to have it as it is in the greek , helps , governments . how this change hath been made in the english bibles , i know not . chrysostome expounding , this place doth not take helps and governements to be all one , as bilson hath boldly , but falsly averred . nay chrysostome maketh the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be ut pauperes suscipiamus : and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he expounded to be praeesse ac curam gerere & res administrare spirituales . the former belongs to deacons , the later to ruling elders . two answers are made to this place . first , d. field answereth , that both here and rom. 12.8 . we reason à genere ad speciem affirmativè ; because the apostle mentioneth governours whom he requireth to rule with diligence , therefore they were such elders as we plead for . whitgift saith , the word governours , 1. cor. 12.28 . and rulers , rom. 12.8 . is generall , and may either signifie christian magistrates , or ecclesiasticall , as archbishops , bishops , or whatsoever other by lawfull authority are appointed in the church . we reply , first , if the apostle had mentioned rulers or governours alone , then might we have indeed guessed , that hee meant a generall kinde onely , and no particular species : but since he hath enumerate so many species , as apostles , prophets , teachers , gifts of miracles , gifts of tongues , &c. surely they did either most ignorantly , or most maliciously erre who tell us , that the apostle putteth a genus in the midst of so many species . secondly , the apostle speaketh onely of ecclesiasticall officers , god hath set some in the church , &c. what meant whitgift to extend his words to the civill magistrate . t. c. answered him , that hee could not distinguish betwixt the church and common-wealh , and so betwixt the church officers , and the officers of the common-wealth . he replied , that he could not put any such difference betwixt them , that the one may not be comprehended under the apostles word , as well as the other . for i utterly renounce , saith he , that distinction invented by papists , and maintained by you , which is , that christian magistrates governe not in the respect they be christians but in the respect they be men ; and that they governe christians , not in that they bee christians , but in that they bee men : which is to give no more authority to the christian magistrate in the church of christ , then to the great turke . let our opposites here goe by the eares among themselves : for m. io. wemys holdeth , that all kings have alike jurisdiction in the church , infidels as wel as christian kings . we hold that christian magistrates governe their subjects , neither as christians , nor as men , but as magistrates ; and they governe christian subjects as christian magistrates . in like manner , christians are governed by magistrates , neither as they are christians , nor as they are men , but as they are subjects , and they are governed by christian magistrates , as they are christian subjects . and we all maintaine , that a christian magistrate hath great authority over christian subjects , in things pertaining to the conservation and purgation of religion , which the great turke , nor no infidell magistrate hath , or can have , except hee become christian. but what doe i digressing after the impertinencies of a roving disputer ? for what of all this ? let christian magistrates governe as you will , will any man say that his office is ecclesiasticall , or to be reckoned among apostles , prophets teachers ? &c. wherefore let us proceed to the other answer , which is made by saravia : hee saith , that though the apostle , 1 cor. 12.28 . reckon out different gifts , wee need not for that understand different persons , nor make different orders and offices in the church , of the gifts of miracles , healing , tongues , and prophecies , which might bee , and were in one man. whereupon he resolveth the text thus : that first , paul setteth downe three distinct orders , apostles , prophets , and teachers ; then he reckoneth forth these common gifts of the holy ghost ( and the gift of governing amongst the rest ) which were common to all the three . the apostle saith not governours , but governments , saith sutcliffe , to shew that he meaneth of faculties not of persons . so saith bilson in like manner . for confutation of all this , it is to be remembred : first , that the gifts spoken of by the apostle , are given of god for the common good and edification of the church , and god hath set some in the church , &c. secondly , these gifts the apostle considereth not , abstract●●è à subjectis ; but as they are in men indued with them , as is plaine ; for hee had before reckoned forth the gifts themselves , vers . 8.9.10 . and if here he did no more but reckon them over againe , this were actum agere . he is now upon the use and exercise of these gifts by the office-bearers of the church , vers . 27.29 . and though the apostle , vers . 28. speaketh concretively only of these three , apostles , prophets , and teachers , yet the rest must bee understood in the same manner , per metoxymiam adjuncti ; as when wee speake of magistracy and ministery , for magistrates and ministers ▪ yea , the apostle , vers . 29.30 . so expoundeth himself where hee speaketh concretivè of the same things whereof hee seemed before to speake abstractivè . hee speaketh of them as they are in different subjects , which is most evident both by his protasis wherein hee did againe presse the same simile of the severall offices , not of the same but of severall members of the body ; and likewise by the words immediately subjoyned , are all apostles , are all prophets ? are all teachers ? he would have stood here and said no more , if he had meant to distinguish these three orders only as saravia expoundeth him . but now to make it plainely appeare that hee spoke of the other gifts also , as they are in different persons , hee addeth , are all workers of miracles ? have all the gifts of healing ? doe all speake with tongues ? doe all interprete ? where wee may supply , are all for helps ? are all for governements ? but can it bee for nought that the apostle ommitteth these two , when he doth over againe enumerate all the rest ? vers . 29.30 . it is as if he had said , there are some who have none of those speciall , and ( for the most part ) extraordinary gifts . all are not apostles , all are not prophets , &c. for some have but common and ordinary gifts , to bee deacons or elders for government . there is a great controversie betwixt the iesuits and the doctors of sarbon , about the meaning of this place which we have now expounded . the jesuits in their spongia , writen against the censure of the university of paris , contend , that by helps the apostle meaneth , the regular chanoins , who help the bishops and the priests in preaching , ministering the sacraments , and hearing confessions . by governments they say hee meaneth secular priests , whom they call parochi . and because hee putteth helps before governments , they inferre that regular chanoins are of an higher degree ●in the hierarchy of the church , then secular priests . this they maintaine ( good men ) for the credit of their owne polypragmaticke order , and not for the credit of other regular chanoins , you may be sure . the doctors of sorbon in their vindicia censura , written by aurelius , considered that they could not maintaine the meaning of the apostle to bee onely of different gifts ( which no doubt they had answered , if they had thought it to carry any probability ) therefore they acknowledge that under these gifts are contained also the degrees of the hierarchy . and that the apostles words doe partly belong to the common gifts of the spirit , as powers and interpretation of tongues , partly to the hierarchy : of this later sort , they make helps and governments . and by the helps they seeme to understand archdeacons and curates . but now to conclude this argument also , thus it is : they who have the gift and office of governing the church , and are different from them , who have other gifts and offices in the church , can be no other then the ruling elders , which we plead for . but these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of , 1 cor. 12.28 . are such . ergo. chap. vii . argument 5. from 1 tim. 5.17 . our fift argument is taken from a cleer place , 1 tim. 5.17 . let the elders that rule well bee counted worthy of double honour , especially they who labour in the word and doctrine . hence we reason after this manner . these churches which had some elders that laboured not in the word and doctrine , yet were worthy of double honour for ruling well , had the very same ruling elders we plead for . but the apostolicke churches had some elders that laboured not in the word and doctrine , yet were worthy of double honor for ruling well . ergo. the argument riseth from the plaine text , then which what can be cleerer ? but there are some who would darken light , and lighten darkenesse . doctor field propoundeth three glosses upon this place for the frustration of our argument . first , that the guides of the church are worthy of double honour , both in respect of governing and teaching , but especially for their paines in teaching ; so that the apostle noteth two parts or duties of presbyteriall offices , not two sorts of presbyters . this is manifestly against the text , which speaketh of officers , not of offices , of persons , not of duties , for it is not said , especially for labouring , &c. but especially they that labour , &c. secondly , he saith , among elders some laboured principally in governing and ministering the sacraments , some in preaching . so paul sheweth that he preached and laboured more then all the apostles , but baptised few or none . and when paul and barnabas were companions , and their travells equall ; yet paul was the chiefe speaker ; so that though both were worthy of double honour , yet paul especially . but for answer to this . first , we would gladly know what warrant had hee for expounding pauls more aboundant labouring then all the apostles , of his preaching alone ? secondly , what warrant for such a distinction of elders , that some laboured principally in governing , some in preaching ? because paul preached and did not baptise , and because hee was the chiefe speaker when hee and barnabas travelled together : therefore some elders laboured in governing , some in preaching ; good logick forsooth . thirdly , thought he that the apostle did ever account such ministers as doe not mainly labour in preaching to be worthy of double honour : nay , it was never the apostles minde to allow any honour , farre lesse double honour , either to non-preaching or to seldome preaching ministers . vt quid enim doctor appellatur nisi ut doc●at ? saith chrysostome . 4. tell me whether is preaching a duty belonging to all the ministers of the gospell or not ? if it be not the duty of all , then it is the duty of none , but a work of supererogation or some such thing ; for if some be not bound to preach by their presbyteriall order and vocation , what is there that should binde others to preach ? the order and calling of a presbyter is alike common to all . now if all bee bound to preach ( which field himselfe seemeth to say in his first glosse , when hee calleth paines in teaching , a part or duty of the presbyteriall office , no lesse then governing ) how shall those presbyters bee worthy of double honour , who doe not the duties of their presbyteriall office , but leave the one halfe of them undone ? thirdly , saith field , there were some that remained in certaine places for governing of those who were already wonne by the preaching of the gospell : others travelled with great labour , from place to place , to preach christ to such as had never heard of him . both these were worthy of double honour , but especially the later , who did not build upon anothers foundation , nor governe those whom others had gained . the poet would here answere : non minor est virtus quam quaerere parta tueri . a physitian would haply say , that to prevent the recidivation , is as much worth as the cure . but i answer , 1. there is no such opposition in the text , but a subordination rather : for elders who labour in the word and doctrine , are not contra-distinguished from elders that rule well , but are declared to bee one kinde of elders that rule well . 2. though the apostles and evangelists travelled from one countrey to another , to preach christ to such as never heard of him ; yet where hath hee read that some of these who were meere ▪ presbyters ( for of such speaketh the text in hand ) did so likewise ? it rather appeareth from act. 14.23 . tit. 1.5 . that elders were ordained in every citie , there to remain at their particular charges , and no elders finde we ordained by the apostles ordinatione vaga . we have heard d. fields three glosses upon this place in question . sutcliffe hath given us other three which are no better . first , he saith , that if there bee here any distinction of ruling elders , it is betwixt those that labour more aboundantly and painfully , and betwixt those that labour not so much . this glosse is also received by saravia , by titen , by bishop hall in his assertion of episcopacie by divine right . they tell us , it is one thing to preach , another thing to labour in the word and doctrine , answ. 1. it is not the ministery of the word , but the ministery of ruling which here the apostle maketh common to both . 2. this exposition alloweth not onely honour , but double honour ; yea , a high degree of double honour to such as take no paines in preaching , but are sparing therein . 3. it maketh the apostles speech not to grow , but to fall : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they have stretched it to the full , noteth onely great labour , whereas to rule well importeth both great labour and great prudence , dexterity , faithfulnesse and charity beside . 4. it maketh the last part of the speech , in the word and doctrine , to bee superfluous : for they hold that all the difference here , is in the measure or manner of labour , and no difrence in re subjecta . 5. all who have any charge in the ministery , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 thess. 5.11 . if they be at all faithfull , and worthy of honor , then do they labour , 1 cor. 3.8 . yea , in labouring , watch , as they that must give account , heb. 13.27 . 6. the rhemists doe interpret the apostle in the same manner . but cartwright answereth them ; if hee had meant any extraordinary labour , hee would rather have sayd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for other where hee useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a degree of painful travell above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is put for common labour , rom , 16.12 . but it may be the next commentary shall be better . the words , saith sutcliffe , are to be rendred thus : let elders that rule well , bee counted worthy of double honour , labouring greatly in the word and doctrine : so that the later part of the speech is added exegetically , to shew who they bee that rule well , to wit , these who labour greatly in the word and doctrine . that the words are so to bee understood , he undertaketh to prove from the text it selfe : for , saith hee , one who purposeth to say in greeke , especially they who labour , will not say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus changing the participle into a verb , and the prepositive article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is written with an aspiration alone , into the subjunctive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum accentu gravi , for this answereth to the relative who , which the prepositive article doth never . moreover , saith he , if the apostle would have distinguished elders into these that preach , and these that preach not , he would have added the adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth indeed especially , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone without ● signifieth greatly , or much , as here it doth . answ. 1. this reading of his is very harsh , and had need to sound better before it contradict both the english translators , and the common current of protestant interpreters . 2. hee is not so very well skilled in the greeke , as hee boasteth to bee , unlesse he make the apostle paul a great ignoramus in that language . for hee putteth a participle with the prepositive article for a verbe and a relative , philip. 4.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the peace of god which passeth all understanding . so eph. 4.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the old man which is corrupt , and v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the new man which after god is created . 1 thess. 5.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to know them which labour among you . if s●tcliffs rule hold , we may not read it so , but thus , to know them labouring among you . so apoc. 7.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these are they who come out of great tribulation . many places of this kinde there are , which i need not cite . 3. an ellipsis of the particle ● , is no error , no not in members of an opposition , as col. 2.23 . much lesse in the distinction of a species from the genus . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ● , is put for especially , as well as when it hath ● , 1 tim. 4.10 . who is the saviour of all men , especially of these that beleeve . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this skilled grecian would have us to conceive it thus : god is the saviour of all men who beleeve much : and so it shall be a comfortlesse text for those of little faith . surely this man had need to be more happy in his third exposition ; and now let us know what it is ? he saith , that though wee could evince , that the apostle here speaketh of some other elders besides the ministers of the word ; yet wee shall have no advantage for our ruling elders : for the apostle being to prove that the ministers of the word ought to be maintained , why might he not , saith he , use this generall proposition , that all rulers , whether publicke or domestick , whether civill or ecclesiasticall , are to bee honored ? when the apostle speaketh of the chusing of deacons , he will have them to bee such as have ruled their own houses well . this is his last refuge , and how weak , let any ma● judge . we have heard of many sorts of rulers , but who did ever hear ( before sutliffe told it ) of domesticke or civill elders that rule well . had not the word elders been in the text , but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone , he might have been the bolder to have given this sense . but since the apostle speaketh not generally of them that rule well , but of elders in the church that rule well , this marreth his glosse altogether . bilson giveth yet another sense , that there were two sorts of elders , some who laboured in the word and doctrine , some who had the care of the poore : both were worthy of double honour ; but especially they who laboured in the word . answ. deacons are distinguished from elders , rom. 12. 1 cor. 12. 1 tim. 3. and by all antiquity . if wee make deacons to bee elders , and the care of the poore to be an act of ruling , then let us make what you will of the plainest scriptures . i finde in didoclavius three other interpretations beside the former : first , bridges saith , that by elders who labour not in the word and doctrine , are meant rulers or inferiour magistrates , chosen for compounding of civill controversies . answ. 1. this is a strange language to call civill magistrates by the name of elders . 2. the apostle is speaking of ecclesiasticall not of civill office-bearers . 3. this exposition maketh pastors who labour in the word and doctrine , to bee a sort of civill magistrates , because they are a kinde of elders that rule well . next , bishop king expoundeth this place of old and infirme bishops , who cannot labour in the word and doctrine . answ. 1. the apostle speaketh of presbyters , not of prelates . 2. to rule well importeth as great labour as preaching , and somewhat more , as i shewed before , so that they who cannot labour in preaching , cannot labour in ruling neither . 3. they who have eviscerate and spent themselves in the work of the ministry , who have been ( as long as they could stand upon their feet ) valiant champions for the truth , against the enemies thereof , who have served their time according to the will of god , without the staine of heresie , schisme , apostasie , or unfaithfulnesse , when they become old and infirme , they ought not to be the lesse honoured ( as the impious verdict of this prelate would have it ) but so much the more honour ought to be given to their hoare head found in the way of righteousnesse . another glosse is given by the same king , namely , that the apostle would have ministers , not onely to live well , but to feed also by the word and doctrine . answ. 1. the rising of the apostles words doth not concern duties , but persons , as wee have said before . 2. to live well is not to rule well , unlesse wee will make all who live godly , to rule well . 3. thirdly , this glosse doth stil leave a double honor to ministers that live well , though they do not preach . we see now , our opposites have been trying all windes to fetch upon us : but here we leave them betwixt winde and wave : ●or this our last argument carrieth us away with full saile . chap. viii . the testimony of ambrose for ruling elders vindicated . if wee looke backe beyond the times of declining unto the first and purest times of the church , wee shall finde ruling elders to be no new fangled device at geneva ; but that the primitive government and policy of the church hath beene in them restored . there is one place of ambrose which cleereth it sufficiently . he writing on 1 tim. 5.1 . rebuke not an elder , saith , vnde & synagoga , &c. wherefore both the iewish synagogue , and after the church had senior or elders , without whose counsell nothing was done in the church : which by what negligence it grew out of use , i know not , except perhaps by the sloth , or rather by the pride of the teachers , whi●es they alone will seeme to be something . this sentence is also cited in glossa ordinar . and it sheweth plainely that as the jewish , so the christian church had some elders , who though they were not teachers of the word , yet had a part of the government of the church upon their shoulders . but that this came into desuetude , partly through the sloth of the teachers and ministers of the word , whiles they were not carefull to preserve the ordinances of god , and the right way of governing the church ; and partly through their pride whilst they would doe all by themselves , and have no consorts , vtinam modo nostra redirent in mores tempora priscos . but let us heare a triple divination which the non-friends of ruling elders give forth upon this testimony . first , bishop hall telleth us that it is not ambrose , but a counterfeit who wrote that commentary upon the epistles , and for this he alledgeth our owne parker against us . the truth is , bella●mine and scultingius taught him this answer : the place of parker he citeth no● in the margine ; but i believe the place he meaneth of is de polit . eccles. lib. 2. cap. 13. where he holdeth indeed , that the author of these commentaries was not ambrose , bishop of millaine ; but sheweth withall , that he nothing doubteth of the catholike authority of the commentaries themselves ; hoc vero , &c. this saith he , may befall the best author whosoever he be , that some may ascribe his workes to another . but that hee lived before the councell of nice , this addeth weight to his testimony of the seniors . these commentaries are commonly cited by our divines , as ambrose's . i finde them in erasmus his edition , both at collen , 1532. and at paris , 1551. acknowledged to bee the genuine workes of ambrose , only the prefaces before the epistles are called in question . they are also acknowledged in the edition of costerius at basile , 1555. sixtu● senensis ascribeth them to ambrose in like manner . the edition of collen , 1616. hath an observation prefixed , which repudiateth many of his workes , and these commentaries among the rest . yet the last edition at paris , 1632. hath expunged that observation , which they had not done if they had approved the same : howsoever that same observation maketh those commentaries to bee as old as 372. or 373. perkins in his preparative before his demonstration of the probleme , calleth in question the commentary upon the hebrewes , but no more . rivet sheweth that these who reject them , doe neither give good reasons for their opinion ; neither yet doe agree among themselves . bellarmine ascribing them to hilarius diaconus , maldonat to remigius lugdunensis , the censors of lovaine to the author of the questions of the old and new testament . i beleeve that cooke in his censura scriptorum veterum , hath touched the true cause why these commentaries are so much called in question , which is the perfidiousnesse of papists , who when they finde any thing therein which they imagine to bee for their advantage , then they cry , saint ambrose saith thus , but when they finde any thing therein which maketh against them , then they say as hall doth , it is not ambrose , but a counterseit ; i must confesse that hall is wiser in disclaiming the same , then his fellowes in acknowledging them : yet because he found that the testimony may bee of force , though not ambrose's , and beside had no proofe for this alledgeance , he durst not trust to it , but thought upon another answer . to proceed then to their next conjecture . bilson , sutcliffe , and doctor field , tell us that ambrose meant of bishops , who excluded other clergy men from their consultations , and that by the name of teachers hee might fitly understand the bishops , seeing none but they have power to preach in their owne right , & others but onely by permission from them . this is a most desperate shift for a bad cause . for first , there is no warrant neither from scripture nor antiquity to distinguish bishops from other ministers of the word by the name of teachers . secondly , as for that reason alledged that none but bishops have power to preach in their owne right , it is contrary to that which field himselfe saith in the very next chapter , where he holdeth that presbyters are equall with bishops in the power of order , and that they may preach and minister the sacraments by vertue of their order , as well as bishops . thirdly , neither did the advising of bishops with presbyters cease in ambrose his time . for as field himself noteth out of the fourth councell of carthage ( which was holden shortly after ambrose his writing hereof ) all sentences of bishops were declared to bee void , which were not confirmed by the presence of their clergy . let us also heare hierome and chrysostome , ( who lived both in the same age with ambrose ) what doth a bishop , saith hierome , ordination excepted , which a presbyter may not doe ? by ordination alone , saith chrysostome , are the bishops higher , and this onely they seem to have more then prebyters . which were not true if bishops had then governed the churches by themselves , excluding the counsell and advice of presbyters : yea , though ordination was the only one thing which made the difference ▪ ambrose himself sheweth that presbyters in egypt did also ordain when the bishop was not present . we have heard sutcliffe and doctor field , but saravia , and after him tilen , and after them both hall , hath forged another glosse upon the place of ambrose . they boldly averre that the elders without whose counsell ambrose saith nothing was done in the church , were elders by age and not by office . we reply . first , falshood cannot keepe its feet . before we heard saravia maintaine that the seniors among the jewes , who sate in ecclesiasticall assemblies with the priests , and had equall suffrages therein with the priests , were their rulers and their magistrates , now he telleth us they were old men , elders by age only , not by office . secondly , in his defence of that same twelveth chapter against beza , hee acknowledgeth that the christian church had other elders by office , besides the ministers of the word . the church saith hee , hath had elders some by divine institution , as the pastors of churches , and ministers of the word of god. others by condition of age or office ▪ or estimation , or learning and experience . how could hee then astrict the words of ambrose to elders by age onely ? 3. where was it ever read or heard , that old men , who had no ecclesiasticall office , were taken into the assemblies of the church , so that nothing was done without their counsell ? 4. the elders of whom ambrose speaketh , are opposed to the teachers , therefore they are not elders by age : for such are some of the teachers themselves . 5. ambrose indeed in his preceding words had expounded the place of the apostle , 1 tim. 5.1 . of elders by age : but thereupon he tooke occasion to speake of elders by office also . 6. that the elders which wee read to have been in the jewish church , were not elders by age ▪ basil sheweth plainly , whose testimony we shall heare by and by . chap. ix . other testimonies of antiquity . thus having cleared the place of ambrose , come we now to other testimonies of the ancients . tertullian in his apologeticke against the nations , speaking of the meetings and assemblies of christians , sheweth , that besides other things done therein , they had also corrections , censures , and excommunication , and that in the exercise of this discipline . praesident probati quique seniores , honorem ●stum non pretio sed testimonio adepti : with us doe sit all the approved seniors , as presidents or rulers , having obtained this honour not by price , but by a good testimony . cyprian in his epistles doth often protest , that from the beginning of his bishopricke he did all things by common consent and advice both of his clergie & people . will any man thinke , that in ordination , excommunication , reconciliation of penitents , and such like things whereof cyprian speaketh in these places , he sought the counsell and advice of the whole congregation , and of all and every one therein ? or rather that the people gave their counsell and consent by the eldership representing them ? surely , this doing of all things with the advice and counsell of the whole , both clergy and people ▪ he otherwhere sheweth to have beene nothing else , but the doing of all things by the advice & counsell of the presbytery ; which had not been so , if there had not been in the presbytery some of all sorts to represent the rest . omni actu , saith he , adme perlato placuit contrahi presbyterium , &c. ut firmato consilio quid observari deberet consensu omnium statueretur . epiphanius writing to iohn , bishop of ierusalem , concerning the tearing of a vaile which hee had seene in the church of a village called anablatha , with the image of christ , or some saint , upon it , and concerning another vaile which he had sent for it , intreateth him to give order to the elders of that place to receive the vaile from the bearer . it is not to bee thought there were many preaching elders in a small village , hee speaketh in the plurall , precor ut jubeas presbyteros ejusdem loci &c. basilius m●gnus in his commentary upon isa. 3.2 . where the lord threatneth to take away from israel the ancient , or the elder , sheweth from numb . 11.16 . how warily such elders were to be chosen , and that their gifts , not their age , made them elders , he proveth from dan. 13.50 . ( which is the history of susanna ) where the jewish elders at babylon say to young daniel , come sit downe among us , and shew it us , seeing god hath given thee the honour of an elder . then he addeth , ad hunc , &c. after this m●nner sometimes it happeneth , that youths are found in honour to be preferred to these elders who slothfully and negligently lead their life . these elders then among the iewes were falsly so c●lled : for god tooke away as the man of warre and the prophet , so the elder from the people of the iewes . therefore let the church pray , that the elder ( worthy to be so called , be not taken away from her self . the whole tenor of his discourse importeth , that the christian churches had such elders as wee read to have been in the jewish church , whereof daniel was one . and of them hee seemed to mean a little before , habet &c. the church also hath iudges , who can agree brother and brother . chrysostome compareth the church to a house , because as in a house there are wife , children and servants , and the care or government of all is incumbent to the master of the family : so is it in the church , wherein , beside the ruler of the same , nothing is to bee seen , but as it were wife , children , and servants , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if the governour of the church , saith he , hath fellows or consorts in the government thereof , so hath the man also the wife to be his consort in the government of his house . if it be said , that by the ruler of the church , he meaneth the bishop , and by his consorts preaching presbyters , who are the bishops helpers in the government of the church ; i answer , if wee understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bishop , then wee make chrysostome contradict himselfe : for in his next homily hee sheweth plainly , that presbyters have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ruling of the church as well as bishops , and that the whole purpose of his former homily agreed to presbyters no lesse then bishops . now then , who were the consorts which pastors of churches , or preaching elders had in the government of the church ? could they bee any other then ruling elders ? hierome upon that place of isaiah , saith : et nos habemus in ecclesia senatum nostrum , coetum presbyterorum : cum ergo inter caetera etiam senes ●udea perdiderit , quomodo poterit habere concilium quod proprie seniorum est . and what sense shall we give to these words , unlesse we say it is imported that both the jewish and the christian church had such an eldership as we plead for . else why did both hee , and basil make such a parallell betwixt the jewish and the christian church in the point of elders ? surely , if we understand by the elders of the christian church whereof they speake , the ministers of the word alone , wee must also understand by the elders of the jewish church , whereof they speake , the priests , which no man will imagine . eusebius in his history citeth dionysiu● alexandrinus , relating his disputes with the chiliasts after this manner : when i was at arsenoi●a where thou knowest this doctrine first sprung , &c. i called together the elders and teachers inhabiting those villages , there being present also as many of the brethren as were willing to come , and i ex●orted them publikely to the search of this doctrine , &c. by the teachers here are meant the pastors or ministers of the word , who are most frequently called by the fathers teachers , or doctors : neither can it bee supposed that there were any teachers besides the pastors in these rurall villages , which notwithstanding we see had beside their pastors or teachers , elders also . augustine writeth his 137. epistle to those of his owne church at hippon , whom he designeth thus : dilectissimis ●ratribus , clero , senioribus & universae plebi ecclesiae hipponen●is cui servio in dilectione christs . to my welbeloved brethren the clergy , the elders , and the whole people of the church at hippon whom i serve in the love of christ. hee putteth elders , or seniors in the middle betwixt the clergy and the people as distinct from both , and yet somewhat participant of both . isidorus hispalensis speaking of the prudence and discretion , which pastors should observe in teaching of the word , giveth them this advise among others : prius doc●ndi sunt seniores plebis ut per ●os infra pos●tifacilius doceantur . the elders of the people are to bee first taught , that by them such as are placed under them may be taught the more easily . origen speaking of the tryall of such as were to bee admitted members of the church , saith , nonnulli praepositi sunt , &c. there are some rulers appointed who may enquire concerning the conversation and manners of these th●t are admitted , that they may debarre from the congregation such as commit filthinesse . in the acts of the 5. councell of toledo according to the late editions , we read that cinthila ( whom others call chintillanus ) came into that councell , cum optimatibus & senioribus palatii sui . but lorinus hath found in some ancient copy , cum optimatibus & senioribus populi sui , with the nobles and the elders of his people . i would know who were these elders of the people distinguished from the nobles . these things may suffice from antiquity to give some evidence that the office of ruling elders is not calvins new fangled devise at geneva , as our adversaries are pleased to call it : but for further confirmation of this point , voetius disp . 2. de senio . and before him iustellus in annot . & notis in cod . can. eccles. afric . can. 100. hath observed sundry other pregnant testimonies from antiquity for ruling elders , especially out of these notable records gesta pu●gationis caeciliani & faelicis , to be seen in the anna's of baronius , an. 103. and in albaspinaeus his edition of optatus . these testimonies i have here set downe in the margine . from which passages it is apparant , that in the dayes of ambrose these seniors were neither in all places , nor altogether growne out of use ; but that both in the easterne and westerne churches , manifest footsteps of the same remained : neither is his testimony before alledged , repugnant hereunto : for we may understand his meaning to be either that in some places , or that in some sort , they were growne out of use , because peradventure the teachers beganne to doe somethings without their counsell and advice which in former times was not so . bilson answereth two waies to the testimony from the 137. epist. of august . and belike hee would have answered in the same manner to these other testimonies , he saith we may understand by these seniors either the better part of the clergy , or the senators & rulers of the city . that they were neither bishops nor preaching presbyters , nor deacons , it is manifest , for they are distinguished from all these , in act . purgat . cacil . & fal. and they are called by isi●ore and p●rpurius , seniores plebis . besides , it were strange if august . bishop of hippo writing to his clergy , should distinguish either the deacons from the presbyters by the name of the clergy which was common to both , or some preaching presbyters from other preaching presbyters , by the name of seniors . on the other part , that they were not magistrates of cities , it is no lesse plaine : for they are called seniores ▪ ecclesiae and ecclesiastici viri , they instructed the people , and had place in judging of causes ecclesiasticall . but elsewhere bilson taketh upon him to prove , that those of the clergie who were by their proper name called presbyters , were also called seniores , as those who came neerest to the bishop in degree , wisedome , and age . and this he proveth by a testimony of ambrose . viduarum ac virginum domos nisi ●isitandi gratia iuniores ad re non est opus & hoc cum senioribus hoc est cum episcopo , vel sigravior est causa cum presbyteris . answ. 1. here the seniors are the bishop , which is neither good sense , nor any thing to his purpose . 2. hee hath left out a word , without which the sentence cannot be understood , and that is vel : ambrose saith , hoc est vel ●um episcopo , &c. and so the words may suffer a threefold sense : for either seniores is here a name of age or of office . if it bee a name of age , as may bee presumed by the opposition thereof to iuniores , then the meaning of ambrose is , that young men should not goe into the houses of virgins or widowes , except it bee with some men of age , and these to bee the bishop or the presbyters . if ●t be a name of office the● may wee either understand , that by the presbyters he meaneth ruling elders , and by the bishop the pastor of any particular church , ( for if whitaker be not deceived , past●rs have the name of bishops , not onely in s●●●pru●e , but in the ancient ▪ church also : ) or that hee comprehendeth under the order of elders , not onely the preaching presbyters , but the bishop also , who was chiefe among them . by the first sense bilson doth gaine nothing , by the other two hee hath worse then nothing ▪ for any of them destroyeth his chiefe grounds . chap. x. the consent of protestant writers , and the con●es●ion of our opposites for ruling elders . the office of ruling elders is not onely maintained by 〈◊〉 ▪ cart●right , a●●rs● , bucer●● , and others whom our opposites will call partiall writers , let him who pleaseth read the commentaries of martyr , 〈◊〉 , gualther , hemmingius , piscator , paraus upon rom. 12.8 . 1 cor. 12.28 . aretius on act. 14.23 . zepper . de polit. eccles. l. 3. c. 1. & 12. bullinger on 1 tim. 5.17 . arcul●rius on act. 14.23 . catal . test ▪ verit . col 103. os●and . cent 1 l. 4. c. 11. chemn●t exam part 2. p●g 2●8 gerard. lo● . theol. tom . 6 p●g . 363 ●64 . muscul. loc . com . de eccles. c. 5 bucan . loc com . ●oc 42. suetanus de discipl . eccles. part . 4 c. 3. polanus synt. l. 7. c 11. zanchius in 4 praecep col . 727. iunius animad . in bell●r cont 5. l 1. c 2 danaeus de polit. christ. l. 6 p 452. alsted . theol. cas . pag. 518.520 . soping●us ad bonam fidem sibrandi ▪ pag. 253. &c. the professours of leyden , synt. pur . theol. disp. 42. and sundry others , whose testimonies i omit for brevities cause , it is enough to note the places . the author of the assertion for true and christian church policie , pag. 196.197 . citeth for ruling elders , the testimony the commissioners of king edward the sixt , authorised to compile a booke for the reformation of lawes ecclesiasticall ; among whom were the archbishop of canterbury , and the bishop of ely. they say , let the minister going apart with some of the elders , take counsell , &c. voet●us citeth to the same purpose , marlorat , hyperius , fulke , whittaker , fenner , bunnius , willet , sadeel , lubbertus , trelcatius ( both the one and the other ) yea socinus and the remonstrants . besides we have for us the practise of al wel reformed churches , and the confessions of the french , the belgicke , and the helveticke churches to be seene in the harmony of confessions . but what will you say if the adversaries of ruling elders be forced to say somewhat for them ? whitgift confesseth not onely that our division of elders , into preaching elders and ruling elders , hath learned patrons ; but also that the christian church when there was no christian magistrate had governing seniors : and elsewhere he saith , i know that in the primitive church , they had in every church seniors , to whom the government of the congregation was committed . saravia lendeth them his word likewise , quod à me , &c. which is not disputed by mee in that meaning that the belgicke churches , or any other which doe with edification use the service of these elders , should rashly change any thing , before that which is better bee substitute . againe , speaking of the government of ruling elders ; he saith , quod ut , &c. which as i judge profitable and good to bee constitute in a christian church and common-wealth , so i affirme no church , no common-wealth to bee bound thereto by divine law : except perhaps necessity compell , or great utility allure , and the edification of the church require it . loe here the force of truth struggling with one contrary minded . hee judgeth the office of ruling elders , profitable and good , yet not of divine right ; yet h●e ●cknowledgeth that necessity , utility , and the edification of the church , maketh us tyed to it even by divine right . but if it be profitable and good , why did he call in question the necessity , at least the utility and the edification of it ? can one call in question the utility of that which is profitable ? he would have said the truth , but it stucke in his teeth , and could not come forth . sael●vius de concil . lib. i cap. 8. saith that among the jewes , seniores tribuum , the elders of the tribes did sit with the priests in judging controversies of the law of god. hence hee argueth against bellarmine , that so it ought to bee in the christian church also , because the priviledge of christians is no less● th●n the priviledge of the jewes . c●mero tells us , that when the apostle , 1 co● . 6. reproveth the corinthians , for that when one of 〈◊〉 had ● matter against anoth●● they 〈…〉 the saints to bee ●udges 〈…〉 no● by the 〈◊〉 the 〈…〉 m●ltitude , sedeos qui in ecclesia constituti cra●t , ut vacarent gubernationi ecclesiae : that is , ●hose who were ordained in the church , to give themselves to the government of the church . my lord craigtanne finding the strength of that argument , that if beside the ministers of the word , other grave and wise christians may be present in the greatest assemblies and councels of the church , why not in presbyteries also ? answereth , that indeed it is not amisse that the wiser sor● among the people be joyned as helpers and assistants to the pastors , providing that this their auxiliary function be not obtruded as necessary . this is somewhat for us ; but we say further , if it be necessary in oecumenicke councells ( for no lesse doe the arguments of our divines in that question with the papists conclude ) then is it necessary in presbyteries also . chap. xi doctor fields five arguments against ruling 〈…〉 . his fi●st reason that shewed 〈◊〉 to think● there were 〈◊〉 any 〈…〉 church , is because bishops , presbyters , that preach and minister the sacraments , and deacons , howsoever they much degenerated in later times , yet all still remained in all christian churches throughout the world , both greeke and latine , in their names and offices also in some sort . but of these ruling elders , there are no foot-steps to bee found in any christian church in the world , nor were not for many hundred yeares ; whereas there would have beene some remaines of these as well as the other , had they ever had any institution from christ or his apostles , as the other had . to this wee answer . 1. if the christian churches throughout the world had wanted ruling elders longer then they did , yet prescription can be no prejudice to the ordinance of god. 2. after that the golden age of the apostles was spent and gone , exact diligence was not taken , to have the church provided with well qualified ministers , but many unfit men , yea , sundry heretickes entred into that sacred vocation , whereby it came to passe that corruption and errour overflowed the churches , as both eusebius proveth from aegesippus and catalogus testium veritatis from irenaus . might not this be the cause of changing the office-bearers and government of the church . 3. in the roman , yea in prelaticall churches there are scarce any foot-steps at all of the offices of preaching presbyters , and deacons , as they were instituted by the apostles . the apostles ordained presbyters to preach the word , to minister the sacraments , to governe the church , and to make use of the keyes . but the popish and prelaticall presbyters have not the power of the keyes , nor the power of church government , for it is proper to their prelates ; as for the other two they are common to their deacons , for they also doe preach and baptise . the office of the popish priest standeth in two things , to consecrate and offer up the body of christ , and to absolve the faithfull from their sinnes : see conci . triden . de sacr . ordin . cap. 1. hier. savanarola . triumph . cruc . lib. 3. cap. 16. and the same two make up the proper office of the priest by the order of the english service booke . as touching deacons , they were ordained by the apostles for collecting receiving , keeping , and distributing of ecclesiasticall goods , for maintaining of ministers , schooles , churches , the sicke , stranger , and poore . the popish and prelaticall deacons have no such office , but an office which the apostles never appointed to them ; for they had no preaching nor baptising deacons . philip preached and baptised , not as a deacon , but as an evangelist , acts 21.8 . besides at the time of his preaching and baptising , hee could not have exercised the office of his deaconship , by reason of the persecution , which scattered rich and poore and all , acts 8.1 . that which steven did , acts 7. was no more then every believer was bound to doe , when he is called to give a testimony to the truth , and to give a reason of his faith and practice . 4. others of the faithfull , besides the ministers of the word , have beene admitted unto councells and synods by many christian churches throughout the world , as is well knowne ; and this is a manifest foot-step of the government of ruling elders . 5. nay in the church of england it selfe , at this day , there are foot-steps of ruling elders , else what meaneth the joyning of lay-men with the clergy in the high commission to judge of matters ecclesiasticall ? s●ravia saith , the churchwardens which are in every parish of england , have some resemblance of ruling elders , whose change appointed by law , he saith , is to collect , keepe , and deburse the goods and revenues of the church , to preserve the fabricke of the church ▪ and all things pertaining thereto sure and safe , to keep account of baptismes , mariages , and burials , to admonish delinquents & other inordinate livers , to delate to the bishop or his substitutes , such as are incorrigible , & scandalous , being sworn thereto : also to observe who are absent frō the praiers in the church upon the lords dayes , & upon the holy dayes , & to exact from them the penalty appointed by law , and finally to see to quietnes & decency in time of divine service . doctor fields second reason is for that paul , 1 tim. 3. shewing who should be bishops and ministers , who deacons , yea , who widowes ; passeth immediatly from describing the qualitie of such as were to be bishops and ministers of the word and sacraments , to the deacons , omitting these ruling elders that are supposed to lye in the midst betweene them , which he neither might nor would have omitted , if there had beene any such . to this the answer is easie . 1. as we collect the actions and sufferings of jesus christ , and the institution of the last supper , not from any one of the evangelists , but from all of them compared together , for that one toucheth what another omitteth ; so doe we judge of the office-bearers of the church not from 2 tim. 3. only , but from the collation of that and other places of scripture of that kind . ruling elders are found in other places , and in the fifth chapter of that same epistle , though not in the third . 2 neither were there any absurdity to hold , that the apostle in that third chapter comprehendeth all the ordinary office-bearers in the church under these two bishops and deacons , and that under the name of bishops , he comprehendeth both pastors , doctors , & ruling elders : for as al these three are overseers , so to them all agree the qualities of a bishop here mentioned , whereof there is only one , which seemeth not to agree to the ruling elder , viz. that he should be apt to teach , vers . 2. yet beza maintaineth against saravia , that the ruling elder teacheth as wel as the pastor , only the pastor doth it publickly to the whole congregation ; the ruling elder doth it privately , as he findeth every one to have need . and we have shewed before that as a private christian is bound in charity to teach the ignorant , so the ruling elder is bound to doe it ex off●cio . the third reason , which doctor field bringeth against us , is , for that neither scripture nor practice of the church , bounding the government of such governours , nor giving any direction how farre they may goe in the same , and where they must stay , lest they meddle with that they have nothing to doe with , men should bee left to a most dangerous uncertainety in an office of so great consequence . our answer to this is : 1. wee have shewed already the certaine bounds of the power and vocation of ruling elders . 2. it was not necessary that the apostle should severally set downe canons and directions : first , touching pastors , then doctors ; lastly , ruling elders , since they are all elders , and all members of the eldership or presbytery ; it was enough to deliver canons and directions common to them all , especially since the duties of ruling elders are the same which are the duties of pastors , only the pastors power is cumulative to theirs , and over reacheth the same in the publicke ministery of the word and sacraments , and so doth paul difference them , 1 tim. 5.17 . his fourth reason is , because we fetch the paterne of the government of ruling elders , from the sanedrim of the jewes , the platforme whereof wee suppose christ meant to bring into his church , when he said , tell the church ; whereas , saith he , it is most cleere that the court was a civill court , and had a power to banish , to imprison , yea and to take away life , till by the romans the jewes were restrained . wee answer that beza de presbyteri● . i. b. a. c. de polit . civil . & eccl. lib. 2. also zepperus , iunius , piscator , wolphius , godwin , bucerus , gerard , and sundry others have rightly observed that the ecclesiasticall sanedrim among the jewes was distinct from the civill , yet both called by the name of sanedrim . wee grant with beza that sometimes civill causes were debated and determined in the ecclesiasticall sanedrim , but this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he saith , the fact which was meerely civill was judged in the ●ivill sanedrim , but when the civil● judges could not agree de jure , even in civill causes , in that case resolution was given by the other sanedrim ; as in like cases by the juris-consults among the romans , for the conservation and interpretation of the law did belong to the leviticall tribe . hence it is that we read 2 chron. 19.8.11 . iehosaphat set in ierusalem of the levits , and of the chiefe priests , and of the chiefe of the fathers of israel , some for the lords matters , among whom presided amariah the chiefe priest , and some for the kings matters , among whom presided z●badiah the ruler of the house of judah . saravia saith this place proveth not that there were two distinct consistories , one for civill , another for ecclesiasticall things ; because , saith he , by the kings matters are meant matters of peace , and warre by the lords matters , the matters of law and judgement which are called the lords matters , because the lord was the author of their civill lawes ; what a crazie device is this ? did not matters of peace and warre come under the civill lawes , which god had delivered to the jewes , as well as any matter of judgement betwixt man and man ? and what can bee more plaine then that the lords matters or things pertaining to god , when they are differenced from other matters , are ever understood to bee matters spirituall and ecclesiasticall ? quapropter , wherefore saith iunius , the readers are to be warned whosoever they bee that consult the histories of ancient times , that where they read the name syned●tum , they wisely observe whether the civill assembly or the ecclesiastical be meant of , because that name was confused , and indistinct , after the times of antiochus . but notwithstanding that in these latter times all good order had much degenerate and growne to confusion , yet it seemeth to me , that even in the dayes of our saviour christ , the civill and ecclesiasticall courts remained distinct , let me say my opinion with all mens leave , and under correction of the more learned , that night that our lord was betrayed , he was led to the hall of cajaphas , where there was holden an ecclesiasticall sanedrim , which asked jesus of his disciples , and of his doctrine , received witnesse against him , and pronounced him guilty of blasphemy , mat. 27.57 . mark 14.53.55 . ioh. 18.19 . nothing i finde in this councell why we should think it civill : for as touching the smiting and buffeting of christ , mat. 26.67 . luk 22.63 . some think it was by the servants of the high priests and elders after that they themselves had gone home , & left the councell ; howsoever , it was done tumultuously , not judicially , and tumults may fall forth in any judicatory whether civill or ecclesiastical as for the sentence which they gave , mat. 26.66 . he is guilty of death , it proveth not that this was a civill court : for just so , if an incestuous person should bee convict before an assembly of our church , the moderator might ask the assembly , what thinke ye ? and they might well answer , he is guilty of death , away with him to the magistrate . shortly then the matter debated in this nocturnall councell , was meerly ecclesiasticall , and the accusation of sedition and making himselfe a king , were not spoken of till he was brought before p●●at but there was another sanedrim convocat in the morning ▪ mat 27 1. mark 15.1 luk 22 66. and this seemes to have been not ecclesiasticall but civill , 1. because they meddle not with the triall of his doctrine , nor any examination of witnesses thereanent : only they desire to heare out of his own mouth , that which hee had confessed in the other councell , viz. that he was the christ the son of god ; whereupon they take counsell how they might deliver him to pilate , which was the end of their meeting 2. m●●k saith , they bound him , and carried him aw●y to pilate . 3. the ecclesiasticall councell had already done that which they thought pertained to them : for what should they have convened again ? some say , that a●l the high priests , scribes and elders , were not present at that nocturnall councell , and that therefore they convened more fully in the morning . but that the nocturnall councell was fully convened , it is manifest from mat. 26.59 . mark 14.53.55 . 4. this last councell led jesus away to pil●te , and went themselves with him to accuse him before pilate of sedition , and of making himselfe a king , luk. 23.1.2 . mat. 27.12 . 5. they complain that the power of capitall punishment was taken from them by the romans , importing that otherwise they might have put him to death by their law , ioh. 18.31 . now d. fields last reason is , for that all fathers or councels mentioning elders , place them betwixt bishops and deacons , and make them to be clergy men , and that in the acts where the apostles are said to have constitute elders in every church , pastors are meant , is strongly confirmed from act. 20.17.28 . where the elders of the church of ephesus are commanded to feed the flocke of christ over which they were appointed over-seers , whence it followeth inevitably , that they were pastors . we answer , 1. ambrose speaketh of elders which were not pastors . 2. beza & gualther expound the place act. 14.23 . where the apostles are said to have ordained elders through every church , of ruling as well as preaching elders . 3. as for that which he alledgeth from act. 20. beza , iunius , and the professors of leyden , hold , that the names of bishops and pastors are common both to ruling and preaching elders , and that the scripture giveth these names to both , howsoever in ecclesiastical use for distinctiōs cause , they are appropriate to teaching elders . surely the ruling elder both overseeth the flocke and feedeth the same , both by discipline , and by private admonition ; and for these respects may bee truly called both bishop and pastor . 4. how small reason hee hath to boast of the fathers , we have already made it to appeare . 5. it is a begging of the question to reason from the appropriation of the name of elders to the pastors . chap. xii . the extravagancies of whitgift and saravia in the matter of ruling elders . these two disputers , doe not ( as d. field ) altogether oppose the government of ruling elders , but with certain restrictions ; about which notwithstanding they differ betwixt themselves ▪ ●hitgift alloweth of ruling elders under a tyrant , but not under a christian magistrate , but ●ayeth they cannot be under an infidell magistrate . me thinkes j see here sampsons foxes , with their tailes knit together , and a firebrand betwixt them , yet their heads looking sundry wa●es . to begin with whitgift , he saith in one place . i know that in the primitive church , they had in every church seniors , to whom the government of the congregation was committed , but that was before there was any christian prince or magistrate &c. in another place . my reason , why it ( the church ) may not bee governed under a christian magistrate , is it may under a tyrant is this : god hath given the chiefe authority in the government of the church to the christian magistrate , which could not bee so , if your seigniory might aswell retaine their authority under a christian prince , and in the time of peace , is under a tyrant , and in the time of persecution ; for tell me , i pray you , what authority ecclesiasticall remaineth to the civill magistrate , where this seigniory is established ? hee who pleaseth may find this op●●ion largely consuted by beza de presbyterio contra erasmum , and by i. b. a. c. polit . civil . & eccles. jn the meane while i answer . first , t. c. had made a sufficient reply hereunto ( which whitgift here in his defence should have confuted , but hath not ) viz. that if the seniors under a tyrant had medled with any office of a magistrate , then there had beene some cause why a godly magistrate being in the church , the office of a senior , or at least so much as hee exercised of the office of a magistrate should have ceased . but since they did onely assist the pastor in matters ecclesiasticall , it followeth , that as touching the office of elders , there is no distinction betwixt times of peace and persecution . secondly , there were seniors among the jewes under godly kings , and in times of peace : why not likewise amongst us ? thirdly , the ecclesiasticall power is distinct from the civill , both in the subject , object , and end ; so that the one doth not hinder the other : the magistrates power is to punish the outward man with an outward punishment , which the presbytery cannot hinder , for he may civilly bind whom the presbytery spiritually looseth , and civilly loose , whom the presbytery spiritually bindeth , and that because the magistrate seeketh not the repentance and salvation of the delinquent by his punishment ( as the presbytery doth ) but onely the maintenance of the authority of his lawes , together with the quietnesse and preservation of the common-wealth . whence it commeth , that the delinquent serapeth not free of the magistrate , though hee bee penitent and not obstinate . 4. how thought whitgift , that the christian magistrate can doe those things which the seigniory did under a tyrant ? can the magistrate by himselfe determine questions of faith ? can he know what order and decencie in circumstances is fitte●t for each congregation ? can he excommunicate offenders , &c. 5. when bishops exercise ecclesiasticall jurisdiction ( yea and the civill too ) this is thought no wrong to princes : is it a wrong in the presbytery , yet not in this prelacy ? good lord what a mysterie is this ! 6. when presbyters are established in their full power , there remaineth much power to the prince even in things ecclesiasticall , as to take diligent heed to the whole estate of the church within his dominions , to indict synods , and civilly to proceed in the same , to ratifie the constitutions thereof , and to adde unto them the strength of a civill sanction , to punish heretickes , and all that disobey the assemblies of the church , to see that no matter ecclesiasticall be carryed factiously or rashlie , but that such things bee determined in free assemblies , to provide for schollers , colledges , and kirkes , that all corrupt wayes of entring into the ministery , by simony , bribing patrons &c. be repressed , and finally to compell all men to doe their duty according to the word of god , and laws of the church . 7. whatsoever be the power of the supreame magistrate , ecclesiae tamen , &c. yet let him leave to the church and to the ecclesiasticall rulers ( such as are the ministers of the gospell , elders and deacons ) their owne power in handling ecclesiasticall things , untouched and whole saith danaeus . for the ecclesiasticall power doth no more hinder the civill administration , then the art of singing hindereth it , saith the augustan confession . 8. we may answer by a just recrimination , that the prelacy ( not the presbytery ) is prejudiciall to the power of princes , and hath often incroached upon the same . the bishops assembled in the eight councill of constantinople ; ord●ined that bishop ▪ should not light from their horses , when they chance to meet princes , nor basely bow before them , and that if any prince should cause a bishop to disparage himselfe by doing otherwise , he should be excommunicated for two yeares . they also discharged princes from being present in any synod , except the o●cumenicke . the 1. councill of toledo ordaineth that quoties episcoporum hispanorum synodus convenerit , toties universalis concilii decretum propter salutem principum factum , peractis omnibus in synodo recitetur , ut iniquorum mens territa corrigatur . from which canon osiander collecteth , that some of the bishops were not faithfull and loyall to the kings of spaine . the inquisition of spaine anno 1568. presented to king philip twelve articles against the netherlands , one whereof was , that the king write unto and command the clergie of the netherlands , that with the inquisition they should accept of 15. new bishops , the which should be free from all secular jurisdiction , yea in cases of treason . now as touching the contrary conceit of saravia , he alloweth such elders as the iewish church had to be joyned now with pastors under a christian magistrate , but under an infidell magistrate , hee saith they could have no place ; for he taketh the iewish elders to have bin their magistrates , & that in like manner , none but christian magistrates should sit with the ministers of the word in ecclesiasticall courts , princes and nobles in generall or nationall councills , and magistrates of cities in particular consistories . this is as foule an error , as that of whitgift ; for 1. his opinion of the iewish elders , that they were their magistrates we have confuted before . 2. though it were so , that no ruling elders ought to be admitted , now except christian magistrates , yet might they have place under an infidell prince : as ioseph under pharaoh , daniell under nebuchadnezar . there have beene both christian churches , and christian magistra●es under hereticall , yea infidell princes 3. if christian magistrates be come in place of the iewish seniors , and ought to be joyned with the ministers of the word in the consistories of the church . we demand quo nomine , quo jure ? whither doe they sit as christian magistrates , or as men of singular gifts chosen for that effect ? jf as magistrates then shall we make a mixture and confusion of civill & ecclesiasticall function , else how shall men by vertue of civill places sit in spirituall courts ? jf as men of singular gifts chosen to sit , then may others aswell as they having the like gifts and election be admitted to sit also . 4. saravia contradicteth himselfe , for a little after he admitteth grave and godly men in the judicatories of the church , whither they be magistrates or privat men , sive illi magistratu fungantur sive in rep . vivant privati . chap. xiii . whether ruling elders have the power of decisive voyces , when they sit in prebyteries and synods . there are sundry questions propounded by d. field and other adversaries of ruling elders , whereinto they thinke wee are not able to satisfie them , as 1. whether ruling elders ought to have decisive voyces , even in questions of faith and doctrine , and in the tryall and approbation of ministers ? 2. whether these elders must be in every congregation with power of ordination , deprivation , suspension , excommunication , and absolution , or whether this power bee onely in ministers and elders of divers churches concurring ? 3. jf they be ecclesiasticall persons , where is their ordination ? 4. whether these 〈◊〉 be perpetuall or annuall , and but for a certaine time ? whether they ought to serve freely or to have a stipend ? touching the first of these ; since the reformation which luther began , it was ever maintained by the protestāt writers , that not the ministers of the word alone , but some of all sorts among christians ought to have decisive voices in councils . but dr. field will admit none to teach and define in counc●ls , but the ministers of the word onely : others he permits onely to consent unto that which is done by them . saravia alloweth grave and learned men to sit with the ministers of the word , yet not as iudges , but as counsellors and assessors onely . tilen will not say that the bishops and pastors of the church ought to call any into their councill , but that they may doe it when there is need . against whom and all who are of their mind we object . 1. the example of apostolicke synods . matthias the apostle after gods owne designation of him , by the lot which fell upon him , was chosen by the voices , not onely of the apostles , but the other disciples , who were met with them act , 1.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. simul suffragiis electus est , as arias montanus turneth it . for the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as lorinus sheweth out of gagveius , is to choose by voices . the professors of leyden have noted this consensus ecclesiae per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the election of matthias cens. in confess . cap. 21. jn the councill of hierusalem act. 15. we find that beside the apostles the elders were present , and voiced definitively , for they by whom the decree of the synod was given forth , and who sent chosen men to antioch , were the apostles and elders , gerard , loc. theol. com . 6. n. 28. and th● profess . of leyden , cens . in conf . c. 21. understand that the elders spoken of v. 5. & 6. were the ruling elders of the church of hierusalem , joyned with the apostles , who laboured in the word . other protestāt writers understand by the name of elders there , both preaching and ruling elders . the brethrent , hat is the whole church , heard the disputes , and consented to the decrees , v. 21 , 22 , 23 ruling elders behoved to doe more then the whole church , that is voice definitively . lorinus the jesuite saith , that by the name of elders there , wee may understand not onely priests , but others besides them . viz. antiquiores & anctoritate praecellentes discipulos , disciples of greatest age and note . and this he saith is the reason why the vulgar latine hath not retained in that place the greeke word presbyteri , but readeth seniores . 2. wee have for us the example of ecclesiasticall courts among the iewes , wherein the iewish elders had equall power of voicing with the priests , and for this we have heard before , saravia's plaine confession . 3. the example of ancient councils in the christian church . constantine in his epistle which he wrote to the churches , concerning the nicene councill saith ; i my selfe as one of your number was present with them ( the bishops ) which importeth that others of the laity voiced there with the bishops as well as he , and hee as a chiefe one of their number . euagrius lib. 2. cap. 4. saith , that the chiefe senators sate with the bishops in the councill of chalcedon . and after he saith , the senators decreed as followeth . the fourth councill of carthag● , c. 27. speaking of the transportation of a bishop or of any other clergie man , saith , sane si id ecclesiae vtilitas fiendum poposecrit , decret● pro eo clericorum & laicorum episcopis porrecto , in praesētia synodi transferatur . the decrees of the synod of france holden by charlemain● about the yeare 743. are said to have beene made by the king , the bishops , the presbyters , and nobles . many such examples might we shew , but the matter is so cleere that it needeth not . 4. the revieu of the councill of trent written by a papist , among other causes of the nobility of that councill maketh this one , that lay-men were not called nor admitted into it , as was the forme of both the apostolicke and other ancient councils , shewing also from sundry histories and examples , that both in france , spaine , and england , lay-men vsed to voice and to judge of all matters that were handled in councils : alleaging further the examples of popes themselves . that adrian did summon many lay-men to the lateran councill , as members thereof , that in imitation of him pope leo did the like in another councill at the lateran under otho the first , and that pope nicholas in epist. ad michael imperat. acknowledgeth the right of lay-men to voice in councils , wherein matters of faith are treated of , because faith is common to all . the same writer sheweth also from the histories ▪ that in the councill of constance , were 24. dukes , 140 earles , divers delegates from cities and corporations , divers learned lawyers , and burgesses of universities , 5. the protestants of germany , did ever refuse to acknowledge any such councill wherein none but bishops and ministers of the word did judge . when the councill of trent was first spoken of in the dyet at norimberg , anno 1522. all the estates of germany desired of pope adrian the 6. that admittance might be granted as well to lay-men as to clergie-men , and that not onely as witnesses and spectators , but to be judges there . this they could not obtaine , therefore they would not come to the councill , and published a booke which they entituled , causa cur electores & caeteri confessioni augustanae addicti ad cōcilium tridentinum non accedant . where they alleage this for one cause of their not comming to trent , because none had voice there but cardinals , bishops , abbots , generals , or superiors of orders , wheras laickes also ought to have a decisive voice in councils , 6. if none but the ministers of the word should sit and voice in a synod , then it could not bee a church representative , because the most part of the church ( who are the hearer● and not the teachers of the word ) are not represented in it . 7. a common cause ought to be concluded by common voices . but that which is treated of in councils is a common cause pertaining to many particular churches . our divines when they prove against papists that the election of ministers and the excommunication of obstinate sinners ought to be done by the suffrages of the whole church they make use of this same argument ; that which concerneth all ought to be treated of and judged by all . 8. some of all estates in the common-wealth , voice in parliament , therefore some of all sorts in the church ought to voice in councils and synods ; for de paribus idem judicium , a nationall synod is that same to the church , which . a parliament is to the common-wealth . 9. those elders whose right we plead , are called by the apostle rulers , rom. 12.8 . 1 tim. 5.17 . and governours , 1 cor. 12.28 . therefore needs must they voice and judge in those assemblies , without which the church cannot be ruled nor governed . jf this be denyed them they have no other function behind , to make them rulers or governours of the church . rome was ruled by the senate , not by the censors ; and athens was governed by the ar●opagus , not by the inferiour office-bearers , who did only take heed , how the lawes were observed . but let us now see what is objected against this power of ruling elders , to voice in councill , and to iudge of all things , even matters of faith treated therein . first it is alleadged that lay-men have not such abilities , of gifts and learning , as to judge aright of such matters . but i dare say there are ruling elders in scotlād , who in a theological dispute , should powerfully spoyle many of those who make this objection . 2. antonius sadeel , iohannes a lasco , morney , and such like shew plainely to the world , that gifts & singular learning , are not tyed to bishops and doctors of the church . 3. neither doe men of subtile wits and deepest learning , prove alwayes fittest to dispute and determine questions of faith . it is marked in the historie of the councill of nice , that there was a lay-man therein , of a simple and sincere mind , who put to silence a subtile philosopher , whom all the bishops could not compes●e . 4. there are many both in parliament and secret counsell without all controversie able to give their suffrages , and to judge of matters in hand , who notwithstanding , are not of such learning and eloquence as to enter into the lists of a publique dispute . 5. and if the gifts and abilities , of the most part of ruling elders , were as small as their adversaries will be pleased to call them , yet this concludeth nothing against their right power of voicing , but onely against their aptitude and fitnesse unto that , whereto their right would carry them . and we doubt that every pastour be well gifted , for all which cōmeth within the compasse of his vocation , or doth well every thing , which he hath power to doe . another objection is made from 1. cor. 14.32 . the spirits of the prophets , ar● subject to the prophets : whence they collect , that prophets , and preachers of the word , ought to be judged by such as themselves are , that is by prophets and preachers , and by none other . to this we say , 1. there owne camero giveth us another commentarie upon that place , rightly observing , that the apostle there speaketh nothing of trying or judging the spirits , but onely of the order , which is to be kept in the church : for whereas in the church of corinth , the prophets did prophecy tumultuously , many or all of them at once , and would not give place one to another , this the apostle condemneth , and will have the prophets so farre subject to the prophets , as that when one riseth up to prophecy , the rest may hold their peace . 2. that this is the sense it is cleare , from the order and dependance of the text , for v. 30. he commandeth him that prophecieth in the church to hold his peace , when any thing is revealed to another prophet that sitteth by , now this he enforceth by foure reasons . 1. because so they might all prophecy one by one , and they were mistaken , who thought that all could not prophecy , except many spake at once . 2. all that were in the church might learne and all be comforted , by every prophet , which could not be , except they prophecied severally one by one . 3. the spirits of the prophets are not arrogant , but humblie subject one to another , each giving place to other . 4. god is not the author of confusion , but of peace and order . chap. xiv . of the ordination of ruling elders , of the continuance of their office , and of their maintenance . touching the first of these , it cannot be denyed , but as election to the office , so ordination to the exercise thereof , is a thing common both to preaching and ruling elders . howbeit in scotland imposition of hands is not used in the ordination of ruling elders , as it is in the ordination of preaching elders , yet this is not to bee thought a defect in their ordination ; for imposition of hands is not an act but a signe of ordination , neither is it a necessary signe but is le●t free : it is not therefore without reason , that calvin , chemnitius , gerard , buca● , ia●i● , bucerus , and many other of our learned writers , yea the arch-bishop of spalato doe all make a distinction , betwixt the essentiall act of ordination , and the externall rite thereof , holding that ordination may be full , valid and compleat , not onely without the unction used in the roman church , but even without the laying on of hands , used in the reformed churches . after the election of ruling elders , with the notice & consent of the whole church , there followeth with us a publique designation of the persons so elected , and an authoritative or potestative mission , ordination , or deputation of them unto their presbyteriall functions , together with publique exhortation unto them , and prayer in the church for them , which wee conceive to bee all that b●longeth either to the essence , or integrity of ordina●ion . i meane not to condemne imposition of hands , nor any other convenient signe , in the ordination of ruling elders , onely j intend to justifie our owne forme , as sufficient . as for the maintenance and the continuance of the office of ruling elders , wee love not unnecessary multiplication of questions , let every church doe herein what they find most convenient . the manner of our church , in these things , is such , as best be fitteth the condition of the same , & such as cannot be in reason condemned ; neither is a stipend , nor continuance in the function till death , essentiall to the ministery of the church , but separable from the same . the levites of old served not at all times , but by course , and when they were 50. yeares old , they were wholly liberat , from the burden and labour ( though not from the attendance ) of the leviticall service , and ministers , may still upon the churches permission , for lawfull reasons , and urgent necessities , be absent a whole yeere , and longer too , from their particular charges . the apostles , when they were first sent through iudea , tooke no stipend , mat. 10.8 , 9. neither did paul take any at corinth , 1 cor. 9.18 . the ministers among the waldenses , worke with their hands for their maintainance . the old patriarchs were priests and preachers , to their families , and maintained themselves by the worke of their hands , feeding of flockes , tilling the ground , &c , these things i do not mention as rules , to be followed by us , but to shew , that the intermission of the exercise of the ministery , the want of maintainance and labouring with the hands , are not altogether repugnant , nor inconsistent , with the nature of the vocation , of the ministers of the word , but in some cases hic & nunc , may bee most approveable in them , much more in ruling elders . the revenues of our church are so small , that they cannot spare , stipends to ruling elders , which maketh them willing to serve without stipends , and lest they should be overburdened , with this their service , though they be chosen and called to be ruling elders as long as they live , at least till they m●rit , to be deposed , yet our booke of policie alloweth them , that ease of intermission and serving by course , which was allowed to the levits of old in the temple . the double honour which the apostle commandeth to give unto elders that rule well , needeth not to be expounded of maintainance and obedience ; for by double honour wee may either simply understand , much honour , or by way of comparison double honour , in respect of the widowes , whom hee had before commanded to honour , as calvin expoundeth the place . both these interpretations doth oecumenius give upon the same place . the other question propounded by d. field concerning ruling elders , shall have a resolution in that which followeth , and so j will proceed , conceiving that which hath beene said for ruling elders , shall satisfie such as desire to understand , though nothing can satisfie the malicious , nor them who are willingly ignorant . here endeth the first booke . the second part , concerning the assemblies of the church of scotland , and authority thereof . chap. i. of popular government in the church . there bee some that call in question the warrant and authority of classicall presbyteries , of provinciall synods and nationall assemblies , as they are used and maintained in the church of scotland . i meane not the praelaticall faction , whom we set aside , but even some who are as antiepiscopall as we are . the scrupulosity of such ( at least of many such ) herein doth ( we conceive ) proceed not from any perversnesse of mind , but onely from certaine mistakings , which better information may remove . but first of all wee require those , whom we now labour to satisfie , to condescend upon another point , viz. that the exercise of ecclesiasticall power and jurisdiction in a particular congregation , ought not to bee committed to the whole collective body thereof , but is peculiar to the eldership representing the same ; for in vaine doe wee debate the other point concerning presbyteries and assemblies , if this latent prejudice still occupy their minds , that the government of the church must needs be popular , exercised by the collective body , which happily may in some sort bee done within the bounds of a well limited congregation , but is manifestly inconsistent with classicall presbyteries & synods , because the collective bodies of all particular congregations within the bounds of a shire , of a province , of a nation , cannot bee ordinarily , nor at all ordinatly , assembled together , and if they could , i beleeve that the separatists themselves would in that case allow a dependencie or subordination of particular congregations unto the more generall congregation . so that the point of popular government being once cleared , it shall facilitate the other question concerning the subordination of particular elderships to class●icall presbyteries & synods . now there are good reasons why this popular government or exercise by jurisdiction by all can not be admitted into a congregation . first , in every christian congregation , there are some rulers , some ruled , some governors , some governed , some that command , some that obey , as is manifest from hebr. 13.17 . 1. thes. 5.12 . 1. tim. 5.17 . but if the whole congregation have the rule and government , who then shall be ruled and governed ? it will be answered , that in the exercise of jurisdiction , every member is to act according to it's owne condition , the head as the head , the eye as the eye , &c. that the rulers and governors of a congregation are to have the principall condu● of businesse , and to bee heads , eares , mouths , &c. to the congregation . but this simile maketh rather for us then against us , for though every member bee usefull and steadable in the body according to it 's owne condition , yet every member neither can nor doth exercise those principall actions of seeing , hearing , tasting , &c. i say not that other members cannot see , heare , taste , as the eyes , eares , and mouth doe , but they cannot at all see , heare , nor taste . so if the rulers of a congregation be as the eyes , eares , mouth , &c. then other members of the congregation cannot at all act those actions of government which they act . hence it is that some , who make the whole congregation the first subject of the power of spirituall jurisdiction , doe notwithstanding hold that the whole church doth exercise the said jurisdiction as principium quod , the eldership alone , as principium quo , even as the whole man seeth , as principium quod , the eye alone , as principium quo , and so of all the rest . thus doe they put a difference betwixt the power it selfe , and the exercise of it , ascribing the former to the collective body of the church , the latter to the representative : knowing that otherwise they could not preserve the distinction of rulers and ruled in the church . secondly , it is well knowne that in congregations the greater part are not fit to exercise jurisdiction , for they can not examine the doctrine and abilities of ministers , how should they ordaine them ? they can not judge of questions and controversies of faith , how shall they determine the same ? they can not find out and discover hereticks , how shall they excommunicate them ? it is answered that this evill proceedeth from another , viz. that there is too much sloth and oversight in the admission of such as are to be members of a congregation , , and that they would be fit enough to doe their duty , if they were all saints , they meane appearantly , and in the judgement of charity such , rom. 1.7 . 1 cor. 1 , 2. eph. 1 , 1. but say we againe , 1. why may wee not hold that when the apostle writeth to the saints at rome , at corinth , &c. he meaneth not , that all who were in those churches , were either truely or appearantly saints ( for some wicked ones there were among them , and manifestly vitious , rom. 16 , 17 , 18. 1 cor. 5.9.11 . ) but that his meaning is , to direct his epistles to so many as were saints at rome , corinth , &c. mentioning them alone ; because to them , and to none but them , did god send his word for a blessing , it being sent to others that they may goe and fall backward , and be broken , and snared , and taken , as the prophet speaketh . 2. if it should be granted that the apostle giveth the name of saints to all and every one that were in the churches of rome , corinth , and ephesus , yet mr. ainsworth himselfe answering mr. bernard holdeth that they are called saints by externall calling onely , wherewith many are called who are not chosen , and who have no appearant markes of election . others say that they were called saints , in respect of their baptisme , wherein they were all consecrated and devoted to god. some say that they were all saints , in respect of their profession . 3. howsoever it was that they were all called saints , yea put the case they had beene all truely saints , surely their sanctification can not import their fitnesse to exercise jurisdiction in the church . the former is a speciall grace of the holy spirit given to one for his owne salvation : the other is a common gift of the spirit , given for the benefit of the church . thirdly , it were not possible to exercise jurisdiction by a whole congregation without great confusion and disorder : therefore this way cannot be from god , who is not the author of confusion but of order . if it be answered , that order may be kept in a congregation exercising iurisdiction as well as in a nationall , at least in a oecumenicall synod , where there will be as great a multitude , and peradventure greater , then there is in a well-bounded congregation . wee reply it is not so much the multitude , which should make disorder in the exercise of jurisdiction by a whole congregation ( though indeed in many congregations the multitude alone would hinder order ) as the rudenesse of the vulgar sort , who if they should all speake their judgement , what a monstrous and unavoidable confusion should there be ? the members of nationall and oecumenicall councils , are supposed to be men of knowledge and discretion , and so may be kept in good order , much more easily then a rude multitude in the congregation . they who are of another judgement object to us : first , our saviours precept , matth. 18.17 . where hee biddeth us not ●ell the eldershish , but tell the church . ans. by the church he meaneth the representative body of the church , even as that which was spoken to the elders of israel , exod. 12.21 . was said to be spoken by all the congregation of israel , ib. verse 3. and he who was judged by the elders , was said to bee judged by the congregation , ios. 20.6 . more of this place we say elsewhere . next they object the example of excommunication by the whole congregation of corinth , for the apostle sheweth that it was the duty of the whole congregation , to cast out that incestuous man. 1 cor. 5.13.4.9.13 . in like manner hee writeth to them all , to receive him againe , when he had repented , 2 cor. 2.6.8 , 9. answer . whether the power of excommunication in actu primo seu quo ad esse , did belong to the collective body of the church of corinth or not , is a question controverted , and to this day sub judice lis est , yet even those who hold the affirmative part of the question , doe notwithstanding say , that i● 〈◊〉 secundo seu quo ad operari , the power pertained onely to the 〈◊〉 body of that church which 〈…〉 p●esbytery : which is also confirmed by 2. cor. 2.6 . where the apostle speaking of the censure of that incestuous man , saith not , that it was inflicted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by all , but by many . hee was judged and sentenced by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by the pastors and elders of corinth , howbeit the execution & finall act of that high censure , was to be with the consent and in the presence of the congregation . thirdly , it is objected , that matthias was chosen by the whole number of the disciples , act. 1. and so were the deacons chosen , act. 6. and elders in every city were made per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the congregation signifying their suffrages by the lifting up or stretching forth of their hands , act. 14.23 . therefore jurisdiction ought to be exercised by whole congregations . answ. this argument faileth two waies , 1. though ordination of office-bearers in the church be an act of jurisdiction , it doth not appeare that the election of them is an act of jurisdiction likewise . though the solemnizing of marriage be an act of authority , yet the choice and desire of the parties is not an act of authority . 2. or ( if you will ) election of ministers is one of the rights and priviledges of the church , yet no act of jurisdiction . 3. and if election were an act of authority and jurisdiction , yet the alleadged examples prove no more but that this act of jurisdiction is to be exercised by the whole body , in ecclesia constituenda , non constituta . it may bee so indeed in churches at their first erection , but being once erected , and all necessary office-bearers therein planted , from thenceforth the election of elders pertaineth to the presbytery , to the pastor and elders , as zepperus writeth , though still with the consent of the church . fourthly , it is objected , that what concerneth all ought to be done with the consent of all . answ. wee hold the same , but the consent of all is one thing , the exercise of jurisdiction by all , another thing . ainsworth in one of his epistles to paget , condemneth the elderships sitting and judging matters apart from the congregation . paget answereth , that though the eldership sit apart to judge , yet before any sentence be given for the cutting off of any offender , or for any other thing which concerneth all , matters are first propounded to the whole church , and their prayers and consent required . and surely this forme of proceeding shineth forth to us in that apostolicall synod at ierusalem , for the apostles and elders , met , sate , and voiced apart from the whole church , as calvin noteth from act. 15 , 6. and they alone judged and decreed act. 16.4 . in the meane while were matters made knowne to the whole church , and done with the consent of all , act. 15.22 . if it be objected from verse 12 : that the whole multitu●e was present in the synod : i answer , we may understand with piscator the multitude there spokē of to be the multitude of the apostles & elders , v. 6. or if we should understand by the multitude the whole church , this proveth onely that the whole church heard the question disputed , not that they were all present at the judging and determining of it . if it be further objected that the synodall epistle came not onely from the apostles and elders , but from the brethren , that is , the whole church . the answer is easie . the brethren are mentioned , because it was done with their knowledge , consent , and applause . to say no more , wee would gladly bury this controversie about popular government , in eternall silence and oblivion , and to this end we are content it be packt up , in the words which the separatists themselves ( doubtlesse perpending the reasons above-mentioned ) have set downe in the 14. article of the confession of their faith published , anno 1616 ▪ for this they say . wee judge each proper pastor , may and ought to bee trusted by the congregation , with the managing of all points of their ecclesiasticall affaires and government , so farre , that he with his assistants doe execute and administer the same : yet so that in matters of waight , the whole congregation doe first understand thereof , before any thing be finished , and the finall act bee done in the presence of the whole congregation , and also that they ( the said congregation ) doe ●ot manifestly dissent therefrom . we are heartily content , that congregations doe fully enjoy all the christian liberty , which here is pleaded for in their behalfe , yea and much more also ; for the assistants spoken of in these words of the confession , are other pastors and colleagues , if any there be , in the same congregation , as will bee evident to any that readeth that article . but wee are content that the assistants spoken of be understood to bee ruling elders . now if the authors of that confession thought the christian liberty of a congregation sufficiently preserved , when the pastor or pastors thereof doe manage the weighty ecclesiasticall affaires and government , with the kno●ledge , ●nd ( at least tacite ) consent of the congregation it selfe , then doe we not onely sufficiently and abundantly preserve the liberty of the congregation , while as not the pastor or pastors thereof alone , but sundry ruling elders ; also , representing the congregation , doe manage the affaires aforesaid , the congregation withall understanding thereof , and consenting thereto , tacitè if not expressè . i doe not thinke but those of the separation at this time , will easily assent to this resolution and reconcilement of the controversie , and so much the rather , because ( i beleeve ) they themselves doe seclude from the exercise of jurisdiction in the congregation , both children under age , because of their defect of judgement , and women , because they are forbidden to speake in the church , and whether they seclude any other , i know ●ot , but since according to their owne tenets , some must be secluded , and the power given to the church , must in the exercise of it be restrained to some in the church , it is better to say with aegidius hunnius , that when christ remitteth us to the church . mat. 18.17 . he meaneth the prime and chiefe members which represent the church , that is pastors a●d elders , then to say that he sendeth us to the whole body of the church . one scruple more may peradventure remaine . they will say , it is well that we require the churches consent , before any waighty matter which concerneth all be finished : but what if this consent be not had ? whether may the eldership cut off an offender renitente ecclesia ? for their satisfaction is this , also wee say with zepperus , quod si ecclesia &c. but if the church , saith he , will not approve the sentence of excommunication , nor hold it valid , and they see many disagreeing among themselves , and schismes and greater evills in the church to follow this sentence of excommunication : the elders shall not proceed to excommunication , but shall patiently suffer what cannot with the good leave of the church be amended . in the meane while they shall publikely and privately admonish and exhort so saith zanchius , that without the consent of the church no man ought to be excommunicated . the b. of spalato , and before him , augustine hath given the reason hereof , because the end of excommunication cannot be attained , if the church doe not consent thereto ; for the end is , that the offender may bee taken with feare and shame , when he findeth himselfe abhorred and accursed by the whole church , so that it shall be in vain to excommunicate him , from whom the multitude in the church refuse to abstract their communion . i conclude , that in such cases ; though the pastors and elders have the power of jurisdiction , it is not to exercise the same . chap. ii. of the independencies of the elderships of particular congregations . wee have now rolled away one stone of offence , but there is another in our way . it were most strange , if the collective body of a congregation , consisting it may bee of 10 , 20 , 30 , or 40 persons , according to the grounds of these with whom we deale , should bee permitted to exercise independently all eccleasisticall jurisdiction : but it is almost as great a paradox , to say , that the representative of every congregation , which is the eldership therof , consisting it may be of a pastor , and two or three ruling elders , ought independently to exercise the foresaid jurisdiction in all points . i am debtor to d. field , for answering one of those questions before propounded , concerning ruling elders , and here it falls in my hand . he asketh whether the power of church-government and jurisdiction , doth belong to the pastor and elders of every congregation , or to the pastors and elders of many congregations joyned together in a common presbytery . i beleeve his expectation was , that while as we would sayle through betwixt the caribdis of episcopall tyranny , and the scylla of popular anarchy , wee should not know ho● to direct our course , but should certainly either bee swallowed up in the waves of mighty difficulties , or split our selves upon hid rockes of division . our danger , i hope , is not so great as he did imagine ; for we hold that the particular elderships of severall congregations have their owne power and authority of church-government , but with a subordination unto the common or greater presbytery , whose power is superior and of a larger extent . first , then we shall take into consideration , the bounds of the power of particular elderships , and how the same may be said to be independent , and how not , for this purpose , i shall give foure distinctions out of parker , and to these i shall adde other foure of my owne . the first distinction is , betwixt things which are proper and peculiar to one congregation , and things which are common to many : the former pertaineth to the particular eldership , the latter to the common eldership : whence it commeth that in scotland the cases of ordination , suspension , deposition , and excommunication , are determined in the greater presbyteries , because it doth not concerne one congregation alone , but many , who be taken into the common presbytery , and who be put out of the sam● , neither doth the excommunication of a sinner concerne onely one congregation , but the neighbouring congregations also , among whom ( as is to be commonly supposed ▪ the sinner doth often haunt & converse . cyprian speaking of the admission of some who had fallen , and who had no recommendation from the martyrs to be received againe , referreth the matter to a common meeting , and his reason is , because it was a common cause , and did not concerne a few , nor one church onely . see lib. 2. ep. 14. the second distinction is betwixt congregations , which have a competent and well-qualified eldership , & small congregations , who have but few office-bearers , and those ( it may be ) not sufficiently able for church-government . in this case of insufficiencie , a congregation may not independently , by it selfe , exercise jurisdiction , and not in re propria , saith parker . 3. he distinguisheth betwixt the case of right administration , and the case of aberration : whatsoever liberty , a congregation hath in the former case , surely in the latter it must needs be subject and subordinate . if particular elderships doe rightly manage their owne matters of church-government , the greater presbytery shall not need for a long time ( it may be for some yeares ) to intermeddle in any of their matters , which wee know by experience in our owne churches . 4. hee maketh a distinction betwixt the case of appellation and the case , de nulla administratione mala praesumpta . though the particular eldership hath proceeded aright , though it consist of able and sufficient men , and though it bee in re propria , yet if one think himselfe wronged , and so appeale , then is it made obnoxious to a higher consistory , for saith parker , as the councill of sardis ordaineth audience must , not bee denyed to him who entreateth for it . so saith zepperus , speaking of the same purpose , cuivis integrum quoque sit ad superiores gradus provocare , si in inferioris gradus sententia aut decreto aliquid desideret . 5. adde unto these a distinction betwixt a congregation , lying alone in an iland , province , or nation , and a congregation bordering with sister churches . if either there be but one congregation in a kingdome or province , or if there be many farre distant one from another , so that their pastors and elders cannot ordinarily meete together , then may a particular congregation doe many things by it selfe alone , which it ought not to doe , where there are adjacent neighbouring congregations , together with which , it may , and should have a common presbytery . 6. let us put a difference betwixt the subordination of one congregation to another , or of ore eldership to another , and the subordination of any congregation , and of the eldership thereof to a superior , presbytery or synod made out of many congregations , as one provinciall synod is not subject to another provinciall synod , yet all the provinciall synods in the nation are subje●t 〈◊〉 the nationall synod , so it is also with the ordinary consistories , one particular eldership is not subject to another , yet all the particular elderships within the bounds of the common presbytery are subject to the same . so that there is a vast difference betwixt this subordination which we maintaine , and the subordination of all the parishes in a diocesse to the praelate and his cathedrall . where douname doth object that all the parishes of geneva are hierarchically subject to the presbytery in the city , parker denieth this , nisi quis &c. vnlesse saith he , peradvēture one may be subject to himselfe , for the parishes , each for their owne part , and that alihe , are this same presbytery . and after , consistorium &c. for the consistory of the cathedrall church is an externall meeting , divers distinct and separate from the rurall churches , which are no part thereof , this cannot be said of the presbytery of geneva . 7. wee must distinguish betwixt a dependance absolute , and , in some respect , a congregation doth absolutely depend upon the holy scriptures alone , as the perfect rule of faith and manners , of worship and of church-government , for we accurse the tyranny of prelates , who claimed to themselves an autocratoricke power over congregations , to whom they gave their naked will for a law. one of themselves told a whole synod that they ought to esteeme that best which seemeth so to superiors , and that this is a sufficient ground to the conscience for obeying , though the thing be inconvenient . we say , that congregations ought indeed to be subject to presbyteries and synods , yet not absolutely , but in the lord , and in things lawfull , and to this purpose the constitutions of presbyteries and synods are to bee examined by the judgement of christian discretion , for a synod is iudex iudicandus , and regula regulata , so that it ought not to be blindly obeyed , whether the ordinance be convenient or inconvenient . last of all we are to distinguish betwixt the condition of the primitive churches , before the division of parishes , and the state of our churches now after such division . at the first when the multitude of christians in those great cities of rome , corinth , ephesus , &c. was not divided into severall parishes , the common presbytery in the city did suffice for the government of the whole , and there was no need of a particular consistory of elders , for every assembly and congregation of christians within the city , except perhaps to admonish , rebuke , exhort , or to take notice of such things as were to be brought into the common presbyterie . but after that parishes were divided , and christian congregations planted in the rurall villages , as well as in the cities , from henceforth it was necessary that every congregation should have at hand within it selfe , a certaine consistory for some acts of church-government , though still those of greater importance were reserved to the greater presbyterie . and thus have j , out of desire to avoid unnecessary questions , set downe my conceptions concerning the elderships of particular congregations , and the power of the same . if it be said , that i seeme to deny the divine right of the same , or that they have any warrant from the patterne of the apostolike churche . i answer . i acknowledge the conformity of the same with the patterne thus farre . 1. it is to bee suposed that in some small cities ( especially the same not being wholly converted to the christian faith ) there was but one christian congregation , the eldership whereof did manage matters of jurisdictiō proper thereto . 2. even in the great cities , at the first there was but one congregation of christians , and so but one particular eldership . 3. after that the gospell had spread , and christians were multiplied in those great cities , it is true , they were all governed by a common presbytery , but that presbytery was not remote , but ready at hand among thēselves . now in this we keepe our selves as closse to the patterne , as the alteration of the churches condition by the division of parishes will suffer us , that is to say , we have a common presbytery for governing the congregations within a convenient circuit , but withall our congregations have , ad manum , among themselves , an inferior eldership for lesser acts of government ; though in respect of the distance of the seate of the common presbytery from sundry of our parishes , they can not have that ease and benefit of nearenesse , which the apostolique churches had , yet by the particular elderships they have as great ease of this kinde as conveniently can be . chap. iii. of greater presbyteries which some call classes . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presbyterie we find thrice in the new testament , twice of the iewish presbytery at hierusalem , luke 22.66 . act. 22.5 . and once of the christian presbytery . 1. tim. 4.14 . neglect not the gift that is in thee , which 〈◊〉 given thee by prophecy , with the laying on of the hands of the presbytery . sutlivius and douname have borrowed , from bellarmine , two false glosses upon this place . they say by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , we may understand either an assembly of bishops , or the office of a presbyter , which was given to timothy . to these absurdities let one of their owne side answer . whereas saith d. forbesse , some have expounded the presbytery in this place to be a company of bishops , unlesse by bishops thou would understand simple presbyters , it is a violent interpretation , and an insolent meaning . and whereas others have vnderstood the degree it selfe of eldership , this can not stand , for the degree hath not hands , but hands are mens . j find in sutlivius , a third glosse . he saith , that the word presbyterie in this place signifieth the ministers of the word , non juris vinculo sed ut cunque collectos , inter quos etiam apostoli erant . ans. 1. if so , then the occasionall meeting of ministers , be it in a journey , or at a wedding , or a buriall , &c. shall all be presbyteries , for then they are ut cunque collecti . 2. the apostles did put the churches 〈◊〉 better order , then to leave imposition of hands , or any thing of that kind to the uncertainty of an occasionall meeting . 3 , the apostles were freely present in any presbyterie , where they were for the time , because the oversight and care of all the churches was layd upon them : pastors and elders were necessarily present therein , and did by vertue of their particular vocation meete together presbyterially , whether an apostle were with them , or not . no other sense can the text suffer but that by presbyterie we should understand consessus presbyterorum , a meeting of elders , and so doe camero and forbesse themselves expound it . sutlivius objecteth to the contrary , that the apostle paul did lay on hands upon timothy , which he proveth both from 2. tim. 1. and , because extraordinary gifts were given by that laying on of hands . ans. there is an expresse difference made betwixt pauls laying on of his hands , and the presbyteries laying on of their hāds . of the former it is said , that timothy received the gift , which was in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the laying on of pauls hands ; but he received the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the laying on of the hands of the presbyterie , as didoclavius noteth . but saith sutlivius , timothy being an evangelist ( as you hold ) how could hee be ordained by the presbyterie ? ans. 1. though the presbyterie did neither give him ordination to bee an evangelist , nor yet conferre by the laying on of their hands extraordinary gifts upon him , yet did they lay on their hands , as setting to the the seale and testimony , and commending him to the grace of god , even as certaine prophets and teachers layd hands on paul and barnabas , and ananias also before that time had laid his hands upon paul. 2. the presbyterie might ordaine timothy to be an elder . if so be he was ordained an elder before he was ordained an evangelist . 3. if the testimony of the presbyterie , by the laying on of their hands , together , with the apostles hands , in the extraordinary mission of timothy , was required : much more may it be put out of question , that the apostles committed to the presbyt●ry the full power of ordaining ordinary ministers . but it is further objected by sutlivius that this could not be such a presbyterie as is among us , because ordination and imposition of hands pertaine to none , but the ministers of the word . ans. 1. the children of israel laid their hands upon the levites , & we would know his reason why he denyeth the like power to ruling elders now , especially since this imposition of hands is but a gesture of one praying , and a morall signe declaring the person prayed for . 2. howsoever our practice ( wh●ch is also approved by good divines ) is , to put a difference betwixt the act of ordination and the externall right thereof , which is imposition of hands , ascribing the former to the whole presbytery both pastors and elders , and reserving the latter to the ministers of the word , yet to bee done in the name of all . thus have we evinced the apostles meaning , when he speaketh of a presbyterie , and this consistory we find to have continued in the christian church in the ages after the apostles . jt is certaine that the ancient bishops had no power to judge any cause without the presence , advice and counsell of their presbyters conc. carth. 4. can . 23. field , forbesse , saravia , and douname , doe all acknowledge that it was so , and so doth bellarmine de pont. rom. l. 1. c. 8. of this presbytery speaketh cyprian . omni actu ad me perlato , placuit contrahi presbyterium , &c. of the presbytery speaketh the same cyprian , lib. 2. ep. 8. & lib. 4. ep. 5. ignatius ad trall . and hierom in esa. 3. wee finde it also in conc . ancyr . can 18 and in conc . carthag . 4. can . 35.40 . doctor forbesse alledgeth that the word presbytery for fifteen hundred yeares after christ , did signifie no other thing in the church , then a diocesan synod . but herein ( if hee had understood himselfe ) he spake not so much against presbyteries , as against prelats ; for a diocesse of old was bounded within one city . tumque jampridem per omnes provincias & per urbes singulas ordinati sint episcopi , &c. saith cyprian . it was necessary to ordaine bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith chrysostome , speaking of the primitive times ; yea , in country villages also were bishops , who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rurall bishops , whose episcopall office though limited , yet ) was allowed in the councell of ancyra , can . 13. and the councell of antioch can 8. & 10. sozomen recordeth that the village majuma , which was sometime a suburbe of the city gaza , was not subject to the bishop of gaza , but had its owne proper bishop , and that by the decree of a synod in palestina . the councell of sardis , can . 6. and the councell of laodicea , can . 57. though they discharged the ordaining of bishops in villages , lest the name of a bishop should grow contemptible , did neverthelesse allow every city to have a bishop of its owne . what hath doctor forbesse now gained by maintaining that the bounds of a presbyterie , and of a diocesse were all one ? they in the netherl●nds sometime call their presbyteries diocaeses : and many of our presbyteries are greater then were diocesses of old . wee conclude there was anciently a presbytery in every city which did indeede choose one of their number to preside among them , and to lay on hands in name of the rest , and hee was called the bishop ; wherein they did more trust the deceiveable goodnesse of their owne intentions , then advert to the rule of the word of god. these things premitted , i come now to that which is principally intended , viz. by what warrant and qu● jure , the classicall presbyterie among us , made up out of many neighbouring congregations , should be the ordinary court of ecclesiasticall jurisdiction , at least in all matters of highest importance , which doe concerne either all or any of those congregations . for resolution hereof we must understand 1. that causes common to many congregations , ought not to be judged by any one of them , but by the greater presbytery common to them all . 2. it is to bee supposed that particular congregations ( at least the farre greatest part of them ) have not in their proper elderships so many men of sufficient abilities , as are requisite in judging and determining the cases of the examination of ministers , of ordination , deposition , excommunication , and the like . 3. when one appealeth from a particular eldership , out of perswasion that hee is wronged by the sentence thereof , or when that eldership finding its owne insufficiency for determining some difficult causes , resolveth to referre the same into a higher court : reason would that there should be an ordinary court of a classicall presbytery to receive such appellations or references . 4. congregations which lye neare together , ought all as one to keep unity and conformity in church policy and government , neither ought one of them be permitted to doe an injury , or to give an offence unto another : and for these ends , it is most necessary that they be governed by one common presbytery . 5. there may be a competition or a controversie not only betwixt one congregation and another , but in the same congregation betwixt the one halfe and the other ; yea , the eldership it selfe of that congregation , may be , ( and sometimes is ) divided in it selfe . and how shall things of this kinde bee determined , but by the common presbytery ? 6. but ( which is caput rei ) these our classicall presbyteries have a certaine warrant from the paterne of the apostolicall churches : for proofe whereof , it shall bee made to appeare , 1. that in those cities , ( at least in many of them ) where christian religion was planted by the apostles , there were a great number of christians , then either did , or conveniently could meet together into one place for the worship of god. 2. that in those cities there was a plurality not onely of ruling elders , but of the ministers of the word . 3. that notwithstanding hereof , the whole number of christians within the citie , was one church . 4. that the whole number , and severall companies of christians within one citie , were all governed by one common presbytery . the second of these doth follow upon the first , and the fourth upon the third . the first proposition may bee made good by induction of particulars ; and first , it is more then evident of ierusalem , where wee finde unto 120 disciples , act. 1.15 . added 8000. by peters two sermons , act. 2.41 . and 4.4 . besides whom , there were yet more multitudes added . act. 5.14 . and after that also , wee read of a further multiplication of the disciples , act. 6.1 . by occasion whereof the seaven deacons were chosen and ordained : which maketh some to conjecture , that there were seven congregations , a deacon for every one . certainly there were rather more then fewer , though wee cannot determine how many . it is written of samaria , that the people with one accord gave heed unto philip , act. 8.6 . even all of them both men and women , from the least to the greatest , who had before given heed to simon : of these all it is said , that they beleeved philip , and were baptised , vers . 10.12 . which made the apostles that were at ierusalem ▪ when they heard that the great city samaria had received the word of god , to send unto them peter and iohn , the harvest being so great , that philip was not sufficient for it , v. 14. of ioppa it is said , that many beleeved in the lord. of ant●och w● read , that a great number beleeved , and turned to the lord , act. 11.21 . of iconium that a great multitude both of the jewes , and also of the greekes , beleeved , act. 14.1 of lidda , that all who dwelt therein , turned to the lord , act. 9.35 . of ber●a , that many of them beleeved : also of the honourable women , and the men not a few , act. 17.12 . of corinth the lord saith , i have much people in this citie , act. 18.10 ▪ o● ephesus wee finde , that ●eare fell on all the jewes and greekes which dwelt there , and many beleeved ; yea , many of the magicians themselves , whose bookes that were burned , amou●t●d to fif●y thousand peeces of silver , so mightily grew the word of god and prevailed , act. 19.17.18.19.20 . unto the multitude of christians in those cities , let us adde another consideration , viz. that they had no temples ( as now wee have ) but private places ●or their holy assemblies , such as the house of mary , act. 12.12 . the schoole of tyrannus , act 19.9 . an upper chamber at tr●●s , act. ●0 . 8 . pauls lodging at rome , act. 28. ●3 . neither doe i see any reason why the church which was in the house of aquila and priscilla , rom. 16.5 . 1 cor. 16.19 . should not be understood to bee a congregation , as erasmus readeth it , that is , such a-number of christians as met together in their house . so wee read of the church in the house of nymphas , col. 4.15 . and of the church 〈…〉 house of archippus ▪ philem. v. 2. 〈…〉 , i● is certaine , that christians met together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , house by house , domatius , act. 2.46 . both these considerations , viz. the multitude of christians in one citie , and their assembling together for worship in private houses , have also place in the next ages after the apostles . let eusebius speak for them both . who can describe , saith hee , those innumerable heaps & flocking multitudes , throughout all cities and famous assemblies , frequenting the places ded●c●ted to prayer ? thereafter he proceedeth to shew how in aftertimes by the favour of emperours , christians had throughout all cities , ample churches built for them , they not being contented with the old or●toria , which were but private houses . now these two , the multitude of christians , and the want of temples , shall abundantly give light to my first proposition . but it may bee objected to the contrary , that all the disciples at ierusalem did meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into one place , act. 2.44 . and the same is said of the church of corinth , 1 cor. 11.20 . ans. the disciples at ierusalem , being at that time above 3000. it cannot be cōceived how any private house could cotain them . beside , it is said , that they brake bread that is , did celebrate the lords supper from house to house . therefore many good interpreters understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all the disciples were linked together into one by amity and love , an evidence whereof is given in the next words , and had all things common . to the other place wee answer : 1. that epistle , whether it were written from philippi , or from ephesus , was undoubtedly written very lately after the plantation of the gospel in corinth , while as that church was yet in her infancie . and if it should bee granted , that at that time the whole church of corinth might and did meet together into one place , this proveth not that it was so afterward : for the churches increased in number daily , act. 16.5 . but , 2. the place of the apostle proveth not that which is alledged : for his words may be understood in sensu distributivo . it was no solecisme for one that was writing to divers congregations , to say , when yee come together into one place , meaning distributively of every congregation , not collectively of them all together . my second proposition concerning the plurality of the ministers of the word in those great cities , wherein the apostles did erect christian churches , ariseth from these grounds , 1. the multiplicity of christians . 2. the want of temples , of which two i have already spoken . 3. the daily increase of the churches to a greater number , acts 16.5.4 . there was need of preachers , not only for those who were already converted in the city , but also for labouring to winne the unbelievers who were therein . these reasons may make us conclude that there were as many pastors in one city as there were sacred meetings therein , and some more also for the respects foresaid . and what will you say if we finde examples of this plurality of pastors in scripture ? of the bishops or pastors of the church of ephesus , it i● said , that paul kneeled down , and praied with them all , and they all wept sore , acts 20.36.37 . compared with verse 28. here is some good number imported . to the angell of the church of smyrna , that is , to the pastors thereof collectively taken , christ saith , the divell shall cast some of you into prison , revel . 2.10 . which ( if not only yet ) principally is spoken to the pastors , though for the benefit of that whole church . this is more plaine of the church of thyatira , verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnto you i say , & to the rest in thyatira : as if he would say , saith pareus , tibi ●spicopo cum collegis & reliquo coetui dico . paul writeth to the bishop at philippi , phil. 1.1 . and notwithstanding that there was already a certaine number of bishops or pastors in that city , yet the apostle thought it necessary to send unto them epaphroditus also , phil. 2.25 . being shortly thereafter to send unto them timotheus , verse 19. yea to come himselfe , verse 24. so that there was no scarcity of labourers in that harvest . epaphras and archippus were pastors to the church at colosse , and who besides we cannot tell , but paul sent unto them also tychicus , and onesimu● , col. 4.7.9 . now touching the third proposition , no man who understandeth , will imagine that the multitude of christians within one of those great cities was divided into as many parishes as there were meeting places for worship . it is a point of controversie , who did beginne the division of parishes ; but whosoever it was , whether evaristus , or higinus , or dionysius , certaine it is , that it was not so from the beginning , i meane in the daies of the apostles , for then it was all one to say , in every city , or to say , in every church . that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. 1.5 . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts 14.22 . this is acknowledged by all anti-prelaticall writers so farre as i know , and by the prelaticall writers also . the last proposition , as it hath not beene denyed by any , so it is sufficiently proved by the former , for that which made the multitude of christians within one city to be one church , was their union under and their subjection unto the same church governement and governours . a multitude may bee one church , though they doe not meete together into one place for the worship of god : for example , it may fall forth , that a congregation cannot meet together into one , but into divers places , and this may continue so for some yeares together , either by reason of persecution , or by meanes of the plague , or because they have not such a large parish-church as may containe them all , so that a part of them must meete in some other place : but a multitude cannot be one church , unlesse they communicate in the same church government , and under the same governours , ( by one church i meane one ecclesiasticall republike ; ) even as the like union under civill government and governours maketh one corporation : when the apostle speaketh to all the bishops of the church of ephesus , hee exhorteth them all to take heed to all the flocke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over which the holy ghost had made them overseers , so that the whole was governed by the common counsell and advice of the elders , as hierome speaketh : for the same reason we say not the churches , but the church of amsterdam , because all the pastors and elders have the charge ▪ and governement of the whole . from all which hath beene said , i inferre this corollary , that in the times of the apostles , the presbytery which was the ordinary court of iurisdiction , which did ordaine , depose , excommunicate , &c. did consist of so many pastors and elders , as could with conveniency meete ordinarily together , which is a paterne and warrant for our classicall presbyteries . i confesse there might be in some townes no greater number of christians then did meet together in one place , notwithstanding whereof the pastor or pastors and elders of that congregation , might and did manage the government of the same , and exercise jurisdiction therein . i confesse also that in those cities wherein there was a greater number of christians then could meet together into one place for the worship of god , the presbytery did consist of the pastors and elders within such a city : for it cannot be proved that there were at that time any christian congregations in landward villages ( the persecution forcing christians to choose the shelter of cities , for which reason many are of opinion that the infidells in those daies were called pagani , because they alone dwelt in pagis ) and if there had beene any such adjacent to cities , we must thinke the same should have beene subject to the common presbytery , their owne pastors and elders being a part thereof . howsoever it cannot be called in question that the presbytery in the apostolicall churches , was made up of as many as could conveniently meete together , for managing the ordinary matters of jurisdiction and church-government . the pastors and elders of divers cities could not conveniently have such ordinary meetings , especially in the time of persecution ; only the pastors and elders within one city had such conveniency . and so to conclude , we doe not forsake , but follow the paterne , when we joyne together a number of pastors and elders out of the congregations in a convenient circuit , to make up a common presbytery , which hath power and authority to governe those congregations ; for if the presbytery which we find in those cities wherein the apostles planted churches , bee a sure paterne for our classicall presbyteries ( as wee have proved it to bee ) then it followeth undeniably that the authority of church-government , of excommunication , ordination , &c. which did belong to that primitive presbytery , doth also belong to those our classicall or greater presbyteries . chap. iv. of the authority of synods provinciall and nationall . touching synods , i shall first shew what their power is , and thereafter give arguments for the same . the power of jurisdiction which wee ascribe unto synods , is the same in nature and kinde with that which belongeth to presbyteries , but with this difference , that presbyteries doe exercise it in an ordinary way , and in matters proper to the congregations within their circuit . synods doe exercise this power in matters which are common to a whole province , or nation ; or if in matters proper to the bounds of one presbytery , it is in an extraordinary way ; that is to say , when either presbytery hath erred in the managing of their owne matters , or when such things are transferred to the synod from the presbytery , whether it be by appellation or by reference . the power of jurisdiction , whereof i speake is threefold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so it is distinguished by our writers , and all these three doe in manner foresaid belong unto synods . in respect of articles of faith or worship , a synod is iudex or testis : in respect of externall order and policie in circumstances , a contriver of a canon , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of heresie , schisme , obstinacie , contempt and scandall , vindex : not by any externall coactive power ( which is peculiar to the magistrate ) but by spirituall censures . the dogmaticke power of a synod , is not a power to make new articles of faith , nor new duties and parts of divine worship , but a power to apply and interpret those articles of faith , and duties of worship which god hath set before us in his written word , and to declare the same to be inconsistent with emergent heresies and errours . to this purpose it is that the apostle calleth the church the pillar and ground of truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be expounded either in sensu forensi , the church is the publicke witnesse , notifier and keeper of truth ; even as in courts and places of judgement , there are pillars to which the edicts of magistrates are affixed , that people may have notice thereof : or in sensu architectonico ▪ as the church by her faith is built upon christ , or ( which is all one ) upon the doctrine and truth of christ , contained in the writings of the prophets and apostles , and leaneth thereto : so by her ministery she upholdeth , under-propeth , and conserveth this same truth , lest , as the prophet speaketh , truth fall in the streets , & perish among men . truth standeth fast in the church , and is kept firme , while it is professed , preached , propugned and maintained against all contrary errour and heresie . in the same sense saith the apostle , that unto the jewish church were committed the oracles of god , by them to be kept , interpreted , propagated , &c. by the diatakticke power a synod may institute , restore , or change , according to the condition and exigence of the church , the externall circumstances in the worship of god , and ecclesiasticall discipline : i meane those circumstances which are common both to civill and sacred societies , the conveniencie whereof is determinable by the light of nature , alwayes observing the generall rules of the word , which commandeth that all bee done to the glory of god , that all bee done to edifying , that all bee done in order and decencie , that we give none offence , that wee support the weake , that we give no place to the enemies of the truth , nor symbolize with idolaters , &c. now for avoiding disorder and disconformity in a nation professing one religion , it is fit that nationall synods give certaine directions and rules even concerning these rites and circumstances , not having therein an arbitrary or autocratorke power , but being alwayes tied to follow the rules foresaid . the criticke power of a synod , is not a lordly imperious dominiering over the flocke of christ , which is not to bee ruled with force and cruelty ; but it is the power of spirituall censures , as excommunication , deposition , and the like , most necessary for the repressing of heresie , errour , obstinacie in wickednesse , and scandals , otherwise incorrigible . without this power , schismes and offences could not bee cured , but should the more increase ; whileas liberty is left to heretickes , schismatickes , and obstinate persons , without any censure to pester and disturb a whole nation , without any regard to the constitutions of a nationall synod . but may one say , if the decrees of a synod concerning matters of faith or worship , may and ought to bee examined by the sure rule of the word of god , and onely to be received when they doe agree therewith ; and if also the constitutions of a synod in externall circumstances , doe not binde , except ex aquo & bono , and propter justas mandandi causas : or , as divines speak , in casu scandali & contemptus , and not for the meere will or authority of a synod ; and if therefore all christians are by the private judgement of christian discretion , following the light of gods word and spirit , to try and examine all decrees and constitutions of any synod whatsoever , to know whether they may lawfully receive the same , as our divines maintaine and prove against papists . if these things be so , it may seeme contrary to christian liberty , and to the doctrine of protestant writers , that synods should exercise the foresaid criticke power , or inflict any spirituall censures , at least upon those who professe , that after examination of the decrees or constitutions , they cannot bee perswaded of the lawfulnesse of the same . ans. 1. our divines by those their tenents , meane not to open a doore to disobedience and contempt of the ordinances of a synod , but onely to oppugne the popish errour concerning the binding power of ecclesiasticall lawes , by the sole will and naked authority of the law-maker , & that christian people ought not to seek any further reason or motive of obedience . 2. a synod must ever put a difference betwixt those who out of a reall scruple of conscience , doe in a modest and peaceable way , refuse obedience to their ordinances , still using the meanes of their beter information , & those who contemptuously or factiously disobey the same , labouring with all their might to strengthen themselves in their errour , and to perswade others to be of their minde . 3. this objection doth militate no lesse against ecclesiasticall censures in a particular congregation , then in a nationall synod . and they who doe at all approve of church censures to be inflicted upon the contemptuous and obstinate , shall put in our mouthes an answer to objections of this kinde . chap. v. the first argument for the authority of synods , and the subordination of presbyteries thereto , taken from the light of nature . having now described the power of particular elderships ( which we call sessions ) of classicall presbyteries , and of synods , provinciall and nationall , it remaineth to confirme by arguments the subordination and subjection of the particular elderships , to the classicall or common presbytery , of both to the provinciall synod , and of all these to the nationall assembly : so that every one may perceive what reason the church of scotland hath to give unto the higher ecclesiasticall courts authority over the lower . i might insist long enough both in the testimonies of protestant writers , and in the examples of the reformed churches abroad , as also in the examples of all the ancient churches , all speaking for this authority of synods . but these i shall passe , because i know arguments from scripture , and reason , are required , and such we have to give . first of all i argue from the very light & law of nature . that same light of nature which hath taught our common-wealth , beside the magistrates and councells of particular burghs , to constitute higher courts , for whole shires , baliveries , stuartries , regalities ; and above all these , the supreame court of parliament to governe the whole nation , hath also taught our church to constitute synods provinciall and nationall , with power and authority above presbyteries . wee are farre from their minde who would make policy the mistresse , and religion the handmaid , and would have the government of the church conformed to the government of the state as the fittest paterne . but this we say , in all such things as are alike common to the church and to the common-wealth , and have the same use in both , whatsoever natures light directeth the one , it cannot but direct the other also ; for as the church is a company of christians subject to the ●aw of god , so is it a company of men and women who are not the outlawes of nature , but followers of the same . it is well said by one , hoc certissimum est &c. this is most certaine , that the church is a certaine kinde of republike ▪ for it hath all those things which all republikes must need , have , but t●h●th them in a different way , because it is not a civill ▪ but an ecclesiastic●ll republike . and againe , est ergo , &c. ●o that this republike is much more perfect then all others , and therefore cannot but have the things which they have that are in dignity farre inferi●ur to it . so saith robinson in his justif . of separ . pag. 113. the visible church , saith he , being a politie ecclesiasticall and the perfect on of all polities , doth comprehend in it whatsoever is excellent in all other bodies politicall . now so it is , that while as some hold the government of the church to bee monarchicall , others aristocraticall , others democraticall , others mixed of all these ; they all acknowledge that the church is a republike , and ought to bee governed even as a civill republike , in things which are alike common to both : of this kinde are courts and judicatories , which doe alike belong to both , and have the same use in both , viz. for rule and government ; therefore as natures light doth undeniably enforce diversity of courts in the common-wealth , some particular , some generall , some lower , some higher , and the latter to have authority over the former , it doth no lesse undeniably enforce the like in the church , for de paribus idem judicium . it cannot bee denyed that the church is led by natures light in such things as are not proper to religious holy uses , but alike common to civill societies , at least in so farre as they are common to sacred and civill uses . the assemblies of the church in so farre as they treat of things spirituall and ecclesiasticall , after a spirituall manner , for a spirituall end , and doe consist of spirituall office-bearers as the members constituent , in as farre they are sacred , and the church is therein directed by the word of god alone ; yet the having of assemblies and consistories , and divers sorts of them , and the lower subordinat to the higher , all this is not sacred nor proper to the church , but common with her to the common-wealth , nature commending therein to the one , what it commendeth to the other . chap. vi. the second argument , taken from christs institution . as wee have nature , so have wee christs institution for us , and this shall appeare two wayes . first , the fidelity of christ , both in his propheticall & in his regall or nomotheticall power , was such , that he hath sufficiently provided for all the necessities and exigences whatsoever of his churches , to the end of the world . therefore the apostle calleth him as faithfull in all the house of god , as ever moses was , who delivered lawes serving for the government of the church of the jewes in all cases . whence we collect , that the authority of classicall presbyteries over the elderships of particular congregations , and the authority of synods over both , must needs have a warrant from christs owne institution , because without this authority , there are very important necessities of the churches , that cannot be helped . for example , in most congregations , especially in dorps and villages , when a pastor is to be ordained , the particular eldership within the congregation can neither examine and try his gifts , and his , soundnesse in the faith , ( which examination must necessarily precede his ordination ; ) nor can they discover him , in case he be a subtile and learned hereticke ; nor yet can they pray in t●e congregation over him which is to be ordained , and give him publicke exhortation and admonition of his duty , god having neither given to the elders of every congregation , nor yet required of them such abilities . what shall be done in this case ? ainsworth would have the worke stayed , and the church to want a minister , till she be able to doe her workes , and her duties which are proper to her . alas ! bad christ no greater care of the churches then so ? shall they be destitute of a pastor , ever till they be able to try his gifts and soundnesse , and to exhort and pray at his ordination ? and how shall they ever attaine to such abilities except they bee taught ? and how shall they bee taught without a teacher ? now the power and authority of classicall presbyteries , to o●d●in pastors in particular congregations , shall cut off all this deduction of absurdities , and shall supply the churches need . i may adde another instance concerning the classicall presbytery it selfe . what if the one halfe thereof turne to be hereticall , or it may bee the major part ? they shall either have most voyces , or at least the halfe of the voyces for them , and there shall bee no remedy , unlesse the authoritative determination of a synod be interposed . secondly , the will of christ for provinciall and nationall assemblies to bee over presbyteries , even as they are over the elderships of particular congregations , appeareth also in this . he hath given us in the new testament , expresse warrant for ecclesiasticall courts and assemblies in generall , that such there ought to be , for the right government of the church , matth. 18.20 . where two or three are gathered together in my name , there am i in the midst of them . act. 15.6 . and the apostles and elders came together for to consider of this matter . from these and the like places , it is plaine , that christ willeth jurisdiction to bee exercised , and controversies to bee determined by certaine consistories and assemblies . of the exercise of jurisdiction is the first place , which i have cited to bee understood , as the cohesion thereof with the purpose which went before , sheweth . of determining questions of faith , and enacting lawes concerning things in their owne nature indifferent , is the other place to be understood , as wee shall heare afterward . so then , wee truely affirme of ecclesiasticall assemblies in generall , that power is commited by christ unto them , to exercise jurisdiction , to determine questions of faith , and to make constitutions about things indifferent , in the case of scandall . now the severall sorts of these assemblies are not particularly determined in scripture , but left to be particularly determined by the church , conforme to the light of nature , and to the generall rules of the word of god. and the particular kindes of assemblies appointed by the church , conforme to the light and rules foresaid , doe fall within the compasse of those precepts which are divine-ecclesiastica : they are mixed ( though not meere ) divine ordinances . even as the scripture warranteth times of fasting , and times of thankesgiving , shewing also the causes and occasions of the same , and the right manner of performance ; but leaveth the particular dayes of fasting and thankesgiving to be determined by the church , according to the rules of the word . in like manner , the scripture commendeth the renewing of the covenant of god in a nation that hath broken it , but leaveth the day and place for such an action to be determined by the church , according to the rules foresaid . now if the church following the generall warrant and rules of the word , command to fast such a day , to give thankes such a day , to renew the covenant of god such a day ; these things are divine ordinances mixedly , though not meerely ; and he who disobeyeth , disobeyeth the commandement of god. the like may be said of catechising , and of celebrating the lords supper , ( which are not things occasionall , as the former , but ordinary in the church : ) they are commended by the warrants of scripture , but the particular times and seasons not determined . the like wee say of the order to be kept in baptisme , and in excommunication , which is not determined in the word , though the things themselves be . the removing of scandals , by putting wicked persons to publike shame , and open confession of their faults in the church , hath certaine warrant from scripture , yet the degrees of that publike shame and punishment , are left to be determined by the church , according to the quality of the scandall , and the rules of the word . now the church appointeth some scandalous persons to be put to a greater shame , some to a lesser , some to ●ee o●e sabbath in the place of publike repentance , some three , some nine , some twenty five , &c. and if the offender refuse that degree of publike shame which the church , following the rules foresaid appointeth for him , hee may be truely said , to refuse the removing and taking away of the scandall , which the word of god injoyneth him , and so to disobey not the church only , but god also . just so the scripture having commended unto us the governing of the church , the making of lawes , the exercise of jurisdiction , the deciding of controversies , by consistories and assemblies ecclesiasticall , having also shewed the necessity of the same , their power , their rule of proceeding and judging , who should sit and voice in the same , &c. but leaving the particular kindes , degrees , times , bounds , and places of the same to be resolved upon by the church , according to the light of naturall reason , and generall rules of the word : the church for her part , following the generall warrant and rules foresaid , together with the light of nature , hath determined and appointed assemblies , provinciall and nationall , and to exercise respectively that power which the word giveth to assemblies in generall . the case thus standing , we may boldly maintaine that those particular kinds and degrees of ecclesiasticall assemblies , are gods owne ordinances mixedly , though not meerely . but what can bee the reason , may some man say , why the scripture hath not it selfe determined these kinds of assemblies particularly . i answer , three reasons may be given for it : 1. because it was not necessary , the generall rules of the word together with natures light which directeth common-wealths in things of the same kind , being sufficient to direct the church therin . 2. as sesons and times for the meeting of assemblies , so the just bounds thereof in so many different places of the world , are things of that kinde which were not determinable in scripture , unlesse the world had beene filled with volumes thereof ; for , individua sunt infinita . 3. because this constitution of synods provinciall and nationall , is not universall for all times and places : for example , there may be in a remote island 10. or 12. christian congregations , which beside their particular elderships have a common presbytery , but are not capable of synods either provinciall or nationall . againe , let there bee an island containing forty or fifty christian congregations , there shall be therein , beside presbyteries , one kinde of a synod , but not two kindes . besides , the reformed congregations within a great nation , may happly be either so few , or so dispersed and distant , or so persecuted , that they can neither have provinciall nor nationall assemblies . chap. vii . the third argument , taken from the iewish church . in the third place we take an argument from the example of the jewish church ; for as in their common-wealth there was a subordination of civill courts , every city having its proper court , which did consist of seven magistrates , if we beleeve iosephus : the thalmudicall tradition maketh two courts to have beene in each city , the lesser of the triumvirat , and the greater of twenty three judges . beside these , they had their supreame consistory , the civill sanedrim , which governed the whole nation , and had authority over the inferiour courts . so was there also a subordination of ecclesiasticall courts among them : they had a consistory in every synagogue , for their synagogues were appointed not only for prayer and praising of god , and for the reading and expounding of the scriptures , but also for publike correction of offences , acts 26.11 . they had besides , a supreame ecclesiastical court , whereunto the whole nation , and all the synagogicall consistories were subject . this court having decayed , was restored by ichoshaphat , 2 chron. 19.8 . and it had the name of sanedrim , common to it with the supream civill court. from this court did the reformation of that nationall church proceed , nehem. 6.13 . on the second day were gathered together the chiefe of the fathers of all the people , the priests and the levits , unto ezra the scribe , even to understand the words of the law. and they found written in the law , &c. whether there was yet another ecclesiasticall court , in the midle betwixt the synagogue and the sanedrim , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a presbytery , luke 22.66 . acts 22.5 . and made up possibly out of the particular synagogues within the cities , i leave it to learned men to judge : howsoever , it is plaine from scripture , that there was at least a twofold ecclesiasticall court among the jewes the synagogue and the sanedrim , the latter having authority above the former . sutlivius denyeth both these , and so would have us believe that the jewish church had no ecc●esiasticall court at all . as for the synagogues , he saith , they treated of things civill , and inflicted civill punishments , and a civill excommunication . that they inflicted civill punishment , he proveth from mat. 10. and 23. and luke 21. where christ foretelleth that his disciples should bee beaten in the synagogues . that their excomunication was civill , he proveth by this reason , that christ and his disciples when they were cast out of the synagogues , had notwithstanding a free entry into the temple , and accesse to the sacrifices . answ. this is a grosse mistake ; for 1. the civill court was in the gate of the city , not in the synagogue . 2. he who presided in the synagogue was called the chiefe ruler of the synagogue , acts 18.8.17 . the rest who sate and voiced therein , were called the rulers of the synagogue , acts 13.15 . they who sate in the civill court had no such names , but were called judges . 3. our saviour distinguisheth the synagogicall courts from the civill courts of judgement in cities , calling the one councells , the other synagogues , matth. 10.17 . 4. the beating and scourging in the synagogues was an errour and abuse of the later times , the corrective power of those consistories being properly spirituall , and ending in excommunication , jo. 16.2 . isai. 66.5 . the liberty of which spirituall censures the romans did permit to the jewes , together with the liberty of their religion , after they had taken away their civill jurisdiction . 5. civill excommunication is an unknowne word , and his reason for it is no lesse unknowne ; for where he hath read that christ or any of his disciples were excommunicate out of the synagogues , and yet had free accesse to the temple , i cannot understand , if it be not in the gospell of nicodemus . i read , luke 4.28.28 . that christ was in a great tumult cast out of the city of nazareth ▪ but this i hope no man will call excommunication . the blinde man , joh. 9.34 . was indeed excommunicated out of the synagogue , but wee no where read that hee was thereafter found in the temple : we read of christs walking in solomons porch , jo. 10.23 . but that the blinde man was then with him , it can never be proved , and if it could , it should not import any permission or leave given to excommunicate persons to enter into the temple , but that some were bold to take this liberty . 6. the casting out of the synagogue cannot be called civil excommunication , because the communion and fellowship of the jewes in the synagogue was not civill , but sacred : they met for the worship of god , and not for civill affaires . 7. if by civill excommunication he meane banishment , or casting out of the city ( for i conceive not what other thing this strange word can import ) then how doth he suppose that they had still free accesse to the temple , who were so excommunicated , for this importeth that they were still in the city . wee have now evinced an inferiour ecclesiasticall court among the jewes . come we next to the supreame court. that there was an high ecclesiasticall sanedrim , distinct from the civill sanedrim , is observed by pelargus on deut. 17. and s●pingius ad bonam fidem sibrandi . pag. 261. & seq . beside many others cited before , part . 1. chap. 11. and that it was so , wee prove from three places of the old testament , to passe other places , from which certaine collections may be had to the same purpose . first , we finde deut. 17. a distinction of two supreame judicatories , to bee set in the place which the lord should choose to put his name there , the one of the priests & levi●s , the other of the judges : & unto these two supreame courts , the lord appointed all matters which were too hard for the inferiour judges in the cities of the land , to bee brought and determined by their authority , and the sentence of the priests or of the judges to be obeyed both by the parties and by the inferiour judges , under pain of death , v. 8.9.10.11.12 . to this sutlivius answereth , that there is only one sanedrim in that place , which was civill , as appeareth by their judging of the causes of blood , and their receiving of appellations from the civill judges mentioned in the preceding chapter . as for the judge which is spoken of v. 9. and 12. he saith , we must understand that it was the high priest. ans. 1. the disjunctive or doth distinguish the judges from the priests , verse 12. as iunius and ainsworth doe rightly note upon that place : the man that will doe presumptuously , and will not hearken unto the priest ( that standeth to minister there before the lord thy god ) or unto the iudge . here a distinction betwixt the court of the priests and the court of the judges , which lyranus also acknowledgeth . 2. the chaldee readeth iudges in the plurall . by the judge , saith ainsworth , is understood the high councell or senat of judges , even as they who are called priests , verse 9. are called the priest , verse 12. and 1 chron. 4.42 . many captaines are in the hebrew called an head . 3. the high priest cannot be understood to bee the judge there spoken of , both because there were many judges , as hath beene said , and because wee finde not in scripture that ever the high priest was called by the name of the judge . 4. whereas hee objecteth that the causes of blood , and other civill causes were judged in this sanedrim . wee answer , there were two severall things in those civill causes , the ius and the factum . the ius was judged in the court of the priests , because as b●lson teacheth , the civill law of the jewes was gods judiciall law , and it was to be sought at the priests mouth . but the fact being meerely civill , was judged by the civill court. sutl●vius objecteth , that many inconveniences shall follow this distinction . 1. judges are hereby made ignorant of the law. 2. that two courts of judgement are appointed in one sentence . 3. that a judge ( the priest ) may give out a sentence which he cannot execute . 4. that the civill judges doe in vaine inquire concerning the fact which was before certaine by the law , nam ex facto jus oritur . 5. that the civill judges are dumbe images , which must pronounce according to the sentence of others . to the 1. we say that our distinction doth not import that the judges were ignorant of the law , but that it pertained not to them to judge the meaning of the law , when the same was controverted among the infeferiour civill judges : this pertained to the court of the priests . 2. it is no absurdity to expound a disjunctive sentence of two severall courts . 3. he who answereth meerely , de jure , hath nothing to doe with execution of persons more then theory hath to doe with practice , or abstracts with concrets . 4. the fact can never be certaine by the sentence , de jure . it is not the probation , but the supposition of the fact whereupon the exposition of the sence of the law is grounded . 5. the cognition of the fact , not of the law , do●h belong to an inquest in scotland , they are iudic●s fact● , non iuris . yet no dumbe im●●es i suppose . 6. hee hath followed the popish interpreters , in making the judge to be the high priest forso they expound it for the popes cause ; yet they themselves acknowledge the distinction of ius and factum . see corn. a lapide . in deut. 17.7 . if error had not blinded this mans eyes with whom i deale , i should believe hee had beene flumbring when these things fell from his pen. but to proceed , as these two sanedrims were instituted in the law of moses , so were they after decay or desuetude restored by iehoshaphat , , 2 chro. 19.8 . sutlivius answereth , that wee have here only one sanedrim which judged both the lords matters , and the kings matters , and that it was not an ecclesiasticall court , because it judged causes of blood , and other civill causes wherein appellation was made from the judges of the cities . by the lords matters , hee saith , are meant criminall and civill causes , which were to be judged according to the law of the lord ; and by the kings matters are meant , his patrimony and domesticke affaires . answer 1. the text distinguisheth two courts , one which medled with the lords matters , whose president was amariah , the chiefe priest : another which medled with the kings matters , whose president was zebadiah . this is so plaine , that bonfierius the jesuit on deut. 17. though he maketh the priests to have beene the judges , yet acknowledgeth two distinct courts , 2 chron. 19. 2. the words vers . 8. must be understood respectively , as didoclavius hath observed , which we explaine thus , moreover in ierusalem did iehshoaphat set of the levits , and of the priests , and of the chiefe of the fathers of israel , for the judgement of the lord , ( that is for causes ecclesiasticall ) and ( repeat , of the levits , of the priests , and of the chiefe of the fathers of israel ) for controversies ( about civill matters , saith piscator . ) so that some of them were appointed to judge the one , and some of them to judge the other , which proveth not either that the courts were one , or that the same men sate in both , but only that some of the priests and some of the fathers of israel were in both . 3. the lords matters lavater and piscator expound to be matters ecclesiasticall , the kings matters to be things civill ; and this exposition comprehendeth all things which did fall within the power of those courts . but sutlivius glosse doth not so , for there were sundry things to be judged which were neither the kings domesticke affaires , not yet causes criminall or civill , such as were questions about vowes , questions about the meaning of the law , and judging betwixt the holy and the prophane , betwixt that which was cleane and that which was uncleane . these and such like ecclesiasticall causes he leaveth out , and they are indeed left out of the power of the civill sanedrim , and reserved to the other , for in such controversies the priests were to stand in judgement , ezech. 44.23.24 . lastly , it is not to be thought , that the high sanedrim should neede to be troubled with the kings domesticke affaires , farre lesse that this should be made the one halfe of their commission . now as wee have the institution of these two supreame courts , deuter. 17. and the restitution of them both , 2 chron. 19. so have we an example of both , jerem. 26. for first , ieremiah was condemned , as worthy of death , because hee had spoken against the temple and the holy place , verse 8.11 . and herein saith , oecolampadius on that place , hee was a type of christ , against whom it was pronounced in the councell of the chiefe priests and elders , he is guilty of death . so did this ecclesiasticall court conclude ag●i●st ieremy , he is worthy of death : yet the c●n●rary was concluded in the civill sanedrim , verse 10.16 . this man , say they , is not worthy to dye , for he hath spoken to us in the name of the lord our god. as much as to say , you priests have given sentence de jure against ieremiah , but we finde he is not guilty of the fact whereof he is accused , for he hath spoken nothing but the truth which the lord sent him to speake ; therefore as you pronounced him worthy of death , upon supposition of the fact , wee now pronounce that he is not worthy of death , because wee finde him blamelesse of the fact . sutclivius denieth that the priests were iudices iuris , and the princes iudices facti ; only the princes did against the will of the priests set ieremiah free , whom they had destinated to death : but say i , he must either deny that ieremiah was judged in two severall courts , or not , if he deny it , the text is against him : for that hee was judged in the court of the princes , it is plaine from verse 10.16 . and that hee was judged in the court of the priests , is plaine also from verse 8.9 . where we finde the priests comming together , neither to reason with ieremiah ( for they had no such purpose as to give him leave to speake for himselfe ) nor yet to accuse him ; for that they do before the princes , v. 11. therefore it was to give sentence for their part against him , which they did ; but if he grant that sentence was given in two courts , i would gladly know what difference could bee made betwixt the one sentence and the other , except that difference , de jure , and de facto , especially the same suting the text so well as hath beene said . of the vestigies of those two supreame courts still remaining in some sort distinct , in the daies of christ , i have spoken before . and now to proceed . wee have proved the antecedent of this our present argument , concerning distinct ecclesiasticall courts among the jewes , and the subjection of the lower unto the higher of the synagogue unto the sanedrim . but we have yet more to doe , for the consequence of our argument is also denyed both by the prelaticall faction , and by others ( whom wee are more sorry to contradict ) holding that reasons fetcht from the jewish church , doe better fat the prelats , then the consistorians ; howsoever now to fetch the forme of government for the church , from the church of the jewes , were , say they , to revive the old testament . to me it seemeth strange , that both the one side , and the other , doe when they please , reason from the formes of the jewish church , and yet they will not permit us to reason in like manner . the former goe about to prove the prelacy by the high priesthood , and the lawfull use of organs in the church , from the like in the temple of solomon . the latter doe argue , that a congregation hath right not only to elect ministers , but to ordaine them , and lay hands on them , because the people of israel laid hands on the levits . that the maintainance of the ministers of the gospell , ought to bee voluntary , because under the law , god would not have the priests and levits , to have any part or inheritance in the land of canaan , but to be sustained by the offerings and altars of the lord. that the power of excommunication is in the body of the church , because the lord laid upon all israel the duty of removing the uncleane , and of putting away leaven out of their houses at the feast of passover . is it right dealing now , to forbid us to reason from the forme of the jewes . i will not use any further expostulation , but let the reader judge . the truth is this , even as that which is in a childe , as he is a childe , agreeth not to a man , yet that which is in a childe , as he is animal rationale , agreeth also to a man : so what wee finde in the jewish church , as it was jewish , or in infancy and under the pedagogy of the law , agreeth not indeed to the christian church . but whatsoever the jewish church had , as it was a politicall church , or ecclesiasticall republike ( of which sort of things , the diversity and subordination of ecclesiasticall courts was one ) doth belong by the same reason to the christian church . i say further , though the common-wealth and civill policy of the jewes , be not in all points a patterne to our civill policy , yet i am sure it is no errour to imitate the civill policy of the jewes , in such things , as they had , not for any speciall reason proper to them , but are common to all well constituted common-wealths , and so wee may argue from their common-wealth , that it is a good policy to have divers civill courts , and the higher to receive appellations from the inferiour , as it was among them . shall wee not by the very like reason fetch from their ecclesiasticall republike , diversity of spirituall courts , and the supreame to receive appellations from the inferiour , because so was the constitution of the jewish church , and that under the common respect and account of a politicall church , and not for any speciall reason , which doth not concerne us . chap. viii . the fourth argument , taken from acts 15. the example of the apostolicall churches , acts 15. maketh for us . the churches of antioch , syria , and cilicia , being troubled with the question about the jewish ceremonies , the matter was debated and disputed at antioch , the chiefe towne of coelosyria , where paul and barnabas were for the time . it is very probable , that some out of the other churches in that province , as also out of the churches of cilicia , were present in that meeting and conference , for they were troubled with the very same question , no lesse then the church of antioch . howsoever the matter could not be agreed upon in that meeting , but a reference thereof , was made to a more generall assembly at hierusalem , and for that effect paul and barnabas , and others with them , were sent thither . all this is cleare by comparing verse 2. with 23. hereupon the apostles and elders did synodically come together at hierusalem , and decided the question , giving forth decrees to be observed by the particular churches , acts 15.6.28 . and 16.4 . we will not dispute what sort of synod this was , only that it was a synod with authority over many particular churches and congregations , and whereunto the meeting at antioch ( whether it was provinciall , or presbyteriall only ) did referre the determination of the question about jewish ceremonies . it is answered by some . 1. that the reason of sending paul and barnabas to hierusalem , was to know whether these teachers who pressed the observation of the ceremoniall law had any such commission from the apostles and elders , as they pretended . 2. that there is here no synod , nor assembly of the commissioners of divers churches , for there were no commissioners from the rest of the churches in iudea , galilee , and samaria , mentioned acts 9.31 . nor from the churches of the gentiles mentioned act. 14.23 . neither were paul and barnabas , and the rest who went with them , commissioners to represent the church of antioch , but messengers only to make narration of the case . 3. not only the apostles and elders , but the whole church at hierusalem met together . 4. if the resolution which was given , be considered , as the judgement of the church at hierusalem , it was only her advice to her sister churches , if otherwise considered , it was a decree absolutely apostolicall , and divine scripture by infallible direction from the holy ghost , and for that reason imposed upon all the churches of the gentiles , though they had no commissioners there . these answers had need to be stronger , before that so many fathers , councells , and protestant writers , who have understood the matter otherwise should all bee put in an error . to the first wee reply , that the reason of sending paul and barnabas to hierusalem , was not so much to know , whether these teachers had commission from the apostles and elders , to presse the keeping of the law of moses , as to get a resolution of the question it selfe , verse 2. about this question . now the question was not what commission the apostles had given to those teachers , but whether they should be circumcised , after the manner of moses , verse 1. to the second , we say , that if paul and barnabas , were messengers to make narration of the case , certainely they were more then sufficient messengers , and there was no need of others to be joyned in message with them , so that it appeareth the rest who were sent with them were commissioners to represent the churches which sent them . neither is it credible , but that all the churches of syria and cilicia , which were in the same case , with the church of antioch , did send their commissioners also to hierusalem , for otherwise , how could the apostles and elders have so certaine and perfect intelligence of the case of those churches , verse 23. beside it had beene a great neglect in those churches , if they had not sent some to hierusalem , as the church of antioch did , for if it was expedient which antioch did , they ought no lesse to have done it , their case being the same . moreover it may be collected from verse 3. that the other churches through which paul and barnabas passed in their journey , did send some companions along with them , to joyne with them in their errand , and to give their consent in the meeting at hierusalem , unto that which was to be concluded . this is the observation of cajetan , mentzerus , calvin , gualther , and other interpreters upon that place . lastly , it is no way probable , that the apostles and elders at hierusalem , together with those who were sent from the churches of antioch , syria , and cilicia , and the other churches through which paul and barnabas did travell , would come together without acquainting the rest of the churches of judea , which were so neare at hand , and might so easily send their commissioners to hierusalem . to the third wee reply , that it cannot bee proved from the text that the body of the church of hierusalem was present , but rather it appeareth from verse 6. that they were not present , as hath been said before . and though it were granted that they were present , yet master robinson saith , that they did no more then consent to the decree . to the last answer , it is containe that the conclusion of that meeting at hierusalem , was not a naked counsell and advice , but a decree imposed with authority upon the churches , acts 15.28 . and 16.4 . and 21.25 . and whereas it is affirmed , that the decree was meerely apostolicall , and that the elders did no more then consent thereto , even as the brethren did , this is manifestly against the text , for acts 16.4 . it is said of paul and silas as they went through the cities they delivered them the decrees for to keep , that were ordained of the apostles & elders that were at hierusalem . and act. 21.25 . all the elders speaking to paul , say , as touching the gentiles which believe , wee have written and concluded that they observe no such thing . that this was spoken by al the elders , is plain from v. 18.19.20 . so then the elders did decreee , ordaine , and conclude these things to bee imposed upon the churches of the gentiles , and not the apostles only . now the elders of the church of hierusalem , had no authority to impose their decrees upon all the churches of the gentiles , with whom they had nothing to doe , as mr. robinson saith truely . since therefore these things were imposed upon the churches of the gentiles , as the decrees ordained by the apostles and elders , at hierusalem , this doth necessarily import that there were in that meeting , delegates and commissioners from the churches of the gentiles , which did represent the same . chap. ix . the fifth argument , taken from geometricall proportion . as is the proportion of 3. to 9. so is the proportiō of 9. to 27. of 21. to 81. &c. this rule of giometricall proportion affoordeth us a fifth argument for the point in hand . if we should grant the government of the church to be popular , then by what proportion , one or two are subject to a whole congregation , by the same proportion is that congregation subject to a provinciall ▪ or a nationall congregation . i meane , if all the congregations in a province or a nation were assembled into one collective body ( as all the males of the jewes did assemble thrice in the yeare at hierusalem , and as in the daies of the judges , the whole congregation of the children of israel was assembled together in mizpeh , as one man , from dan even to beersheba , foure hundred thousand men , to try the cause of the levite , and to resolve what to doe there-anent , which meeting of the nation , was ordered by tribes , the tribes by families , the families by persons ) in that case any one particular congregation behoved to be subject to the generall congregation , by the same reason whereby one man is subject to the particular congregation , whereof he is a member , because the whole is greater then a part , and the body more then a member . now the same rule holdeth in the representatives of churches , whether we compare them with the collectives , or among themselves . if wee compare the representatives with the collectives , then as one congregation is governed by the particular eldership representing the ●ame , by the like proportion are 14. or 16. congregations governed by a classicall presbytery representing them all : by the same proportion are all the congregations in a province subject to a provinciall synod : by the same ought all the congregations in a nation to be subject to a nationall assembly , all of them being either mediatly or immediatly represented in the same ; for as parker saith well , many churches are combined into one , in the very same manner , as many members are combined into one church . if we compare the representatives among themselves , then by what proportion , a particular eldership representing only one congregation , is lesse in power and authority , then a classicall presbytery which representeth many congregations ? by the same proportion is a classicall presbytery lesse in power and authority then a provinciall synod , and it lesse in authority then a nationall synod . so that the authority of presbyteries whether parochiall or classicall being once granted , this shall by the rule of proportion inferre the authority of synods . i know that synods are not ordinary courts , as presbyteries are ; but this and other differences betwixt them i passe : the argument holdeth for the point of authority , that synods when they are , have authority over all the churches in a province or a nation , even as presbyteries have over the congregations within their bounds . chap. x. the sixth argument , taken from necessity . wee have another reason to adde , and it is borrowed from lawlesse necessity , for without a subordination among ecclesiasticall courts , and the authority of the higher above the inferiour , it were utterly impossible to preserve unity , or to make an end of controversie in a nation . a particular congregation might happily end questions and controversies betwixt the members thereof , and so keepe unity within it selfe ( and not so neither , if the one halfe of the congregation be against the other ) but how shall controversies betwixt severall congregations be determined , if both of them bee independent ? how shall plurality of religions be avoided ? how shall an apostatizing congregation be amended ? it is answered : 1. if a particular congregation neglect their duty , or doe wrong to another , the civill sword may proceed against them to make them doe their duty . 2. a particular congregation ought in difficult cases to consult with her sister churches , for so much reason dictats , that in difficult cases , counsell should be taken of a greater number . 3. sister churches when they see a particular congregation doing amisse out of that relation which they have to her , being all in the same body , under the same head , may and ought to admonish her , and in case of generall apostacy , they may withdraw that communion from her , which they hold with the true churches of christ. but these answers are not satisfactory . the first of them agreeth not to all times , for in times of persecution , the church hath not the helpe of the civill sword : a persecuting magistrate will bee glad to see either division or apostasie in a congregation ; but so it is , that christ hath povided a remedy , both for all the evills and diseases of his church , and at all times . the church ( as was said before ) is a republike , and hath her lawes , courts , and spirituall censures within her selfe , whether there be a christian magistrate , or not . the second answer leaveth the rectifying of an erring congregation to the uncertainty of their owne discretion , in seeking counsell from a greater number . and moreover , if this be a dictate of reason to aske counsell of a greater number , when the counsell of a few cannot resolve us , then reason being ever like it selfe , will dictate so much to a congregation , that they ought to submit to the authority of a greater number , when their owne authority is not sufficient to end a controversie among them . to the third answer wee say , that every private christian may and ought to withdraw himselfe from the fellowship and communion , either of one man , or of a whole congregation , in the case of generall apostasie . and shall an apostatizing congregation be suffered to runne to hell , rather then any other remedy should bee used , beside that ( commonly ineffectuall ) remedy which any private christian may use ? god forbid . what i have said of congregations , i say also of classicall presbyteries . how shall sentence be given betwixt two presbyteries at varience ? how shall a divided presbytery be re-united in it self ? how shall an hereticall presbytery be reclaimed ? how shall a negligent presbytery be made to doe their duty ? how shall a despised presbytery have their wounded authority healed againe ? in these and such like contingent cases , what remedy can bee had , beside the authority of synods ? chap. xi . objections made against the authority of synods , answered . they who dislike the subordination of particular congregations unto higher ecclesiasticall courts , object against us , our saviours precept , tell the church . wheresoever wee read in scripture of a visible politicall church , and not of the invisible catholike church , it is ever meant , say they , of a particular congregation , used to assemble in one place for the exercise of gods publike worship ; & when the scripture speaketh of a whole province or nation , the plurall number is used , as the churches of galatia , the churches of macedonia , the churches of asia , &c. wherefore our saviour in those words did deliver the power of ecclesiasticall jurisdiction , neither to classicall presbyteries , nor to synods , but to particular congregations only . answ. 1. this place proveth indeed that particular churches have their owne power of jurisdiction , but not that they alone have it . 2. yea , it proveth that they alone have it not , for christ hath a respect to the forme of the jewes , as is evident by these words , let him be unto thee as an heathen or a publican . now we have proved that there was among the jewes an high ecclesiasticall sanedrim , beside the particular synagogicall courts : so that by pointing out the forme of the jewish church , hee recommendeth a subordination , and not an independency of particular churches . 3. by the church in that place is meant the competent consistory of the church , and so it agreeth to all ecclesiasticall courts respectively . this sence is given by parker , though he be most tender in the vindication of the liberty of congregations . nam cum ▪ &c. for , saith he , since christ would have every man to be judged by his owne church , matth. 18. or if the judgement of his owne church should displease him , yet ever it must be by the church , that is , by a synod of many churches 4. as for the reason alledged for proofe of the contrary exposition , i oppugne it both by reason , and by their owne tenents , and by scripture . by reason , because the rule of geometricall proportion ( whereof we have before spoken ) proveth a congregation to bee a part of a nationall church , even as one man is a part of a congregation ; for as five is the hundreth part of five hundreth , so is five hundred the hundreth part of fifty thousand . by their own grounds , because they hold the forme of a visible church , to consist in the uniting of a number of visible christians into one , by the bond of a holy covenant to walke in all the wayes of god. then say i , we may say the church of scotland , as well as the churches of scotland , because all the particular churches in scotland , are united together into one , by the bond of a nationall oath and covenant , to walke in all the waies and ordinances of god. by scripture also , because acts 8.1 . we read of the church at hierusalem , not the churches : howbeit there were at that instant above eight thousand christians at hierusalem , and all these still in the city ( for the first scattering of them followeth thereafter in that chapter . ) this great number , neither did , nor could usually assemble into one place for the worship of god , but they met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house , acts 2.46 . and whereas objection is made to the contrary from acts 2.44 . and 5.12 . and 6.2 . wee have before answered to the first of these places , for it is to be expounded by acts 4.32 . they were in one ; that is , they were of one heart , and of one soule . the second place may be expounded of the apostles , and the preceding words favour this exposition ; but though it should be takē of the multitude , it prove●h not their meeting together into one place for the worship , of god , for it was an extraordinary confluence , upon an extraordinary occasion of that which had befallen to ananias and saphira . the last place proveth no more , but an extraordinary and occasionall meeting , and it is also to be understood that they met turmatim , as foure hundred thousand men did assemble together , jud. 20.1 . another scripturall instance we give from 1 pet. 1.1 . with 5.2 . the apostle writing to the dispersed jewes in severall provinces , calleth them all one flocke . wee read that laban had many flockes , genes . 30.36.38 . yet are they all called one flocke , verse 31.32 . so were all the flockes of iacob called one flocke , genes . 32.7 . and 33.13 . in like manner every one of the particular churches among those dispersed jewes was a flocke , but compared with the whole , it was but a part of the flocke . it is no more absurd to say that a congregation is both a body , in respect of its owne members , and a member in respect of a nationall church , then it is to say , that every beleever considered by himselfe , is a tree of righteousnesse , and a temple of god , yet compared with others , he is a branch of the vine , and a stone of the temple , for all those waies is hee called in scripture . sundry particular flockes may bee called one flocke , three waies : 1. respectu pastorum , when the same shepheards oversee & take care of the whole . see an example both of the one kinde of shepheards , luke 2.8 . and of the other , acts 20.28 . 2. respectu pabuli : so paul baynes speaking of the low countries , where sundry congregations in one city make but one church , saith , that the sheepe feed together into one common pasture , though they bite not on the same individuall grasse . 3. respectu pedi , when many congregations are governed by the same pastorall staffe of ecclesiasticall lawes and discipline . it is further objected , that presbyteriall government and the authority of synods , doe rob the congregations of their rights and liberties , no lesse then the prelacy did ; so that the churches of christ in the removall of episcopacy , have changed dominum only , not dominium . answer . there is a vaste difference ; for 1. episcopall governement is monarchicall , and christ hath left no ecclesiasticall jurisdiction to bee exercised by one man. presbyteriall and synodicall governement is partly democraticall , in respect of the election of ministers and elders , and the doing of matters of chiefest importance , with the knowledge and consent of congregations : partly aristocratical in respect of the parity of presbyters and their consistorial proceedings and decrees . the monarchicall part is christs peculiarly . 2. the prelacy permitteth not to congregations any act of their owne church government , but robbeth them of their particular elderships , which ( as parker well noteth ) the classicall presbyteries doe not . 3. it is one thing , saith baynes , for churches to subject themselves to a bishop and consistory , wherein they shall have no power of suffrage : another thing to communicate with such a presbytery , wherein themselves are members and iudges with others . 4. the congregations did not agree not consent to episcopall government , but were sufferers in respect of the same , but they doe heartily agree to the governement of presbyteries and synods , in witnesse whereof they send their commissioners thither to concur , assist , & voice . 5. speciall respect is had in presbyteries and synods , to the consent of congregations , in all matters of importance , which are proper unto the same . this the prelacy did not regard . 6. presbyteries and synods doe not ( which the prelats did ) imperiously and by their sole arbitrement domineer over congregations , for their power is directive only , ministeriall , and limited by the lawes of god and nature , and the lawdable ecclesiasticall lawes received and acknowledged by the congregations themselves . 7. experience hath shewed us presbyteriall and synodicall government to bee , not only compatible with , but most conduceable for the supportment and comfort of congregations : whereas episcopall government draweth ever after it m●lam ca●d●m , and a generall grievance of the churches . some other objections there are , for obviating whereof i shall permit and explane a distinction which shall serve to answer them all . we may consider a visible church , either metaphysically or politically . it is one thing to consider men as living creatures endued with reason ; another thing to consider them as magistrates , masters , fathers , children , servants , &c. so is it one thing to consider a visible church as a society of men and women separated from the blinde world by divine vocation , and professing together the gospell of jesus christ. another thing to consider it as a political body , in which the power of spirituall government and jurisdiction is exercised , some governing and some governed . these are very different considerations ; for first , a visible church being taken entitatively or metaphysically , her members doe ordinarily communicate together in those holy things which fall under the power of order , which i may call sacra mistica ; but being taken politically , her members communicate together in such holy things as fall within the compasse of the power of jurisdiction , which i may call sacra politica . secondly , infants under age being initiated in baptisme , are actually members of the church in the former consideration , but potentially only in the latter , for they neither governe , nor yet have the use of reason to bee subject and obedient to those that doe governe . thirdly , one must necessarily bee a member of the church metaphysically be●ore he can be a member of the church politically , but not contrariwise . fourthly , many visible churches have sometimes beene , and may bee without officers , and so without ecclesiasticall government and exercise of jurisdiction for that time , yet still retaining the essence of true visible churches : whereas a church which never yet had any officers ordained therein ( of which kinde there have beene many at the first conversion of a nation to the gospell ) or which hath losed all her officers by death or persecution , is not for that time an ecclesiasticall republicke , nor can bee such till she have officers . this if they had observed who have taken so great paines to prove that there hath beene , and may bee a church without officers , it should happily have made them thinke their labour l●st . it might also have taught henry iacob to distinguish betweene a church visible and a church ministeriall or politicall , and not to understand these three termes to be all one , as he doth in his l●tter , bearing date the 4. of september 1611. pag. 9. fiftly , my being a member of any one visible church metaphysically , giveth me right and title to communicate with another visible church ( where for the time i am ) in sacris misticis , such as the word , prayer , &c. but my being a member of any one visible church politically doth not give me right and title to communicate with another visible church ( where for the time i am ) in sacris politicis ▪ such as ordination , deposition , excommunication , &c. hereunto doth master robinson assent in these words , as a man once baptized is alwaies baptised , so is he in all places and chur●hes where hee comes ( as a baptized person ) to enjoy the common benefits of his baptisme , and to discharge the common duties which depend upon it . but a pastor is not a pastor in every church where hee comes upon occ●sion , neither can he require in any other church , saving that one over which the holy ghost hath set him , that obedience , maintainance , and other respects which is due from the officers to the people ; neither stands he charged with that ministery and service , which is due to the people from the officers . the like he would have said of an elder or a deacon . now this distinction shall serve to answer the obiections following . object . every christian congregation is a compleat body ecclesiasticall , having all the parts and members , and all church officers which christ hath instituted : therefore every congrgation hath the full and absolute power of ecclesiasticall jurisdiction . answ. every christian congregation is a compleate church or body of christ metaphysically ; that is , hath the compleate essence of a true visible church ; yet every such congregation is not a compleate ecclesiasticall republicke , except in some certaine cases whereof wee have spoken , chap. 2. and further , we answer , that this objection is alledged to prove , that 2 or 3 gathered together in the name of christ , have immediately under christ the full power of ecclesiasticall jurisdiction ; but sure i am , that two or three gathered together in the name of christ , are not a compleate ecclesiasticall body , having all the members and officers which christ hath instituted , for they themselves hold that in every christian congregation by christs institution there ought to be at least five officers , and when those five shall be had , there must bee also a certaine number of christian people to bee governed and served by them . so that their argument doth not conclude that which they propose to prove . object . they who have received christ , have received with him power and right to enjoy him ( though all the world bee against it ) in all the meanes and ordinances by which hee doth communicate himselfe unto the church . but every company of faithfull people , if they be but two or three have received christ ; therefore every such company , &c. answ. if by the receiving of christ , they meane the receiving of christ on his throne , or the receiving of him in his ordinance of church government , then wee deny their assumption , for every company of faithfull people is not a church politically , as wee have shewed already . indeed every company of faithfull people who have received christ in this manner , hath right and title to enjoy him in all his politicall ordinances , yet not independently , but by a certaine order and subordination . but if by the receiving of christ , they meane receiving of him to salvation , or receiving of him by his word and spirit , wee grant , that not onely every company of faithfull people , but every particular christian hath right and title to enjoy him in the mystical ordinances of the word , prayer , &c. as often as the same can be had ; yea further , hath right and title to the fruit and benefit of ecclesiasticall jurisdicton , the exercise whereof is committed by christ to the officers of the church , intuitu ecclesiae tanquam finis . but that every company of faithfull people , who have received christ to salvation , hath right and title to enjoy him in his politicall ordinances , by their own exercising of all ecclesiasticall jurisdiction , and that independently , this is more then either hath been , or can be proved . object . the union betwixt christ and his church is as strait and immediate , as the union betwixt the vine and the branches , betwixt the head and the body , betwixt the husband & the wife . therefore every true church of christ hath direct & immediate interest in , and title to christ himself , & the whole new testament , and every ordinance of it . answ. the strait union betwixt christ and the church , expressed by these comparisons , cannot bee understood of the church taken politically : for then the union betwixt christ and the church might be dissolved as often as the church ceaseth to bee ordered and governed as an ecclesiastical republick . it is therefore to be understood either of the invisible church , or at most of the visible church taken metaphysically or entitatively . but i adde withall , it is to be likewise understood of every faithfull christian : so that not onely every true church , but every true member thereof , by vertue of this union , hath direct and immediate title to christ , and to the benefit of all his ordinances for his edification and salvation . this is all which the argument can conclude , and it maketh nothing against us . object . if all things be the churches , even the ministers themselves ; yea , though they be paul , cephas , and apollos , then may every church use and enjoy all things immediately under christ. but the first is true , 1 cor. 3.24 . therefore , &c. answ. neither can this prove any thing against us : for when the apostle saith , all things are yours , whether paul , &c. he is to bee understood not onely collectively of the church , but distributively of every beleever , who hath right to the comfortable enjoyment and benefit of these things , so farre as they concerne his salvation . and in like manner i may say to the members of any particular congregation , all things are yours , whether sessions or presbyteris , or provinciall or generall assemblies . and what wonder ? god is our father , christ our elder brother , the holy ghost our comforter , the angels our keepers , heaven our inheritance . it is therefore no strange thing to heare , that as the supreame civill power , so the supreame ecclesiasticall power is appointed of god in order to our good and benefit , that it be not a tyranny for hurt , but a ministery for help . these are the objections alledged for the independent and absolute power of congregations . but this is not all : some seeme to make use of our own weapons against us , making objection from the forme of the jewish church , which wee take for a plat-forme . they say , that the synagogues of the jewes were not as the particular churches are now : for they were not entire churches of themselves , but members of the nationall church , neither could they have the use of the most solemne parts of gods worship , as were then the sacrifices . that the whole nation of the jewes was one church , having reference to one temple , one high priest , one altar ; & it being impossible that the whole body of a nation should in the entire and personal parts meet and communicate together in the holy things of god , the lord so disposed and ordered , that that communion should bee had after a manner , and in a sort , and that was by way of representation : for in the temple was daily sacrifice offered for the whole nationall church . so the names of the twelve tribes upon the shoulders of the ephod , and upon the breast-plate , and the twelve loaves of shew bread , were for israel signes of remembrance before the lord. that now the church consisteth not ( as then ) of a nation , but of particular assemblies , ordinarily communicating together in all the churches holy things : whence it commeth , that there are no representative churches now , the foundation thereof , which is the necessary absence of the church which is represented , being taken away in the new testament . that besides all this , if wee take the representative church at jerusalem for a paterne , then as there not onely hard causes were opened , and declared according to the law , but also the sacrifices daily offered , and the most solemne service performed without the presence of the body of the church : so now in the representative churches , ( such as presbyteries and synods ) consisting of officers alone , there must be not onely the use of jurisdiction , but the word and sacraments , whether people bee present or not : for how can there be a power in the church of officers for the use of one solemne ordinance out of the communion of the body , and not of another ? answ. 1. to set aside the sacrifices , & other ceremonial worship performed at jerusalem , the synagogues among the jewes had gods morall worship ordinarily therein , as prayer , and the reading & expounding of the scriptures . 2. whatsoever the synagogues had , or whatsoever they wanted of the worship of god , they had an ecclesiasticall consistory , and a certaine order of church government : else how shall we understand the excommunication , or casting out of the synagogue , the rulers of the synagogue , and the chiefe ruler of the synagogue ? ( of which things we have before spoken . ) i will not here dispute whether every sin among the jewes was either appointed to be punished capitally , or else to bee expiated by sacrifices ; but put the case it were so , this proveth that no excommunication or ecclesiasticall censure was not then necessary : for beside the detriment of the common-wealth by the violation of the law , which was punishable by death ; and beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and guiltinesse before god , the expiation whereof by the death of christ was prefigured in the sacrifices , there was a third thing in publike sinnes , which was punishable by spirituall censures , and that was the scandall of the church , which could not be taken away by the oblations of the delinquent , but rather made worse thereby , even as now a publike offender doth not take away , but rather increase the scandall of the church by his joyning in the acts of gods worship , so long as there is no ecclesiasticall censure imposed upon him ; neither yet ( to speake properly ) was the scandall of publike offences punishable by bodily punishments , but the church being a politicall body had her owne lawes , and her owne censures , no lesse then the common-wealth . 3. as the synagogues were particular churches politically , so all of them collectively were one nationall church politically , governed by one supreame ecclesiasticall sanedrim , which is the representative wee meant of in our argument . 4. but if we take the nationall church of the jewes metaphysically , there was no representative thereof , unlesse it were all the males who came thrice in the yeare to ierusalem . the daily offering of sacrifices was not by a representative church , but by the priests : and though there were twelve loaves of shewbread before the lord , and the names of the twelve tribes upon the brest-plate , this proveth not a church representative , but signes representative . 5. the body of the church is now ( as then ) necessarily absent from the consistorial actions of debating and deciding matters of church government , and of jurisdiction ; and so that which was called the foundation of a representative church doth still remaine . now before i make an end , i must answer yet other two objections which have beene lately made . there is one who objecteth that the assembly of the apostles , acts 15. can bee no president nor patterne for succeeding ages : first , because the apostles were inspired with the holy ghost , which wholly guided them in all matters of the church ; so as in that their determination , they say expressely , it seemed good to the holy ghost and to us to lay upon you no greater burthen . now , what synod in any age after the apostles could ever say that they were infallibly inspired and assisted by the holy ghost ? secondly , that injunction of the holy ghost and of the apostles was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that present time , for the avoiding of offences betweene jewes and gentiles . but the like we read not afterward in all the writings of the apostles . ans. 1. i say with whittaker , posse alia , &c. that other lawfull councells may in like manner affirme their decrees to be the decrees of the holy ghost , if they be like unto this councell , and if they keepe the same rule which the apostles did keep and follow in this councell , for if they decree and determine nothing but from the scriptures , which was done in this councell ; and if they examine all questions according to the scriptures , and in all their decrees follow the voyce of the scripture , then may they affirme that the holy ghost hath so decreed . 2. if the doctrine or exhortation of a pastor well grounded upon the scriptures bee the word of god , then much more is the decree of a synod well grounded upon the scriptures , the decree of the holy ghost . 3. that assembly was not of the apostles alone , but of the apostles and elders , neither did the decrees proceed from the apostles alone , but from the apostles and elders , acts 16.4 . and 21.25 . and in the place which is now objected , acts 15.28 . not the apostles alone , but the elders with them , say , it seemed good to the holy ghost and to us . what the elders did then , the elders may doe now , for time hath not diminished their authority . 4. nay , what the apostles did in that synod , the elders may doe in a synod now ; for the apostles then did nothing but in the ordinary and common way of disputing and debating , comparing reason with reason , and sentence with sentence , and thereafter framing the decree according to the light which they had by reasoning and by searching the scriptures . but ( which is most observable ) the sentence of the apostle peter in that synod was very imperfect and defective ; for he only disswadeth from imposing the yoke of the ceremoniall law upon the churches of the gentiles , but maketh no mention of any overture for avoiding the offence betwixt the jewes and the converted gentiles at that time , which i may suppose he would have done , if his light and judgement had carried him that farre : in this the apostle iames supplieth the defect of peters sentence , and propoundeth an overture which pleased the whole councell , and according to which the decree was given sorth . this made luther to say that iames did change the sentence of peter . and all this it pleased god so to dispose , that we might understand that synod to bee indeed a president and paterne for ordinary synods in succeding ages . 5. henry iacob in his third argument for the divine institution of the church , saith : it is absurd and impossible , that the text matth. 18. was never understood for 1500 yeares after christ. sure this text , act. 15. was never understood for that whole space , if the assembly there mentioned , be not a president to succeeding ages . 6. it maketh nothing against us , that he saith , the decree of the apostles & elders , was for that present time onely ; nay , it maketh for us : for in this also that synod was a paterne to succeeding ages , forasmuch as synods now have no power to make a perpetuall restraint from the practice of any indifferent thing , ( such as was then the eating of bloud , and things strangled ) but onely during the case of scandall . and moreover , the decree of the apostles and elders in that synod , is also perpetuall , in so farre as it is conceived against the pressing of circumcision as necessary to salvation . one objection more i finde in another late peece , which striketh not at the authority alone , but at the very reputation of synods . this authour alledgeth , that the ordinary government by synods , is a thing of great confusion , by reason of the parity and equality , the voyces being numbred , not weighed . equidem ( saith a wise father ) at vere , &c. to say the truth , i am utterly determined never to come to any councell of bishops : for i never yet saw good end of any councell : for councels abate not ill things , but rather increase them . answ. 1. if the parity and equality make a great confusion in the ordinary government by synods , it shall make no lesse , but rather greater confusion in an extraordinary synod : so that there is no ground for his restriction to that which is ordinary . 2. if the numbring of voyces , and the parity of those that doe voyce , make a confusion in synods , why not in parliaments also , and in other civill courts ? 3. that testimony doth only strike at the councels of bishops , and so maketh not against parity , but against imparity in councels : and , to say the truth , wee have found in our owne experience , that prelaticall synods have not abated , but rather increased evils in the church . 4. the words of nazianzen ( for he is the father here meant of ) are not to be understood against synods , but against the abuse of synods at that time . and in this we must pardon him ( saith whittaker ) that he shunned all synods in those evill times of the church , when the emperour valens was opposite to the catholicke faith , and when the faction of heretickes did most prevaile : in that case indeed synods should have produced greater evils . but we trust it shall be now seen that well constituted and free synods of pastors and elders , shall not increase , but abate evill things . finis . a post-script , in answer to a treatise very lately published , which is intituled , the presbyteriall governement examined . when the printer had done all except two sheets of my former treatise , there came to my hands a peece against presbyteriall governement , which promiseth much , but performeth little . though my time be very short , yet i trust to make an answer to it , as full as it deserveth . it hath a magisteriall and high sounding title , undertaking the examination of presbyteriall governement . but presbyteriall government secretly smileth , because while she was ready to say much more for her selfe , he did not put her to to it , lest himselfe should have been put ad metam non probandi . but he particularizeth himselfe , and telleth us he hath unfolded the weaknesse of our grounds , and disproved our pretended proofs . the truth is , that the best of them & the most of them he hath not touched . he addeth that hee hath proved out of the word of god the liberty of the people in choosing th●ir own officers . this may be added ●aute , but caste , i am sure it is not . he would make the world beleeve that presbyterians are against the peoples election of their officers , which is a calumny . he saith , he hath annexed certaine arguments , proving presbyteriall governement to be contrary to the pattern which christ hath left in the new testament . these arguments shall be answered with no great difficulty . in this place i shall only say a word of them in generall . the man hath a notable faculty of proving that wherein the presbyterians do agree with him , and passing that wherein they disagree from him . many humane testimonies and citations of writers he mustreth together , to make a simple reader beleeve that many are of his judgemen● ▪ but i find none of them all except two or three to affirme any thing which we deny . but why hath he taken all this paines ? he will present it ( forsooth ) to the kings most excellent majestie , and to the right honourable lords , and the honourable house of commons now assembled in parliament . as if it were to be expected that a popular and independant forme of church government in every congregation , which should most certainly open a doore to a thousand remedilesse confusions , may obtaine his majesties royall assent , or the acceptation of the high court of parliament . nay , brother , seek some other friends to your cause , for , if wise men be not too too much deceived ▪ the king and the parliament in their great wisdome do fore-see , that whensoever episcopall government shall be removed , another form of provinciall and nationall church government must needs succeed unto it . now to come to the substance of his discourse ; first hee maketh a quarrell against the presbyteries of particular churches ( which are in scotland called sessions ▪ ) then against all higher consistories in the church . as for the presbyteries of particular churches , he judgeth them three wayes defective . first he requireth that all who are admitted into the company of elders , even the governing or ruling elders should be apt to teach and able to exhort with sound doctrine and convince gainesayers , and that not only privately , or in the consistory , but in the publick assembly also , if not exactly , yet competently . answ. 1. though ruling elders ought to teach , exhort , rebuke , &c. both in the consistory , and privately from house to house , as the case of every family and person doth require ( which is all that can be drawne from those alleaged places to timothy and titus , if so be they ought at all to be extended to ruling elders ) yet there is no place of scripture to prove that they ought to teach publikly in the congregation . 2. that expression if not exactly , yet competently is somewhat mysterious . 3. ruling elders are expresly distinguished from those that labour in the word and doctrine . 1 tim. 5.17 . and from these that teach or exhort , rom. 12.7 , 8. 4. if ruling elders shall ●each publikly in the congregation ex officio , and with cure of soules ( as they speak ) why shall they not also minister the sacraments , which are pendicles and seals of the word , and therefore committed to those , who are sent to the publick preaching of the gospell , matth. 28.19 . 5. though he speak here only of ruling elders , yet i doubt he requireth of , at least will permit to all men that are members of the church the same publick teaching and prophesying in the congregation . the second defect which he wisheth supplied , is , that the temporary ruling elders may be made perpetuall and for life , which he enforceth by foure reasons . this i assent unto providing he admit a distinction betwixt the office it selfe , and the exercise of the same . the office of a ruling elder ought to be for his life no lesse then the pastors ; yet must we not condemne those churches which dispense with the intermission of their actuall attendance for a certaine space , and permit them to exercise their office by course , as the levits did of old , whose example himselfe here taketh for a patterne . the third thing he saith is of most moment . he doth complaine that the elders do not administer their publik office publikly as they should , but only in their private consistory . he doth permit them indeed to meet apart for deliberation ( whereof we shall here afterward ) but he will have their church-office which in the lord they have received , to be executed publickly in the face of the congregation . 1. because an office publick in the nature , ought also to be publick in the administration . 2. because the reformed churches cannot know their elders whether they be good or bad , except by heare-say . 3. because otherwise the elders can not ministerially take heed to the whole flock as they are warned to do , acts 20.28 . ans. 1. ruling elders do execute their office not only in the consistory , but from house to house throughout al the bounds of the cōgregation ; which may easily make thē known to that church where they serve , whether they be good or bad . 2. their consistoriall sentences in all matters of importance , such as ordination , church censures , excommunication , &c. are made knowne to the whole church . 3. he passeth a short censure upon the reformed churches . the reformed churches is a great word , but this man maketh a moat of it . 4. the place acts 20.28 . cannot helpe him , for ruling elders do feed and oversee the whole flock , both by discipline in the consistory , and by taking heed to all the sheepe severally , as every one hath need , and in that respect may be called both pastors and bishops . beside i doubt he can prove that place to be meant of ruling elders . he he goeth on to make plaine what hee hath said , by descending to some particulars in which the elders office s●emeth especially to consist , and these are saith hee , the admitting of members into the church , upon profession of faith made , and the reproving and censuring of obstina●e offenders . these are the most frequent publike administrations of the office of ruling elders . and what of them ? hee saith , as they leave the execution of these things , to the elders alone in the setled and well ordered state of the church , so doe they deny , that they can be rightly and orderly done , but with the peoples privity and consent . his restriction to the setled and well ordered estate of the church , i cannot understand . hee had done well to have explained what hee meaneth by that not setled , nor well ordered state of the church , in which he thinks it belongeth not to the elders alone , to admit or cut off members . his other ambiguous expression i understand better , for by the peoples privity hee meaneth , that the people should heare the voyces and suffrages of the elders , and by the peoples consent , hee meaneth the peoples voting with the elders , as wee shall heare afterward . that the admission of members , ought to bee with the peoples privity and consent , hee will prove by two reasons . 1. because wee finde in the acts of the apostles , that men were received into the fellowship of the church , and baptized publikely , and in the face of the congregation . 2. because the whole communalty , being neerely to joyne with these that are admitted , ought to take knowledge of the profession of their faith . these reasons can neither conclude the peoples right of suffrage in this matter , nor so much are the peoples hearing of the suffrages of the elders : but only that the matter might not bee ended without the peoples knowledge and tacite consent . beside there is no small difference to bee put betwixt the admission of jewes , infidells , and hereticks , upon their profession of the true christian faith , and the admission of such as have transported themselves from another christian congregation , bringing with them a sufficient testimonie of their holy profession of faith , and good conversation . in the meane while , let the reader note , that this disputer hath here in a parenthesis interlaced grosse anabaptistry , holding it a kinde of unorderly anticipation to baptise infants , who cannot give a confession of their faith . and within a few lines , he lets another thing fall from his pen , which smelleth strongly of the anabaptisticall tenent , concerning having all things common , even bodily goods . but i proceed with him to the second head , concerning excommunication , and church censures by the elders , with the peoples privity and consent . this he proveth by three arguments . 1. because paul saith , these who sin , rebuke publikely , that others also may feare a brave argument indeed . this charge is not given to ruling elders ; and if it had , it can neither prove the suffrage of the people , nor their hearing of the suffrage of the elders , but onely the execution of the sentence of the elders , in the presence and audience of the congregation . 2. hee argueth from these words , tell the church , where hee would make it appeare , that by the church is not meant the senate of elders excluding the people ; yea hee saith , that in this circumstance now in consideration , it comes neerer the truth to expound the church to be the bishop , since neither bishops nor their court-keepers , doe exclude the people from their consistories . sure i am , in scotland , ( let others speake for themselves ) the bishops in their visitations , high commissions , privie-conferences at synod● ( in which they passed their decrees ) did exclude both the people , and the most part of the ministers . he thinkes it a course unheard of either among jewes , gentiles , or christians , before this last age , that publike judgements should be privatly exercised , and without the peoples privity . this ( if at all to the point ) must be understood , not of the finall execution , but of the judiciall sentence or decree . what then shall wee thinke that the senators at rome or the areopagites at athens , did never conclude or degree any thing , concerning a publike judgement , except in the audience and presence of the people . the judges in israel did sit in the gates of of the city , that all persons both poore and rich , great and small might have accesse unto them with their complaints , and that the sentence of judgement , might bee the more notorious & exemplary ▪ being given forth and promulgat in the gates : this proveth not that the judges did debate , voyce , and conclude all matters in the publike audience of the people . it appeareth rather that they were so accomodate , that they might doe these things apart from the multitude . it is too much for him , to affirme either that the synagogues were places of civill conventions and judgements , or that nothing was in the synagogues decreed without the peoples privity , while as hee hath given no proofe nor evidence at all for it . you need not , my masters be so curious in the notation of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which every smatterer in divinity knoweth . but what of it ? you say , the elders ( as such ) are called , to wit , to their office of eldership , but called out they are not , being themselves to call out the church . it is true that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth not only a calling , or a gathering together , by vertue of verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also a separation by vertue of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i hope it is no paradox to say , that the elders are both called or gathered together unto the eldership , and called out or separate from the rest of the church to that office . and it is as far from a paradox to say that they who are called out cannot call out others , especially the one calling out being to an office , and the other calling out being from nature to grace . he cannot think that the name , ecclesia , church , hath been used by any greek author before the apostles times , or in their dayes , or in the age after them , for the assembly of sole governours in the act of their government . i shall first give instances against him in the verb , because , hee said , the elders ( as such ) cannot be said to be called out . the septuagint reade , deu. 31.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gather unto me all the elders . the like you may find , 1 king. 8.1 . 1 chron. 28.1 . i shall next put him in mind that the septuagint sometime turne kahal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as prov. 26.26 . his wickednesse shall be shewed before the whole congregation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is plaine that the name of the congregation , or church , is given to the elders , for that which is said of the elders , deut. 19.12 . ios. 20.4 . is said of the congregation , num. 35.24 . ios. 20.6 . so exod 12.3 . compared with verse 21. this if hee will not take well from us , with verse 21. this if hee will not take well from us , let him take it from an anti-presbyterian , who observeth from 1 chron. 13.1 , 2 , 4. and 2. chron. 1.3 . that both kahal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used for the elders and governours . guide unto sion , pag. 5. the place deut. 23.1 , 2 , 3. is well worthy of observation . it is ordained that he who is wounded in the stones , or hath his privy member cut off , or is a bastard , or an ammonite , or a moabite , shall not enter into the congregation the of lord to the tenth generation . the word is kahal in the hebrew , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the version of the 70. yet iunius , piscator , and pelicanus on that place , and martyr on iud. 11.1 . hold that by the church or congregation in that place is meant consessus i●dicum , the court of judges and rulers , which is called the congregation of the mighty , psal. 80.2 . so that the true sense of the place , is the secluding of those persons from bearing any office or rule in the common-wealth of israel , whereby they might be members of those courts which did represent israel . the same sense is given by lyranus , cajetan , oleaster , tostatus , and lorinus . and which is more to be thought of , ainsworth himselfe expoundeth it so , and further sheweth that it cannot be meant of joyning to the faith and religion of israel , or entering into the church in that respect , because exod. 12.48 , 49. num. 15.14 , 15. all strangers were upon their circumcision admitted into the congregation of israel , to offer sacrifices , and by consequence to enter into the court of the tabernacle , which also appeareth from levit. 22.18 . num 9.14 . the point being now cleared from the holy scriptures , we shal the lesse need to trouble our selves in the search of prophane authors ; yet pasor findeth demosthenes using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro concione magnatum . as for that common expression of divines , that the elders are the church representative , wee desire not to wrangle about names , so that the thing it selfe ( which is the power and authority of the officers sitting and judging apart from the people ) be condescended upon . yet let us see upon what grounds the name of a representative church is by this man so superciliously rejected . first , hee saith that no godly , no nor reasonable man will affirme , that this representation is to be extended to any other acts of religion , than these which are exercised in the governing of the church . but quo warrant● ? shall a man be both ungodly and unreasonable , for affirming that the elders may and ought to represent the church where they serve , in preferring a petition to the king and the parliament , for a reformation , or in bearing witnesse of the desolate condition of the parish through the want of a ministery , or in giving counsel to a sister church , though these bee not acts of governing the church . well : be it , as he saith , what great absurdity shall fellow ? then ( forsooth ) it appertains to the people primarily and originally ( under christ ) to rule and govern the church , that is , themselves . but who saith he will so say of a government not personall , but publique , and instituted as the churches is . surely , they who think the power to be originally in the people , might here easily reply that this is no more strange than to say , that the power which is primarily and originally in the body of a kingdome , is exercised by the parliament , which is the representative therof . but because many learned men deny the power of church government to be originally in the people , though others , ( and those very learned too ) doe affirme it : therefore to passe that , i shall serve him with another answer . for as we can defend the authority of presbyteries and synods without wrangling about the name of a representative church , so can we defend the name of a representative church , without debating the question , whether the people have the power originally or not . may he therefore bee pleased to take notice of other grounds and reasons for the name of a representative church , as namely , first , what the elders , with the knowledge and tacite consent of the church , doe approve or dislike , that is supposed to be approved or disliked by the whole church , which importeth , that the church is in some sort represented by the senate of elders . secondly , as wee say wee have seene a man , when haply wee have seene nothing but his head , or his face which maketh him knowne unto us , ( whence it is that painters represent men unto us oft-times onely from their shoulders upward ) so doe wee discern & know a visible political church , when we see in the senate , as it were , the head and face thereof , the officers being as eyes , eares , nose , mouth , &c. to the church , that is , being the most noble and chiefe members whereby the body is governed . thirdly , the senat of elders is said to represent the church , because of the affinity and likenesse betwixt it and the senate , which representeth a city , or some inferior civil corporation , affinity , i mean , not every way , but in this , that the government is not in the hands of all , but a few , and that those few were chosen with the consent of the whole corporation . fourthly , and if for these reasons the eldership of a particular church may be called a representative church , there is much more reason for giving this name to a classicall presbytery , or to a synod provinciall , or nationall , for these doe result out of many particular churches being made up of their commissioners . his second reason he taketh from the nature of representations , alleaging that if the elders in their consistory represent the church , then whatsoever they either decree or do agreeing to the word of god , that also the church decreeth and doth , though absent , though ignorant , both what the thing is , and upon what grounds it is done by the elders : and this how consonant it is to papists implicit faith , he leaveth it to wise men to consider . this argument is as much against the representations of kings and states by their ambassadours and commissioners , it is against the representation of churches by the consistory of elders , and so all the wisdome of princes and states in their embassages shall turne to implicit faith , because according to this ground , what the representing doth within the bounds of his commission , that the represented doth implicitè . and now i shall leave to be considered by wise men these vast differences betwixt the papists implicit faith , and the case of our churches governed by elderships . 1. the church assenteth not to that which the consistory of elders decreeth or doth , except it be agreeing to the word of god , as the reasoner himselfe saith : but there is no such limitation in the papists implicit faith . 2. the consistory of elders doth not presse any thing upon the church , imperiously , or by naked wil and authority without any reason , as the church of rome doth with those from whom she requireth implicit faith . 3. the papists know not what those things be which they beleeve by implicit faith : so that such a faith is rightly called mera articulorum fidei ignorantia , a meere ignorance of the articles of faith : but the decrees of our elderships whereunto our churches do consent , are made knowne unto them . 4. our churches are by the judgement of christian discretion to examine all things propounded unto them , even the decrees of the elders , whereas papists may not examine what the church propoundeth or commandeth . 5. papists by their implicit faith beleeve whatsoever the church beleeveth , because they think the church can not erre , but our churches conceive not only their particular elderships , but oecumenicall councels to be subject to error . come we now to his third generall reason : whereby he laboureth to prove that the consistorian course is contrary to the practise of the apostolick churches , because the apostle , 1 cor. 5. writeth to the whole church of corinth to excommunicate the incestuous man. and that by these words ( when you are c●me together ) the whole church is to be understood , he proveth by three reasons : the strength of them all , we shall take together in one argument thus . they among whom the fornicatour was , who were puffed up when they should have sorrowed , and out of the midst of whom he was to be put , who had done that thing , to whom it appertained to purge out the old leven , and to whom the apostle wrote not to be commingled with fornicators or covetous persons , they were to be gathered together into one , and to judge and excommunicate that incestuous person . but they among whom the fornicator was , &c. were not the elders alone , but the whole church , ergo , &c. and now what shall this disputer say , if i cleave this his strong argument with a wedge of his own timber , thus , &c. if they among whom the fornicator was , who were puffed up , when they should have sorrowed , and out of the midst of whom , &c. were to judge and excommunicate that incestuous person , then women were to judge and excommunicate him , and not men only . but the latter is absurd , therefore so is the former . my proposition he must either grant , or else say that the incestuous man was not to be put out of the midst of women , and that the apostle did not forbid women to be commingled with fornicators . my assumption is his own , pag. 24. where he tels us from 1 cor. 14.34 , 35. 1 tim. 2.12 . that women are debarred from liberty or right of voting in publick ecclesiasticall matters . then let him see to the conclusion . another proofe of the same point he addeth from 2 cor. 2. where he writeth to these same corinthians to receive pardon , and comfort the penitent : which i might repell in the same manner . but there is a word in that same chapter which may cleare the thing , vers. 6. sufficient to such a man is this punishment ( or censure ) which was inflicted of m●ny . which many , if ( as he saith in the next page ) the apostle had opposed to himselfe alone , and not to all , then he said but the halfe of that which he meant to say . he would have the corinthians to think it enough that the man had beene publickly censured by so many as were in their presbyterie . now if he had beene censured by the whole church , it had been more fit and emphaticall to have said censured by all . but there is another sence which well fitteth the place . heinsius observeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another thing : the former noting those that exceed in number : the latter those that are chiefe in dignity , and that therefore the apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meaneth the rulers and elders of that church , so that the reading shall be this , sufficient to such a man , is this censure inflicted of the chie●e . in the same sence pi●●rtor taketh the words : which also he doth illustrate from mat. 12.41.42 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater then ionah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a greater then solomon . to conclude this case , the apostle as in other epistles , so in this , doth sometime point at common duties belonging to the whole church , sometime at the duties of officers . that the whole church of corinth should have sorrowed for the incestuous man , and that it was a common duty to them , not to be commingled with fornicators , and to have no fellowship with the unfruitfull workes of darknesse , but rather to reprove them : in like manner it concerned them all to comfort him being penitent . but as for the judging , and excommunicating of him , that did belong only to the presbytery of corinth , and so calvin , piscator , paraeus , and many others expound the apostles words . his digression to prove that the apostle alone , did not give forth sentence judiciary upon the offender , is not against us , but against the prelaticall party , therefore i passe it . what he alleageth from act. 1. & 6. & 14. for the churche● right of suffrage in the election of officers , we doe most heartily assent unto it , with this distinction , that when the case is such , as it was in the examples alleaged , that is , when visible politicall churches are to be erected , not having beene before , then the right of suffrage in elections , doth indeed belong to the whole body : and though this way of election were ordinary , it cannot prove that the people have the power of that authority in them , to which they elect the officers : no more then the electors of the emperour have in them power of the imperiall dignity , saith baynes . but now it is not ordinary , for when there is already a setled ecclesiasticall republike , or a church with officers , the officers for the time being ought by their suffrages to elect the officers that are wanting , with the knowledge and consent of the church . somewhat he demurreth upon act. 15. for the vindication of which place , i refer my reader to the second part of the former treatise , chap. 1. & 8. neither shall i stay to examine , by what method either this discourse or the other about elections , falleth into the proofe of his proposition , concerning that part of the elders office , which standeth in the censuring of offenders . he falleth at last into his owne channell , concluding it to bee a thing most equall , that the whole church , should clearely and undoubtedly take knowledge of the contumacy of the person , that is to bee excommunicated , & of the crime for which , and this we also say with him . one word i desire to have cleared before wee proceed . one of his grounds in his discourse about elections , is that the church officers , as they are the servants of christ jesus , so also her servants for jesus sake , 2. cor. 4.5 . the professors of leyden say well , that they are not properly the servants of the church , but of god , and of christ : they are not lords of the church neither , but rulers , guides , bishops , and pastors of the church : yet not servants of the church except , objective , that is , the servants of god in the church , or for the churches good . if this bee his meaning , it is well . but i doubt he hath another meaning , and that is , that the church doth give the power ( which is hers ) unto her officers , as her servants to exercise it in her name . if this bee the matter , then let us marke with baynes , that the church doth not virtually and out of power make an officer , but shee doth it in stewardlike manner , ministring to the sole lord and master of the house , so that hee who is taken in doth not his office in her name , but in his masters name : as a butler taken in by the steward of the house , doth not execute his office in the stewards name , but in his masters , who only out of power did conferre it on him . but now lest any should conceive of him and those of his side , that they either exercise amongst themselves , or would thrust upon others any popular or democraticall church governement : therefore he desireth the reader to make estimate , both of their judgement and practice in this point , according to these three declarations . first he saith they beleeve , that the externall church governement under christ , is plainely aristocraticall and to be administred by some choyce men , although the state bee after a fort popular and democraticall . in respect of the latter , he saith it appertaines to the people freely , to vote in elections & judgements of the church ; in respect of the former , that the elders ought to governe the people , even in their voting in just liberty , by propounding and ordering all things , and ( after the voting of the church ) solemnly executing , either ordination or excommunication . behold how he runneth upon the rocke of popular governement , even whiles he pretendeth to have his course another way : god send us better pilots . i remember i have read in sundry places of bodin de repub . that the state is oft times different from the governement . but sure i am , this anti-consistorian maketh not only the state , but the governement of the church to be democraticall , & that in the superlative degree , for the governement is democraticall , at least composed of a mixture of aristocracy , and democracy ( which is the most that he dare say of the church governement ) where the people have the liberty of electing their owne officers and rulers , and where the senat so farre observeth the people , that they may not passe the finall act , in any matter of importance , without the knowledge and tacite consent o the people , though the people doe not vote in the senat , nay though the senat doe not vote in the hearing of the people . now this seemeth not enough to those with whom wee have now to doe . they will have the people freely to vote in all judgements of the church . and what is that , but the very exercise of jurisdiction by the people , which is the democracy of movell●s condemned by parker himselfe , who maketh the exercise of ecclesiasticall power proper to the rulers of the church , though he placeth the power it selfe originally in the whole church . let it further be observed , what difference these men make betwixt the elders and the people in the governement of the church : that which they make proper to the elders is only the propounding and ordering of matters , and the excuting of some solemne act in name of the church . this is no more then belongeth to the moderator or praeses in any consistory , but they will have the matter to bee determined according to the most voyces of the people . and so the new forme of church governement which is here laid before us , is a mere democracy with many moderators , which is the most monstrous governement that ever was heard of . his second declaration is , that the elders may and ought at times to meet apart from the body of the church , for deliberation . this if hee meane only of that which hee specifi●th , the preparing of things so as publik●ly , and before the people , they may bee prosecuted with most conveniency . it is no more then what many require in moderators of synods , to whom they think fit , that some assessors , or coadjutors be adjoyned for deliberating in private , upon the most orderly and convenient prosecuting of purposes in publike : which as it hindereth not the governement of synods to be aristocraticall ; so neither doth the deliberation of the elders in private , hinder the governement now in question to be democraticall . but if he meane generally , that the elders may deliberate apart upon everything whatsoever , which is to be voyced by the people , then i aske by what reason doth he seclude from the deliberations those who are to voice ? for to give being and force to an ecclesiasticall decree by voycing , is more than to deliberate upon it , whence it is that papists give to presbyters a deliberative voice in councels , but not a decisive voice , and we also permit any understanding godly man to propound a matter to a synod , or to reason upon it , though none have power of suffrage but the commissioners of churches ; so that he had greater reason to seclude the people from the voyces , than from the deliberations . his third declaration comes last , and that is that by the people whose right in voting they thus stand for , they understand not women and children , but only men , and them growen , and of discretion . before hee did object to us that neither in scripture nor in greeke authors , the name church is used for the assembly of sole governours : and to this i suppose i did give a satisfactory answer . but good sir be pleased mutually to resolve us where you have read in scripture , or in greek authors the name church ( setting aside all representatives of churches and assemblies of sole governors ) used for men alone , and them growen and of discretion , secluding women and children : for now i see your reserved glosse upon those words tell the church : tell all the men in the parish that are growne and of discretion , you must not take so much upon you , as to expound that text by a synecdoche , which none that ever wrote upon it before your selves did imagine , and yet challenge us for expounding it by another synecdoche , following chrysostome , euthymius , faber stapulensis , and many late interpreters , who understand by church in that place , the rulers of the church , which are the noblest part of the church . i shall shut up this point with the words of hyperius , who saith that we must not understand by the church the whole multitude , sed potius delectos &c. but rather certaine choice elders , noted for their learning and godlinesse , in whose power the chu●ch will have to bee the judgement in such like causes , which is proved from that , that matth. 18 after it was said , ●ell the church , it is added ; where two or three are gathered together in my name , there am i in the midst of them . and 2 cor. 2. he saith , sufficient is this censure inflicted by many . we have now done with the elderships of particular churches , but there is another blow which i perceive is intended against classicall presbyteries and synods provincial and national , for the due power by which my opposite would have the church to be governed , hee layeth before us in this assertion , that every particular visible church hath from christ absolute and intire power to exercise in and of her selfe , every ordinance of god , and so is an independent body , not standing under any other ecclesiasticall authority out of it selfe . and this he will prove by ten arguments : but i shall not need to multiply answers , as hee doth arguments , because many of them are coincident . the first , third , fourth , and sixth , doe all hit upon the same string . the first is thus : if those churches , planted by the apostolique institution , had power fully in themselves immediatly from christ to practise all his ordinances : then have all churches the like power now . but the first is true . ergo. the third thus ; whatsoever was commanded by the seven churches to be practised by each of them , apart , in and for themselves , that no church of god must now omit . but ecclesiasticall government was commanded to the seven churches to bee practised by each of them , &c. the fourth thus ; if the church of corinth had power and authority within her selfe to exercise ecclesiasticall government ; then ought not particular congregations now to stand under any other ecclesiastical authority out of themselves . but the first is true , ergo. the sixth thus . if the apostle gave commandement unto the eldership of ephesus for the whole administration of all ordinances in that church : then may the eldership of every particular congregation , administer among themselves all gods ordinances . but the first is true , ergo. now for answer to these : first , i simply deny the connexion of the proposition of the fourth argument , because it argueth à genere ad speciem affirmative , from the exercising of ecclesiastical government , to the exercising of it independently . neither hath hee said any thing for proofe hereof . next , the reader will easily perceive , that both in the first and sixth argument his citations in proofe both of the propositions and assumptions , have not so much as the least colour of pertinency , and farre lesse of proofe . in both these arguments , when he would prove the proposition , he speaketh to the assumptiō , & contrariwise . but these things i delight not to insist upon : only i shall give two distinctions , any one of which , much more both of them shall make these arguments wholly improfitable unto him ▪ first , i distinguish his propositions . that power & authority which the church of corinth , the seven churches of asia , and other apostolicall churches had to exercise ecclesiastical government in and for themselves , the like have all churches now which are of the like frame and condition : but the most part of particular churches now are of a different frame and condition from the apostolique churches , and so have not such fulnesse of power as they had . put the case that the apostolick churches were no greater then might and did ordinarily assemble together into one place for the worship of god , yet since by reason of the trouble● of those times ( which suffered not the christians to spread themselves abroad all the countrey over , but confined them within cities and safe places ) those churches were not planted so thick and neare together , as that they might have the conveniency of synodical consociation : hence it appeareth that they might do many things in and by themselves , which particular congregations now having the conveniency of consociation with neighbour churches , ought not to do in and by themselves . but this i have said gratis , having in my former treatise at length declared that the apostolick churches ( at least the most and principall of them ) were greater then could assemble ordinarily in one place of worship , and that they were served with sundry both pastors and elders , & that therefore our parochiall churches ought not to be ( in respect of the points in question ) compared with their churches , nor our parochiall presbyteries with their presbyteries . the second distinction which i have to propound is concerning the assumptions of the arguments now in hand . the apostolick churches did indeed ordinarily exercise ecclesiasticall government and all the ordinances of christ , in and for themselves , yet so that when the occasion of a synode did occurre for determining a question which was too hard for particular churches , and was also common to many churches , in that case they did submit themselves to the authority of he synod . which hath also before beene made plaine from act. 15. to practise all the ordinances of god in a church is one thing , and to practise them independantly so as nev●r to be subject to the authority of a synod , is another thing . my antagonist doth after take it for granted & saith , that all learned men have granted that the churches of the apostolick constitution were independant bodies . but whence are you sir that would make your reader beleeve there are no learned men in the churches of scotland , france , the low-countries , and the other reformed churches which have the governement of presbyteries and synods , conceiving it to be most agreeable to the apostolicall patterne ? have you put out of the category of learned men all protestant writers who in the controversies about councels dispute against papists from acts 15.2 . why did you not among all your imeprtinent allegations , cite some few of those learned men who grant the apostolick churches to have been independant bodies ? but we must heare what more you have to say . your first eight and tenne arguments are in like manner coincident . the first you frame thus . such actions the church may lawfully do wherein no law of god is broken . but there is no law of god broken , when particular churches do in and among themselves exercise all gods ordinances . ergo. the eight thus . whatsoever governement cannot be found commanded in the written word o● god , ought not to have any place in the church of god. but the government of presbyteries and synods over many particular congregations cannot be found commanded , &c. the tenth thus . it is a sinne against god to adde any thing to that forme and manner of ordering churches which christ hath set forth in the new testament . but to subject particular congregations under any other ecclesiasticall authority out of themselves , is to adde , &c. now the word independantly must be added to the assumption of the first argument , else it cannot conclude what he affirmes and we deny : for there is no question but particular churches may exercise in and among them selves all gods ordinances in those cases and with those distinctions which i have spoken of before , part 2. chap. 2. this being cleared i deny the assumption in all these three arguments . i expected proofe for it , but he hath given none , except that it cannot for shame be denied . i had thought it rather a shamefull thing for a writer to trouble his reader with arguments which he cannot make good . but what saith he to the professors of leyden who hold the institution of synods not to be humane , but divine , which they prove from mat. 18. & act. 15. nay what is more ordinary in protestant writers then the applying of those words , where two or three are gathered together in my name , there am i in the midst of them , unto synods and councels ; and hence they condemne the popish councels , in so much that bellarmin , salmeron , and other jesuits have in this contradicted all our writers , telling us ( as these men doe ) that our saviour meaneth not of councels in these words . moreover that commandement whereby we stand obliged to follow the example both of the jewish church in the old testament , and of the apostolicall churches in the new testament , in such things as they had not for any speciall reason which doth not concerne us , is transgressed by the withdrawing of congregations from subjection unto synods . of which things i have said enough before . it is now but a poore begging of that which is in question , to object that the governement of presbyteries and synods hath no warrant from the word of god. come we then to examine his other arguments . his second he composeth thus . if christ in mat. 18.17 . where he saith , tell the church , doth mean a particular congregation : then hath every particular congregation an intire power in and of it selfe to exercise eclesiasticall governement , and all other gods spirituall ordinances . but the first is true . ergo , for the proposition he citeth some writers who do not speak of such a connexion as he had to prove . the assumption he proveth thus . that church which christ intendeth in matth. 18. hath absolute power in and of it selfe to perform all gods ordinances . but christ intendeth in mat. 18. a particular congregation . therefore every particular congregation hath absolute power , &c. how bravely doth he conclude the point ? spectatum admissi risum teneatis amici ▪ we will not examine our examinators logick : we know what he would say : and we woul● have him to know againe that christ in mat. 18. meaneth indeed some sort of a particular congregation , but neither only nor independantly . nay he meaneth all the consistories of the church higher and lower respectively , as parker conceiveth , whose words i have before set down : and to this sense the threed of the text doth leade us , for as in the preceding words there is a gradation from one to two or three more , then to the church , so is there a gradation ( by the like order and reason ) in the consistories of the church . tostatus upon this place acknowledgeth that diae ecclesiae reacheth as far as to an oecumenicall councell , when particular churches erre in their determinations , or when the cause is common to all the churches , for example , when the pope is to be condemned . his seventh argument followes in my order , and it runneth after this manner . such offices and callings without which the church of god is cōpleat and perfect for government , are superfluous and humane . but the church of god may be compleat & perfect for government , without presbyteriall and synodicall offices and callings . ergo. i answer by a distinction . such offices and callings without which the church of god are according to the course of gods ordinary providence , or at all times and in all cases , perfect and compleat for government , are indeed superfluous and humane . but that such offices and callings without which the church by the absolute power of god or at some times & in some cases is perfect & compleat , are superfluous & humane , we utterly deny . now for the point of synods i shall produce no other witnesses then those which this disputer here taketh to be for him . whittaker acknowledgeth of councels that secundum ordinariam providentiam necessaria sunt ad bonam ecclesiae gubernationem : according to ordinary providence they are necessary for the well governing of the church . parker acknowledgeth synods to be sometime necessary in the church , and he giveth example of the councell of nice , without which the evils of the church in the daies of constantine could not have bin remedied . the ninth argument remaineth , which is this . that government which meerly tendeth unto the taking away from particular congregations , their due power is unlawfull . but the government of presbyteries and synods ( as they now are ) doth meerly tend unto the taking away from particular congregations their due power . ergo. i did expect some strong proofe for the assumption of this argument , but we must take it as it is . he tels us out of master barlow ▪ that no man under the degree of a prophet or an apostle may prescribe gods church and children patternes . our synods are further from prescribing patterns either of worship or church government than himselfe is . the patterne and whole manner of church government is set down in the scripture , those circumstāces excepted which are common to the church with the common-wealth , and are therefore determinable by natures light . synods may not prescribe new patterns , no more may particular churches : but synods may in common causes , and extraordinarily prescribe unto particular churches , such things as particular churches may in particular causes and ordinarily prescribe to their owne members . if he will beleeve parker ( whom he thinks his owne ) the authority which particular churches have severally is not lost , but augmented when they are joyned together in synods . but we have before abundantly declared how presbyteriall & synodical government doth not at all prejudge the rights of congregations . as for that which here he addeth by way of supposition , putting the case that presbyteries & synods will not permit a congregation to reject some cōvicted hereticks , nor to chuse any , except unfit ministers , this is just as if one should object against parliaments , that ( as they are now ) they do meerly tend to the taking away of the right and liberty of the subject , and then for proofe should put the case , that parliaments will protect and maintaine monopolists , projectorers , &c. now in this drove of arguments , the drover hath set some like the weake of the flock to follow up behind . the first two are blind , and see not where they are going : for it maketh nothing against us , either that the eldership of one congregation , hath not authority over the eldership of another congregation , or that a minister should not undertake the care of more churches then one . his third , that presbyteriall power is never mentioned in the scripture , is a begging of the thing in question , & is answered before ; yet i must put him again in mind of parker , who speaking of churches saith : legitur in scripturis de conjunct a earū auct oritate , quando in synodis congregantur . we read in their scriptures of their joynt authority , when they are gathered together into synods . but there is a speech of zuinglius against representative churches , which he may not omit . zuing●ius doth indeed justly aske of the antichristian prelats , who had given them the name of a representative church , & who had given them power to make canons &c. yet hee addeth , de his duntaxat &c. i speak of them only that are such , others who put themselves under not above the scriptures , my writings shall nothing prejudge . in the fourth place he objecteth , that whosoever shall deny their assertion , must hold two distinct formes of church government to be lawfull , one where particular congregations do in & of themselves exercise all gods ordinances ; the other where they stand under another ecclesiasticall authority out of themselves . i answer it is most lawfull for particular congregations in and of themselves to exercise all gods ordinances , according to the distinctions & rules above mentioned : but this is not repugnant to their standing , under the authority of presbyteries & synods , for which let us againe heare a tender friend of congregations . major quidem potestas est synodi quam unius alicujus ecclesiae primea , & parochialis ; but goe we along . his first argument is , that for this reason , among others the learned say the pope is antichrist , viz. because he will have men to appeale from their owne churches unto him , and to stand unto his sentence and decree : and doe not the presbyteriall assemblies & synods , take upon them an authority much like to it . soft my master , soft . canno lesse serve you , then to match our church governemēt with the papall usurpations . 2. i shall beseech you to remember , 1. the pope is one and receiveth appellations monarchinally : a synod consisteth of many , & receiveth appellations aristocratically : 2. the pope receiveth appellations from other nations beyond sea : presbiteries and synods not so . 3. the pope will have his sentēce received as infallible : presbyteries & synods acknowledge themselves subject to error . 4. the pope acknowledgeth neither the elders , nor the elderships of congregations : which presbyteries & synods do . 5. the pope acknowledeth no power ecclesiasticall on earth , except what is subject to him , yea derived from him : and who will say so of presbyteries & synods . 6. the pope receiveth appellations in other causes then ecclesiasticall : presbyteries and synods not so . 7. synods are made up of the commissioners of churches : the pope neither hath any cōmission himselfe from the churches , nor will admit the commissioners of churches , to sit in judgement with him . 8. synods when they receive appellations , are tyed to certaine rules of proceeding and judging , especially the scripture . the pope maketh his power boundlesse , and exalteth himselfe , above the very scripture . there shall be no end ▪ except i stop in time . and what need i to make so many differences betwixt light and darknesse . a sixth argument we shall now have , what more meet and reasonable saith he , then that every mans case be there heard & determined , where the fault was cōmitted . if this rule hold thē the parliamēt or privy councell , ought to go to every remote county & corner of the kingdome , to judge of such faults there cōmitted , as are proper for thē to judg . his 7.8.10.11 . arguments must be gone with silence , for they run upon the robbing of congregations of their right , the exercising of ecclesiasticall government , in all the apostolique churches , & our accoring with papists & the hierarchy . all which objections have been before repelled ; & it is somewhat strange , that the disput●r doth so often repeate the same arguments , to make up the greater number . a pretty art indeed : like that of the young logician who would needs prove , that the foure egs upon the table were five , because two & three make five . in this second clause of arguments there is only one behind , and that is , that by the titles given to all particular cōgregations , viz. a kingdome , a family , a body , a queen &c. it appeareth that all ecclesiasticall auctority , ought to be in every one of thē distinctly , wholly , entirely . where let the reader observe , that he maketh the meaning of that place mat. 3.2 . the kingdome of god is at hand , to be this , a particular congregation is at hand ; also that he expoundeth eph. 2.19 . & ps. 45. of a particular congregation , which are meant of the holy catholike church . but say that every particular congregation is a kingdome , a family , a body , a queene , how proveth he that these names doe agree to every congregation in respect of her externall policy , or ecclesiasticall government . nay say they , doe agree in this respect , yet in a thousand examples it is to be seen , that one and the same thing is both totum & pars , the whole , & the part , in different respects . whereof we have also spoken in the former treatise . he concludeth , that by this time he doth suppose the reader perceiveth , that the scriptures are every way for them , and against the presbyteriall governement , you shall doe well sir to thinke better upon it ; you have it yet to prove : therefore goe to your second thoughts , and examine with me your not unexaminable examination . farewell . finis . notes, typically marginal, from the original text notes for div a42758-e120 bishop hall his assertion of episcopacie by divine right . ●ag . 208 . 209.2●1 . pag. 146. pag. 11. pag. 17.18 . in 1 tim. 5. de vit● const. ● lib. 1. cap. 44. vide actae syno . dord . sess. 25. psal. 80 14 15. ●er . 50.5 . whittak contr . 3. de concil . quaest 1. cant. 6.4 ▪ psal. 64 3. math. 22.21 . rom. 14 23. phil. 1.9 . ● . tim. 2.7 . notes for div a42758-e2330 catal. test . verit . lib. 2. col . 98. o●iand . cent . 1. p. 8. loc. theol . ● . 6 . n. 37. synod . turon . 2. can. 3. syn. constant. 6. can . 69. of episcop . by divine right , pag. 2.12 . act. i. 26 . d. 21. ca. cleros d● clerie . lib. 1. cap. 1. b●ll . prae fat . ante lib. de clerie . bell. lib. 2. de mon. cap. 1. in 2.2.4.88 . ●●t . 4. de gub . ec●l . pag. 28. m. elias hasen mullerus . hist. ordin . je● . pag. 68. lib. 4. dist . 4. eccles. l. ● . c. 3. meum & tuum . matth. 20.26.27 . 1. tim. 3.2.3.4.5.6.7 . &c. 6.11 . tit. 1.6.7.8 . lib. 1. ep. 9. iun. eccles. lib. 2. cap. 5. mos. and aaron . ii . 2. c. 2. alsted . thesau . chro. pag. 265. ferneius . theol. lib. 7. pag. 151.152 . mar●yr . loc . com . class . 4. cap. 1. p. 745. anno 58. n. 10. de divers . grad . minist . evang. cap. ● 1. p. 108. ibid. p. 118. ibid. p. 10● . 118 . de repub . jud. lib. 1. c. 12. bertram de pol. jud. cap. 16. saith , that these elders did continue among the ten tribes , even after the defection of jeroboam . seniores erant qui in mores & vitam piorum virorum , &c. inquirebam & reprehensionibus censur sque ecclesiasticis animad ●ertebant . ho●um seniorum & reliquae ecclesiae coetus & actiones moderab●ntur prophetae : 〈◊〉 ut ad prophetae d●mum al quando seniores convenirent , 2 reg. 6.32 . in jos. 20. quaest . 3. d● guber . eccles . cap. ● . p. 70.71 . praelect . tom 1. p. 23. in 4. praecept . col . 741. contr. 3. l. 2. c. 6. d. of tract . 17. ● . 2. div. 4. ubi supra , pag. 26. loc. theol. tom . 6. p. 137. num. 8 9.10 . 〈◊〉 of eccl●s . discip . pag. 87. exo● . 12.3 . verse ●1 . 2 cor. 4.5 . in illum locum . eccles. l. 2. c. 1. de presbyt . p. 87. ●oc . com . class . 4. cap 1. p. 746. de gub . eccl. cap. 10. p. 204 of the church lib 5. cap. 26. answer to the admon . p. 114.115 temporis illius conditiono● de qu buslibet praefectis paulum loqui oftendit quia tuncnulli erant pii magistratus : sed de senioribus qui morum erant censores saith calvine upon rom. 12.8 . de reg. prim . p. 123. de diver . grad , minist . evang. c. 11. p. 115. de presbyt . p. 87. de perpet . eccles . gubet . cap. 10. p. 190 , 191. c. 5. sect. 50. pag. 378.380 . pag. 362. &c. of the church . l. 5. c. 26. 1 cor. 15.10 . & 1.14 . act. 14.12 . hom. 15. in 1 tim. de presbyt . cap. 12. de diver . grad . minis . evang. c. 13. paren . cap. 11. pag. 38. episcop . by div . right . pag. 219. 2 cor. 11.27 . 1 thess ▪ 2.9 . de perpet . eccl. gub . c. 10. altar damasc. cap. 12. episcop . by div . r●ght . p. 226. critic . sacr . l. 3 c. 18. p. 134. de gub . eccl. cap. 11. p. 210. de presby● . c. 13. of the church . lib. 5. cap. 26. c. 27. epist. ad evag. in 1 tim. hom . 10. in eph●s . 4. de divers . gra . minist . evang. c. 12. parae● . c. ●● . p 42. episc . by div . ●●g●t . p. 227. cap. 39. l. 1. ●p . 8. l. 2. ●p . 5. l. 3. ●p . 10. ibid. ●p . 11. lib. 3. ●p . 11. in 1 tim. hom . 10. hom. 11. l. 7. c. 23. sent. l. 3. c. 43. contr● . cels. lib. 3. c. 1. in act. 4.5 . the councell of carthage held an. 407. can. 6. maketh mention of seniors , who were expected from new germany to come to the councell , and unto whom the councell remitted the election of a part of the judges , who should decide the cause of maure●ius . in actis purgationis caeciliam & faelicis , we reade , episco●i , presbyteri , diacones , seniores . againe , cleri●● & seniores cirthensium . sundry letters were produced and read in that con●erence ; one directed clero & s●●i●ibus : another clericis & seni●bus . the letter of purpurius to ylvanus , sp●aketh thus , adhibe●e ●●nderices & senior●s plebis ecclesiasticus vir●s & inquirant diligenter quae sint istae dissensi●n●● . august . ●●b . 3. contr ▪ crescon . c. 56. pe●●grinus p●e●●yter & seniore ecclep● must ca●ae regi●nis . againe , serm. 19. de verb. d●m . cum ob eriorem aliq●em à senioribus ●rguuntu● & imput●tur alicui de ●lis cur ebrius fuerit , &c. ep 〈…〉 concil● carbarsussi●ani apud eundem august . ●●ar . in psal. 36. necesse nos fuerat primi● i caus●m , quem plebs sanct● cartha●mensis ecclesiae ●piscopum fuerat in ovile dei sortita , seniorum ●ire●is ● jusdem ecclesiae postulant●bus audire atque discutere . optat. lib. 1. adv p●men . er●nt ecclesiae ex auro & argento quam plurima ornamenta , &c. qua●i ( ●thers read quas ) ●idelibus senioribus commendavit . and after , convocantur supra memora●● seniores , &c. gregor . m. lib. 11. ep. 19. si quid de quoc●nque clerico and aures tuas pervenerit , quod te juste poslit offendere , facile non cred●s , sed praesentibus ecclesiae tuae seniorib●s diligenter est perserutanda veritas , & tanc ● qualnas rei poposcerit , canonica districtio culpam feriat delinguentis . epist. synodalis concil . pictavien . apud gregor . t●ron . l. 10. c. 16. de sponsilibus quoque ai● coram pontifice clero vel senioribus pro nepte sua orphanula ar●as accepisse . de gubern . eccles c. 11. p. 215. ibid. pag. 253. offic. l. 1. c. 20. cont●●● . de con. i● . 〈◊〉 def. tract ▪ 17 ▪ cap. 1. answer to the admonit . p. 114. ubi supra cap. 9. p. 104. ●b . cap. ●1 . p. ● 118. de regis primatu lib. ● p. 68. eccles. hist. lib. 3. c. 32.35 . col. 103. de div . gra . minist . cap. 9. de poli . eccl. lib. 3 cap. 7. i● . deut. 17. ibid. in a. reg. 23. moses and aaron . lib. 5. cap. 1. de gu●er . ec. pag. 62. harm . de pass . cap. 8. ●bi sup . ca. 1● . pag. 119. deut. 20. and 21. and 24. heb. 5.1 . in deut. 17. cont. sarav . ubi sup . c. 12. com. in act . 14 ubi sup . cap. 9. eccles. lib. 2. cap. 1. cens. in confess . cap. 21. pag. 275. answ. to the admon . pag. 114. reply p. 140 pol. christ. l , 6 page 452 , act. de potest . eccl. can 14. can 17. can●7 ●7 hist. of the netherlands lib. 9. page 309. no div . grad . minist . evāg . cap. 11. p. 110.114.116 . ibid. p. ●20 lib. 5. ● . 4● vbi supra c. 9. p. 93 , 94. paren . c. 11. in act. 1.26 . caranza in summa concil . p ▪ 357. l●b . 1. cap. 8. ●bid . vide fosciculum rerum expetendarum . praelect● c●m . 3● p 1176 , ●61 . in 1. tim. 4.14 . exam : part 2. p. 221 loc . theol . de minist . eccl . sect . 159. loc. 42. animad . in bellarm. cōt . 5. lib. 1. c. 3. de guber , eccles . lib , 2. cap. 3. n. 54 &c. cap. 4. n. 13.19 . 1. tim. 5.17 . ibid. v. 3. notes for div a42758-e13860 suecan . de discip . eccles. part 4. c. 2 ▪ mos est scripturae ita loquide parte tanquam de ● to , sicut corinthios in primis suae epistolae partibus ita laudat apostolus , tanquam omnes tales essent , cum essent laudabiles quidam eorum , saith augustine writing to paulinus . supra part 1. cap 4 e. 〈◊〉 c. 11. de pol. eccl. l. 2. cap. 12 ▪ arrone , pag. 23. in mat. 18.17 . de pol. eccl . lib. 1 , cap. 19. in 4 p●a●col . 75 6 de rep ▪ ec lib. 5 , 6 ▪ 12. ● 67 , lib. 3 , contra epist. parmen . de pol. eccl : lib , 3. cap. 20 , the elders & deacons of ro●e writing to cyprian concerning some publicke offenders . s●y per. quam 〈◊〉 his & i● vidus●m & on●rosum videtur , 〈◊〉 p●r multos examin●e quod per multos ●omm●ssum videatur fu●sse , & un 〈◊〉 d●cere , c●nt●m grande ●imen per multos dis fusum 〈◊〉 exisse quont●m nec fi●mum decret●m potest esse quod non plur●m●rum vide bit●rh●bu●sse 〈◊〉 cypr epist 31. 〈…〉 . de pol. eccl . lib. 3. cap. 2. de pol. ec. lib. 3. c. 23. spotswood serm. at perth . assemb . de presb , c. 12. p. 75.81 . serm. in apoc . 1.20 . iren , lib ▪ 2. c. 11. p. 161. de presb●● . 1. num. 8.10 . iun. cont . 5. lib. 1. cap. 3. synod . pur . theol . dyp . 42. thes . 37. iren. lib. 2. p. 254.255 . lib. 4. ep . 2. in 1 tim. hom . 10. hist. tripart . l. 6. cap. 4. g. bucer . de gub . eccl. pag. 100.101 . act. 9.42 . hist. eccl. lib , 8. cap. 1. vers. 46. acts 20.28 . 1 tim. 3.15 . rom. 3.2 . ● . b.a.c. de polit. civil . & eccles. p●g . 43. heb. 3.2 . against paget chap. 5. de presbyt . pag. 25. de presbyt ▪ pag. 16. de gub . eccl. cap. 2. p. 43. mal. 2.7 . u●i supra p. 20. alt. dam. p. 24. matth. 26.66 . ubi supra pag. 28. bertram . de polit . jud. cap. 11. ex 18. sutliv . de pres. cap. 2. robinson just. of separ . p. 163. see apolog . against the oxford d.d. p. 47.48.59.62 . robinson justis . p. 122.123 . chap. 1. justif. p. 266. robinson ib whittak . controv . 3. de conquaest . 3. sed ut totam istam controversiam dirimamus inspiciamus ( quaeso ) act. 16.4 . ubi legimus paulum civitatibus illis per quas transibat tradidisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. quis nunc negare audet presbyteros quoque habuisse suffragium , decisivum , &c. nam vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad utrosque ex aequo accommodatur , haectam aperta sunt ut nemo refragari possit . jud. 20.1 . de pol. eccl. p. 331.332 . matth. 18.17 . d● pol eccl. lib. 3. cap. 20. p. 318. dioces . tryall . pag. 21. de pol. eccl. pag. 358. ubi supra . justifi● . p. 317. justif. of separ . pag ▪ 112. ibid. ibid. ibid. rom. 13.4 . 2 cor. 13.8.10 ibid. pag. 344. pag. 161. pag. 162. pag. 163.191 . christ on his throne . pag. 57.58 . act. 15.28 . contr. 3. de conc . quest . 6. apud whittak . ubi supra . 〈◊〉 and modera●e discourse concerning church as●●res . pag. 25.26 . ubi supra , quaest . 1. notes for div a42758-e21790 pag. 1. 1 tim. 3.1 . 〈◊〉 . 1.5 . ● . 9 . pag. 2 , 3. pag. 4. pag. 5. pag. 6. page 6. pag. 7. 1 ▪ tim. 5.20 . mat. 18.17 . pag. 8. pag. 9. pag. 9. pag. 10. polan . synt. lib. 7. cap. 11. pag. 539. ger. loc . theol . ●om . 3. de iusti● . ● ▪ 114. pag. 11. pag. 12. pag. 1● . e●●r● . sacr . in ●llum locum . ephes. 5.11 . pag. 13.14 . pag 15.16.17.19 pag. 17.18 . pag. 21. pag 20. synops. dist . 49. th. 1. diocess . tryall pag. 88. pag. 22. pag. 23. de pol. eccle . lib. 3. cap. 7. pag. 24. comment . in 1 cor. 5.4 . pag. 24 , 14. pag. 26. pag. 28. pag. 28 , 29. pag. 30. pag. 32. pag. 29. pag. 34. synops. dyp . 49 : th. 10. ex . dyp . 42. thes. 62. pag. 27. pag. 31. de conc. q 1. p 29. de pol. eccle. lib. 3. pag. 131. pag. 33. de pol. eccl . lib. 3. c 13. p. 124. supra , cap. ult . pag. 35. ib. p. 124. act. 8. expla . pag. 36. sup●● . cap. 2. parker ubi supra . pag. 129. pag. 37.38 a form for church government and ordination of ministers, contained in cxi propositions, propounded to the late generall assembly at edinburgh, 1647. together with an act concerning erastianisme, independencie, and liberty of conscience. published by authority. cxi propositions concerning the ministerie and government of the church. gillespie, george, 1613-1648. this text is an enriched version of the tcp digital transcription a86000 of text r202292 in the english short title catalog (thomason e418_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 101 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86000 wing g749 thomason e418_3 estc r202292 99862632 99862632 114797 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86000) transcribed from: (early english books online ; image set 114797) images scanned from microfilm: (thomason tracts ; 66:e418[3]) a form for church government and ordination of ministers, contained in cxi propositions, propounded to the late generall assembly at edinburgh, 1647. together with an act concerning erastianisme, independencie, and liberty of conscience. published by authority. cxi propositions concerning the ministerie and government of the church. gillespie, george, 1613-1648. [6], 45, [1] p. printed for robert bostock, at the king's head in pauls church-yard, london : mdcxlvii. [1647] attributed to george gillespie. originally published in edinburgh as: cxi propositions concerning the ministerie and government of the church. imperfect: staining and bleed-through. annotation on thomason copy: "nou: 30". reproduction of the original in the british library. eng church of scotland -government -early works to 1800. church of scotland -clergy -early works to 1800. ordination -church of scotland -early works to 1800. liberty of conscience -early works to 1800. a86000 r202292 (thomason e418_3). civilwar no a form for church government and ordination of ministers,: contained in cxi propositions, propounded to the late generall assembly at edinb gillespie, george 1647 17328 10 20 0 0 0 0 17 c the rate of 17 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-07 tcp assigned for keying and markup 2007-07 aptara keyed and coded from proquest page images 2007-08 jonathan blaney sampled and proofread 2007-08 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a form for church government and ordination of ministers , contained in cxi propositions , propounded to the late generall assembly at edinburgh , 1647. together with an act concerning erastianisme , independencie , and liberty of conscience . published by authority . london , printed for robert bostock , at the king's head in pauls church-yard . mdcxlvii . act approving viii generall heads of doctrine against the tenents of erastianisme , independencie , and liberty of conscience , asserted in the cxi propositions , which are to be examined against the next assembly . being tender of so great an ingagement by solemn covenant , sincerely , really , & constantly to endeavour in our places & callings , the preservation of the reformed religion in this kirk of scotland , in doctrine , worship , discipline , and government , the reformation of religion in the kingdoms of england and ireland , in doctrine worship , discipline and government , according to the word of god , and the example of the best reformed kirks , and to endeavour the neerest conjunction and uniformity in all these , together with the extirpation of heresie , schisme , and whatsoever shall be found contrary to sound doctrine : and considering withall that one of the special means which it becometh us in our places and callings to use in pursuance of these ends , is in zeal for the true reformed religion , to give our publick testimony against the dangerous tenents of erastianisme , independency , and which is falsly called liberty of conscience , which are not onely contrary to sound doctrine , but more speciall lets and hinderances as well to the preservation of our own received doctrine , worship , discipline and government , as to the work of reformation and uniformity in england and ireland . the generall assembly upon these considerations , having heard publickly read the cxi following propositions exhibited and tendered by some brethren who were appointed to prepare articles or propositions for the vindication of the truth in these particulars , doth unanimously approve and agree unto these eight generall heads of doctrine therein contained and asserted . viz. 1. that the ministery of the word , and the administration of the sacraments of the new testament , baptisme and the lords supper , are standing ordinances instituted by god himself , to continue in the church to the end of the world . 2. that such as administer the word and sacraments ▪ ought to be duely called and ordained thereunto . 3. that some ecclesiasticall censures are proper and peculiar to be inflicted onely upon such as bear office in the kirk ; other censures are common , and may be inflicted both on ministers , and other members of the kirk . 4. that the censure of suspension from the sacrament of the lords supper , inflicted because of grosse ignorance , or because of a scandalous life and conversation ; as likewise the censure of excommunication , or casting out of the kirk flagitious or contumacious offenders , both the one censure and the other is warrantable by and grounded upon the word of god , and is necessary ( in respect of divine institution ) to be in the kirk . 5. that as the rights , power and authority of the civill magistrate are to be maintained according to the word of god , and the confessions of the faith of the reformed kirks , so it is no lesse true and certain that jesus christ , the onely head and onely king of the kirk , hath instituted and appointted a kirk government distinct from the civill government or magistracy . 6. that the ecclesiasticall government is committed and intrusted by christ to the assemblies of the kirk , made up of the ministers of the word and ruling elders . 7. that the lesser and inferiour ecclesiasticall assemblies ought to be subordinate and subject unto the greater and superiour assemblies . 8. that notwithstanding hereof , the civill magistrate may and ought to suppresse by corporall or civill punishments , such as by spreading errour or heresie , or by fomenting schisme , greatly dishonour god , dangerously hurt religion , and disturb the peace of the kirk , which heads of doctrine ( howsoever opposed by the authours and fomenters of the foresaid errours respectively ) the generall assembly doth firmly beleeve , own , maintain , and commend unto others as solid , true , orthodox , grounded upon the word of god , consonant to the judgement both of the ancient , and the best reformed kirks . and because this assembly ( through the multitude of other necessary and pressing businesse ) cannot now have so much leasure as to examine and consider particularly the foresaid cxi propositions : therefore a more particular examination thereof is committed and referred to the theologicall faculties of the four universities of this kingdom , and the judgement of each of these faculties concerning the same , is appointed to be reported to the next generall assembly . in the mean while , these propositions shall be printed , both that copies thereof may be sent to presbyteries , and that it may be free for any that pleaseth to peruse them , and to make known or send their judgement concerning the same to the said next assembly . a. ker. cxi propositions concerning the ministerie and government of the church . 1. as our lord jesus christ doth invisibly teach and govern his church by the holy spirit : so in gathering , preserving , instructing , building and saving thereof , he useth ministers as his instruments , and hath appointed an order of some to teach , and others to learne in the church , and that some should be the flock , and others the pastours . 2. for , beside these first founders of the church of christ extraordinarily sent , and furnished with the gift of miracles , whereby they might confirme the doctrine of the gospel , hee appointed also ordinary pastours and teachers , for the executing of the ministery , even untill his coming again unto judgement , ephes. 4. 11 , 12 , 13. wherefore , also as many as are of the number of god's people , or will be accounted christians , ought to receive and obey the ordinary ministers of god's word and sacraments , ( lawfully , though mediately called ) as the stewards and ambassadours of christ himself . 3. it is not lawfull for any man , how fit soever , and how much soever enriched or beautified with excellent gifts , to undertake the administration either of the word or sacraments by the will of private persons , or others who have not power and right to call ; much lesse is it lawfull by their own judgement or arbitrement to assume and arrogate the same to themselves : but before it be lawfull to undergoe that sacred ministery in churches constituted , a speciall calling ; yea beside , a lawfull election ( which alone is not sufficient ) a mission , or sending , or ( as commonly it is termed ) ordination , is necessarily required , and that both for the avoyding of confusion , and to bar out , or shut the door ( so far as in us lieth ) upon impostors ; as also by reason of divine institution delivered to us in the holy scripture , rom. 10. 15. heb. 5. 4. tit. 1 5. 1 tim. 1. 14. 4. the church ought to be governed by no other persons then ministers and stewards preferred and placed by christ , and after no other manner then according to the lawes made by him ; and therefore there is no power on earth which may challenge to it self authority or dominion over the church : but whosoever they are that would have the things of christ to be administred not according to the ordinance and will of christ revealed in his word , but as it liketh them , and according to their own will and prescript , what other thing go they about to do , then by horrible sacriledge to throw down christ from his own throne . 5. for our onely law-giver and interpreter of his fathers will , jesus christ hath prescribed and fore-appointed the rule according to which he would have his worship and the government of his own house to be ordered . to wrest this rule of christ laid open in his holy word , to the counsels , wills , manners , devices or lawes of men , is most hight impiety ; but contrarily , the law of faith commandeth the counsell and purposes of men to be framed and conformed to this rule , and overturneth all the reasonings of worldly wisdome , and bringeth into captivity the thoughts of the proud swelling minde to the obedience of christ : neither ought the voice of any to take place or bee rested upon in the church , but the voice of christ alone . 6. the same lord and our saviour jesus christ , the onely head of the church hath ordained in the new testament , not only the preaching of the word and administration of baptisme and the lords supper , but also ecclesiasticall government , distinct and differing from the civill government , and it is his will that there be such a government distinct from the civill in all his churches everywhere , as well those which live under christian , as those under indfiell magistrates , even untill the end of the world . heb. 13. 7. 17. 1 tim. 5. 17 , 19. rom. 12. 8. 1 cor. 12. 28. 1 thes. 5. 12 , acts 1. 20 , 28. luke 12. 42. 1 tim. 6. 14. apoc. 2. 25. 7. this ecclesiasticall government distinct from the civill , is from god committed , not to the whole body of the church or congregation of the faithfull , or to be exercised both by officers and people , but to the ministers of gods word , together with the elders which are joyned with them for the care and government of the church , 1 tim. 5. 17. to these therefore who are over the church in the lord , belongeth the authority and power , and it lyeth upon them by their office , according to the rule of gods word to discerne and judge betwixt the holy and prophane , to give diligence for amendment of delinquents , and to purge the church ( as much as is in them ) from scandalls , and that not onely by enquiring , inspection , warning , reproving , and more sharply expostulating , but also by acting in the further and more severe parts of ecclesiasticall discipline , or exercising ecclesiastick jurisdiction , even unto the greatest and weightiest censures , where need is . 8. none that is within the church ought to be without the reach of church law , and exempt from ecclesiastick censu●es ; but discipline is to be exercised on all the members of the church , without respect or consideration of those adhering qualities which use to commend a man to other men ; such as power , nobility , illustrious descent , and the like : for the judgement cannot be right , where men are led and moved with these considerations . wherefore , let respect of persons be farre from all judges , chiefly the ecclesiasticall : and if any in the church doe so swell in pride , that he refuse to be under this discipline , and would have himself to be free and exempt from all trial and ecclesiastick judgement , this mans disposition is more like the haughtinesse of the roman pope , then the meeknesse and submissivenesse of christs sheep . 9. ecclesiasticall censure moreover is either proper to be inflicted upon the ministers and office-bearers onely , or with them common to other members of the church ; the former consisteth in suspension or deposition of ministers from their office ( which in the ancient canons is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) the latter consisteth in the greater and lesser excommunication , ( as they speak . ) whatsoever in another brother deserveth excommunication , the same much more in a minister deserveth excommunication : but justly sometimes a minister is to be put from his office , and deprived of that power which by ordination was given him , against whom neverthelesse to draw the sword of excommunication , no reason doth compell . 10. sometime also it happeneth that a minister having fallen into heresie or apostasie , or other grievous crimes , if hee shew tokens of true repentance , may be justly received into the communion of the church ; whom notwithstanding , 〈◊〉 is no way expedient to restore into his former place or charge ; yea , perhaps it will not be found fit to restore such a one to the ministery in another congregation , as soone as he is received into the bosome of the church ; which surely is most agreeable as well as to the word of god , 2 king. 23 9. ezech. 44. 10 , 11 , 12 , 13 , 14. as to that ecclesiasticall discipline , which in some ages after the times of the apostles was in use . so true is it that the ministers of the church , are lyable as well to peculiar as to common censures ; or that a minister of the church is censured one way , and one of the people another way . 11. ecclesiasticall censure , which is not proper to ministers , but common to them with other members of the church , is either suspension from the lords supper , ( which by others is called the publicanes excommunication , ) or the cutting off of a member , which is commonly called excommunication . the distinction of this twofold censure ( commonly , though not so properly passing under the name of the lesser and greater excommunication ) is not onely much approved by the church of scotland , and the synode now assembled at westminster , but also by the reformed churches of france , the low-countreys , and of pole-land , as is to be seen in the book of the ecclesiastick discipline of the reformed churches in france . chap. 5. art. 9. in the harmonie of the belgicke synodes . chap. 14. art. 8. 9. in the canons of the generall synode of torne , held in the yeare 1597. 12 that the distinction of that twofold church censure was allowed also by antiquity , it may be sufficiently clear to him who will consult the sixtie one canon of the sixth generall synode , with the annotations of zonaras and balsomon ; also the thirteenth canon of the eighth synode ( which is termed the first and second ) with the notes of zonaras ; yea besides , even the penitents also themselves of the fourth degree , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , which were in the consistency , were suspended from the lords supper , though as to other things of the same condition with the faithfull ; for to the communion also of prayers , and so to all priviledges of ecclesiasticall society , the eucharist alone excepted , they were thought to have right : so sacred a thing was the eucharist esteemed . see also beside others , cyprian 1. book . epist. 11. that dyonisius the author of tha ecclesiastick hierarchie . chap. 3. part. 3. basil . epist. to amphilochius . can. 4. ambros. lib. 2. de officiis , chap. 27. augustine in his book against the donatists , after the conference , chap. 4. chrysostom homil. 83. in matth. gregor. the great epist. lib. 2. chap 65. and 66. walafridus strabo of ecclesiasticall matters . chap. 17. 13. that first and lesser censure by christs ordinance , is to be inflicted on such as have received baptisme , and pretend to be true members of the church , yet are found unfit and unworthy to communicate in the signes of the grace of christ with the church , whether for their grosse ignorance of divine things , the law namely and gospell , or by reason of scandall either of false doctrine or wicked life . for these causes therefore , or for some one of them , they are to be kept back from the sacrament of the lords supper ( a lawfull judiciall tryall going before ) according to the interdiction of christ , forbidding that that which is holy be given to dogs , or pearles bee cast before swine , matth 7. 6. and this censure of suspension is to continue , till the offenders bring forth fruits worthy of repentance . 14. for the asserting and defending of this suspension , there is no small accession of strength from the nature of the sacrament it self , and the institution and end thereof . the word of god indeed is to be preached , as well to the ungodly and impenitent that they may be converted , as to the godly and repenting , that they may be confirmed : but the sacrament of the lords supper is by god instituted , not for beginning the work of grace , but for nourishing and increasing grace , and therefore none is to be admitted to the lords supper , who by his life testifieth that he is impenitent , and not as yet converted . 15. indeed if the lord had instituted this sacrament , that not onely it should nourish and cherish faith , and seal the promises of the gospell , but also should begin the work of grace in sinners , and give regeneration it self , as the instrumentall cause thereof , verily even the most wicked , most uncleane and most unworthy were to be admitted . but the reformed churches do otherwise judge of the nature of this sacrament , which shall be abundantly manifest by the gleaning of these following testimonies . 16. the scottosh confession , art. 23. but we confesse that the lords supper belongs onely to those of the houshold of faith , who can try and examine themselves , as well in faith , as in the duties of faith towards their neighbours . whoso abide without faith , and in variance with their brethren , doe at that holy table eate and drinke unworthily . hence it is that the pastors in our church doe enter on a publike and particular examination , both of the knowledge , conversation and life of those who are to be admitted to the lords table . the belgick confession . art. 35. we beleevs also and confesse that our lord jesus christ hath ordained the holy sacrament of his supper , that in it he may nourish and uphold them whom he hath already regenerated . 17. the saxon confession . art. 15. of the lords supper . the lord willeth that every receiver be particularly confirmed by this testimony , so that he may be certified that the benefits of the gospel doe appertaine to himself , seeing the preaching is common , and by this testimony , by this receiving , he sheweth that thou art one of his members , and washed with his blood . and by and by . thus therefore we instruct the church , that it behooveth them that come to the supper , to bring with them repentance or conversion , and ( faith being now kindled in the meditation of the death and resurrection , and the benefits of the son of god ) to seek here the confirmation of this faith . the very same things are set downe , and that in the very same words in the consent of the churches of pole-land in the sendominian synode , anno 1570. art. of the lords supper , 18. the bohemian confession . art. 11. next our divines teach that the sacraments of themselves , or as some say , ex opere operato , doe not confer grace to those , who are not first endued with good motions , and inwardly quickened by the holy spirit , neither doe they bestow justifying faith , which maketh the soule of man in all things obsequious , trusting and obedient to god ; for faith must goe before ( wee speake of them of ripe yeares ) which quickeneth a man by the work of the holy spirit , and putting good motions into the heart . and after : but if any come unworthily to the sacraments , he is not made by them worthy or cleane , but doth only bring greater sinne and damnation on himself . 19. seeing then in the holy supper , that is in the receiving the sacramentall elements ( which is here distinguished from the prayers and exhortations accompanying that action ) the benefits of the gospell are not first received , but for them being received are thanks given ; neither by partaking thereof doth god bestow the very spirituall life , but doth preserve , cherish and perfect that life ; and seeing the word of god is accounted in the manner of letters patents , but sacraments like seals , ( as rightly the helvetian confession faith , chap. 19 ) it plainely followeth that those are to be kept back from the lords supper , which by their fruits and manners doe prove themselves to be ungodly orimpenitent , and strangers or alients from all communion with christ ; nor are the promises of grace sealed to any other then to those to whom these promises doe belong , for otherwise the seal annexed should contradict and gainsay the letters patents ; and by the visible word those should be loosed anst remitted , which by the audible word are bound and condemned : but this is such an absurdity , as that if any would , yet hee cannot smooth or heal it with any plaister . 20. but as known , impious , and unregenerate persons have no right to the holy table : so also ungodly persons , by reason of grievous scandall are justly for a time deprived of it ; for it is not lawfull or allowable that the comforts and promises which belong onely to such as beleeve and repent , should be sealed unto known unclean persons , and those who walk inordinatly , whether such as are not yet regenerate , or such as are regenerate , but fallen and not yet restored or risen from their fall . the same discipline was plainly shaddowed forth under the old testament ; for none of gods people during their legall pollution , was permitted to enter into the tabernable , or to have accesse to the solomne sacrifices and society of the church : and much more were wicked and notorious offenders debarred from the temple ever untill by an offering for sinne , together with a solemne confession thereof , being cleansed , they were reconciled unto god . num. 5 6 , 7 , 8. lev. 5. to the 7. vers lev. 6. to vers. 8. 21. yea that those who were polluted with sins and crimes , were reckoned among the unclean in the law , maimonides in more nevo●him , part. 3 chap 47. proveth out of lev. 20. 3. lev. 18 24. num. 35. 33. 34. therefore seeing the shedding of mans blood was rightly esteemed the greatest pollution of all ; hence it was , that as the society of the leprous was shunned by the cleare , so the company of murtherers by good men was most religiously avoided . lament. 4. 13 , 14 , 15. the same thing is witnessed by ananias the high preist , 〈◊〉 josephus of the jewish warre . 4. book , chap. 5. where hee saith that those false zelots of that time , bloody men , ought to have been restrained from accesse to the temple , by reason of the pollution of murther ; yea as philo the jew witnesseth in his book of the officers of sacrifices ; whosoever were found unworthy and wicked , were by edict forbidden to approach the holy thresholds . 22. neither must that be past by which was noted by zonaras , book 4. of his annals , ( whereof see also scaliger agreeing with him , in elench . triberes . nicferrar . cap. 28 ) namely that the essenes were forbidden the holy place as being hainous and piacular transgressors , and such as held other opinions , and did otherwise teach concerning sacrifices then according to the law , and observed not the ordinances of moses , whence it proceeded that they sacrificed privately ; yea and also the essenes them selves did thrust away from their congregations those that were wicked . whereof see drusius of the three sects of jews , lib. 4. cap. 22. 23. god verily would not have his temple to be made open to unworthy and uncleane worshippers , nor was it free for such men to enter into the temple . see nazianzen , orat. 21. the same thing is witnessed and declared by divers late writers , such as have been and are more acquainted with the jewish antiquities . consult the anotations of vatablus and of ainsworth an english writer upon psal. 118. 19 , 20. also constantius l'empereur annotat. in cod. middoth , cap. 2. pag. 44 , 45. cornelius bertramus , of the common-wealth of the hebrews . cap. 7. henrie vorstius , animadvers. in pirk . rab. eliezer . pag. 169. the same may be proved out of ezech. 33. 38 29. jer. 7. 9 10 , 11 , 12. whence also it was that the solemne and publike society in the temple , had the name of the assembly of the righteous , and congregation of saints . psal. 89. 5 , 7. psal. 111. 1. psal. 147. 1. hence also is that , psal. 118. 19 , 20. of the gates of righteousnesse by which the righteous enter . 24. that which is now driven at , is not that all wicked and unclean persons should be utterly excluded from our ecclesiasticall societies , and so from all hearing of gods word ; yea there is nothing lesse intended : for the word of god is the instrument as well of conversion as of confirmation , and therefore is to be preached as well to the not converted as to the converted , as well to the repenting , as the unrepenting : the temple indeed of jerusalem had speciall promises , as it were pointing out with the finger a communion with god through christ , 1 king. 8. 30 , 48. dan. 6. 10. 2 chron. 6. 16. and 7. 15 , 16. but 't is far otherwise with our temples , or places of church assemblies , because our temples contain nothing sacramentall in them , such as the tabernacle and temple contained ; as the most learned professors of leyden said rightly in synops . pur. theologiae disput. 48. thes. 47. 25. wherefore the point to be here considered as that which is now aimed at , is this , that howsoever even under the new testament , the uncleannesse of those to whom the word of god is preached be tolerated ; yet all such , of what estate or condition soever in the church , as are defiled with manifest and grievous scandals , and doe thereby witnesse themselves to be without the inward and spirituall commnnion with christ and the faithfull , may and are to be altogether discharged from the communion of the lords supper , untill they repent and change their manners . 26. besides , even those to whom it was not permitted to goe into the holy courts of israel , and to ingyre themselves into ecclesiasticall communion , and who did stand between the court of israel and the utter wall , were not therefore to be kept back from hearing the word ; for in solomons porch , and so in the intermurale or court of the gentiles the gospel was preached both by christ , john 10. 23. and also by the apostles , acts 3. 11. and 5. 12. and that of purpose because of the reason brought by pineda , of the things of solomon , book 5. chap. 19. because a more frequent multitude was there , and somewhat larger opportunity of sowing the gospel : wherefore to any whomsoever , even heathen people meeting there , the lord would have the word to be preached , who notwithstanding , purging the temple , did not onely overthrow the tables of money-changers , and chairs of those that sold doves , but also , cast forth the buyers and sellers themselves , matth. 21. 12. for he could not endure either such things , or such persons in the temple . 27. although then the gospel is to be preached to every creature , the lord in expresse words commanding the same , mark 16. 15. yet not to every one is set open an accesse to the holy supper . 't is granted that hypocrites do lurk in the church , who hardly can be convicted and discovered , much lesse repelled from the lords supper . such therefore are to be suffered , till by the fan of judgement the grain be separate from the chaffe : but those whose wicked deeds or words are known and made manifest , are altogether to be debarred from partaking those symboles of the covenant of the gospel , left that the name of god be greatly disgraced , whilest sins are permitted to spread abroad in the church unpunished ; or lest the stewards of christ by imparting the signes of the grace of god to such as are continuing in the state of impurity and scandall , be partakers of their sins . hitherto of suspension . 28. excommunication ought not to be procceded unto except when extreme necessity constraineth : but whensoever the soul of the sinner cannot otherwise be healed , and that the safety of the church requireth the cutting off of this or that member , it behoveth to use this last remedy . in the church of rome indeed excommunication hath been turned into greatest injustice and tyranny ( as the pharisees abused the casting out of the synagogues , which was their excommunication ) to the fulfilling of the lust of their own mindes ; yet the ordinance of christ is not therefore by any of the reformed religion to be utterly thrust away and wholly rejected . what protestant knows not that the vassals of antichrist have drawn the lords supper into the worst and most pernicious abuses , as also the ordination of ministers , and other ordinances of the gospel ? yet who will say that things necessary ( whether the necessity be that of command , or that of the 〈◊〉 or end ) are to be taken away because of the abuse ? 29. they therefore who with an high hand do persevere in their wickednesse , after foregoing admonitions stubbornly despised or carelesly neglected , are justly by excommunication in the name of the lord jesus christ cut off and cast out from the society of the faithfull , and are pronounced to be cast out from the church , untill being filled with shame , and cast downe , they shall return again to a more sound minde , and by confession of their sinne and amendment of their lives , they shall shew tokens of their repentance , matth. 18. 16 , 17 , 18. 1 cor. 5. 13. which places are also alledged in the confession of bohemia , art. 8. to prove that the excommunication of the impenitent and stubborn , whose wickednesse is known , is commanded of the lord : but if stubborn hereticks , or unclean persons be not removed or cast out from the church , therein doe the governours of the church sinne , and are found guilty , rev. 2. 14 , 20. 30. but that all abuse and corruption in ecclesiasticall government may be either prevented and avoided , or taken away ; or lest the power of the church either by the ignorance or unskilfulnesse of some ministers here and there , or also by too much heat and fervour of minde , should run out beyond measure or bounds , or contrariwise being shut up within straiter limits then is fitting , should be made unprofitable , feeble , or of none effect : christ the most wise law-giver of his church hath foreseen , and made provision to prevent all such evils which he did foresee were to arise , and hath prepared and prescribed for them intrinsecall and ecclesiasticall remedies , and those also in their kinde ( if lawfully and rightly applyed ) both sufficient and effectuall : some whereof he hath most expresly propounded in his word , and some he hath left to be drawn from thence by necessary consequence . 31. therefore by reason of the danger of that which is called clavis erra●● , or a wrong key ; and that it may not be permitted to particular churches to erre or sin licentiously , and lest any mans cause be overthrown and perish , who in a particular church had perhaps the same men both his adversaries and his judges ; also that common businesses which doe belong to many churches , together with the more weighty and difficult controversies ( the deciding whereof in the consistories of particular churches is not safe to be adventured upon ) may be handled and determined by a common councell of presbyteries . finally , that the governours of particular churches , may impart help mutually one to another against the cunning and subtill enemies of the truth , and may joyne their strength together ( such as it is ) by an holy combination , and that the church may be as a camp of an army well ordered ; lest while every one striveth singly , all of them be subdued and overcome ; or lest by reason of the scarcity of prudent and godly counsellours ( in the multitude of whom is safety ) the affairs of the church be undone : for all those considerations particular churches must be subordinate to classicall presbyteries and synods . 32. wherefore 't is not lawfull to particular churches , or ( as commonly they are called ) parochiall , either to decline the authority of classes or synods , where they are lawfully setled , or may be had ( much lesse to withdraw themselves from that authority , if they have once acknowledged it ) or to refuse such lawfull ordinances or decrees of the classes or synodes , as being agreeable to the word of god , are with authority imposed upon them . acts 15. 2 , 6 , 22 , 23 , 24 , 28 , 29. and 16. 4. 33. although synods assemble more seldome , classes and consistories of particular churches more frequently ; yet that synods both provinciall and nationall assemble at set and ordinary times , as well as classes and parochiall consistories is very expedient , and for the due preservation of church policie and discipline , necessary . sometime indeed it is expedient they be assembled occasionally , that the urgent necessity of the church may be the more speedily provided for , namely , when such a businesse happeneth , which without great danger cannot be put off till the appointed time of the synod . 34. but that besides occasionall synods , ordinary synods be kept at set times , is most profitable , not onely that they may discusse and determine the more difficult ecclesiasticall causes coming before them , whether by the appeal of some person agrieved , or by the hesitation or doubting of inferiour assemblies ( for such businesses very often fall out ; ) but also that the state of the churches whereof they have the care , being more certainly and frequently searched and known , if there be any thing wanting or amisse in their doctrine , discipline or manners , or any thing worthy of punishment , the slothful labourers in the vineyard of the lord may be made to shake off the spirit of slumber and slothfulnesse , and be stirred up to the attending and fulfilling more diligently their calling , and not suffered any longer to sleep and snort in their office ; the straglers and wanderers may be reduced to the way ; the untoward and stiffe-necked , which scarce or very hardly suffer the yoak of discipline , as also unquiet persons , which devise new and hurtfull things may be reduced to order . finally , whatsoever doth hinder the more quick and efficacious course of the gospel , may be discovered and removed . 35. it is too too manifest ( alas for it ) that there are , which with unwearied diligence doe most carefully labour that they may oppresse the liberties and rights of synods , and may take away from them all liberty of consulting of things and matters ecclesiasticall , at least of determining thereof , ( for they well know how much the union and harmony of churches may make against their designes . ) but so much the more it concerneth the orthodox churches to know , defend and preserve this excellent liberty granted to them by divine right , and so to use it , that imminent dangers , approaching evils , urging grievances , scandals growing up , schismes rising , heresies creeping in , errours spreading , and strifes waxing hot , may be corrected and taken away , to the glory of god , the edification and peace of the church . 36. beside provinciall and nationall synodes , an occumenicall ( so called from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is from the habitable world ) or more truely a generall , or if you will , an universall synode , if so be it be free and rightly constituted , and no other commissioners but orthodox churches bee admitted ( for what communion is there of light with darknesse , of righteousnesse with unrighteousnesse , or of the temple of god with idols ) such a synode is of speciall utility , peradventure also such a synode is to be hoped for , surely t is to be wished , that for defending the orthodox faith , both against popery and other heresies , as also for propagating it to those who are without , especially the jews , a more strait and more firme consociation may be entred into . for the unanimity of all the churches as in evill t is of all things most hurtfull , so on the contrary side , in good it is most pleasant , most profitable and most effe●●uall . 37. unto the universall synode also ( when it may be had ) is to be referred the judgement of controversies , not of all , but of those which are controversia juris , controversies of right , neither yet of all those , but of the chief and most weighty controversies of the orthodox faith , or of the most hard and unusuall cases of conscience . of the controversies of fact there is another and different consideration to be had ; for besides that it would be a great inconvenience that plaintifes , persons accused , and witnesses be drawne from the most remote churches , to the generall or universall counsell ; the visible communion it selfe of all the churches ( on which the universal counsel is built , and whereupon as on a foundation it leaneth ) is not so much of company , fellowship , or conversation , as of religion and doctrine . all true churches of the world doe indeed professe the same true religion and faith ; but there is beside this a certaine commixture and conjunction of the churches of the same nation , as to a more near fellowship , and some acquaintance , converting and companying together , which cannot be said of all the churches thorowout the habitable world . 38. and for this cause , as in doctrinall controversies which are handled by theologues and casuists , and in those which belong to the common state of the orthodox churches , the nationall synod is subordinate and subjected to the universall lawfully constituted synod , and from the nationall to the occumenicall synod ( when there is a just and weighty cause ) an appeal is open : so there is no need that the appeals of them who complain of injury done to them through the exercise of discipline in this or that church , should goe beyond the bounds of the nationall synod : but 't is most agreeable to reason that they should rest and acquiesce within those bounds and borders ; and that the ultimate judgement of such matters be in the nationall synod , unlesse the thing it self be so hard , and of so great moment , that the knot be justly thought worthy of a greater decider : in which case the controversie which is carried to the universall synod is rather of an abstract general theologicall proposition , then of the particular or individuall case . 39. furthermore , the administration of the ecclesiastick power in consistories , classes and synods , doth not at all tend to weaken in any wise , hurt or minish the authority of the civill magistrate , much lesse to take it away or destroy it ; yea rather , by it a most profitable help cometh to the magistrate , forasmuch as by the bond of religion mens consciences are more straitly tyed unto him . there have been indeed phantasticall men who under pretence and cloak of christian liberty would abolish and cast out lawes and judgements , orders also , degrees and honours out of the common-wealth , and have been bold to reckon the function of the magistrate armed with the sword , among evill things and unlawfull : but the reformed churches doe renounce and detest those dreams , and do most harmoniously and most willingly confesse and acknowledge it to be gods will that the world be governed by lawes and plicy , and that hee himself hath appointed the civill magistrate , and hath delivered to him the sword , to the protection and praise of good men , but for punishment and revenge on the evill , that by this bridle mens vices and faults may be restrained , whether committed against the first or against the second table . 40. the reformed churches believe also and openly confesse the power and authority of emperours over their empires , of kings over their kingdoms , of princes and dukes over their dominions , and of other magistrates or states over their common-wealths and cities , to be the ordinances of god himself , appointed as well to the manifestation of his owne glory , as to the singular profit of mankinde : and withall , that by reason of the will of god himself revealed in his word , wee must not onely suffer and be content that those doe rule which are set over their own territories , whether by hereditary , or by elective right ; but also to love them , fear them , and with all reverence and honour embrace them as the ambassadours and ministers of the most high and good god , being in his stead , and preferred for the good of their subjects ; to powre out prayers for them , to pay tributes to them , and in all businesses of the common-wealth which are not against the word of god , to obey their laws and edicts . 41. the orthodox churches believe also , and do willingly acknowledge , that every lawfull magistrate , being by god himself constituted the keeper and defender of both tables of the law , may and ought first and chiefly to take care of gods glory , and ( according to his place , or in his manner and way ) to preserve religion when pure , and to restore it when cecayed and corrupted : and also to provide a learned and godly ministry , schools also and synods , as likewise to restrain and punish as well atheists , blasphemers , hereticks and schismaticks , as the violaters of justice and civill peace . 42. wherefore the opinion of those sectaries of this age is altogether to be disallowed , who though otherwise insinuating themselves craftily into the magistrates favour , doe denie unto him the authority and right of restraining hereticks and schismaticks , and doe hold and maintain that such persons , how much soever hurtfull and pernicious enemies to true religion and to the church , yet are to be tolerated by the magistrate , if so be hee conceive them to be such as no way violate the lawes of the commonwealth , and in no wise disturb the civill peace . 43. yet the civill power and the ecclesiasticall ought not by any means to be confounded or mixed together : both powers are indeed from god , and ordained for his glory , and both to be guided by his word , and both are comprehended under that precept , honour thy father and thy mother : so that men ought to obey both civill magistrates and ecclesiasticall governours in the lord ; to both powers their proper dignity and authority is to be maintained and preserved in force : to both also is some way entrusted the keeping of both tables of the law ; also both the one and the other doth exercise some jurisdiction , and giveth sentence of judgement in an externall court or judicatory : but these , and other things of like sort , in which they agree notwithstanding ; yet by marvellous vaste differences are they distinguished the one from the other , and the rights of both remain distinct , and that eight manner of wayes , which it shall not be amisse here to adde , that unto each of these administrations its own set bounds may be the better maintained . 44. first of all therefore they are differenced the one from the other in respect of the very foundation and the institution : for the politicall or civill power is grounded upon the law of nature it selfe , and for that cause it is common to infidels with christians : the power ecclesiasticall dependeth immediatly upon the positive law of christ alone , that belongeth to the universall dominion of god the creator over all nations ; but this unto the speciall and occonomicall kingdom of christ the mediator , which he exerciseth in the church alone , and which is not of this world . 45. the second difference is in the object , or matter about which : the power politick or civill is occupied about the outward man , and civill or earthly things , about warre , peace , conservation of justice , and good order in the common-wealth ; also about the outward businesse or externall things of the church , which are indeed necessary to the church , or profitable , as touching the outward man , yet not properly and purely spirituall , for they doe not reach unto the soule , but onely to the externall state and condition of the ministers and members of the church . 46. for the better understanding whereof , t is to be observed that so farre as the ministers and members of the church are citizens , subjects , or members of the common-wealth , it is in the power of the magistrate , to judge , determine and give sentence concerning the disposing of their bodies or goods ; as also concerning the maintenance of the poore , sick , the banished , and of others in the church which are afflicted ; to regulate ( so far as concerneth the civill order ) marriages , burials , and other circumstances which are common both to holy , and also to honest civill societies ; to afford places fit for holy assemblies and other externall helps by which the sacred matters of the lord may be more safely , commodiously , and more easily in the church performed : to remove the externall impediments of divine worship or of ecclesiasticall peace , and to represse those which exalt themselves against the true church and her ministers , and doe raise up trouble against them . 47 the matter may further be thus illustrated : there is almost the like respect and confideration of the magistrate as he is occupied about the outward things of the church , and of the ecclesiastick ministery as it is occupied about the inward or spirituall part of civill government , that is about those things which in the government of the common-wealth belong to the conscience . it is one thing to governe the common-wealth , and to make politicall and civill lawes ; another thing to interpret the word of god , and out of it to shew to the magistrate his duty , to wit , how he ought to govern the common-wealth , and in what manner he ought to use the sword . the former is prop●r and peculiar to the magistrate ( neither doth the ministery intermeddle or intangle it self into such businesses , ) but the latter is contained within the office of the ministers . 48. for to that end also is the holy scripture profitable , to shew which is the best manner of governing a common-wealth , and that the magistrate as being gods minister may by this guiding starre bee so directed , as that he may execute the parts of his office according to the will of god , and may perfectly be instituted to every good work ; yet the minister is not said properly to treat of civill businesses , but of the scandalls which arise about them , or of the cases of conscience which occurre in the administration of the common-wealth : so also the magistrate is not properly said to be exercised about the spirituall things of the church , but rather about those externall things which adhere unto and accompany the spirituall things . 49. and in such externall matters of the church , although all magistrates will not , yet all , yea even heathen magistrates may and ought to aide and help the church ; whence it is that by the command of god , prayers are to be made also for an heathen magistrate , that the faithfull under them may live a quiet life with all godlinesse and honesty . 1 tim. 2. 1 2. 50. unto the externall things of the church belongeth ▪ not onely the correction of hereticlis and other troublers of the church , but also that civill order and way of convocating and calling together synods which is proper to the magistrate ; for the magistrate ought by his authority and power both to establish the rights and liberties of synods assembling together , at times appointed by the known and received law , and to indict and gather together synods occasionally , as often as the necessity of the church shall require the same ; not that all or any power to consult or determine of ecclesiastick or spirituall matters doth flow or spring from the magistrate as head of the church under christ ; but because in those things pertaining to the outward man , the church needeth the magistrates aid and support . 51. so that the magistrate calleth together synods , not as touching those things which are proper to synods ; but in respect of the things which are common to synods with other meetings and civill publick assemblies ; that is , not as they are assemblies in the name of christ , to treat of matters spirituall , but as they are publick assemblies within his territories ; for to the end that publick conventions may be kept in any territorie , the licence of the lord of that place ought to be desired . in synods therefore a respect of order , as well civill as ecclesiasticall is to be had ; and because of this civill order , outward defence , better accommodation , together with safe accesse and recesse , the consent and commandement of him who is appointed to cake care of and defend humane order , doth intervene . 52. moreover when the church is rent asunder by unhappy and lamentable shcismes , while they who have raised the troubles , and have given cause of solemne gathering a synode ( whether by their heresie , or schisme , or tyranny , or any other fault of others ) use to place the great strength and safeguard of their cause in declining and fleeing the tryall and sentence of a free synode , as being formidable to them : who seeth not that they cannot be drawn to a publick and judiciall tryall , nor other disobedient persons be compelled to obedience without the magistrates publick mandate and help ? 53. the object of ecclesiasticall power is not the same with the object of the civill power , but much differing from it ; for the ecclesiasticall power doth determine and appoinr nothing concerning mens bodies , goods , dignities , civill rights , but is imployed onely about the inward man , or the soul ; not that it can search the hearts , or judge of the secrets of the conscience , which is in the power of god alone : yet notwithstanding it hath for its proper object those externalls which are purely spirituall , and doe belong properly and most neerly to the spirituall good of the soul ; which also are termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the inward things of the church . 54. those things then wherein the ecclesiasticall power is exercised , are the preaching of the word , the administration of sacraments , publick prayer and thanksgiving , the catechising and instructing of children and ignorant persons , the examination of those who are to come the holy communion , the ecclesiasticall discipline , the ordination of ministers , and the abdication , deposing , and degrading of them ( if they become like unsavoury salt ) , the deciding and determining of controversies of faith , and cases of conscience , canonicall constitutions concerning the treasurie of the church , and collections of the faithfull , as also concerning ecclesiasticall rites , or indifferent things , which pertaine to the keeping of decencie and order in the church according to the generall rules of christian love and prudence contained in the word of god . 55. 't is true , that about the same things the civill power is occupied , as touching the outward man , or the outward disposing of divine things in this or that dominion , as was said ; not as they are spirituall and evangelicall ordinances piercing into the conscience it selfe ; but the object of the power ecclesiasticall is a thing meerly and purely spirituall ; and in so far as it is spirituall ( for even that jurisdiction ecclesiasticall which is exercised in an outward court or judicatory , and which inflict●● publike censures , forbidden from the use of the holy supper , and excludeth from the society of the church ) doth properly concerne the inward man , or the repentance and salvation of the soul . 56. surely the faithfull and godly ministers , although they could doe it unchallenged and uncontrolled , and were therein allowed by the magistrate ( as in the prelaticall times it was ) yet would not usurpe the power of life and death , or judge and determine concerning mens honours , goods , inheritance , division of families , or other civill businesses ; seeing they well know these things to bee heterogeneous to their office : but as they ought not to entangle themselves with the judgeing of civill causes , so if they should bee negligent and slothfull in their owne office , they shall in that bee no lesse culpable . 57. to the object also of ecclesiasticall power belongeth the assembling of synodes , so far as they are spirituall assemblies proper to the church , and assembled in the holy ghost ; for being so considered , the governours of churches after the example of the apostles and presbyters , acts 15. in a manifest danger of the church , ought to use their owne right of meeting together and conveening , that the churches endangered may be relieved and supported . 58. thirdly , those powers are differences in respect of their formes , and that three wayes : for first the civill power , although in respect of god it bee ministeriall , yet in respect of the subjects it is lordly and magisteriall . ecclesiasticall power is indeed furnished with authority , yet that authority is liker the fatherly then the kingly authority ; yea also t is purely ministeriall , much lesse can it be lawfull to ministers of the church to bear dominion over the flock . 59. emperors , kings and other magistrats are indeed appointed fathers of they countrey , but the are withall lords of their people and subjects ; not as if it were permitted to them to bear rule and command at their owne will and as they list ( for they are the ministers of god for the good and profit of the subjects ) yet it belongs to their power truely and properly to exercise dominion , to hold principality , to proceed imperiously . it is indeed the duety of ministers and rulers of the church to oversee , to feed as shepherds , to correct and rectifie , to bear the keyes , to be stewards in the house of christ , but in no wise to be lords over the house , or to governe as lords , or lordlike to rule ; yea in brief , this is the difference between the civill magistrate and the ecclesiasticall ministery , in respect of those that are committed to their trust , that the lot of the former is to be served or ministred unto , the lot of the latter to minister or serve . 60. now we have one onely lord which governes our souls , neither is it competent to man , but to god alone to have power and authority over consciences . but the lord hath appointed his owne stewards over his owne family , that according to his commandment they may give to every one their allowance or portion , and to dispense his mysteries faithfully ; and to them hee hath delivered the keyes , or power of letting in into his house , or excluding out of his house those whom he himself will have let in or shut out . matth. 16. 19. and 18. 18. luk. 12. 42. 1 cor. 4. 1. tit. 1. 7. 61. next , the civill power is indued with authority of compelling ; but it belongs not to the ministery to compell the disobedient ; if any compulsion be in or about eclesissticall matters , t is adventitious from without , to wit , from the help and assistance of the magistrate , not from the nature of ecclesiasticall power , from which it is very heterogenous ; and therefore if any suspended or excommunicate persons should be found , who shall be so stiffe-necked , and so impudent that at once he cast off all shame , and make no account at all of those censures , but scorn or contemn the same , or peradventure shall insolently or proudly engyre and obtrude himself upon the sacrament , or being also filled with divelish malice , do more and more contradict and blaspheme ; the ecclesiasticall ministry in such cases hath nothing more to do by way of jurisdiction : but the magistrate hath in readinesse a compelling jurisdiction and externall force , whereby such stubborn , rebellious and undaunted pride may be externally repressed . 62. last of all , the power of the magistrate worketh onely politically or civilly , according to the nature of the scepter or sword , maketh and guardeth civill lawes , which sometimes also hee changeth or repealeth , and other things of that kinde hee eff●cteth with a secular power : but the ecclesiasticall power dealeth spiritually , and onely in the name of our lord jesus christ , and by authority entrusted or received from him alone : neither is it exercised without prayer or calling on the name of god : nor lastly , doth it use any other then spirituall weapons . 63. the same sinne therefore in the same man may be punished one way by the civill , another way by the ecclesiasticall power ; by the civill power under the formality of a crime , with corporall or pecuniary punishment : by the ecclesiasticall power , under the notion or nature of scandall , with a spirituall censure ; even as also the same civill question is one way deliberate upon and handled by the magistrate in the senate or place of judgement ; another way by the minister of the church , in the presbytery or synod : by the magistrate , so farre as it pertaineth to the government of the common-wealth ; by the minister , so far as it respects the conscience ; for the ecclesiastiall ministery also is exercised about civil things spiritually , in so far as it teacheth and admonisheth the magistrate out of the word of god what is best and most acceptable unto god ; or as it reproveth freely unjust judgements , unjust wars , and the like , and out of the scripture threatneth the wrath of god to be revealed against all unrighteousness of men : so also is the magistrate said to be occupied civilly about spiritual things . 64. therefore all the actions of the civill magistrate , even when he is imployed about ecclesiasticall matters , are of their own nature , and essentially , civill . he punisheth externally idolaters , blasphemers , sacrilegious persons , hereticks , prophaners of holy things , and according to the nature and measure of the sin , he condemneth to death or banishment , forfeiture of goods , or imprisonment : he guardeth and underproppeth ecclesiasticall canons with civill authority , giveth a place of habitation to the church in his territory , restraineth or expelleth the insolent and untamed disturbers of the church . 65. he taketh care also for maintaining the ministers and schools , and supplyeth the temporall necessities of gods servants , by his command assembleth synods , when there is need of them : and summoneth , calleth out , and draws to tryall the unwilling , which without the magistrates strength and authority cannot be done , as hath bin already said : he maketh synods also safe and secure , and in a civil way presideth or moderateth in them ( if it so seem good to him ) either by himself , or by a substitute commissioner . in all which the power of the magistrate , though occupied about spirituall things , is not , for all that , spiritual but civill . 66. fourthly , they differ in the end : the immediate , nearest end of civil power , is , that the good of the common-wealth may be provided for and procured , whether it be in time of peace , according to the rules of law and counsel of judges ; or in time of war , according to the rules of military prudence : and so the temporall safety of the subjects may be procured , and that external peace and civil liberty may be preserved , and being lost , may be again restored . 67. but the chiefest and last end of civill government is , the glory of god the creator , namely , that those which do evil , being by a superior power restrained or punished , and those which do good , getting praise of the same , the subjects so much the more may shun impiety and injustice : and that vertue , justice and the morall law of god ( as touching those eternal duties of both tables , unto which all the posterity of adam are obliged ) may remain in strength , and flourish , 68. but whereas the christian magistrate doth wholly devote himself to the promoting of the gospel and kingdom of christ , and doth direct and bend all the might and strength of his authority to that end : this proceedeth not from the nature of his office and function , which is common to him with an infidell magistrate ; but from the influence of his common christian calling into his particular vocation . 69. for every member of the church ( and so also the faithful and godly magistrate ) ought to referr and order his particular vocation , faculty , ability , power and honour to this end , that the kingdom of christ may be propagated and promoted , and the true religion be cherished and defended : so that the advancement of the gospell , and of all the ordinances of the gospell , is indeed the end of the godly magistrate : not of a magistrate simply ; or ( if ye will rather ) t is not the end of the office it self , but of him who doth execute the same piously . 70. but the end of ecclesiastical power , yea the end as well of the ministry it self , as of the godly minister , is , that the kingdom of christ may be set forward , that the pathes of the lord be made straight , that his holy mysteries may be kept pure , that stumbling-blocks may be removed out of the church , least a little leaven leaven the whole lump ; or least one sick or scabbed sheep infect the whole flock ; that the faithfull may so walk as it becometh the gospell of christ , and that the wandring sheep of christ may be converted and brought back to the sheep-fold : 71. and seeing this power is given of the lord , not to destruction but to edification ; therefore this same scope is propounded in excommunication , ( which is the greatest and last of ecclesiastical censures ) namely , that the soul of an offending brother may be gained to christ , and that being stricken with fear , and the stubborn sinner filled with shame , may by the grace of god be humbled , and may ( as a brand plucked out of the fire ) be snatched out of the snare of the devill , and may repent unto salvation ; at least , the rest may turn away from those which are branded with such a censure , least the soul infection do creep and spread further . 72. fiftly , they are distinguished by the effect . the effect of civil power is either proper or by way of redundance : the proper effect is the safety temporal of the common-wealth , externall tranquillity , the fruition of civil liberty , and of all things which are necessary to the civil society of men . the effect , by way of redundance , is the good of the church , to wit , in so far as by execution of justice and good laws , some impediments that usually hinder and disturb the course of the gospel , are avoided or taken away . 73. for by how much the more faithfully the magistrate executeth his office in punishing the wicked , and cherishing and encouraging good men , taking away those things which withstand the gospell , and punishing or driving away the troublers and subverters of the church ; so much the more the orthodox faith and godlyness are reverenced and had in estimation , sins are hated and feared : finally , and all the subjects contained ( as much as concerneth the outward man ) within the lists of gods law : whence also by consequence in happeneth , by gods blessing , that the church is desiled with fewer scandalls , and doth obtain the more freedom and peace . 74. but the proper effect of the ecclesiasticall power , or keys of the kingdom of heaven is wholly spirituall ; for the act of binding and loosing , of retaining and remitting sins , doth reach to the soul and conscience it self ( which cannot be said of the act of the civill power : ) and as unjust excommunication is void , so ecclesiasticall censure being inflicted by the ministers of christ , and his stewards , according to his will , is ratified in heaven , mat. 18. 18. and therefore ought to be esteemed and acknowledged in like manner as inflicted by christ himself . 75. sixthly , they are also differenced in respect of the subject : the politick power is committed sometimes to one , sometimes to more , sometime by right of election , sometime by right of succession : but the ecclesiasticall power is competent to none under the new testament by the right of succession , but he who hath it , must be called , by god and the church , to it ; neither was it given by christ to one , either pastor or elder , much less to a prelate , but to the church , that is , to the consistory of presbyters . 't is confessed indeed , and who can be ignorant of it , that the power ( as they call it ) of order , doth belong to particular ministers , and is by each of them apart lawfully exercised ? but that power which is commonly called of jurisdiction , is committed not to one , but to the unity , that is , to a consistory ; therefore ecclesiasticall censure ought not to be inflicted , but by many . 2 cor. 2. 6. 76. seventhly , they differ as touching the correlative : god hath commanded , that unto the civil power , every soul , or all members of the common-wealth , of what condition and estate soever , be subiect ; for what have we to do with the papists , who wil have them , whom they call the clergy or ecclesiasticall persons , to be free from the yoke of the civill magistrate ? the ecclesiasticall power extends it self to none other subiects , then unto those which are called brethren , or members of the church . 77. eightly , there remaineth another difference in respect of the distinct and divided exercise of authority . for either power ceasing from its duty , or remitting punishment , that doth not ( surely it ought not ) prejudice the exercise of the other power ; namely , if the magistrate cease to do his duty , or do neglect to punish with secular punishment , those malefactors which by profession are church members : nevertheless , it is in the power of the governors of the church , by the bridle of ecclesiastical discipline , to curb such men ; yea also , by vertue of their office they are bound to do it ; and on the other part , the magistrate may , and ought to punish in life and limb , honours or goods , notwithstanding the offenders repentance , or reconciliation with the church . 78. therefore the one sword being put up in the scabbard , it is free , and often necessary to draw the other . neither power is bound to cast out , or receive him , whom the other doth cast forth or receive : the reason whereof is , because the ecclesiastical ministry doth chiefly respect the repentance to salvation , and gaining of the sinners soul ; wherefore it also imbraceth all kind of wicked men repenting , and receiveth them into the bosome of the church . the magistrate proposeth to himself another , and much differing scope ; for even repenting offenders are by him punished , both that justice and the laws may be satisfied , as also to terrifie others ; hence it is , that absolution from ecclesiastick censure , freeth not at all the delinquent , from civill judgment , and that external sword . 79. seeing then there are so many and so great differences of both offices , and seeing also , that the function of ministers and elders of the church , is not at all contained in the office of the magistrate ; neither on the other part , this is comprehended within that ; magistrates shal no less sin in usurping ecclesiastical power , ministring holy things , ordaining ministers , or exercising discipline ecclesiasticall , then ministers should sin in rushing into the borders of the magistrate , and in thrusting themselves into his calling . 80. neither are those powers more mingled one with other , or less distinguished , where the magistrate is a christian , then where he is an infidell ; for , as in a believing father and in an infidel father , the rights of a father are the same , so in a christian magistrate , and in an infidell magistrate , the rights of magistrates are the same : so that to the magistrate converted to the christian faith , there is no accession of new right , or increase of civil power , although being indued with true faith and piety , he is made more fit and willing to the undergoing of his office and the doing of his duty . 81. so then the word of god and the law of christ , which by so evident difference , separateth and distinguisheth ecclesiastical government from the civill , forbiddeth the christian magistrate to enter upon , or usurp the ministry of the word and sacraments , or the juridicall dispensing of the keys of the kingdom of heaven , to invade the church-government , or to challenge to himself the right of both swords , spirituall and corporal : but if any magistrate ( which god forbid ) should dare to arrogate to himself so much , and to enlarge his skirts so far , the church shal then straight way be constrained to complain justly , and cry out , that though the pope is changed , yet popedom remaineth still . 82. it is unlawfull moreover to a christian magistrate , to withstand the practise and execution of ecclesiasticall discipline , ( whether it be that which belongs to a particular church , or the matter be carryed to a class or synode : ) now the magistrate withstandeth the ecclesiastick discipline , either by prohibitions and uniust laws , or by his evil example , stirring up , and inciting others to the contempt thereof , or to the trampling it under foot . 83. surely the christian magistrate ( if any time he give any grievous scandall to the church , ) seeing he also is a member of the church , ought no ways disdain to submit himself to the power of the keys ; neither is this to be marvelled at : for even as the office of the minister of the church is no ways subordinate and subjected to the civil power , but the person of the minister , as he is a member of the common-wealth , is subject thereto : so the civil power it self , or the magistrate , as a magistrate , is not subjected to ecclesiastick power ; yet that man who is a magistrate ought ( as he is a member of the church ) to be under the churches censure of his manners , after the example of the emperour theodosius , unless he wil despise and set at nought ecclesiastick discipline , and indulge the swelling pride of the flesh . 84. if any man should again object that the magistrate is not indeed to resist ecclesiasticall government , yet that the abuses thereof are to be corrected and taken away by him : the answer is ready , in the worst and troublesome times , or in the decayed and troubled estate of things , when the ordinance of god in the church , is violently turned into tyranny , to the treading down of true religion , and to the oppressing of the professors thereof , and when nothing almost is sound or whole , divers things are yielded to be lawfull to godly magistrates , which are not ordinarily lawfull for them , that so to extraordinary diseases , extraordinary remedies may be applyed . so also the magistrate abusing his power unto tyranny , and making havock of all , t is lawfull to resist him by some extraordinary ways and means , which are not ordinarily to be allowed . 85. yet ordinarily and by common or known law and right in settled churches , if any man have recourse to the magistrate to complain , that through abuse of ecclesiastick discipline , injury is done to him , or if any sentence of the pastors and elders of the church , whether concerning faith or discipline , do displease or seem uniust unto the magistrate himself ; it is not for that cause lawfull to draw those ecclesiasticall causes to a civil tribunal , or to bring in a kind of political or civil popedom . 86. what then ? shall it be lawful ordinarily for ministers and elders to do what they list , or shall the governors in the churches , glorying in the law , by their transgression dishonour god ? god forbid . for first , if they shall trespass in any thing against the magistrate or municipal laws , whether by intermedling in judging of civil causes , or otherwise disturbing the peace and order of the common-wealth , they are liable to civil tryal and judgments , as it is in the power of the magistrate to restrain and punish them . 87. again it hath been before shewed , that to ecclesiastical evils ecclesiastical remedies are appointed and fitted , for the church is no less then the common-wealth , through the grace of god , sufficient to it self in reference unto her own end : and as in the common-wealth , so in the church , the errour of inferior judgments and assemblies , or their evil government , is to be corrected by superior judgments and assemblies , and so still by them of the same order , lest one order be confounded with another , or one government be intermingled with another government . what shall now the adversaries of ecclesiastical power object here , which those who admit not the yoke of the magistrate may not be ready in like manner to transfer against the civil judicatories and government of the common-wealth ? seeing it happeneth sometimes that the common-wealth is no less ill governed then the church . 88. if any man shall prosecute the argument , and say , that yet no remedy is here shewed , which may be applyed to the injustice or error of a national synod : surely he stumbleth against the same stone , seeing he weigheth not the matter with an equal ballance ; for the same may in like sort fall back and be cast upon parliaments , or any supream senate of a common-wealth : for who seeth not the judgment of the supream civill senate to be nothing more infallible , yea also in matters of faith and ecclesiasticall discipline , more apt and prone to error ( as being less accustomed to sacred studies ) then the judgment of the nationall synod ? what medicines then , or what soveraign plaisters shal be had , which may be fit for the curing and healing of the errors and miscariages of the supream magistrate and senate ? the very like , and beside all this , other and more effectuall medicines , by which the errors of nationall synods may be healed , are possible to be had . 89. there wanteth not a divine medicine , and soveraign balm in gilead ; for although the popish opinion of the infallibility of counsels , be worthily rejected and exploded ; yet t is not in vain that christ hath promised , he shal be present with an assembly , which in deed and in truth , meeteth together in his name ; with such an assembly , verily he useth to be present by a spirituall aide and assistance of his own spirit , to uphold the falling , or to raise up the fallen . whence it is , that divers times the errors of former synods are discovered and amended by the latter : sometimes also the second , or after thoughts of one and the same synod are the wiser and the better . 90. furthermore , the line of ecclesiasticall subordination is longer and further stretched , then the line of civill subordination ; for a nationall synod must be subordinate and subject to an universall synod , in the manner aforesaid , whereas yet there is no occumenicall parliament , or generall civill court acknowledged , unto which the supream civill senate , in this or that nation , should be subject . finally , neither is the church altogether destitute of nearer remedies , whether an universall counsell may be had or not . 91. for the nationall synod ought to declare , and that with greatest reverence , to the magistrate , the grounds of their sentence , and the reasons of their proceedings , when he demandeth or enquireth into the same , and desireth to be satisfied : but if the magistrate nevertheless do dissent , or cannot by contrary reasons ( which may be brought , if he please ) move the synod to alter their judgment , yet may he require , and procure , that the matter be again debated and canvassed in another national synod ; and so the reasons on both sides being throughly weighed , may be lawfully determined in an ecclesiastical way . 92. but as there is much indeed to be given to the demand of the magistrate ; so is there here a two-fold caution to be used : for first , notwithstanding of a future revision , it is necessary that the former sentence of the synod , whether concerning the administration of ecclesiastick discipline , or against any heresie , be forthwith put in execution ; least by lingering and making of delays , the evil of the church take deeper root , and the gangreen spread and creep further : and least violence be done to the consciences of ministers , if they be constrained to impart the signs and seals of the covenant of grace to dogs and swine , that is , to unclean persons , wallowing in the mire of ungodliness ; and least subtile men abuse such interims or intervals , so as that ecclesiasticall discipline altogether decay , and the very decrees of synods be accounted as cobwebs , which none feareth to break down . 93. next it may be granted , that the matter may be put under a further examination , yet upon condition , that when it is come to the revision of the former sentence , regard may be had of the weaker which are found willing to be taught , though they doubt , but that unto the wicked and contentious tempters , which do mainly strive to oppress our liberty which we have in christ , and to bring us into bondage , we do not for a moment give place by subjecting our selves : for what else seek they or wait for , then that under the pretence of a revising and of new debate , they cast in lets and impediments ever and anon , and that by cunning lyings in wait , they may betray the liberty of the church , and in process of time may by open violence , more forceably break in upon it , or at least , constrain the ministers of the church to weave penelop's web , which they can never bring to an end . 94. moreover , the christian magistrate hath then only discharged his office in reference to ecclesiasticall discipline , when not only he withdraweth nothing from it , and maketh no impedient to it , but also affordeth speciall furtherance and help to it , according to the prophecy , esai . 49. 23. and kings shal be thy nursing fathers , and queens thy nursing mothers . 95. for christian magistrates and princes embracing christ , and sincerely giving their names to him , do not only serve him as men , but also use their office to his glory , and the good of the church : they defend , stand for , and take care to propagate the true faith and godliness , they affoord places of habitation to the church , and furnish necessary helps and supports , turn away injuries done to it , restrain false religion , and cherish , underprop , and defend the rights and liberties of the church : so far they are from diminishing , changing or restraining those rights , for so the condition of the church were in that respect worse , and the liberty thereof more cut short , under the christian magistrate , then under the infidell or heathen . 96. wherefore seeing these nursing fathers , favourers and defenders , can do nothing against the truth , but for the truth , nor have any right against the gospel , but for the gospel ; and their power in respect of the church , whereof they bear the care , being not privative or destructive , but cumulative and auxiliary , thereby it is sufficiently clear , that they ought to cherish , and by their authority , ought to establish the ecclesiasticall discipline ; but yet not with implicite faith , or blind obedience : for the reformed churches do not deny to any of the faithfull , much less to the magistrate , the judgment of christian prudence and discretion , concerning those things which are decreed or determined by the church . 97. therefore , as to each member of the church respectively , so unto the magistrate belongeth the judgment of such things , both to apprehend and to judg of them ; for although the magistrate is not ordained and preferred of god , that he should be a judg of matters and causes spirituall , of which there is controversie in the church : yet is he questionless judg of his own civill act , about spirituall things ; namely , of defending them in his own dominions , and of approving or tolerating the same ; and if in this business he judg and determine according to the wisdom of the flesh , and not according to the wisdom which is from above , he is to render an account thereof before the supream tribunall . 98. however the ecclesiasticall discipline , according as it is ordained by christ , whether it be established and ratified by civill authority , or not , ought to be retained and exercised in the society of the faithfull ( as long as it is free and safe for them to come together in holy assemblies ) for the want of civil authority is unto the church like a ceasing gain , but not like damage or loss ensuing ; as it superaddeth nothing more , so it takes nothing away . 99. if it further happen ( which god forbid ) that the magistrate do so far abuse his authority , that he doth straitly forbid what christ hath ordained ; yet the constant and faithful servants of christ , will resolve and determine with themselves , that any extremities are rather to be undergone , then that they should obey such things , and that we ought to obey god rather then men ; yea they will not leave off to perform all the parts of their office , being ready , in the mean time , to render a reason of their practice to every one that demandeth it , but specially unto the magistrate , ( as was said before . ) 100. these things are not to that end and purpose proposed , that these functions should be opposed one against another , in a hostile posture , or in terms of enmity , then which nothing is more hurtful to the church and common-wealth , nothing more execrable to them who are truly and sincerely zealous for the house of god ( for they have not so learned christ : ) but the aim is , first and above all , that unto the king of kings and lord of lords , jesus christ the only monarch of the church , his own prerogative royal ( of which also himself in the world was accused , and for his witnessing a good confession thereof before pontius pilate , was unjustly condemned to death ) may be fully maintained and defended . 101. next , this debate also tendeth to this end , that the power as well of ecclesiasticall censure as of the civil sword being in force , the licentiousness of carnal men , which desire that there be too slack ecclesiastical discipline or none at all , may be bridled , and so men may sin less , and may live more agreeably to the gospel . another thing here intended is , that errours on both sides being overthrown , ( as well the errour of those who under a fair pretence of maintaining and defending the rights of magistracy , do leave to the church either no power , or that which is too weak ; as the errour of others , who under the vail of a certain suppositious and imaginary christian liberty , do turn off the yoke of the magistrate ) both powers may enjoy their own priviledges ; add hereto that both powers being circumscribed with their distinct borders and bounds , and also the one underpropped and strengthned by the help of the other , a holy concord between them may be nourished , and they may mutually and friendly imbrace one another . 102. last of all , seeing there are not wanting some unhappy men , who cease not to pervert the right ways of the lord , and with all diligence go about to shake off the yoke of the ecclesiastical discipline , where now t is about to be introduced , yea also where it hath been long ago established , and as yet happily remaineth in force , it was necessary to obviate their most wicked purposes ; which things being so , let all which hath been said , passe with the good leave and liking of those orthodox churches in which the discipline of excommunication is not as yet in use : neither can any offence easily arise to them from hence ; yea ( if the best conjecture do not deceive ) they cannot but rejoyce and congratulate at the defence and vindication of this discipline . 103. for those churches do not deny but acknowledg and teach , that the discipline of excommunication is most agreeable to the word of god , as also that it ought to be restored and exercised ; which also heretofore the most learned zachary vrsi●● , in the declaration of his judgment concerning excommunication , exhibited to prince frederick the third , count elector palatine , the title whereof is , judicium de disciplina ecclesiastica & excommunicatione , &c. 104. for thus he , in other churches , where either no excommunication is in use , or t is not lawfully administred , and neverthelesse without all controversie , it is confessed and openly taught , that it ought justly to be received and be of force in the church : and a little after , lest also your hignesse by this new opinion do sever your self and your churches from all other churches , as well those which have not excommunication , as those which have it : forasmuch as all of them do unanimously confesse , and alwayes confessed , that there is reason why it ought to be in use . 105. to the same purpose it tendeth which the highly esteemed philip melancthon in his common places , chap. of civil magistrates , doth affirm : before ( saith he ) i warned that civil places and powers are to be distinguished from the adhering confusions which arise from other causes , partly from the malice of the devil , partly from the malice of men , partly from the common infirmity of men , as it cometh to passe in other kinds of life and government ordained of god . no man doubteth , that ecclesiastical government is ordained of god , and yet how many and great disorders grow in it from other causes . where he mentioneth a church government distinct from the civil , and that jure divino , as a thing uncontroverted . 106. neither were the wishes of the chief divines of zurick and berne wanting , for the recalling and restoring of the discipline of excommunication . so bullinger upon 1 cor. 5. and hitherto ( saith he ) of the ecclesiastical chastising of wickedness , but here i would have the brethren diligently warned , that they watch , and with all diligence take care that this wholesom medicine , thrown out of the true church by occasion of the popes avarice , may be reduced , that is , that scandalous sins be punished : for this is the very end of excommunication , that mens manners may be well ordered , and the saints flourish , the prophane being restrained , lest wicked men by their impudency and impiety increase and undo all . it is our part , ô brethren , with greatest diligence to take care of these things ; for we see that paul in this place doth stir up those that were negligent in this business . 107. aretius agreeth hereunto . problem . theolog. loc , 33. magistrates do not admit the yoke , they are afraid for their honours , they love licentiousnesse , &c. the common people is too dissolute , the greatest part is most corrupt , &c. in the mean while i willingly confesse , that we are not to despair , but the age following will peradventure yeeld more tractable spirits , more mild hearts , then our times have . see also lavater agreeing in this , homil. 52. on nehem. because the popes of rome have abused excommunication for the establishing of their own tyranny , it cometh to pass , that almost no just discipline can be any more settled in the church , but unlesse the wicked be restrained , all things must of necessity run into the worst condition , see besides , the opinion of fabritius , upon psal. 149. 6 , 7 , 8 , 9. of spirituall corrections , which he groundeth upon that text compared with matth. 16. 19. and 18. 18. iohn 20. 23. 108. it can hardly be doubted or called in question , but besides these , other learned and godly divines of those churches were and are of the same mind herein , with those now cited ; and indeed the very confession of faith of the churches of helvetia , chap. 18. may be an evidence hereof . but there ought to be in the mean time a just discipline amongst ministers , for the doctrine and life of ministers is diligently to be enquired of in synods : those that sin are to be rebuked of the elders , and to be brought again into the way , if they be curable ; or to be deposed , and like wolves driven away from the floek of the lord , if they be incurable . that this manner of synodical censure , namely of deposing ministers from their office for some great scandal , is used in the republike of zurick , lavater is witness , in his book of the rites and ordinances of the church of zurick , chap. 23. surely they could not be of that mind , that ecclesiastical discipline ought to be exercised upon delinquent ministers only , and not also upon other rotten members of the church . 109 yea the helvetian confession in the place now cited , doth so tax the inordinate zeal of the donatists and anabaptists ( which are so bent upon the rooting out of the tares out of the lords field , that they take not heed of the danger of plucking up the wheat ) that withall it doth not obscurely commend the ecclesiastical forensical discipline , as distinct from the civil power , and seeing ( say they ) ttis altogether necessary that there be in the church a discipline ; and among the ancients in times past excommunication hath been usual , and ecclesiastical courts have been among the people of god , among whom this discipline was exercised by prudent and goods men ; it belongeth also to ministers according to the case of the times , the publick estate and necessity , to moderate this discipline ; where this rule is ever to be held , that all ought to be done to edification , decently , honestly , without tyranny and sedition ; the apostle also witnesseth , 2 cor. 13. that to himself , was given of god a power unto edification , and not unto destruction . 110. and now what resteth , but that god be intreated with continual and ardent prayers , both that he would put into the hearts of all magistrates , zeal and care to cherish , defend , and guard the ecclesiastick discipline , together with the rest of christs ordinances , and to stop their eares against the importunate suits of whatsoever claw-backs , which would stir them up against the church ; and that also all governours and rulers of churches , being every where furnished and helped with the strength of the holy spirit , may diligently and faithfully execute this part also of their function , as it becommeth the trusty servants of christ , which study to please their own lord and master , more then men . 111. finally , all those who are more averse from ecclesiastick discipline , or ill affected against it , are to be admonished and intreated through our lord jesus christ , that they be no longer entangled and enveagled with carnall prejudice , to give place in this thing to humane affections , and to measure by their own corrupt reason spirituall discipline , but that they do seriously think with themselves , and consider in their minds , how much better it were , that the lusts of the flesh were as with a bridle tamed , and that the repentance , amendment , and gaining of vicious men unto salvation may be sought , then that sinners be left to their own disposition , and be permitted to follow their own lusts without controulment , and by their evil example to draw others headlong into ruin with themselves : and seeing either the keys of discipline must take no rust , or the manners of christians will certainly contract much rust : what is here to be chosen , and what is to be shunned , let the wise and godly , who alone take to heart the safety of the church , judg . finis . the declinatour and protestation of the some some-times [sic] pretended bishops, presented in face of the last assembly. refuted and found futile, but full of insolent reproaches, and bold assertions church of scotland. general assembly. 1639 approx. 171 kb of xml-encoded text transcribed from 50 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a11766) transcribed from: (early english books online ; image set 17507) images scanned from microfilm: (early english books, 1475-1640 ; 1219:9) the declinatour and protestation of the some some-times [sic] pretended bishops, presented in face of the last assembly. refuted and found futile, but full of insolent reproaches, and bold assertions church of scotland. general assembly. warriston, archibald johnston, lord, 1611-1663. 99, [1] p. printed by iames bryson, edinburgh : anno dom. 1639. signed at end: revised according to the ordinance of the generall assembly, by me mr. a. ihonstoun .. edinb. 12 of feb. 1639. a reply to: episcopal church in scotland. declinator and protestation of the archbishops and bishops, of the church of scotland, and others their adherents within that kingdome. at least quire d is in two settings: d1r catchword is (1) "com-" or (2) "commissi-". reproduction of the original in the henry e. huntington library and art gallery. created 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tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng episcopal church in scotland. -declinator and protestation of the archbishops and bishops, of the church of scotland, and others their adherents within that kingdome -controversial literature -early works to 1800. church of scotland -history, (17th century) -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the declinatovr and protestation of the some some-times pretended bishops , presented in face of the last assembly . refuted and found futile , bvt fvll of insolent reproaches , and bold assertions . edinburgh , printed by iames bryson , anno dom. 1639. before the conveening of the nationall assembly , indicted by his majestie to be holden at glasgow in novem. 1638. the some-time pretended bishops and arch-bishops of this kirk were cited publickly , throughout the kirk of this kingdome , to compeare before the said assembly , for answering to a complaint given in against them to severall presbyteries , and by the presbyteries , according to the order of the kirk , referred to the generall assembly . when the assembly was conveened some of these sometime pretended prelats , to wit , mr. io. spotswod , mr. pa. lyndsay , mr. da. lyndsay , mr. io. maxwell , mr. wal. whitefurd , mr. tho. sydserfe ; in stead of their compearance , gave in a declinatour and protestation ; which was presented by mr. robert hammiltoun minister at glasfurde ; and was urged to be read in face of the assembly . this their declinatour and protestation was made in name of all the arch-bishops and bishops within this kingdome : as if it had been done with the knowledge and consent of all the rest : which is known to be false , and in name of others their adherents , whom yet we have found to be very few ; and these either corrupted with bribes , terrified by threatnings , or circumveened with false informations , as diverse of them with teares have acknowledged ; and therefore have passed from their declinatour . they appoint it to be given in to his majesties commissioner , whom they do not decline ; and crave it to be read in presence of the assembly ; whom they do decline as iudges , not directing their speach to the assembly it self , with respect and reverence , as legall formes require : coram vobis excipiendo & opponendo , cum debita reverentia , or the like . they compeare not personally , but appoint a procurator . howbeit some of them were in the town where the assembly conveened ; or within few miles , when their declinatour and protestation was given in . they might have presented themselves to sustaine the reasons of their declinatour , or to cleare themselves some way of the offences laide to their charge in the libell , with protestation that they adhered to their declinatour , notwithstanding of their compearance . protestantes in principio , medio , & fine praesentis comparitionis & oppositionis : quod per praesentem actum vel comparitionem , seu aliquem alium vel aliam quem vel quam facere contigerit in futurum , non intendimus nec volumus in vos tanquam in judicem competentem aliqualiter consentiri . practica papiensis per petrum de ferrariis in forma declinationis alicujus judicis . but he that doeth evil hateth the light . the assembly , having considered the declinatour and protestation , found themselves iudges , notwithstanding any thing was aleadged : which was then briefly answered ; and now more amply for the justification of their proceedings . they acknowledged that a generall assembly , lawfully called , is a most necessare and effectuall meane , for removing distractions , and setling peace in the kirk ; and yet have they been the chief instruments to bereave the kirk of this liberty : first by prorogations from time to time , at last by prorogation to no certaine time ; that so the impediment of their advancement might be removed out of the way . they acknowledge that his majestie hath authority by his prerogative royall to call assemblies : as is acknowledged by the assembly holden at glasgow 1610. and parliament 1612. but withall they professe , that it is not lawfull to conveen , without his royall consent and approbation , unlesse we will put ourselves in question to be called for sedition . here , they flatter for their own private ends , or rather betray the cause of christ . we acknowledge that the prince , when he seeth cause , may convocat a generall assembly ; but we deny , that it is sedition to hold assembly without his consent . the christians for the space of 300. years held their councels and assemblies under the persecuting emperours ; and yet were not in so doing guilty of sedition . but it will be aledged , that the case is different , where there is a christian magistrate professing the same religion . it is true , his consent should be sought earnestly : but if he be negligent or wilfully refuse , the kirk may hold her assemblies , if they finde necessity . for in this case he differeth not from the unbeleever . paria sunt non apparere & non esse . the papists , standing for the pops right to call generall councels , yet mantaine , that if he doth not , nor will not convocate , they may conveen without him , or although he should oppose . see that professor of both the laws antonius de rosellis in his monarchiae part. 2. cap. 30. and in the third part cap. 3. when the pops apostasie or heresie is notorious , any faithfull man or sound christian may convocate the councell per vìamrequisitionis , vel monitionis ; non per viam citationis , vel authorizationis : by way of warning and requisition , not by way of citation or authorizing . but when they are conveened , quicunque ipsos vocasset , talem vocationem authoriz are possunt : whosoever called them together , they may authorize that calling . for it is not requisite to the substance , that a superiour should call them together . this professor lived under the emperour frederik the third , and ended his dayes in the year 1467. the bishop of spalato in his second book de repub. ecclesi . cap. 7. num. 18. aledgeth to this purpose a passage out of iacobus almaynus ; where he sayeth , that the eye seeing the bodie in danger may give warning to the rest of the members , that the bodie may defend and preserve it self . so any particulare kirk , seeing the necessity of convocating a councell may make manifest the necessity to other kirks ; & sic denunciative congregare , non autem praeceptive ; and so convocate , not by precept or command , but by way of denunciation or warning . as after a physician hath shewed to a man , what is necessarie for his preservation , he is bound to do it , not by vertue of the physicians precept , but of the precept of the divine and naturall law . this iacobus almain was a sorbonist professor , about the year 1510. the ground of the kirks right is laid down by the councell of constance . concilium generale potestatem a christo immediate habet . the generall councell hath power immediatly from christ. see antonius de rosellis in the part above-cited . what we have aledged for generall councels holdeth more firmly for nationall and provinciall : seeing they are more necessary then the generall . in former times , primats convocated nationall , and metropolitans provinciall councels , without seeking a particular grant from princes to every meeting . for the canons of councels appointed such meetings to be kept . a tacit consent of princes was sufficient . and this tacit consent was collected by their grant of liberty to professe religion , and submitting their scepters to the scepter of christ . in granting liberty of religion they granted libertie to hold synods , no lesse then weekly meetings of congregations to divine service . that french catholick who wrot that treatise delibertate ecclesiastica in defence of the venetians writeth to the same sense . imperatores cum libertatem religionis edictis suis ecclesiae concesserunt , simul jus libere cogendi synodos illis attribuisse . nam cultus christiani haec pars est prorsus necessaria & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so it was answered in the assembly holden in december anno 1561. to some courteours . take from us the freedome of assemblies , and take from us the evangel . for without assemblies how shall good order and unitie in doctrine be keeped . seeing then assemblies are so necessare , and christ hath provided for all necessaries to his kirk , and promised his presence where but few are conveened in his name , the christian prince cannot deprive the kirk of this liberty . neither is this kirk deprived of liberty to hold her assemblies by any law or act of parliament , incase the prince will not indict time and place . our kirk had liberty to hold assemblies , and to appoint time and place till the year 1592. and yet were not the assemblies called in question for sedition . the assemblies were frequented by men of credite in court about the king and his regents . some were authorized with commission from them from time to time to repaire to the same . commissioners have been directed from the parliament to confer with the commissioners appointed by the assembly , concerning ecclesiasticall affairs . appellations of laick patrons were ordained by act of parliament to end and take decision at the generall assembly . superintendents and titulars of prelacies were ordained by act of parliament , to be called before the generall assembly , and to be deprived , incase they were found hereticall in doctrine . the acts ratifying the jurisdiction of the kirk , namely the act iames 6. par. 6. cap. 69. ratifieth consequently the generall assemblies , where all jurisdiction is ordered , and censures sometimes exerced . the parliament holden anno 1592. did not grant liberty to hold assemblies , as if the kirk had not had such liberty before , but ratified her former liberty to hold assemblies yearly , or oftner pro re nata , and to appoint time and place for the next assembly by themselves , incase his majestie or his commissioner were not present in the town . but if any of them were present , it was provided , that they should appoint time and place . this provision gave not a privative power to his majestie to refuse a generall assembly , so long as he pleased , ( for then the liberty of holding generall assemblies could not be said to have been ratified ) but only a priviledge or prerogative to appoint time and place for the yearly assembly . the act of parliament 1612. which they aledge in their declinatour , acknowledgeth the indiction of time and place to appertaine to his majestie , but doth not give a privative power to frustrate the kirk of her yearly assemblies if he please ; which were ratified before , but that being presupposed , bindeth him to appoint time and place . if they will infer , that it is sedition to conveen an assembly a any time , if the prince will not indict time and place , in respect of that act of parliament , they must remember that the act 1612. was only a ratification of the act of their pretended and null assembly holden at glasgow 1610. the nullity whereof hath been made evident at the last assembly : and so they bewray their treacherie against christ and his kirk , and for consenting to the ratification of such a declaration in parliament ought to be severly punished , suppose there were no other offence to be laid to their charge . the yearly assemblies were a great impediment to their course : therefore that liberty must not endure any longer . but for reverence of the honourable estates , we make the best construction we can . howsoever , the kirk may lawfully hold her assemblies , howbeit there were no act of parliament , and the prince ( we speak in the general ) refusing to indict time and place , the necessity of the kirk being urgent is to be suspected of disaffection to religion notwithstanding of his externall profession . error , cui non resistitur , approbatur , & veritas cum minimè defensatur , opprimitur . negligere , quippe , cum possis , deturbare perversos , nihil aliud est quam fovere . dist. 83. can. error . the reader may finde more to our purpose in the reasons alreadie printed for holding generall assemblies . howbeit the assembly holden at glasgow in november 1638. was indicted by his majestie , and they acknowledge that it was indicted by lawfull authorite , yet they hold the assembly it self most unlawfull and unorderly , in sundrie respects , and their proceedings void and null in law , for the causes and reasons following : which wee trust shall prove frivolous . their first exception is taken from the time of election of the commissioners to the assembly . that they were chosen by the presbyteries before the presbyteries were authorized to make election , in respect his majesties warrant , to indict the assembly was not published , till the 22. of september following . the election of commissioners is ever in the libertie of the presbyteries , when there is apparant occasion of an assembly , as at this time they were put in full expectation both of a parliament and assembly : and there was need of timous election , that the commissioners might have the longer time to prepare themselves for the matters of importance , which were to bee treated . the barrons and free-holders make choise of their commissioners to voice in parliament yearly , howbeit no parliament bee indicted . they themselves procured commissioners to bee chosen in sundrie parts anno 1617. before the assembly was indicted upon the fourth of november to be holden at st. andrews the 25 of that infant ; upon a report that his majesty would have a generall assembly , and the five articles considered : but would not appoint the time or place , till the commissioners were chosen . their drift was to hold or not hold assembly , as they should finde the commissioners which were chosen , would for the most part serve their turn . but what need wee to insist upon this point , seeing there was no commissions produced at the last assembly , which were of date before the 22. of september the time of indiction . the table , say they , by their usurped authority did give order , and direction for all presbyteries to elect commissioners , and to keep a fast upon the 16 of september . these whom they miscall , the table did not command or charge the presbyteries to elect or fast ; but because of the expectation we had of an assembly , invited them to seek gods blessing with fasting , both to the election of commissioners , and proceedings of the assembly : and because we had been out of use these many years of assemblies rightly constitute , sent to them their best informations and caveats . they except next against the commissioners themselves : for if the assembly be not constitute of such members as are requisite to make up such a bodie , it cannot be acknowledged for a lawfull and free assembly . but how prove they commissioners admitted to be members of this assembly , not to bee such as are requisit to make up such a bodie . first , they alledge that the most part , at least of the clergie , conveened at this assembly , are ipso facto deprived , and their places voide , as if they were naturally dead ; because they have never in presence of the archbishop , bishop , superintendent , or commissioner of the province or dyocie , subscribed the articles of religion extant in the acts of parliament , nor given their oath for acknowledging our soveraigne lords authoritie , nor have read their testimoniall thereupon , and the confession in their parosh kirks after their returne ; as they are bound by act of parliament , anno 1572. that whereas they bee bound by act of parliament , anno 1606. to maintaine the kings honour , dignitie , and prerogative royall , to with stand all persons , power , or estates , that shall impugne or impaire the same , and at their admission were obliged to performe this duetie of their alleageance , and to testifie in their conscience that the king is suppreme governour as well in matters spirituall , and ecclesiasticall , as temporall , according to the act of parliament 1612. yet notwithstanding his majestie having ordained by act of councell and proclamation following thereupon , that all the liedges should swear and subscribe the said confession , together with a generall band for defending his majesties person and authoritie , against all enemies within or without the realme , they have not only refused to subscribe the said band and confession , but in their sermons and other speeches disswaded , deterred , and hindered , others to subscribe the same ; and have publickly protested against the subscription thereof . the answer is easie : the act of parliament 1572. was never put in practise conforme to the tennour of it , and order there set down : or if put in practise , the practise , could not endure long : for archbishops , bishops , and superindentents continued not long after . if there were any force in this reason , all the assemblies of our kirk since the abolition of bishops , and superintendents might be called in question ; and wee have had no lawfull ministers . yea , their own pretended assemblies did consist of many , who could not produce a testimoniall of their oath and confession conforme to the tenour of that act . lastly , the substance of that act hath been keeped conforme to the later acts made thereanent , and none of the ministers conveened at the last assembly , but have subscribed both the confession of faith , and band for maintenance of the kings authority , either of late , when the covenant was subscribed , or before when they past their degrees in schooles , or upon some other occasion . but what suppose that act were yet in force that they had neglected to take their oath , and were therefore deprived ipso facto of their benefice and ecclesiasticall living , yet it followeth not that they are deprived of their office , or can be , unlesse they wilfully refuse to subscribe , and take their oath to acknowledge the kings authoritie . it is to be observed , that that act was made when some stood for the kings mother , and would not acknowledge the king for soveraigne during her life . as for the promise made in parliament by the estates , anno 1606. have they failed in performance , or the subjects whom they represented ? have they not in the last parliament ratified that act . as to the act for the oath of supremacie an. 1612. it concerneth only such as were to be presented to any benefice , and not every minister . that act was a ratification of the act of glasgow are altered in the act of parliament , and in place of these words , conservation and purgation of religion , are put in , supreme governour as well in matters spirituall and ecclesiasticall as temporall , which words were avoided in the same oath , when the conclusions were agreed upon at leeth , anno 1572. howbeit they then drew up a plate-forme of policie near to the english , and put in the words , conservation and purgation of religion , which are used in the confession of faith extant in the acts of parliament . so they have abused their own pretended assembly holden at glasgow . but what have the commissioners done contrare to these acts , oathes , or promises ? they have refused to subscribe the confession of faith , and band enjoyned by the king and councel , hindered others , and protested against the proclamation . might they not doe that , and not violate these acts ? doth the acts of the kings prerogative binde them to subscribe any confession or band in whatsoever sense it shall please his majestie to make ? or is it the meaning of the oath of supremacie ? the estates , i am sure , never intended such a meaning . both must be interpreted by the first confession of faith , the act for the kings oath at his coronation , the declaration made in parliament 1592. and second book of discipline notwithstanding of the ratification of the former act concerning the kings prerogative , and the act for the oath of imsupremacie , his majestie behoved to have a grant of posing habits upon kirk-men at the last parliament which needed not , if he might have done it by vertue of these acts of parliament , anno 1606 and 1612. and yet that is a matter of lesse importance then to enjoyne subscription to a confession in another sense , then was received at the first , and second universall subscription . for now in the interpretation of the authoritie enjoyning subscription , the confession is made to consist with episcopacie and other novations introduced since the fame was first received . was there not reason then to refuse , to diswade others , and to protest against it ? moe reasons are to be found in the protestation it felf . some ministers were urged with subscription , and of those , some yeelded , who notwithstanding had place in the last assembly . but what suppose all had protested and refused to subscribe as they were enjoyned by the councel ; that could not have disabled them to fit and voice in the assembly , unlesse they had been legally convict before of offence in so doing , and remained obstinate . but let the reader here observe the decliners legerdemaine : they would seeme to be foreward for subscription of that confession which was enjoyned by the king and councel , but challenge men for not subscribing the said confession , that is the confession extant in the acts of parliament : for of no other have they made mention before in their declinatour . they have vilipended the later confession and covenant in former times , and we doubt , notwithstanding of this taxing of others , that they will subscribe this confession themselves , without their own limitations and acceptions ; as the doctours of aberdene have done : but that perfidious men will subscribe any thing . and yet so impudent are they , that they will have other troubled for not subscribing contrar to the true sense , and meaning of the confession to make a partie , and new rent in this kirk . they alledge , that the commissioners directed to this assembly have forefaulted his majesties favour , in granting this assembly and the libertie to be members thereof , and were in the same estate and condition they were in before his majesties proclamation and royall pardon , because they are supposed to be of the number of these , that adhered to the last protestation , that it be lawfull for them , as at other times , so at this to hold assembly , notwithstanding any impediment or prorogation in the contrare , they continue their meetings and tables discharged by authoritie , refuse to subscribe the band according to his majesties and councels command , for maintaining the kings person and authoritie , and protested against it , and insisted with the liedges to subscribe the band of mutuall defence against all persons whatsoever , that in their protestation they declared bishops and arch-bishops to have no warrand for their office , to have no place or voice in assembly , notwithstanding his majestie had declared by proclamation , that they had voice in the assembly to that effect , as they have constantly beene in use in all assemblies where they were present , and therefore that it is a fearfull thing to conveen with these at this assembly , in respect of sundrie acts of parliment , ordaining that none impugne the authority and diganitie of any of the three estates , or procure innovation , or diminution of their power and authoritie , under the paine of treason : and they arrogat to their meetings a soveraigne authoritie to determine all questions and doubts that can arise contrare to the freedome of the assembly , whither in the constitution and members thereof , or in the maters to be treated or manner of proceeding . we answer first in generall , they forfaulted not his majesties favour in granting an assembly , for his majestie did not recall the indiction of the time and place , for holding the assembly , notwithstanding of all that is here alledged , and therefore they might still conveen to the place at the time appointed . as for the particular points alledged , we answer : pardon was offered upon condition of acquiescing in the kings declaration and offers . but pardon importeth offence , which is denyed : therefore the condition of acquiescing could not bee admitted , and the offers in the declaration were not satisfactorie to their former protestations , complaints , supplications . the assembly was granted absolutely without any condition , least his majestie should leave in his subjects minds the least scruple , and for setling a certain peace . they protested that it should be lawfull for them , being authorized with lawfull commission , as at other times , when the urgent necessitie of the kirk requireth , so in this exigence to assemble themselves at the dyet appointed for the assembly , notwithstanding of any impediment or prorogation in the contrary . of the lawfulnesse to conveen in assembly , when there is urgent necessitie , we have set down some reasons already , and moe are extant in print , concerning that purpose . they had need to fear the danger of prorogation , both because the present case could not suffer delay , and doolefull experience have taught us , that prorogations from dyet to dyet ended at last in no dyet , whereby the kirk was bereft of her libertie to hold yearly assemblies which they would now recover by this indiction , taking it for a re-entrie . their meetings or tables , as the adversaries call them , continued , because the cause continued , preferring supplications , giving in complaints , attendance upon gracious and satisfactory answers , and performance of the same , making protestations when there was need ; and yet in peaceable manner not in great companies , as at the beginning , for giving satisfaction to the lords of councel . they have offered to cleare the necessity of their meeting , and their carriage before the parliament to whom they have appealed . they have refused to subscribe the confession of faith again at the king and councels command , after their late subscription , for the reasons already mentioned ; and the band for mantainance of the kings person and authority ; because it is not the same in tennor with the old generall band subscribed anno 1590. the narrative is changed , some lines , designing the papists and their adherents to be the partie threatning danger to religion and the kings person , are omitted , and no other partie designed in particular . so that the band may be used against the covenanters themselves , who have been taxed for disorders , disturbers of the peace of this kirk and kingdome , to the danger of religion , and prejudice of his majesties authoritie , as they have complained in their protestation . they continued in seeking subscriptions to the covenant till the holding of the assembly , because of references to the assembly . his majesties commissioner acquiesced in their explanation of the clause of mutuall defence , where they declared their mutuall defence of each of other was not for their own privat quarrels , but only in defence of the true religion , of the laws and liberties of this kingdome , and of his majesties person and authority in preservation of the same . what further can bee justly craved of them ? such as were pretended bishops had no warrand for voice in the generall assembly , unlesse they be authorized with lawfull commission . the superintendents and bishops presence of old was required more for their triall , then any need of their voice . but the assemblies were wearied with complaints made upon them , and after many conferences and much disputation found their office unlawfull : which was never since approved by any pretended , let be lawfull assembly . so the custome of old doth not serve such as only pretend or usurpe the same office . nor are they capable , as ministers , of any commission from any presbyterie , because they have deserted their flocks , and have no particular charge . for loppen ministers , and usurping prelats should have no place in the generall assembly . the act of parliament discharging the impugning of any of the three estates , or procuring the innovation or diminution of their power , was made in a troublesome time in the year 1584. was protested against when it was proclaimed , with other acts . that third estate of prelats , suffered innovation and diminution of their estat within three years after by the act of annexation anno 1587. and in consideration of the great decay of the ecclesiasticall estate , these are the words of the 113. act following , the commissioners of small barrons and free-holders were declared to be members of the parliament to sit upon the articles , and vote in publick to supplie that decay . so there may be three estates without the ecclesiasticall , or bishops . and the acts of parliament following , were made by the estates howbeit there were then no bishops . yea acts were made against bishops as anno 1592. howbeit ministers were not prelats , yet others who had the prelacies voted as the third estate . for it is in respect of their barronies that such as have prelacies , vote in parliament , whither they be ministers or not . by the act of parliament 1597. ministers provided to bishopricks , abbacies , priories , were declared to have vote in parliament , but without the knowledge of the kirk . when it came to their knowledge , much opposition was made , none consented but upon conditions , which should have been insert in the act of parliament : which was to be made for ministers vote in parliament . it is true that anno 1606. there was an act for restitution of the state of bishops , but the kirk repining : because the conditions were not insert in the act . and many ministers subscribed a protestation against the said act ; yet was not the act 1584. renewed , nor bishops restored to their spirituall estate , nor were there then any bishops having any spirituall estate whereunto they could be restored , nor was the whole third estate restored which before was empaired . for that third estate consisteth of abbots and pryours , as well as bishops . but how doth it follow , that because such as were provided to bishopricks were restored to vote in parliament , they were thereby restored to vote in the generall assembly ; who were not then , nor yet to this houre restored to the spirituall office of a bishop . or how is the third estate impugned by calling them to censure or triall , seeing they consented to the act of their own pretended assembly holden at glasgow , whereby they are made lyable to the triall of the generall assembly in their life and conversation , office , and benefice ; as also by the tennour of the kings proclamation , and his majesties commissioners declaration given in to the last assembly ; bearing expresly that all and every one of the bishops and their successours shall be answerable to , and from time to time censurable by the generall assembly . their consenting to that same act of restitution is censurable , and a point of the libell given in against them . can they not distinguish betwixt the state and the persons ? yea may not the generall assembly or any particulare minister impugne an estate erected or restored in name of the kirk without her consent , and to the prejudice of her liberties ? it is a calumnie , that the meetings in edinburgh , which they call the tables , arrogat to themselves soveraigne authority to determine all questions and doubts , that can arise contraire to the freedome of the assembly : for they give only their best advice and opinion when it is asked , and call instantly for a rightly constitute and free assembly to determine doubts , and settle this kirk in peace . they alledge , the presbyteries have losed their right , if they had any , to direct commissioners to the generall assemblie in so far , as they have deposed their moderators appointed by their bishops in their synods to governe them , and elected others in their place contraire to the act of glasgow 1610 ▪ and act of parliament 1612. it is the hight of impudencie to call in question the right of presbyteries to choose their own commissioners , which they have ever had since their erection . the assembly holden at glasgow was a pretended assembly and therefore any presbyterie might from the beginning suspended obedience to the acts thereof , till it were declared null in a free generall assembly , as it was at this last . the act of parliament was only an act ratifying the act of that same pretended assembly , and by their own procurement , or rather another act , adding , omitting , altering the words and clauses of that act , and that with their knowledge and consent , if not by their device and procurement . and therefore are censured in this last assembly for transgressing the caveats in this point as in many other . put case no just exception might bee taken against the constitutions and proceedings of that assembly : they fore-falted their right of appointing moderators to presbyteries at their synods , because whatsoever power was granted to them was upon assurance , that we should have yearly , or at set times generall assemblies , and that they should be lyable to their tryall which was not performed . and therefore presbyteries have rather failled in that they returned not sooner to their former liberty . beside this , the sometime pretended prelats deserted the synods , and appointed substituts , who had not the same power to appoint moderators . many moderators dimitted their office of their own accord , and then the presbyteries according to the act of glasgow it self , had power to choose their own moderator . many moderators remained still unchanged till the last assembly . but put the case the presbyteries had faulted in displaceing their moderators , the bishops substituts , doth it follow that they have fore-faulted their libertie of choosing commissioners to the generall assembly . every transgression deserveth censure or reproof , but not deprivation from liberties . they alledge next that the ministers choosen commissoners to this assembly had not a lawfull commission because the ministers did associat to themselves a ruling elder out of every pariosh , who being ordinarly the lord of the pariosh or man of greatest authority in the bounds , doth over-rule them both by their authority and number , being moe then the ministers : of whom some being ordinarly absent , and five or six , or so many of them put on the leit and removed , there remaine but a few ministers to voice to the election , the presbyteries formerly never associating to themselves lay-elders in election of commissioners to the generall assembly , but only for their assistance in discipline and correction of manners , calling for them at such occasions as they stood in need of their godly concurrence ; whereas it was expresly provided by act of assembly 1582. that they should be fewer in number then the pastors . likeas these 40. years and upwards they have not been called at all to presbyteries , and by the act at dundie 1597. whereby it is pretended , that presbyteries have authority to send these lay-commissioners , the only act authorizing presbyteries to send commissioners to the generall assembly , it doth no way appeare that lay-elders had any hand in choosing of commissioners . it is no new thing that noblemen and barrons have been choosen elders . we finde that they have been elders in the elderships of particular congregations soon after the reformation . it were absurd to see the nobility and gentrie best skilled for government set aside , and the meaner sort not so well educat and able , to rule over them . the like may be said for presbyteries . it is a needlesse feare , that they will over-rule the presbyterie by their authority , ministers moderating the meeting , and going before them in reasoning and voicing . nor can any such thing be laide to their charge in electing of commissioners to this last assembly . they can not overswey their ministers by their number , if they will not be deficient to themselves . if some ministers be ordinarly absent , so may some elders , and it hath fallen forth so usually , and doth so at the same time . that five or six ministers being put on the leat and removed few will remaine , so five or six elders being removed there will be moe ministers to choose the elder . but what hindereth either the one or the other to voice to the election of others ( howbeit they be put on the leits ) either before , or after their removell . the number of ministers is to be considered according to the number of the pariosh's , not according to their absence or presence which is casuall , and for the most part there are moe ministers in a presbyterie , then can be of elders , taking but one out of a pariosh . for in some burghes there are two or three , or foure , or eight ministers . as for the answer to the doubt proponed in the assembly holden in april 1583. in the booke of policie agreed upon after reasoning and deliberation in many assemblies : it was concluded there shall resort some elders out of every parosh to the presbyteries , which importeth that moe then one out of a parosh may resort . ministers were ordained to subscribe the book by acts of the assembly anno 1590. and 1591. and consequently after 1582. next that act provideth that the proportion bee keeped in the fewer number ; but there was never such a proportion determined , and till it be determined , it is as good , as no act . for otherwise it should be left to the ministers of ever presbyterie , to appoint what number they please . thirdly , there is more reason for the conclusion of the book of policie made before , and ratified after that act : that as there is one minister sent from every particular kirk , so there should be likewise one ruling elder at the least ; for one kirk hath no more priviledge than another . it was ordained in the generall assembly holden at middleburgh anno 1581. that every eldership of the particular kirkes send to the classes ( which wee call the presbyterie ) a minister and an elder , and from every classes to the synod , two ministers and two elders ; so that the number was made equall , not only in presbyteries , but in synods also . and bucerus in his book de gubernatione ecclesiae page 101. saith likewise , that there is a like number of pastours and elders sent to their provinciall synods . it is false , that the ruling elders were called to the presbyteries only at such occasions as the ministers stood in need of their godly concurrance . for it was ordained by the book of policy , that the common eldership , that is the presbytery , should consist of pastours , doctours , and ruling elders , and so they were constitute at their first erection . by act of that same assembly . april 1582. the ministers are bound to exhort them to resort to the presbyteries at all times , but for matters of weight to urge them strictly . and who doubteth but the election of commissioners to the generall assembly entrusted with the common affairs of the whole kirk , is a matter of weight . that the act made at dundie anno 1597. is the only act authorizing presbyteries to send commissioners to the generall assembly , is as false . it hath been the continuall practise of our kirk since the erection of presbyteries , that presbyteries direct commissioners to the generall assembly . in april 1582. we have this direction . it is not thought expedient that the presbyterie be astricted to direct their moderatour to the assembly , but that they have libertie to choose such as they shall think meetest for the comfort of the kirke . whereby appeareth that order was established before , that presbyteries direct their commissioners . the act 1597. then , did not first , or only authorize presbyteries with this power , but only circumscribed the number : meetest it was that presbyteries should have this power , because they were ordinare assemblies , had their power of ordinarie jurisdiction , admitting , deposing , excommunicating , and therefore had their meetings weekly , and were upon all occasions readie to direct commissioners . neither is that act 1597. the only act authorizing presbyteries to direct ruling elders , or as they call them lay-commissioners to the generall assembly : for seeing presbyteries directed ministers in commission , the ruling elders could be directed by none other after the erection of presbyteries . it was ordained in iune 1563. that every superintendent cause warne the shyres , townes , and parosh-kirks within his jurisdiction , to send their commissioners to the generall assembly . in iuly 1568. it was ordained that ministers and commissioners of shyres should be chosen by the ministers and gentle-men at the synod . after the erection of presbyteries , wee finde them in the register books of the assemblies to have been directed from presbyteries , and specially anno 1592. when the act of parliament was made for ratification of the liberties of assemblies , synods , presbyteries , &c. and iuly 1595. march 1595. and anno 1596. for proofe likewise see in the presbyterie books of edinburgh , gentle-men directed in commission with ministers anno 1593. and 1596. that the ruling elders had hand in the election of commissioners when they sate in the presbyteries appeareth evidently : for in the assembly holden in iuly 1568. where order was set down for choosing of commissioners to the generall assembly with power to vote , it was ordained , that ministers and commissioners of shyrs bee chosen at the synodall convention with consent of the rest of the ministers and gentle-men , meaning ruling elders . and therefore when the presbyteries were created , and had the power to direct commissioners , ministers , and elders , could not bee chosen , but in like manner by ministers and elders common consent . such like when the act 1597. ordained that every presbyterie direct no moe ministers than three , and but one in name of the barons : it is presupposed , that presbyteries directed them before , but only defineth the number . it cannot bee meant that ministers shall choose ministers , and the gentle-men elders one in name of the barons , or that ministers shall choose both ministers and barons , nor were it reasonble . but it is said of both alike , that they shall bee directed from the presbyterie . by the booke of policie the ruling elders office and power , is to hold all sorts of assemblies , presbyterial , synodall , nationall , with the pastours and doctours , for establishing good order and execution of discipline , to treat of things concerning the kirk , to choose a moderatour with common consent , to send forth visitours for the bounds within their jurisdiction , in the presbyteriall meetings , to make constitutions for decent order in their particular kirks without prejudice of the rules set down by provinciall or generall assemblies , to excommunicat , to elect and depose ecclesiasticall office-bearers : for these are granted to pastours , doctours , and elders conjunctly ; and as ambrose writeth upon 1. tim. 5. of the elders in the primitive times , nothing was done without them . vnde & synagoga & postea ecclesia , seniores habuit sine quorum consilio nihil agebatur in ecclesia . if they may have an hand in excommunication , election and deposition of office-bearers choosing the moderatour , making constitutions , establish good order , and generally to treat of all things which concerne the kirke , ought they not to have an hand in election of commissioners to the generall assembly ? nay , rather in this than in any thing else . for commissioners to the generall assembly are intrusted with the common affairs of the whole kirk , as hath been already said . they are called ruling elders and governours , not halfe or in part , but whole , and doth not the choosing of commissioners belong to ruling and government : ministers themselves doe not direct commissioners , but as rulers . they alledge that ruling elders sate not in presbyteries these fourtie years and upwards : but the aspirers to prelacies began the rent in our kirke fourtie yeares since and upwards . no wonder then suppose that , with many other things went out of frame ; so long as unitie and integrity continued , they continued . the times of division cannot prescribe against the good order established , and yet even after the act 1597. which was made in the yeare after division entered , wee finde in the presbyterie books of edinburgh february 1600. commission given to some ministers and gentle-men to the assembly . and in the catalogue of the commissioners to the assembly holden anno 1601. barons directed from presbyteries . ambrose complaineth in the place above-cited , that the conjunct government of elders , which was first in the iewish kirk , and after in the christian , was worne out of use , whither through sloughtfulnesse , or pride of the teachers , he cannot tell . quod qua negligentia absoleverit , nescio ; nisi forte doctorum desidia aut magis superbia , dum soli aliquid videri volunt . the causes of our elders forebearing to resort to the presbyteries may be diverse ; partly , the pride of some ministers , who would not encourage and countenance them , as they ought , and were directed by the assembly ; that governing by themselves alone , they might seeme some-what : partly , the unwillingnesse of others , loath that gentle-men should be made privie to the trials of their offences , as we have heard there by some of both sort , and fear there be some at this present of the same disposition ; and partly the division and rent , which have vexed this kirk these many yeares . but seeing there was never an ordinance to exclud them , and there can be no prescription against the word of god , whereunto this order is declared to bee consonant by act of assembly holden in october 1582. and the book of policie , the imminent danger to religion , constrained them to take their owne place againe : by the way i would demand these ministers , who are content they sit with them in the lowest and suppreme judicatorie , the session and generall assembly , why they repine at their association in presbyteries and synods : there can be no sufficient reason rendered ; it was the order set down at the concluding the constant policie , and is the order observed in other kirks . the elders exercise not their office fully but in the presbyterie , where ordinare jurisdiction is exercised , the power of excommunication , deposition , admission , &c. they except yet against the ecclesiasticall persons , meaning , ministers directed commissioners to this assembly , that they may be justly thought unworthie and uncapable of commission to a free and lawfull assembly for their behaviour in times by-past . first , for that by their sedicious and railing sermons and pamphlets , they have wounded the kings honour , and soveraigne authoritie , and animate his lieges to rebellion . this is imputed to all , but not verified of any of the number , nor have they designed any person in particulare . it is sufficient that neither the presbyteries sending , nor the assembly admitting , doth know any such . next , they alledge they are knowne to bee such as have been either schismatically refractarie , and opposit to good order setled in kirke or state , or having promised , subscribed , and sworne obedience to theìr ordìnar , have never made conscience of their oath , or contrar to promise and practise , have resieled to the contempt of authoritie , and disturbance of the kirke , or such as are under the censure of the kirke of ireland , for their disobedience to order , or under censures of this kirk or conveened , at least deserving to bee conveened before their ordinar , or a lawfull generall assembly : for transgressions , deserving deprivation . we know none schismatically opposit to good order , unlesse they meane such as have opposed to their encroaching upon the liberties of the kirk ; and their shamelesse usurpation . an oath should not binde a man to iniquitie or impietie . the intrants did not understand what was the established order , from which wee have declined , nor foresee the intent of the prelates , to bring in so many novations in religion . the oath to the ordinar was exacted by vertue of an act of a null and pretended assembly , and that ordinare was no lawfull ordinare , but an usurper . these ordinaries have exacted also oath and subscription to articles of their own devising , and maintenance of their usurped authoritie , which is a point laid to their charge in their lybell . the censures inflicted ( if there were any ) upon three or foure ministers , scots-men , returning from ireland to scotland , were infflicted for adhering to our confession of faith , which manifesteth them to be faithfull and constant members of this kirke , and therefore fit to voice in her assemblies . they gave satisfaction to the assembly by their answers to the interrogatories proponed to them . some of them were thrust out by themselves , before they went to ireland . as for such as were under censure in this kirk , wee know none , but such as were censured by the then pretended bishops in the court of high commission , a judicatorie erected without consent of our kirke , or of the estates in parliament , and discharged by proclamation before they were chosen commissioners . this is also a point of their lybell , the holding of such courts , and tyrannicall domination in the same . nor do we know any conveened before the pretended ordinare , for any offence which might make them uncapable of commission . if any deserved to be conveened before them , or a lawfull generall assembly , they should have been processed before , or warned to compeare before this assembly : seeing a full and free assembly was indicted . but we know none that hath deserved to be conveened for any transgression deserving reproofe , far lesse deprivation . the transgressions imputed are either falsly imputed to them , as the uttering of rash and unreverent speeches in their sermons against his majesties councel and their proceedings , reproving his majesties laws and ordinances , using application in their sermons ; not tending to edification , intruding themselves in other mens charges and pulpits without calling and authoritie , pressing the people to subscribe their covenant , or are no transgressions , as to proceed against ministers to the censure of suspension or deprivation in their presbyteries , opponing to the subscribing of a covenant offered by his majestie , and allowed by the councel , or holding of conventions , without his majesties knowledge and consent ; seeing the end was for supplications to his majestie , complaints , and informations , and to prevent the great alterations in religion , which were intended . they pretend that in charitie they forebeare to expresse the personall faults , of which too many of these who were directed commissioners to this assembly are guilty . they have learned to calumniate boldly , upon hope that somewhat will stick in mens mindes . this generall imputation is more uncharitable , then if they had designed the persons and expressed the faults in particular . but they cannot otherwise ease their own vindictive spirits . in the meane time the commissions are valide , suppose afterward they should prove them to be such as they alledge : and we will not be too credulous , namely when men declared infamous do calumniate . they except next against laymens decisive voices . it standeth not with reason , scripture nor antiquitie , say they , that laymen should be authorized by ministers to have decisive voices in a generall assemblie . that in the act of dundie 1597. whereby those elders pretend to have this place , there is no warrant expressed for them to deliberat and determine . so by laymen , they meane our ruling elders , who are not meer lay-men but office bearers in the kirk , and are called in the book of policie ecclesiasticall persons . next , observe , that they except not only against the assembly holden last at glasgow , but also against all the assemblies holden since the reformation . for the elders have had power to voice in assemblies from the beginning . and the order of choosing commissioners with power to voice was set down first anno 1568. among which are the gentlemen commissioners from shyres . there was no need therefore to expresse the act 1597. which was concluded before anno 1568. the 7. chap. of the book of policie , and continually practised since the reformation . the generall assembly is called in the book of policie , the generall eldership of the kirk . if their reason were good , ministers have no warrand by that act 1597. to voice in the generall assembly . for there is no expresse mention in that act of ministers power to deliberate and determine . the truth is , that act doth not touch but presupposeth the power of both , and only defineth the number both of the ministers and barrons to be directed commissioners from the presbyterie to the assembly . so you see , they professe plainly , they do not acknowledge any of our former assemblies in the purest times , nor any other in time to come constitute after the like manner , nor the nationall councels in other reformed kirks , for lawfull assemblies . it is sufficient for answer that this assembly was constitute according to the acts of our kirk , to which they ought to be subject : if there were no more , this one passage in their declinatour deserveth condigne punishment to be inflicted upon them , that they dare so malapertly impunge the established order of our kirk , because they are not able to answer to an assembly rightly constitute . yet howbeit they will not grant decisive voice to lay-men , they allow them presence and assistance . so will the papists ▪ but they will have them to be allowed and authorized by the prince , which condition is not required by the papists . they allow that his majestie in person or by his delegats , may see good order keeped , have a cheef hand in all deliberations and determinations , and may delegat by his soveraigne authority such lay-men as hee pleaseth to have definitive and decisive voice , without which delegation it is presumptuous intrusion upon the pastorall charge . by the act 1597. which was made by their owne procurement to restraine the great number of ministers directed from presbyteries , to oppose to their corrupted courses , it was ordained that barons or gentlemen should bee nominat by the presbyterie , and not by his majestie , and have had after that decisive voice in assemblies . how many noblemen and barons , only called for by the kings letter and not delegat as commissioners , have voiced at their owne pretended assemblies , and helped to carie maters by pluralitie of voices ? but now it appeareth that after they had served their turne with them to set them up they were to bide them a due hereafter . ite for as laici , non est vobis locus icy . yea , they intreat the kings commissioners in the words uttered by the fathers at the councel of chalcedō . mitte for as superfluos . send forth the superflous . that which was spoken to clerks , and monks , who came to trouble the councel , because they had imbraced the errour of eutyches , they apply to the ruling elders , noblemen , and gentlemen , chosen lawfully commissioners to this assembly . for such insolent and contumelious speeches , they ought to be severly censured , howbeit there had been no libell given in against them . to the same purpose they alledge the direction given by pulcheria , the empresse to strategus commander or captaine of bythinia , to drive by force out of the councel of chalcedon , such monks , clerks , and ley-men , as did but pester the councel , and suffer none but such as the bishops brought with them . this also was for avoyding of disturbance . in the meane time you see that lay-men not appointed by the prince , but brought by the bishops were allowed to be present at the councell of chalcedon . but how agreeth that saying of theodosius the younger , that it is unlawfull for him , that is not in the ranke of the most holy bishops to meddle with ecclesiasticall treaties and affaires ? it seemeth to crosse that , which they granted before to his majestie and his delegats . for how can he or they , if this be true , have a chief hand in all deliberations and determinations , or a decisive voice . yea by this saying ministers , or preaching presbyters ought not to meddle with ecclesiasticall affaires , for they are not set in the rank of bishops . this saying of theodosius is alledged by the papists against the definitive voices of emperours and princes themselves . and therefore we may conjecture whereunto their course doth tend , notwithstanding of the faire shew they made a little before . but as for that saying of theodosius extant in the councell of ephesus , whittaker de conciliis proveth it to be forged , quia non habetur in antiquis exemplaribus , it is not extant in the old copies , and it is false in it self . for he did meddle . and howbeit theodosius was not present himself at the councell , yet he sent candidianus , who informed him of their proceedings . thirdly , the words are not rightly translated , for the words are not , the order or rank of bishops , but , the catalogue of bishops : meaning that none should meddle with the affaires and questions to bee treated in the councell , but such as were sent from their kirks , and were written up in the catalogue which their bishops brought with them . this is observed by iunius . for the same respect which theodosius had , martinus was moved , say they , to say at the councell of chalcedon , non esse suumsed episcoporum tantum subscribere , that it was not his part , but the bishops only to subscribe . how could they urge him to subscribe , if it belonged only to bishops ? this famous man martine was an abbot , or the father of many monks . he refused to subscribe , because he favoured not the cause , but the errour of eutyches another monkish father . alwayes we see what assemblies they intended to have had , even just like the popish ; bishops only having decisive voices , and no other assembly shall wee have , if they can attaine to their intent . but to returne to the point . we let them understand our assemblies are not to be ordered according to the patterne of these monkish times . the question is , whither they will acknowledge this assembly to bee constitute according to the constitutions and practise of our owne kirke . but lest the reader should conceive an errour to bee in this , that lay-men should have decisive voice in assemblies , wee will by the way stay a little upon this point . their argument brought against it is bellarmines , but it is naught . for if it bee intrusion upon the pastorall charge , the prince can not authorize lay-men to give decisive voice in assemblies , which they granted before : for that were to intrude them into the pastorall charge . and by the same reason neither he nor his delegats can have decisive voice : but the truth is , it is no intrusion into that pastorall charge , which is proper to the pastor , which is to preach the word publickly and minister the sacraments . but this is not the end of meeting in assemblies , but to root out heresies , redresse abuses , and deliberate upon the common affaires , which is not the proper charge of pastors , but common also to others endued with knowledge of the scriptures ; or as doctor willets saith , this office to be performed in councels ; is common to the whole kirk . if to feed be taken more largely , and to open up the true sense of the scripture , or to refute heresies , or mend abuses be to feed , then others then pastors may be said to feed in that large sense . ministers in assemblies do not feed as pastours , but as delegat from their kirks they take heed that no corruption in doctrine , nor abuse in manners creep in . but that meer lay-men , howbeit not ruling elders or office-bearers in the kirk , may have decisive voice in councels , providing they be endued with gifts sufficient and be freely choosen by the kirks of the bounds , where they are resident , is made evident by scripture , reason and antiquity . in the councell holden at ierusalem act 15. not only the apostles and elders , but also other brethren had decisive voice . there was much disputing v. 7. and the whole multitude keeped silence v. 12. whereby it appeareth that in the time of the disputation many beside the apostles and elders spake . the apostles , elders and brethren sent choosen men with paul and barnabas to antioch to make known to them what was concluded and agreed upon in the councell 23. and 25. and in common , the apostles , elders , and brethren , say , it seemed good to the holy ghost , and to us , which importeth a decisive voice . whereupon the cardinall arelatensis at the councell of basile , gathered that others then bishops should have decisive voices in councells , unde apparet alios quam episcopos in conciliis habuisse vocem decidentem . a eneas sylvius lib. 1. de concilio basileensi . but the text beareth that others beside the apostles and elders wrote in their epistle , it seemeth good to the holy ghost and to us . it seemeth these brethren were such as disputed and reasoned pro & contra upon the matter in hand ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and placet were the words used in giving definitive sentence in councels . next , there is reason for it . the nationall councell or generall assembly representeth the whole kirk of the nation in a most solemne manner . therefore it should consist of men of all ranks , and not of clergie men only . bellarmine compareth generall councels to a parliament . but persons of all sorts and ranks , by the persons representing their estate , have voice in the parliament . naturall equity requireth the like to be observed in nationall councels . quod omnes tangit ab omnibus tractari & approbari debet , that which concerneth all should be handled and approved by all . but matters of faith and manners the subject , whereupon nationall assemblies do treat are common and concerne all , the laitie as well as the clergie . it is against reason that ministers should lay a yock upon the people without their own consent and approbation . the scripture is the only supreme judge of all controversies in religion : the councell doth only interpret and point out the sense and meaning of the scripture , which gift lay-men may have . yea the judgement of one lay-man agreeing with the scripture is to be preferred before the judgement of a whole councell contradicting the scripture . and gerson examinat . doctr. par. 1. sayeth , any learned man ought to oppose to a whole councell , if he perceive them to erre through malice or ignorance . pastors are commonly chosen to sit in councels , because it is presumed that they have the greatest skill in ecclesiasticall matters . but it may fall out otherwise : for the gifts of knowledge and spirituall wisedome are not precisely tied to them . nazianzen detested the synods where rude and ignorant bishops , whereof there were many in his time , did vote . merito illas synodos detestabatur , in quibus episcopi suffragia ferentes essent rustici , idiotae , illiterati , nulla sacrarum literarum scientia praediti , nec in rebus sacris exercitati , qui utique aequum judicium ferre non possunt . spalatensis . lib. 7. cap. 3. num. 29. marsilius patavinus in his defensor pacis part . 2. cap. 20. taketh god to witnesse , that he knew many priests and some prelats who could not speak congruous latine : and because the most part of the bishops and priests had small skill in the scriptures , he wisheth or adviseth a generall councell to be filled up with others who were not priests : generale concilium etiam per non sacerdotes integrari . sic enim fecerunt apostolicum senioribus . before luthers time scarce one bishop of a thousand could reade latine . sibrandus de conciliis p. 44. it were absurde to sendignorant pastors and often times ungodly to a councell , and exclude learned godly and wise-men . the bishop of spalato saith , that it is not the title of a bishop should give him the right of suffrage , and if he be unfit , his placet is ridiculous . l. 7. c. 3. num . 29. in his 7. book c. 3 num . 5. he proveth that lay-men may vote in councel , for this reason because they may have the gift to expound or open up the meaning of the scripture . paulus etiam laicos fideles agnovit posse & solere sacram scripturam ex dono spiritus explicare prophetae duo aut tres , &c : 1. cor. 4. 29. as for practise in ancient times , notwithstanding of the pride of the clergie and superstition prevailing , wee have proofe sufficient . theodoretus bishop of cyrus , epist. 81. required a councel , consisting not only of bishops , but also magistrats , and others in dignitie , that are learned in divine things , and to declare plainly what is their judgement . isidorus mercator , in his order of celebrating councels , saith , deinde ingrediantur & laici qui electione concilij interesse meruerunt . let lay-men enter , who by the choice of the councel , merite to be present . marcilius patavinus , in the chapter above-cited , alledged this place for our purpose ; and addeth , multo magis igitur literati & in lege divina periti , quanquam non sacerdotes existant . the decrees of the second councel of orenge were subscribed by lay-men of great dignitie , laici etiam illustres & magnifici viri subscripserunt , magd. cent. 5. cap. 9. and in the synod holden at cullen . anno 887. there were present religious lay-men , with whose consent the decrees of that councel were promulgat . at the councel of metz holden under arnulphus were present many earles , and other nobles , with other lay-men , fearing god. in the beginning of the first chap. we have these words , episcopi & presbyteri & fideles laici qui ante nos fuerunt juxta sacram canonum authoritatem saepius in christi nomine convenientes , justiciam dei statuerunt , & idcirco suis diebus pacem habuerunt . they tell us that therefore fathers had peace in their dayes , when lay-men conveened in chists name with the clergie , and made righteous decrees . these councels are alledged for our purpose by the bishop of spalato in the chapter above-mentioned . the authour of the review of the councel of trent , a french catholick , lib. 1. cap. 8. maintaineth that from all antiquity lay-men have had their place in councels , not only to deliberat , but to determin also , & alledgeeth for his purpose not only act . 15. 23. but also examples , specially of councels holden in france and spaine . the french synod holden an. 742. hath these words , by the advice of the churchmen and princes of the realme , we have ordained , decreed , &c. saith carloman , duke and prince of the french pepin , a french duke and prince called another synod at soissons consisting of church-men and some chief lay-men of the realme , with whom hee enacted some ecclesiasticall lawes , an. 744. the councel of meaux , holden under charles the second , an. 845. maketh mention of some other councels that consisted of clergie and lay-men , so were earles & other godly laym-en , at the councel holden at pistis , a town upon the river of seyn , anno 963. both clergie & lay-men flocked in great troups to the councel at tribur in france and at the end of that councel , we have these words , this holy subscription was confirmed and fairly approved by the reverend profession and worthie answers of the priests , deacons , and lay-nobilitie . at the famous councel of constance were present 24. dukes , 140. earles , divers delegat from cities and corporations , divers learned lawyers , divers burgesses of universities . at the first councel of pisa there were the delegats of universities , the proctours of cities , and some doctours in law , to the number of 400. all of whom ( saith the apologie of that councel ) treating of points in divinity , when they had deposed the two antipopes that contended for the popedome , and elected alexander the fifth , made many good ordinances in the kirk of god. so at the second councel of pisa , there were also the delegats of universities `with sundrie doctors in law , and other men in great aboundance , well skilled in maters both divine and humane . many other synods or councels are cited in that eight chapter , whereunto we refer the reader . as for the popish distinction of consenting and defining , or determining ; that lay-men consented but did not define or determine : the reader may finde expressions in the contrare in the examples above-cited . whittaker proveth that the bishops themselves subscribed as consenting : how ridiculous it is to grant them power to debate upon or discusse any question , and consent or dissent to the determination , either on the one side , or other , & not to determin what is that lesse ? for if the clergie men have determined , and the laymen consent not , their determination is frustrat . right judgement cannot be given , but after the discussing of the cause , saith the bishop of spalato in the chapter above-cited . neither doth he admit some of the councel to bee judges , and others to bee disputers only . now seeing meere lay-men orderly elected have had , and ought to have decisive voice in councels , much more ruling elders , seeing they are chosen out of the laity as fittest to governe : and if the fittest bee not chosen , it is an abuse or neglect which should be amended . the elders at the councel of ierusalem were not only preachers , but rulers ; for the name was common to both , and both are comprehended , where the sense distinguisheth not . if bilson pag. 180. comprehend deacons under the name of elders ; with greater reason may we the ruling elders : and so doe our divines , iunius , alstedius , and others disputing upon this subject . yea , zwinglius in his epistles , taketh here elders only for the ruling elders . alwayes seeing the constitutions of the eldership was directed from the iewish kirk , the kirk of ierusalem was in this , as in many other things , a paterne to the rest . this digression was necessarie , howbeit their acception toucheth not the point in question to wit , whither this last assembly be constitute according to the acts , and established order of our kirk . they alledge , that if the pretended commissioners , both lay and ecclesiastick , were for none other cause declinable , yet ought they to bee declined , because the most part , if not all the commissioners directed to this meeting , have precondemned episcopall government , have condemned , at least suspended obedience to the acts of the generall assembly and parliament : concerning the five articles of perth , have approved their covenant , as most necessarie to bee imbraced of all in this kingdome , and not only have given judgement of these things before hand , but by most solemne oathes bound themselves to defend and stand to the same , as doth appear by their covenant , petitions , potestations , pamphlets , lybels , and sermons ; for a judge probably suspect , may be declined : and of all probabilities the most pregnant , is , when the judge before he come to judgement , doth give sentence of the things judged . hitheretill they have declined the commissioners as incompetent judges , now they decline them as suspect : which is recusatio judicis suspecti . suppose it were true , what is here alledged of all or the most part , yet can they not bee set , for as it was answered at the synod of dort , to the arminians , using the like exception , that by this reason arrius , nestorius , eutyches , and other like hereticks , could not have been condemned justly in the councels of nice , ephesus , chalcedon : because the orthodox teachers who had impungned their doctrine before , sate as judges upon their doctrine , alexander bishop of alexandria impugned the hereticall opinion of arrius before the councel of nice was convocat , and yet sate as judge at the councel of nice upon arrius . did not cyrillus sit in the councel of ephesus upon the nestorians ? howbeit he had impugned their doctrine before . in hassia when some defended the vbiquitars errour , they were condemned in a generall synod by such as had impugned their errours before , notwithstanding of the same exception . it is no new thing , but accustomed in the kirke of god at all times , that when any errour did spring up , faithfull pastours did timeously oppose both by word and writ : least it should spread , and infect the whole body : and yet did not therefore forefault their right in giving their voices in the synods where these errours were condemned . the divins of hassa defyed the ariminians to give one example of a lawfull synod that ever did the like . next , suppose they had all precondemned episcopall government and the five articles of perth , they had condemned , but that which was condemned before by our kirk , and never retreated by any lawfull synod . thirdly , the acknowledgement of episcopall government and practise of the five articles were not absolutely condemned by the covenant . but the acknowledgement of the one , and practise of the other , was suspended till the tryall of a free and lawfull generall assembly , whither they were contrar to the confession of faith and abjured by it , for the satisfaction of some , who in other respects did not allow of them ; and being found to be abjured by the confession of faith , as they are found and cleared to be at the last assembly , they are bound by oath to stand to the confession of faith in all the points of it . fourthly , the commissioners conveened , did not judicially condemne before , but according to their severall places and stations , they gave warning of the novations entered , in , which hindered them not to alter their minde , if they had heard any thing to convince them of the contrar at meeting with others in the assembly . the examples alledged are to small purpose . our reformers protested against the councel of trent , not only because pope leo the tenth had precondemned luthers doctrine by his bull dated the eight of iune 1520. and paul the third his successor , likewise by his bull dated in august 1535. but also declared the intention of their appointing to convocat that councel was to root out that new sprung up heresie . and as it was answered to the arminians , that councel was not a free councel . the prelats and other members of that councel were sworne slaves to the pope , and had power to determine nothing but what pleased him to approve by his nuncioe . our first reformers would not be acknowledged for doctours of the popish kirk , and had made separation from them before . maximus patriarch of constantinople , refused to goe to the councel of antioch , because he foresaw he would be constrained to the deposition of athanasius , hosius of corduba feared likewise their determinations : but it is one thing to refuse presence , where they feare ungodly determinations : another thing to decline the authoritie of a lawfull councel , when they are cited to answere a foule libell . it becommeth them to side with persecutours rather then hosius , with pope , leo rather then luther and other reformers , of whom some of them have spoken disdainfully . next , there is difference between an inferiour synod and the supreme . the councel of antioch was not an oecumenicall councel , which was the supreme . the generall assembly whereunto our prelates were cited , is with us the supreme : of which more in the answere to the next section . next they alledge , that all , if not the greatest part of the pretended commissioners , have declared themselves partie to the arch-bishops and bishops of this kirk : for in that they declined the bishops to be their judges as their partie , as their declinatours , petitions , declarations , and protestations doe beare , have they not simul & semel & ipso facto , declared themselves to be their parties partie , that is the bishops ? and have not only declined , but persecuted them , by calumnies and reproaches , invaded their persons , opposed and oppressed them by unlawfull combination : for the subscribing and swearing wherof they have by their own authoritie indicted fasts , have by the aid of the multitude entered in the kirks of worthy men , usurped upon their charges , caused read the unlawfull covenant , threatned or compelled some , otherwise unwilling to set their hand to it ; processed , suspended , removed , obedient and worthie ministers by the usurped authorite of their table & presbyteries , notwithstanding the defence of declinator & appellation was used by not a few in their presbyteries , intending by this means to disable them from being commissioners , and directly or indirectly caused their stipends to be keeped back , by which means not the least part of the subscribing ministers hands hath been obtained to their covenant . seeing they have declared themselves partie , it can subsist with no law or reason that the same persons shall be both parties and iudges . we answer , they declined them as party , when they supplicated and complained upon them before the lords of secret councel . was it reason that they should judge upon the complainers , or complaints made upon themselves ? when they covenanted , they suspended only acknowledgement of their authority , till the tryall of a free generall assembly : calumnies and unjust reproaches we deny . none of the commissioners have hithertils invaded their persons , nor have any of them been invaded by any other , so farre as we know ; but master david lyndsay by boyes and servant women , when hee was come from his new mattins and evensong , and as we use to say flagranti crimine . their conbination against them was with reservation to triall . what fault was there in fasting and seeking gods blessing to the actions were in hands , all tending to reformation ? where fore should people be hindred from striking covenant with god and amongst themselves for the defence of religion by the refusall of a perverse minister ? these worthie ministers processed , suspended , or removed were worthily censured by their presbyteries for their arminian , and popish doctrine , vented both in privat and publick , to the endangering of many souls , or for their scandalous lives . were these men fit to be commissioners to the generall assembly . to decline the presbyterie as competent judges could not be admitted , nor to appeall to any but to a free generall assembly . these men who declined the presbyteries have declined the assembly , whereby we may see upon what intent they did decline . that not the least part of the subscribing ministers put to their hand to the covenant for feare of keeping back their stipends , is a meer calumnie . others were postponed not for not subscribing , but for neglecting their charge and wandering from their flocks . for all then that is here aledged , the commissioners to this assembly might lawfully sit as judges to the complaint , or lybell given in against them ; seeing they were chosen and authorized by their presbyteries , with commission to deliberate and voice in this assembly . next , they were not judges in any particular or proper cause of their owne , but in a cause concerned the whole kirk . therefore in making the commissioners their partie , they make the whole kirk of scotland their party . for they had a free commission from all the presbyteries , according to the order of our kirk , to make up the representative of the whole body . how shall discipline be exerced , if such as are guilty shall reject sessions , presbyteries and synods as party ? but because there may be some time partiality in inferior judicatories , they may be appealed from , but the supreme judicatory of the kirk , the generall assembly can not be declined in a cause ecclesiasticall and competent as party , without making the kirk of scotland party . the arminians excepted against the synod of dort , that they were both judge and party , and therefore would not submit to their tryall . our decliners have borrowed this buckler from them . but the answer made to them by the divines at dort may serve for answer to our decliners ; to wit , that the synod did not consist of persons lying under any ecclesiasticall censure , that they cannot be called a partie , unlesse all the belgick kirks from whom the commissioners were directed be taken for party . repraesentant enim illis ecclesias , quarum credentialibus instructi in hac synodo comparuerunt . and if the belgick kirks be their party , they can not be reputed members of their kirk , but must confesse they have made separation from them , say the divines of hassia . there can be no lawfull exception taken against a synod by the members of these kirks which do constitute the synod . pars minor pars nova , debent stare judicio corporis repraesentati per synodum , loquentem mandato , ore , & ex sensutotius corporis , say the divines of geneve . consideration is to be had of times to come , least that such as are guilty shift the ordinary judicatories of presbyteries and synods , and a doore be opened to the entry of sects and heresies , say the divines of breme . in their own proper and peculiar cause no man can be both party and judge , but in a common and publick cause it may be say the divines of emden . in a word all the divines at the synod of dort agreed upon these answers . we answer in the same manner . and the decliners know very well that the body of this kirk which directed the commissioners was sensible of their usurpation and oppression . they make a tragicall outcry , that under pretence of summonds , the like whereof was never used , nor in the like manner , against the most haynous malefactor in the kingdome , they have devised , forged , invented and published a most infamous and scurrill libell , full of impudent lies and malicious calumnies , against the archbishops and bishops of this kirk . truely we hold them the greatest malefactors among us . as for the lybell , the most part may be gathered out of their own declinatour , and is as evidently known to all sorts of people within the countrey , as that they are bishops . so that it was questioned at the last assembly , whither it was needfull to lead witnesses in points notorious and as well known as that the sun shineth at noon-tide . some personall offences were so well proven , that commissioners of all ranks were ashamed of their prophanity and lewdnesse . time served not to stay upon the triall of the rest , but if they be not silent , more will bee verified to their greater shame . if they had been innocent , no doubt they had compeared and adhearing to their declinatour insulted : but , howbeit none more impudent , they durst not face the assembly . they complaine that the table prescribed in certaine articles the order to be keeped in the citation and publick reading of the lybell , according to which directions the lybell was read in sundry kirks , and in edinburgh in all the kirks , notwithstanding of my lord commissioners command given to the provest and bailies to the contraire . none took upon them to prescribe , but only to advise and informe what course should be keeped for citation in the surest and most legall manner . seeing we have been these many years out of use of ordinar assemblies , the course to be keeped could not be found out by every one till they were informed . neither were there informations sent from the meetings at edinburgh to any man , to the knowledge of the assembly , but were private directions sent from hand to hand . publick reading of the lybell was needfull , not to make their enormities known to the people , for they were too well known before , but for the surest way of citation , seeing my lord commissioner refused to take any sure course for citing them : which if he had done , they had not been cited in so publick a manner . not but that they deserved citation per proclama ▪ to be summoned by proclamation , yet that manner was not resolved upon till other means were thought more difficile and not so sure . as for my lord commissioners discharge to read the summonds in the kirk of edinburgh , they were read in sundry kirks before the discharge was presented to the magistrates . and what reason was there to stay citation of so haynous offenders to compeare before their ordinary judge ? his majesty had declared before , that no subject should be exeemed from censure . but how shall they be censured if they be not cited ? nor did the commissioner offer to take another course . so it was evidently seen , their intent was to frustrat all citation . they challenge them for their proceedings in the citation . first , because they proceeded against all charitie , which delighteth not in the discovery of mens nakednesse , backbiteth not with the tongue , much lesse writeth a book against a brother . iustice requireth that publick sins be rebuked publickly ; they themselves laboured to frustrat all other manner of citation . should usurpers oppressors , prophane and lewd men passe uncensured through want of citation . the welfare of the kirk should be dearer to us then the reputation of seducers and undermyners . sould not the house of god be purged of filth and dirt ? next , for breaking of order , in breaking the apostles rule and act of parliament . the apostle it is true directeth young timothy not to rebuke sharply an elder , but to intreat him as a father , meaning an elder in years , as appeareth by the opposition of young men . the direction is for privat reprehensions , but these that sin publickly or scandalously should be rebuked openly , whether they be elder or younger . the dregs of prophannesse are more sowre and stinking in old men then in young . but they have both elder & younger among them . so are there of the complainers , some younger , some elder . their third estate is not impugned in all the lybell , howbeit their persons be made lyabell to publick citation and censure , and so the act of parliament not violated thereby but of that act we have spoken sufficiently alreadie . thirdly , for not proceeding according to any lawfull forme , but specially against the order prescribed by acts of the generall assemblies . march 1596. and april 1592. for the first it is not transgressed . for the lybell containeth speciall crimes sufficiently instructed and notorious , ut nulla tergi versatione celari possunt . other crimes are subjoyned wherewith they were slandered , which were to be verified by informations from the parts where the slander did first arise : of which some were proven , the rest lay over for lake of time , wherein if they please , an other assembly will insist . it seemeth rather they think the lybell too speciall . hinc illae lachrymae . that assembly was a corrupt assembly and began the rent of our kirk . yet their act beareth no more , but that all summonds containe a speciall cause and crime , and that none be summond super inquirendis . the lybell contained speciall causes , and none of them were summonded super inquirendis . as for the act 1582. ordaining that in processe of deprivation of ministers there be a lybelled precept upon fourty dayes warning , if they be within the realme , sixty , if without , to be directed by the kirk , and such commissioners as elect and admit the persons complained upon , summoning them to compeare and answer upon the complaint , and incase of their absence at the first summonds , the second to be directed upon the like warning , with certification if he faile , the lybell shall be admitted to probation , and he shall be holden pro confesso . that forme of proceeding was ordained for inferiour judicatories which sit at frequent diets . for it is ordained , that if he compeare not at the first citation , he shall be summoned de novo with certification . but the generall assembly sitting but once in the year could not begin and end such a proceeding for the space of three year , if this order were to be keeped by them . next , because that direction is for them who admit , but the generall assembly doth not admit ministers . yea the persons summoned were never admitted to their great benefices according to the order set down by the assembly . thirdly , that forme of proceeding presumeth that the person complained upon may be out of the realme or within , but in the remotest part , and that they can not be cited by publick proclamation to compeare before inferior judges . but the decliners were summoned by proclamation in the most eminent kirks within the kingdome , to compeare before the generall assembly , so that these who were within the countrey , or neer the borders , could not be ignorant of the citation . fourthly , that forme was for faults in the office or lives of ministers deserving deprivation , this for citation of such as usurped jurisdiction and tyrannized over the whole kirk , and were banded together in one common course against the established order and policie of our kirk . fifthly , the act it self permitteth appellation to the generall assembly , if after the decreit he finde himself wronged thereby . it is cleare then , the act concerneth only citation before inferior judicatories . sixthly , diligence was used to publish the summonds , as soon as might be after the indiction of the assembly , and had been execute sooner if the commissioner had taken another course . howsoever , there was time sufficient ; as appeared , in that the citation come to their knowledge , both those who were within , and those who were without the countrey . citatio contumaciam juducere potest , si scientia citationis apprehenderit citatum , atque ita comperiatur malitiose aut dolose latitare . that the citation come to their knowledge , as well of these without as at home , is cleare by subscriving the declinatour , and compearance of their procurator before the assembly , whereupon instruments were taken that their compearance did justifie the citation . the fourth challenge is , of proceeding against common equity , which admitteth summonds only by the authority of that judge before whom the delinquent is to compeare . but so it is that the summonds were directed by the authority of pretended presbyteries for compearance before the generall assembly . see their malapertnesse in calling the weekly meetings of ministers pretended presbyteries , slighting the order established with so great deliberation by our kirk , with consent and concurrence of the civill authority . but for answer to the challenge . they know it hath been the continuall practise of our kirk , that inferiour judicatories have cited delinquents to compeare before the superior , and necessare it is so to do , because the generall assembly sitteth not frequently , nor may not sit oftner according to the act of parliament then once in the year , except prore nata . if every citation began at the assembly for compearance at the next , delinquents might persist in their offences and perhaps escape all punishment . and as for the present case , there was danger in delaying to the citation of the assembly . they complaine , that reference of the complaint was made by the presbyteries to the generall assembly , the parties never being summoned to compeare before the presbyterie , whereby either in presence of the partie , or in case of contumacie , the complaint might bee referred to the generall assembly . the complaint was made upon breach of the cautions for the most part , and could not be well tryed without the tryall of pretended assemblies , whereupon the parties complained upon , would build most of their defences . therefore the presbyteries referred the tryall of the complaint to the generall assembly , as the most able and undoubtedly competent iudge , without citation before themselves : and as matters stood for the present , they could doe none otherwise , without great disturbance and interruption to bee made by their adherents , and assistance of civill power . it was fit the complaint presented to the presbyteries should be registrat in their books , seeing it was the ground of their citation . suppose there had been no complaint made to the presbyteries , not only some , but all the presbyteries in the kingdome might have cited them to compeare before the generall assembly : because they pretended they were pastours of all the kirks within their pretended dyocies , and moderatours of every presbyterie within the dyocie , and beside did many things in common to the prejudice of all the kirks of the realme by their voting in parliament , sitting and tyrannizing in the high commission , over-ruling assemblies , keeping conventions of their own , and directing articles to court , to the prejudice of the kirk . what suppose then they had been cited not only every one in their own pretended dyocie , but all of them in all the kirks in the kingdome ? seeing there was a common cause , and the persons complained upon , were a faction combined to the overthrow of the whole kirk . the fifth is , that the proceeding was against all decencie and respect due to men in their place , the said bishops being persons in dignitie , and some of them of his majesties most honourable privie councel , known to be of blamelesse conversation , to have deserved well : that to be thus reviled and traduced , redoundeth to the reproach of the church and estate , and gospel , whereof they are preachers . so will notorious thieves standing in the pannell alledge boldly they are honest men . their dignities are abominations . they are a reproach to the kirk and estate : they are ashamed of the gospel , and the gospell ashamed of them . if tyrants and oppressours may brag of their deserts , then may they also , that they have deserved well . and yet howbeit the publick citation hath tended to their disgrace , the disgrace was not intended by the citation , but tryall : howbeit disgrace followed upon the manner of the citation , because none other sufficient meane could be had : nay disgrace and contempt preceeded the citation . lastly , they charge the commissioners to the generall assembly their consciences , in the sight of god , as they must answer before his great and fearfull tribunall , if they suspect , or know not certainly according to the judgement of charitie , these whom they thus accuse to be free of these crimes , where with they were charged . a bold and shamelesse out-cry : for the commissioners are so farre from suspecting them to be free , that they rather beleeve them to be guiltie of the crimes layed to their charge respectivè , some of moe , some of fewer , and some of the most odious . their cariage is so prophane , men of credit and account are reporters , & sometime their own familiars , & some of the offences laid to their charge , are committed in the very sight of the people . they ground the charge of their conscience upon this , that having lybelled the generall , they had to seek the specification theirof , as appeareth by their articles , and instructions sent abroad . the most and great offences were notorious and common to them all . for other personall faults there was loud slander , and fama clamosa . for these in respect of legall proceeding , witnesses behoved to bee cited , and inquisition to be made , which the assembly since hath found sufficiently proven in sundrie , and would have found more , if time had served : for there was as loud slander for other crimes not yet brought in judgement . they ask , if any man will think that the commissioners at this assembly , can be judge in their own cause : they alledge a reason out of the canon law , that if the pope be at variance with any man , he ought not to be judge himself , but choose arbitratours ; and some examples , to wit of ludovicus bavarus and all the estates of germanie with him , pleading this nullitie against the sentence , and proceeding of iohn 22. and his councel ; and of the archbishop of cullen , who in the year 1546. did plead the nullitie of pope paul the third his bull of excommunication , because he protested so soone as a lawfull councel was opened , he would emplead the pope as partie , being guiltie of many things censurable in the councel . would not any man think our decliners to be great readers , and well versed in histories ? and yet they have borrowed all this stuffe out of the review of the councel of trent , concealing the book and chapter from whence . wee know , that inferiour judges cannot be judges in their own cause . and therefore gregorie upon this ground reproved justly ianuarius bishop , because hee excommunicated a nobleman isidorus , for some injurie done to him , 23. quest . 4. inter querelas . and yet cap. guillisarius . silverius anathematized guilisarius , because hee desired him to come peaceably to his palace , to deal with him pro ecclesiasticis quibusdam dispositionibus , for things disponed to the kirk , but took him captive , and banished him . and 2. quest . 7. si quis erga . if any was to complaine upon a bishop , he is ordained to deal friendly with himself before he complaine to the primat or any other judge , or else to bee excommunicat . the glosse upon this last chapter distinguisheth thus . if the injurie concerne the prelate only or specially , he may not excommunicat for that injurie : but if it concerne the kirk hee may . and the glosse upon dist . 63. cap. salonitanae , maketh this cleare : if injury concerne principally the prelate , then he must forbear . but the generall assembly is the supreme judge in causes ecclesiasticall : neither doth the assembly judge in their own cause , but christ and his churches , and concerning themselves , as members and persons representing the collective bodie . but of this wee have treated sufficiently before . it maketh nothing for them then , that if the pope bee at variance with any man he must not be judge himself . is there no more but variance betwixt them , and the assembly ? and they a party , some difference standing betwixt them and our kirk , which must be taken up by arbitrators ? intolerable presumption . are the liberties of christs kingdome , but the subject of some variance betwixt us and these usurpers ? the glosse meaneth , that the pope himself may not take mens possessions or goods upon a light opinion , that they belong to the kirk , till the matter be decided . non debet ipse esse judex & rem occupare . glosse in can. consuetudo . 16. q. 6. neither are their examples to the purpose . for the emperour ludovicus bavarus pleaded that nullity against the sentence and proceeding of iohn 22. and of his councel , upon this ground ; that the said iohn pretended to have a plenitude of power over him and his empyre , even in temporall matters , and did actually conspire against him and the lawes of the empyre , and caused him to be pursued as an enemie , as the reader may see in the review of the councel of trent . hermannus arch-bishop of cullen being excommunicat by pope paul the third , because he was upon the work of reformation of his kirks , appealed from his sentence by writ , wherein he setteth down his reasons why hee did not acknowledge him as judge , because he had been a long time accused of heresie and idolatrie . hee appealed from his sentence to a lawfull councel of germanie , wherein he would prosecute his plea against him as partie . our decliners make our nationall councel their partie . non credo quod à sententia concilij appelletur : quia concilium est loco senatus . 16. quest . 1. c. eccles . habet senatum a quorum senatorum sententia non appellatur ita nec a sententia concilii , saith antonius de rosellis par . 3. cap. 21. the nationall councel is the supreme senat of the kirk , from which as we may not appeal in a cause competent , so we may not cast or refuse the same . they complaine , that the authours of the late protestation were injurious to their place and authoritie in the assembly , because they will grant neither primat , archbishop nor bishop voice deliberative , nor decisive in the generall assembly , unlesse they be elected by the presbyteries . the act above-mentioned made anno 1597. by their own procurement , ordained that ministers & barrons should be directed with commission from presbyteries . we have had no other act since for the choise of commissioners to the generall assembly . in the assembly holden at montrose anno 1600 , when the cautions were concluded , it was statute and ordained , that none of them that shall have vote in parliament , shall come as commissioners to the generall assembly , or have vote in the same in any time coming , unlesse he be authorized with commission from his own presbyterie to that effect . this act was not annulled by their own pretended assembly holden at glasgow ; nor if it had , should it have been of any force : seeing it was a null and pretended assembly . as for councels of old , where primats , archbishops , and bishops had place and voice , they are not the right paterne to be followed by us , as we have already answered . nor yet do they make any thing for them . for these of old were primats , archbishops , and bishops in office after mans invention allowed for the time . we acknowledge none such in our kirk . their consecration to the office was without the knowledge or consent of our kirk , and is laid to their charge in the complaint given in against them . a knavish prat . and yet , forsooth , they talk as if they were primats , archbishops and bishops in office , like those of old . risum teneatis amici ? but what suppose they were acknowledged to be such in office ? should they disdaine commission from presbyteries ? paul and barnabas were sent from the brethren at antioch to the councell which was holden at ierusalem act . ●5 . they alledge , that this doth enforce the nullity of an assembly , if the moderator and praesident for matters of doctrine and discipline shall be neither the primat , archbishop nor bishop , but who by plurality of presbyters and lay-mens voices shall be elected , which happily may be one of the inferior clergie , or a lay-person . for this their presidentship , they alledge canons of ancient councels , and custome of old , both in other nations and our own not yet restrained by any municipall law . acts of parliament either of late or of old have not set down any order for moderation of generall assemblies or nationall councels . nor do we alledge the act of parliament 1592. ratifying the liberty of generall assemblies , provinciall synods , and presbyteries for free election of their moderators . yet there is nothing in that act against free election , or for presidentship of bishops . we had no ministers primats , or bishops , either in stile or in office at that time . yea the power granted before to bishops in that troublesome year 1584. and soon after quite abolished , was then granted by that act to presbyters , as the right spirituall office-bearers in the kirk . and as for acts of ancient councels , we passe them as no paterns to us , nor pertinent for them . for we have no such bishops , primats or metropolitans , as were of old , as hath been already answered . and as impertinent it is , to alledge that this presidentship is so intrinsecally inherent in them as they are bishops , that hoc ipso that they are bishops , they are presidents of all assemblies of the clergie : as the chancelour of the kingdome hath place in councell and session not by any act or statute , but hoc ipso that he is chancelour . for we know no difference betwixt the office of a bishop and a presbyter to be made by the word of god. neither do we acknowledge our fourteen forloppen ministers for bishops in office , so much as by the constitutions of our kirk . yea when we had superintendents and bishops , yet the moderator of the generall assembly was freely chosen , and never a bishop chosen but once . it was ordained in the book of policie chap. 7. that in all assemblies a moderator shall bee chosen by common consent of the whole brethren conveened . this freedome our assemblies ever had since the reformation , till spotswod sometime pretended primat began to usurp the place of the moderator in their pretended assembly holden anno 1616. suppose the act of parliament 1592 did restraine their authority , yet say they , the restraint is restored by act of parliament 1606. and 1609. and all acts prejudiciall to their jurisdiction abrogat . but that act of parliament anno 1606. concerning the restitution of the state of bishops can not be understood to concerne the spirituall office , but only their temporall state , jurisdiction , priviledges and preheminences belonging thereto . for by the act of parliament 1597. when vote in parliament was granted to ministers provided to prelacies , their office in the spirituall policy and government of the kirk was remitted to the kings majestie to be advised , consulted , and agreed upon by his majestie with the generall assembly , at such times as his majestie should think expedient to treat with them thereupon . but there past no agreement before the act of parliament 1606. but rather cautions to restraine them from all preheminence or power in the spirituall policie and government . and in the act of parliament 1612. which ratified the act of glasgow 1610. the remit of the estats in the parliament 1597. was mentioned , and it was declared , that all doubtfull and controverted points concerning the jurisdiction , discipline , and policie foresaid , was not determined till that assembly holden 1610. how then could the act of restitution anno 1606. be understood of restitution to their old papall preheminence and jurisdiction in the policie and government of the kirk ? next , if they were restored to all their old preeminences in the spirituall jurisdiction and policie by the act 1606. what needed they any assembly afterward to grant them some preheminence in ordination and jurisdiction ? why stepped not the pretended primat to the place of moderatorship at their own pretended assemblies holden anno 1606. 1608. 1610. without election ? thirdly , how could the parliament restore them to any spirituall jurisdiction or preheminence , who never had it at any time before ? for they had not been bishops in office at any time before , that they needed restitution . will they say , because they had the titles of the benefice or bishoprick , the parliament might put them in possession of the spirituall jurisdiction , and enter them into the office ; then the papists may be moved more justly to call them parliamentarie bishops , then the english in the beginning of queen elizabeths raigne , who because of some rites and customes omitted at their inauguration , sought the ratification of the parliament for supply , as sanderus de schismate anglicano lib. 3. reporteth , and therefore were called parliamentary bishops . hinc nomen illis impositum , ut parliamentarij episcopi dicerentur . in their printed declinatour they alledge a little after in the same section , that they have received their authority not from the parliament , but from christ , from whom they have received the spirituall oversight of the clergie under their charge . this clause is not to be found in the declinatour presented before the assembly in writ , but insteed thereof two lines bloted out . now it seemeth they are somewhat bolder after they have consulted with their brethren in england , who now mantaine that their authority is not derived from the prince . but suppose the episcopall authority were institute by christ , which is false ; what calling had they to exerce that authority ? they had none from the kirk . and if not from the parliament , then none at all . and yet before they said their authority was restored to them by act of parliament 1606. which seemeth to import a contradiction : and suppose , from the parliament , as good as not at all . as for the act of parliament 1609. concerning the commissariats , it reacheth no further then the former . their consent to both these acts in parliament and sundry other , is one of the points of the complaint given in against them . nay they procured them , and yet are not ashamed to alledge them , howbeit to small purpose . being destitute of acts of parliament or assembly , they argue from their presidentship in synods , that one of them in absence of the metropolitan should preside in the generall assembly , rather then one of the inferiour clergie . it is true , by an act of assembly holden at glasgow anno 1610. those who were stiled bishops in respect of their benefices , were constitute moderators of the diocesan synods , and that act was ratified in parliament anno 1612. but that ratification was upon supposition , that the assembly was free and lawfull , and was desirous of that ratification : none of which are they able to make good . next when we had bishops and superintendents moderators of synods , the generall assembly choosed others then superintendents or bishops to moderat . by the cautions at montrose it was provided , that the minister voter in parliament should not arrogat to himself any further preheminence or jurisdiction then any of the rest of their brethren , under the paine of deprivation . where it was alledged falsly in the falsified act of that null and pretended assembly holden in december anno 1606. that they should be moderators of synods , yet to make men beleeve that they were moderat and sought no further , it was provided in that same falsified act , that the moderator of the generall assembly be chosen by the voices of the said assembly , certaine leets beeing first nominated and propounded freely , as use hath been in times by-past . so , by their own grant , it followeth not that one of the bishops moderating the diocesan synod should preside in the generall assembly in absence of the metropolitan himself , whose name was not so much as heard of in their own pretended assemblies . they answer to that which is alledged against the office of a bishop out of the act of assembly holden anno 1580. where it was declared , that it had no ground or warrand out of the scriptures : first , that if the corruption of the time shall be regarded , the authority of this assembly might be no lesse regarded then that of glasgow 1610. this is transcendent impudencie . were the times corrupt ? were not all the heads of the book of discipline concluded after free reasoning in many assemblies preceeding ? was not the election of commissioners free ? was not liberty granted to any man that was willing to oppone ? was there any rent or division in our kirk in those times ? was not the same act ratified in the assembly following ? was not the confession of faith subscrived by persons of all ranks soon after , and presbyteries erected ? did not our kirk adhear to that act still after ? so , if that time was corrupt , the purest and best times following were corrupt . was ever that act contradicted by any other act since that time to this houre ? but observe , whiles without all shame they would empaire the authority of that assembly , they suffer of their own accord their own pretended assembly holden at glasgow 1610. to fall to the ground . next , they say , it is ordinare for prior acts of assemblies and parliaments to give place to posterior . but we mantaine there was no act followed to repeale the former . if they will alledge the act of glasgow 1610. first , that assembly is not to be numbred among the assemblies of our kirk , and was declared null at this last assembly upon grounds unanswerable . next , that same corrupt assembly did not determine or declare the office of a bishop to have any warrand out of the word , nor did they restore that office as it was brought in by mans invention , and used of old , but only made synods and presbyteries obnoxious in ordination , deprivation , excommunication , and some other points , to these who were then stiled bishops in respect of their benefice , and not bishops in office , yet not without limitations and upon assurance , that they should be lyable to the tryall and censure of the generall assembly . but they alledge the assembly holden anno 1586 , where it was found that the name of a bishop hath a speciall function annexed to it by the word of god , that it was lawfull to the generall assembly to admit a bishop presented to a benefice by the king with power to visite admit and deprive ministers , to be moderators of presbyteries , and to be subject only to the censure of the generall assembly . neither was the office of a diocesan bishop declared by this assembly to have any ground or warrand in the word , or that any might be consecrat thereafter to such an office invented by man. yea that assembly declared in the sixth session , that there are foure ordinare office-bearers set down to us in the scriptures , to wit , pastors , doctors , elders and deacons , and that the name of bishop ought not to be taken as it hath been in time of papistrie , but is common to all pastors . in the tenth and eleuenth session , they declare that by the name of bishop they meane only such a bishop , as is described by the apostle . they declare that the name of bishop hath a speciall charge and function annexed to it by the word of god , the same that the pastor hath . they declared then that bishop and pastor are all one , and that a divine or apostolicall bishop is the pastor of a particulare flock , and hath not a generall charge over a whole diocie . it is true , they assented at that time that it was lawfull to admit a pastor , bishop or minister presented to a benefice by the kings majestie , with power to visite admit &c. as said is . but then consider , this assembly was the first which was holden after the desolation made anno 1584. and 1585. and consisted not only of none subscribing ministers , but also of many who had subscribed in that houre of darknesse as bishop adamson afterward called these two years of desolation preceeding : and yet did not allow more to him who was admitted to the bishoprick then to any other minister to whom they gave the like power , and with the same restrictions which were prescribed to others , and only till further order were taken : as that in visitation of the bounds limited to him , he proceed by advise of the synod , and such as they shall appoint to him ; that in receiving presentations and giving collations he shall proceed by the advice and voice of the presbyterie , and certaine assessors to be joyned with him , at the least the most part of the presbyterie and assessors , till further order may be taken ; that if he admit or deprive without consent of the most part of the presbyterie it shall be a sufficient cause of deprivation , and the deed shall be null . so this power and preheminence was not in respect of any episcopall office , but by commission from the assembly , as was granted to other ministers , and during the time prescribed by the assembly , and only till further order were taken . and indeed this shadow of preheminence granted first at a conference in haly-rude-house not long before , by some courting and chief subscribing ministers , & now again at this assembly , endured not long . for in the assembly holden in iune 1587. the admission of one to the bishop-rick of glasgow by the brethren of the west , was declared unlawfull , neither agreeing with the word of god nor custome of the kirk , howbeit it was only to the temporality , and these brethren were enjoyned with all possible diligence to see that admission annulled , that slander may be removed from the kirk , as they would answer upon their obedience . at the same assembly mr. robert pont related to the assembly , that a presentation to the bishoprick of cathnesse was offered to him , for some losse he had sustained ; and desired the judgement of the assembly , if he might enjoy the rent with a safe conscience , seeing he was willing to serve at the kirk of dornoch , and to take the charge of visitation at the pleasure and direction of the assembly . but in the letter sent to his majestie the assembly declared that mr. robert pont was already a bishop according to the doctrine of st. paul , and worthy of a competent living in that regarde . but as for that corrupt estate or office of those who were called bishops in former times , they finde it not agreable with the word of god , and that it hath been damned in diverse assemblies ; neither is the said mr. robert willing to accept the bishop-rick in that manner . in the same assembly it was ordained , that all pastors of whatsoever sort shall be subject to the try all and censure of their presbyteries and synods for their life and doctrine , as well as of the generall assemblies ; that such as passe degrees in schools subscribe the confession of faith. in the instructions for the commissioners appointed to attend upon the king and parliament , they were injoyned to admit nothing prejudiciall to the discipline of the kirk , as it was concluded according to the word of god by the generall assemblies preceeding the 1584. year , so far as lay in their power . in the parliament holden the moneth of iuly following , the temporality of benefices was annexed to the crown , and it was thought meet and expedient that his highnesse shall have recourse to his own patrimonie , that is the proper rent of the crown disponed of old to the clergie and monasteries . all and sundry lands , lordships , barronies , castles , towres , &c. pertaining to archbishops , bishops , abbots , priors , pryoresses or whatsoever other prelat were annexed and united to the crown . in the assembly holden anno 1588. ministers were enjoyned to deale with noblemen and gentlemen for subscribing the confession of faith. in a word the servants of god never rested till the wound , which the kirk had received anno 1584. and 1585. was perfectly cured , and not so much remained as the skar thereof . yea that any minister should be appointed a visitour at any time where presbyteries were constitute , was not thought expedient , as was declared by the assembly 1590. as for that act of montrose , let them answer to it , say they , that have their calling by that commission . we professe that we have a lawfull calling , by the election of the clergie , who are of the chapter of our cathedrals , and consecration of bishops , with his majesties consent and approbation , according to the lowable laws and ancient custome of this kingdome and kirk in ancient times . because they see they are not able to answer for the breach of the cautions ; concluded with consent of his majestie , and the ministers aspiring to prelacies , they professe plainly they regard not these cautions , and that they have not their calling by that commission at montrose . the minister commissioner to vote in parliament , was tyed by the act at montrose , not to encroach upon the jurisdiction of the kirk , but to behave himself as other ministers not voters in parliament . the plotters for episcopacie consented and seemed willing he should be so bounded and restrained , glade of any beginning . now when they arrogat to themselves the power and office of a diocesan bishop and are catched in the snare , they refuse to stand to that act . so they bewrey that they had even then a purpose to deceive and betray the kirk of god. and because they are not able to answer , let them answer , say they , that have their calling by that commission . they said in the former section , that posterior act derogat from the prior , now they make prior acts to derogat from the posterior . for they professe that they have their calling by election of the chapter and consecration of bishpos according to the lawes and customes of ancient times . they can not deny , but chapters of cathedrals and election of bishops by chapters were condemned by our kirk as popish , and the office of a diocesan bishop or consecration to the office to have been damned and detested by our kirk . they can not so much as alledge a warrand of any of their own pretended assemblies for their election by chapters , or this their consecration . three of their own number went to england after their own pretended assembly holden at glasgow , and without their knowledge or consent , were consecrated bishops by their brethren the english bishops , returned and consecrated the rest of their fellows . but for the breach of these cautions , manner of election , and the usurpation of that office by consecration , that is , for their treacherous dealing , they are cited to answer before the assembly , and are worthy of condigne censures and punishment , deprivation , note of infamie , and excommunication , the three punishments to be inflicted respectivè for transgressing of the cautions . have they not by their own profession in this section confessed they are guilty of the most haynous offences laide to their charge in the lybell ? we passe that which they adde concerning their homage for their temporalities , and acknowledging of the kings supremacie , as not pertinent to the present purpose , and the complaint taken out of cyprian , as not belonging to usurpers . lastly , they conclude , that it is manifest by the premisses , how absurde it is , and contrarie to all reason and practise of the christian kirk , that archbishops and bishops shall be judged by presbyters , much more by a mixed meeting of presbyters and laikes conveening without lawfull authority from the kirk . by the kirk it seemeth they meane the bishops . they cite some old councels , declaring and determining how and by whom archbishops and bishops are to be judged . but it is manifest by our refutation of the premisses , that this assembly consisted of commissioners both ministers and ruling elders , whom they call lay-men , chosen according to the order of our kirk , and that meetings of clergie and lay-men have been not only in the apostles times , but also in times of popery , and that we are not to be directed by the canons of these councels which they cite , but by the established order and canons of our own reformed kirk , which are agreeable with the practise of the apostolicall and best reformed kirks in our time . semper petunt principium . they take that for granted which is denyed . that they are archbishops and bishops , it is not only denyed but they are summoned to answer for usurping such offices . they pretend , that none of them will decline the lawfull tryall of any competent judicatory in the kingdome , especially of a generall assembly lawfully constitute , or his majesties commissioner , or laicks having authority and commission from soveraigne authority . they will be sure to have such a judge as shall acquite them or none at all ; an assembly like to their own pretended assemblies . seeing the whole pack of them are complained upon , and for crimes common to them all , where shall we finde other bishops and metropolitans to sit in judgement upon them ? what needeth any further answere , but that it is manifest by sundry passages of this their declinator that they will not , and because guilty , dare not , stand to the judgement of a generall assembly constitut as the last was according to the established order and practise of our kirks and therefore are justly cut off as rotten members from the body . after the reasons of their declinator and refusall of the judgement of the assembly , they come to their protests . first , for the reasons foresaid , and for discharge of their duty to god , to his kirk , and to our sacred soveraigne , least by their silence they betray the kirks right , and their own consciences , that they in their own names , and in behalf of the kirk of scotland , are forced to protest that this assembly be repute , and holden null in law , and that no kirk-man be holden to apeare , assist , aprove it . and therefore that no letter , petition , subscription , interloquitor , certification , admonition , or other act whatsoever , proceeding from the said assembly , or any member thereof , shall be any way prejudiciall to the religion and confession of faith by act of parliament established , nor to the kirk , or any member thereof , nor to the jurisdiction , liberties , priviledges rents , benefices , possessions of the same , acts of generall assembly , councell or parliament in favours thereof , nor to the three estates of the kingdome , or to any of them , nor to themselves or any of them in their persons or estats , authority , jurisdiction , dignity , rents , benefices ; reputation and good name , but that all such acts and deeds are , and shall be repute unjust , illegall and null in themselves , with all that hath followed or may follow thereupon . if their reasons alledged be found frivolous , as they were by the assembly , and are cleared so to be by this answer , their protest is not worth a fig. they protest in name of the kirk of scotland , when as they will not acknowledge her commissioners freely chosen , nor her assembly constitute according to the established order , nor any other assembly constitute according to the said order , but will have this assembly , and consequently this kirk , to be their party , and yet will protest , profest as they are , in name and behalf of this kirk . affrayed are they that some thing should be done prejudiciall to religion , and the confession of faith established by parliament , meaning that which is extant in the acts of parliament , but passe by the confession sworn to , and subscribed by subjects of all ranks throughout the whole realme , and by themselves . we acknowledge not acts of null and pretended assemblies . we interpret not every act of councell or parliament procured , or assented to by them , or made in their favours , to be made in favours of the kirk . the kirk her self must be judge of the fauours bestowed on her . if their authority , jurisdiction , dignity , rents , benefices , reputation , good name &c. be prejudiciall to the authority , jurisdiction , liberties , and the spirituall welfaire of the kirk , good reason the estate of the kirk be preferred to the estate of some few factious men . there may be three estates without the bastard estate of bishops , abbots , pryors erected in time of popish darknesse . they protest next , if the assembly call in question , discusse , and condemne things , not only in themselves lawfull and warrandable , but also defined and determined by acts of generall assemblies and parliaments , and in practise accordingly , to the disgrace and prejudice of the reformed religion , authority of the laws and liberties of the kirk and kingdome , weakning his majesties authority , disgraceing the profession and practise he holdeth in the communion of the kirk where he liveth , and branding of reformed kirks with the foule aspersion of idolatry and superstition : that what shall be done in this kinde , may not redound to the disgrace or disadvantage of the reformed religion , nor be repute a deed of the kirk of scotland . the assembly hath condemned nothing lawfull and warrandably defined and determined before in assembly or parliament and practised accordingly , they intended not to weaken his majesties authority , disgrace his practise and profession , or brand any reformed kirks with soule aspersions , but only to reforme the abuses and corruptions entred in their own kirk , and to oppose to what more was likely to have entred with the receiving the service book and book of canons , without relation to any other kirk . if any disgrace redound to others , it is but per accidens , and it may be retorted , that their canons , and constitutions are intended for the disgrace of our kirk , which we do not affirme . next , they must distinguish betwixt a free kirkand a kirk lying in thraldome . but the decliners would have us to refuse nothing which is received in any other reformed kirk , if the same be imposed , lest they be disgraced by our refusall : which were to make up a fine hotch-potch . they protest , that they embrace and hold the religion presently professed according to the confession of faith ratified in parliament anno 1567. as the true religion , and detest all contrary errours . but they make no account nor mention of that confession where contrary errous are specified or designed , and it appeareth for no other cause , but that they perceive the episcopall government and other innovations which they were to introduce to be abjured by that confession , which is a tacite yeelding to the true meaning and sense delivered by the last assembly in their declaration . they protest , that the episcopall government is lawfull and necessary , and that the same is not opposed for any defect or fault in the government or governours , but by the malice and craft of the devill envying the successe of that government these many yeares bypast . it hath been condemned by our kirk as unlawfull and hurtfull , yet they dare contradict and protest it to be lawfull and necessary . that government which is not warranded by the word , and overthroweth the joynt government of pastors and elders , which is warranded by the word can not but be faultie . if the government be faulty , the governours can not but be faulty in governing . the devill could not envy the successe of so faulty a government as hath brought in the antichrist to sit in the temple of god. suppose there were no fault in the government but that it were lawfull and necessary , but what meanes have they come by it ? or what moderation have they keeped after their usurping of it ? intrarunt ut vulpes , regnarunt ut leanes . but how prove they the successe of their government to have been such as the devill could not but envy it ? by the planting of kirks with able and learned mininisters , recovering of the kirk rents , helping of ministers stipends , preventing jarres betwixt the king and the kirk which in former time did dangerously infest the same , keeping the people in peace and obedience , and suppresing of poprie , which was never at so low an ebbe as before the sturres . they have planted many kirks with unsufficient or scandalous ministers , or corrupters of religion and perverters of the people . they have recovered great rents to themselves , and would recover the rents of the rest of the prelacies to build up the crownests again . they have procured by the moyen they had , augmentation of stipends to tie ministers to dependance upon them , or to tie them to their fat stipends , that no alteration in religion should loose their grip : and yet no kirks worse provided then such as belong to their own benefices they have hindered the augmentation of stipends to such ministers as would not dance to their pyping . they have raised jarres betwixt the king and the kirk , and in the kirk it self , that they might obtaine the more easily their intent . but how they keeped peace betwixt the king and the people may be seen by their instructions sent up to court anno 1609. the many threatning letters sent down from court , and proclamations from time to time , and most of all by their dealing at this present . if there were no other to keep the people in peace and obedience , there would be little peace or obedience in the countrey . their favour borne to papists processed or to be processed , their familiarity with them more then common , and employment of them may let us see , that if poprie be suppressed , it is not suppressed by them , but by other meanes , as the powerfull preaching of the word , or the clearing of controversies wherewith our kirk was troubled or by the authority of men in place and credite in the country . but we doubt that popry is at so low an ebbe , nor will it be seen till the light of this present reformation discover them . sure we are , to bring in popry peice and peice , was not the meane to suppresse poprie . they protest , that seeing these who for scrouple of conscience did mislike the service book , canons or high commission which were apprehended or given forth to be the cause of the trouble of this kirk , have now received satisfaction , and his majestie is graciously pleased to forget and forgive all offences by past in these sturres , that all the subjects may live in peace and love ; laying aside envie , hatred and bitternesse : and if any refuse so to doe , that they bear the blame , and be thought the cause of the troubles may ensue , and that the same be not imputed to them or any of them , who desire nothing more nor to live in peace and concord with all men , under his majesties obedience , who have committed nothing against the laws of the kingdome and kirk , which may give anie just cause of offence , and who are so farre from wishing anie harme to anie man in his person or estate , notwithstanding all the injuries and indignities they have suffered , that for quenching this present combustion ; they could be content after clearing their innocencie , not only to lay down their bishoprick at this majesties feet , but also , if it so pleased god to lay down their lives , and become a sacrifice for this attonement . we answer , others for scrouple of conscience mislike the service book , canons , or high commission . but they are not in the number of these who make any scrouple : how can we who mislike , like them to be ministers , far lesse governours in our kirk , who do not mislike them : what satisfaction can we receive by the discharge of these books , seeing other books more corrupt may be imposed afterwards , seeing the matter is not condemned , but avouched to be a mean to beat out idolatrie and superstition , seeing they themselves were not taken order with for their corrupt disposition , and intend to obtrud them , and to raise persecution for them . they may doe in and by the councel , as much as may trouble ministers and professours , howbeit they sit not in the court of high commission . the books were but the instrumentall cause of the troubles and sturres , but they were the principall cause , authours and procurers of the troubles . the five articles , which have wrought much disquietnesse these twentie years by-past , were not quit , but the practise left free whereby division could not but bee intertained . can religion be setled in peace , or religion be preserved in puritie their government continuing ? they would be loath to lay down their bishopricks at his majesties feet , if they were not confident to take them up again . yet they will not doe it , till their innocencie be cleared , that is , they will never doe it : for their innocencie will never be cleared . if you will beleeve them , they could be content like ionas to be cast in the sea to procure a calme . they have lived like salamanders in the fire of combustion , and now on a sudden would quench the fire with their bloud . will they lay down but their bishopricks at the feet of the kirke , as they ought to doe , and that will quench the combustion : but they will lay them down only where they are sure to receive them againe . they protest deeply , that they use not this declinatour and protestation out of fear of any guiltinesse , whereof any of them is conscious to himself , but of conscience of their duetie to god and his church , being most willing everie one of them to undergo the most lawfull and exact triall of any competent judicatorie in the kingdome , or of his majesties commissioner foresaid . but the generall assembly cannot be denyed to be the most competent judicatorie in the kingdome . they beseech my lord commissioner to interceed with his majestie , for appointing a free & lawfull generall assembly , such as gods word , the practise of the primitive kirk , and laws of the kingdome doth prescribe , with all convenient speed , that they or any other of the clergie may be heard to answer all accusations , abide tryall for clearing of their innocencie , or receiving condigne punishment . but it is made evident alreadie , that they meane by the primitive kirk , not the primitive that is apostolicall , as appeareth by the canons of some ancient councels , which are no rule to us . nor can we have any other bishops to judge upon them , seeing we have none but such as are complained upon and summoned . the laws of the kingdome have not prescribed the order and constitution of our generall assemblies , nor is it pertinent to them . all the while they request not an assembly to be appointed , as the kirk within this kingdome hath prescribed and observed from time to time : are these men to be suffered in this kirk , that will not submit themselves to the tryall of the supreme judicatorie constitute according to the acts and constitutions of our kirk ? so it is not only this , but all other assemblies constitute according to the prescribed order of the kirk that they shun . they protest , that this protestation in respect of their lawfull absence , may be received in their own name , and in name of the kirk of scotland , that shall adhere to the said protestation , at the hands of doctour robert hammiltoun minister at glasfurde , to whom they gave power and mandat to present the same in or at the said assembly &c. they say not to the said assembly , or with reverence to the said assembly . the vanity of their protesting in name of the kirk of scotland , and their adherents we have laide open before . what cause can they pretend for lawfull absence . some of them were in glasgow and hammiltoun , and might have presented their declinatour and protestation themselves , if their hauty spirits would have suffered them to compeare before presbyters , to whom they were terrible in former times . least their deep protestations should make men beleeve that they are the most innocent men that may be , you shall have here subjoyned good reader the crimes and offences which were laide to their charge , and were either so notorious that they could not be denyed , or clearly proven before the assembly . after that , such as were aspired to prelacies had obtained in the generall assembly by the kings assistance , and not without great opposition of the better and most judicious sort of the ministerie , that ministers might vote in parliament , it was agreed unto by themselves , that they should be nominate and recommended by the kirk to his majestie , who should have vote in parliament , and whom his majestie should choose , they should be admitted by their synods , where they were resident . but they regarded neither the recommendation of the general assembly nor admission by their synods . as for cautions to keep him that shall have vote in parliament from corruption , howbeeit they agreed unto them for the present , yet afterward their actions bewrayed , they had no intent to keep them . they voted in parliament without lawfull entry or admission , the kirk disassenting and repining , or without inserting of the cautions , which were agreed upon to keep the ministers voters in parliament from corruption . whereas it was provided by the cautions that he shall not presume at any time to propone in parliament , councell or convention any thing in name of the kirk , without expresse warrand and direction of the kirk , but such as he shall answer to be for the well of the kirk , under the paine of deposition from his office , nor keep silence , or consent to any thing that may bee prejudiciall to the liberty and well of the kirk , under the same paine . and yet have they voted and given assent to many acts in parliament prejudiciall to the liberties of the kirk , almost in every parliament which hath been holden since they began to take the place to vote in parliament . whereas the minister voter was bound at every generall assembly to give an account anent the discharge of his commission since the assembly preceeding , and to submit himself to their censure , and stand to their determination without any appellation , and to seek and obtaine ratification of his doings at the said assembly under the paine of infamie and excommunication , yet since they began to vote in parliament , the liberty of holding generall assemblies yearly was taken from us , and when we had any of their own framing , yet made they no account of their proceedings in parliament , nor sought ratification of their proceedings in parliament , councell or convention . whereas he was bound to content himself with so much of the benefice which shall be given him by his majestie as might not prejudge any other minister within his benefice or without , yet they bestow waste the emoluments of the kirk to mantaine their riotousesse and ambition , which might sustaine many pastors . whereas he was bound not to delapidat his benefice set or make any disposition thereof without speciall consent of his majestie and the generall assembly , yet it is found that they had delapidared their benefices . whereas he was bound by the cautions to attend faithfully upon his own particular flock , and there anent to be subject to the tryall and censure of his own presbyterie and provinciall assembly , as any other minister nor bearing commission to vote in parliament , they have neglected all ministeriall duty in any particular congregation , and deserted their particular flock . whereas it was provided that in administration of discipline , collation of benefices , visitation and other points of ecclesiasticall government , he shall not usurp nor acclaime to himself any power or jurisdiction farther then any of the rest of the brethren , they notwithstanding have usurped power and jurisdiction over their brethren of the ministrie , & the people in or out of the high commission , to admit , suspend , deprive , fine , confine , pastors or professors at their pleasure . whereas it was provided that in presbyteries provinciall and generall assemblies , he shall behave himself in all things , and be subject to their censure as any other brother of the ministery , they notwithstanding over rule synods and presbyteries and generall assemblies when they are convocat . whereas it was ordained that none of these that shall have vote in parliament shall come as commissioners to any generall assembly , or have vote in the same in any time comming , except he be authorized with commission from his own presbyterie to that effect , they have notwithstanding taken place in their late pretended assemblies , without commission from any presbyterie , and have moderated and over ruled as they pleased . whereas there are certaine constitutions and acts of our kirk for the right constitution of generall assemblies , yet have they holden these few assemblies not constitute according to the constitutions of our kirk , but after their own device , and for acts to be made for the advancement of their course , which assemblies are found and declared to be null in this last assembly for such reasons as are expressed in the acts of the last assembly now extant in print . whereas the office of adiocesan bishop hath been condemned by our kirk as having no warrand in the word of god , and never since hath been allowed to this houre , no not in their own pretended assembly holden at glasgow : three of their number notwithstanding went to england without the direction , knowledge or consent of any assembly , lawfull or pretended , received consecration to the office of a bishop , returned and consecrated the rest of their fellows to that office damned by the acts of our kirk . whereas the court of high commission was not errected by consent of the estates or good liking of any assembly , yet they accepted the power of that court , and thereby have tyrrannized over ministers and other subjects . they have also undertaken civill and temporall jurisdictions , titles , and dignities , as to beare offices of estate , to sit in councell , excequer , session contrare to the acts of our kirk . they relaxe excommunicate papists when they please . they have interdyted morning and evening prayers , when they thought they were injured by the people . they have falsified the acts of their own pretended synods they have vitiated interlyned or deleted acts and sentences of presbyteries , synods and assemblies . incest and adultery hath fallen forth by their licence for privat marriages . they have refused to admit ministers unlesse they first take on the order of deacons . they exacted unlawfull oathes of intrants , and thereupon debarred the most qualified and obtruded the most scandalous upon congregations . they have taught popery and arminianisme , and advanced such to the ministerie as were infected with the same hereticall and erroneous doctrine . they brought in novations in the worship of god by a pretended assembly , and now at last intends to alter the whole frame of religion , of doctrine with errour , or worship with superstition , or discipline with tyrannie by the service book , book of canons , book of ordination , without so much as the colour of any pretended assembly . beside they have detained or interverted sowms of money dedicat to pious uses as colledges & relief of captives . beside all these offences , notorious of themselves , or proven before the assemblie , the lousenesse and prophanity of their lives was made known , how they have been given to excessive drinking , filthy dancing , prophane speaches , open prophanation , of the sabbath by their journeys abroad , or drinking carding or diceing at home , usuall playing at cards and dice , excessive gaining , contempt of all publick ordinances and family exercises , briberie , simonie , unhonest dealing , abusing of their vassals , sclandering of the kirk , and stirring up authority against the subjects with their lies and calumnies . they are slandered also for other grosser crimes , but time served not for sufficient triall . because they were not able to abide the triall : they have declined , and protested against the last assembly . for which offence only they deserve excommunication , according to the act of the generall assembly holden in april 1582. because they complaine in their declinator , that obedient and worthy ministers have been removed from their places by the usurped authority of the table and presbyteries , notwithstanding they had declined and appealed from their judgement , you shall see good reader what worth was in these ministers , and what just reason there was for removing of them . it hath been sufficientlie proven and made good against some of these deposed ministers , to wit , mr. david mitchell minister in edinburgh , mr alexander gladstones minister in st. andrews , commonlie called the archdean of st. andrews , mr. william wishart minister at leeth , mr. iohn crightoun minister at pasley , mr. thomas foster minister at melrose , mr. roberts hammiltouns ministers at lesmahago & glasfurd ; and others of their sort , that they have taught points of poperie and arminianisme , conditionall election , the power of free-will , resistibility to effectuall grace , the extent of christs death and merite to the damned in hell as well as to the blessed in heaven , christ comming into the world clauso virginis utero , auricular confession , papall absolution , that the pope is not the antichrist , that the kirk of rome is the true kirk , that reconciliation with the kirk of rome is easie , that the kirk of rome erres not in fundamentalibus , nor differeth from reformed kirks in the same , that there is no more difference betwixt us and them then betwixt the green and blew colours of iustinians armie , or that it was a mouthfull of moon-shine , that the formall cause of our justification standeth in our inherent righteousnesse , that christs body is present in the sacrament circumscriptivè and change the sacrament of the supper into a sacrifice , the table into an altar , and ministers into priests , that god was the cause of isacks lie for not punishing his father abraham , that there was possibility to fulfill the law , that predestination was a doctrine newly hatched in hell justly to be deleted out of gods word , that the excrements of the romish religion , and iesuits learning was better then the quintessence of our religion , although it were squeesed in a limbeck , that absolute active obedience is to be given to all the commandments just or unjust of princes , that they have railed against our reformers and reformation , and affirmed that the cheif reformers of our religion were but deformers , and had thrown out better things then they had brought in , diminished the necessity and utility of preaching , commended the service book and book of canons , and affirmed that by the faith of the kirk of scotland , divers parts of gods true worship were abjured ; that they have cursed their own congregation and threatned to concurre to their destruction . they have called their people iackanapes , babbouns , perjured bitches , madde dogges , and that it were more lawfull to pray for such as had lyen 500. years in hell then for them . that they neglected the exercise of discipline , hindered the delating or punishment of offenders , baptized children of notorious papists , defrauded the poore of their right and mantenance allowed unto them , received bribes for saving scandalous persons from publick censure , baptized children in their beds without prayer before or after , interverted and applyed to their own use moneys collected for relief of some ministers in the palatinat or some captives under the turk . that they deserted their flocks , prophaned the sabbath-day by all sorts of loose carriage , that they were given to drinking , prophane speaches and pastimes , swearing , fighting , brawling with their parishoners , that some of them went so drunke to the pulpet , that they forgote their text : that some of them swore , they would rather renounce god , than bee puritans ; they judged the authour of the practise of piety to be damned in hell , because by his book he had made many puritane ladies , that when they were delated for such offences , they contemned the authority of the presbyteries , relying upon the favour of the prelats , and have declined this last assembly . because in their declinatour they alledge that too many of the commissioners members of the last assembly are guiltie of many personall faults and enormities , which in charity they forebeare to expresse in this their declinatour , you have here subjoyned good reader , a catalogue of the commissioners members of the last assembly whereby you may perceive how frequent the assembly was , and of what sort of persons it did consist . we have not read nor remembred a more solemne assembly of our kirk since the entry of christian religion , let be since the reformation , nor moe more able to cleare themselves of any faults or enormities can be laide to their charge . commissioner for the kings maiestie . iames marques of hamiltoun , commissioners from the presbyteries of scotland , both of the ministrie , and of the ruling elders , and of burgesses , as they are within the presbyteries . presbyterie of dunce . maister alexander carse minister at polwart , m. iohn hume min. at eccles. m. thomas suintoun min. at saint borthanes . sir david hume of werderburne knight elder . presb. of chirnside . m. george roul minister at mordingtoun . m. thomas ramsay min. at foldoun . m. walter swintoun min. at swintoun . iames earle of hume elder . presb. of kelso . m. richard sympson min. at sproustoun . m. vvilliam penman min. at morbuck . andrew ker of lintoun elder . presb. of iedburgh . m. robert brounley min. at kirktoun . m. iames wilkie minister at creling . m. robert cunninghame min. at hawick . sir william dowglas of cavers elder . robert simpson burgesse of iedburgh . presb. of assiltoun . m. iohn matland min. at glenkirk . m. harie cockburne min. at gingilkirk . iohn lord cranstoun elder . m. alexander hume bailyie burgesse of lawder . presb. of melrosse or selkirke . m. william iameson min. at langnewtoun . m. robert martin min. at the new-kirk of ettrick . m. iohn knox min. at bowdoun . sir iohn ker of cavers elder . presb. of dumbar . m. patrick hammiltoun min. at innerweek . m. iohn lawder min. at tuninghame . m. iohn dalyel min. at prestoun kirk . sir patrick hepburn of waghtoun knight elder . george purves burgesse of dumbarre . m. patrick hume burgesse of northberwick . presb. of hadingtoun . m. iohn ker minister at salt-prestoun . m. iames fleeming minister at bathans . m. iohn oswald minister at pencaitland . iohn lord hay of yester elder . m. george gray common clerk burgesse of hadington . presb. of dalkeith . m. iames porteous minister at lesswade . m. iames robertson minister at cranstoun . m. olivhar colt minister at inneresk . william earle of louthian elder . presb. of edinburgh . m. andrew ramsay minister in edinburgh . m. harie rollock minister in in edinburgh . m. william colvinu minister at crachmount . iohn lord of balmerino elder . iames cochran dean of gild in edinburgh . thomas paterson burgesse of edinburgh . m. iohn adamson principall of the vniversity of edinburgh . presb. of linlithgow . m. richard dickson minister at kinneill . m. andrew keir minister at carrin . m. iames symson minister at bathgate . george dundas of that ilk elder . iames glen provest of linlithgow . presb. of sterling . m. iames edmistoun minister at saint ninians . m. vvilliam lustice minister at gargunnock . m. edward vvright minister at clackmannan . sir william murray of toughadame elder . thomas bruce provest of stirling . presb. of peebles . m. iohn bennet minister at kirkurde . m. robert levingstoun min. at skirling . m. hew ker minister at traquare . iames vvilliam son provest of peebles . presb. of middlebie . m. simeon iohnstoun minister at annan . m. iohn hammiltoun minister at wasters . iames lord iohnstoun elder . presb. of lochmaban . m. robert henderson minister at lochmaban m. david roger minister at vndergarth . iames dowglasse of moussell elder . presb. of penpont . m. george clèland minister at durisdeir . m. samuell austine minister at penpont . william ferguson of craigdar rot elder . presb. of drumfreis . m. iames hammiltoun minister at drumfreis . m. vvilliam makjore minister at carlaverock . m. alexander tran minister at lochroytoun . iohn charteris younger of empisfield elder . iohn irwing late provest of drumfreis . presb. of kircubright . m. samuell rutherford minister at anweth . m. vvilliam dalglish minister at kirkmabright . m. iohn makleland minister at kirkcudbright . alexander gordoun of earlstoun elder . vvilliam glendinning provest of kirkcubright . robert gordoun of knokbrox burgesse of new-galloway . presb. of wigtoun . m. andrew anderson minister at kirkinner . m. andrew lawder minister at whitherne . andrew agnew of lochnaw elder . alexander mak ghie burgesse of vvigtoun . presb. of stranrawer . m. iohn leving stoun minister at stranrawer . m. iames blair minister at portmontgomerie . m. alexander turnbull minister at kirmaden . robert adair of kinhilt elder . iames glover clerk of stranrawer . presb. of air. m. iames bonar minister at moyboll . m. iohn fergushill minister at vchiltrie . m. robert blair minister at air. iohn earle of cassils elder . iohn stewart late provest of air. presb. of irwing . m. rober bailie minister at kilwinning . m. william russel minister at kilwinning . m. david dickson minister at irwing . iohn lord lowdoun elder . m. robert barclay provest of irwing . matthew spense provest of roysay . presb. of argyle . m. donald makilvorie min. at inraay . m. nicol makcalman min. at kilmow . m. iames campbell minister at kilsman . archbald campbell of kilmun elder . presb. of dumbartane . m. david elphinstoun min. at dumbartan . m. robert watson minister at cardrosse . m. iohn stirling minister at badernock . walter mackalley of ardincapill elder . iohn sempell provest of dumbartan . presb. of paslay . m. william brisbane minister at erskine . m. iohn hammiltoun minist . at innerkip . m. matthew brisbane minister at killellan . iohn brisban of bishoptoun el. iohn spreull burgesse of ranfrew . presb. of glasgow . m. iohn bell elder minister at glasgow . m. zacharie boyd minister at the barrony kirk there of . m. iames sharpe minister at goven . the earle of eglingtoun elder . patrick bell provest of glasgow . david spence clerk of rutherglane . presb. of hammiltoun . m. patrick hammiltoun minister at cambuslang . m. iames iohnstoun minister at stenhouse . m. iohn heriot minister at blantyre . vvilliam bailzie of carphin elder . presb. of lanerk . m. vvilliam livingstoun minister at lanerk . m. alexander somervell minister at daulfingtoun . m. richard ingles minister at vvestoun . sir vvilliam bailzie of lammintoun elder . gideon lack bailzie of lanerk . presb. of s. andrews . m. alexander henderson minister at luchers . m. andrew auchinleck minister at lergo . m. iames bruce minister at kingsbarnes . iohn lord sinclar eder . iames sword burgesse of saint andrews . ninian hamilton burgesse of caraill . thomas symson town-clerk of kilrinnie . vvilliam hamiltoun burgesse of anstruther easter . iohn tullous clerk of anstruther wester . iames airth clerk of pitten-weeme . presb. of couper . m. david dalgleish minister at cowper . m. iohn moncreiffe minister at collessie . m. vvalter buchannan minister at seres . iohn lord lindsay elder . george iameson merchand burgesse of cowper . presb. of kirkaldie . m. robert dowglasse minister at kirkaldie . m. frederik carmichaell minister at kennoway . m. robert cranstoun minister at scoonie . iohn earle of rothes elder . iohn vvilliamson burgesse of kirkaldie . david symson of monturpie burgesse of dysart . m. robert cunyghame burgesse of kinghorne . george gairdine burgesse of bruntiland . presb. of dumfermline . m. iohn row min. at carnok . m. iohn duncan minister at culrosse . m. iames sibbald minister at torrie . robert lord burley elder . iames reid provest of dumfermline . gilbert gourley bailie of culrosse . iohn bardie burgesse of innerkethin . presb. of dumblane . m. harie livinstoun minister at kipping . m. andrew rind minister at tullicutrie . m. william edmistoun minister at kilmadock . sir george stirling of keir knight elder . presb. of auchterardour . m , george muschet minister at doning . m. iames row minister at muthill . m. iohn grahame minister at auchterardour . iames earle of montrose eld. presb. of perth . m. robert murray minister at methven . m. iohn robertson minister at perth . m. alexander petrieminister at rind . iohn earle of weemes elder . thomas durhame dean of gild in perth . presb. of dunkeld . m. vvilliam menyies min. at kenmure . m. iohn anderson minister at cargill . mungo campbell fear of lawers , elder . presb. of meggill . m. george symmer minister at meggill . m. george halyburtoun minister at glenylla . iames lord cowper elder . presb. of dundie . m. andrew wood minister at monyfooth . m. iohn robertson minister at achterhouse . david grahame of fentrie e. iames fletcherprov . of dundie presb. of forfar . m. iohn linde say minister at aberlemno . m. silvester lammy minister at glames . m. alexander kynninmount minister at killimure . iames lyon of aldbarre eld. david hunter provest of forfar . iohn grahame baitie of mont rose . robert demster bailie of brechen . presb. of merns . m. iames sibbald minister at benholme . m. andrew mill minister at fetteresso . m. alexander symson minister at conveth . sir gilbert ramsay of balmam elder . presb. of aberdene . m. david lyndesay minister at balhelvie . m. william guild minister at aberdene . iames skien of that ilk elder . m. iohn lundie humanist for the vniversitie of aberd. presb. of deir . m. andrew cant minister at pitsligo . m. iames martine minister at peterhead . m. alexander martine minister at deir . alexander fraser of fillorth elder . presb. of aufurd . m. iohn young min. at keig. m. iohn ridfurd minister at ki●bettock . m. andrew strachan minister at tillineshill . m. michaell elphinstoun of balabeg elder . presb. of turreff . m. thomas michell minister at turreffe . m. william dowglasse minister at forg . m. geo. sharpe min. at fyvie . walter barclay of towie eld. presb. of kinkairne . m. alexander robertson minister at clunie . presb. of garioch . m. vvilliam wedderburn minister at bathelnie . andrew bairdburges of bamfe presb. of forresse . m. william falconer minister at dyke . m. iohn hay min. at taffert . m. david dumbar minister at edinkaylly . william rosse of clava elder . m. iohn dumbar bailie of forresse . presb. of innernesse . m. iohn howistoun minister at vvartlaw . m. patrick dumbar minister at durris . iames fraser of bray elder . robert bailie bailie of innernesse . presb. of tain . m. gilbert murray minister at tain . m. william mackeinyie minister at tarbet . m. hector monro minister in nether taine . sir iohn mackeinzie of tarbet elder . m. thomas mackculloch bailie of taine . presb. of dingwall . m. david monro minister at kiltairne . m. murdoch mackeinyie minister at containe . iohn monro of lumlair eld. presb. of dornoch in sutherland . m. alexander monro minister at gospie . m. william gray min at clyne . george gordon brother to the earle of sutherland eld. presb. of thurso in caithnes m. george lesly minister at bower . m. iohn smairt . iohn murray of pen-land eld. presb. of kirkwal in orkney . m. david vvatson minister at the kirk of the yle of vvastrey . m. vvalter stewart minister at the kirk of sutherom-oldsay . revised according to the ordinance of the generall assembly , by me mr. a. ihonstoun clerk thereto : edinb . 12 of feb. 1639. finis . a short memorial of the sufferings and grievances past and present of the presbyterians in scotland particularly of them called by nick-name cameronians. shields, alexander, 1660?-1700. 1690 approx. 161 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a59965 wing s3434 estc r25753 09102270 ocm 09102270 42451 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of 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(eebo-tcp ; phase 1, no. a59965) transcribed from: (early english books online ; image set 42451) images scanned from microfilm: (early english books, 1641-1700 ; 1295:3) a short memorial of the sufferings and grievances past and present of the presbyterians in scotland particularly of them called by nick-name cameronians. shields, alexander, 1660?-1700. [4], 56 p. s.n.], [edinburgh? : 1690. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history. covenanters. scotland -history -1660-1688. 2003-08 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 rina kor sampled and proofread 2003-10 rina kor text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a short memorial of the sufferings and grievances , past and present of the presbyterians in scotland : particularly of those of them called by nick-name cameronians . printed in the year , 1690. to the reader . it is not needful in the entry to give a deduction , either of the excellent establishments of religion and civil liberties , and provisions made for security of both , that our fathers obtained and enjoyed , by the mercy of god , under the patrociny of righteous rulers ; or of the deplorable demolishments of these invaluable intersts , since the unhappy re-introduction of prelacy and tyranny , which brought poperie to the very birth in this land , had it not pleased the most high god , by the interposition of the present king , as an instrument , to make it abortive . but it is very useful and pleasant , to remember that the reformation of the church of scotland , was sometimes as far celebrated among all the churches , as now it is depreciated incontempt and obscurity : among other peculiar eminencies of it above many other churches , she had this very early for the subject of her gloriation , through grace ; that at once and from the beginning , both , doctrine , worship , discipline and government were reformed , according to the pattern of the institutions of christ , to that degree of purity , that our very first reformers could assert , to the praise of grace , that no corruption was left in this church , that ever flowed from the man of sin. which , through the blessing of god upon the faithful and earnest labours and wrestling of his servants in the ministry , made such progress in a short time ; that not only the doctrine was perfectly purged of the leaven of popery , arminianisme , socinianisme &c. and all other heresies ; the worship , of all idolatry and superstition : but the discipline was impartially exercised , and the government reformed from diocesan prelacy , sectarian confusions , and erastian supremacy of the civil powers , and framed in the nearest conformity to the primitive apostolick pattern , according to the word of god , and example of the best reformed churches , in the presbyterial order , of congregational , classical , synodical , and national assemblies . in the preservation and observation of which beautiful order , making our church beautiful as tirzah , comely as jerufalem , terrible as an army with banners . this was also her priviledge and praise , which is the fruit of this government wheresoever it hath place , that she was once and for a long time , as much admired for union , as of late for divisions since these corruptions made a breach upon vs : her name was once called philadelphia among all the reformed churches ; and t was long since attested at that unhappy convention at perth , which attempted the introduction of some popish novations , in the year 1618. that from that backward , to the year 1558. there had been neither schisme nor heresie in this church ; as also from thence forward , the same might have been said , excepting the contentions which the prelates and malignants occasioned , until the fatal catastrophe . no church on earth had more purity , order , or vnity , and was freer of corruption , defection and division , that this church . this our renowned reformation in doctrine , worship , discipline and government , as it was founded on the law and the testimony of the god of heaven ; so it was confirmed by all the sanctions , ratifications and securities , that any right can be capable of among men : not only by many laws , penal , and statutory , established as bulworks , for preserving and defending it against all the forementioned adversaries ; by many constitutions and acts of general assemblies , ratified by parliaments : but by many , again and again renewed national and solemn covenants , sworn to the most high god by all ranks , from the king to the beggar , in all capacities and conditions . this testimony , for this covenanted reformation , so confirmed and established ; as it hath been transmitted to vs , through a long continued tract of many wrestling and sufferings , from our worthy ancestors , and sealed by much precious blood and the bonds and bondage of many faithful martyrs and confessors of christ , adhering to the same in our day ; so , as it was then and now stated and sealed , hath been and is thought by all the asserters of our reformation , to have such a near and clear connexion with the great concern of the crown-prerogatives , and imperial dignities of the prince of the kings of the earth , as head of his visible kingdom , whose incommunicable glory it is , without competitoor co-partner , either coordinate or subordinate , to institute his own government , prescribe his own laws , appoint his own ordinances ( which he will have observed without addition , dimunition or alteration , until his second coming ) and to constitute his own officers , cloathed only with his authority , and to be regulated only by his instructions in their ministerial function without any dependence on , subordination to , or indulgence from any man or angel , in the exercise thereof , under their master christ alone ; to whom it belongs as properly to rule the church his own free kingdom , according to the good pleasure of his own will , as it belongs to him to save his church by the merit of his own sufferings ; that our famous fathers , and such of their children as have been faithful in following their footsteps , have judged it a testimony worthy to sacrifice all their interests upon , in opposing and contending against all the invasions and vsurpations made upon these prerogatives of christ , and priviledges of his church , by poperie prelacy , and erastian supremacy , all condemned in the law of god , diseharged by the laws of the land , and abjured in our covenants national and solemn league ; as being highly derogatorie to the glory of christ , contradictory to his revealed will , offensive to his people , obstructive to the power , and destructive to the peace , purity and liberty of his precious gospel . now for adbering to this complex testimony , what have been the sufferings and grievances of presbyterians in general , and ours in particular since anno 1660 : from the popish ; prelatical and malignant party , is more fully demonstrated , ( with the principles and testimonie contended for by us , vindicated ) in naphtali , jus populi , the hind let loose , our informatory vindication , & the testimony against the toleration , given in by that faithful & zealous minister of christ , mr. james renwick ; and here summarly remonstrated . we had once a resolution , at the first appearance of the prince of orange ; who , under god , was the honoured instrument of our begun enlargement from them , to have addressed his highness with this same memorial : but that failing , after this long suspence in expectation of some redress of grievances , whereof we and many others have been in a great measure disappointed ; we have been induced to publish it in this iuncture , with an appendix of our present complaints of somethings that we understand to be wrong in the church , state , army and country , at the time of the writing thereof ; which was in the time , and upon occasion of the many adjournments of parliament : wherein perhaps something will occur , which may seem obliquely to reflect upon the government , when we complain of the ill administrations of many malignants in power : but as they are sad truths which cannot be denyed , and tho we may be charged with imprudence in speaking so freely what many thousands , and those of the surest friends the government hath , do think : so , however we be neither politicians nor flatterers , we think conscience and loyalty both , doth oblige us to speak what concerns the king and country both to hear . we do not blame the king for delaying the satisfaction that his people have long waited for , further than for permitting some into trust , who have abused him with misinformations of what they waited for , and with counsels to delay their satisfaction . nor are we jealous of his majesties sincere intentions to perform what he hath promised , and the estates demanded , as necessary for settling the church , securing laws , restoring liberties , and redressing grievances ; albeit many here complained of , have laboured to suggest grounds of such iealousie . we have got already so much advantage by the success of his heroick expedition ; and so many repeated assurances of his royal resolutions to fulfill his declaration and promises to our satisfaction ; none of which we can charge him with the breach of tho many of them are not yet accomplished ; that we should be very unworthy to iealouse his integrity . we consider his majestie , stated in very difficult and dangerous circumstances , since he interposed himself in our gap , between an angry god and a sinful provocking people ; wherein he hath to do with a potent enemy without , and many undermyning enemies about his hand , seeking to ensnare him in sin and expose him to ruine ; and hath in his two kingdoms of britain people of different interests and inclination , whom to govern will require great deliberation , and consequently occasion delayes : but we lay the blame where it should lye , on the malignants at court , council and parliament , who are seeking to betray him and us both . if some of these be exposed , and their old pranks discovered , and the grievous effects of their being so much in power hinted at ; we hope the candid reader will think it no ill service either to king or country . errata reader before thou peruse these sheets be pleased to help these escapes of the press ( omitting these of less note ) page 15. line 34. read encouraged . p. 17. 19. r. superadded by l. 25. r. equaling p. 34. col. 1. 9. r. 21 men and 5 women . p. 35 col. 2. l. 11. for douglas r. dundass . p. 36. col. 1. l 5 for mouat r. mewae . col. 2. l. 20 r. dundass , and l. 26. r. dundass . p. 39. l. 36. for orders r. order p. 48. l. 18. r. flowing . a short memorial of the grievances and sufferings of the presbyterians in scotland , since the year 1660. particularly of those of them called cameronians . after king charles returned from his exile , the first device , which the malignants then advanced to the highest places of trust fell upon , for overturning our religion , laws , and liberties , was to prevent and obstruct all access either to justice or mercy for such as they had a mind to destroy , and preclude all applications for a redress of grievances . hence , when some faithful ministers were drawing up a monitory supplication to the king , congratulating his return , and minding him of his covenant engagements and promises to promote and preserve the work of reformation ; the committee of states then siting , caused apprehend , and without hearing incarcerate them , for no other cause but that supplication : against which at that time there was no law ; and which all law and reason of the world will justifie , as the most innocent expedient of getting their just complaints heard and redressed , and the common priviledge of all men , which slavery it self cannot take away . yet as all men , and they themselves , could not but , see this a manifest subverting of the subjects liberty : so , in procureing a law to approve it afterwards , they made it worse and more illegal , in declaring petitions to be unlawful and seditious , carol. 2. parl. 2. sess. 2. act 2. hence no petition or remostrance of publick grievances , oppressing , and enslaving church or nation , either durst be offered , or could find access or acceptance , being interdicted and also punished very severely ; as in the instance of the grievances given in against lauderdale . nor durst prisoners tender the most innocent supplication , even for release or a more easie confinement , in any terms that seemed either to reflect on their severity , or represent the illegality of their prosecutions , or in the least to vindicate the cause they were suffering for ; which caused many afterwards to decline all petitioning , and choose rather to ly under the most unsupportable bondage , for fear of having it made more miserable . the next succeeding devices , to undermine and overturn our religion and liberty , were the mischiefs framed into law by the first session of the first parl : charles 2. held by the earl of middletoun 1661. wherein by the very first act thereof , all the members were involved in a conscience ensnaring and enslaving oath of absolute and implieite allegiance and supremacy , ( without the former usual limitations then standing unrepealed ) not only wronging parliaments in their priviledges , and the church in her liberties , but the lord jesus christ in his prerogative of supremacy , and headship over the church ; making the king a pope , and not only a church member ( as a magistrate ) or church officer , but the supreme architectonick head of the church . for refusing this afterwards , many ministers and others were banished ; several of them made to subscribe a bond to remove out of all his majesties dominions within a moneth , not to return under the pain of death ; and many kept in prison by the arbittary power of the council , beside the tenor and extent of their own wicked act thereupon . in the following acts of that same session of parliament , they advanced the kings prerogative to the highest pitch of absoluteness : and the acknowledgement of this vast and unlimited prerogative , in all particulars , was formed and imposed , charl : 2 : parl : 1. sess. 1. act 2 , 3 , 4 , 5 , 11. this was the foundation of all the succeeding tyranny , and source of the nations slavery ; and in it self a head of sufferings to several gentlemen and others , who could not in conscience subscribe or make that acknowledgement of such a prerogative ; which would manifestly have imported an approving of the first audacious and presumptuous effect and attempt of its power , exerted in rescinding and annulling at one blow all the righteous and legal establishments of the covenanted reformation , and all the acts made in favours thereof in all the parliaments and conventions of estates from the year 1640. to 1650. even those that the then king charles 1. approved , owned , and called . they rested not here , in a general or gradual unhinging of legal constitutions , made for security of our religion and liberty ; but then took advantage of the universal silent submission of the nation , to break down at once the carved work of the whole fabrick of the reformation as with axes and hammers , in that insolent effrontry and indignity against heaven , in making void the national and solemn league and covenants : which the church and state both in their representatives and members , did most solemnly swear and subscrive , for themselves and posterity : which , for the matter of them perpetually obliging , for the manner so religiously engaged into , and for their ends so glorious , no power on earth can dispense with , disannull , or disable : which not only the lord from heaven did ratify , by the conversion of many thousands , and vouchsafing his presence gracious in ordinances and propitious in providences at the subscriving of them ; but in this land , at the inauguration of the king charles 2. ( being the condition upon which he was admitted to the government ) the latter of these covenants was ratified and established , as the great fundamental law of the kingdom , whereon all the rights and priviledges either of king or people are principally bottomed and secured , and as the very magna charta of our reformation . yet this not only they did break in heaven-daring boldness ; but to flatter the king in making way for prelacy , tyranny , and popery , and to indulge the licentiousness of some debauched nobles , who could not endure the yoke of christs government according to his institutions there covenanted to be preserved ; they enacted and declared , it should have no obligation or binding force any farther ; and that none should henceforth require the renewing of it carol. 2. parl. 1. sess. 1. act. 7. and afterwards , that the national covenant and solemn league and covenant were in themselves unlawful oaths : and therefore annulled all acts and constitutions ecclesiastical or civil approving them , parl. 1. sess. 2. act. 2. and not only so but in contempt of heaven , they caused burn them by the hand of the hangman . for adhering unto these sacred , inviolable , and indispensible engagements , the sufferings of presbyterians have in a great measure been stated since that time . the next wicked project was , to remove out of the way all who were eminent instruments , in promoting that work of reformation now about to be razed , and whom they feared would obstruct their antichristian and tyrannical designs , both in the state and in the church . accordingly the noble marquess of argyle was beheaded for no other alledged cause but for his complyance with the english , when they had made a conquest of our land , wherein also the judges that condemned him were socii criminis . and afterwards , the lord wariston upon the same pretence : and for the same pretended cause , many other gentlemen , above 800 were arbitrarly and exorbitantly fined ; some under divers stiles twice over . such of the ministry also as had been most faithful & servent for the interests of their master and of his church were cruelly and most illegally removed ; some by death , as famous mr. guthrie , for asserting the kingly prerogative of christ in opposition to the erastian supremacy encroaching thereupon ; others by banishment , for giving faithful warning , and protesting against the defection of that time , thereby only contraveening a wicked proclamation discharging them to speak against the proceedings of the state ; others indicta causa , without access to give in their defences , or to get so much as an extract of their sentence . after they had thus prepared their way , by the very first act of the second sess of the first parl. anno 1662. they reestablished and redintegrated their dagon of episcopal prelacy , with all its inseparably concomitant retinue of pride , perjury , simony , sacriledge , and intollerable usurpations and corruptions ; and wreathed again about our neck that yoke which neither our fathers , who wrestled much against it , nor we were nor ever shall be able to bear : which as it is insupportable to , and hated of all the godly ( and desirable to none , but dissolute & debauched persons , who cannot endure christs discipline impartially exercised , and do find incouragement under the wings of prelacy ) being in its original both the mother and daughter , root and off-spring , cause and effect of popery ; a device which advanced the man of sin to his hight in the world , and the only remaining support of his hopes of recovering these kingdoms , by christs conquest rescued from his tyranny ; in its nature , evidently eversive of the very nature of gospel church government ; in its ends only adapted to bring the church into a slavish dependence on & subordination to an usurped supremacy of the magistrate , which is a change only of the pope not of the popedom ; and in its effects , alwayes found to be most deplorably destructive to the purity and power of religion , and peace of its sincere profession , and that which hath introduced and encouraged impiety , error , schism , and persecution in these lands : so by all the sober and judicious that have known the case of this church and kingdom it hath been acknowledged to be the source and spring of all our sorrows and grievances , under which we have groaned these 28 years . this abjured prelacy , as it was introduced by manifest perjury and persidy , so it was at first erected and hitherto advanced and supported on such a foundation , as might bear out and justify the contrivers and promoters of it , as well in all attemprs to set up popery it self : the act establishing it declaring , the disposal of the government of the church doth properly belong to his majesty as an inherent right of the crown , by vertue of his royal prerogative and supremacy in causes ecclesiastick ; an usurpation upon the kingdom of christ equivalent to any that ever the papacy it self durst aspire unto over the government of the church . the first effect whereof was by another act 1 sess. 2 parl. carol. 2. the restoring the old exploded bondage of parronages ; another old relict of popish slavery , depriving the church of the freedom of calling and choosing their own pastors : and dispossessing all the ministers , who entered since the year 1640. of their churches and benefices , possessed without the presentations of patrons after which , by the instigation of the prelates , the council passed an act october 1662 , whereby above 300 ministers were violently put out of their charges , and their congregations laid desolate , without all legal procedure , without either accusation or citation , conviction or sentence , or a hearing allowed to them . and therefore for simple nonconformity , and refusing subjection to and taking collations from the prelates , the rest of the ministers , in great numbers , were , with cruelty more beseeming turks , thrust from their labours and banished , with a nice and strange confinement ; 20. miles from their own parish church , six miles from a cathedral , and three miles from a burgh . in whose room succeded , a swarm of ignorant and scandalous apostates , the prelates and their mercenary substitutes the curats : against whom such charges might alwayes have been adduced , and to this day such accusations are in readiness to be produced , to any competent ludicatories , that shall be called to cognosce upon them , of the pernicious errors of popery , socinianisme , and arminianisme maintained by many of them , abominable adulteries committed by others of them , the profanity , sensuality , and debauchery , oppression and persecution of godliness and good men chargeable on the generallity of them , and perjury in breach of covenant , and schismatical intrusion without consent of the church owned of all of them , and ungodliness by them transfused over all the land ; as could not but make them detested of all , as the greatest stain to be suffered in a reformed church . upon the back of this , by the instigation of the prelates , who scorned to be and one , no not by iulian the apostate , in surpressing religion , they proceeded to poyson all the seminaries of learning : ordaining , in act. 9. sess. 2. parl. 1. carol. 2. that none be masters in any university , except they both take the oath of supremacy , and submit to and own prelacy ; or be so much as a pedagogue to children , without the prelates licence . by which course honest and learned men were brought to considerable straits and sufferings ; and ungodly and unsound masters had access and encouragement , to corrupt the youth with perverse and malignant principles , to the great and observable detriment and decrement of religion , learning , sobriety , and morality in the nation . the next contrivance was , to corrupt all the fountains of judicature . and for this end it was enacted , act 5. sess. 2. parl. 1. carol. 2. that all persons , in any publick trust or office whatsoever , should subscribe the declaration , renouncing and abjuring the covenants ; and that not only under the certified penalty of forefaulting the priviledges of magistrates ; but also of all the priviledges of merchandizing , trading , and others , belonging to a burgess , act 3. sess. 3. parl 1. carol. 2. whereby perjury was made the chief and indispensable qualification , and conditio sine qua non of all that were capable of exercising any power in church or state ; contrate to known laws yet unrepealed , which make them that are guilty of perjury , incapable of being intrusted with any publick administration in the kingdom . the parliaments thus corrupted , and instigated by the bishops and curates , establish wicked laws pressing conformity . and in the very first of them , made such a streach , beyond all bounds of charity , justice , reason , or humanity , that they made all addresses to god or man , remonstrating such grievances and reflecting on such proceedings to be criminal ; declaring petitions to be seditious , and discharging all writing , printing , remonstrating , praying , or preaching , shewing any dislike of the kings absolute prerogative and supremacy in causes ecclesiastick , or of the government of the church by bishops , act 2. sess. 2. par. 1. carol. 2. and act 4 ibid. they not only prohibited any to preach in publick , or so much as in families without the prelates licences but discharged all private meetings in houses for religious exercise , of such as could not in conscience give their countenance to the curats service in churches . then in the 3 sess. act. 2. they declare , that all non conformed ministers , that shall presume to exercise their ministry , shall be punished as seditious persons : and require of all , in acknowledgement of and complyance with his majesties government ecclesiastical , that they give their concurrence and countenance to the curates , and attend their meetings for worship : ordaining , that whosoever shall withdraw , shall incur , each nobleman , gentleman , or heretor , the loss of a fourth part of their years rent , every yeoman the loss of a fourth or under of his moveables , each burgess the loss of his burge-ship , with the fourth of his moveables , with a reference to the council , for farther punishment , and more effectual execution : which the council very vigorously prosecuted , in emitting most rigorous proclamations after that : some requiring all to keep their parioch churches under the pain of 20. shil . toties quoties ; some discharging all preaching , praying , or hearing in families , where three or some more then the domesticks were found , as unlawful conventicles ; others certifying , that all such meetings , not authorised , shall be punished by pecunial and corporal pains , at the arbittement of the council ; other commanding all masters of families , heretors , landlords , and magistrates of burghs , ro cause their servants , dependents , tennents , taxmen , cottars , and all under their charge , to submit and conform to the curates their ministry . for putting these laws in execution , the king erected a high commission court ; consisting of some prelates , noblemen , magistrates of burghs , and some souldiers , impowered , by vertue of his prerogative royal and supremacy , to suspend , deprive , and excommunicat , as also to punish by fining , confining , and incarcerating , all keepers of conventicles , and all non conformists : a hotch-potch mongrel monster of a judicatory , authorized by the prerogative against the laws of god and man , meddling with causes and censures ecclesiastick and civil , most illegal and arbitrary , both for its constitution and procedure : whereby persons brought before them were made to answer super inquirendis , contrare to express standing law ioc. 6. parl. 10. act. 13. anno. 1585. without either libel or accuser , or admitting legal defences except they take the oaths ; and sentenced with stigmatizing , scourging , banishment , deportation and slaverie to barbados , &c. by orders from this court , especially from the prelates , whose country sides were in a great measure depopulate for non-conformity , by souldiers ; sometimes besetting the churches , where honest ministers were not yet ejected , and forcing all within to pay fines ; sometimes going to the curates churches , and amerciating all the absents in such fines as they pleased ; sometimes by force driving all to church , beating , wounding , and binding the reousants ; sometimes exacting exorbitant fines by plunder , to the harassing and making havock of whole country sides ; sparing sometimes complyers no more then recusants ; and punishing husbands for their wives , parents for their children ; yea doubling and tripling the same exactions after payment ; yet compelling them sometimes , to subscribe an acknowledgement that the captain had used them civilly and discreetly ; then after all , apprehending , imprisoning , scourging some , stigmatizing others , and sending them to forreign parts , that would not for all this conform . hereupon , being outwearied with intollerable oppressions , a small party of dissenters were partly compelled , and party by a surprise of providence engaged , to run together for their own defence , at pentland anno 1666. where , after the defeat , the prisoners that were taken upon quarter and solemn parol to have their life spared , were treacherously given up to be condemned , the very manner of their execution being first determined and described before arraigment , and cruelly hanged ; their heads being set up at edinburgh , glasgow , air , dumsreis , and at hamiltoun ; turks would have blushed to have seen the like . among the rest one eminent minister , mr. hugh mckail , for having but a sword tho not present at the fight , was first cruelly tortured with the iron boots , and afterwards execute to the death . at their executions drums were beat that they might not be heard ; a barbarity never known in scotland before ; and rarely heard of except in the duke d' alvas murdering the protestants in the netherlands ; but frequently used almost at all the executions since of our martyred brethren in this land. immediatly hereafter souldiers were sent out on free quarter , to examine men by tortures , threatning to kill or rost alive all that would not delate all they knew accessary to that rising : who accordingly , by fire matches and other tortures , forced women to discover their husbands and other relations , although they knew not it they were there ; stripped them who reset the fugitives , and thrusted them in crouds to prisons in cold and nakedness ; and some they murdered without process , that would not , because they could not , discover those persecuted people ; yea and drove away the goods of the country , without respect to guilt or innocency . in the mean time , such as were in armes , and some that were not , were intercommuned , and interdicted of all reset , harbour , hiding , corresponding , or comfort , under pain of rebellion and of being counted guilty of the same crimes , wherewith the intercommuned were charged . and many gentlemen , ministers , and others , were forfeited of their whole estates very illegally : yea some that were not present at that appearance in armes , nor legally convict , nor cited to answer according to law , were yet forfaulted before the act of parl. 2. act 11. carol. 2. contrate to express standing statutes . and further all dissenters , and such as did not joyn in suppressing that expedition , were by order from the council robbed of their armes and horses fit for service ; their guilty consciences puting them in fears , and dictating their desert of greater opposition . after all these cruelties , murdering the persons and oppressing the estates of poor dissenters ; what they could not do by law , nor force , nor futy , they contrived to effectuate by craft , under the notion of clemency ; but such a clemency , as was a greater cruelty then any former persecution . the poor people that had nothing left them but a good conscience , must have that robbed from them likewise : therefore these wicked councellers and prelates , still stirred up by the curates , having none or a seared conscience of their own , contrived to take away from people all remainders of conscience , or to make them pliable to comply with every corruption they should introduce , by imposing conscience-debauching and ensnaring oaths and bands most deceitfully and ambiguously framed , most illegally imposed , and insolently pressed ▪ and more numerous since that time than ever was heard of in any nation in one age : there being scarce one year since that time , wherein several of these oaths and bonds have not been vented and imposed , contradictory to one another , contrary to our sworn covenants and work of reformation , impossible to keep , and unlawful to take . yet finding they could not yet suppress the persecuted meetings for gospel ordinances , but that the more violence was used the greater and more frequent they grew ; they fell upon a more crafty device , to divide and destroy the remnant , to overturn what remained of the churches priviledges undestroyed , and to settle ministers and people into a silent and stupid submission to all the kings usurpations upon the same , by giving an indulgence , anno 1669. to some outed ministers , with restrictions and instructions , clearly homologatory of the supremacy whence it flowed , establishing the height of erastianism , prejudicial to the freedom of the ministry , injurious to the priviledges of the church , contrary to presbyterian principles , and contradictory to the covenants : the grant and acceptance whereof hath been the bane of the church of scotland , and a bone of contention rending and ruining the remnant of ministers and people unite before . the end of it was to advance the supremacy ; as upon this occasion they enlarged and explained it : and because it was against law , therefore , that the kings letter might be made the supreme law afterwards , at least law enough for the council to proceed , enact , and execute what the king pleased in matters ecclesiastick , the parl. 2. act 1. carol. 2. held by lauderdale , asserts and declares , that , by vertue of the supremacy , the ordering of the government of the church doth properly belong to his majesty and successors , as an inherent right to the crown ; and that he may enact and emitt such constitutions , acts , and orders , concerning church administrations , persons , meetings , matters , as he in his royal wisdom shall think fit , which acts , orders , &c. are to be observed and obeyed by all subjects , any law , act or custom , to the contrary notwithstanding . but now as before , faithful ministers that were not thus indulged , sensible of the indispensable necessity of preaching the gospel , and of the peoples great necessity calling them to it from several quarters , after they had undergone and endured many hazards and hardships of villany and violence , imprisonment and banishment , for meeting in the houses , where they were easily intraped , interrupted , and insulted over , were forced to go to the fields , and preach in places most convenient , secret and safe ; whither the people , being tyred of their cold and dead curates , and wanting long the ministry of their old pastors , resorted in great numbers , on the greatest of hazards : the council then , at the instigation of the bishops and curates , raised troops of horse and dragoons to pursue them as traitors and rebells , for their following that necessary and signally blessed duty ; impowred and encouraged to apprehend , and bring dead or alive , some ministers , with prices put upon their heads , and to incarcerate all they could find , either at the meetings , or suspected to be coming to or from them . hence prisons were filled ; some were sent to the bass ; some banished ; and many hundreds driven from their dwellings , outlawed , and intercommuned . for legalizing such mischiess , the second sess. of the second parliament , anno 1670. held by lauderdale , made many wicked laws , causes of many grievances following . as act 2. ordaining all of every quality or sex , called to depone upon oath their knowledge of such meetings and persons therein , to declare the same in all particulars interrogate , under the pains of fining , imprisonment , or banishment , and deportaion to the indies , as the council shall think fit : oblidging people thereby to betray their own neighbours . act 5. declaring all outed ministers , found preaching or praying , in any house except in and to their own family , shall be imprisoned , till they find caution under the pain of 5000 marks , not to do the like again ; and every hearer shall be toties quoties fined , each tennant in 25 pounds scots , each cottar in 12 pounds , &c. and that all that preach in the fields , or in any house where any of the people are without doors , shall be punished with death ; and any that shall seise and secure any of them , dead or alive , shall have 500 marks reward . act 6. imposing most i yrannically exorbitant and grievous . fines , upon any that shall offer their children to be baptized by any but curats and indulged ministers ; which were afterwards , by act 11. sess. 3. parl. 2. laid upon all who shall keep their children unbaptized , for thirty dayes together . act 9. imposing intolerable fines on all that shall three sabbath dayes together withdraw themselves from their own paroch churches . act 9. sess ▪ 3. declaring all ordinations of ministers , since the year 1661. which have not been by bishops , to be null and invalid ; and that they are no ministers that are otherwise ordained : encroaching hereby on the most intrinsick and formally ecclesiastick powers of the officers of christs kingdom . these wicked acts were followed with cruel executions , whereby many were made to endure such havock , as harder could not be found in the reign of caligula or nero , both in their own houses , in prisons , and at sea in deportations . hereafter , thinking the ordinary forces not cruel enough in executing these enacted mischiefs , they brought from the wild highlands a host of 10 or 11000 barbarous savages , and poured them in upon the westeren shires ( all peaceable at the time , none so much as moving a finger against them ) on design , as would seem , utterly to lay them desolate : with orders to press a bond of conformity , wherein every subscriber was bound , for himself and all under him , to frequent the paroch church , and never go to house or field meetings , nor reset any that went to them , but to informe against , pursue , and deliver up all outed preachers to judgement . many houses and families were then left desolate . the inhabitants being made to flee in the winter season : many left their cattel , and in seeking to recover them lost their lives . yet the innocent country was made to pay for all this service , and hire them to do more , by paying the imposed cess , enacted and exacted professedly , by the act of the convention of estates holden by lauderdale , anno 1678. to raise and maintain more forces , and to maintain the supremacy as now asserted and established , and to suppress field meetings called rendezvouses of rebelion and , for the same causes , and to suppress the propagation of the principles then suffered for , continued by act 3. parl. 3. held by the duke of york commissioner . and by act 12. parl. 1. iac. 7. holden by queensberry , continued and prorogued , during all the terms of his lifetime : which , because of the illegality of its imposition , the nature of its exaction , being an obedience to a wicked law , a help to the ungodly to make havock of the church , a hire to the souldiers to destroy what remained of religion and liberty , and because of its ends so expresly declared in the narratives of the acts , to suppress the persecuted gospel and destroy its followers , many presbyterians durst not justify by obedience , in paying the required moyetie ; but chose rather to suffer joyfully the spoyling of their goods , and all the force and fury they could exert against them . whereby many tho' poor yet honest and honestly provided families , were laid waste , and exposed to the miseries of uncertain wanderings . at length , upon occasion of graham of claverhouse , his assaulting a meeting near loudoun-hill , carrying about with him a minister and several countrey men bound as beasts , and getting a repulse in the rancounter with the meeting ; another insurrection , for our lives , liberties , and religion , was undertaken , and discomfited at bothwel-bridge , anno 1679 : and at the defeat several hundreds were killed on the field , and 10. or 1100. were taken prisoners , stript , and carried to edinburgh , where , after two of our ministers were martyred for that appearance , mr. iohn king and mr. iohn kid : and after the rest of the prisoners were kept several weeks in a church yard without a covert either from cold or heat in the open air ; a bond was tendered , seeming to offer life and liberty , on terms that clearly condemned the cause , never to rise in arms against the king , on any pretence whatsoever , &c. which many took , and the rest of us that refused , and even many that did take it , were sent away in a ship bound for america , between 2 and 300 in all : who were all murdered in the ship , being shut up under the hatches , when it split upon a rock in the north of scotland , excepting 50 : some of which are yet alive to give this account . after this , the grand design of subverting and utter everting our reformation , tho' from the beginning of this fatal catastrophe projected , and by all the forementioned methods prosecuted hitherto , was more and more discovered , and beyond all denial demonstrated , that nothing less was intended then the gradual introduction of popery and slavery , and that by all the ordinat iesuitical rules , observed in the seduction of churches into the roman tyrannie : the chiefest of which have alwayes been to foment all quarrels among protestants , and to strengthen the party readiest to comply , to make and execme rigorous laws against the most tenacious , and to load the protestant opinions that are more obnoxious with all odious constructions . accordingly in the first place , to propagate defection and promote division , a proclamation was emitted anno 1679 inveighing against and resolutely interdicting all field-meetings ; and granting liberty to preach in houses upon terms of a cautionary bond , binding and oblieging the people for their ministers living peaceably , and in order thereto to present him before his majesties privy council , when they should be called so to do ; and in caise of falizie in not presenting him , to be lyable to the sum of 6000 merks . yet excluding all these ministers , who were suspect to have been at that insurrection of bothwel ; and all those who should afterwards be admitted by non conformed ministers : whereby those that durst not comply were exceedingly divided , and more easily destroyed . for their courts of cruel inquisition went by circuit through the country , pressing the bond of peace , denying the principle and renouncing the priviledge of defensive arms ; and taking up portuous rolls of all that were suspect to have been at bothwel insurrection ; whereof they reputed all to be convict , who being summoned did not appear , or were delated by oath super inquirendis to have been seen or heard to be in armes , or did not go to the kings camp , about that time . whereby , not only upon the account of that appearance were many executed to the death , by packing bloody juries and assises , as might conduce and be for their murdering ends , besides more than can be reckoned that were kept to perish in prisons , or deportations to banishment ; but many gentlemen and others were indyted , imprisoned , and some condemned to death , others forefaulted or fyned above the value of their estates , for having seen or spoken with some of those called rebels ; or because they did not discover or apprehend them , even when they did not and could not know whether they were called or counted rebels or not . and some poor people , when they could not be reached any way for this insurrection at bothwell , nor any other overt act or transgression against even their wicked laws , were condemned for their simple declared opinion of it : which the council , and court of justiciarie , particularly sir george mackenzie advocate , did extort from them by terrible menacings of death and torture . for , being interrogate , whether the rysing at bothwel-bridge was rebellion , and a sin against god : many , for saying it was not , yea , for not saying it was , and waving the question , as reckoning themselves not oblieged to answer , were cruelly condemned and executed , tho they declared and were known to be as free as the child unborn of these actions they were examined upon . in fine , after our patience had been long outwearied with insupportable slavery , and under such intollerable oppressions in our consciences , persons and estates ; so universaly extended , that in the present circumstances we had more reason to hope , that past miseries , present pressures , and future dangers of greater encroachments , then foreseen by all men that did not willingly shut their eyes , should have incited and invited all , that had any regard to the great interests of religion and liberty , to concur in an essay to emancipate themselves and posterity from that yoke of grassant & growing tyrannie , than to fear the condemnation of any under these oppressions , or the clamour and out cry of those that were at ease against the informality , illegalily , unseasonableness , or unfealableness of such revolt : we were enduced and enforced at length , when we could do no more to preserve what remained of these interests , or save our consciences innocent from all participation of the sin of the destroyer of them ; to declare for our parts a revolt from , and disown alleagiance to king charles the second , as being no longer to be accounted our supreme magistrate , but ipso jure devested of that office and trust , reposed and devolved on him by express compact and covenant : when he broke all these conditions , whereupon his authority and our alleagiance were founded ; in his utter violating and making void the covenant and coronation oath , whereby our subjection to him , limited to those provisions , was explicitely disingaged and remitted ; when he did unhinge and insringe all the legal establishments of our religion ; and subverted all our religious liberties , by usurping a blasphemous sacrilegious supremacy over ecclesiastical ordinances instituted by christ ; and when now he had overturned all fundamental constitutions of the state as well as the church , subverting the peoples rights , liberties , laws , and all securities of our life and enjoyments whatsoever , by claiming and taking an absolute tyrannical civil prerogative , paramount to all law , inconsistent either with the freedom or safety of the people : whereby no shadow of government was left , but arbitrary absoluteness , making the kings letter the supreme law of scotland ; while innocent and honest people for conscience were grievously oppressed , and perjuries , adulteries , idolatries , and all impieries , were not only indemnified and past without punishment , but encouraged as badges of loyalty . for which causes , we openly proclaimed our revolt from the government as it was then administrate . and in the same declaration , we reckoned our selves oblieged to protest against the reception of the duke of york in scotland ; and against his succeeding to the crown , who was then declared incapable of succession of the government , by a vote of the two honourable houses of the parliament of england . for for owning , and not daring to disown , which revolt , it is impossible to enumerate our kinds and degrees of sufferings : for this we had our ministers and brethren murdered , both in the fields , and scaffolds , and prisons , and seas ; besides those that were slain at airds-moss , where bruce of earleshall attacked us , and slew mr. richard cameron a faithful and zealous minister with many of our brethren . after this it was generally imposed on prisoners , even such as could not be charged with any accession to the forementioned declaration , to give an account of their thoughts and consciences about the lawfulness of the kings authority : which if they could not own , or declined to declare their thoughts , as judging it the common interest of mankind to plead for the freedom of thoughts from all humane jurisdiction , or if any answered with such innocent qualifications , as that they owned all lawful authority in the lord , or , according to the word of god ; then they were punished as traitors , executed to the death , and some at their first apprehending tormented with fire-matches , then laid in irons , afterwards tortured with the boots or thumbkins , and after all executed in a most barbarous manner without suffering them to speak their dying words for beating of drums . thus a great number of innocent people have been destroyed , without respect to age or sexe ; some meer boyes have been for this hanged ; some stouping for age ; some women also hanged , and some drowned , because they could not satisfy the council , justitiary court , and the souldiers , with their thoughts about the goverment . in the year 1681. the duke of york , as commissioner from his brother , held a parliament , ( auspicated with the blood of mr. donald cargil a godly and faithful minister , which was shed at the cross of edinburgh , the day before the sitting down of the parliament ) wherein he not only presided against all our righteous laws , that make a papist incapable of such a trust , and against their own laws , without taking the oaths of administration , but procured an act to be made recognizing his succession to the crown notwithstanding all standing unrepealed laws against papists : wherein also many acts were contrived that have been great causes of the desolation and depopulation of the country that ensued : as act 4. dowbling the fines imposed by former laws for fieid conventicles ; and ordering heretors and masters to put away their tennants , cottars , or servants , at any time of the year without any warning or process of removing , notwithstanding of any tacks or terms to run ; and to retain their goods , &c. act 18. declaring , that all jurisdiction doth so reside in his majestie , that his majesty may , by himself or any commissionated by him , take cognizance and decision of any cases or causes he pleases . hereby a foundation was laid for overturning all civil and criminal justice , and for erecting the tyranny of the popish inquisition , whensoever matters were ripe for it , and for commissionating souldiers to take away the lives of innocents , without all process of law , as was frequently exemplified afterward and act 6. and 25. framing and imposing on all in trust a detestable and self contradictory test , which turned out of all places of trust any that retained any measure of common honesty . for explaining which , the late earl of argyle was arfaigned and condemned ; and escaping prison , forced to flee to forraign lands : as many others , both gentlemen and commons were constrained to leave the land ; where for multiplied , illegal , and ensnaring impositions , they could neither live like men nor like christians , but as asses couching under all burdens . these and the like acts , with many others arbitrarly superadded proclamations ( which have been multiplied every year beyond all reckoning , and stretching the designs of the court beyond all measures , no only of legality , but of humanity , expecting at the next parliament to have them either justified or indemnified and pardoned ) were with tyrannous rigor executed by circuit courts of inquisition ( some way equally if not exceeding the spanish , for illegality and inhumanity ) pressing conformity , submission to prelacy , impossing , enslaving and ensnaring oaths and bonds , contradictory to reason , and contrary to religion ; and oppressing of all ranks , qualities , and vocations , with such arbitrary acts of intercommunings , finings , and other intollerable impossitions , that they seemed to drive at no less than the overturning what remained undestroyed of religion , liberty , law ; or conscience in the nation . for not only the poorer sort were many wayes oppressed , plundered , pillaged , impoverished , and destroyed ; but gentlemen also were extremely vexed , for alledged converse with intercommuned sufferers , being fore faulted , fined , and incarcerate , till they should pay summs , which neither they were obliged nor able to pay . and not only were the formerly persecuted ministers , lurking in the land , forced to leave it ; or cited and compeared at their courts were imprisoned : but even the indulged ministers , who by the kings supremacy were authorized to preach in churches alloted to them , were as arbitrarly discharged , summoned to their circuits , and imprisoned . especially we , who durst not comply in less or more with any of their impositions , nor own their usurpations and tyranny , whom therefore they represented in all their edicts , as enemies to all government and humane society , were exposed to , and made to endure the utmost of their rage . our families were harassed , pillaged and laid waste , our persons were intercommuned , driven out of our own and all other habitarions into the wilderness , being interdicted of all harbour , supply , comfort or converse , by barbarous edicts ; and incestantly pursued by numerous forces , horse , foot , and dragons powered into all parts of the country , impowered and commissioned to plunder and pillage all houses where they heard we were seen ; and not only to search , hunt , & chase us through all towns , villages , cottages , woods , moors , mosses , and mountains , forcing us us to flee to the remotest recesses in the wildest deserts ; but to shoot , hang , drown , murder , and make havock of us , where ever they could apprehend us , without tryal or sentence . proclamations one after another were emitted , commanding all to raise the hue and cry after us , and not only to advertise the souldiers , but to concur with them in pursuing us , and to seek us out of all our dens and caves in the most retired places of the mountains , which we digged under ground , when we could not find a hiding place above the face of the earth : whence we were redacted to many incredible hardships and hazards , being exposed to the cold blasts of winter , and the pinching straits of hunger , when we could neither have sustenance with us , nor durst we go abroad to seek it but in the peril of our lives , and being forced to hide from country people as well as souldiers : whence many of us could not escape falling into their bloody hands , who , in obedience to their murdering mandates killed many instantly in the fields ; and such as obtained the favour of being spared for execution upon scaffolds , tho without any colourable shadow of a formal procedure , or were imprisoned , tortured , or banished to be slaves , were thought to have been very mercifully dealt with . whereupon , being driven to such a paraxisme of danger and despair , that neither , were we able to endure the extremities of inexpressible miseries then lying and growing upon us , nor had hope to escape in humane probability the utter destruction intended , enacted , declared , and indefatigably pursued against us by our enemies , the popish , prelatieal and malignant faction ; when so many of us were daily taken and murdered , and the rest of us could neither escape by flight out of the land , ( orders being given to stop all passages by sea and land , and catch us wheresoever we could be deprehended making any such essay ) nor by lurking and hiding in the land , through the vigilance and diligence of intelligencers , who were suborned and encouraged to use all endeavours to intrap and inform of us , wheresoever we could be heard of ; no other expedient was left under our deliberation to try for preventing our utter extermination , than to publish , by affixing on the church-doors in the night season , an apologetick declaration , avowing our adherence to former principles and testimonies , and warning our enemies to surcease from their wickedness and severity against us , under certifications that it should be revenged : designing hereby mainly to restrain and deter these insolent intelligencers . hereupon followed a most violent proclamation , ordaining all that owned or refused to disown the declaration , and the principles therein specified , should be execute to the death ; commanding all the subjects to concur in the pursute of us ; and for their encouragement , offering 500 merks for each of us ; requiring also , that none presume to offer to travel in the country without testificates of their loyalty , by taking the oath of abjuration , otherwise they should be holden as concurrers with us , and therefore that none shall be lodged without these certificates . hence the trade and commerce of the countrey was much interrupted and prejudged , by prohibiting all to travel without a pass in time of peace . and to the reproach of all order and government : hostlers and common inn-keepers were made judges impowered to impose oaths upon all passengers & travellers , that their passes were not forged and seigned . this oath of abjuration was pressed universally , on pain of death , ( in some places from house to house ) upon men and women , young and old ; who were pressed upon the penalty of death , without time to advise upon it , to give their judgement of the said declaration , and of the kings authority ; which contributed very much to make it more and more questioned by many , and rediculous to all . hence many of us that stood out and aloof from this complyance , were shot in the fields ; some brought in prisoners , sentenced , and executed all in one day ; and some early in the morning , that people might not be affected with the pitiful sight of such bloody severities ; yea , sometimes the spectators were commanded by captain graham in edinburgh , to give their judgement , and declare their opinion , whether they were justly put to death or not . in process of time , the late king dying , and the duke of york ascending the throne ; it would have been thought , that such revolutions then occurring would have required and produced some cessation , relaxation , or relentment of our persecution : being in our selves , and in our persecutors esteem , persons of so mean a figure in the world , scarce worthy to be the object of the indignation of a new installed prince ; and his late proclamations would make the world believe , that the beginning of his government had put an end to all these troubles upon the account of conscience . but on the contrare , the acts and executions against us in a manner did then but begin to be cruel ; and all the power of the forces was imployed to destroy us , so much already destroyed . for then , more cruelly than ever , not only the standing forces , but another host of savage highlanders , inured to rapine and murder , brought from the north , were ordered and impowered to act against us the greatest barbarities , in butchering and slaughtering us in the fields where ever we could be found , without all colour of justice , only for not satisfying them in their impertinent as well as wicked impositions on the conscience , or form of law , even the worst of their own laws . accordingly some of us at labour , same traveling in the road , were cut off without pity ; some surprised in caves , and murdered there ; without time given to pray to god for mercy ; some were taken first to prison , then surprised with execution , without a triall or definite sentence , not knowing when or if at all they should be execute ; some had their ears cutt , & then sentenced to be transported to iamaica , and yet some of these were kept , and again sentenced with death , and executed : others were sent to an old ruinous castle denotter , and kept in vaults , in such crouds and numbers , that they had no room either to sit or lie , and so cruelly treated , as would make savages blush to hear of it , and then banished to america , and in the voyage about 60 died . but as those cruelties were monstrnous for illegality and inhumanity ; so the ensuing laws made in the first parliament , iames 7th . 1685. held by queensberry commissioner , approving and ratifying the same , do far exceed all former for unparalelled attrociousness : as act 3. allowing pannals already in prison , and indicted for treason , to be cited on 24 houres . act 4. statuting , that such as being cited to be witnesses as in cases of treason , field or house conventicles , do refuse to depone , they shall be lyable to be punished as guilty of these crimes respectively , in which they refuse to be witnesses . act 5. declaring , that the giving or taking the national covenant or the solemn league and covenant , or writing in defence thereof , or owning of them as lawful , or obligatory on themselves or others , shall infer the crime and pains of treason . act 6. declaring the usual procedure of fyning husbands for their wives withdrawing from the church , to have been legal . act 7. statuting , that the concealing and not revealing of any supply given to such , as are forefaulted for treason ( to wit , the most innocent contending for the covenants and work of reformation , against popery , prelacy , or tyranny , and tho the supply should be given to their nearest relations so foresaulted ) is treason , and to be judged accordingly . act 8 statuting , that all that shall hereafter preach at house or field conventicles , and all hearers also at field conventicles shall be punished by death and confiscation . act 13. reinjoyning , and further extending the imposition of the self-contradictory test. act 17. ratifying , confirming , and approving what hath been done by the privy council , justiciary , or those commissionated by them , in banishing , imprisoning , and fyning such as refused to take the oath of allegiance , ( which includes the blasphemous supremacy ) with asserting the prerogatives ; and under the same pains , ordaining all subjects so to take the said oath when required . act 23. ratifying and approving the opinion of the lords of council and session , adjudging it treason to refuse the oath of abjuration , confirming all the illegality of procedure thereupon . act 24. statuting , that all masters , heretors , liferenters , &c. shall insert in all tacks to be set by them to their tennants , in burgh or landwart , an express clause , oblieging the tennant for his wife and family to conformity , under exorbitant penalties . act 25. ratifying a proclamation against us , as bearing the effect of an act of parliament ; requiring all the subjects , upon knowledge or information of any one or two or moe of us in any place , to give information thereof to the chancellour , and to the nearest commanders of the forces , within the space of an hour at most for every three miles distance , and all sheriffs , &c. to call the subjects to search and apprehend us ; and on our flight , to acquaint the magistrates of the next shire , and so from shire of shire , till we be apprehended , or expelled from the realm ; with certification , that whosoever fails in pursuing us whether magistrats or subjects , or in not giving timeous information within the space forsaid , shall be held as art and part , and undergo the same punishment with us . in which act and proclamation , we are called only 80 runnagats , traitors and fugitives , tho` in pursuance of this cruel edict , they have multiplied that number many times over and over , in imprisoning , banishing , and butchering our dear brethren ; and yet all the prisons they could fill , and shipt they could fraught with us , and gibbets they could hang us on , could never either exhaust or lesson our number : for the more we were afflicted the more we grew ; and the design to destroy us , by the mercy of our god counteracting it , proved alwayes a burdensome stone to the destroyers , and an help to the destroyed . yet tho they pretended to have us expelled out of the realm , they shut up all possible access to attempting to depart out of it : for , as forces were lying on each side the borders to catch us if we should escape by land , so they prevented all probability of going by sea , by act 27. of this same parliament , forbidding and prohibiting all masters of ships to export any passenger till he be brought before the next magistrates : which none of us durst venture upon for fear of our lives . this was an unhappy specimen of the kings commenced government , and a very unprecedented policy of his counselors , to reconcile male contented subjects to a loving and consienciously loyal subjection to him , being in effect the same with the advice of the young men to rehoboam , and productive of the same effect with that : when practically in their acts and actings it was declared to us , that whereas the former king had made our yoke heavy ; this would add thereto : the former had chastised us with whips , but he would chastise us with scorpions : whereof having felt the smart so sharply , we could not be easily induced to a kindly acknowledgment of allegiance out of conscience unto him , who came not in as a father to rule us , but as a lyon to devour us . wherefore , tho much pressed by all the tyrannical force , that could be exercised to enslave us under that yoke , or destroy us for refusing , we could not in conscience own or acknowledge his lawful authority . and in pressing it they gained little , after all the blood they shed on scaffolds and fields upon this account , but to ridicule the government , and make it more contemptible , when they required every poor lad & lass in the country to give their opinion of the government , a question very unusual to be proposed to private subjects . men really invested with authority do think , their laws and power to execute them on offenders may well enough secure the peoples subjection , and will disdain such a suspicion of the questionablenss of their authority , as to make it a question to the subjects : the more it was made a question to us , the more it became questioned and suspected : and the more we were made to enquire into it , the further we were from deprehending or recognoscing in him either the characters or constitution of a magistrate to be owned . we considered the many righteous laws , established by our worthy ancestors , for the preservation of the true religion and liberties of the kingdom , insert in the national covenant ( which every soul in the kingdom under the bond of that covenant , is bound , to maintain according to their capacities ; ) as act 8 parl. 1. king ia : 6 : repeated and ratified in many acts afterwards , expresly providing and ordaining , that all kings and princes , at their coronation and reception of their princely authority , shall make their faithful promise by oath , and that they shall profess and maintain the protestant religion , and shall abolish and gainstand all false religion contrary the same , and shall rule according to law , &c. which oath of coronation he did not take , would not take , could not take , while a papist ; and therefore we could not look on him as our king by law. we considered likewise , that in our covenants the allegiance that we must own to the king is expresly limited and qualified thus , in the preservation and defence of the true rellgion , liberties , and laws of the kingdom : of which qualification , allegiance to him , a destroyer of religion and liberty , is nor capable . we remembred the principles and sentiments of our fathers upon the admission of king charles 2. to the exercise of his royal power , declared in their seasonable and necessary warning , gen : assem . iuly 27 : sess : 27 : 1649. wherein they tell us , that a boundless and illimited power is to be acknowledged in no king nor magistrate ; that there is a mutual stipulation and obligation between the king and the people , as both of them are tyed to god , so each of them are tyed to one another : accordingly kings are to take the oath of coronation , to abolish popery and maintain the protestant religion : as long therefore as the king refuses to engage and obliege himself for security of religion , and safety ; of his people it is consonant to scripture and reason and laws of the kingdom , that he should be refused : and that in the covenant , the duty of owning the king is subordinate to the duty of preserving religion and liberty . and therefore , without security of these , it were a manifest breach of govenant , and a preferring the kings interest to the interest of christ , to bring him to the exercise of his power . and consequently , for us to give such a consent to it , as such an owning of him as required would amount to . accordingly also the commission of the general assembly in their act of the west-kirk , declared , they would not own the king nor his interest , otherwise than with a subordination to god , and so far as he should own and prosecute the cause of god , and disclaim his and his fathers opposition to the work of god and the covenant . we called to mind likewise , what our renowned reformers gave out , as the case of their revolt from the government of mary qu : dowager , anno 1559. her persecuting the professors of the true religion , and oppressing the liberties of the true lieges , her intruding of magistrates against all order of election , her adultering and subverting the old laws of the realm , &c. which all men know were as applicable to king iames 7th : as to her : and therefore we had their reason to obliege us , and their example to encourage us to say with them ; we own and promise to our lawful soveraign all due obedience , provided we may have our religion and liberty secured , without which we firmely purpose never to be subject to mortal man. for which and many other reasons , we reckoned our selves under obligations to decline the imposed owning of his authority ; and took the opportunity in the time of the expedition of the earl of argyle against him , to publish in a declaration our reasons why we could not acknowledge it . in the mean time , the late earl of argyle , with some other noblemen and gentlemen , associating with the duke of munmouth , to essay some diversion and opposition to the kings designs , of advancing and establing tyrannie and popery : all the forces , militia troups and companies , and the whole army of heretors were powred in upon those places of the kingdom , where most of us were sojourning . who , besides all the blood shed upon the account of that expedition , the blood of the earle himself , and others of both nations engaged with him , and many of his wassalls in the highlands cruely put to death by the marq. of athol , had in commission , and put in execution the bloodiest orders we think readily men could ever receive or obey . the greatest employment , that that great army had in hand and in heart , was to wreck and exert all their fury and force upon the poor mountain-men as they called us : which they did by ranging and spreading themselves many miles in breadth , every one within sight of another , and searching for us through all the rocks , woods , mountains , and mosses of the country , where we were hiding , with such vigore , violence , and dilligence , as if they had been hunting for hares or foxes . and the greatest ambition and emulation of their leaders and champions , graham of claver-house , & liev. gen. douglas brother to the duke of queensberry , col. buchan , with others of their inferiour officers , maj. balfour , liev. creightoun , and liev. livingstoun , &c. was , who should be most skilful and succesfull in destroying us . and all this , for no other cause , then because we could not answer to their satisfaction the questions they proposed , without any warrant of law , and against the common interest of mankind , which frees all men from being obliged to discover their secret thoughts ; namely because we could not obtain of our consciences to declare that we would own and acknowledge that authority which enacted , and by which they acted , all these mischiefs . yet , to the commendation of gods clemency , and condemnation of mens cruelty , we may say , when they had shot all their bolts , after they had hanged , shot , tortured , or banished for slaves , all they could catch of us , they were further from their purpose than when they began ; our numbers and mettings for gospel ordinances , administrated in purity and power , encreased more and more . but at length , tho' our persecution continued , the king was pleased to change his methods with other dissenters . he multiplied many favours to such of them as he called moderate : and , by these means intending to advance the mysterie of iniquity , by stoping the mouths , and binding up the hands of all from whom he might expect control or contradiction , and laying them by from all open opposition to the introduction of poperie and advancement of slaverie , he purposed and proposed the repealing of the penal statutes against papists , at the parliament held by the earl of murray : against which , when afterwards some of the common sort of people , and of the souldiers , spoke some what freely , and for shewing their dislike of setting up the idolatrous mass , and for speaking against poperie , and the designs of the king , they were put to death in a most despotical and arbitrary manner . the persecution the mean while still continuing against us , and growing more dangerous , and worse to bear that we had all the brunt of it to sustain ; while the forces had few other to persecute but us : which they did in great fury , murdering in fields and scaffolds , such as they could catch of us . at length , what could not be obtained by law , at the formentioned parliament for taking off the penal statutes , was effectuate by prerogative , in a proclamation , feb : 12 : 1687. granting , by the kings soveraign authority , prerogative royal , and absolute power , which subjects are to obey without reserve ; a toleration , under certain conditions , restrictions , and limitations , to all sorts of perswasions , excepting us who are left to the full vigor and utmost rigor of the laws made against us : suspending , stoping and disabling all laws , or acts of parliament , customs or constitutions against any roman catholick subjects ; giving them freedom in all respects , as much as any prtoestant subjects , whatsoever , not only to exercise their religion , but to enjoy all offices , benefices , &c. which he shall think fit to bestow upon them in all time coming . hence papists were put into places of highest trust , both civil and military : and popish magistrates without any election established in burghs , &c. contrare to the known laws of the kingdom , admitting none to be magistrates , or so much as a procutator , notar , or member of court , who professes not the protestant religion , act 9. parl : 1. iames 6. declaring all papists infamous , and unable to sit or stand in judgment , pursue , bear office , or to be admitted as proves , witness , or assisors against protestants . act 45 : parl : 3 : iames 6 : which is extended to all and whatsomever office , without any exception or restriction in all time coming . act 5 : parl : 20 : iames 6 : hence also the idolatrous mass was set up in the most publick places of the kingdom ; and popish seminary priests suffered and encouraged to preach , and set up schools , to seduce the people , especially the youth : contrate to many express standing laws , act 3 : parl : 1 : iames 6 : and act 5 : ibid : ordaining all layers or hearers of mass to be punished , with imprisonment for the first fault , banishment for the second , and justifying to the death for the third fault . act 122 : iarl : 12 : k : iames 6 : decerning , that , in all time coming , the saying of mass , resetting of jesuites , seminary priests , traffiquing papists , shall be just cause to infer the pain and crime of treason . act 196 : parl : 14 : iames 6 : ordaining in all time coming , all wilfull hearers of mass , and concealers of the same , be execute to the death : ratified in the 1 act. parl. 19. iac. 6. and in 5. act. parl : 20 : iac : 6. hence papists have erected schools , and made , sold , and dispersed their heretical books , tending to seduce the people from the true religion : contrary to express laws , act. 106. parl : 7 : iac : 6 : act 24 , and 25 : parl : 11 : i : 6. this popish toleration , was neither extended to us ; all the three proclamations thereof expresly providing , that field conventicles , & all preachers and hearers thereat , be prosecuted according to the utmost severity and rigor of the lawes made against them , left in their full force and vigor , with a command to all judges , magistrates and officers of ●orces , to pursue us with all violence ; nor could we in conscience and duty , directly or indirectly , suffer our selves to be involved , by any participation therewith or acceptance thereof , in the sin of it against the laws of god and man : since it appeared evidently to flow from a blasphemous fountain of absolute power ; through a treasonable channel of stoping , suspending , and disabling the penal statutes made against the enemies of god , and of the kingdom ; and to be designed for the wicked ends of subverting the protestant religion , and the peaceable introduction of popish idolatrie and heresie ; and to offer , not the establishment of our religion , but the tolerating of it , under the scandalous notion of a thing to be suffered for a while ; and with such shameful securities , as robbed the church of all her legal charters of laws and covenants establishing her reformation , leaving her nothing in lieu thereof but a blind precarious promise of one , whose principles oblieged him to keen no faith with those to whom he promised it . but against all these indignities done to christ , and injuries to the church , intended and effected by this toleration , our ministers thought themselves oblieged to bear witness and testimony : and with respect both to necessity and duty , to continue to keep their meetings in the open fields , whether the tyranny of the times had driven them : since they durst neither seem to homologate the toleration , by coming under the sconce of such a protection ; nor durst they give such advantage to such as were insatiably thirsting after their blood , and were impowered to shed it , as they were seeking and would have found , if they had shut up themselves within houses , that could neither hold their friends , nor be hid from their enemies . this we looked upon as a testimony , for the interest of the protestant religion , for our covenanted reformation , for the laws & liberties of our country , all undermined and sought to be subverted by that toleration . in the prosecution of this device , when others were killed with popish kindnesses , we were left to feell the sweet effects of popish crueltie . some of our bretheren were murdered in fields and scaffolds , since that pretended toleration ; many both men and women have been banished and sold for slaves in barbados : other severe proclamations were issued against our ministers , intercommuning , & seting a pryce upon their heads , to encourage all to apprehend them dead or alive : one of them , mr. iames renwick a painful minister being feb. 1688. was executed to the death in edinburgh , the drums beating all the time of his praying and speaking upon the scaffold . and after this , not only was the country oppressed with souldiers , free quarterings , and frighted with their searches , and insolences in their ryding up and down the country , challenging peaceable travellers upon the road , about their opinions of the kings authority , and if this and that was rebellion ; and threatning present death to such as did not satisfie them : but the city of edinburgh vexed with universal searches , and the impositions of these impertinences , whereby many were taken and examined by claver-house , who required them to renounce the covenant , imprisoned the recusants ; whereby the prisons were crouded : and yet , notwithstanding of an indemnity , october 2 : 1688 alledged as ample as absolute power could make it , tho not expresly excluded , they were detained prisoners until the report of his highness the prince of orange , now king of brittain his prevailing , and fear of his victorious arms did move them not to keep any longer any that might be evidences and witnesses of their arbitrary cruelty . as the same reason also it seems did constrain them , to take down and bury the heads of those they murdered , for fear lest these monuments of their cruelty standing , might occasion the question to be moved , by whom and for what they were set up ? than which nothing shall be more confounding to them , when inquisition shall be made for blood . thus these enemies of the country , the encroaching privy council , and the prelates in special , now universally contemned since the toleration , were going on in their designs to enslave the nation , and to prevent and suppress all essayes to retrive or revive any hopes of recovering any liberty ; multiplying their searches , not only for us , but for any that were suspected to favour their present majesties cause , and undertaking , so soon as it began to be surmised here ; and laying up in irons and closs prison some gentlemen , upon suspicion of their being privy to it . and , as soon as they had certain intelligence of king william his great and generous resolutions , in order to the restauration and preservation of religion , laws , and liberties , in these three kingdoms , they made such vigorous preparations for opposition , and issued out such virulent proclamations inveighing against his highness , under such severities of certifications , requiring all from 60 : to 16 : to concur under their displayed banner for arbitrary government , as if they had feared an invasion from turks or tartars . yet in the mean time , tho there were suspicions then , and discoveries since , of an intended popish massacre , they disarmed the western shires , and sent orders to the officers of forces , especially imploying such as were professedly popish , to go through the country , and take all their armes , leaving them nothing to defend themselves withal , and causing the people to swear that they had no other armes than such as they got . and in their march , meeting with some of our number , they threatned to shoot them presently if they would not own king iames , pray for him , and for confusion to all his enemies : which they refusing at first were appointed to be shot , and had their faces covered with napkins , and with great difficulty escaped by complying . by the former summary and abridged abstract and compendious deduction of our many and manifold grievances ( the truth whereof can be evidenced by many demonstrative evidences ) it may appear what have been our sufferiugs since that fatal revolution , anno 1660 : from the popish , prelatical , and malignant party ; and what have been their attempts , machins , and methods to overturn our religion , laws , and liberties , and subject us to meer arbitrary and absolute tyrannie ; at least what have been their capital devices , whereby they have ruined and sought to raze us ; and what have been the principal causes and kinds of our sufferings , in their prosecuting the same : the particular relation of which , so far as can be collected , is intended ( god willing ) afterwards in due season to be published . only here it may not be inconvenient to subjoyn , by way of specimen , a short recapitulation in bulk of some instances of our several kinds of sufferings , with a touch at some of the most principal instruments thereof in the five western shires first , for fines , and other exorbitant and illegal exactions of money , the particular summs cannot be here enumerated ; but their vastness , when together calculate , may be easily collected by the scraps already gathered , of some poor families of farmers , cottars , servants , &c. and many of these omitted , or not known , which would very considerably augment the summ ) in some few shires ; viz. clidsdale , renfrew , air , galloway , nithsdale , and annandale , only for but a few years , to wit , since bothwel bridge insurrection , amounting to above 288000. pounds scots money . besides the many honest families , which have been casten out of their houses , harassed and spoiled of their all : some of their houses being thrown down , some burnt , some shut up , their goods and moveables seized upon , their crop and cattel also disposed of , at the will of their persecuters , in the forementioned shires amounting to above 200 : of all which we have a particular account in readiness to instruct . the immediate authors , actors , and instruments of these oppressions , were principally the curates instigating the privy council , which impowered the forces , and noblemen and gentlemen of the country , to prey upon the poor people . all cannot be here expressed , but some of the most noted in the western shires shall be named , who were the greatest persecuters and oppressors by finings and other exactions . of officers of the forces . col. dowglas , now liev : gen. dowglas , brother to the duke of queensberry , exacted above 2000 pounds scots money , in galloway , nithsdale , shire of aire , and other places . liev. gen. drumond , besides the forefaultries of gentlemen , did also exact moneys of the poor in the shire of air. the earl of lithgow , and his souldiers , spoiled much in galloway . the earl of airly , and his troup , in the same shire the lord balearras , a great oppressor in galloway , besides all the robberies he committed in fife . — graham of claverhouse , afterwards viscount of dundee , with his brother , and subaltern officers in galloway , nithsdale , and anandale , exacted by fines and otherwise , above 13500 : pounds scots money . col : buchan , a most violent persecuter , in galloway and shire of air , by robberies took from the people upwards of 4000 : pounds scots . major cockburn , a great oppressor in galloway . major white , in clidsdale and shire of air , exacted by fines and otherwise , above 2500. p : scots . major balfour , now called liev : col ; balfour , a great persecuter and oppressor in clidsdale . captain strauchan , with his troup , oppressed and spoiled much in galloway , & other places . captain inglis with his troup , did dispossess many families , and got much spoil in galloway , shire of air , and clidsdale . captain dowglas , in galloway , committed much outrage and spoil . captain dalzel , harassed much in anandale . captain bruce in nithsdale . — meldrum in clidsdale , in several inroads uplifted from poor families upwards of 2300 pounds ; besides the vast summes he exacted in mers and tiviotdale ; with the earle of hume , ker of gradown , laird of hayning , and blindlee ; and in tweddale , with the laird of possa , all great persecuters . liv. winram , in galloway , a very vigilant persecuter and spoyler . liev. barns also , in the same shire took much spoyl . liev. iohn living stoun , a most violent persecuter and exacter . liev. lauder , in the shire of air , a most outragious persecuter and oppressor . — bonshaw , a borderer , a high-way man , afterwards an officer of dragoons , robbed much from the poor people in clidsdale . duncan grant , a creple with a tree leg , a very outragious persecuter , exacted in clidsdale from poor people , above 1500 pounds . of noblemen , gentlemen , and others , in the above-mentioned shires , the greatest oppressors and persecuters of the people , were ; in clidsdale . — sommervail , of spittel sheriff de . pute . who , besides his other wayes of persecution wherein he was most active , drew from the poorest people above 1200 pounds . the laird of halyards , who uplifted more then 8500 pounds . the laird of lachop , a great persecuter and oppressor . the laird of bonnytown , and laird symme , both violent persecuters and exactors . in the city of glasgow , provest iohnston , prov. barns , bail. iohn anderson , bail : yuil , bail. graham , william sterling baron baylif , great persecuters , exacted above 20000 pounds . in renfrew . the earl of glencairn , by fines and dispossessing of families , exacted , partly there , and partly in clidsdale and nidsdale , above 2400 pounds . lord semple a papist , a persecuter . alexander hume in eglshome , a most violent and vigilant persecuter and exactor , with many others . mr. ezechiel montgomery a great fine-monger . in the shire of air the earle of drumfries , exacted above 1000 : pounds . the lord craigy , a great persecuter and oppressor . william creighton sheriff depute very violent and active . crawford of ardmillan , a wicked persecuter and spoiler . mr. william crawford , montgomery of bozland , laird of broyche , clark ogilbie , all great persecuters , who sought to make themselves up with the spoils of the poor people . in galloway . the laird of lag grierson , a most wicked persecuter there , and in nithisdale , exacted above 1200 : pounds . the laird of elie , lidderdale , and canon of merdrogat , all diligent persecuters and intelligencers , together with the then collectors . in nithsdale . the duke of queensberry and his sons oppressed much . iohn alison chamberlain to the duke of queensberry , who when dying , said , he had damned his soul for the duke his master . and george charters , another of the dukes factors , who vaunted , he had made 26 : journeys in one year in pursuite of the whiggs . iohn dowglas of sten-house , a papist , exacted above 5000 : p : the laird of closburn , above 700 : pounds . sir robert dalzel , upward of 400 : p : of a few poor families . sir robert lawrie of maxweltoun , an oppressor and persecuter . in anandale . the lord anandale , dispossessed and harassed many families , and persecuted much in galloway . the laird of westerhall , a great per : exacted upwards of 1000 : p : sir patrick maxwel of sprinkell a very active and violent persecuter and oppressor . the lairds of powdeen , castlemilk , robert caruthers of ramaskells , thomas kennedy of heybeiths , most violent persecuters of poor people . the summes here charged upon these gentlemen , are collected from the minutes the writer had by him , which he is certain are computed within the extent of the several summes . the rest here named did also extort considerable summes , to their own gain and the poor peoples loss ; but because the forsaid minuts do not give a particular account of the quotas therefore they are not supplied . next for the forefaulted gentlemen and heretors , we shall not meddle with them : hoping they shall give a good account of themselves . and as for the number of such as have been forced to a voluntary exile to forreign countries , we think it impossible to come to any reckoning of them : nor of these that have been imprisoned these 30. years for nonconformity , of whom it cannot be told how many have died in prison , or contracted their death in prison , which spedily did follow upon their liberation . nor of the many extorted vast sums , and robberies of prisoners by iaylors . of the banished , deported into other countries , for the cause of adhering to the covenant and work of reformation , it may suffice to give this account besides the 6. or 7. ministers that were banished , and went to holland : and 7. or 8. country people to france ; several others to barbados , before pentland . since the year 1678. there have been banished and sent away slaves , of men and women , for the same cause , 700. viz. anno . 1678. to virginia , 60. whereof 3. or 4. were ministers , who were all by the mercy of god delivered at london . anno. 1679. of the prisoners taken at bothwel , were banished to america , 250 : who were taken away by paterson merchant in leith , that transacted for them with provost milns , laird of barntown ; the man that first did burn the covenant ; whereof 200 : were drowned by shipwrack , being shut up within the hatches , 50 escaped . afterwards were banished to flanders , 7. men . thereafter were taken away in banishment , by one robert maloch , 14. men . then by walter gibson , late provest in glasgow , to corolina 30. anno. 1685. in the time of queensberries parliament of men and women were sent to iamaica 200. that same year , of the prisoners in dinotter with others were taken away by pitlochie , to newgersie 100. whereof 24. were women . that same year , 13. more were sent to barbados . anno. 1687. after the toleration 21. men and women were sent to barbados . as for the number of the slain at the several skirmages at pentland bothuel , airdsmoss , &c. they amount too about 400. and some odds . the number of such as have been executed to death on scaffolds , under collour of law , from mr. iames gutherie the first , to mr. iames renwick , is about 140 , whereof some were women . the list of those that were killed in cold blood , without tryal , conviction , or any colour of law , by the persons under written , followeth . omitting the account of finlay , murdered by general dalzels orders at air , because he could not discover who was at the appearance at pentland , in the year 1666 ; and of iames davie in bathgate paroch , and several others , at several times , in several places , whose blood was mingled with their sacrifice at sermons in the fields , before bothwel-bridge ; and of thomas ker of heyhope , brother to the laird of cherrie trees , who was forced to flee for shelter into the english borders , and there killed by col : struthers , anno 1678 ; and of henry hall of haughead , apprehended at queensferrie by midletoun governour of blackness , and after several wounds , at length knocked on the head by tho : george waiter at queensferrie . a short hint of those that have been murdered since the year 1682. may suffce . iohn graham of claver house , viscount of dundee , in the year 1682. with a party of his troup , pursued william graham in the parish of in galloway , making his escape from his mothers house , and overtaking him , instantly shot him dead . item , the said claver house , together with the earl of dumbarton , and liev : gen : dowglas , caused peter gillis , iohn bryce , thomas young , ( who was taken by the laird of lee , ) william fiddison , and iohn buiening , to be put to death upon a gibbet , without legal tryal or sentence , suffering them neither to have a bible , nor to pray before they died , at mauchlin , anno 1685. item , the said claverhouse coming to galloway , in answer to the viscount of kenmures letter , with a small party surprised robert stuart , iohn grier , robert ferguson , and another , and instantly shot them dead , at the water of dee , in gallaway , december 1684. their corps being buried , were at his command raised again . item , the said claverhouse in may , 1685 : apprehended iohn broun in priest-hill , in the parish of moorkirk , in the shire of air , being at his work , about his own house , and shot him dead before his own door , in presence of his wife . item . the said claverhouse authorised his troop to kill matthew mckel wrath , without any examination , in the paroch of camonel in carrick , anno 1685. col. iames douglass , now liev. general , brother to the duke of queensberry , together with liev : iohn livingston , and a party with them , surprised 5 : men in a cave at inglestoun , in the parish of glencarn , being betrayed by andrew watson now prisoner in drumfreis ; their names were iohn gibson , robert grierson , robert mitchel , iames bennoch , and iohn edgar , all which were at the command of the said col : dowglas brought forth & immediately shot dead , without giving them so much time as to recommend their souls unto god. one iohn ferguson , sometimes a profest friend , thrust one of them through ; supposing he was not dead : this was done in the year , 1685. item , the said col : iames douglas and his party , shot to death iohn hunter for no alledged cause , but running out from the house at corchead , the same year , 1685. item , the said col : or liev : gen : iames dowglas , with liev : livingston , and coronet iames dowglas , surprised six men at prayer at the calduns , in the parish of minigaf ; viz : iames dun , robert dun , andrew mickale , thomas stevenson , iohn macklude and iohn stevenson , in ianuary 1685. item , the said col : or liev : gen : iames dowglas caused take adam macquhan out of his bed , sick of a fever , and carry him to newtoun of galloway , and the next day shot him dead , the foresaid year , 1685. item , the said col : or liev : gen : dowglas commanded thomas richard , an old man of 70 : years , to be shot in the time of prayer ; ( he was betrayed and taken by peter ingles ) anno 1685. at cumnock in kyle . item , the said col : or liev : gen : iames dowglas , together with the laird of lag , and capt : winram , most illegally condemned , and most inhumanely drowned at stakes within the sea-mark , two women at wigtoun ; viz : margaret lauchlan , upward of 60 : years and margaret wilson , about 20 : years of age , the foresaid fatal year , 1685. captain dowglas finding one mowat , a taylor , meerly because he had some pieces of lead belonging to his trade , took him , and without any further trial shot him dead , between fleet and dee in galloway . item , the said captain dowglas and his men finding one auchenleck , a deaf man , for not making answer , through defect of his hearing , instantly shot him dead off horseback , near carlinwark , anno 1685. sir robert dalzel and liev : stratoun , having apprehended daniel mackmichel , and detained him 24 hours prisoner , took him out and shot him at dalveen , in the parish of durisdeer in nithsdale , ian : 1685 : item , the said captain dalzel , and liev : stratoun , with their men , found william adam hiding in a bush , and instantly killed him , at the walwood in kyle , feb : 1685. captain bruce , capt : of dragoons apprehended iames kirko , at the intelligence of one iames wright , carried him to drumfreis , detained him prisoner one night , next day brought him forth to the watersands , and without any process , shot him dead . the dying man desired a little time to make his peace with god ; the captain answered , oftner than once or twice , devil a peace ye get more made up . some gentlewomen coming to beg his life , were hindred by one iohn craik of stewartoun ; the foresaid dalzells 2d . son was one of them that shot him , tho without command , iune 1685. item , the said captain bruce surprised in the fields , and instantly shot three men in the parish of kirk-patrick in galloway , viz. iohn wallace , edgar , and another , feb. 1685. item . the said captain bruce and his men , took out of his bed thomas mckhaffie , sick of a feaver and shot him instantly , in the paroch of strat●un in carrick , ian. 1686. iames dowglass coronet of dragoons , commanded to shot iohn semple , eslaying to escape out of his window , in the paroch of dellie , anno 1685. kilkerron shot him . item . the said coronet douglass apprehended edward mckcen , and by search finding a flint stone upon him , presently shot him , without any further tryal , feb : 1685. liev. gen. drummond commanded without any process or tryal iohn murchie , and daniel mckilwrick , to be immediatly shot , after they were taken , in the paroch of camonel in carrick , anno , 1685. at the same time , his souldiers did shoot dead alex. lin. captain inglis , and his dragoons pursued and killed iames smith , at the burn of ann in kyle , 1684. peter inglis his son , killed one iohn smith in cunningham , 1685. item . the said peter or patrick inglis killed one iames white , struck off his head with an ax , brought it to newmills , and plaid at the foot ball with it , he killed him at little-black wood , the foresaid year , 1685. item . the said peter inglis shot iohn barrie , with his pass in his hand , in evandale , april , 1685. major balfour , together with captain maitland and their party , apprehended at their work , robert tam , iohn vrie , and tho : cook , and instantly shot them . at pomadee , near glasgow , may , 1685. col. buchan , with the laird of lee , and their men shot iohn smith , in the paroch of lesmahago , feb : 1685. liev : lauder shot to death william shillilaw , at the wood head in the water of air , anno , 1685. liev : nisbet and his party shot to death iohn ferguson , george whiteburn , and patrick gemmil in the parish of finnick , in the said year , 1685. liev. murray , now prisoner in edin . with his party , shot one iohn broun , after quarters given at blackwood in clidsdale , mar. 1685 , liev. crichton , now prisoner in edinburgh , did most barbarously after quarters , shoot david steel , in the parish of lesmahego , decem : 1686. the laird of stenhouse , sir kobert laurie of maxueltoun and iohn craik of stewartoun , did instigate and urge coronet bailie his party of dragoons to shot william smith in hill , after he had been prisoner one night ( it was the day of maxueltouns daughters marriage , ) who also refused to let him be buried in the church-yeard . sir iames iohnstoun of westerhall , caused apprehend andrew hislop in the parish of hutton in anandale delivered him up to claverhouse , and never rested untill he got him shot by claverhouse his troupers ; claverhouse would have delayed it , but westerhall was so urgent , that claverhouse was heard say , this mans blood shall be upon westerhall , may 1685. sir robert grierson of lag , having the command of a part of claverhouses troop & strauchans dragoons , surprised io. bell of whiteside , david haliday portioner of mayfield , andrew macrabeit , iames clement , and robert lennox of irlintoun , and barbarously killed them after quarters , without time allowed to pray ; when iohn bell of whiteside begged a little time to pray , lag answered , what devil have you been doing ? have you not prayed enough these many years in the hills ? and so shot him presently in the parish of tongland in galloway , febr. 1685. item , the said laird of lag having alexander mellubie and iohn gordon prisoners , at the miltoun of orr , without any assiise or tryal , caused them to be hanged on a tree at the kirk of irongray , and there left them hanging . item the said laird of lagg , with the earle of anandale , having command of some troups of heretors , pursued another david halyday and george short , and apprehended and shot them , under the cloud of night , in the paroch of wynhame in galloway , anno , 1685. the laird of culyean , for that time captain of a troup of militiae and heretors , killed william mckergur at blairquhan milne , anno , 1685. item the laird of culyean , with the laird of ballochmilne , shott gilbert mcadam , in the paroch of kirkmichel , iuly , 1685. a party of highlanders killed ioseph wilson , david dun , simeon paterson , and other two , near the water of kill , in a moss in kile , anno 1685. the laird of ironkeple commanding a party of highlandmen , killed robert lochart and gabriel thomson , about that time also . likewise , william paterson was shot ot strevin , uncertain by whom , 1685. also iohn mclorgan was killed at drummellians house in the night time not known by whom . iohn reid belonging sometimes to craigies troup , who was this last summer in rebellion in the highlands , did under cloud of night , kill by a shot , one george wood , about 16 years old , without asking one question at him , at tinkhorn hill in kyle , iune 1688. in summ their number amounts to 78. the chief contrivers and authors of all these slaughters and mischiefs were , they that enacted and subscribed the edicts for them in council , principally the e. of perth chancellour . duke of queensberry , marq. of athol , and particularly the viscount of tarbat , who invented this murdering device , wherein yet he carried so cunningly , that he procured the dispatch of the act to the king , with such suddenness , that he found a way to shift his own subscribing of it . having thus , in a compendious and cursory glance , given this short memorial of our grievances and sufferings under the former governments , with a particular specimen of some instances , discovering some , and but a few of the actors and instruments of these evils ; whom we have specially mentioned , selected out of the copious store of many others of that character that might be specified , not out of a principle of revenge , or humor of reproach , but from a principle of zeal for justice , the honour of the king , and happiness of the kingdom ; we desire ( in the sense of the necessity , and in the hope that the king and parliament will see the expediency of removing the former tools of tyranny from power and trust under this government , and from a capacity of driving their old trade ) that among others a remark may be put upon the abovementioned persons . we shall in the next place condesend upon some of our present grievances , which , instead of the redress of the former , we are of new made to groan under ; whereby our expectation have been in a great measure disappointed , and the comforts of our present quiet and reviving in our bondage ( which yet we desire to be thankful to god for , and to the king as his honoured instrument ) are much imbittered . we are but a poor people , and therefore our grievances are the less regarded : nor were they indeed to be so much respected , if they were peculiar to us , but being of common extent , and grievous to the greatest body of the nation ( tho' a great part are so accustomed , issachar-like to couch under all burdens , in silent and stupid submission , that their grievances are heavier than their groaning ; and others through frequent disappointments are become so heartless in their hopes of redress , that they have given over complaining , except in their private murmurings , or secret mournings before the lord of heaven and earth ) we have the more confidence to speak out what others think , and choose rather ( if it shall come to that ) to suffer once for speaking than to continue languishing under growing grievances for not speaking . for our former grievances we do not plead merit to obtain a redress : yet we take the confidence to say , that as our former sufferings , under the former governments , should have conciliated compassion ; so what we have endeavoured to do in evidencing our zeal for this ; might have had some consideration . we are represented by the viperous curates , and other malignants , who alwayes sought our ruine , as antipods to all mankind , enemies to government , and incapable of orders : but as their order and cause is toto diametro opposite unto the institutions and cause of christ , and it were the interest of all in this hemisphere to have such a generation of viperous reproachers ; and their lying lybells banished to the antipods ; so they must have little witt , and less honesty , who will entertain their reproaches , who are as great rebells to this government , as we avowed our selves to be to the former . our sufferings for declining the yoke of malignant tyranny and popish usurpation are before hinted and generally known ; and all that will be pleased to know , and consider our carriage since the king did first appear in his heroick undertaking , to redeem these nations from , popery add slavery , will be forced to acknowledge we have given as good evidence of our being willing to be subjects to king william , as we gave proof before of our being unwilling to be slaves to king iames. for upon the first report of the prince of orange's expedition we owned his h. quarrel , when as the prelatick faction were in armes to oppose his coming to help us. we prayed openly for the success of his armes , when in all the churches the prayers were for his ruine . we associated our selves to contribute what we could to the promoting of his interest ; and were with the first that declared a desire to engage for him , and under him at our renewing the covenants , when they were associating with and for his enemies . accordingly for that effect , after we had gone to armes , upon the noise of kircudbrights burning , we modelled our selves in companies ; whereby we were in readiness to offer , and had the honour to be admitted to guard and defend the honourable meeting of estates , against all attempts of the d. of gordoun , vicount of dundee , or other enemies . and thereafter understanding the government required the raising of forces , for the defence thereof against the intestine insurrections , and forreign invasions of the late king iames , his complices within or without the land : upon the first occasion , we were the first that offered to furnish a regiment for his majesties service , and accordingly made up the e. of angus's regiment , all in one day , without beat of drum , or expence of levy money ; having first concerted with the liev : colonel clevland such conditions and provisions , as we thought necessary for securing and clearing our conscience , liberty and safety ; that all the officers of the regiment should be such , as in conscience and prudence , might with cordial confidence be submitted unto & followed ; such as had not served the enemy in destroying , nor engaged by oaths and tests , to destroy the cause , now to be sought for and defended ; but that they should be well affected , of approven fidelity , and of a sober conversation . having also declared , that the cause they were called to appear for , was the service of the kings majesty , in the defence of the nation , recoverie and preservation of the protestant religion , and in particular , the work of reformation in scotland , in opposition to popery , prelacy and arbitrary power , in all its branches and steps , until the government of church and state , be brought to their lustre and integrity established in the best and purest times . upon these terms , we offered to compleat two or three more regiments , if it had been accepted . but , before we offered to be souldiers , we had first made an offer to be subjects ; and because we did not look upon our selves as subjects to the late king , who treated us as enemies , we made therefore a voluntary tender of our subjection , in a peculiar petition by our selves ▪ which we purposed to have given in to the meeting of estates at their first sitting down . we shewed it to several honourable members , but by their advice it was delayed , until the meeting prevented the purpose of it , by proclaiming the king and queen . the tenor whereof here follows . to the meeting of estates of the kingdom of scotland . the noblemen , barons and bvrgesses , lawfully called and chosen , now assembled at edinburgh , for establishing the government , restoring and securing the true religion , laws and liberties of the said kingdom . the humble petition of the poor people who have suffered grievous persecution , for their revolt from , and disowning the authority of james the vii , pleading for the devolving the government upon the prince of orange , now king of england . sheweth , that the sad effects of the late arbitrary and tyrannical course of government , which these nations , and we in a special manner have been groaning under these years past ; from which to relieve them , the most serene and illustrious prince of orange was induced by the propitious conduct of a very glorious providence , to undertake this noble and heroick enterprise , and for redressing which , this honourable convention is called and conveened : together with the revived hopes , since his highness auspicious arrival , that all honnest men have begun to conceive and entertain , of getting their grievances freely represented and redressed ; the denyal whereof , these several years , hath been to us , and many others , a grievance very grievous : have necessitate , incited , invited and encouraged us among others ( tho of the meanest figure , and lowest interest in this great affair ; yet , as persons pressed to declare , and oppressed for declaring their consciences , sentiments and resentments of the late abused government ) to take the boldness , now to open our hearts to this great and honourable meeting ; and with all humility , as becomes , to represent to your honours , that , as we conceive , we wanted not right and reason upon consciencious grounds , to decline the illegally extorted , and arbitrarly imposed acknowledgement of our allegiance unto iames the vii . whose authority we could never own , because of his illegal investiture , without taking , or being in capacity to take the oath of coronation ( while addicted to poperie ) contrare to the laws of god and man , because of his advancing the prerogative , unto an illimited and most despotical absolutness , which all were required to obey without reserve ; and because of his arbitrary abusing it , to the undermining and overturning our religion , laws and liberties , and intended introduction of poperie and slaverie , at the opened gap of the prelatical hierarchy , erastian supremacy , and the late vastly extended toleration . and because we could not own it , our sufferings have been very great , known to this and other nations , and we are confident will not now be condemned by any that have espoused the cause , and have been honoured to concur in the enterprise of rescuing these nations from the unsupportable yoke of the late popish domination , upon the same , or equivalent grounds on which we durst not own it : so we prostrate ourselves , yet sorrowing under the smart of our still bleeding wounds , at your honours feet , who have a call , a capacity , and we hope a good mind to cure them ; and offer this our petition , enforced by all the formerly felt , presently seen , and for the future feared effects and efforts of this throne of iniquity , and the mischief thereby framed into law , and practised or projected against all law , by the cry of the blood of our murdered brethren , by the slavery of the banished free born subjects of this realm , by all the miseries that many forefeited , disinhereted , harassed and wasted honest families have been redacted to ( their estates and lives being at the mercy of incensed souldiers ) for adhering unto the ancient covenanted establishments of religion and liberty ; and by all the arguments of justice , necessity and mercy , that ever could conciliate commiseration among men of wisdom , piety and vertue ; humbly beseeching , requesting and craving of your h : now when god hath given you this opportunity to act for his glory , the good of the church and nation , your own honour , and the happiness of posterity , now when this kingdom , the neighbouring , and all other nations of europe , have their eyes upon you , expecting you will acquit your selves like the representatives of a free nation , in redeeming it from slaverie , otherwise ineluctable , following the noble footsteps of your renowned ancestors , and the present precedent and pattern of this honourable convention and parliament now sitting in england ; that you will proceed , without any farther procrastinations ( alwayes , especially now dangerous , when papists , and other malignant enemies are openly attempting to raise a rebellion against the state ) to declare the late iniquous government dissolved , the crown vacant , and iames vii , whom we never have , and resolve with many thousands , never again to owne , to have really forfeited , and rightly to be deprived of all right and title , he could ever pretend thereunto : and to provide , that it may never be in the power of any succeeding governour , for the time to come , to aspire unto or arrive at such a capacity of tyrannizing . moreover since anarchy and tyranny are equally to be detested , and the nation cannot subsist without a righteous governour , and none can have a nearer right , nor fitter qualifications , than his illustrious highness , whom the most high hath signally owned and honoured to be our deliveror from popery end slavery ; we cry and crave that king william , now of england , may be chosen and proclaimed king of scotland , and that the regal authority be devolved upon him , with such necessary provisions , limitations and conditions of compact ; as may give iust and legal securities of the peace and purity of our religion , stability of our laws , priviledges of parliaments , and subjects liberties civil and ecclesiastick , and make our subjection both a clear duty , and a comfortable happiness . and because kings are but men mortal , mutable , and fallible ; particularly , we crave , that he be bound in his royal oath ; not only to govern according to the will and command of god , and ancient , laudible and righteous laws , in the ministration of justice , punishment of iniquities , redressing of just grievances , and preservation of true liberties : but above all , that he and his sucessors , profess persevere in , protect and maintain the true protestant religion , abolish poperie and all false religion , heresie ; idolatrie and superstition , revive the penal lawes against the same , re-establish and redintegrate the ancient covenanted work of reformation of this church , in doctrine , worship , discipline and government , according to the word of god , confession of faith ; covenants national and solemn league ; upon its old foundations , as established from the year 1638. and downward to 1650 ; and that he restore and confirme , by his princely sanction , the due priviledges of the church , granted to her by ▪ jesus christ , her only head and supreme , and never assume to himself an erastian supremacy over the church in causes ecclessiastick , or unbounded prerogative , in civils , above law ; but , as the keeper of both tables of the law of god , in a way competent to civil authority , interpose his power , for the ejecting out of the church , the prelats , the main instruments of the church and nations miseries . and from all administration of the power and trust in the state , such malignant enemies as have promoted the ruine thereof : upon these or the like termes , we tender our allegiance to king william , and hope to give more pregnant proof of our loyalty to his majesty , in adverse , as well as prosperous providences , than they have done or can do , who profess implicite subjection to absolute authority , so long only as providence preserves its grandure . may it therefore please your hon. to take the premises into your serious consideration , and put a favourable construction on this our humble and earnest request , which sense of duty , in desire to exoner our conseiences , and in complyance with , and at the solicitation of the cries of many thousands in the nation , moved and craved , we take the confidence to present to your hon. in the hope , that zeal for god and his church , regard to iustice and mercy , care of your own , as well as the countries interest , dutiful love , loyalty and gratitude to king william , and even pity to us , will prevail with your wisdom to grant in with all convenient expedition . and your supplicants shall ever pray &c. from what is above hinted , it may appear , that we are not enemies to government ; but , that as we have had occasion , we have given more evidences of true loyalty , than any of our traducers , and of true zeal to have this government fixed , on such a foundation , as may make it secure and stable , and subjection thereunto to be not only a duty , but a comfort . and with the same inviolable zeal , affection and fidelity , since others will not , we cannot forbear to remonstrare those grievances , that are as well hateful to god , and hurtful to the government , as grievous to us. first , as to the church , tho' all honest subjects have been impatiently expecting the settlement thereof , from the kings declaration , his promises at the acceptance of the crown , and his instructions to d. hamiltoun ; yet , to this day , it is neither settled , nor purged , nor planted , but kept in uncertain suspense what to fear , or what to hope . popery indeed is much suppressed , in a way , wherein much of god , and little of man is to be acknowledged and admired ; yet the ancient laudable laws against papists , seminary priests , sayers and hearers of mass are not revived , reinforced , nor put in execution , while many of these idolaters , and intycers to idolatry , are connived at , past without punishment , and favourably intreated , when some of us have apprehend them , and delivered them into custody . whence they are much encouraged where they cohabite in great numbers ; especially in the sea coast of galloway , where they may open a door and free ingress to the irish , whenever they have a mind to invade ; whereby the country about , is contiunally tormented with fears of their massacres and murdering attempts . we can never be freed from the hazard of the return of popery , so long as papists are so much tolerated , and are bragging of their hopes of getting a toleraration established , suspending and dispensing with the penal statutes against them ; which will defile the land with idolatry , and expose us to the judgement of god. we desire also to be thankful , that poperies eldest daughter , the episcopal hierarehy , or prelacy , hath got such a knock on the head , that it is abolished by law , & its return so far legally precluded , that the removal thereof , being one of the stipulations & artieles of compact with his majesty , at the disposal and acceptance of the crown , it cannot be restored without asignal violation of the regal covenant ; the native consequences whereof , may beforeseen to be so dangerous , that we hope , the kings wisdom and justice , will be proof , against all the insinuations and perswasions of the church of england , to hazard it ; yet it is a very burdensome grievance , that the settlement of the church government , is so long suspended , and the nation kept in suspense , not knowing what shall be settled in stead of prelacy abolished ; whereby the land is left to settle in nothing , but to rest and rott in old crying sins , and new provocations are daylie multiplied without control ; scandals and disorders , to the dishonour of god , reproach of religion , stumbling the weak , hardening the perverse , and offending all are not restrained , but much encouraged , and different factions much fomented ; while church government and discipline ( the only preservative and restaurative medicine for such distempers ) is neither established , nor any rule determined , by which it shall be established , except the inclinations of the people ; which are in themselves very variable , and must be ruled by , and not a rule unto the institutions of iesvs christ : and as they are variable , so they are as various and diverse , as there are numbers of persons or parties , that prefer their own humours and interests to the supreme law , the revealed will of christ : some are for erastianisme ; some for a constant moderatorship ; some for a superintendency ; some perhaps for independency ; some for a toleration of all ; some are for a continuance of the curates ; either without any accommodation with them , and secluding them from a share of the government , but suffering them still to exercise their ministry ; or by an accommodation and coalition with them in the government also ; some again are for the continuance of patronages , how ever it be . we and many thousands are against all these things , as being contrary to the word of god , abjured frequently in our covenants national and solemn leagve ; condemned in the confession of this , and all other best reformed churches ; and in the doleful experience of former times , known to be inlets to many wicked inventions , innovations and corruptions in the church ; and in process of time productive of prelacy again : which , in the lords strength , we , and many thousands , do intend never to submit to , tho for our recusancy , we should suffer the greatest persecution from men. we are for the restauration and re-establishment of this churches ancient covenanted reformation , in its doctrine , worship , discipline and government ( according to the word of god , confession of faith , catechisms larger and shorter , national and solemn covenants and acts of general assemblies ) in all its legall immunities , securities and sanctions , as before the year 1650. these different inclinations , cannot be a rule of government and order , but of ataxie and confusion ; nor can they be determined by a lesbian rule , unconstant and uncertain ; but somewhat , to which all must vail and and submit , and which must claim the last appeal . tho we might , with as great confidence as others , venture the success of our plea for presbyterie , upon the decision of a poll and plurality of votes , providing ( which could not be denied ) none be admitted to vote , but such as are well affected to the government of king william and queen marry . yet we cannot subject the determination of that plea , to any other rule , than he institution of christ ; considering , that either the lord iesvs , who is anointed only king and head of his church , and is faithful in all his house , must not have appointed any government or order thereof at all ( which would exceedingly reflect upon his wisdom and faithfullness and the perfection of his law ) or this government which he hath appointed , must not be arbitrary and ambulatory , indifferently determinable ▪ by the will and inclinations of men , no more than others of his institutions can be . we plead for no government , and for nothing in this of presbyterie , but what we have the lawes of christ in his word , the ancient lawes of the nation , the constitutions of the church , never yet repealed , by any subsequent authority ecclesiastick , and the covenant eengagements of all ranks in the land , of indespensible obligation , for : nor do we plead for any exercise , or extent of this order , further then is necessary for the purging of the church , of every antichristian , or erastian corruption and invention , defection or schism , error or scandal in officers or members impartially ; and for the planting of the church with godly , able and faithful ministers , for the instruction , conviction conversion , edification and consolation of the members thereof . but now , not only is this government not established , but even that of prelacy is not effectually , nor can be abolished , while the many iniquous laws against presbytery , and pressing submission to prelacy are not rescinded ; and while our national and solemn league cevenants for preserving and promoting reformation , are so far forgotten and trampled upon , that the acts antiquating and discharging them to be owned , are not only not abrogated , but so far yet observed , that it is hardly allowed they should be publickly mentioned : while also , the ecclesiastical supremacy , a feather likewise of antichrists wing , and a blasphemous and sacrilegious encroachment upon christs prerogatives , and his kingdoms priviledges , is not revocked , nor declared void , whereby it stands declared by wicked laws , to be the inherent right of the magistrate , to order , dispose , alter or innovate the external government of the church , and to plant , or transplant ministers , and give them instructions , to regulate them in the exercise of their function ; which , if not abolished , will not only optn a door to the introdnction of prelacy or popery again : but if the protestant religion be never so well established , this will in process of time , unhinge all possible settlements thereof . there is nothing more the interest of the church , than to seek that this mountain in the way of its reformation , be removed ; and all acts confirming the same repealed ; and indulgences following therefrom , be declared to be usurpations . another pillar of prelacy , the constant support of it , and stop to reformation , does yet continue , while the burdensome bondage of patronages is not removed ; whereby the church is robbed of the liberty of choosing her own guides intrusted with her greatest concerns , & the great-men have open access implicity to impose , and prey upon , and pester the church with corrupt teachers : but if all these things were rectified , it is impossible the church can ever be settled , or purged , or planted , as long as the episcopal curats , intruded by the prelats collation and patrons presentation , contrare to the institutions of christ , and the constitutions of this reformed church , without the call , and contrare to the inclinations of the people in many places , but every where the bane of the nation , the scandal of the church and the cause of all our confusions , are continued in the churches . how can the church be settled , when those that unsettled it continue in the same capacity to oppose all righteous settlements of reformation ? how can the church be purged , when the greatest corrupters , and the most corrupted members , remain in power ? either they must be looked upon , and subject themselves as members of the presbyterian church , and then discipline cannot but strike against them , in such a measure of severity , as may be some way proportioned to the greatness of their scandal , their obstinacy , impenitency , and continuance in it as long as they could , and the hazard of their leavening the whole lump ; or they must be looked upon as pure and perfect schismaticks , seting up a distinct church , and seperate communion , within a well constitute national church , and as such they ought to be censured and restrained . how can the church be planted , when those plants that the lord never planted , fill so much of his vineyard , and continue in so many paroches , either to sterve them with the hungry husks of ethick homilies and harangues of moral vertues , instead of gospel holiness ( not knowing to preach the mystery of the covenant of grace , or declare the counsel of god , to the conversion of sinners unto christ or so poyson them with points of popery , arminianisme , socinianisme : yet many of them do yet peaceably possess the places they were intruded into ; and others dispossessed , are reponed by force , contrare to the inclinations of the paroch , and notwithstanding their opposition in some places , as for instance in colintown and in peebles , where great insolences were committed , affronting the magistrates , and disturbing the presbyterian meeting , which have been overlooked ; but the least accession to any opposition that was made , hath been severely punished , one francis beatie upon this account being for these many weeks kept in prison , and his petitions for liberty ejected . this hath discouraged many , and opened their mouths to reflect ; that tho this government be as much admited for acts of mercy to rebells , as the former was for cruelty , yet wherever any presbyterian can be apprehended in any fault , he must expect the rigour of severity . we do not justifie illegal tumults , nor do we approve that people should transgress their line and station in endeavours of reformation , when there is a magistrate to be applied unto : but as magistrates ought to interpose their power for extruding , and easing the people of intruders ; so when they abuse it , to the re inforcing of these intrusions , honnest and zealous people can as hardly be restrained from resisting such invasions and impositions against the laws of god and man , as they can be kept from withstanding a violent invader of their property , or intruder on their heritage . for our part , as we thought it a seasonable duty , to take the opportunity of the interregnum , before the settlement of a government that we could subject our selves to , for cleansing the western shiers of these creatures ( which was done with all the discretion that the confusions of that time , and the feared shortness of that opportunity could admitt . and whatever clamour they make of their persecutions , in their late printed account and information to the church of england , stuft with lies , we defy them to give an instance of any hurt done by us to any of their persons or families , or to charge us with one six-pence worth of their goods : if any have , let it be proven and punished ) which , if others in other places had imitated , in that season , with the like discretion , the nation might have been much eased , and the government prevented of a great deal of trouble : so , tho we are not for persecuting them who were our greatest persecuters , nor rendering them any evil for their evil , farther than to restrain them from coming back again to persecute us , and from intruding , where they have no right ; yet we are resolved , through gods assistance , to endeavour by all approven means , to hold them out now when they are out ; and sooner to die , and venture the loss of all things temporal , than to suffer any of them to repossess themselves of the churches , whence they are thrown out ; or any other within our reach , untill after sufficient evidences of their remorse they shall come in at the door of christs appointment . if in this we offend the malignants in the parliament or council , we cannot help it , it is not the first time , nor perhaps the last : but for the noble & honoured patriots among them , who are well affected to the cause of reformation the nations good , and his majesties honour and happiness , we are confident they will construct of our ingenuity in good part ; as flowing from conscience and candor . and we are hopeful his majestie will compassionat us in this matter ; and consider the case , that it is more for his honour and interest ; to have respect to the consciences of so many people , than to the humor and haughtiness of a few debauched lords and gentlemen , who delight in these vexations , and who by custom , as it were , have it for their element to impose upon poor peoples consciences . and we hope his majesty will think upon the redressing of this grievance , of the continuance of these episcopal curates , who took notice of this , as one of the grievances , in his declaration , that he came to relieve the nation from . in the netxt place , as to the state , tho we desire to be more abstract from these administrations that are above our reach ; yet it is obvious and grievous to all that desire the establishment thereof in righteousness and peace , that the settlement of church and state both is retarded and obstructed , by the frequent adjournments of parliaments , in so critical a season when the government is not well settled , the enemies thereof are prevailing , the friends thereof are sore discouraged and devided , and the forces have no maintenance . if ever there 〈◊〉 of parliaments , now it must be when the greatest interests , 〈◊〉 king and people , are in so eminent hazard : and yet it is more grievous , that when they conveen , and have opportunity to act for the good of the nation , the settlement of the church government , and the redress of grievances , the disputes of divided factions , about things of lesser moment , do hinder their establishing of those things , that all agree are absolutely necessary . time might be afterwards spared for many of these debates , with which the present precious opportunity is wasted , and they might with more advantage and facility be adjusted and composed afterwards , if once the establishment of the church , and the security of the nation were provided for , and these things , for which they have his majesties instructions , were settled and enacted : but we fear these differences are much fomented by self-seeking malignant incendiaries , who love to fish in troubled waters , and to pursue their selfish and sinistrous ends of undermining the church , supplanting the king's interest , and betraying the countries liberties , from whom these disorders and grievances have proceeded , which are now desired to be rectified and redressed , and from whose influence all these retardments and disapointments do flow , which the nation so much complains of . for as the open and avowed enemies of the king and country , owning the late king iames his interest ( all consisting either of the popish or prelatical and malignant faction , not so much as one presbyterian being among them ) are very many , insolent and prevalent ; not only in the highlands , but in all the hires of the kingdom ; and no doubt have their active agents , correspondents and abetters in the parliament , council and all the supreme judicatories of the kingdom ; so there are far moe secret undermining enemies , who for the time are not appearing in opposition to the government , that are as great enemies to the king and country , and all righteous interests , as any that do most appear , who are now desiring places , and ingyring themselves into publick trust , not to serve king william , whose advancement to the throne they opposed , with all the power and policy they had ; nor simply to satisfy their insatiable ambition , but to put themselves in better capacity to serve king iames , in retarding all righteous establishments , rending the parliaments , and ruining us all : yea , however some may account it policy , it is not only a grievance , but a sin dishonouring god , and destructive to the nation , and a dangerous politick , threatning hazard to religion and liberty and the government , that many wicked malignants , enemies to reformation , are admitted & imployed in the publick administrations , as officers of state , members of council & parliament , and other judicatories and places of trust ; who not only were our cruel persecuters , and murderers of our bretheren , whose blood cries for vengence against them ; but were the professed and sworn tools of the late tyranny , and instruments of the nations slavery , ministring to king iames , and cooperating with him in all his encroachments upon our religion , laws and liberties , as absolute vassals of his despotical will , under oaths and pensionary obligations to obey without reserve , and to this day , are either evil counsellours to perswade the king to some degrees of arbitrariness , or very disaffected to the government , counsellers to , encouragers of , or connivers at rebellion against it . it had been worthy service to the nation , to have at first exposed these men in their own colours , and represented the danger of trusting them , to the king ; who being much a stranger to men , at his first coming over , might be easily deceived in the choose of such as were to be imployed ; and then it had been easier to keep out , then now to put out of places : but it is never too late to seek to be rid of these that were , and are like to be instruments of our ruine ; whose exclusion from trust and power to play their old tricks , is necessary for the king's interest as well as the kingdoms , which are inseperable . and since the king declared against these evil counsellours ; and on their crimes and mal-administrations , founded the righteousness and necessity of his expedition , neither king nor parliament can justly offend at ; or refuse the nations demands , to be eased of them , nor find it convenient , that the betrayers of our laws , and robbers of our priviledges under the last government , be excluded from all share of administration in this . we have experience of their conduct and administration already , wherein we found nothing but tyranny , rapine and violence , and such justice and law as is discovered above ; and therefore can never beleive while only interest hath made them change their way , that ever they shall administer righteous judgement . and whatever confidence others may have , we cannot be without fears , while we are under the power of our old persecuters . but above all ; it is most offensive to god and all good men , that murderers of innocent people , without and against all law , particularly several of these above named , should not only be connived at , and past without punishment , but encouraged and intertained in favour and trust ; some of them discovered and apprehended as traitors to the present government , are notwithstanding over looked and suffered to escape justice , and liberate upon bale , as major or lieu. col. balfour , and lieu. nisbet ; others of them are members of parliament , as the commissioners for the shire of nithsdale and stewartry of anandale , sir ia. iohnstoun of westerhal , and iohnstoun of corehead , who is notourly known to have of late several times in caballs with iacobines drunk the late king's health . blood is a crying sin , defiling the land , which cannot be cleansed but by the blood of them that shed it . we thirst for the blood of none , nor crave the sheding of any , but of these who are so guilty of blood , that they are condemned to the punishment of murderers , by the law of god and all nations , having shed the blood of war in peace , without all shaddow of law. but as for those that murdered our bretheren , without all process , accusation , trial , conviction , assise or sentence , as is observed in his majesties declaration for scotland , we should not be free of the guilt of their impunity , if we did not seek justice against them . yet we wonder the less at this , that such criminalls as were authorized under the former government , by arbitrary orders , tho without law , to perpetrate their crimes , are not punished , when open avowed traitors , speakers of treason , and rebells against the present government , taken in ovett acts of lese-majestie , discovered in plots and projects , and apprehended in armes against his majestie , are indemnified , connived at , let out of prisons and tolerated , and thereby encouraged and tempted to go on in their conspiracies , and return to the same crimes , when ever they find opportunity ; for they will not ascribe this to his majesties clemency , but to the weakness of the government , that dare not draw its sword of justice . in the former government , there was nothing but severity against those that in the least discented from it : in this there is nothing but mercy to rebels ; both these are extremes . in the third place we cannot but have sad reflections upon the bad success of the war : which we think is not so much to be imputed to the bad conduct of those to whom it is intrusted , as to the wickedness and malignancy of the army , laying them and the land open to the danger of the wrath of god ; while the abominations of swearing , cursing , profaning the sabbath , whoredom , drunkenness , and all debaucheries ( which are severely interdicted by military lawes , if they were put in execution ) and are so abounding among officers and souldiers , that the honest hearted among them , whom only conscience did prompt to engage in the service , are exceedingly discouraged , & all the fearers of god affrighted , to whom the abounding of , and continuance in these sins is a greater terror , than all the numbers of enemies . this is the more to be adverted , that all that acknowledge god , are astonished with his signall and stupendous stroks , so observably wasting many thousands of the english army in ireland , within these few moneths past for these same abominations . but not only are our armies filled with the profane end profligate skum of mankind ; but to the great reproach of the cause , wherein religion is so nearly concerned , to the dishonour of god and offence of all the godly , many malignant enemies to reformation , avowed adversaries and persecuters of truth and godliness , are encouraged , imployed and intrusted for the defence of the interest , which , within this short time , they professedly opposed , and by many dreadful oaths were engaged to suppress . for the old dragoons , the late kings lieveguard and others , after by executing their old masters cruell and arbitrary orders , they had enriched themselves with the spoylls of the oppressed country , and imbrewed their hands in the blood of innocent and righteous people , when they saw the prince of orange like to prevail , forsook their king and crouded into his highness armies : not for love to his cause , which with the greatest keenness they contended against , as long as they could ; but to prevent the just vengance of his victorious armes , then threatened . hence they are yet intertained among the forces , and there tho they have not occasion to exert their fury , as formerly ; yet they cease not to express their malice against us , in boasting that they hope yet to persecute us as much as ever ; and bragging they are , and shall be for prelacy as long as they live , not fearing to impugn the act of parliament against it . it is certainly a land-sin to be witnessed against , as well as a grievance , that such enemies of truth and godliness , should be admitted unto , or continued in power and trust in the army , or imployed and intertained therein . it is dangerous that the royal standart should be a sanctuary to them , whom divine justice will pursue ; and absurd , that the army should be polluted , and in danger to be infected with the contagion of such an unhappy conjunction and unholy association . it were more profitable and promising like , that the tears and cries of the many widows and orphans , whom their bloody sword have beraved of their husbands and parents , might prevail with the justice of the government , to find them out and give them their reward . it were no loss , but a great advantage to the king and countrey both , that the army were throughly purged of those who betray the interest in stead of serving it , and whose carriage declares they are in the interest of the enemy , and were filled up with such as have another principle prompting them to serve , than the prospect of pay , which will make them venture their dearest blood in the cause , with resolution and confidence , when those that are pursued with a guilty conscience are afraid to look death and hell in the face . hereby , as his majesty would be far from all fears of the like treasons and treacheries , in some discovered already ; so all honest men having no other interest or end , but the glory of god , the peace and prosperity of their country , and the honour and happiness of the king , would be exceedingly encouraged and engaged to be zealous and resolute in the service , when they should know they have none to associate with , but such as are of aproven fidelity and good affection to the cause . it is yet the more grievous , that not only so many wicked and treacherous men are intertained in the army ; but men of principle and conscience , who are willing and zealous to serve in the warrs with the utmost fidelity , can find little encouragement ; and some are put out of trust and employment in the army , who had given good proof of their zeal , fidelity and courage , by the malignants procurement , to the end they might be rid of the fears and iealousies they had of their opposing their sinistrous designs : some there are we acknowledge in several regiments and troups , that are men of principle , conscience , courage and honour ; but these labour under very many discouragements , being very much maligned by the rest . particularly , we cannot but complain of the treatment of the e. of angues's regiment , which was sent to dunkeld ( as would seem ) on design by some to be betrayed and destroyed ; for , being there posted alone in the mouth of the highlands , the whole body of canons army marched towards them , the very day they came thither , and within three days gave them a general assault : where that regiment was left in the chock , denuded of the success that my lord cardross brought them , who were recalled ; and denyed the assistance they sought from col. ramsey lying at perth ▪ after which , getting the honor of that victory , by the goodness of god , they were more then ever envyed , by the remaining malice of their old enemies ; who , when they durst do no more to destroy them openly ; & their arts failed them to get them destroyed by the common enemy , sought by all means to break them , or to blast their reputation . finally , the country is much languishing in their jealousies , thinking their sufferings cannot be over , as long as not only the instruments , of their oppression , their persecuters are in so much power : but the laws and acts of parliament , &c. impowering them , & condemning the grounds of former sufferings , are yet standing unrepealed . yea , they complain their sufferings still continue , while forefaultries & fines are not redressed ; while many are impoverished by loss of law suits , and decreets past against them , through their non-appearance in their own defence , in times of hazard ▪ to their persons ; while many widows and orphans of those that lost their lives in fields and scaffolds , and of those that died in banishments , are in great distress , having none to provide for them ; and while many are yet in servitude in forraign plantations , whither they were banished & sold as slaves , who are not yet partakers of this reviving , we have got in our bondage . moreover , as the unrestrained debaucherie and dissoluteness of country people is very grievous , occasioned by the want of church government and discipline ; so the insolence of many gentlemen , professedly jacobins , owning the authority of k ▪ james , drinking his health , and forcing others to it where they are numerous , impugning the present authority , and openly speaking treason , is an intollerable affront to the government : for the honour of which , zeal for our god , loyalty to the king , and love to our country ; observing the deficiency of others that could do it better , we could not forbear to suggest these complaints ; in the hope that such as are not sensible of them , may open their eyes and see their distempers and dangers ; and those that are sensible of them , may be moved to represent them to those that are in authority , to redress and remove them . but whether men will hear , or not hear ; we are confident there is a god that ruleth in jacob , to the ends of the earth , who will hear the cry of the humble , in his own time . finis . notes, typically marginal, from the original text notes for div a59965-e1000 grievance 1. grievance 2. grievance 3. grievance 4. grievance 5. grievance 6. grievance 7. grievance 8. grievance 9. grieance 10. grievance 11. grievance 12. grievance 13. grievance 14. grievance 15. grievance 16. grievance 17. grievance 18. grievance 19. grievance 20. grievance 21. grievance 22. grievance 22. grievance 23. grievance 24. grievance . 25. grievance 26. grievance 27. grievance 28. grievance 29. grievance 30. grievance 31. grievance 32. grievance 33. the government and order of the church of scotland henderson, alexander, 1583?-1646. 1641 approx. 97 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a43314 wing h1432 estc r221287 99832618 99832618 37092 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43314) transcribed from: (early english books online ; image set 37092) images scanned from microfilm: (early english books, 1641-1700 ; 2147:8) the government and order of the church of scotland henderson, alexander, 1583?-1646. [12], 68 p. s.n.], [edinburgh : printed, anno mdcxli. [1641] by alexander henderson. place of publication from wing. in two parts; register and pagination are continuous. reproduction of the original in dr. williams' library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -government -early works to 1800. 2004-03 tcp assigned for keying and markup 2004-03 aptara keyed and coded from proquest page images 2004-07 mona logarbo sampled and proofread 2004-07 mona logarbo text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the government and order of the chvrch of scotland . nvmb. 23. and 24. how goodly are thy tents o iacob , and thy tabernacles o israel : for this house full of silver and gold i would not curse , for how shall i curse whom god hath not cursed ? or how shall i defie , whom the lord hath not defied . col . 2. 5. though i be absent in the flesh , yet am i with you in the spirit , joycing and beholding your order and the stedfastnesse of your faith in christ. printed , anno mdcxli . to the reader . my desires at this time to know and to make known to others the form of government and order of worship used in the church of scotland , have brought these following lineaments to light . there come daily into my hands without my seeking ; some one forme of church government or other , as the divers authors , from their love to reformation in their judgements did conceive : but i must confesse they did the lesse relish with me that they were directions and modells without the example or practise of any of the christian churches , and were abstract idea's of discipline in the minds of men and not disciplina in subjecto . one i had , titled the forme of government used in the church of scotland , but , being nothing but an abridgement , and containing generalls onely , it did not satisfie . i found also many of the godly much wearied of the prelacy , who yet bow their shoulder to bear , and couch down between the two burthens , because , being unacquainted with the government of the reformed churches , they do not know what to choose , and fear ( as to them who are in the dark is usuall ) they know not what . such as these do rather suffer themselves to be led away with the policy of pacuvius at capua , which in such a case was cmmendable , then resolve to follow the faith of abraham when the lord called him , get the out of thy countrey , &c. into a land which i will shew thee , gen. 12. 1. what he was to forsake , and the terminus à quo of his removing , he did know ; but whether he was to go and the terminus ad quem , he did not know , resting assured that god would shew it him . in our own affairs we may think the evill known to be better then the good unknown ; but it holdeth not in the matters of god , nor when we speak of malum turpe and bonum honestum , the evill of sinne and the good of obedience . but as they who travell from the south to the north , losing the sight of the one pole come in sight of the other , and as they go on the north pole is elevated to them by degrees : so is it here , if men would once forsake and turn their back upon that which they know to be wrong , and would ask the way to zion with their faces thither ward , the lord would teach them his way . i must confesse that i did give too much ear and audience to the misinformation of many ( so may i call it now after true imformation ) who would have made me to believe , 1. that the true government of that church was episcopall , and that beside the order of episcopacy , there was nothing in that church , but disorder and confusion through the parity of their ministers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all did speak and no man did hear any thing of another . 2. that they had no certain rule or direction for their publike worship , but that every man following his extemporary fansie , did preach and pray what seemed good in his own eyes . and 3. ( which was to me an huge rock of offence ) that they were enemies to kings for no other cause , but that they are kings : and , out of a desire of anarchy , did preferre democracie to monarchicall government : great crimes i can not deny , and much to be abhorred , for they are destructive of all ecclesiasticall and civile order , and do break both the staves of beauty and of bonds . but upon tryall i did remember that , if accusation were guiltinesse , no party conld be innocent , and found that it was nothing so as was alledged : for concerning the first , i called to minde the practise of a painter of old , who being desired to represent the body of hercules , did expresse nothing of the lineaments of his face , stature or members , but did onely make a resemblance of the lyons skin , which he was wont to carry about as the badge of his strength , and the trophee of his honour . episcopacy was never the face nor order of that church . in the most part of their assemblies have they conflicted with it , and by the strength of god obtaining the victory both of old , and much more of late they may well number it among their spoiles . the order of their ministers each one standing in his own station , and none usurping over another , and the subordination of their foure kindes of assemblies , joyning the consent and obedience of the people , are the face and strength of that church . against the second , the form of prayers , administration of the sacraments , admission of ministers , excommunication , solemnizing os marriage , visitation of the sick , &c. which are set down before their psalm-book , and to which the ministers are to conforme themselves , is a sufficient witnesse : for although they be not tyed to set formes and words ; yet are they not left at randome , but for testifying their consent and keeping unity , they have thelr directory and prescribed order . no where hath preaching and the ministery more spirituall and lesse carnall liberty , the presbytery and assemblies encouraging to the one and restraining from the other . and against the third , their confession of faith , the doctrine and prayers of their church , their late declarations and remonstrances , and what is contained in ●he conclusion of this treatise , expresse as much respect and reverence to magistracy , as any christian prince will require . i was also strongly drawn to the liking of that church by the testimonies given unto their reformation by some of the most famous witnesses of this age . one is of that worthy scottish martyr mr. george wischeart . this realm shall be illuminate with the light of christs gospel , as clearly as ever was realm since the dayes of the apostles . the house of god shall be builded in it , yea it shall not lack ( watsoever the enemy imagine to the contrary ) the very top-stone ; the glory of god shall evidently appear , and shall once triumph in despight of satan . but alas , if the people shall be after unthankfull , then fearfull and terrible shall the plagues be that after shall follow . hist. of the church of scotland , pag. 108. another of beza . magnum hoc dei munus quod una & religionem purā , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doctrinae , viz. retinendae vinculum , in scotiam intulistis . sic obsecro & obtestor haec duo simul retinete , ut uno amisso alterum diu permanere non posse semper memimeritis . sicut episcopi papatum pepererunt , ita pseudoepiscopos papatus reliquias epicureismū terris invecturos : hanc pestem caveant , qui salvam ecclesiam cupiunt , & quum illam in scotia in tempore profligaris , ne quaeso illam unquam admittas , quantumvis unitatis retinendae specie , quae veteres etiam optimos multos fefellit , blandiatur . bez epist. 79. this is a great gift of god , that you have brought into scotland , together pure religion and good order , which is the bond to hold fast the doctrine . i heartily pray and beseech for gods sake , hold fast these two together so , that you may remember , that if one be lost , the other cannot long remain . so bishops brought forth popery , so false bishops , the reliques of popery , shall bring into the world epicureism . whosoever would have the church safe , let them beware of this pest , and seeing you have timely dispatched it in scotland , i beseech you never admit it again , albeit it flatter with shew of the preservation of unity , which hath deceived many of the best of the ancients . a third of the body of confessions of faith . it is the rare priviledge of the church of scotland before many , in which respect her name is famous , even among strangers , that about the space of four and fifty years without schisme , let be heresie , she hath kept and holden fast unity with purity of doctrine . the greatest help of this unity , through the mercy of god , was , that with the doctrine , the discipline of christ and the apostles , as it is prescribed in the word of god , was by little and little together received , and according to that discipline so neer as might be , the whole government of the church was disposed . by this means all the seeds of schism●s and errors , so soon as they began to bud , and shew themselves , in the very breeding and birth , were smothered and rooted out . the lord god of his infinite goodnesse grant unto the kings most gracious maiesty , to all the rulers of the church , to the powers that are the nursers of the church , that according to the word of god , they may keep perpetually that unity and purity of doctrine , amen . est illud ecclesiae scoticanae privilegium rarum prae multis , in quo etiam ejus nomen apud exteros fùit celebre , quod circiter annos plus minus 54. sine schismate nedum haeresi unitatem cum puritate doctrina servaverit & retinuerit . hujus unitatis adminiculum ex dei misericordia maximum fuit , quod paulatim tum doctrina , christi & apostolorum disciplinam , sicut ex verbo dei est praaescripta , una fuit recepta , & , quam proixme fieri potuit , secundum eam totum regimen ecclesiasticum fuit administratum h●e ratione omnia schismatum atque errorum semina quam , prinum pullulare , aut se exerere visa sunt , in ipsa quasi herba & partu sunt suffocata & extirpata . det dominus deus , pro immensa su a bonitate regiae majestati serenissimo , omnibusque ecclesiarum gubernatoribus , potestatibus ecclesiae nutritiis , ut ex dei verbo illam unitatem & doctrinae puritatem perpetuo conservent , amen . corp. confess . fidei , pag. 6. the fourth of king iames of happy memory . the religion professed in this countrey , wherein i was brought up , and ever made profession of , and wishes my son ever to continue in the same , as the onely true form of gods worship , &c. i do equally love and honour the learned and grave men of either of these opinions , that like better of the single form of policy in our church , than of the many ceremonies of the church of england , &c. i exhort my son to be beneficiall to the good men of the ministry , praising god that there is presently a sufficient number of good men of them in this kingdom , and yet are they all known to be against the form of the english church . basildor . to the reader , and in the assembly 1590 his majesty praised god , for that he was born to be a king in the sincerest church in the world , &c. the fift is of brightman , our own countryman , who joyneth the churches of helvetia , suevia , geneva , france , holland , scotland , all together into one church , for the counter-payn of the church of philadelphia , because , saith he , they almost live by one and the same laws and manner of government , as touching any matter of moment . neither doth the distance of place break off that society which the conjoyning of mindes and good will coupleth together , having thus joyned them into one church , he subjoyneth concerning it . loth would i be to provoke any man to envy , or to grieve him with my words , yet this i must say there is no place , where the doctrine soundeth not more purely , the worship of god is exercised more uncorruptly : where more faithfull diligence of the pastors doth flourish , or more free aud willing obedience is given by the people , nor yet where there is greater reverencing of the whole religion among all orders . and afterward , neither doth it onely keep the doctrine of salvation free from corruption , but it doth also both deliver in writing and exercise in practice that sincere manner of government , whereby men are made partakers of salvation , revel . of the apocal. chap. 37. to these may be added what upon the one hand is said by these of the separation in their first petition to to king iames , insert in their apology to the doctors of oxford . we are willing and ready to subscribe to these grounds of religion published in the confession of faith made by the church of scotland , hoping in the unity of the same faith to be saved by jesus christ : being also like minded for and with other reformed churches in points of greatest moment . and upon the other hand , that the meetings of ministers for interpreting scripture , like unto their presbyteries were allowed by arundell , hutton and matthew , three archbishops in england , and proved very profitable in the northern parts for increase of knowledge both in ministers and people . but all these and the like testimonies were to me but like the saying of the woman of samaria to her countrey-men , till i did more fully understand the constitution and order of that church . then did i believe , not because of their testimonies , but because i did see and know . and from that which i have seen and do now know when i have walked and gone round about that church , when i have told the towers thereof , marked well her bulwarks , and considered her pallaces , i may without offence affirm three things . first , that god hath not dealt so with every nation , if envy would permit , i might say , any nation , as he hath dealt with them . whereof no cause can be given but his own good pleasure , he showeth mercy , and maketh his sunne to shine on whom and were he will , and of him , and through him , and for him are all things . secondly , that it is no marvail if that nation stand to the defence of their reformation , had the lord been pleased to blesse us with the like at the time of our reformation we would not have been so unwise as to make exchange of it with prelacy , we would have forsaken all things rather then have forsaken it , it is more strange that any should have been found amongst them at any time to speak or to do against their own church : but after you have with your reason and minde made a generall survey of all societies there is none more grave , more dear then that which each one of us hath with his countrey ; parents are dear , children , friends , familiars are dear ; but our native countrey alone taketh all these within her compasse , for which what good man would doubt to die , could his death serve her for good ? so much the more detestable is their barbarity , who have with all kinde of wickednesse rent asunder their native countrey , and both are and have been exercised in overturning her from the very foundation . if a patriote spoke so of his countrey , a citizen so of his republike , what should the christian born , baptized , and bred in scotland think and say , if he have been borne there not only to this mortall , but to that immortall and everlasting life : no children on earth have better reason to say , wee are not ashamed of our mother , and it were to be wished that the saying were reciprocally true . thirdly , having the pattern of all the reformed churches before us , and this example so neer unto us , what need we to stand amazed , as not knowing what to choose ; to abide that which we have been , is neither profitable nor possible , to conjoyn the two in one is but the mixture of iron with clay , and must needs make the distemper greater . it were well for us ( and no other well for us can i see ) that laying aside our high conceit of our selves , and the low esteem of other reformed churches we would resolve to follow them as they follow christ , and not to despise the government of christ , because they seeme to be but mole-hils ; but to conforme to them , because they are conforme to christ , and to the pattern shewed in the mountain . what reciprocation of giving and receiving in matters of religion , hath beene betweene this and the scottish nation may be knowne by the words of beda , but speaking in his own idiome , according to the grounds of popery . not long after the monkes of the scottish nation , who lived in the iland hii , with the monasteries under their power were brought into the rite of observing of easter , and of shaven crownes . the lord bringing it so to passe ( he should have ascribed it to another spirit ) . which certainly was done by the marvellous dispensation of divine mercy , that because that nation , who had the science of divine knowledge , did willingly and without envy communicate the same to the people of england ; that the same nation afterward should by the nation of the english attain unto the perfect rule of living in these things which they had not before . the governement and order of the church of scotland . a description and not a demonstration of the church of scotland is intended ; non jus sed factum , their doing simply and not the reason of their so doing is desired : the delineation therefore of the face of that church , without artificiall colours and dispute of her comelinesse and beauty , is nakedly expressed in two parts : the one of her officers , the other of her assemblies . the first part . i. of the officers of the church . beside the ordinary and perpetuall officers , which are pastors , doctors , elders , and deacons . the church of scotland hath no other at this time , nor did at any time acknowledge any other : these being warranted by christ and his apostles , the extraordinary ministers unto whom his will was revealed , and being sufficient for all the necessary uses of the churches , as exhortation , teaching , administration of the sacraments , government , and distribution . the offices of apostles , evangelists , and prophets were extraordinary , and continued in the christian church , so long as by the will of god , it was needfull for the well of the church ; who although in regard of their order , degree , manner of ministration , and the places , which they did hold , which is called successio in gradum eundem . they have properly none to succeed them : yet in respect of their doctrine , holinesse of life , and substance of their ministery , which is successio in caput , all faithfull pastors , lawfully called to their functions , are their successors : and in this sense not only their first reformers , who had somewhat extraordinary , but all their faithfull ministers since , who have laboured in the word and doctrine , for the planting , preserving and purging of religion to the edification of the church , and no other , are successors to the apostles . the office of a bishop consisting in power or priority above a pastor , as having no warrant in the scripture , as being a member of the wicked hierarchy of the pope ( for , although this priority of prelates had place in the church before the pope ascended to the top of his ambition ; yet every corruption in doctrine , worship , but especially in government , which , since the mystery of iniquity began to work , is retained by the pope , and by his authority is obtruded upon the church , they conceive to be his ) and as a cursed tree , which amongst them hath brought forth no better fruits , then heresie , and errors in doctrine , idolatry and superstition in worship , tyranny and persecution in government , and leudnesse , and profanity of life both in pastors and people ; they have abjured and removed out of their church , together with all the branches of that hierarchy , and all the offices , titles , dignities , and courts depending thereupon as may be seen in their confession of faith , books of discipline , and acts of assemblies of old , and of late . in the beginning of their reformation they had no constitute presbyteries , nor such provinciall and generall assemblies as they had afterward , and upon the other part they had superintendents , visiters of certain parts of the countrey , and commissioners for provinces : but they who desire to know the constitution and condition of that church , must distinguish between her infancy , and her riper age , between her desires , designes , and endevours , and her attainments , proceedings and performances ; for how soon it was possible for them , presbyteries and assemblies , which from the beginning had been intended , were erected and established ; and no sooner was this brought to passe , but superintendents and all others of that kinde , which at first were of necessary use in visiting the country , and in planting of churches , were declared to be neither necessary nor expedient for the church . the church of scotland hath been disquieted and much troubled with episcopacy since the beginning , and at last by the ambition of vain men , by the power and working of civill authority , and by the corrupt assemblies of ministers , had some footing , and was in end raised to a great height , and did become a mountain . and yet the office of a bishop was never received in that church . but when some ministers , who in regard of their benefices were called bishops , had , by their own usurpation and the slavish disposition of their brethren , obtained some degree and power over them . they did come into england , and , without the consent or knowledge of the church , received consecration , and returning home , did consecrate others like themselves . ii. of their calling . as no man ought to presume to enter into any office ecclesiasticall without an inward calling from god , who only discerneth the intentions , and desires of the heart , whether they be earthly or heavenly , whether they be set upon the glory of god , and edifying of the church , or upon the means of this life ; so are there none here admitted without the approbation and judgement of men according to the rules of the word , and the received order of the church . this outward calling of the officers of the church doth consist in election and ordination , after due triall and examination of their soundnesse in religion , and godlinesse of life : for the better understanding of the order of the calling of their ministers , it is to be considered , that in every one almost of their classes , or greater presbyteries , there be students of divinity ; whereof some , if they have opportunity of their studies , do make their abode within the bounds of the presbytery , and attend the meetings thereof : others , who are the greater part , stay at the universities , and in the time of vacation come home and wait upon the presbytery . the abilities of both the one sort and the other , are tryed in private , before the presbytery , and how soon they are found fit to come in publike , they enter upon the exercise or prophecy with the ministers of the presbytery , and at sometimes are employed and allowed to preach before the people : by which mean their gifts and abilities are known to the people , as their manners are manifest by their conversing amongst them . out of the number of these proposants , or ( as they call them ) expectants , the pastor is nominated to the vacant place by the eldership , and by the minister , if any be , with the consent and good liking of the people , and if they can pitch upon none within the bounds of their own presbytery they have their liberty to make their choice of an expectant of good esteem and report in some other presbytery . the person thus known and nominated , is by the particular eldership , named to the greater presbytery , where he is examined of his skill in the languages , latine , greek , and hebrew , in his interpreting of scripture , in the controversies of religion , in his gift of exhortation , in the holy and ecclesiasticall history and chronologie ; and first of all , of his life and manner of conversation ; wherein if he be found vitious or scandalous , he is not to be admitted to any other examination ; being thus examined , and found qualified for that charge , he is sent to the vacant place , that the people hearing him , may have the greater assurance of his gifts for edification . after the people have heard him , some minister of the presbytery is appointed to preach to that people of the necessity of the ministery , of the excellency of a faithfull minister , of the qualities of a minister , and of the obedience due to the gospel , or of some such theme : and at the same time a publike edict is served , that if any person or persons , have any thing to object against the literature , doctrine , or life of such a man , why he may not be a profitable minister of such a parish , they shall appear before the presbytery in such a place , and at such a time , that their objections may be tryed and discussed . upon the day appointed , the door-keeper of the presbyterian meeting , doth call three severall times , if there be any to object against the person nominated , and if any thing be alleadged against him by any of that particular flock , or any other to whom he is known , it is duely and equally pondered by the presbytery , and if it be found to have any weight , or the case be doubtfull , the ordination is suspended till a more perfect triall ; otherwise if there be nothing but silence , they use to proceed . so that no man is here obtruded upon the people against their open or tacite consent and approbation , or without the voices of the particular eldership with whom he is to serve in the ministery . but if the person nominated be a pastor of some other flock , and his faithfulnesse known in his former charge , this processe is spared , and his translation more speedily expede , if there be no impediments of another kinde . upon the day appointed for accomplishing his election , and for his ordination , which is in due time made known to the congregation , and agreed upon with them , a fast is ordained to be kept , with more than ordinary supplication for the assistance and blessing of god , in a work of so great concernment : and one of the pastors of the presbytery is appointed to preach to that people of the mutuall duties of pastor and people . all which being done , the party , ( who , during the time of the exercise of publike worship , hath been sitting in a conspicuous place before the pulpit , accompanied with the elders , and some ministers of the presbytery ) is called up , and demanded concerning his willingnesse and desire to serve the lord jesus , for the good of that people ; with other questions of that kinde ; and the people also are demanded , whether they will receive him for their pastor , and submit themselves unto his ministery in the lord. both having declared their readinesse and mutuall consent , the minister cometh from the pulpit , and with so many of the ministers present , as may conveniently come neer , lay their hands upon his head , and in the name of jesus do appoint him to be the pastor of that people , praying that from jesus christ , who is at the right hand of the father , and giveth gifts unto men , he may finde the demonstration of the spirit , and the power and blessing of god in his ministery , to the comfort of that people . therafter the whole eldership give unto him the right hand of fellowship . and last of all , the minister goeth to the pulpit , and concludeth the whole action with pertinent thanksgiving and prayers , a psalm is sung , and the assembly dissolved with the blessing . by this it may appear that pastors or presbyters are not there admitted at large , without assignation to a particular flock , like masters of art , or doctors of physick . they conceive it to be as preposterous for ordination to go before the election of ministers in the church , as it is first to crown a king , or install a magistrate , and thereafter to choose him : next in the ordination of their ministers they use none of the ridiculous toyes , and apish conceits of popery ; but , according to the simplicity of the apostolicall and ancient church , content themselves with fasting , prayer , and imposition of hands ; prayer , to bring down a blessing upon the person on whose head the hands are laid , and fasting , to make the prayer to ascend the more fervently . this liberty of election is in part prejudged & hindred by patronages and presentations which are still in use there , not by the rules of their discipline , but by toleration of that w ch they cannot amend , in the mean time procuring , that in the case of presentations by patrons , the examination and tryall by the presbytery , is still the same . the congregation , where he who is presented is to serve , is called , if they have ought to object against his doctrine or life , after they have heard him , or that their consent may be had . and if he be found reus ambitus , or to have gone about to procure a presentation , he is repelled , & declared incapable of that place . no pastor may thrust himself upon a flock , nor after his entry , desert his charge , or remove himself to another congregation at his own pleasure . the deserters , if any be , are appointed to be admonished , and in case of obstinacy , to be excommunicated . if a minister , upon lawfull and urgent causes , desire to remove from one congregation to another , of if a minister be called to another congregation , for which he is more fit , or be called forth upon grave considerations for some publike employment , tending to the common benefit of the church ; this is not done by private transaction , and particular agreement of ministers and congregations , but by the wisedom and authority of the presbyteries or assemblies of the church ; nor is it done by them , but upon such reasons as should move that church , wherein for the present he ministreth , to give her consent : for whose supply also , either a convenient course is presently taken , or the way of supply is seen to be easie . the minister thus removed from one church to another , receiveth no new ordination , but by vertue of his first ordination he serveth in the place , unto which he is called and elected : only at his admission one of the presbytery , who is appointed to preach of the duty of pastors and people , and to pray for a blessing , recommendeth him to the congregation , who have before declared their willingnesse and desire to receive him , and the congregation to his care and fidelity , and the pastor , if any be , together with the elders , with whom he sitteth before the pulpit , take him by the hand . pastors and ministers of the word , through old age , sicknesse , or other infirmitie being disabled to bear the weight , and discharge the duty of their pastorall charge , do notwithstanding still retain the honour of their office , and comfort of maintenance during their lifetime . and they performing what they are able in reaching , government , visitation and catechising , others are joyned with them by the presbytery , and with the consent of the people to be their fellow labourers , and to undergo the main charge . the same course of election and admission for substance , and in form according to the nature of their office , is observed in the calling of other officers , as ruling elders , and deacons : at the beginning , and where there be none , the pastor , with the gravest , holiest , and those of the soundest judgement , and best affection to religion , do choose them with the consent of the rest of the people . and where particular elderships are already constitute , the pastor and the elders who are now in office , do choose such as are to succeed those who are removed by death , or any other way , or by vicissitude are to relieve such as are now in place ; and that the election of one or moe at first , or afterward may proceed with the consent of the people , their names are published and made known to the congregation by the pastors , that if ought may be objected against any of them , why they may not be received to the office of an elder or deacon , it may be examined , and , if it be found important , others may be chosen . when the day of their admission cometh , the pastor having fram'd his doctrine to the purpose , calleth them up , and remembring both them of their duty in their charge , and the people of their submitting themselves unto them , they ar● solemnly received with lifted up hands , giving their promises to be faithfull . iii. the discharge of their duties in particular , and first of the pastor . 1. the order kept in preaching . the pastor is bound to teach the word of god in season and out of season , and beside all occasionall , and week day sermons , which in cities and townes use to be at least two dayes every week , the congregation doth assemble twice on the lords day , and for this end notice is given of the time by the sound of a bell. when so many of all sorts , men and women , masters and servants , young and old , as shall meet together , are assembled , the publike worship beginneth with prayer , and reading some portion of holy scripture both of the old and new testament , which the people hear with attention and reverence , and after reading , the whole congregation joyneth in singing some psalm . this reading and singing do continue till the preaching begin ; at which time the minister having prefaced a little for quickening and lifting up the hearts of the people , first maketh a prayer for remission of sin , sanctification , and all things needfull , joyning also confession of sins , and thanksgiving , with speciall relation to the hearers . after which , in the forenoon is another psalm , and after the psalm a prayer for a blessing upon the preaching of the word . his text is ordinarily some part of that book of canonicall scripture , which in his judgement he conceiveth to be fittest for the times , and the condition of his flock . the doctrine deduced , is explained and confirmed by scripture , and fitly , and faithfully applyed , all in such methode , manner , and expression as may most edifie the hearers . after sermon he praiseth god , and prayeth again for a blessing , joyning earnest petitions for the church vniversall , and for the coming of the kingdom of christ , for all the afflicted churches , for the churches in his m ajest . dominions , for the church of scotland , ministery and people , for the king , the queen , the prince , and their whole royall progeny , for all the members of that particular congregation , as well absent in their lawfull affairs as present , for all that are afflicted among them in body , minde or means . the prayer ended , a psalm is sung , and the people dismissed with a blessing . in the afternoon either the same order in all things almost , is followed in performing the parts of publike worship , or some part of the catechisme is expounded , and thereafter so much time as may be spared is bestowed in catechising some part of the parish warned particularly to attend . beside the publike means they have other three helps for edification , one is an ordinary course of catechising on such dayes of the week , as are judged to be fittest by the pastor , and eldership . another is the visitation of families by the pastors , and the elders each one in his own quarter , for trying the manners of the people , whether they walk worthy of the gospel , for setting , and holding up religious exercise in families . and that the pastor from his particular knowledge of the flock committed to him , may apply his doctrine , and pray the more pertinently in publike the third is , examination of all sorts of persons , who are not known to have some good measure of knowledge , before the communion . all these parts of the ministery in publike and private are performed more diligently , or negligently , according to the faithfulnesse or unfaithfulnesse of the minister , who hath according to his work , his praise , or censure at the visitation of the church , by the greater presbytery . no minister there , is suffered to be a non-resident , or to have the charge of more churches ; but if two small contiguous parishes be united by the assembly , to make up a competent congregation , he preacheth sometime in the one , and sometime in the other church , as the people do desire , and the eldership doth direct . 2. the order of baptisme . no other but the pastor , who preacheth the word hath the power of the ministration of the sacraments ; and concerning baptisme it useth not to be hastened before some day of the publike meeting of the congregation , nor delayed after , but upon necessary impediments , and is never ministred in private houses . notice is given thereof in due time to the pastor , and that by the father of the child , if he be not justly hindered , that a word may be spoken to him in season . after sermon on the week dayes , and after sermon in the afternoon , on the lords day , the pastor remaining in the same place , where he hath preached , and having water in a large basin provided , with a fair linnen-cloth , in a convenient place , and in a decent manner ; the father , or in his necessary absence , some other man , who is reputed godly , presenteth the child to be baptized . the action is begun with a short and pertinent prayer , next , some words of instruction touching the author , nature , use , and end of this sacrament , the duties to be performed , in the one time , of the person to be baptized , and of the parent or viceparent . thirdly , he that presenteth the childe , maketh confession of the faith , into which the childe is to be baptized , and promiseth to bring up the childe in that faith , and in the fear of god. fourthly , the minister being informed of the name of the childe , baptizeth the childe so named , by sprinkling with water , into the name of the father , son , and holy ghost . lastly , the minister concludeth , as well the publike worship , for that time , as the action , with thanksgiving for the word , and sacraments , and with prayer for a blessing , and with such petitions , as he useth at other times after sermon , and in end dismisseth , the congregation with the blessing . 3. the order of ministring the communion , or the lords supper . the sacrament of the lords supper , is more frequently ministred in some congregations , then in other , according to the number of the communicants , and the proficiency of the people in the way of christ ; and in some places upon one sabbath , in other places upon two , or three sabbaths , as it may be done most conveniently , which is determined by the minister , and eldership of the church . none are admited , to the lords supper , but such as upon examination are found to have a compe●ent measure of knowledge in the grounds of christian religion , and the doctrine of the sacraments ; and are able according to the apostles commandement , and professe themselves willing , to examine themselves , and to renew their covenant made with god in baptisme , promising to walk as beseemeth christians , and to submit themselves to all the ordinances of christ. the ignorant , the scandalous , the obstinate , and such as are under censure , or publike admonition in the way to censure , are not admitted ; neither are strangers received , but upon sufficient testimony , or otherwise be very well known . the sabbath day next before the communion shall be celebrated , publike warning thereof is made by the pastor , and of the doctrine of preparation , to be taught the last day of the week , or at least toward the end of the week ; that the communicants may be the better prepared , by the use of the means , both in private and publike . upon the day of the communion ( notice being given after the doctrine of preparation , of the houres of meeting , which useth to be before the ordinary time observed other sabbaths ) a large table decently covered , is so placed , as that the communicants may best sit about it , and the whole congregation , may both hear and behold . the preface , prayers , and preaching of that day , are all framed to the present matter of the sacrament , and the duties of the receivers ; after sermon immediatly the pastor use●h an exhortation , and debarreth from the table all ignorant , prophane , and scandalous persons , which being done , he goeth from the pulpit , and sitteth down with the people at the table , where the bread standing before him in great basins , fitly prepared for breaking and distribution , and the wine in large cups in like manner , he first readeth , and shortly expoundeth the words of institution , shewing the nature , use , and end of the sacrament , and the duties of the communicants ; next he useth a prayer , wherein he both giveth thanks , especially for the inestimable benefit of redemption , and for the means of the word and sacraments , particularly of this sacrament , and prayeth earnestly to god for his powerfull presence , and effectuall working , to accompany his own ordinance , to the comfort of his people now to communicate . the elements thus being sanctified by the word and prayer , the minister sacramentally breaketh the bread , taketh and eateth himself , and delivereth to the people , sitting in decent and reverent manner about the table , but without difference of degrees , or acceptions of persons ; these that are neerest the minister , having received the bread , do divide it from hand to hand amongst themselves ; when the minister delivereth the bread , according to the commandment and example of christ , he commandeth the people to take and eat , saying , take ye , eat ye ; this is the body of the lord , which is broken for you : do it in remembrance of him . after all at the table have taken and eaten , the minister taketh the cup , and drinking first himself , he giveth it to the neerest , saying , this cup is the new testament , in the blood of the lord iesus , which is shed for many , for the remission of sins ; drink ye all of it , for as often as ye do eat this bread , and drink this cup , ye do shew the lords death till he come . all this time the elders , in a competent number , and in a grave and reverent manner , do attend about the table , that all who are admitted to the table , may have the bread and wine in their own place and order of sitting , the minister also , continuing in his place , after the giving of the elements , doth either by his own speech , stir up the communicants to spirituall meditations of faith , of the great love of god in christ , and of the passion of christ , and to holy affections of love , joy , godly sorrow , thankfulnesse , and whatsoever may concern them at that time , or causeth be read the history of the passion , or some other part of scripture , which may work the same effect . after all at the table have received the cup , they rise from the table , and return in a quiet manner , to their places , another company cometh to the table , and so a third and a fourth , till all have received in the same manner as the first , during which time of removing of the one , and approaching of the other , the whole congregation singeth some part of a psalm , touching the passion , or the love and kindenesse of god to his people , as psal. 22 , or 103 , &c. after the last company hath received , the minister rising from the table , goeth to the pulpit , where , after a short speech , tending to thanksgiving , he doth againe solemnely give thankes unto god for so great a mercy , and prayeth as on other sabbaths ; the prayer ended , all joyn in singing a psalm of praise , sutable to the occasion , and are dismissed with the blessing , before which none are to depart , unlesse in case of necessity . the communion being thus celebrated in the forenoon , the people meet again in the afternoon , at which time , the minister teacheth the doctrine of thanksgiving , and closeth the publike and solemn worship of that day , from which the people use to depart , refreshed with the grace and peace of god , and strengthened , with new and fresh resolutions to serve the lord. 4. the order of publike fasting or humiliation . sometimes the fast or humiliation is of larger extent , to be observed by all the churches in the kingdome , sometime more particular , of one or more congregations ; sometimes the fast is kept one day only , sometimes all the dayes of the week , sometimes on the sabbath only , especially in the countrey churches ; sometimes upon some day of the week also , as in cities or towns ; they neither make difference of dayes for humiliation , nor do they keep any set fasts or feasts : all is disposed and done , according as the occasions , and causes do presse or require , as may serve most for the end intended , and may best ply with the opportunities , and necessities of the congregation . the sabbath next before the fast , notice is given of the causes of humiliation , and of the times to be observed , with earnest exhortation to the people , to prepare themselves for afflicting their soules , and extraordinary humiliation . in many places especially in cities , towns , and greater villages , or where the people may conveniently assemble , the day before the fast , the doctrine of preparation to the fast , is taught expressing the nature , and use thereof , for averting the wrath of god. the dayes of the fast from morning to evening , are kept holy unto the lord in the nature of an extraordinary sabbath , with abstinence from meat , and drink , from delights and worldly labours , with the exercises of reading the law , plain preaching , interpretation , and particular application , deep humiliation , and renting of the heart for sin , large , and hearty confessions of sin , fervent supplications , and earnest seeking of god , by prayer for pardon , with singing of penitentiall psalms ; after which they have many times , found wonderfull deliverances , and extraordinary blessings from heaven . 5. the order of marriage . although marriage be no sacrament , nor part of the worship of god , yet they conceive that the matrimoniall conjunction of christians , and members of the church is most conveniently solemnized in the face of the congregation , with instruction out of gods word , of the institution , use , and ends of marriage , and of the duties of married persons , and with blessing by the minister , and with the prayers of the church . the parties are contracted before they be married , and before they be contracted , if there be any suspicion of their ignorance , they are examined in the grounds of religion , and in their knowledge of the mutuall duties , which they owe each to other . notice also is given of the consent of parents , or vice-parents , and that neither of them is contracted before to any other party , nor any impediment from the degrees of affinity , or consanguinity prohibited ; the contract and purpose of marriage is also published , three severall sabbaths before the same be solemnized , and if there be nothing objected to hinder their marriage , then are they solemnly married , in the face of the congregation , before the ending of 40 dayes from the time of the contract . they require for marriage the free consent of the parties come to the yeers of discretion , and the knowledge and consent of the parents ; they do not allow of the marrige of infants , nor secret and clandestine contracts and marriages , nor do they use any idle rites or superstitious ceremonies , in the time of the solemnization . 6. the order of buriall of the dead . though buriall be no part of the worship of god , nor of the work of the ministry ; yet they think meet that an honest and competent number of christians , accompany the christian friends of the dead unto the grave , that they may confer and comfort one another by the way , and to see the buriall done in a grave and decent manner , remembring that sin is the cause of death , that christ hath overcome death and the grave , and that they who die in the lord , shall rise again to life everlasting . their burials are without singing or reading , which the superstitious do conceive to be profitable for the dead ; without funerall sermons , which do beget superstition , and tend to flartery , make the gospel to be preached with respect of persons , and are most pressed by such as do least regard sermons at other times ; and without feasting , with affectate shews of mourning , and any further pomp or ceremony , than civill differences and respects do require . they conceive , for many reasons , that the places of the assembling of the people for the word and sacraments , ought not to be places of buriall , which is therefore forbidden , and , for the most part , is forborn in that kingdom . registers are ordained to be kept , of the nam●● and times of all that are baptized , of all that are married , and all that are married . iv. of doctors , and their office , and of schools . the church of scotland hath had no other doctors , but masters and professors of divinity , in universities and colledges , of which , some use to be chosen to be elders of particular churches , and commissioners to the nationall assembly , and besides these the teachers of more private and particular schools . they use to be examined and tried , both in their learning , and life , by the presbitery , and their charge is not only to bring up their schollers in humane literature and liberall arts , but also in civill conversation and good manners , but especially in the grounds of christian religion , by way of catechisme . as the doctors of colledges do keep the meetings of the presbitery , and by course do prophesie , or make the exercise with the ministers , so also do the masters of private schooles for the greater part of them , who therefore are a part of the seminarie of the publike ministery , are numbred among the expectants , how soon they are enabled , to enter upon the exercise , and sometimes are imployed by the ministers to help them , in teaching and catechising of the people . the universities also use to be visited by commissioners delegated from the nationall assembly , that there be nothing taught by the professors and doctors , but what is sound and consonant to the confession of faith , and the received doctrine , and order of the church ; and to see that both masters , and schollers do their duties diligently , especially that their be no scandall nor corruption of maners . in like maner the more private schooles , are visited by the presbiteries , poore schollers of good ingines and expectation are provided in a great part of their maintenance , by places of the foundation of colledges , which are appointed by the founders , or reformers , for that use , and others are maintained , by contribution of particular churches within every presbitery , which the pastor or elder bringeth unto them , so soone as they are chosen by the presbitery . v. of elders and their office. the calling , election , and admission of elders is before spoken of . the number of elders in every parish is not definit , but doth vary according to the number , and necessity of the people ; in some parishes ó , in some 10 , or 12 , &c. such are chosen to be elders as come neerest to the gifts , and qualities required , by the apostle , and after they are chosen , are at all occasions exhorted by the pastor to be ensamples to the flock , and to watch over them faithfully , against all corruptions , in religion and life . and as the pastor should bee diligent in teaching and sowing the seed , so are the elders desired to be carefull in seeing and seeking the fruits in the people . the elders do attend with the pastor in chatechising the people , do assist him in visiting the sick , in admonishing all men of their duty , and if any will not heare them , they bring the disobedient before the eldership ; in causing the acts of the assemblies , as well particular as generall , to be put in execution ; but a principall part of their duty is to joyne alwayes , with the pastor in the particular eldership , and in the other assemblies of the church , as they shall be called , for exercising of discipline , and governing the whole congregation . vi. of the deacons and their office. what maner of persons the deacons ought to be , the scripture is plain , and such they make choise of as are so qualified , so far as may be ; the forme of their election is before expressed . their number must be considered of , according to the number of the poore , and the proportion of the congregation , as we spake before , of the elders . their maine duty , is to collect , receive , and distribute , not onely the almes , for the poore , but the whole ecclesiasticall goods , which are not assigned and appointed , for the maintenance of particular persons . these duties they must performe , at the dscretion and by the appointment of the pastor , and elders ; for which cause , and not for government , they are to be present at the ordinary meetings of the eldership . the meanes for the maintenance of the poore are collected , by the deacons , the first day of the weeke , and other dayes of the publike assembling of the people to the worship of god , at the entry of the church . and if this prove not a competency , then do the people either bring in their charity , on such dayes as are appointed by the eldership , or are willing to be taxed , according as they shall be judged to be able . in some cities , and parishes , where this order hath been carefully observed , none have been suffered to beg , and none have lacked . their ministers , beside their gleab and manse , are all provided to certaine , and the most part , to competent stipends , which are paid either in victuall or moneys , or in both : and if the charge of their family be great , and their children put to schooles or colledges , they are helped , and supplied by the charity of the people , which useth also to be extended , if need be , toward their widows and orphanes , after their decease , of which the whole eldership hath a speciall care . every parish almost hath some stock for the reliefe of strangers , and for supply of the extraordinary necessities , of their owne poore : hospitalls have their owne rents , and the publike buildings of the church , are upholden , by the patron , and the freeholders of the parish ▪ unto which , if any be unwilling , he is constrained by law to pay his proportion . the second part. i. of the assemblies of the church , and first in generall . no man here , were he never so eminent above others , for piety , wisdome , or learning , or doth he never so much arrogate authority , to himself , hath the rains of church government in his hands to determine , or to doe what seemeth good in his own eyes ; but all matters are advised , determined , and judged with common consent in the meetings , and assemblies of the church , which for this end are of foure sorts and degrees , which are commonly called by the names of church sessions , or particular elderships , or consistories ; presbyteries , or classes ; provinciall synods , and nationall or generall assemblies . each of these assemblies , hath a president or moderator , who beginneth , and endeth with prayer ; propoundeth matters to be treated ; procureth them to be debated if need bee , in an orderly way , that all may be heard , and none interrupted , unlesse he speak too much ; gathereth the voices , which are noted by the clerk ; and pronounceth the sentence , or if there be an equality , remitteth it to the greater presbyterie ; each of them hath a clerk , or a notary ; and a register of all things debated and done by them , especially of such matters as may be of future use . none of these assemblies , from the least to the greatest are to treat of matters pertaining to the civill jurisdiction and magistrate , but only of matters spirituall and ecclesiasticall , that the doctrine and worship may be kept in purity , all things be done decently , and in order , in the particular churches , and that all the members of the churches may walke worthy of the gospell . the lesser and inferiour assembly is subordinate to the superiour and greater , so that if any person , shall think himselfe wronged or distressed , by the unjust proceeding of the inferiour assembly , it is lawfull for him to seek reliefe of the greater , providing , it be done in an humble and peaceable way , and in the right order , by proceeding to the next greater assembly , and so of the rest , if need be , taking them in their subordination untill either he be satisfied , or , which rarely commeth to passe , he ascend unto the highest of all . in matters difficult or such as belong to superiour assemblies , references from the lesser are ordinary , but nothing belonging to an inferiour assemblie is brought before a greater , til either it cannot be setled or be disorderly done by them , or some complaint arise . and in that case , so far as may stand with truth and peace , the greater assemblie is carefull to preserve the power and authoritie of the lesser ; and therefore matters belonging to inferiour assemblies are commonly remitted unto them by the greater . there , one church were it never so great , hath not authoritie over another , nor is it governed by any extrinsecall power ; but all the particular churches are of equall power and authority , and are ruled and judged by themselves and their owne intrinsecall power in assemblies composed , and consisting of their officers and commissioners from them . ii. of particular elderships in parishes . the particular eldership or church-session consisteth of one or moe ministers and of elders so many in number as the proportion of the congregation doth require , who ordinarily do meet once in the week . the deacons are alwayes present with the elders , not for government , but that they may make knowne the case and necessities of the poore , and may consult and receive direction for their supply . the minister of the parish is alwayes moderator of this meeting , and if there be moe ministers then one , the moderator is either chosen or they doe moderate by course , providing that none bee moderator while any matter is treated , which concerneth his own particular . the matters treated by this eldership , are such particulars as concerne the worship of god in that church , as , what dayes of the week are meetest for assembling to the publick worship , if it may be had & be thought necessary , what houres on the lords day before and after noone , which are variable according to the length or shortnesse of the day , in summer and winter , what times are fittest for publick catechising , and for visiting of particular families , how often , and at what times the lords supper is most seasonably ministred : all which are proper for keeping of order in that church , and cannot be so fitly determined by a superiour assemblie ; the elders also do here delate scandalous persons , and bring them to publick repentance according to the forme prescribed in the greater assemblies : but if there be any doubt or difficultie , or if the offences and scandals be great and hainous , or if the delinquents adde obstinacie and impenitencie to their fault , then are they warned to appear before the greater presbyterie there to receive order for their censure , or to be sent home again to give satisfaction , or to make their repentance in their owne church where they have given offence , and where the fault was committed : for example , a man behaving himselfe scandalouslie with a woman , both unmaried and single persons , is first admonished and rebuked , if fornication appeare , he is called before the eldership , brought to the sense and confession of his fault , and ordained to make his publick repentance according to the order of the church , and to abstaine from all scandalous behaviour afterward . but if he prove obstinate , hee is conveened before the greater presbyterie , the matter is examined , and either he promiseth to give obedience to his owne eldership , or in case of continued obstinacie , the censures of the church proceed against him . but if there bee a scandall of adulterie or murder , the noise and scandall whereof is far spread , and filleth all mens eares round about , the parties are brought before the greater presbyterie , and the particular eldership doth before prepare the parties for their appearance before the presbyterie . the same faults which are brought before the particular or greater presbytery in an ecclesiasticall way , are also punished by the civill magistrate , and the pecuniall mulct or penalty is given to the deacons to bee kept in the church treasure for the benefit of the poore , or other pious uses . nothing useth to bee done by the lesser or greater presbytery in ordering the publicke worship , in censuring of delinquents or bringing them to publick repentance , but according to the setled order of the church , and with expresse or tacite consent of the congregation , and if there be any new emergents that cause doubting or haesitation , the matter is remitted to the greater assemblies of the church . iii. the order of excommunication . all baptized persons , when they come to age and discretion , are not admitted to the lords table ; but such onely as either upon examination are found to have a competent measure of knowledge in the principles of religion , doe professe that they are beleevers and doe live unblameably , or comming from another congregation bring with them sufficient testimonie that they are such , or are otherwise well knowne and approved . the minister and elders use all meanes in private and publick to bring all others within the parish to knowledge , faith , and holinesse of life , that they may be fitted for the lords table . but this not admission to the communion is one thing , and excommunication of haynous or obstinate offenders is another thing very different . in case of obstinacie and wilfull impenitencie , even when the offences are not so great and scandalous , they proceed to excommunication , but with great meeknesse , longsuffering , and by many degrees , the censure being so weighty , and they desirous to gaine the sinner to repentance . if any person walke unworthy of the gospell , or commit any trespasse , he is ( unlesse the scandall bee publike and notorious ) admonished first secretly by one , next by two or three more . and thirdly , if he contemne both , then according to the order prescribed by our saviour , mat. 18. the matter is brought before the minister and elders where he is accused both of the trespasse and of the contempt . if he cannot yet be brought to repentance , then is the matter in some measure made knowne unto the congregation , and hee called before the greater presbytery ; where if he give signes of his repentance , he is remitted to satisfie his owne session . but if he persist in his obstinacie , then by the ordinance of the presbytery , the particular eldership is to proceed against him with the censures of the church even to excommunication . the matter being thus heard knowne and judged , and the whole processe revised by the greater presbytery , the next sabbath without delay , the trespasse and order of admonitions are declared to the congregation , and the person without specification of his name , admonished yet to satisfie : which if he still refuse to doe , the next sabbath his name with his offence and contempt , are published , if he yet continue obstinate , then the next , which is the third sabbath , is he charged publickly to satisfie for his offence and contempt under the paine of excommunication . if now he offer himselfe to the particular presbyterie , then do they at the appointment of the presbyterie , give order for his publick repentance , the removing of the scandall , and his reconcilement to the church , otherwise the minister proceedeth in this ord●r . the sabbath after the third publick admonition , the minister with consent of the eldership , is to make knowne to the congregation that such a person is to be excommunicated , warning all that have any thing to object against it , that they appeare the next session day : and for the present , that the whole congregation powre forth their supplications , that god would grant him repentance , and to come out of the snare of the devill . if nothing be objected , or if none for him witnesse any appearance of repentance , then is the danger of the person , and the weight of the sentence laid open the next sabbath , and he the second time prayed for publickly . if at last upon the next sabbath there be no signe of repentance , then is he praied for the third time , and there being no meane unassaied , nor remedy left to reclaime him , hee is strucken with the terrible sentence of excommunication , with calling upon the name of god to ratifie the sentence in heaven , and the people warned to hold him as an heathen , or a publican , and to shun all communion with him , except in naturall and civill duties to be still performed by such as are bound . it is to bee understood , that where the crimes are such that they cry to the heavens for revenge , waste the conscience , and by the law of god deserve death , and the transgressor certainly knowne , the processe may be more summarie , & excommunication more hastned , as on the other part of absolution , the time would be longer , and the triall of repentance more exact . after excommunication , he is permitted to come to the preaching of the word , yet so as it may appeare that he commeth as one not having communion with the church . neither is he debarred from private counsell , instruction , admonition , and prayer , that in end his spirit may be saved . if after excommunication the eldership finde the signes of repentance , as the good life and behaviour of the excommunicate , declaration of the griefe of his heart , and his humble submission to the order of the church , in all things that may reconcile him to god and his people , they shall with joy of heart make it knowne to the congregation by the minister , that they may also have joy over their brother repenting : or if they have ought to object against ●he ●uth of his repentance , they may give notice thereof at the next meeting of the eldership , where if nothing be alleaged against him , after he hath obeyd the injunctions of the eldership for his further humiliation and the better tryall of his repentance , he is either brought before the greater presbyterie , as all other penitents for great crimes , or by relation from his owne eldership , is to give them satisfaction in the signes of his repentance that he may be absolved . as all publick penitents are received , so is the excōmunicate absolved in the face of the congrega●ion , before whom being brought by the elders at the time appointed , he maketh free confession of his sinne and mourneth for it , cryeth to god for mercie , seeketh to be reconciled to the church and promiseth new obedience ; with which all being satisfied and willing to receive him into their common and mutuall consolation , the minister who preacheth for that time pronounceth him upon his repentance to bee absolved in the name of christ from his sinne , and free of the censurs of the church , and have right through faith to christ and all his benefits and ordinances , praising god for his grace , and praying that he may be fully accepted to his favour , loosed in heaven , and heare the voice of joy and gladnesse . after the sentence of absolution , the minister speaketh to him as to a brother exhorting him to watch and pray , or comforting him if he have need , the elders imbrace him , and the whole congregation keepeth communion with him as if he had never offended . as the presbyterie excommunicateth profane professors , so doth it also depose preachers , if they be teachers of corrupt doctrine , if their lives continue scandalous after admonition , if they be busie in renting the church a sunder by schisme and division ; if they be given to blasphemie , profanation of the lords day , simonie , perjurie , drunkennesse , fighting , or any other sinne , for which , whether in respect of the greatnesse of the sinne , or by reason of the contempt and obstinacie when the sinne is not so great , private persons are excommunicated ; and although they be upon their repentance absolved from the sentence of excommunication , yet in some cases especially , where the crime inferreth a perpetuall infamie , are they never readmitted to the ministery , except upon the unanimous and most earnest desire of the whole church where they served before . iv. of greater presbyteries or classes . the presbyterie or classicall meeting doth consist of particular neighbouring churches in such a circuite as may conveniently meet together , to the number of ten , sixteene , twentie , or so many as the vicinitie of the places , and parishes may well accommodate . it is supposed that the whole particular elderships cannot well assemble in one place ordinarily , neither is it necessarie . there be therefore beside the minister or ministers of the congregation who are supposed to be perpetuall members of the presbyterie , some of speciall note chosen out of the elders & by them , who receiving from them commission may represent the whole ; from each particular eldership , one of the elders with the minister or ministers repaireth to the place of meeting : so that the members of this presbyteriall meeting are all the ministers within the circuit , and one elder delegated from each particular eldership . none of the ministers are permitted to be absent , unlesse they be detain●d by necessarie impediments or extraordinarie imployments . and therefore the day of the meeting of the presbyterie may not be destinate to ordinarie preaching ? nor are they to wait that day upon solemnizing of mariages . the names are called by the clerk , and the absents are noted and examined the next day upon the reasons of their absence ; and if any happen to absent themselves many dayes without reasonable causes , they are set apart and censured as guiltie of the contempt or neglect of the order of the church . but the elders are not so strictlie tied to ordinarie attendance ; but if there be any matter of great weight to be handled , they are all warned to be present : and if hee who was formerly commissioner may not assist , another commissioner in his place may bee chosen by the eldership . it is permitted to the expectants having entered before upon the publick exercise or prophesie to sit by the ministers and elders in the meeting of the presbyterie , and to give their judgement of the doctrine , but they have no voice when matters of doctrine or discipline are debated . and in the handling of some matters which are thought fit to be concealed and kept secret , till they be by common consent published , they use to be removed . because the whole discipline in a manner is in the hands of the presbyterie , they are to meet once a week or fortnight upon a certaine day , and in a certain place , but in some places , through the length and deepnesse of the way in winter , they do not meet so often . the subject and matters treated in the presbytery are all the ecclesiasticall matters of weight , which concern the particular churches there represented , as the examination , ordination , suspension , and deposition of ministers ; scandals of ministers in doctrine , life , or any part of their calling ; the decerning of excommunication , references , and appellations from particular elderships , and the amending of any thing that hath beene negligently or weakly done by them ; the answering also of questions and requests from other presbyteries , churches , or persons , or sending of commissioners in some cases to other churches or presbyteries , whether to admonish or advise them , or to seek counsell from them , but so that they have no autho●ity wi●hout the limi●s of their own consociation . the ministers and elders who are commissioners , together with the expectants and others who are pleased to be present , meeting in the place , and at the day and houre appointed , which useth to be one halfe houre after nine a clock in the forenoone , whereof warning is given by the sound of a bell , that so all the affaires of that day ( unlesse there be somewhat extraordinary to hold them longer ) may bee exped against mid-day , doe begin with prayer , and proceed to the textuall interpretation of scripture , which is done by the ministers , each one in his own place by course , or by the expectants , whose names are set forth in a table , or written in the register of the presbyterie for that end ; after the first speaker , some other who followeth in order , and is also appointed by the presbyterie the day before , speaketh in the second place , collecting some doctrines one or moe upon the text expounded and shewing the use thereof . the second speaker having ended about eleven a clock , the exercise is closed with thanksgiving by him who spake first . the matter of each dayes exercise is some portion of that particular book of the old or new testament agreed upon in the presbyterie : once every moneth some common place or controversie is handled , unto which the exercise giveth place for that day . the ground is read in scripture ; the state of the question propounded , the arguments for the truth pressed and vindicated from the sophistication of the adversaries ; but the arguments contra are left to bee proponed in the presbyteriall meeting by such ministers as are called by the moderator to dispute upon the propositions , or theses exhibit , the day of the meeting next before , by the contraversar , and are propugned by him , the moderator being praeses of the disputation . that the presbyterie may go thorow all the controversies , they have also a table wherein they are all digested in order , so that each minister or expectant knoweth a moneth before what is next to be treated . the exercise or common head of controversie ended in publick , the people depart , and the ministers and elders with others , who are permitted to bee present , goe to the private place of their meeting , where all being set in order , and the moderator having begun with prayer , the doctrine delivered in publick is examined , and each one of the presbyterie and expectants , either approveth , or in charity and sobernesse of spirit , propoundeth his doubt against any point spoken of , which being done , the speakers for that day are called upon ( they being apart at this time ) their interpretation and doctrine approved , and they encouraged or ( if there be cause ) they are in a brotherly manner admonished . the doctrine censured ( for this they call the censure of the doctrine . ) the matters before mentioned to be the subject of the presbyteriall jurisdiction , are propounded , modestly debated , and either concluded , or taken to further deliberation , or remitted to the synod , and so the meeting concluded with prayer . the moderator either continueth in his place betweene one provinciall synod and another , or for a shorter time , but they think it not fit to change the moderator at every meeting . the presbyteries also do visit the severall churches within their bounds , either by holding their full meetings at the churches , or by sending their commissioners thither , that they may see how the ordinances of christ are used and obeyed , by the minister , eldership , and all the congregation , and that if any thing be amisse , it may be rectified . v. of provinciall synods . the whole kingdome is by the wisdome of the generall assemblie , so divided in provinces , as the ministers and elders may , for vicinity of place , best meet in provinciall synods , without respect to episcopall dioceses , the particular churches whereof are so far cast a sunder in scotland that they cannot conveniently joyne in provinciall synods . the provinciall synode is of the same constitution with the presbyterie , and doth consist of all the ministers , and one elder having commission , as before , from each particular church within the province . it meeteth ordinarily twice a yeare , but the place & the time of the meeting are chosen according to the conveniencie of the churches of the province , and as the exigence of their affaires doth require . the moderator of the former synod , openeth the synod with a sermon , fit for such an assembly ; and after sermon setting himselfe downe in his place , with the clerk of the synod ( who for the most part is one of the ministers chosen by plurality of voices ) beginneth with prayer , causeth the names of the ministers to be read , who not only answer for their owne presence ( the absent being noted ) but also give up the names of the commissioners from the severall churches , which are written , down by the clerk , and their commissions also read , if need be , and proceedeth to the choosing of a new moderator . the moderator is thus chosen . a list is made by the former moderator of foure or five of the ablest men for wisdome , authority and dexterity for such an employment which is approved by the consent of the synod . and if any member of the synod be pleased to adde any other so qualified to the list , his name is joyned with the former , and out of this list the moderator is chosen by the suffrages of the ministers and elders , and set in the place of the former moderator . the new moderator first of all calleth for the registers of the severall presbyteries , and putteth them in the hands of the ministers of other different presbyteries to be revised and examined , that by the records it may bee knowne how they have kept order , and performed what hath beene recommended unto them by the preceeding synods . and what and how matters have been treated by them at every session , that they may be censured or allowed , which upon the report of the revisers is accordingly done in the face of the synod . if there be any references from the synode before , they are first debated and determined , and thereafter new matters are brought into deliberation . what was obscure or difficult for the presbyteries , or might concerne them all in common , is here resolved and ordered , what hath beene done amisse is redressed . and if any difficultie arise which doth not fall under some church constitution , it is referred to the nationall assemblie . before the assemblie be desolved , each presbyterie is set a part by course and enquirie made from the rest , if there bee any knowne scandall , fault , or negligence amongst them , that it may be in a brotherly manner censured , like as upon the day of the meeting of the presbyterie next going before the synod ; all the members of the presbyterie suffer the like inquirie each one a part by all the rest . as the moderator beginneth and endeth everie session before and after noon with prayer , so doth he somewhat more solemnlie close the synod with some pithie and pertinent exhortation , and heartie thanksgiving and praier unto god. all matters , where these synods are ordinarily kept , are with such diligence exped that the ministers ( none of them having above a short daies journey , and tuesday being usually the first day of their meeting ) may return to their charge against the lords day , having notice of the day and place of the next following synod , and carrying with them such acts as are necessarie that they may be made known to their particular elderships and congregations . and thanks may be given in every congregation for the good proceedings of the synod , and for the libertie of the churches . these synods are not alwaies held at one time , and therefore if there be cause , some commissioners are sent from one synod to another , for their judgement and advice in matters of difficultie , which is reported at the following synod for their further resolution , and that so farre as is possible there may bee a conformitie in all things . vi. of nationall synods or generall assemblies . the nationall assemblie meeteth once in the yeare , and the time of the following assembly agreed upon before the rising of the former , or oftner pro re nata , concerning which some ministers have commission and warrant from the assemblie to give timely advertisement to the presbyteries for choosing and sending their commissioners . this great assemblie useth to bee honoured with the kings majesties presence either in his royall person , or by his high commissioner , who doth all the parts of a supreame civill president . in a peaceable ordering of the whole proceedings of so frequent and holy a meeting , that all mens reasons and voices may be heard , and in acquainting himselfe with the grounds of every constitution that shall be agreed upon , that by his princely authoritie they may be observed , and if need require the sanction of the civill law may be added , for which end also certaine commissioners from the assemblie are sent to attend the parliament . it doth consist of commissioners from the presbyteries or classes , three ministers and one eld●r from each presbyterie , who are chosen by the voices of the ministers and elders sent from the particular elderships , and of one commissioner from the church session of every royall burgh , that there may bee some proportion and equalitie . others also are permitted although not to voice , yet to heare , propound , and debate , provided that they first obtaine leave of the moderator : and that it may appear to be done animo aedificandi , non tentandi . the first day of the assemblie is kept with a solemne fast and humiliation , wherein the whole citie or towne , which is the seat of the assemblie , useth to joyne with powerfull preaching and earnest praiers from morning till night . the particular churches also throughout the kingdome , upon the daies of their publick meeting , pray to god for his direction , assistance , and blessing unto the assemblie , that they may bee led into all truth , and all the churches be refreshed with the sweet fruits thereof . the next day the moderator of the preceding assemblie beginneth with praier , causeth the clerk call the presbyteries , and take up the names of the commissioners , ministers , and elders , who give in their commissions , which being read , examined , and allowed , they proceed to the chusing of a new moderator , keeping the same order which is set downe before in choosing the moderator of the provinciall synod . the new moderator calleth for the records of the synods , and by the voices of the assemblie chooseth a committee for perusing and trying them ; a committee for the bils , complaints , and petitions to be presented to the assemblie , and such other committees as are ordinarie for preparing of weightie matters for the assemblie , and for cutting off idle and impertinent things , that the dispatch may be the more speedie and easie , when they shall be brought to open debate and voycing ; all references from synods , appellations , grievances , complaints , petitions , are here examined and answered ; acts and constitutions for all the churches are agreed upon with common consent , and if there be any considerable contradiction , and the doubts and scruples , which are made be not satisfied , matters are remitted to further deliberation till the next assemblie ; course is taken for planting of churches , with able ministers , that the gospell may be spread through the whole nation ; rules are set downe by which the inferiour assemblies shall bee directed in all their proceedings ; all meanes used that the church be not wronged , neither by confounding the civill and ecclesiasticall jurisdiction , nor by the abusing or interverting the patrimonie of the church . the commissioners of each presbyterie do carrie home with them a true copie of all such acts as doe concerne all the churches , that they may walk by one and the same rule . the moderator giveth forth summons signed with his own hand , and the hand of the clerke , for citing of persons in the name of the assemblie to compare before the next meeting thereof , with certification of the censures of the church in case of disobedience . the conclusion . in the authoritie of these assemblies parochiall , presbyteriall , provinciall , and nationall , and in the subordination of the lesser unto the greater , or of more particular elderships to the larger and generall eldership , doth consist the externall order , strength , and stedfastnesse of the church of scotland , which is lovely and comfortable to all fearing god , whether pastor or professors , and hath beene very awefull and terrible , as an armie with banners , to all papists , to all hereticks , schismaticks , hirelings , and all ungodly persons : as upon the one part they break not the bruised reed nor quench the smoaking flax , but do cherish and labour to bring to ripenesse and use , the graine of mustardseed in sincere beginners , and the smallest talent in preachers having the zeale of god : so upon the other part , no scandall of proud sinners escapeth censure , no heresie or error is sooner hatched , but is either presently spied out and crushed by some of the inferiour assemblies , or , if it be kept on foot and gather strength , it is quite suppressed and extinguished in the generall assemblie which meeteth once in the year , and never suffereth such bastard births to grow to be one yeare old , which is a true and maine cause why no sects nor errours have appeared in the reformed church of france , and in the churches of scotland , & of the low-countries , so long as they enjoyed the libertie and happinesse of assemblies , which they did no sooner by the mercie of god recover , but immediately at their brightnesse , the mists and mildewes gathered before were scattered and evanished . and as , by the order and power of these assemblies , foxes are taken that they spoile not the vines , and gangrenes are prevented that they spread not against truth and unity , all sorts of lewd and wicked men are discouraged and put to shame : so is there excited among the godly ministers an holy emulation by acquaintance , conference , and by perceiving the gifts one of another , which maketh them returne from the assemblies , with a meane and humble conceipt of themselves , and with new and strong resolutions for greater diligence in their studies , and faithfulnesse in every pastorall duty , to the common benefit and edification of all the churches ; all the ministers are made more wise in matters of governement ; and all the congregations are affected with reverence to what is required of them by their particular elderships , as having the consent and approbation of the whole church . many such fruits are reaped of these assemblies , which without them no particular person or congregation can have any ground to hope for or expect . they have no arch-bishops , diocesan bishops , suffraganes , no chapters , no curats , dumbe nor idle ministers , no hirelings , non-residents , nor pluralists , no deanes nor arch-deacons , no chanters , sub-chanters , nor treasurers , no chancellors , officials , nor apparitors , no canons , peti-canons , prebends , singingmen nor boyes ; and yet without these and the like , they have practise and use of all the ordinances of christ ; all matters ecclesiasticall determined , remitting questions of tithes , mariages , divorcements , &c. to the civill judge to whom they properlie do belong , and all petitions , complaints , and church grievances heard and redressed , which they esteeme as the sweet yoke of christ , and think it a great ease both to their consciences and estates to be free of such bundles and burthens of trash and superfluities . they conceive that to erect presbyteries , synods , and nationall assemblies , and still to keepe prelates and the members of that hierarchie is , in the matter of church government , not unlike the popish adding of traditions to scripture in the rule of faith , or works unto faith in the point of justification , &c. additions to christs institution , being not only in respect of their author humane inventions , and for any use they can have idlements , vanities , and follies ; but that they do also corrupt the purity , and eat out the life of the ordinances of christ. here there is a superiority without tyrannie , for no minister hath a papall or monarchicall jurisdiction over his own flock , far lesse over other pastors , and over all the congregations or a large dioces . here there is a paritie without confusion and disorder , for the pastors are in order before the elders , and the elders before the deacons ; the church is subordinate to the presbyterie , the presbyterie , to the synod , and the synod to the nationall assembly . one pastor also hath priority before another , for age , for zeale , for gifts , for his good deservings of the church , each one honouring him whom god hath honoured , and as he beareth the image of god , which was to bee seene amongst the apostles themselves . but none hath power or jurisdiction above others : even as in nature one eye hath not power over another , only the head hath power over all , even as christ over his church . the same may bee seene in the common-wealth , and in some of the offices of the roman church it selfe . and lastly , here there is a subjection without slaverie , for the people are subject to the pastors and assemblies , yet there is no assemblie wherein everie particular church hath not interest and power ; nor is there any thing done , but they are , if not actually , yet virtually called to consent unto it . as they have done and suffered much for vindicating and maintaining the libertie of their religion , that what belongeth unto god may be rendred unto god ; so do they desire , that according to the rule of righteousnesse , each man have his owne , and above all men , that the things which are caesars be rendred unto him , and to give him that which is gods were a wronging both of god and caesar. they have ever beene willing to taxes and to pay subsidies above that w ch they were able . they joyne w th the inward reverence of their hearts , externall honour and obedience in all things lawfull . they powre forth their prayers to god in private and publick , for all blessings spirituall and temporall upon his royall person and government , and upon his progenie ; and for the same blessings upon the queenes majestie , especially that god by his spirit would give unto her the knowledge and love of the truth . they long for her conversion as an happinesse to her selfe , and a meane of great happinesse to the king , to their children , and to all their subjects . and , that the lord may answer their praiers , they think it incumbent to the church of england , nor can any bond whatsoever oblige them to the contrarie , to use the best and most powerfull meanes , and would most willingly in all humilitie , love and respect , joyne their endeavours for that blessed end . and as they thus present their best desires and prayers , so are they readie to sacrifice their lives to god for his majesties good , and in their hearts are grieved that their loyaltie , which they account their no small glorie , should have beene called in question . neither is this all . but moreover they doe acknowledge that his majestie , as supreame magistrate , hath not onely charge over the common-wealth , but doth watch and hath inspection over the church and church matters , but in a civill way . vos episcopi in ecclesia ( saith constantine ) ego extra ecclesiam episcopus à deo constitutus sum . and therefore that he is , by his high calling and place , custos utriusque tabulae , to command the precepts of the first table as well as of the second table to bee obeyed : that he is vindex religionis by his sword , as the spirit of god in scripture is iudex , and the church is index : that hee hath power to turn the constitutions of the church into lawes , and to confirme them by the civill sanction in parliament : that he may constraine all his subjects to do dutie in matters of religion , and may punish the transgressors : that when debates arise about religion , hee hath power to call the assemblies of the church , to be present and civilly preside in them , and to examine their constitutions , that he may discerne of them both as a christian caring for his own soule , and as supreame magistrate watching over his people : and that he may do all things which can prove him to be a kinde and carefull nursing father . they account all that is vomited out to the contrarie , [ as , that they liked anarchie better then monarchie , and that they would turne a kingdome into a democratie , ] to be but the fictions and calumnies of the malitious enemies of god and his truth ; not unlike the lies which were devised against the christians of old : their consciences , their words , writings , and actions , even then when the world did put the worst constructions upon them , were witnesses of the integritie of their hearts . they doe still hold that there can bee no antipathy betwixt one ordinance of god and another . by him princes do reigne , and hee hath also appointed the officers and government of his own house . they do desire nothing more then that the sonne of god may reigne , and that with and under the sonne of god , the king may command , and they , as good subjects to christ and the king , may obey . finis . notes, typically marginal, from the original text notes for div a43314-e80 sed quum omnia ratione animoque lustraris , omnium societatum nulla est gravior , nulla carior , quum ea quae cum repub. unicuique nostrum est . cari sunt parentes , cari liberi , propinqui , familiares ; sed omnes omnium caritates patria una complexa est , pro qua quis dubitet mortem oppetere , si ei sit profuturus ? quo est detestabilior istorum immanitas qui lacerarunt omni scelere patriam & in ea funditus delenda occupati sunt & fuerunt , cicer. offi. l. 1. nec multo post illi quoque qui insulam hii incolebant monachi scoticae nationis , cum bis quae sibi subdita erant monasteriis , ad ritum paschae , & tonsurae canonicum , domino procurante , perducti sunt &c. and afterward , quod mira divinae factum constat dispensatione pietatis , ut quoniam gens illa qua noverat scientiam divinae cognitionis , libenter ac sine invidia , populo anglorum communicare curavit , ipsa quoque postmodum per gentem anglorum , in eis quam minus habuerat , ad perfectam vivendi norman perveniret . beda eccles . hist. gentis angl. l. 5. c. 23. the scots episcopal innocence, or, the juggling of that party with the late king, his present majesty, the church of england, and the church of scotland demonstrated together with a catalogue of the scots episcopal clergy turn'd out for their disloyalty ... since the revolution : and a postscript with reflections on a late malicious pamphlet entituled the spirit of malice and slander ... / by will. laick. ridpath, george, d. 1726. 1694 approx. 182 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a57288 wing r1465 estc r28104 10409762 ocm 10409762 44964 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57288) transcribed from: (early english books online ; image set 44964) images scanned from microfilm: (early english books, 1641-1700 ; 1389:5) the scots episcopal innocence, or, the juggling of that party with the late king, his present majesty, the church of england, and the church of scotland demonstrated together with a catalogue of the scots episcopal clergy turn'd out for their disloyalty ... since the revolution : and a postscript with reflections on a late malicious pamphlet entituled the spirit of malice and slander ... / by will. laick. ridpath, george, d. 1726. ii, 68 p. [s.n.], london : 1694. attributed to george ridpath--nuc pre-1956 imprints. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng monro, alexander, d. 1715? -spirit of calumny and slander examin'd. church of scotland -establishment and disestablishment. 2002-12 tcp assigned for keying and markup 2003-01 spi global keyed and coded from proquest page images 2003-02 olivia bottum sampled and proofread 2003-02 olivia bottum text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the scots episcopal innocence : or , the juggling of that party with the late king , his present majesty , the church of england , and the church of scotland , demonstrated . together with a catalogue of the scots episcopal clergy turn'd out for their disloyalty , and other enormities , since the revolution . and a postscript , with reflections on a late malicious pamphlet , entituled , the spirit of malice and slander . particularly addressed to dr. monroe , and his journeymen , mr. simon wild , mr. andrew iohnston , &c. near thieving-lane , westminster . rampantur & ilia codri . by will. laick . impavidum feriunt ruinae . london , printed in the year , 1694. to the right honourable and right reverend , the general assembly of the church of scotland . right honourable , reverend , and worthy ; it is not from any opinion that the author has of himself , or what he can do , that he presumes upon such a dedication ; but only as a true son of the church of scotland , he finds himself oblig'd to espouse her cause , and obviate the false calumnies which those of our own nation do so industriously spread abroad ; not only to the disparagement of your government and discipline , but even of your doctrine and morals : and therefore he begs , that what is well design'd , may not be ill taken , but that you would be pleased to accept of these weak indeavours , as a testimony of his zeal and affection for his mother-church , with that same benignity that that great prince accepted of the poor man's handful of water which was offered him , amongst a crowd of more valuable presents . he is sensible , that neither the matter nor the manner deserve the patronage of such a grave assembly , but he hopes that you may thence be convinc'd , of the necessity there is , that you should take such measures as your wisdom shall suggest , to provide antidotes for those poysonous libels which fly abroad here against you , in such numbers , by the united endeavours of your enemies . you cannot readily imagine how much you lose by a neglect herein , and it 's not easy to express the grief of your well-wishers , to hear the church of scotland made the song of the drunkard ; and the ridiculous blasphemous stories printed here against her , to be the common entertainment of debauchees , who triumph in all publick places over your silence . may the great shepherd of his church , whose servants you are , inspire you with such counsels , that as the church of scotland had formerly nomen inter caeteras celebre , upon the account of her singular unity ; she may also be famous in time to come , clear as the sun , fair as the moon , and terrible like an army with banners , to the conviction of all those who oppose her , upon the account of the purity of her doctrine , and strictness of her discipline . and blessed be god , who has not left her without this testimony , that her greatest and most avow'd enemies are generally the most vicious and debauch'd , and visibly embark'd with an interest altogether destructive to the protestant religion , and the common liberties of europe . the scots episcopal innocence , &c. part i. it being undoubtedly his majesty's design , as well as interest , to manifest a fatherly concern for the welfare of all his subjects in general , it 's unaccountable that there should not be found a sutable disposition in them to concur with his royal intentions , and be ambitious to out-do one another in their returns of love and zeal for his generous and impartial administration ; by which , like the sun , he dispenses the rays of his benign influence towards all men , whereof his admirable temperament towards his church of england , and dissenting subjects ; are undeniable demonstrations ; and do so clearly evince that justice and equability have the ascendent in his soul , that it can be hid from none but those whose interest and passion blind their eyes : but my thoughts being at present confin'd to his government in scotland , i shall endeavour to keep within my limits , though i must confess it puts a violence upon my inclination when i have so large a field wherein i could expatiate with delight . from the sense of the calamities under which that kingdom hath for a long time groan'd , upon account of their differences in church-matters , it might have been reasonably expected that both parties should have greedily embraced the opportunity of a comprehension ; which his present majesty hath done more to accomplish , than he who coveted the motto of beati pacifici , or any other of his successors , had either interest or inclination to do : but to the amazement of all good men , those who petition'd for it , now when it is obtain'd , stand aloof from it ; and as i hope to make it appear , chiefly , if not meerly , because they are obliged to abjure all interests which are opposite to his majesty's , who procured it ; which ( as i am confident there is no need of rhetorick to perswade you ) is a piece of the blackest ingratitude . but to set this matter in its true light , be pleased to read the following address of the scots episcopal party , and then the act of parliament which his majesty with no small application hath obtain'd in answer to their request , and i doubt not but you will discover that there is a snake in the grass . to his grace their majesties commissioner , and the general assembly met at edinburgh . we vnder-subscribers , for our selves and our constituents , ministers of the gospel in scotland . humbly shew , that since episcopacy is abolish'd , and presbyterian government establish'd by act of parliament , as it was establish'd in 1592 ; and we being desirous to exercise the holy function wherewith we are invested in our several stations , for the glory of god , advancement of religion , their majesties service , and the peace of the nation . do therefore humbly desire , that all stops and impediments may be taken off , so that we may be permitted to act as presbyters in presbyteries , synods , and general assemblies , in concurrence with the presbyterian ministers in the government of the church as now by law establish'd . the test , or declaration to be signed by all those who shall be assum'd . i , a. b. do sincerely declare and promise , that i will submit to presbyterian government of the church , as it is now established in this kingdom by their majesties king william and queen mary , by presbyteries , provincial synods , and general assemblies ; and that i will , as becomes a minister of the gospel , heartily concur with the said government for suppressing of sin and wickedness , promoting piety , and purging of the church of all erroneous and scandalous men. and i do further promise ▪ that i will subscribe the confession of faith , and larger and shorter catechism now confirmed by act of parliament , as containing the doctrine of the protestant religion professed in this kingdom . act for setling the quiet and peace of the church . edinburgh , iune the 12th , 1693. our soveraign lord and lady , the king and queens majesties , with advice and consent of the estates of parliament , ratify , approve , and perpetually confirm the fifth act of the second session of this current parliament , entituled , act ratifying the confession of faith , and settling presbyterian church-government , in the whole heads , articles , and clauses thereof : and do further statute and ordain , that no person be admitted , or continued for hereafter , to be a minister or preacher within this church , unless that he having first taken and subscribed the oath of allegiance , and subscribed the assurance in manner appointed by another act of this present session of parliament , made thereanent , do also subscribe the confession of faith , ratified in the foresaid fifth act of the second session of this parliament , declaring the same to be the confession of his faith ; and that he owns the doctrine therein contained , to be the true doctrine which he will constantly adhere to : as likewise , that he owns and acknowledges presbyterian church-government , as setled by the foresaid fifth act of the second session of this parliament , to be the only government of this church ; and that he will submit thereto , and concur therewith , and never endeavour , directly or indirectly , the prejudice or subversion thereof . and their majesties , with advice and consent foresaid , statute and ordain , that uniformity of worship , and of the administration of all publick ordinances within this church ; be observed by all the saids ministers and preachers , as the famine are at present performed , and allowed therein , or shall be hereafter declared by the authority of the same ; and that no minister or preacher be admitted or continued for hereafter , unless that he subscribe to observe , and do actually observe the foresaid uniformity . and for the more effectual setling the quiet and peace of this church , the estates of parliament do hereby make an humble address to their majesties , that they would be pleased to call a general assembly , for the ordering the affairs of the church : and to the end that all the present ministers possessing churches , not yet admitted to the exercise of the foresaid church-government , conform to the said act , and who shall qualify themselves in manner foresaid , and shall apply to the said assembly , or the other church-judicatures competent in an orderly way , each man for himself , be received to partake with them in the government thereof : certifying such as shall not qualify themselves , and apply to the said assembly , or other judicatures , within the space of thirty days after meeting of the said first assembly in manner foresaid , that they may be deposed by the sentence of the said assembly and other judicatures , tam ab officio , quam à beneficio ; and withal declaring , that if any of the saids ministers who have not been hitherto received into the government of the church , shall offer to qualify themselves , and to apply in manner foresaid , they shall have their majesties full protection , ay and while they shall be admitted and received in manner foresaid . providing always that this act , and the benefit thereof , shall no ways be extended to such of the said ministers as are scandalous , erroneous , negligent , or insufficient , and against whom the same shall be verified within the space of thirty days after the said application : but these and all others in like manner guilty , are hereby declared to be liable and subject to the power and censure of the church as accords . and to the effect that the representation of this church in its general assemblies , may be the more equal in all time coming , recommends it to the first assembly that shall be called , to appoint ministers to be sent as commissioners from every presbytery , not in equal numbers , which is manifestly unequal where presbyteries are so ; but in a due proportion to the churches and parochines within every presbytery , as they shall judg convenient . and it is hereby declared , that all school-masters , and teachers of youth in schools , are , and shall be liable to the trial , judgment , and censure of the presbyteries of the bounds for their sufficiency , qualifications and deportments in the said office. and lastly , their majesties with advice and consent foresaid , do hereby statute and ordain , that the lords of their majesties privy-council , and all other magistrates . judges and officers of justice , give all due assistance for making the sentences and censures of the church , and judicatures thereof , to be obeyed , or otherways effectual as accords . extracted forth of the records of parliament , by tarbat , cls. regist. god save king william and queen mary . by their petition it 's easy to perceive , that presbyterian government , as now established in scotland , is none of the stops and impediments which they desire to be taken off , seeing they promise a submission to it , and a concurrence with it : and therefore the ratification of this government , in the comprehension act , cannot be that which they scruple , especially seeing it doth not enjoin them to own it , submit to it , and concur with it , as the government of the church by divine institution , but as the only government of the church of scotland . and if any should object , that this may bear hard upon their principles , who may reasonably be supposed to think that episcopacy still remains in force . i answer , 1. the petitioners can have no such objection , for they own in terminis , that episcopacy is abolished : so that this can be no subterfuge , except they have some such jesuitical equivocation , or mental reservation , couch'd under that term , as that late distinction , of a king de iure and de facto . 2. if they do not believe the abolition of episcopacy de iure , they must be de facto very bad men to offer submission and concurrence with it , seeing whatsoever is not of faith , is sin ; and he that doubteth , is damned if he eat . 3. if they question the legality of its abolition , then it 's plain they must disown the authority of their majesties and the parliament , which makes them justly unworthy of their protection , and liable to the lash of the law. but , 4. and lastly , i am very well assured , that the far greater part of the scots episcopal clergy , did always pretend to believe , that no particular species of church-government , was of divine institution , but that it was alterable , according to the pleasure and conveniency of the state. and this i have heard asserted by some of the most learned of their communion . then it remains that the subscribing the confession of faith as their own , together with the oaths of allegiance and assurance , and their being enjoined to an uniformity in worship according to the present administration , and making application to the general assembly , thirty days after their meeting , to be admitted upon the conditions aforesaid , must be what they scruple , seeing these are all the other terms required of them by the act of comprehension . then as to the subscribing of the confession of faith , they offer it in their petition : but how ? why truly , as containing the doctrine of the protestant religion professed in scotland . — they have indeed laboured to perswade the world , that the scots presbyterians were fools : and truly they would have had very good reason for their assertion , if they should have admitted them into the church upon such a bare-fac'd equivocation ; for so the modest gentlemen may subscribe to the alceran , as containing the mahometan doctrine in turky ; or the council of trent , as containing the popish doctrine in the church of rome . then certainly their majesties and parliament cannot be blamed , if they have changed the words so far , as to make the subscriber own it as the confession of his own faith ; otherwise a door had been opened to all errors and heresies whatsoever . and seeing the petitioners own that the doctrine of the protestant religion , as professed in scotland , is contained in the said confession , if they refuse to subscribe it as theirs , it 's plain that they entertain some other than that protestant doctrine : and if so , it cannot justly be called hard measure , to exclude them from officiating as ministers in that , or any other protestant church ; seeing the doctrine of that confession is own'd by all except lutherans , and is every way agreeable to the doctrine contained in the articles of the church of england . then as to the oath of allegiance and assurance , i confess there is reason enough to doubt their sincerity , if they should comply : for never was there any thing conceived in terms more express , to abjure the lawfulness of resisting kings , or those commissionated by them , upon any pretence whatsoever , than the scots declaration and acknowledgment of the prerogative . and seeing that doctrine was so much extoll'd and applauded , and that the party valued themselves so highly upon it , i cannot conceive how they can , without down-right perjury , own his present majesty's title , except they have changed their principles . and seeing they have never , by any publick authentick act , renounced that doctrine , nor given us their reasons why , there is no great cause to think that they will be any steadier in their allegiance to king william , than they were to king iames ; and therefore swear , or not swear , there 's no encouragement to trust them with the conduct of peoples consciences . but however , if they refuse to swear allegiance , no body can think the government obliged to grant them protection , for that were but to nourish vipers in their bosom : and if they should swear allegiance , and decline the assurance , it discovers that they act mala fide with the government , and only watch for an opportunity to declare against it : for if they think that their present majesties have not a title de iure , they will never own their right de facto any longer than while they are not in a capacity to rebel . and at the same time , such a distinction denotes a man of a very ill inform'd , if not of a debauch'd conscience : for if their majesties title be not lawful , it cannot be lawful for me to own it ; and if their title be lawful , it must needs be lawful for me to oblige my self to defend them in it , against all pretenders whatsoever ; so that a declining of the latter , is an infallible demonstration of my doubting the former . and if those who call their majesties right in question , be fit to be intrusted as leaders of the subjects , let common sense and reason determine . now that the greater part of the scots episcopal clergy disown their majesties title , is evident from the practice of all their bishops , to whom they have sworn canonical obedience ; from the practice of the most part of themselves , seeing some hundreds of them were turn'd out by the convention on that head ; and by their behaviour now , seeing they universally refuse the assurance , though many of them formerly had sworn allegiance , which is in plain english , no other than a granting of the premisses , and a denying the conclusion : or according to the example of a certain gentleman in england , granting the abdication , and denying the vacancy . and in truth their offering to swear allegiance , and declining the assurance , is much such another trick upon the state , as by their formula they have put upon the church ; they would subscribe the confession of faith , as that of the nation , but not their own : and so they would also swear that king william and queen mary are king and queen of scotland , but not theirs . their prevarication in this affair , puts it out of all doubt , that their design to be admitted into a share of the government of the church , was not according to the specious pretences in their petition , but meerly to imbroil both church and state , and by our confusion to make way for the late kings in whom that they still design to keep an interest , is manifest by their sh●●●●ing with the government ; as to the swearing allegiance , which they put off from time to time , with frivolous pretences , till they see the success of the late king's endeavours to reinthrone himself . so last year they pretended that they would take the oaths , if they were imposed upon the presbyterians as well as them : and knowing that that could not be done without an act of parliament , they and their party stav'd off this session as long as they could : which in the mean time shews , that it was humour and not conscience which kept them from complying . and now that there is an act enjoining the presbyterians to take the oath and assurance , and that they conform almost universally , to the confusion of those who reproached them as enemies to kingly government ; yet the episcopal clergy keep off still , and not above two of them have subscribed them , because the e. of l — w , and viscount t — t , &c. advised the contrary ; on this pretence forsooth , that their petition was not answered at first , and the comprehension taken in hand immediately on its being tendered : which a certain minister of state did wisely defer till the last , as reasonably imagining that that affair would create heats , and disappoint his majesty's other affairs which were to be treated of in parliament . so that before ever the church-affairs were meddled with , they sent their agents to disswade the northern clergy from taking the oaths , because there was no comprehension ; and tho that objection be now vacated , yet they persist still in their obstinacy : so that it 's evident they have interest at bottom ; and it 's but rational to conclude that the said managers intend to make their court with the late king , by keeping the clergy from abjuring him , or swearing allegiance to their present majesties . but to return to our petitioners ; they were so disingenuous , and so little sincere in their application , that when required to attend the committee of security , to whom they were referred by the parliament , they not only declined all communing with them , but did , in contempt of their majesties and the parliament , load the members of the committee with obloquy and reproach : and , as i am informed from a very good hand , resolve to continue in their churches , without qualifying themselves according to the late act. i shall forbear insisting upon their ingratitude to their majesties and the parliament till afterwards , and go on to consider the other terms required in the comprehension , which are their observing an uniformity of worship , according to the present administration , and applying to the general assembly , or other church-judicatures , for admission to a share of the government , after having qualified themselves according to the act. now as to the uniformity of worship , there is nothing in difference betwixt them , but the use of the doxology , or gloria patri , which the episcopal party did declare , that they could omit in compliance with a law , though not to satisfy the humours of the presbyterians : so that according to their concession and promise that ought to be no scruple , now seeing there is a law against it . and as for their making application to the generall assembly for admission , after having qualified themselves by law , they cannot decline that from any scruple of conscience , seeing in their petition they promise to submit to , and concur with the presbyterian government . it 's true , that the act doth also require that they shall promise , neither to endeavour , directly nor indirectly , the prejudice or subversion of that government , which by their promise just now mentioned , it 's evident they can have no well-grounded objection against ; for certainly if it be lawful to submit unto , and concur with that government , it cannot be unlawful to promise , that they will not endeavour its subversion , especially if their above-mentioned principle of the indifference of this or that species of church-government , and that there is now a law enjoining the latter , be considered . upon the whole it is plain , that if the terms of their own petition , and those of the act of parliament , be duly weighed , their refusal to comply is an unaccountable piece of obstinacy and ingratitude , especially towards his majesty : which i think will appear very evident , if we consider , 1. what a great deal of clemency , beyond any parallel , he has been graciously pleased to exert in favour of a party who by their bishops addressed against him , and wish'd king iames might have his neck to trample upon when he undertook our glorious deliverance ; a party that have hitherto generally disown'd his title , and continued in rebellion against him till their strength fall'd ; a party who , by their calumnies in word and writing , have endeavoured to render the church of england jealous of him ; and had actually plotted in conjunction with the irish and french papists to overturn his throne , while at the same time they made application to him for his favour . 2. if we consider how much he disobliged the presbyterians , ( the only party on whom he could rely in scotland ) to gratify the prelatists in forbearing to punish those of their party who had forfeited their lives , by overturning the constitution of government in the late reigns , and committed barbarous murders upon their fellow-subjects , and being actually in rebellion against himself ; nay , and that which was more , advanced some of them to the highest places of power and trust , while he turn'd out presbyterians , who had ventured all for him , and were stedfast to him . 3. if we consider that he disobliged the presbyterians , at a nick of time when he was threatned with a foreign invasion and intestine rebellion , by ordering the general assembly to admit the episcopal clergy on such terms as the parliament have thought fit to refuse , and then by dissolving them for their declining it . and , 4. if we consider the risk which he ran now , when engaged abroad with a formidable enemy , to hazard the session of a parliament , so much presbyterian as is that of scotland , chiefly to make way for the admission of the episcopal clergy into the church , when he could not be ignorant how tenacious of their privileges , both civil and religious , the presbyterians are , and what good reasons they have for an aversion to any comprehension of that party , who when their turn was uppermost , would never hear of comprehending them any otherwise than in prison or a rope . but more especially when this session might have given an opportunity to the parliament of scotland , of demanding justice against such english men , as contrary to our constitution , meddle in our affairs , and support the episcopal clergy in their disturbing of the church of scotland as established by law ; especially having received such an affront , as a commission sent down by their influence to require such things of the general assembly , as the parliament in their wisdom thought fit to provide against . i say , all these things being considered , it cannot but seem very strange , that when his majesty hath obtain'd them a comprehension , whereunto , as appears by their own petition , &c. as aforesaid , they can have no valuable objection , that they should reject it : so that to all unprejudic'd persons , this can appear no uncharitable censure , if we think that they have hitherto been bargaining with his majesty only to gain time till they see the success of their late king , and the french king's efforts , that they might take their measures accordingly ; seeing it must needs be obvious to any who read their petition , and consider it duly , together with the whole tenor of their practice , that the bond of assurance , to stand by his majesty against all pretenders whatsoever , is that which choaks them most in the terms of comprehension . their obstinacy will still appear more , if it be considered , that the presbyterians , whom they treated so cruelly in the late reigns , as to make it death for any of their ministers to preach ( for not conforming to that , which , as appears by their petition , they themselves reckon indifferent ) should have been brought to condescend so far towards an accommodation with them , as to consent to their being admitted without a formal renunciation of their doctrine of passive obedience and episcopacy ; considering that the abjuration of the covenant was imposed upon the presbyterians in the late reigns , and that their conformity was expresly required as a testimony of their owning episcopacy , and the king's supremacy , which was diametrically opposite to their principles : whereas there is nothing in this comprehension , but what the episcopal party have conceded in their petition . so that there being in effect no more required of the scots episcopal clergy ( that of submission to presbytery excepted , which they did voluntarily offer ) than what is required of all the clergy of the church of england : we may easily discern whether or not the countenance given to the disobedience of te scots clergy by some here in england , ought not rather to be ascribed to their enmity to the repose of the present government , than to their zeal for the church of england ; and i am certain that if the unanimous sentiments of all true williamites may have any weight , those of them who are the most zealous patrons for our scots episcopal clergy , are reckoned heart-enemies to king william and queen mary : and i wish that there had been no late publick misfortunes which may have confirm'd them in their jealousy ; and i am very well assured that the parliament of scotland had gone near to have branded some of those who are tools to the said englishmen with perpetual infamy , had it not been out of respect to his majesty , who hath honoured them with an eminent character ; and might have proceeded further to have declared such proceedings as they advis'd to , in relation to the general assembly , arbitrary and illegal : and a demand of justice against such as advised to those measures , would have thereupon followed of course . but notwithstanding of all this favourable procedure towards our scots prelatists , yet their clamour does not cease , and particularly against those ministers of state to whom his majesty intrusted the management of affairs ; though it be evident , that if any party be abridged by the act , it is the presbyterians , who are now obliged by law to receive the prelatical clergy on such and such terms ; with certification , if they refuse , that the episcopal clergy shall have their majesties protection . so that if our murmuring gentlemen will but evidence so much loyalty to his majesty , as to abjure all those who pretend a right to his crown , and promise neither to molest the government , civil nor ecclesiastical , they have it in their own power to be secured in the execution of their office , and enjoyment of their benefices , whether the presbyterians will or not , if they cannot in thirty days time prove them either heterodox or scandalous . and seeing , as i said before , the test to prove their soundness in the faith , is no other for the matter than what the church of england imposes upon her clergy ; we hope that that venerable society will find no cause to complain , that the terms of our communion are too narrow , if they do but consider what our episcopal party have conceded : whereby indeed they have abandon'd the church-of england-government and discipline , which i suppose will gall their patrons more than if they had disown'd her doctrine ; which it's plain they must also do , if they refuse to subscribe the confession of faith as injoin'd by the act. this brings me naturally to observe the unstedfastness and hateful prevarication of that party , both with god and man ; which will appear uncontrovertably true , if we consider their subscribing the solemn league and covenant , when that was uppermost , and their abjuring it again after charles the 2 d's restoration ; their swearing of the self-contradictory test in his reign , as also to passive obedience ; and yet their offer to swear allegiance to their present majesties , which now again they retract . nor is their shuffling less notorious with their own church : they were sworn to maintain episcopacy in the late reigns , and by their pretended zeal for it , make their interest with the church of england in this , and yet offer'd to submit to , and concur with presbytery in their petition , which now again they retract : so that the church of england have no more reason then we , to put confidence in these men , seeing as has been said , its plain , that they have offered to relinquish her government and discipline , and by their refusal to sign the confession of faith. it 's evident that they have also relinquish'd her doctrine ; and whether king william have any reason to trust to their loyalty , who , contrary to their oaths and pretended principles , have offered to swear allegiance to him , when they have , without any recantation of their former doctrine , offer'd to abandon king iames , let the world judg. but that they are not to be trusted in relation to king william , appears yet more fully by their shuffling , and refusing to comply with the present act. and i must ingenuously confess , that of the two , i think the bare-fac'd and stedfast iacobite , the honester man ; though i am apt to be of mr. b — y the blind parson's mind , when one told him that mr. s — the iacobite parson , would bring an odium upon their party , by his avowed dissatisfaction to this government : he answered , that mr. s — was a fool , and did act too much above-board ; but that dr. c — es would , notwithstanding his compliance with the government , be much a greater man with king iames , than s — , or such as he . which was a plain declaration , that let them pretend what they will , as the motive of their compliance with the present government , it 's by virtue of a dispensation from the late king that they may undermine it . the scots episcopal innocence , &c. part ii. to let the world see how little reason our scots prelatical clergy , who are outed of their benefices , have to complain of the administration of their majesties government in scotland , in relation to themselves , i have been at the pains and expence to procure this following abstract , from the records of the committee of states and council , which doth exhibit a list of all those turn'd out during the e. of crawford's being president : and not only vindicates that noble lord from the malicious aspersions wherewith his enemies traduc'd him , and which they continually buzz'd in his majesty's ears , till he was pleased to give the said earl his desired quietus ; but justifies the moderation of the presbyterians in general towards their most implacable enemies : for here the reader will clearly see , that their principles as episcopalians , was never made the test ; and that not one was turn'd out , but such as were proven guilty of refusing to comply with the order of the state , to pray for king william and queen mary . and herein also the council , &c. proceeded , with so strict a regard to justice , that they acquitted , or , to use their own term , assoilzed such as could not be proven guilty of disloyalty by sufficient evidence : although at the same time it was proven against them , that they had been persecutors of the presbyterians , as ........... number .... , ... and to evince this further , we find divers acquitted , though accused of very heinous crimes , as at n o. 8 , 58 , 59 , 84 , 93 , 94 , 102 , 103 , 124 , 125 , 126 , 133 , 138 , 164 , 165 , 170 , 177 , because the proof was not clear . but so great a number being turn'd out , as appears by the following catalogue , upon the account of their disloyalty , it was no wonder that the scots episcopal party should be concerned to find , not only the head , but also the hands and fingers of their prelalatical dagon cut off , for their espousing the interest of a popish prince , whom the convention of states had laid aside for his male-administration , according to former precedents . and therefore for the credit of their cause , and to wipe off that horrible scandal , they open their throats , and raise the cry , that they were turn'd out , because of their adherence to the church-of england-discipline ; by which means they procured abundance of friends in this nation , and so great interest at court , that they , though disowning their majesties authority , are given out to be the best of the subjects , and his majesty's real friends brought under obloquy and reproach ; whence came those changes amongst counsellors and ministers of state , and those proceedings against the general assembly of the church , which our prelatical adversaries endeavoured to destroy in his majesty's good opinion . but i hope , that upon perusal of this following list , our brethren , the moderate church-of england-men , will find how injuriously we have been traduced . and this catalogue may also serve for a touch-stone to try those swarms of begging scots iacobites , who impose upon the clergy and country , and obtain their charity , as sufferers for the church-of england-government and discipline : whereas there is nothing more false , they being truly seditious iacobites , and sufferers for the late king's interest , which they industriously promote as they have opportunity : and therefore the charity of those well-disposed clergy-men , and others , is actually misplaced , and given to a company of men who are heart-enemies to this present government , and wait for its destruction . whereas it would be more acceptable both to god and man , to give what is lavish'd out upon these idle bellies , to such who are made widows or fatherless , or reduc'd to other straits , by their own or their relations adherence to this present government ; which it's impossible during their present circumstances for their majesties to provide for . not that i would be understood to disswade from charity , to such who may really be brought to straits for a conscientious adhering to king iames , of which the number will be found very small ; but from being cheated by the false pretences of our scots prelatical clergy , such as l — son , f — r , g — y , and others , who make a trade of begging , and reviling their majesties government in scotland , and spend what they get profusely in taverns , ale-houses , &c. in london ; where it 's known that they associate only with iacobites , though they impose upon well-meaning people in the country , as if they were true williamites , and confessors for the church of england . a list of the episcopal ministers deprived by the committee of estates , in may 1689 , as follows . may 2. 1689. mr. iames wauch , minister of leith ; deprived for not reading the proclamation enjoined by the states , april 11. 1689. and not obeying the same . mr. iohn somervail , minister of cramond , the like . may 3. 89. mr. arthur miller , minister at innerask , the like . may 6. 89. mr. george barckly , minister at mordington , the like . may 8. 89. mr. alex. irwin , minister at innerkeithing , the like . mr. and. auchenfleck , minister at newbottle , the like . mr. david lammie , minister at carrington , the like . may 10. 89. mr. george hendry , minister at corstorphin , the like . mr. rob. ramsey , minister of prestounpans , the like . may 11. 89. dr. rich. waddel , arch-dean of s. andrews , the like . mr. iohn wood , minister at s. andrews , the like . mr. robert wright , minister at culross , the like . mr. allen young , minister there , the like . may 14. 89. mr. alexander hamilton , minister at stenton ; deprived for not reading the proclamation , nor praying for the king and queen ; and for expressions reflecting upon the honour of k. william and the states . mr. alexander cumming , minister at liberton , deprived for not reading the proclamation , and not praying for k. william and q. mary . may 16. 89. mr. iohn malters , minister at seres , the like . may 17. 89. mr. iames scrimger , minister at currio , the like . mr. iohn tailor , minister at drone , the like . turned out afterwards by the council , &c. august 9. 1689. 1. mr. iohn lumbsden , minister at lauder ; for not reading the proclamation of the states , and not praying for their majesties , and for praying for the late king ; and that god would give him the necks of his enemies , and hearts of his subjects . to prove which , depositions of the witnesses were aduced ; and he acknowledged at the bar , that he had not read the proclamation , and had only prayed for king and queen in general terms . deprived of his benefice , his church declared vacant ; and he was ordained to remove from his benefice at martinmass . august 15. 1689. 2. mr. patrick trant , minister at linlithgow ; for not reading and not praying ; and for praying for the late king , and that god would restore the banished ; being moreover not only scandalous to all well-affected persons , but a very great encourager to the disaffected . absent , and holden as confest . whereby certification was granted against him , and he deprived in manner aforesaid . 3. mr. robert stewart , minister at balwhither ; cited to answer several things that may be laid to his charge , conform to the information given in to the council-board : absent . whereupon certification was granted against him , and he was ordained to be denounced ; and in the mean time deprived of his benefice , and discharged from preaching , or exercising any other part of the ministerial function within that parish . 4. mr. iohn barclay , minister at faulkland ; for not reading , and for praying for the late king. present , and acknowledged that he had not read , nor prayed for their majesties . deprived , and discharged from preaching in that parish . 5. mr. david murray , minister at blackford ; for not reading and not praying , and not obeying the thanksgiving , and for hindering the reading the proclamation for a collection for the french and irish protestants . present ; and acknowledged that he did not read nor pray , nor keep the thanksgiving , nor read the proclamation . deprived . august 16. 1689. 6. mr. david guilo , minister of the west-kirk ; as being imposed on the paroch by the bishop ; and for his acting as a spy , and otherwise as an intelligencer to the castle of edinburgh , then besieged ; exposing himself to the most dangerous places , without fear ; giving signs , and occasioning great shooting ; calling persons well-affected , whores and rogues ; wearing pistols under his coat : and was one of the principal informers against sir patrick nisbet of dean , who for his frivolous words against him , was fined in 500 l. sterling in the late government . it was sufficiently proven that he called one of his parishoners a damned whore : and he acknowledged that he married persons , and baptized children in the west-kirk , several times since the order of council , discharging him to preach at that place . finds that the marrying and baptizing of persons , being a part of the ministerial function , that he has contravened the order of council , and therefore was deprived , ut supra . august 22. 1689. 7. mr. patrick midletoun , minister at leslie ; for not reading , and not praying for their majesties , and praying for the late king. present ; and acknowledged his not reading , and not praying for their majesties . deprived . 8. mr. samuel nimmo , minister at collingtoun ; for not reading , and not praying ; and for praying for the late king. witnesses aduced for proving his being constantly hindred by force ; and proving accordingly , acquitted . august 23. 1689. 9. mr. robert gordoun , minister at abercorn ; for not reading , and not praying ; and praying for the late king. present ; and acknowledged his not reading and not praying . whereupon he was deprived : and upon his desiring that the libel might be proven , he was , because of his disingenuity , committed to prison during pleasure . 10. mr. alexander burnet , minister of the cannongate ; for not reading and not praying , and praying for the late king ; and not observing the thanksgiving , and the collection for the french and irish protestants . to prove which , depositions of the witnesses were aduced , and he acknowledged he did not read the said proclamation , by reason he preached that day for the dean by order , and did not read . so that it was found proven , that he has not read the proclamation , nor never prayed for their majesties , except one sabbath ; and was deprived . august 29. 1689. 11. mr. iohn auchinfleck , minister at largo ; for not reading and not praying , and praying for the late king. present ; acknowledges the not reading and not praying . deprived . 12. mr. david barcly , minister at stramiglo ; for not reading and not praying , and praying for the late king. present ; acknowledges the not reading and not praying . deprived . 13. mr. william galbreith , minister at iedburgh ; for not reading and not praying , and praying for the late king. present ; and acknowledged . deprived . 14. mr. iohn barcklay , minister at ketle ; for not reading and not praying ; and not only praying for the late king but also that god would confound all his enemies ; and that he hoped to see the late king in his throne ; and for his running always out of church when his reader read the publick papers mentioned in the libel . present ; and acknowledged his not reading , and not praying . deprived . 15. mr. iohn melvill , minister at enes ; for not reading , and not praying . present , and acknowledged . deprived . 16. mr. andrew darling , minister at stitchell ; for not reading and not praying , and for not observing the thanksgiving , and not reading the proclamation for the collection . present , and acknowledged the not reading and not praying . deprived . 17. mr. thomas somervail , minister at cavers ; for not reading and not praying , and for praying for the late king. present , and acknowledged the not praying and reading . deprived . 18. mr. francis scott , minister at hassenden ; for not reading , and praying for the late king. present ; acknowledged , ut supra . deprived . 19. mr. iohn hepburn , minister at ersletown ; for not reading and praying , and for other scandalous misdemeanors libelled . present , acknowledged his not reading and not praying . deprived . 20. mr. iames strachan , minister at fagan ; for not reading and not praying . present , acknowledges that he prayed not , expressis terminis , for their majesties ; and that the proclamation was offered him when he was saying the blessing , and that he did not , nor has not yet read the same . deprived . 21. mr. iames adamson , minister at bederule ; for not reading , and not praying , and for praying for the late king. present , acknowledges the not reading and praying . deprived . 22. mr. andrew guild , minister at northberwick ; for not reading and not praying , and for praying for the late king. present , and alledges that the proclamation came not to his hands in due time ; but that upon hearing hereof he did immediately pray for their majesties , and observed the thanksgiving ; and being removed and called in , declared , that he had then scruples , and was not yet free to read the proclamation . deprived . 23. mr. william hay , minister at lintoun ; for not reading and not praying ; and for praying for the late king , and drinking his health . absent , holden as confest . certification granted against him , and he was deprived . 24 , 25. mr. henry pittcairne , minister at logie ; and mr. david balfour his helper ; for not reading and not praying , and praying for the late king : mr. henry pittcairne absent , and holden as confest ; and mr. david present , who acknowledged the not reading and not praying . certification granted against mr. henry , and he deprived ; and mr. david , discharged from preaching , or exercising any part of the ministerial function within that parish . august 29. 1689. 26. mr. iohn cockburne , minister at ormistown ; for not reading and not praying , and for praying for the late king's restorátion , and confusion of his enemies . present , acknowledged the not reading and praying . deprived . 27. mr. alexander kerr , minister at easter-weems ; for not reading and not praying , and for praying for the late king. present , and acknowledged it . deprived . 28 , 29. mr. alexander lundie and mr. william wilson , ministers in couper of fife ; for not reading and for not praying , and for praying for the late king ; and not observing the day of thanksgiving , and for not reading the proclamation for the collection . present ; acknowledged , ut supra . both deprived . 30. mr. robert norie , minister at dundee ; for not reading and praying . present , and acknowledged . deprived . 31. mr. andrew nauchly , minister at stou ; for not reading and not praying , and for praying for the late king. present , and acknowledged that he knew the proclamation was in the reader 's hands the sabbath-morning , and that he did not then nor yet read the same , nor prayed in the terms thereof . deprived . 32. mr. iames dempster , minister at auchter-muchty ; for not reading and not praying ; and for praying for the late king's restauration , and confusion to his enemies ; and for not observing the thanksgiving , and not reading the proclamation for the collection . present , and acknowledged his not reading and not praying . deprived . 33. mr. thomas macbean , minister at gordoun ; for not reading and not praying , and for praying for the late king. present , and acknowledged , ut supra . deprived . 34. mr. henry christie , minister at kinross ; for not reading and not praying , and praying for the late king's restauration , and confusion of his enemies ; for not observing the thanksgiving , nor reading the proclamation for the collection . present , and acknowledged not reading nor praying . deprived . 35. mr. charles macinarn , alias mac-fingus , minister at erwall ; for not reading , and for the other things immediately above . present ; acknowledged , ut supra . deprived . 36. mr. iohn cameron , minister at kincardin ; for not reading and not praying , and employing one who prayed for the late king iames ; and for not observing the thanksgiving , and for not reading the proclamation for the collections ; and for bringing down the rebels to rob his parishioners : and , he said , if god would not give him amends ( i. e. revenge ) of them , he would make the devil do it . present ; and acknowledged the not reading and praying . deprived . 37. mr. william layng , minister at ligertwood ; for his not reading and not praying , and for praying for the late king. present ; and acknowledged , ut supra . deprived . 38. mr. androu dou , minister at crighton ; for not reading and not praying , and for praying for the late king ; not observing the thanksgiving nor collection for the french and irish protestants . present ; acknowledged the not reading and praying . deprived . 39. mr. lewis gourdon , minister at kirkaldie ; for not reading and not praying . present , and acknowledged . deprived . 40. mr. george scheils , minister at prestonhaugh ; for not reading and not praying , and for praying for the late king , and not observing the thanksgiving . absent ; holden as confest . certification against him granted , and he deprived . september 3. 1689. 41. mr. iames ross , minister at mintzie ; for not reading and not praying . present ; and acknowledged . deprived . 42. mr. patrick walker , minister at langton ; for not reading nor praying , and praying for the late king. present ; and acknowledged his not reading or praying . deprived . 43 , 44. mr. adam berckly and mr. david anderson , ministers at perth ; for not reading and not praying , and praying for the late king , and for not observing the day of thanksgiving . both present ; and acknowledged their not reading and praying . deprived . 45. mr. george berckly , minister at sproustoun ; for not reading and not praying , and for praying for the late king. present ; and acknowledged , ut supra . deprived . 46. mr. iohn cook , minister at eccles ; for not reading and not praying , and absenting himself the day appointed . present , and acknowledged . deprived . 47. mr. iames wright , minister at alloway ; for not reading and not praying , as the proclamation was tendred him to be read in the church the same day . present ; and acknowledged , ut supra . deprived . 48. mr. william speed , minister at ednem ; for not reading and not praying , and for praying for the late king. present ; and acknowledged , ut supra . deprived . 49. mr. robert calder , minister at nenthorn ; for not reading and not praying , and for praying for the late king. present ; and acknowledged , ut supra . deprived . 50. mr. william bullo , minister at stobo ; for not reading and not praying , and for praying for the late king ; and as a person imposed upon the paroch by the bishop , who would give him no entry at the church , until he went in at the window ; and he had no hearers these two years ; and as being a scandalous person . present ; and acknowledged his not reading and not praying . deprived . 51. mr. iohn chisholme , minister at lisly ; for not reading and not praying , and praying for the late king ; and not observing the thanksgiving and collection . present ; and acknowledged his not reading and not praying . deprived . 52. mr. iames adamson , minister at simprin ; for not reading and not praying , and for praying for the late king. present ; and acknowledged , ut supra . deprived . 53. mr. william gray , minister at dunce ; for not reading and praying , and not observing the thanksgiving-day . absent ; holden as confest . certifications , and deprived . 54. mr. iames gray , minister at kelso ; for not reading and not praying , and praying for the late king. absent ; holden as confest . certifications , and deprived . 55. mr. iohn blair , minister at scoon ; for not reading and not praying , and praying for the late king ; and for saying , that the defeat of his majesties forces at gillechrankie , was the best news in the world : and upon the death of the viscount of dundee , that the greatest bulwark for the protestant religion , and against popery , was gone . present ; and denying the last two , and declaring that he had prayed for their majesties king william and queen mary ; and that he made search for the proclamation , but got it not in due time ; and albeit he were deprived , he would still pray for their majesties . acquitted , and ordained to read the proclamation the next sabbath . 56. mr. iohn ogilvie , minister at collace ; for not reading and not praying . present ; and acknowledged . deprived . september 4. 1689. 57. mr. paul gelly , minister at avith ; for his not reading and not praying , and for his treasonable inveying against the government , and praying for the restoration of the late king , exhorting his hearers to pray so in private ; and for saying , that then he expected a blessed reformation , and that they had only gotten wicked tyranny and ungodly rulers to govern them ; and that the people had no security of life or fortune . the defender present , probation aduced . finds the libel proven , and therefore deprives the defender . 58. mr. iohn monro , minister at sterling ; for not reading and not praying , and praying for the late king. present ; and declared that he had still prayed for their majesties , since the proclamation of estates , which came not to his hands in due time , and that he had made search for the same , and had no scruple to read . acquitted . 59 , 60. mr. iames grifin , minister at dumfermling , and mr. simon couper , minister there ; for not reading and not praying , and for saying , that when the news came of the defeat of gillechrankie , that no less could come of them for rebelling against their lawful king. the defenders present ; probation aduced by witnesses . finds not the libel against mr. simon proven ; and in regard that mr. grifin declared , that the proclamation came not to his hand , and that he had no scruple to read it , both were acquitted . 61. mr. thomas marishall , minister at carnock ; for not reading and praying , and praying for the late king , and hoped to see him in his throne before lammass . present ; and acknowleded the not reading and praying for their majesties . deprived . 62. mr. david eairbairne , minister at duinning ; for not reading and not praying , and not observing the day of thanksgiving , nor suffering any collection to be made for the french and irish protestants . present ; and acknowledged , ut supra . deprived . 63. mr. iohn langlanes , minister at hawick ; for not reading and praying , and for praying for the late king. present ; and acknowledged his not reading and praying . deprived . 64. mr. william milles , minister at flisk ; for not reading and praying , nor observing the day of thanksgiving , and suffering his servants to labour thereon . present ; and acknowledged his not reading and praying . deprived . 65. mr. will. arnot , minister at abdie ; for not reading , and praying for the late king , that god would restore him to his throne ; and for not observing the days appointed the thanksgiving , and the collection . present ; and acknowledged , ut supra . deprived . 66. mr. william grant , minister at nenburgh ; for his not reading and praying , and praying for the late king , and not observing the day of thanksgiving . present ; and acknowledged his not reading and praying . deprived . 67. mr. iames seaton , minister at crench ; for not reading and praying , and praying for the late king ; and for not observing the day of thanksgiving , suffering his servants to work that day , and impeding the contribution for the french and irish protestants . present ; acknowledged , ut supra . deprived . 68. mr. thomas paterson , minister at borthwick ; for his not reading , and praying for the late king. present ; acknowledged his not praying and reading . deprived . 69. mr. robert bannerman , minister at newton ; for not reading and praying . present ; and acknowledged . deprived . 70. mr. matth. erwing , minister at houdran ; for not praying and reading , and praying for the late king. present ; and acknowledged his not reading and praying . deprived . 71. mr. alexander grant , minister at farce ; for not reading and praying . present ; and acknowledged . deprived . 72. mr. walter stirling , minister at badenoch ; for his not reading and praying . present ; and acknowledged . deprived . 73. mr. iohn wenziel , minister at dennio ; for his not reading and praying , and praying for the late king and queen , and for their restauration , and shame and confusion to their dethroners . present ; acknowledging his not reading and praying . deprived . 74. mr. robert arthburnet , minister at cranston ; for his not reading and not praying . present , and acknowledging . deprived : and in respect he was ordered to be denounced , for resetting in his house john hay , after he was in the rebels army , was ordained to be carried to prison . 75. mr. andrew florber , minister at cameron ; for his not reading and not praying , and praying for the late king iames. present ; and acknowledged his not reading and praying . deprived . 76. mr. william nesmith , minister at eickfoord ; for his not reading and not praying , and praying for the late king's restauration , and destruction to his enemies , and that god would take the usurper out of the way . present ; and acknowledging , ut supra . deprived . 77. mr. alexand. williamson , minister at tilliallan ; for not reading and not praying , nor observing the day of thanksgiving . present ; and ackowledging , ut supra . deprived . 78. mr. thomas rutherfoord , minister at sudar ; for his not reading and not praying . present ; and acknowledging the same . deprived . 79. mr. iames arthburnet , minister at dysert ; for his not reading and not praying , and for praying for the late king. present ; acknowledging his not reading nor praying . deprived . 80. mr. george patersone , minister at dersie ; for his not reading and not praying , and for discharging the presenter to say , god save king william and queen mary , when he was ending the reading the proclamation concerning the baggage-horses , and forbidding him to read it till he was out of the kirk . present ; acknowledging his not reading nor praying . deprived . 81. mr. iames weems , minister at st. leonards ; for his not reading and not praying , and praying for the late king. present ; and acknowledges his not reading and praying . deprived . 82. mr. alex. auchenleck , minister at dunlogo ; for his not reading and not praying , and praying for the late king 's happy restauration , and confusion of his enemies ; and for not observing the thanksgiving , nor contribution . absent ; holden as confest . certification granted against him , and he deprived . 83. mr. alex. sutherland , minister at larbor and dunipace ; for his not reading and not praying , and joining the rebels . absent ; holden as confest . certifications deprived . 84. mr. robert glasford , minister at auchterderron ; for his not reading and not praying , and praying , in a disdainful manner , for king william and queen mary , as those whom the states had set over us for king and queen . present ; declared the proclamation came not to his hands ; and if he had got the same by a private hand , he would have read it without scruple ; and that he had prayed for king william and queen mary ; albeit not in the same terms at first , yet thereafter he prayed for them in the terms of the proclamation . acquitted . septemb. 8. 1689. 85. mr. george chalmers , minister at kenoway ; for not reading and praying , and saying to some of the presbyterian-perswasion , that there were three papers lying in the parliament-house , which was like to cause the members of parliament sheath their swords in one anothers sides . present ; acknowledging his not reading the proclamation ; and being allowed till to morrow to advise if he would read the same , and being again called , declared , he had not the freedom to read the same . deprived . 86. mr. iohn falconer , minister at carnbee ; for his not reading and praying . absent ; holden as confest . certification granted against him , and he deprived . 87. mr. alex. douglass , minister at coldingham ; for his not reading and praying . present ; and acknowledging the same . deprived . 88. mr. thomas auchenleck , minister at anstruther-wester ; for his not reading , and praying for the late king. present ; acknowledging his not reading nor praying . deprived . 89. mr. iohn berkley minister at cockburnspath ; for not reading and praying . present ; and acknowledging the same . deprived . 90. mr. iohn lydell , minister at opkirk ; for his not reading the proclamation and praying for their majesties ; and saying , that he would never pray for them as long as his blood was warm . present ; and acknowledging his not reading and praying . deprived . 91. mr. iohn berkley , minister at edean ; for his not reading , and praying for the late king. present ; and acknowledging his not reading and praying . deprived . 92. mr. alex. wilson , minister at elie ; for his not reading and praying . present ; acknowledged , ut supra . deprived . 93. mr. david baine , minister at kinglasse ; for his not reading and praying , and not reading the proclamation , albeit the same was tendered to him in the church . present ; declared that the proclamation came not to his hands ; but that he did still , and would continue to pray in the terms thereof , albeit deprived . acquitted . 94. mr. andrew bruce , minister at pittenwyme ; for his not reading and praying . present ; and declared that he had still prayed for their majesties from the beginning ; and that he had intimate from his pulpit the tenour of the said proclamation , after he had seen the same . acquitted . septemb. 10. 1689. 95. mr. iohn lamie , minister at eccloisgrage ; for his not reading and praying , and praying for the late king , and keeping correspondence with the v. of dundee , and sending private persons to acquaint the rebels of sir iohn laniers being on his march to attaque them . present ; acknowledging his not reading and praying . deprived . 96. mr. archibald buchan , minister at spell ; for not reading and praying , and for employing disaffected persons who were deprived , to preach for him , who prayed for the late king. present ; and acknowledged the not reading and praying . deprived . 97. mr. richard scolt , minister at askirk ; for his not reading and praying . present ; and acknowledged the same . deprived . 98. mr. henry knox , minister at bouden ; for not reading and praying , and for saying , that he had rather the papists should gain the day , than the presbyterians . present ; and acknowledged the same . deprived . 99. mr. iames luntie , minister at chirnsyde ; for not reading and praying . present ; and acknowledged the same . deprived . 100. mr. iames gordoun , minister at rosneath ; for not reading and praying . absent ; holden as confest . certification , and deprived . 101. mr. alex. ramsey , minister at the old church of edinburgh ; for not reading and praying ; and for praying expresly for the late king and bishops , after they were abolished by act of parliament . the libel found proven by the depositions of the witnesses . and he was deprived . 102. mr. iohn midletoun , minister at marknich ; for not reading and praying , and for praying for the late king. found the libel not proven by the depositions of the witnesses aduced . and he was acquitted . 103. mr. iohn park , minister at cainden ; for not reading and praying ; for baptizing the children of scandalous persons , without demanding satisfaction therefore ; and praying , that the vvalls of the castle might be as brass about d. gordon . finds the libel not proven by the depositions of witnesses aduced . and he was acquitted . septemb. 12. 1689. mr. iohn gordoun , minister at aberladie ; for his not reading and praying . absent ; holden as confest . certification , and deprived . 104. mr. iohn beatoun , minister at aytone ; for not reading and praying ; and for praying for the late king , and not observing the thanksgiving . present ; acknowledged his not reading and praying . deprived . 105. mr. david stirling , minister at heymouth ; for his not reading and praying , and not observing the thanksgiving . present ; and acknowledged , ut supra . deprived . 106. mr. iames gladstains , minister at yettam ; for not reading and praying ; and praying for the late king , and not observing the thanksgiving . the libels found proven by the witnesses aduced . deprived . 107. mr. alex. hay , minister at kineucher ; for not reading and praying ; and praying for the late king , and reflecting upon the estates . proven by witnesses . he was deprived . 108. mr. william thompson , minister at borroustonnesse ; for not reading and praying , and not observing the thanksgiving . absent ; holden as confest . certification , and deprived . septemb. 17. 1689. 109. mr. alex. leslie , minister at craill ; for not reading and praying . present ; and acknowledged his not reading and praying . deprived . 110. mr. andrew hardie , minister at forgondenie ; for not reading and praying . present ; and acknowledged , ut supra . deprived . 111. mr. david spence , minister at kircurd ; for not reading and praying , and not observing the thanksgiving , and for not intimating the proclamation for the french and irish protestants ; and declared publickly , it was as lawful to go and hear mass , as to hear a sermon in a meeting-house . present ; and acknowledged , ut supra . deprived . 112. mr. william methven , minister at fogo ; for not reading and praying . present ; and acknowledging . deprived . 113. mr. iohn home , minister at greenlau ; for not reading and praying , nor observing the thanksgiving . present , acknowledged , ut supra . deprived . 114. mr. iohn balnaves , minister at dumbarny ; for not reading and praying . present ; and acknowledging . deprived . 115. mr. iohn stewaurt , minister at waltoun ; for not reading and praying . present ; acknowledging . deprived . 116. mr. william gairns , minister in the tolbooth of edinburgh ; for not reading and praying , and absenting himself the day of the reading the proclamation ; and prayed only , god have mercy upon king william and queen mary , and the royal family ; and for not reading the proclamation concerning the fast , which he contemptuously threw down when offered to him . present ; and acknowledging his not reading the proclamation of the estates , nor the proclamation for the fast. deprived . 117. mr. george maitland , minister at moffit ; for not reading and praying . absent ; holden as confest . certification , and deprived . 118. mr. iames chalmers , minister at kilpatrick-fleeming ; for not reading and praying . absent ; holden as confest . sentence . ut supra . 119. mr. robert iunkin , minister at abernethie ; libel , ut supra . absent , ut supra . sentence , ut supra . 120. mr. iohn macquhorn , minister at dallmelingeloun ; for not reading and praying , and absenting himself from his church for two years , without any violence . absent ; holden , ut supra . sentence , ut supra . 121. mr. iohn vvilkie , minister at lintoun in tivedale ; for not reading and praying . absent ; holden as confest . sentence ut supra . 122. mr. george macgrather , minister at collace ; for not reading and praying , and for praying for the late king 's happy restauration to the throne , and confusion of his enemies . present ; and acknowledging his not reading nor praying . deprived . 123. mr. thomas strachan , minister at st. martins ; for not reading nor praying ▪ nor observing the thanksgiving , and a proclamation for a voluntary contribution to the french and irish protestants ; and for praying for the late king and his happy restauration , and confusion of his enemies . present ; declared he only read the proclamation , and prayed for their majesties king william and queen mary , sunday last after the citation . deprived . 124. dr. iames kinnaries , minister at selkirk ; for not reading and praying , and praying for the late king , that god would restore him to his wonted privileges ; and for keeping correspondence with papists , and not observing the fast. witnesses aduced ; the libel not found proven , and he was acquitted . 125. mr. william alisone , minister at lilbucho ; for not reading and praying , and praying for the late king's restauration . witnesses aduced , and the libel not found proven . acquitted . 126. mr. iames murray , minister at yarrou ; for not reading and praying , and for delating such of his parochiners to the circuit , as withdrew from his preachings in 1684. witnesses aduced , found that he had obeyed the proclamation . acquitted . september 19. 1689. 127. mr. iohn smith , minister at comrie ; for not reading and praying , and for praying for the late king's restauration ; and for saying , that our rulers are as sodom , and iudges as gomorrah . present ; and acknowledging his not reading and praying . deprived . 128. mr. william murray , minister at craft ; for his not reading and not praying , and for praying for the late king's restoration ; and for causing to be read on the sunday after the defeat of his majesties forces at gillechrankie , these notes in the 118 th psalm , this is the day god made , in it we will joy triumphantly . present ; and acknowledging his not reading and praying . deprived . 129. mr. david young , minister at monivaird ; for his not reading nor praying , and praying for the late king ; and not observing the thanksgiving nor proclamation for the collection . present ; acknowledges that he did not read nor pray in the terms of the proclamation till the sabbath after the citation was given him . deprived . 130. mr. david hedderweick , minister at camebre ; for not reading nor praying , and for entertaining of skulking persons , and for saying , in a deriding manner , that the surrender of the castle of edinburgh made a great noise . absent ; holden as confest . certification deprived . 131. mr. alexander arthburnet , minister at arthburnet ; for not reading the proclamation of the estates , nor praying in the terms thereof , nor observing the fast , nor proclamation for the contribution . absent ; holden as confest . sentenced , ut supra . 132. mr. alexander foulis , minister at enderwick ; for not reading , nor praying , nor observing the fast. present ; and acknowledging his not reading the proclamation , but prayed for their majesties , though not in due time . deprived . 133. mr. iames adamson , minister at etrick ; for is not reading and praying , and praying for the late king's restauration ; and for not observing the fast , but suffering his servants to work that day ; and harbouring disaffected persons . depositions of the witnesses aduced , the libel not found proven . acquitted . september 26. 1689. 134. mr. thomas blair , minister at lendell ; for not praying nor reading , nor observing the thanksgiving , nor the proclamation for the voluntary contribution . present ; and acknowledging his not reading nor praying . deprived . 135. mr. david drummond , minister at killmadock ; for his not reading and praying , nor observing the fast ; and for keeping company with disaffected persons . present ; acknowledged , ut supra . deprived . 136. mr. alexander burnet , minister at st. ninians ; for his not reading nor praying , and for praying for the late king and pretended prince of wales . absent ; holden as confest . certification , and deprived . 137. mr. gideon brown , minister at smelholme ; for not reading and praying , and absenting himself from his church the time appointed for the reading the proclamation of estates . present ; and acknowledged his not reading and praying . deprived . 138. mr. iohn keir , minister at roxburgh ; for not reading the proclamation at the end , but only a part thereof , and mincing the same ; and for not praying for their majesties , and for praying for the late king , that god would confound his enemies . the libel not proven by the witnesses aduced . acquitted . 139. mr. robert rule , minister at dundee ; for not reading nor praying , nor observing the day of thanksgiving , nor observing the proclamation for a voluntary contribution to the french and irish protestants . present ; and acknowledged his not reading and praying . deprived . october 10. 1689. 140. mr. william mac-lethny , minister at bouill ; for not reading and praying , and for saying , that seeing he had taken an oath to king james , he would not obey king william's authority ; and encouraging people to disown the authority of their present majesties . absent ; holden as confest . certifications granted against him , and he deprived . 141. mr. iohn lawson , minister at elith ; for his not reading the proclamation of the estates , nor praying in the terms thereof . present ; and acknowledged the same . deprived . 142. mr. alexander balnaves , minister at kinloch ; for not reading and praying , ut supra , nor obeying the thanksgiving or fast. present , and acknowledged his not reading nor praying . deprived . 143. mr. charles ross , minister at cralen ; for not reading nor praying , nor observing the fast. present ; acknowledged , ut supra . deprived . 144. mr. gilbert blair , minister at blair ; for his not reading , nor praying in the terms of the proclamation of the estates , nor observing the fast. present ; and acknowledged , ut supra . deprived . 145. mr. iohn blair , minister at fuitrey ; for not reading nor praying , and refusing to do the same , and saying , let the whigs pray for king william and queen mary , for he would not , for he never got good by them : and for saying , that he would not pray for them , till she got her father's blessing ; and god keep him from having such a daughter . absent , holden as confest . deprived . 146. mr. iohn kier , minister at culls ; for not reading , nor praying , nor observing the thanksgiving nor collection . present ; and acknowledged his not reading nor praying . deprived . 147. mr. david rankin , minister at ratry ; for not reading the proclamation of the estates , and praying in the terms thereof ; and for not observing the day of thanksgiving . present ; and acknowledged , ut supra . deprived . october 3. 1689. 148. mr. robert young , minister at kippen ; for not reading and not praying , and for many evidences of his dissatisfaction to the government , and for his being otherwise scandalous , and for certain expressions uttered by him . present ; denies the proclamation came to his hands the 21 th of april , and that he was constantly since molested ; and that he never preached since , except once in his own house , and then he knew of the proclamation , and did not read nor pray in the terms thereof . deprived . 149. mr. patrick bell , minister at port ; for not reading nor praying , nor observing the thanksgiving . absent ; holden as confest . certification , and deprived . 150. mr. iames menzies , minister at calender ; for not reading , and not praying . deprived . 151. mr. iohn edmnigestown , minister at gorgounoch ; for not reading and praying , and throwing from him the proclamation of the estates when delivered to him to read ; and being a person violently thrust in on the paroch without consent ; and for his immoderate drinking , and other scandalous practices . depositions of the witnesses aduced , found the libel sufficiently proven . deprived . 152. mr. alexander mac-knizir , minister at neutyll ; for his not reading nor praying , nor observing the fast. depositions of the witnesses aduced ; finds the libel not proven . acquitted . october 8. 1689. 153. mr. patrick strachan , minister at maxtown ; for not reading and not praying . present , and acknowledged . deprived . 154. mr. william eason , minister at auchtergaven ; for not reading , and praying that the lord would exalt king james 's horns above his enemies , and that they and their designs might be confounded . present ; and acknowledged his not reading and not praying . deprived . 155. mr. thomas fouler , minister at kinail ; for not reading nor praying , and for praying for the late king's restoration , and for thanking god for the viscount of dundee's victory against maj. gen. mackay at gillechrankie , and thereupon drinking the late king and viscount of dundees health . present ; acknowledged , ut supra . deprived . 156. mr. iohn murray , minister at scoon ; for not reading and praying , and for praying for the late king's restauration ; and sitting down on his knees , and blessing the viscount of dundee in his undertaking for the late king , and for sending his brother with the late viscount ; and for saying to him , god's curse and my curse befal you , if you leave the viscount until he return victorious . present ; and acknowledged his not reading , nor praying . deprived . october 10. 1689. 157. mr. william law , minister at forres ; for not reading nor praying , nor observing the proclamation for the contribution . present ; and acknowledged , ut supra . deprived . 158. mr. iohn drummond , minister at mintzie ; for his not reading nor praying , and for praying for the late king , and being otherwise scandalous in his life . present ; and acknowledged , ut supra . deprived . 159. mr. william falconer , minister at dyck ; for not reading nor praying . present ; and answered , that dundee was at the place on the day appointed for reading , with a great number of men and arms at forres , and staid there two days before , and a day after , and threatning all the ministers of the presbytery conveened at that time , if they should read the same ; and that there was no other day appointed for reading thereof ; and that he was content to make faith , that he had expresly prayed for their majesties ; and that he was of opinion that such a government of the church , which conduces very much to piety and suppression of vice , hath the approbation of god almighty , and so is iure divino ; and that presbyterian government with moderation and unity may conduce to the aforesaid ends as much as any other government in the church of this nation . in regard that m. g. mackay was in the neighbourhood , and as near the time appointed for reading the proclamation of the estates , and during his continuance there , the defendent persisted in his disobeying , he was deprived . 160. mr. william hay , late bishop of murray , as parson of elgin ; for not reading nor praying , nor observing the proclamation concerning the thanksgiving , contribution and fast. absent ; holden as confest . certifications , and deprived . 161. mr. archbald gud , minister at elgin . present ; acknowledged not reading nor praying . 162. mr. iames cook , minister at langbude ; present ; and acknowledged , ut supra . deprived . 163. mr. iohn drummond , minister at foules ; for not reading and praying , and praying for the late king , and keeping converse with rebels . present ; acknowledged , ut supra . deprived , and ordered to be committed to prison , and the bond granted to keiller to produce him , ordered to be given to him the said lord of keiller . october 16. 1689. 164. mr. iames craig , minister at kilren ; for not reading and praying , and saying , that this prince , king william , had procured great trouble in his time ; and wishing he were drowned in the mickle pot of great-nesse , which is the deepest place in murry-water ; and for calling king william a cypher'd king ; and for several other opprobrious speeches . witnesses aduced . the libel not found proven , and he acquitted . october 18. 1689. 165. mr. iames forsythe , minister at st. ninians ; for not reading and praying , nor observing the thanksgiving , and reflecting against the proceedings of the estates . depositions of witnesses aduced . libel not proven , and he acquitted . 166. mr. iames aird , minister at toryburne ; for not reading and praying , and praying for the late king , our natural prince , that god would comfort him in the day of his distress ; and praying that god would send back that tyrant ( meaning king william , who had come to invade these lands ) with a hook in his jaws . depositions of witnesses aduced . the libel found proven , and he deprived . october 22. 1689. 167. mr. iohn hamiltoun , late bishop of dunkeld , as minister at miglo , and mr. iohn gresin his helper ; both for not reading the proclamation , nor praying in the terms thereof ; and the said mr. iohn , for praying for the late king's restauration , and that god would give him the necks of his enemies ; and for harbouring the visc. of dundee . mr. iohn hamiltoun absent , holden as confest ; and mr. gresm present , and acknowledging he read not the said proclamation , nor prayed in the terms thereof . certification granted against mr. john hamiltoun ; and both deprived . october 29. 1689. 168. mr. alex. lindsay , minister at cortachie ; for not reading and not praying , and praying for the late king , and not observing the thanksgiving ; and several other things libelled against him , as evidencing his dissatisfaction to the present government , and keeping correspondence with the rebels . present ; and acknowledged his not reading nor praying . deprived . 169. mr. iohn nicolson , minister at erroll ; for not reading and praying , and for employing deprived ministers to preach for him the day of the fast , and for praying in general for the king and queen , and that god would enlighten the king's eyes , and that no arms prosper against him , meaning the late king. present ; and acknowledged , ut supra . deprived . novemb. 7. 1689. 170. mr. iohn ross , minister at dornoch ; for not reading the proclamation of the estates , nor praying in the terms thereof . present ; and the complainant being cited , and having produced no witnesses ; and the defender producing a certificat , that the proclamation was not sent to the sheriff-deputy of the shire of southerland , or the clerk of the foresaid shire under their hands ; and declaring that he had no scruple to read the same ; and that lie had prayed for their majesties , king william and queen mary . acquitted . 171. mr. iames fran , minister at keith ; for not reading and praying , and praying for the late king's restauration to the throne . absent ; holden as confest . certification , and deprived . 172. mr. arthur strachan , minister at morthick ; for not reading , and praying for the late king's restauration to the throne ; and for his conversing with rebels , and for pressing some of his parishioners to go into open rebellion under the lord dumfermling . present ; and acknowledging his not reading nor praying . deprived . 173. mr. iohn henderson , minister at defford ; for his not reading nor praying , and praying for the late king's restauration to the throne . present ; and acknowledged his not reading nor praying . deprived . 174. mr. iohn hay , minister at ruthven . libelled , ut supra . present , and acknowledged , ut supra . deprived . 175. mr. patrick chalmer , minister at boyndee ; for not reading and praying , and praying for the late king's restauration ; and for his praying against , and speaking evil of the present government , and praying for k. william and q. mary scoffingly , saying , as they call them : and for expressing , that seeing the convention had voted out k. james , he hoped they would vote out the belief of the trinity also . and for calling the members of parliament a pack of devils and rebels : and that the convention had only issued out the proclamation for the contribution , on purpose to disgrace king iames ; and that they were runnagadoes and rascals who came from ireland , and pretended persecution , oppression and force , when they had never lain under any , and therefore would not intimate the proclamation : and for saying , that all that are for king william , should renounce the name of protestants , and take that of rebels . and for his ordinary conversing with papists , drinking drunk ; and being otherwise scandalous in his life and conversation . present ; and acknowledged his not reading and praying . deprived . 176. mr. iohn innes , minister at ganirie ; for not reading the proclamation , and praying in the terms thereof ; and for praying for the late king's restauration to the throne . present ; and declaring , as soon he had notice of the proclamation of the estates , he prayed for their majesties , king william and queen mary : and that the proclamation not coming to his hands in due time , sometime thereafter he read the same , having got it from a neighbouring minister . acquitted . 177. mr. alex. ker , minister at grange ; for not reading and praying , and praying for the late king's restauration to the throne . there being a certificate produced , under the hands of two physicians , upon soul and conscience , that he was not able to travel : and another declaration under the hands of his parishioners , that he had given obedience , he was acquitted . 178. mr. iohn dempster , minister at larg ; for not reading and praying , and praying for the late king. absent . deprived . 179. mr. simon grant , minister at duther ; for not reading and praying . acknowledges . deprived . 180. mr. colme nicolson , minister at kirkmichel ; for not reading and praying . absent . deprived . 181. mr. iohn stewart , minister at cromdale ; for not reading and praying . present ; and acknowledges . deprived . 182. mr. iames grant , minister at abernethie ; for not reading and praying . present ; and acknowledges . deprived . 183. mr. walter rose , minister at rogart ; for not reading and praying , and praying for the late king. never called in question . continued till the first thursday of january , and never called . 184. mr. hugh rose , minister at creigh ; for not reading and praying , and praying for the late king. never called in question . continued , ut supra , and never called . the scots episcopal innocence , &c. part iii. being some reflections on dr. monro's malicious pamphlet , entituled , the spirit of calumny , &c. plvtarch in his book de cohibenda ira , has a story of one magas king of cyrene , that sent some bones and a little bowl to a poet , who had writ invectives against him , as thinking that he had done it for want of better imployment . certainly we have reason to make the same judgment of our scots prelatists , who being spued out of their own country by the convention , as an insupportable grievance , have nothing else to do , but invent and publish calumnies against the presbyterians , whom the king and parliament have preferred before them ; and in truth their choler hath got the ascendant so much , that if any good natur'd physician will present them with a purge , i 'le chearfully contribute for some bells and vvhistles , which for any thing i know , may be a service to the state , and prevent a voyage to the baltick for hemp. but to come to our authors . their pamphlet , entituled , the spirit of calumny and slander , is truly the same with which they themselves are possessed , as undeniably appears from the 3 d page of their epistle to the reader , where they assert , that they know no sect , antient or modern , that ever broke the peace of the christian church , but may be more plausibly defended than the latest edition of presbytery in scotland . by the latest edition , they must mean as it is now established , since the late revolution in doctrine and discipline . now for the doctrine of the presbyterians , it is establish'd by act of parliament , as contained in the westminster confession , which is granted by every one to be the same , as to the matter , with the doctrinal articles of the church of england . then as for their discipline , which is establish'd by the same authority , it is that of their government by parochial consistories , made up of the minister and elders ; presbyteries , which consist of a greater number of ministers and elders associated ; provincial synods , which are composed of delegates from the several presbyteries ; and general assemblies , which are form'd of commissioners from all the presbyteries of the kingdom . now any that have perused the learned arch-bishop vsher's treatise , to reconcile episcopacy and presbytery ; or that have ever considered the concessions made as to the government of the church by charles i. in his treaties , may easily be convinc'd , whether our learned authors were not possessed with the spirit of calumny and slander even in the sense of the moderate episcopalians , when they publish'd the proposition above-mentioned . but this will appear more evident still , if we do but enumerate some of the antient and modern sects who have broke the peace of the church . to begin with the gnosticks , who were so antient , that dr. hammond . diss. proem de antichr . thinks that the apostles saw the first authors of their opinions ; and that st. paul alludes to them , in 1 tim. 6.20 . they are charg'd with denying the godhead of jesus christ , maintaining all manner of impure lusts , polluting the places where they met accordingly , and foasting barbarously on the children begotten in such impurity , after they had pounded them into mortar , which they esteem'd a most religious act , as is related by tertullian , epiphan , theodoret , &c. in the next place , we shall name the arians , who begun about 290 , and infected most of the christian world : they held christ to be a creature , and the holy ghost the like , rebaptiz'd the orthodox , and baptiz'd all their disciples only from the navel upwards , as thinking the inferiour parts unworthy of it . the donatists flourish'd in the 4 th age , and held , that the son was less than the father , and the holy ghost less than the son. that it was lawful to kill themselves , rather than fall into the hands of the magistrates , and to kill others who were not of the faith. the armenians in the 6 th age , who held , that christ took not a humane body from the virgin ; that his body was immortal from the minute of his conception ; that there was a quaternity of persons , and that the divinity suffered . in the 11 th and 12 th , the bong●milit rejected the books of moses , and aledged that god had a humane shape . but to make haste , we shall come to the german anabaptists of the 16 th century , whose opinions and enthusiasms are known to every one : and the socinians , who deny the divinity of jesus christ , &c. for the arminians , i know it 's in vain to name them , most of the party being infected with their leaven : but if any man will be at the pains to compare the doctrine of the church of england in her articles , and the westminster confession , which agree in the matter , with the sects here mentioned , he may quickly be satisfi'd whether those gentlemen may not justly be charged with a spirit of malice and slander , in saying , that they know no sect , antient or modern , &c. but what are more plausible than presbytery in the latest edition ? they have no other hole to creep out at , but either that they knew not of those sects , or else that those hereticks did not break the peace of the church ; and then we shall know what judgment to make of their learning and ingenuity . but if they insist upon the comprehension act , let them answer what i have already said on that head. however , we may quickly be satisfied , that those gentlemens veracity and learning , are much of a-piece , if we consider the amiable character which they bestow upon the presbyterians in the scots presbyterian eloquence ; viz. that they are void of common sense , never scruple any perjury before a judg , that may seem to advance their cause . that they think murder a vertue , when the work of the covenant requires it . that they generally discountenance morality ; glory in lying , cheating , murder and rebellion , to fulfil the ends of the solemn league . that they look not upon a man as endued with the spirit of god , without a loud voice , whining tone , broken and smothered words , and such canting deformity of holiness . their ministers , they say , are a proud , sowre , unconversible tribe ; looking perfectly like pharisees , having faces like their horrid decrees of reprobation ; are without humanity , void of common civility : never preach christ nor eternity ; are firebrands , the scandal of christianity , and disgrace of the nation . now i would fain , in the first place , ask our gentlemen , whether this be not an arraignment of the king and parliament ▪ who have lodged the government of the church in such mens hands , and established presbytery to please such a sort of people ? and if this character be true , whether king william be not the greatest of tyrants , to have establish'd such a church by the touch of his scepter , in contrariety to such a learned , holy , and innocent party as the scots episcopalians ? and if this character be not true , whether the libellers and bookseller be not obnoxious to the government , and guilty of seditious designs , in accusing his majesty of having concurred to the settling of such a church ? or , whether the ministers of state in scotland have not cause to demand justice for this indignity put upon their king and parliament ? in the next place , who deserve most to be charg'd with falshood , malice , slander and forgery , the authors of the scots presbyterian eloquence , who charge the whole presbyterian party of scotland with those odious crimes in general ? or the answerer , who proves the prelatical persecution by acts of their own parliaments , and their murders by uncontroulable instances ? and his charge in general against their clergy , by the vote of this present parliament , when a convention , that they were the great and insupportable grievance of the nation . to which the prelatists can oppose nothing , but sir george mackenzie's vindication of charles ii's government in scotland , which the answerer hath made appear to be a malicious libel , or else the cause of king william's undertaking was unjust , and he and his parliament of scotland abominable liars , in declaring those acts which sir george defends to be impious . and last of all , i would ask those gentlemen , whether they think that any thing which they invent or suggest against the answerer , can justly deserve any credit , when they attaque the reputation of the king , parliament , and all the presbyterians of scotland ? but lest i should weary my reader , in being too serious with libellers , that know not how to be serious in any thing but wickedness , i 'le give him apollos's portraiture of calumny ; the goddess to which our scots prelatists do now offer incense , though at the same time they have still a hankering mind after bachus and venus . this goddess called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was accompanied by credulity with great leathern ears like midas , or the silly tory-fellows about town , who damn and sink themselves , if all that the doctor and his fraternity have writ against the presbyterians be not true . credulity stretched out her hands to calumny , as those dull fellows do to the authors of the scots presbyt . eloquence . on each hand of credulity , were ignorance and iealousy , i. e. guthry , foster , &c. who trot about the country , to impose upon the credulous , with their abominable forgeries against the presbyterians . the first of them was represented by a blind woman , that saw as little before her nose , as does simon wild the pretended author of the spirit of malice and slander : and the second by a fellow of an ill-natur'd look , just like dr. monroe , expressing his uneasiness , as the doctor did at my answers , but yet seeming to be pleased with some secret thing which he had discovered , as he and his scoundrel journey-men hug and bless themselves at the huge discoveries which they pretend to have made against mr. r. in sir w. paterson's letter , accusing him of the terrible sin of pope-burning . in the middle of the picture , facing credulity , appeared calumny like a very handsome woman , well dressed , but having a fierce look , and her eyes sparkling with anger , the lively representation of the false accusations forg'd by the doctor and his fraternity , against the church and state of scotland , and varnish'd over with a counterfeit zeal for the church of england . in her left hand calumny carried a burning torch , the flagrant scandals with which they charge the presbyterians in general and particular . and in her right hand she dragg'd a little infant , who by its cries implor'd the assistance of heaven , and so do we to vindicate our innocence against the scourge of their false tongues . she had envy for her gentleman-usher , who look'd like a meagre and withered fellow , eat up by his own choler . another lively representation of dr. monroe , who changes posts , and is sometimes prefacer , sometimes author , to the scandalous libels against the presbyterians ; and being outed of his place because unworthy , corrodes his own bowels with his viperous resentments , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the unfortunate being always enraged with their misfortunes . calumny was followed by imposture and flattery , such as iohnston's forg'd certificates ; and those from the coopers , curats , carters , and old obsolete iacobite magistrates , &c. at edinburgh , of whom afterwards . however these took care of calumny's dress , or what else belong'd to her service ; and so those humble sneaks are ready to wait on the doctor , iurare in verba magistri , and condemn a book which i am sure some of them never saw . at a considerable distance from calumny , followed truth . my answers justified by the acts of parliament , and other records of the nation . truth seem'd to march towards the place where calumny stood , to beat up the doctor 's quarters . and truth was followed by repentance in mourning ; and i wish both of them to the doctor , for the notorious lies which he hath uttered against the presbyterians . this representation of calumny did apelles present to one of ptolomy's captains , against another painter , who had falsly accused apelles of a conspiracy . and in like manner i present my reader with this portraiture against dr. monro , and the rest of the scots prelatical lies-mongers , who have falsly accused the presbyterians in general , and many of them in particular . pag. 2. our authors undertake to make it appear , before any number of grave witnesses , that there is not one good consequence in the answer to the scots presbyterian eloquence . whereas the answerer challenged them then , and does again challenge them now , to prove this an ill consequence ; that if it can be made appear that they enacted severer laws against us , than we have against them ; or that the prosecution of those laws by the then government , was much more rigid than the prosecution of our laws by the present government : then it must necessarily be granted , that the scots episcopalians are liars , in saying , that they are more severely persecuted than ever we were . now if i have not made good the antecedent in the first part of the answer to the presbyterian eloquence , i appeal to all men of sense : and therefore the consequence must hold good in spite of the doctor and his journey-men : and until they answer what is aduced against their position in that book , they must be contented to be posted for liars , in saying what they have asserted ; or cowards , that dare not defend it . pag. 2. you bestow the epithet of the truly iust , upon sir geo. mackenzie , and endeavour to stave off the charge of subordination , and change it into that which our law calls precognition , or a previous examination of the witnesses . but , doctor , there is a great difference betwixt precognition and prescription : sir george set them their lesson , and took an account whether they had conn'd it , that they might swear it briskly in court : and if it had been otherwise , there was no need of sir george's begging forgiveness of god upon that account ; which sir george campbel of cesnock will own to be true , though you have the impudence to say , that i have no ground for what i asserted in this matter , but my own petulance . then as for your insinuation , that sir geo. mackenzie needed not that gentleman's recommendation to the present court , if he had been ambitious to have been a favourite . it shows your incurable ignorance of what is the subject in controversy betwixt us ; for i said , that he had a mind to ingratiate himself with that gentleman , without any mention of his application to the court ; tho in the mean time it 's well-enough known , that how ambitious soever you or he either might have been of favour at court , that the court car'd for neither of you ; and so you may stand aloof with the fox , and cry out , sowre plumbs , when you cannot come at them . and as for your slovenly reflections , pag. 3. upon sir geo. campbel , for divulging sir geo. mackenzie's acknowledgment , it 's a commendation from such an one as you , who can speak well of no honest man : nor has he any reason to resent it , seeing you are as unmannerly to the king and queen , whose favour you think not to have been worthy of sir geo. mackenzie's ambition . as for what you call my advice and threatnings to english ministers of state , i said nothing but what concerns the honour of our nation , and what all true scots-men do and will maintain , that they ought not to meddle in our affairs . stafford was as high once , as some others are now : and his holiness , archbishop laud , who took the title of * pontifex maximus , aeternum reverendissime cancellarie , and sanctitas vestra , did as much despise the church and kingdom of scotland , as you and your patrons do at this day ; yet both of them were broken in pieces by falling on that stone . and as i said then , i say still , that the kingdom of scotland is not so very contemptible , but that its influence may reach those who put an affront and injury upon them now , as well as formerly . as for your false , malicious and impudent reflection , pag. 3. that i treat king william no better than other kings . it 's like the rest of your sense and veracity : i only make a supposition , that if it should be so and so , what we may justly plead and defend by the practice of the church of england toward king iames. whereas i charge your kings with direct breach of their trust , and subversion of the original contract ; but your eyes were blinded with indecencies of passion , or sitting up too late at the tavern , that you could not , or would not see what i wrote ; yet , like a devout worshipper of calumny , you are resolved to reproach , tho without either sense or reason , as appears by your delicate argument to maintain your position : because , i say , he is prevailed upon to write letters to the general assembly , which they are not obliged in law to comply with ; therefore you argue , that according to my hypothesis , if he venture upon such essays of arbitrary power , he may in a little time forfeit his title , since he has none but such as is twisted with the divine right of presbytery pray , doctor , look upon this argument your self once more , and see whether your conclusion can naturally follow from the premisses , and compare the hypothesis which you have laid down as mine , with p. 4. of my book which you refer to , and see if you have not knavishly perverted it my assertion is , that their majesties accepted the crown upon this condition , among others , in the claim of right , that they should consent to the abolition of prelacy , as contrary to the inclination of the generality of the people : and that they have since abolished it accordingly , ( which is a fulfilling of the contract ) and established presbytery in scotland , as most agreeable to the world of god , as well as the peoples inclinations , which are the very words of the act of parliament . then i suppose , that if their majesties should be prevailed upon ( which , blessed be god , there is no cause to fear ) to act contrary to their solemn oath , and the claim of right , they must needs see that the people of scotland would have ground enough to plead a breach of the original contract . nor could the church of england for shame condemn them , seeing they have made use of the same plea , in their convention and parliament against king iames. now , doctor , where can you find in these words , that i say or insinuate , that he hath no title but what is twisted with the divine right of presbytery ? his title is indeed twisted with an obligation to abolish prelacy , as contrary to the peoples inclinations , and to establish such a government of the church , as should be found most agreeable to the same . and accordingly after a twelve-months suspence , which was time enough to examine it , presbytery was settled , as most agreeable to the people , and , ex super abundanti , as also most agreeable to the word of god : which clause it was in his majesty's own power to have consented to , or not ; for there was no such thing twisted with his title , nor did i ever assert it as you do knavishly alledg , though at the same time i made it appear , that according to the church of england's hypothesis , a king may forfeit his title by breaking the original contract , and dispensing with the laws ; for that was the clamour of your party against the late king , though your universities , judges and clergy , had formerly preached up his dispensing power . then for your argument , to fix your malicious reflection upon me , that if he venture upon such essays of arbitrary power , as writing letters to the general assembly , which they are not obliged in law to comply with , he may in a little time forfeit , &c. it 's so weak , that i am asham'd for country's-sake , that ever that man should have been made vice-chancellor of an university who argues no better . will any man of sense infer , that because his majesty , out of his exuberant clemency to his sworn enemies , writes to the general assembly to admit some of them into the church , which they are impowered to do by the law if they please , but are not obliged by the law to do it ; i say , will any man of sense , think that this is such an essay of arbitrary power , as may hazard the forfeiture of the crown ? indeed , doctor , according to the late actings and arguments of your party , such a principle may be fix'd upon a certain sort of men in the world , who assoon as the king touched the hem of their garment , and gave liberty to dissenters , did forthwith bandy against him , and expel him . but you may see that all those kings which the presbyterians did oppose , were guilty of overturning the very foundations ; and yet the world must needs own that they were very tender of king charles i's title and person , notwithstanding of all his male-administrations . and if your doctorship please , either to read rushworth's collections , whitlock's memorials , or the bishop of salisbury's memoirs of the house of hamilton , you will find how honourably the presbyterians of scotland acted in relation to king charles i , both in the treaty , at delivering him up ; complaining of the breach of that treaty by the usurping faction , and protesting against his imprisonment and trial ; though you be pleas'd , to the dishonour of your native country , to assert , with as much impudence , as ignorance and malice , that we tied him hand and foot , till others out off his head. whereas all the world knows that the same party who cut off his head , would be satisfied with nothing less than our hearts blood for espousing his cause , and that of his son and successor charles ii. when those who were afterwards the greatest sticklers for your party , did at the same time abjure him ; as did also general monk when he was actually bringing him in ; which you may see in the same author's above-mentioned ; and the life of both those kings printed lately by nathaniel crouch in the poultry . in the next place , doctor , i must find some weapon-salve for that dreadful wound which you have given me , in saying , that her present majesty is much obliged to me — for alledging that the scots prelatists have put the stuarts from the throne . really , doctor , i do think that the family of nassaw is now upon the throne , and that with so many advantages as have hardly been seen before ; for all the different titles of birth , marriage , and the peoples choice , are centred in his present majesty ; whom god hath indowed with such qualifications , that if alexander the great had had such a successor , he would never have said , detur digniori . but , doctor , i am so much a scots-man , that i am no otherwise for the house of nassaw , than as the champions whom god hath chosen for the protestant interest , and one of the most illustrious cyons that ever was engrafted in old fergus's stock . nor is it any diminution to the honour of our country , to have a king from that family which gave emperors to germany . but , doctor , hinc illae lachrymae , proh dolor ! here 's the thing that grieves your party . that that very family which cut the turkish bowstring of passive obedience , when sent from spain to choak the netherlands , should , by the wheel of fortune , be tumbled from beyond sea to do the like for britain and ireland , which have been in horrible convulsions ever since the apostles of slavery , * sibthorp and manwaring preached in 1626 , that the king might make laws , and do whatever pleaseth him ; and that the subjects under pain of damnation , ought to pay the loan-money , demanded by charles i. and obey the king's will in all things . which by the way , doctor , gives quite another state of the doctrine of passive obedience , then what your doctorship is pleas'd to exhibite p. .... and if it be not nefas dictu , i humbly conceive that the authors of that doctrine understood it as well as your doctorship , or any other of their scholars : but in truth , doctor , ignorance and malice are so very discernable in your spirit of calumny , that it 's hard to know which of them has the ascendant ; for i perceive your elect lordship so much upon the fret , and in such a terrible rage against the presbyterians , that you charge them with as little sense , and as much malice , as did that fellow who came home drunk , and not being able to find the key-hole of his door , swore , that the fanaticks had stole it away . then , doctor , i would fain know whether it be not against the logical axiom ex particulari , because herriot appointed an anniversary to be kept by those of his hospital , for whom he hath provided a constant maintenance , on condition that they observe his rules ; of which this is one , to argue thence that the observation of anniversaries may be impos'd upon a whole nation , by churches or civil magistrates . really , doctor , i think this to be just such a way of arguing , as that of a foolish girl , who being a gathering of berries with her mother , said , o mother , here 's abundance of berries , for i have found one . or tell me , doctor , whether it be not a nonsequitur , that because a particular man may impose an anniversary upon those of an hospital whom he maintains , and who by the observation of his rules , whereof this is one , are entituled to all the benefits of his munificence ; to argue thence , that the church , or civil magistrate , may impose anniversaries upon all the christians in a nation , seeing they are neither the founders of their religion , nor donors of the benefits which they reap thereby . next , i would pray your doctorship to resolve me , whether if i affirm such a man to be a whining fellow , who drivles at eyes and mouth , which in all english construction must signify weeping , and another calls that same man a ludicrous fellow in relation to that very action ; i say , i would pray you to resolve me , whether we do not contradict one another ? but if the doctor have such a faculty , that he can drivle at eyes and mouth in jest , i confess that he not only deserves the name of scaramouchi , but to be a merry-andrew in the principal booth in bartholomew-fair . but , doctor , to argue this point a little further , tell me , whether there be not a direct contradiction betwixt your parties saying , as i cited it , pag. 37. that there was nothing like iustice amongst the presbyterians ; and your owning that the presbyterian privy council , and a presbyterian synod treated dr. canaries with special honour , acquitted him , and reproved his accusers ? really , doctor , if this be not a contradiction , i do not understand one ; but i wish you understood a little more honesty , to quote your adversary fairly , and not leave out my words , on which the stress of the argument lay , as you did here . you make a great noise with me , for leaving out the word sense ; when you oppose the quality , sense and interest of your party against ours ; and yet charge me falsly with saying , that nero and iulian the apostate had the advantage of the primitive christians , in quality , sense and interest ; whereas i only said in quality and interest , which you cannot deny . but , doctor , i 'le allow you sense too , and yet the argument will hold pretty well ; for nero and iulian the apostate , were men of much better education and sense too , if we mean philosophy , or natural wisdom , than any of the apostles , paul excepted : and yet the christian religion is no loser by it , for st. paul himself declares , that not many wise , not many mighty , nor not many rich are called ; and here is quality , sense and interest allowed to be on the side of our enemies by the apostle ; so that the presbyterians might yield all three to the prelatists , and be no losers in their cause : but , blessed be god , we need not , for we have the king and parliament on our side , and i hope there 's quality , sense and interest enough to over ballance you . then you alledg , that i own your honour and integrity ; whereas i only tell you , that it 's none of my business to question it ; but the instances they are charged with , come under none of those heads : which to any man but the doctor , would be understood a denial of it ; and therefore your doctorship must either confute those instances , or yield your cause ; for i still say it 's none of my business to question their honour and integrity in terminis . but , doctor , to make an end of our logical controversy ; look to the last page of your postscript , and tell me , whether those words , he begins his book with a lie in the title page ; or this proposition , that such a book was printed for thomas anderson at charing-cross , is a lie , be affirmative or negative ? doctor , i maintain the former , and for this reason , because there is somewhat affirmed of the subject : and to make it plain to every capacity that they are affirmative , let 's try whether they be the same with these propositions ; he does not begin his book with a lie , or that such a book was printed for thomas anderson at charing-cross , is not a lie ; which are undoubtedly negative . doctor , i presume that you have not forgot the logical canon , vt propositio sit negativa , necesse est particulam negandi , vel toti propositioni praemitti , vel copulae & verbo adjectivo habenti vim copulandi immediate addi . pray , sir , either show the particle of negation in your proposition , he begins his book with a lie in the title page , or yield the cause . but seeing you are pleased to say further , that if you called me a liar ; though such a proposition sounded like an affirmative , yet it was no affirmative proposition , but finally resolved into a negative , and can no otherwise be proved than as a negative may . i demonstrate the contrary thus . you know that mentiri , is derived from contra mentem ire , and therefore you will excuse the latin ; omnis qui it contra mentem , mentitur ; at doctor monro it contra mentem : ergo. now , doctor , i prove the minor thus , you said , that halside denies that ever he was persecuted by sir george mackenzie , which you must know to be an untruth ; for halside never denied any such thing . and thus , doctor , i have called you a liar , and proved it as an affirmative ; and submit it to the judgment of all mankind , whether it be you , or mr. r. that has discovered their ignorance of the difference betwixt a negative and an affirmative proposition ? doctor , as for the mighty advantage you imagine to your self , because of the act of the assembly enjoining the covenant to be taken by students at their first entrance to the college ; you will find it not so great as you believe , for you did equivocate at best , in saying , it was required of children at schools : by which one might have thought , that it was imposed upon children before they could read . and according to your wonted honesty , you charge words upon me , that i never wrote , viz. that i believed the covenant was required of little children that offered to take degrees of master of arts , about the age of thirty years ; whereas i mentioned no such thing as thirty years in that case : and hereupon , doctor , i make bold to call you a liar ; which according to your logick , is no affirmative , and therefore i hope you won't be angry . but further , doctor , although it be the custom now for children to go to the universities at twelve or fourteen , which yet is rare , except you mean the humanity class ; it was not so usual in 1638 , or the time of the covenant , which i believe your doctorship may have heard , if you don't remember it . but after all , doctor , i own that i did not remember the act , nor have not the acts of the assembly by me , but yet i was as near the truth in my supposition , as you were in your assertion , if schools be taken in the lowest sense . but , doctor , because i do not love to be in your debt , i 'le answer your question in pag. 54. and shew , that you are as ignorant of your own acts , as i am of our acts. your act of uniformity obliged all ecclesiasticks to renounce all obligation from the covenant on them , or any other , to endeavour any alteration of church-government . and by the corporation act , all nonconformists were obliged to swear , that they would never endeavour any alteration of the church-government , or else they were not suffered to live within five miles of a corporation . and not only so , but all vestries , corporations , and militia , were sworn never to endeavour any alteration of government of the church . so that now i hope your doctorship has received more than a sufficient answer to your demand , to let you know , if ever clergy-men were turn'd out of their livings upon their denying to promise , neither directly nor indirectly to alter an ecclesiastical government . for here you see it is imposed upon laicks , and therefore we hope that the church of england will find no reason to complain , that this is imposed upon our ecclesiasticks . and whereas you caution me not to run up and down , and make a noise as if you opposed an act of parliament , for you only dispute against the opinion of blind zealots , who have no more regard to the peace of the nation , than to the order of episcopacy : in truth , doctor , i think it is reckoned treason in scotland to impugn an act of parliament ; and king and parliament both , are those blind zealots against whom you dispute , for they have in the act , establishing presbytery , declared it most agreeable to the word of god. but your doctorship is wiser than they all , and says , it cannot be reconcil'd to it , no more than to the former settlement of presbytery ; and yet the last act establishing presbytery , does only ratify the act of 1592 : but such contradictions are venial in the doctor . as to st. austin's epistle to st. ierome , your doctorship is so much cock-a-hoop , that it 's but reasonable to chastise your triumphant ignorance , by citing it : and therefore if you please to read his 19 th to st. ierome , you will find these words , quamvis secundum honorum vocabula , quae ecclesiae usus obtinuit , episcopatus presbyterio major est , in multis tamen , &c. now , doctor , i think here 's the antiquity of presbytery acknowledg'd , and nothing more but a ius humanum of episcopacy asserted , which was all that i said ; though , according to your ordinary way , you falsify my words . and whereas you are pleased to argue for episcopacy , from the jewish church-government , as having a high-priest above the other priests ; i wonder you do not also argue for circumcision to be join'd to the rest of your jewish ceremonies ; and perhaps you might , if it were only to be imposed upon laicks . but i am afraid that your high-priest paterson would never consent to it , because , for a time at least , it would mar his and some other of your clergy-mens gallantries . but , doctor , is not there a visible disparity in the case ? can you say that the office of a bishop , is as distinctly set down as different from a presbyter in the new testament , as that of a priest and high-priest in the old ? for though you find the name of presbyter given to all above a deacon in the new testament , yet you find the offices of apostle , evangelist , and presbyter , to have their specifical differences ; but so you can never do as to bishop and presbyter , who are the same in name and office ; but that you let slip through your fingers . f. simon , though a very great friend to the english prelatists , concerning whom he says , que des tous les sectaires ils approchent le plus de l'eglise romaine dans ce qui regarde la discipline ecclesiastique . he does not run so high as the doctor , but says only , that comme dans chaque synagogue il y avoit un president on chef de synagogue , de meme dans les premieres assemblée des chrotiens il y avoit un chef que quelques peres ont nommé president , & il est appelle dans le nouveau testament eveque & pretro ou ancien . he says further , that la iurisdiction qu'on nomme aujurdhui episcopale ne dependoit point de l'eveque seul mais de toute l'assemblée des pretres conjointement avec l'eveque , & cola a duré tant qu'il n'y a en dans chaque ville qu'une eglise & qu'une assembleé des pretres jointe a son eveque mais aussitot qu'il fut necessaire d'augmenter le nombre des eglises il y ent a craindre que ceux qui les governoient ne s'attribuassent aussi la qualite d'eveques ce qui fut cause que les eveques commencerent a s'attribuer quelque autorité sur eux . p. sim. supplement , ch. 4. & hist. des revenus ecclesiastiques . now , doctor , i hope you will allow father simon to be as well vers'd in rabbinical learning as your self : you see that he only insinuates their imitation of the jews , but nothing of a divine warrant ; and plainly owns , that the superiority of bishops over presbyters , is meerly of humane original . but i must tell you further , doctor , that your argument from the high-priest of the jews , will be more conclusive for a pope : and if this be not argued like a gentleman of his guard , it 's however argued like one that wishes him well . for your brag as to st. ierome , reconcile it to his commentary on titus , or your own opinion with dr. holland's k. iames the 6 th's professor at oxford , arch-bishop whitgift's , dr. fulk's , and others of the church of england . the first in an act at oxford , july 9. 1608. concluded , that it was contrary to the scriptures , fathers , doctrine of the church of england , and schoolmen , to say that episcopatus est ordo distinctus à presbyteratu , coque superior iure divino . and in the next place , doctor , as a further answer , consider , that there was no standing officer appointed in the new-testament-church above a deacon , but a presbyter . and clemens , who lived in the first century , in his epistle to the corinthians , telling them , that god in the jewish church , appointed a high priest , priests and levites , names no other orders of ministry in the christian church , but bishops and deacons ; his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and , pag. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because , pag. 57 & 58 , he shews , that the controversy was not about the name , but dignity of episcopacy , because they were about deposing their godly presbyters or bishops . but , doctor , my next attaque shall be upon your evidence , sir william paterson , who is pleased to treat mr. ridpath with the genteel terms of villain , rascal , varlet , &c. though at the same time mr. ridpath is content to refer it to any herald in scotland , whether the family whence he is descended , or sir william's be the best . it can be very well instructed , that the family of ridpath is of the same original with the gordons , both by the heralds books , their armorial bearings , and constant tradition . and i think there 's none will deny , that the family of gordon is one of the eldest and greatest families in scotland . the history of douglas does also own , that their princely family did not think it below them to espouse the quarrel of that of ridpath , the best families of the mers , as those of swinton , cockburn , &c. will not disown their having been allied to them : and there 's yet a monument in cranshaw's church , at the head of that which was formerly the baron of ridpath's seat , demonstrating , that one of our kings did not think it below him to be the guest of that family , and to honour them with his company to church . this i have much ado to prevail with mr. ridpath to let pass , as being of the opinion , that all such things are but vanity ; and that sola virtus nobilitat ; nor would he have indeed suffered it , but that his malicious enemies think it their interest to revile and vilify him , because , forsooth , he was a servant ; though at the same time he was never servant to any man , but in a station becoming a scholar , and thinks it no disgrace to be so still : and as for being servant to the two sons of one mr. grey , it 's false ; he had no concern but with one of the greys , and that was as an assistant in his studies ; and that gentleman did then , and does still treat him as his companion , nor is he asham'd to own that he serves mr. grey now . as for dr. cant's having found the bond of combination , as he calls it , upon mr. r. it 's also false ; nor was ever the original bond found by any of your party ; though mr. massey , who was his regent , had a foul copy of the bond from mr. grey , which must be that , if there be any , that is in the council office : and if it be there , he dares refer to it to prove sir william's falshood , as to that clause inviting prentices , and all others , to join in the association , for there was never any such in it . but lest sir william , or any of his gang , have corrupted it , i shall by and by exhibit an attested copy to prove what i say : and it is as false that any ring-leader of the presbyterians , or any other , were concern'd in framing the design besides the students themselves . nor was it ever design'd as a prologue to any rebellion , as sir william does aver . neither has mr. r. any reason to believe that he would have been spared , could the law have reach'd him , or could they have found a jury to have condemn'd him ; for the proceedings against him on that head , were universally abhor'd by all protestants in general , those of sir william and the doctor 's kidney excepted . as to the benefit which mr. r. had by the d. of york's clemency , we shall hear anon : and as to the falseness of his answer to the d. of rothes , and other great lords , he defies sir william to instance in one . but to set this whole matter in its true light , take this short but true narrative of it . mr. r. having , upon reading the account of the pope burning at london , moved it first himself to some of his fellow students ; the design was so laid afterwards , that it could not well , nor did not miscarry ; though the two mr. greys , mr. guthry , mr. r. and others were taken up the night before the burning of the pope , on design to prevent it ; and after the business was done , examined by sir george mackenzie , the king's advocate : but mr. r. being sufficiently possessed with the apprehensions of the then raging tyranny , he refus'd to answer , though threatned with torture , till he was perswaded thereunto by his regent , mr. massey , who told him in a very friendly manner by himself , that my lord advocate only desir'd to know whether any other than the students were concerned in the contrivance ; for if it happened to be so , that it was only a project of their own , the council would pass it over as a puerile business ; whereupon mr. r. confessed , that he drew the bond , and after several questions upon that head , was discharged , which was a very unpardonable blunder in that great lawyer , if the matter had imported high treason , as sir william alledges . but that this was so in matter of fact ; mr. r. appeals to mr. massey , who is still a regent at edinburgh ; and though no knight , yet a person of better reputation than ever sir william was . but though mr. r. was set thus at liberty , a storm immediately succeeded the calm ; some malicious persons having spread it about , that the students had threatned to burn the provosts house , which stood about a mile from the town , if he would not release their comrades from prison ; the house was in a few days after burnt by some papists , as was suppos'd , to bring an odium upon the colledg ; but the students were all of them at liberty before , so that they had no further ground of quarrel , and a barrel of powder with the king 's ammunition-mark , which the students could never have come by , was also found near the place . however the council issued a proclamation , charging it upon the students , and summoning the regents to appear with such and such of their scholars to answer it : and mr. r. being one of those named , his friends advised him to withdraw , because they knew his danger , both as a presbyterian and framer of the bond , but especially because there was no due legal course observed in those days . yet he was so concern'd for his reputation , and that of the university which he had engaged in the affair of the pope burning , that he would not abscond , but appear'd on the day of summons ; and being examin'd on the head of the bond , for burning the pope , refus'd to answer at first , because he was summoned for his alledged accession to the burning of priest-field . but the council declining that , and insisting upon the other , and mr. r. knowing that he had confessed to sir george mackenzie , as above , that he had writ the bond , did again own it before the council . and after many other questions wherein the bishops were severest upon him , the d. of rothes was very favourable to him , upon notice of his relation to mr. thomas ridpath of fulfordlees . but mr. r. being ordered to withdraw to a corner of the room , while the council advis'd what to do , sir w. paterson , then clerk to the council , came to mr. r. and pretending a deal of friendship , ask'd him , if he went to church ? which mr. r. refusing to answer , this generous knight went immediately to the council-board , and mov'd them to ask the question , which heightned their resentments , but especially that of the bishops against him . mr. r. was hereupon ordered to prison ; and as the macer was carring him out at the council chamber-door , mr. r. perceiving that there was abundance of spectators , and remembring that the whole colledg was falsly charged with the burning of sir iames dick's house , then lord provost , for suffering them to be so much abused , he thought it requisite , seeing he was the only student committed , to tell the spectators , in his own vindication , that it was only for burning the pope . sir w. paterson , who represents these words falsely , being behind mr. r. when he said so , pull'd him back by the hair , and revil'd him before the council , in much the same language that he uses now in his letter . and the d. of rothes , the president , sign'd an order for mr. r's close consinement without pen , ink , or paper , or any friends having liberty to come and see him , without his order . and thus , doctor , you have an account how your evidence , sir w. paterson , acted both the part of an informer and hangman against mr. r. and therefore it 's no wonder that he should vilify one whom he had so much abus'd . mr r. being consin'd , as above , was kept close prisoner for five weeks , and removed from room to room to prevent his escape or rescue , without any friends having liberty to speak with him , but in presence of the keeper , who , from time to time , brought him word that he was to be tortured , as indeed the council had threatned him , or some such dismal message . and at the same time the university was broke up , the students banish'd the city , and an extraordinary guard set upon the prison ; but that ever mr. r. was laid in irons , as sir w. says , is false , though he did very much wonder at the providence of his escaping the boot , or a second examination . however two other snares were laid for him at the same time : the first was , by putting in one iohn murray into the same room with him , who was condemned for an opinion which some of those poor oppressed people called cameronians , began then to broach , that charles ii. ought not to be own'd as king , because he had broken the covenant on which he took the crown , and that a small number of about 20 or 30 men had declar'd his forfeiture at sanqhair . this man being much superior to mr. r. in years , and very zealous for his opinion , they thought he would infect mr. r. with it , and so they might hang him by clear law : but a worthy minister , supposed to be the reverend and learned mr. iamison , having found means to convey notice of the design to mr. r. it was not only frustrated , but mr. r. proved an instrument to save his fellow-prisoner , by convincing him of the unreasonableness of his principles ; and perswading him to petition the council , which with the intercession of his friends procur'd his pardon , though he was just ready to have been led to execution . mr. r. having been 5 weeks in close prison , was upon his petition allowed the liberty of the house ; and a little after the council passed a sentence of banishment upon him , without calling for him to shew a reason why : and at that same time they laid a 2 d snare for him by ordering him to sign a bond , obliging himself to depart the kingdom in ten days , and never to return without their licence , on pain of being holden pro confesso , as guilty of the burning of priestfield abovementioned , and punish'd accordingly . but mr. r. did utterly reject it , because he perceived the design , though they thought , that being a young man , and uneasy under confinement , it would have gone down glibb , and then they would have had occasion of calumny at least not only against him , but the whole colledg , though they never examined him upon that head when he was before them . mr. r. petitioning the duke upon this unreasonable bond , and desiring only that the penalty might be altered , it was granted , and mr. r. was ordered to give bond , and a bondsman , for 2000 mark forfeiture , if he did not depart the kingdom in 10 days , and never return without their licence ; which was accordingly done march 10 , 1681. this is a true narrative of that affair ; and now , doctor , mr. r. is not afraid to leave it to any true protestant to judg , whether his part in it , or that of your prelatical council , and particularly the gallant knight sir w. paterson , was most honourable ; especially if mr. r's years , and other circumstances , be duly considered . for however your scurrilous evidence sir william represents him , he had never then been under the razor ; though the valourous knight may be very well satisfied , that it was not from any defect of his constitution , if he remembers the full handful , which hangman like , he took of his hair to pull him in again before the council . and to let your doctorship see further what honest evidence you have to support your cause , here 's an attested copy of the bond , which sir william gives a false account of . we whose names are here underwritten , in order to the prosecuting of our design to burn the pope in effigie ; ( 1. ) do faithfully promise mutual assistance and concurrence ; but to prevent scruples which may arise hereanent , we declare that it is not out of contempt of lawful authority , or to bring any person or persons into a praemunire , but out of a pure hatred against that man of sin , and eldest child of the devil . ( 2. ) for the incouragement of each concern'd in this affair , we faithfully promise secrecy , lest any should incur hazard , either by contriving or carrying it on . ( 3. ) we promise to defend one another , against the opposers , but yet we look for none . ( 4. ) that we shall not suffer one another to be extruded the colledg , or imprisoned upon that account . ( 5. ) that in a special manner we shall keep secret the names of the principal actors . to the observing of which articles , we , every one of us for our selves , oblige , upon the word of a gentleman and promise of a christian ; and in case of failzie , the divulgers or breakers , besides the incurring the hatred of the observers , shall forfeit 30 s. scots . the attestation . that this above-written is the true copy of the bond contracted amongst the students of philosophy in the college of edinburgh , called by the council the bond of combination ; whereupon they found their warrant for what they have done against the whole students in general , and for sentencing to banishment our fellow-student , after nine weeks imprisonment in particular : we do by our subscriptions testify . william gordon , eldest son to my lord viscount of kenmure . iohn drummond , son to alderman or balzie drummond , of edinburgh . william gordon , 2 d son to the laird of earlston , and now a captain in the earl of leven's regiment . iohn drummond , a perthshire gentleman . da. arnot , son to a worthy minister . thomas wake , a northumberland-man . io. guthrie , lately major in my lord cardrosses regiment . now , doctor , here 's your evidence , sir william paterson , proven to be a false one , by the attestation of several gentlemen of better quality , and the meanest of them of much better extract than himself . whence his worship may also have a clear vidimus , that better than he chose mr. r. whom he does so much vilify for their companion . and at the same time you may also perceive the wisdom of your prelatical council , in making so much to do , and bringing in their whole army to oppose about 200 young lads , who had a mind to divert themselves by burning the pope , and to secure themselves from the insults of any rascally fellows , papists , and others , with which the town did then abound ; or from any collegial punishment which the principal and regents durst never have refus'd , if the council had desired it , entred into the above-mention'd bond ; which was so far from being maturely considered , that the tautologies are sufficient to discover its having been drawn in a hurry ; and the foolishness of the penalty shows , that it was altogether juvenile . but however , the council of scotland , and especially arch-bishop paterson , and his brother sir william , were then so eager to promote a popish interest , that they affronted mr. george shields ; who is well enough known here in london for his owning the late king , because he did about that time , as i think , preach against transubstantiation ; and threatned to kick him down stairs . well , doctor , we must now come to the politicks which you advance , p. 51. by way of apology for your bishops , seven of whom concurred with the convention of states in their vote , when king iames's letter was delivered to them , viz. that they were a free and lawful meeting notwithstanding of any order that might be contain'd in that letter to dissolve them . whence i concluded , that the said bishops were inconsistent with their former principles , and after practices . the first thing which you advance , is a concession that it was so , if they intended by that vote nothing less than what the presbyterians advanced . now , doctor , that the presbyterians advanced any thing higher against king iames than his forfeiture of the crown for his male-administration , you cannot pretend : but i humbly conceive there is something more advanced in the concurrence of your bishops , viz. that king iames had forfeited without male-administration ; for we never heard that they complain'd of his government , nor was it possible according to their principles , that he could forfeit on any account whatsoever . now , doctor , all that remains in controversy betwixt us in this point , is , whether by this vote they intended that king iames had forfeited , or not ? and i dare be bold to aver , that whether it were intentio operantis , or no , it was certainly intentio operis : and if your bishops could not see so far before their nose as this comes to , who can help it ; for that it was the undoubted right of king iames , while he was king , to call and dissolve parliaments or conventions , i know no body that denies : and therefore by clear consequence , the depriving him of this power , does certainly divest him of the soveraignty ; and if your bishops did this , though they did not intend it , it may perhaps excuse them from being knaves , but it declares them fools with a vengeance . but , doctor , i am afraid , that if the business be duly canvass'd , it will prove them both . that this power of calling and dissolving parliaments , &c. was one of the fairest jewels of the crown , and the most discernable badg of soveraignty in a limited monarchy , they could not be ignorant of : and therefore to deprive their king of that prerogative , when by their former principles they professed him to be accountable to god only , argues , that they play'd the knave with god and him too ; and if they thought that their future practices would either have aton'd for them at the hands of k. iames for unkinging him , ipso facto , or recommended them to his present majesty after such a proof of their treachery to his predecessor , it demonstrates them to have been fools . well , but the doctor , who it would seem was of the cabal , tells us , that they took the word , a free and lawful meeting , not to signify any meeting of the people contrary to the king's prerogative , authority and standing laws , but rather a meeting to support all the three . good doctor , this may perhaps please fools , but do you think that k. iames will take this as a sufficient excuse for that rascally knavish act of unkinging him , contrary to your own principles , or at least pretences ? was not the declaring that to be a free and lawful meeting , though k. iames in his letter had ordered you to dissolve , contrary to his prerogative , who as i have already said , had the power of calling and dissolving parliaments , &c. lodged in him , as an inherent right of the crown , according to your principles ? or could that be a free meeting , according to your tenets , which was call'd against his mind by a power directly opposite to him , and which had an army to support it ? and if that meeting was not against the standing laws , what becomes of your act of combination , so much insisted on , to prove mr. r. a traitor , in combining with others to burn the pope ? or of these other acts , which declare it to be treason to convocate the lieges without the king's authority ? as i am sure this convention was call'd without k. iames's . but further , doctor , how could this be a lawful meeting , in your sense , to which those who were out-lawed by your own laws , and declared rebels and traitors , had not only access as members , but were some of its principal constituents , and had join'd with the prince of orange to procure this meeting by the sword ? so that , good doctor , if these things be duly considered , you will find it hard to perswade the world , that your bishops believed that the design of this meeting was to support k. iames's prerogative , authority and standing laws . in the next place the doctor tells us , that they were to sit , notwithstanding of a prohibition , until such time as they could duly inform the king of their straits and difficulties ; that 's , in plain english , they will sit whether the king will or not , till he hear their case . really , doctor , this is strange doctrine from a passive-obedience-man ▪ sed magna est veritas , & praevalebit : the devils themselves were forc'd to confess christ , though much against their wills. but , doctor , how will you reconcile this doctrine with your reflection on the presbyterians , for meeting without the king's leave , in 1639 , when there was an indispensable necessity for it , to prevent our being swallowed up with tumults , occasion'd by illegal impositions on church and state ? but i beg your pardon , doctor , the episcopalians have perhaps a privilege to rebel , which others have not ; and in truth , to give them their due , of all the rebels which this age has produc'd , they are the chief . the doctor tells us further , that they hoped that a vote might be forgiven , which their practices would have vindicated from any suspicion of lessening the royal authority . a fair confession then , that they had some after-game to play , to atone for their treasonable vote . indeed , if the viscount of dundee , with their concurrence , could have succeeded in the design which was charged upon him to destroy the convention , it had been a sufficient vindication of their loyalty to k. iames ; but in the mean time we are obliged to the doctor for his ingenuity , this being a plain confession , that his party can go along with the present government in things , which all men of the world would think the most destructive of k. iames's interest , because their after-practices will sufficiently vindicate them from any suspicion of lessning his royal authority . so that the present government may hence have a fair prospect of the fidelity of our scots prelatists , who , by the doctor 's confession , have such a dispensation from the late king ; for they were to sit , says he , notwithstanding of a prohibition : so that it seems k. iames's prohibition is only to colour the matter . so that take him which way you will , the doctor 's an honest man , he can go along with the convention , and unking his prince at one blow , and that pleases this government ; and he can , by after-practices , vindicate his loyalty to k. iames , and that 's a sufficient satisfaction to the late government . is not this an ambidexter ? but , ibid. the doctor would insinuate , that they were just in the same condition with a merchant in a storm , who will throw all over-board to save his life . good doctor , the p. of orange's army murdered no man ; nor was there any other life in hazard , than that of your scots prelacy : and truly k. iames is mightily obliged to you , that to preserve it , you would throw him over-board , and sink the crown , to save the mitre . and when that would not do , then you pretend loyalty to k. iames again , because you could do other ; for k. william , and the nation of scotland would not entertain you . and lest your doctorship should think this to be more than i can prove , i refer you to your friend mr. caddel's declaration , and the petition of your party to this present government , which demonstrates , beyond all contradiction , that you would sell k. iames and prelacy both , if you can but get money by the bargain : though i must needs say , that you have much more zeal for the latter than the former ; for you take a great deal of pains to vindicate the dissembling hypocritical practice of your bishops , in unkinging him , and then declaring for him again ; though at the same time you stab his prerogative to the heart ; for which , doctor , he may perhaps remember your christmass-box , or new-years-gift ; for i perceive you expect his return , else it were in vain to excuse your brethren for their disloyalty towards him . your doctorship is pleas'd to ask your antagonist , if ever he heard of merchants throwing their goods over-board in a storm ? yes , doctor , that he has , and moreover remembers , that he has also heard of buyers and sellers being whipp'd out of the temple ; and so it 's but just that k. iames should do by his scots bishops when he returns , for selling his scepter to redeem their shepherds club. but now when i think on 't , there 's no hazard of that , for the doctor tells you , pag. 52. that he knows that they intended no more by the words free and lawful meeting , than what they are capable of in the lowest sense that they can be taken in . very well , doctor , then i perceive you are a man of intrigue , for you know it , you say ; and pray , sir , be pleased in your next , to let others know too what is that lowest sense , for i never understood those words to have any other sense , than what all english men put upon them ; that is , free imports a thing to be free from any constraint ; and lawful signifies , that there is no standing law against it . but , doctor , i have already made it evident , that in neither of these senses could that be called a free and lawful meeting , according to your principles of passive obedience . then as for your next reserve , that some of the bishops , as privy-counsellors , might suspend the execution of the king's orders in his letters , until he should be better informed of the state of affairs , and until he should reiterate his commands ; and in that case , you think , that all who own his authority , would leave the convention . really , doctor , you are a lyncean-sighted gentleman , and a wonderful politician . will it follow , that because privy-counsellors may suspend the execution of the king's orders in his letters for some time , till he be further informed , in a peaceable state of affairs , when his title is not questioned , that therefore they may suspend the execution of his orders , when their so doing strikes at the soveraignty it self , and constructively declares their concurrence with his rival in authority ? doctor , i am afraid that such a consequence won't be much neither for the commendation of your logick nor loyalty : but you were resolved to say something , though , in truth , you had much better have said nothing , than have defended your bishops so sillily , at the expence of your master's prerogative . as for what you say , pag. 4 & 5 , concerning arch-bishop paterson , that he offers 200 l. to any man that will prove , by witnesses of known probity , any one of the particulars vented against him by my self , or any of my informers : if i were in scotland , it might easily be done ; but i don't think it worth my while to go thither on purpose , even though i had an honester man's bond than the bishop's for his 200 l. and that 's more than his word . but i understand that he is now vomited out of his country , which was sick of him , and so can neither attend a trial , nor be responsible for his 200 l. but if this be according to the plan of his lordship's directions , let him consign his money in the hands of some goldsmith at edinburgh , and give publick intimation of it , and perhaps some or other may embrace his challenge . but as for his promise , i know no man who will regard it , for it 's a long time since bishops promises were currant in scotland . but , doctor , i will be yet more generous , if the arch-bishop , or any of his friends , will but procure a certificate , under the hand of three or four of the present ministers of edinburgh , and as many of the elders , that none of these things wherewith i charge the arch-bishop , were talk'd of , and believed in that city , i 'le fairly insert it . but for the doctor 's offer , if such things can be proven , it is a meer empty sound ; for as to the present case , it 's enough if i can prove , that he lay under the scandal , and was commonly talk'd of as such a person , though i be not oblig'd to produce his pimps for evidence , or to make such particular proofs as are judicially required to warrant the sentence of a court in such cases . but , doctor , having given you such a latitude as to certificates , i find my self obliged to caution you , not to set your journy-men at work to forge any , as your amanuensis mr. andrew iohnston did that in your last book , to vindicate — brown , curate of drysdale . and that your doctorship may be fully satisfied of the truth of what i assert , take this following letter , under one of the gentlemens hands , whose name is forg'd to your certificate . understanding that mr. andrew iohnston hath affixed my name to a certificate , in a pamphlet entituled , the spirit of malice and slander , &c. to vindicate mr. george brown , curate of drysdale , from the imputation of scandalous converse with iohnston of lockerby , and sarah brown , though living in adultery , and being his own parishioners ; these are , as i shall answer it at the great day , to declare , that i never sign'd any such certificate , nor gave my consent to the putting of my name to it , directly nor indirectly . but the said mr. andrew iohnston being one day in my company at mr. hopkins shop in cornhil , i told him , in jest , that he was of a good kind , reflecting upon him as the grandson of the said iohnston of lockerby , the adulterer , who was excommunicated for the same . whereupon he answered , that none could prove any such thing of his grandfather . to which i answered , that i could swear it , if need were . and upon his desire , that i would give it him under my hand , that he might send to enquire of his friends about it ; i gave it him in these words ; i testify and declare , that andrew iohnston of lockerby was excommunicated for adultery with sarah brown ; and that mr. george brown , curate of drysdale , after the excommunication , had frequent converse with both parties , intending it as a taunt to mr. andrew , but never as a certificate to vindicate mr. brown ; and therefore he hath knavishly suppressed the latter part , which fully proves what brown was charg'd with , in the answer to the scots presbyterian eloquence . and as a further testimony to the truth of what is there charged upon brown , i declare , that i my self have found brown drinking brandy , by five or six in a morning , with iohnston of lockerby , lying naked in sarah brown's bed , after the excommunication ; which brown was only influenc'd to put in execution against iohnston , because the country cried shame upon him for his converse with such shameless persons . tho. mitchell . now , doctor , pray answer , is not this a shameful and rascally piece of forgery ? is not this much for your credit , to publish such a manifest counterfeit to the world ? and have we not just reason to reject your other certificates , in behalf of your self , paterson and cant ? he that is guilty of forgery in one , may justly be suspected in all . and as for your other evidence , guthry and iohnston , they are known to be beggarly scandalous fellows , and indeed only sit to be irish and scots prelatical evidence . but , doctor , i must come to an engagement with your self in the next place , and leave your journey-man , who in due time may perhaps be prosecuted according to his merit . you offer , that if your antagonist can prove that ever you spoke with mr. shields in st. iames's park , you 'l acknowledg all the libels against you to be true . doctor , if you can , without indecency of passion , read the following certificate , i am apt to think you will find it prov'd home . we whose names are here-under written , do testify and declare , that mr. george shields , late parson of prestonhaugh in scotland , did in our hearing declare , that he hath often conversed with dr. monro in st. iames's park . ia. english. tho. shields . now , doctor , here 's proof of mr. shields having own'd it : and as for your mutual salute , mr. william robinson , a substantial house-keeper , and man of unspotted reputation , who lives in york-buildings , will take his oath upon it before any justice of peace in england . and further , doctor , i have been told , by a person whose station and quality forbids me to name him without his consent , that he hath seen you and mr. shields together in the park several times . now let any man judg , doctor , whether your denying it in such an impudent manner , be not a lie in all its forms ? and i dare venture mr. shields , your brother , will own it to be so ; and though your doctorship , as i understand , slights him as a fool , and not worthy of your converse , yet by the account i have had of him , he seems , though not so cunning a man , yet to be much the honester man than your self , and truer to his principles ; which though i do not approve , yet i must needs own to be more commendable than your doctorship's practice of dissembling a respect to this government , and at the same time entertaining a correspondence with arch-bishop paterson , who was imprisoned for plotting against it ; declaring , that you were pursuing the plan of his lordship's directions . and though it may be that mr. shields's circumstances for some time past have lessen'd him , yet it seems very haughty in dr. monro , though a quondam bishop elect , so much to despise mr. shields , who was thought worthy to be a tutor to the e. of lauderdale , as to think him unworthy of his converse . and , doctor , because i would make an end with what concerns your self all together , that story of your being found with a woman among the corn , i had from mr. sheals , formerly servant to the countess of dundonald , and now here in town ; which he is ready to own , and will take his oath that he heard it of you in scotland ▪ though at the same time he is willing to signify so much to you , that he had a more honourable imployment than to be your pimp . doctor , as for your saying , pag. 19. that i accuse sir george mackenzie of having persecuted halside , and that he falsly denies all the malicious fictions that i have heaped together on that subject : really , doctor , i perceive you are in a sinking condition , when you lay hold on every twig ; but if you had acted like an honest disputant , you ought to have been sure to have repeated my own words , which p. 27. you will find to be , that he suborned witnesses against halside : and truly , doctor , if i may venture to speak so much logick before such a terrible critick , i think , subornation and persecution , are not convertible terms ; for every subornation is not a persecution . and as for that matter concerning halside , my information runs thus ; that thomas watt , servant to hamilton of blanterferm , when examin'd against halside in court , did actually declare , that he had 20 dollars offered him by laird sim in sarahs ieans forstairs in hamilton , to depone against halside whom he had never seen ; and this laird sim was collegue with sir iohn whitford of milton , both of them being imployed at that time as informers , by the government , against the presbyterians in the west of scotland . now , doctor , to make it plain how i understand sir george mackenzie to be chargeable with this subornation , take it thus : sir george mackenzie having given order to those informers to bring him in viis & modis , such evidence as would swear , those informers did actually offer a bribe to the evidence against halside , as the evidence himself did declare in court : and this being true , i hope , doctor , you will allow the consequence , that sir george was chargeable with the subornation , and so much the more , seeing he imployed the suborners not only at that time , but afterwards . but further , doctor , lest you should think to escape by a quibbling explanation of sir george's viis & modis , i refer to you to the measures which he took against sir george campbell , p. 41. of my last , every bit of which sir george himself will own ; and i dare venture to lay his reputation in the ballance , against your bully evidence , sir william paterson , or the mistaken narrative of any stranger , by what title soever dignified or distinguish'd : and thus , doctor , you may see that i had better foundation for what i wrote on that head , than my own petulancy , as you are pleased to word it . i leave it to you and your journy-man iohnston to forge stories , i 'le assure you it 's none of my practice . but , doctor , seeing you are so great a patron of sir george mackenzie's memory , pray send to enquire of your friends , whether he did not restore fifty guinies to iohn hamilton of boggs , halside's brother , which that gentleman had given him to be saved from the penalty for refusing the test , for fear that boggs , who was brought as an evidence against mr. ezechiel mongomery , one of sir george's informers , should have found himself obliged in conscience to discover it , if the question should have been ask'd at him , whether or not sir george had any of his money to save him from taking the test ? and at the same time , doctor , enquire , whether monkland , another brother of halside's , was condemned upon the evidence of thomas stevens , cottar to hamilton of woodhall , though it was proven that the said stevens swore , that he would swear against all the gentlemen of the country for 13 d. ½ penny a piece , and all the yeomen for ½ a penny a piece . i am confident , doctor , that halside will deny none of this , though i doubt not but he is so much a gentleman , as to acknowledg the kindness which he receiv'd from sir george , when he was arraign'd for his life the fifth time , both in saving him from taking the test , and from prison , for refusing of it : though at the same time i have heard so much of halside's temper , that i 'le presume so far upon him , as to conjecture , that he bought it dear enough . and so much , doctor , for your just lord advocate . doctor , i have other employment , than to answer such rascally and villanous libels as yours ; and therefore have not confin'd my self to your method , but took your chief matters to task , at such spare minutes as my hurry would allow , and as they offer'd themselves to my thoughts , referring the rest to another opportunity ; only , doctor , let me advise you , not to be continually ignarius elenchi , nor to trifle as you have done hitherto , in attaquing the out-skirts , and passing over the chief of what i wrote , that does not become the courage of a cadee of dunbarton's regiment , nor the learning of an elect bishop , &c. and i must beg your pardon , to acquaint you further , that it 's every whit as unbecoming a gentleman to treat any man as you have done mr. ridpath , for the meanness of his circumstances , seeing the greatest of his enemies cannot say that ever he was extravagant : and tho he finds not himself obliged to satisfy you , whether he be your antagonist or not , yet he allows me to give you a publick defiance , and declares , that he understands not what you would covertly suggest , and gives you free liberty to write his life , which you say you have by you ; only name your evidence , and don 't forge it as you or your man iohnston did mr. mitchel's certificate ; and he doubts not but to find those of very good reputation in london , who have known him from his youth , that will and can obviate your malicious character ; and tho others perhaps would have taken up your bookseller , yet he despises all that you have writ or can say against him ; so much , that he thinks it his honour to be reproached by those who belie the presbyterians of scotland in general , as before-mentioned , the chief of our ministry as prophane , ignorant and blasphemous ; the best of our nobility and gentry , as void of sense and good morality ; the king and parliament as the greatest of bigots , and having establish'd ungovernable humour and rebellion ; and god himself as the author of horrid decrees . nor is mr. ridpath asham'd to own , that it's part of his business to write news , and give as true an account of occurences as he can ; for which he knows your party bears him a grudg , because he hath often obviated the malicious reflections , and seditious news of your newsmonger general against the present government : and seeing the state don't think it below them to countenance the printing of news twice a week by their authority ; and that mr. ridpath's intelligence is often confirm'd , verbatim , by the gazette ; he does not see where the huge strength of this reflection , of his being a news-monger , lies , any further than that it denotes the meanness of his circumstances ; but i think that a generous man would remember the axiom , nemini miseria sua objiciatur . mr. ridpath , it 's probable , would not have done that , if he had had a better employment ; but thinks it much more creditable to write news , by which he may not only be kept from begging , as some of your doctorship's brother-curats do , because of their idleness , but is able to imploy and maintain three or four , who think themselves nothing inferiour to your doctorship's journeymen , and would scorn to beg about , or defame their native country , and their majesties government , with lies , as you and they do with blasphemous pamphlets , defamatory libels , &c. no not for a share in the purchase with your new order of friars-mendicants , lawson , foster , guthry , &c. of which your doctorship may have the honour to be general if you please ; and then you may be mentientes , mendicantes , manducantes and murmurantes , altogether ; while , bless'd be god for it , mr. ridpath eats none of the bread of idleness ; nor does he so much relie on writing news , but that he hath been , and is , engaged in other business , which would be no disgrace to a doctoral scarf . if your doctorship think you are too sharply treated , consider how you dealt with mr. ridpath in your spirit of calumny and slander , and you will find that i have been far from revenging his quarrel in such opprobrious terms , as you , and paterson , and cant did use towards him in the libel abovesaid , but leave you in full possession of the claim , to be princes of the billinsgate-rhetorick , or to use our own scots phrase , captains of the edinburgh coal-stealers . finis . notes, typically marginal, from the original text notes for div a57288-e1760 libel , ut supra , deprived . libel , ut supra . notes for div a57288-e12150 * whitlock's memorials , p. 83. * whitlock's memorials , p. 8. an useful case of conscience learnedly and accuratly discussed and resolved concerning associations and confederacies with idolaters, infidels, hereticks, malignants, or any other knoun enemies of truth and godlinesse : useful for these times and therefore published for the benefit of all those who desire to know or retain the sworn to principles of the sometimes famous church of christ in scotland / by hugh binning. binning, hugh, 1627-1653. 1693 approx. 167 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a28174 wing b2934 estc r24656 08401479 ocm 08401479 41269 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28174) transcribed from: (early english books online ; image set 41269) images scanned from microfilm: (early english books, 1641-1700 ; 1247:3) an useful case of conscience learnedly and accuratly discussed and resolved concerning associations and confederacies with idolaters, infidels, hereticks, malignants, or any other knoun enemies of truth and godlinesse : useful for these times and therefore published for the benefit of all those who desire to know or retain the sworn to principles of the sometimes famous church of christ in scotland / by hugh binning. binning, hugh, 1627-1653. 51 p. s.n.], [edinburgh? : 1693. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. church and state -scotland. 2003-06 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2003-07 rina kor sampled and proofread 2003-07 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion an usefull case of conscience , learnedly and accuratly discussed and resolved . concerning associations and confederacies with idolaters , infidels , hereticks , malignants , or any other knoun enemies of truth and godlinesse . by m r. hugh binning , sometime professor of philosophie in the universitie of glasgow , & thereafter minister of gods word at goven . usefull for these times : and therefore published for the benefit of all those , who desire to know or retain the sworn to principles of the sometimes famous church of christ in scotland . printed in the year m.dcxciii . that the present publick resolutions and proceedings , do import a conjunction with the malignant party in the kingdome , and of the sin , danger and scandal of that way . sect. 1. that there is a malignant party still in the kingdom . in the entry to this businesse , the importunity of not a few makes it needfull to speak somwhat to a question which unto this time hath been unquestioned , as beyond all exception , that is . whether there be yet in scotland a malignant partie ? or , whether there be at this time any partie who may and ought in reason and christian prudence be reputed and looked upon as malignants and disaffected to the covenanted cause of god ? it seems the more needfull to speak somwhat of this . first , because some ministers are become slack and silent in this point , as if now there were no need of watchfullness and warning against any such partie . 2. because the expressions of many of the people of the land run that way , that there are now no malignants in scotland , and that it is but a few factious ministers that will still keep up these names , that they may more easily with , others of their oun stamp weaken and divide the kingdome for carrying on of their oun ends . 3. because the inclinations and resolutions of the publick judicatories in reference to most of the party who carryed that name , doth clearly import that they do think they are no more to be looked upon as malignants , as appears from severall of their papers ; especially the letter written for satisfaction to the presbytery of sterling . and therfore this must be laid down as the foundation of what follows . that there is still in the land , not only a few persons ; but a party considerable for number , power and policy , who are malignant and dissaffected to the covenant and cause of god. we would joyn heartily in the desire of many , that these and other such like odious names of different parties and factions were taken away ; but we cannot joyn in the reasons of this desire which are ordinarly given . we wish the name malignant were obsolete and antiquate , if so be the thing it self , which is such a root of bitternesse , were extirpated out of the church ; yea though the thing it self remained , if men would hate it for it self , and account it more odious and hatefull than the name imports , we would be glad it were no more heard of : because we find this prejudice by all such appropriated names , that people generally looks upon that which goes under that name as the only sin : and as if there were not that root of bitterness in all which it grows out of in any ; and so conceive themselves good christians if they fall not under that hatefull appellation of malignants . but seing this bitter fruit of enmity against godliness and the godly , comes to more ripeness and maturity in many of this generation than in others , who yet are unconverted : and seing it hath been the custome of the church of god in all generations , to discriminate many more ungodly and knoun haters of godliness and his people from the common sort of naturall people , and to comprehend them under these names , of wicked , of malignant , of enemies , as may appear in the old testament , especially in the psalms . and more especially in our days , that name hath been appropriated to such who have declared themselves in their words or actions to be haters of godlinesse and the power thereof , and his people . or have arisen to the height of actuall opposition against these ; we cannot be blamed for using such a name still , for distinctions sake . we proceed to some reasons . ( 1. ) the constant and continued proceedings of the generall assembly and their commissioners for many years past unto this day . there is not almost any of their warnings , declarations or remonstrances , which doth not assert this , and warn against it , and that not only before the kings home coming and taking of the covenant ; but also since that time , as is evident by the declaration emitted by the commission in iuly last , the declaration of the assembly it self a litle after , by the declaration emitted at sterling since the defeat at dumbar , the causes of the fast upon that defeat , the remonstrance to the king at perth after his escape , together with the remonstrance given in by them to the parliament : all which doe clearly hold forth this truth . ( 2. ) take christs rule , by their fruits ye shall know them . there is a great party in the land that adhere to malignant principles , bring forth malignant fruits , and tread malignant paths . as may appear in these instances . ( 1. ) a great many of these who have been formerly engadged in such courses , and under church censures , did lately conjoyne together and rise in arms , and drew away the king from the publick counsels of the kingdom , and refused to lay down arms till they got conditions agreeable to their mind , which course of theirs was justly declared by the commission to carry upon it the stamp of malignancie in an eminent way . ( 2. ) the seeking to promove and establish an arbitrarie power in the person of the king , as it hath been still the endeavour of the malignant party , so it hath been alwayes taken by the kirk of scotland as one of their characters , and that there is a party now in scotland , who still hold that principle and drive this designe of arbitrary power is evident . first , because these same men who were lately in arms , did not only take up arms upon the kings simple warrant , and without the knowledge and contrare to the mind of the committee of estates ; but also received the act of indemnity , and laid down arms , in obedience to the kings majesty , without so much as mentioning or acknowledging the committee of estates , as it is to be seen in a paper subscrived by them , and in the remonstrance of the commission of the generall assembly dated at perth novr. 29. 1650. the words whereof are these . your lordships would likewise consider , whether it doth not encroach upon the present constitution of goverment of this kingdom , and will not involve your lordships in the guilt of these mens sin , if you shall accept upon their laying doun of arms , meerly upon the profession of obedience to the kings command , without any expression of their respect and obedience to the committee of estates , or any acknowledgment of their sin and offence : which we hope you will look upon as a most unnaturall and unseasonable rending of the kingdom , in the tyme of this heavy oppression by a common enemy , and exposing the kingdom to all misery and ruine . 2. it may be remembred that in the first modell of the aggreement which was made at bredah , that clause which doth concern the determining of civil matters in the intervall of parliament , by such as are authorized by parliament for that effect , and the kings majesty hearkening to their advice , was wholly left out . and any who are aquainted with expressions and inclinations of sundry great ones in the land , are not ignorant of their dislyke of a committee of estates , and their desire to have the administration of matters in the intervall of parliament wholly devolved upon the kings councell . and the same spirit that would draw businesse from the committee to a cabinet councell , would at last draw them from the parliament it self : because that is also , if not more crossing to private interests and designes than a committee of estates . 3 instance . there is a party in the land who as in their hearts they do envy , and in their tongues doe traduce men that have been stedfast and faithfull in the covenant and cause of god ; so do they endeavour to the utmost of their power , to bring them into disgrace and contempt , and to get them removed from power and trust ; and upon the other side study with no lesse diligence to get places of power and trust in the army and elswhere filled with such as either have been open enemies or secret underminers . 4 instance . be there not many who oppose the kingdom of jesus christ and work of reformation ? not only by holding up that old calumny of malignants , concerning the seditious and factious humor of ministers , and their stretching of themselves beyond their lyne , and by mocking all faithfull and free preaching of the word , and by bearing down the power of godlinesse , deriding and hating all the lovers and followers thereof , by being impatient of the discipline and censures of the church ; but also looking upon the government of the church with ane evil eye : and strongly enclyning , some of them , that church government be put in the hands of a few prelates ; most of them that it may be wholly devolved upon the civil government . 5. instance . there is still a party in the land that endeavour to have the state of the question altered , and to have religion left out of the same ; that it being stated upon civil interest , they may take to themselves a greater latitude in their way of carrying on business . this was holden forth to be the designe of the malignant party in the year 1648. as appears in the declaration of the commission that year in march : and there was a necessary and seasonable warning given against it by the commission in their declaration of the date july 1650. ( 3. ) reason . besides these who are excommunicated , there be yet in the land a considerable number of persons of chief note , who do still ly under censures of the church , some because of their accession to the late unlaufull engadgment , others because of their accession to the late course of rebellion about the time of the kings escape from perth ; beside many others of less note . ( 4. ) we suppose that it is most certain and unquestionable , that there was lately a malignant party and faction in the land very numerous and powerfull . how many men of blood , murderers of their brethren , as unnaturall and barbarous as the irishes they once joyned with against their countrey ? how many have watched all opportunities for troubling the peace of the kingdom , and rejoyced in the day of its calamity ? how many were the oppressors of these who called on the lords name in the time of the engadgment ? what multitudes of profane and ungodly mockers of all godlinesse and haters and persecuters of the godly , suarming every where ? if this be of truth , as it is indeed ; we may say , who hath heard such a thing ? who hath seen such a thing ? shall a nation be born at once ? and have they so soon learned to doe well , who have been so accustomed to doe evil ? when did this catholick conversion fall out ? and by what means ? hath the act of indemnity and pardon such influence , to justify these men from all their butcheries and barbarous cruelties ? the adding of three thousand to the church in one day , was miraculous in the days of miracles . but behold a greater miracle than that , in the days when miracles are ceased ! many thousands added to the church of the friends of the cause of god in one day , and that not by preaching , which is the power of god unto savation ; not by spirituall weapons which are mighty through god : but by the carnall weapon of ane act of indemnity , and the example of one man , the kings conjunction in the cause , which at the best hath not such evidence of reality as to convince any , and change their mind . sad experience , and the constant testimony of the church of scotland proves , that malignancy is a weed that hath deeper and stronger roots than to be plucked up so easily ; and that though there be some , yet they be but few in the land who have been once engadged in that way , that have really and indeed abandoned and come off the same . the point shall more appear by taking off objections that are made to the contrary . it is objected . 1. that these who were formerly esteemed malignants , did oppose the work of god because they could not be perswaded in conscience , that the covenant and cause were contrived and carryed on in a warrantable way , those who were most instrumentall in it , seeming to them not only to act without authority , but against authority . but so it is , that the king hath now joined in the covenant and added his authority to it , and therfore it needs not be feared that these men will any more oppose it ; nay it may be expected , they will no lesse zealously promove the ends thereof than they did formerly oppose the same . answer . this argument supposeth some things that are false , some things at best doubtfull , and some things dangerous . it supposeth tuo falsities . 1. that it was a ground and principle of conscience and respect to the kings authority that made these men to oppose the covenant and 〈◊〉 of reformation . if it was the conscience and conviction of the unwarrantablness of it for the want of authority , that stirred them up to oppose the covenant and cause ; then why did they subscrive it and joyn in the defence of the same against the king ? 2. it supposeth that the only ground , why they did oppose and undermine the same , was , because the king was of a contrary mind and refused to joyn in the covenant , and ratify the same by his authority , which also is false ; for there were severall other grounds and causes of so doing besides this . we shall name a few , leaving the rest to a further scrutinie . 1. the naturall enmity that is in the hearts of all men against the lord and his anointed , his work and his people , and the power of godlinesse , which doth effectually work in the children of disobedience . 2. an enmity against the power of parliament and laws . 3. an enmity against the union of the kingdoms . 4. an enmity against the power of presbyteries and the discipline of the church . to which are opposed , a sinfull desire of breaking the bonds , and casting away the cords of the lord and his anoynte ; a desire to establish an arbitrary power and unlimited monarchy ; a desire to establish a lordly prelaticall power in the persons of a few , or to have the government of the church wholly dependent on the civil power ; a desire to dissolve the union of the kingdoms , that they may be thereby weakned and less able to resist malignant designs against religion and liberties ; a desire to live loosly without bands in regard of personall reformation . 2. it supposeth somthing that is at best doubtfull , to wit , that the king hath really joyned unto the cause of god , there being small evidences of it , and many presumptions to the contrary . especially . 1. his bringing home with him into the kingdom a number of eminent , wicked and known malignants . his countenancing of , and familiar conversing with such in this nation since his coming , and correspondence with others of them abroad . his deserting of the publick counsells of the kingdome , to joyn to a partie of bloody and wicked men raised in arms with his knowledge and by his warrand . 2. his not being convinced of any guilt in his father , because of his opposition to the cause and covenant , notwithstanding of all the blood of the lords people shed by him in that opposition . for verifying wherof , we appeal to the knowledge of some noblemen and ministers who have occasion to know his mind , and to be serious with him in this thing . 3. it supposeth somthing that is of very dangerous consequence 1. that these mens zeal to the cause or against it , doth ebb and flow according to the kings being against it or for it . since they follow the cause , not for it self but for the king , will they not desert it when the king forsakes it ? can they be accounted reall friends of the cause who are knoun to favour it only ad nutum principis ? as the comaedian ait , aio , negat , nego . is it not all one to follow the cause for the king and for a mans oun interest and advantage ? both are alike extrinsick and adventitious to the cause , both are alike changable . eccebulus under constantius was a precise christian , under iulian a persecuting apostate , and then again under the next christian emperor became a christian : and it is like if he had outlived that emperour till a heathen succeeded , he should have paganized the second time . 2. that very principle that is pretended to unite them to the cause is in the self most dangerous , both to the priviledges of parliament and liberties of people , and to our religion beside . their principle of opposition was , they conceived the way followed could not be warrantable without the kings consent and warrant . that people might not vindicate their oun just rights and liberties , and their religion , without the kings concurrence , or against him. now then , the principle of their conjunction to the cause must be this , because it is now cloathed with authoritie which it had not before , and which now makes it warrantable . this principle therefore includes in the bosome of it , the establishing of illimited and absolute power in kings , the unlawfulness of defensive wars against tyrannie and oppression , the kings negative voyce , and the dependent power of parliaments upon his pleasure : all which are principles destructive of the cause and our liberties , and the very characters of our enemies from the beginning . thus they have changed their way but not their principles , and are now the more dangerous that they may not be looked upon as enemies , but as friends . seing it is manifest , that it is not the love of the cause that constrains them , and they know , it was not that principle that persuaded the king , but meer necessity , contrare to his oun inclination . may we not certainly expect , that according to their principles they will labour to set at freedom the king whom they conceive imprisoned and captivated by the power of necessity within the limits and bounds of a regulated monarchie , and to loose from him all these chains of involuntary treaties and agreements , and rigid laws and parliaments , that he may then act in freedom and honour according to his oun inclination and theirs both . and then farewell religion and liberties . objection 2. the most part of these who were formerlie malignant , have now repented of that sin , and make profession of their resolution to adhere to the covenant and cause of god , and to bestow their lives and estates in defence thereof : therefore they are not now to be esteemed malignants . answer . we would wish from our hearts that we had no answer to this argument , then should we yeeld the point in hand , and yeeld it cheerfully , that there is no malignant party now in scotland . but , alas ! that we have so much evidence convincing our consciences and persuading them to deny what is objected . we acknowledge some have indeed repented , and such we desire to embrace and receive with all tenderness & love , as godly christians , worthy to be entrusted : but yet the most part of them do still bring forth the same malignant fruits . their ungodly and wicked practises testify to their face that they have nothing to do to take his covenant in their mouth , seing they hate to be reformed . the late rising in arms , contrare to their solemne and particular engadgments ; their bearing down and reproaching the godly , and such as are of known integrity ; their studying to fill places of trust with men formerly enemies or underminers ; their continuing in their profane and loose walking . all these are more convincing evidences of their retaining their old principles , than any extorted confessions or professions , for sinister respects and ends , can be probable signs of their repentance and change . we desire these things to be remembred . that the engadgment was carryed on , not by open and professed enemies ; but such as had made publick profession of their repentance , and were therupon admitted to trust . 2. that upon consideration of the hypocrisy and instability of these men appearing in that and other particulars , the kirk and kingdom of scotland did take upon themselves strait bonds and engadgments to exclude such from trust , untill such time as they had given reall evidences of the reality of their repentance , and of abandoning their former principles and wayes ; of which this kirk was to judge impartialie as in gods sight . 3. that it hath been confessed and preached by manie godly ministers , and was given in by sundry in the time of the search of the lords controversy against the land , in novr. last at perth , and hath been bemoaned and regrated by many of the people who feared god ; that there is a great deal of sin and guilt lying on the kirk of scotland , for the sudden receiving of scandalous persons , especially malignants , to the publick profession of repentance before there was in them any reall evidence of their forsaking their former principles and wayes . objection 3. none are now to be esteemed malignants , in reference to employment and trust , but such as stand judiciallie debarred by kirk and state to be so : for certainly , men are not to ly under the burden of so great a reproach , upon the privat whisperings and common reports of others ; otherways , honest men may be wronged , and there shall be no end of confusion , or terminating this controversie , there being no certain rule to walk by in it . answer . we acknowledge that surmisings , whisperings and reports of others are not sufficient , but that a rule is needfull . all the question will be , what is that rule ? and though the judiciall debarring of judicatories be not all , but it must be ruled by another rule , yet are we willing to take it for so much : for even that will prove there is yet a malignant party in scotland : because many are standing under church censures . these involved in the late rebellion , are standing under a sentance of the commission , declaring them to be following their old malignant designes , few of them are yet admitted to profession of repentance . we desire it may be considered , that the rule holden forth by the kirk of scotland , 1648. for admitting of persons to trust , is of larger extent than judiciall sentence or censure . to wit , that they be such against whom there is no just cause of exception nor jealousy . 2. albeit a judiciall tryall or censure be indeed necessary , for inflicting punishment or censure upon men : yet it is not necessary for avoyding association with them , or debarring them from trust. 3. if none were to be accounted malignants , but they who are judicially ▪ declared to be such , what needed the kirk of scotland have frequently taken so much pains , to give characters to know them by ; there being so clear and compendious a way besyde ? hath there not been alwayes in the land secret underminers as well as open enemies ? and hath not faithfull men avoyded the one as well as the other ? 4. the generall assembly 1648. declared the taking in of these who followed iame grahame to be association with malignants , though most part of them were then released from church censures . section 2. that the present publick resolutions , expressed in the commissions answer to the parliaments quaere , and the act of the levie , doe not exclude that party . in the next place , upon supposall and proof , that there is a malignant party & faction still in the land ; it is needfull to examine , whether the exceptions contained in the answer of the commission to the parliaments quaere , and insert into the act of levie , be so comprehensive as to include all that party . the exceptions be four . first , such as are excommunicated . 2. such as are forfaulted . 3. such as are notoriously profane or flagitious . and 4. such as have been from the beginning , and continues still , or at this tyme are , obstinate enemies and opposers of the covenant and cause of god. that these are not comprehensive of the whole malignant party in the land , appears . first , the rules of the generall assembly framed for the exclusion of all such , as ought not to be employed in our armies , are far more comprehensive . the rule is for employing of such only as are of a christian and blameless conversation , which is turned over by their commissioners into a negative , all that are not notoriously profane or flagitious . another is , for entrusting only these who have been of knoun integrity and constant friends to the cause of god , from the beginning . which is also turned over into a negative ; all that have not been constant enemies . all such , by the answer , are capable of some trust and employment . the rules agreed upon by the assembly , and ratifyed by act of parliament anno 1649. and renewed upon occasion of this invasion , was , that no officer nor souldier that followed iames graham , should be permitted in the army ; nor any officer that was on the engadgment , except such as upon reall evidence of repentance , were particularly recommended by the church , nor any common souldier , but upon sufficient testimony of his repentance . now since it is proved , that the most part of all such , continues still malignants , and retains their old principles ▪ and that the bulk and bodie of the people are called forth by the publick resolution , without such exceptions as were conceived before necessary , for the exclusion of that party ; it follows clearly , that the malignant partie is not excepted in the present resolutions . 2. few of these who were in the late rebellion , and declared , not many days since , to be following a most malignant designe and course , are contained under these exceptions ; because very few of them are excommunicated or forfaulted : and though moe of them be indeed flagitious and profane ; yet very few of them will fall under the compasse of the exception , notoriously flagitious . many wicked things will be said to concurr to make up a profane man ; some acts will not serve ; a habit must be demonstrated : and though that were shewed ; yet there must be also notoriety of it , which imports a man to be famous for loosnes and profanity ; and there be none almost , if any , in the land , who have been professed enemies from the beginning , and continue so to this day . iames graham was not such . it is the matter of our sad complaint , that whilst many are enemies , they make profession and semblance of friendship . 3. these exceptions doe not comprehend any who are under censure for malignancy or profanity , except such as are under the sentance of excommunication ; and that even such may not be excluded , lest the rule be transgressed , by admitting and employing excommunicated persons . 't is withall resolved , that these persons shall be relaxed from that sentence , that so they may be immediately in the same capacity of employment with others , whatever formerly hath been their opposition or defection . some exceptions must be made , for honesty and credits sake : but the nearest and readiest way is taken to make them ineffectuall . 4. these exceptions do not only not reach these who were upon the unlawfull engadgment , and have not as yet given sufficient proof of their abandoning their malignant principles and courses ; but come not the length of comprehending these men of blood who followed iames graham , and in the most barbarous and cruell way , shed the blood of their oun brethren and gods people ; because the most part of these are not ex communicated nor forfaulted . nor notoriously flagitious and profane , nor such as have from the beginning been , and are still enemies . if any will say , that such are comprehended under these exceptions . why did the commission expresse the exceptions in such terms , as to mens common apprehension do not include many ? especially seing there are known rules , particular and distinct , without ambiguity ; and seing there is such a propension in rulers to employ all without difference , which would undoubtedly take advantage of any thing that seemed to look that way . it is likewise manifest , that the second part of the answer , relating to the capacity of acting , is loadned with the same inconvenience . 1. there is no positive determination of the qualifications of persons to be intrusted , as in former times it was agreed on by the assembly and their commissioners : but that is now referred to the discretion of the parliament ; together with such diminutive termes , as gives them great latitude to go upon . before , no trust was given to such persons ; now , it is allowed they shal have some trust : and how much is not determined , nor what degree of it is prejudiciall to the cause ; which it appears , the parliaments proceedings in nomination of officers , unquestioned by the commission , is a good commentarie to expone that they may have any trust , except to be generall officers ▪ 2. our former estalished rule was , that no persons should be entrusted , but such as are of known integritie , and have been constant friends of the cause . but how far is this diminished ? they who are such , only recommended to be espcially taken notice of . less could not be said by any , more ought to have been said by the commission . and though no such notice be taken of such by the parliament ; but on the contrare , those who have been most faithfull , and suffered in the late defeat at hamiltoun . they are used as enemies , worse than malignants in former times ; yet there is no testimony given against such things . quantum mutatus ab illo coetu qui quondam fuit ! before we enter upon the chief question , we offer these manifest and known truths to consideration . 1. the occasion of contriving and subscribing first the nationall covenant , and then the solemne league and covenant , was , the designes and practises of the popish , prelaticall and malignant partie , against religion and the work of reformation in these kingdoms . 2. since the contriving and subscriving of the same , it hath been the continual endeavour of that party , somtimes by undermining , and sometimes by open opposition , to undo the same , and to bear down all those that clave honestly thereto , and faithfully prosecute all the ends thereof . 3. that there hath been these many years past , and still is , such a party , in all the three kingdoms , considerable for number , power and policy . 4. that that party , hath always prosecuted their designe , under a colour of gzeal and respect to the kings authority and interest . 5. that that party hath always been the authors and abettors of much bloodshed , many miseries and sad calamities to these nations . 6. that the people of god in these kingdoms , have taken upon themselves a most solemne and sacred bond of ane oath and covenant to discover them , and bring them to condigne punishment . 7. that it hath been one of the predominant sins of scotland under the bond of the covenant , to comply with them . 8. that indignation and wrath from the lord , hath been following that party and their designes these years past . 9. that complyances with them hath alwayes been cursed to us of god. 10. that few of that party , doe really abandon & forsake their corrupt principles and way , and joyn cordially in the cause and covenant . 11. that many of them doe , after the profession of their repentance for their opposition to the cause and covenant of god , relapse frequently into the same sin . 12. that sudden receiving of many of them to fellowship and trust , and too great credulity in beleiving their professions , hath often cost this land very dear 13. that upon consideration of the deep treachery and hypocrisie of these men , and the sad consequents following upon sudden receiving of them , without evidence of a change , after long and renewed experience , this land renewed their obligations more strictly in the solemne engadgment . 14. that there hath been a designe driven these two years past , to get that partie again in power and trust. 15. that this designe hath been testified against , by the publick resolutions of the judicatories unto this time . 16. that as it hath been driven at very cunningly and actively , by many instruments and arguments of severall sorts ; so hath it gained ground peece and peece , untill at length many of them are brought into the court , and to the armie and judicatories in the countrey : and now , by the publick resolutions , they are generally to be employed and intrusted . thus the designe is accomplished . but 17. these men do not satisfie themselves with some degree of power ; but endeavour to ingross the whole power of the kingdome into their oun hands , and study to bring into contempt , and cull out these , who have been and do continue constant in the cause of god. 18. that having power into their hands , they must act according to their oun principles , and for estalishing their oun ends. and lastly , that these principles and ends , are destructive to the covenant and work of reformation . that the employing of , and associating with the malignant party , according as is contained in the publick resolutions , is sinfull and unlawfull . if there be in the land a malignant party of power and policy , and the exceptions contained in the act of leviae doth comprehend but few of that party ; then there needs be no more difficulty to prove , that the present publick resolutions and proceedings , do import ane association and conjunction with a malignant party , than to gather a conclusion from clear premisses . but that such a conjunction is in it self sinfull and unlawfull , and besides , a violation of our solemne oaths and engadgments ; a backslyding from our principles and professions , and a walking contrare to the whole tenure and current of our former resolutions and practises , is now to be made manifest . first , we reason from that constant , standing and perpetuall rule , which the lord gives concerning the modelling and carriage of the armies of his people in all their wars . deut. 23. 9. when the host goes forth against their enemies , then keep thee from everie wicked thing . and after . if there be among yow , any man that is unclean , by reason of uncleanness that chanceth him in the night , then shall he go abroad out of the camp , he shall not come within the camp. ( if for ceremoniall uncleanness he was to be excluded , much more for morall , as our divines reason from the old testament in the point of excommunication ; and if for uncleanness not voluntary , much more for voluntary wickednesse . ) the reason of all is given verse 14. for the lord thy god walks in the midst of the camp , to deliver thee , and to give up thine enemies before thee : therfore shall thy camp be holy , that he see no unclean thing in thee and turn away from thee . even as they would expect a blessing of the lord , so ought they to keep their camp holy , as he is holy ; he gives not such a strict rule for the competency of number , as for the qualifications of the persons , as being the principall thing . therfore the present conjunction with so many ungodly and wicked men , that have formerly declared themselves enemies to god and his people , and to this day give no evidence to the contrary , is sinfull and unlawfull . 2. the lord hath frequently in scripture declared his dislike and hatred of such associations and conjunctions . the scriptures cited in the generall assemblies declaration in the year 1648. against the engadgment , are sufficient proof of this . we shall take the argument as it is formed by the commissioners of that assembly , in their answer to the observations of the committee of estates upon the assemblies declaration . pag. 7. every engadgment in war , that is pretended to be for religion , and hath in it a confederacie & association with wicked men , enemies of true religion is sinfull and unlawfull . but the present engadgment in war , as it is held forth in the publick resolutions , is pretended to be for religion ; and yet hath in it a confederacy and conjunction with wicked men , and enemies of true religion . ergo. the second proposition is evident from the two first sections . the first proposition is proved from these scriptures forementioned , god forbade conjunctions and confederacies with the enemies of his cause and people . not only the canaanites . exod. 34. 12. 15. deut. 7. 2. and other heathens , such was asa his covenant with benhadad 2. chron. 16. to verse 10. ahaz his confederacy with the king of assyria 2 kings 16. 7 , 10. 2 chron. 18. 16. but also with wicked men of the seed of abraham , as iehoshaphats with ahab 2 chron 18. 3. and ahab king of israel said unto iehoshaphat king of iudah , with thow go with me to ramoth-gilead ? and he answered him , i am as thow art , and my people as thy people , and we will be with thee in the war. compared with chap. 19. 2. and iehu the son of hanani the seer , went out to meet him , and said to king iehoshaphat , shouldst thow help the ungodly , and love them that hate the lord ? therefore is wrath upon thee from before the lord. and with ahaziah 2 chron. 20. 35. and after this did iehosbaphat king of iudah joyn himself with abaziah king of israel , who did very wickedly . which being reproved for , he would not again joyn with ahaziah 1 kings 22. 49. then said ahaziah the son of ahab unto iehoshaphat , let my servants go with thy servants in the ships : but iehoshaphat would not . and then amaziah's association with 100000 of israel 2 chron. 25. 7 , 8 , 9 , 10. but there came a man of god to him , saying , o king let not the armie of israel go with thee ; for the lord is not with israel , to wit , with all the children of ephraim . ver 8. but if thow will go , do it , be strong for the battel : god shall make thee fall before the enemy : for god hath power to help and to cast down . ver 9. and amaziah said to the man of god. but what shall we do for the hundred talents which i have given to the army of israel ? and the man of god answered . the lord is able to give thee much more than this . ver 10. then amaziah separated them , to wit , the army that was come to him out of ephraim , to go home again : wherfore their anger was greatly kindled against iudah , and they returned home in great anger . the sin and danger of such associations may further appear from isay 8. 12 , 13. say ye not , a confederacy , to all them to whom this people shall say , a confederacy ; neither fear ye their fear , nor be afraid . ver 13. sanctifie the lord of hosts himself , and let him be your fear , and let him be your dread . jer. 2. 18. and now what hast thow to do in the way of assyria to drink the waters of the river ? psal. 106. 35. but were mingled among the heathen and learned their works . hosea 5. 13. when ephraim saw his sicknesse , and iudah saw his wound , then went ephraim to the assyrian , and sent to king iareb : yet could be not heal yow , nor cure yow of your wound . and chap. 7. 8 , 11. ephraim , he hath mixed himself among the people , ephraim is a cake not turned . ver . 11. ephraim also is like a silly dove without heart , they call to egypt , they go to assyria . 2 cor. 6. 14 , 15. be ye not unequally yoked together with unbelievers : for what fellowship hath righteouness with unrighteousness ? and what communion hath light with darknesse ? ver 15. and what concord hath christ with belial ? or what part hath he that believeth with an infidel ? and if we should esteem gods enemies our enemies , and hate them with perfect hatred , how can we then joyn with them as friends ? psal. 139. 21. the committee of estates at that time endeavoured to elude the strength of these scriptures , and vindicate their engadgment from the falling within the compasse of them . but the commission of the assembly that year took the mask off their evasions . would to god we had no other party to deal with now . it was the evil and complaint of that time , that church and state was divided . but what ane evil time are we now fallen into , that the union of these in this point , is the complaint of many of the godly ? the commission , in their letter to sterling presbyterie , sets up the committees answer in a new dresse , and holds it out for satisfaction to our consciences . all that is answered may be reduced to three or four heads . 1. there is made a great difference between ane invasive and defensive war , as if in the one , choise of instruments ought to be sought : but in the case of just and necessary defence , all subjects may be imployed . to which we answer . 1. that the scriptures cited conclude most expresly against conjunctions of that kind in defensive wars . such was asa's covenant , such was ahaz his confedracie . was not the reproofs of the prophets directed particularly against the peoples seeking of help from egypt and assyria in the case of their oun just and necessary defence ? ier. 2. 18. hosea 5. 13. and 7. 8. 11. isay , 8. 12 , 13. 2 chron. 16. to ver 10. 2. the law and rule given deut. 23. is generall , regulating all their wars whether defensive or offensive ; and it is strange that any should imagine such a difference where the law makes none ; nay , when the ground of the law is morall and generall , equally respecting all wars . is there any ground of conscience , why wicked persons may not be kept in the camp when we invade others , and yet these may be employed and entrusted when we defend our selves ? if there be any reason to preferr the one to the other in this point , we conceive defensive war should have the preference : because when the lord brings upon us injust invasion , he is ordinarly pursuing a controversie against us : and therfore we ought to be most tender and circumspect , that there be no unclean thing in the camp , and put away every wicked thing from us , even the appearance of evil ; lest we add oyl to the flame of his indignation , and he seeing such ane unclean thing in us , turn yet further from us . except we say , that we need not take a care to have god in the camp with us , when we are upon just and necessary defence , seing our cause is so good . 3. there is more hazard and danger to our religion and liberties , to have a wicked malignant army at home among us , than abroad in another nation . while they are here , they have the power of the sword , and can command all : but there might be some hope and endeavour , for vindicating our oun liberties and religion while they are abroad , as it fell out in the time of the engadgment . 2. it is answered , that there is a difference between this case and the engadgment : because there was then no necessity of choosing such instruments , a competency of power might be had : but now it is not so : and therfore the scriptures mentioned do not militate against the present case . answer 1. the scriptures cited will obviate this . what made israel and iudah , run to egypt and assyria for help , but their weakness and necessitie ? their wound was incurable , and their bruise grievous , as ieremiah often laments , and particularly cap. 8. 20 , 21 , 22. and 10. 19. &c. and yet this did not excuse them for going to egypt or assyria to heal their wound hos. 5. 13. and 7. 8 , 11. the scripture holds out infidelity and distrust in god , as the ground of such associations . 2. chron. 16. 7 , 8 , 9. isay. 8. 12 , 13. which proceeds from the incompetency of means as the occasion of it . 2. suppose there were a necessitie for the calling forth the bodie of the common people , yet certainly , there is no necessity of employing any such persons of whom the question is , and putting them in places of trust : there is none can deny , but there are , besides all secluded persons , many , that might fill the places of trust and power : therfore the plea of necessity is but a pretence to cover some designe , that under its specious and plausible covering , the power of the land may be ingrossed into the hands of malignants : and so by this means all power and trust may return as the rivers to the sea or fountain ( as they judge ) the king ; that so in his person there may be established ane unlimited and arbitrary power . 3. necessity is a very plausible argument and strong plea to carnall reason for any thing ; but it cannot be a good ground , in point of conscience , for that which is sinfull in it self . now that this is sinfull in it self appears from the word of god , simply condemning such associations upon moral , and so generall and perpetuall grounds . now in such a case of necessity , we are called either to trust in god , in the use of competent means , seing in such cases we have so many promises ; or , if all help be gone , which god allows us to make use of , we must wait on him till he bring salvation with his oun arm. but because the plea of necessity is the strongest that is made use of for the present publick resolutions , we must consider it a litle more . it is aleadged , that the best part of the land is under the feet of the enemie , and so no help can be had from it ; and for other parts of the land which are yet free , there is not much choise of persons ; and the testimony of faithfull men in the state , declares , that when all that are called forth of these places , are gathered , it cannot amount to a power competent enough : and therefore in such a question of the existence of second means , the knowledge whereof immediately depends on sense and experience , these who are not aquainted , should give credit to the testimony of faithfull witnesses . and that a competency of power must be had , according to the ordinary way of providence , in relation to which we must act , except we would tempt god by requiring of him wonders . answer . suppose the enemies armie to consist of 20000 or above , are there not moe sensible persons in the shyres on the north side of forth ? believe it who please , we cannot stop our oun consciences , and put out our oun eyes . let the rolls of severall shyres be looked to , and it shall confute that testimony . nay , are there not moe persons not formerly secluded in all these shyres ? what meant the levie appointed immediately after dumbar ? was not 10000 foot and 1400 horse put upon these shyres which are not under the power of the enemy ? and yet the rules of exclusion was not abandoned . now all these , or most part of these , are yet in the countrey not levied . money was taken in stead of men , the levies obstructed ; so that there was litle addition to the strength of the forces that remained ; the forces diverted by the insurrection of the malignants in the north , at the kings command or warrand . all which hath such pregnant presumptions of a designe carryed on to necessitate the kingdom to employ that party , by the cunning polititians of the time , by obstructing the levies , raising the malignants , and then pacifying them by an act of indemnity : and at last openly and avowedly associating with them . thus the designe is accomplished which was long since on foot . 2. if satisfying courses had been studyed by the publick judicatories to carry on all the godly in the land with their resolutions , there had accrued strength from the parts of the land be-south forth , which would have compensed all that competency of power that the conjunction of the malignants makes up : and it may be would have been more blessed of god. 3. if there be no help required nor expected from these parts of the kingdom be-south forth , wherefore did the commission write to the presbyteries in these bounds that they might concur actively in their stations for the furtherance of the levies , and choose ministers to go out with them ? 3. it is answered that the confederacies reproved were unlawful , because they were either with heathens , or with idolaters , strangers and forraigners . this is answered to the case of amaziah &c. and so it seems not to make against the present case , the employing all subjects in the just and necessary defence of the kingdom . answer . 1. this answer at one blow cuts off all the strength of the generall assemblies reason against the association with malignants in that year . there might be some few persons idolaters , but there was no party and faction such ; and yet they can deny association with the english malignants from these scriptures ; yea not only with them , but with our oun countreymen that was in rebellion with iames grahame , who were neither idolaters nor forraigners . we need no other answer than the commission at that time gave to the committee of estates using that same evasion . pag. 10. 11. 2. the ground and reason whereupon such associations are condemned , is more generall and comprehensive . iehoshaphat was reproved for joyning with ahab , because he was ungodly and hated the lord , which is properly in our terms , because he was a malignant and profane man. it were a strange mocking of scripture to restrict ungodliness , in that place to the sin of idolatry . confederacie with the canaanites and other nations was forbidden on this ground , that the people be not ensnared , and learn not their works . now is not the company of , and communion with ungodly men of the same generall profession , but mockers and haters of the power thereof , as infectious and ensnaring ? nay it s more apt to ensnare because of the profession . paul would have as much distance kept with a brother walking unorderly , as a pagan : for such a one as walks contrary to their profession of the true religion , do evidence more ungodliness and wickednesse , than a ignorant and superstitious papist that walks precisely according to his profession . there is some principle of conscience stirring in the one : but it s seared in the other with an hot iron . god ranks such , who are uncircumcised in heart , with the uncircumcised in flesh . ought not his people to do so to ? 3. the rule of modelling armies and purging the camp is most comprehensive deut. 23. not only of idolaters and forraigners , but every wicked thing and unclean thing was to be removed out of the camp. now seing these examples are transgressions of this law , what reason is there to make the only ground of reproving and condemning of them to be , because idolaters were associated with , as if any other might be joyned with that is not an idolater . 4. that reason against amaziah's conjunction with israel is wrested by some , expounding it thus . god is not with them , is not understood in regard of a state of grace , as appears , nor in regard of gods prospering providence : because he was often with them in that regard : but it must be understood in regard of an idolatrous profession . but we reply , that it is true it is not understood in regard of a state of grace ; nor simply in regard of his prospering providence : but ut plurimum , the lord for the most part crossing them till they were cutt off from being a nation . but especially it is to be meant in regard of a course opposite to god , according as the lord speaks , 2 chron. 15 : 2. the lord is with you while ye be with him ; but if ye forsake him he will forsake you . if any will restrict this to idolatry , he hath no ground from scripture for such a limitation ; but being engadged in the business , he wrests the scriptures to his oun destruction . sure we are , there are many palpable forsakings of god , and gods forsaking of men , beside idolatry and false worship . 5. that which is said , that god did not command amaziah to dismisse any of his oun subjects . either it makes nor much to the present business , or els it strikes against the law of god it self , that commanded such strict purging of the camp. from whom i pray you ? certainly from wicked israelites , from wicked countrey men : therefore if there was any such among the men of iudah , he ought to have put them out of the army as well as the israelites . nay the command of dismissing the israelites , was , really and upon the matter , a command to purge his camp of all that was of the stamp of the israelites . it is strange that the civil difference of strangers and citizens should make such difference in the point of conscience . ought we not to hate the lords enemies with a perfect hatred , not as english-men , not as strangers , but as enemies . levi knew not his brother , this was his honour ; but many now for respect to their brethren , know not god. it is the moral quality that the law of god respects , without respect of persons and countreys . to be a citizen , if not qualified , doth no more plead for employment in foro conscientiae and before god , than to be a stranger and qualified doth impede trust and employment in foro conscientiae and before god. 5. it may be answered ( and it is by some ) that these scriptures plead , that there should be no conjunction with wicked men in a quarrell of religion : but seing our present business is the defence of the kingdome , all subjects , as subjects , stand in capacity of employment for that end , though in reference to the defence of religion there must be a choise . answer . 1. the commission have vindicated themselves in a letter to sterling presbytery from that imputation , that it is said , they state the quarrell and cause meerly upon civil things in the answer to the parliaments querie . but certainly there is just ground given to these that are watching for any such thing , to state the cause so : because they do contrare to all former custom and practise , mention the defence of the kingdom only , as it had been of purpose , to make the employing of all members of the body or subjects of the kingdom for its defence more plausible . but we answer to the point , the associations and conjunctions that are condemned in the cited scriptures , are some of them for civil quarrells , so far as we know ; some of them in the point of just and necessary defence of the kingdom , and yet that doth not justifie them . 2. the rule given them deut. 23. was regulating all their wars , and clearly holds forth , that all subjects as subjects , and members of the politick body , though as such there is an obligation lying on them to defend the whole ; yet they are not in actuall and nearest capacity to the performance of the duty , if they be wicked and unclean . and the reason is , because the lord would have the wars of his people his oun wars , and all that they do , to his glory ; num. 21 ▪ 14. 2. chron. 20 : 15. col. 3 : 17. more especially such solemne undertakings , there ought to be a difference between his people , acting for self-defence , and other nations . 3. although the defence of the kingdom and defence of the cause , be different in themselves , yet are they unseparable . whoever is entrusted with the defence of the kingdome really and de facto ; he is to ipso entrusted with the defence of the cause : therefore the people of god , who ought alwise to have religion first in their eye , ought , especially in raising forces for self-preservation , levell at religion , and direct the choise of instruments in relation to that mark , that they destroy not christians while they save subjects , and preserve our bodies to destroy our souls . 3. reason . that which is dissonant from and contrare unto all our former resolutions and proceedings , oaths and engadgments , confessions and humiliations , must needs be most unlawfull , or they themselves , as to that point , were unlawfull . but the present resolutions and proceedings are dissonant from , and contrare to all these . ergo. either our present or our former resolutions and practises were unlawfull ; either we were wrong before , or we are not right now . the second proposition may be made manifest from 1. the present resolutions are contrare to the solemne league and covenant in the fourth article and the sixth . to the fourth , because we put power in the hands of a malignant party , power of the sword , which is inconsistent in the oun nature of it with either actuall punishing of them , or endeavoring to bring them to punishment . unless it be intended to bring them all forth , and expose them to the slaughter for a sacrifice for the land , which may be the lords mind indeed , howbeit they know not his thoughts . and to the sixth article , because its a declyning to the contrary party , even that party against whom the covenant was at the making expresly contrived . and as the declaration of the generall assembly 1648. hath it , it s a joyning with one enemy to beat another , with a black devil to beat a white . it is most ingenuously answered , that the present resolutions are not contrare to the covenant . because such as are descrived in the covenant are not allowed to be employed , meaning , that these men are not now malignants . what needs men make such a compasse to justifie the publick resolutions , seing there is so easy and ready a way straight at hand ? this one answer might take off all the arguments made against them , that there is no malignant party now : which is the foundation that being removed , all the building must fall to the ground . but we have in the first article evinced that , which had been scandalous to have proved , if it had not been questioned . if it were indeed true , that no malignants are allowed to be employed , what needed the commission in their letter to sterling presbytery take so much pains from scripture and reason to justify the present resolutions , when the clearing of that one point had cleared all ? as for the declaration of the assembly anno 1648. it is answered , that none are to be employed , that continue natourly in the courses of malignancy , which was done that year . wheras the malignant party that was then associated with , would have engadged to be faithfull to all the ends of the covenant , many of them were such as had been in covenant , and made shew of their repentance for their defection from it : and so there is no difference in this particular . 2. the solemne acknowledgment of publick sins is so clear and peremptory in this , that it makes us tremble to think on it pag. 6 should we again break his commandments and covenant , by joyning any more in affinity with the people of these abominations , and take in our bosome these serpents , which have formerly stung us almost to death ? this , as it would argue much folly and madness , so no doubt , it would provoke the lord to consume us till there be no remnant of escaping . let the 6th . article also be considered . joyn to this the declaration of the commission , upon report of this enemies invading pag. 6. where it is declared , that malignants shall not be associated with , nay not countenanced and permitted to be in our armies . the generall assembly after this , upon the enemies entry into scotland , gives serious warning to the rulers , to take heed of snares from that partie : and that the rather , because men ordinarly are so taken with the sense of danger , as not to look back to that which is behind them &c. how often have we sentenced our selves unto wrath ▪ and consumption if we shall fall into this sin again ? all these and the like , are endeavoured to be taken off , by saying that our engadgments in this point , was conceived in a way of prosecution of the cause ; but to be no impediment of just and necessary defence which we are bound to by natures law which no humane law can infringe . but we reply . 1. it is strange , our prosecution of the cause these years past , should be contradistinguished from the defence of it and the kingdome . it was conceived that our war in england was defensive not invasive , that it was necessitated for the defence even of our kingdom , but it seems it is now questioned ; but passing what was acted abroad , certainly all our wars at home were meerly defensive , both against unjust invasion and seditious insurrections . now our solemne engadgments were conceived , in relation ▪ to our actings at home especially , and modelling our armies for the defence of our liberties and religion . we knew well enough that a just invasive war is a rare accident in the world , and that the flock of jesus christ are , for the most part , obnoxious to the violence of others , as sheep among wolves : but are not often called to prey upon others . 2. to call our solemne engadgments and declarations , grounded upon our oaths and upon the word of god , humane laws and constitutions , that must cede to natures law , it is indeed ingenuous dealing : because to justifie the present proceedings , there can be no more expedite way , than to condemne by past resolutions for the peremptoriness of them , and to make them grounded on politick considerations , which are alterable : but it imports a great change of principles . we conceive that all humane laws that are not for the matter grounded on the word of god , that oblidge not conscience but in the case of scandal , and in regard of the generall end , are alterable , and changeable , whenever they come in opposition to the law of nature , self-defence , law of god written in the word . and therefore that act of parliament mentioned by the commission , discharging all subjects to rise without the kings command , which was made use of against our first taking arms , was no wayes binding on the subjects not to rise in the defence of their religion and liberties when in hazard . and we wonder that that law should be compared to our solemne engadgments , which are grounded upon oaths and gods word , as touching the very matter and substance of them , as if our engadgments did no more bind us now , in case of defence , than that law did bind us then . royalists might be excused for preferring the kings will to gods ; but we cannot be pardoned for equalizing them . and especially while we consider that that forementioned act undoubdely hath been intended , for the establishing of ane arbitrary and absolute power in the kings hand ; that the subjects may not have liberty to save themselves , except the king will. where god hath given us liberty by the law of nature , or his word ; no king can justly ty us , and when god binds us and oblidges us by any of these , no king or parliament can loose us or unty us . 3. the declaration of the commission and assembly upon this invasion , renues the same bond of our former engadgments ; yea and speaks expresly , in the case of fewness and scarceness of instruments , against the unbelief of people that are ready in danger to choose any help . therefore that which is said in answer , that at that time there was a choise of instruments which now is not , it may indeed condemn and falsifie the declarations at that time , in the supposing of the paucitie of instruments , and in the application of that doctrine and divine truth to that time ; but it doth not speak any thing against the application of that truth therein contained to our time ; it being more manifest , that we have greater necessity and less choise of instruments : and so in greater hazard of unbelief , and overlooking what is behind us . 3. it is of all considerations the most confounding , to reflect upon our former humiliations and fasts . how often hath it been confessed to god , as the predominant publick sin of scotland , countenancing and employing the malignant partie ? but when we call particalarlie to mind the first solemne fast after the defeat at dumbar , astonishment takes hold on us , to think , that it is now defended as a duty , which , but some moneths ago , was solemnly confessed as a sin , the not purging of the army , the obstructing of that work , and great inclinations to keep in and fetch in such persons , and the repining at , and crying out against all that was done in the contrarie , was then reckoned as the great cause of gods wrath , and his sad stroak upon us . what distraction may this breed in the hearts of the people of the land , to hear that same thing complained of as great sin to day , and commended as a necessary duty to morrow ? is not all the land presently called to mourn for the kings sins , of which this is one , the designing a conjunction with the malignant party , and giving them warrand to rise in arms for the defence of the kingdome ? now , how shall they be able to reconcile these in their oun minds , at the same time to mourn for that as a sin in the king , which they hear commended as the duty of the parliament ? to fast a day for that as the kings sin , which they must go about to morrow as their oun duty ? tell it not in gath , publish it not in ashkelon : lest the daughters of the philistines rejoyce . heathens may rise in judgment against this generation . semperidem ●elle atque idem nolle haec demum sapientiae est . if any wise man be ubique & semper sibi pay & idem , what ought a godly man to be ? 3. reason . that which is an uncertain mean of preservation of the kingdom , and a more certain mean of destruction of religion , is utterly unlawfull . but the employing and entrusting of all men promiscuously , according as is holden out in the publick resolutions ; is , at best an , uncertain mean of the preservation of the kingdom , and is a more certain mean of the destruction of religion . ergo , it is utterly unlawfull . the first proposition cannot be denyed . when any less good comes in opposition with a greater good , the pesser good in that respect becomes evil . we may not endanger certainly a greater good , for the probable and incertain attainment of the lesser . the second proposition i know will be denyed , as it was denyed in the time of the engadgment by the committee of estates . they said , the danger of religion was not infallibile , that it might eventually fall out so : but not by any causality . and thus it is pleaded now . that the danger of religion is not inevitable ; that the danger of the kingdom is certain : and so these being laid in the ballance together , we ought , to eschew a certain danger of the kingdoms destruction , rather hazard on a probable danger of religion . but we shall clear this and confirm the reason . 1. the danger of the kingdom is indeed great ; but it is not so certain and inevitable in case of not employing the malignant party : because there may be some competency of power beside . now the delivery and preservation of the kingdom from this danger , by conjunction with that party , is either improbable ; because we have sentenced our selves to destruction , if ever we should do such a thing again . we are standing under a curse , whereto we have bound over ourselves ; and beside , god is in a speciall manner parsuing that generation , and hath raised up this enemy for their destruction ; so that we may with greater probability expect , to partake of their plagues , and to fall under our oun curse , than to be delivered , or be instruments of deliverance to the kingdom . or , at the best , it is uncertain : for what is more uncertain than the event of war ? the battel in this sense may be said peculiarly to belong to the lord. now on the other hand , the danger of religion is certain and inevitable , though not simply in it self , and absolutely : because the lord doth in heaven and earth what he pleases ; yet with a morall certainty and infallibility , which is often as great as physicall certainty . suppose these men ; having the power of the sword , prevail ; will they not employ it according to their principles , and for attaining their oun ends , which both are destructive to religion ? what is more certain than that men act and speak from the abundance of the heart , when there is no outward restraint ? it should be a great wonder if they who are so accustomed to doe evil , should cease to doe evil , when they have power and convenience to do it . power and greatness hath corrupted many good men , shall it convert them ? can men expect other fruits from a tree than the nature of it yeelds ? will one seek figs on thorns , or grapes on thistles ? 2. we do not see what defence it can be , for the present , to the kingdom , at least the godly and well affected in the kingdom , who will be as much troubled in their persons and estates by that party , as by the common enemy . it is known what threatnings the countrey is filled with , which vents that inveterate malice and hatred of all the well affected in the kingdom , which they have kept within their breast of a long time : and now they find opportunity of outing it . it is as clear as day light , that the most part of all the secluded persons looks upon these that opposed them in the engadgment , and shut them out of places of trust , and capacity of employment , as enemies , and as great enemies as the sectaries . and that we may know what to expect when they have full power in their hand ; they have already so lift up their head , that no godly man can promise himself security in many places , and especially the faithfull gentlmen and people of the west , who have given more proof of their faithfullnesse to the cause and kingdom against the common enemie , than any others in the land ; yet are daily suffering violence from these preservators of the kingdom , while they are sufferers under the feet of the enemy : when they have no common enemy , whom i beseech yow , will they prey upon ; seing they do it already while they have an enemy . but it is replyed . that none of the least suspition , are allowed to be in such trust and power , as may be prejudiciall to religion : and that ane oath is to be taken of all , which is to be conceived as particular , binding and strict as is possible . answer . 1. what a manifest receding is it from former principles , that it is now conceived , that all places of trust , excepting some few of eminent note , may be filled with secluded and debarred persons , without the prejudice of religion ? it is certain that most part of officers , nominated by the parliament and shyres , are not only such , of whom there is just ground of suspition ; but such as have been enemies by actuall opposition to the cause of god , or known underminers thereof . can it be said in good earnest , that none , of whom is any suspition , shall have such trust as may be prejudiciall ? sure we are , there are many just grounds of suspition and jealousie of generall persons , who have chief trust in our armies : and this the publick judicatories are not ignorant of . 2. oaths and covenants are but like green cords about samson to bind these men . would we have them yet once again perjured ; then may we tender ane oath to them . put power in their hand , and then make them swear to employ it well . it s as ridiculous as to give a mad man a sword , and then perswade him to hurt none with it . there is no more capitulation with such persons , retaining their old principles , than with the floods or winds . these whom that sacred bond of covenant hath not tyed , what oath can bind ? except yow can change their nature , do not swear them to good behaviour . can a leopard change his spots ? 5. reason . that which gives great offence and scandal , and layes a stumbling block in the way , both of the people of the land and our enemies , especially in the way of the godly : that is unlawfull . but the present association and conjunction , with all persons in the kingdom ( excepting a few if any ) is scandalous and offensive to the whole land , to the godly especially , and also to the enemy . therefore it is unlawfull . the major is beyond all exception , if we consider how peremptory christ and his apostles are in the point of offence , which yet few christians do consider . we ought not only to beware of the offence of the godly , but even of wicked men , even of our blaspheming enemies . give no offence neither to the iew nor gentile , nor to the church of god. christ would not offend and scandalize his malitious enemies . the minor is proved . 1. there is great offence given to the godly in the kingdom by the publick resolutions , concerning that conjunction with the malignant party , under the name and notion of subjects . 1. because it s known that the most part of them are tender in that point , what fellowship they act with : and this hath been remonstrate unto the commission and committee of estates , from severall synods . now the present resolution layeth that stumbling block in their way , that they cannot act in the defence of the kingdom : because there is no way left them , for the performing of that duty , but that which they in their consciences are not satisfyed with . it s a sad necessity and snare that is put upon them , that they cannot perform their bound duty , which they are most desirous of , without sin : because of the way that is taken . 2. is it not a matter of offence and stumbling to them , to be necessitated by law to that which was their affliction ? the mixture that was in our armies was their grief : and their comfort was that the judicatories were minting at their duty to purge them : but now there is no hope of attaining that : all doors is shut up by the publick resolutions . 3. it undoubtedly will weaken their hands , and make their hearts faint ; so that they cannot pray with affection and in faith , for a blessing upon such an army , the predominant and leading part whereof have been esteemed , and is really enemies to god and his people . 4. is it not a great offence that any thing should proceed from the publick judicatories , that shall lay a necessity upon many godly in the land , to suffer , because they cannot in conscience go along with it . next it scandalizeth the whole land. what may they think within themselves , to see such dissonancy and disagreement between present and former resolutions and practises ? what may they judge of the inconstancy and levity of the commission ? and be induced to give no respect and reverence to them in their resolutions . is it not , at least , a very great appearance of evil to joyn with that party , that we did declare and repute , but some few weeks since , to be wicked enemies of religion and the kingdom ? and look hencforth on them as friends without so much as any ackowledgment of their sin had from them ? shall not they be induced , to put no difference between the pretious and the vile ? not to discern between him that fears god and him that fears him not , when the publick resolutions puts no difference ? then , how will it confirm all the malignant party in their wickednesse ? may they not think our solemne vowes and engadgments , our rigid resolutions and proceedings were but all contrived and acted out of policy ; and that interest and advantage , and not conscience principled them ? have they not ane occasion given them to persecute all the godly , and vent their long harboured malice against these who have been most zealous for reformation and purging of the land ? nay , they are put in the capacity that they have desired , for acting all their resolutions , and accomplishing their designes . and last of all , the present proceedings will not onely encourage , and animate the common enemy : but confirm them in all the imputations and calumnies they have loadned our church with . may they not have ground fothink , that we are but driving on a politick design and does not singly aim at gods glory ? that it is not grounds of conscience acts us , but some wordly interest , when they look upon the inconstancy and changeableness of our way and course , which is so accommodated to occasions and times ? can they think us men of conscience , that will join with all these men of blood , before we will so much as speak with them ? it is replyed , that the scandal is taken , and not given ; which must not be stood upon , in the case of a necessary duty . but 1. we cleared , that there is no necessity of that conjunction : therefore the scandal is given ; seing its known before hand , that it will be taken . 2. there are many grounds of offence given by the present resolutions , as appears by what is said . if it were no more , it s a great appearance of evil ; it s very inductive of many evils ; a most fit occasion of all that 's spoken ; and besides , it s in it self sinfull , contrare to gods word and to our oaths . 6. reason . that which makes glad all the wicked and enemies of god in the land , and sad many , if not most part , of the godly ; hath much appearance and evidence , if not certainty , of evill , is unlawfull . but the publick resolutions and proceedings are such . ergo. or thus . that which makes glad all the wicked , and heightens the hopes and expectations of the malignant party , and makes sad none almost but the godly , and discourages their spirits ; that , proceeding from the publick judicatories , cannot be right and lawfull : but so it is , that that which proceeds from the publick judicatories , makes glad all the hearts of thewicked , and makes sad none , almost , but the godly , heightens the hopes of the malignants , and makes them say their day is coming , lo we have seen it : and discourages the godly , and makes them almost say , our hope is cut off , our glory is departed . ergo , it cannot be right , at least it hath a great and convincing appearance of evil ▪ , this argument may be thought more popular , than either philosophicall or scripturall : but such an argument the generall assembly 1648. made use of against the engadgment . it is no wayes imaginable , how the wicked and ungodly in the land , would so insult and rejoyce in this day ; if they saw not some legible characters upon it , which were agreeable to their oun principles and ends. the children of god , are , for the most part , led by the spirit of god , and taught the way they should choose . iohn . 16 : 13. psal. 25 : 12. so that readily they do not skunner at courses approven of god : but the children of the world , being , at best , led by their oun carnal minds and senses , and , for the most part , acted by a spirit of disobedience and enmity against god , they use not to rejoyce at things that do not suit with their carnall hearts , and are not engraven with the character of that which is imprinted in their spirits . we see now that the wicked walk on every side , when the vilest men are exalted . and when the wicked rise , the righteous is hidden , and when they bear rule , the people mourneth : but when righteous men are in authority , the people do rejoyce : and when the righteous rejoyceth , there is great glorie . ps. 12. ult ▪ prov. 28 : 12. and 29 : 2. 7. reason . that which is the accomplishment and perfecting of the malignant designe , that hath been driven on these years past , especially since the unlawfull engadgment ; it cannot be a course approven of god : but the present course is the accomplishment of that designe . ergo. that there hath been a designe , for a long time , driven and endeavoured , both at home and abroad , with much policy and industry , by many turnings and wyndings , and by arguments of severall kinds , as the exigence of the times did furnish : and that the designe was , to have all such persons in trust and power again , who had been secluded , that so they might compasse their oun ends , hath not been denyed hitherto : and we are perswaded , no man that fears god , and observes the times , is ignorant of it . let the publick papers of the treaty at bredah , and the publick papers of this kingdom and church at home , be consulted ; they bear witness for us . was not the foundation of it laid in holland ? many of them in both nations , brought home with the king contrare to publick resolutions , and by the prevailing influence of some in the state , kept in the kingdome , contrare to publick resolutions ? was not the work of purging judicatories and armies obstructed ? the godly discountenanced and discouraged ? great endeavours used to raise the malignants in the south and in england , and since the defeat to raise all without exception in the north ? but when that could not be obtained , by the withstanding of honest men in the state. the levies appointed , which would have been a considerable force for the defence of the kingdom , was rendred wholly ineffectuall ; partly by taking moneys for men ; partly by raising the malignant party ; and then pretending to go against them , they were pacified by an act of indemnity : the fruit and result of all which , is this present conjunction with them : and putting the power of judicatories and armies in their hand . thus the designe is compleated . 8. reason . that which will increase the lords indignation and controversie against the land , yet seven times more ; that is very unlawfull and unseasonable ; but so it is , that confederacy and association with the people of these abominations , will increase the lords indignation and controversie seven times more . ergo. the assumption was as manifest and uncontroverted as the proposition , a few moneths agoe , but it is begun now to be questioned by some , qui quod sciunt nesciumn , quia sapiunt . but we shall evince it . 1. we are standing under such a sentence , which we deliberately and sincerely past upon our selves , in the days of our vows to god , that if we did ever any more joyn with the people of these abominations , the lord would consume us till there were no remnant . and this was not done in rashnesse but in sobriety , and with a scripture president ezra . 9 : 12 , 13. 2. our experience hath made this clear to us . we never did mingle our selves among them , but the lord did pursue us with indignation , and stamped that sin , as in vive characters , upon our judgment . god hath set upon that rock , that we have so oft split upon , a remarkable beacon . therefore we doe not only in our solemne engadgments , bind our selves over to a curse , in case of relapsing , but passes the sentence of great madnesse and folly on our selves . piscator ictu sapit . experience makes fools wise , but it cannot cure madnesse . did not that mixture provoke god at dumbar ? and is this the way to appease him , to revolt more and more . 3. conjunction and confederacy with that party , doth necessarly inferr a communion in blessings and plagues , we must cast in our lot with them , and have all one purse . now it hath been confessed and declared by this church , that god hath a notable controversie with that party , that this enemy is in ane eminent way to bear them down and crush them . therefore if we joyn with them , we must resolve to partake of their plagues and have that controversie pleaded against us also . it is answered , that indignation needs not be feared simply on this accompt : because the means are lawfull and necessary ; else , if this have any force , it will conclude , that we should ly down and do nothing : because gods indignation is upon the whole land. but we reply . 1. though it be true , that this enemy is the rod of gods indignation against the whole land ; yet it is certain to us , and hath been formerly unquestioned , that they are raised up , in a speciall way , to execute gods wrath on malignants , and god doth arm them with power in a signall manner for that end . besides , the lords anger and indignation against his enemies is such , as will burn and none can quench it : it s of another nature than his wrath against his oun people , which is a hyding of his face for a moment . he corrects us in measure and judgment , but leaves us not altogether unpunished : but he makes ane end of other nations , especially these that rise up to actuall enmitie and hatred of his people , and sheding of their blood . and therefore , if any man would not meet with wrath and sore displeasure , he would stand at a distance with such , as god hath appointed for destruction ; we mean , as long as they carry in their foreheads the mark of the beast . when god hath such a remarkable controversie against a people then be that helpeth and he that is helped , shall both fall together . isay. 31 : 3 , all that is in league with them , shall fall with them by the sword . ezech. 30. 5. and 32 : 21. 2. since it is known , that the malignant party have not changed their principles , and so they cannot but in prosecuting this war establish their old quarrell and follow it , to wit , the kings arbitrary power , the interest of man , above gods or the kingdoms interest . we leave it to be judged impartially , whether or not , these that associate with them , do espouse that quarrell and interest , at least expose themselves to all that wrath and indignation , which hath hitherto followed that quarrell , seing they must have common blessings and curses ? will not that quarrell holden up by most part of the army , be a wicked thing , an achan in the camp , that will make god turn away from it and put israel to shame ? having thus established the truth . in the next place , we come to take off what objections are made to the contrarie . first , it is argued from humane authority . the uncontroverted and universall practise of all nations in all generations , is , to employ all subjects in the case of necessary just defence . it was the practise of our reformers , who took into the congregation and received all , that upon acknowledgement of their error , was willing to joyn , though they had been on the contrary faction . such an universall practise of christian nations , though it be not the ground of our faith ; yet it is apparent , that it cannot want reason for it . answer . i. this will plead as much against the exceptions added in the answer to the query and act of levy ; for seing other nations except none , in the case of necessary defence , why should we except any ? and if once we except any , upon good and convincing grounds ; upon the same ground we ought to except farr more . 2. mr. gillespy in his treatise of miscellany questions makes mention that the city of strasburg 1626. made a defensive league with zurick , berne , and basil : because they were not only neighbours , but men of the same religion . and the elector of saxonie refused to take into confederacy , these who differed from him in the point of the lords supper ; lest such sad things should befall him , as befell these in scripture who used any means of their oun defence . this rule was good in thesi though in that case misapplyed . now then , if they made conscience of choosing means of their oun defence , a confederacy with forraigners . may not the same ground lead us to a distance with our oun countreymen as unqualified , who have nothing to commend them but that they are of the same nation , which is nothing in point of conscience . 3. the practise of other nations , that are not tender in many greater points , cannot be very convincing . especially when we consider , that the lord hath made light to arise in this particular , more bright than in former times . god hath taken occasion of illustrating and commending many truths unto us in this generaration , from the darkness of error , and of making straight many rules , from the crookedness of mens practise and walking . is not the lord now performing the promise of purging out the rebels from among us and them that transgresse , god hath winked at former times of ignorance ; but now the lord having cleared his mind so to us , how great madness were it to forsake our oun mercy , and despise the counsel of god against our oun souls . as for that instance of our reformers ▪ there could not have been any thing brought more prejudiciall to that cause , and more advantageous for us . after they were twice beaten by the french in leith , and their forces scattered , and the leaders and chief men of the congregation forced to retire to sterling . john knox preaching upon the eightieth psalm , and searching the causes of gods wrath against them , he condescends upon this as the chief cause , that they had received into their counsels and forces , such men as had formerly opposed the congregation : and sayes , god never blest them since the duke had come among them . see knox chron. 2. it cannot be shewed , that ever they took in a party and faction of such men , but only some few persons ; which , though it was not altogether justifiable , yet more excusable . but now , the publick resolutions hold forth a conjunction with all the bloody murderers in the kingdom ( excepting very few ) and these without profession of repentance in many , and without evidence of the reality of it almost in any . 3. these persons were not such , as had once joyned with the congregation and relapsed , and became enemies to it ; but they turned to the protestant religion from popery : but ours is a different case . 2. it s argued from scripturec three scripture instances are brought to justify the present proceedings . first instance is from the practise of gods people in the book of judges , who , when for defection from religion they were brought under oppression , yet when any governour was raised by god for their defence , they gathered and come all out promiscuously , notwithstanding a great part of them had been in the defection ; and yet it is not found , that their governors are reproved for this ; but rather sad curses on them that came not out to the work . iudg. 5. 15 , 16 , 17 , 23. the second instance is from the story of the kings , very like the first ; when after defection , gracious reforming kings arose , and had to do against forraigne invasion , we find them not debarring any subjects , but calling them out promiscuously . neither is this laid to their charge that they called out such and such subjects , though we may perceive by the story of the prophets , that the greater part of the body of the people were wicked &c. we answer to these two instances joyntly . 1. we may by the like reason prove , that which is as yet uncontroverted ( we know not how long . ) that we ought at no time to make choise of instruments , neither in case of prosecution of the cause and the invasion of others , nor yet in the time when choise is to be had ; and so , that all our former engadgments , resolutions and proceedings , in the point of purging judicatories and armies , was superfluous and supererogatory : because we read not , that the reforming kings or judges , when ever they had an invasive war , and in the times that they had greatest plenty and multitudes of people , did ever debarr any of their subjects from that service , but called them out promiscuosly . neither is this laid to their charge ; though we may perceive , that the greater part of the people were wicked under the best kings : therefore we may lawfully employ any subjects of the kingdom in any of our wars . and we may look upon all indifferently , without any discerning of persons that fear god and them that fear him not , as in good capacity to be entrusted , even when otherwise we have choise of good instruments . certainly it follows by parity of reason : for if yow conclude , that from the calling forth all promiscuously , and no reproof given for it in the case of necessary defence ; then we may conclude from the calling forth of all promiscuously , and in the case of an invasive war , and no reproof recorded , that neither , in such a case , is it sinfull to make no difference , and that with stronger reason : because , it being more easie in such a case to choose instruments and no necessity pleading for it : if it had been sinfull , the prophets would have rather reproved it , than rebuked them for using such means in a case of necessity . 2. we may argue after that manner , that in the case of necessary just defence , there should be no exceptions made at all of any persons : because we read not that the judges or kings debarred any subjects , neither that they were rebuked for so doing . therefore the instances militate as much against the exceptions added in the answer to the query , as against us ; unless it be said , that there was no such persons among that people , which were as groundlesse rashness as to say that they gave all evidence of repentance . 3. seing the judges and the reforming kings of judah , were so accurrate and exact in cleaving to the law of god , and walking according to it in all other things ; it were more charitable and christian judgment to say , that since they are not reproved for any fault in this particular , that they were also exact to walk according to the rule deut. 23. in so great a point as this . 4. mens practise is often lame and crooked : and therefore must be examined according to the rule ; but it were not fair dealing to accommodate the rule to mens practice . seing then , we have so clear and perfect a rule deut. 23. which must judge both their practice and ours : we see not how their practice can be obtruded as a rule upon us , which it self must be examined according to a common and generall rule . if it be not according to that law , we hold it to be sinfull in it self , and so no president for us , albeit the prophets did not reprove it in express and particular terms ( as they did not reprove man-stealing &c. ) yet they rebuked it by consequence , in as farr as they rebuked the kings for association with wicked israelites , which is condemned upon grounds common to this very case in hand . 5. we see not any ground for such promiscuous calling forth of the people by the judges . baraks business , as that of iepthah and gideon , were done by no great multitudes of people , but a few choise men . 6. as the oppression was heavy and continued long ; so the repentance of the people was solemne , and their deliverance a fruit of this . 7. their case and ours is very different ; none of israel or judah , did fight against the profession of the true religion , and shed the blood of their fellow-subjects who were for the defence of the same . israel in the dayes of the iudges , and iudah in the time of the reforming kings , was not divided the one half against the other , upon opposition and defence of the true religion : and the better part , after many experiences of the treachery and enmity of the most of the worst part , solemnly engadged to god , not to admitt them to employment and trust , but upon real evidence of repentance , of which they should judge as in the sight of god. and last of all did ever israel or iudah in the days of their judges and reforming kings , admitt into their armies , a party and faction of such , as had given no reall evidence of their abandoning their former course ; and such a party , as had been long studying to get the power of armies and judicatories in their oun hands for attaining their oun ends ? but all these are in our case . the 3d instance from scripture is from 1 sam. 11. which is aleadged to be a clear practise and stamped with divine approbation : in the case of iabesh-gilead besieged by a forraigne enemie , saul commands all to come forth for defence of their brethren , under pain of a severe civil censure . now , what saul did in this business , the spirit of god is said to act him to it , and what the people did , was from the fear of god , making them obey the king : and then samuel in this acting concurrs joyntly , and makes no opposition ; and last of all , the people came forth as one man , and yet cap. 10. 27. many men of belial were among them , who malignantly opposed sauls government contrare to gods revealed will. to which we answer . 1. the stamp of divine approbation is not apparent to us , success doth not prove it ; neither the spirit coming on saul , not the fear of god falling on the people , will import a divine approbation of all was done in the manadging that war. that motion of the spirit is no sanctifying motion ; but a common , though extraordinary , impulse of sauls spirit to the present work , which , doubtless was in the king of babylon , whom god raised up , fitted and sent for the destruction of many nations . albeit that work in his hand was iniquity . that fear of god that fell upon the people , was but a fear of the king imprinted by god , and it is more peculiarly attributed to god , because the people did despise him and contemn him , which makes their reverence and fear to be a more extraordinary thing upon a sudden . then , samuel not opposing the course in hand , doth no more import his approbation of all was done in it , than his not reproving the men of bolial doth prove , that he approved of their opposition . 2. it doth not appear , that the men of belial were a great faction and party , there is somthing in the 12. ver . speaks against it , it is not like , the people would put a faction and party to death . 3. neither doth it appear , that they were in the army ; for that which is said , that all the people came out as one man , doth only import , that the body and generality of them came forth ; and that it was a wonder so many came forth so suddenly , at the command of the king who was but mean and abject in their eyes . it is certaine that all sensible persons were not present , because the whole army being numbred ver 8. was but 330000. and who will say there was no moe men in israel , when they had 600000 such , and above , before their coming into the land ? seing then , many have stayed at home ; it is most probable that these men of belial would not come , seing they despised sauls mean and low condition in their heart , and thought him unfitt to lead their armies , till he should prove what was in him . that which is said ver 12. doth not prove they were in the camp ; it might be conveniently spoken of absent persons . 4. it is not certain , that these men were wicked and scandalous in their conversation , haters of godlinesse and of their brethren ; but that they stood at distance only with saul in the point of his election ; which indeed was blame-worthy , seing god had revealed his mind in it : and therefore they are called men of belial , as peter was called satan , for opposing christs suffering . some other scriptures are alleaged by some , as davids employing of such men &c. all which are cleared in mr. gillespies treatise of miscellanie questions quest 14. 3. it is argued from reason . and. 1. that which any is oblidged to do for anothers preservation by the law of god and nature , and which he cannot ommit without the guilt of the others destruction ; that may the other lawfully require of him to do when hee needs it , and when it may be done without the undoing of a greater good ; but so it is , that every subject is oblidged by the law of nature , oath and covenants , and the law of god , to endeavour to their power , the preservation of the kingdom against unjust violence : and the safety of the kingdome stands in need of many subjects assistance who were secluded : and it may be done without undoing a greater good than is the preservation of religion . ergo. this argument hath an answer to it in the bosom of it . 1. we shortly deny the assumption , in relation to the two last branches , both that the kingdoms preservation stands in necessity of these mens help . and that their help tends not to the undoing of a greater good ; seing there is no reason given to confirm these two points , wherein the nerve of the business lyes , we referr to a reason of our denyal of them given page , 22. secondly , it is true that the obligation to such a duty lyes upon all ; but that obligation is to be brought in act and exercise in an orderly and qualifyed way , else what needed any exceptions be in the act of levie ? excommunicated persons are under the same obligation ; yet the magistrate is not actually oblidged to call such , but rather to seclude them . are not all bound to come to the sacrament who are church members ? yet many are not in a capacity to come , and so ought neither to presume to come , nor be admitted : are not all subjects oblidged to defend the cause of god , and to prosecute it ? and yet many , because of their enmity to the cause of god , are actually incapable of employment in the defence or prosecution thereof . 3. the law of nature is above all humane laws and constitutions , they must cede when ever they come in opposition to it , salus populi is suprema lex in relation to these : but in relation to the law of god it is not so ; sometimes the law of nature must yeeld to positive commands of god. abraham must sacrifice his son at gods command . the law of nature obliges us to the preservation of our selves ; but it does not oblidge to every mean that may be found expedient to that end , unless it be supposed lawfull and approven of god. therefore the lord in his written word doth determine , what means we may use for that end , and what not . but 4. we conceive that the law forbidding association and confederacy with known wicked and ungodly persons , is included in the law of nature , as well as the law that obliges us to self-preservation ; that is grounded on perpetuall reason , as well as this . nature bids me preserve my self , and nature binds me to have one friend and foe with god. the heathens had a notion of it ; they observed , that amphiaraus , a wise vertuous man was therefore swallowed up in the earth with seven men and seven horses , because he had joyned himself and associated with tydeus , capaneus and other wicked commanders marching to the seige of thebe , mr. gill , miscell . qyest . chap. 14. pag. 171. 2. the second reason is framed thus in hypothes● . such as are excluded are a great part , if not the greater part , of the remnant of the land , if rules of exclusion be extended impartially . now , they having their lives and liberties allowed them , must either in these things be ensured by the interposing of a competent power for their defence , or else they must have liberty to act for themselves . but so it is , that we cannot interpose a competent power for their protection . ergo they must have liberty to act for themselves . nam qui dat vitam , dat necessaria ad vitam . we answer . 1. it is not certain that such as are excluded are the greater part of the land ; however , it is certain , that though the rule had been kept and endeavours had been used to walk according to it , yet many whom it excludes would have been taken in . there is a great difference between endeavour of duty , and attaining its perfection . if the rule had not been quite destroyed , so great offence could not have been taken , though it had not been strictly urged in all particulars . 2. we still affirm , upon evident grounds to us , that there is a power competent in the land , beside the malignant party , which may protect the land and ensure their lives and liberties . 3. we are perswaded , many of that party who have been so deeply involved in blood-guiltinesse and barbarous cruelties , should neither have lives nor liberties secured to them : because they ought not to be permitted to live . but the not taking away so much innocent blood from the land by acts of justice , is the cause that so much innocent and pretious blood is now shed . our rulers have pardoned that blood which god would not pardon : and therefore would not pardon it to the land , because they pardoned it to the murderers . sect. 4. that it is not lawfull for the well affected subjects to concurr in such an engadgment in war , and associate with the malignant party . some convinced of the unlawfulness of the publick resolutions and proceedings , in reference to the employing of the malignant party ; yet do not find such clearness and satisfaction in their oun consciences as to forbid the subjects to concurr in this war , and associate with the army so constituted . therefore it is needfull to speak something to this point . that it is unlawfull for the subjects to associate and joyn in arms with that party , as it is for the parliament to employ them . for these reasons . 1. the scriptures before cited against associations and confederacies with wicked and ungodly men do prove this . the command prohibiting conjunction with them and conversing &c. is common both to magistrates and people : for the ground of it is common to both . the peoples ensnaring , helping of the ungodly &c. it were strange doctrine to say , that it is not lawfull for the parliament to associate in war with the malignants , lest the people be ensnared : and yet it is lawfull for the people to associate with them upon the command of the parliament , seing the ensnaring of the people , hath a more immediate connexion with the peoples conjunction with them , nor with the parliaments resolution about it . had it not been a transgression in all the people to have joyned with these men before the parliaments resolution about it ? how then can their resolution interveening , loose the people from their obligation to gods command ? shall it be no sin to me , because they sin before me ? can their going before me in the transgression , exempt me from the transgression of that same law which obliges both them and me ? 2. the people were reproved for such associations as well as rulers , though they were originated from the rulers . the prophets speak to the whole body . what hast thow to doe in the way of egypt & c. ? ier. 2 : 18. and isay. 31. wo to them that go down to egypt . psal. 106. they mingled themselves &c. the lord instructed isaiah , and in him all his oun people , all the children whom god had given him , saying , say not ye , a confederacie , to all them to whom this people shall say , a confederacy ; isay. 8 : 12. when all the people was going on in such a mean of self-defence , the lord instructed him and the disciples among whom the testimony was sealed , that they should not walk in the way of this people . when iehoshaphat was reproved for helping the ungodly , was not all his people reproved that went with him ? they were the helpers of the ungodly as well as he . if amaziah had refused to dismiss the army of israel whom god was not with , doubtless it had been the subjects duty to testifie against it , and refuse to concurr and act in such a fellowship . 3. if the association and conjunction with malignants , be only the sin of the parliament , and not the sin of the people , who doe upon their command associate with them : then we cannot see how people can be guilty of association with malignants at any time and in any case . to joyn with them in an ill cause is not lawfull indeed : but neither may we joyn with good men in an evil cause . suppose then the cause be good and necessarie ( as no war is just if it be not necessary ) in what case or circumstances shall association with them be unlawfull for the people ? if it be said , in case the magistrate command it not ; we think that strange divinitie , that the solo command of the magistrate should make that our duty , which in absence of his command is our sin ; and that not because of the absence of his command but from other perpetuall grounds . certainly , whenever association with them is a sin , it is not that which makes it a sin because the mastistrate commands it not , but because god forbids it . and it is as strange , that the unlawfull and sinfull resolution of parliament should make that lawfull to me which otherwise had been lawfull . it is known that humane laws oblidge not , but as they have connexion with gods word . now if that law , enjoyning a confluence of all subjects for the defence of the kingdom , be contrare to the word , in as far as it holds out a conjunction with malignant and bloodie men , how can it be lawfull to me , in obedience to that ordinance , to associate with these men ? if it be said to be lawfull in the case of necessity , that same necessity is as strong a plea for the magistrates employing them , as for the peoples joyning with them : and if it doe not justifie that , it cannot excuse this . if the lawfullness of the mean must be measured by the justice and necessity of the end : then certainly any mean shall be lawfull in the case of just and necessary defence ; then we may employ irish cut-throats ; then we may go to the devil for help , if expediency to compass such a necessar and just end be the rule of the lawfullness of the mean. 4. the whole land is bound by the covenant and solemne engadgment not to associate with the malignant party : ergo it is sinfull for the people to joyn with them as for the magistrate to employ them . are we not all bound by covenant , to endeavour to bring malignants to condigne punishment , and to look on them as enemies ? and is not conjunction and confederacy with them on the peoples part , as inconsistent in its oun nature with that duty , as the magistrats employing them is inconsistent with his convenanted duty ? when all the people did solemnly engadge themselves not to joyn any more with the people of these abominations , was the meaning of it , we shall not joyn untill our rulers joyn first ; or , we shall not joyn with them in an ill cause ? no indeed , but we shall not employ them in a good cause , or joyn with any party of them in it . if that engadgment be upon every one in their station , let us consider what every mans station in the work is . the rulers station and calling is to choose instruments , and levie forces for the defence thereof . the subjects station and calling is , to concurr in that work , by rising in defence of the cause and kingdome . now what did the subject then engadge unto ? certainly , unlesse we mock god , we must say , that as the magistrate engadged not to employ that ungodly generation in a good cause , so the subject engadged not to joyn with any such party even in a good cause . if this be not the meaning of our engadgments and vows , we see not how the subjects is in capacity to break them , as to that precise point of association . in sum , all the reasons that are brought to prove the unlawfullness of the publick resolutions , may with a litle variation be proportionably applyed to this present question . therefore we add no more but a word to ane objection or two . object . 1. a necessary duty , such as self-preservation is , cannot be my sin . but it is the subjects necessary duty to rise in defence of the kingdome . ergo. answer . a necessary duty cannot be a sin in it self , but it may be a sin in regard of some circumstances , in which it ceases to be a necessary duty . it is a necessar duty to defend the kingdome : but it is neither a duty nor necessary to do it in such a conjunction and fellowship , but rather a sin . if i cannot preserve my self , but by ane unlawfull mean , then self-preservation in such circumstances , is not my dutie . object . 2d . jonathan did assist saul in a war against the philistines invading the land , and no doubt many godly joyned and died in battel . now this is commended in scripture , as may be seen in davids funeral upon them ; although it was known that saul was ane hater of gods people and a perfecuter , and that god had a controversie with him , and that these 3000 that assisted him against david were also ungodly and wicked men . answer . 1. these scriptures speak nothing to commend that particular act of ionathans conjunction in war with his father . david in his epitaph speaks much to the commendation of both saul , and ionathan , as of excellent warriours ; and of ionathan as a kind and constant friend to him : but there is nothing touched of that point . if that place be pressed , it will follow with much more evidence , that saul was as good a man as ionathan , and that the people of god had great loss inhis death . but none of these must be pressed rigorously from a speech wherin he vents his affection and grief . 2. suppose the naturall bond of ionathan to saul his father , and the civil bonds of the people to saul their king , did oblidge them to joyn with him against the common enemy ; yet we think they ought not to have associated with these persecuting servants and the 3000. that pursued david ; but they ought to have pleaded for a purging of the army . 3. it is not probable that there was many godly persons imployed in that army . david complains of that time psal. 12. that the godly man ceased , and the faithfull from among the children of men : and that the wicked walked round about when the vilest men were exalted . 4. many of the laws of god have not been much taken notice of , even by godly men , untill the lord hath taken occasion to reprove them particularly and so to mind them of their duty . it is like the rule deut. 23. hath not been considered till the time of iehoshaphat and amaziah &c. scriptures shewing the sin and danger of joyning with wicked and ungodly men . isaiah 13 : 25. when the lord is punishing such a people against whom he hath a controversie and a notable controversie , every one that is found shall be thrust through : and every one joyned with them shall fall . they partake in their judgment , not only because in a common calamity all shares , as in ezech ▪ 21 : 3. but chiefly because joyned with and partakers with these whom god is pursuing . even as the strangers that joyn to the house of iacob partake of her blessings , chap. 14 : 1. to this purpose is isay. 31 : 2 , 3. and ezek. 30 : 5 , 6 , 8. the mingled people and these that are in league with egypt partakes in her plagues , and these that uphold that throne that god so visibly controverts with , their power shall come down and all its helpers shall be destroyed as it is ier. 21 : 12 , 20 , 24. and this is the great reason of these many warnings to go out of babylon . ier. 50 : 8. and 51 : 6. remember that passage 2 kings 1 : 9 , 10 , 11 , 12. the captain and messenger of the king speaks but a word in obedience to his wicked masters command , and the fifty are but with him and speak not : but their masters judgment comescon them all . consider how many testimonies the wise king in his proverbs gives against it . chap. i. from vers 10. to 19. my son if sinners entice thee , consent thow not . 11. if they say , come with us , let us lay wait for blood , let us lurk privily for the innocent without cause . 12. let us swallow them up alive as the grave , and whole as those that go down into the pit . 13. we shall find all precious substance , we shall fill our houses with spoil . 14. cast in thy lot among us , let us all have one purse . 15. my son , walk not thow in the way with them ; refrain thy foot from their path . 16. for their feet run to evil , and make bast to shed blood &c. here are the practises and designs of wicked men expressed in their oun nature : but certainly they would colour them over with fair pretences ; their purpose is to undo men , especially godly men that classed and purged them . yea it is the profession of many , and they scarce ly privily , or have so much wisdome as to conceal their designes till their fit opportunity : but before the power be confirmed in their hand , they breath out cruelty against all the innocent in the land , and promise themselves great gain by it , and are already dividing their estates among them , saying , we shall find all precious substance . ver 13. but my son , if thow fear god , though they entice thee with specious arguments of nature and necessity and countrey priviledges , yet consent not . venture not thy stock in one vessel with them , cast not in thy lot among them . walk not in the way with them , refrain thy foot from their path : for they are not come to the height of iniquitie , they are running on to it : and if thow joyn , thow wilt cast thy self in a miserable snare : for either thow must go on with them to their designed and professed evils , or be exposed to their cruelty . chap. 2. from vers 10. to the end . when wisdom entereth into thine heart , and knowledge is pleasant to thy soul. 11. discretion shall preserve thee , understanding shall keep thee . 12. to deliver thee from the way of the evil man , from the man that speaketh froward things . 13. who leave the paths of uprightnesse to walk in the ways of darknesse . &c. if thow take the word of god for a lamp to thy feet , and it enter into thy soul , and be received in love and affection : it will certainly keep thee from the evil mans way , who have already left the righteous paths to walk in the ways of darknesse , who rejoyce in nothing so much as in the sorrows and miseries of the godly , and delight in one anothers wickedness . and it will keep thee chast to thy husband christ jesus , and preserve thee from committing fornications with egypt as aholah and aholibah , and joyning so nearly with the degenerated seed of abraham , who are but as strangers : for come near their house and paths , and they will lead thee to destruction with them , or make thee a more miserable life . but these that go to them return not again quickly ; they are like fallen starrs , shall they ever be set in the firmament again ? it s safest to walk with good and righteous men : for gods blessing and promise is on them . his curse and threatning is on the wicked : therefore thow may fear wrath on that accompt , if thow joyn with them . chap. 4. ver 14. to 20. enter not into the path of the wicked , and go not in the way of evil men . 15. avoid it , pass not by it , turn from it , and pass away . 16. for they sleep not except they have done mischief : and their sleep is taken away except they cause some to fall . 17. for they eat the bread of wickedness , and drink the wine of violence . 18. but the path of the just is as the shining light , that shineth more and more unto the perfact day . 19. the way of the wicked is as darkness : and they know not at what they stumble . it was said chap. 3 : 23. that the man who keeps wisdom and the fear of god in his heart , should walk in the way and not stumble . that safty hath ease in it here , their steps are not strained , as when a man walks in steep and hazardous places , which cannot choose but it will be , if a man enter into the path of wicked men , he must either go along in their way with them , and then its broad indeed ; or , if he think to keep a good conscience in it , he will be pinched and straitned : therefore its freest for the mind and conscience for to avoid and pass by that way : for they sleep not &c. they will never be satisfied till they have done a mischief , they will live upon the ruines of the poor countrey , and how will thow joyn in that ? or how can thow eschew it if thow walk with them ? if it were no more , it s a suspected by-path , that thow never travelled into . o pass by it ; or , if thow be entered , turn out of it . if thow wilt enter upon the apprehension of some light and duty in it , know that it s but evening , sun is setting , and thow wilt be benighted ere it be long : and thow shalt stumble then and not know whereupon , even on that thow sees now and thinks to eschew and pass by . then from ver 25. to the end . keep thy heart with all diligence : for out of it are the issues of life &c. except thow keep thy heart and whole man , thow cannot escape falling in some temptation : o keep thy heart deligentlie on the knowledge and love of the truth . take heed to thy words . look not a-squint but directly to that which is good . give not a-squint look to any unlawfull course , for the necessity or utility it may be seems to attend it . but look straight on , and ponder well thy way thow walks in , that thow run to no extremity either to one party or other . that thow walk in the middle way between profanity and error , thow held these ways hitherto for extreams , ponder i beseech thee then , before thow walk in any of them ; see whether they be really come to thee , or thow to them . mark who is changed . chap. 5 : 8. to the 15. remove thy way far from her : and come not near the door of her house . 9. lest thow give thine honour unto others , and thy years unto the cruel . 10. lest strangers be filled with thy wealth , and thy labours be in the house of a stranger . 11. and thow mourn at last , when thy flesh and thy bodie are consumed . 12. and say how have i hated instruction , and my heart despised reproof ? 13. and have not obeyed the voice of my teachers nor enclined mine ear to them that instructed me ? &c. if thow would be safe from snares , remove from the way and house of the strange woman . thow must fall in aholah and aholibahs whordoms , ezek. 23. except thow come not near them . if thow keep not from that assembly and congregation , thow shall be almost in all evil . if thow joyn with them , thow cannot but partake of their sins and plagues ; and so thow shalt say after , when thow cannot well mend it , it was near gone , my steps almost gone , and all the assembly of his people shall witness to it . chap. 6 : 16 , 17 , 18 , 24 , 25. these six things doth the lord hate , yea seven are ane abomination unto him . 17. a proud look , a lying tongue , and hands that shed innocent blood : 18. an heart that deviseth wicked imaginations , feet that be swift in running to mischief . 24 ▪ to keep thee from the strange woman , from the flattery of the tongue of a strange woman . 25. lust not after her beauty in thine heart ; neither let her take thee with her eye-lids . descrives both our enemies , the malignant party and the sectarian . pride , violence , cruelty , lying , is the very character of the one . flattery , beauty of pretended religion , and false witnessing and charging of the lords people , and seeking to sow discord among these that were one in heart and work , is the character of the other , now keep thee from both these abominations : and do not think , it s in thy power not to be infected with the contagion of their fellowship . can a man take fire in his bosom and his cloaths not be burnt ? can one go on hot coals and not burn his feet ? so whoever associates and goes in friendly to either of them shall not be innocent , ver 27 , 28 , 29. chap. 7 : 14. &c. i have peace offerings with me , this day have i payed my vows , they pretend religion on both sides . and our church sayes , the malignants have satisfied them , and repented , even like the peace offerings and vows of the whore . she began with her devotion , that she might with more liberty sin more , and have that pretence to cover it ; and by means of her offerings , she got a feast of the flesh . even as they by profession of repentance are admitted to trust ; and by offering for the like sin , a new sin is covered , and vows undertaken never to be kept . therefore take heed of these snares : for she hath cast down many strong ver 26. many tall cedar hath fallen by that fellowship . it s the way to hell . vers 27. see chap. 8. 13. chap. 10. shews us the very different estate of the godly and wicked , both in regard of light and knowledge concerning duty , and of blessings promised . vers 6. blessings are upon the head of the just : but violence covereth the mouth of the wicked . 9. he that walketh uprightly , walketh surely : but he that perverteth his ways , shall be known . vers ii. the mouth of a righteous man is a well of life : but violence covereth the mouth of the wicked . ver 20. the tongue of of the iust is as choise silver : the heart of the wicked is litle worth . ver 23. it is as a sport to a fool to do mischief : but a man of understanding hath wisdom &c. ver 24 , 25 , 28 , 31 , 32. which shew us , that if the lords mind be revealed to any concerning the present courses , it must be to his poor people that wait on him , and not to all the wicked and ungodly in the land , who almost only are satisfied and clear in the course , who yet before were never satisfied . and beside , though the lord be chastising his people , yet one may ioyn with them without fear of wrath and indignation on that accompt , and with hope of partaking of their blessings , when he cannot and dare not joyn with a wicked party pursued with wrath and indignation in the same dispentation . which may be more clear from cap. 11. ver 3 , 5 , 8. the integrity of the upright shall guide them : but the perversness of transgressors shall destroy them . ver 5. the righteousness of the perfect shall direct his way : but the wicked shall fall by his own wickednesse . 8. the righteous is delivered out of trouble and the wicked cometh in his stead . and ver 10 , and 11. shews the different condition of people under wicked rulers and godly . all the wicked now rejoyce , none shouts but they , they think their day is come , the godly generally hang their head and are discountenanced . even as psal. 12. the 21. and 31 ver . shews that when godly men are chastifed and punished in the earth for their sins , much more wicked , especially when the godly were chastised for partaking with them , according to 1 pet. 4 : 17 , 18. isay. 10 : 12. and 49 : 12. chap. 12 : ver 13. they are snared by the transgression of their lips , their ordinar common speeches they drop out with , declare them and make their cause more hatefull than other pretences its covered with would permitt . yea they speak like the piercings of a sword against the godly ver 11. if our state and church had a lip of truth , they would speak alwise the same thing , they would not carry in their talk and writings , as now every common understanding perceives . we may find their writings made up of contradictions : for a lying tongue is but for a moment ver 19. it s but for a moment indeed before the judicatory , and then out of doors it contradicts it self , as in the mock repentances . but sorrow and anguish will come to these , who before they would speak of terms of peace with one enemy , would associate in war with another . but to the counsellors of peace is joy . ver 20. the present course contradicts this 26. ver . the righteous is more excellent than his neighbour : but the way of the wicked seduceth them . they think these malignants better than the west-coutrey forces ; they would condescend to any terms to get their help , though it were to ranverse the act of classes , to give them indemnity ; yea not so much as to condemne their way : but they will not so much as clear the state of the quarell , or choose a better general for all their help . their way seems good in their ouneyes ver 15. but it were wisdome to hearken to the counsel of the godly . chap. 13. 10. onely by pride cometh contention : but with the well advised is wisdom . there is nothing keepeth up our contention and wars but pride ; no party will condescend to another . we will not say , we have done wrong in bringing in the king , they will not say they have done wrong in invading : but it were wisdom to fall lower and quite these interests . ver 16. everie prudent man dealeth with knowledge : but a fool layeth open his folly . a wise man would count before the warr , if he can accomplish it : and if he cannot , then he would send messengers of peace , and cede in all things he may without sin . if it be but more honour and wealth to our king , should we destroy the kingdom to purchase that ? our rash and abrupt proceedings shews our folly . ver 20. he that walketh with wise men shall be wise : but a companion of fools shall be destroyed . a man will be , must be assimilated to his company , and then partake of their judgment or blessings . chap. 14. he that is accustomed to speak truth in private , will in his common speech be a faithfull witness in publick : but a man accustomed to lying , dissembling , swearing in private , will not stick to forswear himself , to make professions and vowes contrare to his mind in publick , ver 5. ( which is also chap 12. 17. and 6. 19. ) such men seek wisdom and make a shew of religion , but find it not ; whereas its easy to godly men to find it , to find repentance and salvation , ver . 6. go away from foolish men and break off society with ungodly men , be not privy to their counsels ; use them not as speciall friends , when thow perceives that all means are used in vain to reclaime them from their damnable way and principles , ver 7. the knowledge a godly man hath , it serves to direct his way , and is given of god for it : but all the wit and skill of such wicked men is deceit , they themselves are beguiled by it in opinion and practise and hope . and they also beguile others , ver 8. sin makes fools aggree : but among the righteous , that which is good makes aggreement ( in the old translation ) ver 9. it s only evil will unite all the wicked in the land as one man : for its a sport to them to do mischief ( chap 10. 23. ) albeit our way seem right in our eyes ; yet because its a backslyding way , and departing from unquestionably right rules , the end will be death , and we will be filled with our oun devices . o it shall be bitter in the belly of all godly men when they have eaten it ver 12. 14. and chap 1. 31. the simple believeth every word giveth credit to every vain word that is spoken . but a prudent man looketh well to mens goings , ponders and examines whether their professions and practises agree ; what weight is in their words , by the inspection of their deeds , and of their ordinar speaking ; and does not account a coined word before a judicatory sufficient to testify repentance : and as he gives not present credit to their professions , who have so often proven treacherous ; so he himself skarrs at every appearance of evil , and keeps himself from it ; whereas foolish souls rage and are confident , think any thing lawfull if they can have any pretence for it , or use of it ver 15. 16. then , what a great difference is between wicked men and godly men , both in their lot , when god is correcting both ? and in their disposition , wisdom that rests in the ones heart , is manifested ; wickedness in the others heart appears also . in the midst of such men there is no other thing ver 32. 33. chap 15. 8. the sacrifice of the wicked is an abomination to the lord : but the prayer of the upright is his delight , expresses how provocking a thing the outward professions and sacrifices of wicked men , continuing in their wickednesse , what ane abomination that commonly called publick repentance , or ecclesiasticall holiness is , when men are visibly unholy and ungodly in their conversation : and therefore he pleaded alwayes with that people , that his soul abhorred their externall ceremonies , because of the uncleanness of their hands . he pleaded that he never commanded them , though indeed he did command them ; yet those were aberrations and departings from the expresse rule and command , to accept or be pleased with these sacrifices and ceremonies , when there was no evidence of real repentance . to this purpose are chap 21. 4. 27. isay 1. 11. and 66. 3. ier. 6. 20. and 7. 22. amos 5. 22. all which shew that it s but a mocking of the lord , and perverting of his law , and profaning of his ordinances , to accept the profession of repentance in those who walk contrary thereto , and to count them ecclesiastically holy enough , who say , they repent ; though a thousand actions witness the contrary . of such the lord says , what hast thow to do to take my covenant in thy mouth ; seing thow hates to be reformed ? psal. 50. 16 , 17. they have no right to it , they should not be admitted to it : for its a taking the lords name in vain . the 16 verse tells us that it had been better to possess our oun land in quietness , than to venture what we have for the uncertain conquest of england , and restitution of the king , parallel with eccl 4. 8. chap. 16 : 7. when a mans ways please the lord , he maketh even his enemies to be at peace with him . can our states way then please the lord , seing they cannot find the way of peace ? they will not walk in it ; and seeing they make the godly in the land to fall out with them , and none to be at peace but the wicked , who may thereby get opportunitie to crush the godly . ver 17. the high-way of the upright is to depart from evil . this is the high way only to depart from evil , not carnal policies , nor advantages . he thinks the stepping aside to any of these is not the high way . can then , men change their way , and go cross to it , and keep the right way in both ? no , the godly have this high way and keeps it . chap. 17. ver 11. an evil man seeketh only rebellion : therefore a cruel messenger shall be sent against him . evil men seek only rebellion , and delights in no other thing : but the king of kings shall send a cruel messenger , he arms men with wrath and power against them . ver 13. speaketh sadly to the english and to our state , that rewarded the west countrey evil for good , ver 14. and 19. tells us how we should advice before we begin a war , and leave no mean of composing difference and strife unassayed ; we did more in it than the english : but not all we might have done . ver 15. with chap. 18 : 5. it s a dreadfull sentence against the publick judicatories , that in all their resolutions , papers and practises , iustifie the wicked and ungodly as honest faithfull men , and condemne all approven faithfull men , that cannot go along in such courses , or were earnest to have them repent , as both malignants and sectaries . doe they not pronounce all malignants friends , and absolve them from the sentences and classes they stand under ? and do they not put the godly in their place ? they relax the punishment of the one , and imputes transgression to the other ; and so brings them under a law. see exod 23 : 7. prov. 24 : 24. isay. 5 : 23. and the 26. verse of this chapter . it s not good to punish godly men , who have given constant proof of their integrity , for abstaining from such a course , at least having so much appearance of evil , that many distinctions will never make the multitude to believe , that we are walking according to former principles : because their sense observes the quite contrarie practises , &c. chap. 18 : ver 2. ( a fool hath no delight in understanding , but that his heart may discover it self . ) shews , that if the present cause and course were of god , and tended so much to his glory , fools or wicked men would have no such delight in it : for they delight in nothing but what ; is agreeable to their humour , to discover themselves &c. vers 3 , gives the true reason , why our publick judicarories and armies are so base and contemptible ; why contempt and shame is powred on them ; because , when the wicked comes , then also comes contempt , and with the vile man , reproach . vers 13. he that answereth a cause before he hear it , it is folly and shame unto him . many pass peremptory sentence upon the honest party in the west , before they hear all parties , and be throughly informed , and this is a folly and shame to them . they hear the state and church and what they can say for their way ; and indeed they seem just , because they are first in with their cause with them , and they will not hear another ; but he that comes after will make inquiry , and discover these fallacies . vers 24. there is a friend that sticketh eloser than a brother . a godly neighbour , not so near in naturall bonds to us , that is a surer friend than many brethren in the flesh . these bonds of countrey and kinred , should all cede to gods interest . see chap. 17 : 17. chap. 19 : 22. a mans desire is his kindness : and a poor man is better than a lyar . the godly , that cannot concurt in the publick cause being disabled through an invincible impediment of sin lying in the way and means made use of , are better friends , and have more real good-will to the stablishment and peace of the land , than any ungodly man , let him be never so forward in the present course . vers 10 , pleasure and its attendants , are not comely for a wicked man. i. e. foolish man ; much less for a servant . i. e. men enthralled in their lusts , to rule over princes i. e. godly men , highly priviledged by god. all things that are good do ill become them ; but worst of all to have power and superiority over good men . vers 25 , joyned with chap. 21 : 11. ring-leaders of wickednesse , refractory and incorrigible persons should have been made examples to others , and this would have prevented much mischief . the scripture gives ground for putting difference between the scorner and simple , seducers and seduced . chap. 20 : 6. and chap. 21 : 2. and chap. 16 : 2. most men will proclaim every one his oun goodness : but a faithfull man who can find ? it s no great wonder that malignants say they repent ; and the state and church say they keep the same principles : for who will say any evil of himself ? vers 8. magistrates should scatter away evil men with their countenance , by denying it to them , looking down on them , how then do our rulers gather them . vers 3. shews , that war and strife should not be kept up but in extream necessity , fools will be meddling . vers 11 , shews that the best way of judging of men is by their doings and fruits , not strained words and confessions . but these who upon a bare profession , pronounce a notour malignant a friend ; having no proof of their integrity ; and will not have any judged such , but such as judicially are debarred ; yet they , contrary to all the testimony of works and fruits , judge and condemn honest men as traitors , though not judicially convicted . certainly diverse measures are an abomination to the lord as in vers 10. then vers 25 , sacriledge is described , and covered perjury , which is a snare to the soul that commits it , to devour that which is holy . i. e. employeth to common use these things god hath set apart , and commanded to be kept holy , as our profaning of repentance and absolution by casting such pearles to swine , and for our own advantage making a cloak of them to bring in wicked men , contrare to the very nature and institution of the ordinance . also our prostituting of our covenant and cause , most holy things , to mentain unholy or common interests . our committing his holy things to them that will devour them . and after vows to make enquiry , to dispute now , that we did not bind our selves in the case of necessity , not to employ wicked men ; when as the ground is perpetuall and holds in all cases . it shews either temerity in swearing , or impiety in enquiring afterward and changing , see deut. 23 : 21. then vers 26. a wise king scattereth the wicked , and bringeth the wheel over them . o that our magistrates were so wise ! is the act of levie a scattering of the wicked ? is the act of indemnity a bringing the wheel over them psal. 101. 8. 1 will early destroy &c. in chap. 21 : 10. ( the soul of the wicked desireth evil , his neighbour findeth no favour in his eyes . ) the wickeds principles can carry no where but to evil ; and to do evil to good men . vers 8. his way and life is full of horrible and tragicall chances : but a good mans work is easie and pleasant , directs to a good and peaceable end isay. 26 : 7. in vers 12. a righteous man should have his witt about him , to consider ungodly houses and families , and persons . that god hath visible controversies with , that he may not communicate with them in their judgments . vers 16. it is a sad wandring out of the way , when a man leaves the congregation of the living to abide among the dead . dead in sins and appointed to death . it s a great judgment as well as sin . vers 27. with the 4. and places before cited , shew how abominable the externall professions and pretences of wicked men are , when contradicted by their practise ; especially if they doe it but out of a wicked mind , when they intend to effect some mischief , under the colour of repentance and being reconciled to the church . as absaloms vow at hebron ; as balaam and balak and the pharisees , who under pretence of long prayers devoured widows houses ; as iezebels fast ; and as the people isay. 58 : 4. who fasted for strife and debate , and to strike with the fist of wickednesse . all men knows that the church is the ladder to step up upon to go to preferment , and repentance the door to enter to places of trust. chap. 22 : 3. ( a prudent man forseeth the evil and hideth himself : but the simple pass on and are punished . ) he is a wise man that knows the judgment of the lord , and as the stork and swallow the time of his coming , that in the consideration of sins and threatnings , and comparing things spirituall with spirituall , apprehendeth judgment coming on such a course and such a party , and hydes himself , goes aside , retires to a covert , by avoyding these evils , and the least fellowship with them that bring it on , and eschewing such a society as hath the cloud hanging directly above their head : but simple idiots and blind worldings go on head-long , and dread nothing and are punished vers 5. most grievous plagues and punishments , and all manner of unhappiness encumbreth their wicked life : therefore he that would keep himself pure and clean , 1 iohn . 5 : 18. and save his oun soul , shall be far from them ; shall keep himself far from such people . he prays with job . let their counsell be far from me iob 21 : 16 , 17. because their good is not in their hand ; their candle is oft put out &c. and resolves with jacob , my soul shall not enter into their secret , to have such intimacy with them , as joyn counsells with them gen. 49 : 6. and vers 10 , 11. cast out of thy company , family , jurisdiction , the scorner that contemns ●odly men , and mocks instruction : for such men are infectious , and able to corrupt all they converse with : but cast him out , and contention shall go out with him . it s such only that marrs the union of the godly , that stirs up strife , and foments divisions . thow shalt have more peace , and be more free from sin and shame . but sound hearted upright men , who deal faithfully , not to please but to profit ; yow should choose these to entrust and rely upon ; those should be the friends of kings . vers 14 , as a harlots allurements are like pits to catch men , so the allurements of wicked ungodly men their power , policy &c. and their fair speeches and flatteries , is a deep ditch to catch men into this spirituall whoredome and fornication spoken of ezek. 23. and he whom god is provoked with , by former wickedness , falls into it eccl. 7 : 26. vers 24 , 25. ( make not friendship with an angry man : and with a furious man thow shall not go &c. ) and is not association in arms with such , as friends against one enemie , a making friendship with them we are sworn to hold as enemies ? if we may not converse with a furious passionate man , how then with men of blood , enraged , whose inveterate malice hath now occasion to vent against all the godly ? for thow wilt learn his wayes , as we have always seen it by experience ; and thow wilt get a snare to thy soul : if thow go not in his ways yow cannot aggree , yow will fall out and quarrell ; and that is a snare to thee . vers 28 , remove not the ancient land-mark which thy fathers have set . if it be so dreadfull and accursed to remove our neighbours marks and bounds . o how much more to change and alter gods land mark , his privileges , oaths and covenants &c. and chap. 23 : 10. 11. deut. 19 : 14 : and 27 : 17 , chap. 23 : 1 , 7. ( when thow sittest to eat with a ruler , consider diligently what it before thee . vers 7. for as he thinketh in his heart so is he &c. ) consider diligently what men are , not what they pretend and seem to be . for as they think so are they , not as they pretend with their tongue and countenance , but as they think in their heart , which is better evidenced by their common ' and habituall speaking and walking , than any deliberate and resolved profession contrived of purpose . but if thow consider not this , the morsel thow hast eaten thow shalt vomit up , thow shalt dearly pay for thy credulity and loss all thy sweet words . vers 23 : buy the truth and sell it not . &c. do not we sell the truth and cause and all into the hands of the enemies of all ? whereas we ought to ransom the kingdoms libertie and religions interest , with the loss of all extrinsick interest that does but concern the accession of ones honour ; yet we sell , endanger and venture all for that . chap. 24 : 1. ( be not thow envyous against evil men neither desire thow to be with them . godly mens hearts are often tickled to be acquainted with , in league and friendship with wicked men , when they have power : that they may not be hurt by them ; but seing there is no society between light and darknesse , let not the godly desire to be with them , as in chap. 23 : 17. but rather to be in gods fear alwayes , that is good company . the reason is vers 2. their heart studies the destruction of the godly , why then should thow walk with thine enemy ? and you shall hear nothing but mischief in their lips. vers 12. it s not according to mens words but works they should be judged , and why do not we follow that rule in our judging ? do we mock god as one mocks another ? iob 34 : 11. psal. 62 : 12 , ier , 32 : 19. rom. 2 : 6. vers 21. &c. men given to change , false deceitfull men , meddle not with such if thow either fear god or respect man ; for such will be sure to no interest but their oun . their calamity shall come suddenly : therefore have nothing to doe with them : for who knows the ruine of them both , of them and all other wicked men , or of both them and the king if wicked . also to the wise and godly this belongs , it s not good to have respect of persons in judgment , whither he be king or noblman . a righteous state respects not the person of the prince and mighty saith iob. but he that says to the righteous , you are wicked sectaries , and also malignants , because ye will not approve all their resolutions ; and to the wicked , thow art righteous , to the malignants , yow are the honest men ; the blessed of the lord , who did ever to this day fall under meroz curse , should the people approve him ? no certainly , him shall they curse , and the nations abhor him or them : but a blessing on them that would reprove our sins and search them out . vers 29. the malignant party are even speaking so , as the classers and purgers did to us , even so will we doe to them . but god will render them according to their work . chap. 25. 2. ( it is the honour of kings to search out a matter . ) it s a kings glory and judges glory to search our a matter , to try dissemblers before they trust them ; gods glory is to pardon , mans glory is to administer justice impartially . ver 4 , 5. shews , what need there is of purging places of trust , especially about the king. dross cannot be melted , take what pains yow will , it will not convert into a vessel and become usefull . this mixed in , obstructs all equity , justice and piety where it is . the ruler should be the refiner to purge away this drosse , and the army or judicatory or kingdome is a vessell . you shall never get a fined vessel for use and service , till yow purge away the drosse psal. 101. 4. then vers 8. we should follow peace with all men as much as is possible , never to begin strife or draw the sluse of contention : but if we be wronged , we should not for all that goe out hastily to strife , till 1. the justice and equity of the cause appear . 2. that the matter wherabout we contend be of great moment , a ground to found a warr upon . 3. that we first use all means of peace and aggreement possible . 4. that we overmatch not our selves with these who are too strong for us , see chap. 17. 14. lest thow be brought to that extremity that thow know not what to doe . thus christ adviseth luke 14. 31. i am perswaded this would plead much in reason to yeeld security to england , so be it our wrong were repaired and no more done , verse 19 shews , what the employment of unfaithfull men , who mean nothing less than they pretend , is , they fail when most is expected , and hurts beside , as jobs friends chap. 6. 15. and verse 26 , a righteous and upright man , consenting with a wicked man in sin ; or , through fear of him , not daring to do his duty , turning to him and his way , or dallying and flattering him in his iniquity , is like a troubled fountain , is not good and profitable for edification nor correction , having troubled the purity of his soul through the mudd of carnall respects and interests : corruption within is the mire , the wickeds seducements are like the beasts trampling it with his foot ; and he is like a corrupt , infected and poisoned fountain , more ready to infect and draw others by his example . verse 27 , a man should not seek honour and preferrment , that 's base and shamefull . none of the trees longed for soveraigntie but the bramble . chap 26. 1. ( as snow in summer and as rain in harvest ; so honour is not seemly for a fool . ) it s as unseemly , prodigious and destructive a thing , to give honours , promotions and trust to wicked men , as snow and much rain in harvest ; a reproach and punishment more becomes him , than honour the reward of goodness ( as ver 3 ) a whip , rod and bridle for him , to restrain him from wrong and provoke him to goodnesse ver 6. he that commits an errand or business and entrusts a wicked man with it , is as unwise in so doing as if he did cut off the messengers feet he sent ; he deprives himself of the means to compass it ; he sends a lame man to run ane errand ; he is punished by himself as if he had cut off his oun feet , and procureth sorrow and discontent to himself , as if he were compelled to drink nothing but what is contrare to his stomack . ver 7. all good speeches halt and limp in evil mens mouths ; for there is no constancy in their mouths : within they are very rottennesse . out of the same mouth comes blessing and cursing . i am 3. 10. their very words aggree not ; the publick and extraordinary crosses the private & ordinary , and their actions have less harmony with their words . professing they know god , in works they deny him &c. ver 8 , to give a mad man a weapon , what els is it but to murder ? to bring shot to an ordinance which may do much mischief to himself and others , is to be accessory to that mischief ; so to give honour to a fool , he hath given power to them , and put them in a capacity to do evil , and set them on work again to perfect their designes against good men . verse 9 , as a drunken man , put a thorn in his hand , he can make no use of it , but to hurt himself and others ; so wicked mens good speeches and fair professions , commonly tend to some mischief , these but cover their evil designes : and yet the covering is shorter than that it can hide them . verse 10 , wicked rulers ( look the margent ) grieve and molest the subjects ; and the means to effect this is , to employ the fool and transgressor , to give offices and countenance to evil men , which may be instruments of their lust , so abimelech iudg 9. 4. so iezebel , 1 kings 21. 10. so in neh. 8. 15. vers 11 , the dog feeling his stomack surcharged , goes to the grass , as our malignants to profess repentance , and casts up that which troubles him by a fained confession : but because there is noe change in his nature , he is inwardly stirred by his old principles to lick up that vomite , to committ and practise what he professed repentance for , yea and to profess the same he pretended sorrow for : when power is confirmed in their hand they will return to their folly . vers 17 , what els is our interposing our selves in the kings quarrell concerning england , though we have interest in it to endeavour it in a peacable way , if he were fit for it ; yet in comparison of our kingdom and religions fafety , which may be ruined by warr , it s no such matter as belongeth to us : and so it falls out , we are like a man taking a dog by the ears to hold him ; we have raised up many enemies , and provocked them to byte us : we cannot hold them long from destroying him : and we provoke them more by holding them , in espousing his quarrell , as iehoshaphat joyning with ahab , we had done well to interpose our selves between the king and them to make peace , but to side to one party was not well done . ver 18 , 19. furious and bloody men take all opportunities to hurt others , especially good men : and so deceiveth these imployed : but they do it under a pretence , as a scorner reproacheth under a pretence of sport ; so they , under other pretences , of wrongs done , of the countreys defence &c. ver 20 , 24 , shews the way to prevent trouble and keep peace . as a contentious turbulent person , would enflame a whole countrey and put them by the ears ; so a person , though not contentious in his oun nature , yet having many contentious interests following him , which he will not quite or committ to gods providence , as our king was , o it is the destruction of a nation to have such a person among them : he hath broken the peace of two kingdoms . verse . 23 , 24 , 25 , 26. burning lips , hot and great words of love and friendship , and a wicked heart , revenging its enmitie , and minding nothing less than what is spoken , is like a potsneard , a drossie piece covered over with the fairding of hypocrisy ; or like a sepulchre garnished and painted , he dissembles and speaks vanity and flatters psal. 12. 3. but he laves up his wicked purposes close within him till a time of venting them : therefore when he speaks so fair and courteously , be not confident of him , trust him not too farr till thow have proof of his reality . put not thy self and thy dearest interests into his mercy . this is wisdom and not want of charity ier. 12. 6. micah . 7. 5. cain , ioab , iudas , are proof of this . it may be covered a time , but not long . naturam expellas furcâ licet usque recurrat . all the world shall be witnesse of it . psal. 125. so then vers 21. the calumniator and false accuser who openly professes his hatred and malice , and the flatterer that seems to be moved with love , both of them produce one effect , viz ruine and calamitie . chap 27. 3 , 4. ( a stone is heavy and the sand weighty : but a fools wrath is heavyer than them both &c. we see what we may expect of the enraged , exasperated malignant party , their wrath against all the godly , for their faithfull secluding and purging them out of places of trust , is weighty and unsupportable like the sand of the sea ; it will crush them under it if god support not . it s like a swelling river or a high spring-tyde , it goes over all banks , since the state and church have drawn the sluce and letten it out . but when it is joyned with envy and malice against godliness and piety it self , who can stand before that ? no means can quench that heat . verse 6 , faithfull mens reproofs , remonstrances and warnings , applyed in love and compassion , are better than an enemies kisses and flatteries , than his oyls and oyntments is : therefore we would pray against the one , and for the other ; that god would smite us with the mouth of the righteous , but keep us from the dainties of the wicked ioabs , iudases , and achitophels . verse 8. speaks sadly against ministers that withdraw from their charges so unnecessarly , as a bird that wandreth too long from her nest , the young sterve for cold or famine , or are made a prey ; so these , who having no necessary call to be els-where , especially not being members of the commission , yet stay not with their flocks , are guilty of their souls ruine . verse 10 , o how doth this speak against the present course of judicatories , they have forsaken their old faithfull friends , when they proved ever constant , and have gone in to their wicked countrey-mens house in the day of their calamity . but a neighbour in affection and piety , is nearer than a brother in flesh and near in habitation . chap 28. 1. ( the wicked slee when no man pursueth : but the righteous is bold as a lyon ) wicked men are now chosen for stoutness and courage , but they have no sure foundation for it . its buts like the rage : and temerity of a mad man or drunkard : but godly men , once satisfyed in grounds of conscience about their duty , would have been bold as lyons . a good conscience would have made them bold psal. 112. 7 , 8. levit. 26. 36. now verse 2 , behold the punishment of our sins , our governours are changed , there is almost a total alteration , and we are faces about ; which cannot but bring ruine to the land , especially when men of understanding and piety are shut out . verse 4. with chap 29. 27. it s a great point and argument of declyning and forsaking the law of god when men praise the wicked , change their names though they themselves be not changed , and leave off contending with them or declaring against them , and doe rather plead for them . but godly men that keep the law contend with , discountenance them , and oppose them ; as david , i hate them that hate thee , and earnestly contend with them : thus they are kept from partaking with other mens sins . ver 5 , it s not very likely , that all the ungodly should now understand the duty of the times and discern the right way , and that so many that fear god , understand it not , seing the lords secret is revealed to them psal. 25. 14. verse 6 , 7. a poor man , and weak means if they be of upright men , are better and stronger than manie rich and strong perverters . a companion of evil men and a keeper of the law aggree not in one person , the one is a honour , the other a shame to all that have interest in them . vers 9. their prayers and professions are abomination , no acceptation of those who turno away their ears from obedience to the law , who walks contrare to it . vers 10. these cunning and crafty men that have enticed some godly men , and led them on in the present course , shall themselves smart for it , when the godly seduced shall see good things after all this . verse 12 , when wicked men have power and trust , good men hide and retire themselves from such a congregation or assembly of the wicked . see chap. 10 : 10 , 11. should we thus choose our oun plague , tyranny , oppression , calamity and misery : and cast away our oun glorie ? then vers 13. repentance requires true and ingenuous confession , and real forsaking ; if both these joyn not , it s but a covering and hyding of sin . if a man confess and yet walk and continue in them , he is but using his confession as a covering to retain his sins : and such shall not find mercy of god , or prosper before men , vers 14 , it s not so despisable a thing to fear alway , and to be very jealous of sin as it is now made , it s counted a reproach to have any scruples at the prelent course : but happie is he that abstaineth from all appearance of evil : but he that emboldneth himself , and will not question any thing makes for advantage , falls into mischief . vers 15 , 17 , shews the lamentable condition of a people under wicked rulers , they are beasts and not men towards the people , especially towards the best . dam. 7 : 4 , 5. zep. 3 : 3. vers 17. how doth that aggree with our sparing of bloody men , of our solliciting for their impunity , of our pardoning them ? are they not , by the appointment of gods law , ordained for destruction and hast to it ? should any then stay them ? should they not then far less employ them ? and ( vers 24. ) if it be so heinous to take our fathers goods upon this pretence , because they are our oun ; how much more sacriledge is it to rob god of his interests ? and give over his money to bankrupts , and say it s no transgression to rob the land of its defence , and make them naked , as ahaz his confederacy did : certainly it is murther . vers 28. and chap. 29 : 2. and 11 : 12. and 28 : 28 are to one purpose : we have forsaken our oun mercy and wronged our oun souls : and destroyed our selves in choosing our oun judgment , and making our oun red to beat us withall . chap. 29 : 1. we being so often reproved by his word and providence for the sin of association with the wicked , and being so lately punished for it ; and having so lately reproved our selves for it in our declarations and fasts , yet to harden our necks . what can we expect but utter destruction and that without remedie , as we sentenced our selves ? ezra 9 : 13. and 14 : 13. isay. 30 : 13 , 14. shall not this iniquity be to us abreach ready to fall , even this iniquity of going down to egypt for help &c. then vers 6. there is a snare to entrap thy feet in the sins of the wicked ; if thow be joyned with them thow cannot well escape . vers 8. wicked prophane contemners of god and his people bring ruine on a city or commonalitie , they set it on fire and blows it up : but godly men pacify wrath , turn away judgments , and purge all from provocations , which is the only means to turn it away . vers 16 shews , when wicked men gather together and grow in state and power , they grow worse , and sin with greater boldness : and transgression then overflows the land tanquam ruptis repagulis . there is no obstacle , see psal. 12. and vers 24 shews , he that is partner and fellow-receiver ▪ with a thief , or conceals such offenders , endangers his oun destruction : and he that stays with and associates with wicked men , must hear cursing aed cannot bewray it ; he will see many abominations , that though he would he cannot remedie . vers 25. fear of man and of the lands danger , hath brought many into a snare , to run from the lord to an arm of flesh : but he that trusts in the lord shall be safe . vers 27. here is the deadly enmitie between the two feeds , they cannot reconcile well , see vers 10. and chap. 21 : 3. it s no wonder the godly abominate such men who are gods enemies and the lands plague . chap. 30 : 11 , 14. descrives the malignant party , who make nothing of the godly magistrates or their mother church and land , but curse , maligne , oppose as much as they could , and are oppressours , monstrous tyrants , mankind-beasts , or beastly men ; the subject of their crueltie is the godly afflicted man , they eat up all and will not leave the bones : as the propher complains , i ly among men whose teeth are as spears and arrows , and their tongue as a sharp sword . and then vers 12 , 13 , 20. descrives our enemies , the invaders , they think themselves godly and righteous , yet are not purged from their filthinesse . they are given up to strong delusions to believe lies ; and there is no lie greater than this , that they are a godly party in a godly cause and way . they wipe their mouth after all their bloodshed , and sayes , i have done no evil : they wash their hands as pilate , as if they were free of the blood of these just men , whose fouls cry under the altar . vers 21 , 22 , 23. it is a burthen to the world and a plague to mankind , when servants , unworthy men , and persons unfit for high places are set in authority , and when wicked men have their desire of plenty and honour ( chap. 19 : 10. ) and when an odious woman , or men of hatefull vitious dispositions comes to preferment and are espoused by a state. nought they were while alone , but worse now when they have crept into the bed and bosome of the state. her roots was nought before : but now she is planted in rank mould , and will shoot forth her unsavoury branches and blossoms . and when handmaids , kept in a servile estate because of their disposition and quality , get their masters ushered out , and they become heirs , at least possessors of the inheritance or trust. vers 33 shews , how necessarly war and contention follow upon unnecessary provocations by word or deed , such as we have given many to england , though indeed they have given moe . and lastly , chap. 31 : 20 , 26 , 31. shews how word and work should go together : and men should be esteemed and praised according to their works and fruit of their hands . finis . the mystery of faith opened up, or, some sermons concerning faith (two whereof were not formerly printed) wherein the nature, excellency, and usefulnesse of that noble grace is much cleared, and the practice thereof most powerfully pressed : whereunto are added other three sermons, two concerning death / by mr. andrew gray ...; all these sermons being now carefully revised, and much corrected. gray, andrew, 1633-1656. 1669 approx. 342 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a41843 wing g1617 estc r39450 18419754 ocm 18419754 107527 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41843) transcribed from: (early english books online ; image set 107527) images scanned from microfilm: (early english books, 1641-1700 ; 1634:15) the mystery of faith opened up, or, some sermons concerning faith (two whereof were not formerly printed) wherein the nature, excellency, and usefulnesse of that noble grace is much cleared, and the practice thereof most powerfully pressed : whereunto are added other three sermons, two concerning death / by mr. andrew gray ...; all these sermons being now carefully revised, and much corrected. gray, andrew, 1633-1656. [12], 216 p. printed by george swintown and james glen ..., edinburgh: 1669. errors in paging: p. 78 misnumbered 76. imperfect: tightly bound, with print show-through and some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -sermons. faith -sermons. salvation -sermons. death -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-05 john latta sampled and proofread 2004-05 john latta text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the mystery of faith opened up : or some sermons concerning faith ( two whereof were not formerly printed ) wherein the nature , excellency , and usefulnesse of that noble grace is much cleared , and the practice thereof most powerfully pressed . whereunto are added other three sermons , two concerning the great salvation , ( one of these not formerly printed ) and a third concerning death . by mr. andrew gray , late minister of the gospel in glasgow . all these sermons being now carefully revised , and much corrected . joh. 3. 18. he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. edinburgh , printed by george swinton and iames glen , anno 1669. mr. gray's mystery of faith. christian reader . among many weighty and soul pierceing sentences that you will find in these following sermons , this is one● ; that the professors of this ●ge , whether they go to heaven or hell , they will be the greatest debtors that shall be in ●ither place● : the 〈◊〉 to the free grace of god , and the other to his justice : and certainly , if we speak of those in this time , whose ●lessed lot it shall be to inherit the kingdom , ●hey cannot but acknowledge themselves in●ebted to his love , above all that have gone ●efore them ▪ for w●shing them from such ugly ●●llutions , ●● this generation hath been defiled ●ith ; for bringing them through so great tri●●ilations , preserving them in the midst of so ●●eat ten●ations , and dangerous s●ares as have ●compassed them ; yea , and still keeping in the ●●ght before them , notwithstanding of so many ●asts ( if we may so speak ) from all the four ●inds of , hell to blow it out . and on the other ●nd , if we speak of these whom in this ge●●ration shall perish ▪ assuredly their debt unto ●ivine iustice must be exceeding great , above ●●l who are gone down to the pit before them ; ●●cause the roll of their mercies will be found have been many ●●bits longer ▪ and many cu●s broader , than theirs who lived in the pre●ding ages ; and the great things that the ●●rd hath wrought in our dayes , have born a greater testimony against the wickednesse , hardnesse and atheism of this time , then of many former . but above all , the great measure of gospel-light that he hath no lesse plentifully offered , then wonderfully preserved to this generation , beyond all our ancestors ; hath undoubtedly made the sin of these who shall utterly reject their own mercy , so out of measure sinfull , and their unbelief so exceedingly inexcusable , that their guilt must needs justifie corazin and bethsaida , or sodom and gommorrah in that day when every man shall give account of himself to god : and amongst the many preaching witnesses that ( al as we are afraid ) shall compear in that day against many yet living in their pleasures , and dead while they live : this now glorified author cannot but be one , whose testimony must be very condemning , especially to the vain , loose , negligent and time-wasting youth in this age : for when h● was first drawn to the ministry , he was but youth indeed , scarce twenty years compleat ; f●● within that age , that by the constitutions o● this church ( except in case of more then common abilities which indeed he had ) is required for entring to that great and holy calling . and for the space of two years after ( whic● was all the time that the church enjoyed his labour , he was helped to presse the truths an● threatnings of god so home upon the conscience of his hearers , that as it was observed of him , b● one of his most learned and pious colleagu● master durham , who is now in glory with him he did many times cause the hair of their head stand up : the lord not only hereby verifying his word , that he can take the weak things of the world to confound the strong , and out of the mouth of babes can perfect his own praise , but designing also ( as would seem of purpose ) to send a boy out of the school for a reprover of the sluggishnesse of his people , that thereby the aged might be the more ashamed , and the younger more afraid : neither do wee think that this was all ; but truely when we consider what measure of graces , gifts and experiences the lord did bestow upon so young a person , and then with what humility , self-denial , gravity , prudence , diligence , authority and moderation he was helped to manage these talents during that short time of his ministry ; it may be justly conceived that the lord brought him forth to be a great conviction even to many of us in the ministery who came into our masters vineyard long before him , and will go out behind him : and indeed to us it looketh somewhat like the lords taking up of the little childe and setting him amongst the midst of his contending disciples in these times , that even they who would be greatest amongst us , might be least , and see somewhat of their own weaknesse . as to this little peece , whatever yee shall finde in it : it hath this to say for its self , that whereas many writings in the world , do intrude themselves upon the presse , yet this the presse hath violently thrust into the world : for some young student , from his good affection to the edification of the lords people , and ( no doubt ) from his high esteem of the precious author his memory , having given in to the presse a copie of some of these sermons , being only notes taken from his mouth when he preached them , no sooner were they seen abroad , but all the presses in the nation fell a labouring about them , so that ▪ ( if we mistake not ) in lesse no● two or three months time , three or four impressions were cast off , yet all of them so imperfect and maimed , that howbeit the excellency of the matter , and the fresh remembrance of the worthy author his name , made them very sweet to many ( especially those who had heard him preach ) yet the unsuitable dresse wherein they appeared and their mistakes of the first writers ( they being hardly able to take up every thing as it was spoken ) occasioning diverse material failings in the sense , besides lesser faults , could not but be a trouble to those who were acquainted not only with the singular graces , but parts also of that eminent youth . this gave occasion to some friends to speak a little what way these prejudices which both the truth and the authors name might ●ly under , by these uncorrect impressions might be taken off . and finding that the copie ▪ which by providence the worthy young gentlewoman who was his wife , had lying by her though it was but notes taken from his mouth , yet was the most correct that could be found : and that it also did contain the whole purposes that he had preached upon these texts ; yea , the whole purposes concerning faith , that he had preached according to that method , proposed in the first of the sermons formerly published . this was undertaken to be revised by some , who albeit none of the fittest for these imployments , yet rather or nothing should be done in the businesse , were con●tent to bestow some hours upon it , according a● other necessary imployments would permit . and now having sought out all the notes of these sermons which we could finde from other hands , and compared them with the copie abovementioned , wee do again present them unto the lords people , not with any confidence that our pains hath put any new lustre upon them ; only wee have some hopes that the whole subject being now before them , and these things in the way of expression helped , which either might seem to be somewhat unpleasant , or liable to mistakes , they shall not n●w be lesse edifying , nor lesse acceptable then formerly they were . we did not think fit to make any considerable alterations ●●●o the method , or other things of that kind , lost ●aply by straining his excellent purposes too much , to shape them to the ordinary rules , or to reduce them to that order which might best have pleased our selves we should have wronged the matter it self , at least , have put these to a losse who did hear him preach , and it may be ●ow upon their reading things in that same order as they heard them , will be the more readily brought under the impressions of that livelinesse , power and weight which ( it may be ) formerly they felt upon their hearts when he was speaking . if the method do not altogether satisfie some spirits , or the explication seem not so fult , or ●f they finde some introductions which possibly ●ead not in so close , or seem not so sib to the subject of the sermon , or happly now and then , there bee some little digressions from the main purpose , wee shall desire that this may not at all bee constructed to bee the authors ignorance of rules and method , or his want of abilities in humane learning : it being known to these who were best acquaint with him , that hee had indeed a scholastick spirit , and was in reading far beyond his age and opportunities for studying . but as to all these , wee shall intreat you rather to consider , 1. his age , and that his gift was but in the very moulding and breaking ( as wee speak ) in the point of order and method , when the lord was pleased to call him home from his work . 2. that every man hath his proper gift of god , wh● in his great wisdom ( and certainly for the good of his church ) doth so order , that there is somewhat singular and peculiar almost in every mans way , as to these things . 3. for any thing we know , hee had never that high esteem of this or any other of his labours , as to design an● of them for publick view : and these are bu● notes taken from his mouth . 4. we are perswaded hee studied more his hearers than himself . ye will easily perceive , when ye have bu● read a little , that hee hath been a man of a ver● zealous temper ; that the great ●ensil of hi● spirit , and that which hee did wholly spend himself about , was to make people know their dangerous condition by nature , and by all means t● perswade them to believe , and lay hold upo● the great salvation : and truely that a ma● in such a frame should lesse attend to these lesse things is not to be wondered at . and indeed , though these things be good in themselves , and worthy to be looked to in their own place , yet for a minister of the gospel , in all auditories , and upon all occasions , to pin up every purpose to such a method , and insist into such a measure of explications and criticismes upon words , it is but to ●etter himself , and to starve his people . 5. consider the dulnesse of the most part of hearers in this age , and how hard a thing it is to awake a sleeping world , and to get them but to think that it doth concern them to hear in earnest ; and possibly it was not a small piece of spiritual wisedome in him , ( and it may be not unfit to be imitated by others ) to begin or end all his sermons with an awakening word concerning heaven , or hell , or iudgement , and the danger of choising the evil , and refusing the good . 6. for digressions , the truth is , that his soul was so filled with such longings after heaven , and glory , and so inflamed with the love of christ , ( especially towards the latter end of his race ) that when he fell upon these subjects , upon which ( ye will see ) most of these digressions are , he could not well contain himself , nor easily bring off his own spirit ! a thing not unusual to the saints in scripture . and howbeit such things might seem somewhat singular ( in the time ) and not so coherent ; yet now we have grounds to apprehend that they were often strong influences of the lords spirit , stirring up a lamp ( as it were ) into a sudden blaze , that was not to burn long in his church . but now we shall detain you no longer , only this we may assure you of , that although these sermons are neither so exact , nor so full as doubtlesse they would have been , if they had come from the authors own pen , yet as we dare say , they were studied with prayer , preached with power , and backed with successe ; so also , if ye shall read them with consideration , meditate with prayer , and practise with diligence , ye shall neither find your time nor pains ill bestowed , but shall have cause to blesse the lord for this amongst other helps that he hath given , for making you meet for the inheritance of the saints in light . that it may be blest to this end , is the earnest desire and prayer of your servants in the work of the lord , ro. trail . jo. stirling . the mystery of faith opened up . sermon i. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. this everlasting gospel ( in which there are drawn so many precious draughts and divine lineaments of the transcendent beauty of a crucified saviour , and of the riches of his unsearchable grace ) is a most precious and excellent thing , not onely because it doth contain most absolute and sublime precepts and commands , in the exercise and obedience of which , we do not only attain unto the highest pitch in holinesse , but likewise , because it containeth most rich and precious promises , in the possession and fruition of which wee are advanced to the highest pinacle of eternal blessedness , this is clear in the grace of faith ; for what doth more purifie the heart and stamp it with the image of the invisible god then this grace of faith ? and what richer promises are annexed to any duty then to this duty of believing , to wit , everlasting life , and fruition of god. so that if we have dwelt fourty dayes at the foot of mount sinai , and had been under the greatest discovering and condemning power of the law , we may yet come with boldnesse to mount sion , and there imbrace jesus christ , who is the end of the law for righteousnesse to such as believe ; upon which mount hee standeth holding forth the golden scepter of his peace , desiring us to imbrace him , and is crying out that word in isa. 65. 1. behold me , behold me . o may wee not summond angels , and these twenty four elders about the throne , to help us to wonder , that ever such a command as this came forth , that wee should believe on the name of the son of god , after that wee had broken that first and primitive command , that we should not eat of the forbidden tree : was not this indeed to make mercy rejoyce over judgement ? and o may wee not wonder at the precious oath of the everlasting covenant , whereby he hath sworn , that hee delighteth not in the death of sinners ? what ( suppose yee ) were poor adams thoughts when at first the doctrine of free-grace , and of a crucified christ jesus a saviour , was preached unto him in paradise ? what a divine surprisal was this , that heaven should have preached peace to earth , after that earth had proclaimed war against heaven ? was not this a low step of condescendency ? to behold an offended god preaching peace and good will to a guilty sinner ; what could self-destroying adam think of these morning and first discoveries of this everlasting covenant ? christ , as it were , in the morning of time giving vent to that infinite love , which was resting in his bosome and precious heart , before the foundation of the world was laid . wee know not whether the infinitenesse of his love , the eternity of his love , or the freedom of it , maketh up the greatest wonder ; but sure , these three joyned together , make up a matchlesse and everlasting wonder . would any of you ask the question , what is christ worth ? wee could give no answer so suitable as this , it is above all the arithmetick of all the angels in heaven , and all the men on earth , to calculate his worth , all men here must be put to a divine non plus ; this was iobs divinity , iob 28. 13. man knoweth not the price of wisedome . and must not jesus christ who is the precious object of faith , and wisedome of the father , bee a supereminent and excellent one , who hath that name of king of kings , and lord of lords , not onely ingraven on his vesture , ( which pointeth out the conspicuousnesse of his majesty ) but even also upon his thigh , to point out that in all his goings and motions , hee proveth himself to bee higher then the kings of the earth ? and howbeit the naked proposing of the object doth not convert , yet if once our souls were admitted to behold such a sight as christ in his beauty and majesty , and to bee satisfied with the divine rayes of his transcendent glory , then certainly wee should finde a blessed necessity laid upon us , of closing with him ; for christ hath a sword proceeding out of his precious mo●●h , by which hee doth subject and subjugate his own to himself , as well as hee hath a sword girded upon his thigh , by which hee judgeth and maketh war with his enemies . wee confesse it is not only hard , but simply impossible to commit a hyperbole in commending of him ; his worth being alwayes so far above our expressions , and our expressions alwayes so far beneath his worth , therefore wee may be put to propose that desire unto him , exalt thy self , o lord , above the heavens . but now to our purpose , being at this time to begin our discourse upon that radicall and precious grace of faith , wee intend to speak of it under this twofold notion and consideration : first , we shall speak of it as it is justifying , or as it doth lay hold upon the righteousnesse of a crucified saviour , makeing application of the precious promises in the covenant of free grace , which wee call justifying faith. and in the second place , we shall speak a little-unto faith , as it doth lay hold upon christs strength , for advancing the work of mortification , and doth discover the personal excellencies of iesus christ , by which wee advance in the work of holinesse and divine consormity with god , which wee call sanctifying faith. however , it is not to bee supposed , that these are different habits of faith , but different acts flowing from the same saving habit , laying hold and exercising themselves upon christ in different respects , and for diverse ends . now to speak upon the first , we have made choice of these words . the apostle iohn , in the former verse , hath been pointing out the precious advantages of the grace of obedience , and of keeping of his commands ; that such a one hath , as it were , an arbitrary power with god , and doth receive many precious returns of prayer : as likewise , that one who is exercised in the grace of repentance , is gods delight : which is included in this , that he doth these things that are well pleasing in his sight . and now in these words hee doth , as it were , answer an objection that might bee proposed , about the impossibility of attaining these precious advantages , seeing his commands were so large , and that hardly could they bee remembered . this hee doth sweetly answer , by setting down in this one verse a short compend or breviary both of law and gospel , viz. that wee should love one another , which is the compend of the law : and , the we should believe on the name of his son ; which is the compend of the gospel ; and by this he sheweth the christian , that there are not many things required of him , for attaining these excellent advantages ; but if he exercise himself in the obedience of these two comprehensive commandments , he shall find favour both with god and man. and as concerning this precious grace of faith , wee have , 1. the advantages of it implied in the words , and clear also from the scope , as ( no doubt ) all the commands have infinit advantages infolded in their bosome , which redounds to a believer , by his practising of them . and , 2. the excellency of it holden forth in the words , in that it is called , his command , as if hee had no other command but this . ( and the greek particle is here prefixed , which hath a great deal of emphasis and force in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but , 3. there is this also , the absolute necessity of this grace , holden forth here in this word , his commandment : as if he would have said , by proposing of this command , i do set life and death before you , and that ye would not conceive that it is an arbitrary and indifferent thing for you to believe , or not : but be perswaded of this , that as an infinite advantage may constrain you to the obedience of it , so absolute necessity must perswade you to act that which is of your everlasting concernment . and lastly , yee have the precious object ▪ upon which faith ( which is justifying ) doth exercise it self , and that is upon the name of the son of god ; and ( no doubt ) faith is that excellent grace , which doth elevate the soul unto a sweet and inseparable union with christ ▪ and is that golden and precious knot , that doth eternally knit the hearts of these precious friends together . faith is that grace that draweth the first draughts of christs precious image on our hearts , and by love doth accomplish and perfire them . now faith taketh hold not onely on the faithfulnesse of god , that hee is a god of truth , and that in him there is no lie : but likewise it taketh hold on the omnipotency of god , that hee is one to whom nothing is too hard : and on the infinite mercy and love of god , that hee is one who doth delight to magnifie this attribute above all his works : and these are the three great pillars of justifying faith. from the first , it answereth all these objections of sense , which do ordinarily cry forth , doth his promise fail for evermore ? and that with this one word , if hee hath once purposed it , hee will also do it , and if hee hath once spoken it , hee will also make it come to passe . from the second , it answereth all these objections that may arise from carnal reason and probability , which tend to the weakning of his confidence ; and these do oftemtimes cry out , how can these things be ? but faith laying hold upon the omnipotency of god , it staggers not at the promise , but is strong in the faith , giving glory to god. and it is the noble and divine exercise of this heroick grace of faith , that these objections of reason and probability , which it cannot answer , it will lay them aside , and yet close with the promise . which was the practice of believing abraham , who considered not his own body being weak , nor the barrennesse of sarahs womb . as likewise , it was the commendable practice of that woman , matth. 15. who not being able to answer the second trial of her faith from reason , yet notwithstanding , faith made her cry out , have mercy upon mee , o son of david . and from the last , a christian doth answer all the arguments of misbelief , which do arise from the convictions of our unworthinesse and sinfulnesse , which makes us oftentimes imbrace that divinity of peters , luk. 5 ▪ 8. depart from me , for i am a sinful man. but faith taking hold on the infinite mercy and love of christ , it answereth all with this , he walks not with us according to that rule of merit , but according to that precious and golden rule of love and boundlesse compassion . but before we shall speak any thing unto you of these things , wee would a little point out some few things to be known as previous to these : we shall not dwell long in pointing out the nature of justifying faith , it is that grace whereby a christian being convinced of his lost estate , and of an utter impossibility to save himself , he doth flee to the righteousnesse of jesus christ ; and unto him who is that precious city of refuge , and there doth abide till our high priest shall die , which shall not be for ever . or if ye will , it is a sweet travelling of the immortall soul , betwixt infinite misery , and infinite mercy , betwixt an utter impossibility to save our selves , and a compleat ability in him to save to the uttermost , betwixt abounding sin , and superabounding mercy . hence faith is often holden forth to us in scripture , under that notion of coming , isa. 55. 1. ho every one that thirsteth come ye to the waters . rev. 22. 17. whosoever will , let him take the water of life freely , heb. 7. 25. wherefore he is able also to save them to the uttermost that come to god by him . and we may say by the way , that if once a sinner could be brought to this , to count all his own righteousnesse but filthy rags , and to belive that a man is as really justified before god , by imputed righteousnesse , as if it were by inherent holinesse ; surely such an one were not far from the kingdom of god. neither shall we stand long to point out this unto you , that it is your duty to believe , for it is clear , not only from this place , but likewise from isa. 45. 22. look unto me , and be ye saved , all the ends of the earth . matth. 11. 28. come unto me all ye that labour and are heavy laden , and i will give you rest . joh. 14. 1. ye believe in god , belive also in me . isa. 55. 1. ho , every ▪ one that thirsteth , come ye to the waters ▪ and he that hath no money , come , buy without money and without price . but oh! it 's a great misery of many ( and that which may be a subject of perpetuall lamentation ) that we can neither be subject to the law , as commanding , to obey it , or as threatning , to believe it ; nor , to the gospel as promising , to imbrace it , and sweetly to receive it . o but that primitive temptation and delusion whereby sathan did deceive our first father , is that whereby he yet seeks to catch and delude many souls , viz. that though we eat of the forbidden fruit , and walk in the vain imaginations of our own hearts , yet he doth suggest this to us , that we shall not die , but shall once be as god. this is sathans great and de●●ding divinity ; and therefore , to inforce his great and precious command a little further , wee shall propose these considerations , first , that the gospel hath laid no obstruction in our way of closing with christ ▪ and partaking of the effects of the gospel ▪ but on the contrary , sheweth that the great impediment is our want of willingnesse , which wee lay in our own way : as is clear from ▪ ioh. 5. 40. yee will not come to mee that yee may get life : as likewise from rev. 22. 17. where the gates of the gospel are cast open , and whosoever will , are commanded to enter ▪ in : so that , although you may father your misbelief upon your inability , or that your spot is not the spot of his people , yet know , that the rise and original of it is , the want of willingnesse . but , to make this more clear , wee would have you knowing this , that all the qualifications annexed to this commandement of faith as that in matth. 11. 28. speaketh out the qualifications rather of these that will come than of all these that ought to come ; o● hee inviteth these , that through the spiri● of discouragement and misbelief , have the greatest reluctancy to come . and may no● that ▪ cardinal and soul-refreshing promise ioh. 6. 37. stop the mouth of misbelief so that it should have nothing to say ? h● that cometh unto mee , i will in no wayes cas● out . yee may reduce your misbelief rather to the sinfulnesse of your will , than to the sinfulnesse of your walk ; and if once yee could come the length of willingnesse to imbrace jesus christ , all other objectio● and knots should be sweetly loosed and dissolved . secondly , consider , that though we should pray the on half of our time , and weep the other , yet if we want this noble grace of faith , the wrath of god shall abide on us . what are all the works of these hypocrites , and these g●●string acts of law-sanctification , but a plunging of our selves in the ditch , untill our own cloaths abhorre us ; therefore it is , that after the prophet zachary ▪ hath made mention , in the 12. chapter of his prophesie , of making bitter lamentation for him whom wee have pierced , as for an only son ; yet in the beginning of the 13. chapter , he maketh mention of a fountain opened to the house of david , for sin and for uncleannesse : which may intimate unto us , that , although we have washed our selves with our own tears , yet there is use of the bloud of christ , and that we must bee washed in that fountain , even from our own righteousnesses , which are but as filthy rags . thirdly , consider that great and monstrous sinfulness that is in this sin of unbeleif , we will strain at a g●at , but many will easily swallow down this camel : we will tith mint and anise , and fast twice in the week , but neglect faith and love , and judgment , which are the weightier things of the law. and indeed , there are these things which speak out the sinfulnesse of unbelief . 1. that when the holy ghost is sent to convince the world of sin , ioh. 16. 9. he pitched upon this sin , as though there were no other sin of which the world had need to be convinced ; he will convince the world of sin , because they believe not on the son of god : and ( no doubt ) there is more sinfulnesse in that sin , than in many breaches of the morall law , it being a sin against matchlesse love , and against that which is the remedy of sin . 2. that it is called by way of eminency , disobedience , as is clear from heb. 4. 11. lest any of you fall after the same example of unbelief : or as the word may be rendered , lest any of you fall after that example of disobedience , eph. 2 ▪ 2. 3. that among all these that shall be eternally excommunicate from the presence of the lord , and from the glory of his power , these that are guilty ▪ of this sin of unbelief , they are put in the first place , rev. 21. 8. and , 4. that unbelief doth contradict and deny these three precious and cardinall attributes of god. 1. doth not unbelief contradict his faithfulnesse , and make him a liar ▪ 1 ioh. 5. 10 ▪ 2. doth it not contradict the infinitenesse of his power . and , 3 ▪ the infinitenesse of his love : and supposeth that there is something too hard for him , which his power cannot reach , nor his infinite love overcome . we may reduce many of our questions , and disputings of his good will , to this original , viz. to the disputing of his power . no doubt , if we belong to him , we shall once sing that note of lamentation over ▪ our unbelief , this is our infirmity , for changes are from the right hand of the most high. and lastly , to enforce this precious command of faith , consider that it is his command which speaketh forth this , that we must not take an indulgence or dispensation to our selves , to believe , or not to believe at our pleasure . and is it not a strange thing , that christians are lesse convinced of the breaches of the commandements of faith , then of other commands ? they think misbelief to be but a zoar , a little sin . and it proceedeth either from this , that the convictions of other sins ( as the neglect of prayer , or the sin of swearing , or committing adultery ) do arise from a natural conscience : ( for there is somewhat of natures light to make us abominate and hate them , when yet the light of nature will not lead us to the convictions of the sinfulnesse of misbelief , it being a gospel and more spiritual sin ) or it proceedeth from this , that unbelief doth ordinarily passe vail'd under the vizard of some refined vertue , as humility and tendernesse , though that rather it may be said , that it is pride and ignorance , cloathed with the garments of humility . and no doubt , christ doth account it obedience to this commandement of faith , the greatest act of humility , as is clear from rom. 10. 3. where it is called submission , they submitted not to the righteousnesse of god , or else it proceedeth from this , that we conceive that the commandment of faith , is not of so large extent as other commands , and so doth not bind us to the obedience of ●t . but know this , that it shall be the condemnation of the world , that they have not believed on the name of the son of god : and no doubt , but it is sathans great design and cardinall project , to keep us back from obedience to the commandement of faith , and that we should not listen to the precious promises of this everlasting gospel , but should reject the counsel of god against our selves , and refuse his precious and divine call . the second previous consideration that we would give , shall bee to show you what are the causes that there is so much disputing of our interest , and so little beleiving , that we are unstable as water , marring our own excellency , spending so much of our time in walking under a cloud and are so seldom admitted to read our names i● these precious and eternall records of heaven ? no doubt , these things have influence upon it ▪ viz. 1. that we are more judging of god by his dispensations , then by hi● word , supposing ever the change of his dispensations to speak forth the change of ou● state ▪ this is misbeliefs divinity , that whe● sense cannot read love in his face , but he appeareth to frown , and to cast a cloud ove● it , then it is presumption ( saith sense ) t● read love in his heart , or in his word . bu● know it was a self denying practice of , believing iob , to cry out , though he shoul● kill me , i will believe in him . therefor● make not dispensations your bible , other ▪ wise ye will stumble at the noon-ride of th● day , and shall halt in your way . knew y● never what such a thing as this meaned , to ascend in overcoming thoughts of his love , notwithstanding any thing that his dispensations might preach ? we conceive , that if the eyes of our faith were opened , we might see infinite love engraven on the darkest acts and most dismal-like dispensations of his to us , though it bee oftentimes written in dark and ●im characters of sense . 2 ▪ there is this likewise which hath in●●uence upon our so much disputing and misbelieving , viz. a guilty conscience , and the ●ntertainment of some predominant lust , which oftentimes occasioneth our walking in darknesse , and having no light : this is ●lear from 1 tim. 1. 19. where that precious ●ewel of faith can bee holden in no other place but in a pure conscience , that is that ●oyal palace wherein it must dwell ; and ●o doubt , if once wee make shipwrack of a ●ood conscience , wee will erre concerning our ●aith . a bosome idol , when it is intertained ●oth exceedingly mar the vigorous exercise ●f these graces , which are evidences of our faith . and certainly , grace rather in its ●egrees , than in its sincerity or simple being onely , is that which giveth the clear evidence of faith. therefore when we find not love ●● its high and eminent actings , wee hardly win to make it any clearly concluding demonstration of our faith. 3. as likewise , a bosome idol , when it is ●ntertained , maketh use to lose much of our ●igh esteem and reputation of jesus christ ; which doth exceedingly interrupt the sweet and precious actings of faith. for it is certain , that if once the immortal soul be united to jesus christ by the bond of love and respect , then our faith will increase with the increase of god. our intertainment of a bosom idol is ordinarily punished with the want of the sensible intimations of his peace , and of our interest in him ; so that sometimes his own are constrained to cry out , god hath departed from mee , and he answereth mee not , neither by dreams nor visions . 4. there is that likewise that hath influence upon it , our not closing absolutely with jesus christ , but upon conditions and suppositions . we make not an absolute and blank resignation of our selves over unto christ , to hold fast the covenant , notwith ▪ standing hee should dispense both bitter and sad things to us ; but wee conceive that christs covenant with believers , is like tha● covenant that god made with noah , tha● there should bee summer and winter , seed● time and harvest , night and day , unto christian. a christian must have his nigh● as well as his day : hee must once sowe i●● tears , before hee reap in joy ; and hee mus● once go forth , bearing his precious seed , b●fore hee can return bearing his sheaves in hi● bosome : and that this hath influence upo● our instability , may bee seen from this , th●● often a christian , after his first closing wit● christ , hee meeteth with desertion in poi●● of tendernesse , in point of joy , and in poi●● of strength , so that his corruptions see● now to be awaked more then formerly , th● hee wants those seeming injoyments of him which formerly he had : and that much of ●is softnesse of heart hath now evanished , which is clear somewhat from heb. 10. 32. that after they were enlightened , they ondured great fight of afflictions , for the word that ●● there rendered afflictions , signifieth inward ●roubles through the motions of sinne , as well as outward afflictions , gal. 5. 24. and god useth to dispense this way to his own , ●ot only to take trial of the sincerity of our ●losing with him , but to make our faith ●ore stedfast and sure . and no doubt , if we ●ose not absolutely with christ ( when ●nder these ▪ temptations and trials ) we will ●eject our confidence as a delusion , and sup●ose it to bee but a morning dream ; there●ore it were a noble and divine practice of a ●hristian to close with christ without re●ervation , seeing hee doth dispence nothing ●●t that which may tend to our advantage . ●nd we would say to such as are under these ●emptations , that if yee endeavour to resist ●●em , it is the most compendious and excel●●nt way to make your hearts , which now ●●e dying as a stone , to bee as a watered gar●●n , and as springs of water , whose waters fail ●●t , and to make you strong as a lion , so that 〈◊〉 temptation can rouse you up , but you all bee enabled to tread upon the high places the earth , and to sing songs of triumph over ●●ur idols . 5. there is this likewise which hath in●●ence on it , or building of our faith more ●●on sense then upon christ or his word ; and therefore it is , that faith is so unconstant and changeable as the moon , we not knowing what such a thing meaneth , to hope against hope , and to bee strong in faith , giving glory to god : and we would onely say unto you , that erect your confidence upon so sandy a foundation , that when the storm and wind of tentation shall blow , that house shall fall to the ground . as likewise , building of your faith upon sense , doth abate much of your joy , and much of your precious esteem of jesus christ , it being faith exercising it self upon an invisible object , that maketh the christian , to rejoyce with joy unspeakable and full of glory , 1 pe● . 1. 8. 6. there is this last that hath influence upon it , even our sloathfulnesse in the exercise of our spiritual duties , by which faith should bee entertained . faith is a tender grace and a plant that must not be ruffled , bu● nourished through the sap of other precious graces ; but wee grow remisse in ou● spiritual duties , and do turn our selves upo● the bed of security , as the door upon th● hinges . and doth not our drowsinesse cloath us with rags , and make us fall into a deep sleep ; while as , if wee were diligent , o● souls should bee made fat and rich ? yea slothfulnesse doth not only impede assuranc● in this , that it hindereth the divine communications of his love and respect , by which assurance may bee keeped in life , cant. 5. 2 ▪ but also , it maketh our poverty come on us an armed man , and our want as one that travelleth . and withall , it letteth loose th● chain by which our corruptions are tyed , and maketh them to lift up their head , by which our assurance is much darkned and impared , and our hope is much converted into diffidence and dispair : and we would only say this , it is the diligent christian that is the believing christian ; and it is the believing christian , that is the diligent christian ; there being such a sweet reciprocation betwixt these two precious graces , that they die and live together . now thirdly , we shall shut up our discourse with this , in pointing out a little what are those things that do obstruct a christians closing with christ , and believing in his precious name . i. we conceive that this wofull evil doth ●pring and rise from that fundamentall igno●ance of this truth , that there is a god : as ●● clear from heb. 11. 6. where that is re●uired as a qualification of a comet , that he ●hould believe that god is : and assuredly ▪ ●ill once this precious truth be imprinted ●pon our souls , as with a pen of iron , and ●oint of a diamond , we will look upon the ●ospel as an u●opian fancy , and a deluding ●otion , to teach unstable souls , who know ●ot the way to attain unto real blessednesse . ●nd truly it is a fault in many , that they ●egin to dispute their being in christ , before ●hey know there is a christ : and to dispute ●heir interest in him before they believe his ●eing , and that there is such a one as is cal●●d christ. ii. our coming unto christ is obstructed from the want of the real and spiritual convictions of our desperate and lost estate without jesus christ , and that our unspeakable misery is the want of him ; which is clear from ier. 2. 31. we are lords , we will come no more to thee : and it is evident from rev. 3. 16 , 18. that such a delusion as this doth overtake many , that they can reign as kings without jesus christ , and that they can build their happinesse , and establish their eternal felicity upon another foundation . but , o that we could once win to this , to believe what we are without christ , and to believe what we shall be in the enjoyment of him ; with the one eye to descend and look upon these deep draughts , that the mystery of iniquity hath imprinted upon your immortal souls , and withall to reflect upon the wages of sin , which is death ; and be constrained to cry out , wo is me , for i am undone : and with the other eye to ascend and look to that help that is laid upon one that i● mighty , and to make use of the righteousnesse of a crucified saviour , that so what we want in our selves , we may get it abundantly made up in him . iii. there is this likewise that obstructeth our closing with christ , our too much addictednesse to the pleasures and carnal delights of a passing world ; which is clea● from luk. 14. 18 , 19 , 20 , 21 , 22. matth. 22 5 , 6. where these that were invited to com● to the feast of this gospel , they do mak● their apologie , and with one consent do refuse it : some pretending an impossibility t● come , and some pretending an unavoidable inconveniency in coming : and o! what a rediculous thing is that poor complement , that these deluded sinners used to christ , i pray you have us excused ? and is it not the world the great plea and argoment , that they make use of , when they will not come and make use of christ ? iv. there is this lastly , which doth obstruct ones coming to christ , their unwillingness to be denyed to their own righteousness : which is clear from rom. 10. 23. and wee conceive if once these two were believed ( which are the great tropicks , out of which all these arguments may be brought to perswade you to imbrace christ ) to wit , the infinite excellency of his person on whom we are to believe , and the infinite losse that these do sustain , who shall be eternally rejected of him . we might be persuaded to entertain a divine abstractednesse and holy retirement from all things that are here below , and to pitch our desires alone upon him , who is the everlasting wonder of angels , and the glory of the higher house . o did we once suppose the unspeakable happinesse of these whose faith is now advanced unto everlasting felicity and fruition , and hath entered into that eternal possession of the promises : might we not he constrained to cry out , it is good for us once to be there ? christ weepeth to us in the law , but we do not lament : and he pypeth to us in the gospel , but we do not dance : he is willing to draw us with the cords of men , and with the bonds of love , and yet we will not have him to reign over us . may not angels laugh at our folly , that wee should so undervalue this prince of love , and should contemn him who is holden in so high esteem and reverence in these two great assemblies that are above , of angels , and of the spirits of just men made perfect ? christ hath now given us the first and second summonds , the day is approaching when the sad and wofull summonds shall be sent against us , of departing from him , into these everlasting flames , out of which there is no redemption : and this shall be the capestone of our misery , that we had once life in offer , but did refuse it ; and though there were four gates standing open toward the north , by which we might have entered into that everlasting rest , yet we choosed rather to walk in the paths that lead down to death ▪ and take hold of the chambers of hell . o but there are many that think the gospel cunningly devised fables and foolishnesse , ( they being unwilling to believe that which sense cannot comprehend , nor reason reach ) and this is the reason why the gospel is not imbraced , but is rejected as a humane invention ▪ and as a morning dream , &c. sermon ii. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are three great and cardinall mysteries , in the unfolding of which , all a christians time ought to be spent . first , there is that precious and everlasting mystery of christs love and condiscendency , which those intellectual spirits , the angels , are not able fully to comprehend . secondly , there is that woefull mystery of the desperate deceitfulnesse and wickednesse of the heart , which no man was ever yet able fully to fathom and comprehend . and , thirdly , there is that precious mystery of that eternal felicity and blessednesse that is purchased unto the saints , that once they shall reign with christ , not a thousand years only , but throughout all the ages of everlasting and endless eternity : so that there is this difference betwixt the garden of everlasting delights , that christ hath purchased to the saints , and that first paradise and eden wherein man was placed : there was a secret gate in the first , thorow which a man that had once entered in , might go out again ; but in this second and precious eden , there is no accesse for going out . and all that is to be known of these three mysteries , is much comprehended in this , to know that they cannot fully be known ; paul was a blessed proficient in the study of the first mystery , and had almost attained to the highest classe of knowledge , and yet he is constrained to professe himself to bee ignorant of this : hence is that word , eph. 3. 19. that ye may know the love of christ , which passeth knowledge . and is it not a mysterious command , to desire people to know that which cannot be known ? the meaning whereof we conceive to be this in part , that paul pressed this upon them , that they should study to know that this mystery of christs love could not be known . ieremiah was a blessed proficient in the knowledge and study of the second mystery , he had some morning and twilight discoveries of that , and yet though in some measure he had fat homed that deep ; yet he is constrained to cry out , chap. 17. vers . 9. the heart is deceitful above all things , and desperately wicked , who can know it ? and indeed , that which solomon saith of kings , prov. 25. 3. may well be said of all men in this respect , the heavens for heighth , and the earth for depth , and the heart of man is unsearchable . the apostle paul also was a blessed proficient in the study of the third mystery , having some morning and twilight discoveries of that promised rest , and was once caught up to the third heavens , and yet when he is beginning to speak of it , 1 cor. 2. 9. he declareth all men to be ignorant of the knowledge of this profound mystery of mans blessednesse , and cryeth out , eye hath not seen , nor ear heard , neither have entered into the heart of man , the things which god hath prepared for them that love him . and if there bee any thing further to bee known of these mysteries , the grace of faith is found worthy among all the graces of the spirit , to open the seven seals of these great deeps of god. is not the grace of faith that whereby a christian doth take up the invisible excellency and vertue of a dying christ ? is not faith that precious grace by which a christian must take up the sports and blemishes that are within himself ? and is not the grace of faith , that precious grace that placeth a christian upon the top of mount pisga , and there letteth him see a sight of the promised land ? and doth open a door in heaven , thorow which a christian is admitted to see christ sitting upon his throne ? and faith hath not only a kind of omnipotency ; as is clear , that all things are possible to them that believe : but it hath a kind of omnisciency , and all knowledge that it can take up and comprehend the greatest mysteries of heaven , according to that word , prov. 28. 5. he that seeketh the lord shall understand all things , as if hee said , there is nothing dark to a believing christian , as there is nothing impossible to ● believing christian. as likewise , faith ●s that grace that must take aside the vail that is spread over the face of a crucified christ. and faith is that precious spy that goeth forth , and taketh up these wonderfull excellencies , that are in him . the grace of love , as it were , is born blind , and it hath nothing wherewith to solace it self , but that which is presented unto it by this noble and excellent grace of faith. now before wee shall speak any thing to these things that wee did propose to speak of it at the last occasion : wee shall yet speak a little unto some things which are necessary to be known , for the distinct up taking of the nature of justifying faith ; which is the great commandement of this everlasting gospel : and that which wee would first speak to shall be this . what is the reason and ground that the gospel conveyance of righteousnesse and life , ( and of the excellent things of this everlasting covenant ) should be through the exercise of the grace of faith ? for it is not said in the scripture that repentance justifieth , that love justifieth , or that mortification justifieth ; but it is faith only that justifieth , and it is faith by which a christian inheriteth the promises , so that is clear , that faith is that conduit-pype , through which are conveyed to us the great blessings of this everlasting covenant . i. and the first ground of it is this , it is through faith , that all our blessings may be known to be by love , and by free and unsearchable grace ; as is clear , rom. 4. 16. while the apostle is giving a reason why the inheritance is conveyed to a christian through faith ; it is of faith ( saith he ) that it might be of grace : for if the inheritance were conveyed to a christian through a covenant of works , then these spotlesse draughts of infinite love , and of unsearchable grace , should not be written on our inheritance , as is clear , rom. 4. 25. and it is that great designe of christ , to make his grace conspicuous in conveying salvation to us through faith. ii. there is this second ground likewise of it , that all the promises and blessings of this everlasting covenant might be sure and stedfast to us , therefore they are conveyed to us through the exercise of the grace of faith ; as is clear , rom. 4. 16. they are of faith ( saith he ) that they might be sure : or as the word is , that they might be settled , when the promises of life and of eternal salvation were conveyed to us through mans obedience , were they not then most uncertain and unstable ? but is not heaven your everlasting crown now , stedfast unto you , seeing you have that golden pillar of christs everlasting righteousnesse to be the foundation of your faith , and the strength of your confidence in the day of need ? iii. there is this third ground why the promises and excellent things of this gospel are conveyed to a christian through the exercise of faith , that all boasting and gloriation might be excluded , according to that word , rom. 3. 27. by what law is boasting excluded ? not by the law of works , but by the law of faith. and certainly , seeing christians have all the great things of heaven conveyed to them through the exercise of faith ; think yee not , that this shall be your first song when yee shall be within the gates of that new jerusalem ? not unto us , not unto us , but unto thee doth belong the glory of our salvation . o what a precious dignity were it , but for one half hour to be admitted to hear these spotlesse songs that are sung by these thousand times ten thousand , and thousands of thousands of holy angels , that are round about his throne ! doth not david that sweet singer of israel , now sing more sweetly no● he did while he was here below ? doth not deserted heman now chaunt forth the praises and everlasting song of him that sitteth upon the throne ? and doth not afflicted iob now sing sweetly after his captivity is reduced , and he entered within that land , where the voice of joy and gladnesse is continually heard ? would ye have a description of heaven ? i could give it no tearm so suitable as this , heaven is a rest , without a rest , for though there remain a rest for the righteous , yet rev. 4. 8. these four beasts that stand before the throne , they rest not night nor day , crying , holy , holy , holy , is the lord god almighty ; yet there is much divine quietnesse in that holy unquietnesse that is above . iv. there is this last ground why the blessings of the gospel , and life and righteousnesse are conveyed to us thorow the exercise of faith , that the way to attain to these things might be pleasant and easie ; we are certainly perswaded , that the way of winning to heaven by a covenant of works was much more unpleasant and difficult . but is it not an easie way of entring into the holy of holies , to win unto it through the exercise of faith ? are not all wisdoms wayes pleasantnesse , and are not all her paths peace ? was not that just self-denial in one , that said , he would not take up a crown though it were lying at his foot . but oh that cursed self-denial doth possesse the breasts of many ; so that though that crown of immortal glory and eternal blessednesse be lying at your feet , yet ye will not imbrace it , nor take it up . is not the hatred of many to christ covered with deceit , and therefore , your iniquity shall be declared before the congregation . now that what we have spoken upon this , might be more clear , and that the nature of ●ustifying faith be not mistaken , we would have you taking notice of these things . 1. that the grace of faith doth not justifie christian , as it is a work ; or because of any inherent excellency and dignity that is in this grace , above any other graces of the spirit ; ●ut faith doth alone justifie a christian instrumentally and objectively ; that is , it is ●hat by which a christian is just , by laying hold ●n the precious object of it , the righteousness of christ. and to clear this , we would only have you knowing this , that faith doth juifie , as it closeth with christ ; but not because 〈◊〉 closes with christ , which some vainly are ●old to assert ; because there is not any dig●ity or worth in the act of faith , in closing with christ that can be the foundation of our ●ustification , else it were to confound that precious decreet of free grace . 2. there is this that we would have you all knowing ; that faith is not the instrument of justification , ( as justification is taken in an active sense , ) though it is the instrument of justification , as it is taken in a passive sense : and the ground of this conclusion is this , because it is impossible that any action in man can be an instrument of any action in god : and therefore that phrase that you have so ordinarily spoken of , that faith justifieth , it is thus to be resolved , that we are justified by faith. 3. there is this that we would have you knowing , that betwixt a christians closing by faith with the righteousnesse of jesus christ , and the justification of a sinner , i say , there is no natural and indispensible connexion betwixt these two : but onely there is a connexion of divine appointment , and of free grace , though we conceive there is a natural aptitude in the grace of faith , to lay hold on the righteousnesse of christ , more then there is in any other grace of the spirit , as ye may see there is a more natural aptitude and fitnesse in the hand to receive then in any other organ of the body . 4. there is this also that we would have you knowing , that a christian in his first closing with christ , christ ( considered as crucified ) is the immediate object of his faith , and not christ considered in his personal excellencies . hence it is often in scripture , that christ as crucified , is holden forth as the immediate object of justifying faith ; as is clear , rom. 3. 5 , 24 , 25. and the ground of this assertion is this , because that it is the formall object of justifying faith , which doth formally justifie the sinne● ; and on which faith doth immediately lay hold as a ransome to satisfie justice , and as a righteousnesse in which the soul dare venture to be found when it shall stand before the judgement seat of god ; and certainly , this is christ as obedient to the death of the crosse . and it is likewise clear , that the thing which doth engage the soul to christ , is not onely because he is good in himself , but because he is good to us . 5. and there is this lastly , that we would have you knowing , that though faith doth alone justifie , yet faith doth not justifie being alone : hence is that which we have so often in schooles , fides justificat solum , licet non solitariè , that faith justifieth alone , though not being alone ; as iames doth speak , faith without works is dead , and is of no effect . now that which secondly we shall speak to , shall be this ; to point out to you some differences betwixt justifying faith , which is in a real believer , and temporary faith which is in an hypocrite , and one that is destitute of that everlasting hope , though he do pretend to have it . and first , that there is such a thing as temporary faith , is clear from luk. 8. 13. it is said there of some ▪ that they believed for a season , yea , in acts 8. 13. it is said of simon magus ( who was in the gall of bitternesse , and in the bond of iniquity ) he believed . and these in ioh 2. 23. when they did behold the miracles , they believed on iesus christ : and yet we conceive , that their faith was not sincere , and so this was not saving faith. and indeed ye may see a difference betwixt these two in the very name temporary ; for this is such a faith as doth not continue long with him that hath it , but doth evanish and passe away ; for as this is certain , that an hypocrite will not always call upon god , iob 27. 10. so that is also certain , that a hypocrite will not alwayes believe in god. i tell you , that the longest time a hypocrite doth keep his faith , iob hath set down in his 18. chap. vers . 14. their hope ( saith he ) shall bring them to the king of terrours , and then it shall be rooted out of them and their tabernacle ; their faith will bring them no further then the gates of death , and then their faith will flee away as a dream , and evanish as a vision of the night . ii. there is this difference likewise betwixt them , that temporary faith , it closeth with christ as a saviour , and for righteousnesse , but it closeth not with christ as a prince , and for sanctification ; but justifying faith taketh christ as well for a prince , as it taketh him for a saviour : and if solomon did discern who was the true mother of the childe by that , that she who would have the childe divided , was not the mother of the childe ; so we may say ▪ that they who would divide christ in his offices , it is an evidence that they are not among these who are actually made partakers of the adoption of children ; there is somewhat of this pointed at in ioh. 6. 66. where that which made many who were his disciples ( and did once believe ) desert him , was because of the hardnesse of his command , this is an hard saying , who can hear it ? and it is certain that it is a greater difficulty for a christian to take christ as a prince , then as a saviour : for by that he must make an absolute resignation of himself over to chrrst , never to be reduced . o when saw you such a sight of christ , that ye were constrained to cry our ( without a complement ) to him ; truly i am thy servant ▪ i am thy servant ? o were ye never ravished with one of his eyes , nor overtaken with one chain of his neck ? believe me , they who see him thus , do believe that his commands are not grievous . iii. there is this difference , that temporary faith is attained unto , without the exercise of the law , but justifying faith is not attained to without some measure of the exercise of the law : this is clear , mark 4. 5. where speaking of these temporary believers , it is said of them , that the fruit did immediately spring up , &c. are there not some ( it may be here ) who think they do believe , and yet were never in any measure trembling under the discovering & condemning power of the law ? is not that a mystery , that one should bring forth without travelling ? and is not this a mystery in christianity , that one should believe before he hath found the pa●gs of the new ▪ birth . i am afraid of this , that many of us have taken up our religion at our foot : for there are many who take up religion before religion take them up . but would ye know the properties of a christians faith ? it is a begotten faith , 1 pet. 1. 2. and not a faith that is taken up at our pleasure : and i would only say these two things to you , be perswaded of this , that hypocrisie may be spun with a ve●p small threed : so that the most discerning christian cannot take up that desperate enmity that is in them . how long did iudas lu●k under the name of a saint , even with these that were most discerning ? and there is this that we would say , that among all these that shall be eternally excommunicate from the presence of the lord , and from the glory of his power , hypocrites in sion shall have the bitterest cup of divine indignation presented unto them . hence it is , that christ , when he would tell the worst company that one shall have in hell , it is alwayes this : ye shall go to that place where hypocrites and sinners are : and so it would be of your concernment , that by the candle of the lord ye would search the inward parts of the belly , before ye go down to the grave with a lie in your right hand ; a deceiving heart having turned you aside . we confesse it is sad to consider these anxious disappointments that many in those dayes shall once meet with . iv. but there is this last difference betwixt justifying faith , and temporary faith , that there are three precious effects of justifying faith , which a temporary believer cannot win to . 1. to be denyed to all his enjoyments and attainments , and walk humbly under them , for we may say , that it is impossible for an hypocrite to be denyed to his enjoyments , he maketh such a deity of them , and worships them , or rather he worshippeth himself in them . there are three great graces that a hypocrite doth pursue after , ( though he rather seeketh them as gifts than as graces : ) knowledge , prayer , and humility : and though it be but little that he can attain of any of the three , ( or rather nothing in a saving way ) yet least of all can he attain to the last , yea , we may judge that there is alwayes within his bosome a standing conviction , that he could never win unto that gracious grace of humility . o could ye never win to this , to count your own righteousnesse as filthy rags , and to rejoice alone in the righteousnesse of a crucified saviour ? i would press this upon you by the way ( o christians of this generation ) forget your perfections ; and remember your imperfections ; have a holy oblivion of your attainments , but have a divine remembrance of your short comings , look more to what is before unperfected , nor to what is behind , and thus shall you evidence true justifying faith. 2. it is an effect of justifying faith to be under some constant and divine impression of the preciousnesse of jesus christ , according to that word , 1 pet. 2. 7. to you who believe , christ is precious ; it is not said , that christ was precious , or shall be precious , but it is said , he is precious , which doth import , ( as we use to speak ) a continued act ; did ye never know what it was to dwell twenty four hours under the impression of the matchlesse excellency and precious worth of a crucified saviour ? i will pose you with this . are there not some here ( and elsewhere ) that passe under the notion of saints , that never knew what it was to dwell half an hour under these high and elevaring thoughts of the preciousnesse of jesus christ ? so that wee professe we cannot tell whether we shall call him precious or undervalued : but wee may conjoyn these two names together ; that he is precious ( and yet ) undervalued christ. 3 ▪ by true justifying faith , a christian winneth to mortification of his invisible and predominant lusts , which is impossible for a temporary believer to win to . and is there not a great difference betwixt an idol when it is cast out , and an idol when it goeth out ? i will tell you the great mortification of hypocrites , the devil was living in them as one that was a black one , and now hee cometh again and transformeth himself into an angel of light : he was living in them before by his spirit of prosanity , and now hee liveth in them by the spirit of hypocrisie , and counterfeiting of these things that were never clear attainments , while it is the noble dignity of faith , act. 15. 9. to purifie the heart . but are there not many here who never knew what it was to mortifie one lust for christ ? can such a delusion overtake you o●athiests ▪ that ye shall reign with christ , if ye die not with him ? there is an opinion vented in these dayes , that there may be repentance in heaven , and i think it would seem that the christians of this age have much of that opinion , we are so little in repentance while we are here below : but know that faith and sanctification are two inseparable companions : and let me tell you , if ye would know the compend of the precious exercise of faith ? it is this , faith hath three great things , that it perpetually contemplates and views . 1. faith looketh to the promise , and there it doth rejoyce and rest upon it . 2. faith looketh to the duties that are commanded , and there it cryeth out , here am i , i will obey and hearken unto the voice of the word . and , 3. faith looketh to the crown , and there it doth exult and sweetly rejoyce in divine expectation . and o what a sight is that , to behold that everlasting prince standing at the end of our race , having a crown in his right hand , with this motto ingraven on it , hee that persevereth to the end shall be saved ? and what a faith suppose yee shall it be thought when wee shall get on that immortal crown of blessednesse ? what think ye is the exercise of these that are above ? o heaven , heaven , if we did know it , would we not be in a holy extasie of desire , till we were there ! and blessed be he eternally , that hath purchased that precious felicity to us . now we shall at this time shut up our discourse , by speaking a little to these things , in which a christian doth ordinarily meet with assurance of his interest in god , and is put to the divine actings of the grace of faith , for there are some sealing times to a christian. i. the first time of the sealing is , after the mortification of some predominante lust and idol , then they are admitted to read their names in these precious and ancient records of heaven , and to see ( in these books ) their unworthy names written by the hand of that everlasting prince . this is clear , rev. 2. 17. to him that overcometh will i give a white stone , and in the stone a new name written , that no man knows , saving he that receiveth it . and from that 2 tim. 4. 8. believe mee , more mortification would make more believing , but would ye know the original of misbelief ? it is the want of exercise of spiritual mortification of our lusts . i know not where the most part of us intendeth to lodge at night , but this is certain , that wee live with much contentment with our lusts , and these predominant idols that doth so much possesse us . ii. it is readily a sealing time to a christian , when hee is admitted to the divine enjoyment of these satisfying delights that are to be found in christ : when was it that the spouse cryed out so often , my beloved is mine , and i am his ? was it not when she was brought to the banqueting house , and his banner over her was love ? believe mee , more communion with an absent christ , would make more intimation ( in a divine manner ) of our peace with him : wee desire to blesse these that are above the reach of all these disputings , and questionings that wee are so much subject unto . iii. this is a sealing time to a christian , when hee is much in the exercise 〈◊〉 secret prayer , and of much conversing , and corresponding with god in that duty , as is clear from that word in dan. 9. 21. when daniel was praying at the evening oblation , in the ●3 . verse he meets with a divine intimation of his peace with god , o man greatly beloved of god ; as the original hath it , o man of great desires ; for he was desirable indeed , and precious to him who holdeth the saints in his ●ight hand . iv. this is also a sealing-time to a christian , when hee is called to the exercise of some great work , and is to be put upon some eminent holy employment , this is clear , ier. ● 5. where ieremiah being called to preach the gospel unto such a rebellious people , ●hen hee hath this eternal election declared ●nto him : before thou wast formed in the womb , i knew thee ; christ , as it were , giveth them that , to be meat to them for fourty dayes , and that in the strength of it , they may go many a dayes journey . v. there is also another sealing time : when ● christian is first begotten to a precious and everlasting hope : for when at first christians begin to be acquaint with christ , even then sometimes he declareth to them his boundless and everlasting love : and that is the ground why some of those who are but babes in christ , ●re so much in the exercise of diligence , so much in the exercise of the grace of love , and ●o much in the exercise of the grace of tendernesse , it is even because of the solemn impression of their interest in christ , that , as it ●ere , they are daily taken in to read their own names in legible letters , in the lambs book of life . vi. and there is this last time , that is ● sealing time to a christian , and that is , when he is put under some sad and afflicting dispensation : when the furnace is hot seven times more then ordinary , then doth god condescen●●o manifest himself to his own : when was it that iohn met with most of the revelation● of heaven ? was it not when hee was in the isle of patmos , for the testimony of jesus christ● kingdom , and patience of our blessed lord ? rev. 1. 9. and in that place , 2 cor. 4. 16. though our outward man decay , yet our inward man is renewed day by day . now wee would presse you to bee more serious in the exercise of this precious grace ▪ and i shall tell you the compend of christianity in these few words . 1. by faith to solace your selves in christs invisible vertues and excellencies . and , 2. by hope , to be● viewing that precious crown , and these everlasting dignities that are to bee given to the saitns . and , 3 ▪ by mortification , to be crucifying your idols . and , 4. by patience ▪ to bee possessing your souls , untill once ye● shall passe through that dark land , to tha● valley of everlasting delight . and as fo● those that contemne , and undervalue th● bloud of this everlasting covenant ( and 〈◊〉 would have all these that delight not in closing with christ , and these who have no● misbelief as their crosse , to consider this ) the wrath of the living and eternal god do●● abide upon them who do not believe , according ●● that word , ioh. 3. 36. he that believeth ●●ot , the wrath of god abideth on him . it is a remarkable phrase ; because of this the wrath of god will not bee a pilgrime to a mishbe●ever , that will turn aside to tarry but for 〈◊〉 night , but the wrath of god ( to them who will not believe ) shall bee their houshold ●ompanion , and shall dwell with them ; and ●o , wo to them eternally , who have this sad ●nd everlasting companion to abide with ●hem , the wrath of a living god. there is ●ne thing we would have these knowing , that among all these who are eternally to bee dearted from jesus christ , misbelievers are put ●● the foremost rank , rev. 21. 8. there he is to ●ut away the fearful and unbelieving . and ●om 2 thess 1. 18. when christ shall come from heaven with ten thousand of his saints , ( what ●o do ) it is even to execute vengeance on th●se ●hat obey not the truth of the gospel ▪ that is , who do not believe . and i pose your own hearts with this , whether or not your names ●ee written there in that ●oll , among these sho shall be cut off ? and that word , 2 thes. ● . 12. that they might be damned who believed ●ot , but took pleasure in unrighteousnesse . o but ●he wrath of a dying christ , and of a crucifi●d saviour is dreadful ! it is more sad and ter●ible then the wrath of god should have been 〈◊〉 christ had not died . i will tell you ( o ●ypocrites in sion ) the worst news that ever were published in your e●●s , and it is this , christ died and rose again , ( and to those that ●re begotten to a lively hope , they are glad ●●dings of great joy , and therein they may comfort themselvs ) but ye may wear a rough garment to deceive , and go to heaven in your own apprehension : but , o the sad disappointment that is waiting on many such ▪ and to close with this , we would obtest you ▪ as ye would answer to your terrible & dreadfull judge , that shall stand one day upon his throne , which he shall fix in the clouds , we obtest you by all the joyes of heaven , and we obtest you by all the everlasting pains of hell ▪ and we obtest you by all the curses that are written within the volume of this book , and by all the sweet & comfortable promises that are in this everlasting gospel , and by the love that ye owe to your immortal souls , and as ye would not crucifie christ afresh , believe , and imbrace the offers which are presented now unto you . know ye whether or not this shall be the last summonds that ye shall get to believe ? that so , if ye do reject it , christ shall come from heaven , and pronounce that sad and lamentable sentence to you , depart from me 〈◊〉 cursed , i know you not . now , to him that ca● blesse these things to you , we desire to give praise . sermon iii. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. it was a command that solomon gave unto his son , prov. 22. 26. that he should not be surety for debt , nor should be one of those that stricketh hands ; but , o! what spotlesse breaches of that command hath our blessed lord jesus committed , when he did condescend to be surely for our debt , and to pay that , that was impossible for us to satisfie ? hath not christ made a precious exchange with sinners ? he wreathed about his own precious neck , that bond and yoke of our iniquities , and hath given to us that unweariable , easie , and portable yoke of his commandements ; among which this is ●ne , that wee should believe on him . spotlesse christ was made sin for us ▪ that sinful we might be made the righteousnesse of god in him : and is not this the condemnation of the world , that we will not believe in him ? that wee will not delight ourselves in loving of him ( and i would say this to you , that though you should weep the one half of your dayes , and pray the other half , yet , if ye want this noble grace of faith ▪ your righte●usnesse shall be but like a menstruous cloath and filthy rags before him : for what is pray●ng without believing , but a taking of his ●lessed name in vain ? what is our confer●ing upon the most divine and precious truths of god , without believing ? is it not ● lying to the holy ghost , and a flattering of god with our mouth ? and we would have you knowing this , that there is a sweet harmony that is now madeup betwixt moses and christ , betwixt the law and the gospel . the law bringeth us to christ as a saviour , and christ bringeth us back again ●o the law to be a rule of our walk , to which we must subject our selves . so then , would ye know the compend of a christian● walk ? it is a sweet travelling betwixt mount sinai and mount sion , betwixt moses and christ , betwixt the law and the gospel . and we conceive that the more deep that the exercise of the law be in a christians conscience , before his closing with christ , there is so much the more precious and excellent advantages waiting for him . i. there is this advantage that waiteth on the deep exercise of the law : that it is the way to win to much establishment in the faith , when once we begin to close with christ. o christians , would ye know that which maketh the superstructure and building of grace to be within you , as a bowing wall and as a tottering fence ? ( so that oftentimes y● are in hazard to raze the foundation ) it is this , yee were not under the exercise of the law before your believing in jesus christ. there are some who do not abide three dayes at mount sinai , and these shall not dwel● many dayes at mount sion . ii. there is this advantage that waiteth on the deep exercise of the law , it maketh christ precious to a mans soul. what is that which filleth the soul of a christian● with many high and excellent thoughts of christ ? is it not this , to have the law registrating our band , and putting us ( as we use to speak ) to the horn ? that is , to have the law cursing us , and using the sentence of condemnation against us . that which maketh us have such low and undervaluing thoughts of precious christ , is , because the most part of us are not acquainted with the deep and serious exercise of the law : that is a mystery to the most part of christians practice . ye know that there were four streams which went out from the paradise of god , into which man was first placed : and so we may say , that there are four golden streams , by which lost and destroyed man is brought back again to this eden and paradise of everlasting delights . first , there is the precious stream of christs righteousnesse , by which we must be justified . and secondly , there is that stream of his sanctification , by which we must be purified . thirdly , there is that stream of the wisedom of christ , by which we must be conducted through this wildernesse wherein we have lost our way . and fourthly , there is that stream of christs redemption , by which we must be delivered from the power of our enemies , and must turn the battel in the gate . it is by the redemption of christ that we shall once sing that triumphant song , o death , where is thy sting ? o grave , where is thy victory ? o but all these streams will be sweat and refreshing to a soul that is hotly pursued by the law. so long as we see not the uglinesse of our leprosie in the glasse of the law , we have our own abana and parphar , that we think may do our turn : but when once our case is truly laid open to us , then will we be content to wash our selves in iordan seven times . iii. there is this advantage that waiteth on the deep exercise of the law , that it maketh a christian live constantly under the impression of the sinfulnesse of sin . what is it that maketh sin exceeding sinfull to a christian ? is it not this , he hath been fourty dayes in moses school ? and we conceive that the ground why such fools as we make a mock of sin , is , because we know not what it is to be under the power of his wrath and the apprehensions of the indignation of god. but now to come to that which we intend to speak of : we told you , at the first occasion that we spake upon these words , that there were many excellent things concerning the grace of faith , holden forth in them . the first thing ( which was holden forth concerning this radicall grace of faith ) was the infinite advantage that redoundeth to a christian through the exercise of faith , and giving obedience to this command : which we cleared to be holden forth , not onely from the scope , but also from the nature of this command . and now to speak a little to the point , we shall propose these considerations , that may abundantly shew how advantagious ● thing this excellent grace of faith is . i. the first consideration , that speaketh it , is this , that faith maketh christ precious to a soul , according to that word , 1 pet. 2. 7. to you that believe , christ is precious . and we would have you knowing this , that faith maketh christ more precious to a soul , nor sense , or any other thing can make him . and first , faith maketh christ more precious nor sense , because the estimation which the grace of faith hath of christ , it is builded upon the excellency of his person : but the estimation of sense it is builded upon the excellency of his actings : so that , because he is such to them , therefore they love and esteem him . but that heroick grace of faith , it taketh up the excellency of christs person , and that maketh him precious to them . secondly , faith makes christ more precious then sense , because sense looketh to that love which christ manifesteth in his face , and in his hands , and in his feet : but faith looketh to that love which is in his heart . sense will cry forth , who is like to thee ? whose countenance is like lebanon , excellent as the cedar : whose hands are as gold rings , set with beryl , and whose legs are like pillars of marble set in sokets of gold. sense will look to the smylings of christ , and will wonder ; it will look to his dispensations and actings , and will be constrained to cry out , who is like unto thee ▪ but the grace of faith solaceth it self in the fountain from whence all these springs and sweet inundations of love do flow . thirdly , faith maketh christ more precious then sense ; because faith looketh not only to what christ is presently , but unto what christ is from eternity before time , and what christ shall be unto eternity after time ; but sense onely doth look to what christ is presently . and ye must conceive , that the sweet travelling of faith betwixt infinite love from eternity before , and infinite love unto eternity after , must make faith to fall in a sea of wondering , and raiseth the thoughts to the highest pito● of desire and estimation . fourthly , we may likewise adde , that the impression of the preciousnesse of christ , which sense maketh upon the soul , it is not so constant , not so single , as that which faith doth make . o but the grace of faith giveth the christian a broad look of christ , and letteth him see christ cloathed with ornaments of glory , and divine majesty . sense followeth christ rather that it might see his miracles ; and love , that it may be fed with loaves ; but faith follows christ for himself above all . ii. the second consideration to speak the advantage of it , is , that the grace of faith , it hath , as it were , an arbitrary power with god ; so that whatsoever a christian shall seek in faith , hee shall receive it . it is the noble gift that was once given to faith , that it should never seek any thing and bee denyed , according to that word in matth. 21. 22. and all things whatsoever ye shall ask in prayer , believing , ye shall receive it : and that word in joh. 15. 7. abide in me , that is , believe , and the promise is annexed to this , whatsoever ye shall ask , yee shall receive : and it is clear likewise from the preceeding verse to our text , that if we obey this command of faith , whatsoever we shall ask of god , we shal receive it . and i would speak these two things to you from this . first , that oftentimes christ putteth a blank in a christians hand , who is much in the exercise of faith , according to that in matth. 20. 32. is there not an ample blank put into that mans hand , what wilt thou that i should do unto thee ? christ desireth him to fill up that blank with what he would ; and secondly , there is this which is one of the greatest steps of christs matchlesse condescendency , that oftentimes when his own have sought in their presumption a blank to be put in their hand , christ condescendeth to give it , according to that strange passage in mark 10. 35 , 36. the two disciples who present this desire to christ , we desire , say they , that whatsoever we ask , thou shall give it unto us , and presently that is answered , what will ye that i should do for you ? christ hath an infinite good will to satisfie the desires of his own : and that which yet more speaketh out christs boundlesse good will , to satisfie the desires of all that belong to him ; it may be cleared in that word , ioh. 16. 24. where he chargeth his disciples with this , hitherto ( saith he ) have ye asked me nothing ; ye must not suppose that peter , iames and iohn never sought a sui● of christ , but the meaning of that expression is this , ye sought nothing in comparison of that , which i was willing to give , and which your necessity did call for at my hands , which ye should have sought . iii. there is this third consideration to point out the advantage of faith , it is that grace , that keepeth all the graces of the spirit in life and exercise ; faith is that higher wheel , at the motion of which , all the lower wheels do move ; if so wee may speak , faith is that primum mobile , that first moves and turns about all these lower graces of the spirit , according to that , 2 pet. 1. 5. adde to your faith , vertue , and to your vertue , patience , and to your patience , brotherly kindnesse . first , the grace of faith keepeth in exercise the grace of love , as is clear , eph. 3 17. where these two graces are conjoyned : as likewise from rom. 5. 1. compared with verse 5. being justified by faith . then this effect followeth upon it , the love of god is shed abroad in our hearts : and so it is certain , that faith keepeth love in life . faith ( being the spy of the soul , and that intelligencer , and precious messenger ) it goeth out , and bringeth in objects unto love , faith draweth aside the vail , and love sitteth down and solaceth it self in the discoveries of faith. secondly , the grace of faith likewise , it keepeth the grace of mortification in exercise : as is clear not only from ephes. 6. 6. but from 1 ioh. 5. 4. this is our victory whereby we overcome the world , even our faith ; and it is certain , that faith keepeth mortification in exercise , and advanceth holinesse , not only because of this , that faith is that grace that presenteth to a christian the absolute purity and spotlesse holinesse of jesus christ : but also because it maketh them esteem their idols tastlesse as the white of an egge , and they become unto them as their sorrowfull meat . the best principle of mortification is this , the discoveries of the invisible vertues of jesus christ. that mortification which a●iseth from the lovely discoveries of the excellency of jesus christ , is most real and abiding , as these waters which riseth from the highest springs are not onely constant , but likewise most deep and excellent . thirdly , faith likewise hath influence upon mortification , as it doth take hold of that infinit strength that is to christ , by which a christian is inabled to mo●●ifie his corruptions . fourthly ▪ faith likewise maketh application of the bloud of sprinkling , by which wee are purified from dead works . fifthly , likewise the grace of faith keepeth in exercise the grace of humility , as is clear ▪ rom. 3. 27. by what law , saith he , is boasting excluded ? it is not by the law of works , but by the law of faith. sixthly , faith keepeth in exercise the grace of joy , as is clear , rom. 15. 13. now the god of hope fill you with all joy , and peace in believing : so that ye see the proper fruit of faith is , joy in the holy ghost . and certainly , did wee believe more , wee should rejoyce more . seventhly , and lastly , faith keepeth in exercise the grace of hope : for it is impossible for hope to bee in lively exercises , except faith once bee exercised : which may bee a shame unto you ; for how can wee hope to attain the thing that is promised , except our faith first close with the promise ? so there is this difference betwixt the grace of faith , and the grace of hope : the grace of faith closeth with the promises , but the grace of hope , it closeth with the thing that is promised . iv. there is this fourth consideration , that may speak out the excellency of the grace of faith ; it is that grace , by which a christian doth attain to most divine fellowship , and constant correspondency with heaven . would yee have that question resolved and determined , what is the best way , not to stir up our beloved , nor awake him untill he please ? it is this , be much in the grace of faith : this is clear from eph. 3. 17. that christ may dwell in your hearts by faith : by the exercise of all other graces , christ is but a sojourner , that turneth aside to tarry but for a night ; but by the exercise of this grace , he cometh to take up house with us . i will tell you what faith is , it is a ladder that reacheth betwixt heaven and earth : by the steps of which , a christian doth daily go up to heaven , and converse with the higher house . faith is that grace , ( as the apostle speaketh ) by which wee have accesse to the throne of his grace . faith ushers in the believer to the throne : and without it hee cannot have accesse there , nor joy when he is there . v. here is this advantage that attendeth the exercise of faith ; a believing christian is a praying christian : according to that word in mark 9. 24. where these two are conjoyned together , lord , i believe : and then hee falleth to his prayer presently after that confession , help thou my unbelief . and it is clear from psal. 63. 1. o god ▪ thou art my god , early will i seek thee , my soul thirsteth for thee . and sometimes faith is a most impatient grace : but we may alwayes say of it , that it is a most diligent grace . oh is it not the neglect of this precious exercise of faith and of the duty of secret prayer , that makes our leannesse testisie to our face , and maketh our souls as a barren wildernesse ? i am perswaded of this , ( that since christ had any followers , and since ever this everlasting go●pel was preached in paradise ) the exercise of secret prayer was never so much neglected . wee have turned over all our prayers into complements with god. we know not what ●t is to rise at mid-night and call upon god , and to inquire after our maker under the silent watches of the night . o but it is a sweet di●ersion from sleep , to retire our selves ( in the ●ilent seasons of the night ) from all thoughts ●bout ▪ worldly matters , and to converse with ●hat invisible majesty . vi. there is this sixth consideration to ●oint out the advantage of faith : that faith ●s that grace that doth facilitate a christians obedience , and maketh it most pleasant and ●asie ; this is clear from heb. 11. 8. by faith abraham , when commanded to go to a strange land , obeyed , and went out , not knowing whether ●e went : the word may be rendered , he did ●hearfully obey . and ver . 17. by faith he of●ered up his only son. would ye know the rea●on why his commands are your burden , and why his precepts are your crosses ? it is be●ause of this , yee do not believe : and so it is most certain , that it is impossible for a chri●tian to attain to a pleasant way of obedience , ●ithout the exercise of faith. faith holdeth ●p the crown to a christian , and this crown ●aketh him to obey . faith gathereth strength ●rom christ , and that strength maketh obe●ience very easie . faith ●aketh up the excellency of christ , and this maketh a christian to look upon his duty , more as his dignity , then his duty . and we are perswaded of this , that our chariot wheel should move more swiftly , ( like the chariots of aminadab ) if we were more in the exercise of the grace of faith. would ye know an answer to that question . what is the first most requisit for a christian while here below ? faith ; and what secondly is most requisit ? faith ; and what thirdly is most requisit for a christian ? even faith. faith above all things , and above all things , faith. vii . there is another advantage of it , that by faith our service and prayers are accepted of god. would ye know what is the prayer of a christian that is not in faith ? i● is a smoak in his nostrils , and a fire that burneth all the day . the unbelievers sacrifice is an abomination to the lord. this is clear from heb. 11. 4. by faith abel offered up unto god a more acceptable sacrifice then cain ; and we conceive that there are many unanswered prayers which we do put up , because we want that noble exercise of faith. viii . and lastly , we shall likewise add● this , that faith is the gra●e by which a christian hath that perfect and immediate sight ( as it were ) of great things that are promised to him ; faith bringeth a christian withi● sight of heaven , and faith bringeth a christian within sight of god ; according to tha● word , heb. 11. 1. faith is the evidence ● things not seen , and that noble pa●adox , th●● is said of faith , heb. 11. 27 ▪ by faith mos●● saw him that is invisible . is it not an impossible thing , to see that , which cannot be seen ? but the meaning of it is this , that faiths discoveries of god , are as certain and sure , as the discoveries of our bodily eyes are : faith is an intelligent grace , yea , it is a most sure and infallible grace ; what will faith not do ? and what can yee do who want faith ? now to enforce the advantages and excellencies of faith a little more , wee shall propose to you the disadvantages of that wofull sin of unbelief . i. there is this disadvantage of the sin of unbelief , that all the actions that proceed from an unbeliever , they are impure and defiled , according to that in tit. 1. 15. but unto them that are defiled , and unbelieving is nothing pure ; but even their mind and conscience is defiled . their prayer is unclean : yea , ( as solomon speaketh ) their plowing is sin : yea their going about the most excellent duties ( for matter ) is an abomination to god , according to that word , rom. 14. 23. what ever is not of faith , is sin . so the want of faith is the great polluter of all our actions and of all our performances . ii. there is this second disadvantage of misbelief , that it is impossible for one in the exercise of unbelief , to mo●tifie a lust or idol : and wee may allude unto these words in matth. 17. 20. when his disciples came to him and asked this question , why could wee not cast out this devil ? that was given as an answer , because of your unbelief : unbelief is that , which taketh up arms for our idols ; and doth most strongly defend them : for there is nothing that will kill corruption so much , as the exercise of faith : and when that is laid aside , we have laid by our weapons , and have in a manner concluded ● treaty of peace with our idols , that we shall not offend them , if they offend not us . iii. there is this disadvantage that waiteth upon the sin of unbelief , that such an one cannot win nor attain to the grace of establishment , but is alwayes as the waves of the sea , tossed to and fro , untill once hee win to the exercise of faith , as is clear from isa. 7. 9 ▪ except ye believe , ye shall not be established . iv. there is this disadvantage that waiteth on it ; it is the mother of hardnesse and stupidity of heart , according to that word in mark 16. 14. where he upbraideth then because of their unbelief , and then that danger followeth , to wit , hardnesse of heart , this is clear also from act. 19. 9. where these two sister ▪ devils are conjoyned and locked together , unbelief and hardnesse of heart , because it is unbelief indeed , that hindereth all the graces , by which the grace of tendernesse must be maintained . v. there is this disadvantage in the sin of unbelief , that it is big with childe of apostacy from god , and of defection from him , according to that word , heb. 3. 12. beware lest there be in any of you , an evil heart of unbelief ( and there the fruit of it ) to depart from the living god. and certainly it is no wonder , that unbelief travel in birth , till that cursed childe of apostacy be brought forth ; not onely because of this , that an unbelieve● loseth the thoughts of the excellency of christ , but also because he increaseth in his thoughts of love towards his idols ; for christ doth decrease in those who misbelieve , and their idols do increase in their love , and in their desires , and in their estimation . vi. there is this sixth disadvantage in the sin of unbelief , it hindereth the communication of many signall workings and tokens of the love and favour of the most high , according to that sad word that is in mat. 13. 58. at the close , he could not do many mighty works there because of their unbelief . unbelief , as it were , laid a restraint on christ , that he could not effectua●e these things which he was willing to perform . and ( to shut up our discourse at this time ) i would only adde these two aggravations , which may somewhat enforce what we have spoken ; ( i say ) there are these two aggravations in the sin of unbelief , even in his own who have a right ( and also his call ) to believe : 1. that after christ hath given most sensible discoveries of himself , wherein yee have seen him , as it were , face to face , yet wee will not believe : this is clear from ioh. 6. 36. though ye have seen me , saith christ , yet yee do not believe in me . there is not a manifestation of christs presence , but it is a witnesse against you , because of your unbelief . would ye heat the voice of sense , that is rectified ? it is this , believe on the son of god. secondly , that notwithstanding of the signal demonstrations of the power of christ , yet , though it were the mortifying of some lust and idol within them , yet they will not believe , but upon new temptations will doubt of his love to them . christ preacheth faith by his word , he preacheth faith by his fufferings , he preacheth faith by his dispensations , he preacheth faith by his promises , he preacheth faith by his rods , and if these five instruments will not ingage your hearts to believe , what can move them ? do not his two wounds in his precious hands , preach out this point of faith , believe him ▪ doth not that hole opened in his side , preach this doctrine , that we should believe in him . and these two wounds , that he received in his precious feet , do they not preach this , that we should believe on a crucified saviour ? and we would only say this , that sometime it is the case of his own , that after the convictions of this , that it is their duty to believe , and also after some desires to close with christ , yet they find inability to close with him . is it not certain that to will ( to believe ) is sometime present with you : but how to perform ye know not ? and i would have a christian making this foursold use of such a dispensation as that , ( which is most ordinarily ) when convictions of our duty to believe , and some desires to close with christ , is not followed with actual performances . 1. to study to have your convictions more deeply rooted within you ; for it doth sometimes follow , that resolutions and min●s to believe , are not blest with actual believing ; because the conviction of our duty to believe , is not deeply imprinted upon your conscience . 2. be convinced of that desperate enimity ( and that mystery of iniquity ) that is within you , that yee can have some will to do , without ability to perform . wee confesse , it is not an ordinary disease in these days , to have such a contrariety betwixt a christians will and his practice , our will for the most part being no better then our practice ; but sometime it is , which may make you cry forth , o wretched man that i am , who shall deliver me from this body of death . 3. that ye would be much in the imploying of christ , that as hee hath given you to will , so also hee might make you to do . christ is about to convince his own in such a dispensation as that , that faith is the gift of god : faith is so noble a grace , that it cannot be spinned out from our resolutions , nor from our endeavours ; faith is such a divine plant , as the fathers right hand must plant in our souls . 4. let it convince you of the excellency of the grace of faith ( for the difficulty of attaining to any thing may speak out the excellency of that thing ) there is no sin but it may be easily win at ; there is an easinesse and facility to overtake the paths of our idols : but the graces of the spirit are so excellent things , that wee must fight before we attain them . and you who are strangers to christ iesus ( and have never known what ●t is to close with him ) wee would request you in christs name to be reconciled to him . what know ye , o men , ( or rather atheists ) but this shall bee the last summonds that yee shall get to believe ? and that because yee disobey this precious summonds , there shall be one presented to you that yee cannot sit . i remember of one man , who looking upon many thousands that were under his command , weeped over them , when he considered how that within a few years all these should be laid in their graves , and should be in eternity . o but it were much of our concernment , to bee trying our selves how it is with us . we are not afraid that it is a breach of charity , to wish that but one of each ten that are within these doors , were heirs of the grace of life , and had the solide and spiritual expectation of heaven . i think , if christ were to come presently to speak to us ; hee might not onely say to each twelve that are here , one of you shall betray me : but wee are afraid , that hee would say to each twelve that are here , eleven of you shall betray mee , and but one only shall passe free . o doth it not concern you , to enquire where ye shall rest at night , when the long shadows of the everlasting evening shall be stretched out upon you ? i think there are some , that are so settled upon their lies , that if they were one day in hell , and saw all the torments that are there , and were brought from it the next day to live on earth , they would not repent . and more , there are some , that take them up one day to see the joyes of heaven , and bring them back again , they would ●ot pursue after these blessed and everlasting ●njoyments . o is not christ much underva●ued by us ? but i must tell you this , one wo ● past , but behold another wo is fast coming . o ●he s●reighing of these spirits that are enter●d into their everlasting prison-house , out of which there is no redemption . what shall ●e your choise , when christ shall come in the ●louds ? i am perswaded , there are many , ●o whom , at that day , this doctrine would be ●avishing , viz. that there were not a death , ●hat there were not a god , and that there were ●ot an eternity . oh! will yee believe , that ●he sword of the iustice of god is bathed in hea●en , and shall come down to make a sacrifice , ●ot ▪ in the land of idumea , nor in the land of bozra ; but hee is to make a sacrifice among his ●eople , who seemed to make a covenant with ●im by sacrifice . ah , ah , shall we say that ? ●f that argument were used to many ▪ , that within fourty dayes they should bee at their ●ong and everlasting home , they would yet ●pend thirty nine of these days in taking plea●ure upon their lusts ▪ i am perswaded of ●his , that there are many who think that the ●ay betwixt heaven and earth is but one days ●ourney ; they think they can believe in one day , and triumph at night : but o! it shall ●e a short triumphing that such believers as ●hese shall have . therefore , o study to close with a crucified saviour , rest on him by faith , delight your selves in him with love , and let your souls be longing for the day when your ●oice shall bee heard in heaven ( and o how ●weet shall it be sung ) arise , arise , arise , my love , my dove , my fair one , and come away : fo● behold your winter is past , your everlasting summer is come , and the time of the singing of birds is near : when christ shall come over these mountains of bether , hee shall cry , behold i come : and the soul shall sweetly answer , come blessed lord iesus , come . o what a life shall it be ! that with these two arms yee should eternally incircle christ , and hold him in your arms , or rather be incircled by him ? wait f●● him , for he shall come , and his reward is with him , and he shall once take home the wearied travellers of hope . sermon iv. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are two great and excellent gifts , which god in the depth of his boundlesse love hath bestowed on his own . first , there is that infinit gift and royal donation , his own beloved son , jesus christ , which is called , the gift of god , ioh. 4 10. and secondly , there is that excellent gift of the grace of faith , which god hath bestowed upon his own , which is also called ▪ the gift of god , ephes. 2. 8. faith is the gift of god. and is it not certain , that these two gracious gifts ought to ingage ou● souls and hearts much unto him ? infini●e majesty could give no gift greater nor his s●● , and infinite poverty could receive , no ●●her gift so suitable as christ ; it was the most noble gift that heaven could give , and it is the greatest advantage for earth to receive it . and wee could wish that the most part of the study and practice of men ( that is spent in pursuit after these low and transient vanities ) might bee once taken up in that precious pursuit after christ. we could wish that all the questions and debates of the time were turned over into that soul concerning question , what shall we do to be saved ? and that all the questions , controversies , and contentions of the time were turned over into that divine contention and heavenly debate ▪ who should be most for christ , who should be most for exalting of the noble and excellent plant of ●enown ; and that all our judgings and searchings of other mens practices and estate might ●e turned over into that useful search , ●ro ●rove and examine our selves whether we be in ●he faith or not . and i would ask you this question , what are your thoughts concern●ng precious christ , seeing he is that noble ●bject of faith ? we would only have you ●aking along these things , by which christ may be much commended to your hearts : first , there was never any that with the ●yes of faith did behold the ma●ehlesse beau●y and transcendent worth of that crucified ●aviour , that returned his enemy . there is ●oul conquering vertue in the face of christ , ●nd there is a heart captivating and over●oming power in the beau●y of jesus christ. ●his first sight that ever persecuting saul got of christ , it brought him unto an endless● captivity of love . secondly , there is th● that we would say of precious christ , whic● may engage our souls unto him , that for al● the wrongs believers do to christ , yet hat● he never an evil word of them to his fatthe● but commends them : which is clear fro● that of ioh. 17. 6. where christ doth con●mend the disciples to the father for th● grace of obedience , they have keeped th● word : and for the grace of faith , verse 8 ▪ they have believed that thou didst send me and yet were not the disciples most defecti●● in obedience , both in this , that they did no●● take up their crosse and follow christ : and al●● in that , they did not adhere to him in th● day that he was brought to cajaphas hall and were they not most defective in the gra●● of faith ? as is clear from matth. 17. 17. a●● likewise from ioh. 14. 1. he is pressing the● to believe in him , and yet he doth comme●● them to the father , as most perfect in th● things . thirdly , there is this that w● would lastly say of him who is the noble o● ject of faith , look to the eminent depth● christs condescendency , and then ye will provoked to love him. was it not infi●●●● love that made christ to ly three dayes in t●● grave , that we might be through all the ag● of eternity with him ? was it not in f●●●● condescendency that made his precious he wear a crown of thorns , that we mig●● eternally wear a crown of glory ? was not infinite condescendency that made chr●●● wear a purple robe , that so we might w●● that precious robe of the righteousnesse of ●he saints ? and was it not matchlesse condescendency , that christ , who knew no sin , was made sin for us , and like unto us , that so we might become like unto him , and be made the righteousnesse of god in him. but to come to that which we intend main●y to speak upon at this time , which is that ●econd thing that we proposed to speak of ●rom these words : and that is concerning the excellency of this grace of faith , which we cleared was holden out in that , that faith was called his commandment , which is so ●alled by way of eminency and excellency . there are many things in scripture , which may sweetly point out the precious excel●ency of this grace of faith , and we shall only ●peak to these things . i. the first thing that speaketh out the ●xcellency of faith is this , it exerciseth it ●elf upon a most noble object ( to wit ) jesus christ : faith and love being the two arms ●f the immortal soul , by which we do im●race a crucified saviour , which is often ●ointed at in scripture : and we shall point ●t these three principall acts of faith , which ●t exerciseth on jesus christ as the object fit . 1. the first is , to make up an union be●wixt christ and the believer ( faith being ●ndeed an uniting grace , and that which ●nitteth the members to the head ) and to ●ake this more fully appear , we would point ●ut a little what sweet harmony and cor●espondency there is betwixt these two sister graces , ( to wit ) faith and love . faith i● that nail , which fasteneth the soul to chri●● and love is that grace which driveth that nai● to the head ; faith at first taketh but a tender grip of christ , and then love cometh i● and maketh the soul take a more sure grip o● him . secondly , ye may see that harmon● in this ; faith is that grace which take● hold ( as it were ) of the garments of chris● and of his words : but love ( that ambitio●● grace ) it taketh hold of the heart of chris● and , as it were , his heart doth melt in th● hand of love . thirdly , it may be seen i● this , faith is that grace , which draweth th● first draught of the likenesse and image christ upon a soul , but that ( accomplishin● grace of love , it doth compleat these fi●… draughts and these imperfect lineaments 〈◊〉 christs image , which were first drawn on th● soul. fourthly , by faith and love the hea●● of christ and of the believer are so unite● that they are no more two , but one spirit . 2. there is this second act that faith 〈◊〉 exciseth on christ , and it is in discovering t●● matchlesse excellencies , and the transce●dent properties of jesus christ , o wh●● large and precious commentaries doth fai●● make upon christ ? it is indeed that faith ●●spy , which doth alwayes bring up a go●● report of him . hence it is , that faith is c●●led understanding , colos. 2. 2. because it ●● that grace , which revealeth much of the pr●cious truth of that noble object . 3. and there is this third noble act 〈◊〉 faith , exercising it self upon christ , 〈◊〉 maketh christ precious to the soul , accor●ing to that word , 1 pet. 2. 7. unto you which ●elieve , hee is precious . and if there were ●o other thing to speak forth its worth , but ●●at , it is more then sufficient : for no doubt ●●is is the exercise of the higher house , to be ●welling on the contemplation of christs ●eauty , and to have their ●ouls transported ●ith love towards him ; and with joy in ●im . reason and amazement are seldome ●ompanions , but here they do sweetly joyn ●ogether ; first , a christian loveth christ , ●ecause of christs actings , and then hee lo●eth all these actings because they come from christ. ii. now secondly , this pointeth out the ●recious excellency of the grace of faith , it ●● that grace which is most mysterious and ●ublime in its actings , it hath a more divine ●nd sublime way of acting then any other ●race ; hence it called , the mystery of faith . ●hich speaketh this , that the actings of ●aith are mysteries to the most part of the world , and i shall only point at these things which may speak out the mysterious actings ●f the grace of faith. 1. faith can believe , and fix it self on a word of promise , although sense , reason and ●robability , seem to contradict the accom●lishment of that promise ▪ faith it walketh ●ot by the low dictates of sense and reason ; ●ut by a higher rule , ( to wit ) the sure word ●f prophecie , which is clear from rom. 4. 19. ●here abraham believed the promise , notwith●anding that sense & reason seemed to contradict it : hee considered not the deadnesse of his own body , neither the barrennesse of sarahs womb , but was strong in the faith , giving glory to god : as it is clear from heb. 11. 29 , 34. where faith believed their passing through the red sea , as through dry ground , which wa● most contrary to sense and reason : faith believed the falling down of the walls of iericho , by the blowing of rams horns . which thing● are most impossible to sense and reason ; for sense will oftentimes cry out , all men are ●iars ; and reason will say , how can such a thing be ? and yet that heroick grace of faith cryeth out , hath he spoken it : he will also do it , hath he said it ? then it shall come to passe . 2. faith can believe a word of promise , notwithstanding that the dispensations of god seem to contradict it ; as was clear in iob , who professed , hee would trust in god , though he should kill him . and no doubt , but this was the practice of believing iacob , hee trusted that that promise should bee accomplished , that the elder should serve the younger ; though all the dispensations of god , ( which he did meet with ) seemed to say , that promise should not be accomplished . 3. faith can believe a word of promise , even when the commands of god seem to contradict the accomplishment of that promise : this is clear in that singular instance of abrahams faith , that notwithstanding hee was commanded to kill his promised seed , ( upon whom he did depend the accomplishment of the promises ) yet hee believed that ●e promises should bee performed . and ●●ough there were indeed extraordinary and ●range trials of his faith , as he had natural ●ffections to wrestle with ; yet over the bel● of all these , believing abraham , he giveth ●aith to the promise , and bringeth his isaac ●o the altar ( though hee did receive him ●ack again ) this is clear from heb. 11. 17 , ●8 , 19. 4. faith can exercise it self upon the promise , notwithstanding that challenges and convictions of worthinesse and guilt do wait on the christian ; this is clear , 2 sam. 23. 5. that although his house was not so with god as did become , yet he believed the promise : as ●ikewise it is clear from psal. 65. 3. iniqui●ies prevail against mee : and yet that doth not interupt his faith , but he saith , as for our ●●●●gressions thou shalt purge them away . and ●ertainly , i● were a noble and precious act of faith to believe , notwithstanding of un●nswerable challenges of guilt ; the best way ●oth to crucifie our idols , and to answer ●hese challenges , is believing and hoping a●ainst hope , and closing with christ : this is most clear from isa. 64. 6 , 7. compared with ●ers . 8. where after strange challenges , the prophet hath a strange word , but now , o lord , ●hou art our father . there is an emphasis in ●he word ( now ) for all this , yet thou art ( now ) our father . 5. and lastly , this pointeth out the mysterious acting of the grace of faith , that it exerciseth it self upon an invisible object , even upon christ not yet seen , according to that word , 1 pet. 5. 8. whom having not seen , yet ye love , in whom though now ye see him not , yet believing , &c. i pose the greater part of you who are here , whether or not these bee two of the greatest paradoxes and mysteries unto you ? for , is not this a mystery , to love him whom wee never saw ? whom having not seen , yet ye love : to love an absent and unseen christ , is a mystery to the most part of the world : and is not this a mystery , to believe on him whom we never saw ? in whom , though ye see him not , yet believing . and i shall adde this , that faith can hold fast its interest with god , notwithstanding the most precious christian should call us hypocrites , and not acknowledge us , this is clear in the practice of iob ; and most clear from that word , isa. 63. 16. doubtlesse thou art our father , though abraham bee ignorant of us , and israel acknowledge us not . iii. thirdly , this pointeth out the excellency of the grace of faith , that faith , ( when it is in exercise ) is that grace by which a christian doth at●ain unto most sensible enjoyments . there is a great question that is much debated among christians , what is the way to win this happy length , to bee alwayes under the sweet and refreshing influence of heaven , and to have his dew alwayes coming down upon our branches ? i can give no answer to it , but this , be much in the exercise of faith : this is clear from that notion and name put upon faith , isa. 45. 22. it is called a look to christ , which is a most sensible act . if yee would know a description of faith , it is this , the divine contemplation of the immortal soul , upon that divine , excellent , and precious object , iesus christ. for god never made faith a liar , and therefore its eve is never off him that is the noble object of faith , jesus christ manifested in the gospel : as it is clear , ephes. 1. 13. after ye believed , ye were sealed with the holy spirit of promise , which preacheth out the excellent enjoyments these had after their closing with christ who is invisible . our faith is called a seeing , which speaketh out this , that faiths sight of god , is as certain as if we did behold him with our eyes , as is clear , heb. 11. 27. moses saw him by faith who is invisible . and we conceive that the ground which maketh the most part of us have such complaints , how long wilt thou forget us for ever ? it is this ; the want of the spiritual exercise of faith : and are there not some here who may cry out , it is more then thirty dayes since i did behold the king ; yea , there are some who may go a greater length , and cry out , i have lived these two years at ierusalem , and yet i have not seen the kings face ? yea , there are some here whose complaint may go a little higher , and cry forth , these three years and six moneths it hath not rained on me , but the clouds have been restrained and bound up , and the heavens have become brasse . and would you know the rise of these complaints , it is this , ye are not much in the spiritual exercise of faith. and to you , i would only say these two words , first , it is easier to perswade a reprobate that he is defective in the fear of god , and in his love to god , then to perswade some such , that they are wanting to god in their faith ; for they hold fast that peece of desperate iniquity till they die , secondly , we would say to these of you who have the valley of achor for a door of hope , and have tasted of the sweetnesse of christ , some of you will be lesse convinced ; for the neglect of the duty of faith , then for neglect of the duty of prayer , or of the duty of keeping the sabbath day . but i am perswaded of this , that if the noble worth of that transcendant object were known , we would have a holy impatience , untill once we did believe . iv. fourthly , this also pointeth out the excellency of the grace of faith , it is that grace by which a christian is advanced to the highest and most inconceivable pitch of dignity , and that is , to be the child of the living god : as is clear , ioh. 1. 12. to as many as received ( or believed in him ) he gave power or prerogative to become the sons of god. and certainly that noble prerogative of adoption is much undervalued by many : and i will tell you two grounds whereon the most part of men undervalue that excellent gift of adoption : first , they do not take up the infinit highnesse of god ( and what a one he is ) otherwise they would cry out with david , seemeth it a small thing in your eyes to bee a son to the king of kings ? secondly , we do not take up , nor understand these matchlesse priviledges which are given to them who are once in this estate , i am perswaded , if this were believed , that he who is a servant doth not abide in the house for ever , ( though he that is a son doth ) it would stir us up to more divine zeal in our persuit after faith . v. fifthly , this likewise pointeth out the excellency of the grace of faith , it is that grace , by which all other actions are pleasant to god , and are taken off our hand , as is clear , heb. 11. 4. by faith abel offered unto god a more excellent sacrifice then cain , which must be understood even of all other duties . and that word , vers . 6. without faith it is impossible to please god , speaketh this also , that by faith we do exceedingly please him . and this is a most sad and lamentable repoof unto many who are here , that their actions do not please god , because they are not in faith. would ye know a description of your prayers ? ( ye who are hypocrites , and destitute of the knowledge of god ) it is this , your prayers are the breach of the third command , in taking the name of the lord in vain ; for which he will not hold you guiltlesse . and would ye know what is your hearing of sermon ? it is an abomination to the lord , according to that word in tit. 1. 15. to the unbelieving and impure , nothing is clean . and as solomon doth speak , the plowing of the wicked is sin : so that all your actions that ye go about , are but an offence to the majesty of the lord. now we would speak to these two things before we proceed to the evidences of faith : ( to wit ) first , that there is a difference betwixt the direct act of faith , and the reflecting act of faith. for there may be a direct act of faith in a christian , when he is not perswaded that he doth believe ; but the reflecting acts of faith are these which a christian hath , when he is perswaded in his conscience that he doth believe . and we would secondly say , that there are many that go down to there grave under that soul destroying delusion , that they are in faith , and yet never did know what faith is : i am perswaded , there are many whom all the preachings in the world will never perswade , that they did never believe , their faith being born with them , and it will die with them , without any fruit . but faith being such an excellent grace , and so advantagious , ( whereof we have spoken a few things ) we shall speak a little further of it , first , in pointing out some evidences , by which a christian may know , whether or not he be indeed in the faith. secondly , i shall give you some helps whereby faith may be keeped in exercise . i. now there is this first evidence of faith , that a christian who doth believe , he accounteth absence and want of fellowship with christ , and communion with him , one of the greatest and most lamentable crosses that ever he had : as is clear , psalm 13. 3. lighten mine eyes , saith david , that is , let me behold , and be satisfied with thy face ; and the mo●ive that he backeth it with , is this , lest i sleep the sleep of death . david thought himself a dead man , if christ did withdraw his presence from him . also it is clear , cant. 3 , 1. ( compared with the following verses ) where absence from christ , and want of communion with him , was the greatest crosse the spouse had : and it is clear from ioh. 20. 11 , 12 , 13. where mary had a holy disdain of all things in respect and comparison of christ. but i will tell you what a hypocrite doth most lament , and that is , the want of reputation among the saints : that is the great god , and idol among hypocrites , and that which ( when not enjoyed ) hypocrites and ●theists lament most , the world , and the lust of their eyes : when they want these , ●hen they cry out , they have taken away my gods , and what have i more ? they think heaven can never make up the losse of earth . and certainly , if many of us would examine our selves by this , we would finde our selves most defective . i would pose all you who are here , who have taken on a name to be followers of christ , whether or not ye have been content to walk thirty dayes in absence from christ , and yet never to lament it ? hath not christ been thirty dayes and more in heaven , without a visit from you ? and yet for all this , ye have not cloathed your selves with sackcloath . i will not say , that ●his is an undeniable evidence of the totall ●a●t of the grace of faith ; but it doth eminently prove this , that the person who hath ●ome this length , hath losed much of his primitive love , and much of that high esteem which he ought to have of matchlesse christ : what can you find in this world , that maketh you converse so little with heaven ? i think that it is the noble encouragement of a christian , when hee is going down to his grave , that he hath this wherewith to comfort himself , i am to change my place , but not my company : death to the believing christian being a blessed transition and transportation to a more immediate , constant and uninterrupted enjoyment of god. but i believe , that if all who have the name of believers in this generation , should go to heaven , they might have this to say , i am now not only to change my place , but also my company ; for these seventy years i have been conversant with my idols , but now i am to converse with more blessed , divine , and excellent company . o that yee might be perswaded to pursue much after an absent christ. were it not a sweet period of our life , to breath out our last breath in his armes , and to be living in the faith of being eternally with him , which might be founded upon his word . ii. there is this second evidence of one that is in the faith : they do endeavour to advance that necessary work of the mortification of their idols , according to that word , 1 ioh. 3. 4. every man that hath this hope in him , purifieth himself even as he is pure , act. 15. 9. faith it purifieth the heart . and concerning this evidence ( lest any should mistake it ) i would say these things to you . first , the mortification of a christian , as long as he is here below , it doth more consist in resolutions then attainments . it is certain , that there are high attainments of a christian , in the mortification of his idols , but his resolutions go far above his performances . secondly , wee would say this , that those christians who never came this length in christianity , to make that an universal conclusion , and full resolution , what have i to do any more with idols ? they may suspect themselves , that they are not in the faith : for a christian that is in christ , he is universal in resolutions , though he be not so in practice , but defective in performances . a christian may have big resolutions with weak performances ; for resolution will be at the gate of heaven , before practice come from the borders of hell ; there being a long distance betwixt resolution and practice ; and the one much swifter then the other . and thirdly , wee would likewise say , that yee who never did know what it was to endeavour ( by prayer and the exercise of other duties ) the mortification of your lusts and idols ; yee may bee afraid , that ye have not yet the hope of seeing him as he is , and i would say this to many , who are settled upon their lies , and who never did know what it was to spend one hour in secret prayer for mortifying an idol , that they would beware lest that curse bee past in heaven against them ; i would have purged you , and yee would not be purged , therefore yee shall not bee purged any more till you die ; that iniquity of refusing to commune with christ in the work of secret mortification , i say , that iniquity shall not be purged away . and we would once seriously desire you , by that dreadful sentence that christ shall passe against you , and by the love ye have to your immortal souls , and by the pains of these everlasting torments of hell , that ye would seriously set about the work of spirituall mortification ; that so ye may evidence that ye have believed , and that ye have the soul-comforting hope of eternal life . i would onely speak this one word to you , ( and desire you seriously to ponder it , ) what if within twelve hours hereafter a summonds were given to you ( without continuation of dayes ) to compear before the solemn and dreadfull tribunal of that impartial judge , jesus christ : what suppose ye , would be your thoughts ? will ye examine your own conscience , what ye think would be your thoughts , if such summonds were given unto you . i am perswaded of this , that your knees would smite one against another , and your face should gather palenesse , seeing your conscience would condemn you , that ye had been weighed in the ballance and found light : o think ye that ye can both fight and triumph in one day ? think ye that ye can fight and overcome in one day ? think ye your lusts and unmortified corruptions so weak and faint hearted an enemy , that upon the first appearance of such imaginary champions ( as most part of us are in our own eyes ) that your idols would lay down arms and let you trample on them ? believe me , mortification is not a work of one day , or one year , but it is a work will serve you all your time , begin as soon as ye will : and therefore seeing you have spent your dayes in the works of the flesh , it is time that now yee would begin and pursue after him , whose works is with him , and whose reward shall come before him . iii. now there is this third evidence , by which a christian may know whether he bee in the faith or not , and it is , that christ is matchlesse and incomparable unto such an one , according to that word , 1 pet. 2. 7. to you that believe christ is precious , and that word that luke hath in his 7. chap. at the close , that shee to whom much was forgiven , loved much . now lest this likewise should prove a discouragement to any , i would only have you taking notice of this , that a christian may bee a believer , and yet want the sensible discoveries of this , that christ is matchlesly precious to him : but this is certain , that they which are in the lively exercise of faith , it is impossible then for them not to esteem christ matchlesse , and i would speak this likewise to many who are here ; have yee not been living these ten years in faith , and i would pose you with this , esteem yee not your idols more matchlesse then christ , and more of worth then hee ? it is impossible that there can bee any lively exercise of faith , and not esteem christ matchlesse , it is not to say it with your mouth , and contradict it with your heart will do the businesse : for if your hearts could speak● , it would say , i would sell christ for thirty pieces of silver : but my idols would i sell at no rate ▪ are there not many of you who love the world and its pleasures , better nor the eternity of joy ? oh , know yee not that word ( o yee desperately ignorant of the truths of god , ) that he who loveth the world , the love of the father is not in him : and yet notwithstanding of the light of the word , yee would sell your immortal souls ( with esau ) for a messe of po●tage : o but it is a poor bargain when yee have sold the eternity of joy for a passing world , and for its transitory delights ! i would earnestly know what shall be your thoughts in that day , when ye shall be standing upon the utmost line betwixt time and eternity . o what will bee your thoughts at that day ? but you are to follow on to an endlesse pain , ( by appearance ) and then yee are to leave your idols . i shall only desire , that ye may read the word , isa. 10. 3. what will ye do in the day of visitation , and in the desolation which shall come from far ? to whom will ye flee for help ? and where will ye leave your glory ? ye shall then preach mortification to the life , though all the time of mortification shall be then cut off . o but to hear a worldly minded man , when eternity of pain is looking him in the face , ( preach out concerning the vanity of this world ) might it not perswade you that the world is a fancy and a dream that shall flee away , and shall leave you in the day of your greatest strait . iv. and there is the fourth evidence of faith , that a christian , who doth truely believe , hee is that christian who intertaineth a divine jealousie and a holy suspition of himself , whether or not he doth believe ; i love not that faith which is void of fear , this was clear in the practice of believing noah , that though by faith he built the ark , yet hee had fear mixed with his faith. i know that there are some who are ignorant concerning this , what it is to doubt concerning eternal peace ; and more , it is not every one that doubteth , that certainly shal get heaven ; for i think an hypocrite may doubt concerning his eternal salvation ; however i think the exercise of a hypocrite under his doubtings , it is more the exercise of his judgement , then the exercise of his conscience : and i may say , that if all the exercise of the law which is preached in these dayes were narrowly searched , it would bee more the exercise of light , then the exercise of conscience , we speak these things as our doubt , which never was our exercise ; and we make these things our publick exercise which was never our private and chamber exercise . and i think that if all that a christian did speak to god in prayer , were his exercise , he would speak lesse , and wonder more . we would be speechlesse when wee go to god ; for often if we did speak nothing but our exercise , we would have nothing to say . and certainly it is true , that often wee fall into that wofull sin , of desperate lying against the holy ghost , by ●lattering god with our mouth , and lying unto him with our tongue . and i shall only say these two words ; there are some who have this for their great designe , viz. they would bee at peace with their conscience , and also they would bee at peace with their idols , they would gladly reconcile conscience and their idols together , that is their great designe . and there are some whose designe is a little more refined , they study rather to be reconciled with their conscience , then to be reconciled with god ; their great aim they shoot at , is this , to get their conscience quieted , though they know not what it is , to have the soul comforting peace of god to quiet them . v. now , there is this last evidence of faith , that justifying faith is a faith which putteth the christian to bee much in the exercise of these duties , by which it may bee maintained , for wee must keep faith as the apple of our eye : aod for that end , i would only give you these three things , by which faith must be keeped in exercise ; aud a real christian will bee endeavouring in some measure to attain unto these . i. it keepeth faith much in exercise , to bee much in marking and taking notice of the divine exercise and proofs of the love of god , wherewith a christian doth meet , as is clear from that word in rom. 5. 4. experience worketh hope . i durst be bold to charge the most part that are indeed in christ with this , that they are too little in remarking and taking notice of the experiences of his love . yee should mark the place of your experience , and much more yee should mark the experience it self : as is clear from scripture , that the very place where christians did meet with experience , in such ane enjoyment of god , they marked it , ezek. 1. 1. by the rivers of chebar the heavens were opened , and i saw the visions of god : and gen. 32. 30. iacob called the place peniel , the place of living , after seeing of the face of god : it was so remarkable unto him . and we conceive , that ye would mark these two things mainly in your practice . first , ye would mark ( if ye can possibly ) the first day of your closing with christ , and of your coming out of egypt : and we may allude unto that command ( if not more then allude unto it ) in . dent. 16. 1. observe the month of abib , and keep the passeover unto the lord thy god : for in the moneth of abib the lord thy god brought thee out of the land of egypt . and secondly , we would have you much in marking these experiences which have increased your faith , and which have strengthned your love , and which have made you mortifie your idols . these are experiences especially to be marked . 2. faith is keeped in exercise , and we win to the lively assurance of our interest in god : which we would presse upon you , by being much in the exercise of secret prayer . o but many loveth much to pray when abroad , who never loved to pray when alone . and that is a desperate sign of hypocrisie , according to that , matth. 6. 5. it is said of hypocrites , they love to pray , standing in the synagogues , and in the corner of the street ▪ s , that they might be seen of men : but it is never said of these persons , that they love to pray alone , onely they loved to pray in synagogues : but it is secret , and retired prayer , by which faith must be keeped in exercise . 3. and there is this likewise that we would presse , upon you , that ye would be much in ▪ studying communion and fellowship with god , that so your faith may be keeped in life . and o what a blessed life were it , each day to be taken up to the top of the mount pisga , and there to behold that promised land , to get a refreshfull sight of the crown every morning , which might make us walk with joy all alongs that day ! the heart o● a christian ought to be in heaven , his conversation ought to be there , his eyes ought to be there : and i know not what of a christian ought to be out of heaven ( even before his going there ) save his lumpish ●abernacle of clay , which cannot inherite incorruption till he be made incorruptible . and i shall say no more but this , many of us are readi●● to betray him with a kisse , and crucifie him afresh , then to keep communion with him : but wo eternally be to him by whom the son o● man is betrayed : and that doth crucifie christ afresh : it were better that a milstone were hanged about his neck , and he were cast into th● depth of the sea . i remember an expressio● of a man , not two dayes ago , who ( upo● his death bed ) being asked by one what h● was doing : did most stupidly , though mos● truly reply , that he was fighting with christ and i think that the most part of us ( if he prevent us not ) shall die fighting with christ. but know , and be perswaded , that he is too sore a party for us to fight with : he will once tread you in the wine presse of his fury , and he shall return with dyed garments from treading such of you as would not imbrace him : he shall destroy you with all his heart . therefore be instructed , lest his soul be disjoynted from you ( as that word in ier. 6. 8. ) and lest your soul eternally be separted from him : be instructed , i say , to close with him by ●aith . now to him who can make you to do so , we desire to give praise . in the two sermons next following , you have the rest of these sweet purposes , which the worthy author preached upon the same text ; never before printed . sermon v. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are two great rocks , upon which a christian doth ordinarily dash i● his way and motion toward his rest 1. the rock of presumption and carnal confidence ; so that when christ dandleth them upon his knees , and satisfieth them with the breasts of his consolations , and maketh their cup to overflow , then they cry out , my mountain standeth strong , i shall never be moved and , 2. the rock of misbelief and discouragement ; so that , when he hideth his face and turneth back the face of his throne , the● they cry out , our hope and our strength is perished from the lord : we know not what i● is to bear our enjoyments by humility , no● our crosses by patience and submission . ●● but misbelief and jealousie are bad interpre ▪ ters of dark dispensations : they know no● what it is to read these mysterious character of divine providence , except they be writ●●● in the legible characters of sense ; misbelie●● is big with childe of twins , and is travelli●● till it bring forth apostacy and security ; an● no doubt , he is a blessed christian that ha●● overcome that woful idol of mi●belief , an● doth walk by that royal law of the wor● and not by that changeable rule of dispensat● ▪ on s . we conceive that there are three gre●● idols and dagons of a christian , that hindere●● him from putting a blank in christs hand concerning his guiding to heaven , there is pride , self-indulgence , and security . do we not covet to be more excellent then our neighbour ? do we not love to travell to heaven through a valley of roses ? and doe we not ambitiously desire to walk toward sion , sleeping ( rather then weeping ) as we go ? are there not some words that we would have taken out of the bible ? that is sad divinity to flesh and bloud , through many tribulations must we enter into the kingdome of heaven : we love not to be changed from vessel to vessel , that so our scent may be taken from us . there are three great enemies of christ : misbelief , hypocrisie , and profanity . misbelief is a bloudy sin , hypocrisie is a silent sin , profanity is a crying sin . those are mother evils , and i shall give you these differences betwixt them : misbelief crucifieth christ under the vail of humility , hypocrisie crucifieth christ under the vail of love , and profanity putteth him to open shame . misbelief denyeth the love and power of god , hypocrisie denieth the omnisciency of god , ●nd profanity denyeth the justice of god. misbelief is a sin that looketh after inherent ●ighteousnesse , hypocrisie is a sin that look●th after external holinesse onely , and pro●anity is a sin that looketh after heaven without holinesse : making connexion between ●hese things that god hath alwayes sepa●ate , and separating these things which he ●ath alwayes put together ; so that their faith shall once prove a delusion , and flie away as a dream in the night . but let us study this excellent grace of true and saving faith , which shall be a precious remedy against all those christ-destroying and soul-destroying evils . but now to come to that which we did propose thirdly to be spoken of from the words , which was the sweetnesse of this grace of faith ; no doubt , it is a pleasant command , and it maketh all commands pleasant , it is that which casteth a divine lustre upon the most hard sayings of christ , and maketh the christian to cry forth , god hath spoken in his holinesse , i will rejoyce . wee need not stand long to clear that faith is a sweet and refreshing command ; for it is oftentimes recorded in scripture to the advantage of this grace , and unspeakable joy and heavenly delight are the hand-maids that wait upon it . but more particularly to make it out , we shall speak to these things . the first is , that this grace giveth a christian a broad and comprehensive sight of christ , and maketh him to behold not only the beauty of his actings , but the beauty of his person : and there are these three precious sights that faith giveth to ● christian of christ. first , it letteth the christian see christ in his absolute and personal● excellency , taking him up as the eternal so● of god , as the ancient of dayes , as the father of eternity , as the expresse image of hi● fathers person , and the brightnesse of his glory ▪ and this filleth the so●l with divine fear an● admiration ▪ hence is that word , heb. 11. 27 ▪ that we see by faith him that is invisible . as if he had said , faith is that grace that maketh things that are invisible , visible unto us . secondly , it letteth the soul see christ in his relative excellencies , that is , what he is to us ; faith taketh up christ as a husband , and from thence we are provoked to much boldnesse and divine confidence , and withall , to see these rich possessions that are provided for us by our elder brother , who was born for adversity : faith taketh up christ as a blessed days man that did lay his hand upon us both : and from thence it is constrained to wonder at the condescendency of christ , it taketh him up as dying , and as redeeming us from the power of the grave , and from the hands of our enemies ; and this provoketh christians to make a totall and absolute resignation of themselves over unto christ , to serve him all the dayes of our life in righteousnesse and holinesse . and , thirdly , faith maketh the soul behold these mysterious draughts of spotlesse love , those divine emanations of love that have flowed from his ancient and everlasting love since the world began . would you know the great ground why we are so ignorant of him , who is the study of angels , and of all that are about the throne , it is this , we are not much in the exercise of faith . and if we would ask that question , what is the way to attain to the saving knowledge of god in christ ? we could give no answer to it but this , believe , and again believe , and again believe : faith openeth these mysterious seals of his boundlesse perfection , and in some way teacheth the christian to answer that unanswerable question , what is his name , and what is his sons name . there is this secondly that pointeth out the sweetnesse of faith , that it giveth an excellent relish unto the promises , and maketh them food to our soul. what are all the promises without faith ( as to our use ) but as a dead letter that hath no life : but faith exercised upon the promises , maketh a christian cry out , the words of his mouth are sweeter unto mee then the honey and the honey comb : as is clear from heb. 11. 12 , 13. it is by faith that wee imbrace the promises , and do receive them . thirdly , the sweetnesse of faith may appear by this , that it enableth a christian to rejoyce under the most anxious and afflicting dispensations that hee meeteth with while hee is here below ; as is clear from rom. 5. 1 , 5. where his being justified by faith hath this fruit attending it , to joy in ●ribulation ; and likewise from heb. 10. 34 , 35. doth not faith hold the crown in its right hand , and letteth a christian behold these infinit dignities that are provided unto them , after they have , as a strong man , run their race ; and when a christian is put into a furnace , hot seven times more then ordinary , it bringeth down the son of man jesus christ , to walk with them in the furnace : so that they walk safely , and with joy through fire and water , and ( in a manner ) they can have no crosse in his company . for would yee know what is the description of a crosse ? it is to want christ in any estate , and would ye know what is the description of prosperity ? it is to have christ in any condition or estate of life ; what can ye want that have him , and what can he have that want him ? he is that all ; so that all things besides him are bu● vanity . but beside this , faith doth discover unto a christian , that there is a sweet period of all his trials and afflictions that he can be exposed unto : so that he can never say that of faith which ahab spake of micajah , he never prophesieth good things to me ; but rather he may say alwayes the contrary , faith never prophesieth evil unto me ▪ it being a grace that prophesieth excellent things in the da●kest night , and sweetly declareth , that though weeping do endure for the evening yet joy cometh in the morning ; and that , though now they ●o forth weeping bearing precious seed , yet at last they shall return rejoycing , having sheaves in their bosome . and this may bring in the fourth consideration to point out the sweetnesse of faith , that it giveth a christian a refreshing sight of that ●and that is a far off , and maketh him to behold that inheritance that is provided for the saints in light : it goeth forth to the brook eshcol , and there doth pluck down those grapes that grow in emanuels land , to bring up a good report upon that noble countrey we are sojourning towards , and the city the streets whereof are paved with transparent gold . and howbeit it may be a perplexing deba●e between many and their own souls , whether or not these eyes that have been the windows through which so much uncleannesse hath entered , and these species of lust have been conveyed into the heart , shall once be like the eyes of a dove washed with milk and fitly set , and be admitted to see that glorious object , the lamb that sitteth upon the throne : or whether ever these tongues that have been set on fire of hell , and these polluted lips that have spoke so much against god , and heaven , and all his people , and interests , shall ever be admitted to sing these heavenly halelujahs amongst that spotlesse queer of angels , and that assembly of the first born ; or if these hands or feet that have been so active to commit iniquity , and so swift to run after vanity , shall even bee admitted hereafter to carry these palme branches , and to follow the lamb where ever hee goeth ; and whether ever these hearts that have been indeed a bethaven , and house of idols , may yet notwithstanding , bee a dwelling for the holy ghost : though these things ( wee say ) and such like may bee the subject of many sad debates to some weary souls , and cause many tossings to and fro till the morning : yet faith can bring all these mysteries to light , and looking within the vail , can let us see thousands of thousands who were once as ugly as our selves , yet now having washed their robes and made them white in the blood of the lamb , are admitted to stand before the throne of god , and serve him day and night . now there is that fourthly , which we● promised to speak of concerning this grace of faith from these words , and it is the absolute necessity that is of the exercise of this grace , which is holden forth in that word , his commandment ; which doth import these three things . 1. that all the commands that wee can obey without this commandement of faith , it is but a polluting of our selves , and a plunging of our selves in the ditch till our own cloa●hs abhor us . 2. that god taketh greater delight in the exercise of that grace of faith , then in the exercise of any other . and lastly , that as to the many imperfections which wee have in our obedience , there is a sweet act of oblivion past of them all ; if we make conscience seriously to obey this command of faith , which is indeed , the sweet compend of the gospel , all these things do most clearly appear , in that believing , here is called , his commandement , by way of excellency , as if this were his only commandement . but that we may yet a little more particularly point out the absolute necessity of faith ; there are these things that speaketh it forth to the full . 1. that though rivers of tears should run down our eyes , because we keep not his law , though we should never rise off our knees from prayer , and should all our life time speak to god with the tongue of angels ; and though we should constantly obey his commands ▪ yet without faith we should never escape that eternal sentence of excommunication from the presence of the lord ; there being no action that doth proceed from us which can please the majesty of the lord , unlesse it hath its rise from this principle of faith : as is clear from heb. 11. 6. without faith it is impossible to please god. and though we should offer unto him ten thousand rivers of oyl , and thousands of rams , and should offer up in a burnt sacrifice all the beasts that are upon the mountains , and the trees that are upon hills , this should be the answer that god should return to us , who hath required these things at your hands ? i take no pleasure in these solemn sacrifices ; because there is no way of attaining peace with god , but through the exercise of faith , making use of the spotlesse righteousnesse of ●esus christ. 2. let us do ou● outmost , by all the inventions we can , to bring down our body , and let us separate our selves from all the pleasures of the flesh : yet all our idols shall reign without much contradiction , except once we do attain unto this grace of faith , which is that victory whereby we must overcome the world , and the hand that maketh use of infinite strength for subduing of corruption , making the christian sweetly to take up that song , stronger is he that is with us , than he that is in the world . from all this that we have said , both of the sweetnesse of faith , and the necessity thereof , we would propose these few considerations , to two or three sorts of persons . 1. there are some who live in that vain imaginary delusion of attaining heaven through a covenant of works , and do neglect to seek salvation by faith in the righteousnesse of christ. and to these who build upon this sandy foundation , i shall say but these two words . first , how long shall ye labour in the fire of very vanity , do ye ever think to put on the capestone , know ye not that the day is approaching , when your house shall fall about your ears , your confidence shall be rejected , and your hope shall evanish as a dream , and flee away as a vision of the night . secondly , what a monstrous blindnesse , and what an unspeakable act of folly must it ●e●● to say , that christ was crucified in vain , which yet ye do practically assert , when ye go about to purchase a righteousnesse through the works of the law. 2. there are some who are secure in their own thoughts concerning their ●aith : they never questioned the realty of it , they never examined it . o ye whose faith is as old as your selves , ye say ye never knew what it was to dispute : and i may say , ye never knew what it was to believe . thou profane hypocrite , let me tell thee , a strong faith , and ye● strong idols , must needs be ● strong delusion ; thou wilt not obey the lord , thou wilt not pray , thou wilt not believe a threatning in all the word , thou wilt count all religion madnesse and foolishnesse , and yet thou wilt perswade thy self , thou believest in christ. o be not deceived , god is not mocked , and why will ye mock your selves ? shall i tell you that reprobates have a sa● religion , one day they must believe , and obey , and pray , and give a testimony to godlinesse : but alas too late , and little to their advantage . shall not he whom all the ministers on earth could scarce ever perswade to believe so much , as a heaven o● hell , or one threatning in all the book o● god , at last be forced to believe their ow● sense , when they shall see the ancient of days upon the throne , and shall hear the cryes of so many thousand living witnesses , come ou● both from heaven and hell , bearing testimony to the truth of threatnings and promises , that not one jot of them is fallen to the ground , and he who would never be perswaded to bow a knee to god in earnest all his life , shall he not then pray with greatest fervency , that hills and mountains might fall upon him , to cover him from the face of the lamb : and h● that would never submit to a command of god , must he not at last obey that dreadfull command , depart from me ye cursed into everlasting torment , &c. yea , he who was the greatest mocker in the world , shall then confesse , that they are blest who put their trust in the lord , as they are excellently brought in , though in an apocriphal book , wisd. c. 5. 4 ▪ crying out with great terror , while they behold that unexpected sight of the glorious condition of the godly . o here is the me● say they , whom we mocked , whose life w● accounted madnesse , and their end dishonourable : be wise therefore in time , and do that willingly , which ye must do by constrain● , and do that with sweetnesse and advantage that ye must do at length with losse and sorrow . thirdly , there are some who certainly have some hope of eternal life , but contenteth themselves with a small measure of assurance , and these i would beseech , that ye would be more endeavouring to make your calling and election sure , and would be endeavouring to see your names written in the ancient records of heaven : and this we shall presse upon you by several arguments . 1. those strong and subtil , and soul destroying delusions that are amongst many , who conceive they do believe ( as we were saying ) and are pure in their own eyes , who yet are not purged from their iniquities . o● are there not many of us that are in a golden dream , that suppose we are eating but when we awake our soul is empty , whose faith is a metaphysick notion , that hath no foundation , but mans apprehension ; and this shall never bear us through the gates of death , nor convey us in into eternity of joy . 2. may not this presse you to follow after assurance , that it is the compendious way to sweeten all your crosses : as is clear from hab. 3. 17 , 18. where the convictions of this made habbakuk to rejoyce in the god of his salvation ; though the fig tree did not bear fruit , and the labour of the olive did fail , and there were no sweetnesse to be found in the vine , and from heb. 10. 34. where they took joy●ully the spoiling of their goods , knowing within themselves that they had a better and an enduring substance : this is indeed that tree which if wee cast into the waters of marah , they will presently become sweet : for it is not below the child of hope to be much anxious about these things that he meets with here , when he sincerely knoweth that commandement shall come forth , lift up your head , for the day of your eternal redemption draweth near , even the day when all the rivers of his sorrow shall sweetly run into the ocean of everlasting deligh●s . 3. a christian that is much in assurance , he is much in communion and fellowship with god , as is clear from the song 1. 13 , 14. and song . 2. 3. where , when once she cometh to that , to be perswaded that christ was her beloved , then she sat down under his shaddow , and his fruit was pleasant ●nto her taste ; for the assured christian doth taste of these crums that ●all from that higher table , and no doubt , these that have tasted of that old wine will not straight way desire the new , because the old is better . and then 4. it is the way to keep you from apostacy , and making defection from god : faith is that grace that will make you continue with christ in all his tentations , as is clear from 2 pet. 1. 10. where this is set down as a fruit of making our calling and election sure , that if we no these things we shall never fail : faith makes a christian to live a dependent life ▪ for would you know the motto of a christian ? it is this , self diffidence , and christ dependence , as is clear from that word in the song 8. 5. that while we are walking through this wildernesse , we are leaning upon our welbeloved ▪ 5. this assurance will help a christian to overcome many tentations . there are four sorts of tentations that ass●ult the christian ; there are temptations of desire , temptations of love , temptations of hope , and temptations of anxiety , all which a christian through this noble grace of assurance , may sweetly overcome : he that hath once made christ his own , what can he desire but him ? as psal. 27. 4. one thing have i desired of the lord : what can he love more then christ , or love beside christ , all his love being drowned ( as it were ) in that o●ean of his excellencies , and a sweet complacency found in the enjoyment of him ? and as to hope ; will not assurance make a christian 〈◊〉 forth , now , lord , what wait i for ? my hope is in thee ? and when the heart is anxious , doth not assurance make a christian content to bear the indignation of the lord , and patiently submit unto the crosse , since there is a sweet connexion betwixt his crosse and his crown , rom. 8. 35 , 36. if he suffer with him , he shall also reign with him . and lastly , there is this argument to presse you to assurance , that it sweemeth the thoughts of death ; it maketh death unto a christian , not the king of terrours , but the king of desires : and it is upon these grounds that assurance maketh death refreshfull unto a christian. 1. he knoweth that it is the funerall of all his miseries , and the birth-day of all his blessed and eternal enjoyments . 2. that it is the coronation day of a christian , and-the day when he shall have that marriage betwixt christ and him sweetly solemnized : and that when he is to step that last step , hee knoweth that death will make him change his place , but not his company : and o that we could once win unto this , to seal that conclusion without presumption , my beloved is mine , and i am his : we might without presumption , sing one of the songs of sion , even while we are in this strange land , and taking christ in our arms , might sweetly cry forth , now lettest thou thy servant depart in peace , for my eyes have seen thy salvation . comfort your selves in this , that all your clouds shall once passe away , and that that truth shall once come to passe which was confirmed by the oath of an angel , with his hand lifted up towards heaven , that time shall be no more . time shall once sweetly die out in eternity , and ye may be looking after new heavens , and a new earth , wherein dwelleth righteousnesse . o long to be with him , for christ longeth to have you with him . sermon vi. 1 joh. 3. 23. this is his commandment that ye should believe on the name of his son iesus christ , &c. there are three most precious and cardinal graces , which a christian ough● mainly to pursue : there is that exalting grace of faith , that comforting grac● of hope , and that aspiring grace of love ▪ and if once a christian did take up that heavenly difference that is between those sister-graces , hee might be provoked to move after them most swiftly , as the chariots of aminadab . and there is this difference between those graces ; faith is a sober and silent grace , hope is a patient and submissive grace , love is an ambitions and impatient grace . faith cryeth out , o my soul be silent unto god : hope cryeth out , i will wait patiently for the lord , untill the vision shall speak ; but love it cryeth out , how long art thou a coming ? and it is waiting to hear the sound of his feet coming over the mountains of separation . that is the motto of hope , quod defertur non aufertur , that which is delayed ( saith hope ) is not altogether taken away and made void : and that may be the divine embleme of the grace of love. it is sight infolding desire in its armes , and it is desire cloathed with wings , ●reading upon delay and impediments . there is this second difference between these graces : the grace of faith , it embraceth the truth of the promises : the grace of hope , it embraceth the goodnesse of the thing that is promised ; but that exalting grace of love , it embraceth the promiser : faith cryeth out , hath hee spoken it , hee will also do it : hope ●ryeth out , good is the word of the lord , be ●● unto thy servant according to thy promise : and love , it cryeth out in a higher note , as is the apple tree amongst the trees of the ●ood , so is my well-beloved amongst the sons . ●hirdly , there is that difference between ●hese graces , faith it overcometh temptations ; hope , it overcometh difficulties ; but love stayeth at home and divideth the spoil : there is a sweet correspondence between those graces in this : faith it fighteth and conquereth ; and hope it fighteth and conquereth ; but love it doth enjoy the trophies of the victory . and , fourthly , there is this difference , the noble grace of faith , it shall once evanish into sight ; that noble grace of hope , it shall once evanish into possession and enjoyment ; but that constant grace of love ; it shall be the eternal companion of a christian , and shall walk in with him unto the streets of the new ierusalem . and i would ask you that question , what a day shall it be when faith shall ced● to sight ? what a day shall it be when hope shall yeeld its place to love , and love and sight shall eternally sit down and solace themselves in these blessed mysteries , these everlasting consolations of heaven world without end . and fifthly , there i● this difference , lesse will sa●isfie the grac● of faith , and the grace of hope , tha● will satisfie the grace of love ; faith , i● will be content with the promise , and hop● will be content with the thing that is promised ; but that ambitious grace of love , i● will be onely content with the promiser love glaspeth its arms about that preciou● and noble object jesus christ ; love is a ●● spicious grace , it oftentimes cryeth forth● they have taken away my lord , and i kno● not where they have laid him ; so that fai●● is oftentimes put to resolve the suspicions ●● love . i can compare these three graces to nothing so fitly , as to those three great worthies that david had , these three graces , they will break thorow all difficulties , were it a host of philistines , that so they may pleasure christ , and may drink of that well of bethlehem , that well of everlasting ●onsolation that ●loweth from beneath the ●hrone of god : love is like noah's dove , ●t never findeth rest for the sole of its foot , ●ntill once it be within that ark , that place ●f repose jesus christ. and sixthly , there is this last difference between them , faith taketh hold upon the ●●ithfulnesse of christ ; hope taketh hold ●pon the goodnesse of christ ; but love , it ●●keth hold upon the heart of christ. and ●hink yee not it must be a pleasant and soul●●freshing exercise , to be continually taken ●● in imbracing him , that is that eternal ad●iration of angels . must it not be an ex●ellent life , dayly to bee feeding on the finest the wheat , and to bee satisfied with honey ●● of the rock . o but heaven must be a plea●●n● place ! and if once we would but taste ●● the first ripe grapes , and a cluster of wine ●●a● groweth in that pleasant land , might not ●●e be constrained to bring up a good report it . but now to come to that which wee pur●●se mainly to speak of at this time . the 〈◊〉 thing concerning faith , that wee pro●●sed from the words , was the object up●● which faith exerciseth itself , which is 〈◊〉 set down to bee the mame of his son iesus christ. and that we may speak to this more clearly , wee shall first speak a little to the negative , what things are not the fit object of faith , and then to the positive , shewing you how this name of god , and of his son christ , is the sure ground upon which a christian may pitch his faith : for the first , yee must know that a christian is not to build his faith upon sense , nor sensible enjoy ments : sense may bee an evidence of faith but it must not bee the foundation of faith i know there are some that oftentimes cry out , except i put my fingers into the print ●● the nails , and thrust my hand into the hole ●● his side , i will not believe ; and indeed it is 〈◊〉 mystery unto the most part of us , to bee exercising faith upon a naked word of promise , abstracted from sense ; to love an absent christ , and to believe on an absent christ , are the two great mysteries of christianity . but that sense is no good foundation for faith , may appear . 1. that fait● which is builded upon sense , is a most unconstant , a most fluctuating and transient fait● i know sense hath its fits of love , and as were , hath its fits of faith : sometim●● sense is sick of love , and sometimes sense 〈◊〉 strong in faith , but ere six hours go about sense may bee sick of jealousie , and sick 〈◊〉 misbelief , as yee will see from psal. 30. 6 , 〈◊〉 sense , that bold thing , it will instantly 〈◊〉 out , my mountain standeth strong , i will ●●ver be moved ; but behold how soon it chan●eth its note , thou hides thy face , and i 〈◊〉 troubled . at one time it will cry for●●● who is like unto him that pardoneth iniquity , and that passeth over transgressions ; but ere many hours go about , it will sing a song upon another key , and cry out , why art thou ●ecome unto mee as a liar , and as waters that ●ail ? 2. that faith which is built upon ●ense , it wan●eth the promise of blessednesse , ●● this is annexed to believing , that is founded upon the word , according to that in ●oh . 20. 29. blessed are these that have not ●en , and yet have believed : nor hath that ●ith that is built upon sense such a solide ●y waiting on it , as faith that is built upon ●he naked word of promise , as may be cleared from that word , 1 pet. 1. 8. where faith exercising it self upon christ not seen , maketh a christian to rejoyce with joy unspeakable and full of glory , a joy that doth not at●●nd believing , founded upon sense . 3. that ●ith that is built upon sense , it giveth not ●uch glory to god , for faith that is built ●●on sense , it exalteth not the faithfulnesse 〈◊〉 god , it exalteth not the omnipotency of ●od . i will tell you what is the divinity 〈◊〉 sense ; let me see , and then i will believe ; 〈◊〉 it knoweth not what it is to believe ●●on trust , and because the lord hath spoken 〈◊〉 his holinesse : and in effect , faith that is ●●ilt upon sense , is no faith , even as ●●m . 8. hope that is seen , is no hope ; and therefore , when the lord seeth a christian ●●king sense an idol , that hee will not be●●ve but when hee seeth or feeleth , this doth ●●en provoke the majesty of the lord to withdraw himself from that christian , and to deny him the sweet influences of heaven and these consolations that are above , so that in an instant hee hath both his sense and hi● faith to seek . 2. a christian is not to make his grace the object of his faith , that is when a christian doth behold love burning within him when hee doth behold influences to p●ay●● encreasing , and mortification waxing stro●● hee is not to build his faith upon them , thi● was condemned in the church , in ezek. 16 ▪ 14. compared with the 15 verse , i m●● thee perfect with my comlinesse : but the us● that thou didst make of it , thou didst put 〈◊〉 trust in thy beauty , and then thou didst pla● the harlot . it is certain , that grace when 〈◊〉 is the object of our faith , it doth provoke god to blast the lively exercise thereof , and to make a christian oftentimes have th●● complaint : wo to me , my leannesse ▪ my lea●●es●● testifieth to my face . i will tell you thr●● great mysteries of christianity , about grace the first is , to ride marches between the●● two , not to deny what they have , an● yet to bee denyed to what they have ; ma●● times , there is grace-denying , and not sel● denying ; but this is that wee would pres●● upon you to bee denyed to grace , according to that which is recorded of moses , his fa●● did shine and he knew it not , hee did mis●e●● ( as it were ) and did not at all bee puffed ●● with it ; for so the words wee conceive m●● run . secondly , it is a great difficulty f●● a christian to bee denied to his self denial , 〈◊〉 ●ee humble in ●his being humble : for if pri●● ●●n have no other foundation , it will build ●● self upon humility ; and a christian will ●●ow proud in this , that hee is growing humble . thirdly , it is a difficultie for a christian to examine his growing in grace , and not bee puffed up ; it is certain a christian ought to examine his growth in grace humbly , according to that , psal. 63. 8. my ●●ul followeth hard after thee , thy right hand ▪ ●●holdeth mee : hee doth not only take notice ●f this , that his soul did follow after god , ●ut of the measure of that pursuit , my soul ●●lloweth hard after thee , and yet sweetly acknowledgeth , it was not his own feet which ●●rried him , nor his own hand that kept him ●●om falling . 3. yee are not to build your faith upon ●our works ; and upon the righteousnesse ●f the law : i need not stand long to re●ure ●●at practicall popery that is amongst us , ●●at thinketh wee can go to heaven through 〈◊〉 covenant of works . i told you not long ●●●e , what your going to heaven through covenant of works speaketh ; even this ●●r●id blasphemy ; that it was an act of ●onstruous folly to send christ to die for ●●ers ; for , if you can go to heaven with●●t him , was not christ then crucified in 〈◊〉 . and i would tell you now , that ●● is speaketh out your damnable ignorance 〈◊〉 the weaknesse and deceitfulnesse of your ●●n hearts . o yee that are so great de●●ders of salvation by the covenant of ●orks , i beseech you , what is the rea●●● that yee break the covenant of works oftner then any ; for there is none th● thinketh they will go to heaven this way but these that are the greatest breakers of th● covenant of works . and is not that inconsistent , and most contradictory divinity , yo●● faith contradicting your practice , and you● practice telling you that your faith is a lie . fourthly , we must not mix our ow● righteousnesse with christ , as the object o● our believing : this is indeed an evill tha● often lodgeth in the bosome of the most refined hypocrite , when satan cannot preva●● to exclude christ altogether , then he is content with that whorish woman , to divide th● childe , and let the object of our faith be ha● christ , and half of self ; and the truth i● many of these poor unwise sons , who st●● long in the place of the breaking forth ●● children , do willingly hearken to this ove●ture , for fear it be presumption for such po●● wretches to meddle too boldly with the righteousnesse of christ ; but it were good suc● weak ones would consider that word , r●● 10. 2. where the holy ghost calleth th● making use of his righteousnesse , an act ●● submission , they have not submitted ( saith h●● unto the righteousnesse of christ. o will y●● not lay this to heart , that our lord will ta●● your believing , or your putting on his righteousnesse for an act of great humility , a●● will take your misbelief as a marvelous act 〈◊〉 the highest pride and presumption . fifthly , we are not to make providenc● the object of our faith . i know there ●● some that ask the ground of their right 〈◊〉 heaven , they will tell us , that god hath been ●ind to them all their dayes . i would only ●ay to such , he may be feeding you unto the day ●f slaughter , and no man knoweth love or hatred ●●y any thing that is before him . this much of ●he object of faith negatively . and now to speak to it positively , we see ●he text holdeth out christ himself as that excellent and compleat object of faith , this ●s his commandement , that we believe on the ●ame of his son : and thus faith closeth with christ in a fourfold consideration . first , it ●oseth with god in christ , not with god immediatly and nakedly ; for , hee dwelleth in ●●ght inaccessible , that no man can approach unto : he is higher then the heaven , what can we do ? ●nd deeper then hell what can we know ? job 11. ●herefore wee must approach unto him ●hrough a vail , even the vail of christ his ●esh , heb. 10 god is a consuming fire , and of ●●rer eyes then that he can behold iniquity : and therefore we must first cast our eye upon that ●essed days-man , that laid his hand upon us ●●th ; and look upon god as in christ recon●ling the world to himself , and so draw near ●nto him through a mediator , who is the first ●●d the last , and he that liveth and was dead , ●●d is alive for evermore , able to save to the ●termost all that come unto god by him , ●eing he liveth for ever to make intercessi●n for them . secondly , faith closeth with ●hrist , as tendered freely in a covenant of ●omise . we could have had nothing to do ●●th christ , if he had not been given of the ●ther , and offered himself in a free covenant of promise ; but he being thus holde● forth upon tearms of free love ( which dot● utterly abominat hyre ) and so nodle a proclamation issued forth under the great se● of heaven , that whosoever will , may come an● drink of the water of life freely ; upon th●● the poor creature draweth near by vertue 〈◊〉 a right , and stretching out the armes of mo●● enlarged affections , doth run upon him wit● that joyful shout , my lord and my god ; an● then maketh an absolute resignation of it se● unto him ; which is holden out in the scripture by that sweet expression of kissing 〈◊〉 the son. and there are three parts of chris● blessed body that the christian must endeavour to kisse and imbrace : the mouth ●● christ , the hand of christ , and the feet ●● christ : the kissing of his feet importing th● exercise of love , the kissing of his hands th● exercise of subjection , and the kissing of h●● mouth the exercise of communion and fellowship with him . thirdly , faith close● with christ as the purchaser and meritorious cause of all the good we receive : he is the person that hath purchased all these thi●● unto us , and there is not one blink of lov● there is not the smallest enjoyment that christian meeteth with , but it is the price the blood of christ ; christs precious blo● was laid down for it . fourthly , faith ●●seth with christ as the efficient and work● of all our mercies ; all our enjoyments th●● are far from him as the efficient cause , that ▪ he is the worker of all these things in 〈◊〉 it is his precious fingers that must accomplish that blessed work of grace , and they are from christ as the dispenser of these things ; christ is the great steward of heaven that doth communicate unto believers all the treasures of the higher house ; for him hath god the father sealed . o but that word that christ once spake , is much verified by himself , it is more blessed to give , then to ●eci●ve ; christ is that fountain and treasure 〈◊〉 whom all our gifts and graces are treasured ●p ; for , before the blessing come to believers , ●hey come to christ as the head , according ●o that word , 2 tim. 1 9. which grace was ●iven to us in him , before the foundations of the ●orld were laid : it was given to christ be●●e the world was made , and for that end , ●●at it might be communicate unto all his ●embers , and so out of his fulnesse we all ●eive , and grace for grace . but , secondly , the text holdeth forth ●ore particularly this excellent object of ●●th , to be the name of his son , that ye ●●ieve in the name of his son. and here ●●eed we may be at a stand . it is long ●●ce agur did non plus all the world ●●th that question , what is his name ? and ●●at is his sons name , if thou canst tell ? ●●ow little a thing can be known of him ! ●●d o how brutish is this generation ! that ●●w so much lesse then might be known him in such a day of the gospel . but ●t we may speak a little , according to our ●●k measure of faith , as closing with the ●●e of christ. his name is his glorious ●●●u●es , by which he revealeth so much of himself in the scriptures , as poor mortals can take up . wee did shew you before , that there was three of these that were the main pillars of justifying faith , faithfulnesse , omnipotency , and his infinite love and mercy : and how from these may bee answered all the objections of sense , of c●rnall reason , and of misbelief , arising from convictions of unworthinesse . and certain it is , that faith in all its conflicts , maketh much use of the names of christ. and there is not an objection that a poor tempted soul can make , but faith can frame an answer to it , out of some of these excellent name● of god , or of his son christ. it would bee a more longsome work then i intend to let you see this in all ; but i shall onely instance in that one glorious name of god , by which he proclaimeth his glory , exod. 34. the lord ▪ the lord god , mercifull and gracious , long suffering , and abundant in goodnesse and truth● keeping mercy for thousands , forgiving iniquit● transgression and sin , and that will by no mean● clear the guilty , &c. i think there are seve● ordinary objections which may bee answere● from that place . first , it is an ordinar● objection which misbelievers do make , th●● they are under the strength of their corruption , that they are black as the tents of keda● and not beautifull a● the curtains of solomon and doth not the first letter of that nam● answer this , that he is a mercifull lord : th● one importing his ability to save , and 〈◊〉 bring down every high imagination ? th● other importing , his infinite delight to h●● those who have no strength , and are under the power of their adversaries , the power of god being of no larger extent then his love . there is that second objection of misbelief , that wee have nothing to commend us to christ : but all that wee have to boast of , are infirmities and imperfections : and this is abundantly answered from that second letter of his name , that he is gracious : which importeth the freedom of the dispensations of his love that hee walketh nor with us , according to that rule of merit , but according to that golden and excellent rule of love. it is a great dispute whether mercy or grace be the greatest wonder , whether the love of christ , or the freedom of it bee the greatest mystery : sure both these put together make up a matchlesse wonder ? thirdly , misbelief will object , that wee have forsaken him dayes without number , and that wee cannot trace back our apostasie unto the first day of its rise : and is not that abundantly answered from that letter of his name , that hee is long suffering ? this being that glorious attribute in god , the glory of which hee desireth to magnifie above all his name . fourthly , misbelief doth ordinarily propose this objection , that wee have multiplied our transgressions , and have committed whoredoms under every green tree , and have given gifts to our lovers , even hyring our idols : so that wee may take up that lamentation , is not our sin great , and our transgression infinit : and is not that also answered from that letter of his name , that hee is abundant in goodnesse ? that though sin abound in us , yet grace doth much more superabound in him . wee confesse indeed , that there are some that may walk under that condition , that if they had no other exercise throughout eternity , but to make confession , they might confesse and never make any needlesse repetition : and truely in some respect , it is a mercy that we are mysteries unto our self : for , if wee did know compleatly the seven abominations of our hearts , and those mysterious actings of the body of death , we would be in hazard to choise strangling and death , rather then life : yet may not one glimpse of that abundant goodnesse satisfie us , and calm the storm . fifthly , saith misbelief , wee know that we have broken our vowes and covenants with god , and that all these things that wee have taken on , have been but as flax before the fire of tentation ; so that wee have no hope that he will have mercy upon these that have broken wedlock , and have not been stedfast in his covenant . but is not that abundantly answered from that letter of his name , that hee is abundant in truth : which speaketh , that though wee deny our selves , yet he abideth faithfull , and doth not alter the word that hath gone out of his mouth . it is the infinite blessednesse of man that though hee bee changeable , yet they have to do with one that is an unchangeable being . sixthly ; there is that objection : that notwithstanding all these things are matters of encouragement to some , yet they know not whether or not the lot of everlasting love have fallen upon them : and whether their names be in the ancient records of heaven . but this is answered from that letter of his name , hee keepeth mercy for thousands ? which sheweth us that great number of those upon whom the lot of everlasting love shall fall : and if there were no other sentence in all the scripture , ●his might be a sufficient matter of a song , and might make us cry out , who is like un●o him , whose compassions have no end , and who desires to magnifie his mercy above all his works ? and lastly , misbelief maketh this objection , they have sinned not onely against light , not onely against vowes , not onely after much enjoyment of god , but even after the application of threatnings : so that they conceive , that their maker will ●ot have mercy upon such . yet this is fully answered likewise from that letter of his name , he forgiveth iniquity , transgression ●nd sin : which three words doth abundantly speak forth ; that there is no transression which he will not pardon , there being but one particular amongst all that ●●nu●etable number of sins which lodgeth 〈◊〉 the heart of fallen man , that he declared ●●pardonable : and there is none of our ●iseases that is above the infinit a●●e of love , ●nd concerning which we can take up that ●omplaint , there is no balm in gilead , and ●●ere is no physician there . and though pro●idence may master up many impossibilities , ●et let faith take the promise in the one ●nd , and impossibilites in the other , and desire god to reconcile them ; that if we cannot see any connexion between providence and the word , yet may we reflect upon the omnipotency of god , that can make thing● that are seeming contrary sweetly to agree together , the comment●●y will never destroy the text , nor providence will never destroy the faithfulnesse of god : and let me give you this advice , that those objections of misbelief which you cannot answer , and , in ● manner putteth you to a non plus , and whe● ye have looked over all the names of god , y● cannot finde an answer to them , sleight them and cover them , as we have often told you was the practice of believing abraham , rom ▪ 4. 19. where that strong objection of misbelief appearing before his eyes , the deadness● of his body , and the barrenesse of sarahs womb ▪ it is recorded of him , he considered not thes● things : as it were , he had a divine transitio● from the objections of misbelief to the actin● of faith : and this is clear from matth. 15 ▪ 25 , 26. where that strong objection of misbelief being proposed against that woman the she was not within the compasse o● christs commission , she hath a noble way o● answering with this , lord have mercy upon m● and ( if so we may speak ) faith hath a kin● of divine impertinency in answering the objections of misbelief ; or rather a holy sleighting of them that gaineth the victory , whe● cavilling with tentations will not do it . the like also may be instanced in his so● name : o how glorious titles are given t● that prince of the kings of the earth , and 〈◊〉 that plant of renown , upon which the weakest faith may cast anchor , and ride out the greatest storm ; i shall not detain you long on this subject , but this we would have you know , that there is no strait nor difficulty that a christian can be exposed unto , but there is some name or a●tribute of christ that may sweetly answer that difficulty , and make up that disadvantage . is a christian exposed unto afflictions and troubles in a present world ? let him comfort himself in this , that christ is the shadow of a great rock in a wearied land ; is a christian under inward anxiety and vexation of mind ? let him comfort himself in this , that christ is the god of peace , and of all consolation ; is a christian under darknesse and confusion of spirit ? let him comfort himself in this , that christ is the father of lights , and is the eternal wisdom of god ; is a christian under the convictions of this , that he is under the power and dominion of his lusts ? let him comfort himself in this , that christ is redemption ; yea ( that i stay no longer ) if it were possible that a christian could have a necessity that he could not find a name in christ to answer it , he may lawfully frame a name to christ out of any promise in all the book of god , and he should find it forth-coming for the relieving and making up of that necessity , god would not disappoint his expectation . there is yet one thing further , in reference to the object of faith , which we shall desire you to tale notice of ; and it is the way of faiths closing with its noble object , and its testing on him : and this we conceive may be excellently taken up by our considering of the many several names that faith getteth in scripture , beyond any other of ●he graces of the spirit . it is called looking , isa. 45 22. look unto me : it is called abiding in christ , joh. 15. 4. abide in mee : it is called a keeping silence unto god , psal. 37. 7. my soul trust in god ; or as the word is in the original , my soul be silent unto god ; and that in psal. 62. 1. my soul waiteth ; or as the word is , truly my soul is silent unto god. likewise faith is called a leaning , psal. 7. 15. i have leaned upon thee from my mothers womb . faith is called an eating of christs flesh , john 6. 53. faith is called a casting of our burden upon god , psal. 55. 22. cast your burden upon god : and faith it is called a coming unto god , matth. 11. 28. and according to these different names , there are these seven noble properties & ma●chless differences of this grace of faith. the first is , that this is this grace by which a christian doth enjoy much communion with god : hence it is called a looking : which importeth , that faith is a continuall contemplation of the immortal soul upon that precious and excellent object jesus christ. there is that second property of saith , that it is that grace by which a communion with god is maintained : hence it is called an abiding in god. it is that grace whi●h maketh christ and the believer to dwell together . the third property of faith is , that it is a most submissive grace : hence it is called a keeping silence unto god : faith as it were , it knoweth not what it is to ●epine . it is the noble excellency of faith , it never knew what it was to misconstruct christ. it is the noble excellency of faith , it never knew what it was to passe an evil report upon christ. faith it will promise good things to a christian in the darkest night ; for , when love asketh faith that question , isa. 21. 11 , 12. watchman , what of the night ? watchman , what of the night ? or , when shall the morning break ? faith answereth it with the words that follow , ( onely a little inverting the order ) the night cometh , and also the morning ; the morning is approaching , that admitteth of no following night . there is that fourth property of faith , it is the grace which keep●th a christian in ●e severance , by its ●uilding upon the rock . hence it is called a ●eaning upon god ; for a christian by faith doth perpe●ually joyn himself to christ , so ●hat what ever trouble hee be cast into , by faith hee come●h up out of that wildernesse , ●eaning upon his beloved , and by faith hee is ●ed up to the rock that is higher then hee , ●here he may sit in safety , and even ●augh at ●eath and destruction when assailing him . ●here is that fifth property of faith , that ●●s the grace that bringeth satisfaction un●● the spirituall senses of a christian , by a ●ose and particular application of christ 〈◊〉 the nou●●ishment of the soul. hence it is ●lled an eating of the fl●sh of christ. there are ●ree senses that faith satisfieth , faith satisfieth the sense of sight , it satisfieth the sense of taste , and it satisfieth the sense of touch : faith will make a christian handle that eternall word of life : faith will make a christian see that noble plant of renown ; and faith will make a christian taste and see how gracious the lord is . and no doubt , these tha● have once satisfied their sight , they will b● longing to satisfie their taste . there is tha● sixth property of faith , it is that grace which giveth rest unto a christian : hence i● is called a casting of our burden upon him : i● is , as it were , the soul giving unto christ tha● unsupportable yoke of our iniquities , an● taking from christ that easie and portabl● yoke of his commandements . and seventhly , there is that last property of faith , i● is that grace by which sanctification is pro ▪ moved : hence it is called a coming to christ ▪ it is the soul in a divine motion and travelling from the land of egypt unto the land o● canaan : faith it is the soul in a pleasant motion from the land of the north , the land o● our captivity , unto that land of perfect liberty , all along going out by the footsteps of t●● flock , and walking in that new and living wa● even in him who is the way , the truth and t●● life . and now for a more full application 〈◊〉 this , we shall speak but to two things further . 1. we would have it considered , th● there are some that come unto the covena● of promise with lesse difficulty , and after ▪ more divine and evangelick way ; and the● are some that close with christ , in a mo●● difficult and legall way ; there are some that before they can come to mount sion , they must dwell fourty dayes at mount sinai . there are some , before the decreet of heaven shall be given to them , they must roa● as an ox , and must cover themselvs with sackcloath , having ashes upon their heads , we must be a benoni before we be benjamin , that is , we must be a son of sorrow , before we can be a son of consolation . but this is certain , that christ leadeth sometimes some to himself through a valley of roses : and i would only have you taking notice of these two , which though we conceive they b● not infallible in the rule , yet oftentimes experience maketh them out to be truth . 1. that there are three sorts of persons who are most ordinarily brought under great terrour , ●ere they close with christ. first , these who have committed some grosse and abominable sin that is most contradicting unto the light of nature . secondly , that person that sinneth much against light , before conversion : hence it is observed in all the books of the gospel , and in the book of the acts , there was a more gospel and love way of converting the gentiles , then was of converting the jews , see act. 2. 37. there is a sharp law exercise among them who had crucified the lord of life , and act. 9. paul that had been a grievous persecuter , at his conversion , he is first stricken dead to the ground before he be made a captive of the love of christ , and constrained to cry out , what wilt thou have me to do : but look to act. 8. and chap. 19. and there ye will find a more fair and smooth way of begetting sons to christ. and , thirdly , that person that is much in conceit of his own righteousnesse , he useth to be brought to christ through much terrour and exercise of the law : that is clear in paul , his condition also , phil. 3. and act. 9. compared , and certainly , who ever thinketh to come that length in self abasement , and will count as the apostle doth in that chapter , must dwell many dayes at mount sinai , and learn his arithmethick there . 2. we would have you taking notice of this , that though the person that is brought in to christ in a more smooth and evangelick way may have the preheminency of the person that is brought to christ after a more legall and terrible way in some things . yet we conceive , that a christian that is brought to christ through much of the exercise of the law , and through many of the thunderings of mount sinai , after he hath wone to see his right of christ , he is more constant in the exercise of faith ; and the reason of it is , because that an ordinary ground of misbelief is our not distinct uptaking either of the time of our conversion , which is oftentimes hid from these persons that are converted in a more evangelick way , as likewise this , that those persons that are brought to christ in a more gospelchariot , are sometimes put to debates , whether ever they were under the exercise of the law , and this maketh them often ( as it were ) to raze the foundation , and to cry forth , my hope , and my strength is perished from the lord. and now to shut up our discourse , we shall adde this one word of exhortation ; that ye would carefully lay hold upon that noble object , and exercise your faith upon him ; and i shall say but this , that all these that have this noble grace of faith , and that are he●●s of that everlasting inheritance : there is a fourfold crown prepared for you ; there is a crown of life that is prepared for him that shall sight the good fight of faith ; ●ut what may you say is a crown of life , except we have joy waiting upon that life ; ●or what is life without joy , but a bitternesse , and a burthen to it self ; therefore ●e shall have a crown of joy ; but what were ● crown of life , and a crown of ●oy , except we had the grace of holinesse , and were compleat in that ; therefore , ye shall have ●lso a crown of righteousnesse : but , what were life joy and righteousnesse , without glory ; therefore ye ●hall have likewise a ●●own of glory ▪ but what of all these , if that crown should once fall from our head , 〈◊〉 we should be deprived of our king●om ? therefore , take this to make up all ●he rest , it is an eternal crown of glory . ●hat word in prov. 27. n●a● the close , the ●●own ▪ saith solomon , doth not endure for ever : ●ut this precious crown that the hands of ●hrist shall fix upon the head of an over●oming christian , this is the mot●o that is ●●grav●n upon it , unchangeable and eter●all , eternal and unchangeable , and o what a day suppose ye shall that be , when tha● precious crown shall be put upon our heads ▪ what think you will be the difference betwix● christ and the believers in heaven . they shall have these four crowns which are indeed one ; but christ shall have upon hi● head many crowns , according to that word rev. 19. 12. but let me say one word also to you who are strangers from god , and ar● destitute of the grace of christ , and will no● by faith close with this excellent object ▪ there is a fourfold crown that once shall b● put upon your heads ; but do not misinterpret the vision : there is a difference betwix● the butler and the baker ; ye may prophesi● good things to your self , but there is a crow● of death which ye shall once have put upo● your heads ; ye shall be alwayes dying , an● never able to die : there is a crown of sorrow that ye shall have put upon your head when ye shall eternally sigh forth that lamentation , o to be anihilat , and reduced unto nothing ; when the reduction of you into nothing would be a heaven , when ye shall b● tormented in those everlasting flames . an● i would say this by the way , ye will be al● miserable , comfortlesse one to another , ther● will be no ground of consolation that ye shal● reap , for the community of your sorrow shall increase the degrees of that sorrow and there is another crown also that ye shal● put on , and that is a crown of sin , instead o● that crown of righteousnesse : would you kno● your exercise , o ye that are predestinate u● to these everlasting pains ? would ye kno● your exercise ? it is this , ye shall eternally blaspheme , and curse the god that made you . i am perswaded of this , that the terrours of hell will afflict you more , and doth , then that of the sinning perpetually in hell : ye would think nothing many of you to be in hell , if there were no pain there ; for the exercise of sin it will be your delight and life : but be perswaded of it , that when your conscience is awakened , the exercise of sinning shall exceedingly aggreage your pain . and there is this crown lastly , that ye shall put on , and that is the crown of shame : the prophet isaiah maketh mention of a crown of pride ; but ye that have put on that crown of pride , ye shall once put on that crown of everlasting confusion and shame , when ye shall not be able to lift up your eyes to him whom ye have peirced : i would fain desire you to know , what will be your exercise at these three dayes ; what will be your exercise when death shall be summonding you to remove , and ye shall first be entered heirs unto these everlasting pains ; i am perswaded ye will reflect much ? will ye not reflect upon many sermons that ye have heard , wherein ye have been invited to partake of the sweet offers of salvation . i remember of one , that upon his death bed cryed forth , a world for time , a world for one inch of time , one that perhaps did hold his head high , and no doubt was greater than the greatest here , his crown could not purchase on inch of time , but dying with this , call time again , call time again ; that petition was denyed , and so it shall be , i fear , to the most part that are here . i think it was a pretty hieroglyph●ck of the egyptians , they painted time with three hea●s ; the first head that painted out time that was past , was a greedy wolfe gaping , which importeth this , that our time past was mispent , and there was nothing left , but like a wolfe to gape for it again : and there was that second head of a roaring lyon , round , which import the time pr●sent , and for this end was so painted , that people might lay hold upon their present opportunities ; otherwise , it would be the matter of their ruine , and of their eternall undoing . and there was that last head , which was of a deceitfull dog , fawning ; which signified , that people they ●eceive themselves with the time to come , thinking they will be religious at their dea●h , and that they will overcome at their death , but this is ●●attery , no better then the fawning of a mad dog. i think wee may learn much of this , even to be provoked to lay hold upon ou● gol●●n opportunities , that wee sell not ●ur time but that wee buy it . there are two thi●●gs that a christian must not sell , that is , sell not the truth but buy it , and sell not your time but buy it . i am perswaded of this , that one moment of time is worth ten thousand worlds , if improven : and i would ask you , what advantage shall yee have of all things that yee have ●o●mented your selves about , when time shall be no more ? i suppose indeed , this is an ordinary evil amongst the people of this age , of which we have our own share and proportion . there are many that envy godlinesse , and the godly , the excellent ones that are in the earth , that think it a pleasure to vent their malice against such : i know that ordinary practice it is older by a thousand years then themselves , that they persecure godlinesse under the name of hypocrisie : they call godliness hypocrisie , and upon that account they begin and speak maliciously against it : onely ● would ask you this question , what will ●e say in that day when christ will ask that question at you , that gideon asked at zeba ●od zalmuna , who are these that ye killed with your tongue ? most it not be answered , every one did resemble the person of a king ? ● will ye not believe ! will ye not close with christ ? i know it is ordinary that we run ●pon these two extreams , sometimes we ●o not believe the threatnings of the law , ●nd sometimes we will not believe the pro●ises of the gospel . but i would only de●e to know , what if it had been so order●● in the infinite wisdome of god , that all ●●e letters of this book should have been ●●earnings ? what should have been our lot , ●●all the promises should have been s●raped ●t of it . but certainly this must be your ●t ▪ all ●he promises of the book of this co●nant shall be taken from you , and all the ●●ses thereof shall be a flying roll that shall ●●er within your houses , and shall there ●●●rnally remain . know this , o ye that are ●●emies to christ , know it and think upon it , every battel of the warriour is with confused noise , and with garments rolled in blood ▪ but that war that christ shall have against the hypocrites in zion , and those that are ignorant of him , and will not close with him it shall be with fewell of fire , and eternal i●dignation . o what will be your though●● suppose you , when christ shall come wi●● that two edged sword of the ●ury of th● lord , to enter to fight with you ? it i●●● delightsome exercise . oh that ye were n●● almost , but altogether perswaded to be christians , and that once christ might conq●● you with that two edged sword that proceedeth out of his mouth , that so ye might subject your selves to him , and make him t●● object of your faith. now to him th●● hath engraven upon his vesture , and on 〈◊〉 thigh , that he is the king of kings , and 〈◊〉 lord of lords , we desire to give praise . a sermon concerning the great-salvation . heb. 2. 3. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him . this everlasting gospel , which is preached unto you , is that glorious star , which must lead us to the place where blessed christ doth ●ly . this gospel and glad tydings of the great salvation is come near unto you : and christ is standing at the everlasting doors of your hearts , desiring that ye would open unto him . there is that one great request which heaven , this day , hath to present unto you , and it is , that ye would at last imbrace this great salvation freely offered by him . it is the thing for which ye are called to mourn this day , that since the dayes of your fathers , and since the beginning of your own dayes , ●e have stopped your ears from that sweet and chaunting voice of this blessed charmer . ye would never dance to christ when he pyped , neither would ye weep to him when he lamented . but to come to the words which we have read unto you : the apostle in the forme● chapter hath been discoursing most divinely , of the matchless and incomparable excellencies which are in our blessed lord jesus ; and in the first verse of this second chapter , h● draweth forth an exhortation from his former doctrine , which in short is this , that they would take heed to the blessed doctrine of the gospel : and not at any time to let it slip out of our minds , and that they would keep thi● gospel as a jewel of great price , and would not sell it , but that they would be induced to buy it . and this exhortation he presseth by two arguments . the first argument is in the second verse where he saith , if the word spoken by angel● was stedfast , and every transgression and disobedience received a just recompence of reward , &c. that is , if the transgression of the law , which was delivered but by the ministry of angels , and every disobedience to i● was so severely punished ; let that provoke you to take heed , that ye transgresse no● the precious gospel which was spoken by the lord himself . the second argument is in the word which we have read unto you , and it i● taken from the certain and infallible stroa● of the justice of god , which shall com● upon those who slight this great salvation ●t is impossible ( saith he ) that there can be a ●●ity of refuge for these who slight this great salvation . now in the words which wee have read , here are these six things to be considered . i. first , that it is an evil incident to the ●●earers of this precious gospel and great ●●lvation , to slight and undervalue it ; this is early presupposed in the words , otherwise here had been no ground or accesse for the postle to threaten so terrible things against ●●e slighters of it . ii. the second thing to bee considered in 〈◊〉 words , is , that the stroak and ruine of ●●ose who slight this great salvation , is ●●●tain , and infallible , it will surely come ●●on them : this is clear from these words , ●●w shall we escape ? as if he had said , there ●●no imaginable way for us to escape , if wee ●●glect ( this ) so great salvation : wee may ●●●e a city of refuge when wee are pursued the law ; or , when wee are pursued by ●●ictions , and wee may escape when wee 〈◊〉 pursued otherwayes by the justice of ●●d ; but if once wee slight this great ●●●vation , there remaineth no city of refuge ●●o door of escape left open ) unto us : for ●ere will the person flee that slighteth this ●●at salvation ? ii. there is this third thing whereof we ●●●l take notice from the words , that the ●●ak of the justice of god cometh justly ●n them who slight this great salvation ; truely it is a most equal and reasonable ●●●k , which is also clear from the words , how shall we escape if we neglect so great salvation ! where he puts it home to their consciences , as if he had said , think yee not tha● it is just and righteous that ( if yee slight the great-salvation ) there should not be a doo● of escape left open unto you ? hee putteth the question home to their conscience to answer , yea , or no. iv. the fourth thing to bee considered i● the words , is this , that the slighting thi● great-salvation is a sin that hath many aggravations which attend and wait upon i● . and it hath two great aggravations from th● words which i have read ; the first great aggravation in that word of the text , great salvation , as if he had said , if it were not great salvation , yee might have some clo●● or excuse for your slighting of it : but se●ing it is such a great and eternal salvation● there is now no cloak left for your sin . the second aggravation is from the certainty 〈◊〉 this salvation : in these words , which at fi●● began to be spoken by the lord : and was conf●●med unto us by those that heard him , viz. 〈◊〉 apostles , whereby he telleth them , this great salvation is no notion no● fancy ; but a m●● certain , sure , and real salvation , which y●● they slight . v. the fifth thing whereof wee shall ●a●● notice from the words , is this , that the● are no persons ( be who they will , minister 〈◊〉 people ) who slight this great-salvatio● that shall have a door of escape . hence is , that the apostle putteth himself amo●● the rest , saying , how shall wee escape ; if 〈◊〉 neglect so great salvation ; that is , how shall paul , escape , if i neglect so great salvation ; ●nd so frustrat the grace of god ? vi. sixthly , we would take notice of this ●●om the words , that not only heart despi●●ng of this great salvation , but even also ●he very neglecting of it , hath a certain infallible and unspeakable ruine attending upon it 〈◊〉 now before wee begin to speak to any of ●hese six things ( which we have observed from ●●e words ) there are these two things where●●to we shall speak a little for clearing of the ●ords . first , what is meaned here by great ●alvation ; secondly , how it is said , that christ was the first preacher of it . first , wee conceive , that by the great-sal●ation , is understood the gospel , as is clear , ●ph . 1. 13. where it is called , the gospel of ●●r salvation , and act. 13. 26. it it called the ●ord of this salvation ; so that by the word of this salvation , is understood the gospel , ●●d these precious offers which are contained in it . and we conceive , it may be called 〈◊〉 great-salvation , in these eight respects . i. first , it is called the great-salvation , ●● respect of the price that was laid down ●or it : there being no lesse price laid down ●● purchase this great-salvation , then the ●loud of the son of god. from whence then ●oth salvation flow unto you ? it comes ●●nning to you in a stream of the blood of the 〈◊〉 of god. this is clear , heb. 9. 12. nei●●er by the blood of goats and calves ; but by ●is own blould he entered in once into the holy ●lace , having obtained eternal redemption for us . ii. secondly , it is called a great salvation , in respect of the many difficulties and oppositions which ly in the way of bringing it about . what great impediments ( suppose ye ) lay in christs way , before he could accomplish and bring about this great salvation ? was not the justice of god to be satisfied ? was he not to die , and be made like unto one of us ? was he not to●ly in the grave ? and was he not to bear the to●ments of hell , before this great-salvatio● could be accomplished , and brought to passe 〈◊〉 there were such impediments in the way o● bringing about this great salvation , that ●● all the angels in heaven had been set to the work , they had been all crushed under 〈◊〉 had it been but that one great impediment● to satisfie the iustice , and pacifie the wra●●● of god , even that was a passe , through which none could go , but the eternal son of god. it was so guarded that none durst adventure to enter it ( much lesse could any win through it ) save he only , who was mighty to save . iii. thirdly , it is called a great salvation in respect of that high estimation which the saints have of it . o what an high estimation have the saints of this gospel salvation ! there is no mercy which they think comparable to this , all other mercies are but little zoars in comparison of this great mercy , and gospel salvation . iv. fourthly , it is called a great salvation , in respect of these noble effects which this salvation bringeth about , and produceth● some of the great effects of the gospel ? david hath cleared , psal. 19. 7 , 8 , 9 , 10. is not this ● great effect ( of this gospel salvation ) to ●ring us out of nature into an estate of grace ? and that is an effect of this great salvation ? ●s not this a great effect , to make us who were enemies , become friends ? and that is ●● effect of this great salvation ? is not this ● great effect , to make us who were moving ●● the way to hell , move in the way to hea●●n ? and that is an effect of this great salvation . is not this a great effect , to make us who were far off , to be now made near ? and ●●t that is an effect of this great salvation . and is not this a great effect , to make us who were darknesse , become light in the lord ? and ●●at is the great effect of this gospel salvation : yea , i may say , time would fail me to tell ●f all the great effects of this great salvation ; ●ut o will yee come and see , and that will ●est resolve the question unto you , what the ●ble effects of this great salvation are . v. fifthly , it is called a great salvation , 〈◊〉 respect of the great advantages which ●oth redound to the person who imbraceth 〈◊〉 first , is not heaven a noble advantage ? ●●d that is the gain , which attendeth the ●●bracers of this great salvation . secondly , 〈◊〉 not jesus christ a notable advantage ? ●●d yet hee is the advantage which attendeth ●● imbracers of this great salvation ▪ ●●irdly , is not eternall communion with ●●d a notable advantage ? and that advantage attendeth the imbracers of this great ●●vation . fourthly , is not eternal liberation from the body of death , a great advantage ? and that attendeth the imbracers o● this great salvation . fifthly , is not eternall singing in the enjoyment of god a grea● advantage ? and that attendeth the imbracer● of this salvation . sixthly , is not eternal seeing of god as he is , a great and noble advantage ? and yet this ( as all the former ) attendeth the imbracers of this great salvation ▪ ye● , would ye be rich ? o then imbrace thi● great salvation . would ye be honourable come and imbrace this great salvation would ye be eternally happy ? o then com● and partake of this great salvation . vi. sixthly , it is called a great salvatio● in respect of all other salvations that eve● were accomplished . there was never a salvation , or victory obtained by any general 〈◊〉 captain ( unto a land or people ) that coul● have the name of great salvation in comp●rison of this . vii . seventhly , it is called a great-salvation , in respect of the authority of it . w● have spoken of the greatnesse ( as to the m●ritorious cause ) of it , and how great things doth effectuate : and also in respect of t●● authority of it , it is a great-salvatio● would ye know who is the author of th● great-salvation ? it is christ , heb. 5. 9. 〈◊〉 became the author of eternal salvation to 〈◊〉 them that obey him . and must not this salvation be suitable to him who is the author it . this is one of the most noble and irra●●ant beams of the majesty of the son of g●● the mediator , that he is the author of 〈◊〉 great salvation . viii . eighthly , it is called a great salvation , in respect of the continuance and duration of it . it is not a salvation which is but 〈◊〉 a day : but it is an eternal salvation , heb. 〈◊〉 . 12. he obtained eternal redemption for us . now the second thing whereunto we shall ●peak , for clearing of the words , is this , viz. how it is said , that christ was the first ●reacher of this eternal salvation . we do ●ot think that the words are thus to be understood , that the gospel , and this great salvation was never preached before christ came ●● the flesh ; but we think the meaning of the ●ords may be one of these three , if not all ●f them . i. first , that all the preaching of this great salvation under the law , did come ●ery far short in the point of fulnesse , in ●omparison of christs preaching of it ; there●ore is christ said to be the first preacher of his great salvation : as if he had said , i ●now adam , he preached of this great salvation : and enoch , he preached of this great salvation : and the twelve patriarchs , they ●reached of this great salvation : and all ●he prophets who went before christ , and 〈◊〉 now in heaven , they preached of this great salvation ; but all their preaching de●erved not the name of preaching in compa●ison of christs ; for , never man spake as he ●pake . thus christ was the first great preach●r of this great salvation . ii. secondly , this may be the meaning ●f it , that christ was the first preacher of ●●is great salvation , in respect of his clear way of preaching of it : for hee was the first preacher of it without types and shadows , hee was the first preacher of it clearly and fully , with so much demonstration and power of the spirit . iii. thirdly , the meaning of this ( that christ was the first preacher of this great salvation ) may relate to his appearing to adam in paradise , when he became the first and great preacher of this salvation , whe● hee did speak that word unto him , the see● of the woman shall tread down the head of the serpent . the first glorious preaching of thi● great salvation was , when christ preached i● to adam in paradise . and that was the firs● and glorious morning of this blessed gospel ▪ now we shall speak a little to the first o● these six things which we have observed fro● the words , viz. that there are many within the visibl● church , who are neglecters and slighters o● this great salvation ; ( do yee not all tak● with it ? ) it is clear , matth. 23. toward● the close , and chap. 22. 5. where these persons being invited to come to the marriage or feast of the gospel , it is said of them they made light of it . which are the sam● words in our text. and luke 14. 18 ▪ when they were invited to come , it is said they all with one consent began to make thei● excuse . and isa. 28. 2. this is the rest where with yee shall make them weary to rest , this i● the refreshing , yet they will not hear . no● is there a person here who dare deny thi● charge , that hee is a slighter of thi● grea● salvation ? i confesse i am afraid , that ye will ●ot take with it ; therefore i shall propose eighth sorts of persons who are slighters of this great salvation . and i charge you , as ye will answer to god one day , that ye search your hearts , whether ye be among the number ( in the catalogue ) of the slighters of this great salvation . i , the first sort of persons , who are slighters of this great salvation , are these per●ons who go about to establish their own ●ighteousnesse , and will not submit to the ●ighteousnesse of christ : ( in a word ) it is ●hat sort of persons , who think they may win to heaven by a covenant of works , and will not take the gospels way of travelling ●o heaven in the covenant of grace . and ●orely there is not a person here , who hath ●ot that cursed inclination to be as little ob●ieged to christ ( for his salvation ) as he can . we would go to heaven without the way , which is christ. and ( believe me ) there are ●any in this congregation , who go thus a●out to establish their own righteousnesse . and i shall propose six sorts of persons who ●●ll under the first rank . 1. the first sort are these who trust on ●heir own civility , and think these will car●y them to heaven ; these are the persons ●ho go about to establish their own righteousnesse . say they , i defy the world to ●●y any thing to me , i was evermore an ho●est man , and i trust therefore that i shall ●o to heaven ; but i say to thee , ( o atheist ●●at thou art ) thou shal● never win to heaven by these means , till thou come to christ with this , all my righteousnesse is lik● filthy rags . 2. the second sort are these , who buil● their confidence upon their denial of thei● good works , but yet come never this lengt● to make use of jesus christ. 3. the third ●ort are these , who buil● their confidence upon their duties ; the● think they will come to heaven by their goo● prayers , by their reading , and by their fasting ( like unto that pharisee , luk 18. 11 ) i than● god i am not like other men ▪ for i fast twi●● in the week : i pay tiths of all that i possesse● but i say unto thee , thy duties will neve● bring thee to heaven , if christ be not th● end of all thy duties , nor can ye perform an● duty without him . 4. the fourth sort of persons , who ●a● under this first rank of slighters of the gre●● salvation , are those who trust on their co●victions . if they have once been convinc● of their sin and miserable estate , they thi● their is no more to do , christ will never ●●ject them , so they sit down and build the hope upon these convictions . 5. the fifth sort of persons are these w● build their confidence upon their resolution ▪ say they , oftentimes i have resolved to be better man than i am : therefore i thi●● ( which is the fearfull delusion of many that god will accept the will for the deed : b●● it had been good for many , such a word h●● not been in the bible ; or that their cu●s●● eyes had never read it . but know this , t●● though thou had as strong resolutions as peter , or as good wishes as balaam had , if thou never labour to bring them to practice , god shall say to thee , depart from me , i know you not . and of you who build upon your resolutions , ye build upon a sandy foundation , these being many times a goodnesse but like the morning dew . 6. and the sixth sort of persons who fall under this first rank of slighters of the great salvation ( and wherein the evil is most subtill ) are these who build their salvation upon their graces ; these also go about to establish their own righteousnesse : but i say to thee , thy grace cannot be the foundation of thy hope , though they may be as evidences to strengthen thy hope . now are there none here who fall under this first rank of slighters of the great salvation ; or are there none here who will confesse that they have gone about to establish their own righteousnesse ? i say to thee , who will confesse , put a rope about thy neck , and come to christ ; for he is a mercifull king : i say to thee , come to christ with this , all my righteousness is like filthy rags : and if thou wilt come with this in sincerity , he shall say , bring forth the white robe and put it upon him : if thou can be brought to speak that in sincerity to christ , there shall be no more betwixt christ and thee , but , come and cloath him with the white robe . ii. secondly , these persons slight the great salvation , who delay their taking hold of the precious offers of the gospel : for there are many ( when we preach thi● gospel , and when we hold out the great salvation to them ) who say , i will follow christ : but i must first go home and bury m● father ; ( and so they delay to take hold o●●his great salvation ) but i say to you tha● ( who ever you be ) that thus delay to tak● hold on this great salvation , ye are the sligh● of it . is there a person within these doors , who dare , but acknowledge that he hath slighted this great salvation , and delayed to imbrace it ? o tell me ? what d● your consciences speak ? are there any bu● they must acknowledge they come unde● this second rank ? and i say to you , who have thus delayed , will ye yet imbrace it ? 〈◊〉 say even unto you who are old men ( now past sixty years , and have slighted this great salvation so long ) yet this day this grea● great salvation is offered unto you : wha● say ye to it ? o what do ye say to this offer ▪ are ye saying , i must now delay ( and not receive this great salvation ) till my harvest b● by , and over ? i say unto thee , that the harvest of the wrath of god is ripe , and he shal● put in his sickle , and cut thee down . i wil● say no more to these who thus slight thi● great salvation , but this , why stand ye all th● day in the market place idle , and doing nothing . o will ye at last be induced to tak● and imbrace this great salvation , before ●● be hid from your eyes . iii. thirdly , these persons are th● slighters of this great salvation , who complement with christ , when they are invite● to come and partake of it : and say silently ●o the minister , ( or rather to their own con●ciences ) i pray you have me excused at this ●ime , as these luk. 14. 18. but i would only ask at such , have ye any lawfull excuse , why ye will not come and partake of this great salvation ? is there any person here , that hath any lawfull excuse to present ? i shall never take that off your hand , have me excused : but be sure of this , i shall never excuse you , but accuse you : therefore i desire that these persons , who have slighted the great salvation , by complementing with christ , that they would complement no more wi●h him at all : but now imbrace it . iv. the fourth sort of persons who slight this great salvation , are these who give way to discouragements and unbelief , so that they will not come and partake of this great salvation : i say , such of you are slighters of it , and christ will esteem you such . oh if ye knew the worth and vertue of this great salvation , there would not be a tentation ( you could meet with ) ●hat would hinder you from imbracing it , but if thou could not answer these ●emptations , thou would not own them . i say unto such undervaluers and slighters of the great salvation as discouraged persons ( and these who stay long in the place of the breaking forth of children ) tha● when ye cannot answer your objections , which hinder you from closing with christ , i intrea● you disown them , as if you heard them not : say ●●e , think ye this lawfull ? i say , it is both lawfull and expedient : for it was the practic● of believing abraham , hee considered not 〈◊〉 own body , being dry as an old stick , nor th● deadnesse of sarahs womb . hee did not cons●der these things which might have been objections to keep him from believing . he● might have started at these two objections ▪ alas , i am old , and that objection could he● not answer : and my wife is past child hea●● , neither could hee answer that objection● what then did hee with them ? hee slighte● them both , and considered them not . secondly , i would say this to you , who thu● slight it because of discouragements : if ye● did know the worth of the great salvatio● which is in this gospel redemption that is offered unto you , although ye had an army o● objections to go through , yee would go through them all , to get a drink of the wate● of this well of bethlehem . v. the fifth sort of persons who sligh● this great salvation , are these who wil● not do so much as take care , and give pain● to hear this great salvation offered unto them ; for there are some persons who ( i● they come to the church ) desire to sit farrest off , and so never take care to hear a wor● of this great salvation : and such are dreadfull slighters of it . like unto these mentioned , ier. 6. 10. to whom shall i speak an● give warning , that they may hear ? behold their ear is uncircumised , and they cannot hearken , isa. 28. 12. but they would not hear , je●● 7. 10. who say , we are delivered to do all thes● abominations : yet they did come and stan●● before him , in the house which was called by his name . vi. sixthly , these persons are slighters of this great salvation , ( who when they hear it ) are no more ( nay not so much ) affected with it , ●hen if they were telling unto them the most senslesse history of thomas the rymer , or some other old fable ; like unto these mentioned , ier. 6. 10. the word of the lord is unto them a reproach , they have no delight in it . i would pose you all as in the sight of the author of this great salvation , ( men or women ) did you ever set your selves ( or took ye ever pains ) to bring up your hearts to the love of this great salvation ? was it ever the rejoycing of your hearts that christ dyed and rose again ? i do certainly believe it , ( and i am perswaded ) that there are decrees past in heaven against many of you . that in hearing ye shall hear , but not understand ; and in seeing ye shall see , and shall not perceive , for god hath made your hearts harder then the flint or adamant ; so that ye shall refuse to return when he doth exhort you . believe me , ( if i may so speak ) i think there is as much probability that the stones in the wall would hear ( if we would speak to them ) as soon as many of you . vii . seventhly , these persons are slighters of the great salvation , who did never complain that they wanted a right to this great salvation . i hope some of you are now convinced that ye never came within the compasse of this great ▪ salvation : i say yet unto you , if ye did never spend one hou● in secret weeping and lamenting , because y● had not a righ● to this gospel redemption● it is but too probable you never ha● yet ● right to it . yea , know it , that such of you would little care to let precious christ depar●● without any grief of heart ; i think if thi● were voiced within this house to ▪ day , whether or not shall christ go and depart , i doub● if there would be many heart diss●nters , though many tongue dissenters : oh , i fear there would be many hearts here , saying , o christ depart and go thy way : yea , there are many gadarens here , who prefer their ●ine and swine to precious christ , and would be●eech him to go out of their coasts . viii . eightly , these persons sligh● the great ▪ salvation , who never took pain● to engage their hearts to take hold of christ and the gospel . christ is near to you this day : the great salvation is near to you , and is now , even now offered unto you : therefore are there any who will take pains to lay hold on it ? i obtest you all who are here , by the beauty and excellency of him who is the author of this great salvation , that ye come and partake of it ; i obtest you by all the joyes of heaven that ye imbrace this great salvation , i obtest you by all the ●errous in hell , that ye imbrace it , i obtest you by the promises of the everlasting covenant , that ye imbrace it , i obtest you by all the curses which are written in this book of the covenant , that ye imbrace it , i obtest you by the love ye owe to your immortall souls , that ye would once be wise , and come and partake of the great salvation . may i now have it , saith thou ? yea , i say unto you all , ye may have it to day , ye may be partakers of it before ye go hence : and so before i proceed any further , i do in the name and authority of him who sent me here to day , ( and is the author of this great salvation ) freely offer it unto you ; therefore take it off my hand , embrace this great salvation offered to you to day ; but i know there will be eight sorts of humors ( within this house to day ) in relation to this great salvation , which now is offered unto you . 1. i think there will be some of gallio's disposition here to day , that will care for none of these things ; yea , there are many here who will not give a fig for this rich offer of the great salvation . but , i say , cursed be that person who puts on gallio's temper ( to day ) that will care for none of these things . 2. i fear there will be many of pilat's humor here ( to day ) who will say , they find nothing against the man ; yet will cry forth , take him and crucifie him . they find no fault with christ , and yet will be con●ent that he be crucified . now can ye say any thing against christ , who is the author of this great salvation ? produce your strong arguments ; are there any here who have any thing to say against him ? i am here to answer in his name : i hope there ●s not one here who hath any thing to say against the author of this great salvation . and why then do ye not take him ? see unto your selves , that there be none of pilats humor here to day , that will cry out , yee find nothing in christ why he should not be received and yet will bee content , that hee bee crucified . 3. there will bee many of the jews humor here to day , who cry forth , away with christ , away with christ , and give me barrabas . but oh what a hellish word is that , away with spotlesse christ , away with transcenden● christ , and give us the world ? now are there any here who will be so gross slighters of this great salvation ? will ye slight this great salvation , and imbrace your idols , which shal● once prove a crown of thorns unto you ? 4. there will bee some of felix humor found here to day , that will say , o christ , g● away at this time , and i will hear thee at a mos● convenient season ; but i say unto you wh● will not hear mee to day , nor imbrace th●● great salvation , i shall defy all the ministe●● in scotland to assure you , that ye shall get another offer , if ye send me away to day . ther● is not one that can , or dare , engage , that th● great salvation shall bee in your offer and more . therefore i say , let none of fel●● temper be here to day , that will say , they wi●● hear christ at a more convenient season . 5. there will bee some of balaams temper ( to day ) who will desire to die the deat● of the righteous , and to have their last 〈◊〉 like his ; yet they desire not to live the li●● of the righteous . but i say unto you , ye sha●● never die the death of the righteous , if ye live not the life of the righteous . 6. there will bee some of you here ( to day ) who ( i hope ) at least , will bee of agripa's humour , that will say , thou hast almost perswaded me to be a christian : i say unto thee , o wilt thou quickly out with that word almost , and put in that word altogether , and say , o precious christ , thou hast altogether perswaded me to be a christian : however , if thou come no greater length , i intreat thee come this length , that so thou may cry out , i am almost perswaded to imbrace christ the great salvation , and may be ere long ye will come further . 7. there will bee some of iudas temper here ( to day ) who will betray christ for thirty pieces of silver ; yea , some would sell christ , heaven , their idols and all , for lesse then thirty pieces of silver . 8. i think there will be many of esaus pro●ane temper here ( to day ) who will sell their birth-right for a messe of pottage . now will ye enquire at your selves , am i the person that will give my birth-right for a messe of pottage ? doth my heart say , i will sell my birth-right , because i am hungered and ready to die : what will it profit me ? give mee a messe of pottage , and i will quite my birth-right . i know it , there are not a few such here to ●ay ; therefore i intreat you , enquire at your selves what is your humour . oh shall the great salvation , that yee have slighted ●o long , bee slighted this day also , and shall there bee none to imbrace it ? oh inquire , and stand inlaw , lest the wrath of the most high pursue you . now i shall give you these seven considerations , which may provoke you not to slight ( but imbrace ) this great salvation . 1. the first consideration , that the not imbracing of this great salvation is one of the greatest acts of folly that can be , ier. 8 : 9. they have rejected the word of the lord , ( and immediatly is subjoyned ) . and , what wisedom is in them ? and so solomon doth assure you they cannot be wise who neglect this great salvation , prov. 1. 7. fools despise wisedom and instruction ; therefore , may not i say unto you , be who ye will ( though ye were the greatest heads of wit in all this place ) ye are but stark fools as long as ye neglect this . but would ye be wise indeed , and wise unto eternal life ? then i intreat you come and imbrace this great salvation . ii. the second consideration , to provoke you not to slight the great salvation , is this ▪ that the ruine and destruction of the slighters of it , is most certain and infallible , ier. 11. 11. where ( speaking of slighting the covenant ▪ which is indeed this same great salvation ) there is a therefore put to the threatning . therefore thus saith the lord , i will bring evil upon them which they shall not be able to escape i defy you all who are the slighters of this great salvation , to finde a back door , when justice shall pursue you : for there is n● door to escape if ye imbrace not this great salvation : but the earth will disclose your iniquity , and heaven will declare your sin . iii. thirdly , let this consideration provoke you not to slight this great salvation , that christ is exceeding serious , and earnest that ye would imbrace it . and i think that , isa. 28. 23. speaketh out his exceeding seriousnesse : where four times hee beggeth of his hearers , that they would give ear and hear his voice ( saying ) give ear and hear my voice , ●earken and hear my speech . what needeth all these exhortations ? but that christ is most serious , that they would imbrace the great salvation . and o that there were a person here ( to day ) as serious to the bargain as christ is ! but , be who yee will that slight this great salvation , ( believe me ) the day is coming wherein ye shall cry out , alas for my slighting of it . wilt thou therefore think presently with thy self ( o thou slighter of this great salvation ) what wilt thou say of thy slighting of it , when the devil shall be leading thee in thorow these dark gates of hell ? o slighter of the gospel , how many alaces wilt thou cry , when thou shalt be passing thorow these dark gates into thy everlasting prison ? wilt thou not then cry out . ( o me slighter of the everlasting salvation ) whither am i now going ? alas , now for my slighting the gospel : and as thou passest thorow , thou shalt meet with numbers of miserable comforters . there is not one in that prison who can comfort thee : but many dreadfull alaces shalt thou then both cry and hear , if thou imbrace not this great salvation . iv. fourthly , let this provoke you no● to slight the great salvation , that ye will get it for a very look . o ye within this house to day , ye will get this great salvation for one look , isa. 45. 22. look unto me , and b● saved , all the ends of the earth . for a very look ye will get this great salvation : and do y●● ever think to get heaven at a lower rate ? v. the fifth consideration , to provoke you not to slight this great salvation and more , is this , there is not one of you wh● is a slighter of it , but your slighting it shall increase your immortall bonds . man or woman , be who thou wilt , when thou art slighting this great salvation ; thou art but pla●ing a cord wherewith to bind thy soul eternally in these unquenchable flames , isa. 2● 22. be ye not mockers , lest your bonds be ma● strong ; i say therefore unto you , old me● mock not , lest your bonds be made strong : o● women , near unto your graves , mock not , l●● your bonds be made strong : young men , be 〈◊〉 not mockers , lest your bonds be made strong● young women , who are in the flower of yo●● time , mock not , lest your bonds be made strong ▪ but now alas , will there ( for all this ) ●e● person here to day who will be a mockers this great salvation ? vi. the sixth consideration , to provoke you not to slight this great salvation a●● more , is this , ye know not but that yo●● dayes may be near a close ; i say , ye kno● not , but the day of the preaching of this great salvation may be near unto a close . wh● knowest thou , o man or woman , but t●● shall be the last sermon that ever thou shalt ●ear concerning this great salvation ? and yet for all this , shall we be sent away without one consent to imbrace or receive it ? o will ye be perswaded to look to christ , and so to take him . vii . the seventh consideration , to provoke you not to slight the great salvation , is this , that there is a five fold salvation comprehended under this great salvation . i. the first is this , come and partake of this great salvation , and thou shalt have salvation from thy idols : and hereby i do proclaim liberty ( this day ) unto captives . i am sent forth ( this day ) with the keyes of your prison house , to open your prison doors unto you , if ye will imbrace this great salvation . i say unto you . o ye prisoners come forth and shew your selves ; for the keyes of your prison house are with us to open your prison doors unto you , therefore o come forth and embrace this great salvation . will there be any ( shall i think ) here that will refuse to come forth , o go forth and slee from the land of your captivity , and from the house of your bondage . ii. thou shalt have salvation from thy darknesse , and from thy ignorance ? i say unto you who understand no more of god then the stones in the wall , i command you to come forth , and partake yet of this great salvation ; and unto you shall light arise , even the day spring from on high shall visit you . iii. if ye will come and partake of this great salvation , ye shall have deliverance from all your fears . dost thou fear that thou shalt be poor : come and partake of this great salvation ; and thou shalt be delivered from it ? art thou afraid of hell ? come and partake of this great salvation , and thou shalt be delivered from that fear . art thou afraid at the wrath of god ? then come ( ● say ) and partake of this great salvation , and thou shalt have redemption from that and al● thy fears , with him is plenteous redemption and hee can make thee quiet from the fear o● evil . iv. if thou wilt come and partake of this salvation , thou shalt have deliverance from all thy anxieties , and from all thy cares : y●● are now carefull and anxious about many things ; come and partake of this great salvation , and it will make you carefull but only for the one thing necessary . v. if yee will come and embrace the great salvation offered unto you this day , yee shall be helped before yee go hence to sing that song , o death where is thy sting ? o grave where is thy victory ? now o will ye come and imbrace this great salvation , and yee shall b● more then conquerours thorow christ who love●● you are there therefore any here to day that would have victory over the devil , and over their own hearts ? then come and embrace this great salvation , and then your victory i● certain . but now to presse home this great salvation upon you a little further , there are nin● sorts of persons , who are invited to come and partake of this great salvation offered this day : and i charge you answer to your names when ye are called , and delay not to come . i. first , i invite and call here to day , all who are willing to come and embrace this great salvation . now , are there any of ●ou here to day , who are called willing ? ●hen i invite you to come , and imbrace this great salvation , rev. 22. 17. whosoever will , ●et him come : but oh , are there none here 〈◊〉 day who are named willing ? i intreat ●on , if there be any , do not deny your name , ●●t come when you are called and embrace this great salvation . ii. secondly , these persons who thirst ●●r it , are invited to come , and partake of ●●●s great salvation , rev. 22. 17. let him ●●t is a thirst , come . now if there be any ●ere who are named thirsty , let them come and partake of this salvation , and they shall ●e satisfied . iii. thirdly , are there any money-lesse ●●lk here to day ? let them come and partake of this great salvation ; are there no money-lesse folk here to day ? i mean not that money or coin in your purses , but want ●●e money ? that is , want ye righteousnesse ? ●hen i pray you , come and partake of this great salvation . i say , are ye so poor , that ●e have nothing but the fear of hell ? then i ●ay you come . if there be any here who have nothing to commend them to christ , but necessity : i say unto all such , o come , come , ●●me , and partake of this great salvation . iv. fourthly , these persons are invited ●o come ( and i wish there were many such ) who are weary : but oh! are there none here to day , who are called weary ? are y●● not weary in pursuit of yours ? if there be any such here to day , i say unto you , o weary folk , come , come , come , and partake of this great salvation , and of this excellent gospel redemption that was purchased at so dear 〈◊〉 rate . v. fifthly , these who are heavy loadened are invited to come , ( and i think all of you may answer to this name ) are ye heavy loaden●● o then come . but are there none here who are heavy loaden with sin , with misery , and estrangement from god ? if there be any such here , i say unto thee , old man , or young man , be who thou wilt , o come , and partake of this great salvation . vi. sixthly , are there any here to day who are called blind ? i say , if there be any o● you who think ye want eyes to see the precious excellencies of christ , i invite you to come and partake of this great salvation . vii . seventhly , are there any who are called lame here to day ? i say unto such , ● come , come , come , and partake of this great salvation : for we are sent forth to day , to call in the blind & the maimed , and the lame that they may come and imbrace this great salvation : therefore are there none he●● to day who may be called such : are ye neither blind nor lame ? i hope many of you will not deny that ye are such ; therefore say unto you ; o blind , halt and maimed com● come , and partake of this great salvation . viii . the eighth sort of persons invit●● are these who are sick , therefore if there be ●y sick folk here to day , be who ye will , i say ●●to you , o come and partake of this great salvation , for the whole need not the physician , ●●t the sick . ix . ninthly , are there any here to day who know not their name , or their conditi●● , i say unto you , o namelesse folk , come and partake of this great salvation , come to christ or the knowledge of your souls condition , ●ome as a namelesse one , and he shall not re●●ct thee , though thy case were so evil that thou could not give it a name ; for , of all ●●at come unto him he sendeth none away . now where do you find your name and ●●name ? o do ye not know it ? i hope now ●e may know ; therefore i intreat you answer to it , and so come away and partake of this great salvation . but i am afraid there be many strong iron●●rs in the way of some of you , which ye can●t win over . ah , how fast are some souls ●●cked in satans snare ; and therefore i shall ●eak a little for discovering of these bars , ●hat hinder from imbracing this great salvation , that so ye may be the better helped to remove them . i. the first great iron ▪ bar which keepeth ●olk from imbracing this great salvation , is ●he bar of ignorance ; and i am afraid that ●●is ( as a mighty bar ) hindereth many of you : ye are ignorant of your selves , and of ●he condition of your souls , ye are ignorant ●f the law and of its severity , and ye are ignorant of the precious gospel in its condescendency . o pray unto god that for christ sake , hee would break that great bar of ignorance ; for till that be done , christ may take up that complaint , ier. 5. 4. surely they are foolish , they know not the way of the lord , not the judgement of their god. i say , this bar o● ignorance keepeth you from embracing this great salvation . ii. the second bar which keepeth many from closing with christ , is the bar of presumption , for some will cry out , what nee● have i to embrace the great salvation ? have i it not already ? but i say unto thee , o fool thou art ( by all appearance ) yet in bondage ▪ o that this evil bar of presumption were put away ; for it is one of the greatest impediments which lyeth in the way of your imbracing this great salvation that is in your offer to day : therefore i say unto you , i● you will come no further ; i intreat you come this length , to confesse that ye want this gospel salvation and that yee are indeed strangers to this redemption purchased by christ. iii. the third bar that keepeth persons from imbracing this great salvation , is the bar of unbelief , yee believe not what wee say to you anent this great salvation , i know that some of you are of the stoicks and epicures humor , who cry out , what meaneth this man ? he seemeth to be the setter forth of some strange god. but i say unto you , i am no● the setter forth of any strange god , but it is jesus of nazareth whom i preach unto you ▪ alas , some of you thinketh this great salvation to bee some morning dream , or some golden fancy : but i say unto you , it is neither a dream nor fancy ; but a real truth that we preach unto you . iv. the fourth bar that keepeth persons from imbracing of this great salvation , is the bar of discouragement : this strong bar keepeth many so fast , that they cannot imbrace this great salvation though it bee freely offered unto them . i shall say no more to you , who are such , but counsell you to do as these four lepers did , 1 king. 7. 4. who sat at the gate of samaria : who said , why sit wee here till we die , if wee say we will ●nter ▪ into the city , then the famine is in the city , and we shall die there : and if we sit still ●●re ▪ we die also . now therefore come , and let us fall into the host of the syrians , if they save us alive , we shall live , and if they kill us , we ●●all but die . even so say i unto you , that if ●t abide in the state of unbelief , yee shall surely bee undone ; therefore go forth , for yee ●now not but god may work a great salvation for you : and if yee will quite your unbelief and close with christ in the offer of this great salvation ( by saith ) ye shal have no more to do , but eat and drink , and divide the spoil . v. the fifth bar which withholdeth persons from imbracing of this great salvation , 〈◊〉 the bar of unwillingnesse , yee will not ●me to thee , that yee may have life . and alas , that is an iron bar indeed , by which all that ●e in hell have barred themselves out of ●eaven . alace , shall yee bee such wretches ●lso . o what a dreadfull sound is that , wo ●nto thee , o jerusalem , wilt thou not be made clean ? when shall it once be ? ah , turn you ▪ turn you , why will ye die ? why will ye slight this great salvation ? o will none of you this day imbrace it ! vi. the sixth bar that withholdeth persons from imbracing this great salvation , i● the bar of worldly mindednesse : many of you are so fixed to the world , that yee cannot come and close with this great salvation . i may allude to that word spoken of saul . 1 sam. 10. 22. that hee hid himself among the stuffe : for many have buried and nested themselves in the midst of the world , that they cannot imbrace this great salvation . vii . the seventh bar which keepeth many from imbracing this great salvation , is the bar of hard heartednesse : there hath such 〈◊〉 stupidity and hardnesse of heart seised upon many , that , let christ preach as hee will to them ( by his word , or by other dispensations ) they are no more moved , then if his word and dispensations were a thousand miles from them . o that strong bar of hardnesse of heart , when shall the omnipoten hand of god break it ? viii . the eighth bar that hindereth many from imbracing this great salvation , is the bar of slothfulnesse . many of you cannot be at the pains to imbrace it : but i say unto you , there is but small pains in the way o● godlinesse : i say unto you , it may so easil● be had , that it is in your offer to day ; and 〈◊〉 ye will , ye may put forth your hand and take it . consider therefore what yee will do o will ye despise it ! i say will ye still negle● and despise it ( will ye but read that dread●●ll word , act. 13. 40. 41. behold ye despi●●s , and wonder and perish . tell me freely , would ye have us to return this answer to him who sent us , that ye are despisers of the great salvation ? say to it , are there none of you , who ( for all this ) will consent to partake of this great salvation ? o captives and prisoners , and ye who are in the bonds of ●atan , will ye come and partake of this great salvation , and you shall be made free . i have 〈◊〉 act of release for you to day ; if ye will ●ome , and make use of it , ye shall be set at ●●berty . but , oh shall the prison doors be ●st open , and yet none come forth ? but that ( i may come to a close ) i say yet unto ●●on , o poor prisoners go forth , go forth , and partake of this great salvation . oh , will ●e not come forth ? what holdeth you in ? the foundation of your prison house is taken to day , therefore if ye will but come ●orth and cast a look to christ , your very ●●kels shall fall off your hands , and ye shall ●● as those who were never bound . now i ●ave this with you : and to make you think ●pon it , i shall speak these five words unto ●ou , and i intreat you think upon them . 1. first , i have excellent tidings to tell ●●u ( i hope some of you will give ear to ●●em ) viz. there is a great person come ●ere to day , and that is the mighty author ●f this great salvation , who hath brought ●erlasting righteousnesse with him , desiring ●ou to make use thereof ; it is his desire that yee would take his excellent gift at his hand . these , i say , are the tiding● that have to preach unto you : and i hope never to be declared a liar for what i preach unt● you : i say yet unto you , that christ , th● author of the great salvation , desi●eth to give it freely unto you , if ye will but take it . but o will yee not take it ? i think , ●● yee did see an hundreth men lying in prison or dungeon , without all light , bread , o● water , and a great prince coming to them saying , i desire you all to come forth , an● partake of this great liberty which i bring unto you : and every one of them should answer , i scorn to come forth at this time ▪ would yee not think them exceeding grea● fools ? and yet i fear this act of great foll fall out in many of your , hands to day : tha● when christ hath given us the keyes , of you● prison doors , and they are opened , yee wi●● not come forth . but i must intreat you y●● to come forth and shew your selves ; fo● who knoweth , but wee may bee commande● to shut your prison doors again , and to se● them with seven seals : with an unalterab●● decree from heaven , never to bee recalled ▪ wherefore , o ye prisoners , go forth , go for● from your prison house . 2. secondly , i would say this to you that it is not without much ground th● this salvation ( offered to you ) is called great salvation . ( i know a little paper two or three sheets , might contain all t●● salvations that ever any man obtained : b● the world would not bee able to contain 〈◊〉 the books which might be written to the commendation of this great salvation ; yea , ( unto any who will imbrace it ) i say , first , if thou finde not this salvation above thy ●aith , then go thy way when thou art come ; but i know thou wilt finde it both above thy ●aith and hope . secondly , if thou finde it not above thy desires when thou a●● come ●nto it , then go thy way again : but were thy desires as the sand upon the sea shoare , thou shalt alwayes finde more in this salvation then ever thou could desire . thirdly , if this salvation be not above what thou can conceive , then go thy way when thou art come to it ; but think of it as thou can , it shall alwayes be above thy thoughts of it : fourthly , if this salvation be not above thy opinion of it , then go thy way when thou ●●it come unto it ; but i know thou wilt ●●nd it far above thy opinion of it . therefore seeing it is so great a salvation , as that all the world could not contain all the books ●ight be written in the commendation of it . o will ye imbrace it , even to day , while it is ●o your offer . 3. thirdly , i would say this unto you , 〈◊〉 perswaded , that there is no sin that will more provoke the majesty of god to punish you , then the sin of slighting the great-salvation . bring forth these murtherers saith the lord ( of the slighters of this invitation ) and slay them before me . i intreat ●●en enquire at your own hearts , what ye will answer when ye are reproved for slighting of it ( old men , will ye ask at your own hearts , what ye will answer to christ when he shall propose that question to you why slighted ye the great salvation ? old woman , what will ye answer , when he shall say to you , why slighted ye the great salvation ? young men , and young women , inquire at your own hearts what ye will answer when christ shall say to you , why slighted ye th● great salvation ? can ye imagine any answer unto that question ? o dreadfull shall the wrath of god be , that shall be executed upon the slighters of this great salvation ? 4. fourthly , i would say this unto you that heaven is waiting to hear , what acceptation the offer of this great salvation doth get among you . here is the great salvation , here is the offer of it , and here is th● commendation of it ; what say ye to it ? i● it not an excellent salvation ? is it not 〈◊〉 free salvation ? is it not a great salvation ▪ is it not an eternal salvation ? why then d● ye not welcome it ? can any of you say an●thing to the discommendation of it ? i know you cannot ? yea i da● say your own heart are admiring it as most excellent ; an● therefore o will ye accept it . alas shal the● be none here who will be found accepters 〈◊〉 this great salvation ▪ so freely offered to day ▪ 5. fifthly , i would say this to you , let a the angels praise him who the author 〈◊〉 this great salvation . all the saints roun● about the throne praise him who is the a●thor of this great salvation . all these wh● are expectants of heaven praise him who 〈◊〉 the author of this great salvation : all y●● to whom this offer is made , praise him who is the author of this great salvation . o heaven praise him who is the author of this great salvation , o all ye fowls of the air , praise him who is the author of this great salvation , o fire , hail , snow , vapors , stormy winds and tempests , praise him who is the author of this great salvation . all the tribes of the earth , praise him who is the author of this great salvation . our own soul praise him who is the author of this great salvation , and all that is within us blesse him who is the author of this great salvation . o who would not praise him , who is the author of this great salvation ? are there any here that will refuse to commend him ? o think upon him , and let not this be a day of slighting him ? now where are your hearts at this time ? i will tell you where many of your hearts are , they are thinking upon the world : but i am sure there are not many of them thinking upon this great salvation . now what resolution mind ye to go away with to day ? oh , have ye no resolution beyond what ye had when ye came hither to day ? are there any here who have this resolution , to whom shall we go , but to him who is the author of this great salvation , who alone hath the words of eternal life ? even the lord breath it upon you . or is this your resolution , that through christs strength ( forsake him who will ) ye will never forsake him ? or , have ye this resolution ▪ that ye will esteem more highly of the great salvation then ever ye did ? o that the lord may keep these in the imaginations of the thoughts of your hearts for ever . but as for you who have no resolutions to imbrace this great-salvation , o wherewith shall i commend it unto you ? do not your own necessities commend it ? but if nothing can perswade you to come away and imbrace it , then this place shall be a heap of witnesses against you : for it hath heard all the words of the law which he hath spoken unto you , josh. 24. oh cast your eyes upon these pillars of the house , and stones in the walls : i take them as so many witnesses , that they may speak , and testifie against you in the great day of the lord , if ye neglect this great salvation to day . therefore as ye go away , be thinking upon it , and whether or not ye minde to imbrace it , now while you may have it . this day i have set life and death before you : i have set before you both the great salvation and the great damnation ; and o that ye had understanding in all these things ; that y●● being wise might be provocked at last to imbrace this great salvation , the which we do yet again intreat you to think upon . is not heaven looking upon you at this time ▪ to see what ye will do with this great offe● of salvation which i have this day ( from the lord ) presented unto you ? now , ●● him , that can perswade you to imbrace thi● great salvation , this gospel redemption this blessed mystery into which the angel desire to pry , to him , who can bring yo● back from the pit ; and can enlighten you wit● the light of the living ? to him who hath th● keye● of your prison , who can open and none can shut , and can shut and none can open ; to him , who hath all power in heaven and in earth communicate to him , who can deliver you from the power of the grave , and can set you free from all your enemies , wee desire to give praise , amen . sermon ii. heb. 2. 3. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them that heard him . there are two great and most ordinary complaints in these dayes . 1. there are many who complain , that their estates and persons are in bondage , and that they are sold for slaves to the hands of strangers : but , o that wee could also turn over the complaint to this , that our souls are in bondage , and that we are yet in the gall of bitternesse , and in the bond of iniquity , that so we might be provoked to long for the great salvation that is in our offer . 2. there are many complaining ( and not without much cause ) that there is now such a tolleration of errours : but , o will thou complain also of this , that within thy heart there is a tolleration of lusts ; is there no● an act of tolleration concluded within thy breast , that the devil and all his company may reign in thee at pleasure : oh have ye not need of great salvation ; shall i tell you , that christ is cou●ting you to imbrace it , and that he putteth on all his most glorious robes , and manifesteth himself unto you , as a suiter making offer of himself and of his great salvation . o tell me , have ye seen him ? or do ye think to see him this day ? what robes had he on . there are five glorious robes wherewith he cloaths himself when he condescendeth to manifest himself to his people ▪ first , he cometh to his own with the garments of salvation , according to that word , zech. 9. verse . 9. rejoyce , o daughter of sion greatly , shout o daughter of ierusalem ; fo● behold , thy king cometh unto thee , he is just and having salvation ; ay , your king is come here to day , and will you not fall in love with him when he is cloathed with the garments of salvation , can ye ever have a more conque●ing sight of christ , then when he is cloathed with such an excellent robe , and offering you salvation . secondly , he appeareth to his own sometimes in garmenes dyed in blood , according to that word , isa ▪ 6. 3. verse 1 , 2. who is this that cometh up from edom with dyed garments in bloud , as one that treadeth the wine fat : and now i say to thee that will not look to christ when he appears in the garments of salvation , have ye a heart to refuse him , that have fought such a comba●e for you , who hath trode the wine-presse alone , and hath stained all his garments with the bloud of his enemies ; o● is there any here who dare refuse this salvation , when they see how he treade●h his enemies in anger , and trampleth them in his fury , and thus sprinkleth their bloud upon his garments . o tremble at this sight , and seek quarter from him in time , or he shall dy his garments with the blood of thy immortall soul. thirdly , christ appeareth unto his own , being cloathed with these humble robes of condescendency . when he came in the simititude of sinfull flesh : o what a sight wa● that ; to behold the prince of heav●n cl●ath●d with our nature ; what a sight was that to b● hold him that was cloathed with light as with a garment , to be cloathed with our infirmities , yet he condescended to cloath himself thus , that we might have accesse unto him and be partake●● of his gifts : o can we refuse him , when love hath thus pressed him to put on the beggar weed , that he might say to worms y● are my brethren , and my sisters . fou●thly , christ somtimes manifesteth himself , being cloathed with the garments of beauty , and ravishing majesty ; such was the sight that the spouse go● of christ , song . 2. vers . 8. as the apple tree among the trees of the wood , so is my beloved among the sons ; and song . 5. when she saw him , white and rudy , and the standard bearer of ten thousand , and such was that joyfull sight of him ▪ when his garments were as the light , and white as the snow which he had at the transfiguration , when these glorified ones did come ( as it were ) ambassadors from that higher house to make him a visit . and , fifthly , christ he sometimes appeareth to his own , in robes of dreadfull majesty , and terrible highnesse and loftinesse , when the soul upon the first sight of him remains dead , add there remains no more life in them ; such was the sight daniel got , in his 10. chapter , and such was the sight that iohn got of christ , rev. 1 verse . 17. and i would ask at all that are here , what a sight have ye gotten of christ to day , in which of all these robes have ye seen him in : it is true , we are not now to look for the extraordinary sights of him ; but yet if ever thou hast seen him in any of his wooing robes , sure he hath appeared matchlesse , and how shall ye then refuse him . but now to come to the words i was speaking unto you o● ; the first thing in the words , to wit , that there are many who live under the offer of this great salvation that do slight it , and do not imbrace it ; and now i shall only add a few things further unto you . 1. let me propose a few considerations to perswade you to imbrace the great salvation : god forbid we go a way before we imbrace this gospel salvation : and therefore , i charge you in his name , go not away before ye imbrace it . and to presse it home upon you , there are these eight or nine properties of this great salvation , that is offered unto you this day . and first , it is a free salvation , ye have no more a do , but to put forth your hand and take it : o come and take it : christ hath foughten for this salvation , and there is no more required of you , but ●o come and ●eap the fruits of his victory ; who ever will let him come , there is nothing that should move you to stay away , o captives bond slaves to satan , o prisoners of hope , will yee come and partake of the great salvation , what holds you from coming away and partaking of it , it is freely offered unto you : ●●y , believe it , christ requires no more of you , but that ye should come and take it out of his hand ; if yee consent to ob●y , the bargain is ended ; yee shall ea● the good of the land , isa. 1. secondly , this great salvation , is a compleat salvation , that is offered unto you to day , this is clear , luk. 1. vers . 17. that we might bee saved from our enemies , and from the hand of all that hate us , there is not any enemy that is in thy way , but if thou will come and partake of the great salvation , thou may have victory over it , so compleat a salvation is it that is in your offer this day ▪ o shall wee passe away , and not imbrace it : o shall our cursed hearts undervalue this compleat salvation that is come to your door , believe it , salvation is near unto you , if yee will take it . thirdly , it is a wonderfull salvation , it 〈◊〉 such a salvation as the angels desireth ●o pry into it , and it is such a salvation , ●hat all the prophets desire to pry into it ; ●t is almost six thousand years since all the ●ngels in heaven fell into a sea of wonder ●t this great salvation ; it is almost six thousand years since abel fell into a sea of wonder at this great salvation : and what think ye is his exercise this day ? he is even wondering at this great salvation : would ye ask at all the angels in heaven , would they not all say , o imbrace the great salvation ; would ye ask at all the saints that are above , would they not advise you to imbrace the great salvation : would ye ask at adam would he not say , o imbrace this great salvation : could ye ask at abel , would he not say , o imbrace this great salvation : and would not all the patriarchs say unto you ▪ o imbrace the great salvation : and do not all that have tasted of the sweetnesse of i● cry out unto you , come and imbrace the great salvation . the fourth property of his salvation is that it was bought at an exceeding dear rate it is a dear salvation . would ye know the difference between christs coming to thi● salvation , and your coming to it , it is this christ was forced to travell through all th● armies of the justice of god ; he was forced to drink of the cup of the warth of go● before he could come to purchase this grea● salvation ; and now what is required of yo● to obtain this , we may say no more , but pu● out your hands and take it ; will ye look t● the price that was laid down for this salvation , there is not a wound in the body o● christ , but it saith , this is a dear salvation there is not a reproach christ met with b●● it saith , o is not this a dear salvation : the●● is not a buffeting christ met with , but it sai● o is not this a dear salvation : there is not a necessity that he is put into , but it saith ▪ is not this a great and dear salvation . o sirs , will ye not come and take this great salvation , this dear salvation . what must i give for it say ye , i say , ye must give nothing for it ▪ come and take it without money , and without price ; it was dear to christ , but it shall be cheap unto you , o! is it not cheap to you , i assure you , if you will come to the market to buy the great salvation , there is none of you that needeth to stand for the price of it . o come and take it , and have it , and there shall be no more priging . fifthly , it is an everlasting salvation , that ye shall enjoy the fruits of throughout eternity , as is clear , heb. 9. 13. he became the author of eternal redemption unto us , it is a salvation that the devil can never be able to take out of your hand , if ye take it , ye shall never be robbed of it again . o come and partake of this great salvation , whereby the gates of hell shall never prevail against you . sixthly , it is an noble and honourable salvation , it is not to be taken out of one slavery to another , but it is to be taken out of prison that we may raign : luk. 1. verse 71. compared with vers . 74 it is , that we being saved , may serve him without fear in holinesse and righteousnesse , all the dayes of our life . i say , come , come , and partake of this great salvation , that your glory may be increased , and that ye may be exalted above the kings of the earth . seventhly , it is a most advantagious salvation : what are the advantages of any salvation that are not to be found in this : is there not peace to be found through this salvation , is there not liberty to be found through this salvation , is there not eternal enjoyment of god to be found through this salvation ; yea , all salvations are in this one salvation . lastly , it is a royal salvation , for it cometh to us from and through the son of god : christ is the author of it , and we conceive , christ may be said to be the author of this salvation , in these respects , 1. he is the meritorious cause that did procure it , it was the price of his bloud that was laid down for to purchase this great salvation . 2. he is the fountain from whence it floweth , according to that word which we have cited . heb. 5. 9. he became the author of eternal salvation . 3. he is the person that fitteth our spirits for partaking of it , and it is he that removeth mountains out of the way , that we may have fair accesse unto the great salvation . 4. it is he that must perswade our hearts to imbrace and take hold of it . he standeth without , and cryeth in to the heart , to imbrace the great salvation ; and he standeth within , making thy heart cry out , content , i will imbrace the great salvation ; he is indeed the person that commendeth 〈◊〉 and doth point forth this great salvation unto us , he is the noble minister of it , it began first to be preached by him . now , is there any of you that have fallen in love with the great salvation : that ye may try your selves , i shall give you some evidences of the persons that are near unto this great salvation . 1. is thy estimation of the great salvation increased , be what it was in the morning when thou came hi●her ; is thy estimation of the great gospel salvation a foot higher then it was in the morning , i say unto thee , thou are not far from the great salvation ▪ come away . 2. is thy desire after the great salvation increased be what it was in the morning ; hath thou stronger desires after the great salvation , then before thou came hither , that is an evidence thou art not far from it . 3. is thy thoughts of thy necessity of the great salvation greater then they were : thinketh thou that thou hast more need of the great salvation then ever thou thought●st before : and is thy opinion and thoughts of saving thy self , lesse then they were before thou camest hithe● ? art thou forced to cry out , none but christ can save me ? i say thou art not far from the great salvation : will thou come away . o that ye would once seal this conclusion with much heart ●eswasion . i am undone without christ ▪ i am undone without christ , who is the author of the great salvation . are there any of you that are sensible that ye are in the fetters of sin , and in the bonds of iniquity ? are ye brought to the conviction of this , that ye are yet in the gall of bitternesse ? i say , if thou be brought to this length , to be sensible of thy bonds , and art crying out , o redeemer , hasten and come away ; i say , if thou be sensible of thy bonds and imprisonment , and crying out , o thou that was anointed from eternity , to proclaim liberty to the captives , and the opening of the prison to them that are bound , o hasten and come away and redeem me , even poor me , sinking , sinning , perishing , self destroying me , thou art not far from the great salvation . 4. art thou a person who beginneth to weep because thou hast been so long a stanger to christ , and the great salvation : old men , that are here , how long have ye been strangers to the great salvation , and to the author of it ? now will ye shed one tear for your estrangement , and cry out , wo is me that christ and i have been so long asunder ▪ i say , if thou hast come that length , thou art not far from the great salvation , come away ▪ o pity your selves , make hast , make hast , and come away . but now in the third place , let me give you some evidence● by which ye may know more clearly , whither or no ye have imbraced this great salvation , that ye may know your selves , and that ye walk not down to your grave with a lie in your right hand ▪ the first evidence of a person that hath imbraced the great salvation , is , that he wil● have a high esteem of the saviour and author of the great salvation : hast thou ●● matchlesse esteem of matchlesse christ th● saviour of the world , that is a speaking evidence unto thee , thou art a partaker of th● great salvation : art thou come this length that thou cryeth out , none but christ , non but christ : it is a speaking evidence , that thou art come to be a partaker of the great salvation , when thou can cry out that word , ex●d . 15. 2. the lord is my strength and my song , ●he alone is become my salvation : if christ hath become thy salvation , then it is like he hath become thy song . i would ask this at you , were ye ever brought this length , that ye durst no● adventure to praise christ your alone , but was forced to call in all the creatures , and say , o magnifie the lord with me ? o that is an evidence that ye have imbraced his salvation . secondly , these who have imbraced the great salvation , will study to maintain and keep their grips of it : they will study to hold , fast so precious a jewel ; this is prest , gal. 5. ver . 1. stand fast in the liberty wherewith christ hath made us free ; yea they will study to walk suitably to this noble mercy , at least , they will strive and endeavour to do it , as is also prest , in that same verse . i say , if thou hast been made a partaker of the gospel of salvation , thou wilt strive to keep thy self from the power of these things that once triumphed over thee . thirdly , a person that is a partaker of the great salvation , will have a high esteem of this mercy and salvation ; so paul , when he speaketh of it here , he cannot but put some note of excellency to it , calling it the great salvation ; therefore , i say , if thou hast imbraced the great salvation , thou wilt have so high esteem of it , that not to be so subjected to it as thou should : or to be in subjection to the power of thy lust in any measure , will be his burden and affl●ction . the man will be sorry when he is brought forth from the house of his bondage , unto the red sea ; he will be sorry , that when he should have songs of triumph over his idols put in his mouth , that they should sing songs of triumph over him . fourthly , a person that hath imbraced the great salvation , he will be longing sometimes for the day when this salvation shall be compleat , when he shall sing that song with tha● numerous multitude which cannot be numbered , rev. 7 vers 9. o what a day shall it be , when thou shall begin to sing that song : after this , ( saith he ) i beheld , and lo , a great multitude of all people which ●o man could number , of all people , nations and languages stood before the throne , and before the lamb , cloathed with white robes , and palms in their hands , and they cried ; and how cryed they ? they cryed with a loud voice : they would not mutter the song , no● sing silently , but cryed with a loud voice : and what did they cry ? they cryed with a loud voice , salvation unto our god , who sitteth upon the throne , and to the lamb. i would onely ask at you that are partakers of the great salvation , what songs shall be put into thy mouth , when the waters of iordan shall divide themselves , that the ransomed of the lord must passe thorow : when thou shalt sing that song , psal 115. ver . 1. not unto us , not unto us , but unto thee belongs the glory of our salvation : o what a day shall that be , when that excellent song shall be put in thy mouth ; yea , what a day shall it be , when thou shal the cloathed with these excellent garments that are made mention of isa. 6. ver . 10. for hee hath cloathed thee with the garments of salvation , and hee hath covered thee with the robe of righteousnesse : o what robes are these ? did yee ever see such excellent robes at these must bee ? i think wee will misken our selves ; o do yee not think wee will misken our selves , when wee shall put on these excellent robes ? now therefore , is the bargain closed : or will yee go away before yee take this great salvation ? dare yee go out at these doors , and neglect ●he great salvation ? i would ask this at you , think yee it will not be most sad , that christ should tell this in heaven of you to night , i was preached to a pack of stones , that none of them would love me : will yee not bee feared that this report shall be carried back to heaven of you ? for what report can christ carry back but this ? now is the cord of this great salvation let down unto you : is there none of you that will take a grip of it ? o will ye flighter after it ! will yee make this a rejoycing day in heaven , that is a fasting day unto you , and the way to make it so , is to imbrace the great salvation . now what say yee to it old men , let mee speak to you , and ask your thoughts of the great salvation , gray hairs should bee a crown of glory , if it bee found in the way of righteousnesse , old men speak your minds , that young men may not have your bad example ; what say ye of this salvation ? is it not a most glorious salvation , is it not a most excellent salvation that is in your offer ; i intreat you speak your minds , tell christ ye are content to take the great salvation ; otherwise , who ever he be that will not partake of this gospel salvation ; i in the name and authority of christ our master , denounce eternal and irrevockable war against him ; put on your harnesse , ye shall not boast when you put it off again , the wrath and fury of god shall come upon thee to the uttermost if ye imbrace not this great salvation . other wars are but for a time ; the greatest captains that ever the earth did carry , are now laid down in the sides of the pit , and their swords broken under their heads . armies of ten hundreth thousand , a hundreth years time have laid them all in their graves , and ended all their contests , but there is no discharge of his war that shall be concluded betwixt christ and you , it shall become an eternal and most terrible war , which shall be but beginning when time is ended : now peace or war , which of them will ye choise ? dare ye send a charge to christ , and say ye will defy him ? i am afraid there shall be two things that many of us shall report to day . first , i am afraid there will be many that will give pharaohs report to the offer of the great salvation , and say , who is the lord that i should obey him ? i tell you who he is , he is glorious in holinesse , fearfull in praises , doing wonders ; o imbrace him before he go hence , and give not pharaohs report , lest yee bee drowned in the sea of his wrath , whence there shall be no recovery . secondly , i fear there will be many here to day , that will give demas report to this precious offer ; i will go and for sake christ ; and ●mbrace this present world : o bad exchange ; ●ursed be he that shall make it , will ye be of demas humor ; i fear there hath been many of that humor of a long time ; but i intreat you once be wise before you die . i confesse that proverb , old fools , are twice fools : i think old men that will not imbrace the great salvation , i think ye are triple fools ; what wait ye for , is there any thing can afford you any satisfaction but this great salvation . now are ye convinced old men , that christ is waiting for your answer ; i intreat you before ye go hen●e , speak your minds , what ye think of the great salvation ; ●s it not a lovely salvation , is it not lovely ●ow ? what say ye to it ; i am to go away , and the offer is to be taken up at this time , and it is hard to say , if ever ye shall have an offer again . i would only say this to you , and be sure of it , though i should never be ● partaker of this great salvation , yet i shall be a witnesse against you that are not partakers of it : i tell and declare unto yon , shall be a witnesse against you if ye imbrace not the great salvation . now , old ●en are ye perswaded to imbrace it ? let ●e ob●est you by the beauty of christ , come and partake of the great salvation , ye that ●●e travelling upon the borders of erernity . ●ow , if ye will give no more , give this , will ye go home and think upon it . i shall not bee uncharitable , nor enter to judge your thoughts ; i fear there shall bee many declared and found guilty among us , that we have declared unto heaven wee will not imbrace the great salvation , but have trod the bloud of the son of god under foot . now i intreat you , every one of you , ask at your selves if yee be the persons that will presume in your hearts to do so . now i shall leave it with you , let it not bee a witnesse against you . i shall leave it with this : o come away , old men , young men , old women and maids , come and imbrace this precious gospel salvation . yee may say , ye bid us come : but we cannot come . i desite no more of you● but to come with this : lord , i am content to come , but i cannot come . come once to that : for if once yee bee content to receive it , it will not bee long befor yee bee able to receive it . now shall christ depart , and will none of you say , yet are content to take him ? will yee charge your own consciences with this : am i content to take christ and the great salvation ? o blest , blest , blest be● he that is the author of this great salvation and bles● be hee that gets any of the ends of the cord of the great salvation , that we sink not under the wrath and fury of the lord come and imbrace this great salvation : and again i say , come and imbrace it ; for what can yee have if yee want it ? and what can y●● want if yee have it ? i shall say no more but close with that word , isa. 62. vers . 21 behold , the lord hath proclaimed to the end of the world , to those that are far off ; what hath hee proclaimed ? say yee to the daughter of sion , behold thy salvation cometh , behold it cometh . i say to you that are the ends of the world , salvation is brought near unto you : stout hearted and far from righteousnesse , the great salvation is brought near unto you , and will you send it away ? o consider what ye are doing : and to him that can perswade you to imbrace the great salvation , we desire to give praise . a sermon concerning death . psal. 89. 48. what man ( is he that ) liveth and shall not see death , &c. it is very hard to determine , where all that are here shall be within thirty years : for even ere that time come , many ( if not all ) of us who are here ●all have taken up our eternall lodging . ●nd whether we shall take it up in the eternity of joy , or the eternity of pain , is also hard to determine : onely this one thing i am sure of , that all of us shall shortly hee gone ; and ere long the shadows of death shall bee sitting upon our eye lids , and our eye strings shall begin to break , therefore i would the more seriously inquire at you ; what would ye think if death were approaching this night unto you ? think yee that jesus christ is gone up to prepare a place for you ? even for you ? surely i think wee are all near to eternity ; and there are some hearing mee to day , whom i defy the whole world to assure , that ever they shall hear another sermon ▪ therefore , i intreat ▪ you all to hear this preaching , as if it were the last preaching that ever yee should hear ; and o that we● could speak it as if were the last sermon that ever wee would preach unto you . believe me , death is another thing then we take it to b●t : oh what will many of us do in the day of our visitation : when desolation shall come from a far ; where will we flee for rest , and where will we leave our glory ? old rich men where will ye flee when death assaults you ? old poor men , where will ye flee when death assaults you ? old women , where will ye flee when death assaults you ? young women , where will yee flee when death assaults you ? it was an ancient observation of david , psal. 39. 5. that god had made his daye● as an hand breadth ; which either may relate to the four fold estate of man , viz ▪ hi● infancy , his child-hood , his man-hood , and his old age : o it may relate to the four-fold time of his life , viz. his morning , his forenoon , his afternoon , and his evening , yet all our lifetime is but a day . and o think ye not that our day is near unto a close ? now before that i begin to speak any thing from the words ; i shall speak a few things to these two questions ; which i conceive , may not altogether be unprofitable . quest. 1. whether is it lawfull for any to desire to die and to return unto their long and endlesse home ? whether it be lawfull for one to cry out , o time , time , flee away ( and all my shadows let them be gone ) that so long eternity may come ? answ. i say , it is lawfull in some cases for one to desire to die : for it was pauls desire , philip. 1. 23. i am in a strait betwixt two ▪ having a desire to depart , and to be with christ which is far better . and 2 cor. 5. 2. we groa●●arnestly , desiring to be cloathed with our house which is from heaven . i long greatly till the twentieth one year of my age come , when my minority shall be overpast , that i may be entered heir to that matchlesse inheritance . but to clear in what cases it is lawfull to desire to die . 1. i say , it is lawfull to desire to die , when it floweth from a desire of uninterupted fellowship and communion with christ , and conjunction with him : this is clear , 2 cor. 5 , 6. knowing that while we are present in the body , we are absent from the lord. therefore vers . 8. we are willing rather to be absent from the body , and to be present with the lord. also it is clear , philip. 1. 23. i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far bettter . it was his great end to have neat and unmixed communion with christ. what aileth you paul ( might one have said ) may ye not be content to stay a while here ? nay , saith paul , i desire to be gone , and to be with christ ; wast thou never with him here paul ? 〈◊〉 have been with him , saith he , but what is all my being with him here , in comparison of my being with him above ? while i am present in the body , i am but absent from the lord. therefore i will never be at rest ( saith he ) get what i will , untill i get christ ▪ untill i get these naked and immediate imbracements of that noble plant of renow● the flour of the stalk of iesse , who is the light of the higher house , the eternal admiration of angels ? ii. it is lawfull to desire to die when it floweth from the excellencies of heaven , and from a desire to partake of these excellen● things that are there , this is clear , 2 cor. 5. 4 ▪ we groan being burdened , or as the word is we groan , as they who are pressed under a heavy burden , that we may be cloathed upon , &c ▪ what aileth you to groan so paul ? o saith he , i groan that mortality may be swallowe● up of life . iii. it is lawfull to desire to die , when it floweth from a desire to be freed from the body of death : and from these ●entations that assault us ; and from these oppressions whereunto we are subject by it . doubtlesse , paul desired to die on this account , when he cryed out ▪ rom. 7. 24. o wretched man that i am , who shall deliver me from the body of this death ? he longeth greatly for the day , wherein hee should be made white like the wings of a dove , covered with silver , whose feathers are of yellow gold . o saith paul , i am as one impatient till i be above , where i shall be cloathed with these excellent and cleanly robes , the righteousnesse of christ. oh , saith paul , i think every day as a year , till i be possessed of that kingdom where sathan cannot tempt , and the creature cannot yeeld , and where i shall be free from all my sears of sinning . now in all these respects , who would not desire to die ? but to guard all these , i would give you these four cautions . 1. caution . your desires to die should not be peremptory , but yee should desire to die with submission to the will of god , so that although he would fill up fifteen years more to your life , yee should be content to live it out . 2. caution . when your desires are hasty , and off hand , suspect them ; for some when they meer with an outward crosse ( without all deliberation ) will cry our , o to be gone , o that i were dead . but your desires to die , should be deliberate , but not hasty , or rash . 3. caution . it is not lawful to desire to die , because of personal affliction . many , when they meet with bitter afflictions , will cry out , o to be gone : they long for death , even upon that account , such were iobs desires , iob 20. 21 , 22. and chap. 6. ver . 7. 8. o that i might have my request , even that it would please god to destroy me , &c. this desire was very unlawfull . 4. caution . it is not lawfull to desire to die , when thy predominant idol is taken away from thee ; yet such was ionahs desire , chap. 4. 23. ionah thought his credit and reputation ( which was his idol ) was gone , and could never be regained : therefore he wished to die . but i would say this to you , that some will have ten desires for death , when they have not one desire for heaven . and what moveth christians to be so desirous to die ? it is not so much because of their hope , as because of their anxiety ; it is not so much because of their confidence , as because of their impatience . but i say unto you , when your desires of death are not accompanied with desires of heaven , suspect them . 2. i would say this , that there are some who will have ten desires for death ▪ when they will not have one for the death of the body of death ; but it were good for thee ( who are such ) to be desiring the death of the body of death , then should thou be in a more suitable ●rame to desire to die . 3. some will have hearty desires to die , and ye● when death cometh , they will be as unwilling to die as any . it hath been observed , that some who have much desired to die , when death came , have cryed out , o spare a little that i may recover strength , &c. 4. there is a great difference between a desire to die , and death it self . it is an easie thing to desire to die , but it is a very great business to meet with death , and to look it in the face , when it cometh . we think death ( ere it come near to us ) to be but childrens play , but when we meet with it , it maketh us change our thoughts . for it is a great businesse to die . quest. 2. is it lawfull for a christian to desire to live , when he is summoned to die ? answ. in some cases it is lawfull for a christian to desire to live , even when he is summoned to die ; which is clear from the practice of david , psal. 39. 13. where he prayeth , that the lord would spare him a little . it is also clear from the practice of good hezekiah , isa. 38. 3. when he was commanded to set his house in order , for he should die , and not live , he cryeth forth , remember now , o lord , how i have walked before thee in truth , and with a perfect heart : and have done , that which is good in thy sight , and hezekiah wept sore ; or as the word in the original , he wept with great weeping : but to guard this , take these two cautions . caution 1. thy desires to live ( when thou are summoned to die ) should not be peremptory , but with submission to the will of god , that if it bee his pleasure to remove thee presently out of time , thou should bee content to die . caution 2. thy desires to live should have gracious principles , and also a very gracious end , as is most clear from david , psal. 39. 13. where hee saith , o spare a little that i may recover my strength , before i go from hence and bee no more : his desire to live was th●● hee might have more victory over his idols , as if hee had said , my desire to live is , that i may have strength to wrestle with , and overcome my idols : and without all controversie , hezekiahs desire was a most precious and well grounded desire : however , i would say this unto thee , that thou shouldest examine thy desires to live , as much ( if not more ) as thy desires to die : for wee are ready to shun death if wee could , but hee is that universall king , unto whom all of us must be subject ere long . now in the words which are read unto you , there are these six things which may be clearly observed from them . i. first , that it is a most clear and infallible truth , ●at all persons shall once see death : as is 〈◊〉 in these words , who is hee that liveth an shall not see death . ii. secon●●● , that this truth ( that wee shall once see death ) is not much believed or thought upon by many , therefore it is that the psalmist doubleth the assertion . who is he that liveth , and shall not see death ? shall he deliver his soul ( that is his life ) from the hand ( that is ) from the power of the grave . iii. thirdly , that sometimes a christian may win to the solide faith of this truth , that once he must die , this the psalmist wan unto , as it is also clear in that word ( who ) who is he that liveth and shall not see death ? iv ▪ fourthly , that the certainty of this , that once we shall die should be still keeped in our minde , therefore that note of attention selah , is put to it ; as if he had said , take heed that there is none living that shall no● die ▪ v. fifthly , that howbeit some persons put the evil day far away , as if they were not to see death , yet is the day coming when they shall see death , and death shall take them by the hand . vi. sixthly , we shall take notice of this from the context , that the christian who is much in minding the brevity of his life , will believe the certainty of his death , the psalmist was speaking of the shortnesse of his life in the preceeding verse , and in this verse , he speaketh of the certainty of death ▪ now as for the first of these things observed , viz. that it is certain and most sure that we must all once die ; i hope there are none of you here who will deny it ; although i confesse few of you beleeveth it , yet said the woman of tek●ah , 2 sam. 14. we must all die and be like water spilt upon the ground that cannot be gathered up again , &c. god doth not accept the person of any , and iob 30. 32. i know thou wilt bring me to death , and to the house appointed for all living . and it is very clear , eccles. 8. 8. there is no man that hath power over the spirit to retain the spirit , neither hath he any power in the day of death , and there is no discharge in that war ; neither shall wickednesse deliver those that are given to it : it is also clear , heb. 9. 27. it is appointed unto all men once to die . so it is most clear that we must die . i remember of one philip king of macedonia , who had one substitute for this very end , to cry at his chamber door every morning , memento mori , memento mori , memento mori , remember thou art to die , and it is reported to have been the practice of the nobles of greece , and in the day wherein their emperour was crowned , that they presented a marblestone unto him , and he was inquired after what fashion he would have his tomb stone made : which practices speak forth this unto us , that although these were most destitute of light of the scriptures , yet were very mindfull of death . believe me , death may surprise us before we be aware , for it is most certain that we must die , but there is nothing more uncertain then the way how , and the time when we shall die . death will surprise some , as it did abel , in the open field , gen. 4. 8 , death will surprise some , as it did eglon in his parlour , iudg. 3. 21. and death will surprise some , as it did saul and ionathan in the flight , 1 sam. 31. now in speaking to this point , i shall first speak a little to these advantages which attend those that live within continuall sight of death . secondly , i shall give you some considerations to presse you to prepare for death . thirdly , i shall give you some directions to help you to prepare for death : and then we shall proceed unto the second point of doctrine which we observed from the text , and shall speak a few things from it unto you , and so come unto a close for this time . first then , we conceive there are these seven advantages which attend those who live within the continual ●ight of this truth , that they must die . i. first , the faith of approaching death will make a soul exceeding diligent in duty : this was our blessed lords divinity , ioh. 9. 4. i must work the work of him that sent me , while it is day : the night cometh , when no man can work ; that is , death is approaching , therefore i must work . it is clear also , 2 pet. 1. 12. compared with vers . 14. in the 12. vers . peter is exceeding diligenc● in his duty , and the ground of his diligence is in the 14. vers . knowing that shortly i must put off this my tabernacle , &c. yea , it is even the epicures argument , let us eat and drink , for to morrow we shall die ; and should not the christian much more cry out , let mee watch and pray , for to morrow i may die ? i say , if the epicures did make use of this notion , to make them vigorous in the pursuit of their pleasures : o how much more should a christian improve i● , for making him vigorous in the pursuit of his duty ? therefore i say unto you all , o bee diligent , for your night is drawing near . o christians , and expectants of heaven , are ye not afraid lest yee be nighted before ye have walked the half of your journey ? for if yee bee nighted on your journey to heaven , before ye come to the end of your race , there is no retiring place whereunto yee may turn aside to lodge : therefore , o work , work , work , while it is day ; for behold death is approaching , and then shall we all bee called to an account . ii. the faith of approaching death , will make a christian exceeding active in duty : hee will not only bee diligent , but also exceeding serious and zealous in the exercise of his duty : this is clear from that notable exhortation , eccles. 9. 10. whatsoever thy hand findeth to do , do it with thy might : and the reason is , for there is no work , nor device , nor knowledge , nor wisdom in the grave whether thou goest . wherefore o bee active while yee are alive , for ye shall never work any more after ye are dead ; and if ye leave but one work undone , there is no doing of it after death . there is no work ( saith solomon ) in the grave ; therefore , o be active . iii. the faith of this truth , that we must all die , will help a christian to be exceeding mortified to the things of a present world . oh , covetous men and women , would ye shake hands with cold death but once every morning , i should defy you to pursue the world so much as ye do . paul was much in the meditation of his change , which made him , 2 cor. 4. 18. to overlook these things that are temporary , while we look not ( saith he ) to the things that are seen , which are temporal , but to the things which are not seen , which are eternal , therefore , chap. 5. 1. knowing that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands , eternal in the heavens , therefore in this we groan , earnestly desiring to be cloathed upon with our house which is from heaven . what aileth you paul ( might one have said ) may ye not take a look of the world ( no saith he ) for i know that if this earthly house of this tabernacle were dissolved , i have a house with god , not made with hands , but eternal in the heavens : that is , i know that ere long , the pins of my tabernacle will be loosed , and it will fall down about my ears , therefore i must look for another dwelling house : and , 1 cor. 7. 24. the fashions of this world passe away , therefore , ●aith he , vers . 32. i would have you without carefulnesse , caring how to please the lord. and phil. 4. 5. let your moderation be known to all men , the lord is at hand . as if he had said , death is approaching and at hand , therefore i intreat you be sober : but i think many of us will be found like saul hid among the stuffe , that is , we will be lying amongst the middest of the pleasures of this passing world : but i say unto thee who are such an one , that death will break the strings of thy harp , and thy musick will quickly cease . o but death will make thee have a low esteem of the world . o blessed is the person who hath these thoughts of the world all along his way , which he shall have of it at death ? have not the most cursed wretches been forced to cry forth , oh , i would give ten thousand worlds for christ ? have not some persons ( who have had the moon upon their head , and that have made their belly their god ) being forced to cry forth at death ; o cursed person that i am that ever made the world my god ? alas that i contented my self with the world . therefore i say unto thee who art such an one , o stay thy pursuit after the world , for death is approaching that will cause all thy worldly comforts evanish . iv. when a christian believeth this truth , that he must die , it will be an exceeding great ●estraint to keep him from sinning , as is clear , iob 31. 13. compared with vers . 14. where iob reckoning over many good deeds done by himself , saith , what then shall i do when god riseth up ? and when he visiteth , what shall i answer him ? as if he had said , sirs mistake me not , i am not boasting much of my self , for i could not have done otherwise , else what should i do when god riseth up ? how could i answer to god if i had done otherwise ? i think it were a notable practice for each of you , when temptations begin to assault you , to say , o temptation , what will i answer to god , when he riseth up to reprove me , if i should yeeld unto thee ? likewise , eccles 11. 9. where solomon , disswading young men to pursue after vanity , bringeth this as a reason . know thou , that for all , these things , god will bring thee to judgement ; therefore i say unto thee , who art often tempted to sin . let 〈◊〉 and reckoning with god be still in thy sight , and i defy thee then to imbrace half so many temptations as now thou dost . i intreat you to answer all your temptations with that word , what shall i do when he riseth up ? and what shall i answer when he visiteth me ? v. when a christian liveth within the sight of this truth , that he shall once see death , it shall make him exceeding patient under every crosse wherewith he meeteth ; such a christian will hardly meet with a crosse , but he will quiet himself with this , death will put me beyond this crosse : this is but a cloud that will quickly passe away . and for this cause did divid so composedly put up that desire , psal. 39 4. lord make me to know my end , and the measure of my dayes : he was sure that the knowledge of his end would put him in a sober and patient frame . vi. the sixth advantage is this , the faith of approaching death , will teach the the person that hath it , to study saving wisedome , this is clear , psal. 90. 12. where david putteth up this request , so teach us to number our dayes , that we may apply our hearts unto wisdome . as if he had said , i will never think my self wise , till i know that blessed peece of arithmetick , how to number my dayes . i would desire every one of you all to think with your self every morning when ye arise , now i am a day nearer unto eternity then i was before : and at the end of every hour , now i am an hour nearer unto eternity then i was before . i say , think often , yea alwayes thus , i was never so near my death as i am now ; for , oh ! are we not all nearer to eternity to day , then we were yesterday ? vii . the seventh advantage , attending the faith of approaching death , is this , that it will make a christian very carefull in preparing for death . it is impossible for one to believe really that death is approaching , and not to prepare for it . say what ye will , if ye be not carefull in preparing for death , ye have not the solide faith of this truth , that ye shall die . believe me , it is not every one that thinketh he believeth this truth , that believeth it indeed . and o how dreadfull is it for an unprepared man to meet with death ? he desireth not to die , yea he would give a world for his life . but die must he whether he will or not : for death will not be requested to spare a little when he cometh ; and therefore i say unto you all , set your house in order , for ye shall surely die ; old men and women , set your house in order , for surely ye must die ; young men and women , set your house in order , for to morrow . ye may die , and be cut off in the flower of your age , think not that there are any who can sell time : for i say , ye shall never get time sold unto you . alas , i fear the most part of persons that dieth now , death findeth them at unawars ; for indeed the persons that die among us , when we come to visit them , we may give you a sad account of them , for we think they are comprehended under these four sorts . 1. first , when we go to visit some persons on their death bed , they are like unto nabal , their heart is dying and sinking ( like unto a stone ) within them ; they are no more affected with death , then if it were a fancy ; ( alas for the great stupidity that hath overtaken many ) therefore i intreat you delay not your repentance till death , left the lord take away your wit , so that ye cannot then repent for your senslesnesse and stupid frame of spirit . 2. a second sort we find in a presumptuous frame , saying they have had a good hope all their dayes , and they will not quite it now ; they will go down to the grave with their hope in their right hand : or rather they will go down to the grave with a lie in their right hand ; they live in a presumptuous frame , and they die in the same delusion . for when we tell them that by all probability they are going down to hell , they answer , god forbid , i was all my time a very honest man , or woman . but i love not that confession , for there are many such honest men and women in hell this day . 3. the third sort we find , having some convictions that they have been playing the fool all their dayes ; but we can get them no further : i shall only say to such , to go down to the gr●ve with convictions in their breast , not making use of christ , is to go down to hell 〈◊〉 a ca●●●e in their hand to let them see the way : and truly the greater part that die , die in this manner . 4. fourthly , there are some whom we find in a self righteous frame , trusting upon the covenant of works , and their own merits , and trusting by these to go to heaven : yet neglecting the offer of christs righteousnesse . but , alas , we find not one of a thousand in this frame , i desire to be dissolved , and be with christ , that 's best of all : and scarce do we find any in such a frame , o wretched man that i am , who shall deliver me from the body of this death ? therefore i say unto you all who are here , o will ye mind death before it take hold on you . oh mind your work now ; for ye will find that death shall be work enough for it self , though ye leave no work till then . viii . the eight advantage that attendeth the christian believing this truth , that once he must die , is this , death will not be so terrible to him as it is unto many when it cometh . what ( think ye ) maketh death a king of terrours ? what maketh many to shake like the leaf of a tree , when they are summoned to appear before gods tribunal ? it is even because of this , they have not been thinking on death before it came , so as to prepare for it , and i fear many in this place may be feared for death , and that when it cometh to them ; they will say unto death , at ahab said to elijah hast thou found me , o mine enemy ? surely , ●●ath will take you and bring you to the judgement seat of christ ; therefore study by all means to think often upon it ; and make ready for it : for ( believe me ) death is a very big word , for it will once make you stand with horrour in your souls , if your peace be not made up with god : i know not a more dreadfull dispensation then death and a guilty conscience meeting together . the second thing that i shall speak unto from this first observation ( viz. that it is a most certain and infallible truth , and all persons shall once see death ) shall be to give you some considerations for pressing you to prepare for death . i. the first consideration is this , that to die well , and in the lord , is a most difficult work ; therefore i intreat you prepare for death . it is a difficult work to communicate aright , it is a difficult work to pray aright , and it is a difficult work to con●er aright : but i must tell you , it is a more difficult work to die aright , then any of these . it is true , it is more difficult to communicate aright , then to pray aright , yet it is much more difficult to die aright , then to communicate aright : for it is a most difficult work to die in the lord. death will put the most accurate christian that is here , to a wonderfull search : and therefore i will tell you nine things that death will try in thee . 1. death will try both the reality and strength of thy faith. it may be easie for thee to keep up faith under many difficulties , but death shall put thy faith to the greatest stresse that ever it did meet with . yea , know this that the faith of the strongest believer may get ( and ordinarily doth get ) a set at death , the like whereof it never got before : therefore prepare for death . 2. death will try thy love to god , some persons pretend much love to him : but death will propose this question to such a person , lovest thou him more then these ? lovest thou him more then thy wife ? more then thy house ? more then thy friends ? but your unwillingnesse to die , giveth us much ground to fear that many have little love to christ , but much to the world , and so dare not answer the question , lord thou knowest i love thee . 3. death will try thine enjoyments , some of you may be ready to think that ye met with many enjoyments , so that ye might reckon ( as you think ) to fourty enjoyments and sweet out lettings : but beware that death bring them not down to twenty . i have known some , who thought they had met fourty times with god ; but when death came , it made them take down the count to the half , therefore seeing death will try the reality of thine enjoyments , o prepare for it . 4. death will try thy patience . thou may seem to have much patience now , but when death cometh ( and thou art put to die ) it will put thy patience to a great tryall , therefore prepare fore it . 5. death will try the reality of thy duties , yea even these duties wherein thou had most satisfaction , as thy communicating aright in such a place , thou hopest that is sure : thy reading the scripture at such a time aright , thou hopest that is sure : thou prayed at such a time aright , and hopest that is sure : thou meditated in such a place aright , and hopest that is sure . but ( believe me ) death may make thee change thy thoughts : for there are some persons who have communicated and prayed , &c. as right as any in this generation , who ( for all that ) will not find six duties wherein they can find satisfaction at death : therefore our need is great to prepare for it . 6. death will exceedingly try thy sincerity when it cometh : an hypocrite may go all alongs his whole way undiscovered , yet death may bring him to light , and make it appear what man he it . 7. death will discover unto thee many hid and secret sins , of which thou never had a thought before , yea , albeit thou thought these had been forgotten , death will let thee see them standing between thee and the light of his countenance . 8. death will accurately try thy mortification : some think they have come a great length in mortification ; but ( believe me ) death will try it and put it to the touch-stone . 9. death will try thy hope , whether it bee real or not . i shall onely say this , that all the other graces must low their sails to faith , and so it is faith must carry us thorow , being that last triumphing grace ▪ which must fit the field for us , when all the other graces will faint and ly by . it is faith that must enter us fairly within the borders of eternity , it is faith must gainstand all the temptations of death , yea , all the other graces must ( as it were ) stand by , and see faith strike the last stroak in this war. ii. the second consideration to presse you to mind death , is this , that yee are to die but once . o labour to do that well , which yee are to do but once , and the wrong doing of which can never bee helped . if yee pray not aright , ye may get that mended : if yee meditate not aright , yee may get that mended : and if ye communicate not aright , ye may get that also mended : but alas , if ye die not aright , there is no mending of that : therefore , o prepare for death , that ye may die well , seeing ye are to die but once . iii. the third consideration to presse you to mind death , is this , that they are pronounced blessed who die in the lord , rev. 14. 13. blessed are the dead which die in the lord , o let that provoke you to prepare for death , that so you may die in the lord , that is the only way to make you eternally happy . i confesse it is a question difficult to determine whether it be more difficult to die well , or to live well ; i shall not answer it , but rather desire you to study both . iv. the fourth consideration to presse you to prepare for death , is this , viz. that though thou put all thy work by thy hand before death , yet shalt thou finde that death shall have work enough for it self , yea , as much as thou shalt get done . it will then be much for thee to win to patience , it will be much for thee to win to the sight of thy justification : and it will then be much for thee to win to assurance : o then is it not needfull for thee , to put all thy work by thy hand before thy latter end come ? wherefore i may say to you as moses said in his song , deut. 32. 29. o that they were wise , that they understood this , that they would consider their latter end . o that ye had this piece of divine wisdome . i pray you consider that sad word , lament . 1. 9. she remembereth not her last end , and what of it ? therefore she came down wonderfully : so will the down coming of many in this generation be wonderfull , who consider not their last end . v. the fifth consideration , for pressing you to prepare for death , is this , viz. that their labour shall end , but their works shall not be forgotten , as is clear from that forecited place , revel . 14. 13. they rest from their labours , and their works follow them : and is not that a glorious advantage ? vi. the sixth consideration to presse you to prepare for death , is this , viz. that death may come upon you ere ye be awar : ye know not but death may surprise you this night , before you go home to your houses : and therefore let that presse you to study a constant preparation for death . vii . the seventh consideration to presse you to prepare for death , is this , viz. that as death leaveth you , so will judgement find you , if death shall leave you strangers to christ , ye shall appear before his judgement seat strangers unto him : therefore i intreat you all to prepare for it . i think that noble practice of paul exceeding worthy of imitation , 1 cor. 15. 13. i die dayly , which ( i think ) doth comprehend these three things . 1. that paul had death alwayes in his sight . 2. it comprehendeth this , that he endeavoured to keep such a frame , as that every moment he should be ready to die , so that whensoever death should put the summonds in his hand , he should be content to answer . 3. it comprehendeth this , that he laboured to lay aside and remove all things out of the way , that might detain him from laying down his tabernacle . o saith paul , i labour so to clear my self of all hinderances , as that when ever i shall be summoned to remove out of time , i may willingly lay down my life . thus paul desired alwayes to have his latter will clear ; therefore i would ask you this question , viz. when did you make your last testament ? i think it were suitable for us to be renewing our latter will every day ; for in so doing , paul made an excellent testament , the better of which , none that died since have made , 2 tim. 4. 7 , 8. i have fought a good fight , i have finished my course , i have keeped the faith ; these are very sweet articles , and then he addeth , henceforth there is laid up for me a crown of righteousnesse , which the lord , the righteous iudge shall give me at that day : and think ye not that very sweet ? and he would leave some thing unto you in christs name , viz. and not for me only , but for all them that wait for his appearance . now i come to the third thing proposed , viz. to give you some directions for helping you to prepare for death . direct . 1. i intreat you , be much in preparation for death every day , for it is even a preparation for heaven , to be taking a sight of your grave and latter end every day . direct . 2. i intreat you , he much in these duties . first , in self examination , that your compts may be clear with god : for many a ragged compt will we have , when death and we shall meet . secondly , be much in the exercise of repentance , that so ye may have every fault of corruption in you mourned for , before death and you meet . thirdly , be much in the exercise of faith , making your calling and election sure ? fourthly , be much in the exercise of mortification , and that will help you to keep a loose grip , not only of the world , but also of your other idols ; and if ye be much in these , ye shall undoubtedly be prepared for death . direct . 3. be much in minding the excellent things of heaven . a christian that would be prepared for death , would have all his thoughts and conversation there . i think , it would be an excellent help ( in preparation for death ) to take a sight of the crown every day . direct . 4. labour alwayes to keep a good conscience void of offence towards god and men 〈◊〉 i say , labour to keep thy conscience clear , and that shall be a continual feast unto thee . direct . 5. slight not thy known duty , do not crucify any conviction , neither break any resolution : put these three together , and that will exceedingly help you to prepare for death : i say , see that ye adventure not to slight any known duty , see that ye adventure not to crucifie any conviction , and see that ye adventure not to break your resolutions now we come to the second thing which we observed from the words , viz. that this truth , that we shall once see death , is not much believed by many of us . and to make this appear , we shall only give some evidences unto you , to prove that we are not as yet prepared for death . i. evidence , doth not the unspeakable stupidity that have overtaken many , say , that we are not a people prepared for death ? alas , many of us would find our selves in a most stupid temper if we were presently to die ; for many of us are no more moved with the threatnings and terrouts of god , then if they did not belong unto us ; and this saith we are not as yet prepared for death . ii. evidence , that we are not prepared for death , is our pursuing so much after the vain and passing delights of a present world . many of us , rise up early , and go late to bed at night , and eateth the bread of sorrow all the day , and loading themselves with thick clay ; and i am sure , that such a person , ( being night and day taken up with the world ) is not prepared for death . i remember a word recorded of such a wretched one , who was exceedingly rich ; said he , i would give so many thousands of money , if death would give me but one day : yet he got it not . and o how suddenly will death surprise many of you as it did him ? iii. evidence , which speaketh forth our unpreparednesse for death , is our impatience under every petty crosse that we meet with , for the prepared christian will be patient under very sharp crosses . iv. evidence , that we are not prepared , is our not endeavouring to live within sight of our interest in god ▪ oh if wee were prepared for death , durst we live in so much uncertainty of our interest in god , and of our assurance of heaven ? v. evidence ▪ some of us can let our idols ly in our brest six years without repentance , and will never study to mortifie them , nor to repent for them ; and surely such are not prepared for death . now i intreat you seriously to minde what hath been said . and that yee may the more seriously think upon it , i will tell you some materiall challenges that your consciences at death will present unto you , therefore take heed , that yee may know how yee will answer . i. challenge . is the slighting of much precious time , and sinning away the precious offers of grace . o what will yee answer to that challenge , when death shall present it to you ? death will say ( or rather thine own conscience at death ) what ailed thee to sin away so many hours , without either praying , reading , or meditating● ? now have yee any thing to answer when death shall present this challenge to you ? i intreat you premedita●e what ye will say : i intreat you prevent death by presenting it first seriously to your selves . ii. challenge , that death will present unto you , will be , for the killing of many precious convictions which we have had . what will each of you answer at death , when your conscience proposeth this challenge to you ? thou met with such a challenge at such a time , and went home and crucified it , when at another time thou met with another challenge , and went home and crucified it : these challenges will be laid home to thy door , therefore think on them . iii. challenge , death will charge you for a formal hypocriticall way of going about duties : i say your conscience will then tell you , that ye went to such a communion with a selfish end : and a● another time ye prayed hyporritically and formally : and what will ye have to answer when ye meet with these challenges ? i confesse i know not what ye can answer to these ; but i charge you , be thinking what ye will answer , for it may be that these convictions shall ly on your consciences , that even this day ye have heard two searching sermons , and did meet with some convictions ; but made no good use of them ; yea , and ●● may be ye did sleep all the time . o what will ye answer , when it will be said to you , ye went to such a sermon and sleeped all the time : and ye went to such a communion , but had no other end before your eyes but to be seen of men ? i intreat you consider presently what ye will answer to these . iv. challenge , will be for your breaking of many precious resolutions . it will be said to some of you , that at the communion in this place , ye took on vowes , and did break them : i am sure ye cannot question the justice of this challenge : therefore see what ye will answer ? v. challenge , ye slighted many precious offers of the gospel ; o men and women in this city , what will ye answer to this ? i was often exhorted to take christ , and yet would never take him ; what will conscience say to that , when death shall table it before you ? i tell you what ye must then answer , o cursed i , that ever refused christ in the gospel , and ye shall then be confounded because this is your sin . ( believe me ) there was never an offer of this everlasting gospel , and of christ in it made unto you , that shall not at death ( before or after ) be brought to your remembrance ; and o how sad and doleful will it be to you , when christ shall open the book where your sins are written , and begin with the sin of slighting the great salvation ? thus i invited you when you were twelve years old , and ye would not come , i invited you when ye were thirty years old , and ye would not come , i invited you when sixty years old , and ye would not come : what will ye answer to this ? have ye any thing to say ? or must ye not stand speechlesse before your judge , when he shall put home this challenge unto you , therefore think seriously upon it , how ye will answer to it . vi. challenge , will be for your sinning oftentimes against light , and o how sad and painfull a challenge will that be at the day of death ! when it will be said , thou sinned with a witnesse in thy bosome that thou wast doing wrong : thy conscience will say , oftentimes did i tell thee this is sinfull , yet wouldest thou not abstain from it : and what will ye answer from this ? vii . challenge , oftentimes ye sinned upon every small temptations , and what will ye answer to that ? must ye not then confesse it , and say , o how often have i deserted christ and imbraced my idols upon a small temdtation ? now i intreat you be thinking what ye will answer to these seven most material challenges which certainly shall be presented to you at death . i assure you , ye must either answer all your challenges in christ , else ye will not get them well answered . therefore i would exhort you to imbrace the gospel and christ in it : that so let death propose never so many challenges unto you ▪ ye may answer them all as david did , viz. god hath made with me an everlasting covenant , ( and that will answer all your challenges ) though my house be not so with god , yet i have the everlasting covenant to build my salvation upon . now to presse you to make use of christ , i shall give you these four considerations . consideration 1. if ye imbrace not christ now , death will be very unpleasant to you . o what else can comfort thee , when going through the region of the shadow of death , but this , i am christs , i am christs ? is there any other thing can comfort thee in that day , but only this , i am christs , and he is mine ? consideration 2. if ye imbrace not christ and the great salvation now , it will be an hundred to one , if ever ye get time or libertie to do it , when ye are going to die . for although many delay their closing with christ till death , yet scarcely one of a hundred getteth favour to grip christ at death : therefore think on it , for ye will not get your mind so composed at death as ye imagine , nor all things done as ye suppose : therefore now imbrace the great salvation . consideration 3. if ye delay your closing with christ , till death seise upon you , ye shall never be able to make up that losse , for will the dead rise and praise god ? or shall any come from the land of forgetfulnesse , to take hold upon a crucified saviour ? therefor , o will ye take him for your salvation . consideration 4. if ye will take christ now , he shall be your guide , when ye are going through the valley and shadow of death . and o how blessed is the person that can sing that word , psal. 48. 14. this is my god , he will be my guide even unto death . if ye can sing that pleasant song , o how may ye be comforted , when your eye strings shall begin to break ? o how happy is hee who can say , though i walk through the shadow of death , yet will i fear no ill ▪ 〈◊〉 i know that the lord is with mee . now this is the acceptable day , and the year of salvation , therefore do not delay , but imbrace christ , lest death surprise you ere yee be aware , and so the acceptable day be lost . but unto these who think they may delay till death , i say , surely there are many damned atheists in hell that ( sometime ) did think as yee think : i will make all wrongs right when death and i shall meet : i hope that three dayes repentance will satisfie for all my wrongs : for i am sure there are many in hell , who did never get three dayes to think upon their former wayes ; therefore , o come , come , and imbrace christ presently : now are yee all perswaded of this truth , that yee shall once see death ? then study a tender walking ; for ( believe me ) there are many of us who shall go thorow death with many bruised bones , because of untender walking before god. we know it is not the multitude of words can perswade you to imbrace christ , for many of you never minded the thing : but ( believe mee ) death will p●each these things to you in a more terrible manner then wee can do at this time . therefore i say ●o each of you , o prepare to meet thy god ; for , if death finde you in an estranged estate from god , i defy the angels in heaven to free you out of that estate . and the day is coming wherein thou shalt cry out , o slighter of the great salvation that i am , i would give ten thousand worlds for one sermon again that i once heard , wherein christ was freely offered to me , when thou shalt bee tormented without hope of remedy ; therefore , while it is to day , harden not your hearts , for your late wishes shall not bee granted ( when yee are gone ) if yee make not haste . o therefore haste , haste in time , and come out from the land of your captivity , and from the house of your bondage , and take christ for your redeemer , the guide of your youth and old age . now unto him , who can lead you thorow all these steps betwixt you and heaven , be eternal praise . amen . finis . the nonconformists vindication, or, a testimony given against the indulged assembly of separatists wherein the false calumnies and aspersions cast upon the suffering presbyterians, are answered and confuted : also, the heads and causes of separation are opened and explained, together with an illustration of the erastian state of the present church. grant, patrick, 17th/18th cent. 1700 approx. 159 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41771 wing g1522 estc r12655 13133488 ocm 13133488 97875 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41771) transcribed from: (early english books online ; image set 97875) images scanned from microfilm: (early english books, 1641-1700 ; 419:3) the nonconformists vindication, or, a testimony given against the indulged assembly of separatists wherein the false calumnies and aspersions cast upon the suffering presbyterians, are answered and confuted : also, the heads and causes of separation are opened and explained, together with an illustration of the erastian state of the present church. grant, patrick, 17th/18th cent. 64 p. s.n.], [edinburgh? : 1700. attributed to patrick grant. cf. bm. place of publication from bm. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -apologetic works. dissenters, religious -scotland. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2007-12 emma (leeson) huber sampled and proofread 2007-12 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the nonconformists vindication , or a testimony given against the indulged assembly of separatists : wherein the false calumnies , and aspersions cast upon the suffering presbyterians , are answered and confuted . also the heads and causes of separation are opened and explained , together with an illustration of the erastian state of the present chvrch . john 3. 21. but he that doth the truth cometh to the light , that his deeds may be made manifest , that they are wrought in god. ezek. 43. 10. thou son of man , shew the house to the house of israel : that they may be ashamed of their iniquities , and let them measure the patern . truth and reason are no treason . libera gens . libera mens . printed in the year 1700. mock verses put forth ( in room of confutation ) against the au●● . by mr. thomas black , indulged preacher at perth ▪ to die obscure , most be a dismal fate , since mortals purchase fame at such a rate . as burning cities razing regal seats , destroying temples overturning states . but meaner spirits whom destinie contracts , not to aspire unto such glorious acts. yet phaetons in conceit will be content , ere fame be wanting to be fools in print . the authors answer sin to reprove does much some men offend , when worldly interest is their chiefest end , the bramble shade shall be one day brought low ▪ when your erastian church will get it 's fatal blow . both fools and wise shall known be or long , tho now you say your mountain standeth strong , at your poetrie i need not furder hint , who sit's above knows who are fools in print . the nonconformists vindication . prov ▪ 18. 13. he that answereth a matter , before he heareth , it is folly and shame unto him . man is a sociable creature by nature ( as said the philosopher ) end therefore desires company which way so ever he tends , be it to he●ven or be it to hell , he is loath to go alone . no wonder then to see union and love so common a plant , growing almost in every garden , amongst the bad as well as among the good. true it is among the godlie it is a dutie commanded , as in john 15 , 12 and also commended psal . 133. 1. likewise it is the propertie of a church well constitute ; also it is the dutie of all believers to seek for unity and love : yet this mark is not inseperable , for it can be among unbelievers , as in rev. 17 , 13 these shall have one mind , and shall give their strength and power to the beast : and this also can be among professors going on in a course of defection , as we have the example of israel exod 32. who with one consent , said , these be thy gods o israel . and no wonder it be so , if we consider that sin is a work of darkness , and therefore cannot abide the light , as in john 3 21. for every one that doth evil hateth the light ; and so cannot endure that there should be any light or witness against themselves or sins ; which witness makes them ready to cast foul aspersions and accusations on the faithful , who will not go on with them in their sins ; like to josephs mistris who did falslie accuse him of her sin , by raising the hue and cry after him , as in gen. 38 , 14. even so is the case this day with the faithful of the land , who will not , neither dare go on , in defection and separation ( from the princ●pals and practises of the church of scotland ) with the erastian , indulged in their backsliding courses of perjurie by unity & concord . so that when they cannot obtain their desire , they most bitterlie cast their sins upon us , accusing us of separation and division ; we acknowledge , that union and love are to be sought with endeavou● by all that professeth truth , but it must be in the lord , and not in aniething sinful : otherways our happiness should be of no better stamp than israel's was exod 32. when the people with one consent did say . these be thy gods o israel . now we acknowledge , union to be good in it self , when righdie exercised , and cannot but praise you ●or these pertinent places and passages of scripture you urge for the obtaining of it : acknowledging your doctrine to be sound in the abstract . but indeed in the application we disagree . for there is no command in scripture to unite our selves to sin , and obstinat defenders thereof . i mean such as have made defection from the principals and practises of the church of scotland , by turning to erastianism ; and that not onlie in one simple act , but persevering therein from one step to an other . but i shall not insist on general assertions , but shall procced to plain and particular probation ; and in order thereto , i shall confider the heads of the controversie ( contained in your seasonable admonition as you call it ) as they are set down in order . 1 where first , we have the description given of the church in her doctrine , to which we well agree in the theo●e and speculative part . but differs in practise and application . 1 now first you say , you own the confession of faith and catechism so do we acknowledge the confession of faith in the whole heads and articles thereof . but it objected by malignants , that the confession of faith is contradictory to the covenants and coronation oath . in that it is said in the 23 chap infidelity and difference in religion doth not make void the magistrats just and legal authority : and therefore by consequence papists or intid●ls may be our lawful rulers . answer on such consequence may be drawen from the word infideliry , this being the abstract name and an infidel the concret . so that the difference is great : for infidelitie pointe●h onlie at personal faillings such , as sins of deadness and infirmitie acting indifferendie from simplicitie ( but not obstinat to faithful warning ) from which faillings , it is said in the following part eccle●iasticall persons are not free as in chap : 25. sect. 5 , rev. 2. 3. chapters ▪ so that from this it is concluded that faults and faillings such as formerly mentioned doth not non magistrat a ruler or depose a minister from the exercise of his office , so that this is the true and genuine meaning of this place . 2do . we do likewise believe and own , that jesus christ is ●he only head and king of his church , and that he hath instituted in his church officers and o●dinances , o●der and government , and not left it to the will of man ; magistrat or church to alter it at their pleasure , either by a sinful limited indulgence or yet by a bastard toleration , contrair to the sound principals of presbyterian government and our lands engagments . 3tio we own likewise order in discipline , conform to the word of god , in admission of persons to offices and priviledges in the church . we own no other rules than the institutions of jesus christ , and the example of the prophets and apostles , for censure or reproof either in doctrine or discipline . and we own that persons of all ranks , are to be censured and reproved without partiality , according to the degree of their of●ence . moreover we acknowledge prudence to be required in the exercise thereof , and that conform to the word of god , that the transgressor be dealt with by the spirit of meekness and love , and in such a way as may most advance the good and edification of the church 4 we own , that it is the mercy of our land that we are a land in covenant with god , and we desire to lament for the breaches thereof in some , by turning to poperie and in many to prelacle , and manie now by erastianism and separation : and particularlie by continuance therein , going on from one step to another adding sin to sin . we bless god tho' the land hath dealt treacherouslie with him , yet he hath not forsaken us , but ha●h keeped some faith●ul in the midst of all these defections , who hath nor complied with these abominations , which is the glorie of the land , altho' by backsliders it is acknowledged a shame . now having set down our judgment , what we own as our principals . therefore i shall in the next place , speak to that great controversie , which is so much agitated by backsliders , viz. separation and i most say , to me it is a thing very strange , to see men professing conscience , endued with reason , qualified with learning ; so wilfully ●o precipitat in judging and censuring others , who are innocent of that sin that they themselves are guiltie of ; seing the sin may be easily found out , and who they are that are guilty thereof , if we would take the right method of seeking , which is described by learned men for finding out the solution of a contraversie , which consists in an accurat defining of the subject , and of the predicat ; that so it may appear if there be any connection to be found betwixt the two , and then it shall appear , whether separation is to be ascribed to you or us . ● . therefore i shall consider in the first place , wherein separation consists . i say separation imports a change ; which change must consist either in defection from truth , or else in excess beyond truth . now ( 1 ) in defection . let it be impartiallie considered , by the para●king and receiving of that sinful act of indemnity , after bothwel , in the year 1679 or by that toleration suplicat and petitioned , under your late king : and also this bastard toleration , now under your present king ( which neither doth , nor yet can run in a channal of a covenant o● reformation ) whether you who have complyed with these , or we who have refused them , be most guiltie of de●ection and change , from the principals of presbyterian government , our covenants , coronation oath , & fundamental laws . certain●ie where the defection and change is ; there must be the separation . but i shall have occasion afterward to speak to this , when i come to the sins and accusations led against you : therefore i will not insist upon it at this time bat on the other hand , if in excess you can lay any thing to our charge ( since your separation from us ) we are willing to cast our courses into scanning , by examing the matter ▪ and likewise for the present , we shall take your premisses to consideration , which you lay out against us , by the writings of these two famous godlie learned men , viz. mr. rutherford and mr. durham , whom you led out as witnesses against us ; judging that we will be found within the compass of rigid separatist ; who in excess do separat from the church without any sufficient ground . therefore i shall consider the instances you insist upon . 1. first you say , was there not as great defects and faults in some of the churches of christ mentioned in scripture : as in corinth , galatia , and some of the churches of asia ▪ and yet no warrand to withdraw from them . ans , in respect of it's extent , it cannot be so said of all these churches , that they had sinned totallie and universallie as on man as we charge you ; or if by some of these churches it may be said , that they were under an universal decay and deadness , as to the exercise of disciplin ; yet from scripture it cannot be said ; that they were obstinat , wil●ul defenders and denyers of their sin , as ye are ; who by consequence are disorderly walkers , from which the apostle gives command to withdraw 2 thes : 3 , 6. and if we are warranted to withdraw from the di●orderlie brother , t●en may i argue ( by way of induction ) also from a disorderlie assembl●e . who are perseve●ing in their sin , so that in this our singularitie doth not appear , neither from scripture ; nor yet from your own concession as in page 5 you say if anie church profess or pract●●e what is sin on the matter , we ought to withdraw , which is the case of the present controversie , as i shall afterward make it appear . furder you con●i●ue ●o amplifie the ab●urd●tie of our singulari●ie , by interrogating , while we seperat from you : what church is there on earth with which we would communicat and join in worship with ? to which i answer , what if it were yeilded in thesi ? that there were no church on earth with which we could join with , no more than with you ; would this be any thing absurd ? or against which of all the atri●utes of god ( either communicable or incommunicable ) would this take up a con●radiction ? true it is the lord ha●h d●creed to have a church ; but whether to preserve or keep them faithful , as to few or manie ; is left to the freedom of his own h●lie will & pleasure . whether to include them within the familie of an noah , or to limit them to the familie of an ioshua , is all one with the lord i mean ( for a smal j●nctur of time ) in that degre● of faithfulness , which is agreeable to god's word . but this is not our case , we can join with other churche abroad , altho' we dare not join with you , we acknowledge that the corruptions are great in manie things , which now to insert all wer● tedi●us , we acknowledge that t●ey are lying under an erastia● deadness and infirmity , which sin differs far from your erastian obstin●● defection ; 〈…〉 shall afterward make ie appear . but how ever we 〈◊〉 join with them in so far as they are reformed , and not involve our selv●● in breach of covenant ; they not being under our covenant engagments , our covenants not engageing us to reform without land ; except in our personal practise neither can we charge them with these things ; that we can charge you with , can we charge them with breach of covenant , who were never under it ? or can we ●ccuse them of the erastian indulgence and toleration ? which overthroweth the principals , and practises of pres●y●erian government ; or can we accuse them of the backsl●●ing perjured actings of this bastard toleration , under this present revolution ▪ who never had the tentations , nor tryals of the lik● sin 's as ye have had , who hath made separation fr●m us , by such de●ections . so that in th●● , ●o absu●dity doth appear in our not joining with you , and yet with others . que●t : why will you join with others , in so far as they are reformed ? and not join with us , in so far as we are reformed : resp . our joining is not to ●e understood a constituting of our selves with them : but only an approving of their doctrine , in so far as it is agreeable to the word o● god ; and the constitu●ions of the reformed church of scotland likewise we can approve of your doctrine to be sound , when considered in the abstract , as it may be distinguished from you : but subjective●ie considered in you as to practise , and application , in this we differ , as i shall afterward make it appear when i come to the impurity and unlawfulness of your worship . quest what is the difference betwixt these chu●ches in holland , geneva , garmany : and the present e●astian church . res : the churches abroad are under an ●m●erfection in that they are not come to the hight of reformation requi●ed of in the word of god , such as the constitutions and covenanted engagments of the church of scotland and therefore they are under the lords wrath and fatherly anger ( being under an e●astian deadness and infirmity ) ever and while they reform as in rev 3 2. s●rengthen the things which remain and are ready to die : fo● i have not found thy works perfect before god now seing the lord req●ires per●ection in reformation , in it's sincere endeavour ; then ought we not to constitut our selves in assisting anie church in war , until they come to our reformation ( either in practise or promise ) let us not be pleased , where god is angrie . but on the other hand the lord deal●th , as an angrie judge towards a church going on obstinatlie in defection : and therefore , they are diametrically opposite one to another , as in heb. 10 30. if any man draw back , my soul shall have no pleasure in him . so that when all this is considered , then it will appear , that the difference is very great betwixt an imperfection and a defection , and that both in practise and doctrine . now we declare , that we dare not join with you in your worship : and that because it is contrair to our faith and conscience . 1. first , in respect of your mission , by reason of the changing of your holding , in taking your power and liberty , ( as you call it ) ( 1 ) from the bloody magistrat charles the second ( in the year 1679 ) by that sinful act of indemnity after bothwel , where ye left the fields , & came eo the houses ; and likewise did endeavour to observe the limitations contained in that act : and also did acknowledge him to be your lawful king ( in prayer before god ) altho' a declared tyrant , and stated enemy to the work of reformation ; for which tyranny , you ought at that time to have joined with the suffering party , in casting him off ; rather than to have hearkened to that sinful act : the end of which , was to break the church ( this you did contrair to the advice of the wise man , pro. 23 3 6 , eat not the bread of him who hath an evil eye : neither be desirous of his dainties , for they are deceitful meat ) ( 2 ) and now ye have taken your constitution from the corrupt tolerating magistrat , who neither hath taken the covenants , coronation oath ; nor yet can take it , as he is now circumstantiated ; being cloathed with prelacy : and therefore your assemblies , and ordinances , are bastard and evil begotten , because they neither do , nor yet can run in the channal of a covenant of reformation . so that in this , the foundation and being of your church , is not consonant to the state of our church , in the dayes of our ancestors ; and therefore from the consideration of this , we dare not in conscience acknowledge your power and mission . 2. as to the effects , i mean the power of conversion . which you ascribe unto your selves in converting , in this we differ , and that because , it is condemned in scripture , ae in jer. 23 22. but if they had stood in my counsil , and caused my people to hear my words : then should they have turned them from the evil of their ways , and from the evil of their doings . we acknowledge , that you may beg●t children of your own kind , to believe and practise with your selves , in your era stian backsliding courses , by puting on a naked external profession of presbytrie , with natural and morall piety , flowing from a natural conscience , making them fit stones for your erastian building : but to make them fit stones for the lords church , by leting them see the lands sins and de●ections ; and the perjured actings of covenant-breaking that you are guilty of , both as to time past and now present ; this you will not do your selves : and therefore will not suffer others , like to these spoken of . mat. 23 13. obj. but it is objected , that this too hard a sentence ; will we condemn all ? how prove we , that conversion is not be ascribed to the present church ? ans . far be it from us to condemn anie , but these whom the holy ghost condemneth , and describeth for wicked and ungodlie men ; see for proof of this , psal , 1 and 2. and consider i● , and then you will see who is the christian , psal , 1. 1. and who are christs church , psal . 2 , i say the godly man is said , not to sit in the counfel of the u●godly , nor yet to stand in the way of sinners , which cannot be said of vo● , who has taken the indulgence and toleration , under your late kings and has given no testimonie against them ( the which defect , is a silent consenting and approving of the thing ) but on the other hand ( in prayer besore god ) did acknowledge them to be your law●ul k●ngs , which was a sitting in the counsel of the ungodly , by approving that the persons elected to the throne were lawful , and these who did elect them , were , the true and lawful sons of the state , in whom the power was , which to affirm is false , for both of them had devested themselves of that power that belonged to them , as men and christians , by stateing themselves enemies to god and godliness ; as was to be seen in their setting up of prelacie and supremacie , and in sheding the blood of the godlie . now when all this is considered , doth it not appear that you belong to the categorie of ungodlie men , described here in this psal . but in the next place , i say conversion is a leaving of sin , and turning to god ; now to ascribe this to you , were to affirm a contradiction , that is , that a man may be godlie and ungodlie ; simul et semel , that is to say , once and together , in that he may serve two opposites , viz. christ , and the idol of supremacy , which to affirm is false for the lord will not dwell under the idols roof ; as in cor. 6 15. moreover psal . 2 , you see who are christs church . i say they are these who owns jesus christ as king and head of his church , and maintains his laws , doctrine and discipline , whose opposite wicked men are , for they will not submit to church discipline , nor incorporat themselves under christs banner , as in vers 2. 2. but this indulged church declares the contrair , in that they cotporat themselves with these who are not under christs bands ( i mean discipline ) and ●or all this , continue the church of christ , altho clearly condemned in this psal . but how rightly this is applyed ; let any tender conscience judge , 3. we differ from you , as to the extent , because your preaching doth not reach to all sins and deffections ; i mean not sins unknown , and never preached against by our church in former times : but only these sins , i say that were inanimously condemned by all the ministrie , i instance the late unlawful confederacie in joining with idolatars , contrair to the writings of faithful mr , gilhespie ▪ also these black articles contained in that confederacie , drawn up by your king and his confederats , where liberty of conscience was proposed as the end thereof , and then falsly calling it the work of god , &c. with many other steps of of backslidings formerly mentioned . so that in this your worship is impure , being limited ; and therefore noways agreeable , or consonant to the gospel , in the dayes of our ancestors ; and therefore we cannot in faith and conscience join with it . 4. fourthly the impurety of your doctrine appears , in that your religious fasts , ( as you call them ) petitions and prayers , are both sinful on the matter , and also contradictory to scripture , oh! how contradictorie is this to the command of god ? and the example of the godly to pray for a blessing , on that work which the lord hath pronounced a curse , viz. associating and joining in war with idolaters such as papists , who are the enem●es of god , and subjects of antichrist , and was not this your case in this late war. how manie fasts had ye● in order for humiliation ( as ye said ) for a blessing upon the war , altho , clearly condemned , in the example of jehosaphats joining with ahab in war , who was an idolator : and if the lord powred out his judgment on him for his sinful association , as in the 1 kings 22 and 2 chro. 19 2 , then how could the great assembly pray for a blessing on this late association ? doth not such prayers draw to a blasphemous consequence ? which would have the lord to declare himself changeable in his nature , to bless that which he hath declared in his word , that he will curse ; he being in his nature holy , and of purer eyes , than to behold iniquitie , hab. 1 13 , oh! how monstrous is this practise , and abhored of by malignants , who can spie such sins with the eye of malice and envie , that the great praying assemblie cannot do , nor will not do ; alas ! that men professing conscience , should walk so contrair to hight : or that they should be permitted of god ; to do that which the wicked sorcerer balaam would not do , num. 23 20. behold i have received a commandment to bless , and he hath blessed : and i cannot reverse it : but you are walking contrair unto god , by seeking a blessing on the cursed thing . now let anie unbyassed unprejudged persons judge , how dear bought your deliverance is ; with no less price , than price o● conscience ; for without this wickedness , you could not have your present temporal prosperitie : now when all this is considered , may it not be said , that none of tender conscience dare join with you in your worship . obj. but some will object and say , if there were two robbers fighting , and the one were strong and cruel ; and the other weak ; were it not a dutie , to help the weak against the cruel one ? and the reason is if the strong robber prevail , he will next fall upon us . ans . we must not help a robber in an act of robberie , for this is contrair to scripture , as in 1 tim , 5 , 22. [ be not partakers of other mens sins ] and 1 peter . 1 : 15 [ be not abussie bodie in other mens matters , ] that is in mens privat intrests , in an action wherein the glory of god , and the good of the kingdom is not seen ; which is the case this day betwixt the king of france and the emperour ; they are fighting for the cown of spain in order to set up a popish . king to murder the souls of the poor subjects , by their damnable doctrine . now i think no christian this day in scotland considering our fundamental laws , and engagements ; which are that no popish king shall reign over us , and if not over us ? then why should we consent , that they should be over others , contrair to axiom or carmen . quod tibi fieri non vis , alteri ne feceris , that 's to say that which you would not have done to your selves , do not so to others . now as to the second branch of your objection viz. that you join with the emperour in order to bring down the king of france ▪ answer you should not do evil that good may come of it rom 3 , 8. for in so doing you make god your enimie , when you take unlawfull means : so that in this you rather make that cruell tyrrant strong , than weak for sure i am unlawfull means , will always bring furth judgements , as i have already held out in israels case . 5 but fiftly the impurity of your doctrine appears in the misapplying of it , and that falsly both as to mercies and judgements . ( 1 ) as to mercies let it be considered what you were a people laying in sin , enjoying the benefit of your sinfull toleration , under your late king , and acknowledging him to be your lawfull king in prayer before god ; altho' afterwards in a printed declaration in the year 1689 the crown was acknowledged to be vaccant , by reason that he was a papist , and had had not taken the coronation oath ; but formerly you did acknowledge , that he was an instrument to open the do ot of libertie to your gospel ( as you called it ) so that in this you acknowledge your deliverance to be begun , and him to be instrumental in it ; and if this was then how you could cast him off ? & be so unthankful for your mercies . but if you own that declaration of the states , in the year 1689 ; then you must acknowledge your sin in owning of him anie manner of way : and that either by addressing of him for your libertie ; or yet confessing him to be an instrument of deliverance , otherwayes you cannot date your deliverance , nor yet point out the instrument of it , seing it cannot be ascribed to two opposit instruments , viz. the present and late king. so that in this you mercies are contradictorie , both as to the instruments , and also the time of deliverance ; and by consequence one way or other , according to your own confession , and practise , must be misapplied . so that in this , no tender conscience dare join with you . but furder let it be considered , who are the object of mercie ; & then it will appear , to whom the deliverance belongeth , i say doth not mercie belong to these that are in miserie ; i mean these who seeth and confeffessess themselves so to be , as in 2 chro. 7 11. if my people which are called by my name , shall humble themselves and pray and seek my face , and turn from their wicked wayes : then will i hear from heaven and will forgive their sins , and heall their land. so that it appears , from this that deliverance belongeth only to a penitent people . also in the book of the judges , it is said of israel , that they cryed unto the lord ; that is by repentance and confession of sin ( for no other prayers are heard of god jo. 9 31 ) and he sent them a deliverer : so that from this you see that the object of mercie , is only the penitent , that confesses their sin : which cannot be said of you , who hitherto hath never acknowledged your erastian courses of defection , in the matter of the indulgence and toleration , contrair to the example of the people of god in former times , who were plain and particular ▪ as in ezera 9 2. the strange marriages are confessed : but no confession to be seen of the strange marriages , that hath been made with the enemies of god , by you in the forenamed sins . alas ▪ then how can you apply deliverance , seing ye have no warrand from scripture so to do ; when all circumstances are considered , and whatever you have done or may do in this ; yet be asured that your application of deliverance is not of any other nature than that spoken of in jer. 14 12. a false vision and divination and , the deceit of your own heart . now this being your state and condition , then is your present temporal prosperity , not anie other thing , but an judgment , like to that spoken of jer. 13 13 , 14 verses , viz. fair flourishing providen●es in answering you according to the idols of your own hearts , and then bringing a battle upon the back of it . now seeing mercies and judgments are misplaced , and that by calling evil good , and good evil ; then may we refuse such worship : for it is not the voice of christ : but the voice of strangers ; which voice we ought not hear joh. 10 5. moreover in the next place , you furder proceed to ampli●ie our alleged sin , by affirming that our practise is altogether contradictorie , by reason that it it stricketh against our selves ; in that we are subject to failing , for you say , can we affirm , that we are pure ? might not there be recriminations against you , but these things doth not make for peace nor edifie . to which i answer , i yeald there is sins amongst us , committed by some and remonstrat by others : but what altho we were all guiltie , would that blot out yours : or will two blacks make a white , or will our fallings warrand us to walk contrair to light , by laying aside our testimony against you . but you say these things make no● for peace nor edifie . ans . this i deny , for to search ou● sin , a●d to examine our practise by the line and rule of gods word , is a dutie both commanded and commended in scripture , and is good in it self , that is bonum perse ; and that which is good in it self ●●th alwise good effects ; and if anie bad consequence or even● follow upon this dutie . it flows accidentally from the corruptions of men ▪ i mean from some rough unpolished stone , that doth not answer line and level ▪ for the same is ascribed to the gospel , as in luke 2 14. it is said to bring peace on earth and good will towards men , this is in in it's own nature ▪ but accidentallie it is said chap. 12 51 , suppose ye that i am come to send peace on earth ; i tell you nay : but rather division . so that this slows from the corruptions of men. furder you say , you will forbear these things . ans . we dare not do so ; but most follow the mark and character given by our saviour , john 3 21. but he that doth the truth cometh to the light , that his deeds may be made manifest that they are wrought in god. indeed you would have our alleged sins buried , in order that you may get your backsliding courses of defection buried , but we will not do so : and therefore desires to be foremost in ripping up of our sins , and in examining of our actionts by the word of god : otherwise our zeall will be of a bastard kind , if it be not ▪ universal against all sin : so that in this we will not pass by one action ( that ever hath been done ▪ since your separation from us ) without trying it by the word of god , and the approven practises of our ancestors . now in the first place , if we have done any thing that we are not bound and engaged both from the word of god , and our covenants , expreslie to do : them we shall take with our guilt . secondly , if anie thing be done , that an absolute necessitie or indispensabilitie , did not calll for . thirdly , if the mercies or deliverance of the church , hereafter for the time to come , shall run in anie other channel : than what we have espoused ; then shall we acknowledge our selves transgressors . so that we are willing to reason the matter , and to put our courses into scanning ; that it may appear , clearly to the world , who are in the wrong ye , or we , now we say , we will not pass by one action , that has been done since your s●paration from us , without trying it by the word of god , and the approve● practises of our ancestors . therefore i shall in the first place confider the seperation , in it's rise and progress , as to the time when it first began , and that was in the year 77 and 78 , this erastian weed , did then appear in that presbytrie at edinburgh & dunscore , where mr , richard cameron was censured for his preaching against the supremacy and the indulged ministers ( who received the indulgencie after pentland , in the year 67 , and when accused besor them , he declared that his accusations did prove him to be a presbyterian , for he had done nothing , but what was agreeable to gods word , and the constitutions of the church of scotland : and therefore he would decline anie such presbytrie as lawful , who would so accuse the innocent of guil● ; which they could not prove . i say at that time the twins began to struggle in the church womb ; as did appear by the malice , clamour , and reproach , that these ministers did vent against mr. cameron for his declining of them , they thought this was a sin of a deep dye . but alas ! no lamenting for truth , that was wronged by the indulgence , and the defence thereof , as appeared by their giving by names to all these who were against the supremacy and indulgency , calling them cameronions . now as this erastian weed did still grow among these : so likewise the faithful did still adhere to truth ; as did appear at bothwell , by their casting off the tyrrants interest , declaring a war against him , & all the men of his practise , as stated enemies to the church of christ . but the other party who favoured the indulgencie and supremacie , emitted a declaration contrair to the former , taking in the tyrrants interest , acknowledging him to be their lawful king , notwithstanding of all the tyrranie that had been done by him against the work of reformatson , from the year 61 to the year 79. where he did appear in war , against the interest of christ . so that you see that it was a contradiction to them , to say that they would defend the interest of christ , and the interest of his enemies , they being opposit , the one to the other , alas ! this was the cursed achan in the camp ' for which israel could not stand before the eumie ; as in josh . 7. so that from this you see , that the separation was materialie begun before bothwell ; but not formallie brought forth ( in all it's circumstances ) until the act of indemnity afterward was proclaimed ; which proclamation the indulged did willinglie accept , at which time they separated from the faithful . from which time we are willing to examine our actions , ever since the year 79. and that because in your national fast in the ●ear 1690 , ye accuse us of dangerous principles , and undiscreat zeal . therefore we are willing to cast our courses into scanning , by examining the matter . as 1. first , if we have done any thing , that we are not bound and engaged , both from the word of god and our covenants to do ; then we shall take with our guilt . now i shall give a narration and account of our proceedings , in that sad day of the church calamitie , under the indulgencie in the year 1680 , it 's said job 17 8 9 vpright men shall be astoni●hed at this , and the innooent shall stir up himself against the hypocrite . the righteous shall hold on his way , and he that hath clean hands shall be stronger and stronger . that is shall add strength : now this was the case of the faithful , who were keeping clean hands ; they did bestir themselves against hypocritical backsliders , by shewing their love to the crown and interest of christ , and to the land , in cleaving to our covenant● and lands engagments . judging that altho others had imbraced the tyrrants interest . and had corporat themselves under his banner : yet they were engaged to perfect the thing begun , viz. to cast off that tyrrant and declare a war against him , and all these of his practise . and this they did in as legal a way , as the present circumstances could permit . for the faithful , who were adhearing to the laws and liberties of the church and nation , did call a representative , and did invest themselves with authority ; by vertue of which they did emit a declaration at sanquhar , which is as follows , the declaration and testimony of the true presbyterians , antiprelatick ▪ antier astian persecuted party in scotland , published at sauquhar june 22 1680. it is not amongst the smallest of the lords mercies to this poor land , that there hath alwayes been some who have given their testimony against everie course of defection , we were guiltie of ; which is a token for good , that he doth not intend to cast us of all together , but that he will leave remnant in whom he will be gracious , if they throw his grace keep themselves clean , and walk in his ways and methods , as they have been walked in , and owned by predecessors of trulie worthy memory ; in their carrying on of our noble work of reformation , in the several steps thereof , both from popery and prelacie : and likewise from erastian supremacy , so much usurped by him ( who , it is true so far as we know ) is descended from the race of our kings : yet he has so far deboared from what he ought to have been ; by his perjurie , and his usurping in church matters , and tyrrany in matters civil , as is known by the whole land ; that we have just reason to account it amongst the lords great contraversies against us , that we had not disowned him , and the men of his practises ( whether inferior magistrats or any other ) as enemies to our lord jesus , his crown and true protestant and presbyterian interest in these lands , our lords espoused bride and church . therefore tho' we be for government and governours , such as the word of god and our covenants allows : yet we for our selves and all that will adhere unto us the representatives of the true presbyterian church , and covenanted nation of scotland ; considering the great hazard of lying under sin any longer . do by thi● presents diso●n charles stuart , who has been reigning ( or rather we say tyr●anizing ) on the throne of britain , as having any right , title , or interest ●o , or in the said crown of scotland or government , as forefaulted several years since , by his perjurie and breach of covenant with god and his church , and u●urpation of his crown , and royal prerogatives : and many other breaches in matters ecclesiastick , and by his tyrannie and breaches in the very leges regn●ndi , in matters civell ▪ for which reasons , we declare that several years since , he should have been denuded , of being king , ruler or magistrat , or haveing any power , or to be obeyed as ●●ch as also we under the banner of our lord jesus christ the captain of salvation ; do declare a war with such a tyrant and usurper , and all the men of these practises , as enimies to our lord jesus christ , and his cause and and covenant , and against all such as have any way strenthened him , in his usurpation and tyrannie civell and ecclesiacstick , yea and against all such as shall any way strengthen , side with or acnowledge any other in the like usurpation and tyrannie : far more against such as would betray , or deliver up our free : reformed church , into the boundage of antichrist the pope of rome ; by this we homologat our testimony at rutherglen the tuentie nynth of may 1679. and all the fai●hfull testimones of these that have gone before us : as also we do disclaim that declaration published at hamiltoun the 13 day of june 1679 , chiefly because it takes in the kings intrest which we are several years since loused from : as also because of the foresaids reasons and others ; that we may after this ; if the lord will , publish , as also we disown , and resent the reception of the duke of york a professed papist , as repugnant to our principales , and vows to the most high god : and as that which is the great tho alas ! the just reproach of our church . we also by this protest against his succeeding to the crown ; as against what ever hath been done ; or any are essaying to do , in this land , given to the lord , in prejudice to our work of reformation . and to conclude we hope after this , none will blame us , or offend at our rewarding of these that are against us , as they have done to us , as the lord gives the opportunity . this is not to exclude any who hath declined , if they be willing to give satisfaction , according to the degree of offence . now the lawfulness of this proceeding , being denyed by some , upon the matter ; and the authority thereof questioned by others : it was acknowledged to be a dutie indispensi●le in the year 1681 ) to ratifie and approve all that was done at sanquhar : ( considering the parliament that then was , where the duke of york sat commissioner ) and likewise to testifie against the unlawfulness of that parliament ; and all others preceeding , since the year 1661 , did publish a declaration at lanerk , which is as follows , the act and apologetick declaration of the true presbyterians of the church of scotland . january 12 1682. altho we ought to take in good part , whatever god in his infinte wisdom , hath for the punishment of our sins carved out unto us , and eye and acknowledge him alone in it , and altho we alwise ought to acknowledge government , and governours as ordained by him , in so far as they rule and govern according to the rules , set down by him in his word , and constitutive laws of the nation , and ought to cast the mantle of love on the lesser errors of governours , and give the best countenance to their administration , that the naure of their actions will bear . yet when all these laws , both of god and the kingdom conditional and constitutive of the government , are cassed & anuled by pretended law ; & the highest of usurpation , & an inexplicable prerogative in matters ecclesiastical , and arbitary government in matters civil is arrogat , when a banner of impiety , prophanness , and atheism is avowedly displayed against the heavens , and a door opened to abominations , of all sorts and sizes , and the remedy thereof still denyed by him , who should be as a sun and shield to the people : when the parliaments who ought to be the grand trusties of the kingdom to whom it belongs in such a case , to secure the civil and spiritual interests , are so prelimited by law , as no true son of the state , and church hath liberty to sit and vote there . so that the parliamen●s and all places of publick trust , and offices of the kingdom from the highest to the lowest , are made up of none , but these who are corrupted , oyerawed , overuled and bribbed ; what shall the people do in such an extremity ? should they give up their reason as men ? their consciences as christians ? and resign their liberties , fortunes , reason , religion , and that all to the inexorable obstinacy , incurable wilfulness , and malice of these who in spite of god and man. and notwithstanding of their many oaths , and vows , both to god and his people , are resolved to make their own will the absolute and soveraign rule of their actions , and their strained indulgencie , the measure of the subjects hope and hapiness . shal the end of government be lost throw the weakness , tyrrany , and wickedness of governours ? and must the people by an implicit submission and deplorable stupidity , destroy themselves ? and betray their posterity ; and become objects of reproach , to the present generation , and pity and contempt to the future . have not they in such an extremity , good ground to make use of that natural and radical power they have ? to shake o●f that yoke , which neither we nor our fathers were able to bear . which accordingly the lord honour'd us , in a generall and unprelimited convention of the states and several shires of scotland to do : a convention of unperlimitted members . aconvention of men who had only the glory of god ; the good of the common wealth before their eyes . the like whereof the present reigning tyrant , could never since his home comeing pretend to . at which convention he was most legally and by general consent cast off ; by the declaration afterward published at sanqubair , by speciall warrand from the said convention . but that we may not seem to have done that ; or yet to do the like , upon no grounds or yet upon few or small grounds , we shall hint at some few of the many thousands of the misdemaners of the now cast off tyrant , in his overturning of our church and state . and first at his very entrie , as if he had attained to neros desire at one blow in his first parilament , he cut of the neck of that noble constitution of church and state ; which our noble and worthy auccstors had made , and not thinking it enough , treacherously and falslie to perjure himself ; he made consitutions and laws ( if it be not an abuse of language to call them so ) as none but fouls of his own feathers , and such as would run with him to the same excess of riot should have access to the very meanest place or office in the kingdom , and tho' that in it self is enough ; yet not the thousand part of what he , hath done secondly did he not take to himself a licentious sphear exceeding all measure divine and humane tyrannicall obtruding his will for a law , both in matters civell and eccelesiastick makeing us a lawghing stock to the neighbouring nations , who imagined that what he was doing ( however tyrrannious in it self ) to be consonant to our laws , blaming the badness of our laws , instead of the badness of the governours , whereas there is nothing less cousonant to the tenor and end of ours and all others , divine and humane . for we have reason to praise the lord , who so eminently assisted our ancestors in framing our laws ; so that we may upon good grounds say , that there is no nation ( in civilibus ) has beter , and ( in ecclesiasticis ) so good as we , having by gods great providence attained unto a more excellent reformation than any nition . the observing of which laws , was the very constitutive and absolute condition , whereupon he was admitted to the royal office , and without which , he was not to have the exercise of his power ; and to which he was most deeply and solemnly sworn , oftner than once , with his hands lifted up to the most high god , himself declaring the subjects ●y no longer to remain or continue , than the ends and constitutions of these governments were pursued , and preserved by him : all which are contrair to his engagments foresaid , by his pretended , ( and as soresaid constitute parliaments ) cassed and annuled and these laws no more made their rule , but his own will , by his letters : so that we are made the reproach of the nations ; who say only that we have the law letters , instead of the letter of the law. thirdly , hath it not been his constant method to adjourn and dissolve parliaments at his pleasure , when they ( tho his own creatures ) were so sensible of his misdemanors , as that they began to question , & when questioned by them ; ye may easily conjecture what they were ▪ fourthly hath he not stated himself as supream head over all persons in all causes civil and ecclesiastick ; and by vertue of that arrogantly arrogated power , fabricated a chimerick government peagantry in the church , with such ludibrious eminence , pompious power and pride , through the vanity of mens deprived imaginations , the grievous and misterious abyses , from whence have eshewed all the calamities and woes , all the languishing sorrows and confounding shames , and reproach , which in this day of blackness and darkness , hath involved , polluted and pestered the church and kingdom , and thus have approven himself to be defender of the faith , under which the godly party true sons of the church and nation , have been groaning these twentie years bygone , and great numbers murdered and slain in the fields , and led as lambs to the slaughter upon scaffolds , ●mprisoned , keeped in irons , and with exquisite torters tormented , exilled , badished , and sold as slaves amongst savages ; all which they endured most patiently a long time , or ever they offered to appear in publict arms against them . and all this they have met with as a reward ; first upon the lords part , tho unjust and ungreat as to his part , for their too great and inordinat love wherewith they prevented him , in the day of his distress , being the first and only beginning of his unhappy restauration . fifthly , time would faill us to narrate what exorbitant impossings , taxings , cessings , and every way impoverizing of the subjects , & grinding of the faces of the poor , delapidating the rights and revenues of the crown , for no other end , but to imploy them for keeping of a bordel rather than a court : since there is no court in the world , has attained to suc● a height in debauchry , and deprivedness , as that court by his example has done . for the whole nation follows the kings example . r●gis ad exemplum totus componitut orbis ▪ sixthly , as it had not been enough to exercise , such a tyrranical & arbitary power himself ; he by a la●e parliament such as the former ; intends that his cruelty and tyrrany shall not dye with himself , but that he shall in his own time instal such an one ( if not worse ) than himself contrair to all law , reason , & religion . and in that parliament to unhing very protestanism it self by framing a test , such as no protestant ( how corrupt so ever ) can take , and so ridiculous , as that it is made the laughing stock even of enemies themselves ; is it then any wonder considering such dealings ( and many thousand● moe ) that true scots men ( tho we have been alwayes , & even to the extremity sometimes loyal to our kings ) should after twentie years tyrranny , break out at last , as we have done , and put in practise , that power that god and nature has given us , and we having reserved to our selves , all our engagments , with our princes ; having been alwise conditional , as all other kingdoms are implicitly , but ours explicitly : let none therefore object against the legality , either of what we have done , or are doing , for observe how inconsiderable so ever we are said to be , to prove our selves to have done nothing against our ancient laws , civil or ecclesiastick , against any laws or divine● whatsoever , our ancient laws beinp judges , and we having safety to pass and repass , if the publick faith after so many breaches , can be trusted for that effect . so then let no foraign kingdom or churches throw misinformation or false copies ( as they are many ) of what we act or do , because we have not access to the press , as they , we say let them not take up a wrong opinion of us or our proceedings . for we are only endeavouring to extricat our selves from under a tyrrannical yoak , and to reduce our church and state to what they were in the year 1648. 1649. therefore we here conveened in our name and authority ratifies and approves , what has been done by the rutherglen and sanquhar declarations . and by their presents rescinds and annnles , and makes void whatsoever has been done by charles stuart and his accomplices in prejudice to our ancient laws and liberties . in all the prelimited parliaments and conventions ; since the year 1660 , and particularly the late parliament holden at elinburgh the 28 day of july 1681 ( by a com●issioner professedly popish , and for villany exilled his native land ) with all the acts and laws there statued and enacted , as that abominable , riduculous , and unparalel●ed soul perjuring test and the rest , we therefore command and charges you to pass to the mercat cross of lanerk , and in our name and authority , to publish this our act and declaration , as ye will be answerable . dated the 23 of december 1681. let king jesus reign and all his enemies be scattered . now considering the miseries the land was in at that time , by reason of that cruel and intolerable bondage , which was exercised over the subjects , by their laws ; which was , that none should have their lives or lioerties : but these who would sell soul and conscience , and either comply or connive at their abominations , or else suffer death . now in such a case , i think no man of reason , but will acknowledge that we have done nothing , but what we are bound to do from the word of god , and our covenants , which is to preserve and defend king and rulers , in the defence and preservation of the true religion : but no furder as is abundantly proven in our declarations . now if any shall raise objection against the manner of our proceedings , as. first , that the representative powr of rejecting tyrannie belongeth not to privat persons ; but only to the optimates regni , that is to say , to the peers of the land such as nobles barons burgesies and therefore they are custodes legis , the keepers of the law ; who are to see to the laws and saftie of the kingdom in defending the rights and liberties of the subjects . answer . indeed it would become them best but they failing in this . by their defection and complyance , silence and connivance at the tyrannie commited in this case , it becomes the subjects ( altho' privat persons ) to assume to themselves that power of defending the laws and kingdom , which they have forefaulted . as for example , if a city were besieged by an enemie , and the magistrats and these who had the power would conspire in one , with the enemy to destroy the citizens , were it not their duty , to take the power ( which they have abused ) and defend themselves their lives and liberties . now this being our case , then no reasonable man , i think will condemn what we have done , considering the grounds and reasons abovementioned . now this representative power was firmly owned and avowed , by all the nonconformists in the year 1680. 1681 , and 1682. but in the year 1633 , they began to faint the eminent godly , in whom the life and substance of this dut●e was , were in a great part taken away , by suffering in fields and scaffolds ; and the remaing partie who were faithful protested against these failings , but were not heard : so that at length , they denyed that they acted authoritatively in these declarations above mentioned , where the judicious reader may discern the contrair , by such congruous expressions , as is used for expressing the nature of the action . but now this hopeless party of nonconformists , has turned their testimonies to protestations ; that when kings and queens comes to the throne , they enter a protestation against them : but what is that to the purpose ? what if all the shires in scotland would send a thousand arm'd men to the chief city of every shire , to declare against them ? and there rest on their protestations , would thus effectuat any thing ? certainly no , the only duty is to call a representative , and put on authority and take to them that power which they have forfaulted , and by vertue of that power they may proceed against them , with the sword of justice ; and this power belongs only to the faithful of of the land , who are the true sons of the church and state. alas ! this fainting did arise from the weakness of their love and faith ; they thinking , this was a work too hard for them ( who were so few ) to carrie on against so great a generation of malignants , and backsliders . likewise that it was mocked at by wicked men and carnal proffessors ; as a thing desperat , that would bring forth much blood and confusion : whereas a dutie is still absolute and indispensible ; and therefore to be gone about in faith , trusting to the alsuffiency and faithfulness of god , for throwbearing . faith being the same now , that it was in the days of noah : and therefore we ought to obey the command of god , whatever the effects may be : for surely that which is duty , will bring forth good effects , when waited for with patience . and sure i am these testimonies abovementioned , has foughten the throne of britain , more than three hundred thousand armed nobles could have done ; both as to the present and pastime , and likewise will be for the time to come ( however insignificant the actors may seem to be ) and the reason is because they are agreeable to gods word : and therefore have the promise of the lords presence , and if god be with us who can be against us ? but this shall more appear in the , following head , which is that if any thing be done , that an indispensability or absolute necessity did not not call for ? then shall we acknowledge our selves transgressors ; and this i endeavour to prove by several arguments ; as ( 1 ) from the nature of the ordinance , magistrats being servants , to the common wealth , and nourishing fathers to the church ; so that they are made for the peoples good , as in rom : 13. and not the people for their tyrannicall lust and use . ergo from the nature of the ordinance it is a dutie indispensiable to cast off tyrannie . 2d● . secondly from the holiness of god , god is holy in the heav●ns , holy in the earth , holy in his chu●ch , ho●y in his civ●l ordinances . ergo , by consequence we are to have his ordinances holy ; because we are commanded so lev. 19. 2. ye shall be holy for i the lord your god i am holy if we be not for keeping gods ordinances holy how can we pray , that his will be done on earth as in heaven . 3. the magistrat has the sword of justice put in his hand , and is to judge for god , being gods minister and vicegerant ; and therefore no tyrant as in the 2 sam : 23. he that rules over men must be just in ruleing in the fear of the lord. ergo its an indspensible dutie to opose tyrannie , this being agreeable to gods will and word . 2. but secondly the abselute necessity flows from the inevitable judgments of god upon the neglect of this dutie , of reforming and repareing this broken down hedge as in ezek. 22. 30. i sought for a man among them that should make up the hedge , and stand in the gap before me for the land , that i should not destroy it ; but i found none and ver● 31. therefore have i powered out my indignation upon them i have consumed them with the fire of my wrath : so that from this you see that where their is no testimony against sin , the judgment of god will come , and this is aboundantly confirmed in that pertinent passage 1 sam. 3 13. i have told him that i would judge his house for ever , for the in iquiy which he knoweth because his sons made themselves vile & he restrained them not eli did give ●esti●ony against his sons cap. 2. 24. 25. but it was not such as the lord required or as the nature of his office did call for as a high preist he ought to have cast them out of their office and to have deposed them and cut them off from the congregation of the lord for their sin. 2. as a judge he ought to have punished them with the sword of justice ( according to the law of god ) for their adultery . all this they deserved , so that you see that the testimony must always be proportionable to the o●tence , otherwise we must partake of their sin , and consequently of their judgment . now let the judicious reader consider this , and then he will see , that we have done nothing , but what is just and right and agre●●ble to gods will and word , in our casting off of him ; who had manifestly cast off god , as you see by what is said above . so that when all this is considered : i think the lawfulness of the dutie is sufficiently proven from its essential atributes , which is indispensability and absolute necessity . now i shall in the next place speak to the third head , which is that if the mercies and deliverance of the church hereafter , for the time to come , shall run in any other channel : than what we have espoused , then shall we acknowledge our selves transgressors . 1. now this i prove , first from the mercies of god , in that they do not extend towards unbelievers , such as the impenitent . ( i mean fatherly mercies ) but only towards the faithful , who are keeping covenant with god , and adhearing to their vows and engagments : such the lord has promised to be with , as in 2 chro. 15 2. the lord is with you while ye be with him . 2. secondly , to repair and build a civil state ( that 's defaced and ruined by reason of tyrannie ) is a work of gods mercie and love , & doth terminat only in believers , so that they are the instruments in and by whom the lord will build this work , they being led by his word & spirit , and the promise belonging only to such , as in zach. 4 6 not by might nor by power , but by my spirit saith the lord of hosts . now seing they are the instruments ; then let none carp at the manner of this dutie , for we have done nothing but what is agreeable to gods word and will. as i have clearly held out . but on the other hand let these who condemn this dutie , consider that what we have done , will not fall to the ground , or be buried . for certainly there is no action , but must either be sin or dutie . i say there is no action situat in individuo , that 's to say , considered subjectively as to its rise , progress , object and end , but must be morally good , or else morrally evil ( indifferences layes in certain degrees or circumstances ) then by consequence this action , must be either put among the sins of the fathers or else among the duties of the fa●hers ; for certainly one of the two must be . and i think it is impossible to make this action a lands sin , considering the invincible grounds and reasons given above . now having held out the lawfulness of our rejecting , and casting tyrany off , and that the mercies and deliverance of the church , cannot run in any other channel . i shall in the next place , speak to the manner of government , and governours , that we contend for : which is found in that covenant , drawn up by mr. cargill , in the year 1680 , where we do declare that we shall set up over our selves , and over what god shall give us power of government ( and governours according to the word of god , and especially to that word exod. 18 21 ) viz. that we shall no more commit the government of our selvs to one single person , or lineal succession , that is monarchy government : but the government we incline to is a common wealth ; but whether aristocratical or democratical or a mixture of both , we will not at present determine : we seing that monarchie is very lyable to incoveniences , and apt to degen●rat into tyranny , as long and sad experience has taught us , this flowing from the natures , humours , and inclinations of the people , and especially the nobility , who hitherto has driven kings to tyarnnie , insinuating themselves in their favours , by their makeing a sacra●ice of the lands rights and liberties to them , that thereby they may partake of the spoill of the poor subjects , of which we can give innumerable and sure inflances ▪ but that we may see that if their be any thing that stands in our way ? of changeing rhis goverment . there are but two things that seemeth to have weight . 1 first if the deed and obligation of our ancestors ? can bind us to monarchie government by lineall or hereditary succession . 2 secondly , if it be in the power of people to choise any form or kind of government ? that they please . now as to the first i say the contract and obligation of the fathers ( simply considered as an obligation of the fathers ) can never bind the posterity ; and that because a contract or covenant is called by polititians , vinculum pe●sonarum , that 's to say , a bond of persons . now the children not yet existing , cannot be said to be agents in this bond neither can it bind them ▪ seeing all men are born free : that is to say , with the free exercise of reason , to choise that which is good , and to refuse what is evil . i say all our o●ligation flows ex natura rei , that 's to say from the nature of the thing . in so far , as that obligation tends to the glory of god , and saftie of the kingdom , in preserving maintaing , and carrying on of religion and vertue in the land , in this we are bound , this being the chief and principle end of all our actions . but on the other hand , when this end cannot be obtained : then are we free from the contract and obligation of the fathers ; this contract being conditional , so that now it is loosed , and that ex natura rei . secondly , if it be in the power of the people , to choise any form or kind of government that they please ? that 's most for the good of the land , and safety of the kingdom . it is affirmed . first , the reason is , because we are not bound to monarchy government , and lineal succession , by a divine precept , as the hebrews were : for this was typical of christ , and promised to them from gen. 49. 10. the scepter shall not depart from juda , nor a lawgiver , from between his feet until shiloh come . now from their example , it cannot be proven that we are tyed , to that particular kind of government . otherwise , if by their example this had been , then should it have ●yed every individual kingdom , to this kind of government : but the contrair is seen , and also taught by all found jurists : for people are to choise any kind of government , that they see most convenient for the nature of the people , and saftie of the kingdom , in which religion and vertue may most flourish and grow . secondly , all sound polititians acknowledges , that under the yoak of tytanny , the people may either change the government or the family . now the family is only to be changed , where monarchy suits well with the kingdom . but alas ! by sad experience , the contrair has been seen in scotland ( ye● unto this day ) how that kings , has been encouraged , and driven on to absolute power and tyranny , by corrupt noblemen : i mean such as pensioners , who partake with them in the spoil of the poor subjects : so that from this experienced misery , it is most convenient to change the government , according to the judgment of all sound polititians ▪ 2. moreover in the next place we declare , that these governours , that we contend for , shall be able men , such as fear god men of truth , hating covetousness , as in exod 18 21 ilay their qualifications , principally are contained in these three things . 1 that they be men of sound principles . 2. that they be such as exercise themselves in g●dliness , viz. in praying and meditating on gods word , seeking counsel and direction from him ; otherwise they will never be fit for government . 3. that they be free of scandal , that 's to say , that they be lying under no known sin , without repentance . and that these men whom we shall set over us , shall be engaged to govern us principally by that civil and judicial law ( we mean not that law which is ceremonial and typical ) given by god to his people israel , and that we shall be governed by that law , in matters of life and death , and in all other things al●o , so far as they reach , and are consisting with our christian liberty , established in all christindom , &c. moreover as to the electing of these governours or judges , that are invested with the qualifications abovementioned , who are to be put in principal places , of great and weighty business in the land , such we say are to be chosen by lots : and to be gone about by prayer and fasting , as our manner was in the year 80 ▪ for no other way can better remove envy , ambition and contention among a people , then this way can do , now i think from the grounds and reasons abovementioned , it will appear , that the government we have chosen , is the only ●itest government ; and likewise that the qualifications of the governours are agreeable to gods word , and consequently to his will ; and therefore to be embraced by all these who desires the safetie and wellbeing of the kingdom . therefore i shall lay down three considerations ( as motives ) flowing from the miseries of choising any other kind of government , or governours , than what we have espoused . first , i say to these who contends to have one king with england , let such consider the miseries that will follow upon this choise , and let these be grounds and motives to diswade any wellwisher to the kingdom from embracing of them . 1. as to matters of religion , consider the corruptions of that kingdom , by reason of the prevailing power of prelacie , rooted in that land ▪ and the small inclination that the presbyterian partie hath to a lands reformation , by covenant vows and engagments , in order to cast out prelacie : so that by this neglect the prelatick partie are strong in power , which makes their kings jeroboam like comply with them , thinking they cannot possess the crown and kingdom , if they do not so . now scotland having cast off prelacie , and sworn against it ; can never embrace and receive that king who complyes with prelacie ; and invests himself therewith ; neither can a king serve two masters at once : for this were to build and destroy simul & semel , which is a compleat contradiction . therefore none godly , whose consciences are not byassed and prejudged , will ever subject themselves to such a king , altho they should suffer the utmost of cruelty . secondly , as to vertue and exercise of trade , how much is this land opposed , hindred , and imprisoned by that nation of england ( as sad experience has taught us ) they having the seat of the throne and sitting at the helm , advising and counselling their kings , not to countenance nor assist scotland in the exercise of trade . but on the ot●er hand to declare enmitie againg them , of which we have had a late instance . but i will not insist upon this head , seing both noblemen & ●everal others , has spoken learnedly and reasonably upon this head : and i think it is approven by the whole land ; except only by these few , who are by assed , prejudged , and bought for self interest , to the selling and betraying of their nation . now from the consideration of what is abovementioned , i think we may be moved to reject that king : and if we may refuse and reject him upon the account of prelacy : then much more may we refuse that popish prince ( who pretends to a heredetarie succession , contrair to the lands engagements and laws ) upon the account of popery , whose intention without doubt , is to pollu●e and d●si●e the land with idolatrie ; and therefore to be resisted and oppo●ed , to the outmost of our power by all the inhabitants of the land. 2. there is a second di●siculty that do occur to these , who would be for the continuing of mon●rchy government , and for choi●ing a king from among our selves . the difficulty is this , the mould of kingly government is lost , by that unlawful and intolerable priviledge and prerogative that is given to kings , which is a negative voice , which is not proper to kings ; but to the parliament , as learned buchannan , and mr. rutherfo●d , gives an account in his rex lex , concerning the power of parliaments , where he gives instances , that under the days of peagantry , the parliament had the negative voice : and downward under the christian faith , yea to the days of our reformation : so that it is out of late crept in , bu● how unlawful this negative voice is , let men of understanding judge ; for by that they call and raise parliaments , and not any thing can pass in act , but what they please , likewise in matters of life and death , and this is done contrair to the law ; and cons●quently to a faithful parliament ; for the law and faithful parliamenters d●th not distinguish : that whoso opposes the one opposes the other . and this usurped prerogative is so in use in the land , and h●s been dispensed with silence and connivance : so that now it is difficult to find the mould of kingly government or to perswade m●n to imbrace it : and therefore easier to change the government , than to set it up . i have spoken this in a politick way by manner of civil policie . 3. there remains now only this on mean to make use of in order to set up government in the land , viz. a common wealth , and this must be done by counsel and direction from gods word : otherways the building will be in vain psal . 127. except the lord build the house , they labour in vain that build it . now you must either build on the foundation already laid , or else you must make it unlawful , and disagreeable to gods word . but this will not be , as is aboundantly proven from the invincible grounds and reasons given above . for surely what we have done , must either be approven , or disapproven , for as i have already told you , that there is no action situate in individue , but must be either good or evil , that is , it must be either rancked up among the sins of the fathers , or else among the duties of the fathers . and i think when this is faithfully done , it shall appear that the mercies and deliverance of the church , shall not run in any other channel than what we have espoused so that in this i think i have brought this contraversie to a point . now let this generation play their game as they will : yet surely this deserted cause will arise coast what it will ; and hath the lord been at such pains ( if so i dare speak ) to keep his church in the fu●nace of affliction near twenty years , from the year 61 to the year 79 , inorder to oring forth this duty . then c●rtainly he will bring them to the same wilderness , and plead with them there , as in hosea 2 14. i will go and return to my place till they acknowledge their offence , and seek my face : in their affliction they will seek me early . hath the lords church been under the feet of cruel boody tyrants ( in scotland ) already . i fear there is worse dayes coming , in which this land shall be brought under the feet of cruel bloody papifts . and then backsliders shall be robbed of their idols of erastian indulgence ; and it may be burried , convictions will arise , though more than twenty five years in the grave , and that with josephs brethren some will say , as in gen. 42. 21. we are verily guilty concerning our brother , &c. now you have thought that such a duty a● this , would have brought furth much blood and confusion in the land : but it will be found , that the neglect and omission shall bring furth greater : but none believeth nor seeth judgments , but these who sees sins . now having commented at large upon these three heads , because in them , the most material and substantial part of the contraversie did lay : i shall in the next place , proceed to consider the premisses , that you lay out against us ( in your phamphlet called the seasonable admonition ) taken from the writings of mr. durham concerning scandalous divisions , which premisses , i shall speak to in order as they lay . ye say we may and ought to endeavour union , though there be many things defective : this likewise i acknowledge , for no perfection is to be obtained heir on earth . 1. but first you say . though there be differences of judgments in many things , namely in such things as are consistent with the foundation and edification . it may be interrogat what sins can consist with the foundation ▪ i answer . personal sins , sins of ignorance , infirmity , deadness in wanting zeal and courage : but no wilful deliberat contented sin , that 's obstinatly defended nourished and maintained can be said to consist with the foundation ; and that because the attribut● and properties of dutie are given unto it , which properly belongs to the foundation . so that here , durham understands sins of ignorance of duty , because he saith , mens understandings are not perfect , nor of equal reach . now ignorance or simple infirmity , can never be cause of seperation : seing separation consists , either in defect or else in excess . now it cannot be said , that a man in ignorance has made defection ; because he never knew no better , nor yet was ever furder reformed ; and therefore no ground there is to withdraw from him , nor yet from any church that owns him as a member . so long as his ignorance is not obstinat and wilful , and that in opposition to all warning : but this do●h not touch our controversie , it being about truth , revealed , and receaved by the church of scotland , and therefore not sins of ignorance or simple infirmity . 2. but secondly , you say though there be dissatisfaction with many persons , whether officers or members ? to which i ans . personal sins , can never make any separat from a true church , who doth not aid and assist them in their sin , nor yet from the guilty persons themselves , unless they be obstinat desenders thereof : but indeed if they shall refuse ●o be reproved and warned of their sin , and if the church shall benjamin-like espouse their quarrel , then may we withdraw from them : but we acknowledge that a church is not to be separat from , so long as there are any remonstrators in it ▪ yea if it were but one ; for so long ●● there is one remonstrator in it , god and christ hath not left that church , and therefore man should not leave it . 3. thirdly he saith union may be consistent with many particular failings and defects in the exercise of govrnment , as spareing some corrupt members and censuring others unjustly . to which i answer , it would be interrogat , if the assembly understands these defects ? in sparing of some , from the rod of discipline to be simple deference flowing from the sin of infirmity and deadness , not obstinat ; but subject to faith full warning , if this be ? then their ought not to be sepration but when the exercise of discipline is not only defered , and delayed out deneyed , and the deney all thereof becometh an essential pillar of the building : so that the free exercise of discipline is inconsistent with the being thereof , which is the case of your church this day , and therefore when this is , then their is cause of separation ; so the contraversie is not about defering of discipline but the denaying and laying aside of it in its free exercise as to all persons and ranks without exception , which is your case this day . moreover we acknowledge that no church can be without failings and faults , for no perfection is to obtained in the church militant here on earth but however the endeavour of dutie , is not to be laid aside , for we ought to seek perfection , withall christian sincerity and prudence , altho' we may faill and come short therein . furder you say there was in the primitive churches a tollerating iezabel and the nicolaitans to which i answer : it cannot be denayed but it was so : however , was it not in them a defect and sin ? and was it not displeasing in the sight of god , as in revelation 2 , chap 15 , 16 , and doth not the lord highly praise and commend the faithfull exercise of discipline in the primitive church ? as in rev. 2 2 i know thy works and thy labour and thy patience , and how thou canst not bear them ? which are evill and thou hast tryed them which say they are apostles and are not , and hast found them liars what shal i say then in this ? doth the great assembly glory in the defects and sins of the primitive churches ; endeavouring to like them in evill , or say you that your case , and theirs is one , if this ye say , then i do deny . 1 their sin was not obstinat and maliciou●ly desperat in opposition to all warrning and admonition as yours was and is , have not you sitten twentie years warning ( some of you ) of the faithfull whose sufferings and blood ( with heads and hands ) are crying to you to deliver up that bloody church renting , land destroying , soul murdering , sin of indulgency and errastianism , unto the sword of ecclesiastical discipline , and yet ye will not do it , but renders us evil for good , in crying out against us , charging us with separation : because we will not consent to your sin ; and can we exercise any greater act of love towards you ? than to testifie against your sin , by our withdrawing from your destroying courses . oh! how miserable would this ●●nd be ? if we were all jointly going on in sin , and resting satisfied with our deadness and toleration : can ye say then that the sins of the primitive churches were in opposition to all warning , i mean after that the holy apostles did write unto them ; and if this you cannot do ; then ye ought not to defend the state of your church , from their example . but 2. can it be said that the exercise of discipline , in the primitive churches was inconsistent with their being and foundation , certainly it was not , for they could extend the exercise of discipline towards all that were baptized and receaved into the church , without respect of persons , as all faithful churches may and ought to do : but the exercise of discipline is inconsistent with your being and foundation ; by reason that you dare not censure and reprove the sins of all ranks of such as are baptized , which sins and persons , i shali have occasion afterwards to speak more particularly , when i come to the sins and accusations led against you . 4. fourthly , ye insist furder and says , that such defects as do not make communion in a church , and in its ordinances sinful , will not warrand a separation . ans , these def●●●s that doth not warrand a separation are personal defects ; or the defects formerly mentioned , but the defects we charge you with are totall and universal , we charge you whollie as one man to be guiltie and that both as to your foundation , and application , and also with obstinate perseverance therein . now this 6 rule ye speak of in pag. 323 , viz. when men may unit● without personal guillt or accession to the guilt of others there may and ought to be union . this i say , doth coincidat with the following objection annent the incestous person : therefore i shall leave it while afterward . moreover in pag. 324. ye say if a man be put to condemne anything he thinks laufwll in his own practise , or the practise of others . or 2. if he be put to approve the deed or parctise of others , which he counted sinfull , or affirme that to be truth , which he counteth error , these ye say may hinder union , this is likeways personal sins . now consider the nature of the sin wha● the man is to condemn ye say that which he thinks lawfull in himself or , others , or to approve that which he thinks unlawful in others . i say no privat man can separat from any particular person upon alleadged offence without revaling the case to the representatives of the church and if the offence be clearly decided already to be sin by the church : then the church is to act faithfully in it ; and the accuser ha●h exonered himself ; but if it be some particular light in the accuser , or speculation of new reformation , then he is to communicat it to the church , that it may be jointly gone on in , and not by separation from the person accuesed . secondly , ye instance mr. rutherford who speaks of them who have the pure word of god preached , and the sacraments duly administred , what if many of them led a life contrair to what they profess ? and yet the governours use not the rod of discipline to censure them ; then whether should the members separat from that church , yea or no ? answer , a contrair practise can never be said to subsist in exercise ( if strickly taken ) without a contrair profession , when tryed and examined : for the will must be active either in choising or refusing , or approving , or defending ; or else dissapproving . now when sin is defended , then a man doth join his profession to it by the defence of his practise , declaring that his sin , and he is friends , so that his former profession is nothing else , but a shadow , because i● wants the practise , from which the man is to be defined : for man is no more than he practises , neither will get any other testimony a● the last day as in matth. 25 , 21. but however it is acknowledged here , ●hat it is a duty to censure such ; and the omission is a sin. the question then is , what shall the dissatisfied do , whether separat or no ? answer when duty is neglected , in such a case , they are to use all christian means and prudence in the first place , to awaken them out of that neglect and deadness : and that by admonition again and again , by holding out the burden , that is on their conscience by reason of that neglect . all this must be done , before they separat : for seperation can not be , but where sin is obstinatly defended , nourished and maintained ; and that not only by a part , but by the whole . for certainly the governours must either approve or disapprove this neglect ; if they approve the neglect and abuse of discipline , received and owned of them formerly : then they fall in defection from their first love , which is a sin that the lord hath threatned to punish , with no less than his leaving and departing , as in rev. 2. 5. and when the lord leaves the house , why should man abide in it ? furder it is urged , that the incestuous mans sin not censured infected the church , the infected church infecteth the worship . ans . this objection is most subtile , being hung up in the abstract a part from exercise ; but hower let us first consider the ●ncestuous person by describing and desining him as he is in his sin. i say the incestuous person obstinatly defending and impenitently persevering in his sin , belongs materially ( though not formally cast out ) to that body and corporation , of which satan is the head , the church not consenting , nor approving ; but hating and abhoring the sin , belongs to that body of which christ jesus is the head . now let them be cast into a categorical mould ▪ what form shall come forth ? only two pure negatives or two particulars , between which there is no connexion , that 's to say , the incestuous person is not of the church ; and again the church hath no affinity with the incestuous person , and if no connexion ? then consequently , no conclusion can be drawen , the sin being personal , and therefore no just cause of separation from the whole . now we are confident , that what is said anent these premisses , drawn from these two learned pious men , viz. mr. rutherford and mr. durham , concerning the practise of riged separatists ; it may appear to any that are not byassed and prejudged , that we do not come within the compass of riged separatists , seing we do acknowledge , that separation is not to be stated , but where sin is obstinatly maintained , nourished and defended , and that not only by a part ; but by the whole ; and that in opposition to all warning as yours is . so that from this you shall never defend your selves by the example of the churches of corinth , galatia , philadephia , ephesus , thytira , sardis and laodecia ▪ unless ye can prove , that they did resist all warning by defending their fin ; and so were still to be the spouse of christ . oh! doth not the lord threaten to remove his candlestick from among them ; except they repent , as in rev. 2 5. think ●e that the lord will dwell where sin is obstinatly defended , is he not of purer eyes than to behold iniquity , as in hab. 1. 13. 2 cor. 6. 15 , 16. what concord hath christ with belial ? or what part hath he that believeth with an infidel ? or what agreement hath the temple of god with idols ? now i shall in the next place proceed to the complaints and sins led against you . where first it is said we complain of ministers conversations , that some are light and frothy . answer . this complaint is unpertinent to the present contraversie ; our contraversie not being about personal sins , but about your foundation and being . i say personal accusation , belongs to a church right in its constitution , and pertaineth to the well being of it ; so that we are not to think that any church ever was , or ever will be ( though never so pure ) without personal guilt , so long as the church millitant is upon earth . therefore i do reject this complaint , as being unfit for the present contraversie . secondly , ye say there is many complaints of the exercise of discipline and government , such as it is much neglected , or but partially exercised : insufficient ministers admitted , and scandalous elders . ans● , this complaint is rash and evil concocted , being a remonstrance belonging to a true church , right in its foundation and constitution , and nowayes belonging to an erastian church . as for the neglect and partiality of discipline . i shall speak to it , when i come to illustrat the present state of this erastian church , by shewing , that neglect and partiality are the essential pillars and props , on which this church stands ; and that the faithful exercise of discipline , is inconsistent with the being thereof . as to the admitting of insufficient ministers and scandalous elders . i answer , this is a circulating in affirming , that scandal admitteth of scandal . now yield , that ministers and elders were sufficient , and free of all scandal , dot not their joining with the present church ? make them scandalous , and doth not our practise in withdrawing from them ? declare it so to be , by our not hearing nor owning them as lawful ministers . but i hope this rash confounding , of remonstration , will be acknowledged to be wrong after consideration , and so will be amended by my brethren . as for receiving of currats , and not excommunicating the prelats . answer , this same remonstrance is genuine with the former ; for who can lawfully excommunicat ; but the faithful , i mean these that has not changed their head christ jesus : for i● this church might excommunicat the prelats ; and the excommunicating of them were a valid duty in the sight of god , and coun●inanced of him ; then should all of us be present at the hearing of this duty . but take head brethren what our lord says , luke 6. 42. first cast the beam out of thine own eye ; and then shalt thou see clearly , to pull out the mote that is in thy brothers eye . so i say , let the ministers of this erastian church , first cast out the sin of the erastian indulgence and toleration ( under their late kings ) by humble acknowledgment of the guilt thereof , in its high aggra●ating circumstances : and then they shall be in case for excommunicating the prelats , and when this shall be , then let us give our presence to the action with heart and hand . thirdly ▪ you say the instances we chiefly insist upon , are the accepting of the indulgence and toleration , that these are either justified , or not confessed and condemned . your answer . is ( 1 ) you say that it is undenyable , that there were different sentiments and practises annent these things , amongst them that were reputed , learned and pious , and had suffered for their cleaving to the government of this church . answer . i wonder that the great assembly , who professeth to have so much gospel purity and simplicity ; should so jugle and shuffle over such a great contraversie with such ambiguity and boutgates as to speak of different sentiments without specefieing the sentances . what doth the assembly mean by their sentiments ? if they do understand inconveniences and incommodities , about certain degrees and circumstances : then may i say , no action ever was , since there were plurality of persons in the world ; but had different sentiments : some sees more inconveniences , some less ; and how oft doth it run that length ? quot capita tot sententiae , that 's to say . how many heads , so many sentances ; so that every one almost hath their peculiar and proper speculations . now on the other hand if ye understand these different sentiments to be about the sinfulness of the indulgence and toleration : then why have ye not been plain and particular on the matter ; by holding out the hainous aggravating nature thereof , in order to the satisfying of our consciences . certainly the spirit of god ( who knows all things , and the burden that is on us by reason of that sin ) never led you to such ambiguity as to speak of different sentiments . you say that is not the controversie of our day , there is no matter nor occasion of debate annent them now , nor any practise annent them now , that may be an offence to any ministers are no where now setled by indulgence or toleration . answer , this i deny , for still the contraversie remains ay & while the sin be confessed and forsaken . true it is the indulgence is over ; but what change is come in its roum , not a change from sin to duty , but from one sin to another , from one erastian toleration to another ( as i shall make it appear afterward ) still ye are going on in the same sin , which is an argument sufficient in place of all other arguments , to prove the indulgency and toleration to be a sin ; because ye are deserted of god by reason of the guilt thereof , as in isa . 59. 2. so that ye are never in favour with god , nor honoured of him to own duty , but still goes on in the same sin : for what can obstinat sinners do ? but sin , seing the lord is not present with them , to lead them by his spirit . furder i would interrogat the great assemby , how they parted with the indulgency and toleration ? that 's to say , whether they parted with it as enemies to it ; or as friend● , you have parted as enemies to it : then surely you have particulared both the enemy and the enmity , by holding out the high aggravating nature and circumstances thereof , as a man uses to do , with his enemy , he will ever say the most and worst , he can so should ye be particular about your sin , according to the example of true penitents in scripture , as in psal . 51. 14. deliver me from blood guiltiness , and in ezera . 9. 2. the strange marriages are confessed , but no confession of the indulgency and toleration ; neither in your national fast and humiliation , in the year 1690 , you have not so much as once named the sin . true it is ye speak in scripture language , but they are general scriptures , and general confessions , & binds your selves to them , and so burieth the sins in contraversie : yea and in this present testimony , you cover & hids this sin with boutgats and ambiguity , by speaking of your different sentiments : so that when all this is considered , then it may appear that the assembly hath not parted with the indulgency and toleration , as enemies to it , but as friends : and therefore by consequence the contraversie betwixt us remains . thirdly , you say when pious and peaceable divines treat of the peace and unity of the church , they advise to forbear the reviving the debates of former times among the godly , or engaging to declare men sentiments annent them ; as being con●rair to the peace and edification of the church , when present duty is not concerned : or when it is not about a fundamental truth or necessar duty : and the forbearance doth not mar any duty , that the church in general is concerned in , or in danger the salvation of souls , throw the want of clearness therein . ans . when debates are not about a fundamental truth and necessar duty ? then it is not to be revieved : but our contraversie is about a fundamental truth and necessar duty , being about the kingly authority of christ jesus , that he is the only king and head of his church ; & so by consequence the bloody persecuting magistrat hath no power to prescribe and give a limited indulgency or toleration . for 1. i say consider the church in her ●ssential parts , consisting in authority and obedience . i mean the head and members , which is one body . how then can this body admit of two distinct authorities , or how can obedience consist with it ? i say can the church which is christs body , serve two heads ? would not this make the church a monster ? to admit of two distinct authorities , and doth not this overturn the nature and vows of baptism ? we being receaved into the church as members , and subjects to become obedient to the doctrine , discipline , and kingly government of christ jesus , how then can any of the subjects become a head contrair to baptism ? or how can any within the church ? give obedience to that head , or can their obedience ( though under great pretences of liberty ) be called any thing , but sin and bondage , because that so long as this authority is retained and keeped ; still there is limits set to the doctrine and discipline of the church ; by reason that although the discipline were exercised towards all ; yet it can-cannot reach this head : and therefore at best the liberty is but a bondage , and then by consequence this liberty , ( as they call it ) is inconsistent with the free , and faithful exercise of presbyterian government , and doth overturn the foundation thereof , which is the case of the great assembly in the matter of the indulgence , and the late and present toleration . obj but some will object and say , why may not a liberty be taken from a persecuting enemy ; as for example , if the king of france would proclaim a liberty to all the banished protestants , were it not duty to them to imbrace the offer ? ans , this i deny , and the reason is , that this he must do either as an enemy or absolute master over the church , or else as a friend and subject to the crown and kingdom of christ . now as an enemy retaining and adhearing to his popish idolatrie , without repenting of his cruel bloody tyrranny formerly committed , in this he cannot give a liberty to the gospel ; because it involveth a contradiction , by reason that he cannot serue two opposites , viz. the gospel of christ jesus , and his popish idolatry : for this were to build and destroy simul & semel , that 's to say once and together , which is a compleat contradiction according to our saviours words matth. 6. 24. no man can serve two masters : for either he will hate the one and love the other : or else he will hold to the one and despise the other . that 's to say , he cannot with full d●ligence ▪ single love , and fidelitie , serve them both ( they being opposites ) for love and fidelity terminates only in one single object ; so that from this you see , that as an enemy he can never give libertie to the gospel . secondly , as a friend and subject to the crown and kingdom of christ , he cannot retain an authoritie over the church , that is supra sacra , by prescribing bounds and limites to the doctrine , discip●ine , and kingly government of christ jesus . but on the other hand as a subject , he is to exercise his power circa sacra , that is that the power of doctrine and discipline be faithfully exercised ( in the land ) by these to whom the power is committed , and that according to gods word without partiality , and respect of persons . and when this or shall be , then he declares himself to be guilty of death , by reason of his former sins , in sheding the blood of innocent persons , by reason that the law of god requires that such shall die , as in num. 35 , 31. ye shall take no satisfaction for the life of a murderer , which is guilty of death : but he shall he surely put to death . and verse 33. the land cannot be cleansed of the blood that is shed therein , but by the blood of him that shed it . now if the king of france act as a friend and subject , then he will acknowledge his subjection to the kingdom of christ ▪ and then by consequence will deny any authoritative superioritie over the gospel . moreover in the next place , protestants can never imbrace that liberty ( as they call it ) and the reason is . 1. it sets limits to the extent of the ●ospel in its doctrine , which is to go throw all nations ( and consequ●ntly all places of the kingdom ) and teach them to observe all things whatsoever , i have commanded you , matth. 28. 20. now if they shall declare this command faithfully , viz. that popish idolatry is to be rooted out of the land , and not to be permitted , and tyrrannie to be cast out , and that the throne and state are to be reformed , and that men of truth fearing god and hating covetousness , are to be invested with the present power , that justice may be execute on the guilty without respect of persons . now i think this will overturn their liberty , and make it null : and no otherwayes can they faithfully do , if they observe all that is given them in commission as faith●ul ambassadors ( in the name of god and christ ) who are to declare the whole will of god unto the people . so that from this you see , that a sinful indulgence is inconsistent with a gospel liberty : and therefore nowayes to be imbraced , by any that professes jesus christ to be king and head of his church , and that by reason that it cuts off the doctrine , discipline and kingly government of christ jesus , by their su●jecting to ●hat government , which distinguishes from the government of christ , so that in this they are the servants of men. obj. but some will object and say , if a heathen king would proclaim a liberty to the gospel , were it not a duty to imbrace it . ans . a ●●athen hath no law : and therefore we are not to proceed in law against him , either for his past or present practise ; for the scripture says where is no lw there is no transgression , rom , 4. 15. that 's to say ●hey cannot be accused of defection from that law which they never receaved , and consequently cannot be punished ( whatever judgements the lord may inflect upon them for their ignorance and miserie ) now papests or malignants professes the name of christ and pretends to be under law : therefore we are to see to the right maner and exercise of that law ; that it be according to the will and word of the lawgiver . moreover as to a heathens proclaming of liberty , in this we are not to give eare . for belivers hes this in commission allready to go throw all nations : also it is christs right and prerogative psal . 2 8 , i shall give thee the heathen for thin inherietance now all that belivers are to do in this , is that the occasion and encouragement is the stronger ▪ but but not their commission . moreover in the next place you say there are three doctrinal mistaks that occasion our divisions ( 1 ) because we think a thing to be duty therefore it is to be done at all seasons , and we consider not that a thing may be good on the matter , which is not to be done at all times . i ans . we acknowledge prudence is to be exercised in going about duty ; but however it hath a time , which time we fear you would deny if put to it , or if ye should go about this duty i fear according to your former practise it would be unseasonable , as for exemple in the matter of your late king , ye did never cry out against his sin so long as he was in power commiting them but when his back was at the wall , and the lords judgements powering down upon him ; then ye did give witness , which witness was unseasonable , by reason of your unfaithfulness . the other is ●hat we cannot maintaine union with any that differs from us , and cometh not up to our minde in all things . ans . we denay to have any proper or peculiar judgement or mind but what hath been received , owned and avowed by our ancestors in the confession of faith , and covenants and if there be any new step of reformation started by you or us , for the time here after , we desire it may be prudently and tenderly carried on and not by division . the third is , that where we apprehend persons guilty of sins we cannot have communion with them unless they explicitly and publickly confesse the same . answer : we denaie likewaies to have anie peculiar apprehension of guilt ▪ but onlie what the scripture condemns , and the acts and constitutions of our church : and is not agreeable to scripture that sins publickly committed , are to be publickly confessed , as in 2 cor. 2 , 6. 1 , tim. 5 , 20. them that sin rebuke before all , that others also may fear . i hope the learned assembly will acknowledge that sin must be confessed and forsaken or else the lord cannot in justice forgive , and that because the promise belongs only to such , as in prov. 28. 13 , he that hideth his sin shall not prosper : but whos● confesses and forsakes them shall find mercy . indeed if any transgressor shall find mercy of god , and be honoured of him in the way of duty : then ought we not to stick precisly on the maner of his confession ; for assuredly the lord has blotted out his sin , and therefore let not man again set it on the score . furder we charge you with three mistakes , which are the rocks on which our church hitherto has spli●ed . the first is , that you acknowledge a thing to be duty in it self , such as fidelity in doctrine and discipline : but the exercise of it most not come within doors ; but must be shouldered to the door with carnal prudence , and indulged exigences , because as in page 19. you say the church will have more prejudice by the exercise thereof ; than benefire . now whether obedience to please god , or obedience to please men , bringeth most loss or benefite to the church , let any tender conscience judge . the second is , more tenderness towards transgressors , than toward● the truths of god : so that truth shall be dashed in pieces , rather than the bulk of professors should be broken . alas ! this sin has been epidemick in this land to the ●uine of the church . the third is , confident trusting and relaying on mercies and deliverance , without repentance and confession of sin ; forge●ing that threatning , ezek. 17 15. shall he prosper , shall he escape that doth such things , or shall he break the covenant and be delivered . moreover you say , you ●ind among our g●ievances , yet two more heavy accusations . the first is that there is corruption in the constitution as it is now established , being under the bondage of an erastian yoak submited to . i answer ▪ for investigating of a more ●nited harmonie and concatination of the controversie . i shall translate the handling of this grievance to the posterior place : and therefore shall first speak to the oath of allegiance . where i shall speak to the oath of allegiance in the abstract from the present contraversie . i say the oath of allegiance when lawfull , is cordially to be taken by the subjects ; and is a piece of a religious work , and becomes ministers well to take qua subjects , and tends nowayes to their qualifications qua ministers ; but only as subjects : therefore we do nowayes carp at an oath of allegiance when lawfull . now the question is , whether the oath of allegiance to the present king be lawful , yea or no. the assembly affirmeth but we deny . and that 1. because the person on the throne , did at his first entry to britain invest and cloath himself with prelacy , and that contrair to his former practise and education . and this was done by the english prelats who were the principal moving instruments in this revolution , in bringing him to the throne ? so that as they did countinance him to his upseting ; so likewise he did countinance them to their defending and maintaining . as is to be seen in his present and past practise , how he hath owned that antichristian party , by erecting some to bishopricks , which is a thing very clear , that his setting up of such , and also his hearing and communicating with them in worship , declares that he hath invested himself with prelacy ; and so has devested himself of the qualifications of a lawful king according to our national covenant , solemn league and covenant , and coronation oath , where kings are engaged to swear , to maintain presbyterian government , and to the utmost of their power to oppose antichristian prelacy and all fals religion . now seing that he hath invested himself with prelacy ; then how can any faithful subject acknowledge him as their king ; or swear allegiance to him : without being guiltie of the sin of prelacie by their consenting to set it upon the throne . is not thi● breach of covenant and perjure in the subjects to elect a person to the throne , who has not the elective properties , such as the qualifications contained in our fundamental laws . for at best his qualifications are but exercised indifferently , either toward● prelacy in england , or this supposed presbytrie in scotland , and therefore doth not leave to the one , more than to the other , but invests himself with both , according to the inclinations of the people : which practise is contradictory , for how can one serve two masters ? and therefore no godlie faithful subject can in conscience elect and choise that which is contradictorie ; seing the elective properties are wanting ; and so by consequence no oath of allegiance can be given without sin and perjurie . the second reason is , because he did not take the covenant at his entrie to the throne . now according to the practise of our ancestors who in the crowning of their k●ngs ; did first cause them swear to the national covenant , the solemn league and covenant . i instance the maner of the coronation at seoon in the year 51. where charles the second did take the covenants ; and likewise did swear and engage to endeavour the reformation of religion ●n the other two kingdoms ; that when it should please the lord to restore him to his government there ▪ that he was bound to endeavour the establishment of the work of reformation there , as well as to maintain it here . but nothing of this hath ever yet been : i say the entrie to the crown hath not come throw the channal of a covenant of reformation : and therefore how can any subject swear to be loyal to him who has not sworn to be loyal and faithful to the crown and interest of jesus christ . certainly our obedience and loyalty to kings must be in the lord ; and not in ma●ters sinful and unlawful , either as to the burieing , or yet as to the bearing down the covenanted work of reformation , which our ancestors did make a principal mark of a lawful king anointed and qualified of god ; for ruling in righteousness . certainlie where this is either wanting , or yet denyed in a king : then the oath of allegiance in the subjects is sinful and unlawful according to our fundamental laws . a third reason is , because the persons who did elect him ▪ did not take the covenant , and therefore were not the lawful representatives of this covenanted land : and seing we may refuse a king upon his not taking the covenant , then by consequence we may refuse these representatives . as for example , this the present generation holds good in thesi . as to the maner ; for they acknowledge that the present ministers hath no right to their stipends ; unless the persons who elect them be qualified , with the oath of allegiance . now if i may argue from their concession as to the maner : then much more may i argue from the matter and ground above mentioned , that king and people ; ought in such a great work to qualifie themselves by entring ●n covenant with god , according to ●he example of the lords people in former times , as in 2 kings 11. 17. and jehojada made a covenant between the lord and the king : and the people , that they should be the lords people . so that from this you see , that a covenanted land , ought to renew their covenant with god , in such a work as this . i say both king and people , if they expect the lords presence , and bles●ing : but if otherwayes they do not this ; then may they expect that chalenge in hose● 8. 4. they have set up kings , but not by me , they have mude princes and i knew it not . that is not by my direction and approbation : as if the lord had said , ye never sought my council in this , neither did come before me with confession of sin , and humiliation for your defection : in order to leave your sin , and cleave to a covenanted work of r●formation : and therefore saith the lord i know it not , that 's to say , i have no affection to it so as to approve it ; and when the lord disproves , why should man approve ? for certainly where there is no just right or title to a crown , then it may be expected , that , that government and these governours , are full of misery and of short continuance , according to that triplicat threatning ezek 21 27 , i will overturn , overturn , overturn it , and it shall be no more until he come whose right it is , and i will give it him . so i say we cannot acknowledge these rulers to be lawful , or yet lawfully chosen , so long as the covenant is laid aside : and therefore from the consideration of this , the oath of allegiance must be unlawful , and that both according to scripture and our fundamental laws . the fourth reason is , because he cannot take the coronation oath , as he is now stated , being invested with prelacy ; according to our fundamental laws , kings are to swear to maintain the true religion of christ jesus ; the which religion is presbyterian government , in it's power and purity : and also shall gainstand and abolish all false religion contrair to the same ; under which false religion , antichristian prelacy is comprehended , which i think the great assembly will not deny : true it is in the year ●6 . the coronation oath was proposed to the person on the throne ( being sent by the hand of a privat person ) to take , but whether or no taken it may be doubted , seing he walks contrair thereto , by denying all practical obedience . but however the sin is greater in breach thereof ; both by the taker and proposers of this oath , than it had never been , and that i prove from scripture , eccles . 5. 5. better is it that thou shouldest not vow , than that thou shouldest vow and not pay. now in the breach of this oath , there is a silent contended resting thereon by both parties , without exhortation or admonition from the one ; or endeavour after obedience in the other . is not an lawful oath seriously to be performed , seing that the the taker finds it to be a duty : and therefore to be gone about , as in eccles . 9. 10. whatsoever thine hand findeth to do , do it with thy might now if he shall with full power and might maintain presbyterian government , then prelacy shall get no aid nor assistance . and i hope the assembly will acknowledge , that prelacie is no where to be entertained ; and that the maintainers thereof , are enemies to the crown and kingdom of christ ; so that it is not enough to countinance presbytrie now in its shadow ; or yet i say in its substance in scotland , unless that it be countinanced both in england and ireland , according to the tenor of the coronation oath , which is to abolish and gainstand all false religion ; and therefore popery is no where to be tolerated . but in this revolution , there is a toleration of false religion ; and therefore the present person on the throne , can neither be owned as a lawful king ; nor yet be looked upon as a faithful instrument of reformation : seing he sends out contrair streams from the same fountain to thir kingdoms . now according to the judgment of the assembly , if it shall be yealded ? that this is a deliverance and libertie , yet it is contradictorie to scripture as in james 3. 11 : doth a fountain at the same place send forth sweet water and bitter . this the apostle denys , so i say can streams of liberty and blessedness proceed from your king to scotland and bondage and thraldom to england and ireland . certainly no , our liberty can never be purchassed with our brethrens and neighbours thraldom . and now let this liberty be never so large in this land , yet if it be not universall throughout the whole kingdoms , in its sincere endeavour , to the maintaing of presbytrie , & to the abolishing of all false religion contrair to the same , then it cannot be said , that the coronation oath is in the least observed to one more than to another , for all comes under his toleration ; and so by consequence this oath is made null ; and therefore no subject neither minister nor people can swear allegiance to him , without involving themselves in perjurie and breach of the fundamental laws . but some will object and say , that the covenants and coronation oath , doth not engage us to reform without the kingdom . answer ▪ yeild it be so , yet it binds us to reform our selves and king. 1. our selves , in that we are not to suffer any prelatick person , or favourer thereof o● conniver at any false religion , to be set upon the throne , without being guilty either of direct or indirect complyance therewith . i say direct complyance , when there is a consenting and an aiding him in his upsetting , without evident signs , and qualifications for the authority . 2. indirectly , when there is a neglect of a faithful testimony against the sin , which sin will ( if not prevented ) destroy the soul , because it is rebellion and enmity against jesus christ to entertain antichristian prelacy and popery . for what can one be said to be , who owns presbytrie ( if so it may be said ) in the one kingdom , and antichristianism in the other , but half loyal to the crown and kingdom of christ , and a person half loyal is but at best an enemy ; and so consequently becomes lyable to the wrath and justice of god , and therefore it is the duty of a faithful assembly to forwarn the forementioned guilty person of his sin , in order to make out of the way of wrath ▪ otherwise they will be guilty , as in ezek. 33. 9. when i say unto the wicked man thou shall surely die , if thou doest not speak to warn the wicked from his way , that wicked man shall die in his iniquity ; but his blood will i require at thine hand , so i say unless that there be faithful warning given , and that in doctrine , both as to admonition and exhortation , and likewise to the highest degree of censure and discipline in case of obstinacie : otherwayes we cannot be free of this guilt ? nor yet be innocent from perjurie , seing that the king ( according to the faith and practise of the present professing generation ) is a lawful king and nourishing father to the church , and so by consequence is a member of the church , and therefore subject to the laws thereof , which i think the assembly will not deny , considering that his mercies comes under their inspection as is to be seen , by their praying for prosperity and a blessing to his undertakings : and why should not his sin , and miserie , llikewayes be marked and testified against , or else we shall never reform our selves . but some will object and say , that the king has owned and countinanced presbytrie in scotland and declared enmity against prelacy . answer . this he hath done by way of an erastian toleration ; and that from self interest ; as is to be seen : because they tolerat his sin , and beco●es obedi●nt to his corrupt unlawful commands , by keeping of sinful fast dayes , and thansgiving days and the like . and that both contrair to scripture and the principals of presbytrie , which the prelatick party out of wilfulness will not do ; so that from this his faithfulness doth not appear , unless that his zeal were universal against all the prelatick party . i say in other places as well as here . for certainly it is to be followed with zeal and hatred in the other kingdoms , as well as here , it being evil in it self and according to that true axiom quod malum est per se non mutatur a circumstantjis , that 's to say , that which is evil in it se●f cannot be changed from circumstances of place , so i say unless that this zeal be universal , it can noways be sound and reall . but it may be furder objected that there was good reforming kings in judah who did not take away the high places : and why may n●t our king be owned , as a lawful reforming king , although prelacy be not altogether abolished . answer . the difference is very great , as ( 1 ) the reforming kings of judah were never anointted or brought to the throne by the priests of the high places : but your king was brought to the throne of britan , principaly by the english prelats , the lords spritwall as they were called ( 2 ) the priests of the high places , were never in court , or near to the th●one with the reforming king of judah : but the english prelats are ( 3 ) the kings of judah never bult the high places , in the time of their reformation but your king hes set up prelats in england since his coming to the throne . i instance mr gilbert burnet , ( 4 ) we never read that the kings of judab sacrificed in the high places in the time of their reformation but your king heares and communicats with the prelatick party in worship ( 5 ) the reforming kings of judah did never swear to defend the high places , in the time of their reformation ; by opposing and hindering these that would have destroyed them : but your king has defended the high places , for the past and present time , from these that would have destroyed them . so that from this you see , that your kings practise doth nowayes quadrat with the practise of the reforming kings of judah ▪ and that because in them it was a sin of deadness and infirmity : but in him a willful deliberat contented sin , as is to be seen by the laying aside the endeavour of the duty ; and much more the perfection thereof in its sincerity . furder you say , do we not think him our lawful king and is he not a blessed instrument in gods hand , to work so great deliverance for you and us . answer , this we have clearly denyed from the forementioned grounds and objections , and we think any single eye , that is not by assed and prejudged will assent to what we have said . and if any be of that judgment ( which i am not ) viz , that it might please the lord for a time to continue kingly government in this land , and to raise up a king to rule in righteousness ; for the good of his church and people . i say , then it might be expected , that he should be set upon the throne with cleaner hands , than blood shedors , test-takers , and eras●●an indulged proffessors , who hath never yet acknowledged their sin : nor yet prepared themselves for mercy . and whatever you may think of this revolution , in calling it a deliverance : yet far be it from us to think so , as to let such dreams or delusions enter into our heads or hearts , seing there is no promise from the word to believe so . now from what is said above , i think it shall appear that the oath of allegiance , cannot not be given to the present person on the throne , nor yet to any successor who shall walk in his steps : for what is applicable to the one , shall still be applicable to any other of the same practise . now i shall in the next place proceed to the grievance given against you ; which is ●hat there is corruption in the constitution , as it is now established , being under the bondage of an erastian yoak submitted to . which charge you deny as false : and then interrogates , if we know what erastianism is . it is likely you say , few of us do ▪ ans some of us knows as much of erastianism , as can be said by some of the most famous learned divines in europe . and i think our faithful ancestors hath not le●t this contraversie in the dark , as is to be seen by learned mr. gilhespie in his aarons rod , where he penteth out erastianism so full , as that the capacities of the vulgar may understand . furder you say , do we no● consider , how sinful and highly uncharitable it is to accuse , judge and censure the godly ministers of this church . who formerly wrestled against erastianism , as so contradictorie to themselves and treacherous to their master , as to betray his interest and the church priviledges to an erastian yoak . ans . this is no argument to prove , that they are now faithful , because that they once were so . are not the best of men subject to sin and fallings ? and can do nothing of our selves , without the lords assistance , and the help of his holy spirit ? and hath not some of the godlie kings of judah , built again that which formerly they destroyed , as solomon , asa , joash , and hath not many professors in our days walked contrair to their profession ? they who once were remonstrators formerly against erastianism , were seen publiklie to appear in the street of edinburgh in the parliament closs to the derision o● many hundreds , puting up an address and supplication to a po●ish king , for an erastian toleration , and lioertie ( as they called it ) now this was the sin of a great many , which sin hath been benjamin like espoussed by the whole assembly . first in their complying with the benefite ( as they called it ) and then being passed over with silence & connivance , which should have been confessed ; yea and in a well constitute church should have been censured and punished , with the sword of ecclesiastical discipline . but with you there is no testimonie given against the sin , proportionable to the offence ; for at best your testimonie hath been , but like to that of eli to his sons 1 sam. 2 , 24 , 25. which testimonie will never be approven of god for faithfulness , as in chap. 3. 13. because his sons made themselves vile , and he restrained them not , so that now you see , we charge you with erastianism upon sufficient grounds ; although the indulgence and present toleration had never committed ? but when all is considered ; then how great is the ground of accusation against your erastian practise . but furder you say , what are the instances brought to prove so grievous an accusation . ans . for proof of your erastian constitution . i shall first lay out to your your consideration the being of your church , as it is founded on the oath of allegiance to an unlawful king , who walketh contrair to our covenants , coronation oath , and fundamental laws ▪ and therefore doth distinguish from a lawful king and faithful subject , to the crown and kingdom of christ , who should be a nourishing father to the church , and terror to evil doers ; but according to the forementioned ground and objections ; there is a contrair walking ; so that obedience and subjection to him is not subordination to the lord , as to a magistrat that exerciseth his power circa sacrat and therefore no minister nor subject can swear to him without being guilty of changing their head , christ jesus : and also of making a sacrafice of the rights and liberties of the church , by burieing our covenanted engagments ; and giving up the fundamental laws unto the will and lust of man : so that your present state , and liberty , is , not any thing else ▪ but a sinful toleration purchassed by price of conscience founded on a mutual tolerating of one another ; which makes a joint conspiracie against christ and his cause , by making , i say a sacrafice of the doctrine and discipline of the church ; by your partiality and silence at the sins of the throne ( 1 ) i say in government the intrinsical power of the tolerating magistrat doth appear , in that the will , awe , and fear of the magistrat , rings , rules , and principalie is followed in your assembly by that negative voice of your king , in that you dare not act or do any thing , though lawful and necessar , until the tolerating magistrat think fit to tolerat ▪ i mean in things external and easie , which doth not strick against the sins of the throne . yea how oft hath the assembly meet together and goten little or nothing done , and all for want of the will of the magistrat to preceed and draw them . but secondly , the intrinsical power of the present magistrat appears in doctrine , in your infidelity , in burieing the sins of the throne , as 1. in tolerating prelacy and popery throughout the kingdoms . 2. the black articles contained in the late war by joining with the popish party , contrair to the writing of mr. gilhespie , which was owned and approven by the church in the dayes of our ancestors . 3. the wasting and impoverishing of the land in time of peace by cesses , and impositions , spending these exactions in pride and lust : bestowing a great part of them on corrupt members of parliament in order to make them ●ervicable instruments for carrieing on those sinful actings . 4. the change that 's in doctrine , prayer and practise by the command of the magistrat , as to the desisting and leaving of the warr with the king of f●ance in the year 98 and 99. now let it be yealded that the war was lawful on the matter : which cannot be denyed , he being an oppressing tyrant and stated enemy to god and godliness : and therefore the necessar causes and circumstances of war being found in him ; which is aggression on the lives and liberties of the subjects , which was compleated on them ; though ●ot perfected on us : from which aggression the absolute necessity , and indispensability of militating did flow . now this being , then the causes of war was good and valide on the matter , the end being the glory of god and saftie of the subjects and kingdom : then why should it not have been proceeded in a right manner by seeking the lords power and presence , and by refusing sinful association : either with protestants who were not willing to come up to the height of our reformation : or yet with papists or malignants who were enemies to it . also in a good action there should be perseverance therein : seing there is more diligence required in the end of an action ; than in its beginning ▪ there being no change in the enemy , he being the same now if not worse ; than in the time of war : for still he persecuteth the protestants ; therefore peace , should not have been made with the enemy , although there might be sad loss ; according to the example of israel in the matter of benjamin , who after they had fallen twice enquired of the lord the causes thereof , by weeping and fasting , and searching out their fin ; so ought you to have done : but both matter and maner are abussed and layed aside by the command , fear and awe of the magistrat , so that he whose overthrow ( in prayer you sought , and tyrrannie you confessed , must now be passed over with silence and connivance : allthough he be the same now that he was then . and all this is done by the command of the tolerating magistrat , whose servants ye are tossed with the wind of their powre : like to these spoken of in psal . 1. 4 much of this obedience is to be seen in your fast days , and thanks giving days ; which manifasts the intrinscicall power that the magistrat hath in makeing you obey contrair to the word . but thirdly the intrinscicall power of the tolerating magistrat : appears in the neglect of discipline in that you dare not do any thing in the assembly in order to the censuring . confessing and setting of days of humiliation a part for the sins of the throne : such as manifest perjurie in the breach of the coronation oath ; the joining in war with the popish party , the sad oppressions in the land , by cesses and impositions , the tolerating of poperie and prelacie throughout the kingdoms . now in a well constitute church , all these sins ought to be confessed , and in case of obstinacy to be censured and punished with the sword of ecclesiastical discipline , to ●he height , even to excommunication ; seing that the assembly acknowledgeth that there should not be partialitie in ministers : and therefore without respect of persons they are to reprove kings ; as well as other men , they being subjects to christ ; and receaved into the church by the vows of baptism : but all this is laid aside , through fear and awe of the magistrat ; by your obedience to the supremacy ; they ruling intrinsically in you , as to matter of practise : as is to be seen in your assemblies , how that your king has the negative voice , which declares that the supremacie is yet infit in this land ( although not screwed up to that height in all its formalities that it was in the year 61. 62. and downward ) for your kings commissioner hath so far the ascendant power , that nothing shall pass in act in your assemblies ; but what he pleaseth : and no otherwayes can you enjoy them . so that from this it doth appear . that neglect and partiality of discipline , is not a sin of deadness and infirmity ; but a deliberat contented omission and neglect : and therefore partialitie and infidelity are made the pillar of prudence and essential prop , on which your erastian church stands : now when all this is considered , may it not be said upon grounds that your church is erastian and not presbyterian ▪ obj. but it may be objected by some , that the present ministers doth preach sound doctrine ; and that both learnedly and ela●o●aily , and doth noways teach erastian principles . answer , the difference is as great betwixt preaching and practise , as betwixt true piety , and painted hypocrisie : for a man may preach and profess sound doctrine , and yet be a stated enemy to the practise thereof ; like to the foolish builder spoken of by our saviour , matth. 7. 26. and every one that heareth these sayings of mine and doth them not , shall be likened to a foolish man , which built his house upon the sand. now by hearing , these sayings are to be understood a believing and an understanding of them so that by this it doth appear that men may be well qualifed with the art and skill of building , so as to make a comely form and structur of an bulding and likeways to have it seemingly well decored within ; so that , it may be pleasing and takeing to the eyes of the beholders ; and yet for all this not deserve the name of a bulding , the foundation being wanting , ffor their is not any thing that our saviour ch●lenneth , but the foundation , which presuposeth that all things for art and ornamen● might , be in this house . for without doubt if any other thing had been wanting , our savour had not omitted . so that from this you see that gods sacrafices must be on gods altar , gods word in gods house and therefore not in the jdols temple : for you cannot worship and obey god and the idole of supremacie at once i say such hath no right to gods word : who are walking obstinatly on in sin as in psal : 50. 16. but unto the wicked god sayes , what hast thou to do to declare my statutes ? or that thou shouldest take my covenant in thy mouth , seing thou ●atest inst●uction &c. that 's to say it doth not become such to propose gods word ; neither can they apply it , but falsly : and therefore not to be owned as the chast bride and spouse of christ . but on the other hand as false builders and teachers , whose building is wi●hin the flood ma●k of the wrath of god , and will one day be swept away with judgments : and therefore it is the duty of all believers , to come out from among them ; least they be partakers of their sins , and consequently of their p●angs , as in rev. 18. 4 furder you say graut there were encroachments on the churches rights and no testimony against it ; that is weakness and want of courage ; but is not just ground of separation from worship in a true church . answer , this overturns the faith of the great assembly ; and that because an universal deadness and infirmity cannot be found , but in a church dead and deserted ; or else dying or declinning , dead and deserted the assembly will not acknowledge ▪ seing they are receaved into mercie ( as they say ) being delivered from their former bondage and miserie : and therefore by consequence has obtained the favourable presence of god , which giveth courage and zeal . 2. dying and declining this cannot be the assembly , being flowrishing in the bud of their reformation ; and therefore cannot so suddenlie lay aside their zeal , as to be overcome with an universal deadness ; so as to suffer encroachments on the church rights , without the least testimonie of remonstration . it would be expected that reciprocal duties were to be found in such a church : i mean in love and zeal for the kindness and mercie you have receaved and found , in being delivered ( as you say ) but however we acknowledge that deadness and infirmitie , deference & delay of dutie cannot because of separation . but the question is if faithfulness , courage and zeal in the exercise of duty in maintaining the churches rights can consist with the state of your church , yea or no. so that the contraversie is not abou● deadness and infirmity , deference and delay : but if the faithful exercise of zeal can consist with the present and future state of your church . now therefore in c●lm blood and from conscience we pose you , as in the sight of god , the judge of quick and dead , before whom you and we must stand and give an account of our words and actions ; that yôu take to consideration the accusa●ions led against you ; and that you may vindicat● y●ur selves if it be possible with the standing of your church ; by execising faithfulness in doctrine and di●cipline , that it may be manifest before god and the world ; that you are not guilty of e●astianism . and for p●oof hereof in order to your vindicating , we desire you may satisfie us in the●e following premisses and proposition● which we shall lay down ; for trying of your faithfulness and soundness as to the state of your church . experiment , as first we desire an particular answer anent the indulgence , in that you would either approve or disapprove of it : if it may stand with the being of your church : seing that it is a necessar duty in a faithful church to make a separation betwixt the clean and unclean , the holy and prophain the neglect of this being sadly reproved and threatned with judgments , as in ezek. 22. 26. they have put no difference between the holy and prophain : neither have they shewed difference between the unclean and the clean , and verse the 31. therefore have i poured out mine indignation upon tbem , i have consumed them with the fire of my wrath. now therefore take warning of this threatning , and jugle no more with god , by speaking of your different sentiments ; but be particular in specifieing the contraversie , that so it may be manifest to the world , whether you approve of it as a duty , or disapproves of it as it is a sin . experiment 2. we desire the like answer annent the late toleration under your late king : if that address and supplication ( given in to the popish chancellor ) by a great part of your ministers , be lawful , yea or no , or whether or no you did partake of that liberty and benefite ( as they called it ) or hitherto hath benjamin like espoused the quarrel of these transgressors ; by denying that the like act deserves to be censured and punished with the sword of ecclesiastical discipline ; or else as publickly to be confessed before god and the world , in it's high aggravating circumstances as it was committed . experiment . 3. if it can consist with the state of your church , to walk in the steps of your ancestors , that you and your king ( or any successor hereafter whatsoever ) may enter in covenant with god ; by renewing the national covenant , the solemn league and covenant ; that it may be manifest to the world , that you deliverance is not bastard and evil begotten , but can run through the channal of a covenant of reformation : and indeed we shall not carp much at the deference of it ; if there shall be any possibility for the time to come to accomplish this work . experiment 4. fourthly , we desire if it may stand with the being of your church : that the sins of the throne may be confessed , and particularlie acknowledged , and faithfully reproved in doctrine , censured by discipline , and punished with the ecclesiastical sword in case of obstinacy . particularly these forementioned sins , namelie ▪ ( 1 ) the manifest perjurie in breach of the coronation oath in countinancing & tolerating of poperie and prelacie throughout the kingdoms . 2. the black articles contained in the late confederacie , where liberty of conscience was proposed as the end ; and the persons confederat with were idola●rous papists , which is contrair to scripture and the testimonies of our ancestors to join with such in war. 3. the impowerishing of the land by cesses and impositions in time of peace . now we think the consideration of these propositions cannot in conscience be denyed ; seing they are agreeable to scripture , and consonant to the judgment of all sound divines : that sins of all sorts of persons , both high and lo kings as well as the meanest subjects ; are faithfullie to be reproved and censured by discipline : or else the church cannot be obedient and loyal to christ jesus , who is king of kings , and lord of lords ; and has given command unto his messengers to teach all things whatsoever he hath commanded them as in matth. 28. 20. and jer. 1. 7. for thou shall go to all that i will send thee , and whatsoever i command thee thou shalt speak . and doth not this command reach the sins of kings , as well as other men ; the word being sent unto them . i hope the learned assembly will acknowledge that p●r●iality is to be avoided being reproved of god , as in mal. 2. 9. and therefore let none stumble at the faithful reproving , and censuring of these ●ins mentioned ; seing that it is a duty commanded of god : and commened by the example of the holy prop●ers , who faithfullie reproved kings without partialitie ; then let the assem●lie , if they be what they profess imi●ate the p●actise of the holie prophets by laying aside par●ialitie ; and the slavi●h fear of men : that it may be manifest to the world that your church is built upon the foundation of the prophets and apostles , jesus ch●ist being the chief corner stone , ephes ▪ 2. 20 if otherwise ●ou shall refuse this dut●e and wilful●●e out of carnal prudence l●y aside z●al courage and fidelitie ; then sha●l 〈◊〉 be guiltie of erastianism by declaring your selves to be the servan●s , and slaves of en . but some will object and say , if the sins of the throne may be so marked reproved and censured : then it would 〈◊〉 that pre●by●●●●an government cannot agree with monarchie , i answer ▪ the lawful 〈…〉 and exercise of kingly government , can well agree with presbyterie : but not the abuse and unlawful exercise thereof , and that because it brings the lords wrath and judgment , both on the throne & church , in case of silence and connivance thereat . therefore we desire that you would consider impartially , and without prejudice the accusations , grounds and objections led against you ; that so it may appear , how hateful and abhoring a sinful union is ? oh! what sin is more reproved and forbidden than union in iniquity , as in eph. 5 , 11. have no sellowship with the unfruitful works of darkness : but rather reprove them , and in 2 cor. 6. 14 , 15 , 16. what fellowship hath righteousness with vnrighteousness , and what communion hath light with darkness ? and what concord hath christ with belial ? or what part hath he that believeth with an unbeliever ? or what agreement hath the temple of god with idols ? and verse 17. wherefore come out from among them and be separat saith the lord ; and touch not the unclean thing and i will receave you . moreover hath not the lord declared the imposibility of union with sinners by the mouth of his prophets , as in amos 3. 3. can two walk together except they be agreed . oh ▪ can union be in sin and defection ? or would you be in a happy condition if you obtained it ? alas ! no more , than israel was in their defection , exod. 32. when with on consent they did say , these be thy gods o israel which brought thee up out of the land of egypt . and doth not an universal sinning bring universal judgments on a land and people : therefore consider this and lay to heart your defection , and be awakned with the judgments of god upon the land , by the plague of famine , that has been these years bygone , and now present and seek out your sins , and the causes of the lords wrath ; why he thus contends with the land , according to the example of the godly in former times , as in 2 sam. 21. and there was a famine in the days of david three years , year after year , and david enquired of the lord ; and the lord answered and said , it is for saul and for his bloody house : because he slew the gibionites . so that you see , the causes of the famine was breach of covenant and bloodsheding , which certainly is the causes of this famine : and did david enquire after the causes while there was three years famine , then let the assembly and all of us enquire after the causes : now while there hath been six years famine . and i think the causes thereof will be found to be the same ; that it was in the days of david , viz. breach of covenat and bloodshed , which the assembly are deeplie guiltie of by their past and present practise ; as i have plainlie held out in the forementioned grounds and accusations led against you . therefore examine your selves and consider what you have done , and are doing by your going on in breach of covenant & perjurie , and by your trampling on the blood of the saints and martyres , in condemning and burieing their testimonies , and maliciously and falsly accusing the faithful of separation , because they will not go on with you , in your soul murdering courses , to the ruine of the land and their own souls . but in the next place we desire you to consider , what it is you have to justisie before god and the world in defence of your continued defection , in going on in your erastian courses . have you this to say that you are in judgment sound presbyterians and professes sound principles ? whereas in practise you deny it , by subjecting to the fear , awe and unlawful commands of the tolerating magistrat : like 〈◊〉 these spoken of , isa . 29 , 12. this people draw near to me with their mouth and with their lips d● honour me : but have removed their heart far from me , and their fear towards me are taught by the precepts of men . or like to these 2 kings 17. 33. who feared the lord and served their own gods or what more have you to boast of by your learning and external form of piety ? or yet by elabourat painful preaching : when in practise you are despisers of the building ; like to these jewish doctors ' who could learnedly hold out the signs , tokens , and marks of the messias ; yet when they did see him to whom their own signs did agree , they would have none of him . oh then ! shall it so be with you ? will you still go on in a wilful malicious despite against the cause of christ , and the followers thereof ? i say , beware lest your wilful hearted of truth arising from envie , bring some in the end to fall into the sin unpardonable , as did these jewish doctors . 2. we desise you to consider , who it is you have to deall with in your contending , i say it is god , not man that you have to deall with ; therefore take head what was spoken to paul. acts 9. 4 , 5. it is hard for you to kick against the pricks ▪ i say truth maintainer is omnipotent and cannot sin ; and therefore will see to the cause of the afflicted and right of the poor , psal . 140. 12. and will teach his truths doctrinallie by his judgments on backsliders , i● walking contrair unto them ▪ while they walk contrair unto him , as in lev. 16 , 17. and will get himself honour upon your idols , by overthrowing them , and by destroying the bramble ▪ under which backsliders are sheltering , as in judges 9. 9. and seing the lord will be glorious in his judgments ? then do not build , that which he will destroy : neither insult confidentlie over the desolations of his house and people , thinking now the witnesses are dead and buried ; and now you have go ten the victorie , consider that place of scripture , 1 sam 2. ●6 the lord kill●th and he makes alive , he bringeth down to the grave , and he bringeth up . therefore we exhort you in the sight of god to lay aside these weapons of war , by which you cover , and defends your sins and defections , viz. these four painted complexions , namelie personal sins , sins of infirmitie , deadness , want of courage and zeal , and lay to heart your sins , by confessing and forsaking of them ; seing the lord is willing and readie to receave you , and is not the suffering remanent readie to imbrace union and communion with you upon repentantance and confession ? but if you shall refuse this , and continue obstinat in defending of your sin , and will not hear ; then let us spread out your case before the lord , seeking his assistance to mourn over them , that our hearts may be affected with grief , and our souls made to weep in secret places for your pride , and our eyes made to weep sore and run down tears for all the abominaations done in the land. so let all thine enemies perish , o lord : but let them tha● love him , be as the sun , when he goeth forth in his might . judges , 5 , 31. finis . the altar of damascus or the patern of the english hierarchie, and church policie obtruded upon the church of scotland calderwood, david, 1575-1650. 1621 approx. 383 kb of xml-encoded text transcribed from 114 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a17571) transcribed from: (early english books online ; image set 7812) images scanned from microfilm: (early english books, 1475-1640 ; 1197:07) the altar of damascus or the patern of the english hierarchie, and church policie obtruded upon the church of scotland calderwood, david, 1575-1650. [2], 222 p. printed by giles thorpe], [amsterdam : anno 1621. the name of the author, david calderwood, appears on p. 222, though he is not named as the author. printer's name and place of publication from stc. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -government -early works to 1800. church of england -controversial literature. church of scotland -government -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the altar of damascus or the patern of the english hierarchie , and chvrch-policie obtruded upon the church of scotland . 2. king . 16. 10. 11. and king ahaz went to damascus to meet tiglath pileser king of assyria , and saw an altar that was at damascus : and king ahaz sent to vrijah the priest the fashion of the altar , and the patern of it , according to all the workmanship thereof . and vrijah the priest built an altar according to all that king ahaz had sent from damascus , so vrijah the priest made it , against king ahaz came from damascus . anno 1621. to the reader . i have drawen this paterne of the english altar obtruded upon us , out of their owne tables of the hierarchy and church policie , muckets book , their canons and constitutions ecclesiasticall , the statutes of the realme , the admonitions , petitions , assertions , treatises , answers and replies of those who sue for reformation , the confessions of their opposites in their own defences . i have followed the order of the tables translated out of latine , and printed with a letter different from the rest . i intended not a full refutation : for i thought , to discover it onely , was to refute it sufficiently , to any man of sound judgement ; saving that sometime there i● a light touch , or poynting at any corruption where i suspected the simpler sort migh● be miscaried . chap. 1. of the kings supremacie . in the ecclesiasticall policie of england generally are to be cōsidered , 1 persons , 2 possessions , 3 constitutions concerning both : persons to bee considered , are either such as haue some kinde of administration , or such as have none at all . the persōs that have some kind of administratiō , have it , either as supreme , or not so ample . the supreme , or more absolute administration , which is called the kings supremacie , is to be considered , 1 generally , 2 particularly . generally , by which authority the prince as supreme governor under god , can set down in all ecclesiasticall causes within his dominions , whatsoever is not repugnant to the word of god. by causes ecclesiastical are meant , not onely matrimoniall and testamentary causes , and others abusively called ecclesiasticall , but also these , which are in a proper sence ecclesiastical , subject to ecclesiastical cognition and jurisdiction . by the title of supreme governour , is understood the same power which before was expressed by the title of head of t●e church of england in the dayes of k. henrie the 8. and edward the 6. for howsoever for removing of offence taken at the metaphorical title of head , it was changed in more proper termes of supreme governour under the reigne of queene elizabeth , yet the sense remaineth still . in the first yeare of her reigne , it was enacted and ordained , that such jurisdictions , privileges , superiorities and preeminences spirituall or ecclesiasticall , as by any spirituall or ecclesiasticall power , or authority , hath heretofore been , or may lawfully be exercised , or used , for the visitation of the ecclesiasticall state and persons , and for reformation , order , and correction of the same , and of all manner of errors , heresies , schismes , abuses , offences , contempts and enormities , shall for ever be united and annexed to the imperiall crowne of this realme . and that the queens highnes , her heirs , and successors , shall have full power , & authority , by vertue of this act , by letters patents under the great seale of england , to assigne , name , and authorize , when and as often , as her highnes , her heirs , and successors , shall think meet and conve●ient , and for such and so long time , as shall please her highnesse her heirs , and successors , such persons being naturall born subjects , as her majestie , her heirs , and successors , shall think meet to exercise , use , occupie , and execute under her highnes , her heirs , and s●ccessors , all manner of iurisdictions , priviledges , and preeminances , in any wise touching , or concerning any spirituall or ecclesiacticall iurisdiction , within the rea●●es of england or ireland , or any other her highnes ●●minions , or countries , and to visit , reforme , redresse , order , correct , and amend all such errors , heresies , schismes , abuses , offences , contempts and enormities whatsoever , which by any manner of spirituall or ecclesiastical power , authority , or jurisdiction , can , or may lawfully be reformed , ordered , corrected , restrained , or amended . and for the better observation of this act , it was further enacted , that every ecclesiasticall person , officer , and minister , all and every temporall judge , iustice , maior , and other lay or temporal officer , and minister , and every other person having her highnes fee , or wages , within the realm of england , or any of her highnes dominions , shall make , take , & receive a corporall oath upon the evangelist , before such person , or persons , as shall please her highnes , her heirs , or successors , under the great seale of england , to assigne and name , to accept and take the same , according to the renor and effect hereafter following , i a. b. doe utterly testifie and declare in my conscience , that the queens highnes is the onely supreme governour of this realme , and of all other her highnes dominions and countries , as well in all spirituall or ecclesiastical things , or causes , as temporall , and that no forreigne prince , person , prelate , state , or potentate , hath , or ought to have any iurisdiction , power , superiority ; preeminence , or authoritie ecclesiasticall or spirituall within this realme : and therefore i doe utterly renounce & forsake all forraigne iurisdictions , powers , superiorities , and authorities , and doe promise , that from henceforth i shall beare faith , and true allegeance to the queenes highnes , her heirs , and lawfull successors , and to my power shall assist , and defend all iurisdictions , privileges , preeminences , and authorities , granted or belonging to the queenes highnes , her heirs , and successors , or united and annexed to the imperiall crown of the realme . so helpe me god , and by the contents of this book . the title then of supreme governour in the oath is explained by the preceeding words of the statute , to which , and for observation of the which , the oath is subjoyned , viz. that the prince hath all manner of spirituall or ecclesiastical jurisdiction , and all manner of privileges and preeminences any way touching or belonging to the same , which was before , or may be lawfully exercised for visitation of the ecclesiasticall state , reformation , order , and correction of the same , and of all manner of errors , heresies , schismes , abuses , offences , contempts and enormities , and that he may commit the exercise of the same to any of his naturall born subjects , whom it shall please his highness to constitute commissioners in causes ecclesiastical , to judge , discern , and correct in matters of idolatry , simonie , errour and heresie , and all other causes ecclesiasticall whatsoever . this oath of supremacie is different from the oath of fidelity or allegeance devised of late . that requireth no further thē to acknowledge the king to be lawful & righteous king , and to sweare obedience and fidelitie to him , notwithstanding he be excommunicated by the pope , & to acknowledge , that the pope , notwithstanding of his excommunications , cannot depose kings , and dispose of kingdomes at his pleasure . the papist is straitned with this oath of allegeance , but not with the oath of supremacie for feare of troubling his tender conscience . the statute of the supremacie was explained the same year of qu. elizabeths raigne , in an admonition added to the injunctions , as followeth , that her maiestie neither doth , nor ever will , challenge any other authority then was challenged , and lately vsed by the noble kings of famous memory , king henry the 8. and king edward ▪ the 6. which is , and was of ancient time due to the imperial crown of this realme , that is , under god to have the soveraignty , and rule over all manner of persons born within these her realmes , dominions , and countries , of what estate soever they be , either ecclesiasticall or temporall , so as no other forraigne power shall , or ought to have superiority over them . in this admonition the subjects are made to understand , that her maiestie did not claime power to minister divine offices in the church , as to preach the word , and minister the sacraments . they have been too simple , who have construed the statute in such a sense . for no wise man will thinke , that kings and queens will take upon them either the paines , or worldly discredit to preach the word , minister the sacraments , intimate to the congregation the sentence of excommunication . the statute doth make no mention of divine offices in the church , but of jurisdiction ecclesiasticall , which is , and was in time of papistrie , exercised at visitations , and in ecclesiasticall courts . this explanation therefore of the admonition annexed to the injunctions , and ratified by parliament in the fift yeare of qu. elizabeth , derogateth nothing from the former statute , but onely summeth it in more generall tearmes . to challenge no more then was challenged , and lately used by the noble kings of famous memory , k. henry 8. and edward 6. is to challenge to be head of the church , to have all jurisdiction ecclesiasticall flowing from the possessour of the crowne , as from the head and fountaine . mr. fox in his acts & monuments relateth , that in the 34. of k. henry the 8. it was enacted , that the king , his heirs , and successors , kings of that realme , shall bee taken , accepted , and reputed the onely supreme head on earth of the church of england , and shall have and enjoy annexed and united to the imperiall crowne , as well the title and stile thereof , as all honours , dignities , preeminences , iurisdictions , priviledges , authorities , immunities , profits and commodities , to the sayd dignitie of supreme head of the same church belonging and appertaining : and that they shall have full power & authority from time to time , to visit , represse , redresse , reforme and amend all such errors , abuses , offences , contempts , and enormities whatsoever they be , which by any manner of spirituall authority , or iurisdiction might , or may lawfully be reformed , repressed , ordered , redressed , corrected or amended . in a rescript of edward the sixth , it is thus written to cranmer archbishop of canterburie . seeing all manner of authoritie and iurisdiction , as well ecclesiasticall as secular , doth slow from our regall power , as from a supreme head , &c. we give unto you power by these presents , which are to endure at our good ple●s●re , to give and promove to the sacred orders even of the eldership ( or as they use to speake , priesthood ) any within your diocie . anno 1. edw. 6. cap. 12. an act was made , that the bishop , should bee ma●e by the kings letters patents , and not ●y election of deane and chapter , and that they should make their proces , and writings in the kings name , and not under their own names , and that their seales should be the kings armes . this act repealed in the 1. of queen mary , was revived in the 1. of k. james . it was objected to bishop farrar in the dayes of the same yong king edward , that hee deserved deprivation , because hee constituted his chancellor by his letters of commission , omitting the kings majesties stile and authority : and that he had made collations and institutions in his owne name and authority , without expressing the kings supremacie . his answer was , that howbeit there was some default of formalitie in the commission , yet his highnes stile and authority , was sufficiently expressed in the sayd commission : neither did the sayd chancellor offer to visit , but in the kings name and authority to the sayd bishop committed . and as to the other poynt , that hee made his collations and institutions in his owne name , not by his own authority , nor by any others , save the kings authority , expressing in them the kings supremacie with the bishops own name , and seale of office . whitgift sometime bishop of canterburie , sayth , we acknowledge all jurisdiction that any court in england hath , or doth exercise , be it civill or ecclesiasticall , to be executed in her majesties name and right , and to come from her as supreme governour . and againe in another place , the prince having the supreme government of the realme in all causes , and over all persons , as she doth expresse the one by the lord chancellor , so doth she the other by the archbishops . dr. bancroft , who was afterward made bishop of london , and at last bishop of canterbury , in a sermon made at pauls crosse , anno 1589. maketh her maiesty a petie pope , and assigneth unto her , not some of the popes power , but all honours , dignities , preeminences , iurisdictions , privileges authorities , profits and commodities , which by usurpation did at any time appertaine unto the pope , belike relating the words of the act made in the 34. henry 8. our bancroft , mr. spottiswood , pretended archbishop of saintandros , at the pretended deposition of n. in the high commission , sayd likewise , i say unto you n. the king is now pope , and so shall be . to be supreme governour in all causes ecclesiasticall then , is not onely to be an avenger with the sword , as bilson would make the iesuits beleeve in his book of obedience , but also to be judge in matters of errour and heresie , superstition and idolatry , and all other causes ecclesiasticall ; and , as a supreme governour , to communicate this power to auy naturall borne subject . in the parliament holden at perth anno 1606. where a number of the nobility consented to the restitution of the bishops to their 3 estate , and old privileges , that they might get the other prelacies erected in temporall lordships , it was declared in the second act , that the whole estates of their bounden dutie , with most hartie and faithfull affection , humbly and truely acknowledge , his maiestie to be soveraigne monarch , absolute prince , iudge and governour over all persons , estates , and causes , both spiritnall and temporall within his sayd realme . he is then not onely governour , but judge also over all causes . but the nature of the supremacie may be yet better conceived , when we have taken a view of the particular rights of the supremacie , and of the power granted to the high commission . the kings supremacie considered particularly , consisteth , either of things which are granted onely by statute , or restored by statute , as due of right to the royall crowne . granted first by statute , as to receive the annates , or first yeares fruits of every ecclesiasticall benesice after the vacancie of it , and the tenth of all ecclesiasticall benefices yearly . these first fruits , and tenths , were the popes due , in time of poperie : when the pope was cast forth , they were given to the king , and it was enacted , that the kings maiesty , his heirs ●nd successors , for the augmentation and maintenance of the royall estate of his imperiall crowne & dignity of supreme head of the church of england , should yearly have , take , enioy , and receive , united & knit unto his imperiall crown for ever , a yearly rent , or pension , amounting to the value of the tenth part of all the revenewes , rents , farmes , tythes , offerings , emoluments , and of all other profits , as well called spirituall , as temporall , then appertaining , or belonging or that afterward from thenceforth should belong to any archbishopricke , bishopricke , abbacie , monasterie , priorie , archdeaconrie , deanrie , hospitall , colledge , house collegiate , prebend , cathedral church , collegiate church , couentuall church , parsonage , vicarage , chanterie , free chappell , or other benefice or promotion spirituall , &c. it was further enacted , that the sayd first fruits and tenths , and all the reuenewes and profits thereof should be in the order , survey , and governance of the court of first fruits , and tenths , and ministers of the same . this court was erected in the parliament begun anno 31. henr. 8. marke these words , for the augmentation and maintenance of the royall estate of his imperial crowne , and dignity of supreame head of the church of england : for in that respect are the tenths exacted . restored by statute , as of right due to the crowne , are either such as have ever been used by the prince within his dominions , or haue not been in use , &c. ever in use , as the supreme right of patronage , called patronage paramont , so that by lapse of time , collation of benefices are transferred to the prince , and no further . 2. to reap the tents of vacant benefices to his owne proper use , 3. to give licence to choose a bishop . 4. to , nominate a fit man to the chapter , whom they shall choose to the bishopricke . 5. to give consent to the person elected . 6. to receive the oath of homage from the bishop . 7. to present any ecclesiasticall persons whatsoever , before the civil judges , for offences committed against the peace of the kingdome , and the kingsroyall dignity . presentations and collations of benefices , whether ordinary and original , or extraordinary , and transferred by devolution to superiours for the neglect of inferiours , postponing times prescribed by law , are the inventions of sathan , broched and dressed in his kitchin , sayth beza . for when the patrone presenteth to a benefice , and the bishop giveth collation , the libertie of the church to choose , and seeke the worthiest and fittest man one of a thousand , as iob speaketh , is taken away , and unworthy men thrust upon the churches . when there is any defect through neglect of time , this liberty is not restored to the church , but her bondage still increaseth , till at last the power of bestowing a benefice by gradation come to the prince . now to conferre a benefice , is to set a pastor over a flocke : for howsoever the person presented have received ordours before , yet he hath not a particular charge , but is a minister , or as they call him , a priest , at random , till he obtaine some benefice . the prince taketh up the rents of vacant bishoprickes , as superiours of vassals , who hold their lands of their liege lord. the bishops see being vacant , the diocesan church as they call it , hath not liberty to choose a bishop , either in a full convention , or by their commissioners , nor yet the ministers of the diocie , but onely the dean and chapter , as was the manner in time of popery . neither may the deane and chapter proceed to the election , till first a licence bee sent from the prince , and with the licence is sent a letter nominating the person whom they shall choose , and then they proceed to the acceptation , rather then free election of the person nominated . notwithstanding of this imaginary and feigned processe of election , the kings assent and ratification is required . yea without all this imaginary proceeding of deane and chapter , the prince may by vertue of the statute above mentioned , proceed to the ful election by himselfe , and will do it , when he thinketh good . the clergy , nobility , gentry , communalty of the diocie are not regarded all this time . they must accept whom deane & chapter at the princes pleasure shall recommend to them . hence it is , that the church receiveth pastors & bishops from the princes palace , and he that can give or promise the greatest gift to the greatest courtier , shall win the prise . so the prophane courtier setteth these great commanders , pastors over many churches . from popes and princes courts , as out of the belly of the trojan horse , have been sent forth asses , swine , beares & bulls upon the lords vineyard . at the last parliament 1617. election by deane and chapter was established , without the consent , yea against the acts of our kirk . and the first man that entred this way , i mean the parliament way , that is , by deane & chapter , was the land of corce , who made it nice to take on a bishopricke , till he had a lawfull calling , and the free approbation of the kirk . my lord elect must make homage to the prince , and sweare not onely fidelity , which every subject owe to their prince , but also as a vassall to doe homage to him as his superiour , and performe that knight service , which he is obliged to for his temporall lands . whereas before they held their lands in pure almes , they were either compelled by princes to hold in knights service , or made filthie pactions with them , to the end they might get in many temporall lands , and for that cause rendred themselves as vassals , selling both their owne liberties , and the liberty of ecclesiastical elections . not in use , till after the papall usurped authoritie was utterly driven forth of the bounds of the english empire . these concerne , 1 appellations , 2 canons and lawes , 3 benefices . as for appellations interposed at the instance of any party , 1 the last appellation is made to the prince , and not forth of the kingdome . 2 hee delegateth judges by the chancellour of england , under the great seale , who shall determine in the cause . appellations ascend by degrees from one to one , not from one to many . no mediate appellation is heire from one to a provinciall synode , or nationall , but from the archdeacon , or his officiall , to the bishop : from the bishop or his commissary , to the archbishop : from the archbishops archdeacon to the court of arches , or the court of audience : from these courts to the archbishop himselfe : from the archbishop to the court of chancery , or to the prince , who by the chancellors seale appointeth judges , 24. henr. 8. 25. henr. 8. 1 elizab . so in place of gradation from parish sessions and consistories , to classicall meetings of the presbyteries , from presbyteries to synodes of shires , from synodes to nationall assemblies , they must step up a popish ladder , by archdeacons , officials , bishops , deane of arches , archbishops , saving that at the top of the ladder they finde the prince for the pope , to whom they must not appeale , nor yet to any greater councels of many reformed or unreformed churches , or to an oecumenicall councell , whatsoever they talke of generall councels . now the causes convoyed by these subordinate appellations , are all ecclesiasticall causes agitated in the ecclesiasticall courts . of which causes wee are to treat in the third chapter . these which belong to canons , or ecclesiasticall lawes , concerne either the making of them , or the administration and execution of them , or the relaxation of them . as for the making of them , 1. in that the prince may make new lawes anent ceremonies and rites , with advice either of his commissioners in causes ecclesiasticall , or of the metropolitan . 2 synod , provinciall or nationall , may not be convocated without the princes writ direct to the metropolitan . 3. nothing may be treated or determined in the synode , till the prince first be made privie , and give assent . 4. nothing shall have the force of a law , till the royal assent of the prince be given to those things which the synod shall think good to decree . beza in his 8. epistle to grindal bishop of london , confesseth , that he trembleth and shaketh at the first of these heads . and in very deed it may turne upside down the whole government of the church , and outward forme of gods worship , overthrow the one , and deface the other . did not the bishops affirme at the examination of barow , that the queen might establish what church government it pleased her highnes ? because they dare not affirm that princes may change any thing that is unchangeable by divine law , therefore they make many unchangeable things both in government and externall ceremonies in gods worship , to bee changeable , that they make a change at their pleasure , and may bring in all that ever was hatched by the antichrist , a popish church government , significant rites , and symbolicall toyes and ceremonies . for what may a corrupt prince , and a corrupt metropolitan , or some few corrupt commissioners not challenge for changeable ? nay , even rites of order and comelines , and lawes of things indifferent for a religious use , should be considered by the lawfull and ordinary assemblies of the church , how they agree with the generall rules prescribed in the word , how they will edifie the church , how god shall be glorified , christian charitie entertained , order and comelines preserved . for we must not consider things indifferent onely in ●heir generall kinde , but in their particular and circumstantiall use ; which if we permit to princes , they may abuse indifferēt things to the great hurt of the church . synods ought not to be convocate without the princes privitie , or the warrant of the law in generall ; but if the prince be wilful in denying his assent , and the church be in extreame danger , ready to be overwhelmed or greatly disturbed with heresies , schismes , divisions , enormities , we may use the benefit of the law : and if the law of man be wanting , yet the church should not cease from doing her dutie , and exercising that power which is granted her by christ , who hath also promised his presence , when but two or three are convened in his name . salus ecclesiae suprema lex esto . the power of christian princes in the church is cumulative , to aid her to execute her power freely , not privative , to deprive and spoile her of any power christ hath granted to her . and by the same reason , the church may entreate , determine , and strengthen her decrees and constitutions with ecclesiasticall censures and punishments , notwithstanding the prince will not assent , approve , ratifie the canons of the church , nor confirme them by his lawes , and fortifie them with temporal punishments . prudence i confesse is required in the church , to weigh the case of necessity , when to put this ●er power in practise . as for the administration and execution of lawes , in that the prince may 1. visit the ecclesiasticall state , and their persons , 2. reforme , redresse , and correct them , and whatsoever sort of heresies , schismes , errours , abuses , offences , contempts and enormities of any whomsoever , 3. to assigne , nominate , and authorize , when and as often as it is his pleasure , such persons , being naturall borne subjects , as he shall think meet , 1. to exercise and execute all manner of jurisdictions , privileges , and preeminences in any wise touching or concerning any spirituall or ecclesiastical jurisdiction . 2 to visit . 3 to reforme , correct and amend , all such excesses , or defects whatsoever , which by any maner of ecclesiasticall power , authority , or jurisdiction , might been have been reformed , ordered , corrected , amended , or restrained . the princes power in visiting , reforming , and correcting abuses , enormities , errours , heresies , &c. may be seen , as in a liuely picture , in the high commission , to be not onely a temporall power , but also a spirituall to inflict ecclesiasticall censures & punishments . for the prince could not communicate this power to his delegate commissioners , except he claimed it to himselfe as principall . for none can transferre that to others , which he hath not himselfe . it must follow therefore that the princes power is ecclesiastical , not onely in respect of the object , and matter whereupon it worketh , as heresies , errours , abuses , &c. but also formally in respect of the manner , to wit , by inflicting ecclesiasticall censures and punishments , unlesse we will affi●me that suspension , deposition , excommunication , are not ecclesiastical , but civill punishments and censures , which were absurd . we shall entreat of the power of the high commission in the next chapter severally by it selfe . as for the relaxation of the canons or lawes in that 1. first for ever , when as they are altogether abrogated by the prince . 2. for a time onely , as when hee granteth remission of any crime or transgression of the canons , for times by gone and to come , when both infamie is abolished , and the transgressor is restored to his former state . 4. when the grace of the canon is granted for time to come , to any certaine person upon speciall occasion , the cause being tried , which ( grace ) they call dispensation , which is for the most part done , when the faculties of this kinde granted by the archbishop of canterbury upon whom this office doth lye by statute , are confirmed with the great seale of england ; or when , if he without just cause refuseth , the chancellour of england , granteth them primarily , according to the statute made thereanent . if the prince may abrogate the canons of the church without consent of the church , in vain were the canons of the church made . or that the church may not abrogate any canon , when they finde it proveth inconvenient , is as great an inconvenience . in vaine likewise are canons strengthened , and guarded with censures , and punishments , and the black markes of infamie set upon heynous crimeswith the legall effects thereof , if the prince may abolish the crime , as simoniacall paction , or any the like , or else infamie arising upon the crime , and make petent the ports of ecclesiastical dignities to infamous men , against the rule of the law. infamibus portae ne pateant dignitatum . the prince granteth also dispensations , either primarily by his chancellour , if the archbishop refuse , or secundarily confirming the faculties and dispensations granted by the archbishop , and so by dispensations may dissipate , and wound at pleasure the canons of the church . now the prince may dispense by their lawes in all causes , wherin the pope of rome was wont to dispense of old . the third sort of rights restored as due to the crowne , which were not in use , but since the popes authority was driven forth , concerne benefices ecclesiasticall , and dioceses , in that the prince may 1. enjoyne the archbishop to confirme the election , as also to consecrate the elected into the bishopricke . 2. to unite and consolidate , or to divide lesser benefices , or bishopricks , which were before united . 3. to grant a vacant bishopricke , or lesser benefice , in title of trust , which they call a commendam . 4. to translate bishops from one bishopricke to another . 5. of two , which are nominated , to choose one to be a suffragane bishop . 6. to enlarge , or contract the bounds and marches of any diocie . election , confirmation , and consecration , of bishops were performed of old all at one time , and that in a synode of bishops . if the prince may unite , and enlarge diocies , and parishes without the consent of those , who have interest , hee may make parishes diocies , and diocies great provinces . the competent flockes for pastors should bee measured by the church who calleth them , and knoweth best what burthen is most proportionable to their strength . bishops should not be translated at popes , or princes pleasures , as it often commeth to passe in our times . the old canons condemne this leaping from see to see. ambitious and covetous men cannot content themselves , till they get either a fatter , or more glorious bishopricke . some are not content of one bishopricke , except they also get the commendam and custody of another . they must not have two bishopricks at once by the canons , yet heir a tricke , one they may have in title of a bishopricke , another by way of trust and custody till it bee planted . a man may not have two wives , yet hee may have two women , one as a wife , another as a lemman . some of them have keeped another bishopricke in commendam sixteene or twentie yeares , as the bishop of glocester was commendatare of bristow . yea they may keepe this lemman all their life time , if it please the prince to bestow a perpetuall commendam . for commendams are not onely temporarie , but also perpetuall , whereas of old they endured onely for sixe moneths , or some like short space . they enrich themselves not onely with commendams of other bishoprickes , but also when that cannot be had , with the commendams of fat parsonages , and lesser benefices . the diocesan bishop hath a greater taske then hee can commodiously expede , or else , because hee is a loytering lord , he must have a suffragane bishop to exercise some pontifical parts of his office in some part of the diocie , and disburthen him that farre . this suffragane bishop is to be chosen by the prince out of the leits of the two presented by the diocesan bishop , according to the statute made 26. henr. 8. cap. 14. translating of bishops , erecting and changing of bishops sees , union of bishoprickes , enlarging of diocies , were in time of poperie , papall cases , reserved for the pope of rome . we say then , that the prince , as supreme head and governour of the church of england , is supreme judge in matters of heresie , simonie , idolatry , and all causes whatsoever , hath all maner of spirituall jurisdiction united to the crowne , may commit the exercise and execution of the same to others also , so that they bee naturall borne subjects , may conferre benefices , and consequently give pastors to flockes , may choose bishops without dean and chapter , receive appellations , abbrogate canons , abolish infamie , and restore the infamous to dignities , grant dispensations in all causes where the pope was wont to dispense , give bishoprickes and lesser benefices in commendams , enlarge , contract , unite , divide diocies . &c. and this hee may , whether he be a christian or not , so that he be righteous possessour of the crowne : for all the particulars above rehearsed , are sayd to be due of right to the crowne , so that true or false christian , or infidell , male or female , man or child , have all alike right . what is due to the christian magistrate , is due indeed to him , not because he is a christian , but because he is a magistrate . a christian prince doth understand better how to use his righteous power , then the infidel , but hee can claime no further authority then the infidell , and his power is onely cumulative , as i have sayd , not privative . now , whether the particulars above rehearsed belong to any prince whatsoever , be he true or false christian , or infidell , i think him too simple , that cannot judge . chap. 2. of the high commission . the high commission is called commission of jurisdiction in causes ecclesiastical , it is called the high commission by the favourers of it , to strike a greater terrour in the hearts of subjects . the commissioners are partly civil , partly ecclesiasticall persons , as the archbishops , certaine other bishops , deanes , archdeacons , chancellours , some of the secret counsell , and of the chief iudges , courtiers , aldermen , sometime the lieutenant of the tower , the post-master , and others making up a great number . but it is not requisite that all these , whose names are set down in the kings letters patents , should be present at every session , to make up a full judicature , but power is given to any three of the number , the archbishop being alwayes one . as with us are nominated and appoynted by the kings letters patents to the number of fortie or fiftie persons , bishops , counsellors , noble men , barons , commissaries , ministers , yet power is given to any five of them to make up the full judicature , the archbishops of saintandros , and glasgow , or any one of them being of the number of the five alwayes . and as with us , so there also , graue counsellours , and iudges , and other of honorable respect , may well be desired to be present when an incestuous person , or some other ma●efactor is brought before them , that their countenance at one time or other may bring credit to their great authority . but when a minister , or any other godly professour is to bee troubled for nonconformity , or writing against crossing and kneeling , or having , or spreading of bookes touching reformation of abuses , and corruptions in the church ; then are they not desired , lest being present , they should perceive the mysteries of their iniquitie , by which they uphold their pompe , and lordly domination . if there be a courtier , or new upstart that favoureth them , or dare not controll them , hee may well be advertised to be present . the archbishop hath power to associate unto himselfe any two nominated in the kings letters parents , whether they bee ecclesiasticall or civill persons , as for example , the lieutenant of the tower , and the postmaster : as with us the archbishop may assume any foure of the number to be his assessours ; as for example , mr. thomas henderson comissarie of edinburgh , m. iohn weemes commissarie of saintandros , m. iames hammilton commissarie of glasgow , and the chauntour of glasgow mr. david sharpe , or any other foure ecclesiasticall persons , or civill enrolled in the letters patents . these three , as for example , the archbishop , postmaster , and lieutenant of the tower , have power to inquire in all heresies , errours , schismes , contempts and enormities whatsoever , which were wont to be reformed by ecclesiasticall lawes , and jurisdiction , in all offences and contempts committed against the forme of their service , and common prayers , and other late statutes made anent ecclesiasticall matters , as also seditious bookes , private conventicles , adulteries , fornications , outragious misbehaviours , disorders in marriages , and other offences particularly expressed in the letters patents , and all other grievous offences punishable by the ecclesiasticall lawes of the realme . so with us the five , as for example , the five abovenamed , have power to take triall of all offenders in life , and doctrine , or religion , or scandalous in any of these , intercommoners and recepters of iesuites , seminarie and masse priests , hearers of masse , and excommunicate papists , ( so like ) recusants , or not communicants , ( so like ) incestuous or adulterous persous , obstinate contemners of the discipline of of the kirke , and excommunicate for the same : all ministers , preachers , doctors , or masters of schooles , colledges and universities , all exhorting and lecturing readers , for preaching , or speaking in publicke , against the present established order of the kirk , ( truth ) or estate , against any of the conclusions of the bypast generall assemblies of the kirk ( truth ) specially of the acts of generall assembly holden at perth in the moneth of august 1618 , ( truth ) and all disobeyers of the sayd acts ( truth ) likewise writers of pamphlets contrary to any of the constitutions of the kirke , or printers of the sayd bookes and pamphlets ( truth ) or of any other bookes without licence . these three commissioners may authorize their drunken pursevant to breake open mens studies , chambers , coffers , letternes , and search if there be any bookes , or writs against their hierarchie , and the orders of their kirke , and to spoile at their pleasure . these three commissioners may convent before them , any subject of whatsoever degree , or calling , civill or ecclesiasticall , in whatsoever season of the yeare , earing time or harvest , from whatsoever part of the kingdome , even the remotest , for whatsoever offence reputed ecclesiasticall , even the lightest , to the great detriment and domage of the subjects . so with us , may these or any other five in the number , the archbishop , or any one of them being alwayes present , summon and call before them , at the times and places they shall thinke most convenient , any person dwelling within the kingdom of scotland , and provinces of saintandros , and glasgow . these three commissioners have power to command the shireffes , iustices , and other officers , and subjects to apprehend , or cause to be apprehended , such persons as they shal think good , and take such bonds for their appearance , as they shall prescrive , or to commit them to prison . so may the five with us direct their warrant to the captaine and lieutenant of the kings guard , the provost and bailies of the burgh , where they shall happen to sit , shiriffes and bailies of regalities , to search , take , and apprehend , whom they please , and to present them before them . the three commissioners have power to force any person convented before them , whom they suspect , to accuse himselfe upon his own oath , to answer to their interrogatories , when there is no accuser , nor article of accusation libelled against him . he must sweare to answer to that , which he doth not as yet understand , not so much as in generall . and to grace this oath , they call it the oath ex officio . if any person refuse to take this oath , hee is forthwith committed to prison . the manner of taking the oath , is by laying their hand , or three fingers on the book , to sweare by god , and the contents of the booke , that they shall answer truely to such things as shall bee demanded of them ; and when the book is kissed , the oath is accepted , as barow reporteth in his discovery . and although the penalties of the statutes bee never so great , as premunire , abjuration , forfeiture of lands and goods , and some of the offences are limited to bee tried onely in the kings bench , yet the partie suspected shall be forced by this commission , to accuse himselfe , upon his owne oath , upon such captious interrogatories , as the wit of man can devise , when there is neither accuser , nor libell of accusation , sayth nicholas fuller in his arguments and defence of his clients . this oath was set on foot under king henry the 4. at the instant sute of the prelates , for detecting and suppressing of those , whom that blind age called lollards , that is , for suppressing of the gospell , which was peeping out of corners . the commons repined against that statute ex officio , and the godly wrote against it , as a bloodie maximinian law : they were first ordeined to accuse themselves , and then to be burnt . see fox in henry 4. the same oath doe the prelates , now make a meanes to suppresse a due reformation of their church , worthy vdal , and many more have ended their daies in the prison , for refusall of this unjust , and superstitious oath . the three commissioners have power to fine at their discretions , to commit to prison for non compearance , or for contumacie in refusing to obey their decrees , or reputed desert of their offence , and all the iayles , wards , and prisons in the land , are at their command to receive the person committed , and sent by them to prison . so with us the captaines and constables of the kings wardes , and castles , jaylors & keepers of prisons , in burgh , or land , are charged to receive , and deteyne all persons directed to them , in such forme , as shall be prescribed in the warrant subscribed by any five of them , one of the archbishops being alwayes of the number . neither may the imprisoned be set at libertie , but at their pleasures . and with us also the lords of his ma : privie councell , are required upon the sight of any certificate subscribed by any 5. of the sayd cōmissioners , one of the sayd archbishops being alwayes one , either of fine , imposed upō any party , or upon the refusing to compeir before the sayd cōmissioners , to direct a summar charge of horning upō ten dayes for payment of the fine that shall be imposed upon them , and to direct others letters for denouncing persons that shall refuse to compeir before the sayd commissioners , of the which letters no suspension or relaxation shall be granted , without a testimony under one of the archbishops hands , of the parties obedience and satisfaction . howbeit with them they bee thus authorized by the kings letters patents , to fine , ward , and imprison ; yet are they not so authorised by the statute , whereupon the commission is founded , which i have set down in the beginning of the first chapter . for it was ancient jurisdiction ecclesiasticall , which was restored to the crown in that act , and meant to be executed by the commissioners , as nicholas fuller avowed in the defence of his clients . but to fine , imprison , and force any person to accuse themselves upon their own enforced othes , their being no accuser known , nor accusation libelled , he proved , was not ancient jurisdiction ecclesiasticall , but brought in , in the second yeere of ● . hen. the 4. in the record of the worthy proceedings of the house of the commons , at the parliam . holden 1610 , we have this greivance . secondly , for that whereas by the intention and words of the sayd statute , ecclesiasticall jurisdiction is restored to the crowne , and your highnessly that statute inabled to give onely such power ecclesiasticall to the sayd commissioners , yet under colour of some words in that statute , whereby the commissioners are authorized to execute their commission , according to the tenour and effect of your ●ighnesse letters patents , and by letters patents grounded therupon , the sayd commissioners do fine and imprison , and exercise other authority , not belonging to the ecclesiasticall jurisdiction restored by that statute , which wee conceive to bee a great ●●rong to the subjects . aud that these commissioners might as well by colour of these words , if they were so authorized by your highnesse letters patents , fine without stint , and imprison without limitation of time , as also according to will and discretion , without any rules of law , spirituall or temporall , adiudge and impose utter confiscation of goods , forfeiture of lands , yea & the taking away of limme and of life it selfe , and this for any matter whatsoever pertaining to spirituall jurisdiction . which never was , nor could bee meant by the makers of that law . to fine and imprison at pleasure , are punishments belonging to the temporall sword , which christ hath forbidden his apostles , and all pastors their successors to use . the weapons of their warfare are not carnall , but spirituall . christ committed unto them keyes , not swords . in very deed , there is no crueller beast , nor more tyrannous , then a degenerate churchman . hee is more insolent and outragious with the dative sword , then princes are with the native . why should they not be like their eldest brother , that bloody beast of rome . degenerate clergimen will either usurpe the power of the temporall sword , or take it when it is offered , but ●ver abuse it . the three commissioners may inflict spirituall censures and punishments , as suspension , deprivation , deposition , excommunication . they may call for a priest , comand him to denounce and declare in some cathedrall church , or other publick place , the offender to bee excommunicated , but they enquire , cognosce , decerne , and pronouuce the sentence of excommunication in their court ; and the excommunicate may be denounced long after : and howbeit the priest should pronounce the sentence in judgement , yet he should bee onely like the dempster , that pronounceth the doome , or like the hangman , or poore slave directed by the judge : hee neither inquireth , cognosceth , nor decerneth . yet , if ye think the cōmissioners may excommunicate , because the archbishop is present , ye are deceived : for his power in the high commission is not episcopall , nor archiepiscopall , but delegate onely from the prince , which other assessours not bishops , have as well as he ; and by this delegate power he with his two associates , as i have sayd , may inflict this censure upon any subject within england or ireland , which hee cannot doe as bishop or archbishop , for their jurisdiction ordinary is limited within the bounds of their diocie , or province . when spottiswood , pretended archbishop of saintandros , was but a rurall minister in calder ; and law of glasgow , a rural minister at kirkliston , possessing onely the rents of bishoprickes , not authorized as yet with the office of bishops ( for that pretended assembly of glasgow was not yet convocated ) yet were they armed with power to decern excommunication against any subject within our realm , & to command the minister of the offender to proceed against him : and if he refused , to suspend , deprive , or ward him . they were thus armed immediatly before that pretended assembly , with power of warding , ●ining , imprisoning , suspending , degrading , and decerning excommunication , without the consent of the church , or approbation of the estates , that they might wring out of the hands of the kirke at that corrupt , and pretended assembly , episepiscopall jurisdiction , which many times they protested never to usurp , before and without the free consent of the church obtained thereunto . o perfidious violence ! what we have said of excommunication , may be likewise said of suspension , deprivation , and deposition : the archbishop doth not suspend or deprive , as archbishop , but as the kings delegate , iudge , and commissioner , by which power he may suspend or deprive ministers out of the bounds of his ordinarie jurisdiction , which no bishops or archbishops may doe by their ordinarie power . we had a late example in our own archbishops about two yeares since : for when mr. spotiswood was at court , mr. law pretended archbishop of glasgow , suspended mr. blyth , and mr. forrester from their ministerie , which he could not doe as archbishop , for they were neither within his diocie , nor his province . he did it then as head of the commission sitting for the time , that is , by a delegate power from the king. to let passe , that at that same vile assembly , no mention was made of archbishops : and paction was onely made with these men who had the benefices , for which vulgarly they were called bishops , that excommunication , suspension , deprivation , and deposition , should not be cōcluded without thē , not that they might suspend , deprive , excommunicate by themselves , and at their pleasures in the high commission , or any where else , but according to the damnable canons made by that wofull , but pretended and null assembly . farther , the prince may inable one or mo● lay men with this same commission , wihout mixture of ecclesiasticall persons . it is then an extraordinary power , wherewith they are inabled by the prince to suspend , depose , and excommunicate . but the prince hath not this power himselfe , and therfore by no right of gods law may he communicate this power unto them , and it is a proud usurpation over the church to them to receive it , or exercise it . in the parliament holden 1592. some acts , which were made in that turbulent time of the 1584 yeare , were repealed as followeth . item , our soveraigne lord , and estates of parliament foresayd , abrogates , cassis , and annulls the act of the same parliament holden at edinburgh the sayd yeare 1584. granting commission to bishops , and other iudges constitute in ecclesiasticall causes , to receive his highnesse presentations to benefices , to give collation thereupon : and to put order in all causes ecclesiasticall , which his maiesty and estates foresayd , declares to be expired in the selfe , and to be null in time comming , and of none availe , force , nor effect . not withstanding of this repealed commission , our perfidious prelats haue resumed the same again without any law reviving it . but let us proceed , and heare what is recorded in the worthy proceedings of the parliament above mentioned . the act is found to be inconvenient , and of dangerous extent in divers respects : 4. for that every pettie offence , pertaining to spirituall jurisdiction , is by the colour of the said words , and letters patents grounded therupon , made snbject to excommunications , and punishment , by that strange and exorhitant power , and commission , whereby the least offenders , not committing any thing of any enormous or high nature , may be drawn from the most remote places of the kingdome , to london , or yorke ; which is very grievous , and inconvenient , these three commissioners being armed with double vengeance , and power of both swords , temporall and spirituall , may strike a man at one strike , in one sentence , for one and the selfe same fault , both with temporall and ecclesiasticall censures , and punishments . they may depose and imprison a minister at one time for one offence : they may fine and excommunicate at one time , &c. againe , they may punish the same offence in one person with a fine , in another with imprisonment , in the third with excommunication , in the fourth with deprivation . for their owne pleasures and discretions , and not the lawes , ar the rules of their censures and punishments . let us see what is recorded in the grievances . therein ( to wit in the commission grounded upon the statute ) is grievance apprehended thus . first , for that therby the same men have both spirituall and temporall i●risdiction , and may both force the partie by oath to accuse himselfe of an offence , and also inquire thereof by a jurie : and l●stly may inflict for the same offence , at the same time , and by one and the same sentence , both spirituall and temporall punishments . 2. wheras upon sentences of deprivation , or other spirituall censures given by force of ordinarie jurisdiction , any appeale lyeth for the party grieved , that is heere excluded by expresse words of the commission . also heere is to be a tryall by iurie , yet no remedie by traverse not attaint . neither can a man have any writ of errour , though a judgement or sentence , be given against him , ●●●●unting to the taking away of all his goods , and imprisoning him during life ; yea , to the adjudging him in the case of premumire , whereby his lan●s are forfeited , and he out of the protection of the law. 3. that wheras penall lawes and offences against the same , cannot be determined in other courts , or by other persons , then by those trusted by parliament with the execution therof , yet the execution of many such statutes ( divers whereof were made since 1. eliz. ) are commended and committed to these commissioners ecclesiasticall , who are either to inflict the punishments contained in the statutes , being premunire , and other high nature ; and so to inforce a man upon his owne oath , to accuse and expose himselfe to these punishments , or else to inflict other temporall punishment at their pleasure . and yet besides , and after that done , the parties shall bee subiect in courts mentioned in the acts , to punishment by the same acts appointed , and inflicted : which we thinke were unreasonable . the three commissioners may not onely enquire , and try , but also judge in all causes ecclesiasticall , in causes of heresie , simonie , idolatry , &c. it is , i grant , provided in the statute 1. elizabeth , that they shall not in any wise have authoritie , or power , to order , determine , or adiudge , any matter or cause to he heresie , but onely such , as heretofore have been determined , ordered , or adiuged to be heresie , by the authoritie of the canonicall scripture ; or by the first 4. generall councels , or any of them ; or by any other generall councell , wherein the same was declared heresie , by the expresse and plaine words of the said canonicall scriptures , or such as heereafter shall be ordered , iudged , or determined to be heresie by the high court of parliament of this realme , with the assent of the clergie in their convocation . this provision is no limitation , unlesse wee will say , that without the limits of the canonicall scripture there are some heresies determined , which are not determined within the bounds of the canonicall scripture . seeing then they may determine in all he resies determined in the scripture , they may determine in all herefies whatsoever , and may affirme that to bee determined for heresie in the scripture which is orthodoxall . if the commissioners , the princes delegates , may be judges in all causes of herefie , farre more is the prince himselfe by their lawes , and that without the provision foresayd , wherwith the delegate commissioners are circumscribed . these three commissioners have power to receive appellations from other inferiour courts ecclesiasticall , like as the five with us have power by the kings letters patents , to receive , and disusse , all appellations made to them from any inferiour ecclesiasticall judges , and to inhibite the said ecclesiasticall judges to proceed iu any matter , which they shall hold to be improper for them , wherin they shall perceiue the said iudges to have behaved themselves partially , advocating the said matters is their own judgment . see the commission renewed anno 1618. so they may draw to themselves any cause whatsoever , agitated in inferiour courts , not onely at the appellation of any notorious villaine pretending grievance , but also by advocation , when they shall construe the cause to be unproper , or the proceedings of the infe●iour court to be partiall . in the narrative of the proclamation it was pretended , that this high commission is erected to stay advocation of causes granted by the lords of councell and session . that forasmuch , as it hath bene compleaened by the archbishops , bishops , and other ministers of that his maiesties kingdome , that advocations and suspensions , are frequently granted by the lords of councell and session unto such , as bee in processe before them , and their ecclesiasticall courts , for offences committed , whereby offenders are imboldned continuing in their wickednesse , and ●ing the said , advocations and suspensions , or meanes to delay their tryall and punishment , therfore &c. complaint hath been made sometime by ministers , and suit to stay advocations , that the ordinarie indicatures ecclesiasticall might proceed to their censures without stop , but not to change advocations . are the archbishops and bishops with their associates , honester and more conscientions men , then the lord of councel and session ? an ambitious and covetous clergie-man , is of all men the most vile and prophane . did the bishops complaine ? why do they then advocate causes from inferiour courts ecclesiasticall , seeing they have usurped the sway of proceedings in courts ecclesiasticall to themselves . doe they accuse themselves of partialitiall proceeding in inferiour courts , or handling improper causes , and will these same men bee lesse partiall , and more conscientious in the high commission ? if no censure can take effect without their approbation , and appellations should ascend from inferiour courts to superiour courts and synods , wherefore will they rather advocate causes to this extraordinary court of high commission ? in england if a man stand wilfully fourty daies together excommunicate , and be accordingly certified by the bishop into the chancerie , that then ▪ he is to be committed to prison , by vertue of a writ directed to the shriefe : as it is sayd in the apologie of certaine proceedings in courts ecclesiasticall . and in a wr●● de excommunicato capiendo , it is sayd : quod potestas regia sacrosanctae ecclesiae in querelis suis deess● non debet . the ordinarie lawfull courts ecclesiasticall farre more then should be aided , and assisted by the secular power , and not molested or stopped . the truth is , that this high commission is erected to suppresse the libertie of the kirk , to maintain the usurped power , and tyrannous domination of our perfidious prelates over synods generall & provinciall , presbyteries & sessions , & to effectuate the intended conformity , which they know they will never get done in synods and presbyteries , unlesse the terrour of this high commission were standing above their heads . and therfore when they urge conformity , they haue their recourse to this weapon , or in synods and presbyteries men are terrified with the feare of it . this is their strong castell , out of which they command , and hold in slavery & bondage the whole citie . here the bonifacian prelats stoutly draw the two swords , fine , consine , suspend , deprive , imprison , &c. but the couragious souldier fighting the lords battell , will not bee borne downe with any such outrages , and terrours . now as they receive appellations from inferiour courts , no appellation can bee made from these three , or our five , suppose their injustice and tyranny cry never so loud . i wonder if the heart of any faithfull patriot , let be conscientious professour , can digest this . these three commissioners may appoynt inferiour commissioners , from whom also as subdelegates , they may receive appellation . i will add out of the record of the grievances of the house of commons these considerations . first , out of the statute , that the said act is found to be inconvenient , and of dangerous extent in divers respects : for that it inableth the making of such a commission , as well to any one subiect borne , as to more . item , for that by the sayd statute , the king and his successors may ( howsoever your maiestie hath beene pleased , out of your gracious disposition otherwise to order ) make and direct such commission , into all the countries and diocesses , yea , into every parish of england , and therby all causes may be taken from ordinary jurisdiction of bishops , chancellers , and arch-deacons , and lay-men solely be inabled to excommunicate , and exercise all other spirituall censures : for that limit touching causes subiect to this commission being onely with these words , viz. ( such as perteine to spirituall , or ecclesiasticall jurisdiction ) it is very hard to know , what matters or offences are included in that number . and the rather because it is unknown what ancient canons , or lawes spirituall are in force , and what not : from whence ariseth great uncertainty , and occasion of contention . out of the commission grounded upon the statute . that the commisson giveth authoritie to inforce men called into question , to enter into recognisance , not onely for appearance from time to time , but also for performance of whatsoever shall be , by the commissioners ordered . and also that it giveth power to enjoyn parties defendant , or accused to pay such fees to ministers of the court , as by the commissioners shall be thought fit . as for the execution of the commission , it is found grievous these wayes among other . 1. for that lay men are by the commissioners punished for speaking ( otherwise then in iudiciall places and courtes ) of the simonie , and other misdemeanours of spirituall men , though the thing spoken be true , and the speech tending to the inducing of some condigne punishment . 2. in that these commissioners usually appoynt and allot to women discontented at , and unwilling to live with their husbands , such portions & allowances for present maintenance , as to them shall seem fit : to the great encouragement of wives to be disobedient , and contemptuous against their husbands . 3 : in that their pursevants , or other ministers imployed in the apprehension of suspected offenders in any things spirituall , and in the searching for any supposed scandalous bookes , use to breake open mens houses , closets and deskes , rifling all corners , and secret● custodies , as in cases of high treason , or suspition therof . their commission is grounded upon a statute and act of parliament , howbeit it agreeth not with the statute . wee have not so much as a shew of a statute for commission of jurisdiction in causes ecclesiasticall , and yet our usurping prelates tyrannize over loyall subjects , faithfull patriots , conscientious professours , deserted by these , who will be counted fathers of the common wealth , left open and naked to their violent rage , without any protection of the law , as if they were but the vile off scourings of the land . will not the estate in parliament redresse this proud usurpation ? shall the house of commons in their parliament bee grieved not onely at the exorbitant power of this high commission , but also at the statute it selfe , and shall our nobles , and inferiour estates not be grieved at our usurped commission ? or will they suffer the like statute , and make the countrey mourn and groane for it the next day , as our neighbours have done ? can princes or estates give power of spirituall censures either to lay or spiritual men ? or may they lawfully put the temporall sword in the hand of pastors ? or may spirituall men as they call them , accept it : if neither can be done , how can the estates erect , ratifie , or suffer such a commission ? what is this but the spanish inquisition ? set me up this throne , satan shall set up papistry , or any other religion whatsoever in short processe of time . for they sit at the rudder , and may turn religion as it pleaseth them , and when they see fit occasions , and themselves to have able power . chap. 3. of the dignitie and power of archbishops in england . this proud name of archbishop is not to be found in all the scripture . it was not attributed to any common metropolitans at the first , but to the renow●ed and mightie giants the patriarches of constantinople , antioch , alexandria , and rome , who were mounted farre above metropolitanes when the time was neere that the antichrist should be mounted on horsebacke . but after that he was mounted , then metropolitanes that they might keepe some proportion with their head , were lifted up to a degree of power above other bishops , & invested into an office that the book of god , & the apostolical church never knew , to consecrate bishops , to convocate synods , to receive appellations frō the courts of inferior bishops , to visit the diocies of other bishops within the privince . a diocesan bishop that is a bishop over many flockes , and pastors of one diocie , was unknown to the apostles , far more a bishop of bishops , a provincial bishop , an archbishop having iurisdiction and power over the comprovinciall bishops . the church being for the most part within the bounds of the roman empire , the governours framed the government according to the forme of the empire , and made degrees in the church like to degrees in the common-wale . they intended not to set up the antichrist , but being led , partly with carnall wisedome , partly with ambition and vainglory , wittingly and willingly did that , which brought in the antichrist , and so the mysterie of iniquity , which began to work in the apostles time , wrought on still , till antichrist come to his full strength , and perfect age . while they were framing degrees according to the fashion of the romane empire , first bishops , then metropolitanes , then primates , then the foure great patriarches , they were but forming the second beast according to the image of the first beast , and the bishop of rome , one of the foure patriarches , became the head . neither was the bishop and metropolitan so great in power before the antichrist come to his perfect age , as they were after , and have been ever since , even to this day . they hatched him , and he hath rewarded them with greater authority and power . but giving and not granting the diocesan bishops to bee of divine or apostolicall institution , we will in this chapter onely let you see the archbishops unlawful superiority over them . persons having lesser ample administration , having eyther iudiciall administration , or administration not iudiciall , eyther constitute by law , or introduced without law , constitute by law , as the administration of the ordinarie iudges . they doe execute it under the prince , either in their owne name , or the name of others . in their owne name as bishops , so called , either with addition , as archbishops , or simply bishops . archbishops , ( being in england two , canterburie and york ) are considered , eyther in respect of their peculiar diocies in all respects , as other bishops : or in respect of the whole province , according to the place , which they hold , eyther in the ecclesiasticall state , or the civill . in the ecclesiasticall estate , eyther according to the place , which they hold cōmon to both the archbishops , or that which is peculiar to canterburie . according to the place , which is common , they are to be considered , eyther as in their ordination , or as after their ordination . in the ordination it selfe , it is to be considered , that if they the archbishops haue not been heretofore bishops , they must be consecrated by some bishops . if they haue been bishops , then their election onely is cōfirmed by some bishops . metropolitanes were chosen , confirmed , and consecrated of old , not by some , but by the whole synode of the comprovinciall bishops . but the english bishop have no provinciall synods to any such purpose . they have neither the discipline prescribed in gods word , nor the discipline of the old bishops and metropolitanes , but the discipline and policie which was in use in the time of greatest darknesse under the antichrist ; here also wee see a signe , that they make the bishop and their priest of a different order . for a priest , when he is made a bishop , must receive a new consecration . but a bishop when hee is made an archibishop , is not consecrated of new , howbeit hee bee in degree of power and jurisdiction above other bishops . after ordination they are to be considered , either as metropolitanes , or as archbishops , or as primates , or as lesser patriarches . the english metropolitanes have onely bishops under them , yet , sayth mucket , they enjoy the titles , and discharge the functions of archbishops , and primates also . metopolitans at the first were not called archbishops , as i have sayd , but the patriarches greater and lesser onely , to whom appellation was made from the metropolitane . but when metropolitanes began to receive appellations , then this proud stile descended to them also , as we will see incontinent , that as bishops , they received appellations . they will extoll the wisedome of the ancients in framing degrees in the church , and yet they themselves confound these degrees , and offices , and make one man to bee a metropolitan , an archbishop , and a patriarch . many degrees were made to the pope , to climm up to his throne : that beeing done , then was there confusion againe . we have this confusion then out of babylon . as metropolitanes , 1. in confirming the elections of the bishops of his province . 2. in consecrating these bishops together with other two bishops . by the auncient canons it was ordained , that all the bishops of the province should assemble to the election , confirmation , and consecration of the bishop also , and the metropolitan was present with the rest , as one of the number , and moderator onely of the convention , and the action was common . the bishop of spalato confesseth , that by divine law one bishop hath no greater right to consecrate another bishop then another hath . by their own book of orders , it is not needfull , that the archbishop consecrate a bishop , but an inferiour bishop may do it for him : yet a bishop may not suffer a minister to ordaine or say handes one a minister for him . how can they then bee so shamelesse , as to say , that archbishops bee of divine institution ; if another may consecrate a bishop as well as hee , whether it bee with his consent , or without it ? abbots , who have been but simple priests , have of old ordained bishops without either commission or consent of archbishops , as beda restifieth . of the forme and rites of their consecration , wee shall entreat in the next chapter . this , that they call consecration of bishops , was not known to the purer church . the ministers chose one of their number to bee a perpetuall moderator of the common actions , and called him bishop , as at alexandria , where he was first hatche● , and made at the first , but onely perpetuall president , and this was all . 3. in convocating provinciall synods , according to the kings rescript , 4. in moderating synods , and giving the last voyce . their provincial synods are not like the provincial synods which wee wont to have . for ours were but synods of shires , 4 , 5 , or 6 classicall presbyteries assembling together twice in the yeare . but their provinciall synode is a synod of the bishops of one province . all the diocies of the archbishop , and of his suffragane , or comprovinciall bishops which are under him , make but one province . and seeing they have onely two archbishops , they can have but onely two provinciall synods . the metropolitane convocateth the provincial synod upon the princes letter , which happeneth very rarely . if the prince direct his letter to any bishop , as sometime hee hath done , what need is there of a metropolitan . for they say , we cannot have synods , unlesse we have metropolitanes to convocate them ; and this is a chiefe part of his function . if so be , why doth he not exerce his function without a particular letter of the prince , as well as the bishop doth in convocating his diocesan synod . if that be a part of his ordinary power to him , as this to the other why doth it depend on the princes letter , and how dare a common bishop take upon him notwithstanding of the princes letter , that which of office apperteineth to the metropolitan . ye may see that this part of his function also , is not of divine institution , that is so dependant and changeable at the pleasure of princes , as they confesse themselves ; neyther is it requisite of necessity to haue a metropolitane to convocate synodes , for synodes at the first assembled without metropolitanes . and in our age , both in our owne , and other reformed churches , synods have assembled , where there is no metropolitane . nay rather , synods would be more frequently convocated , if they were altogether removed : it is so farre from the truth , that either we cannot have synods , unlesse we have metropolitanes , or that god hath ordained in his word that they should convocate synodes . for we haue no synods metropoliticall , but onely diocesan , since metropolitans have beene set over our heads , nor yet national , but seldome , and dressed before hand for their purpose . if it be not of divine institution , that the metropolitane should convocate provinciall synods , neither is it to moderate . and as for necessity there is none , as experience of our owne and other reformed churches can beare witnesse : yea in their owne last synode , ban●roft bishop of london was president . it may be that it was his papsticall office , which hee had of old . for in the catalogue of the seventy archbishops , canterbury is made the head of all ●ur churches , all bishops sworn to canonicall obedi●nce of that archbishop , and defence of all privileges and liberties of that seat . where the bishop of london is his deane to call synods , to publish his decrees , to make returne of the execution , wincheste● his chancellour , lincolne his vicechancellour , salisbury his chaunter , worcester his chaplaine , rochester his crosse-bearer . as archbishops 1. in receiving of , and answering to appellations interposed , & made from his suffragane bishops . 2. in visiting the whole province according to the lawes and custome . as the bishops haue suffragane bishops under them , so the bishops themselves are suffraganes to the archbishop . they are not his suffraganes , as he is metropolitane , but as he is archbishop . so that as archbishop he hath greater authority then he hath as metropolitan . for as metropolitan he must doe nothing without a synode in the dioces of another bishop , neyther by receiving appellation , nor by way of visitation . but as archbishop he may receive appellations , and visite the dioces of his province without a synode , as being not onely superiour in honour , and prioritie of order , but also in power of jurisdiction . and for this his greatnes , which he attained unto , he beareth the proud title of archbishop . the old bishops knew no other but a metropolitane , & the provinciall synode assembling twice in the yeare , to the which appellations were made . it is troublesome , say they , to call synodes so often , dioces are so large , and the synode should be wearied to stay till all the appellations of inferiour courts were decided . here a notable tricke . first they say , it is needfull to haue synodes , and therefore needfull to haue a metropolitane . this againe they crosse and say , there is no need of synods , it is difficile and incommodious to have two provinciall synods in the yeare , as of old . the archbishop may doe all that the synode did , receive appellations , visit and correct the excesses and defects of other bishops , onely he may not make canons and ecclesiastical lawes without a synod . neither is there any need of new canons , the old are sufficient . but i would demand , why synods may not be so easily , and so often convocated as of old ? is it because they have their diocies extended over one , two , or three shires , and the province extended almost as farr as the kingdome : as canterburies province in england , and saintandros in scotland . their wings should be clipped , their diocies and provinces contracted and multiplied , if that the discipline of the old bishops were to bee preserved , that synods may assemble . but before they loose any part of their extensive power , and large impire , they will rather reteine the corrupted discipline brought in under antichrist . if they will say on the other side , the diocies were as ample of old , then why doe they pretend to their loytering in their owne , or the kings palaces , the distance of their diocies . and if they will not convocate provinciall synods twice in the yeare , what is the reason that they will not convocate once in the yeare , or as was concluded in the councell of basile , once in three yeare ? yee may see , that this corruption is so grosse , that it was palpable in the time of most palpable darknesse . againe , synods did not assemble onely to make canons , but also for to put order to all causes ecclesiasticall . farther , there is continuall occasion to make new canons , and also to reforme or repeale old corrupt canons . neither doe synods need to stay long upon appellations . if the church should meddle onely with causes properly ecclesiasticall , and the ancient judicatories inferiour were restored of presbyteries , and consistories . but to medle with tythes , testamentarie and matrimoniall matters , and to set up archdeacons , officials , and chancellours , and the rest of that ●able , it may well procure moe appellations , then a grave and godly synode should be troubled with . when all is done , yet canterburie doth not , nor will not take the pains as by himselfe to decide the appellations . hee hath ● court , which they call the court of arches , wherein sitteth as iudge , the deane of the arches , he hath to doe with appeales of all men within the province of canterbury . advocates there be in this court 16. or moe , at the pleasure of the archbishop , all doctours of law , two registers , and ten proctors . and another court , not unlike unto this , which they call the court of audience , which entertaineth the complaints , causes , and appeales of them in that province . so yee see , what way the ancient synods are gone . neither to direct by making canons , nor to execute them being made , should bee permitted to the pleasure of one man. and yet by the way remember , that the prince with advice of the metropolitane ▪ may make canons also . howbeit the archbishop be made up with the spoiles of the provinciall synode , his grace may not attend on the ●●scharge of the synods care and jurisdiction . and whereas he may visit if he please , the whole diocies of his province , doe yee thinke hee will take the pains himselfe ? who then shal● attend on court and councell ? yea i suppose that seldome hee sendeth his chancelour , or any other for him . by the canons of the councell of trent , the archbishop may no visit the diocie of another bishop , unlesse the cause and necessitie be first tried in the provinciall synod : so that the fathers of that superstitious and bloudy councell , were ashamed of the archbishops exorbitant power which the english retaine . and the english say , that during the time of the archiepiscopall visitation , whereby the jurisdiction of the ordinary is suspended , that ecclesiasticall iurisdiction which hee practiseth , hee doth exercise from , and under the archbishop , as his deputie . the archbishop may with the princes consent without a synod depose a bishop , sayth whitgift . if bishops bee such vassals to archbishops , what slaves thinke yee poore ministers be ? as primates , or lesser patriarches , 1. of right , as to admit appellations from inferiour judgements immediately . 2. of the prescription of time , to haue the custody of ecclesiasticall jurisdiction during the vacancie of any episcopall see within his owne province . york is stiled primate of england , and canterburie primate of all england . there is a fine composition of an old plea. what they may not doe as metropolitanes , they may doe as archbishops , and what they may not doe as archbishops , yet they may doe as little patriarches . as little patriarches they may receaue appellations immediatlie . so where one may not make a leap from the archdeacon or his officiall to the archbishop , and passe by the bishop . yet he may leap over him to that same man , as he is patriarch . and as for custody of spirituall jurisdiction , during the vacancie of the episcopall see , that was the right of deane and chapter . according to the place peculiar to the archbishop o● canterburie , 1. every bishop of his province confirmed by him , must exhibite to him a chaplaine , till he provide him some sufficient benefice . 2. as primat of all england , he may grant letters of tuition , whereby the appellant may prosecu●e his appellation without molestation offered to him in the meane time . the bishops have their chaplaines , as princes and noblemen have , more for pompe and glory then for any necessitie or utility . for they will bee inferiour in nothing to the great nobles , that concerneth pride of life . noblemen for pride will not joyne themselves with the parish , where they are members , to worship god joyntly with them , as members of one politicall body , but must have their servile and flattering chaplaines at home : yet they spoile many parishes to entertaine their beneficed and non-resident chaplaines . will the bishops be behinde them in this ? nay , they will bee as noble in this trespasse as the noblest , and the archbishop will lead the ring . take this unclaime of appellations from him , his letters of tuition are deere of a doyt . according to the place , which they hold in the civill estate , either as common to both , or as peculiar to any one of them . common to both , either by the common municipall law , or by the grant of princes . by the common municipall law , either in things ecclesiasticall , or in things civill . in things ecclesiasticall , in which they have this prerogative , to receive and register the probate of wills , and to grant to the partie succeeding the administration of the goods of the person dying intestate , having at the time of their death , bo●a notabilia in divers diocies or jurisdictions of their province . the archbishop hath a court which is called the prerogative court , in which the commissarie sitteth upon inheritances fallen either by intestate , or by will and testament . by the 92. canon of the constitutions made anno 1603. all chauncellours , commissaries , or officials ; or any other exercising ecclesiasticall jurisdiction whatsover , are commanded to charge with an oath all persons called , or voluntarily appearing before them , for the probate of ●ny will , or the administration of any goods , whether they know , or moved by any speciall inducement , do firmly beleeve that the partie deceased , ( whose testament & goods depend now in question ) had at the time of his , or her death , any goods , or good debts , in any other diocie or diocies , or peculiar jurisdiction within that province , then in that wherein the sayd partie died , amounting to the value of five pounds . and if the sayd person shall upon his oath affirme , that hee knoweth , or firmly beleeveth , that the sayd partie deceased had goods or good debts in any other diocie , or diocies , or peculiar jurisdiction within the sayd province to the value aforesayd , and particularly specifie and declare the same : then shall hee presently dismisse him , not presuming to intermedle with the probate of the sayd will , or to grant administration of the goods of the partie so dying intestat● : and shall openly and plainly declare and professe , that the sayd cause belongeth to the prerogative of the archbishop of that province , willing and admonishing the partie to prove the sayd will , or require administration of the s●yd go●s in the court of the sayd prerogative , and to exhibit before him the sayd iudge , the probat or administration , under the s●●l of the prerogative within 40 dayes next following . in the●● 〈◊〉 canon the rate of bona notbilia liable to the prerogative court , is defi●●● 〈◊〉 amounting to the value of five pound , at least , 〈◊〉 and de●laring , that who so hath not good in then , to the sayd summe or value , shall not 〈…〉 to have bona notabilia . unlesse in any diocie by composition or custome , bon● natabilia bee rated at a greater summe . here the archbishop hath a court for testamentary matters , which are meere civill , and belongeth no wayes to a spirituall court ▪ which may and ought to be heard and determined in courts temporall . in civill things is 1. to have the title of clemencie , which in english we call grace . 2. to have praecedencie before all the peeres of the kingdome . this title and stile of grace is not granted to any inferiour to a duke , so that they have a ●tile aboue marquises ▪ earles , and vicounts . they mock at christs words luke 22. 25. when they say , that christ forbad his disciples onely to be called bountifull or benefactors , but not to bee called gracious lords . for christ forbidding his disciples to beare civill rule and temporall domination , forbad them the stiles , which were attributed unto , or usurped by civill princes , and magistrates , to set forth their pompe and power , and for example he alledgeth that stile which was given to some of the kings of aegypt , by one stile meaning all other of the like kinde . for as he forbad them not onely to be like the kings of aegypt , but generally like the kings of the nations , so the titles of all secular princes and rulers , that rule nations and kingdomes , are forbidden . farther , there is greater pompe in the stile of grace , then of benefactor , and lesse truth : for there are none so gracelesse , unclement , and cruell scoutges in the hands either of popes or princes to scourge the church of christ. these base fellowes must also haue place before the greatest nobles in the land , and the chiefe seat in publick conventions , and parliaments . canterbury must have place before the chiefest officers of the kingdome , yorke before all except the chauncellour like the ambitious sonnes of zebedee seeking to sit the one at the right , the other at the left hand of christ in his kingdom , which they dreamed should be a glorious worldly monarchy . they have also traines of men to attend upon them , greater then many noble men , and some to beare up their taile , which no noble man hath . fie . the doctours of the civill law attend in their scarlet robes upon canterbury his grace , when he passeth through pauls . and as i heare , when any come to his chamber of presence , they must hold off their hats , howbeit his grace be not present himselfe . we shall see more of their pompe in the next chapter . by the grant of princes , as immunities , liberties , &c. in their owne large fieldes or possessions . their immunities , liberties , priviledges and jurisdictions in their baronies and large possessions , are but temporall , nothing availing to further and advance christs kingdom . the particulars are best known to them , who haue seen their charters . peculiar to any one of them , to wit , either to york , as to have the praecedence before all the officers of the kingdom , except the lord chancellour . or to canterburie , as 1. to take the place before all the officers of the kingdom : whence it is , that he is called the first peere of the realme . 2. to inaugurate the king at his coronation . 3. to receive the rents of the lands , which hold of him in homage , while the heire is minor , not past 21. years , howbeit the same heir hold other lands in chiefe of the crowne . 4. to hunt with his owne hounds in any parke within his own province . bishops are made peeres of the realme , and canterbury is the first peere , therefore he must have place before all the officers of the kingdom : wherof we spake before . he must inaugurate the king at the coronation , which is a duty not appertaining to him : for the rites of coronation are not parts of the pastoral charge . and suppose they were , they belong no more to a bishop then to a minister , or to one bishop more then to another . for if there were no more , but to make an exhortation , to conceive a prayer , and blesse , a minister may do that as wel as a bishop , or a bishop as well as an archbishop . bishops have vassals under them as noble men have . william the first ordained bishopricks & abbies , which held baronies in pure and perpetual almes , and untill that time were free from all secular service , to be under military or knights service , enrolling every bishoprick and abbay at his will and pleasure , and appointing how many souldiours he would have every of them to finde for him , and his successours , in the time of hostilitie and warr . as they became vassals to kings & emperours , so they laboured to have many vassals under themselves , insomuch that noblemen became their vassals . the earles of glocester had lands of the bishop of canterburie on this condition , that they should be his stewards at his installing . and howbeit the king should have the custody and ward of the lands of those who hold of him in chief for knight service , till the perfect age of the heir , yet the lands which hold of the archb ▪ ar excepted . pastors & ministers should be content of their stipends , not medling with superiority over vassals , personall or reall wards . their bishops have parks & ponds , besides their palaces , for hunting & fishing . canterburies grace may hunt in any park within his own province , that is through al england except 4. diocies , a pastime cōdemned by the ancient canons in clergy men . hierome saith , he never read of a hunter that was a holy man. b● s●atu●e , as to grant the grace of the canons , and other ecclesiasticall lawes , through all the dominions of the english empire , which ( grac●s ) they call faculties . c●nterburie hath among other courts , a court , which they call the court of faculties , wherein there is appoynted a chiefe president , who heareth and ●onsidereth of their grievances and requests , that are petitioners for some moderation , and easement of the ecclesiasticall law , sometime , as they pretend , overstrict and rigorous and a register beside , who recordeth the dispensa●ions . the lawes of god may not be dispensed with . if ecclesiasticall constitutions , which are made by men onely be too strict , their rigour may bee relaxed , when and where there is a necessitie . this necessi●y ought to bee considered by the ecclesiasticall senate , and not reserved to the ar●hbishop of canterburies grace , to be given , or 〈◊〉 sold at his pleasure . for in this court of fa●ulties , dispensations are set to open sale , as at rome as the admonition to the parliament doth ● port ▪ if there be a just cause to remit of the rigour of the ecclesiastical law then eas●ment shoul● be granted to the petitioner without money . if ●here be not a relevant cause , then there should bee no dispensation granted at all let be for money . so this power to dispense with ecclesiasticall lawes , is to dissipate the canons of the church , & to wound th●se which are yet whole and sound . i● was enacted , 25. henr. 8. that the archbishop of canterbury for the time being , and his successors , shall have power and authoritie from time to time , by their discretions to give , grant , and dispense by an instrument under the seale of the said archbishop , all manner such licences , dispensations , compositions , faculties , grants , delegacies , instruments , and all other writings , as heretofore have been used , and accustomed to be had and obtained at the see of rome , or any person , or persons by authoritie of he same . provided alwayes , that no manner of dispensitions , licences , faculties , or other res●ri●ts , or writings hereafter to be granted by the archbishop , or his commissary , being of such importance , that the taxe for the expedition therof at rome , extended to the summe of foure pounds , or aboue , shall in any wise be put in execution , till the same lic●nce , dispensation , facultie , rescript , or other writing , of what name or nature soever it be , be first confirmed by his 〈◊〉 , has heirs , or successors , kings of the realme , under the great seale , and enrolled in the chauncerie in a roll by a clarke to bee appointed for the same . it was therefore justly written by mr. cartwright that the archbishop ( saving profession of obedience to the king ) was made pope in the bishop of romes place , and that he exerciseth untollerable and filthy marchandise . these faculties are to be considered , either particularly , or generally , 1. particularly , such as are often granted after summary examination and triall of the cause , as 1. to appoint publick notaries , 2. to give licence to the sickly , women travelling with child , aged and diseased persons , to eat flesh on forbidden dayes , for some politicall respects , 3. to solemnize matrimonie , howbeit thrice open publication of the banne● hath not preceeded . 4. in cases which belong to benefices . notaries , which are called registers , are appoynted by bishops , and archdeacons respectively . publike notaries appointed by archbishops , serve , as i suppose ; the diocies of the whole province . seeing they haue such manner of courts and officers under them , depending wholly on them , it is no wonder , that they have this prerogative engrossed in their hands also amongst many moe ▪ if he grant licence to eate flesh onely for politicall reasons , wherefore are the same fasting dayes , or dayes of abstinence from flesh observed , which the papists observe ? wherfore doth the curate in time of divine service make publick forewarning of these dayes , as they are to fall in the weeke following ? and why are not politick judges appointed to grant such licences ? it is the old superstition then , not new policie , which is respected . doe none obtain licences but the diseased , aged , &c. and obtain they licences without money ? the 101. canon of their last constitutions , giveth power to the commissarie for faculties , to grant licence for marriage without 3 ▪ proclamations preceeding , onely to persons of good state and qualitie , as if persons of mean estate or quality , could not have as necessary a cause to seek relaxation of 3 proclamations . but if ther be any quantitie of money in the purse , the person is of sufficient qualitie . by these licences , children are sometime married without consent of their parents , and sometime the heire is carried away , and married without further notice . precontracts are deluded , persons having interest which might take exception , not being publickly warned : a way given to clandestine mariages● the congregation mocked , when two of their members are ioyned in mariage , they know not where nor when . as for taking caution & securitie to make good the conditions required of of them , yet saith the defender of the last petion for reformation , that licences have been abused , as much as before , and that the strength of the canon dependeth upon the bonds of the sureties , which may be knights of the post , and men of no worth . in causes which concerne benefices , as 1. to abolish irregularitie , not wilfully contracted . irregularitie is an impediment of the canon law , which inableth a man to take on orders , or to minister into them , and consequently to bee admitted to benefices , or to enjoy them . all the popish irregularities , which are not expresselie taken away , either by their late canons , or statutes of the realme , stand still in force with them and they may observe them , as they please . to sit in judgement upon bloud , was irregularitie of old , yet these bishops , make no scruple of it , or any other thing may serve to advance their greatnes . that which was reckoned amongst irregularities , but was in very deed a divine , and not a canonicall impediment brought in by man , they made least account of , to wit , the irregularity of apostasie . for they allowed popish massemongers , men for all seasons , k. henries priests , k. edwards priests . qu. maries priests to be preachers of the gospell in the daies of qu. elizabeth , as the authors of the admonition to the parliament do testifie . when they would cover their apostasie with peters fall mr. cartwright maketh this distinction . peter denied christ cast down , or in time of his humility , they have denyed him risen from the dead , ascended up into heaven sitting at the right hand of god in glory : peter did it to save his skin , they to save their honour : he for his life , they for their living . i speake favourably : for otherwise i might say of some ▪ that they did it not onely to save that which they had , 〈◊〉 to get more unto it . peter did it privatly , and 〈◊〉 corner , they in set and open iudgement : he onely denied that he knew him , or that hee was one of his disciples , but spake no evill of him : they affirmed , that they knew the gospell to bee naught , and so spake evill both of christ and it : hee did it suddenly , and at a push ▪ they deliberatly , and with time given to consult : he although he forsooke his master christ , yet never served the scribes and pharisees , which were the enemies of christ ; they did not onely forsake christ , but served in the courts of his sworne enemie the antichrist . and againe , they at one clap have renounced him with mouth , and subscribed against him with their hand , and where he forsware him once , they have forsworn him oft , according to the member of dioceses , where they have their livings , and diversitie of times , wherein such thing● have been required . peter was called immediatly by christ himself , and not by man , and after his repentance comforted , and confirmed in his apostleship . christ was the law-maker , and might dispense with his owne law . but the levits which went astray after idols , shall not come neere unto me to doe the office of a priest unto me , nor ●om● neere to any of my holy things in the most holy place : but they shall beare their shame , and their abominations , which they have committed , ezek. 44. 13. notwithstanding of their repentance , they were not restored to the priesthood again . if they do unfainedly repent , they may be received againe into the besome of the church : but because of the skar which remaineth after the deep wound of their fearfull apostasie , they ought not to be restored to their degree of office in the church . men proving inconstant in the faith , are not fit to bee made captaines in the lords armies . bastardy is no true irregularity , or just impediment to inable a man to receive orders . if it were not too tedious to run over and apply all sorts of irregularities , we should finde an huge number of irregulars by the canon law , amongst their clergie men . 2 to abolish likewise simoniacall suing for promotion to benefices , or orders . their simonie cannot bee expressed more vively , nor contrived more succinctly , then it is already by mr. brightman on the revelation . but specially their beggarlinesse in suing for livings , is notorious . for let us take a view , and make a generall muster as it were of the whole clergie , and if you will let us begin it the basest underlings . the curats , as they call them , are both in very deed , and in all mens account , a company of beggarly followes . in whom a man may see that verified which was threatned against the family of esi ; men bowing themselves to the ground for a peece of silver , or a morsell of bread , and craving to bee put into one of the priests offices , that hee may have a snap at a crust of bread , 1. sam. 3. 36. now for the rest , those that by meanes of their more full purses , walke more lustily , such as wee call sturdy beggars , what running up and down is there among them , what bribing , what importunat and impudent begging , what flattering offers do they make of all their obeysance , and dutifull complements , that they may come by these ecclesiasticall promotions ? you may see many of them , that post up to the court , or to the house of the right honorable , the lord keeper of the great seale : for these two places are like to the beautifull gate of salomons temple , act. 3. 2 men come in this way apace , thich and threefold , and they are in great hope to carry away some good reliefe . others there are that become followers of noblemen , and p●eres of the land , whose chaplaines they become , either houshold or retainers , as i may call them , that live under their protection , for what end , trow yee ? even for this and no other , that as soone as any benefite , as they call it , shall fall voyd , they might enioy it by the lords gift . and doth not this , i pray thee , see to be an honest way to get a church living , no such base and beggarly one as you speak of ? but is not this currying of favour meere beggery ? is it any whit a lesse filthie thing to come to a rectorie ( or personage ) by favour then by money ? if wee will judge indifferently , it is all one fault to creep in , whether it be by bribing and simonie , or by fawning and flatterie . the rest of the rout in the countrey are diligent in attending the common sort of patrones , whose thresholds they lye watching at , whose wives they brave and court , as if they were their mistresses , whose children they cogg with , whose servants they allure with faire words , and promises , to be their spokesmen , and in every place and poynt they play the parts of miserable beggars . some there are that begg more craftily , like to those that sit in the high wayes , or in places where two wayes meet , and there they offer pilled rods to passengers , to get a peece of money● therewith as it were a pennieworth for a pennie . so doe men make way for their suits , by large giving of money in hand , or else by compacting to give some of their yerely tithes for a gratification . but some man will say , all this is not the corruption of the lawes , but the corruptions of men . nay surely , as long as that manner of conferring ecclesiasticall charges taketh place , which hath been in use among us to this day , there can be no remedie applyed to cure or prevent this beggarliness . doe wee not sufficiently find it to be true in experience ? in the late parliament , lawes were enacted severely against it . but what came of that ? nothing truely , but that it made men deale more closely and cunningly , to cosen the law. we must not thinke to doe any good with our lawes , where christs lawes are not observed . but to proceed , whence once the living is by beggerie obteined from the patron , what a deale of begging worke is there to come , for those sir iohn-lack latines , that institution might be had from the bishops . heere hee must supplicate , not onely to the right reverend bishops , but to master examiner , to my lords groom of his chamber , his register , the yeoman of his butterie , and larder , yea , the meanest , that belongeth unto him . not that want of latine ▪ and learning will keep him from entrance into his benefice ; but that he that hath need of money for dispatch , or speech with my lord , or the like , must fee the servants the better , whose gaine commeth trowling in this way . there is no castle so defenced which a latinelesse asse laden with golden mettell , may not scale and conquer . neither is there only almost so unfit , that hath the repulse , but by what engines he prevaileth , let them looke to it . the like is the condition of praebendaries , archdeacons , and deanes . nay , are the bishops themselves cleare of this base beggarie ? what meaneth then , that continuall haunting of the court , and hanging upon the nobles ? why doe they not stay and wait , till they be sent for ? yea why are they not rather pulled away from their studies against their wills ? nay rather , if a man should appeale to their consciences , whether a● not some of those fat demeasnes of their bishoprickes let out of their own accord , to such as they seeke , and sue to , that might farme and hire them , or else are there not other large bribes covenanted to be given to such , as shall stand them in stead , for attaining of those dignities ? but are th●y onely thus beggarly in their ambitious suing for their promotions ? nay truly some of them are grown so extreamly base this way , that if they bee to change their see , they pay not their first fruits , but by racking together in a filt●y fashion , an almes from the poorest vicars , which yet must goe under the name of benevolence , to make a cleanly cloke withall . the price of simonie is not onely a gift in the hand , of money , but also the servile flatterie of the tongue , prayers and sollicitations , and officious services of the body . some bishops have made their porters ministers , as the authour of the petition to the queene doth witnesse . simonie is compared to the leprosie of gebezi , but they have a water to cleanse it , the archbishops court of faculties , where the simoniacall person may be washed , by a gracious , but a costly dispensation . 3. to grant a vacant benefice in title of trust ( which they call a commendam ) either for a time or during life . wee alledged before an example of him that was bishop of glocester , and withall commendatare of the bishopricke of bristow 16. yeares altogether , by the late queenes dispensation , as witnesseth godwin of landaffe in his commentarie of the english bishops . bishops are not content with commendams of bishoprickes , but to make their bishoprickss more corpulent & fat , they take also fat parsonages , vicarages , and prebends , in commendams . 4 that the sonne may succeed immediatly to his fathers benefice . if the sonne claime kindnes , as we call it , to his fathers benefice , he ought to be repelled , and no dispensation should further him : for the ministery doth not now discend by generation , as in the tribe of levi. but if he be sought , lawfully chosen , and called by the church , he may very well be admitted to his fathers benefice , without the dispensation of any archbishop . 5 that for a time , and for some weightie cause , the beneficed person shall not bee bound to make residence , but may serve by another that is sufficient . beneficed men are licenced to take up the rents of the benefice , without making residence on their cures , and charges . the chaplaines of the king , prince , noblemen , and bishops , take up the benefices of their parishes , and live notwitstanding at princes , noblemen , and bishops houses . mr. leaver preaching before k. edward 6. sayd , now my lords both of the laity and clergie , in the name of god i advertise you to take heed , for when the lord of all lords shall see his flockes scattered , spilt , and lost , if he will follow the ●racke of blood , it will lead him straight way unto ●his court , and your houses , whereas those great theeves , which murther , spoile , and destroy the flock● of christ , be received , kept and maintained . hooper , preaching before the said king , said , that his majestie should beginne at his owne court , and compell the chaplaines to serve th●se soules , that labour for their livings , otherwise he should put his owne soule in danger . the courts then of princes , nobles , bishops , and others , are the first denns of these soule-murtherers . the second rank of dennes wherein they lurke , is the universities of cambridge , and oxford . there the fellowes of their colledges , benefice● persons do make residence , & not at the churches to which their benefice● belong : but , as a countreyman of their own ●aith , melting and dying there , like snayle● within their shelts . the third sort of non-residents , are deanes and prebendaries , lurking in their cathedrall churches , as in dens , devouring the benefices of parishes lying farre● off in the meane time . others are permitted to take on orders , and to receive a benefice , and after , as unsufficient to go to the universitie to learn for the space of 3 years ; and all this time the parish doth perish with the famine of the word . the beneficed parson who is non-resident , oftentimes cannot preach , howbeit he● were willing : many other non-residents there are , wandring vagabonds , which are not lurking in any of those dennes . some have hirelings to preach monethly or quarterly sermon● for them , to their flocks : but because they ar● hirelings , they carie not true love to the sheep ▪ but onely serve for a little hire to the beneficed parson , and performeth the taske agree● on betwixt them ; not thinking to render account one day to the sheep-master , but answer onely to the sheepheard , the beneficed person , whose wages he receiveth . therefore he dealeth not with the conscience , but perfunctoriously performeth his prescribed taske for his hire ; for he thinkes the sheep not his charge . but m. parsons . they are like the philistim priests , which laid the arke of god upon a cart , and hurled it with oxen , which they should have carried themselves . although i speake herein too favourably of the greatest number of them , which doe not bestow so much cost , as a new cart , and a draft of oxen will come too , saith m. cartwright . for they have learned their husbandry of him , saith he , which teacheth that alwayes it standeth a man in least , which may be done by a poore asse . 6. that a layman studying to letters may retaine a prebend , and yet not be compelled to take on the ministerie . if the office of the prebendarie be necessarie , then the prebend ought not to bee bestowed to another use . then againe , to bestow it on a lay-man , and not to prepare him for the use of the ministerie , is farre from the intention of the donatour . 7. that a man entred in holy orders , and otherwise qualified according to the lawes , may enjoy two ecclesiasticall benefices , if they bee benefices of cure within a certeine distance ; if without cure , without respect of distance . pluralitie of benefices doth include also non-residence . for the pluralist cannot make residence at 2. or 3. divers parishes at once . by statute made 21. henr. 8. it was provided , that spirituall men being of the kings councel , may purchase licence or dispensation , and take , receive , and keep three parsonages or benefices with cure of soules , chaplaines to the king , queen , prince or princes , or any of the kings children , brethren , sisters , vncles or aunts , two parsonages or benefices with cure of souls . every archbishop , and duke may have 6. chaplaines , whereof every one may have two parsonages or benefices with cure of soules : a marquise of earle five chaplaines , whereof every one may have two parsonages , or benefices with cure of soules . every dutchesse , marquesse , countesse , and baronesse , being widowes , two chaplaines , the treasurer and controller of the kings houses , the kings secretarie , and dean of his chappel , the kings amner , and the master of the rolls , two chaplaines : the chiefe iustice of the kings bench , and the warden of the five ports one claplaine , every one with two benefices of cure of soules , lords sonnes , lords brethren , knights sonnes , doctors and batchelers of divinity , doctors of law , and batchelers of the canon law . provided also that every archbishop , because hee must occupie 8 chaplains at cons●cration of bishops : and every bishop because ●e must occupie 7 chaplains , at giving of orders , & consecration of churches , may every one of them have two chaplaines over and above the number above limited unto them , whereof every one may purchase licence of dispensations , and take , receive , and keepe as many parsonages , or benefices with cure of soules . in the record of the worthy proceedings , it is sayd , that by the provisoes of that statute , the kings chaplaines may have as many benefices as they can get , without stint , and some others may have 4. benefices with cure at one time in severall counties , and some two benefices and yet bee resident upon none of them , so long as hee attendeth upon his lord and master , which is a thing intollerable in a christian common wealth . one person will have a mastership of a colledge in one corner of the land , a deanrie in another , a prebend in the third , as mr. cartwright reporteth . the author of the petition to the queen reporteth , that manie have three or foure benefices scattered one from another an hundred miles . in the 41. canon of the late constitutions , it is licensed onely to such as have taken the degree of a master of arts , at the least in one of the universities , and be publick and licenced teachers , to have moe benefices with cure , then one , providing the sayd benefices bee not more then 30. miles distant asunder . but what saith brightman to the like canon made before . what hurt have masters of arts done thee , or how have they offended thee , that thou shouldst owe and doe unto them this mischiefe , to make them in the first place guiltie of so great a sinne ? thou confessest that pluralitie is evil , and a thing to be suppressed , and yet thou givest them leave in thy indulgence to bee infected with this pestilent disease . doubtlesse it is a notable priviledge of their degree , that they may bee naught before any others . pluralitie of benefice● distant 30. mile , doth include non-residence , as well as of an 100 mile . the sun is farther distant from us then the moon , yet it is not possible for us to touch the moon . the last petition for reformation relateth that double beneficed men are suffered to hold some 2 or 3. benefices with cure : and some 2 , 3 , or 4 dignities besides . the defender of the said petition doth report , that their double beneficed men are almost sance number . if benefices without cure of soules , require notwithstanding an office , and attendance upon that office , he cannot lawfully enioy it together with a benefice of cure . it is observed by some , that there is not one almost of their bishops , but he was first a non-resident or pluralist , or else hee could not have had sufficient meanes to obtaine the bishoprick . generally : whence it is , that the archbishop may dispense in all causes not repugnant to the word , if heretofore they have been used or accustomed to bee had at the sea of rome , or if not accustomed to bee obtained at the sea of rome , if the prince himselfe , or those who are of his secret councell doe permit . we heard of some speciall dispensations before : now we heare that the archbishop may dispense in all causes dispensed heretofore by the pope of rome , and more also . the pope was never duly qualified to be a lawfull dispenser , no more is the archbishop . where it is sayd , if the matter it selfe be not repugnant to the word of god , it is to no purpose : for the pope will not say , that hee dispenseth in any thing repugnant to the word of god , howbeit he doth it in effect , and so doth the archbishop . for simonie , non-residencie , pluralitie of benefices , readmission after the irregularitie of apostasie , observation of superstitious dayes and times , not eating of flesh in lent and forbidden dayes , which are here expressed , are repugnant to the law of god. therefore he may take the like libereie in usurie , perjurie , incest , mariage within degrees of the leviticall law , and the rest of the cases and causes which were reserved to the pope of old . it is not without reason then that the authours of the admonition call this court a filthy quagmire , and poysoned plash of all abbominations , seeing the filth of all these abominations are washed here , and the guiltie person commeth forth after the archbishops dispensation , as white as snow , leaving his filth behind in that court. beside the prerogative court , the court of arches , the court of audience , the court of faculties , the archbishop hath yet another court , called the court of peculiars , which dealeth in certaine parishes exempt from the bishops iuris●iction in some diocesse , and are peculiarlie belonging to the archbishop of canterburie . hee hath also inferiour courts , such as other bishops have . you see then , canterburie is a petie pope , or according to bancrofts reckoning , a vice-pope , made up of the old spoyles of comprovinciall bishops and synods , and also with the new spoyls of the pope , beeing armed beside with the kings delegate temporall power in the high commission , and so greater in his intensive power , then ever he was in time of poperie . and when the union shall be accomplished , shal be greater in his extensive power also , with his courts over-ruling our nation , and shall be vice-pope of this little world , o if faithfull patriots would forsee and prevent this . the least of their ceremonies will prepare a way to this mischiefe . chap. 4. of the dignitie , and power of english bishops . in the former chap●er we did onely give , not grant superiorite of bishops over pastors , which being supposed , we medled onely with the vnlawfull power and dignitie of archbishops , but the truth is , that the superioritie of bishops over pastors is unlawfull also . by divine law , one pastor is not superiour in degree above another , no more then one apostle or euangelist above another apostle or euangelist . the name of bishops was not appropriate to any eminent rank of pastors , but was common to all , as may be seene act. 20. philip. 1. 1. timoth. 3. tit. 1. 1. pet. 5. and that their office was also common may be sene in the same places from whence hierome in his epistle to evagrius doth conclude , that a bishop , and presbyter was all one , and in his commentarie on the epistle to titus cap. 1. that communi presbyterorum consilio ecclesiae gubernabātur , the churches were governed by the joynt advice of presbyters . our opposites say , that government was onely private in the inner court , the court of conscience , not publicke in the externall court , or consistorie . it was so in the time of poperie , when the priests were excluded from the externall governement of the church , which bishops did vendicate to themselves , and their courts , the poore priest having no further power , then to receive privately auricular confession , ponder the weight of secret faults , and accordingly to enjoyne pennance . but hierome speaketh not of a severall , but of a common councell , and joynt care of many assembled together . for this private government in the inner court of conscience , was not onely then , but continueth to this day , wherby every pastor may deal with the consciences of any of his own flock . but hierome speaketh of a government , which was altered after the apostles times , and different from the episcopall government which followed , when the churches were thus governed in common , by joynt advice of presbyters , they had not a perpetuall president ; or as we use to speake , a constant moderator , who had this preeminence during life set over them , to moderate the common meetings , but they choosed their presidents , and changed them , as they thought fit . no pastor could claime this prioritie of order , and direction of the common meetings , as belonging to him of office . the apostles did no where institute this same small difference of pastors , that some during life should be moderators of the rest , let be that majoritie of rule , and superiority in power , which bishops doe claime . the pastors , who were at alexandria , the first we read to have set up a constant moderator , to whom also they did appropriate the name of bishop . this was the beginning of that great mischiefe which followed : this was the cockatrice egge out of the which antichrist himselfe was hatched : for this perpetuall presidencie and prioritie of order , did degenerate in superiority of power , and majoritie of rule , and the bishops growing to some grandeur , they behoved to have an archbishop , and at last a pope . so that if a bishop had not beene , a pope had not been , and if there had not been a pope , the great antichrist had not been . boni-gratis , supposed to be the author of the treatise de aetatibus ecclesiae , wondereth that the popes monarchie should arise from so small a beginning . but the apostle telleth us , that that iniquitie was a mysterie , and that this mysterie was working under ground even in his time . for even the apostolicall times wanted not a proud diotrephes , loving preeminence . a little seed will bring forth a great tree . if the discipline had not beene corrupted , as well as doctrine , the great antichrist could not have risen . all the errours and heresies in doctrine and matters of faith , which have entered in the church , could not have brought him in , unlesse errour and corruption in the government had entred in also ; for unlesse this had been he could pretend no claime at all to governe and rule . i come therefore to our english bishops . let a man travell through italie where the pope is , or spaine where the spanish inquisition is , he shall finde no difference betwixt the power of an italian , spanish , or english bishop . the english bishop is the same now for power and greatnesse that hee was an hundred years since in the time of poperie . there are foure things chiefly to bee considered in him : first , the derivation of his power : 2. the sole exercise of his authority . 3. the deputation of this his authoritie . 4. his extensive power . as for the first , they are not bishops , as we have sayd , iure divino , by divine institution , or right , nor cannot bee . neither are they bishops by humane law , that is , the constitutions of the ancient church , which imprudently and unhappily set up the first bishops , erring in taking up right the nature of church government , and the qualities of the antichrist , who was to be revealed but in the full time . for they are not of that kinde of bishops , which ruled together with the presbyterie or ecclesiasticall senate , but they are bishops by the municipall law of the land onely in the judgement of the lawes . for all their iurisdiction & power is united and anexed to the crown , from whence it is derived , as from a source , unto them , and by law they are bound , to make their proces and writings , in the kings name , and not in their own names , and that their seals should be graved with the kings armes , as i have already declared in the first chapter . it is true , that they make processes in their owne name , and use their own seals , but herein they transgresse the formes prescribed by lawtheir manner of holding in capite , in chiefe of the king , their episcopall power and jurisdiction is not changed for all that want of formalitie , as before i have cleared out of bishop farrars answer . sir edward cooke in the 5. booke of his reports , doth prove , that the function , and iurisdiction of bishops and archbishops in england , is by and from the kings of england ; and concludeth , that though the proceedings , and progresse of the ecclesiasticall courts run in the bishops name , yet both their courts and lawes , whereby they proceed , are the kings , as m. sheerwood in his reply to downam doth report . so then all the acts of their episcopall jurisdiction are performed by authoritie derived from the king. if ye will call that authoritie civill , then actions of a spirituall nature are performed by a civill authoritie , which is absurd . but seeing this is impossible , that civill authoritie can be elevated to so high a nature , it must follow , that it is truely spirituall power , which is united to , and derived from the possessor of the crown , i meane , in the estimation of men and judgement of the law : howbeit in it selfe , and by gods law , it cannot be done . it followeth therefore that all the iurisdiction properly spirituall , which the english prelates doe exercise , as prelates , is unlawfull , how soever they have the warrant of mens lawes . it is but onely to save their own credite , that they have set downam . bilson , and other their friends on worke , to plead , that bishops are above pastors jure divino , by divine institution , which they are not able to prove . next is to be considered their sole authoritie , which is censured by sir francis bacon , now chancellour of england , after this manner , there be two circumstances in the administration of bishops , wherein i confesse i could never be satisfied . the one , the sole exercise of their authoritie . the other , the deputation of their authoritie . for the first , the bishop giveth orders alone , excommunicateth alone , judgeth alone . this seemeth to bee a thing almost without exemple in government , and therefore not unlikely to have crept in , in the degenerate and corrupt times . we see that the greatest kings and monarches have their councell . there is no temporal court in any land of the higher sort , where the authoritie doth rest in one person . the kings bench , common pleas , and the exchequer , are benches of a certain number of judges . the chauncellour of england ●ath the assistance of 12 masters of the chauncerie . the master of the words hath 4 councell of the court : so hath the chauncellour of the dutchy . in the exchequer chamber the lord treasurer is ioyned with the chauncellour and the barons . the masters of requests are ever more then one . the justices of assize are two . the lord president in the marches , and in the north , have councell of divers . the starre chamber is an assembly of the kings privie councell , aspersed with lords spirituall and temporall . so as , in all the courts , the principal person hath ever , either colleagues , or assessours . the like is to be found in other well governed kingdomes abroad , where the jurisdiction is yet more distributed , as in the courts of parliament of france , and in other places . no man will deny , but the acts , that passe by the bishops iurisdiction , are of as great importance , as those that posse by the civill courts . for mens soules are more pretious then their bodies , and so are their good names . bishope have their infirmities , and have no exception from that generall malediction against all men living , vae soli , nam si ceciderit , &c. nay , we see , that the first warrant in spirituall causes is directed to a number , dic ecclesiae , which is not so in temporall matters . and wee see that in generall causes of church government , there are as well assemblies of all the clergie in councels , as of the estates in parliament , whence the● should this sole exercise of jurisdiction come ? surely i doe suppose , and i doe thinke upon good ground , that ab initio non fuit ita , and that the deanes and chapters were councells , about the seas and chaires of bishops at the first , and were unto them a presbyterie , or consistorie , and medled not onely with the disposing of their revenues , and endowments , but much more in jurisdiction ecclesiasticall . but that is probable , that the dean and chapter stucke close to the bishop in matters of profit , and the worlds , and would not loose their hold . but in matters of jurisdiction ( which they accounted but trouble and attendance ) they suffred the bishops to encroch , and usurpe , and so the one continueth , and the other is lost . and we see , that the bishop of rome ( fas est ab hoste doceri ) and no question in that church the first institutions were excellent ) performeth all ecclesiasticall iurisdiction , as in consistorie . and whereof consisteth this his consistorie , but of the parish priests of rome , which terme themselves cardinals , a cardinibus mundi , because the bishop pretendeth to bee universall over the whole world . and hereof againe we see divers shadowes yet remain , in as much as the deane and chapter , pro forma , chooseth the bishop , which is the highest poynt of iuris●iction . and that the bishop when hee giveth orders , if there be any ministers casually present , calleth them to ioyne with him in imposition of hands , and some other particulars . and therefore that seemeth to me a thing reasonable , and religious , and according to the first institution , that bishops in the greatest causes , and those which require a spirituall discerning , namely the ordaining , suspending , or depriving ministers , in excommunication , being restored to the true and proper use , as shall be afterward touched , in sentencing the validitie of marriage , and legitimations , in judging causes criminous , as simonie , incest , blasphemie and the like , should not proceed sole and unassisted : which point as i understand , is a reformation that may be planted sine strepitu , without any perturbation at all , and that is a mater which will give strength to the bishops , countenance to the inferiour degrees of prelates , or ministers , and the better issue or proceeding in those causes , that shall passe . and as i wish thi● strength given to your bishops in councell , so that is not unworthy your majesties● royall consideration , whether you shall not thinke fit to give strength to the generall councell of your clergie the convocation house , which was then restreyned , when the state of the clergie was thought a suspected part of th● kingdome , in regard of their late homage to the bishop of rome ▪ which state now will give place to none in their loyaltie , and devotion to your majestie . where it is sayd here , that deane and chapters were at the first counsellers to bishops , it is to be understood at the first time of erecting deane or chapter , not at the first setting up a bishop ; far lesse at the first forme of church-government planted by the apostles . for presbyters were before bishops , and when bishops were set up at the first , they were set up by the presbyterie , and that in the degree of perpetuall moderatorship and presidentship onely : neither was there a particular choice made of some presbyters to sit in judgement with this president , nor another besides this president bishop , to be deane of the presbyterie ; for that had beene to make a president above a president and some presbyters cardinall presbyters of more esteeme the● the rest . in the church of ierusalem all the presbyten governed , not a selected number . d. field , a defender of the hierarchie , acknowledgeth this , that for a long time there was no more respect had to one presbyter then to another , but all equal●y interessed in the government of the church , were indifferently called to the election of the bishops , ●nd his consultations , it is most cleare and evid●●t a●● this he proveth in speciall of the church of rome by cyprian . and the first appearance of this difference , that not all , but car●inall pres●yters onely were called to the common consultations in the church of rome it selfe , that he found , is in the time of gregorius magnus , that is , about 600 yeares after christ ; yet he leaveth this as uncertaine . but certaine it is ( sayth he ) that all the clergi● had interest in the choyce & election of the bishop , even in gregories time . as if now the whole ministerie and cleargie of the citie of lon●on should be admitted to the election of the bishop , and not some few chapiter men onely . yea bellarmine him selfe sayth , non enim jus divinum definivit ▪ ut hi potius , quam illi ex clericis eligant . for divine 〈◊〉 hath not determined , that such and such of the clergie more then others , should choose . but afterwords in processe of time , ( sayth d. field ) the cardin●lls onely had interest in the election of their bishop , and they and no other were admitted to sit in co●●cell with the bispop , all other presbyters being excluded . by which meanes the dignitie of these cardinals was greatly encreased . again , now these cardinall presbyters were not onely in the chur●h of rome ▪ but in other churches also , as duarenus sheweth . so the institution of this difference was so farre from being excellent , that it thrust lawfull pastors from the government of their owne particular charges , & the joynt government of the church , and increased the dignitie of cardinalls . these cardinals were but parish priests and deacons , resident in their parishes and titles . so are not our chapitermen . but that assistance and councel in proces of time went out of use also . so it is ever dangerous to depart from the right partern and shape formes of government to our selves . alwayes this polititian alledgeth very pertinently to the shame of our bishops , and their sole government , that the bishop of rome performeth all ecclesiasticall jurisdiction as in consistorie , we heard how archbishops were made up with the spoyles of the synodes . so the bishops were made up with the spoyles of the presbyteries . would you not thinke it very absurd , to see the moderator sit by himselfe , exercise all manner of ecclesiasticall jurisdiction without the presbyterie . of the deane and chapter wee will have occasion to entreat a-againe . the third thing to be considered in the english bishop , is the deputation of his authoritie . he hath griped greedily , and taken in his own hands , all the power of the church , and when he hath done that , because he is neither able nor willing to discharge this burthen which he taketh on himselfe , hee transferreth his charge unto other officers under him . he hath taken from the pastors the pastorall staffe of government , which belongeth to every shepheard , that is set to keepe christs sheep , and left them nothing but the pastorall pype , to preach and minister the sacraments , and hath put that pastoral staffe in the hands of strangers who are not the true sheepherds , that is in the hands of chancelours , archdeacons , officialls , and cōmissariet , vicars generall , and the rest of that antichristian●able of officers . the 4. is their extensiue power . for wheras the presbyterie choosed , and set up a bishop , and no presbyter was excluded from common consultation and judgement , and their meeting behoved to be ordinarie , for exercise of ordinarie jurisdiction in the church , wher they governed , the bounds of the bishops jurisdiction could be no larger nor the bounds of the presbyteries jurisdiction , that is wher all the presbyters might convene to exerce ordinarie jurisdiction . all the presbyters of a shire , or countie could not convene ordinarilie and weeklie together to exerce ordinarie ecclesiasticall jurisdiction . neither is any where in the new testamen● , a visible church endowed with power of ecclesiasticall government taken for a whole shire , or countie . we reade of the church of ephesus , philippi , ierusalem , corinth , thessalonica &c. but to call the particular congregations in the countries extended in le●gth and breadth about these cities , the church of thes● cities , is absurd , and no where to be found . h● would be thought to speake ridiculously , wh● would under the name of the church of saint andros , comprehend all the congregations i● mers , lothian , and ●ife : or under the name of the church of glasgow , all the congregations i● teviotdale , nithsdale , clidsdale , &c. citi● churches and towne churches the scriptur● knoweth , but not countrie churches . f●● when the scripture speaketh of a province or countrey , it speaketh in the plurall number churches , not church , in the singular . seing then there was no diocesan church , ther was no diocesan presbyterie , nor diocesan bishop . no church is above another . the church of corinth had no superioritie over the church of cenchrea , which was next adiacent . and consequently the presbyterie of one church hath not superioritie over another church , therefore the bishop chosen by the by the presbyterie of one church , hath not power over the presbyterie of another church . neyther can he possibly exercise ordinarie iurisdiction in divers churches , and presbyteries , except yee will make him a pluralist , and have him gallop from one to another , to keepe the ordinarie meetings , which galloping was not kaowen in the apostles times . but bishops have spred their wings over many cities and townes , whole countries , and shires , that they are not able , suppose they were willing to execute the power , which they claime , in their owne persons , but must of necessity depute others . and whom depute they , i pray you ? doctours of the civill lawe , whom they make chauncelours , officials , commissaries and other officers of the canon law . suppose they should depute ecclesiasticall persons onely , yet this should not free them of guiltynes . for it is a personall duety which the scripture requireth of the officebearers of the church . at the first bishops were placed in little townes , aswell as in great cities , and were not so thin sowne , as since that avarice and ambition have made them to dispise obscure places , and to strive who should have the largest diocies : nay even in england the diocies of old were not so large as now . the bishoprick of york hath devoured many smaller bishopricks next adjacent ▪ as camden reporteth in his brittannia . the bishoprick of lincolne hath likewise devovred many bishopricks , which were in the time of the saxons , and howbeit it hath been greatly impaired , yet there are 1247. parish churches in that diocie at this day , as is related by camden . these generalls being premitted , i will be the briefer in the particulars . bishops considered simply as bishops , of which in england there are 24. whose estate is to be considered , eit●er in the common-wealth , or in the church . in the common-wealth , in that they have the title of lords in respect of their baronie annexed to the bishoprick . 2. to have precedence before other barons in the convention of th●ee thre estates , or in other meetings . they tell us that elias and elizeus , 1. king. 18. 2. king ▪ 2 were called lords , and if the prophe●s were of old so stiled , why may not they also ? by this reason all prophets and pastors should be so honoured . but the tuth is , that the name of lord was given by the wife to her husband , gen. 18. 12. and to any man of honest account , howbeit to mean men , as to philip. ioh. 12. 21. to gardiners , ioh. 20. 15. and was more common among the orientalls , then sir is with us . elias and elizeus were not barons , and for their b●ronies stiled lords aboue the common sort . but that stile is with us attributed onely to lords of dignitie , to noblemen , and other officers of state. as for bishops , you may see , that they are so stiled in respect that they are barons howbeit d. downam doth aledge , that they are so stiled in regard of their spirituall office and jurisdiction . the first respect is forbidden ; luk. 22. 25. as wee have sayd before . the second respect is as unlawfull : for there are no lords in the church but one christ , who is lord and king. their ambitious and arrogant precedencie in taking place before great barons , is another part of their pompe . their statelinesse and pompe is set forth also in their glorious palaces , & sumptuous buildings . their chambers doe shine with guilt , their walles are hanged with cloth of auris , their cupboards are laden with plate , their tables and diets are furnished with multitude and diversitie of dishes , their dayly dinners are feasts : they have 30. 40. 60. or moe every one of them of men waiting on them , some before some behind , whereof three parts of them ( set a part the carying of a dish unto the table ) have no honest or profitable calling to accupie themselves in , two houres in the day , to the filling of the church and common wealth also , with all kinde of disorders , as mr. cartwright an eyewitnesse doth testifie . many churches lye desolate for want of sufficient provisioes , whose impropriations are appropried to bishops to maintaine their pompe and statelines , and bestowed upon keeping great horses , caroches , and trains of men . i need not to insist in this poynt , it is so sensible to any man , who hath but common sence . in the church by reason of their calling , or of their function . in their externall calling to the bishopricke , some things respect the prince , some things respect other bishops . the prince before election may 1. nominate . 2. grant facultie to choose . after the election finished , 1. yeeldeth his royall assent , 2. directeth his mandate to the arch-bishop to confirme him and other two , to consecrate , 3. exacteth the oath of homage from the new bishop , 4. restoreth to him the possessions of the bishoprick . such things as respect other bishops , respect either the archbishop , or him and others : the archbishop , as him who is to confirme the election . him and two others , as who are to consecrate him according to the direction of the book of orders . when the bishops sea is destitute , the deane and chapter make intimation to the king of their want of a bishop , and humble supplication for licence to choose another . the king by letters patents under his great seale , granteth them licence : and with the letters patents sendeth a missive , commending the person , who is to be chosen , some man who hath waited long on the court , and promised to some courtier an annuitie out of his bishopricke during life , or some other gift . after this election , which is made after the papisticall manner by deane and chapter , and a superficiall manner , or pro forma , as sir francis bacon , now lord chaunlour , sayd , the deane and chapter do intimate their feigned processe of election to the king : againe , praying the king to yeeld his royall assent to the lord elected . the king directeth his letter patents for warant to the archbishop , or some other whom hee shall appoynt , to confirme and consecrate my lord elect . the consecration being finished , and the bishop having done homage , and sworne fealtie , the kings writ is directed out of the chancerie to the escheator , to restore to him the temporalities of the bishopricke . and the bishop may procure another writ out of the chauncerie , directed to his tenants , commanding them to take him for their lord. this order of proceeding is thus described by the authour of the assertion for true church policie . here are many imaginarie formes , and mockage , rather then sound dealing . the libertie of election of pastors , if diocesan bishops were true pastors , is taken from the church , and the church deluded with a may-game . now as for his consecration , howbeit the scripture doth not teach us two distinct forms of ordination , one called ▪ consecration proper to a lord bishop , the other by the generall name of ordination , peculiar to a minister , yet wee will let you see the rites of their consecration , how all are taken out of the popes pontificall , as may be gathered by conferring the book of orders with the said pontificall . a table is prepared for the masse-book , and the pontifical : so is here a table furnished with the service book , and the book of orders . there two bishops are present to assist the consecrator , ordained to have on the rochet , if not the ro●che● , a surpl●ce . here all the bishops that be present at the consicration of bish●ps , should wear● coapes and surplices , having pastorall staves in their hands . they retaine the surplice , seldome the coape , but they never use their pastorall staves , sayth the author of the petition to the queen and yet they have a staffe to beat out a painfull minister out of the church , if he take not on a surplice . but in the abridgement of the ministers of lincolne , it is sayd , that in the former edition ( of the book of ordination ) which seemes by the 36. article to be that , wee are required to subscribe unto , and which ; it may be , some of the bishops doe still use , there are other corruptions , as that the coape , albe , surplice , tuni●le , and pistorall staffe , are appointed to be used in ordination and consecration . there the elected is presented by two bishops , to the consecrator , who is sitting , and the elder of the two bishops sayth , most reverend father in god , &c. so here he is presented by two bishops to the archbishop , or any other bishop having commission , to whom one of them sayth most reverend father in god , we present unto you this godly and learned man , that he may be consecrate bishop . there none is consecrate till the commission be shewed : here likewise the archbishop is carefull to have the kings mandate anent his consecration , to be produced and read . there the elected taketh an oath upon his knees to the pope , and another of obedience to the archbishop : so here they must take one oath concerning the supremacie , another of canonicall obedience to the archbish. there the archbi . demandeth some questions , so also here . there is sayd , or song , veni creat●r ; so here . there the archbishop together with the bishops then present , laying on their hands , say , receive the holy ghost : so here also , as if the one could give , and the other receive the holy spirit from his finger ends . by the book of ordaining prists and deacons , the archbishop should lay the bible upon the bishops neck , that is to be ordained , and put a pastorall staffe in his hand , sayth the authour of the petition to the queenes majestie , but they put the bible in his hand , and observe not the former direction , or else follow a later booke of ordinations . after these things being done , the consecrator and his assistants communicate with the new consecrated bishop , so here also . the gospels , the collects , the epistles , the letanie , which are here used for the most part , are borrowed from the same pontificall , and the letanie interrupted here also as there . there the consecrator sayth nothing more ordes●e , then is set down in the booke , either when he prayeth , or demandeth , or consecrateth ; so here . there the consecrator putteth gloves on the hands of the consecrated . here the consecrated bishop dealeth gloves , as i heare , to his friends : for why , now he is maried , and the mariage betwixt him and the church , which was begun by the election , is consummate , they say , by consecration . should not then the bridegroome deale gloves among his friends ? that day that our bishops were first consecrated at london , their bride at home understood nothing of the matter . in respect of his function , either in things concerning episcopall order , or concerning iurisdiction . concerning episcopall order , as 1. to ordaine deacons and ministers according to the prescript of the booke of ordinations , 2. to dedicate churches and buriall places , 3. to confirme children . the power of order as they call it , that is a power and authority which is given to men sanctified and set apart from others , to performe such acts as belong to the service of god , and the discharge of the pastorall function , it acknowledged by d. field , as also by the sounder sort of the romanists themselves , to be equall & the same in all pastors , and that there is not a greater power of order in the bishops then presbyters . if the power of order , and authoritie to intermedle in things pertaining to gods service , be equall and the same in all presbyters , who hath power to abridge this their power , and limitate the exercise of it ? to reserve the exercise of it to the bishop , as if he alone may give orders , or if other ministers joyne either casually or by canon , with him , that it is not for consecration , but for consent and approbation onely , or that a whole presbyterie cannot ordaine , that is , sanctifie , dedicate or set apart any person to the ministery , unlesse there be a bishop present to utter the words of consecration , is not onely absurd , because it imports that god hath bestowed on them a facultie which they cannot put in execution , but also dangerous for the church of god , as experience of the last age hath manifested . for then all the ministers in france , and other reformed churches , who received not imposition of hands by bishops , should not be lawfull ministers . their shift of the case of necessitie , is no shift at all . for if they have that power by divine right as they pretend , the other may in no case usurpe it . further , seeing nature giveth not faculties in vaine , wee must not thinke that christ gaue a power or facultie to be idle . the gifts and faculties he gaue , hee gave them , to be imployed , not onely in time of necessitie , but at all convenient times and occasions offered . where do they finde in all scripture this exception of the case of necessitie . where the law of god doth not distinguish ought man to distinguish ? the prayer out of the mouth of a divine bishop , a minister appoynted by the presbyterie to moderate the action , is it of lesse efficacie then the prayer out of the mouth either of an human or satanicall bishop . as for imposition of hands , it is a rite onely , which is common to all , and not essentiall . seeing then to ordaine ministers belongeth to the power of order , as to preach the word , and minister the sacraments doth , and that this power is common to all pastors , the validity or invaliditie of ordination , ought not to depend upon a bishop , set up by mans appointment and invention ; and that it was but an invention of man , is clear , in that this reservation & restraint came in but by corrupt canons . in the councell of ancyra a canon was made , to forbid the presbyters of the citie to ordaine presbyters and deacons without the bishops permission , wherby appeareth , that before that canon was made , they had ordained some without the bishops , either presence or permission : and yet their ordinations were not made voyd : and that after the making of the canon , they yea it is confessed that this is reserved unto them , potius ad honorem sacerdetij , quam ob legis necessitatem , rather for for the honour of their priesthood , then the necessitie of any law , at hierome sayth . beda sayth in plainer tearmes , that for pride aud arrogancie this as many other things were not permitted to priests , but reserved to bishops . that which the iesuite swarez sayth , concerning confirmation , si prestyteri ex visuae ordinationis haberent sufficientem potestatem ordinis ad hoc sacramentum ministrandum , sine causa in universum prohiberentur illud conferre , may be applied to that which i affirmed of ordination , that god gave not faculties and powers to be idle . i have as yet onely supposed this their confirmation to be lawfull . but let us now see what it is . the bishop , or such as he shall appoynt , apposeth the children in some questions of a short catechisme ; for hee taketh not the paines to doe it alwayes by himselfe . then are they brought to the bishop , not by the minister , but by a godfather and a godmother , for they must have a godfather and godmother at confirmation , as at baptisme . the curate of the parish needeth not to come , but may send the childrens names in writing . in the first prayer the bishop prayeth for the 7. gifts of the spirit , which the papists say , they receiue in confirmation . then the bishop wil not lift up his hands and blesse them in common , as the priests in the old law did , when they blessed a multitude , or great number , but they must be brought to him one by one , that he may lay his hand on every childe severally . for there is some efficacie , say they , in that signe . for they say , that imposition of hands is one of the externall meanes , by the which the holy ghost is given ? and howbeit that prayer have the chief force , yet imposition of hands hath some also . in baptisme we receive forgivenesse of sinnes but the principall grace we receiue in confirmation , is say they , strength and defence against all tentations to sinne , and the assaults of the world . the papists and they make the like destinction betwixt baptisme and confirmation . the papists say , the comforter promised by christ to his church , was bestowed in the sacrament of confirmation . the same prayer for the comforter use they . the grace which is begun in baptisme , they say is per●ected in confirmation , as the papist sayth : as if , when we were baptized , we were but halfe christians . in the prayer after the laying on of hands , it is 〈◊〉 , that the laying on of the bishops hands , is a signe , whereby the childe is certified of gods favour , and gracious goodnesse toward them , a child of seven or eight yeares of age . if it bee a certifying signe , is it not a seale of grace ; as the other sacraments are . all that i have sayd ▪ may be seen in hooker , hackwell , and their service book . none must receive the communion till he be thus bishoped , and yet divers bishops do not use it . then by order of law , these who are bishoped , may refuse to take the communion . in hallowing of churches the papists use crosses , taper light burning of lamps , oyle , ashes , and many ridiculous ceremonies ; but let it be so , that their dedication is more simple , then the popish , yet it is superstitious . for to dedicate , that is to dote and mortifie to such a use , as to the congregation to covein in , it is already done by the founders , who were owners of the ground , and builders of the churches , and the use is onely civill to defend the people convened from winde and weather , or other incommodities which might impede them in the service of god. a second dedication , that is , an hallowing of it , after it is set apart before it can be employed to divine service , as if divine service were prophaned , unlesse it were hallowed , is meere superstition . our churches are not like the temple of ierusalem , which had a legall kinde of holines , and was a type and figure of christ , but like the iewish synagogues . there is no more holinesse in our churches which containe the congregation , then in the glebe land , which is dedicate and set a part to maintaine the minister , but that it should be kept cleane and comely for the people which is to convene in it . when the congregation is there at divine service , which is but accidental , and may be performed on a hillock , then god indeed is present in the middest of them . out of this hallowing of churches , hath proceeded superstitious customes and canons of immunitie of churches . i heare they may not carry a vessell through one of their cathedrall churches , or a bagge under their arms without reproofe , as if their great domes were like the temple of ierusalem , mark. 11. 16. the like may be sayd of churchyards , or other burying places : for all burial places are of a like nature , whether they be neere the church , or removed fare from it . their jurisdiction is either delegate of ordinarie . iurisdiction delegate sometime to the bishop , not as he is bishop , but as he is a citizen or subject , as 1. if he be appointed a justice of peace , 2. if he be upon the kings secret counsell . 3. if he be sent embassadour to any forraine prince , 4. if he have any other civil office of countenance committed to him . besides that some of them are iustices of peace and quorum , some councellours , some at sometimes embassadours to forrain princes , some of them have been deputies under the presidents of wales , as whitgift late bishop of canterburie : some of them sit in the starre chamber with the chauncellour and others of the councel , together with other lords and barons upon notable riots , counterfeiting of letters , taking away of maids within age against their parents and gardians will , &c. where the most usuall punishment is imprisonment , the p●llory , or a fine . they sit also in the high court of parliament , pretending themselves to be the● estate of the realm , as if the body and state of the common-wealth were not an entire and compleat body and state , without the body and state of the prelacie , nor lawes could not be made without their consent . but the vanity of this their pretence is taken away by the authour of the assertion of christian church policie , who doth prove that lawes have been made without their consent , yea and without their presence , even since , they have been admtited to sit in parliament . their priviledge to sit in the starre-chamber , and to be lords of the parliament house ▪ some doe thinke was granted by king henry 2. camd ● thinketh that this honor was bestowed upon them by william the first , and that it is in respect of their baronies , which they hold in knight service , that they sit there . it is no fundamentall law then of the kingdome , farre lesse doth it agree with the law of god , to give voyce , and decide in criminal & civil matters in whatsoever secular court . is there any doubt to be resolved out of the word , they have ever had a convocation of the clergie in time of parliament , with whom they have advised in matters of religion . are the prelates for their riding in pompe to westminster , and sitting in their ●obes , more able to give advice , then the whole clergie assembled in a lower house ? or can they be more rice in their judgement sitting apart from them ? or is it not enough to give advice unlesse they also vote , and that in matters no way pertinent to their calling ? or is the church respected in their persons , when they shall have no place but as barons ? or shall they vote in the name of of the church , not having commission , but like the nobles , who have place in respect of their birth . in the higher house the iudges of the realme , the master of the rolles , and the secretarie of estate sit in the midst thereof ▪ upon wooll-sackes . but these that sit on the wooll-sacks have no voyce in the house , but onely sit there to answer of their knowledge in the law , when they be asked , if any doubt arise among the lords , sayth sir tho. smith in his common-wealth . this place , if any , better becommeth them , then to sit high , each in his ranke , over against the dukes and barons , and to answer only of their knowledge in the law of god , when they shall be required , for any matter of religion . but this , as i sayd , may be better done in the convocation house . in time of poperie , the spirituall lords might not sit in parliament , whensoever any statute was to be made touching felonie , or treason , or the losse of any member , or shedding of bloud . if they might haue been spared then at such times , may they not be as well spared in matters of possessions and unheritances . our prelats entred in parliament notwithstanding the cautions and conditions condiscended upon were never insert in the act of their admission , upon which condition onely ▪ the generall assembly after great opposition made to the churches vote in parliament , was induced for the most to consent . to bee lords in parliament and councell to governe countries , to sit in the starre-chamber , to bee iustices of peace and quorum , to goe in embassage to forraine princes , and to exerce other civill functions in the common-wealth , as is here sayd , is to exerce offices incompatible with their spirituall calling , to beare rule and dominion among the nations , to intangle themselves with the affaires of this life , and to neglect that spirituall calling , to which they were sanctified and set apart from the rest of the citizens and subjects of the kingdome . it was said of old that the psalter should never bee out of their hands . they take the charge of a great diocie , more then they are able to compasse within the fadome of their armes , and yet turne it over to their vicars , officialls , chauncellours , archdeacons commissaries , and take upon them offices which they confesse are not episcopall , but delegate onely by the prince . o what a confusion hath the pride and ambition of clergie-men brought into the church of god! in jurisdiction by ordinarie law attributed unto them in their owne diocie , is to be considered , either the sinewes of exercising it , or the jurisdiction it selfe . the sinewes of exercising their jurisdiction , are ecclesiasticall censures , which may either be infl●cted upon laymen and ecclesiasticall persons , or peculiarly upon ecclesiasticall persons onely . of the first sort are 1. interdiction of divine service , 2. admonition , 3. suspension , ei●her from entrance into the church , or from partaking of the sacraments , 4. excommunication , 5. the great curse anathema against a pertinacious heretick . of the second sort are 1. sequestration of the fruits of a church , 2. suspension either from office , or office and benefice , 3. deprivation , 4. deposition , & that is either verbal by sentence , or reall , which is called degradation . of all which censures , one , to wit excommunication , is inflicted for contumacie , either for not comp●iring in judgement , or not obeying the mandates of the church . the rest are inflicted as well for contumacie , as for other actuall offences . by interdiction , sayth mucket , a communaltie for some publick offence , is deprived of divine service , buriall , administration , and receiving of the sacraments . interdiction of a certaine place , as of a citie or whole countrey , for some publicke and common offences committed by them , or the superiour magistrates , to whom they adhere , whereby churches are closed , divine service is substracted , &c. the bishop of s●alato sa●th , it is an impious invention , not known nor heard of in the church for a thousand yeare , and that it bred in pope hildebrands brain : and concludeth after some reasoning , ●on ergo legitima est , sed spuria haec cens●va ac 〈◊〉 abominanda , quam ecclesia pro sua 〈◊〉 ignosit . excommunication is distinguished by the canonists , in the lesser or greater excommunication . the lesser , sayth mucket , is suspension from intrance into the chur●h , or onely from partaking of the sacrament , which cyprian calleth abstentio , and it is inflicted for contumaci● , and other offences , but chiefly for contumacie , in not compeiring in e●●lesiasticall courts , or not obeying their ordonances . d. field saith , that lesser excommunication excludeth onely from the sacraments , which when it is pronounced against them that stubbornly stand out , and will not yeeld themselves to the churches direction or disposition , is properly named excommunication ; but when it is pronounced against then that yeeld when they have offended , and seeke the blessed remedies of the evils they have committed , it is not so properly named excommunication , but it is an act of the discipline of repentance . this suspension from entrance in the church , is against all reason : for even persons excommunicate should not be debarred from hearing of the word : for the word is the meane and powerfull instrument whereby offenders are recalled . the greater excommunication , sayth mucket , is , whereby the offender is not onely debarred from receiving the sacrament , or entrie in the ch. but also from the fellowship of the faithful . doctor field describeth it thus : the greater putteth the excommunicate from the lords body and bloud , and depriveth them of that comfort and strength of grace , which from it they might receive , it denieth unto them the benefite of the churches publick prayers , and so leaveth them to themselves , as forlorn ; and miserable wretches , without that assistance , presen●● and protection which from god she obtaineth for her obedient children . the tearmes being thus unfolded , we haue to consider in the use of this censure , these special poynts ; first , the lawes made under the pain of excommunication ipso facto . for in time of poperie , there were two sorts of excommunication , one inflicted by the law or canon , when a man committing the offence and fact inhibited by the law ; was made subject to excommunication , without the ministerie and proceeding of a judge , which was called also excommunicatio latae sententiae . the sentence was not left to the judge to pronounce , but was esteemed pronounced in the very law it selfe . the other excommunication is inflicted by a judge after citation and cononicall forewarning , wherin the sentence condemnatorie is pronounced by the judge . the former leaveth nothing to the judge , but the sentence declaratorie , to declare , that seeing he is gultie of such a crime , hee is already excommunicated . the bishop of spalato , howbeit their great friend otherwise , condemneth this kinde of excommunication , as absurd , and perceiveth in it , magnum papatus arcanū latere , cui et rudes imperiti canonistae seu potius decretistae spiritum & robur addere sunt conanati . for , sayth hee , excommunicare etenim est actu aliquem ligare , non potentia . non enim ligatur , qui potest , aut debet ligari , sed qui reipsa ligatur . how can a man as yet invisible , indemonstrable , unknowne to him that bindeth , be bound ? this bond cannot bind without a binder , and the presence or knowledge of him that is bound . when such a canon was made , there was a binder , and a bond , but none present , or known to bee bound . when the offence is committed , there is one to be bound ; but where is the binder ? and yet in their latest canons , made in the first yeare of the kings entry , they have made excōmunication ipso facto to be the sanction of many of their canons : excōmunicating ipso facto all such as shall affirme the forme of their church service to be corrupt and superstitious , the rites or ceremonies established by law to bee wicked , antichristian , or superstitious the government of their church by archbishops , bishops , deanes , archdeacons , &c. to be antichristian , or repugnant to the word , or that the forme and maner of making , or consecrating their bishops , priests , and deacons , is not lawfull , &c. so that at this day , the better sort both of the ministerie and professours amongst them , do stand excommunicate by this popish guise . the next thing to be considered , is the sole authoritie of bishops excommunicating by themselves alone , or their deputies , officials , chancellours , archdeacons , the ministers and professors in whatsoever church of their large diocie . when christ sayd , tell the church , math. 18. was this the meaning , tell my lord bishop , or his chauncellour , the archdeacon , or his officiall . can this collective name church by any shift be drawne to signifie one particular person , canterburies grace himselfe , or the great pope himselfe ? is the pope the universal church , or the bishop the diocesan church , or his chauncellour ? christ maketh a gra●ation from one to two , at last to many . the apostle reproveth the corinthians because they had not already excommunicated the incestuous person . and do yee not judge them that are within , sayth the apostle , 1. corinth . 5. 12. in the second epistle , chap. 2. v. 10. hee declareth that they ha● power to forgive and reconcile the same incestuous person . and writing to the thessalonians , hee willeth them , to note the man who obeyed or harkned not to his epistle ; and to have no companie with him , that he may be ashamed , 2. thessal 3. 14. now there was no bishop at all either at corinth or thessalonica , as they themselves will grant , far● lesse an usurping prelate , drawing all the power to himselfe . it is one of the weightiest judgements in the church , and therefore not to bee permitted to the pleasure of one man. it is not onely the bishop tha● hath this power alone , to excommunicate by himselfe , or his deputie , but also the deane , prebendaries , and canons in welnigh all the cathedrall and collegiat churches throughout the realme , having certain parochiall churches exempted from the bishop within their exempt and peculiar jurisdidictions , by meere pastorall authoritie ( for episcopall authoritie by the lawes of the church they haue none ) may exercise all manner of spirituall censures , and that as wel by their substitutes , as by themselves . nay , i● hich is more , in cheshire , lancashire , yorksire , richmondshire , and other northern parts , there bee many whole deanries exempted from the bishops jurisdiction , wherein the deanes and their substitutes , have not onely the prohate of wills , and granting of administrations , but also the cognisance of ecclesiasticall crimes with power to use the ecclesiasticall censures ; yea this authority of the execution of ecclesiatsticall censares ; have those deanes either long since by some papall priviledges obtained , or else by long use prescribed ag●inst the bishops . whereby againe it is clearly convinced , that episcopall excommunication used in the church of england , is not of divine institution , but onely by humane tradition : for were it of divine right , then could the same no more be prescribed , or by papall immunitie be poss●ss●d , then could these deanes prescribe power , or be infranchised to breach the word , or to administer the ●acraments . yee see , cathedrall deanes , canons and prebendaries in cathedrall and collegiat churches , and some rurall deanes , may use the ecclesiasticall censures . but the pasto●s of the churches set over their flocks to govern & rule with power of the keyes , are deprived of the other half of their pastoral charge , and the pastorall staffe , as i have sayed , is taken from th●m . thirdly , they excommunicate for trifles . the last petition which was made the first yeare of the kings entry , reporteth , thae th●y excomunicate for trifles , and twelvepennie matters . if a man pay not the fees of their courts , he shall be excommunicate . for the chancellors & officials , the registers , & the rest of that rable , must not want their unreasonable dues . they doe not excommunicate in the congregation where the offender dwelleth , but in their courts in forme of a writ in latine , proclaimed in the bishops or archbishops name , as barrow reporteth , and so also is their absolution . the excommunication may perhaps he intimated a long tyme after in the congregation , and the people warned to beware of the man , who was excommunicate in their court , perhaps for a trifle . the admonition to the parliament sayth , that whereas the excommunicate were never received till they had publickly confessed their offence . now for paying the fees of the court they shall by m● officiall or chauncellour easily be absolved . 5 the manner is that if the apparitor cannot persanally cite the person to be summoned , he useth leave word at his house . if he come not at the day , he is forthwith excommunicate , as the defender of th● last petition ●oeth report . 6. they transf●rre this power of excommunication to lay men . their chauncellours and officialls , whereof we shall intreate in the owne place . the curse anathema , some doe not distinguish from the great excommunication , but onely in some solemnities , because it is uttered with some externall signes and ceremonies to strike a greater terrour . others do distinguish it , and mucket defineth it to be that censure , whereby a pernicious heretick as gods publick enemie , reiected , cursed , execrate , is adjudged and given over unto eternall judgement and damnation . this is answerable to that anathema , which the apostle calleth maranatha , or the talmudists schamatha . but such a censure cannot be inflicted , unlesse it be revealed to the church , that the offender hath sinned against the holy ghost . besides the censures common to lay men and ecclesiasticall persons already mētioned , there are these two reckoned by mucket , corporall pennance , and deniall of buriall in sacred places . corporall pennance is inflicted upon the outward man. for to the publick confession of the offence , there is some bodily pennance adjoyned and enioyned the offender . as for example to stand upon a lords day bareheaded , and barefooted , cloathed with a white sheet , having a white wand in his hand at the porch of the kirck , and when he entreth into the kirck to prostrate himself , to kisse the ground , and then to come to the midst of the church & crave forgivenes . this manner is descrived by mack . lindwood in his provincial reckoneth for corporall pennances , thrusting in a monasterie , imprisonment , striping , and the imprinting of a mark upon the person . many moe ●ere the popish pennances , which turned into satisfactions . for reme●d of corporall pennance , the offendour may obteine a redemption for some peeee of money , and this is called commutation of pennance , and so the sheete pennance is turned into a purse pennance . if the corporall pennance be ordeined to a spirituall end , as they say , to afflict the body or outward man , for humbling of the soule , how can it be exchāged in a pecuniarie mulct , which hath no such operation with it , especially with the greater sort ? or did they ever read of the like but in the dark dayes of poperie ? buriall they deny to such , as are strangled for felonie , usurers , and others excommunicated by their offi●ialls , and chancellours . the censures and punishments peculiar to ecclesiasticall persons , are not all of one nature . for some arise upon their medling with causes civill , howbeit abusiuely called ecclesiasticall ; as the sequestration of the fruits of a benefice , and giving them for a time to the custodie of another , for to defend some mans right , or to chastice the cotumacie of the owner , which sequestration if any man violate , he is to incurre the greater excommunication by the old constitutions of the english church , sayth muck●t . but seeing the originall of it is but temporall , it belongeth nothing to ecclesiasticall consistories . deprivation is the removing of a beneficed man from his benefice . a benefice is a mans freehold , and therfore seing his livelihood consisteth it he ought not to be removed from it at the pleasure or judgement of one man. there is no difference betwixt deposition and degradation , but that deposition is verball , inflicted by the sentence of the judge : degradation is real , as when the ecclesiastical person is denuded , or unclothed of the garments & ensigns of his order , in presence of the civill magistrate , to whom he is relinquished to bee punished for heresie , or some other great capitall crime . vntill this be done , they are exemed from the stroke of the magistrates sword , after the old papistical manner : for to what use else serveth this degradation ? this censure of deposition , as the rest , is in the hands of one man alone . d. field affirmeth , howbeit otherwise one of their owne , that the bishop may doe nothing in matters of greatest moment , and consequence , without the advice and presence of presbyters , and in especial , that he may not deprive , depose , or degrade by hims●lfe alone , and proveth it out of the 3. and 4. councell of carthage . that by the late canons , in pronouncing the sentence after the proces ended before the chauncelour , commissarie , officiall , the bishop should have the assistance of his chauncelour , the deane and some prebendaries , or the archdeacon , is no point of reformation , as they pretend , for these are onely their servants , and followers , which are to them as the shadow to the body it is sayd in the canon law , that the consistorie of the bishop and the chauncelour , or principall official is all one , & therefore a man may not appeale from the officiall principall to the bishop , and the archdeacon is called oculus 〈◊〉 the bishops eye . further they observe the canon , but as it pleaseth them , for there is no sanction added unto it . these are the censures & punishments which are the sinewes of their ordinarie jurisaiction , by as they are 〈◊〉 commissioners , or haue civill callings committed to them by the prince , they have their pr●sons , as clinke , gatchouses , colehouses , towres , and castles , both for laymen , and eccl●siasticall persons . the jurisdiction it self , is eyther voluntary or contentious . voluntary jurisdiction is , when the person , with whom the bishop dealeth , doth not stand against it . contentious is , when such causes are handled against which some partie standeth , or else dealt with therby against his will. for it is to be thought , that the party defendant , will not willingly compeir , and unlesse he be compelled , and therefore is presumed to come against his will. voluntary jurisdiction is established , eyther by statute , or by the municipall lawe , or by the municipal law , & confirmed by the ecc●●siasticall , or by the ecclesiasticall , & confirmed by the municipall . 1. by the statute as 1. to grant licence for a time to eate flesh upon forbidden dayes , 2. that any being approved , ●ay exercise ph●sicke , or chirurgetie , or instruct children in that diocie . 3. to unite and consolida●e lesser kirkes according to a statute made thereanent . 4. to assist civill iudges in executing certaine statutes , which concerne ecclesiasticall causes , 5. to collect tenthes and subsidies duc by ecclesi●sticall persons , and that either by taking a stresse , or by ecclasiasticall censures . the 1. is superstitious , the 2. is impertinent , except that part which concerneth schoolemaisters , but that should not be at his sole disposition . the petition to the queen relateth , that li●ences are granted to scholmasters for money to teach . the 3. likwise is not to be ordered at his will , and may very wel be ordered without him . so may the 4. if it were needful . the 5. is not an office competent to his calling , neither is the maner of exacting to be allowed . by the municipall law , as 1. to certifie at the kings rescript , the civill iudges of bastardie and unlawfull births , of lawfull and unlawful marriages . 2. to require the kings rescript for burning a pertinacious heretick already condemned . 3. to require the kings rescript for cōmitting to prison the person which persisteth with an obstinate mind excommunicate 40. dayes . the 1. may be done other by them , or without them . the 2. for the kind of punishment and forme of proceeding is a part of the maximinian law , which was made in the time of k. henry 4. whereof the ●ath ex officio is the other part . the 3. is used after this manner . if one be excommunicate for the smallest trifles in their courts , or for a supposed offence , where there is none indeed . if hee stand wilfully 40. dayes together excommunicate , and accordingly certified by the bishop into the chauncerie , that then he is to be committed to prison , by vertue of a writ directed to the sheriffe , sayth the authour of the apologie of certain proceedings in courts ecclesiasticall . neither is intimation at the common law required , but these certificats mention onely in generalitie the parties coutumacie and disobedience . the effect of the writ de excommunicato capiendo , is two-fold , 1. upon the certificate of the bishop the party excommunicated is to be debarred action in all the queenes courts . 2. the partie is to be imprisoned , and is not to be delivered , unlesse he submit himselfe to the bishop , except he hath appealed to a superiour ecclesiasticall judge . by the municipall law , and confirmed by the ecclesiasticall , as 1. to cause the testaments of the deceased to be proved , and registrate , 2. to grant the administratiō of the goods of him who died intestate , to the neerest kinsman . 3. when no man will enter here , to command to collect and keepe in custodie bona caduca . 4. to cause account to be rendred of the savd administration , and to approve and reject the same , as law shall require . all ●auses testamentarie , and their appendicles are impertinent for episcopal audience , or any eccl●siasticall o●sistorie . bona caduca is taken in the lawes , as when failing him to whom they belonged by law , the goods fal to another , as the akorn which falleth to the ground , when there is none to take it up , is called caduc● glans . by law ecclesiasticall , and co●firmed by the municipall , as 1. to conferre benefices , or to institute into a benefice at the presentation of others . 2. to command the persons institu●ed to be inducted . 2. to command the fruits of vacant benefi●es , to bee gathered and kep● in su●e custodie by some indifferent man , to the use of the next successor . 4. to assigne a competent portion to a vicar● 5. to grant dimissorie or testimoniall letters . 6. to visit every third yeare th● diocie . o● institution , collation induction , we shall entreat in a fitter place . as for the third , the sequestration of the fruits of the vacant benefices , the authour of the assertion of the true christian church policie , thus writeth . by the interest where by the bishop challengeth to be custos eccl. siarum , there happen as bad , if not worse , then these ▪ for there is no sooner a church voyd , but a post is sent in all haste with letters of sequestiction to sequester the fruits , to the use of the next incumbent ; which next incumbent for the greater care taken to preserve the fruits to his use , before hee can obteine to be put in reall possession , must pay 10. shillings , or a marke , or more , for these letters of sequestiation , with as much more also for letters , so called , of relaxation , besides 2 pence 3 pence , or 4 pence a mise for pottage somner ▪ ● and from hence , as ● take it , is the patron very much 〈◊〉 : for he being , as appeareth by the statute of 25 edm. 3. lord and avower of the benefice ought to have the custodie , and possession , thereof during vacancie . the fourth should not be at the bishops carving , but it is no great matter what be modified to them , seeing they are for the most part hirelings or blind guides . as for the fift , it is agreeable to good ordour , that no clergie man passing from one diocesse to another , should be admitted to take on any cure without letters of commendation , and a testimoniall of their honest life and conversation , and sufficient qualification : but that this should be in the bishops power is against reason , and therefore no wonder if many abuses and inconveniences arise upon their flight passe-ports . visitation is needfull , and it were better for the church , if it were annuall : but that the bishop , or any other should be sole visitor , is hurtfull . a number is more able to make a sharpe enquirie , for moe eyes see better then one , and would not be so foone drawen away with corrupt partialitie . the chiefe part then of voluntarie jurisdiction , is every three yeare to visit the diocie , and to enquire by the church-wardens and side-men , of the excesses , and defects , either of the minister , of the church wardens themselves , or the rest of the parishioners . or the minister , as he is minister , or as he is another sort of man. as minister , either in respect of his publick function , in committing , or omitting what hee ought not : or in respect of his private life ; for many things are tollerate in lay men , which do not bes●eme ministers . or the church-wardens themselves , and that concerning their office , either in the kirk or temple , or out of it . o● the rest of the parishoners , ●ither as having some peculiar function , or any other christians . as having peculiar function , phisitians , chyrurgians , schoolemasters , mid-wives , if they exercise their function , not being approved , or use ●●rcerie or superstition : keepers of hospitals , when according to their foundation , the bishop is only appoynted visitor or no other . of the other christians offending against pie●ie , righteousnesse , sobrietie . against pietie , as by blasphemy against god , or the holy scripture , idolatry , superstition , s●rcerie , if it be such , as by civill lawes of the kingdom is either not at all corrected , or by order and dir●ction of the lawes , is made also subject to ecclesiasticall censures , breach of oath ( called laesio fidei ) made before an ecclesiasticall iudge , or voluntarily to any private man , heresie , error against the articles of religion set forth in a nationall syno● holden the yeare 1562. and confirmed by royall authoritie , sch●●me , unlaw●ul conventicles , absence from divine service in their own parish upon the lords daye● , or other festivall dayes , where there is not a lawfull impediment , unlawfull abstinence from par●aking of the lords supper , which is to be celebrated thrice every year . against justice , calumnie contumely , r●proach anent any cause ecclesiasticall , simoniacall suing for sacred orders or degrees , or of a benefice . vsurie above the rate often in the hundred by yeare . temerarious administration of the goods of the deceased , subornation of perjurie ▪ falshood or forgerie committed in any ecclesiasticall action , violence to a minister , de●eining of that which was left in legacie to the use of the poore , or of goods due to the publick uses of the church , d●●apidation of ecclesiasticall goods , and buildings . against sobriety , as incontiniencie whatsoever , committed with one of his kindred or bloud , or of alliance , either of them within the 4. degree , exclusive , according to the computation of the civill law , which is called incest , or adulterie , or committed with a widow , which is called stuprium , or where both bee single , tearmed fornication , fi●thy speech , sollicitation of anothers chastitie , drunkennesse , clandestine mariages , either in respect of consent of parents or tutors not obteined , or of the private place , or witnesses moe ▪ then two not being present , or the bannes not proclaimed three several times , upon the lords dayes , or holy dayes in lawfull distance . in this table we have an enumeration of offences belonging to ecclesiasticall cognisance , but it is unsufficient . for there are many moe , then are here expressed : as theft , sacriledge , murther , prophanation of the sabboth . sodomie , disturbance of divine service , polygamie , diffamation , &c. as by opening of the 10. commandements may be drawn out to a great number , which ought to be censured by the church . this partition wall of crimes made in the canon law , to make some crimes temporall , others spirituall , hath made the crimes reputed ecclesiasticall to bee neglected by the magistrates , and many crimes not reputed ecclesiasticall , on the other side to be neglected by the church . as adulterie , howbeit by gods law it be capitall , & so ought to be also by the law of man , is not made capitall by their lawes , but referred to the ecclesiasticall courts , as proper to them ; many sins of witchcraft , and sorcerie likewise : and on the other side a theefe should not passe uncensured by the church , howbeit he be overseen by the magistrate . for the church ought to deale with every scandalous sinner , to bring the sinner to repentance , notwithstanding the magistrate pardō , or neglect to punish . next they have the offences there reckoned up onely for the fashion , & of others not their mentioned , they take a severe● account . as for example , mucket doth adde these following : delay of baptisme at the point of death , contempt of episcopall confirmation , not bowing the knee at the letanie , and at the name of iesus , reproaches against the liturgie , the government of the church , &c. profanation of the chalice and the plate : profanation of the church-yards with markets or faires , with weapon shewing , with dancing , &c. in the admonition to the parliament it is said , now great sins , either not at all punished , as blasphemie , usurie , drunkennesse , &c. or else slieghtly passed over , as with pricking in a blanket , or pinning in a sheet , as adulterie , whoredome , &c. again such as are no sins , as if a man conforme not himselfe to popish orders , and ceremonies ; if he come not at the whistle of him who hath no authoritie to call , wee meane chanscellours , officials , and all that rable , are grievously punished , not onely by excommunication , suspension , deprivation , and other , as they terme it , spirituall coertion , but also by banishing , impris●ning , reviling , taunting , &c. so howbeit the offences ; which are abovementioned in the table ; belong to ecclesiasticall enquirie in respect of the slander , they are taken from the lawfull iudicatorie of the church , and transferred to the bishop to enquire , as he thinketh good . and therefore it is but pro froma , that they are here set downe . simonie is one of the number , and yet what simonie is committed , and how that may be dispensed with , wee have already manifested . where is horrible blasphemie so rife ? it were longsome to goe through all the particulars . but this i cannot passe vvith silence , anent the prophanation of the lords day , howbeit it bee not heere expressed . the bill for the better observation of the sabboth , 27 elizabeth , being ●assed by both houses of parliament , was notwithstanding gainesaid , and withstood by none so much as by certaine euangelicall bishops , and whi●h , as there men generally conceived , was onely stayed from being made a law by the queene , upon their counsell and perswaasion . when the bshop doth visite , he doth not visite every parish by it selfe as our presbyteries wont to doe , but all the parishes in the bounds of foure or five rurall d●anries at once . when his lordship comm●th to some principall kirk of one of the deanries , then the ministers , church-wardens , and sidemen within the bounds of those deanries are to repaire to that place , the parishes which perhaps have just matter of complaint against their dissolute minister , of church wardens , are not warned to be present at this visitation . the bishop being set on high , and the rest standing before him : the church-warden touching the book and kissing it , is enjoyned at an appointed day to make known to the bishop , or his vicar , such offences as in a book of articles given them are expressed . for he hath his chancellour or vicar and arch-deacon , to assist him . at the appointed time the church-wardens come , and giue up their bills of presentments , the names and dwelling places of the delinquents . the delinquents are sent for , if they can round over the matter with the bishop , or his chancellour , or vicar , there is no more of the matter ; but if not , then is the delinquent enjoyned to take an oath : suppose there be no evidence of the crime ▪ but onely a slanderous report and bruit , and if he free not himselfe by an oath , he shall be holden as guiltie : yea further , he must have sixe or eight besides to sweare at a set day , their oath of credulity , that they perswade themselues he hath sworn the truth , and thus hee is purged by canonicall purgation . thus are they very careful , when the matter is not rounded over . for , as lindwood , canterburies principall officiall , who wrote about 200. yeares since , saith , vigilare non curant proelati quamplures ut obseruentur statuta nullam utilitatem bursalem inducenti● : many prelates are not vigilant and carefull to have statutes observed which bring no purse profite with them . many abuses and corruptions are in their v●sitations , no doubt , which have not as yet come to my knowledge , but you must be content good reader with the little , that i have delivered . in contentious jurisdiction , are to be considered either the persons , or the causes judged , or judgement it selfe . the persons , either the ordinarie judge , or else his surrogate , or the parties , the pursu●r and def●ndant : and they doe plade , either by themselves , or by others ; as by the advice of advocates , or the diligent travels of their procurators . the things judged , are either of publike , or private interest : of publike , as i contribution for reparations of the church fabrick , and church-yard dike , and for acquiring any other thing which is l●cking in the kirk : or 2 punishment some ecclesiasticall offence , or contumely . it is true , every church ought to be carefull to hold up the fabrik of the church , and to furnish it with all necessarie utensils : but if the parishioners who ought to bee contributories , be slack , they ought to bee pursued for the money in the kings courts , not in church consistories . if a man holding land which usually payd a pound of waxe to the church , do withhold it , the churchwarden may very welpursue before a civill judge . suchlike if the church be uncovered , or the churchyard unclosed . church officers may not impose taxations . of privat interest in causes of 1. matrimony , 2. succ●ssion to the goods of the deceased , 3. ecclesiasticall rights . of matrimonie . either by action , or for supporting ▪ or dissolving of it . by action , either to conciliate & knit , as when we sue at law , that matrimonie may be celebrate and consummate according to the contract , or that after the celebration , the mutuall marriage duties may be performed , which is called actio directa , or when we intend actiō of lactication of ma●●mony against another , who falsely pretendeth a matrimonial contract to our prejudice , which is called actio contraria . for supporting or upholding of matrimonie , as when aft●r the marriage , we sue for the money promised in dowrie with the bride . for dissolving of matrimonie , either for a precontract matrimoniall of either of the parties , with some other , or perpetuall and incurable frigiditie , or consanguinitie or affinitie by lawfull or unlawfull copulation , or adulterie , or for rigorous dealing , in which case separation from the bedd , and bo●rd , but not from the bond is granted . such matrimoniall causes as are meere civill , belong not to ecclesiasticall courts , as debts and dowries promised in marriage are not properly demandable in ecclesiasticall courts . matrimonie as it is a civill contract , may be ordered by civill lawes , seeing upon it dependeth the right of inheritances providing that nothing bee done repugnant to these conditions , which god in his word hath superadded to that contract , as to determine within degrees prohibited , or polygamie to bee lawfull . so farre as it is divine , in that god conjoyneth and interveneth as third person , and setts downe conditions both of conjunction and dissolution , in the word , the church is to see , that that order and these caveats bee observed , which are contained in the word . for it may fall out , that both in binding up of marriage they may commit incest , and in dissolving without a just cause may offend also . it is the churches duty to prevent and remove such offences . but of other lawes civil and municipal , they are not executors . these lawes which are divine , are of a mixt nature . these which are civill , belong onely to the civill magistrate . the churches part is transferred to the cognisance of officials , to whom it doth not belong . and therfore beza concerning this abuse writeth thus . sed quorsum hoc ad officiales , promotores , procuratores , totam denique illam procorum colluviem , quae ecclesiam dei i●mpridē devastat , quorsum hoc ad illa non ecclesiae tantūmodo christianae , verumetiā universi mundi de but what maketh this , sayth he , for officialls , promoters , proctors , and all that filth of swine , which now a long time doth waste the church of god ? what is this to these shamefull staines , not onely of the christian church , but also of the whole world . further , beside the churches part , which is to take heed to offences and breach of gods law , they have taken the canon law for the rule of their proceedings , both in spousalls , mariages , and divorces . and thirdly , have taken in debts and dowries , goods and chattels , which are accessorie to marriage , to judge upon , and this must be called ecclesiasticall cognisance . lastly , these causes are of such weight , that they are not to be committed to the skill or conscience of one base officiall . it is observed by the author of the assertion for christian policie , that mens inheritances many times hang in suspence upon question of l●gitimation or illegitimation of their children , to be allowed or disallowed by the canon law , and that many knights , esquires , and gentlemen doe complaine , and bewa●le the stealing away , and mariages of their daughters , neeces , neere kinswomen , or wards . couples have been married , and lived together 4 6 , or moe yeares as man and wife , and upon a new and sudden dislike and discontentment , or upon a surmised precontract , pretensedly proved by two suborned witnesses , by vertue of the canon law the husband was adiudged no husband , & the wife no wife . another example he relateth of one solemnly maried to a wife , and after by reason of a precontract , solemnly divorced from the same wife , and compelled by censures of the church to marry her for whom sentence of precontract was adjudged , and yet authorized by the same consistorie about ten or twelve yeares after the divorce to resummon , recall , and rechallenge his first wife , she having a testimoniall out of the same consistorie , of her lawfull divorce , and being againe solemnly maried to another husband . licences of mariage have been granted out of their ecclesiasticall court with a blanke . so the partie licenced was enabled , if it had been their pleasure , to marry another mans wife , or his wives sister . many moe grosse absurdities are there alledged by th● learned authour , which the reader will s●arce beleeve . but i omit them , and many other things which might be sayd anent the particulars set down in this table . succes●●on to the goods of the deceased , is either or him , who hath made his testam●nt , or who hath died intestate . the first 〈◊〉 her universall , when the plea is for proving or improving the testament exhibited , or particular when the suit is for to obtain a cer●ain lega●ie . the s●cond is , either properly , when no testament is made , or by way of in●estate , as when there is none who will take upon them the burthen of executorie . in either of the cases the action is either to obtaine the administration of the goods , and that eithe● simply , or with the later will annexed , that it may be fulfilled , or wit● the tutorship , and to the use of the min●r● or else the action is against him that ingyreth himselfe into the administration , and intrometteth with the goods of the deceased , not being inabled with any warrant . causes testamentarie , and their appendicles , are meere civill and temporall , and therefore do not belong to spirituall courts . it is by the grant of kings , not by ecclesiasticall right , that church consistories have medled with such causes . because bishops were supposed to bee men of good conscience , and that they would be carefull to see the later will of the deceased performed , then others , therefore they were reserved to episcopal audience , and cognisance of ecclesiasticall courts . but this respect was not founded upon gods word . for we must not looke so much to conscience , as to a lawfull calling : or else all civill causes pleaded before a iudge should be referred to church-men , because of their supposed good conscience . and the truth is , it is but supposed indeed . for a bishop or pastor that will medle in matters impertinent to his calling , hath but a bad conscience . such a man will never make conscience of it , more then another religious christian. and what conscience they made of the matter , may bee seene , in that they transferred that which was committed to their trust , to a base officiall , who hath as bad a conscience as the bishop himselfe , and badder , if badder may be . and as for skill in deciding such causes , no man will deny , but the civill judges are more able to cognosce and determine in them , then church-men . by the common law , sayth lindwood , these causes were not committed unto the church , but by the free grant of princes : and therefore in the lawes alledged by him , approbation and insinuation of testaments are forbidden clergiemen . et ratio redditur in juribus illis allegatis , quia opprobrium est clericis , si peritos ostendere vel●●t rerum for ●ense●●● . may not matters of legacies , and bequests of goods , as well as of lands , bee determined in remporall courts ? cannot the iudges in temporal courts discerne upon proofes , and other presumptions , whether the testator was of perfect memorie , or distracted , as they doe in questions of lunacie , madnesse , or idiocie , in men living ? can they not define of two wills , which is the first , which is the later will , whether the legacie remaine , or bee recalled ; whether it bee pure or conditionall . if a creditor may recouer his debt due by the testator in the tēporall court , what should hinder a legatarie to recover his legacie in the same court ? this poynt is made cleare , and amplified in the assertion of true and christian church policie . to conclude then , probates of wills , committing of administrations , sequestrations of the goods of the intestate , recovering of legacies , taking up of inventaries , &c. belong not to a church consistorie , and it is a very great abuse that such consistories should be called church consistories , and that spirituall censures should bee put in execution by them . ecclesiasticall dues and rights , are 1. tithes , which are either praediall , personall or mixt. praediall tithes are such , as come of the fruits and crop of the ground , as of corne , or fruits of trees . personall are such , as are payed by reason of the person himselfe , out of the gain that he maketh of this trading , handicraft , hunting , warfaring , &c. the mixt is added by s●me as a third kinde , but others reduce them according to their diversitie to one of the first two , and such are the birth of bestiall , wooll , milke , whether they be fed at home , or be at pasture in the field . tithes of whatsoever kinde , are but temporall goods , not spirituall , howbeit they be annexed to spirituall things , and be appoyn●ed to uphold and maintaine divine service , and spirituall functions . tithes were of old recovered in the kings court , not in ecclesiasticall , as is averred in a treatise alledged by the author of the apologie of proceedings in courts ecclesiasticall . we think that the kings courts be put out of iu●●sdiction for tythes , by a custome of the realme , and not by the immediat power of the law of god. and againe . that suits for tithes shall be taken in the spirituall court , is onely grounded upon a favour that the kings of this realme , and the whole realme have in times past borne to the clergie . that the kings courts of his bench , and common pleas , and also other inferior courts were put out of jurisdiction for tythes , & suits for tithes were granted to spirituall courts , was a favour , it is true , granted to the clergie , inabling them with power within themselves to recover tithes destinate to their maintenance , but wee must not look so much to the commoditie wee may reape by the grants of princes , as whether church consistories should medle with such controversies concerning things temporall . this man owe me a cole , that man a sti●k , the third two stone of butter , the fourth such a number of saffron heads , the fift so many sallow trees : such , and such suits , were verie pertinent for a presbyterie to sit upon ; for the presbyterie is the true and right consistorie . now change this consistorie as ye please , and make the bishop alone to be the church consistorie , it is all one for the causes themselves being temporall , the qualitie of the person doth not alter the nature of the cause . in the assertion for true and christian policie , it is said , that by a statute 32. hen 8. c. 44. it is enacted , that the parsons , and curates of five parish chu●●hes whereunto the town of royston did extend it selfe and every of them , and the successors of every of them , shall have their remedie by authorit● of that act , to sue , demand , aske , and recover in the kings court of chancerie , the tithes of corne , hay , wooll ▪ lambe , and calfe , subtracted , or devyed to be payed by any person , or persons . are the tythes of other parishes more spirituall then these of royston ? but admitting such pleas to be pertinent for a spirituall court , they should not be turned over to a civilian , the bishops officiall . and what favour is granted to church men by princes , when a doctor of the law shall determine in these pleas ! 2. oblations due of custome either every quarter of the yeare , or in baptismes , or at blessing of mariages or at churching of women , or at burials : 3 mortuaries ▪ 4 indemnities , 5 procu●a●ions . 6 expences laid forth for the repairing of ecclesiastical buildings decayed by the negligence of the predecessour , 7. synodalls , 8. wages and feel due for causes judiciall , as to the iudge , the advocate , the proctor , the clarke . or for causes out of judgement , as to the curate or sexten . a procuration is the furnishing of necessarie expenses for the archbishop , bishop , archdeacon , or any other having power to visit in respect of their visitations . for howbeit the bishops have great temporalities and possessions ecclesiasticall , that doth not content them , but they must be sustained besides in their travelling . they say , they must have great riches , because they have a great burthen , and must not discharge their charge still in one place , but through the whole diocie . and yet when they have gotten more then may suffice reasonable men , they will not travell without a new pension , and their expenses borne . for no man is bound , say they , to goe on warfare on his owne cost . and so with a new trick they got procurations annexed to their visitations , as proper stipends due to visitors . at the first , the visitor and his retinue , had their sustentation in victuals for the day which he visited the particular church . afterward the procuration was rated to some value of money , answerable respectively to the dignity of an archbishop , or archdeacon : for their retinue was prescribed in the canons and constitutions . the archdeacon was appointed to have onely to have 4. persons on horseba●ke , and one sumner . what think ye then shal be the retinue of the bishop or archbishop , if this be moderate in the archdeacon . farther , whereas they ought not to have procurations , except they visit every particular church . they will visit 30. or 40. churches in one day at one place , and yet receive the diet in money of 30. or 40. churches or dayes . they make commodity of their visitations otherwise also , as ye have heard . synodals are another pension due to the bishop by every church in the diocie for convocating synods . and yet their synods are not worthy the name of synods , for the diocesan bishop is onely lord and iudge , the rest are to bee judged , rather then to partake in common with his power . a mortuarie is the second beast , that the deceased person hath within the parish , if hee have three , or above , the best being excepted and reserved to the iust owner . if the three be of one kind , or of divers , the parish priest must have the second : and wherefore i pray you ? for recompensation of the personall tithes , or offerings withholden , while he lived , yea howbeit ignorantly and unwittingly , sayth lindwood , and to what end , pro salute animae suae , sayth simon langham bishop of canterburie in his provinciall constitution . for the safetie of the soule consisteth in remission of the sinn , sayth lindwood in his glosse upon that constitution , which is not remitted , sayth hee , unlesse that which is withholden be restored . these are the mortuaries , as yee see , which are demandable in their spirituall courts . oblations should be free from compulsion , and superstition , not offered immediatly to god upon the altar , as sometimes they doe , nor exacted under the colour of maintenance of the ministerie , whereto the tithes are already bestowed to that use . the rich parson , yea the bishop himselfe claimeth a right to these oblations , as well as the poorest priest. to compell men to offer by the censures of their courts , is against the nature of a free offering . the fees demandable in their courts , as due to the iudge , the register , the advocates , the proctors , are unreasonable . large fees are payd for the iudges sentence , for the register and the proctors pains , above the rate set down by their canons , as the defender of the last petition doth affirme . what is there obtained without paying a fee ? they have fees for excommunication , for absolution , for institution and induction , for letters of sequestration , & relaxation , for licences to preach , for subscription of a testimoniall , for commutation of pennance , for licence to marry without bannes , &c. the judgement it selfe , in which is to be considered , 1. the calling for the parties to law , 2. litis contestation , 3. cognition of the cause , 4. the sentence , 5. such things as follow the sentence , as execution , or appellation . these things are common to every court of contentious or litigious jurisdiction . here is to be observed , that such a litigious kinde of pleading for things civill and temporall , becommeth not the church of god. nos scimus , sayth the bishop of spalato , quia 1. cor. 11. contentione● faciendi ecclesia dei cons●etudinem non habit , nisi postquam facta est p●ne tota temporalis , & pervenerint ad papatum inquieti & theologiae expe●●● juristae . here also is to be remembred the longsomnesse of ecclesiasticall suits , depending in their courts . now the iudge , register , advoca●t , proctor , are all agreed to prolong suits for their advantage , and so as the prophet sayth , they wrap it up , mich. 7. 3. sayth the defender of the last petition . where he doth also insinuate that suits have been prolonged aboue two yeares in their consistories . wee have seene what civill causes , and after what manner they are handled . criminall causes are brought in judgement , either by accusation , when there is one to accuse , or by denunciation , as when the churchwardens make their presentments into ther courts , twice in the year , and at the visitations , or by inquisition , when the judge of office doth inquire into offences . what are the offences and crimes punishable in ecclesiasticall courts , and what are these which they chiefly search out and punish , we have declared in the table of visitation . chap. 5. of archdeacons , chancellors , commissaries officials , and vicars generall . now followeth the jurisdiction exercised by the bishops deputies , and archdeacons , whereunto i will premit the rest of sir francis bacon now lord chauncellour his censure . for the second poynt , which is the deputation of their authoritie , i see no perfect and sure ground for that neither , being somwhat different from the examples and rules of government . the bishop exerciseth his jurisdiction by his chauncellor and commissary , officialls , &c. we see in all lawes of the world , officer of skill and confidence cannot be put over or exercised by deputie , except it bee specially contained in the originall granted , and in that case it is dutifull . there was never any judge , in any court , made a deputie . the bishop is a iudge , and of a high nature ; whence commeth it that he should depute , considering that all trust and confidence , ( as was sayd ) as personall , and inherent , and cannot , and ought not to bee transposed ? surely in this againe , ab initio non fuit ita . but it is probable , that bishops ▪ when they gaue themselves too much to the glory of the world , and became grandoes in kingdoms , and great counsellors to princes , then did they delegate their proper iurisdictions , as things of too inferiour nature for their greatnesse , and then after the similitude of kings , and count palatines , they would have their chauncellors and iudges . but that example of kings and potentates giveth no good defence . for the reasons why kings administer by their judges ( altho●gh themselves are the supreame iudges ) are two . the one , because the offices of kings are for the most part inheritance , and it is a rule in all lawes , that offices of inheritance are rather matters , that sound is interest , then in confidence , forasmuch as they may fall upon women , upon infants , upon lunatickes , and idiots , persons not able to exercise iudicature in person , and therefore such offices by all lawes , might ever bee administred by delegation , the second reason is , because of the amplitude of their iurisdiction , which is as great , as either their birthright from their aun●estours , or their sword-right from god , maketh them . and therefore moses , that was governour over no great people , and those collected together in a campe , and not scattered in provinces , and cities , himself● l●kewise of an extraordinarie spirit , was neverthelesse not able to suffice , and hold out in person , to iudge the people , but did by the advice of ie●hro his father in law , approved from god , substitute elders and iudges , how much more other kings and p●inces . there is a 3 reason likwise not much from the present purpose , and that is , that kings either in respect of the common-wealth , or of the greatnesse of their own patrimonies , are usually parties in suits , and then their iudges stand indifferent betweene them and the subiect . but in the case of bishop , none of these reasons hold . for first , the office is e●ective and for life , and not patrimoniall , or hereditarie . an office worthy of science , confidence , and qualification . and for the second reason it is true , their jurisdiction is ample and spacious , and that their time is to bee divided between their labours , as well in the word and doctrine , as government , and iurisdiction . but i doe not see , supposing the courts to be used uncorruptly , and without any indirect course held to multiply causes for gaine of fees , but that the bishop might very well for causes of moment supply his iudiciall function in his owne person . for wee see before our eyes , that one chauncellour of england dispatcheth the suits in equitie of the whole kingdome , which is not by reason of the excellencie of that rare honourable person , who now holdeth that place , but it was ever so , though more or lesse burthenous to the suiter , as the chauncellour was more or lesse able to give dispatch , and if heed bee taken to that , which was sayd before , that the bishops labour in the word must take up a principall part of his time , so i may say againe , that matter of state have ever taken up most of the chauncellours time , having been for the most part persons , upon whom the kings of this realme have most relied for matters of counsell . and therfore there is no doubt , but the bishop whose circuit is lesse ample , and the causes in nature not so multiplying , where the helpe of references , certificates , to and from fit persons , for the better ripening of causes in their neere proceedings , and such ordinary helps incident to jurisdiction , may very well suffice his office . yet there is another helpe : for the causes that come before him are those , tithes , legacies , administrations , and other testamentarie causes , causes matrimoniall , accusations against ministers , tending to their suspension , deprivation or degrading . symonie , incontinencie , heresie , breach of sabboth , and other like causes of scandall . the first two of these differ in mine opinion , from the rest , that is , tithes and testaments , for those be matters of profit , and in their nature temporall , though by favour and connivencie of the temporall jurisdiction , they have beene allowed and permitted to the court ecclesiasticall . the one , to the end the clergie might sue for that , that was their sustentation , before their own iudges , and the other , is a kinde of pietie and religion which was thought incident to the performance of dead mens wills . and surely for these two , the bishop in mine opinion may with lesse danger , discharge himselfe upon his ordinarie judges . and i thinke likewise , it will fall out that those suits are in the greatest number . but for the rest which require a spirituall science , and discretion in respect of their nature , or of the scandall , it were reason in mine opinion , that there were no audience given , but by the bishop himselfe , he being assisted , as was touched before . but it were necessarie also , he were attended by his chauncellour , or some other his officers , being learned in the civill lawes , for his better instructions in poynts of formalitie , or the courses of the court , which if it were done , then were there lesse use of the officiall court , whereof there is now so much complaint . and causes of the nature aforesayd being drawn to the audience of the bishop , would represse frivolous suits , and have a grave and incorrupt proceeding to such causes , as shall bee fit for the court. there is a third forme also , not of jurisdiction , but of forme of proceeding , which may deserve reformation , the rather because it is contrary to the lawes and customes of this land , and state , which though they doe not rule this proceeding , yet may they be advised with for better directions , and that is the oath ex officio , wherein men are forced to accuse themselves ; and that is more , are sworne unto blankes , and not unto accusations , and charges declared . by the lawes of england , no man is bound to accuse himselfe . in the highest causes of treason , torture is used for discoverie , and not for evidence . in capitall matters , no delinquents answer upon oath is required , no not permitted . in criminall matters not capitall , handled in the starre-chamber , and in causes of conscience , handled in the chauncerie , for the most part , grounded upon trust and secresie , the oath of the partie is required . but how ? where there is an accusation , and an accuser , which we call bills of complaint ( from which the complaint cannot varie , and out of compasse of the which the defendant may not be examined ) exhibited into the court , and by processe certified unto the defendant . but to examine a man upon oath ▪ out of the insinuation of fame , and out of accusations secret or undeclared , though it have some countenance from the civil law , yet it is so opposite ex diametro , to the sence of the common law , as it may well receiue some limitation . this wise polititian maketh this overture , supposing that the bishops ample and spatious circuite will not be contracted , and that these causes , which in their owne nature are temporall , wlll not be drawne from the ecclesiasticall courts . for such a reformation is not , nor may not be 〈◊〉 at in these dayes , at least polititians will not hazard their places and hopes in seeking of it , le●t caesar ●tart . but their is a day coming for the antichrist , and them also . what we have spoken before against medling with civill causes , their large diocie , and excluding the presbyterie from the cōmon governement here not m●lled with , i need not to repeat . alwayes the reader may take up very solide reasons against the deputation of their authoritie . the ordinary iudges , who under the prince execute judiciall administration in name of others , are the bishops deputies , to wit , the vicar generall , for the universitie of causes belonging to voluntarie jurisdiction , 2. the officiall principall , for the universitie of causes belonging to contentious jurisdiction . 3. the comm●ssary , for certain● causes , within a certaine part of the diocie . the persons having judiciall admininistration not brought in by any law , have it eyther by royall composition , or privilege , or prescription of time . by prescription of time as 1. some in exempt jurisdictions . 2. archdeacons , whose office constitute by law , is to enquire in the repairing and covering of kirks , & their implements , in ecclesiasticall enormities to be punished , to refer to the ordinary matters or greater moment to induct into benefices . 2. jurisdiction , as they haue it by prescription . it is ●xerced e●ther by themselves , or by their officials . 〈◊〉 byshop hath a two fold power , one of order , another of jurisdiction . the power of order he committeth to his suffragane bishop , as ordaining of ministers and deacons , bishoping of children , dedication of churches and church yards etc. their jurisdiction , is eyther voluntary , or contentious . the voluntary he cōmitteth , when he is absent , to his vicar generall , the contentious he commiteth to his chauncelour , and com●●ssarie . the vicar generall then in absence of the bishop may visite the diocie , or any part thereof , give certificates into the kings courts of bastardie and of excommunicates , commit administrations , give licence to eate flesh upon forbidden dayes , & doe all that may be done by the bishops voluntarie jurisdiction , whereof we haue entreated already . d. field sayth , that bishops had vicars generall , that might doe all things almost that perteyne to the bishops iurisdiction . and lindwood sayth , that they might not onely enquire into , but also punish and correct offences . the other deputies of the bishop may be also called his vicars , yet are they designed 〈◊〉 distinct name , because they haue a distinct office , to wit , the chancelour , and the commissarie . the chauncelour is the bishops principall officiall , deputed for his principall consistorie . the commissarie is the bishops officiall . also , but in some remote part onely , or some places , exempted from the archdeacon , and he is called in the canon law , officialis foraneus , id est extraneus , sayth canisius . this distinction betwixt the chauncellour and commissarie , is made cleare in cowells interpreter , as followeth . officialis in the canon law , is especially taken for him , to whom any bishop doth generally commit the charge of his spirituall iurisdiction . and in this sence one in every diocie is officialis principalis , whom the statutes and lawes of this kingdome call chancellour , anno 32. henr. 8. c. 15. the rest , if there be more , are by the canon law called officiales foranei , gloss . in clement . 2. de rescriptis , but with us termed commissaires commissarij , as in the statute of henr. 8. sometimes commissarij foranei . the difference of these two poynts you may read in lindwood . tit . de sequestra , c. 1. but this word officiall in our statutes , and common law , signifieth him whom the archdeacon substituteth in the executing of his iurisdiction , as appeareth by the statute above mentioned , and many others places . againe , commissarius is a title of ecclesiasticall jurisdiction , at least so farre as his commission permitteth him in places of the diocie , so farre distant from the chiefe citie , as the chauncellour cannot call the subiects to the bishops principall consistorie , without their too great molestation . this commissarie is of the canonists termed commissarius , or officialis foraneus , lindw . de accusat . c. 1. in glossa , and is ordained to this speciall end , that hee suplieth the bishops jurisdiction and office in the out places of the diocie , or else in such parishes as be peculiars to the bishop , and exempted from the iurisdiction of the archdeacon . for where either by prescription , or composition . there bee archdeacons that have iurisdiction within their archdeaconries , as in most places they have , there this commissarie is but superfluous , and most commonly doth rather vexe and disturbe the countrey for his lucre , then of conscience seeke to redresse the lives of offenders . and therefore the bishop taking praestation money of his archdeacons yearly , pro exteriori jurisdictione , as it is ordinarily called , doth by superonerating their circuit with a commissarie , not onely wrong the archdeacon , but the poorer sort of subiects much more , as common practise daily teacheth , to their great woe . the bishops chauncellour and commissarie , and the archdeacons official , are all three termed officialls in the canon law , the chauncellour the principall officiall , the commissarie , officialis foraneus , the third , the archdeacons officiall , or by the generall name of officiall . in the lawes and statutes of england , the first is called chancellour , the second commissarie , the third by the generall name of officiall . the name of chauncellour in this sense , is not so ancient as that of officiall , sayth d. field , and that in a generall signification it is used for any one that is employed for the giving of answer to sutors , for keeping of records , and notes of remembrance , and generally for the performance of some principall duties pertaining to him , whose chauncellour he is sayd to be . the principall officiall , that is , the chauncellour , howbeit he be but onely a deputie , yet by fiction of the law , when hee cognosceth any cause , hee is interpreted to bee but one person with the bishop , and to make but one consistorie with him . so that howbeit the bishop be not present there , yet it is his consistorie . such fictions of law have been made by , cosening and deceitfull prelates , to deceive the world . and therefore say the canonists , there lieth no appellation from the principall officiall to the bishop , but to the archbishop : yet from the commissarie , who is officialis foraneus , there lieth appellation . regularly appellation also may be made from the archdeacon , and other inferiour prelates , to the bishop , sayth canisius , unlesse the custome of the countrey hath brought in another order . the archdeacon hath a certaine circuit of the diocie , wherein he exerciseth his office and iurisdiction . for everie diocie is divided into certain archdeaconries , comprehending about the fourth part of the diocies , if they be great diocies . but if they be lesser diocies , they haue but one archdeacon , as canterburie , rochester , glocester , bristow , worcester , &c. the archdeacon by vertue of his degree and order , hath no jurisdiction , but onely by prescription of time , that is a papall custome , which is yet retained in the english church . in hieroms time at rome the deacons began to exalt themselves above ministers , against which usurpation & evil custome of the church of rome , he inveigheth with great vehemencie , as a thing unsufferable , that the ministers of tables , and to widowes , should be lifted up with pride aboue the minister of the word and sacraments , and opponeth to the custome of the church of rome , the custome of all the churches in the world . and yet the old corruption of that one church , ( wherin ther institutions ye see if they were excellent ) hath spread over the whole church , and grown to a great height . so that the archdeacons will not , sayth mr. cartwright , take the best ministers of the church , as their equalls . they are called archdeacons , not of one particular church , but of a whole shire , whereas deacons were appoynted in several churches . it is true , that many of their archdeacons are also ministers , but yet they exercise their iurisdiction over a whole shire , ministers and others within the bounds of their archdeaconrie , not as ministers , but as archdeacons . when the bishop should have visited his diocie , and inquired into needfull reparations of the church , and what other things were out of order , hee sent his chiefe deacons to visit for him . at the first they were sent onely to visit and make report , but not to sententiate in any mans cause , sayth d. field , or to meddle with the correcting and reforming of any thing : but afterwards in processe of time they were authorized to heare and determine the smaller matters , and to reforme the lighter and lesser offences . hence in time it c●me , that archdeacons much used by bishops , as most attendant on them in the visitation of their churches , and reforming small disorders , at length by prescription claimed the correction of greater things , at having of long time put themselves into the exercise of such authoritie . so the archdeacons in the end became greater then the deanes , let bee common ministers . the lazie bishop sent his deacon to enquire into the life and conversation of the clergie and ministers , which was not his office , yet ye see from what a small beginning he is risen to so great a height . it is dangerous to depart from the right paterne shewed upon the mount . againe , to make a preacher of the word a deacon , is to conioyne these two offices , which the apostles did separate . archdeacons then almost through all england by papall prescription have jurisdiction within their bounds , and power to visite , to inquire into offences , to receive presentments , & to punish with ecclesiasticall censures , to substitute officialls to supply their roomes in their consistories , whereby it hath happened , that the subjects haue been molested for one and the selfe same fault by the bishops chauncelours , and the archdeacon or his officiall . in a canon lately made anno 1603 they haue transacted the matter so , that they shall not medle with the presentments , received at others visitations ; how the transaction is kept i cannot tell . it is to be observed that chauncelours and officials are civilians , ministers doe sometime also beare these offices , but utterly ignorant in these faculties . for these courts being confused courts wherin matrimoniall , testamentarie and other causes of temporal matters are handled not belonging to ecclesiasticall cognisance , no wonder the minister be ignorant in them . but on the other part , it were a shame if a civilian should know better how to deale with an offender , and to bring him to repentance . againe what a grosse absurditie and intolerable abuse is it in the church of god , that chauncelours , commissaries , & officialls being civilians should meddle with the censures of the church . the bishop hath vendicate to himself the whole power of excommunication , and then he transferreth this his power by a generall commission to another , which he may not lawfully doe , no not to a minister , far lesse to a doctor of the civill lawe , whom he appointeth to be his chauncelour , or the archdeacon to him , whom hee appoynteth to bee his officiall . they have found out a new trick , which will not serve their turn . the civilian , the chauncellour , or officiall , when he is to excommunicate , he hath a minister to assist him , who pronounceth the sentence . the defender of the last petition telleth us , that the minister assistant to the chauncellour , who is for the most part of the meanest and simplest of the clergie , is but a cyphar , he doth nothing but his masters direction , excommunicateth and absolveth at his pleasure . the minister is not judge here , the sentence is set downe in writ to him in latine , which he must rehearse . a memorable example we have in the assertion for true and christian church policie , together with the article made anent this matter . vniusquis● vicarius generalis , officialis ceu commissarius , qui ordines ecelesiasticos non susceperit . &c. every vicar general , officiall , or commissarie , which hath not taken upon him ecclesiasticall orders , shall call and associate unto him , some learned presbyter , who being armed with sufficient authority from the bishop in his jurisdiction , or from the archdea , being a presb . in his iurisdictiō shall denounce , and that by the prescript of the judge present , the sentence of excommunication for contumacie . the example and practise of this precept followeth . dr. hone the archdeacon of surrey his officiall , being to excommunicate certaine persons , had a silly curat , mr. rowland allen to attend his service , and to denounce the lesson which was written to him in paper to read , iohannes hone , legum doctor , officialis vener●bilis viri domini archidiaconi surr. omnibus & singulis rectoribus , &c. salutem . cum nos rite & legitime procedentes , omnes & singulos , quorum nomina &c. in non comparendo , ●oram nobis , &c. ceu saltem in non satisf●ciendo mandatis nostris , &c. pronunciaverimus contuniaces , ipsosque ex communicandos fore decreverimus . cumque ●iscretus vir magister roul . allen presbyter , 〈◊〉 omnes et singulos subscriptos ex officio nostro ex cōmunicaverit in scriptis iustitia id exigente , vobis igitur committimus &c. quatenus eos omnes sicut prefertur ex officio nostro excommunicatos futsse , e● esse palam denunci●tis datum sub sigi●o officialitatis nostrae 19 die decembris anno domini 1587. iohn hone doctor of the lawes , official of the venerable man the 〈◊〉 of surrey , to all and singular persons &c. greeting : whereas wee otherwise rightly and lawfully proceeding , all and singular , whose names are 〈◊〉 in not appearing before us , or at least 〈◊〉 in not satisfying of our mandates , haue pronounced contu●ci●us ▪ and decreed them to be excommunicated . and whereas , also the discreet man mr rowland allen presbyter , out of our office , hath excommunicated 〈◊〉 and singular underwritten ●i●stice so requiring . wherefore we charge , that openly you denounce , and declare them , and every of them , so as aforesaid , out of our office to be excommunicated . given under the seale of our officiality , the 19 of december 1587. the poore curate , sayth this authour , jerked these , whose pointes soever the other untied . now in this case it cannot be sayd , that it was onely the poore curate , who 〈◊〉 excommunicate . for he is but the hangman , the other is the iudge . poore rowland allen rehearsed the sentence by the prescript of doctor hone. doctor hone ●●ted , pronounced them contumaciously absent , and upon the con●umacie decreed them to be excommunicated , prescrived the lesson to poore rowland allen , without which things the sentence should be a nullsentence . d. hone the archdeacons officiall , hath power to call and associate unto him , and to prescribe rowland allen presbyter , and another mans hireling curate in southwarke to excommunicate , not onely the parochians of anothers pastors charge , but also any other pastor whatsoever , subiect to the acchdeacons jurisdiction . if it be lawfull at the voyce of a lay stranger , that an hireling and stipendiarie curate should chase another mans sheepe out of his owne fold , how much more is it lawfull that a true shepherd should disciplinate his own sheepe , feeding and couchan● within his owne pasture , and within his own fold . ye see then whereto this alteration of discipline will turne in the end . the censures of the church as a matter of no worth or moment , shall be put in the hands of base officialls , and blind rowland atlens . an oxe and an asse shall plow together in the lords field . the chauncellors , commissaries , and officialls , have power to convent a minister before them , and if hee compeir not , first suspend , and then excommunicate him , as is evident by their latest canons . thus shall the worthiest of our ministrie bee brought under bondage . the reader may see how unworthily the archbishops , bishops , and archdeacons deale with the church , which not content themselves to use tyranny over it , and to take upon them of their private authoritie , which belongeth unto other with them , have also brought it into bondage under their servants , and servants servants , i meane chauncellours , commissaries , &c. sayth mr. cartwright . the commissarie court is but a little stinking ditch , say the authors of the admonition to the parliament . in this court one alone doth excommunicate , one alone sitteth in judgement , and when he will can draw back the iudgement which hee hath pronounced , having called upon the name of god , and that for money , which is called the changing of penance . in this court for none payment of two pence , a man shall be excommunicate , if he appear not when he is sent for . this court pouleth parishes , scourgeth the poore bedge-priests , ladeth churchwardens with manifest perjuries , punisheth whooredome and adulterie with toyish censures , remitteth without satisfying the congregation , and that in secret 〈◊〉 giveth out dispensations for unlawfull marriages , and committeth a thousand such ●ike abomina●●● ; where the iudges , advocates , and proctors are for the most part papists . and as for scribes and notaries , as greedi● as cormorants : if they all should perhaps see this writing they would bee as angry as wasps , and sting like 〈◊〉 . three of them would be enough to sting a man to death , for why , they are high commissioners . againe , who be their chauncellours , but most suspected papists . i heare not of one of them , but he is a br●●er . who be their sumners , but the veriest varlets ? what are the canonists ? what are they but suspected papists , and where have they the most countenance , but of the bishops ? to be their chiefe doers , and high commissioners , with them to wr●g their brethren , if they bee gods children , and to ●et papists passe free , or to bee punished lightly . how are matters dealt with in their courts , but all for mistres money . what a charge are they to the clergie ? and what a summe have they yearly , that might be saved , and it is no small matter that maintaineth their courts . again , it would grieve a chast eare to heare the bawdie pleading of many proctors and doctors in those courts , and the sumners , yea and registers themselves . mr. archdeacon and mr. chauncellour are even faine to laugh it out many times , when they can keep their countenance no longer . suppose our high commission were never so odious , yet the bishops shall bee sure of such servile varlets commissaries , officialls , and chauncellours to sit with them , for why they shall be their own creatures . it is no wonder they be bribers , for the bishops and archdeacons , set in farme their jurisdiction to them . some chauncellours and , officialls pay 20. some 30. some 50. pounds yearly for their place , registers some an hundred , some two hundred pounds , some more . how then is it possible but they should extort in their office , and by unreasonable and untollerable exactions make up their hard rents ? as it is sayd in the defence of the last petition for reformation . many greivous complaints have been made against officialls , commissaries , and chauncellours from time to time , in germanie , france , and other countries , which i might produce to make this bondage yet more sensible . chap. 6. of suffraganes , deanes , and cathedrall churches . we have seen in the former tables , what persons have judiciall administration . now follow , persons having no iudiciall administration . those are either ecclesiasticall persons , or lay-men . ecclesiasticall persons are the deacon , and the minister : and they have their function , either without perpetuall title , as curates , or with title . the second sort , either have a peculiar function beside their common function , or have not a peculiar function . these who have a peculiar function beside the common , either have it through the whole ●●iocie , or but in a part of it . through ane whole diocie , as the titular bishops , who were of old called chorepis●opi , that is , rurall bishops , now they are called suffraganes . they are to bee considered either according to the place , which they hold in the common-wealth , to wit , next unto barones , or according to the place which they have in the church , to wit , that they are bishops both in calling and order , but wanting jurisdiction , 2. dedicate churches , 3. confirme children , instructed before in the rudiments of christian religion , and that in a diocie allotted unto them . that which is here sayd of suffraganes , that of old they were called chorepiscopi , is controlled by mucket himselfe . for hee sa●th , that the rurall d●●nes are like the old chorepiscopi . de●●ni 〈…〉 is ecclesiae chorepiscopis & a●chipresbyteris regionarijs haud absimiles . and so doth bleynianus also in his introduction into the theorie and practique of benefices . at the first , where the gospell was spread through the countrey townes and villages , as it was through cities , so they had coun●rey or rurall bishops , as well as bishops in cities . but ambition and pompe in citie bishops increasing , it was thought a disgrace that such a dignitie should bee obscured with a meane place of residence . therefore it was decreed , that it should not bee lawfull to ordaine any bishop , either in villages , little forts or small cities , lest the name and authoritie of a bishop should waxe vile . sathan was advancing this way the great mysterie of iniquitie . because he would make of bishops young princes , hee went about , as is well observed by mr. cartwright , with robberie of the rest , to lift up the head of one : otherwise the great pompe which they were striving for , could not be maintained . at the first , the countrey or rurall bishop had the same power in his circuit which the citie bishop had in the citie and suburbs of it . hierome sayth , that the bishop of an obscure citie hath as much authoritie as hee of the most famous citie . the presbyters who were ordained by them , their ordination was not made voyd and reversed , untill they were throwne downe through the pride and dispite of citie bishops , to the order of priesthood , which is an argument sufficient , that they were in estimation and judgement of the church , bishops of that same sort and kinde , that the citie bishops were . beeing spoyled of the greatest part of their power , and name also , they there called archipresbyteri , at the last , countrey or rurall deanes , and were made subject not onely to bishops , but also to their archdeacons , no propter subrogationem in locum chorepiscoporum superbirent archipresbyteri , & idem , sibi quod antea chorepiscopi arrogarent , si immediate episcopis supponerentur , sayth bleynianus a papist . this is his conjecture , that the archpresbyters were thrust downe to a degree lower then archdeacons , lest if they had been immediatly subiect to bishops , they might perhaps have claimed the power of the old countrey bishops , to whom in place they succeeded . for justly archpresbyters may claim by their order , that which archdeac . cannot do . for howbeit they be inferiour to archdeac . in popish dignitie , yet they are greater then archdeacons in respect of their order . countrey bishops at their first erection being equall to citie bishops , were not their deputies . in the later , and corrupt ages , proud prelates , and loytering lords , addicting themselves to the world , seeking ease , or intangling themselves with wordly affaires , as they commited the ecclesiasticall jurisdiction to chauncellours and commissaries , so that which is most proper to them , as they pretend , as ordination of priests and deacons , confirmation of children , and dedication of churches , they committed to suffraganes , that they might give themselves to ease , and wait upon councells , parliaments , and other civill courts : and reserved nothing belonging to their owne charge , that might trouble their ease , or draw them from attendance upon princes courts , and civill employments . d. field alledgeth against these suffragane bishops , melchior canus a papist . such bishops melchior canus entreating of councells , and the persons wherof councells consist , sayth , they are so farr from having any place , or voyce in councells , that they neither have , nor ought to have any place in the church at all . the bishops he speaks of , he calleth annular bishops , happely for that whereas full bishops had both staffe and ring expressing their jurisdiction , as well as their espousing to the church , these had the ring onely . that suffraganes may ordaine priests and deacons , and confirme , in their church , is evident by their latest canons . now if bishops may transferre these things which belong to their order to one suffragane , they may transferre it also to moe , and consequently to all the cathedrall and countrey deanes , and restore the countrey deanes to their old liberties againe . it dependeth onely upon some new canon . the bishop of spalato sayth , imo si vult epis●opus , & canones non prohiberent , potest suos parochos plene episcopos facere , & ordinare ut omnes sui or dini● actus pl●ne possint explere : & simul ac in soli 〈◊〉 cum ipso ecclesiam gubernare . the bishop may make all his parish priests , not onely halfe but full bishops , that they might governe the church in common with him , sayth he , if the canon law were not an impediment . the parish priest may curse this canon law , that h●ndreth them of that which gods law alloweth them . but that which divine law hath given to every pastour , neither canon nor civill law should take from them . in a part of the diocie , as archpresbyters whom they call rurall deanes , and now they are imployed for the most part , to convocate their classis , 2. to intimate to them something directed by missive from the ordinarie , as occasion shall require . 3. to induct into benefices in place of the archdeacon , being busied in some remote part . there were two sorts of acchpresbyters of old . the citie archpresbyter , who is now called the cathedrall or citie deane , & the countrie archpresbyter , who is called now the rurall deane , who was at the first institution moderator of the classis , or countrey presbyterie , & thereafter made a countrey bishop , or chorepiscopus within his owne circuit , as the citie bishop was at the first but president , or moderator of the presbyterie of the citie and suburbs . for we must not think that the country bishop ruled alone without his classicall presbyterie , more then the citie bishop did . in processe of time the citie bishop grew to this great statelynes , which now we see , and the o●● chorepiscopus decreased , and was throwen dovvne by degrees , till at last he is come to this poore estate of a rurall deane . he it not ranked in this hierarchie amongst the persons having iudicial administration , but among those vvho haue none , as ye see , to intimate to the priests with in his deanrie , what is the bishops pleasure eyther severally , or to convocate them togither to that effect , or to put any person in possession sometime of his benefice , for the archdeacon . every diocie in england , as vve heard before out of mucket , is divided in archdeaconries , moe or fevver according to their extent : achdeacour . into deanries . the deanries comprehend ten parishes , sometimes moe , seldome fewer . but cathedrall and collegiat churches are exemed out of the archdeaconries , and rurall deanries . over these deanries are set rurall deanes , qui●us praeficiuntur dec●nirurales , antiquis archipresbyter is non multum ●issimiles sayeth hee . then againe in every diocie there are iurisdictions exempt eyther from the archdeacon , and subiect immediately to the bishop , or exempt from both , or from the whole province of the arch-bishop , and subject immediatly to the king in respect of appellations , they want no corrupt order of governement , which they had in time of poperie : no not so much as their exemptions . to returne then to the rurall deanes . these rurall deanes upon the bishops , or his deputies warrant cited such within their deanries , as were to compeir before the bishop , or his deputie , and this their citation under the seale of their office they were to certifie to the bishop , or his deputie . but lindwood sayth , quod per eos potius quam per alios , qui hibent sigilla authentica , multae multae fiebant fraudes , and that they colluded with the partie in sealing the certificates of their citations , when as they had not made any due citation , and therefore iohn peccham archbishop made a constitution , that every yeare they should svveare to give out no certificates without due citation . they were sworne every yeare sayeth lindwood quit quolibet anno mutantur decani , et fiunt noui . they were to hold chapiters in a sett course foure times in the yeare , and at other times , as often as occasion should require sayth d. field out of lindw . but lindwood writeth thus , et horum capituloru● quaed●m tenentur de tribus hebdomadis in tres ; qu● , dam semelin quarta anni , & haec dicuntur , capitul● principalia propter majorem confluen●i●m cleri , & quia in his de negotijs arduioribus tracteri consuevit . some did meet every three weekes , some every quarter of year . their chapiters convening every three weeks , were our presbyteries which doe meet in some place every weeke , in other places in two or three weeks , especially in winter . these chapiters were called capitula ruralia , countrey or rural chapiters , sayth lindwood , because they were assembled in the countrey towns . in these chapiters the deans did publish the decrees of provinciall and episcopall synods . for the bishop himselfe did not demit himselfe so farre , as to be present : and therfore sent one to make intimation , or to the deane to doe it . praesertim cum non deceat statum pontificalem in singulis capitulis hujusmodi interesse , sayth lindwood . d. field proveth that of old , they had power to visit their circuit twice every yeare , and to suspend laymen from the sacraments , and clergie men from the execution of their offices . this was a remainder of the old power of the countrey bishop . now his office is onely to intimate decrees of synods , or the bishops will in any matter , without any iurisdiction reserved either to him , or to the ministers of the deanrie assembled together in chapiter , or as wee speake in scripture language , presbyterie . so that their deanries are a footstep of that which have beene , and a shadow of that whereof we had the substance . this alteration of government among us , will in the end turne to the same desolation . there are some deanes exempt , which are subject immediatly to the archbishop , and these have archi●●aconall jurisdiction , sayth lindwood . wee have before made mention of some rurall deanes exercising spirituall jurisdiction , but that is not common ; next it is episcopall , for they doe it by themselves without the chapiter . those which beside the common have no peculiar function , are placed either in so●e cathedrall or collegiat church , or in a parish church . in some cathedrall or collegiar church , whereof they are members , or no members . of those who are members , the chiefe is the deane , then in some churches of ancient foundation , other dignities also , as the subdeane , the chauncellour , the chiefe chaunter , the thesaurer . lastly , the canons or prebendaries , of which in the churches which are more ancient , some are residentiaries , some not . the greater residentiaries administrate , and governe in all things with the deane in that church , and they have a seat in the quire , and the power of a voyce in the chapiter . canons or prebendaries no● residentiaries , have a seat in the quire , but not a voyce in the chapiter . those who who are not members , serve either to the administration of the publick liturgie , or sacraments , as the pettie canons or vicars chorall , or by assisting those who do celebrate , as the pistler & the gospeller . there are also others bearing office in cathedrall churches , but they are ranked among the lay sort , by the composer of the tables , such as are singing boyes , vergerers , ballifs ; and others set down afterward . the authour of the admonition to the parliament doth thus muster the droanes of these cathedrall churches . wee should be too long to tell your honours of the cathedrall churches , the dennes aforesayd of all loytering lubbers , where mr. dean , m. vicedeane , mr. canons , or prebendaries , the greater , m●pettie canons , or canons the lesser , m. chauncellour of the church , m. treasurer , otherwise called iudas the purse-hearer , the chiefe ch●unter , singing men special favourers of religion , squealing qui●isters , organ players , gospellers , pistlers , pensioners , vergers , &c. wicl●ffe sayth , there ●e 12 disciples of the antichrist ; popes , cardinals , patriarches , archbishops , bishops , archdeacons , officialls , deans , monk●s , canons , friers , & pardoners . he reckoneth yee see the deans and canons among the disciples of the antichrist . and in truth what are they else but idle lubbers , lying in the cloysters of their cathedrall churches having either no necessary or profitable charge in the cathedral church , where they loyter , or else have a charge in other places , but under colour of their prebends , absent thēselves from the churches where they are bound to a cure of soules , and that which they spoyle and raven in other places , there , sayth m. cartwr , they spend and make good cheere with . and againe he sayth , they should indeed be the rewards of learning , if they were converted unto the maintenance , and bringing up of scholers , where now for the most part they serve for fat morsels , to fill if might bee , the greedie appetites of those , which otherwise have ynough to live with , and for holes and dennes to keep them in , which are unworthy to be kept at the ch●ge of the church , or else whose presence is necessarie , and dutifull in other places , and for the most part unprofitable there . the deane , and canons or prebendaries , are not sustained with the ecclesiastical rents and possessions of the citie , where they loiter , but for the most part of the rents and possessions of their charges in the countrey , to their ruine and desolation , the great steeples devouring the little steeples , the great quires overthrowing the finall pulpits . it was done no doubt in a foolish and pretensed imitation of the temple of ierusalem , to appoint such idle serving and singing men to uphold in the cathedrall church daily chaunting and singing , as was the custome in the temple of ierusalem . but all the people in the land had communion of worship in the sayd temple , and repaired to it thrice in the yeare to that effect and purpose , beside that the daily worship was for the use of all those who were upon severall occasions to repaire unto the sayd temple , and therefore the whole people of god is called the church of the iewes ; because they had communion of worship in one place . but there is no such place in the christian churches appointed either for countries , counties , or shires . every church even the meanest , hath as great interest & priviledge to all the points of gods worship , as the greatest cities , lett be the cathedrall seats , which are not ever the greatest . then againe their curions singing and chanting serveth not for edification of the soule , but rather to hinder true devotion , and carie away the mind from heavenly meditation with a carnall and sensuall delite . he that singeth should be liker pronuncianti quam canenti to one who pronounceth the word , then to one that singeth . psalmes as sung by course ▪ & side after side : some few singing , the rest of the people resrayned from singing : one half sung with the hart , the other half with hart and voice . then again their musicall instruments were unknowen to the church of god for 800 yeres . yea it appeareth that they were not brought in , in the dayes of aquinas . for he sayth , sed instruments musica sicut cytharas , et ps●teria non assumit ecclesia in div●nas laudes ne videatur iudaizare . the church then it seemeth used no musicall instruments in his time lest it should seeme to iudaize . yea amongst the iewes themselves these musicall instruments were not used in their synagognes , but only in the temple , which was the theater of all the ceremonies of the leviticall law . againe that one should read the gospel another the epistle , what an idle distinction of idle officemen in the church is this ? for by this reason they may make a third sort also for reading of the law . the treasurer , chancelour , vicedeanes offices are not all alike in every cathedrall church , sayth mucket , but divers according to the different statutes of divers places . it is hard therefore distinctly to define particularly their offices . the deane of the cathedrall church succeedeth in the roome of him , who was called archipresbyter urbanus , the citie presbyter , as the rurall deanes doe the countrey presbyter . but the cathedaall chapter doth not consist of the presbyters of the citie , as the rurall chapiter did consist of the presbyters within the rurall archpresbyter his praecinct : yea they were bound to sit in chapiter with the deane , sayth dr. field . but all the presbyters of the cathedrall citie doe not at any time sit in chapiter with the cathedral dean as i gave a lively example before of the citie of london , where the ministers of the severall parishes doe not sit in chapter with the deane of pauls , but onely canons and prebendars , who for the most part ought to serve at parishes perhaps 20. or 30. miles from the citie . the cathedrall seat of canterburie hath 12. or 13. parishes , but not 4 able preachers , sayth the author of the assertion for true and christian church policie . i have been in some of their cathedrall cities , where they have no parish minister to preach , but onely the watering of some prebendarie , who commeth to attend on service in the temple , and neglecteth his owne charge with cure of soules . againe , suppose this chapiter did consist of parish ministers within the citie , yet that some should bee made cardinall to sit in chapiter , either with bishop or deane , and others secluded , having as great interest in the common government of their stocks , as it is not grounded on the word , so it was not known to puret antiquitie , as wee have already made evident . and it is acknowledged also by bellarmine , howbeit hee doeth conjecture upon a false ground , what was the cause of it . nam à tempore apostolorum per multos annos , imo etiam per aliquot soecula , quia pauci erant presbyteri & diaconi , omnes simul ad electionem episcopi , & ad concilia vocabantur , neque opus erat tunc distinguere à cardinalibus non cardinales sicut etiam in alijs ecclesi●s non disting●ebantur canonici à non canonicis . and yet there were many presbyters at rome in cornelius time , as they themselves confesse , yet even then this distinction was not made , as bellarmine in that same place doth acknowledge . farther , this same chapiter hath not any medling with jurisdiction in common with the bishop . the deane and prebendaries in many places have power severally to excommunicate in their parishes ▪ which belong to them in peculiar , but they convene not chapiterl●e ▪ to exercise spirituall jurisdiction , and inflict spirituall punishments , and censures , upon every delinquent within the diocie , yea or cathedral seat onely , either with the bishop , or without him . alienation of church lands , or setting of takes , and such like , which concern the possessions of the church , may not passe without them , but for spiritual jurisdiction they are content that the vicar generall , and officiall principall part that betwixt them . to what use then serveth the cathedrall deane , and his canons or prebendaries , &c. but to wear copes and caps , tippets , and hoods , rochets , surplices , to pipe on organs ▪ to sing curiously , to read gospels and epistles , according to their severall offices , and in their severall turnes and courses . in the 24 ▪ canon of the last constitutions , when the communion is to be celebrated upon principal feast dayes , if the bishop himself be not present , then the dean is to administer the communion with a cope . and notwithstanding of all this , the deane must sit in some chiefe place of the church , with his velvet cushion before him , and cloth of estate , and be brought to his place with a silver mace before him . chap. 7. the calling and function of english priests and deacons . the name of priest to signifie a minister of the gospell , is usuall with them , even in their latest canons . howbeit it seemeth to bee derived from the greek word presbyter , yet seeing it hath been used to signifie a sacrificing priest , such as the masse-priest was thought to be , and is still retained in their latest translations of the bible , to signifie a sacrificing priest , their pretext of the originall of the name , is frivolous , for either they should translate the leviticall priest sacrirficer , if they would retaine the proper signification of the word priest , or else abstaine from , or alter the name of priest , seing they may have choyce of names . the ecclesiasticall persons in the parish church are , the minister , and deacon . in the minister are to bee considered , his externall calling , and his publicke function . his externall calling is , either to the order and degree , or to the benefice , and place of the ministerie . the externall calling to the order and degree is seene , either in things preceeding the ordination , or in the ordination it selfe . in things going before the ordination , as 1. publick intimation made by the bishop , in the most famous places of the diocie of the day of ordinations , 2. letters testimoniall to the bishop ordainer , from men of good credit and religion , as well of the conversation of him who is to be ordained , as of his birth , that that he is not a bastard , or bond-man . 3. the examination of him who is to be ordained , either of his education , whether hee were brought up in a common schoole , or in an academie , or of his progresse in humane literature , or theologie , in which is to be considered , either the proficiencie it selfe to be tried by the bishop himselfe , or the archdeacon , or some other appoynted for him : or else , the degree which hee hath taken on in the schooles . the ordination it selfe consisteth in prayers for him , who is to be ordained , 2. in exhortations to him , and 3. in imposition of hands . you may see , that they make the calling to the ministerie , and the calling to the place , two divers actions distinguished in time , whereas none ought to be admitted to the ministry , but when and where there is a place voyd . the apostles ordained not ministers to rove abroad through a whole province , but appointed them towne by towne , tit. 1. 5. act. 14. 23. the councell of chalcedon decreed , that no presbyter should bee ordered loosely , that is , unlesse ( as it is there added ) it bee in some congregation or citie . the word apole●ymeno●s they interpret without a title , but then by a title they meane , not a particular charge , but some possession or living to be maintained by . but who will ever admit ( sayth mr. calvin ) that the title which the councell requireth , is a yearly revenue to maintaine himselfe with ? in the latest canons this popish interpretation is approved , where are set downe the titles of such as are to be made ministers . if he be provided to a place in some cathedrall , or collegiate church , or if he be a fellow , or in the right of a fellow , or if he be to be a conduct or chaplain in some colledge in cambridge , or oxford ; or if he be a master of arts of five yeares standing , that liveth of his owne charge in either of the universities , or if by the bishop himselfe that doth ordaine him , he be shortly after to bee admitted to some benefice , or curatship then voyd , is he sayd to have a title , howbeit hee have not as yet a particular flocke , which was not the meaning of the councell of chalcedon , farre lesse the meaning of the holy ghost in the scripture . they have made 60. 80. or 100. at a clapp , and sent them abroad into the countrey , like masterlesse men , say the authours of the admonition to the parliament . and againe , when they have made them , either they may tarry in their colledge , and lead the lives of loytering losels as long as they live , or else gad abroad with the bishops bulls ▪ like to circumcellions to preach in other mens charges , where they list , or else get benefices by friendship , or money , or flatterie , where they can catch them : or to conclude , if all these faile , that they may goe up and downe like beggars , and fall to many follies , or else as many have done , set up bills at pauls , or at the royall exchange , and such like publike places , to see if they can heare of some good masters to entertaine them into service . in the late canons foresayd , the bishop is ordained to maintaine him in all things necessarie , who hath not one of these titles , till he preferre him to some ecclesiasticall living , which is but one of the rotten canons of the canon law . if this were kept , 3. or 4. bishops in this realme would have kept such houses , as never any did in this land , as is sayd in the foresayd admonition . their order in making priests , is this . first they must be deacons before they be made priests , for so they interpret the words of the apostle , 1. tim. 3. 13. they that have ministred in the office of a deacon wel purch●se unto themselves a good degree , that is , say they , a step to the ministerie . the apostle sayth not that they who doe the office of a deacon well shall get a good degree or standing , but that in so doing , they get themselves a good degree , that is , authoritie and estimation in the church , and consequently great boldnesse in the faith . for a man may have gifts sufficient for a deaconship and yet never have gifts sufficient for the ministerie . but admitting the office of the deacon were a step to the ministerie , that hee who is a deacon may be a minister , it followeth not that there is not accesse to the ministery , but by this step of the deaconship . and therfore not to admit a man to the ministerie , ●nlesse hee first take upon him the office of a deacon , is a na●gh●ie device . it was decreed in their lat●st canons , that no bishop should make any person , of what qualities or gifts soever , a deacon and a minister both together upon one day . not that alwayes every deacon should be kept from the ministerie a whole yeare , when the bishop shall finde good cause to the contrary : but that there being now foure times appointed everie yeare for the ordination of deacons and ministers , there may be ever some time of triall of their behaviour in the office of a deacon , before they be admitted to the order of priesthood . yet they are not so nice , but this order may be dispensed with , and that one may take on both the orders upon one day , as mucket doth record . when the time of giving orders draweth neere , the bishops bull is set up upon the church doore , to give warning , that if any be minded to receive orders , let them repair to the bishop at such time and place . this is , sayth mr. cartwright , like the sound of a trumpet to gather an armie . but the bill which is set up upon the church doore , is in latine , so that the people cannot understand the sound of the trumpet . this bill doth not desire the people to come , & object against the persons to be ordained . and suppose that were the end , it wer but a deluding of the people : for either they have a priest or curat already , and then they have not need to object , or else the place is voyd , but they know not against whom to object , for amongst 40 , 50 , or 100. perhaps they know not who is the man , that is appoynted for them . the bishop and the patron out of the whole number wil choose afterward when and whom they thinke meete . and howbeit there were not one voyd church in all the diocie , but incumbents in every one of them , yet the bishop will give orders . and againe , if none of them have ever been conversant in these vacant parts , how can they stand up and object against them . the day of giving orders being published , which is ordinarily upon the lords dayes , after the ember weekes , then there is repaire to the citie or village where the bishop is to give orders . he that can purchase the letters commendatory of some nobleman , or knight , shall come best speed . then is he to be tried by the archdeacon , who is but a deacon onely in respect of his archdeaconrie . howbeit sometimes the archdeacon be also a priest , beside that it is a confounding of distinct offices , it is not by vertue of his priesthood , but of his deaconship , that he trieeth the persons who are to be ordained . they are tried by some questioning , but as the archdeacon pleaseth . their pastorall gifts of utterance , doctrine , and exhortation are not tried either by the archdeacon , or any particular church : may these gifts are not needfull in an english priest ; for a bare reader is sufficient to bee an english minister . the archdeacon is sometime in one part of the countrey , and the bishop in another . the bishop making ministers at exceter , and his archdeacon at oxenford , or the bishop making ministers at leichfield , and his archdeacon at durham . when the day of ordination is come , after an exhortation made , & the communion celebrated , the epistle and gospel read , and the hymne , veni creator sung or sayd , the archdeacon presents to the bishop all those who are to take on the order of priesthood that day , with these words , reverend father in christ , i present to you the persons here present , to be admitted to the order of priesthood . then after some demands and answeres , of the bishop , and the other , who is to be admitted , he demandeth of the people who are present there , where he giveth orders , if they know any impediment which may hinder any of these present to bee admitted to the order of priesthood , which is a manifest mockage . for it may be , that none there present ever heard or saw any of them , or all of them , before that day . but these words import that ordinations of old were performed before the congregation , whereunto he was to bee appoynted . thereafter the oath of the kings supremacie is taken , then againe after an exhortation , follow other demands an answers . after that the people who are present , are desired secretly to commend the businesse to god , for which cause they are all silent for a little space . after that the bishop readeth a prayer , which being finished , they who are to be ordained , sitting on their knees at the bishops feet , the bishop and the rest of the priests who are present , lay hands severally upon the heads of every one of them , the bishop uttering these words , receive the holy ghost , whose sinnes thou doest forgive , they are forgiven , and whose sinnes thou doest retaine , they are retained : and be thou a faithfull dispenser of the word of god , and of his holy sacraments . in the name of the father , and of the sonne , and of the holy ghost , amen . hee commandeth the ordained to receive the holy ghost , as our lord and master did when hee breathed on his disciples , bestowing in very deed the gifts of the spirit when hee breathed upon them . ordinary pastors cannot con●erre the gifts of the spirit , whether breathing as christ did , or by laying on of hands as the apostles did . they may as well imitate christs breathing , as they may usurpe these words . whether the ordained receiveth the holy ghost or not , let the world judge . calvin sayth of the popish priests , ex equis fieri asinos , ex fatuis phre neticos , quicunque in sacerdotes consecrantur . is any of their curats after the pronouncing of these words , either the holier , or more apt to teach , and yet beside this blasphemie , they will the ordained to dispense the word of god , who cannot divide and cut it aright . where it is sayd , whose sinnes yee forgive shall be forgiven , &c. a power to reteine and forgive is given them separate from the preaching of the word , as in the roman church an infinite number of priests cannot preach , yet all have power to absolve from sins . so may the blind english curates . sicklike it is a mockage , ●hen after that the bishop delivereth to each of them the bible in his hand , saying , take thou authoritie to preach the word of god , and to minister the holy sacraments , in the congregation where ●hou shal● be appointed . he should rather have put the service-book in his hand . for either they are ignorant and cannot preach , yea not tried in that facultie : or if they can , they may not till they get a licence of the bish , and whether they shal be appointed to any congregation , or not , they are uncertaine , because it dependeth upon the p●trons pleasure . so that , if either the forethinking himselfe , like the shop better then the church , or if the patron will keepe the doc●e shut against such insufficient men , which the bishop opened so wide , or as somtime falleth out , they cannot agree of their market , it commeth to passe that he is made a minister , which either cannot , or will not , not onely not fulfill , but not so much as lay hand of that ministerie whereunto hee was appoynted , sayth mr. cartwright . when all this is done , the companie convened sing the creed , and they goe to the communion , which all they that receive orders take together , and remaine in the same place , where the hands were layd on them , untill such time as they have received the communion . the celebration of the supper went before in the beginning of the action as is enioyned in the book of ordering bishops , priests , and deacons , but they communicate not till the end of the action . the first celebration then was nothing but a consecration , as they call it , of the bread and wine , without the pertaking of the communicants , & all the rest of the action must intervene before they partake : for to what end els is there made twice mention of the communion . so the first is like the offering of a sacrifice , the last is liker to the supper . is not this great cōfusion betwixt the first and second part of that holy action , to intermingle another action , yea as some say , another sacrament , confounding two sacraments together . their letanies and collects , for brevities sake , i passe by . the external calling to the benefice , or certaine place of the ministerie , is either to a parsonage or a vicarage . in each of them is to be considered , 1. nomination , either when the right of presentation is in another person nor his , who doth nominate , as somtime it falleth out : or when the right both to nominate & present belongeth to him . 2. the bish. triall of his gifts & qualification , whether he be capable or not of such a benefice . 3. admission either to the title it selfe , as when the bishop doth institute at the presentation of another , which is called institution , or when the bishop himselfe who doth institute hath the right of patronage , which is called collation : or else admission is to the possession it selfe by inducting , which is either done by the archdeacon himselfe , or by his deputie . after they have thus received their order of priesthood , and are ordeined at large in nubibus , they pay for their letters of orders ( for their admission to their ministerie must not be free of fees ) and runne abroad through the whole diocesse , where they please , preaching any where , if they have gotten after their ordination another licence to preach . for they must not preach by vertue of their order of priesthood in the intendment of the prelates , but must have the bishops warrant to that end . they are put in remembrance at their ordination in the bishops interrogatories , & exhortations , in the gospels and epistles , and at the deliverie of the bible in their hand , of the dutie of preaching and teaching . but that is onely for a fashion , for they read of the booke these gospels , epistles , exhortations , which were used of old , and are reteined still in the booke rather to be a monument of that which hath been , then for their right use and end . for in the romane church , when the masse priest is to receive orders , by the epistles and gospels , &c. he is put in remembrance that he must blesse , governe , preach , baptize , 〈…〉 doctrine should be spirituall medicine to the people of god ▪ that the church of god is to be edified both by preaching and good example . these are peeces of the ancient order , which was in the church , lying still in their corrupt pontificals , to be rehearsed in the forme of a service . but when they come to the action it self , wherin the order of priesthood is actually conferred at the laying on of hands , there are no such speeches used . so in the english , much is said of preaching and teaching before they come to the laying on of hands , but then there is a generall word used , be thou a faithfull dispenser of the word of god : not mening to dispens by preaching , for they know that many of them cannot teach , but to dispense it , as it is divided & set in order to be read , & sung in the service book . or else they mock god , his word , and his church , after the old popish manner , not intending the right dispensing of the word by preaching . when he is to be set in a certain place , he seeketh the patrons favour , or maketh some simonicall paction with him , as we have alreadie heard out of brightman , and a little before out of m. cartwright . the patron presenteth the man whom he thinketh fittest for his own humour , and the bishop doth try his gifts , and qualification . heere the liberty of election is taken from the congregation , and given to the patron and the bishop . that the patron should be some way acknowledged for his liberalitie toward the church we doe not gainesay . therfore jus utile , that is , if he be redacted to poore estate , that he be relieved with the rents of the church , and jus honorisicum , right to a fear in the church , and jus onerosum , to have a care that the rents be not dilapidate , as also to be gardian and keeper of the rents of the church during vacancie , or what other thing else , not savouring of superstition , or ostentation wee grant unto them , but the right of presentation of clerkes to the pastorall office we cannot grant . the church may not resigne this liberty of election in the hands of another man , but is ever bound to retaine in her own hands the freedome to choose the fittest person to have charge of their soules . this liberty of election was acknowledged to be so equitable , & grounded upon the principles of nature , that there should be more clerkes then one tryed when a church was vacant , where this order might be had , that in the councell of trent , some others also chosen by the synode beside the bishop , were ordeined to examine and chose the fittest of those who offered themselves , or were offered to a tryall , and this is called examen per concursum . but in our neighbour church they have no such constitution . the bishop himselfe tryeth or appointeth whom he pleaseth , none is depute by a synode to joyne with him . and where the bishop himselfe is patron of a benefice , he maketh not , nor yet receiveth any offer of a leite of many that the worthiest may be chosen , but the church is under the same bondage , whether the bishops or lay-men be patrons . now what is this examination of the bishop , surely very superficiall , and imaginarie . the request of any in authoritie is able to obtain the bishops institution , suppose he be unsufficient . and indeed there is no extreme suite , the doore is not so hard locked , sayth mr. cartwright , there needeth but the lifting up of the latch . and in another place he sayth , that many say , that for a dish of fruit of the golden griffe , they lease out , and make all manner of marchandise of the lord orch●rds , that he which hath no gift in the heart , yet if he have a gift in the band , need no other key to open the church doore , and enter into a benefice . he that came to the bishop of winchester to serve in his diocesse , borne at norwich , and made a minister at peterborow , knew not how many sacraments there were , and requested a dayes respite to answer the bishop , what the office of a deacon was , may be one for example , to let us see , what manner of men may ▪ receive orders amonst them . have not the bishops chosen , sent , and commended unto us , saith the authour of true and christian church-policie , such as know not a bee from a battle-dore , or the lords prayer from the articles of faith , of which sort of ministers , the parson of haskam now living , a chaplaine in winton diocesse may be produced for a witnesse , omni exceptione maior . it is related there , that this parson at the instant request of a knight , was demanded by the bishop , which was the first petition of the lords prayer , after he had a pretie space pawsed and gased towards heaven , at length made this answere ; i beleeve in god the father almightie , &c. this profound clerk , howbeit hee could not obtaine the institution at that time : yet afterward , sayth this authour , by corruption of the same bishops chancellour he was instituted in the same benefice , and to this day possesseth it quietly , though he can hardly read english to the understanding of his people . i could informe him also of many other such clerkes , ●●siant and beneficed in that diocesse , &c. that which the bishop could not doe at the first , by reason of the knights opposition , he did afterward at his chancellours desire . lest any man should thinke , that there hath been but a few of these examples , let us heare what mr. cartwright sayth , i am well assured , that all the● ecclesiastical stories extant , are not able to furnish 〈◊〉 of so many unworthy ministers chosen by al the churches throughout the world , which have been since the apostles times : as have swarmed these few yeares out of the palaces , as out of the trojan horse , of that small number of bishops , which are in england . of the other side , if a man will cast his eyes to france , both in persecution and peace , and from thence looke into the churches of some parts of savoy , and yet stretch them out further to some certaine common-wealths in germanie , and come home to our neighbours the scots , and compare generally the ministers chosen of the churches , with the most part of these , which the bishops make : ( if he love not himself too much , and be not a stubborne defender of that hee hath undertaken ) he shall be compelled to confesse , as much difference betwixt the one and the other , as between gold and copper , or any other refuse mettall . the people which are fed , are to the people which are unfed with preaching , like an handfull to an house-full , or an inch to an ell , sayth the author of the assertion for true ch. policie . these are the fruits of the patrones presentation , and the bishops sole election , institution , or collation . the person duely chosen , and lawfully ordained , should have testimoniall under the hands of the pres●yterie , and chiefe of the people , to certifie , that he is duely and lawfully chosen , and ordained , that is , that he hath the just title to the temporalities , and in place of the archdeacon the kings officiaris appointed to that effect , being certified by this testimonial , may by another writ confirme , and really induct into the possession of manse and glebe , & other possessions . so the archdeacons pretie signet should give place to the kings great seal , sayth the authour of the assertion . for as the order doth stand , there falleth out many contentions , and suits in law , sometime betweene the patron and the bishop , sometime between two clerkes presented by two patrons : sometime between the clerke presented , and the bishop , the clerke calling the bishop by a double quarrell before the archbishop , or the judges of the court of audience , for not granting institution : sometime between the clerke instituted , and the archdeacon not executing the bishops inductorie mandate , because the church is not vacant , and betwixt him who pretendeth the title , and the reall incumbent , whereupon doe fall out many foule riots , breaches of the kings peace , and unlawfull assemblies upon entries . and keeping of possessions . what a great hinderance the patrones power to present , is to the planting of churches with a learned and faithfull ministerie , not onely the church of god in former ages , but also our owne since the reformation in a part , can beare witnesse . this is the difference betwixt us and them in this poynt , that they defend this right of the patrone , which taketh away libertie of election , wee craved a reformation of it , and were more carefull to try and sift the person presented , yet this is the inconvenience , that seldome it fell out that the worthiest were nominated , where patrons had a right to present . you see then , what wayes a man commeth to the ministerie , and a benefice . first , hee must receive orders , and pay well for them . for it can not be denied , but the bishops secretarie , gentleman vsher , groome of his chamber , butler , pantler , porter , and other the bishops menials ( besides his own and his registers fees , and his clerke for expedition ) doe usually ( all , or most of them ) challenge and receive fees ( some more , some lesse ) before the poore minister with his boxe of orders can be suffered to passe by the porters lodge . when all this is done , what crooked mean●s he must use before he come to the possession of a benefice , ye have heard also , and how the congregation is all this time neglected . this cannot be denyed , that there is not any one man , or woman , amongst 40. in any one parish among 40. that can tell that ever he , or she , did see or heare of the minister appointed , and sent by the ordinarie to be parson , or vicar , of the parish church vacant , before such time , as he did heare , or see the parish clearke to trudge with the church-dore keyes to let in the s●xtin , to ring the bells for the said parson or vicars induction , and reall possession . the publicke furction of the minister , is either in preaching , or in the rest of his administration . in preaching , either with licence granted him for that part after the bishops approbation , and that either to his own flock , or without to clergie , or people , or without licence ●b●eined to that effect , as if being master of arts , or in any superiour degree , he preach to his owne flocke without licence . we see then that the giving of orders is not a giving of power to preach , for then every one who receiveth orders may preach without any further licence , as well as a master of arts , who is n●w come from cambridge from his rhetoricks and physicks . this licence granted to some , and not to all ; yea , not to the most part , declareth that they doe not esteeme preaching any essentiall part of the priests function , more then the papists doe , and the practise among the one and the other is just the same . for none of their priests do preach , but such as are licentiate . the author of the petition to the queene sayth , where the bishops ordeine one minister that can teach , they make twenty that cannot teach : and so idle shepheards are set up in the roome of true pastors . they that can teach are bound hand and foot till they get a licence : but sithence christ bad his priests preach , who should forbid them preaching , said wickleffe , in the exposition of his conclusions exhibited to the bishops . when they have gotten licence either they loyter : or if they preach , their preaching is hedged in with penalties , injunctions , caveats , canons , advertisements , that they may not deliver the whole counsell of god : or else they play the part of prophane orators , with affected eloquence ; or make the people laugh with merry tales , as the authour of the admonition to the parliament doth relate . to conclude then , a bare reader of the service booke in english , is sufficient to be an english priest . in the rest of his administration , according to the prescript , either of the q. injunctions , so that they be not repugnant to the lawes , or of the liturgie set forth by publique authoritie . this liturgie maintaineth a reading ministerie : for it requireth nothing necessarily to bee done by the minister , which a child of ten yeare old cannot doe , as well , and as lawfully , as that man wherewith the booke contenteth it selfe . preaching is but accidentall and accessorie , without the which their office doth , and may consist . and indeed boyes , and senselesse asses , are our common ministers for the most part ; for common reason may serve the turn , and do this feat well enough . it is indeed lesse busie , then the popish priests service , because the kalender , and the rutricks of the book are fewer and plainer , then his portuise , and pic were . so that lesse clerkes , then 〈◊〉 pri●sts which had but some blind latine in their belly , may serve for our store , say the authours of the admonition to the parliament . the administration according to the prescript of the booke of liturgie doth concerne , either the bishop or the church , or the minister himselfe . the bishop , to wit , in confirmation of children : the church , either in certaine rites , as bowing the knee , or in certaine answeres . of bishopping we have entreated before . the congregations part standeth in some rites , and gestures , or in some answers : now the people sit , now they stand up . when the old testament is read , or the lessons , they make no reverence , but when the gospell commeth , then they all stand up ; they thinke that to be of greatest authoritie , and are ignorant that the scriptures come from one spirit . they make curtesie when iesus is named , either in sermon , lesson , or otherwise , uncovering their heads , and making a leg , with such scraping on the ground , that the minister or reader cannot be heard for a space thereafter . and yet saith the author of the petition to the qu. the bishops and their chaplaines seldome use this , unlesse it be at reading of the gospell , as if the gospell were more holy then the rest of the scripture : especially they forget it , when lustily and bravely they sweare by the name of iesus . the name of iesus is more reverenced , then the name of saviour , which is of the same signification ; or other titles of christ , as when he is named messias , christ , mediator , the son of god , &c. or when god is named : as if the apostle had meant philip. 2. that every knee should bow at the naming of iesus , when as he onely saith , at the name of iesus : that is , every creature shall bee made to acknowledge his power , and authoritie , which is his name , as the word is often taken in the scripture . it is not the sound of syllables , but his divine power that is meant . then again for answers , the people are appointed at divers prayers to rehearse word for word after the minister , whereby an opinion is ingendred in their minds , that other prayers do not so much pertaine to them , as those which they utter with their own mouthes . as the minister is the mouth of god from god to the people : so should he be the mouth of the people from the people to god. sometime the minister saith one part , and the people another . and in sundry parts of the letanie , the people make the prayer , and the minister onely directs them what to pray for . at the communion one of the people is allowed to make the generall confession in the name of the whole congregation . at some prayers they are enjoyned to kneele devoutly , and not at others . in the administration which doth concerne the minister himselfe , or to be considered , either the substance of the booke it self , or certaine directories . as for the substance of the book , it is taken out of the popes portuis , with some rubricks , and glosses of their own framing . the same matter which is conteined in the english , is also contained in their service book , with some little addition . the same forme is also observed with a small alteration , wheras our forme of service should be as different as may be , from the popish . and for length , it is so wearisome , that many times it shutteth out preaching , viz. when baptisme , the communion marying , churching , and buryal , con●urre together , as often they doe in great congregations , as it is said in the abridgement of lincolne ministers . divine service in the apostolicall church was not spent in reading prayers , psalmes , epistles , gospels , &c. but for the most part in doctrine and exhortation . when the congregation assembled , their pastor was with them , and he spent not the time in reading lessons , prayers , collects , &c. but uttered some word of exhortation , and doctrine , upon the parcell of scripture which was read ; as was the custome also in the sinagogues . and suppose it had bene omitted at any time in the sin●gogue , we reade not of any such lame liturgie in the christian church , in the dayes of the apostles , nor in many ages following , till blindnesse , ignorance and lazinesse , made the chiefe part of divine service to be omitted , and a prescript forme to be made , for 〈◊〉 and ignorant priests . for shal we beleeve that as long as pastors were able to teach and exhort , that they posted over a number of prayers and lessons , &c. and no farther ? no the bels of aaron should give a sound , as often as the lords priest entreth into the sanctuarie . or doe they thinke , that their pastor was abroad at his pleasures , when the flock was at their pasturage , as devine service , and some other reading minister serving them . the apostolicke church , and purer antiquitie , knew no such minister . out of the lessons , or psalmes , which were read , the minister took the argument , and ground of his sermon , beginning after this , or the like manner : ye have heard brethren the booke of , &c. read . the booke is read , wherein it is prophecied . we heare brethren , when the gospell was read , the lord saying that &c. the directories are contained , either in the kalender , or the rubricks . in the kalender , to direct the minister in such things , as belong either to the minister himselfe , or to the whole parish . to the minister himselfe , either in reading some psalmes each day of every month , or of the rest of the bible , partly out of the canonicall scripture , partly out of the apocrypha bookes , and that within the yeare . the reading of psalmes , and other parts of scripture , is not preaching , but the word read is like a loafe unbroken , or not divided in peeces , and morsels . and therefore it is not a right set forme of service to prescribe all the psalmes to bee read within the space of a month , or so many lessons of the scripture within a year to take up the time , which should be spent in preaching . lesse scripture read , and withall explained , and opened up to the use of the hearers , is more profitable . and if the other prejudge this , howbeit the matter be good , for it is the good word of god , so much as is canonicall , yet the forme is naught , and in this case unlawfull . then as for the reading of the psalmes , they make daily prayers of them , when as they bee not all prayers , or else the matter of these which are pra●ers , doth not agree to the present time and state of the church , but are read hand over head . the apocrypha bookes should not receive that honour , as to be read publickly in the church , as canonicall scripture is . because they containe sundry false and frivolous things ; and suppose not , yet they are not the trompets which are set apart and sanctified by god , to bee blowne by his priests in his temple . the church of the iewes read no other scripture but canonical , moses and the prophets , and the psalmes : and the christian church in the purer times , onley the monuments of the prophets and apostles . the councell of laodicea decreed the same also . the reading of them in the church hath made the people beleeve , that they are portions of the old and new testament . sundry of the prelates take texts out of the apocrypha , sayth the authour of the petition to the queen . divers chapters of the apocrypha are appointed to be read for extraordinarie lessons upon feast daies , and some parts of the canonicall scripture are omitted . the directories , which direct in such things , as belong to the whole parish , are anent observing feast dayes , and daies of abstinence from flesh . they have a number of feasts , and fasting daies , more then the iewes had appointed to them . the holy dayes observed by them , besides the weekely sabboths , are these following , the dayes of the feasts of the circumcision , of the epiph●●ie , of the purification of the blessed virgin ▪ of s. matthias the apostle , of the annuntiation of the virgine , of saint mark the euangelist , of saint philip and iacob the apostles , of christs ascension , of the nativitie of iohn baptist , of s. peter the apostle , of iames the apostle , of bartholomew the apostle , of s. matthew the apostle , of s. michael the arch-angel , of s. luke the euangelist , of s. simon and iude the apostles , of all saints , of saint andrew the apostle , of saint thomas the apostle , of christs nativitie , of s. steven the martyr , of s. iohn the euangelist , of the holy innocents , munday and tuesday in easter weeke , and munday and tuesday in whitson weeke . this is their number and order as it is set downe in the beginning of their service booke . they keep the same order in the observation of them , that the popish church observeth , with the same distance of time from other , upon the same dayes , gospels , epistles , collects , and proper lessons the same , howbeit some time fewer , with the like observation of rest . and howbeit s. george be left out in this reckoning , yet is his day honoured . this saint , saith barrow , hath no small entertainment with his solemne procession ( and that by no small estates , but even the greatest of the land ) with cornets , trumpets , harbe , shackebuts , ps●lteries , du●●imer , and all instruments of musicke , &c this saint beside his noble ordour of knighthood hath also his peculiar chaplaine palatine of the order who it to weare a gold ring on his thomb . the holy dayes are dedicate to the trinite , to christ alone , to saints , to angels . as for the day dedicated to the honour of the trinitie , bellarmine doth confesse that it is recent , that it was not observed at rome in the dayes of pope alexander the third . it was celebrated in some particular provinces , but not received into rome , till the time of pope iohn the 22. it was thought needlesse , seeing the trinitie was remembred , either one way or other in the daily service , but especially upon the lords day : for the preface of the trinitie day was of old sung upon the lords day ; and the creed wherein the trinitie is remembred , was not omitted . if there should be a holy day for every great mysterie of our religion , then must we have many more holy daies , then we have yet had . if a particular day for the trinitie entred but of late in the church , for the respects foresaid then what mysterie of religion is remembred frequently on the lords day , in hymne , prayer , confession , creed , or sermon needeth not a speciall day , and a set service with bodily rest for that mysterie . you see then , that the feast which was rejected a long time by the popes themselves , the english doe retaine . as for the feastgoelonging to the life & death of christ the most ●enoumed , & most ancient , is easter , and yet it was not observed by the apostles . the hote contentions about it , whether it should be observed upon the day of the full moone , or the sabboth after , declareth that they did not institute it : for they could have easily decided that question , whether shall we be conforme to the iewes in observing the same day with them or not : yea , the apostle , 1. cor. 5. 8. speaking of the celebration of our easter , tyeth us not to a certaine number of dayes , as the iewes were , who after the eating of the lambe ; might not have any levened bread in their house for seven daies , but sayth , ours is all the yeare long to be observed , ye through our whole life , & with other kind of unleavned bread , both by particular churches , & persons . no where doth he refer us to anniversary easter . the christian pentecost was not observed by the apostles , howsoever sometime some of thē went up to ierusalem at the iewish pentecost , to confirme or ●ucrifie the iewes , as long as the temple stood . if the apostles thēselves , upon whom the gifts of the h. spirit were powred that day , did not observ it themselves , who were the receivers of the benefit , what warrant haue we to observe it . if neither easter nor pentecost were apostolical institutions far lesse the ascension day , and the nativitie . the feast of circumcision bellar. saith is very recent , & it is to be observed that they have a service day , or holy time for christs circumcis . but not for his baptism for upon the e●iph , day they make mention of the 3 wisem . & the star , but nothing of chr. baptism in their g●spels and epistles . in a word all the dayes dedicate to christs severall acts are all humane inventions , some later , some more ancient , & iewish formes , wherwith that people was brought up under the pedagogie of the law , a rudimentarie kind of instruction , not beseeming the christian church , nor answerable to the cleare light of the gospell . the iewes anniversarie dayes were abolished not onely for their peculiar service , or signification of things to come , but altogether , howbeit memorials of by-past benefits . christ and his apostles did institure no day for remembrance of a particular benefit , no not the weekly sabboth , let be an anniversary day . for the weekly lords day was not appointed for remembrance of the particular benefit of christs resurrection , but for the whole worship of god. if the lords day were referred directly and expressely to the commemoration of the resurrection , then should it be the proper and peculiar service of the sabboth , then should we not have at all a day determinate in the new ●estament , and institute to worship god for himselfe , and all his workes in generall . there was then no memoriall dayes appoynted in the new testament , but a morall day for the worship of god. the sacrament as often as it is celebrate , it is a memoriall of his passion . when the word is preached , christ is crucified before our eyes . but dayes of particular commemorations of some speciall actions with solemnitie and cessation from worke , we have none , nor was it the intention of christ , or his apostles . if there be no warrant to dedicate anniversarie dayes to christ , farre lesse to the virgin mary , and the rest of the saints , and of angels . their holy dayes of saints are called the saints dayes as well as christs dayes are called his . and they have their collects , gospels , epistles , as well as christ hath his : and what reason have they to have some anniversarie remembrances of so many saints of the new testament , and never one for any of the old ? can they give any reason of this difference , but a ●opish one ? and among these of the christian church , why is timothy and titus , and many ●oe not remembred as the rest are ? is the 〈◊〉 purification of our lady upon the candle●masse day , a matter of such moment , that it is to be honoured with some speciall day , and actions of greater importance are not so to be celebrate . this night the maior of london kneeleth downe at s. edwins tombe in p●ules church , and sayth a p●ter noster , as barro● reporteth . if i should insist upon every particular day , and rip up their collects , gospells , pis●les , hymnes and songs , i should be too pro●ixe . for we should fall upon many fooleries , and impertinent application of the word of god. in the collect from christmas to new-yeares day , they are appointed to say , that christ was borne upon this day , when as it be●oved him to be borne onely upon one day , 〈◊〉 it is grounded upon an erroneous conceit of zacharies high priesthood , that he was born ●n the 25. day of december . in the collect upon innocents day , it is sayd that the infants whom herod murthered , were gods witnesses . athanasius creed is to honour the high dayes , 〈◊〉 not the common creed , and is appointed to be read onely upon certaine holy dayes , it must not grace other dayes venite may not serve at easter , as it doth all the yeare before , and after follow domine labia mea . they have no reason for these and other like superstitious vanities , but such as durandus , or any other papist can give them , out of their reasonless● rationalls . what holynesse they place in their holy dayes may be seene in that they haue a stricter rest enjoyned upon them , not they urge for the sabbath , whereas the lord required a stricter rest upon the sabbath , then upon other dayes appointed by himself . then againe their principall feasts haue eaves and devout fastes going before . thirdly they say they will not change them , to let us see that they may be changed ; but retaine the same dayes which the papists observe , and which , they say , were consecrate and made more holie then other dayies , be the actions , which were wrought on these dayes , as the manger and crosse of tree was with the truth of christs body . even howbeit this reteyning without change , doeth nourish in the people both a superstitious and popish conceit of the holynes of the day and the erroneous conceits , that christ was borne on such a day , iohn baptist on such a day , that zacharie was high priest etc. to let passe other popish opinions of worship , and merite . the most part observe it with masking , dancing , gluttonie , games , enterludes . for the which superstitious , and erroneous conceits , and incorrigible abuses , they ought to be abolished , suppose in themselves they had bene never so indifferent . besides their eaves they have their ordinary fridaies , ember weeks , and lent fast . and if they say that abstinence from flesh onely is cōmanded for some politicall respects , i would demand wherefore is the minister or curate enjoyned after sermon , homilie , or exhortation , to declare unto the people , whether there be any holy dayes , or fasting daies the week following . are not the people commanbed likewise to repaire to the church to pray , and to heare divine service . their lent beginneth as the popish doeth upon ashwednesday , with a terrible cōmination , where are pronounced many bitter curses and the people answer & ratifie every one of them with their own mouth saying , amen . the priest before he utter the curses , after the lettanie is sayd , goeth to the pulpit , to imitate the levites who pronunced curses upon mount ebal , and never but once , & he saith , brethren , in the primitive church there was a godly discipline , that at the beginning of lent , such persons as were notorious sinners , were put to open pennance , and punished in this world , that their soules might be saved in the day of the lord : and that others admonished by their exāple might be the more afraid to offend . in stead wherof untill the same discipline , may be restored again , which thing is much to be wished etc. it is thought good that at this time should be read the generall sentences of gods cursings against impenitent sinners . yee see that corporall and afflictiue penance is commended for good discipl . for the disci . of the prim . church , for the discipl . of lent , and espetially on ashweonesday , & that it is wished to be restored again . i beleeve thē . it is displing , ashes , shriving , and such other gear that they would haue . in the last collect upon the first day of lent , or ashwednesday , the priest , or curate sayth , be favourable to thy people , which turne unto the in weeping , fasting , and prayer . is this to fast for ciuil respects onely , for the main tenance of sea faring men , and preservation of cattell . the priests and clerks kneeling say the psalme , miserere mei deus . the prayers , and special exhortations tend to begin their repentance that day . the week before easter hath a prescript service , epistles , and gospells for every day , which no other week in the yeare hath , say the ministers of lincolne in their abridgement , p. 90. 91. they observe likewise that not one day in all they care hath three collects . but good friday , the friday before easter . may we not see then , that the end of their lent fast is the same with the popish , to wit , that they may be prepared to receive the communion at easter , as if that communion needed a greater preparation then at other times , or had a greater vertue : item , to be prepared against the celebration of the feast of the resurrection : to repent for the sinnes of the whole yeare : to imitate christs fast of 40. dayes , which was a miraculous fast , a fast of another kind , for it was without hungring , a fast for one time , and not used againe either by himselfe or his apostles , mat. 9. the ember weekes , which were called ie●unia quatuor temporum , are appoynted , they say , for praying , and fasting , because the bishop is to give orders upon the sundayes immediately following , as it is sayd in their latest canons . they tie the giving of orders to set seasons of the yeare , when as ministers should be thrust out into the lords harvest , whensoever there is need . then againe such are enioyned to fast , as have no need of a pastor , for all the parishes of the diocie are not destitute . where there is no feele of a want , the prayers will bee cold . it is expedient indeed that the particular congregation which hath need , humble themselves . thirdly , this their fast is but abstinence from flesh , but not from fish , or any other delicacies which they can get , as if flesh were an uncleane creature , and polluted . so their fast in all the orders and rites of it , is the popish fast . lastly , they joyne not fasting and giving of orders together , as they should doe , if they followed aright that example which is set downe , act. 13. 1. 2. but they observe their ceremonious fast , or rather superstitious abstinence from flesh on the week before , and not upon the lords day following , when they give orders . for upon the lords day they thinke it unlawfull to fast . and yet they will rather sever their ceremoniall fast from the action , then that it should not be performed upon the lords day : for why ? that was the day on which the fierie tongues came downe upon the apostles : and they observe the third houre of the day commonly , that is about nine a clocke , because it was about that time that the gifts of the holy ghost were powred on them . for the bishop must say to the priest , receive the holy ghost . and so one superstition is at jarre with another , and great confusion there is , and disorder in their rites and ceremonies , and no wonder , for they are babylonish . yet for all their apish imitations , the cloven tongues come never downe upon any of their silly curates . the friday fast is like the rest , and dependeth upon their mother good friday , which hath bred them . these are their set and superstitious fasts . extraordinary and occasionall fasts for urgent calamities , and the miseries either of their owne church , or other churches abroad , they have none , or very rare . other directories are contained in the rubrickes , which serve to direct in the manner of administration , either of some parts of the liturgie , or of the sacraments . of some parts of the liturgie in such things as concerne all which are of that congregatiō , or some onely . of such as concern all , as in the publick prayers , or reading of sacred homilies . in publike prayers eyther ordinary or peculiar to some time , and occasion . their prayers are to be consi●ere● both in matter and forme . in the matter , as when in the collect upon the 12 sunday after trinitie sunday , it is sayd , almighty and everlasting god po●re do●ne upon us the ab●ndance of ●hy mercie giving unto us that , that our prayers dare not presume to ask . there is nothing which is needfull for us and lawfull , but wee dare and should aske it . they pray to be delivered from thundering , & tempest , when there is no appearance of danger . the third part of their prayers concern the commodities or incommodities of this life . they crave to be delivered from all adversitie , as if the petition in the lords prayer , deliver us from that evill one , or wicked one , to witt , the divill should be translated , from all evill . in s. bartholom●w his collect they pray that they may follow his sermons , and there is none of them extant . why say they , o ananias , azarias , and misael , praise the lord , more then o peter , paul , and virgin marie , praise the lord. the forme of their prayers is set downe as a lesson for the minister to read . so that the gift & exercise of the spirit is stinted , & circumscribed with their prescript prayers . for howbeit hee could pray with the tongue of an angell , he● must be tied in time of their service , to the words which are set down in the booke . sometime the minister is enjoyned to beginne the lords prayer with a loud voyce . sometimes the clarks and people are directed to say the lords prayer with a lowd voyce at one time , and not another . then againe their prayers are shred into many small peeces , they pray in two or three lines , and then after having read some other thing , come and pray as much more , and so to the 20 or 30 time , with pawses betweene . prayers should be continued together ; not cut off and interrupted , or cut in small peeces . they doe with their prayers , as they doe with their gospels and episties ; which they rent from their contextis , which would serve for memorie and greater edification . they multiply words tending to the same effect ; using repetitions and babbling . how many kyrie eleeson and christe eleeson will they have at one time . at one and the same meeting of the assembly , the lords prayer is to be repeated 8 severall times , and gloria patri 12 times . may not the papists justly defend their beads . glorie to the father , &c. is not sayd after te deum laudamus , as after benedicite , magnificat , and nune dimittis . they have their times to kneel at some prayers , not at others . the minister is ordained to stand in the accustomed place , or at the discretion of the ordinarie . so that is left to the discretion of one man which tendeth to the edification of many . the accustomed place is the chancel . thereupon , saith m. cartwright , the minister in saying morning and evening prayer , 〈◊〉 in the chancell with his back to the people , as if he had some secret talke with god , which the● people might not heare . and hereupon it is likewise that after morning prayer , for saying another number of prayers , he climeth up to the further end of the chauncell , and runneth as far from the people , as the wall will let him , as though there were some variance betweene the people and the minister , or as though he were afraid of some infection of the plague , and indeed it renueth the memorie of the leviticall priesthood , which did with-draw himselfe from the people into the place called the holiest place , where he talked with god , and offered for the sinnes of the people . the chauncel distinguished from the body of the church , is their holy place for the priest , and he hath a peculiar dore to this chancell , through which none might passe but himselfe , saith borrow , for the ch●piters and letanie , there is commandement given , that they should be read in the body of the church , saith m. cartwright in his first reply , in his second reply , he saith , i am assuredly perswaded , that the tenth church in england hath not all the service said in that place , where the whole church may heare it . they will rather stick to the iewish or popish rites , and imitate masse priests , then edifie gods people . for mariage he commeth to the bodie of the church , for baptisme to that part , which is over against the church-dore , and so trudgeth from place to place . the letanie must not bee used but upon sundaies , wednesdaies , and fridayes , except the ordinarie appoint other dayes : the minister propoundeth things to be prayed for , or against , the people performe the prayer , saying with a lowd voyce . good lord deliver us , we beseech thee to heare us good lord , and this they often repeate . and yet one suffrage is put out of the letany , which was in it before , to wit , from the tyrannie of the bishop of rome , and all his detestable enormities , good lord deliver us . they say certaine psalmes and prayers over the corne and grasse , and certaine gospels at crosse-waies , saith barrowe , in the service booke , the curate is thus directed anent homilies . after the creed , if there be no sermon , shall follow one of the homilies alreadie set forth , or after to be set forth by common authoritie . who knoweth what is hereafter to be set forth . the survey of the booke of common prayer doth relate , that many points of poperie and lutheranisme , are broached in court , and citie pulpits , and yet not called into question , as be doctrines tending to the reformation of popish ceremonies . iudg then what corrupt homilies may be set forth . and yet ministers are urged to subscribe to the book of common prayer , notwithstanding of the foresaid rubrickes . it is the office of a pastor to preach , and not to reade homilies . hee ought to cut and divide the word aright , and apply it to particular sores , which cannot be done by homilies . what was said against apocripha bookes , may be throwne against them . the reading of homilies is a cushion for idle or blind priests to rest upon . what say you to the vicar of w. who upon an holy day in stead of preaching the word , which he could not , or reading of homilies which he would not ( to terrifie his parishoners with the judgements of god , and to move them to repentance ) solemnly read , and published a counterfeit fable out of a little pamphlet , intituled , strange newes out of calabria , pretended to be prognosticated by m. iohn doleta . the parts of the liturgie which concerne onely certaine persons are ●nens . 1. celebration of matrimonie . in the first words uttered to the married persons by the priest it is said , that matrmonie signifieth unto us the mysticall union , which is between christ and his church . then againe in a collect after the conjunction it is said , o god which hast c●nsecrated the state of matrmonie to such an excellent mysterie , that in it is signified and represented the spirituall marriage , and unitie betwixt christ and his church . is not this to apply these words , ephes. 5. 32. this is a great mysterie , to the conjunction of man and wife , which the apostle uttereth of christ and his church , by which interpretation the papists have made mattimonie a sacrament , and the band betwixt the married persons inseparable , and not to be dissolved but by death . in the first part of their homilie of swearing , baptisme , and matrimonie , are called sacraments . the minister receiving the woman at her fathers , or friends hands , is to cause the man to take the woman by the right hand , and give his troth to the woman . then are they to loose their hands againe , and the woman taking the man by the right hand , giveth her troth . then shall they againe loose their hands , and the man shall give unto the woman a ring , laying the same upon the booke , with the accustomed duty to the priest & clerke . and the priest taking the ring shall deliver it unto the man , to put it upon the 4 finger of the womans left hand . and the man taught by the priest shall say , with 〈…〉 thee wed , with my bodie i thee worship 〈…〉 worldly goods i thee 〈…〉 name of the father , son , and h. ghost , then the man leaving the ring upon the fourth finger of the 〈◊〉 left hand , the minister shall say , set us pray . o eternall god , &c. in the prayer , the ring given and received is said to be a token and pledge of the vow and convenant made betwixt them . is there not heere an heap of toyes , and yet never one wanteth a signification . the ring must be put upon the fourth finger of the left hand , because say they , there is a nerve which runneth from that finger straight to the heart . the ring must be layed on the service booke , i know not to what end , except it be to sanctifie it , in stead of that blessing and sprinckling with holy water , which the popish priest used , as may be seene in the romane rituall . then againe what sense can be made of these words , with my body i thee worship , one of a thousand doth not understand them , their p●elats have not explaned them . the words of the apostle peter , 1. epi. 3. 7. giving honor to the wife , as to the weaker vessell , doe signifie onely honest care and follicitude , and to beare with her infirmities , she being the weaker vessell . for honor after the hebrew phrase is largely taken . to give honor as to the weaker vessell , and to worship her with the body is farr different , as the word worship foundeth in our language . the apostle 1 cor. 12. 23. saith , and those members of the bodie which we thinke to be lesse honourable , upon these we bestow more abundant honour , that is , with greater carefulness we cover , then wee doe other members : but we are not to worship the members , which are lesse honourable . the priest is appointed to say to god in his prayer , that the ring is a token & pledg of covenant made betwixt them . if the ring had beene used onely at the contract , as a civill rite , it might have been comported with , but to bring it into the church , i meane to divine service , is either to prophane the same with civill ceremonies , or pollute it with popish and superstitious rites rather , as these are . for they were counted in time of poperie holy and religious rites of a holy sacrament . the married persons must communicate also , as was the custome in time of blindnesse , where every holy action behoved to have a masse : and so that action , which should be common to the whole congregation , who are members of one body , is made private and particular to a few , howbeit in a publique place . then againe they have their forbidden times to marie in ; yea , moe then the papists have , at least , so many as have embraced the decrees of the councel of trent , from advent to the epiphanie , from septuagesima sunday to the octaves of easter , from the rogation weeke to the octaves of pentecost , amounting in all to the third part of the yeare : as if marriage which is called honourable , did prophane these holy times . the councell of trent hath dispensed with the pentecost and the second they beginne at ashwednesday . now notwithstanding of these forbiddē times , they may get a dispensation for some money , and then it shall be lawfull enough , and these holy times shall receive no pollution ; for mony hath a great vertue with it . 2. thankesgiving after childbirth . this is commonly called the churching of women . i● standeth more in psalmes , suffrages , and collects , wherein help is craved at god , not notwithstanding he take upon him authority to 〈◊〉 from sins . then there is a psasme , and 〈◊〉 prayers read . the silly curat can give no more comfort , then the few set words , which he must read , can minister to the departing soul. if the 〈◊〉 person can get some to communicat●●● with him 〈…〉 , as being ashamed to looke-up for some folly committed . when she commeth to the church shee must kneele downe high unto the place where the table standeth , that is , nigh unto the quire dore , as the rubrick in 2. edward beareth , as the women did who after the dayes of their purification were ended , were appointed to bring their offering to the dore of the tabernacle , levit. 12. 6. unto the priest , who shall make attonement for them . then the priest readeth over her the 121. psal. and assureth her , that the sun shall not burn● her by day , nor the moone by night . is not this a very pertinent psalme for the purpose ? the lords prayer being sayd , and some versicles and answeres , and then another prayer , she doth offer her accustomed offrings : and if there be a communion she receiveth the communion . call this churching a thankes-giving , yet what reason is there of publick thanksgiving in the church more for deliverance after childbirth , which is ordinarie , then from drowning , or other extraordinary dangers , or diseases ? and of womē more then of men ? were not that the imitation of the iewish purification is the mysterie of it . and so was this service intituled in the booke 2 edw. the order of the purification of women , as is reported in the survey . this superstitious service is not voluntarie , but enjoyned : when they come to the grave , while the corp● is made ready to be laid into the earth , they sing , or say againe another parcell of scripture out of iob : then while the earth is cast upon the body by some standing by , the priest again saith something , and confidently affirmeth that god hath taken his soule and is of assured hope 〈…〉 3. the visi●a and comfort of the sick . the priest entering into the sickmans house sayth , peace be in this house , and to all that dwel in it . when he commeth to the sickmans presence , he kneeleth downe , and prayeth his prescript lines for forgivenes of sinnes , with two kyrie eleesons , and one christe eleeson , the lords prayer , and some other versicles and responsories ; when as yet he hath not spoken a word to the diseased , or understood , whether hee bee sleeping or waking . after the exhortation read which he may break if need be , and the creed rehearsed , he desireth him to make his will , and also declare his debts , what he oweth , and what is owing him . thereafter he moveth him to liberalitie . then shall the sick person make a speciall confession , if he feele his conscience troubled with any weightie matter , after which confession the priest shall absolve him . when he absolveth , he sayth . by his ( that is , o●r l. i. christ ) authoritie committed to me , i absolve thee from all thy sinnes , in the name of the father , and of the son , and of the h. ghost . amen . he absolveth like a judge , as the popish priest doth , giving out a definitive sentence , and absolutel , doth forgiue , not by way of deolaration . this absolution is seuered from the preaching of the word . for the dumb gurat cannot preac● in thansgiving . this help is to live and walk● faithfully in their vocation , as if they were made uncleane by their childbirth to enterprise any thing . shee will not stirre out of the house suppose she were never so strong , till the compleate time be expired , that is a month commonly . when she commeth forth , she is muffled 〈…〉 him , the communion . if others may not conveniently come neere him , yet the minister and he alone may communicate together : and for shortnesse of time , they have but one collect pistle and gospell . thus are the people nourished in an opinion of the necessitie of the sacrament , and the action which should be publick , and solemne , as the institution beareth , and the practise of the apostolicall church declareth is made private , & administred peculiarly in a corner , as if there were no other meane to eat the flesh and drink the bloud of christ , of that grace were tied to the externall signes . 4. the buriall of the dead . they have a threefold peale enjoyned in their latest canons . when any is passing out of this life , a 〈◊〉 is to be tolled , after the parties death , a short peal is rung , another before the buriall , & another after the buriall . when the time of the funerals draweth neere , the priest & the clearks make them ready . the priest putteth on his surplice , and then commeth to the church stile to meet the corps . then the priest shall say , or the priest and cleark shall sing and so go either to the church or towards the grave . the words which are sayd or read alowd by the priest , or sung by the priest and clearkes , are 2 or 3 small sentences of scripture . for any part of scripture is sung by thē as well as psalms , in their services . and the bishops haue punished women for not being churched , sayth the authour of the petition to the queen . some are churched at home by the priest , and therby saith the surveyer they confirme women either in pride , if they be able to goe to church and will not , or in superstition if being not well recovered , they yet must needs be chur 〈…〉 of his resurrection to 〈…〉 againe is said or sung a sentence out of the revelation , after the lesson , two kyrie eleesons , with one christe eleeson betwixt them , after that the lords prayer : then the priest prayeth , that god might histen his kingdome , that we with our brother , and all other departed in the true faith of thy holy name , may have our perfect consummation and blisse , both in body and soule . is not this to pray for the dead brother ? when he is laid in the grave , he is laid east and west , in such manner , as that he may rise with his face to the east , for why ? they looke for christ to come from the east , and it is no easie matter to turne about if one rise with his face toward the west . this ceremonie is not enjoyned in the booke , yet it is usuall , as many moe , as a white or bla●ke crosse upon the mort-cloath , candles burning over the dead corpes in the house , the ●et-wand , cakes sent abroad to friends . the priest must have his offering , and beside that the ●ortuarie , wherof i made mention before . vvhosoever is not buried after this manner in church or churchyard , howbeit in a peculiar buryall place of his owne , he is ill deemed . but this you must note , saith barrow , neither rich nor poore , neither yong nor old , can get bury all without money in the church of england : n● peny , no paternoster there please the priest , and then he will burie his brother , and pray for , and over him , whatsoever he be , so far as his booke will goe . the minister is so tied to this office , that if he neglect it at any time , he is to be suspended from his ministerie by the space of three monethes . so they make that a part of the ministers function , which is not a ministeriall dutie , nor at any time , let be ordinarily , performed by ministers in the apostolicall church . howbeit the iewes had not so cleare a light in the resurrection as we have , yet did not the priest reade prayers , and fragments of scripture at burials ; nay , they are expressely forbidden to be present at them . funerall sermons cannot be made without acceptation of persons . for if it be the ministers office , he ought to make them as well at the buryall of the poore , as of the rich . it is required , and so is made to serve more for pompe or superstition , then for edification of the living . men that never were greedie of a sermon all their life long , must have one then , to grace their funerals in the eyes of the world . m. cartwright testifieth , that there are none more desirous of funerall sermons , then the papists . vvhat lying commendations are made of the dead , howbeit never so vitious , all men doe know . neither doe these hired orators , or sermon-mongers , lie for nothing . they must have either a mourning gowne , or a noble . i will say nothing , saith m. cartwright , of the great abuse of those , which having otherwise to live on the church , take nobles for every such sermon , and sometime a mourning gowne , which causeth the papists to open their mouth wide , and to say that the merchandise of sermons is much dearer , then of the masse : for that they have for a gr●ate , or sixe pence , and the sermon they cannot have under ● rounder summe . the rubricks serving to direct to the maner of administration of the sacraments , are for the administration of baptisme , or the holy supper , & that either in the church , or in a private house . in the administration of the sacraments there are two things generally to be observed : first , that power is given to an ignorant curate , or reading minister , who cannot preach , to administer the sacraments of baptisme and the lords supper : next , it is said in their catechisme , that there be onely two sacraments , as generally necessarie to salvation , that is to say , baptisme , and the lords supper : implying that there are other sacraments peculiar , not generall , as matrimonie , and orders : and others generall , but not necessarie to salvation , as confirmation . in the preface before confirmation are set downe these words : and that no man sh●ll thinke that any detriment shall come to children by deferring of their confirmation , he shall know for 〈◊〉 that it is certain by gods word , that children being baptised , have all things necessarie for their salvation , and be undoubtedly saved . these words imply three things , first , that all children baptised be undoubtedly saved ; secondly , that children unbaptised be not undoubtedly saved ; thirdly , that confirmation is not absolutely necessarie to salvation . estius a papist , saith the like of confirmation . that the custome of the universal kirk doth prove sufficiently , that confirmation is not necessarie to salvation , otherwise the godly and carefull mother the kirk , would not neglect to see this sacrament ministred at the point of death . 1 of baptisme . in the preface to baptisme they commend the ancient custome of baptizing onely at whitsuntide and easter , except in the case of necessity , which was a superstitious and damnable custome . they say in this preface , they will follow this custome , as neere as they can , therefore doe ordeine , that baptisme be ministred onely upon sundaies , and holy daies . vpon any ordinarie preaching day then , they must not baptise , except it be coincident with an holy day : as if baptisme were not as holy a sacrament ministred upon an other day , as upon an holy day . the child must be baptised at the font and therefore the priest must come to that part of the kirck , where the font is , over against the church dore , for that wanteth not a signification ; to signifie the entry of the child into the church . he must not be baptised , where the minister stood in time of divine service , or with water out of a bason . the godfathers and godmothers standing at the font , the priest doth aske , if the child be baptised or no. in the first prayer the priest saith , that god by the baptisme of his son , did sanctifie the s●oud lordan , and all other waters to the mysticall washing away of some ; as though vertue vvere in the water to wash away sinne , or as though christs baptisme at one time , and not christs institution , which serveth for all times , did sanctifie the element . in the second prayer he saith , that they comming to thy holy baptisme may 〈◊〉 remission of their sinnes by spirituall regeneration , when as the rem●ssion of our sins doth standin notimputation of them , and not in regeneration . the questions which were wont to be demanded of converts from paganisme , who were able to answer to the questions demāded : absurdly & foolishly now they demand of the infants , or their godfathers in their name . the interrogatories are these , doest thou forsoke the divill and all his works &c. doest thou beleeve &c. wilt thou be baptised in this faith ? the child hath not understanding , nor faith , nor desire of baptisme . and how be it the child had faith , can the godfather tell absolutely , and in particular , that this child whom he presenteth , doth beleeve , desire baptisme , or forsake the devill . it is a foolish thing therefore , and great mockerie of gods service to demand that of infants , which was at the first demanded of such , as were come to yeares of discretion , and were converted from gentilisme . the children of faithful parents are within the covenant of grace , whereupon it is that they are made partakers of the seale of the covenant . the covenant being made with the parents in their faith , & not the faith of the child , the parents should give confession of their owne faith , and not of the faith of the child , which is not , because their owne faith is the condition of the covenant upon their part , wherupon god promiseth to be their god , and the god of their seed , wherupon also it followeth , that the father of the child should present the child , and give confession and not another , because the covenant is made with him , and his seed , and the child is his seed , not the seed of another , whom 〈…〉 proper godfather . others may be witnesses of baptisme , but that the father should , or can resigne this duetie to another , i deny . before the priest dip the child in the water he sayth in his prayer , grant that all thy servants , which should be baptised in this water , may receive the fulnes of grace . this prayer was read in 2 e. once every moneth at the changing of the water in the font , as is sayd in the survey . howbeit it be now placed in the baptisme it self , it seemeth to be directed to the same end , to the hallowing of the water , which is then in the font . after that the child is dipped , and baptised in the name of the father , sonne , and holy ghost . the priest maketh a crosse upon the childs forehead , saying , we receive this child into the congregation of christs flocke , and doe signe him with the signe of the crosse , in token that hereafter he shall not be ashamed to confesse the faith of christ cru●ified , and manfully to fight under his banner , against sinne , the world , and the devill , and to continue christs faithfull souldier , and servant unto his lives end . he sayth not we have received , but we doe receive , as if the child were not received by baptisme , but by crossing , or as if the child were againe received by crossing which was before received by baptisme . this signing with the crosse is no decent gesture : it is rather like a iugglers gesture , then a gesture of decencie , and comelinesse . it must then be used , as a symbolicall , and significant rite . but we have no such signe set downe in the word , as to make two crosse lines in the aire with our fingers , to represent the crosse of tree , or to signifie unto us that we should not be ashamed to confesse the crosse of christ , &c. thou shalt make unto thy selfe no image , that is , any representation forged in thy owne braines to be set up in the worship of god. admit once the aereall cross in baptisme , yee cannot refuse to set up the the materiall crosse , and the rood in the kirck , nor the woodden or stone crosses in the high wayes . for all may signifie the same thing , that the crosse on the forchea● . and by this reason every one may weare a giver crosse upon his forehead also . further not onely other significant crosses materiall may be brought in upon this ground , but also all the rest of the beggarly ceremonies of baptisme , to deface & deforme the puritie , plainnes , and siniplicitie of christs institution . as to put salt in the mouth of the child , to annoynt with oile the breast & shoulders , and the top of the head with holy chrisme and to put a burning taper in his hand , &c. for these toyes had their owne glorious significations as well as the crosse. lastly what doth in signify , but that which is already signified in baptisme . the same valour and courage & constant prosession & fightiug under christs banner , is a part of that grace , which is sealed by baptisme . but beside that it is a significant toye , it is also esteemed effective . for they say , that by it , the infant is dedicated to the service of him that dyed on the crosse . who did sanctifie this signe for such an use ? are men able to doe it ? it was made also a consecrator of water , bread , and wine , and all other holy things in time of poperie , for the which corruption we ought to abhorr it . againe , we signe that 〈◊〉 in token , that he shall continue christs saithful souldier to his lives end : these words ( shall continue is his lives end ) compared with the like in the epistl● of the 22. sonday after trinitie ) god shall continue the worke in you to the end shew unto us , that wee use the crosse for a pledge to give assurance to the child to continue in grace to the end ; which if it bee so then it serveth to work faith , and is used effectively , sayth parker . hooker sayth , that there cannot be a more forcible meane to avoyd that which may deservedly procure shame . if in be in some sort a mean to secure from confusion everlasting , then is it in some sort effective of grace . in a word , suppose there were no sinfull use of it for the present , the horrible abuse of it in times by-past , and the danger and perill of these same abuses are sufficient to remove it out of this holy sacrament , where it is set up in such honourable state beside the lords owne altar . after the signing with the crosse , the priest sayth , seeing now dearly beloved brethren , that these children bee regenerated , and grafted into the body of christs congregation , and not before the crossing . privat baptisme is administred in privat houses , sometime by a privat person , sometime by a publick . howbeit it be not enjoyned by law , not prescribed by their service booke , that lay men or women shall baptise in time of necessitie , yet it is permitted and allowed in their practise , and hath been defended by whitgift and hooker in print . when it is administred , they call upon god , and say the lords prayer , if the time will suffer . then if the time wil not suffer they omit prayer . so that not onely they omit preaching , & the doctrine of the sacrament , but also praying , if there bee haste . if the child live , it is brought to the church , and the maner of the privat administration is tried . the minister demandeth , by whom was the child baptised : and because some things essentiall to this sacrament may happen to be omitted through feare or hast in such time of extremitie , he demandeth of those who bring the child , with what water and words was the child baptised , and whether they think the child to be lawfully and perfectly baptised . if a lawfull minister did baptise the child , these demands were needlesse . we may perceive also to what indignitie and prophanation the sacrament is exposed , in that it must bee ministred with such haste , and feare , that the ministration of a sacrament being intended , yet it may prove to be no true sacrament , because it is marred with haste and feare . the lord doth not allow his sacraments to be so prophaned , but to be administred with gravitie , with due time and leasure , without feare , that may make the minister miscarry in the action . if after triall he finde all right , he receiveth the child as one of the fleck with certain words which he pronounceth . after the gospel is read , the minister together with the godfathers , and godmothers , say the lords prayer . then he asketh of them , the questions whereof we made mention before in publike baptisme . if these , who bring the infants , doe make uncertaine answers to the priests demands as that it cannot appeare that the childe was baptized with water in the name of the father , and of the sonne , and of the holy ghost , the priest baptizeth the child . then howbeit that it appeare not , that a lawfull minister did baptize , that shal not move the priest to baptize the child : wherby we may see , that baptisme by lay men , and women is not made null by their service book , but standeth for good and sufficient . when after uncertain answers the priest baptizeth , he useth this forme of words : if thou be not already baptised , i baptise thee in the name of the father of the son and of the holy ghost , amen . but what if the child be already baptised , is it not now re-baptised in publique . again , in private baptisme the congregation is neglected . the church hath interest in the baptisme of the child , as well as the minister , for the child is received into the congregation to be a member thereof . and therefore the confession of the parents should be given publiquely , before that the childe receive the seale of the covenant . wee see then , what are the fruits of private baptisme ; baptisme by private persons , lay-men and women , unworthy handling of such a mysterie for feare and hast , baptisme by supposition , and rebaptization , &c. adde , that it doth foster an opinion of the necessitie of baptisme , or rather is grounded upon it . it is said in the preface before confirmation , it is certaine by gods word , that children being baptized have all things necessarie for their salvation , and be undoubtedly saved . yee see , they affirme that all baptised children be undoubtedly saved , and againe , doe imply in these words , that for all such as are not baptised , we have no sure warrant , hat any of them shall be safe . the bishop of canterburie in the conference at hamp●on court , affirmed , that , if an infant die baptised , there is evident assurance , that it is saved , wheras the state of an infant dying unbaptised is uncertaine . is not this sound divinitie ? the surveyer of the booke of common-prayer relateth , that by occasion of private baptisme , many children be baptised by masse-priests after the popish manner , and many bastards concealed . many pretend infirmitie , when they need not , and the solemnizing of private baptisme in publique is often omitted . 2 the holy supper . the sacrament of the supper , as also of baptisme , may be ministred amongst them without any sermon made , or doctrine upon the sacrament which is to be ministred ; yea , it is ministred by such as cannot teach . in their latest canons it is said plainely , that both the sacraments be equally effectuall , whether they be ministred by a minister that is no preacher , or by one that is a preacher ? in the same canon , they are are said to be seduced by false teachers , who refuse to have their children baptised by a minister that is no preacher , and to receive the holy communion of his hands in the same respect , as though the vertue of these sacraments did depend upon his abilitie to teech . and therefore it is ●r●a●●ed in that canon , that they shall first be suspended , persisting in their wilfulnesse , and then after a monthes obstinacie excommunicated . a minister it is true is no part of the essence of the sacrament , as a sacrament is defined to consist of outward signes , and invisible graces , yet is a minister necessarie to the right and lawfull ministration of the sacrament , and is of the essence of it , that is , he is of the essence of the sacrament , as it is defined to be an holy , and sacred action , for he is appointed by christ to be the minister of the action . now we acknowledge none to be a lawfull minister , but him who is able to teach . christ joyned preaching and baptizing in his commission , matth , 28. to whom he committed the dispensation of the charter , and the word of reconciliation : to those also he committed the dispensation of the seales , and to those onely . tryall and particular examination of the communicants they have none , to try their knowledge in the mysteries of religion , and growth in christianity . it is enough that they were once bishoped , when they were little children , as in time of poperie . the communion table is not onely covered at the time of ministration , with a faire linnen cloath , but also in the 82 canon it is ordeined , that the same tables shall from time to time be kept and repaired in fufficient and 〈◊〉 maner & covered in time of divine service , with a carpet of silk , or other decent stuffe thought meet by the ordinarie of the place : as if the communion table were to be regarded more the other common tables after the action is ended , wheras the very elements themselves extra usū , out of the use of the sacrament , are but comon . this is done in imitation of the popish rich altar cloths . the table being covered with a fair linnen cloth , & placed in the church or chancel where morning & evening prayer are appointed to be said , the priest must stand at the northside of the table , he must not stand at the head , or the southside . he beginneth with the lords prayer & a collect , then he rehearseth distinctly all the to comand . & the people kneeling , after every command . ask forgivenes . the people of israel kneeled not when god himself pronounced the law from mount sinai , howbeit they saw the mountain smoking , and lightnings , &c. gods word uttered by man then should not bee received with kneeling . vvheras the last praier is sufficient to conclude with : the repetition of it at every commandement is superfluous battologie . then the priest saith the collect of the day , and another for the king , standing up . after the collects , he readeth the epistle and the gospell . the epistle and the gospell being ended , he saith the creed , after the creed , if there be not a sermon , he readeth some homilie alreadie set forth , or that shall hereafter be set forth . after sermon or homilie , the people is fore-warned of the holy-daies , or fasting daies of the next weeke following , and are earnestly exhorted to remember the poore . then the church-wardens , or some other by them appointed gather the devotion of the people , for so is the almes called , and upon the offering dayes appointed , every man and woman payeth to the curate the due , and accustomed offerings : then the priest prayeth that god would accept of their almes , & for some other things . then he readeth a short exhortation : then a generall confession is made in the name of all those that are minded to receive the communion . and this is allowed to be made , either by one of th●m who are to communicate , or one of the ministers , or the priest himselfe : so a lay man is allowed to pray in the church in name of the rest . this confession is made kneeling . then he standeth up againe , and turneth him to the people , and prayeth some few words again . so they have prayer following immediately after prayer , without any new actiō intervening , standing at the one , kneel . at the other so comely is their disorder . the after some versides and answers , and proper prefaces for holy-daies , the priest kneeleth down againe , sayth a prayer in name of all them who are to receive the communion . as soone as that is ended , without any other action intervening he standeth up againe and sayth another prayer . in this prayer he rehearseth the words of the institution to god , as the preist doth when he consecrateth the bread and wine in the masse . for he doth not first end this prayer , and then turne him to the people to informe them of the institution , by rehearsall of the words , but uttereth them in a continuall tenour with this prayer speaking to god. o horrible prophanation of the scripture , and superstitious consecration ! then without any farther he and they communicate kneeling , after the popish manner , that is , with a gesture of adoration , when they are beholding the signes , taking , eating , drinking , and inwardly in their minds , should be meditating on the signification , and the fruit and benefite which they reap by christ crucified , and consequently cannot without distraction of mind from this employment of the soule and meditation , pray a set , and continued prayer to god , or cannot meditate and be employed in the present action without distraction of minde from the prayer , and therefore either they pray unreverently , which they will not grant , or doe communicate this gesture of adoration to the other imployments of the soule , and of the outward senses , and members of the body , about the objects presented , which they must grant , and so nill they will they , must be forced to confesse , that they commit idolatrie . kneeling is no decent gesture for a table : for commoditie , they say , maketh decencie , but this gesture is confessed not to be commodious , as sitting is . it is then enjoyned for another reason , to wit , fot reverence : but to kneele for reverence and religious respects is ever adoration in the highest degree . to kneele for reverence , that is to adore , is not enjoyned here for prayet , neither may prayer lawfully be enjoyned in time of another action and part of gods worship to bee performed by the same person . and suppose it were enjoyned for the short prayer uttered by their priest , yet are not the outward senses , and inward faculties , employed principally on that prayer ; but upon another action , principally , and directly intended in the institution , whereas the other is onely superadded by man. let them frame their canons and acts as they please , and suppresse , that they kneele for reverence of the sacrament , common sense may teach us , that it is done for that respect , either totally or principally . but let it be in the least part , yet that least part is idolatry . beside the idolatry of this gesture , it cannot stand with the right manner of celebration and rites of the institution . for when they kneele for adoration , they cannot carie the cup from hand to hand , nor divide the elements amongst themselves , as christ hath commanded . in many places the people are raised from their kneeling , to come about the table there to receive kneeling , and then are directed to their places again , saith the authour of the survey . the priest giveth the bread and the wine to every one severally out of his own hands . when the cup is to be caried from one to another , the communicant is too prophane to reach it , the priests holy hand must take it from one , and give it to the other . but christ willed his disciples to divide it among themselves , & it was carried from hand to hand indeed , after the manner of the last paschal cup , which was changed in this communion cup. when christ therfore gave the bread and the wine , he sayd in the plural number , take yee , eat yee , &c. the english priest speaketh in the singular number , when he giveth the elements , he annexeth not christs words containing a comfortable promise , and uttered in an enunciative form , but other words invented by man , and in form of a prayer , converting one part of gods worship in another , or else confounding them . then the prisayth the l. prayer , & the people repeat every petition after him . is not the minister the mouth of the people in prayer to god ? and now they wil with their own mouths pray again . when the minister prayed , did they not in hart pray with him ? if they did , wherfore repeat they every petitiō ? and when they repeat , doth the minister pray againe the same words in his hart , which before he uttered with his tongue ? or is the toung in this exercise both of minister & people divided from the heart , exercing their functions severally , & at distinct times ? this is the second pater noster . so i must speak , seeing they use the l. prayer as the popish priest doth his pater . after the l. prayer they have another prayer . at westminster the communion is ministred in wafer cakes , as the author of the survey reports ; who also doth conjecture by this , that the prelates intend to advance superstition by peecemeal in all places . the like may be said of some superstitions used in the k. chappell . wee have seen the particulars of the priests function , whereunto mucket doth subjoyn that he must weare a surplice in the administration of the particulars foresaid , that is , in reading morning and evening prayer , churching of women , celebration of matrimonie , at burialls , administration of baptisme , and the lords su●per . and if he hath taken on any degree in the vniversitie , he must weare such a hood as appertaineth to that degree . in cathedrall and collegiat charches , the communion is to be administred upon principall feast d●●es , sometimes by the bishop if he be present , and sometimes by the deane : and at somtimes by a canon , or preben darie the priacipall minister using a decent cope , and being assisted with the gospeller and epistler . the rich cope then is not a vestiment for common kirks , and ordinary priests . no minister being no graduate may weare a hood under pain of suspension . notwithstanding it shall bee lawfull for such ministers , as are not graduats to weare upon their surplices in stead of hoods , some decent tippet of blacke , so it be not of sil●k . for their ministring garments we say first , they cannot be sayd to be enjoyned for distinction . for the place they occupie in the time of their ministration , doth of it selfe distinguish them from all others , who see them at service . they serve not for comelinesse , and gravitie , but are rather ridiculous , and stagelike , meeter for fooles and comedians , then for ministers . and if gravitie were respected in them , they should be worn ordinarily , and out of the true ministration . for he must not cast off his gravitie , when he hath ended divine service . it is then for mysterie or signification , that they weare them . the white colour of the surplice signifieth angelicall puritie , for the angels appeared in white . so are they painted with wings to signifie their readinesse to do their office . but significant garments belong to the priests of the leviticall tibe , and not to the ministers of the new testament . it is beside a lying signe of that purenesse which is not nor cannot be in sinfull men . in the angels it might have represented as well their glory as their purenesse from sin . the surplice was esteemed so holy in time of poparie , that no priest might say service , nor doe so much as make holy water , without it . and among themselves , the surplice is well known to be esteemed by many people in all the parts of the land so holy ● thing , as that they will not receive the sacrament from any but such as weare it , as is sayd in the abridgement of the ministers of lincolne . by what reason the surplice and cope are retained , by the same reason the rest of the masse-priests and bishops vestiments may be reduced . the ministers of the gospell should not bee made conforme in fashions , let be in mysteries and significations to popish priests , not weare their badges , either in or out of the ministration of divine service . it is to be observed , that in time of preaching he is not urged to weare a surplice , as 〈…〉 of service , belike because preaching is no ●ecessarie part of his function , as is the saying and singing of service : or else why should he not use these apish and significant garments at the one , as well as at the other . in their 17. canon students in colledges are ordained to weare sarplices in charches st chappels upon all son layes , holidayes , and their e●●es . the originall of this is observed in the abridgement fore sa● to be this . it is enioyned to all that are admitted to the very lowest degree of their clergie , which they call primam tonsuram . and this was it which brought that custome into the universities , that every student should at certaine times weare the surplice in divine service , because they did in their matriculation receive this primam tonsuram , and first entrie into the clergie . i may may not insist upon this poynt , nor the rest that follow , being forced to end within this sheet . in the deacon is likewise to be considered his externall calling and function . his externall calling is either to the order and degree , and that in every respect , as in the minister , except in some things : or to the benefice , altogether as in the minister . his function is , 1. to have an over-sight of the poore , 2. to assist the minister in celebration of the supper , 3 to blesse them who are to be maried , 4. to burie the dead , 5. to baptise , and preach , if he be called thereunto . in the book of ordering priests and deacons , the deacons office is sayd to consist chiefly in assisting the priest in divine service , specially in celebration of the supper , and distribution of the sacrament , in reading scripture and homilies , in instructing children in the articles of the faith , in baptising of infants , in the preaching of the word , if the bishop thinke him fit , and in inquiring into the state of the poore , and the sick , and intimating the same to the minister . after imposition of hands , the bishop delivereth him in his hand the new testament , saying , take thou authoritie to read the gospell in the church of god , and to preach the same , if thou bee thereto ordinarily commanded . hee needeth not a new calling to the ministerie , and therby be inabled , but remaining still a deacon , he may by the bishops warrrant and licence be authorised to preach . the apostles instituted deacons to an other end then to preach , and severed them from preaching , because one person could not conveniently be a minister of the word , and a minister of tables , yet they will confound them . for so they found them confounded in time of popery , and it pleaseth them to retaine them so , and not to distinguish the functions , as the apostles did . why are they permitted to baptize more then to celebrate the supper ? is the one sacrament of greater excellencie then the other . may the one bee ministred by any church officer , who may not minister the other ? when the apostle 1. tim. 3. descriveth the office of a deacon , requireth he either abilitie to teach , or power to baptize ? what in effect may their deacon not do , that the priest doth , except the ministration of the communion ? what can be the reason of this exception , but that in this ministration there was somewhat esteemed in time of poperie , proper to a priest , to wit , the offering of a sacrifice . the deacon then is not halfe a minister , but almost a whole , and he may preach with licence , or at command of his ordinarie , as well as the priest. what need i to insist upon such grosse absurdities ? chap. 8. of the administration of lay-men . the laymen having some administration , have it either in a cathedral or collegiat church , or else in a parish church , &c. in the cathedral church , laymen having administration , are the receivers of the rents , bailiffs , takers up of accounts , overseers and measurers of land , stewards of courts , and liberties , overseers of the fabrick of the temple , of the sa●ctuarie , of the bibliotheke where the book of homilies , and service-book lye , vergerers , bellmen , singing men and boyes . many idle and chargeable officers are fed in these dennes to uphold the pompe of a cathedrall church , and that to the great detriment of other churches . in the parish church they have not a senat of elders to joyne with the pastor for governing the same , but two or three churchwardens to see the kirke be watertight , and furnished with all the ornaments and utensils , to provide for the booke of common prayer , and homilies , and the elements for the communion upon the expenses of the parish , to keep a register of the christnings , weddings , & burialls , together with the priest , to intimate any contribution which is to be made for some publick work : and lastly , to be the bishop and archdeacons spie , to delate or present offenders , howbeit for the most part they bee perjured , and offences are winked at , and suffered to passe without correction . no wonder , seeing the discipline is taken out of ●he hands of the right officers , and put in the hands of officials , commissaries , and chancellors , to whom these perjured church-wardens are made officers and servants . the possessions are either publicke , or private , &c. heere are reckoned for the possessions belonging to the church , bookes , vestiments , the ornamentsand implements of the kirk , the kirk it selfe , houses , mannours , woods , forrests , parkes , ponds , fountaines , rivers , medowes , pasturage ground , arable ground , baron courts hundreds , and lathis , tithes , oblations , obuentions , pensions for indemnit●e , procurations , synodals , fees , immunities , liberties , priviledges , &c. it were ●edious to insist upon the use of every one of them in particular . they are either superfluous and excessive , or unlawfull , or bestowed upon the wrong person . the constitutions anent both persons , and possessions , &c. there is a controversie among the lawiers , what canons and constitutions of the canon law be in force among them . some of best judgement thinke it to be altogether abrogate , except so much as is particularly ratified by statute . they themselves doe hold , that all the former canons of the canon law , all the constitutions , and decrees , nationall or provinciall , which were in use before in the ecclesiasticall courts , which are not repugnant to the statutes , and municipall lawes of the realme , or to the late constitutions established by publiqu authoritie , nor prejudiciall to the kings prerogatiue and privileges , make up the ecclesisticall lawes of england , and accordingly put the same in practise . there canon law , the popes testament then , is there principall law booke . thinke not , good reader , that i have made a perfect discoverie of the english church-policie : for that requireth the skill and paines , of the most judicious and painfull among themselves . therefore take in good part , that little which i have in great hast gathered for thy information , and consider how dangerous it is to yeeld to a few of their popish corruptions . some few will draw on the rest , and the whole will make way for full poperie to re-enter , in the owne time , which approacheth very neere in outward appearance , unlesse the lord prevent . hee that persevereth to the end , shall get the crown . bishop spotswood hath spread a rumeur , that m david calderwood is turned brounist , but i assure thee , good reader , it is not true . that old impudent ●yar , hath together with his supposed authour , a yong man , trimmed up a tale with many circumstances , to make the mis-report the more credible . but if ever he required by letter , the judgement , either of that supposed authour , or of any other man else , anent their opinions , then let him never be reputed for an honest man hereafter . if hee had dou●ted , he would not have sought resolution from yong schollers , and unsetled braines . the ground being false , all the rest of the circumstonces builded upon it are knovish forgeries also . if either spotswood , or his supposed authour , persist 〈◊〉 their caluninie after this declaration , i shall try if there be any bloud in their foreheads . finis . notes, typically marginal, from the original text notes for div a17571-e130 the table . sander , de schism . anglic . lib. ● . p. 227. rastall , bishops , 9. f●x . p. 1405 1406. pag. 680. pag. 381. pag. 70. rastall , ●irst fruits . 6. confess . fidei ● . 35. notes for div a17571-e980 pag. 249. p. 27 , 28. ● . 28. p. ● . notes for div a17571-e1730 de polit . c. ● . lib. 3. c. ●● num . 1. hist. 1. 3. c. ●● . t. c. 2. reply , p. 644. can. ●● camd. brit. p. 181. sess. 34. c. 3. d. ● reform down . def . ● . 2. c. 6 p. 112. 113. whitgift . p. 440. camd. br● 181. abstract . 237. ●md . brit. 181. p. 3. ●stal rom. 2. reply . ● . part , p. 97. pag. 227. ● . reply , 2. part . p. 178. 179. p. 178. cap. 3. v. 1● p. 59. 597. pelit . anno 1603. can. 46. 2 repl. 1. part . p. 355. ●astal . residence . 2. p. 10. 1. reply p ▪ 46. p. 71. can. 41. p. 132. camd. brit ▪ p. 181. notes for div a17571-e3240 cap. 2. act. 1● . act. 21. of the chur . 1. 5. c. 28. p. 142. 143. de clericis , cap. 8. ● . 5. p. 143. p. 142. defens . 1. 3. p. 150. 1. reply p. 97. p. 274. 275. p. 102. p. 6. of the chur . 5. c. 27. ●ontra lu●eranos . 〈◊〉 psal. 26. ●n aqui . tom . 〈◊〉 disput . 36. ●ct . 1. camd. bri● . 170. p. 49. de polit. p. 318. de●ep . eccl . 1. 5. c. 9. nu . 38. 39. de polit . p. 316. of the chur . l. 1. c. ●5 . 5. c. 9. nu . 2. 23. 24. assertion 〈◊〉 ●hurch 〈◊〉 , p 41 9. ● . discover . 241. p. 182. p. 328. l 5. poenis . cap. euenit . of the ch. ●5 . c. 27. p. 61 p. 8. assertion of ●rist poli. ●ag . 187. mucket 325. 326. de vit● & honest . 〈◊〉 corum . ● . 1 s à crapule verb vigilan●er . volum . 2. d●●repudijs & divortjs . p. 3●5 . de testamen● 〈◊〉 cap. ●em verb. extorqueant . p. 105. 106 ●●art . 1. p. ● . p. 99. l. 1. de consuetud 〈◊〉 , statutum . p. 113. assert . of christ. poli . p. 73. 74. lib. 3. cap. 8. num . 13. p. 219. notes for div a17571-e5720 de sequest● . c 1. veodo vicarios . l. 5. p. 153. 〈◊〉 juris ●anonici . 92. lib. 5. p. 15. ●anisius in 〈◊〉 pag. ●1 . 92. sucket , p. ●4 . id evag. ●●st . 85. reply . p. ● . lib. 5. p. 15 ▪ 153. canon 101. ●etition to ●be queene . 70. p. 175. p. 387. 388. anno 1584. p. 392. can. 12● . 2 reply , 2. part . pag. 96 ▪ p. 17. p. 50. p. 58. p. 213 ▪ notes for div a17571-e6560 cap. 9. pag. 339. bleyni . introduct . p. 422. se damasus , decretal . 2. reply . 1. part . p. 525. ad eva●● . l. 5. p. 158. can. 35. 6● l. 2. cap. 9. n●m . 15. pueket p. 24. de iudicijs cap. quidam . 1. 5. p. 150. de consti●utionth cap qui●● verb ●●pitulis . pag. 15. ●ialog . l. 4. 26. reply . pa. 3. 164. 165. 〈◊〉 . 2. quest . 〈◊〉 . art . 2. ●●g . 4. 〈◊〉 ▪ 336. lib. 5. p. 15● ▪ pag. 151. pag. ●0 ▪ de clerici cap. 16. notes for div a17571-e7300 instit. lib. ●● cap. 5. se●● can. 33. pag. ● . pag. 15. pag. 309 ▪ ●●stract . p. reply , 1. ●rt . p. 298. 2 reply 1 part , p. 133. p. 110. abstract p. 83. p. 236. 237. p. 238. 2. reply . 1. part . p. 537. 148. p. 245. assertion , p. 258. 259. assertion , p. 259. p. 252. p. 5. p. 52. c. 1 repl. 104. ●dm . p. 47. ●● . 93. lm . p. 14. p. 65 〈◊〉 . ●0 . 66. discov . p. 8● disco . p. 82. de cultu ●anctor . c. 15. discov p 84. ●an . 31. t ● 1. repl p. 108. abridg● p. 35. survey of the b. of cōmon prayer , p. 47. 1. repl. pag. 105. disc. p. 131. p. 105. ● . part . p. 187. survey of ●he b. of 〈◊〉 pray●●●● . disc. pag. 6 p. 6● . assertion the true ● christian pol. pag. ● . 〈…〉 rituale r● manum , p. 174. 175. p. 147. 〈…〉 p. 62. p. 149. ●isc . p. 127. 128. 1. reply p. 16● . pag. 16● lib. 4. sent . ist . 7. can. 3● . 1. part. p. 34. l. 5. c. 65. can. 57. ● . 72. p. 81. p. 344. can. 24. p. 5● . p. 37. notes for div a17571-e9960 mucket p. 299. great precious promises, or, some sermons concerning the promises and the right application thereof whereunto are added some other concerning the usefulnesse of faith in advancing sanctification, as also, three more concerning the faith of assurance / by mr. andrew gray ... ; all being revised since his death by some friends, the last impression carefully corrected and amended. gray, andrew, 1633-1656. 1669 approx. 330 kb of xml-encoded text transcribed from 110 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a41840 wing g1609 estc r39446 18419588 ocm 18419588 107523 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41840) transcribed from: (early english books online ; image set 107523) images scanned from microfilm: (early english books, 1641-1700 ; 1634:13) great precious promises, or, some sermons concerning the promises and the right application thereof whereunto are added some other concerning the usefulnesse of faith in advancing sanctification, as also, three more concerning the faith of assurance / by mr. andrew gray ... ; all being revised since his death by some friends, the last impression carefully corrected and amended. gray, andrew, 1633-1656. [6], 210 p. printed by george swintown and james glen ... edinburgh: 1669. imperfect: tightly bound, with print show-through and some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -sermons. faith -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-03 judith siefring sampled and proofread 2004-03 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion great and precious promises , or , some sermons concerning the promises , and the right application thereof : whereunto are added some other concerning the usefulness of faith in advancing sanctification . as also , three more concerning the faith of assurance . by mr. andrew gray , late minister of the gospel in glasgow . all being revised since his death by some friends . the last impression carefully corrected and amended . 2 cor. 7.1 . having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the fear of god. edinburgh , printed by george swintoun and iames glen , anno dom. 1669. to the reader . christian reader , although ( upon some considerations ) these following sermons have been keeped back till now , and have waited the vacancy of the presse from other things : yet was it at first intended ( the connexion of the purposes so requiring ) that they should have come forth as soon as some other of this precious author , which we did formerly publish : and therefore in the preface which we then prefixed , we did relate to both , and gave the reader such advertisements as we conceived necessary , concerning the one as well as the other : so that we have nothing to do at present , but to put this little piece into thy hands , commending it to thy serious thoughts , and the lords blessing upon them . neither shall we use many words to this purpose ; only , we find some help is offered unto thee , in three most weighty and concerning points of christian religion . 1. how by the lively exercise of faith ; thou may apply the great and precious promises . 2. how by faith thou may advance the work of sanctification . and 3. how thy faith may grow up unto assurance . of all which we may truly say , that nothing can more seasonably take up the thoughts nor bring more advantage to the souls of the lords people in these times . o how necessary is it in such troublesome days , to learn , how through faith and patience , we may inherit the promises : and now when our strong corruption ( hath in a manner necessitate the wise physician to mix unto us so bitter a cup , and give so strong a potion , in what a fainting and swouning condition must we be , if by the two immutable things , in which it is impossible for god to lie , we reoeive not also the strong consolation . again , when profanity and ungodlinesse hath so abounded in these nations , that from the top of the head to the sole of the foot , there is no soundnesse , but wounds and bruises , and putrifying sores : and when the corruptions of the time like the sons of zerviah , are grown too strong , even for the davids who are amongst us ; what should we study with more earnestnesse , then to purifie our hearts by faith , and by having these promises , to cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the fear of the lord ? 3. when the lord hath removed us so far from peace , that the souls of many have even forget prosperity , and the multiplied changes and revolutions in our days , hath so clearly demonstrate the instability of all sublunary glory , and so convincingly taught us , that this 〈◊〉 not our ●est ; vndoubtedly , it is time to look for a city that hath foundations , and to give all diligence to make our calling and election sure . the subject then is useful . as to the manner of handling it : it is true , much accuracy and neatnesse , is not to be expected in any work of this nature , being only the hasty gleanings of a church writer ; and as to livelinesse and power , though it he as easie to draw a picture with the heat and motion of a living man , as to write or print , these lively motions of the spirit which do often accompany the lords messengers in preaching , and in an eminent measure were also let out upon this blessed author , yet we suppose thou will find , the matter most seriously and feelingly spoken unto , as from a heart which believed , and therefore spake : yea , both conceptions and expressions savouring much of an exercised spirit , not only much taken up in communion with god within it self , but even thirsting also , and panting for the salvation of others ; nay ( in some measure ) travelling in birth , till christ might be formed in them . oh , that more of this holy zeal and fervency , might accompany this great measure of light and knowledge in the mysteries of the gospel that the lord hath graciously bestowed both on pastors and people in this generation , that once again we might see , ( as in the dayes of john baptist ) the kingdome of heaven suffering violence , and the violent take it by force . and that the blessed spirit by the same gracious operations , may so warm and inlarge thy soul in the use of this and all other means for thy eternal salvation , is , and shall be the sincere desires of thy servants for christs sake , robert traill . iohn stirling . great and precious promises . sermon i. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . may we not truly say , that if ever the christians who live in those dayes shall be advanced to stand within the holy place , and shall inherit everlasting life , all these are now before his throne may lay aside their harps and give us leave to sing ? will it not be a mysterie , suppose ye , unto heavenly enoch that spent so much of his time in communion and fellowship with god , when he shall behold such christians within that everlasting rest , that have spent so little of their time in corresponding with god ? will it not be a mystery unto believeing abraham , when he shall behold such misbelievers , such disputers of the promises of god , advanced to reign with christ ? will it not be a mystery unto wrestling iacob , when he shall behold these christians once crowned with immortal glory , that did so little know what it was as princes to wrestle with god , till they did prevail : will it not be a wonder to patient iob , when he shall behold such impatient christians as we have been , entering into that blessed place of repose ? will it not be a mystery unto holy david , when he shall behold such unmortified christians entering within that city , into which no unclean thing doth enter ? will it not be a mystery unto tender iosiah , to behold such christians as we are , that have our hearts dying as a stone within us , entering into heaven ? will it not be a mysterie unto upright nathaniel , to behold such hypocriticall christians as the most part of us are , entering within the holy place , and to see those that have been cloathed with hypocrisie and guile , now cloathed with the robes of immortal glory ? and will it not be a mysterie unto self denied paul , when he shall behold so proud and selfish christians enter into heaven ? give me leave to say this , go where we will , we shall be matchlesse and singular ; for if we shall go into eternity of pain , we shall be the greatest debtors unto the infinit justice of god , in regard of mercies we have received : and if we shall enter into eternity of joy , we shall be the greatest debtors unto the spotlesse grace of christ , in regard of mercy we have abused . there shall be none in heaven like to us , and if we shall go to hell , there shall be few there that may be compared unto us . and let me but adde thus further before i come to the words , go where we will , we shall be out of doubt with our condition : within a short time a real christian shall be exalted above the reach of his misbelieving , a hypocrite shall be depressed below the reach of his faith , and one that is grosly in nature , he shall be abased beyond the reach of his presumption : a christian ere long shall m●sbelieve no more ; a hypocrite ere long shall believe no more ; and one that is grosly in nature shall ere long presume no more : there is no misbelief in heaven , and there is no faith nor presumption of well being in hell . but to come to that which we intend to speak to , we told you when first we began our discourse upon that precious and exalting grace of faith under a twofold notion and consideration . first , as it is justifying : and , secondly , as it is sanctifying . for the first , we resolved to speak to it in a twofold consideration . first , as it closeth with christ simply as the object upon which it resteth , and of this we have spoken from that place , 1 ioh. 1.3.23 . secondly , as it closeth with christ , as held forth in the promises . and now being to speak of it in this consideration , we have made choise of this place , in which those things concerning the promises , shortly . 1. ye have that fountain and spring from whence the promises do flow , holden forth in the first words of the verse , whereby , or ( as the words may be more fitly rendered ) by whom relating unto jesus christ who is the original and spring of all the promises . 2. the properties of the promises , and these are , 1. the freedom of the promises held forth in that word , given , whereby are given , which speaketh this , that the promises are free gifts flowing only from good pleasure , 2. their unchangeablenesse , and that is holden forth also in the word , given , the gifts and calling of god , being without repentance . 3. that they are exceeding great , and the promises are called great , either in respect of that price that was laid down to purchase the promises , or they are called great in respect of the great things that are contained in them . 4. that they are precious ; now the promises are called precious ; either in respect of their originall , that they come from precious christ ; or else in respect of this , that they are the object ( i mean the object , quo , or by which ) of precious faith , as it is called in the first verse of this chapter ; or else they are precious , because they are things that a christian ought to put a high account upon ; for the word that is rendered precious may likewise be rendred honourable , whereby are given unto us exceeding great and honourable promises . 3. we have holden forth in the words the great advantage of the promises , by them we are made partakers of the divine nature : now this is not to be understood of any essentiall conversion of our substance into the substance of god , but of a christians having the divine vertues of jesus christ impressed upon his soul , and expressed in his life and conversation . and there is this lastly , concerning the promises in the words , even the time when the promises are eminen●ly accomplished ; it is , when we have escaped ; or as the word is , when we have fled from the corruptions that are in the world through lust : that is the time when a christian meeteth with the accomplishment of the promises . now before we can speak to any of these , we must speak a little unto some things as necessary to be known , in order to the better understanding of all . 1. we shall not dwell long in pointing out unto you what is a promise : we conceive it is a glorious discovery of the good will of god towards sinners , and withall , a purpose and intendment , and ( if we may say ) an engagement to bestow some spiritual or temporal good upon them , or to withhold some spiritual or temporal evil from them : and certain it is , that in this description of the promise , there is a divine harmony betwixt mercy and truth , betwixt righteousnesse and peace , they kisse one another : neither shall we stand long to point out the distinction of the promises : 1. there are some promises that are conditional , and there are some promises that are absolute , absolute promises are these that have no condition annexed unto the performance of them ; such a promise is that , that god will destroy the world no more by water , that is an absolute promise ; such a promise was that of god sending his son into the world , that was an absolute promise ; and such is that promise of conversion , in giving the heart of flesh , it is an absolute promise : as for the conditionall promises , they are these that do require some condition to be performed by the christian , before the accomplishment of the promise , such as that promise of salvation , it requireth believing as going before it , he that believeth shall be saved ; and pardon , it is promised unto a christian upon repentance : and yet we confesse , that there is not a conditional promise that is in all the covenant of grace , but it may be reduced unto an absolute promise , in regard that the thing promised ( in the conditional promise ) is one absolute free gift , and the condition of the promise is another . 2. there are some promises that are temporal , and some that are spiritual ; temporal promises are these , that promise some temporal thing unto a christian , and spiritual promises are these , that promise the bestowing of something that is of everlasting concernment . 3. there are some promises that are not accomplished in this life , such as this , that wee shall see him 〈◊〉 he is , and shall be made like unto him : but for the promises of faith and of ●ustification , these are accomplished in this life . 4. there are some promises that are extraordinary , and there are some promises that are common : extraordinary promises are these , that are given to some particular believer as a singular priviledge : such was that promise that was given to abraham , that in his seed should all families of the earth be blessed , and that promise that was given to rebekah , that the elder should serve the younger : as for common promises , they are these , that every believer in christ hath a right to make use of . neither shall we stand long to point out that it is the duty of a christian to be much in the exercise of faith , upon the promises ; it is clear from psal. 62.8 ▪ trust in him at all times ye people : and it is clear from the practice of that precious cloud of witnesses , recorded of in heb. 11. that spent their dayes in imbracing of the promises . but , 7. we would have you consider , that it is more easie for a christian to believe spiritual promises , then to believe temporal promises ; it is easier to trust christ for eternal salvation , then to trust him for our daily food when we are redacted unto straits ; and the grounds upon which we assert this , may be these ; 1. because it is hard for a christian to believe that christs death reacheth for the purchasing of temporall promises , which more easily he taketh up in spiritual promises ; for a christian can hardly believe that such a thing was in christs intention , as to die for his daily food , which yet is most certain , if we consider it as a special mercy . 2. in a christians believing of spiritual promises , there is often some sense and reason that helpeth him to the exercise of faith , at least , they presse not the contrary ; but to believe a temporal promise , when a christian is redacted unto a strait , and that he can see no outgate present , sense and reason stands upon the top of his faith , and presseth him to dispair : as for instance , when a christian is living upon the top of a mountain , and knoweth not where to sup at night , to believe that there is a promise upon which he may rest , that he shall not want his food ; but if that the lord had service for him he will provide : here , he hath not only reason to dispute against , but the strong pinching sense of hunger , both crying out , how can bread be given in the wildernesse ? 3. the tentations that assault a christian to misbelieve upon temporal promises , they are more subtile and more con-natural to a christian , then his temptations that assault him in resting upon spiritual promises : when a christian is in straits in the world , the temptations that hinder his exercise of faith , they are more consonant to flesh and blood ; we are ready to yeeld to misbelief then , because we think it is rational , and speaketh the truth . 4. a christian is often so affrighted by his daily failings , or some particular more grosse out-breakings in his life , that howbeit he may ( through grace ) be helped to believe that the lord shall make out these promises which concern his eternal salvation , and so do him good in the latter end : yet may he be sadly perplexed and distrustfull in making use of any particular temporary promise , for drawing forth any comfort or encouragement therefrom , as to his present exigent : because he knoweth , that although the lord doth forgive his peoples iniquities , yet may he take vengeance on their inventions , psal. 99.8 . and therefore may punish his present failing with the like calamities as he hath done others . 5. there is also much of a natural and carnal self love to a present life , remaining in the best , that we are many times worse to satisfie in our securities for the things of this life , then of that which is to come , and can more easily trust the lord for our souls , then for our bodies ; so that though his naked word will sometimes satisfie us for the one , yet it will not for the other : and the last ground of it may be a christians unacquaintednesse with that lot of exercising faith upon temporal promises , there being many who think not that there is use for faith , except for salvation and the things above , which maketh his faith upon these more difficult then upon promises that are spiritual : and this may appear most clearly , in that we find men more easily bear their spirituall wants ( even a christian that is most exercised ) then they bear their temporal want ; and more corruption and impatience doth arise from temporal want , then from spiritual want . 2. consider , that all a christians duties are turned over into promises : there is not a duty that is required of a christian , but it is converted into a promise . is not faith a duty , 1 ioh. 3.23 . this is his commandment that ye should believe ? and is not that turned over in a promise , ier. 3 19. thou shalt call me thy father ? the word importeth not only an act of necessity , but of violence , thou shalt do it : and in the thirteenth of zechary , at the close , thou shalt call me thy father , and so in ezek. 11.19 . is not mortification a christians duty , colos. 3.5 . mortifie therefore your members ; and it is turned over in a promise ▪ ier. 32.28 . and ezek. 36.25 , 29. where he promiseth , that he will purge away all their uncleannesses : and it is clear from micah 7.19 . i will subdue ( said he ) all thine iniquities , it is not said , thou must subdue them , but , i will do it , is not also the knowledge of god a commanded duty ? and yet it is turned over in a promise in the covenant of grace ; they shall know me from the highest to the lowest , neither shall there be need any more that one should say , know the lord , for they shall be all taught of me . is not the commandement of fear your duty , as is clear from eccles. 12.13 . and yet that is likewise turned over in a promise ; i will put my fear in their inward parts , they they shall not depart away from me : so tendernesse is a christians duty , and yet that is turned over in a promise , i will take away their heart of stone , and give them a heart of flesh . and that i may say no more of this , look but to these four places , and there ye will see almost all duties turned over in promises : there is ier. 31. ier ▪ 32. ezek 11. and ezek. 36. ye will see all the duties of the covenant converted into promises . but may not some say , what advantage is there of this ? much certainly , every way : that the duties are turned over into promises ; it may give a christian hope , that he shall once perform these duties : will ye not once be tender ? yes certainly , because your tendernesse lieth within a promise ; will ye not once be much in the exercise of fear ? no doubt ye will , and the ground of it is this , because your fear lieth within a promise , and so of the rest . and 2. there is this advantage of it , that all the duties required of a christian are turned over in promises because by this means , a christian may go to god when he cannot perform such a duty , and desire him to fulfill his word , and accomplish his promise ; and so may make use not only of the omnipotency of god , but of the faithfulnesse of god also . there is this third consideration that we would propose , that there are some things of a christian within a promise , that he doth not believe to be within it , especially these three : first , the challenges of a christian are within a promise , when ye are convinced , that is the accomplishment of a promise , this is clear from isai. 30 21. where convictions and challenges are turned over in a promise ; when thou art turning unto the right hand or to the left , thine ears shall hear a voice behind thee , crying , this is the way , walk in it : and it may be clear , that our convictions are the accomplishment of promises , because it is a work of the comforter , as well to convince , iohn 16.9 . as it is for him to make one rejoyce : and if a christian could believe that his challenges were the accomplishment of a promise , he might imbrace his challenges , he might see the faithfulnesse of god in his challenges , and he might see much love in his challenges . 2. a christians crosse is within a promise , so that when a christian meets with such affliction , he may sit down and cry out , this is the accomplishment of a promise , and this is clear from psal. 89 31 , 32. wherein in the midst of the promises of ●he covenant of grace , that promise of visiting their iniquities with rod● , is put in the bosome of them : and from psal. 119.77 . in faithfulnesse hast thou afflicted me ; why doth david say in faithfulnesse ? it was this , because his crosse was the accomplishment of a promise : and it may be clear also from that word , heb. 12.7 . forget not the exhortation , ( speaking of the crosse ) the word is , forget not the consolation that speaketh unto you , as if the holy ghost did say , crosses do yeeld much consolation , as in vers . 11. they yeeld the peaceable fruits of righteousn●sse : and if this were believed , that our crosses were the accomplishment of the promises , it would help a christian unto much humble submission , and there would not be murmuring under them , if once we did believe that they were the accomplishment of a promise : yea , there is this advantage further , that if we did believe that our crosses were the accomplishment of a promise , we would be much in advanceing holinesse under our crosse . there is nothing that obstructeth the sweet fruits of righteousnesse under a crosse so much as impatiency : and i would say this to commend the crosse , a christian never moveth so swiftly to heaven , as when he is under a sanctified crosse ; a crosse when it is sanctified , will prove a christians motion to heaven , more then ten enjoyments , for our enjoyments ordinarily do retard our way as much as further it . and there is this , thirdly , that is within the promises , even your daily food , and the hairs of your head , the hairs of a christians head are numbered , and within the covenant . so that ye may see what a high respect christ hath put upon christians , that is clear from that word , psal 111.5 ▪ 8. he hath given meat unto them that fear him , he will ever be mindfull of his covenant . our fourth consideration shall be , to point out a little these grounds upon which christ doth delay his accomplishment of the promises ; it is certain that a christian is oftentimes put to this , doth his promise fail for evermore ? and cryeth out , why art thou become unto me as a liar , and as waters that fail ; and the grounds of this delay are these : 1. christ knoweth that a christian can often better improve the delay of the accomplishment of the promise , then he can improve the accomplishment it self : we might find this in our experience ( it being for the most part ) easier for a christian to bear his crosses , then to bear his enjoyments . i think david never had so sweet a time as then , when he was pursued as a partridge by his son absolon ; then grace did breath forth most sweetly in his actions : but let david be under prosperity , and then we see he falleth in the sin of adultery . and therefore never repine when ye are under a crosse ; for certainly , if we had spirituall understanding , we would not judge it so great a hazard to be under a crosse , as under prosperitie , since we have greater strength to bear the one , then to endure the other . 2. the slothfulnesse of a christian ●o whom the promises are made , this makes the promises to be delayed in their performance , as was clear in the people of israel ; they are fourty years in a wildernesse , before that promise of entering into canaan is accomplished ; it was a promise that could have been accomplished in a few dayes , and yet because of their sin , it was not accomplished for fourty years , as ye may see from that word in numb . 14.33 , 34. 3. the accomplishment of the promises is delayed , that faith may be more put in exercise ; this is clear from that remarkable word , psal. 105.19 . vntill the time that his word came ; that is , un●ill the word of the lord was accomplished ; the word of the lord tried him , that is , it was the matter of his exercise , an exercise espe●ially unto faith ; for indeed it is much for a christian to believe upon a word , when it is delayed in its accomplishment . the fourth ground of delay is , that the exercise of prayer may be more ; and it is certain , that the best improvement of delayes is , to be much in prayer ; the promises they do occasion prayer , as is clear from exod. 4. last , they believed , and bowed down their heads and worshipped , and from 2 sam. 7.27 . where the great promises being made to david , he cryeth out , therefore have i found in my heart to pray this prayer unto god , and it is clear from psal. 119.49 . perform the word unto thy servant , upon which thou hast caused me to hope . it is a bad improvement of delayes when we turn impatient ; and it is a bad improvement of delayes , when we quite our confidence . know that promises are accomplished after delayes , and they have a luster upon them that may compence all the delay . 5. there is this other ground of the delayes of accomplishment of the promises , even that the thing that is promised may be more sweet to a christian when it cometh : this is clear from that word of solomon , prov. 13 12. hope deferred maketh the heart sick , but when the desire doth come , it is as a tree of life ; o but a mercy that cometh to a christian through a promise , it is sweet ; yea , a drink of cold water taken up as the accomplishment of a promise , is more sweet then a feast of fat things full of marrow , and wine on the lees well refined ; to take up your bread and your dink as the accomplishment of your promises , it would make them refreshfull to you . 6. the lord delayes his promises , that a christian may be more in the exercise of dependency , and may be alwayes keeped about the throne . a christian goeth to god from a threefold principle , he goeth to god from a principle of faith , from a principle of necessity , and from a principle of love : but would you know that which putteth the christian oftenest to god ? it is a principle of necessity : and believe it , that if necessity did not drive a christian unto the foot of the throne , we would seldom go from a principle of love , or from a principle of faith . and there is this last ground of the delay of the accomplishment of the promises , that the glory of the wisdom of god may appear , and the glory of his power in the accomplishment of the promise . when the promise is long beneath ground , then the wisdome and power of god doth more appear in the accomplishment of that promise . and from this i would only say to christians that are under that exercise , complaining of the want of the performance of the promises , these few things : 1. believe that the promise shall once be accomplished , that though the vision tarry , yet at last it shall speak . 2. believe , that every hours delay of the accomplishment of the promise hath a sweet design of love : there is not one moment of delay , but it is for the advantage of a christian , as is clear from that word , rom. 8.28 . and , 3. that promise that cometh after long delays , it hath these three sweet and soul-refreshing attendants . 1. it is performed most seasonbly , a christian if he will observe , he will see infinite wisdome shining in timeing the accompaniment of the promise to such a particular day : a christian will be constrained to cry out , if the promise had been fulfilled before there had been no such art of wisedome appearing in the performance of it . 2. that the promise when it is accomplished , will engage a christian more in the exercise of ●ove , than four promises accomplished at a ●hort and smaller time : there is nothing that will so inflame the soul with love , as to have a promise accomplished after delayes . and , 3. the promises accomplished after de●ayes , have much sense waiting upon the per●ormance thereof : i think hardly a chri●tian ever met with the accomplishment of ● promise after long delay , but his soul was made as a watered garden , and as springs of water whose waters fail not ; this promise ●aileth and cometh to a christian perfumed with love . now we shall shut up our discourse at this ●ime , and shall only speak to these six defects of a christians faith in believing the promi●es . 1. that our faith is impatient , wee ●annot stay upon the promise if it be delayed : hence ye will see , that in scripture of●en patience is annexed to faith ; which ●peaketh this , that it is impossible for a christian to believe as he ought , that wanteth the exercise of patience . see heb. 6.12 . be ye followers of them , who through faith and patience inherit the promise : and that word ●n the revelation , this is the faith and pa●ience of the saints . 2. our faith in closing with the promises , it is most unconstant : a christian when first a promise is born in upon his spirit , he will then believe the promise and joyn with it ; but after six or seven dayes go about , he will change his faith : this is remarkably clear from exod. 4.31 . compared with exod. 6.9 . when first the promise cometh to the people of israel , that they shal go out of egypt , it is said of them in the fourth chapter at the close , they believed the promise , and worshipped : but look to them in exod. 6.9 . and there ye will see them not believing , because of bitterness and anxiety of heart : and i will tell you the grounds why our faith is unconstant . 1. sometimes the reading of a promise to a christian will be as his savory meat ; sometimes when a christian will read one time in the covenant , it will be perfumed with love , and his soul will bee transported with joy after it , and at another time when he shall read that promise again it will be tastelesse as the white of an egge , and as his sorrowfull meat 2. that we are not much in studying the exercise of the thing● that are promised , which certainly would cu● short many of our debates . there is this third defect of our faith , that we are not diligent , a diligent faith we call this , that after a christian hath believed , he would be much in the exercise of prayer , for the accomplishment of the promise , he would be much in the exercise of meditation , to make that promise sweet and lively to him . and a fourth defect is this , we build our faith more upon dispensations then upon the word : when dispensations say that which ●he promise saith ▪ then we will believe : but when dispensation speaketh the contrary language unto the promise , then we will re●ect our confidence and hope . i will tell you two great mysteries of believing , it is hard for a christian to believe when the commentary seemeth to destroy the text , that is , when the commentary seemeth to declare , that the promise shall never be accomplished . in 〈◊〉 it is this , it is hard to believe when dispensations will say , the word of the lord will faill , and when promises bids you believe . 2. it is hard for a chri●tian to take impossibilities in the one hand , and the word of promise in the other , and ●ay , o precious christ reconcile these two together , that impossibilities do not destroy the promise , but that the promise may be accomplished notwithstanding of this . ● . we have this defect of faith amongst us , that we build our faith more upon sense , ●hen upon the word of promise ; when a christian is in a good frame , he will believe , but when christ hideth his face , he will then give over his hope . and lastly , there is this , that our faith upon the promises is general , we believe the truth of the promises , but we study not to make a particular application of them . i shall not stand long to make any use of what we have spoken ▪ only i would have the christians of this age , and those that are here , to go home with this conviction , the damnable neglect of believing of the promises . a christian neglecteth these three duties of religion most , he neglecteth the duty of self examining , the duty of believing the promises , and that noble soul exalting duty of meditation : these three duties ● christian doth so constantly neglect , that almost he is above the reach of conviction , that he doth neglect them . but i would say a word unto these tha● are destitute of the faith of the promises , and are strangers unto these blessed things that are recorded within the covenant : and i● is onely this ; doubtlesse ye must believe your senses , if ye will not believe his word . it is a question indeed , which of all the senses shall be most satisfied in heaven , whether that of seeing , when we shall behold the king in his beauty ; and see him as he is , o● that of hearing , when we shall hear these melodious halelujahs of that innumerable company , which are about the throne , withou● any jarring amongst them all ▪ o● that of smelling , when we shall find the sweet perfume of his garments , which are perfumed with all the powders of the merchant ; or , that of touching , when we find maries inhibiti●on taken off , touch me not , and be admitted to imbrace him who is now ascended to his father ; or , that of tasting , when we shall drink of these rivers of consolation , that shall neuer run dry . this , i say , is indeed a question ; but give me leave to tell you 〈◊〉 athiests and enemies of god : it is also a question , which of all the five senses of a reprobate shall be tormented in hell , and what would ye answer to it now ? whether ●hink ye the sense of sight , when ye shall be●old that darknesse of wrath , the devil and ●is angels , and your fellow prisoners in that ●ungeon ? or whether shall your sense of ●earing be most tormented in hell , when ye ●hall hear those screighings and howlings ●hat shall eternally ascend up before god , ●y the souls that are in prison ? o but the ●reatest enemy would have compassion upon ●is enemy , to hear their cryes : or , whether ●ill ye say the sense of tasting shall be most ●ormented , when ye shall drink of these ri●ers of brimstone ? or , will the sense of ●●uching , when ye shall be eternally scorch●d 〈◊〉 with these flames of eternal indignation ▪ 〈◊〉 the sense of smelling , when ye shall eter●●lly be , as it were , suffocated with the ●●oke of that sulphurious furnace that shall ●ever be quenched ? o think you if cain ●●ould come from hell and preach that do●●rine , that we should not persecute the ●●ints , would we listen unto him ? if ab●●●on should come from hell , and should ●●each against the evil of ambition , would ye , 〈◊〉 unto him ? and if achitophel should 〈◊〉 from the dead and preach that doctrine ●●to you , let not the wise man glory in his ●●sdome , would we stop our ears ? or if 〈◊〉 would come from hell and preach to 〈◊〉 the evil of hypocrisie , in betraying the 〈◊〉 of man with a kisse , would we believe 〈◊〉 ? or if dives that is recorded in the ●ospel should come from hell , and choise 〈◊〉 text to preach upon , iam. 5.1 . go to ye rich men and howl , and weep for your miseries that shall come upon you . and if dem●● would come and second him with that word love not the world , nor the things that are in the world : i fear ye would cry out wee will imbrace that doctrine at another time . wee desire not to insist much upo● these , but o to believe , that there is an eter●nity of pain , and that there is an eternity 〈◊〉 joy . i will give you a description of the athiest , and let him think upon it , it is easie● to convince hundreds of you , that ye wa●● the fear of god , then that ye want the fait● and love of god. oh , an imaginary faith● and a conceit of love , will yee ever quit● these it w● idols . i confesse , once ye sha● have a faith that no man shall ever rob yo● of , and that is , the faith of that truth , th●● when once yee enter into eternity of pai● there is no redemption out of that plac● awake , awake , for behold the judge comet● and he shall render vengeance unto the●● that know him not . to his blessed 〈…〉 precious name wee desire to gi●● praise . sermon ii. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . though justice and judgement be the habitation of his throne , yet mercy and truth do go before it ●s two divine ushers to convey ●s home unto god. there are these two things that we would ●ave christians principally to study . 1. that ye would be much in the study of these wrongs and injuries that ye have done to christ : and , 2. that ye would be much ●n the study of these infinite acts of precious ●ondescendency that christ hath manifested ●owards you , that the one may provoke you ●nto sorrow and humility , and the other may provoke you unto a sweet astonishment ●nd admiration . and i would ask you this , ●f christ should present that challenge unto you . which absolon presented unto hushai , is this thy kindnesse unto thy friend ? o be●oved , what could you answer , when you were thus reproved ? i think if christ had not forgetfulnesse for that blessed end , to ●orget the wrongs and injuries of his own ; i know not unto what use christ should have forgetfulnesse , for he knoweth not what i● is to forget our good works , but he hath 〈◊〉 blessed arte of forgetting our wrongs ; though we may say upon the contrary , that we hav● a cursed arte of forgetting them our selves ▪ there are these three things that christian● doth forget ; they forget much christ , tha● is the great author of the promises , so tha● he may charge them with this , why have 〈◊〉 forgotten me ? 2. they forget their mercies , and these divine receipts of love that christ hath given unto them . 3. they forget even their iniquities , yea sometimes the● forget them before christ doth forget them and passe an act of pardon upon them . 〈◊〉 shall not stand long to plead with you fo● your undervaluings of that blessed and nobl● plant of renown ; i think if there were no more to evidence that low esteem that we have of christ , but only this , that we ar● so much in sleighting the promises , it were more than sufficient : but besides , is there not this to testifie how much you under● value that holy and just one ; that ye study more to have an outward conformity unto him , than to have an inward . we may cal● the christians of this time nephthali ; they are as a hind let loose , and they give goodly words , but we do not give christ godly practices : and is there not this also th●● testifieth our undervaluings of christ , tha● we slight so much , secret and retired correspondance and communion with him ? 〈◊〉 suppose there are some that are here , whos● consciences beareth them record , they do not exercise themselves unto godlinesse , and i shall only say that word , that gideon spake in another case , if god be with us , how then is all this come upon us ? such a spirit of formality , such a spirit of lazinesse , such a spirit of hardnesse , and such a spirit of undervaluing of christ ? i suppose , that if there were a chronicle written of all the lives of the saints that have been since adams dayes , and the christians of this time should read over that chronicle , when they should begin and read the life of adam , they might put this to the close of it , my life is not like his , and when they should read the life of abel , they might put this to the close of it ▪ my life is not like his ; and when they should read the life of enoch , they might put this to the close of it , my life is not like his : o! to which of the saints can we go : and if ye should call , is there any that would answer you , your life is like mine . but to come to the words , we told you at the last occasion tha● we spake upon them , that there were these things concerning the promises holden forth in them . 1. the rise of the promises is holden forth in these words , whereby , or as we cleared the words may be thus rendered , by whom , which relateth unto jesus christ. the second thing concerning the promises holden forth in the verse is , the property of the promise , and they are these four . 1. that the promises are free , holden forth in that word , whereby are given unto us ; all the promises of the everlasting covenant are gifts , and not debt . there is that second property of the promises , that they are unchangeable , holden forth in that word , given , the gifts and calling of god being without repentance . and the third property of the promises was , that they were exceeding great ▪ and the fourth , that they were exceeding precious . the third thing concerning the promises , holden forth in the words , is the advantage● that floweth to a christian by the promise● that by them they might be made partakers o● the divine nature . and the last thing concerning them was that time when the promises were especially accomplished , it was then when we had escaped the pollutions of the world throug● lust . now , as for the first thing , to wit , the fountain , original and rise of the promise● which is jesus christ , by whom ; in speakin● unto this , we shall speak a little unto thes● two . 1. in what respects christ may b● said to be the fountain and original of th● promises ; and we conceive he may be sai● to be so . first , because he purchased th● promises unto us by his own precio● bloud . there is not a promise in all th● everlasting covenant , but it is the price 〈◊〉 the bloud of the son of god ; this is clear 〈◊〉 ephes ▪ 2.12 , 13. where speaking of the ge●●tiles , that they were strangers unto the co●venant of promise : he setteth down in th● 13. verse , the way by which they wer● brought near unto the covenant , and had ●ight unto it , it was through the bloud of his ●rosse : and it is clear in ephes. 3.9 . that the promises of the gospel were given unto us in him , that is , through the purchase of him , ●nd his merits : and 1 pet. 1.19 . where we are said to be bought by his bloud : for the promise of redemption , was the price of ●loud . secondly , christ may be said to be ●he fountain of the promises , in this respect , ●hat hee is the person unto whom the promises of the covenant are first made , and ●hrough him are made over unto us ; this is clear in gal. 3 16. the promises were given unto abraham , not unto many seeds , but as ●nto one , that is christ ; and it is clear from 2 tim. 1.9 . where the promises of grace ●nd salvation are said to be given unto us in ●im before the world was made : it is true , ●hat the promises are not given to christ , considered only as the son of god , ( for so he had no other relation to us then the fa●her of the holy ghost ) but yet they are , first , made to him as the mediator and head ●f his church , and as that blessed dayes man , ●nd king of saints , and the great lord ●eeper of all the rights of the young heirs of glory ; and we all receive of his fulnesse , and grace for grace . thirdly , there is this ●espect , in which christ may be said to be ●he fountain of the promises , that he it is ●y whom we have a right unto all the promises ; this is clear , ● cor. 3.12 , 13. where ●hese two are conjoyned , yee are christs , and ●hen all things are your● : if once a soul close with christ in the covenant of promise , there is not one promise in scripture but he may write this superscription abov● it , this is mine , this is mine . fourthly christ may be said to be the fountain of th● promises , in regard that he is the person tha● applyeth the promises , and maketh us t● rest upon them , and to believe them , thi● david did acknowledge , psal. 119.49 . re●member thy word unto thy servant , upon whic● thou hast caused me to hope : as if david said i had never believed a promise , except tho●● hadest caused me , and it is clear , ephes. 2.8 ▪ where faith is called the gift of god , eve● faith to believe the promises , it is the roy●● donation and gift of christ. fifthly , h● may be said to be the fountain of the pro●mises , in that he qualifieth us for the accom●plishment of them . christ giveth us strengt● to obey the condition that is annexed to th● promise , and christ he infuseth habitua● grace in us , by which we may be helped 〈◊〉 exercise faith upon the promises ; so th●● grant all the scripture were promises , y● if christ did not help us , we would never be●lieve a promise , and there would never a pro●mise be accomplished unto us . sixthly ▪ the last respect in which christ may be sai● to be the fountain of the promises , is , th●● all the promises of the everlasting covenan● they have their accomplishment throgh hi● according to that word , 2 cor. 1.20 . all 〈◊〉 promises of god are in him yea , and in him ame● so that ye are to blesse christ , not only fo● the giving of the promises , but for the accom●plishment of them also . that which secondly we shall speak to from this , that christ is the fountain of the promises , shall be to presse upon christians these three excellent and soul concerning duties . the first , that they would not have a light account of the promises , since they are rivolets and streams that flow from that blessed ocean : o but if a christian did believe that the promise that he hath for his daily bread , it was bought with the blood of the second person of the blessed trinity , would he not have an high account of that promise ? and let me tell you , it is impossible for the promises to be in high account with you , till once ye reduce them unto their ●ise , and to their fountain : but once know that all the promises are sweet streams of ●ove that have run through the heart of precious christ , and from thence they have ●lowed unto you , and then when this is be●ieved , how shall ye sit down and comfort your ●elves in the promises , and rejoyce exceeding●y in them . the second duty that we presse upon you ●rom this , is , that since christ is the foun●ain and original of the promises , be much 〈◊〉 the application of the promises : and ●ere i shall speak a little upon these three ●hings . 1. a little unto the evidences and ●arks of those that have a right to apply ●he promises ; and shall only name unto you ●hese few : the first is , to be a person under ●onvictions of sensible need and necessity of ●uch a promise ; have ye convictions of such 〈◊〉 necessity ; then from that ye may infer , i have a right to the promises , and are not these glad tiding● ? i know there are some that are under such convictions of their sin , tha● they think it boldness to apply the promises ▪ but i would say this unto you , that if y●● were under sensible convictions of your lostnesse , ye would give a world for an hair o● a promise whereby to hang : believe it , the exercise of misbelief is never at its height , till we would be content to dig through the earth to get a promise , and till we were at that , that our souls would pursue after them from the one end of the world to the other : and for the grounds of this assertion , that sensible necessity giveth a right to the promises , if ye will look to these grea● promises of the everlasting covenant , are they not given to that christian that is under a need , isai. 55.1 , 2. and matth. 11.28 where the great promise of the gospel 〈◊〉 given out , and the invitation of jesu● christ , is unto these that are weary and heav● laden . christ would account it an excellen● courtesie , that ye would not dispute , bu● believe , and that ye would look upon you● necessities as his call to believe the promise ▪ 2. a person that hath a high account of th● promises , he hath a right to apply the pro●mises : let once your soul , close with chri●● by faith and love , and then you may wit● boldnesse close with the promises . i con●fesse , if we were more in believing the pro●mises , we would have a higher and mo●●●full esteem of the promiser : would yo●●now the reason that christ is not acounte● matchlesse , it is because of this , our necessities of the promises is not alwayes within our sight , and our exercising of faith upon the promises is not our daily work . 3. this looketh like a right to the promise ; that which is born in upon a christians spirit when he is near god in prayer , and is under most sensible exercise under his own inf●rmities , he hath readily a right to apply that promise : as for instance , when a christian is debating himself out of christ , which is but an unpleasant exercise ; to meet with a promise born in upon their spirit , that giveth them some ground of hope , that they may apply and rest upon christ : or when a christian is fainting under affliction , and is like to give over ; to meet with a word of promise born in upon his spirit , that doth uphold him in the day of his triall , he may probably conclude he hath a right to believe that promise . 4 there is that evidence , persons that have an high account of the promises , they have a right to apply the promises , it is an excellent and most concerning work for a christian to believe the excellency of the promises , when he cannot have the actual application of the promises . for when once a christian cometh to this , that the great things of the everlasting covenant are matchlesse in his eyes ; then that is the val●● of achor , and a door of hope , that ere long christ will apply them . 5. when a christian hath great delight in the promises , when they are sweet to his taste , and are the refreshing and rejoycing of his heart , that is an undeniable sign that h● hath a right to make use of such promises ▪ were your souls never refreshed by readin● of the boundlesse covenant of love , an● the sweet promises that are in it ? i woul● have christians marking these promises tha● have upholden them in their straits , i woul● have them marking the promises that hav● been lively to their souls , and say , th●● once was my goodly meet , and made me to rejoyce in the house of my affliction ; and 〈◊〉 would have a christian marking the time o● the accomplishment of the promises , i● which he will see infinite wisdome shining i● ordering the accomplishment of the pro●mises to such a time . and i would have 〈◊〉 christian marking the frame of his own spirit , when the promises are accomplished ( as ye will find often in scripture ) and by all this , ye should find such a reviving an● profitable delight in the promises , that should give a very full evidence of your righ● unto them . 6. lastly , when a christia● understraits can receive consolation from no other thing , but all prove physicians of no value and miserable comforters : when 〈◊〉 christian is convinced , there is no joy to be had under such a crosse but in the faith o● the promises , that is an evidence that th●● person hath a right to the promises . i would only say this , o beloved in the lord ▪ is not this your guilt , your undervaluing o● the promises , and your little exercise o● faith ? i would pose you with this , when last studied ye to apply any promise of the covenant of grace ? when last did ye exercise saith upon any of them ? shall i tell you what is the practise of the most part of us , we study perhaps to apply one promise , but for the rest of the promises we lay them aside , and do totally neglect them : we study to apply the promises of salvation , and of having redemption through christ , but for the promises of sanctification , for the promises to help us to perform duties , for the promises to support us under the crosse , for the promises to comfort us in our way to heaven , for promises in reference to all ordinary things , we are not much in application of these . o but if a christian were believing the promises , he might sit down even while he is here , and sing one of the songs of zion , though yet but in a strange land . the second thing that i shall speak to upon the application of the promise , shall be to propose unto you some rules that ye would make use of in the application of them , and ●hall name unto you these . first , study these four things , one is the ●aithfulnesse and truth of the promises , that ●uch a thing is the saying of him that is the faithful witnesse , and amen : this was the practice of paul , 1 tim. 1.15 . the way how ●e was brought to make application of the promise , was , 1. by laying down that conclusion , this is a faithfull saying ; and rev. ●2 . from the beginning to the 6. verse , when ●here are great promises made , and much ●poken to the commendation of heaven , this is subjoyned in the 6. verse , these are the faithfull and true sayings of god : as if iohn had said , all that i have spoken concerning heaven , will be to no purpose , except ye believe the truth of the promises ; and this was the practice of david , 2 sam. 7.28 . thy words are truth , o lord , he subjoyned th●● unto the actual application of the promises . 2. study the sweetn●sse and excellency of the promises , this was the practice of paul , 1 tim. 1.15 . this is a faithfull saying , and then he subjoyneth , and worthy of all acceptation : and this was the practice of david , psal. 119.72 . i have esteemed the laws of thy mouth better then thousands of gold and silver . o such an opinion , to esteem the promises better then thousands of gold ! it is heterodox amongst the most part of you , that prefer the world before the promises of the covenant : and it was his practice , vers . 103. and vers . 162. i rejoyce at thy word as one that findeth great spoil : he had an higher account of the promises , then to divide the spoil after war. 3. let the christian study the necessity that he hath of the promise , that there is no way of winning above that neces●sity but the closing with the promise , an● laying hold upon it . 4. lastly , a christi●an would study the suitablenesse that is in th● promise to answer their necessities , that i● they be under need , there is a preciou● way of remedy manifested unto them by these . the second rule that we would prescrib● in the application of the promises , is , tha● ye do not expect sensible comforts immediately after ye have believed the promise , a christian may apply the promises , and yet want the joy and sweetnesse that is in them : this is clear , psal. 119.25 . my soul cleaveth unto the dust . there he is under much anxiety and much sorrow ; and yet he is a believer of the promises in the mean time , as the words following doth clear , quicken me according to thy word , he layeth claim to the promise , and this is clear in the 81. vers . of that psalm , my soul doth faint within me ; there is much exercise of sorrow , and yet he is a believer in the promise , but i hope in thy word : a christian after he hath believed ●he promise , he would put a blank in christs hand concerning the sweetnesse of the promises to be made out in its own time . what is sense ? is it the precious indulgence of christ that he giveth to his own . i would presse this upon you , prophesie nothing before your believing of the pomise ; but , having believed , ye may surely prophesie that the promise shall be accomplished in its own time , and the word that he hath spoken shall certainly come to passe : but as for sense , as for quickening , as for comforting , as for receiving , ye must put a blank in the hand of christ to dispense these things to you as he seeth fit . the third rule in the application of the promises , is , that ye do not build your faith upon this , that the promises shall be accomplished , because probability and reason seem to say the thing : i would say this to a christian , that ye may oftentimes suspect the promise is not near to be accomplished when reason saith , behold the word of the lo●● cometh , and that oftimes the lord is neare● when we begin to passe a conclusion , the word is not at hand , and the time of the accomplishment of the promise is not near ▪ certainly many times before christ accomplish the promises , he will learn us to be liv●ing above sense and reason , and he will hav● reason to submit to faith , and he will hav● probabilities to contradict the accomplishment of the promise ; and when probabilities are furthest away , that is his time 〈◊〉 work : this is clear in these two signal deliverances of the people of israel from egy●● and babylon , exod. 3.4 , 5. and ezech. 37 . ●● the beginning . and therefore as a christia● would not quite his grip of the promises , because dispensations seem to contradict th● accomplishment of the promise , and sometime cryeth out , why art thou become unto 〈◊〉 as a liar , and as waters that fail ? so on th● other hand , ye are to build your faith upo● the promises , and not upon dispensation● even when favourable ; seeing that we kno● the way that christ taketh many times 〈◊〉 accomplish the promises , is by contrar● means to our apprehension ; his paths 〈◊〉 in the whirlewind , and his footsteps are 〈◊〉 known . and may we not cry out , who ca● take up the wayes of god , whose wa●es ar● more subtil than the way of an eagle in the ai● or the way of a serpent upon the rock , or the wa● of a ship upon the sea , &c. the fourth rule that we would prescribe unto you in the application of the promises , is , that ye would close absolutely with the promises , i mean , without limiting the only one. there is a limitted closing with the promise , which is the frequent exercise of our hearts ; we will close with the promise , but with this restraint laid upon christ , that whensoever we begin to believe the promises , all things might go as we desire : and this is the great occasion that we do so frequently reject our confidence , and do refuse our hope when god doth not answer our peremptory expectations . fifthly , we give you this rule , that ye would eye christ much in the application of the promises . there is a threefold sight of christ that a christian should have when he applyeth the promises , a christian should have a sight of the boundlesse and condescending love of christ , that so he may be constrained to hope , and may be constrained to love . 2. a christian should eye the faithfulnesse and unchangeableness of christ , ●hat what his blessed lips have spoken , he will also do , and what he hath said , he will likewise bring to passe . and , 3. in the application of promises , he must eye the omnipotency of christ , that what he hath said , he ●s able to bring to passe . and o when shall we have occasion to sing that song , what hath god wrought for us , which was the song ●hat balaam sung who yet was but a profane wretch . 6. there is this rule that we would prescribe unto you in the application of the promises , that a christian after he hath applyed them , he would be much in the exercise of prayer for the accomplishment of these promises ; this was the practice o● david , 2 sam. 7.27 . when god in passing many precious promises ; david doth subjoyn that word , therefore have i found i● my heart to pray this prayer : and we see i● ezek. 36.37 . all alongs that chapter , go● is passing most excellent promises ; and yet in vers . 37. this is subjoyned , for all these things , i will be enquired of the house of israel : and in ier. 29.10 , and 12. where the time is coming , when god would accomplis● his good word ( as he speaketh ) that is subjoyned in vers . 12. then shall ye call upon me ▪ and seek after me : and daniel 9.2 , 3 ▪ when daniel knew that the promise 〈◊〉 near the time of its accomplishment , the● hee set himself by prayer and supplication 〈◊〉 seek the face of god. i would say these three words unto a christian ; the smallest mercy that a christian meeteth with , if he can call it samuel ▪ that is , the son of prayer , and 〈◊〉 ye can call it isaac , that is , the childe of promise , he may then , and doth ordinarily receive much consolation in that mercy . o but a mercy flowing to a christian through a promise , if it were but a drink of col● water , and a piece of brown bread , it wil● be more excellent chear , then all the dainties of the kings of the earth . o but to eat and drink , taking these things as the accomplishment of the promises , this would make us eat our bread with singleness of heart , and much chearfulnesse . and there is this , ●econdly , i would say unto you , when a promise is accomplished , and a christian is ●ot much in the exercise of prayer in the ●ccomplishment of it , one to a hundred if ●ee loose not the sanctified use of the accom●lishment of that promise . ah , know yee ●ot that a promise when it is accomplished , may bee a curse to a christian. that word ●s most terrible , mal. 2.2 . i will curse your ●lessings . and the last word that i would ●ay to this , is , that a christian who believeth ●he promises , notwithstanding that dispen●ations seem to contradict it , that promise ●hall be made most refreshfull unto his spirit , when it is accomplished . o but a chri●tian that never had much jealousie , nor much staggering about the accomplishment ●f the promise , when it cometh , it will bee most refreshfull unto him : and believe it , ●here is not one hours entertainment of jea●ousie about the accomplishment of the promise , but it will impare the sweetnesse of ●he promise when it is accomplished , ex●ept so far , that the transcendant and free ●ove of christ is seen in the accomplishment ●f them , notwithstanding of our misbe●ief . the last rule that i shall offer a christia●●n his application of the promises , when ye meet with objections that yee cannot answer , but they do silence you ; i will tell you what ye should do with them , misken these obstructions and lay them by . this was the practice of believing abraham , rom. 4.9 . he considered not his own body being weak , and the deadnesse of sarahs womb . the weaknesse of his own body , and the deadnesse of sarahs womb were so strong objections in the way of the accomplishment of the promises , that he could not answer them ; and the way he taketh to refute them was , he did not consider them ; as it were , he forgot those objections and went about his duty . the third thing that we shall speak to , in relation to the application of the promises , shall be somewhat for helping a christian that is standing at too great a distance , to get the promises applied . first , a christian would be much in the study of these experiences of the faithfulnesse of god , and what others have met with . when ye begin to apply a promise , ye may be helped in the faith of applying promises ▪ by beholding these great records of the faithfulnesse of god that are extant . this was the way the angel took with mary , luke 1.36 . where helping her to believe that promise , that of her should be born the messiah ; this is the way that he strengthened her , thy cosin elizabeth is now with childe , and hath gone six moneths , even she that was called barren . and , i shall onely name these two places in scripture which may help you exceedingly , and strengthen you to believe the promises upon this acount . there is that ●ord in exod. 12.41 . and 51. it is a most re●arkable saying , at the end of the four hundred ●nd thirty-years , on that same very day , ( there ●as not one day missed after the time that ●as set was accomplished ) in that same very ●ay they came out , and this is marked in ver . 51. ●gain : and there is that word 1 kings 8.56 . ●here solomon , when he is singing most ●weetly to god , he taketh an observation of ●is , loe ( saith he ) there hath not failed one ●ord that god hath spoken to you by his servant moses . secondly , ye would be much in the con●●deration of your own experiences , that ●ou have in the accomplishment of promises ●●rmerly . this was davids way that he ●●ok to strengthen himself to believe the ●romise , he that hath delivered me from the ●ge of the lion , and the paw of the bear , he ●ill deliver me from this uncircumcised phi●●stine , 1 sam. 17.35 . and 37.46 . and this ●as the practice of the apostle paul , 2 tim. ● ▪ 17 , 18. god hath delivered me from that 〈◊〉 lion : and from thence he subjoyneth , ●nd the lord will deliver me from every evil ●ork : and this was his practice . 2 cor. 1. ●● . where these three are swetly knit to●ther , god hath delivered me , he doth deli●●● me , and he shall deliver me . there is 〈◊〉 one experience of this kinde , but it ●eacheth that 〈◊〉 your● o , believe the ●●omise , and do not ●all in question his faith●●●nesse . thirdly , there is that help ; that ye● study much the excellency of the promise● that is the most noble and excellent way 〈◊〉 move you to apply the promises , accordin● to that word , psal. 119.111 . i have ma● thy testimonies my heritage for ever ; and th● ground of it is that , because they are the r●●joycing of my heart . the sweetnesse of the promises would engage our heart to apply them . and there is that fourth help , a christi●● would study the omnipotency of god , th●● so hee may bee helped to believe and appl● the promise : this is clear in zech. 12.1 ▪ where god going to passe many excelle●● promises , hee ushers in that discourse wi●● high and magestick description of his powe● in that hee streatcheth forth the heavens , 〈◊〉 layeth the foundation of the earth , and forme● the spirit of man within him . and this 〈◊〉 the practice of abraham , rom. 4.21 . the 〈◊〉 how he came to believe the promise , he 〈◊〉 him able that had made it , that he 〈◊〉 perform it . fifthly , for your help in applying 〈◊〉 the promises , study much the unchang●●ablenesse of christ , and his faithfulnesse , kno● that hee is the same , yesterday , and to 〈◊〉 and for ever . this was the way that 〈◊〉 came to the faith of the promises , heb. 11. ● ▪ shee believed , 〈◊〉 the 〈◊〉 of it 〈◊〉 that shee judged him faithfull that had pr●●mised . there 〈…〉 of misbeli●● that a christian falleth into , but it sai●● that god is not faithfull , and that hee is not true . now the last duty that wee would presse ●rom this point , that christ is the fountain of the promises , is , that wee may have an high esteem of the promiser ; even of jesus christ , in whom they are yea , and amen . and i shall close all at this time with this , ●re there not many here , that have no re●pect unto him who is that faithfull witnesse , ●nd the amen ; who hath promised us him●elf , and all things : and if yee will not take with the challenge , let your hearts but an●wer these two or three things : 1. hath ●ot the losse of things in the world affected ●our heart more , then ever absence from ●hrist did ? hath it not ? and can such a ●oul say , i have an high account of the pro●iser ? is it possible , that these that will ●ourn more under the absence of their idols ●an for the want of him , that they can have 〈◊〉 high account of jesus christ ? i am per●●aded of this , there are some merchants , 〈◊〉 the losse of their goods at the sea , hath ●●●verted them from their nights rest , and 〈◊〉 absence from christ never did divert 〈◊〉 from their sleep one hour . o when 〈◊〉 love to find out jesus christ , and to enjoy 〈◊〉 fellowship , make you rise up in the silent ●●atches of the night , and to pursue after 〈◊〉 . 2. have not your souls delighted ●ore on the enjoyment of the things of a ●orld , than ever they did in the enjoyment 〈◊〉 christ. is not this true , that the increase 〈◊〉 wine and oyl , and of silver and gold hath affected your hearts more with joy than ever christ did ? and have you a high esteem of the promiser ? 3. are you taking delight to entertain fellowship and communion with the promiser ; is this true ? when went you to your prayers , but yee wearied ere yee went away ? and have yee a high account of the promiser ? is not that th● language of your hearts ; o when shall the sabbath be over ? and when shall the new mo●● be gone , that i may pursue after my idols ? 〈◊〉 would pose you with this , if there were n● eye to take notice of you , would you 〈◊〉 slight secret prayer , would you not sligh● family prayer ? wee love not to serve je●sus christ. i know there are atheists her● that would love to go to heaven witho●● faith , love , prayer and repentance , the● would love to go to heaven by a way th●● never one went before them . and now 〈◊〉 shall say but this one word to you that 〈◊〉 the heirs of the promise , and have the bless●● expectation of heaven , what ever the 〈◊〉 do , esteem yee highly of him : o rememb●● and comfort your selves in the thoughts 〈◊〉 the blessed day which christ ( after hee 〈◊〉 past the sentence of condemnation upon 〈◊〉 wicked ) shall go in upon the head of 〈◊〉 troups of the first born , hee shall walk 〈◊〉 before us through the ports of the new j●●rusalem , having crowns of immortal glo●● upon his head , and then shall follow aft●● him his angels , and then shall follow aft●● him the blessed company of the first 〈◊〉 every one having the harps of god in the ●and , and they shall be singing as they enter 〈◊〉 through the ports of the city , hallelujah ●nto him that was dead , and is alive , and now ●iveth for evermore . o to believe that day when first we shall all enter in through the ●●reets of the new jerusalem , when we shall ●ee cloathed in white robes , having crowns ●pon our head ! o such a day , if it were ●elieved , might it make us often shake our ●lasse , and streach out our necks , ( as the word 〈◊〉 , rom. 8.19 ) till once we saw that blessed ●ay were approaching to us ! there is no ●earying in heaven , the promises are now ●ccomplished unto them , and they are inhe●●ting the promises ; when shall that word 〈◊〉 accomplished , or when shall we have oc●asion to say it ? mark 1.37 . behold all men 〈◊〉 after thee ; the word that these disciples ●●ake to christ : o study to love him , study 〈◊〉 believe on him , for bee perswaded hee is ●pon his way . and i shall say no more but ●his , that as all the promises that are within 〈◊〉 bounds of this everlasting covenant , they 〈◊〉 yea , and amen , in an imbraced christ , 〈◊〉 laid hold on by faith ; so i say , all the ●●rses that are in deut. 26.27 , 28. and all the ●●rses that are within the volumn of the book 〈◊〉 this covenant , they shall be yea and amen 〈◊〉 a despised christ , and not laid hold upon 〈◊〉 faith . sermon iii. 2 pet. 1.4 . whereby are given unt● us exceeding great and precious promises , that by these you might b● partakers of the divine nature , hav●ing escaped the corruption that is i● the world through lust . sometimes the soul of a christian do●● move in the paths of god , and in th● wayes towards zion as the chariots 〈◊〉 aminadab , when they are under the so●● enliving and quickening influences of heave● and sometimes the soul of a christian do●● move in those blessed paths as pharaohs ch●●riots , they drive most heavily , when there●● a cloud between the precious face of chr●●● and them : and wee conceive that sound 〈◊〉 spirituall exercise of faith upon the pr●●mises , would make a christians motio● more swift towards heaven . we grant chr●●● hath three different wayes of guiding 〈◊〉 and daughters to glory : there are some th●● christ carrieth to heaven in a chariot pav●● with love , that all alongs their life they 〈◊〉 living within sight of that promised la●● and are taken up with the refreshing fo●● tastes of the heavenly joyes ; such a one 〈◊〉 henoch , who spent his dayes in walking wi●● god : there are some that christ guideth 〈◊〉 heaven in a chariot that is drawn with speck●ed horses ; they have mixed dispensations of sorrow and joy attending them in their walk , they have a winter and a summer , they have a night and a day , and such a one was iob. 3. there are some that christ carryeth to heaven in a fiery chariot , that all alongs their life they are under distracting terrours of the most high , and are living perpetually to their own apprehensions upon the borders of hell , and such a one was heman , whom christ thus did guide to heaven : however , if wee shall go there , we need not much dispute the way how wee came , for he doth all things well . and upon the other part , satan hath three different wayes of guiding souls unto everlasting torment ; there are some that satan carryeth to hell in a chariot of delusions , making them believe that they are still going to heaven ; and such are the hypocrites in sion : and i shall say ; i think that chariot was never so ●illed as it is in those dayes . o fear that ●nxious disappointment that many of you ( it is like ) will meet with ? an hypocrite hee hath strong hopes , hee hath strong idols , ●nd hee hath strong delusions , these are his three attendants . and there are some that satan carryeth to hell in a chariot of profa●ity and ignorance of god , whose judgement goeth before hand , and they are known that ●hey are going there . and there are some ●hat satan carryeth to hell in a chariot of civility , whose religion stands in this , con●erning the letter of the law to bee blamelesse . and certainly , believing of the promises ▪ and studying to exercise faith upon them , 〈◊〉 that which might prevent many of these damnable soul destroying and murdering delusions that are within some of our beast● . there are three things in scripture that are called precious : christ he is called precious 1 pet. 2.7 . faith is called precious , 2 pe● ▪ 1.1 . to you that are partakers of the li●● precious faith with us , and the promises they are called precious , in the words that 〈◊〉 have read , and faith ( as it were ) hat● two blessed eyes , by one of those it beholdeth christ , and by another of these it beholdeth the promises , and fixeth it self upo● them . o christians and expectants of he●ven , would you know what is the rise of 〈◊〉 the sad things that have befallen you in the●● dayes ? it is this in short , ye believe not th● promises . o christians , what is the reaso● that ye carry not your crosses with patience it is , because ye believe not the promises b● which your soul must be upholden in th● day of your affliction . o christian , wh●● is the rise of your little mortification ? 〈◊〉 it not because ye believe not the promises for by them ye should be made partakers 〈◊〉 the divine nature . o christian , what is th● ground that ye pray so little , and that yo● pray with so little successe ? it is , becaus● ye believe not the promises . a christia● when he goeth to pray , he should take the●● two things along ; 1. the sensible co●●victions of his necessities : and , 2. th● precious promises that is given to answe● that necessity , the one would provoke fervency , and the other faith. are there not some here that knoweth not what it is to pray upon a promise , and that maketh you pray to so little purpose . o christian , what is the reason of your so much sorrow , and of your little spiritual comfort ? it is , that ye believe not the promises : it is no wonder that your names be called marah , because ye exercise not faith upon the precious promises of god. i think without wronging you or any that are here ; i doubt much if ever christians had such hearts as the most part of us have ; o what a heart is that , that can neither pray nor praise ? both are alike mysteries unto them : what a heart is that , o christian , that can neither believe promises , believe threatnings , nor obey commands ? what a heart is that , that can neither sorrow for sin , nor rejoyce in god ? and what a heart is that , that can neither love christ when he is present , nor can they ●ong for christ when he is absent ? and what ● heart is that , o christian , that can neither ●ove heaven , nor can fear hell ? and is there nor such hearts with us , even with us that ●re here this day ? at the last occasion that we spake upon these words , we spake a little to the first ●hing in them , which was the rise and originall of the promises , holden forth in that word , whereby , or by whom . the second ●hing in the words , was the properties of ●he promises ; and wee told you that there were these four holden forth in the words . the first property of the promises is , that they are free , which is imported in that word , are given ; all the promises of the everlasting covenant being the precious and free gifts of god. hence you will see that oft times the tenor of the covenant of grace runs upon that strain , i will give you , as i● clear , ier. 32.39 . i will give you one heart , and ezek. 36.26 . i will give you a new heart , and ezek. 11.19 . i will give you ; it is the strain of the language of the covenant of grace , to give . now in speaking upon this first property of the promises , to wit , their freedom , i shall speak a little unto these two , the first thing shall be to point out unto you the way how a christian may win to the distinct uptaking of the freedom of the promises ▪ and then i shall from thence presse some duties . and in short , as to the first , we conceive that a christian may win unto the distinct uptaking of the freedom of the promises , by these considerations . 1. let a christian cast his eye upon the sweet rise , and spring , or fountain of the promises , and there ye will see their freedom shining most clear : for what is the fountain of the promises ? is it not the boundlesse and everlasting love of christ : this is clear , deut. 7 ▪ 7. where god giving a reason of all the great things that he had performed for them , he setteth down the rise of it , because i loved you , saith he : and again the ground of this is , because i have loved you , there being no reason of love , but love : and it is clear , 2. sam. 7.2 . where david having received many precious promises , hee setteth down the rise of all these in that verse , for the words sake , saith he , and according to thine own heart , hast thou done all these things to make them known to thy servant . and it is clear , ezek. 17.8 . where god calleth the time of entering into covenant with them , a time of love ; that love it was eminently shining in that day when god did condescend to covenant with them : and hence yee see in scripture , that the promises they are called by the name of mercy , micah 7.20 . to perform the mercy to abraham , which is the promises , and they are so called , because mercy and boundlesse love is the sole fountain and spring of all these promises . secondly , consider the persons who have right to make use of the promises ? must not the promises be free when the proclamation is upon these tearms , rev. 22.17 . whosover will , let him come , there is nothing to give you a right to the promises , but only a willingnesse to embrace them , if yee will , yee may take them . and , thirdly , yee may read the freedom of the promises in this , that any condition which is annexed to the promise : christ giveth to the believer strength to perform that condition : it is known that faith is the condition of the promises , and it is certain christ giveth a believer that condition as well as hee giveth him the promise , philip 1 29. to you it is given to believe , and eph. 2.8 ▪ it is the gift of god : it is impossible for a christian to perform the condition , except christ who is surety for him did perform it . fourthly , ye may read the freedom of the promises , 〈◊〉 ye consider the time when the promises are accomplished , it is often at such a time , when the christian hath been , and is under no very spirituall frame . hence yee will see in ezek. 16.60 , 61. that when the promises are accomplished , then god requireth confusion and blushing of face , because of their former wayes : and ezek. 36.31 . when the promises are accomplished , then that is the time when the lord calleth them to remember their own evil wayes , and their doings that were not good ; yea , hee will have them and all the world to know , it is not for their sakes that he doth this ; therefore he commandeth them to bee ashamed and confounded for their own wayes , or the posture they were in when he accomplished his promise : and if there were no other thing to speak the freedome of the promises , but the trysting of the accomplishment of them with such a frame , it were more then suff●cient : but besides this , see davids practice , 2 sam. 7.8 . hee readeth the freedome of the promises from his own imperfections , what am i ( saith hee ) and what is my fathers house , that thou shouldest have brought mee hitherto ? and even in the same text , there is an emphasis in that word , to us , whereby are given to us , as if the apostle did say , to prove that the promises are gifts : i can bring no other argument so strong as this , they are given to us . fifthly , yee may read the freedom of the promises , if yee will consider and take up the infinite fulnesse and all-sufficiency of the promiser , that there is nothing without himself that can perswade him to give such promises . hence yee will see , gen. 17.1 . when hee is making the covenant with abraham , hee putteth it still in the frontispiece of the covenant , i am god all-sufficient , as it were , to put off all thoughts of merit that abraham might have , and that abraham might bee perswaded of this , that there was not any imaginable perfection in himself , that could be the ground and rise of such promises . and there is that , lastly , from which yee may read the freedom of the promises , if yee consider the greatnesse of these promises : if they were of a lower nature ; then were it lesse to bee wondered , if merit should come in to plead for it self : but when a christian shall compare himself , and the greatnesse of the promises together , hee cannot but then sing that blessed song , these are the gifts and donations of god , and what am i , and what is my fathers house that thou hast brought me hitherto . now the second thing that wee purposed to speak to , is , to presse some duties upon you from this , that the promises are free , and wee shall lay before you these three . the first , that since the promises of god , are free , then as you would not destroy your own souls , bee much in making use and application of the promises : are not the promises your life ? did not all the saints that went to heaven before us go to heaven , living upon the promises ? there was not a step of abrahams life , but hee walked with a promise in it ; there was not an affliction that abraham met with , but hee took comfort to himself from the promises ; and i shall remove these two mistakes that are incident to christians in the application of the promises , even from this ground , that they are free . the first is this , there are some christians that will not apply the promises , because they are under the convictions of their own infirmities , and of their own basenesse : so that when wee presse you to believe the promises , yee reject this counsell , because yee consult with your own infirmities . this was the practice of david , psal. 22.4 . our father 's trusted in thee , they trusted and were delivered : but hee durst not trust in the 6. verse , but i am a worm , and not a man ▪ i am a reproach among the people . and it is that same divinity that is in these dayes , when we presse you to believe the promises , because of the great cloud of witnesses that have gone before you , that believed the promises . o say yee , if i were like david , and abraham , i would believe the promises ; but truely david said that same , that lived before you , if i were like my fathers , i would believe the promises , but i am not like my fathers . and therefore i would say to you these two words . 1. are yee inferiour o● short unto david in holinesse , or necessities ? wee do not question but all of you will answer , wee are not inferiour to david in necessities , but in holinesse ; then say wee , if ye be not inferiour to david in necessity , then make use of the promises : for as we cleared the last day , necessity giveth ● right in making use of the promises . 2. i would say , i am certainly perswaded , that sensible necessity would cut short many of our formal debates , in closing with the promises , necessities ( as ye use to speak ) hath no law , and necessity hath no manners . let mee say that to you who will not close with the promises , that if yee were under sensible necessity ▪ if christ should forbid you to close with such a promise , ye would close with it though hee forbid you , as the woman of canaan did , there is nothing but sensible necessity will overcome it : necessity never disputes its right , for it goeth over the belly of such a dispute , it presently maketh use of that that its need calleth for . secondly , there is that other mistake amongst christians in believing the promises , that they want the qualifications annexed to the promises , and therefore they dare not believe the promise , especially that promise of closing with christ , they think they are not under such a deep measure of humiliation , of sorrow for sin , nor under such lively apprehensions of the excellency of christ. and i shall say but these six things unto these that will not close with christ , because they want qualifications , or at least , have not these qualifications after such a way . first , let mee tell thee ( o christian that thus disputes , ) go between the first steps of a christians way to heaven and the last , and see if yee can behold a grave upon which this is written , behold here lieth a man or a woman that came to christ to imbrace him , and hee would not receive them ; did yee ever behold such a grave as this ? and why then do ye so much dispute ? will ye take a trial of christ whether hee will refuse you if yee come , and if hee shall refuse you , sure i am , he will do that which he never did to any before you . the second thing i would say to such , that the want of such degrees of such things , ought not to be a ground of your not closing with christ ; for if yee had these qualifications that yee require , yee would maintain that same dispute that yee do now ; for when we desire you to close with christ , ye answer , that your sorrow is not come to such a height as it ought , nor is your humiliation come to such a height , as ye pitch for your self to come to . o christian , if yee come to ten times more , and yet ten times more , yee would have that same dispute then which ye have now : and the ground of it is this , the more that a christian have real sorrow , he will oftentimes be the more in the apprehension that hee hath not sorrow . thirdly , if yee want the qualifications that are required in these that should close with christ in the covenant of promise , then come to christ to get these qualifications . i would only ask at you , think yee to spin sorrow for sin out of your own hearts ; think ye to spin humiliation for sin out of these wretched breasts of yours , yee must come to christ for sorrow , as well as ye come to christ for life . fourthly , all the qualifications ▪ that ●re annexed unto that promise of closing with christ , and coming to him , they point ●ut rather the qualification of them that will come , then the qualification of these ●hat ought to come : yee read such a command as that , come unto mee all ye that are wearied and heavy loaden . o say yee , i am not weary , and i am not under the burden of sinne , therefore i cannot come . i will tell you what is the meaning of that command ; christ inviteth these who have the greatest unwillingnesse , to come and get willingnesse : but withall , it sheweth this , none will come to get rest from christ , but these that are first weary ; and that this is the lords method of working , first , to make weary , and then to ease ; but no such matter in his word , that first , wee must have a wearinesse of our own making , or else hee will not receive us : now but when yee come , yee will be weary , and hee will receive you . fifthly , let mee say to you who thus disputes , make your want of qualifications the very ground of your closing with christ. i shall but in three places let you see this strange arguing of faith in closing with the promises : there is that , psal. 40.11 , 12. let thy truth continually preserve mee , that is , let thy promises be accomplished and made lively unto mee , which are my preservation : and would yee know the ground and reason that hee anexeth unto this ; for saith he , innumerable evils encompassed me about , they have taken such hold of me , that i am not able to look up . he maketh his very want of qualifications , the grounds of his closing with the promise , and seeking the accomplishment of it . and there is that second expression which is most wonderfull , psal. 25 11. david prayeth for the accomplishment of that promise , pardon my sinne upon that same very account , because it is great . and i shall give you a third place in which the arguing of faith is most mysterious , exod. 33. compared with exod. 34.9 . in the first place , god denieth the accomplishment of that promise , of going up amongst that people : and the ground hee giveth of it , is , because , saith hee , yee are a stiff necked people . and chap. 34. verse 9. when moses is praying for the accomplishment of that promise , that god would go amongst them ; he taketh that same very argument out of the mouth of god ; go up amongst us ; for , saith hee , wee are a stiff-necked people : god said he would not go up because they were a stiff necked people , and moses desireth him to go up because of this ▪ and there is this , lastly , that wee would say to you , that so much dispute ; if yee would have these qualifications that yee want , yee would study to close with christ by faith ; would ye have sorrow for sin ? then believe ; would ye have high thoughts of christ ? then believe : would ye have humiliation ? then believe ; for believing is a mother grace unto all these . the second duty that we would press upon you from this consideration that the promises are free , is , that when the promises ●re given to you , and are accomplished , ye would study to be denied to any merit in your selves , which ye may suppose to be the ●ise of the giving or accomplishment of the promises . there is nothing that a christian ●eceiveth , but it is a fruit of infinit love , there ●s not a conviction that trysteth a christian , ●ut it is the fruit of infinite love ; there is ●ot one real sigh for sin , but it is the fruit of ●nfinit love ; there is not one blink of the precious countenance of christ , but it is a ●ruit of infinit love ; there is not the least ●egree of hatred against sin , but it is the fruit of infinit love ; there is not the least promise that is accomplished unto you , but it is ●he fruit of infinit love : so that upon all our ●eceipts from god , there is reason to sing that ●ong , not unto us , not unto us , but unto thee ●oth belong the glory : and therefore , i would presse this upon you , o christians , ●educe all your mercies unto the fountain , ●nd there sit down and pen songs of everlast●ng praise to him . will ye but take a view ●f this , there is not one bit of bread that ye ●at , that is within a promise , but it is a mercy ●hat hath come running to you through the ●owels and tender heart of christ : his heart 〈◊〉 the fountain of all our mercies , and they ●weetly stream out of that precious foun●ain ; so that if ye had no other thing to com●end your mercy from , but that it is a gift ●f the heart of christ , ye may take it in your ●rms upon this account , and solace your ●elves with it . the last duty that we would presse upon you from this consideration , that the promises are free , is this ; ye would be studying to close with jesus christ that is promised and freely holden out to you in the gospel ; o sinner of eighty years old , o sinner of sixty years old , o atheists of fourty years old , and o sinner of twenty years ol● and downward ! i do here invite you , 〈◊〉 the ambassadour of jesus christ , to imbrace christ freely offered in the promise ; yea , 〈◊〉 do invite you by all the vertues of that noble plant of renown ; by that everlasting love that dwelt in his precious heart , by all the sufferings and wounds that he received , by his eternal glory , and by all the blessings and joyes of heaven , and by that love that ye owe unto your precious and immortal souls ▪ that ye would come and imbrace him freely offered to you in the gospel . and for the further pressing of this , and for clearing of the way of your closing with him , i shall first propose some gospel mysteries , and sweetly agreeing contradictions , ( if so we may speak ) held forth in scripture . 1. come and buy christ , and yet buy him without money ; that is , come and receive christ , and ye shall have as unquestionable a right to him as if ye had bought him , that is to buy without money ; ye have nothing to commend you to christ but necessities , and necessities bideth you go , and christ biddeth you come , why then will ye sit this call . 2. what a gospel mysterie is that , yee ar● to buy christ , and christ is above price , there is nothing that we can give to buy that pear● of greatest price , and yet we must buy him : then the meaning is , come , and buy christ by faith , and by forsaking of your idols , this is all the price that he doth require for himself ; and so he requireth nothing of you but what he himself doth give , or what is both your duty and advantage to forsake , and which is no gain for him to receive : christ is not enriched by your hearts , and by giving of your consent to him . 3. this is a gospel mysterie , that we are to buy without money and without price , and yet to buy with a price , according to that word , prov. 17.17 . there is a price put in the hands of fools , to buy wisdom , and what is the meaning of tha● , to buy with price , and buy without price ? it is in short this , though christ be offered to you in the gospel freely , ye must not sit down , but be active in closing with him ; what is the price that christ requireth of you ? even this , that ye would forsake your soul destroying idols , and that ye would forsake your former evil wayes , and take hold of the present opportunity for imbracing him . and o! cursed shall the heart be that will not imbrace christ ; o but to have him one hour in our arms , it were well worth ten thousand e●ernities of the enjoyment of all things that are here below ; ye would never open your arms again to another lover , if once ye had him between your breasts . o but a sight of him that now is the eternal ravishment of all that are above , would transport your hearts with joy , with delight , and admiration , above all expression . fourthly , there is this gospel mystery by which we would presse you to imbrace christ ; a christia● must buy christ , and yet he must have him freely . is there not an inconsistence , do you suppose between buying and having freely ▪ but i would say this to clear it , christ is bot● the seller , he is the wares , and he is th● buyer ; christ he presenteth himself unt● your hearts , and he desireth to sell himself and he perswadeth and freely enableth yo● to buy him : i will tell you what chris● doth , he standeth without our hearts , and within our hearts , he standeth without an● knocketh by the word , and he standeth within and openeth by his spirit ; christ he bot● commandeth , and he obeyeth , both withi● doors , and without doors , and all this 〈◊〉 doth freely . the second thing i shall say to perswade your hearts to take christ freely promised and offered unto you , shall be this ; will yo● consider that there is willingness in the hear● of christ to take you . i shall give unto you these six things that speaketh ou● chris● his willingnesse to receive you . first , doth he not command you to come and receive him ? and if ye could multiply objection● throughout eternity , why ye should no● close with christ , ye may cut them all asunder with this knife , this is his commandement : and doth he not command you , mat ▪ 11 28. come unto me all ye that labour : and isai. 55 1 ▪ ho , every one that thirsteth ▪ com● to the water . secondly , hee doth regra●● and deeply resent it that ye will not come . ● think christ never weeped so bitterly , as ●hat day when he weeped over ierusalem , ●hat they would not imbrace him , luke 19. ●● . if thou , even thou , at least , in this thy day , ●ad known these things that belong unto thy ●eace : and iohn 5.40 . yee will not come to me that ye may have life . o what think yee can be the rise of this , that christ should ●orrow because yee will not give up your hearts to him ; doth hee increase his gain when yee give him your hearts ? no cer●ainly , but he cannot endure that madnesse ●n you , that ye should forsake your onely gain . thirdly , would you do christ a joy●ull turn , and make his heart glad ? imbrace him ; this is clear , luke 15.5 . that when hee finde●h the sheep that is going astray , he returneth rejoycing . fourthly , i say no more unto you , would you make all the persons of the blessed trinity to rejoyce , would yee make all the angels of heaven to ●ing , would yee make all the saints that ●re round about the throne to ex●lt for joy ; ●hen give your hearts up to christ , and close with him in the covenant of promise ; according to that word , song 6. last vers . re●urn , return o shulamite , return , return , that we may look upon thee . four times that command is repeated , return ▪ and the great argument with which he ba●keth it , is . that ●ll the persons of the trinity may rejoyce , that we may look upon thee . fourthly , con●ider but how he hath concescended to give himself at a very low rate : what will yee give for christ ? o sinners , what will ye give for him ? would yee give the world for christ ? i will tell you what yee will ge● christ for , ye will get him for a very look , isa. 45.22 . look unto mee , o all yee ends of the earth : and think yee not that is a matchlesse mercy , that the thirty three years sufferings of christ , all the pains and torture● of his heart , his being under the unsupportable wrath of an offended god , the fruit o● all that should be yours for a look . will ye deny that to christ , oh , do yee ever think to finde a more down-coming market ? ye● , fifthly , doth not this speak an admirable willingnesse to have you , hee is to give you that look . it is impossible for these cursed eyes of ours , ever to give precious christ a look , and therefore he hath promised to give that to us , that we may give to him , zech. 12 10. they shall look to mee , that very look yee are to get from christ , and ye see it is withi● the compasse of a promise . lastly , that speaketh christs willingnesse to receive and take you , that he doth not take the first refusal . o christians that are now in christ , if christ had taken an hundred refusals from you ye should never have been in heaven , but he waiteth for an answer , and doth not take us at our first word : acording to that word , song . 5.2 . i am wet , saith he , with the drops of the morning , and my locks with the dew of the night : hee was long knocking at her heart , and stayed a long time there patiently ▪ suffering all the injuries he could meet with . and i would only pose you , think yee that ●f one of the richest of you were suiting a ●ery poor woman , and shee refused you so ●any times , would your proud hearts sub●it to take her ? and yet how often-times ●ath the precious heart of christ submitted ●o many effronts , and refusals that wee have ●iven him : i think if it were possible , chri●●ians would wink when first they behold ●hrist upon the day of their espousals : for 〈◊〉 suppose their wil be a great dispute between ●●me and love , desire and confusion ; shame ●ill make you to close your eyes , because ye ●ave oftentimes undervalued that prince , and ●et love will not let you close them ; desire ●ill put you to look , though reflecting upon our former wayes , will make you blush and 〈◊〉 ashamed . thirdly , to perswade you to receive ●hrist in the offer of his free promises ▪ i ●●all but say these three words and close . look to these excellent gifts that christ ●●ingeth with him , he bringeth justification ●ith him , and is not that an excellent gift ? 〈◊〉 bringeth sanctification with him , and is 〈◊〉 that an excellent gift ? hee bringeth joy 〈◊〉 the holy ghost with him , and is not that 〈◊〉 excellent gift ? hee bringeth the love of ●od with him , and is not that an excellent 〈◊〉 ? hee bringeth patience under sufferings ●ith him , and is not that an excellent gift ? 〈◊〉 why should i name what hee bringeth ? 〈◊〉 bringeth himself and all things , and what ●●ould ye have more ? o but for one saving ●●ink of his face , it would make your hearts 〈◊〉 down your enimity that you have maintained so long . 2. o christian , that ye ma● close with christ , do but remember the hap●pinesse that yee will have in imbracing him i told you not long since , and now i put yo● in mind again : there is a sixfold crown whic● shall bee put upon your head ; would yo● have long life , then come to christ , and y●● shall have a crown of eternal life : would 〈◊〉 have glory ? then come to christ and ye sha●● have a crown of glory : would ye have know●ledge of the mysteries of god ? then come 〈◊〉 christ , and he shall crown you with know●ledge : would you have an eternal felicity and an uninterrupted happinesse , then com● to christ , and ye shall have an immort●●● crown : would you have holinesse and s●●●ctifiation , then come to christ , and yee 〈◊〉 have a crown of righteousnesse ; yea , he sha●● put a royal crown upon your head , a crow● of pure gold ; and then that word shall be accomplished to the full , zech. 9.16 . the● shall they be as the stones of a crown lifted 〈◊〉 and as an ensign upon the land . o what a 〈◊〉 think yee will it bee , when christ shall 〈◊〉 your crowns upon his hand , and shall 〈◊〉 them upon those heads never to be remov● again , here we are often put to sigh 〈◊〉 that lamentation , the crown is fallen from 〈◊〉 heads , woe unto us for wee have sinned , b● there shall be no more sin to make our crow● to totter . 2. i must tell you , there is ● fourfold sute of apparel that yee shall be cloathed with ere long : ye are now cloath● with heavinesse , but then yee shall be cloath●ed with the garments of praise ; and did 〈◊〉 ●ver know such a robe as that ? is it not a more excellent robe then the robes of kings ●nd emperours in the earth , to bee cloathed with praises ? many of them are and shall ●e for ever cloathed with infamy and 〈◊〉 . yee shall be cloathed with change of ray●ent , and shall be brought unto the king in ●ayment of needle work . o poor l●sse and ●oor lade that sitteth upon the dung-hill , ●hat knows not what it is to have change of ●pparel , yee shall have it in that day , when ●hrist shall solemnize the marriage with ●ou , ye shall misken your self . o christian , 〈◊〉 yee knew your self never so well , ye will ●ee forced to cry out , o ▪ is this i ? is this i 〈◊〉 am now made perfect through his comeli●sse . 3. ye shall be cloathed with the gar●ents of immortall glory , yee that have your ●●undation in the dust , and dwell in the houses 〈◊〉 clay , yee shall then bee cloathed with these ●●cellent robes of immortality , and cloathed 〈◊〉 with your house from heaven . and lastly , 〈◊〉 shall bee cloathed with the garment of 〈◊〉 spotlesse righteousnesse of christ. o such a ●●jestick walk as ye will have , when ye shall 〈◊〉 a scepter in one hand , and a palm in 〈◊〉 other , these robes put upon your back , 〈◊〉 these crowns upon your heads , and then 〈◊〉 bee walking through these streets that 〈◊〉 paved with gold. 3. i shall give you 〈◊〉 word to think upon , that there are 〈◊〉 things that shall be your exercise in 〈◊〉 . 1. yee shall be constantly taken up in ●●ndering : if it be not presumption for us ●hink a little ; what is the exercise of christ and the saints that are above , we conceive it is this , christ is wondering at thei● beauty , and they are wondering at his beauty , christ is looking upon them , and the● upon him ; and is it not true , that if chris●●e now ravished with one of our eyes , son● 4. ver . 9. much more shall he be ravishe● when both our eyes shall be given to hi● and shall eternally behold him , without go●ing a whoring after other lovers . 2. 〈◊〉 shall be continually in the exercise of prais● joy and light shall be flowing in , and admir●●tion and praise shall be flowing out eternally ye shall then sweetly warble upon the● harps of god , and shall cry , hallelujah 〈◊〉 him that sitteth upon the throne , there 〈◊〉 be no discord there ; there is a sweet 〈◊〉 beautifull harmony amongst all these spirit● all and heavenly musicians . o but to 〈◊〉 them , it were a heaven , though we had 〈◊〉 that blessed lot as to sing with them . 3. 〈◊〉 shall be continually taken up in the 〈◊〉 of love : faith is your predominant 〈◊〉 while ye are here , but love shall be 〈◊〉 predominant grace when ye are there . 〈◊〉 is it not a mysterie to take up these 〈◊〉 emanations of love and delight , that 〈◊〉 passe between christ and you ? ye shall be folding christ , and christ shall be infold you . 4. ye shal be continually beholding 〈◊〉 i think it is hardly possible for the wife to ●●●member her husband in heaven , though loved him as her own heart , they will 〈◊〉 taken up in beholding him that sitteth on throne , they will think it too low an 〈◊〉 to be taken up with looking upon another in these relations : all will be ravished beholding him , and one another in him , and for him . o the blessed exercise of these that are now entred within tha● city , and within these gates , whose name is praise . 5. ye shall be continually taken up in beholding , ye shall be alwaye● knowing , and yet never able to comprehend the endless mysteries and perfections of jesus christ. o such a study ! is it not pleasant alwayes to be studying christ ? and will not these things perswade you . and now but a word more to these that will not have this free offer : if yee will not ●mbrace christ and take him , let me tell you , 〈◊〉 would not bee in the stead of that person ●or ten thousand worlds , if yee will not im●race christ and take him for your portion , ●he stones of the wall of this house will bear witnesse against you , and they shall have a ●ongue to speak against you , that yee have ●een invited to take him , and would not : 〈◊〉 long that day is approaching , and draw●●g near , when the athiests and refusers of ●hrist they shall change their faith , they shall ●hange their love , they shal change their fear , 〈◊〉 they shall change their joy ; and they ●●all change their mind , ye shall change your 〈◊〉 yee that are refusers of christ ; for i 〈◊〉 there are many that thinks they have 〈◊〉 with christ , who never did close with 〈◊〉 ; that faith shall flee away , and ye shall ●●lieve the con●rary : yee shall change your 〈◊〉 , or at least , your opinion of your love : 〈◊〉 think yee love christ , but yee do not imbrace him ; i will tell you what will be you● exercise , and i can tel you nothing so te●rible christ shall eternally hate you , and ye shal● eternally hate christ , there shall be a 〈◊〉 hatred betwixt you two for evermore . 〈◊〉 that dreadful word , zech. 11.8 . it shall the● bee accomplished to the uttermost , my 〈◊〉 loathed them , and their soul also abhorred mee● ▪ and ye shal change your fear , for now thoug● ye fear not god , nor reverence man , yet the●● the horrour of god shall make you shake 〈◊〉 a leaf , and ye shall change your light and you● judgement . ye do now undervalue christ and thinks him of nothing worth ; when chris● is presented unto you , there is no beauty 〈◊〉 yee should desire him : but , o think on th●● day when christ shall sit down in the cloud● and ye shall see his beautifull face , every 〈◊〉 of which shal be able to captivate your hear● if they were then capable to be ravished 〈◊〉 the sight . o what will be your thoughts 〈◊〉 him ? and if the blessings of a crucified 〈◊〉 our come not upon you , then the eternal , 〈◊〉 unsupportable vengeance of christ shall 〈◊〉 upon your heads that would not condesce●● to take him : ye shall be cursed in your 〈◊〉 ye shall be cursed in your death ▪ and ye 〈◊〉 be cursed after death ; what say ye to 〈◊〉 are ye content to take him ! ye might 〈◊〉 the day that ever ye were born , if yee 〈◊〉 once come to close with christ. now 〈◊〉 him that hath the keyes of the house of d●vid , that can open your hearts to give 〈◊〉 entry , we desire to give praise . sermon iv. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . there are three most glorious and excellent gifts that god hath bestowed upon man , there is that comprehensive gift of heaven , iesus christ , who is so called , iohn 4.10 . and sure such a gift as ●hat , ought in some sense to blind our eyes , ●nd make us look upon all things that are be●ow him , as nothing . the second royal gift that the lord hath given , is the precious promises of the everlasting covenant , which are given to us thorow him : a christian ●hat is united unto him by the bloud of faith ▪ 〈◊〉 may write this above the head of every promise of the everlasting covenant , this is ●ine , and this is mine . his third precious gift , is the gift of faith , which is that grace that maketh use of the former two : and wee conceive , that our little making use of ●hese three excellent gifts , is the great occasion and cause why these four most sad ●nd lamentable evils have befallen us . ● . the evil of a silent conscience , that though we be profound to commit iniquity , and do love a reward under every green tree , yet our conscience doth not speak nor reprove us ; and if at any time they do speak ; yet there are some that are so possessed with a dumb and dea● spirit , they can neither hear what god doth speak , nor can they hear their cons●ience . 2. the evil of a 〈◊〉 nod , wee know not the voice of our rod , and who is he that hath appointed it ; god doth not now open our ears to discipline , nor seal up our instruction . 3. there is that evil of silent mercies , the mercies that we receive of god , we understand not the language of them : ar● not our mercies barbarians unto us , speaking to us in an unknown tongue ? and yet we may say , there is not a rod nor a mercy a christian meets with , but it hath a voice , if wee did understand it . and lastly , there is that evil which hath befallen us , and alas , this is the capestone of all , a silent god , who doth not hearken unto the voice of our cryes , but turneth about the face of his throne , covering himself with a cloud in his anger , so that our prayers cannot passe through . alas , may not each christian of this time cry out ▪ call mee no more naomi , but call me mara , because th● lord hath dealt bitterly with me . in short , i think there are these two things that may b● our lamentation upon the high places of israel . first , that we live without sight of god ; and secondly , that wee live without sight of our selves , and all this , because wee live without a sight of these precious gifts ▪ christ and his promises . but now to the words ; we to●d you ▪ tha● in them there were these four things holden ●orth concerning the promises . 1. the original and fountain of the promises , in that word , whereby , or by whom : 2. the properties of the promises which we told you , were these four . the first was , that the promises were free ▪ holden forth in that word , they are given ; all the promises of the everlasting covenant being the noble gifts of god. the second ( of which we are to speak at this time ) is this , that the promises of the covenant they are unchangeable , which is imported also in that word ▪ they are given , the gifts of god being indeed without repentance ; and as to this : 1. wee shall prove the truth of the point : and for this end , consider that place , numb . 23.19 . which was a part of balaams song , hath hee not spoken it , and will hee not also d● it ? hath hee said it , and shall it not also come to passe ? and psal. 89.34 . i will not break my covenant , nor alter the word that hath gone out of my mouth : and the point is clear also , from the name that the promises getteth in scripture , are they no called the sure mercies of david , isa. 55.3 . and are they not sometimes in scripture called truth , as wee may see from micah 7.20 . thirdly , the nature of the covenant proveth it ; in that it is called an everlasting covenant , and sometimes a covenant of salt , because that covenant is above the reach of alteration or putrifaction : and fourthly , it may be likewise shown from the constant experience that the saints have had of the unchangeablenesse of the promises . this ioshua taketh notice of , chap. 23.24 . where when he was a dying , there hath not failed ( saith he ) one thing of all these good things that god hath spoken ; and hee is so confident of this , that he is forced to repeat that word over again in that verse : and hee taketh notice of it , iosh. 21.45 . where hee hath tha● same expression again , there hath not failed ( saith he ) one thing of all the good things that god hath spoken : and this solomon hee took notice of , 1 king. 8.56 . there hath n●t failed one thing that god hath spoken unto us by moses ; and indeed , there is near six thousand years experience that preacheth this truth , the promises are unchangeable , so that wee may now say , the word of the lord i● tried as silver is purified in a furnace of earth hot seven times : if there had been any falshood in the precious promises of the everlasting covenant , six thousand years triall should have brought it to light ; but doth not every one of the cloud of witnesse● that have gone before us , leave this testimony upon record , faithfull is he that hath promised , who will also do it ▪ his promise 〈◊〉 with the night and with the day , it cannot bee altered , the ordinances of heaven continue to this day , much lesse can this covenant of love be broken or altered , only wee would have you taking this caution by the way , that there are some conditional promises that god passeth unto his people ▪ which in the depths of his spotlesse wisdom hee doth not accomplish unto these who never fulfill the condition ; such was that promise that he gave to the israelites in the land of egypt of their possessing the land of ca●aan , who yet died in the wildernesse : and ●ence is that strange word , numb . 13.34 . see shall know my breach of promise , saith the lord , which is a word spoken after the man●er of men , not importing any change of pur●ose in god , but only shewing that because ●hey did not believe , and so fulfill the condi●ion of the promise , therefore it was not to ●e fulfilled personally to them ▪ the second thing that we shall speak to ●pon this , that the promises are unchange●ble , shall be to propose these six golden ●illars and excellent foundation● , upon which the unchangeablenesse of the promises 〈◊〉 built . and the first of them is the omni●otency of god , that there is nothing that he ●ath promised , but he is able to effectuate ●nd to bring to passe , therefore , 2 cor. 6.8 . when god had been passing many ex●ellent promises , he strengtheneth their faith with this , thus saith the lord god almighty : ●nd no doubt , where the word of this king 〈◊〉 , there is power , and who can say unto him , ●hat dost thou : o misbeliever of the pre●ious promises of the covenant ; be ashamed ●o cast up your eyes to heaven above , or to ●he earth beneath ; we think the stars , the ●un , the moon , and all the works of god , they ●ay speak out that to you , do not misbelieve god , but trust in him , that is wonderfull in ●ounsell and excellent in working . the se●ond is , the wisdome and infinit counsel of god , hee hath not only complea● ability to accomplish the promise that hee hath given , but hee hath the depths and treasures o● knowledge , by which hee hath contrived th● way of the accomplishment of such a promise : hence is that word , 2 sam. 23.5 ▪ that the covenant is well ordered , which speaketh out the wisdome of god : and the● that word is subjoyned , the covenant is sure● yea , the covenant of grace is such a thing● that there is so much of the arte of heaven● so much of infinite wisdom shining in it , tha● it is called the counsel of god , heb. 6.17 . tha● ye might know the immutability of his counsel . the third golden pillar , is , the infinite love 〈◊〉 god , that though there be nothing in us tha● can put him to ●●complish the promises , ye● he will take an argument from his own love , to make out such a promise to us ; there i● sometimes ( if not alwayes ) nothing in us , but that which may speak forth delayes o● the accomplishment of the promises ; but when god can bring no argument from us , he can bring an argument from his own love , 〈◊〉 deut. 7.7 , 8. where giving a reason of the accomplishment of many promises , and o● his love to them , i loved you , saith he , because i loved you ; there being no reason that ca● bee given for love , but love . the fourth is , the unchangeablenesse of the promiser , that he is the same , yesterday , and to day , and for ever , and without all alteration and shaddow of change : hence yee may see , exod. 3.14 . when god is repeating many preciou● promises unto moses , hee ( as it were ) ●trengtheneth moses faith with this , i am , ●aith he , that i am , which wee conceive to point sorth the unchangeablenesse of god , ●hat what he hath said , he will certainly ac●omplish in its own time , and though the ●ision do tarry , yet at last it shall speak . the 〈◊〉 i● , the faithfulnesse of god , and that hee 〈◊〉 one that cannot lie , but certainly will ●ake out what hee hath spoken . love , it ●aketh the promises , the faithfulnesse and ●ower of god accomplisheth the promises , ●nd the infinite wisdom of god chooseth the ●ost fit time f●r the performing of them . ●ence it is said , psal. 119 89 , 90. thy word 〈◊〉 lord , is for ever setled in heaven , and the ●round of it is in the following verse ; for ●●y faithfulnesse is unto all generations : hence ●ou may see , that oftentimes when god is ●aking promises to his own , he putteth to ●●at word , i that speak in righteousnesse , isa. 5 , 19. and isa. 63.1 . o! must not the ●●omises be unchangeable that are made by 〈◊〉 father who is the god of truth ? must 〈◊〉 the promises bee unchangeable that are ●●ceived and merited by the son , that is ●ruth it self , and the faithfull witnesse , and ●men ? must not the promises be unchange●●le that are applyed by the holy ghost , that 〈◊〉 the spirit of truth ? and must not the ●●omises bee unchangeable that are made ●●own unto us by the gospel , that is the ●ord of truth ? was there ever any who 〈◊〉 leave that upon record of god , that he ●as unfaithfull in the accomplishment of his ●●omises . o what a clear sight of the faithfulnesse of god shall a christian get , whe● he shall be standing upon the outmost li●● between time and eternity , then he will 〈◊〉 god faithfull in accomplishing all his pr●●mises unto him from first to last . the 〈◊〉 golden pillar , is , the justice of god , 〈◊〉 justice , it now putteth him to accompli●● his promises , mercy and righteousnesse ha● now kissed each other : hence is that wor● 1 joh. 1.9 . he is just and faithful to forgiv● so that now the accomplishment of t●● promises , it is not only an act of love , but 〈◊〉 is an act of justice also : we confesse indee● love and mercy maketh the promises , 〈◊〉 justice and truth also putteth god to the ac●complishment of them : hence is that word micah 7.20 . to perform the truth to iaco● and the mercy to abraham : why is it mercy to abraham , and it is truth to iacob ? it i● in short this , because mercy made the promises to abraham , but truth did accomplis● the promises to iacob ? the third thing that we shall speak to fro●●his , that the promises are unchangeable shall be , to presse these six duties upon yo● from this point . o christians and expectants of heaven , who have christ in you , the hope of glory , rejoyce and be exceeding glad that the promises are unchangeable . 1. this is a duty that is pressed from that ground , heb. 6.18 . that by two immutable things we might have strong consolation : there is exceeding much joy that may come to a christian from this , that the promises shall be accomplished i● their own time . we conceive that the word unchangeable , it is engraven upon the head of many a christians mercies . is not unchangeable written above the head of our promises ? is not unchangeable written upon the head of our blessednesse ? is not unchangeable written above the head of our enjoyment of god ? that day is coming when we shall have unchangeable love , unchangeable enjoyment of god , and all things unchangeable : a●d we conceive , that if these two were believed , the truth of the promises , and the unchangeablenesse of the promises , a christian might walk through this valey of tears with joy , and comfort himself in hope . the second duty we would presse , is this , that ye would sursease and give over your disputings and carnal reasonings about the accomplishment of the promises , since the promises of god are unchangeable , ought not we with this to silence misbelief , and all that blind humane reason can say : this is pressed , heb. 6.16 . an oath for confirmation , it is an end of all strife . gods confirming of his covenant by an oath , it ought to cut short the disputings of misbelief ; and here give me leave to point out a little these grounds upon which it is that christians doth so much dispute the accomplishment of promises : and to let you see how all these grounds may be answered from these six pillars that were given of their unchangeablenesse . the first is , when dispensations seemeth to contradict the truth of the promises , the promise it speaketh one thing , and dispensations seem to speak another : and this is the occasion that oftentimes christians cry out , doth his promise fail for evermore . this is clear from the practice of david , 1. sam. 27.1 . when dispensations were upon the top of the accompl●shment , and truth of the promises , then misbelief it ariseth as a champion mighty to war , and cryeth out , i shall one day fall by the hand of saul : and wee conceive , that dispensations contradicting the truth of the promises , was the occasion of his speaking that word , psal. 116.11 . i said in my haste , all men are liars . and i would only say to you that dispute the truth of the promises upon this account , that dispensations contradicteth them : do but consider this : god in his way is not like unto you : would ye know the time when the promises are nearest their accomplishment , it is then when we can least see that they are to be accomplished , the promises are never nearer their performance , then when wee think that they are furthest off from it : and therefore let the faith of the omnipotency of god , uphold your spirit under such a debate , then let dispensations speak what they will , yee may answer all with this , there is nothing too hard for him , there is nothing too hard for the lord. i grant this may try the strength of the strongest faith , yea , we finde it hath made the best to stagger when they had no probabilities to tell them that the promise shall be accomplished : this was the ground of sarahs misbelief , gen. 18.12 . that when she heard she should bear a son in her old age , shee laughed within her self , and did , as it were , mock at such a promise : and this was the ground of moses his misbelief , numb . 11.21 , 22. hee did not see a probability that such a multitude should be ●ed with flesh , and therefore hee did call in question the truth of that promise : this was the ground of the misbelief of that lord that is made mention , 2 king. 7.2 . and this was the ground of zecharies misbelief , luk. 1.20 . but i would only say to you that do so much consult with probability in the exercise of your faith , these two things . 1. there is nothing too hard for god , this was the very argument that god took to convince sarah in the 14. vers . of that 18 chapter , is there any thing too hard for god ? and , 2. faith is never in its native and spirituall exercise , till once probabilities contradict the truth of the promise , then faith it is put upon the stage , and then faith doth act ; but as long as faith and probabilities think one thing , then the day of the trial of the strength of faith is not yet come . the second ground upon which christians dispute the accomplishment of the promises , ●s their much disputing of their interest in god ? sometimes a christian will believe ● promise , and before the accomplishment of ●he promise come , their hope will be darkned , their interest in christ will be obscured , and then they do quite their faith in adhering to the truth of that promise . these two are joyned together , want of the faith of our interest , and want of faith of the accomplishment of the promise , as it is clear from that word , psal 77.8 . is his mercy clean gone . there is disputing of his interest , and presently this is subjoyned , doth his promise fail for evermore . except a christian can read his name in the ancient records of heaven , and can seal this conclusion , i am my beloveds , and my beloved he is mine , it will be a hard , and a difficult task for him , if not impossible to believe the promises . the fourth ground of a christians disputing the truth of the promises , is , their mistaking the way how the promises are to be accomplished , there are some that suppose that when ever they close with a promise by faith , there is no more but to enter to the possession of such a promise ; but do not mistake it , between your believing the promise and the accomplishment of it , there may bee sad and dark dayes interveening , according to that word in mark 10.30 . where christ passing great promises to his disciples , he , as it were doth adde , do not mistake me that ye shall have these promises without trouble and affliction , ye shall receive ( saith he ) an hundred fold in this life with persecutions . a christian when he believeth the promises , he must resolve to have a winter before the spring time come , wherein the promise shall bud and flourish . the fifth ground of a christians disputing the truth of the promises , is , when the promises are long in their accomplishing . a christian when first hee meeteth with a promise , he will cry forth , o i believe , but when ●ime is taken for the accomplishment of it , ●hen his faith beginneth to faint , and his hope beginneth to languish and give over ; yea , sometimes christians they fall in this ●a●lt , when they believe a promise , they fix ● day for the accomplishment of it , which ●f god do not keep , but go over ; then they ●mmediately cry forth , what is my strength ●hat i should wait , and what is my confidence ●hat i should prolong my dayes . this is clear in the practice of abraham , where the promise of having a numerous seed being given ●o him , gen. 2.12 . the long time before that promise was accomplished in part to him , was the occasion of his misbelief , that hee vented , gen. 15.3 . o lord , what wilt thou give me , since i go childelesse : but yee must know , that before the vision shall speak , there is an appointed time that ye must wait , according to , 1 pet 5.9 , 10. after yee have suffered a while , then the promises shall bee accomplished , and yee shall bee made perfect . the sixth ground upon which christians call in question the accomplishment of the promises , is , the consideration of the greatnesse of the thing that is promised , when they compare it with their own worth and deserving , then they begin to dispute , o shall such a thing be , shall unworthy i , shall sinfull i , shall self-destroying i , shall i that am lesse then the least of his mercies , receive the accomplishment of such a mercy ▪ this we may suppose was one ground o● abrahams misbelief , gen. 17.18 . when h● cryed forth at that same time , when the lord was giving him the excellent promise of 〈◊〉 isaac , o that ishmael might live : he though● an isaac such an excellent mercy , that he● could not without presumption , expect th● accomplishment of that promise . and zach. 8 ▪ 6. this was the ground of their misbelief which god doth sweetly obviate , if i● be wonderfull in the eyes of the remnant of th● people in these dayes , should is also bee wonderfull in mine . the last ground upon which christian● dispute the accomplishment of the promises is , when in the time between their believing and the accomplishment of the promise they fall into some grosse iniquity , 〈◊〉 maketh them exceedingly debate , whethe● the promise shal be accomplished unto them for since they have transgressed the covenant of god , and have broken their purposes and resolutions , they cannot suppos● god will abide faithfull to them , and 〈◊〉 accomplish his promises unto them , 〈◊〉 the only way how to answer this dispute , is to look to the faithfulnesse of god , and 〈◊〉 that word , 2 tim 2.13 . though we believ● not , yet god doth abide faithfull , he cannot 〈◊〉 himself . and now to shut up this second duty tha● we presse from the unchangeablenesse of th● promises : i shall only say these two word● unto you , 1. assure your selves of thi● ●●at these accomplishments of promises that 〈◊〉 not through the lively exercise of 〈◊〉 , doth loose much of their sweetnesse , ●uch of their luster , and much of their ad●●ntage : sometimes a promise will bee ac●●mplished unto a christian , when he hath 〈◊〉 been much in the constant lively exer●●se of faith in believing such a promise ; 〈◊〉 then the disadvantage that attendeth ●●ch a one , are not easily experessed : how ●ften may hee cry out , the lord was in this ●ace , and i was not aware : how little of 〈◊〉 doth hee see in it , how short is hee in ●raises and rendering to the lord according 〈◊〉 the good hee hath received ? how negli●ent in improving or keeping the mercy , ●nd how loath to lay it out for god , when ●ee saith , the lord hath need of it : and many ●●ing● more of this kinde which may presse 〈◊〉 to be stedfast in believing . and , 2. o ●ispute lesse , and believe more , what pro●●te shall yee have of your disputings ; and 〈◊〉 yee would produce all your strong argu●ents why yee should not believe the pro●ises , yee may drown them in this immense ●epth , god is unchangeable . let mee say ●ut this further , there are three most re●arkable changes in a christian , in his ma●ing use of the promises : fi●st , sometimes ●ee will believe the promises and make ●pplication of them , and ere many hours ●o about , hee will misbelieve that promise ●hich presently he believed . will not some●●me a christian in the morning cry out , i ●m my beloveds , and my beloved he is mine , and ere twelve hours come , they will chang● their note and cry out , my hope and 〈◊〉 strength is perished from the lord : some●times a christian in the morning will cry out my mountain standeth strong , i shall never b● moved , and ere many hours go about , he wi●● change his note , and cry out , thou hast 〈◊〉 thy face from me , and i was troubled . secondly sometimes a promise will bee to a christia● sweeter then the honey & the honey comb : some●times a christian would die and live upon 〈◊〉 promise : sometimes the believing of a pro●mise will bee to a christian as the valey 〈◊〉 achor for a door of hope , that will make hi● to sing , and yet ere many dayes go about , h● may come to that same very promise , and i● will prove tastelesse to him as the white of 〈◊〉 egge ; so that he may cry out , o that it 〈◊〉 with mee , as in months past , and in the ancie●● times : and o where is the sweetnesse tha● found in such a promise ? o it is gone , it 〈◊〉 gone , and i am left desolate . thirdly , some●times when a christian will be believing su●● a promise , and resting upon it , he wil ( throug● the spirit of the lord ) see much light an● clearnesse in that promise , hee will take 〈◊〉 the deep things of god that shineth therei● and at another time hee may come to th● same promise , and it may be dark to him , 〈◊〉 that his light hath evanished : and sometime the joy of a christian in the promise will be gone when his light that hee had in it , 〈◊〉 remain with him . a christian may come 〈◊〉 the promise , and finde his ancient light , ye● not his ancient joy , nor his ancient delight . therefore if yee would have the promises ●lwayes sweet unto you , pray over them , ●ray that god might breath upon such a pro●ise , and make it lively to you . the third thing that wee would presse ●pon you from the unchangeablenesse of the ●romises , is that which by proportion yee ●ay gather even from this , that the threat●ings of god are unchangeable ; these two ●re conjoyned , yea , ioshua seemeth to infer ●he unchangeablenesse of the threatnings ●rom the unchangeablenesse of the promises , chap. 23.14 ▪ compared with verse ▪ 15. and ●hese two are conjoyned , zech. 8.14 , 15. that as i thought to punish you , and it hath ●ome to passe , so i have thought to build you up , and it shall come to passe . and i would from this desire you to stand in awe , lest you come under the lash of the unchangeable threat●ings of god ; for know , that as god is unchangeable in the promises , and there is not one word in all the everlasting covenant that shall not bee accomplished ; so likewise know , there is not a curse in all the book of the covenant , but it shall bee accomplished in its time : and know this likewise , that the day is coming when that sad word that is in hos. 7.12 . shall bee accomplished , i will chastise them as their congregation hath heard . and o yee that live in this place , if all the threatnings that your congregations hath heard , shall bee accomplished in their time , yee may take up the last words of baalams song , alas , who shall live when god shall do these things : and therefore , since the threa●●nings of god are unchangeable , as also th● promises , life and death is set before you and either yee shall bee the object of ●he ●●●changeable threa●nings of god , or yee mu●● be the object of the unchangeable promise● of god : and therefore , i would from th● charge you , that as you would not be help●full to the destruction of your own immo●●tal souls , you would not undervalue th● threatnings that ye hear in your congreg●tions , since there is a declaration past , th●● the threatnings in your congregations sha●● be accomplished . now there is that fourth duty that we● would presse upon you from this , that th● promises are unchangeable , have an unchange●able love to the promiser ; let this comme●● the promiser , let this constrain your hearts t● delight in the promiser . o what a blessed dispensation of love is this , that an unchangeabl● god should make unchangeable promises u●●to changeable creatures . if the promises 〈◊〉 the covenant of grace were as changeable i● their nature as we are changable , there shoul● not one of us go to heaven ; but know , it i● the blessed design of love , and it hath been ● blessed practice of the infinit wisdom of god that when he hath to do with changeable creatures , he will give them unchangeable promises . and i would once invite you again that you would come near and imbrace thi● unchangeable promiser : i shall speak these five words that may perswade you . first christ is easily to bee gotten if yee will take ●im , ye will get christ if ye will but hear ; ●ea , for one listening of your ear to his ●oice ye shall get him : according to that word , isa. 55.3 . hear , and what of that , ●nd your soul shall live ; is not this to get christ at an easie rate : and as we spake be●ore , ye will get christ for a look , and is ●ot that an easie rate , isa. 45.22 . look unto 〈◊〉 all ye ends of the earth and be saved : have ye a desire to take christ , ye shall get him for that desire ; according to that word , isa. 55.1 . ho every one that thristeth , let him ●ome and he that wills let him come : will ye ●ut consent to take him , ye shall have him , and what can you have at a lower rate then ●his : shall never your cursed hands take the 〈◊〉 and put to your name to the blessed con●ract of marriage ? shall never these cursed hearts of ours cry forth , even so i take him , and do promise to live to him , and to die to him . o strange , will ye not do it , upon what terms would the world have christ , is ●t possible to have him without a consent to take him ? oh if ye would but open to him , he would condescend to come in unto you , and to sup with you , and ye with him ; do ye but stir to open , christ hath the keyes in his own hand , and he would help you to open . o what if christ the precious gift of heaven , the eternal admiration of angels , that branch of righteousness shall be despised , being offered upon so easie terms ; then cursed eternally shall be that perso● that thus undervalueth christ , it had been better for him that he had never been born : cursed shall ye be in your birth , and in yo●● life , and in your death , all the curses of th● persons of the trinity will light upon yo● yea , believe it : o wife that hath a believin● husband , in the day that the great sentenc● of eternal excommunication from the pre●sence of the lord , shall bee past against th● undervaluers of christ , a believing husban● will say amen to that sentence , even to hi● wife that did thus undervalue that nobl● plant of renown : and the wife upon th● other part will say with hearty consent , ame●● to that sentence against the unbelieving husband , and the father to the son , and the so● to the father . now there is this fifth duty that we● would presse upon you from this , that th● promises are unchangeable , that ye woul● be perswaded to make the promises your portion and your inheritance ; what can ye wan● that will choise the promises for your portion ? i know , our cursed eyes doth not love to make invisible promises , and that invisibl● crown , and an invisible god our portion , w● look to walk by sight , not by faith . but 〈◊〉 if you knew once what it were but to clai● a relation to christ ! did ye once know wha● it were to have but christ a moment between your breasts , ye would cry forth , o! wh● would not love him who is the king of saints 〈◊〉 who would not be content to quite all thing● that they might get christ that noble pearl o● price . and there is this last duty that wee would presse upon you from this , that the promises are unchangeable ; read a lecture from his , o christian , even your misbelief ; god ●ath confirmed his everlasting covenant ●ith an oath , with the bloud of his son , by 〈◊〉 two great broad seals of heaven , the sa●●ament of baptism , and the lords supper ; ●nd what doth all these confirmations speak ●ut our dreadfull misbelief , and that wee now not what it is to be resting on a naked ●ord of promise . i shall say no more , but ●esire that yee would consider and take no●●ce of these three . first , ye have been ●●lemnly and often invited by the ambassa●ors of christ to close with him , and to ●●ke him for your husband and your lord , 〈◊〉 will you consider presently , that all 〈◊〉 angels in heaven , and all that are about 〈◊〉 throne , and the three most glorious ●ost blessed persons of the trinity , that they 〈◊〉 witnesses , and shall bee to your dissent . ●nd are there not many here whose hearts ●ould never be brought up to give a hearty ●onsent to close with christ that is the great ●●omiser , and who hath laid all the bonds ●●at heaven or earth could contrive to gain ●●ners hearts unto himself : o precious ●hrist , what could hee do to perswade us to ●●ve him which hee hath not done ; and yet 〈◊〉 may bee your name , which is in ephes. 2. children of disobedience . or as the ●ord is , children of imperswasion , wee can●●t bee perswaded . secondly , i fear if ●hrist himself would come from heaven 〈◊〉 invite you , and say , here am i , imbrace 〈◊〉 , there are some here who would close not only their eyes , but their ears , they would close their eyes lest the beauty o● christ should allure them , they woul● close their cursed ears lest they should be gained and captivate by the sweet enchaunt●ing voice of that blessed charmer , when h● should charm so wisely . and , lastly , wi●● thou tell mee , o christian and expectant o● heaven , what a day shall it be when all th● unchangeable promises of god shall bee a●●complished ? what a day shall it bee whe● that promise shall be accomplished , ye sh●● see him as he is ? what a day shall it b●● when that promise shall bee accomplished ▪ yee shall bee made like unto him ? what a da● shall it be when that promise shall be accom●plished , yee shall know as yee are known ? 〈◊〉 are ye not longing for the day of the full ac●complishment of the precious promises o● god , when yee shall sit down and comfor● your selves in the eternal and unspeakabl● fruition of them ? o let us long and wa●● till the day shall bee when that voice shall 〈◊〉 heard in heaven , that the mysteries of god 〈◊〉 finished , till the day when that voice sha●● be heard in heaven , behold , the bridegroo● cometh , go yee out to meet him . oh how 〈◊〉 willing are wee to leave a world . and ho● gladly would wee take up our rest on th● side of iordan . i think if this were th● night that that blessed voice were to be heard in heaven , behold , the bridegroo● cometh , go yee out to meet him ; some , if no● many of the christians ( that are so indeed● in this time would cry forth , oh spare little that wee may recover strength , before wee go hence and shall bee no more . are yee not longing to bring the king over iordan , and to bring him home to your self , and to have your heart brought home to him ? o blessed , blessed are these that are above ; is not the voice of these that shout for victory heard ●mongst them ? is not the voice of these that sing for joy heard among them ? iob doth not now any more complain , why dost ●hou make mee to possesse the iniquities of my ●outh , and setteth a print upon my heels ? david doth now no more complain , why doth ●hy promise fail for evermore , but rather doth ●weetly sing , how is thy promise fulfilled for ●vermore ? heman doth now no more complain , while i suffer thy terrours i am di●●racted , but rather cryeth ou● , while i feel ●hy comforts i am ravished . the voice of ●ourning is now sweetly gone away , and ●he voice of hallelujah and of eternal prais●ng of him that sitteth upon the throne is ●ow heard in the place of it : o such a day ●hat shall never admit of a following night . ●ow to him that is upon his way , that will ●ome , and shall come , and shall not tarry , ●e desire to give praise . sermon v. 2 pet. 1.4 . whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . there are three cardinal and excellent graces that are exercised and taken up with the precious promises , there is the excellent grace of faith , th●● believeth the truth and the goodnesse of th● promise ; there is the precious grace o● hope , that with patience waiteth for th● accomplishment of the promise , and do●● stay untill the vision speak : and that nobl● grace of lov● , that loveth the thing that 〈◊〉 promised ; and taketh exceeding much de●light in the promiser . if we may be allowe● to speak so , we think these strange revolu●●●ons and times we live in , are another eccl●●siastes , which doth fully preach forth th● vanity and emptinesse of all things that ar● below god : and wee do indeed conceiv●● that it is the great design of god in the dar●●ning of our pleasant things , and in makin● every gourd to wither , under the shaddow 〈◊〉 which we use to repose our self , and in f●●mishing all the gods of the earth , to bring h●● own to delight themselves in this visib●● treasure , the promises of the everlasting covenant , and in him who is the substance of them ; and that since all things else 〈◊〉 declared to be vanity , we might choise these , as our own portion for ever . at the last occasion that wee spake upon these words , we were speaking unto the properties of the promises ; and wee told you that there were ●our of them holden forth . 1. the freedome of the promises . 2. the unchangeablenesse of the promises , of which two wee have spoken unto you ; and now there remains other two to be spoken to , to wit , that the promises are exceeding great , and that they are exceeding precious , a sweet and excellent , though a rare conjunction , greatnesse and goodnesse here kissing one another , preciousn●sse and highnesse linked ●ogether by the bond of union : and we shall speak unto these two properties toge●her , and shall clear a little this thing , in what respects the promises of the covenant may be called exceeding great and precious : and we conceive in short , they may be cal●ed so in these eight respects . first , they ●re exceeding great , in respect of the great price that was laid down to purchase them , ●here not being a promise of the everlasting covenant above the head of which this may not be engraven in great letters , here is the price and purchase of bloud : and no doubt ●his ought highly to commend the promises , ●hat they are bought at so infinite a rate . must they not be great and precious things ●hat so wise a merchant did lay down so infinit a treasure for the purchasing of them 2. they may be called exceeding great an● precious , in respect of those great and pre●cious things that are promised in them . 〈◊〉 not godlinesse a great thing , and this is with●in the bosome of a promise ; is not heave● an eternal enjoyment of god a great an● precious thing ? and yet this lyeth withi● the bosome of a promise ? is not the know●ing of god as he is , our perfect conformit● with god , our victory over idols , great an● excellent things ; and yet all these are trea●sured up in the promises . 3. they maybe called exceeding great and precious , in re●spect of the great advantage that redound to a christian through the enjoyment o● them : the promises of the everlasting co●venant ( if so we may speak ) are the pensi● that draws the draughts and lineaments o● the image of christ upon the soul , it is th● promises of the everlasting covenant b● which we are changed from glory to glory , 〈◊〉 it were by the spirit of the lord , and as pete● doth here speak , the promises are such thing● whereby we are made partakers of the divin● nature . 4. they may be called exceedi●● precious , in respect of that neer relation th●● they have unto jesus christ ; what are 〈◊〉 the promises of the covenant of grace are they not streams and rivolets that flo● from jesus christ ; christ is the fountai● out of which all these promises do spring and can this fountain that is sweet in it se● send forth any bitter waters ? must they 〈◊〉 be precious things that have such a nob●● ●escent ? as to be streams of love flowing ●ut from the father to the son , and from ●im unto us , as the pouring out of the ●yntment upon the beard of aaron which ran ●own the head unto the skirts of his gar●ents . 5. they may be called exceeding ●recious promises , in respect they , or ra●her christ in them are the object of precious ●ith : what is the meat upon which faith ●oth feed ? is it not upon the promises of ●he covenant , and christ the kernel of them : what are these things that faith taketh so ●uch delight in , and is suported by ? is ●t not the promises of the covenant : ● . they may be called exceeding precious , 〈◊〉 that they are the things that guideth and ●●adeth us to precious christ. there is not 〈◊〉 promise within the book of the covenant , ●ut , as it were , it cryeth forth with a loud ●oice , o come to christ ; the promises are ●ndeed the star that leadeth us unto the ●ouse where christ dothly , and there is no ●●ccesse unto jesus christ but by a promise , christ is to be found there , for he dwells within the bounds of the everlasting cove●ant , and there he will tryst with his people , ●nd be found of them . and , 7. they may ●e called exceeding precious , in respect that ●he saints have found such sweetnesse , and ●uch unspeakable delight in these promises . did not david find a great sweetnesse in the ●romises when he cryed forth . the words of ●hy mouth are better unto me , then thousands of ●old and silver ? did he not find much sweet●esse in the promises , when he was constrained to cry out , thy law is sweeter unto me , then the honey and the honey comb ? david in a manner was put to a nonplus , to find out any suitable similitude and significant resemblance , to point out the sweetnesse of the promises ; though we may see the christians of this time in a spiritual fever , they have lost their spiritual taste , so that they may say , if wee may allude unto that word , 2 sam. 19.25 . i am this day fourscore years old , and cannot discern between good and evil , can thy servant taste what i eat or what i drink . they know not what it is to bee overcome with the sweetnesse that is to bee found in these excellent streams of divine consolation . lastly , the promises may be called exceeding precious , in that the sai●t● have a high and matchlesse account of them ▪ hence that word here rendered precious , may likewise bee rendered honourable , which speaketh forth that there is nothing th●● hath so much of the esteem of a christia● as the promises . would ye put wisdom , o● riches , or honour , or what ye will in the ballance with the promises , they would cry forth , what should i profit to gain all these if i lose the promises . we shall say no more of this , but that the promises are indee● that apple , the eating of which would mak● us in some respect , ( and in humility be i● spoken ) as god knowing good and evil : th● promises are these things that doth elevat● the soul unto a divine conformity with god● and oh that this might be the fruit of them the promises are as cords let down to soul● sinking in the myrie clay , and in the horrible ●it , do but lay hold upon them , and ye shall undoubtedly be drawn up , and he shall set your feet upon the rock , and order all your goings . now we come to speak of the third thing ●n the words : which is the advantage and ●nspeakable gain that floweth to a christian ●hrough the promises , holden forth in these words , that by them ye might be made par●akers of the divine nature ; which words ●oth not hold forth tha● there is any sub●tantial change of our natures unto the es●ence of god ; but onely it holds ●orth this , ●hat the soul that is taken up in believing of ●he promises , they arise unto a liken●sse and ●onformity to him in holinesse , wisedome ●nd righteousnesse . and as to these ad●antages that come to a christian through ●he promises : 1. we must lay this for a ●round , that the fruit of all cometh to him ●hrough believing the promises , and in ●aking application of them . and the first is , that they do exceedingly ●elp and promove that excellent and neces●ary work of mortification : this is clear ●rom the words of the text ; as likewise ●●om 2 cor. 7.1 . having these promises , ●early beloved , let us cleanse our selves from 〈◊〉 filthinesse of the flesh and spirit , perfecting ●olinesse in the fear of the lord. and the ●●fluence that the promises have upon san●●ification , may be shown unto you in these ●hree . first , they lay upon a christian 〈◊〉 ●ivine bond and obligation to study holinesse , that since christ hath signified and testifie ▪ his respects unto us , in so ample and larg● a way as to give us such precious promise● we ought to endeavour to study holinesse which is that great reward of love that h● seeketh from us for all things that he hat● bestowed , and we receive , and this is th● meaning of that , 2 corinth . 7.1 . secondly ▪ the strength and furniture of a christian fo● fulfilling and accomplishing of the work o● sanctification , lyeth within the promises ▪ are not the promises of god unto a christ●●an , as samsons lo●ks , in which their grea● strength dothly ; and if once they cut them●selves off from the promises through misbe●lief , their strength doth decay , and 〈◊〉 become as other men . where must th● christian go to for strength ? is it not to th● promise : is it not the name of the lord ▪ yea , this is the strength of a christian unt● which he must resort continually . and thirdly , the promises of god they hold fort● that unspeakable reward that attendeth th●● christian that shall study holinesse . ther● are several promises of the everlasting cov●●nant that cryeth forth to the christian , t● him that overcometh will this promise b● accomplished , to him that overcometh sha●● this truth be fulfilled , and this doth exceed●ingly provoke a christian to wrestle with 〈◊〉 his discouragements he meeteth with in th● way , he burieth all his anxieties within th● circle of his immortall crown , which h● hopeth for , and seeth in the promise , and hi● hope maketh him dispence with his want● his expectation maketh him overcome his fears , and his looked for joy maketh him to dispence with his sorrows . the second advantage , is , that the faith of the promises do help a christian to a spiritual and heavenly performance of the duty of prayer , and withall , maketh him delight in the performance of it : this is clear from ● sam. 7.27 . where david believing the promises , it is subjoyned , hee found in his heart to pray that prayer unto god ; and if any will look unto the words of that prayer , they will see them running in a heavenly and spiritual strain , speaking him one much acquainted with god , and under most high and majestick apprehensions of his glory , as is clear also , psal. 119.147 . i prevented the ●awning of the morning and cryed ; and as if david had said , would you know what made me thus fervent and diligent in prayer , ●t was that , i hoped in his word ; and hence ●t is , that he hath so many prayers in that psalm , all were occasioned through the ●ith of the promises : as for instance , when ●e cryed forth , quicken me according to thy ●ord , be mercifull unto me according to thy ●ord . and we conceive , the faith of the ●romises helpeth a christian in his prayer to ●hese four divine ingredients of that duty . ● . it maketh him pray with faith : when ●nce he buildeth his prayer upon the pro●ises , then he venteth his prayer with much ●onfidence of hope , according to that word , ●sal . 65.3 ▪ where ye may see a man be●ieving , and praying when he is believing , and expressing his confidence mo●● strangely in th●se words . as for our trans●gressions thou shalt purge them away ; it i● not said , thou wilt purge them away , or we desire that thou should purge them away , bu● thou shalt , which speaketh forth both the confidence of faith , and the boldnesse o● faith : a christian that believeth the promises , he can take the promise in his hand and present it unto god , and say fulfill this promise since thou wilt not de●y thy name but art faithfull . 2. it maketh a christian pray with much humility , for when he doth understand that there is nothing that he hath but it is the fruit , and accomplishment of ● promise , he doth not boast as those tha● have received , but walketh humbly unde● his enjoyments : this is clear , gen. 32 10 ▪ where we may see iacob speaking to go● with much humility , and in the ninth verse he is speaking to god with much faith and 3. it maketh a christian pray wi●● much love : would you know the grea● ground that we are so remisse in the exercis● of love in prayer , it is , because we build no● our prayers upon the promise . and 4. i● helpeth a christian to pray with much fer●vency ; when was it that david cryed to god ? was it not when he was believing the promise that past to him of old , we would not plead with god with such remissnesse i● we did believe the promises that are withi● the covenant . the third advantage is , that the faith o● the promises doth somtimes uphold a christian under his spiritual disertions and tentations . is it not certain , that sometimes he hath been ready to draw that conclusion , i am cast out of his sight , and shall no more behold him in the land of the living ? when a promise hath been born in upon his spirit , hath supported him and made him to change his song , and to invert his conclusion . this is clear from psal. 94.18 . when i said , my foot slippeth , there is the conclusion of misbelief and dispair , yet thy mercy , o lord , did hold me up , there is the gate at which faith doth bring in consolation , not from bygone experiences onely ; but certainly from that which he found in some precious promises that was born in upon his spirit : many excellent cords of love hath christ let down unto a soul , when they have been going down into the depths , and the weeds have been wrapt about their heads : it is clear likewise from psal. 119.81 . my soul fainteth for thy salvation : as if david had said , i am in hazard to give over my hope , and to break my confidence : and would ye know what was it that supported me under such an estate , i hoped in thy word : hath not this oftentimes been the song of a christian in their darkest night , in the multitude of my thoughts within me , thy comforts do delight my soul : faith will see a morning approaching in the time of the greatest trouble ; and no doubt that promise that upholdeth a christian in their doubting and most misbelieving condition , the lively impressions of that promise will remain a long time with him ; and when first it is born in upon their spirits , they will see no small love shining forth in carving out such a promise to suit with such a providence as they are ( it may be ) meeting with for the time . the fourth advantage in believing the promise , i● , that thereby we have an excellent help to patience and divine submission under our saddest outward afflictions : this is clear from psal. 27.13 . i had fainted unlesse i had believed to see the goodnesse of the lord in the land of the living ; and from psal. 119.49 , 50. where david telling his exercise in the 49. i hope , saith he , in thy word , immediately he subjoyneth , this is my comfort in mine affliction , as if he had said , if i had not had the promises to be my comforters , i had sit alone and kept silence , and should have remained without comfort in the day of my adversity , and vers . 92. vnlesse thy law had been my delight , i should have perished in my afflictions ; and we conceive in short , the influence which faith upon the promises hath upon the patient bearing of the crosse , may be shown unto you in these two particulars ; first , faith it is an excellent prophet , that alwayes prophesieth unto us good things . would ye enquire at faith at your midnight of affliction , what is its opinion of god and of your own estate ; faith would sweetly resolve you thus , wait on god for i shall yet praise him for the health of his countenance . faith knoweth not what it is to have a wrong construction of god ; and therefore it is the noble interpreter of a christians crosse : if sense , reason , and misbelief interpret your crosse , they will make you cry out unto god , why art thou become unto as an enemie , or as a liar , and waters that sail ? but if faith that noble interpreter do interpret your crosses , it will make you cry out , i know the thoughts of his heart , that they are thoughts of peace and not of evil , to give me an expected end . faith letteth a christian see a blessed ou●gate and issue of all the sad dispensations that he meeteth with . faith , that is its divinity , i sow in tears , but i shall reap in joy , weeping may be at evening , saith faith , but joy shall come in the morning . secondly , it affordeth unto a christian such soul refreshing consolation in the midst of their afflictions , that in a manner they forget their sorrows , as waters that passe away ; this david doth divinely assert in psal. 119.50 . this is my comfort in mine affliction : the faith of the promises are indeed that tree which if they be cast into our waters of marah , they will make them immediately become sweet . the fifth advantage is , that the faith of the promises doth help a christian to a greater distance with the world , and to live as a pilgrime , as is clear from heb. 11.13 . where these two are sweetly linked together , their imbracing of the promises by faith , and confessing that they were strangers and pilgrims here on earth . and we shall show the influence that faith hath upon this , in these three . 1. it maketh a christian see the end of all perfection here , and that there is nothing within this glob of the world that is not vanity and vexation of spirit , faith is that prospect through which a christian hath most clear discoveries of the vanity of all things , and this doth exceedingly help him to live as a pilgrime . 2. it letteth a christian see the endlesse perfections of heaven , and bringeth it within sight of that immense and everlasting hope , and this maketh him to live as a pilgrime , and to declare plainly that he seeketh a countrey . and , 3. it doth exeedingly help him forward in that blessed work of weaning of affections from all things that are here ; would you know where a believers heart is ? it is in heaven ; would you know where his thoughts are ? they are in heaven ; would ye know where his conversation is ? it is in heaven ; would ye know where his hope is ? it is in heaven , his treasure is in heaven , and therefore his heart and his conversation is there , and christ in him is the hope of glory : and indeed , more faith of the promises would constrain us all to subscribe that confession of faith that is in heb 11.13 . the sixth advantage that attendeth the believing of the promises , is . that it is the mother of much spiritual joy and divine consolation , and maketh a christian to be much in the exercise of praise : this is clear from psal. 71.14 . but i will hope continu●ally , and then immediately is subjoyned , and will yet praise him more and more ; as likewise from rom. 15.13 . and from 1 pet ▪ 1.8 . if a man would have his way to heaven made pleasant , and while they are sitting by the rivers of babel , would bee admitted to sing one of the songs of zion , then ought they ●o believe the promises , and to choose them as their heritage for ever : and then hee may sing in hope , and praise in expectation , though he have but little in hand for the present : indeed when he looketh to his possession , there will not be so much matter of rejoycing , but when hee looketh upon his hopes and his expectations , hee may be constrained to cry ●orth , awake up o my glory , i my self will awake early . the seventh advantage is , that the faith of the promises is a notable mean to attain unto spiritual life : this is clear from isa. 38.16 . by these things , saith hezekiah , do men live , ( speaking of the promises ) and in all these things is the life of my spirit . as likewise from psal. 119.50 . thy word , saith david , hath quickned mee . o what spirituall and divine life doth attend that christian that is much in the exercise of faith upon the promises : and what is the great occasion that our hearts are oftentimes dying within us like a stone , and wee are like unto ●hose that are free among the dead ? is it ●ot because wee do not make use of the promises . eighthly , there is that advantage , that ●aith of the promises , it maketh a christian have an esteem of the thing that is promised : what is the reason that wee write ●his above the head of the great things of ●he everlasting covenant , this is a zoar , a little one ? is it not because we do not believe ; great things sometimes to us have no beauty , and there is no comlinesse that appeareth in them why they should be desired ▪ but if we had so much faith as a grain of mustard seed , we would cry forth . how excellent are these things that are purchased to the saints , and how eternally are they mad● up that have a right but to one line of the everlasting covenant , that is well ordered i● all things and sure . and ninthly , the faith of the promise● is the door at which the accomplishment o● the promises doth enter in : according to tha● word , luk. 1.45 . blessed are they that believe for there shall be a performance of these thing● that are spoken of the lord unto them . if w● were more in waiting for the accomplishmen● of his promises , the vision should speak and should not tarry : and no doubt , a mercy coming to us as the fruit and performance o● a promise , will make it an exceedingly to freshfull thing ; when a christian getteth leave to sing that song which is in isa. 25.9 . lo , this is our god , we have waited for him and he will come and save us : and when 〈◊〉 mercy is the fruit and accomplishment of th● promise , there is a beautiful luster an● dy● upon that mercy , which no arte could 〈◊〉 on , but only the finger of the love of god the smallest mercy then becometh a matchlesse mysterie of love , and the most matchles●● mysteries of love without the exercise o● faith , they become as things that are contemptible in our eyes , and we do not value ●or praise them . faith maketh our thoughts ●o ascend , and misbelief makes our thoughts ●o descend , in relation to the mercies of heaven . lastly , besides all these advantages , we ●ave these two mentioned in the text : ● . that by them we are partakers of the di●ine nature , and are brought up unto tha●●lessed conformity with god , which we had ●ost in the fall . 2. that by them we escape ●he corruptions in the world through lust : i ●ntend not particularly to open up the nature of these things at this time , because i am only ●o speak of the exercise of faith in the promises . but o what excellent mercies are these ●o get on the beauty of the image of god , and ●o get off these ugly defilements which were ●he image of satan upon our souls . o how ●hould this commend the promises unto us , ●hat by faith in them , we do all behold with ●pen face as in a glasse , the glory of the lord , ●nd are changed into the same from glory to glo●y as it were by the spirit of the lord. now that which , secondly , we shall speak ●o , shall be the advantages that results to a christian from a spiritual observation of the lords accomplishing his promises ; for here ye see in the text , the apostle maketh ●n observation of these excellent things that ●re the fruit of these precious promises when they are accomplished . and the first ●dvantage is , that it stampeth the soul of a b●liever with most divine impressions of ●ove : this is clear , isa. 38 15. where hezekiah cryeth out , what shall i say , he hath spoken it , and himself hath done it , being as it were , astonished and overcome with th● apprehensions of the condescendency of god he is put to a non plus , and to what shall 〈◊〉 say , psal. 41.8 , 9. as we have heard ( sait● david ) so have wee seen in the city of th● lord of hosts , that is according to his promise , we have had suitable performance and he subjoyneth , verse 9. that which wa● both their exercise and their advantage , we● have thought of thy loving kindnesse , o god , i● the midst of thy temple ; as it were , the ob●servation of the performance of the promise made their thoughts wholly to bee taken up with the love of god : and no doubt , ther● is more love in performing one promise , the● eternity were sufficient to make a commen●tary upon . it is one wonder of condescendency , that god should obliege and bind himself to us by promises : and another depth of wonderfull love , that he should perfor● these bonds , and answer his words with performance . the second advantage is , that the observing of accomplishment of promises doth bring in to the soul new discoveries of god this is clear , exod. 6.3 . where god th●● speaketh to moses : i was known ( saith he ) unto abraham , and unto isaac , and unto iacob by the name of the almighty , but by the nam● of iehovah was i not known unto them , tha● is , by the name of giving an accomplishment unto my promises , that name was no● discovered unto them , but should bee mad● known unto their posterity , in the day whe●● ●is promises should passe unto performances ▪ ●nd hence it is also , that when the lord is ●peaking of the accomplishment of great pro●ises , he doth so often in the scripture sub●●yn that word , ye shall know that i am ieho●ah , or the lord , isa. 49.23 , 52. and 60.16 . ●nd indeed we do daily find it so ; for , is not ●very accomplshment of a promise , a new ●iscovery of the wisdome of god , that shineth 〈◊〉 the suitable tyming of the accomplishment ●f a promise : is not every accomplishment ●f a promise a new discovery of the faithful●esse of god , that hee will not alter that which hath gone out of his mouth ? and is ●ot every performance of the promise a new ●iscovery of the love of god , that hee desir●th to magnifie his mercies above all his work , and a new discovery of the power and ●mnipotency of god , that can bring forth the ●erformance of his promise , notwithstand●ng of all things that are in the way , yea , ●ake things that are not to bee , and bringeth to ●ought things that are . the third advantage is , that it helpeth 〈◊〉 ●hristian to have high apprehensions , and ●ajestick uptakings of god : this is clear , ● tim. 1 ▪ 15 compared with vers . 17. whe●e paul closing with that promise , that christ ●ame in the world to save sinners , and behold●ng in the accomplishment of it , in himself , ●is heart ( as it were ) i● elevated within ●im , and he cryeth forth . now unto the king ●ternal , immortal , invisible , the only wise god , ●e honour and glory for ever and ever , amen . there is an emphasis in that word , now , 〈◊〉 if paul had said , i could never praise and ex●toll him till now , and i am so much bound 〈◊〉 christ that i will not delay this exercise on● moment , now i will blesse him , and it is clea● from mic. 7.18 . where the accomplishmen● of the promises that are there , made th● church cry out , who is like unto thee , he be●came matchless unto them through the performance of the promises . and so we conceiv● that these who are much in spiritual observation of the performance of the promises , they will see precious draughts of the majesty o● god engraven upon them ; so that they wil● bee constrained to cry out ▪ that hee above 〈◊〉 mighty , that his name is iehovah , and in hi● is everlasting strength , upon which we ough● to rely in our greatest straits . the fourth advantage is , the observing of the accomplishment of the promises , wil● help a christian when hee is redacted unto new straits , to be much in the exercise of faith upon god ; his former experience will produce hope in his soul ; for there is not 〈◊〉 discovery of the faithfulness of god , but hat● a voice , and cryeth out , o believe him who i● able to give a clear being unto his word : thi● is clear from psal. 56. at the close . thou has● delivered my soul from death , saith david , an● then he subjoyneth , wilt thou not deliver m● feet from falling : that is ▪ i am certainly per●swaded , thou wilt likewise perform that wor● unto me . and from psal. 37.2 , 3. he giveth that tittle unto god , vers . 2. that he performeth all things for him , and then he doth subjoyn . hee shall send from heaven and save mee : ●nd ( by the way ) the soul that can give god ●●at tittle and stile . that hee performeth all ●hings for them , that soul must of necessity be 〈◊〉 a choise and excellent state : and the point 〈◊〉 likewise clear from 2 cor. 1.10 . where paul saith , god hath delivered me , and he doth ●eliver me ; and from hence he draweth that ●onclusion of faith , and hee will yet deliver 〈◊〉 . we confesse somtimes our former ex●eriences of the faithfulnesse of god , they do ●ot support our faith when wee are redacted ●nto new difficulties , which is either occasio●ed through the greatnesse of the strait that ●e are now put to , ( in our apprehensions ) ●bove that which we were put to before ; so ●hat though god did deliver us when we were ●unning with footmen , yet we have no faith to ●elieve that hee shall deliver us when we are ●bout to contend with horses : or else it is , ●hrough the unfaithfulnesse of our walk , in ●ot answering the precious dispensations of christ in accomplishment of his promises , for ●his maketh us that we cannot with boldness ●ake use of his word when we are brought ●nto a new strait , a guilty conscience is the ●●ther of misbelief . the fifth advantage is , that the accom●lishment of the promises doth occasion ●uch spiritual joy & rejoycing unto his own . we told you , the giving of the promises occa●●oneth joy , and when the promises travelleth 〈◊〉 birth and bringeth forth , that occasioneth ●uch more spiritual joy : this is clear from psal. 28.7 . the lord is my strength and my shield , my heart trusted in him , and i was hel●●ed : and he draweth this excellent conclusio● from it , therefore my heart greatly rejoycet● and with my soul will i praise him , and we● conceive , that sometimes , that god tryste●● the accomplishment of the promises wi●● some precious manifestation of himself to th● soul , which maketh them to rejoyce with jo● unspeakable , and full of glory ; but however this is the matter of a spiritual song , th●● mercy and truth have met together , and righte●ousnesse and peace are kissing one another : is i● not a pleasant matter of a song to behol● love making promises , and to behold faithful●nesse accomplishing them ? and the last advantage is , that the observation of the accomplishment of promise● doth strengthen a christians faith in his inte●rest in god ; so that now many disputings ar● silenced , and many questions now are out o● the way , this is clear psal. 31.21 , 22. davi● confesseth his quarrelling before , but whe● once the lord had shewed his marvellous lovi●● kindnesse in a strong city , then all his quarrel● was against himself , because he had quarrelled and did say in his haste , i am cut off from befor● thine eyes . and now wee shall only speak a little un●to some duties that wee would presse upo● you , from that which wee have spoken ▪ and the first duty is , that christians would bee much in waiting for the accomplishmen● of the promises , and standing upon thei● watch tower untill the vision shall speak ▪ and wee shall only give you these to enforce ●t . 1. it is commanded that you should so do : this is clear from psal. 27. at the close , where david presseth that duty very much , wait on the lord , saith hee , and if ●hat be not enough , he will repeat that command in that same verse : wait i say on the lord : and no doubt the doubling of it ●peaketh not only advantage that is in it , but ●ur difficulty to obey it , and the great necessity that wee have to go about it : and ●hat same word is repeated by david , psal. ●1 . 24 . bee of good courage , which is that ●ame , to wait upon the lord. 2. these that wait patiently for the accomplishment of ●he promises , god will strengthen them to ●ait : this is clear from psal. 27. at the close , wait on the lord , and when wee are hagar ●ike , casting away the childe of hope , hee ●ill open our eyes , and give us refreshment , ●y which wee may bee supported under our ●isquietment , and hee shall strengthen thine ●eart : and there is this . 3 there shall ●e a speedy accomplishment of the promises : 〈◊〉 is not long before all the mercies that ever 〈◊〉 lord hath promised , and thou hast be●●yed , shall be told down to you , as it were , 〈◊〉 one sum , principal and interest : as is clear 〈◊〉 hab. 2.3 . where hee positively assert●●h , that the vision will come , and will not ●●rry . there is indeed a pleasant seeming ▪ ●●ntradiction in that verse , hee had said be●●re , that the vision would tarry , and yet here 〈◊〉 ●aith , tho vision will not tarry , but will 〈◊〉 come : in which ye may see the divini●● both of sense and faith , and that noble contradiction that is between their assertions , sense asserting that the promise doth tarry too long , and faith crying out , it will surely come , it will not tarry ; which i● set down , 2 pet. 3.9 . the lord is not slack concerning his promise . 4. promises that come unto us through the most strong and lively exercise of faith , and that are expected and longed for by us before they come , they are most relishing and sweet , and these mercies come unto us with a binding tye of love : this is somewhat pointed at in isa. 25.9 . where the church cryeth forth , lo , this is our god , wee have waited for him , wee will bee glad and rejoyce in his salvation ▪ their waiting and expecting of the promise to be accomplished in its time is there the fountain of their song and of their spiritual joy : i think sometimes a christian is like that misbelieving lord , 2 king. 7.2 . that though they meet with the accomplishment of a promise , yet they do not taste of the sweetnesse that is in it , because they did not believe the word of the lord. the second duty that wee would press● from what we have spoken , is , that christians would close with the promises for their everlasting inheritance , since the promise● of the covenant are exceeding great , and ex●ceeding precious , and the advantage that lyet● in them is unspeakable . o! should no● these things proclaim aloud unto us , clos● with the promises ●s your portion for ever . 〈◊〉 think , one that hath a right to the promises and hath entered himself heir unto the 〈◊〉 ●nheritance ; he may sometimes rejoyce in ●hat threefold mystery of the gospel , that ●o a naturall man can hardly appear other ●hen a contradiction . 1 ▪ he may sometimes , ● have nothing , and yet i possesse all things ; ●or when hee looketh unto his being in the word , hee is as poor lazarus , having no ●lace whereon to lay his head ; but when ●ee casteth his eye unto his spiritual inheri●●nce , then hee beholdeth his treasures , and 〈◊〉 constrained to cry out , i possesse all things . 〈◊〉 ▪ sometimes hee may cry forth , i am ●ich , and yet i am exeeeding poor ; he may be ●●ch in hopes , and yet poor in his possessions . ●here is much of a christians treasure that 〈◊〉 in hope ; hope is that thing that will ●ake the christian sweetly quite all other in ●●mparison of that : that is the motto of the ●hristian , spero meliora which he holdeth 〈◊〉 in his flag , even in the great●st storm , 〈◊〉 at length hee findeth it true , that hope ●aketh not ashamed . 3. sometime the chri●●an will cry forth ▪ i am alwayes sorrowing , 〈◊〉 yet alwayes rejoycing : when hee casteth 〈◊〉 eye upon himself , he will sit down and 〈◊〉 his couch with tears , but when with 〈◊〉 other eye he reflecteth upon jesus christ ▪ ●ee will rejoyce with joy unspeakable and full 〈◊〉 glory ; a christian can both weep and re●●●ce at one time , and again hee can rejoyce 〈◊〉 weep : no doubt , the reflecting upon 〈◊〉 immense hope , and that everlasting 〈◊〉 , will make a christian rejoyce under 〈◊〉 his disquietmen●s and anxieties in the 〈◊〉 , he can look to the back of time , and behold a glorious inheritance . a christia● hath the eye of an eagle that can behold an● discern things afar of . the third duty that we would presse upo● you , is , to long for the day when all the promises of the covenant of grace shall receiv● their compleat accomplishment , and when 〈◊〉 shall be entered into the everlasting fruitio● of all these things wherein your blessedness● lyeth . there is a threefold come that chris● speaketh to the soul that is united unto him all which they sweetly obey . there is tha● first come , which is in matth. 11.28 . com● unto me all ye that are weary and heavy loaden and there is that second come , isa. 26. com● my people , enter into the chambers , which is t● entertain that excellent correspondency wit● him in troublesome times : and there is th●● third matchlesse come , when christ shall sa● to his own in the day of their standing befor● the tribunal , come , o blessed of my father ▪ shall we say it , that if we had faith ●s a 〈◊〉 of mustard seed , we would cry forth , why 〈◊〉 his chariot so long in coming ; and did we 〈◊〉 or made a high account of the matchless pr●●mises of the boundlesse covenant , we wou●● cry forth , o that our time would flee away 〈◊〉 the ships of desire . i shall say no more but th●● christ is gone up with a shout unto heaven , an● shall come again with the sound of a trumpe● sing praises to god , sing praises , sing praises un●● our god , sing praises . the last thing that we would presse up●● you is , that ye would mark the time of 〈◊〉 accomplishment of the promises . and as 〈◊〉 ●his , i shall say but these : 1. that ordina●ily the time of the accomplishment of the promises , is the time when sense , reason , and probability doth most contradict them : this ●s clear , ezek. 37. in the fulfilling of the promises that were past to iudah in their capti●ity , was it not when they were as a valley of dead bones , and their hopes were in a manner cut off for their part , from the 11. verse of ●hat chapter , compared with the 12. and 2. that the time of the accomplishment of ●he promises , ordinarily i● a praying time : ●his is also clear from dan. 9.2 , 3. and from ier. 29.12 . compared with the 11. vers . and ●he 10. thus saith the lord , the time when he will visit them , and perform his good word ●o them , in causing them to return , it shall be a time when they shall call upon me , and shall go and pray unto me , and i will hearken ●nto them . and , 3. the time of the accomplishment of his promises , it is a time when our thoughts of the promises are high and ●arge , when once we begin to value our mercies , this is a sign that our mercy is near , and ●t is bringing forth : however , it is our duty ●o wait on him who can give a being unto his word , and sweetly perform his promises . we ought not to limit infinit wisdom , nor to ●ay unto him that is infinite in strength , how ●an such a thing be ? but answer all objections of misbelief with this , god hath spoken it , ●nd he will also do it , and drown all our ob●ections of misbelief in that glorious and my●terious name of his , i am that i am . to him be praise . sermon vi. acts 26 ▪ 18. to open their eyes , an● to turn them from darknesse to light and from the power of satan unt● god , that they may receive for●givenesse of sins , and inheritanc● among them which are sanctified b● faith that is in me . when first we did begin our di●●course upon the precious 〈◊〉 excellent grace of faith ; w● told you that we intended t● speak of it under a twofold notion and co●●sideration . first , as it layeth hold upo● christ for justication ; and of this we hav● spoken to you at some length , as ye hav● heard . secondly , as it closeth with chri●● for sanctification ; and of this we are 〈◊〉 speak at this time ; and have chosen thes● words to speak of it , which are a part 〈◊〉 that excellent oration and discourse th●● paul had before agrippa in his own defence ▪ in which oration and discourse of his , 〈◊〉 may behold these four things eminently shin●ing : 1. that godlinesse and good manner are not inconsistent , not contrary one to ano●ther : therefore ye will see in the second an● third verses of this chapter , paul acting th● part of a courtly orator : and believe 〈◊〉 there is more good manners to be learned by being seven dayes in the school of christ , then by being seven years in all the courts of france . this , secondly , that innocent policy that he made use of in the deliverance of this oration , which likewise doth appear in the second and third verse of this chapter , where he endeavours to insinuate & ingratiate himself in the favours of the person before whom he had stood ; i confesse , piety is the best policy that is taken up in intertaining piety , howbeit true policy may move in one 〈◊〉 and sphere with piety , and the one is not contrary to the other in some case . 3. this shineth in that discourse , even the spiritual boldness paul had in giving an excellent confession of his faith , and the declaring him to be god , even jesus christ in whom he did believe ; christ witnessed a glorious confession before pontius pilat for him , and he would witnesse a glorious confession before agrippa for christ , that since christ had not denied him in that notable day , he would not now deny precious christ in this day : and this is from the beginning and all alongs . lastly , this shineth in the words that paul doth set forth , the matchlesse freedom & unspeakable riches of christ , not onely toward himself in that he did cast the lot of everlasting love toward him ; but likewise toward the gentiles to whom he was sent as a preacher , and that he did gloriously condescend to visit the dark places of the earth , and to have the morning star , and the day spring from on high ●rising on the habitations of cruelty . and in this verse which we have read , you may behold these five glorious ends of the preaching of this everlasting gospel , for attaining of which , ministers are made instruments under god. the first is , to open the eyes of the blind , which in short is even this to give those that are ignorant of god , the spiritual knowledge of the deep mysteries o● the father , and of the son : so that from this , ye may see that the gospel hath a kind of omnipotency in producing effects abov● the power of nature . the second , we may see in these words , to remove them from darknesse to light : which importeth these two ▪ 1. the removing of persons from an estate of excellent joy . 2. the removing of persons from an estate of iniquity , unto an estate of holinesse , darknesse in scripture pointing out sin , and light in scripture pointing ou● holinesse . 3. the bringing us from unde● the power of satan unto god , the making 〈◊〉 blessed exchange of captivity and bondage that these who were under the captivity o● satan , may be under the captivity of love that those who were under the bondage o● sinne , may bee under the sweet obedience 〈◊〉 christ , whose yoke is easie , and whose burde● is light , matth. 11.30 . 4. that person may receive the remission of sins , and the for●givenesse of their iniquity ; this is the grea● voice of the gospel , come to a crucifie● christ , come to a pardoning christ , com● to a glorified christ , christ hath the pardo● of iniquity in his one hand , and riches 〈◊〉 himself in the other , and these are the grea● motives by which he studieth to perswade us to come . and the last is in the close of the verse , that persons may receive forgivenesse of sins , and inheritance among them which are sanctified by faith that is in me , that is , that they may have a share of that glorious mansion , of that excellent kingdome that christ hath purchased , and hath gone before to prepare . and withall , in this verse as the words are set down , ye may see the excellent and orderly methode that the gospel keepeth in conquering souls , & you may see these excellent alurements , these perswasive arguments that christ holdeth forth to conquer you , as it were , christ cometh not unto us cloathed with the robes of majesty , but clothed with the robes of love and advantage , knowing that in this posture he shal most ●gain upon our hearts . now in speaking unto that last end of the preaching the gospel , we shall only according to our present purpose , take notice of this one thing from it , ( not intending to prosecute it as it is an end of the gospel ) but as a property of faith : and it is that , faith in iesus christ hath a noble and excellent influence upon the growth of sanctification , and the attaining of holinesse , they are sanctified , saith he , through faith in me . we shall not stand long to clear this unto you , it is evident from act. 15.9 . where the apostle telleth us of purifying their hearts by faith : and likewise , 1 tim. 1.5 . where a pure heart and faith unfeigned , they are joyned and linked together : as likewise , 1 ioh. 3.3 . every man that hath this hope in him , 〈◊〉 purifieth himself . all the graces of the gospel they are linked together by a golden an● unseparable chain , so that he that obtainet● one , he shall obtain all ; yea , more , all th● graces of the gospel , they have a mutual in●fluence upon one anothers growth , so tha● we may compare them unto hypocrates twin of whom it was reported , that they 〈◊〉 laugh and weep together , and they did grow together : even so when one grace doth re●joyce , the rest doth rejoce with it , an● when one grace doth mourn , the rest dot● also mourn with it , and when one grace dot● grow the rest of the graces of the spirit they do likewise grow apace . there are only three particulars that w● shall insist a little upon : first , we shal● shew you how faith hath influence upon th● attaining of sanctification , and this we mak● clear unto you in these respects . 1. in that it discovereth to the soul th●● matchless excellency , that transcendent beauty , and that surpassing comelinesse that is i● christ , which sight doth exceedingly perswade the soul to draw that conclusion , wh●● have i to do any more with idols ? a gloriou● sight of christ , and acquaintance with hi● maketh us lose our acquaintance with ou● idols , and when once we are united unt● christ by faith , we break that union we ha●● with them . and indeed , the want of th● knowledge of that excellent comelinesse th●● is in christ , and of love to him , is the grea● occasion that the poorest dieties and idols 〈◊〉 the world taketh up your hearts : did ye but once see him who is that glorious son of righteousnesse , yee would be forced to put in your amen unto that excellent confession of faith , eccles. 1.2 . vanity of vanities , and all is but vanity and vexation of spirit . 2. in that it is the grace that discovers unto a christian the spotlesse holinesse of christ , faith doth not onely discover the beauty of christ , but likewise his holiness , and this doth make the soul fall in love with that excellent thing sanctification . it is recorded amongst the first steps to sin and misery , that we desired to be as gods , knowing good and evil ; but certainly it is among the first steps to life and happinesse , when the soul desireth to be holy as hee is holy : and i suppose , this is the great ground that yee are not much endeavouring a blessed conformity to god , and to be partakers of the blessed image of christ , ye know not the beauty of holinesse . 3. faith layeth hold upon jesus christ , ●nd draweth strength and vertue from him for the conquering of lusts , and in raising 〈◊〉 up into a blessed conformity unto himself : when the christian is weak ; faith is that noble correspondent between that emptiness ●hat is in us , and the fulnesse that is in christ ; ●aith is that noble correspondent between ●hat weaknesse that is in us , and that everla●●ing strength that is in him : therefore ●here are two noble and excellent counsels ●f faith : first , it counsels us not to lean 〈◊〉 our own strength : and , secondly , to ●ave our recourse unto him whose name is iehovah that everlasting strength ; and no doubt , if we were more taken up in imploying christ by faith , that prophesie should be accomplished , i will make the feeble ones as david , and david as the angel of god : and when a christian is most diffident in himself , then god should prove himself to be almighty , and all-sufficient . and , 4. faiths influence may be cleared in this , that it layeth hold upon the promises , and doth believe them : and believing of the promises bringeth forth that noble birth , conformity to god , according to tha● word upon which we were speaking , 2 pet ▪ 1 : 4. by believing the promises , ( that is the advantage of it ) we are by them made partakers of the divine nature . 5. faith also believeth the threatning● that are past in scripture against sin , and the believing them hath an undoubted and strong influence upon the attaining and growth o● sanctification : faith strengtheneth a christian against the committing of iniquity with these two words : that word , rom. 6.20 o soul ( saith faith ) commit not iniquity , fo● the wages of sin is death : and that word , rev ▪ 21. last , there shall in no way enter into th● city , any thing that is unclean , or that committeth iniquity . and be perswaded of it that the faith of the threatnings and of the promises that are in scripture , would be as 〈◊〉 threefold cord not easily broken , to restai● you from the acting of iniquity : and shall tell you briefly the ground why these curse● hearts of ours doth commit iniquity wit● so little fear , and with so much delight , it is even this , because we believe not the threatnings of god , which shall be accomplished in their own season : for is it possible that if ye believed that word , rev 21. last . that nothing shall enter into the new ierusalem that defileth or worketh abominations , or that maketh a lie ; that ye durst not for a world adventure upon the committing of iniquity as ye do . and i shall only say to such that do undervalue the threatnings of god , the day is coming when they shall be constrained to cry out , he hath spoken it , and he hath done it , & faithful is he , there is not one jot nor title in the word of the lord that shal fall to the ground : and believe it , god will be faithful in the accomplishment of his threatnings , as he is faithful in the accomplishment of his promises . 6. faith discovereth unto a christian the noble excellencies , and those spiritual dignities that are in that everlasting estate that is provided for the saints in light ; faith ( as it were ) carrieth up the soul to the top of pisgah , off which it is admitted to behold the promised land , and truely the seeing of these noble things that are provided for the saints , cannot but make them study holinesse , since they know that there is an impossibility for one to attain to that estate with ou● holinesse , because he had said it , without holinesse no man shall see god. o then if once ye saw heaven , ye would be constrained to walk in that path of sanctification , since it is the glorious way by which ye must walk in through the gates of that blessed city . bu● ye know ▪ not the excellency that is there , i● is a fancy and notion unto you : and that i● the ground that ye do not study to conform your selves unto that blessed image of god. and i would only ask you this one question ▪ is it possible that such a delusion as this can overtake you , as to think , that ye who never studied holinesse on earth , shall yet enter into heavens gates . i know there are some that say in their hearts , i shall have peace though i walk in the imaginations of my own heart : and many more , that suppose that they might fight and overcome , that they may quite the estate of nature , and be compleat in the estate of grace all in one day . but why will ye deceive your selves , can a nation be born in one day ; or is there but one step between hell and heaven ? o remember , though nothing be impossible with god , yet there was but one thief saved upon the crosse . 7. faith hath influence upon the attaining of holinesse in this respect , that it believeth the exceeding great advantages that are promised unto the person that studieth holiness : faith believeth that word , matth. 5.8 . blessed are the poor in spirit , for they shall see god : faith it layeth hold upon the truth of the excellent sayings , and maketh the christian endeavour to attain unto a likenesse and conformity with him , that so he may be admitted to behold his face for all eternity , and to be made like unto him . 8. faith discovereth unto christians the sinfulnesse of sin , that is never done till once they be in the lively exercise of the grace of faith. and i will give you these three grounds why faith compleaty discovereth the sinfulnesse of sin . 1. faith letteth us see the person against whom we commit this sin , and that doth exceedingly aggrege sin ; for when the christian is admitted to behold god ; and to see that matchlesse excellency that is in him ; then ( saith he ) what a beast was i to offend such a glorious majesty as he ? what a fool was i to kick against the pricks ; or to enter in the lists with such an infinite god ? 2. faith letteth a christian see these excellent obligations of love that christ hath imposed upon us ; faith letteth us see the ancient and everlasting love of christ ; faith is that grace that letteth us see his sufferings ; faith letteth us see all that he hath done for us , and this maketh the christian to cry out , do i thus requite the lord , o foolish one and unwise : and no doubt , if a christian were more taken up in the study of this duty , he would be lesse in contracting debt , and were you but seriously taken up in the study of these two great registers . 1. the register in which all the infinit acts of love are recorded . and , 2. that register in which all your acts of offending precious christ are written , ye would be astonished and ashamed to see so much forgiven you ; and durst not sin any more ; there ye would see infinite mercy desiring to rejoyce over iudgement , and there ye would see the spotlesse riches of that transcendent grace that is in christ. 3. faith letteth a christian see the disadvantages of sin , and what woful effects doth follow upon it , and this doth exceedingly hold forth the sinfulnesse of sin . the second thing that we shall speak to concerning faiths influence in the attaining sanctification , shall be to enquire a little unto these things that hinder even believers from attaining this blessed effect of their faith ; for some christians there are that in some respects are taken up in the exercise of faith , making use of christ for sanctification , and yet their making use of christ by faith , doth not weaken the strength of their idols ( at least ) to their apprehensions , neither yet raise them up to a conformity with god ; so that they are constrained somtimes to cry out , i shall once fall by the hand of one of mine iniquities , and when they fight and doth not overcome , they are at last constrained to say , there is no hope . the first ground of such a dispensation is , that a christian is not constant in his acting● of faith , he will be strong in faith to day , and when the morrow cometh , he will faint in that exercise , and this doth exceedingly interrupt the noble victory of faith : for when faith hath gotten its advantages , they lose them through security and negligence : that is a command that should be continually obeyed , trust in the lord at all times : and no doubt , if a christian were more taken up in the constant actings of faith , he should sometimes sing that song , i trusted in god , and i was helped . secondly , the most part of christians , they are not strong and vigorous in actings of their faith , their faith is exceedingly weak , and so they cannot bring forth these noble fruits and effects of faith. if we were trusting in god with all our hearts , then that promse , psal. 37.5 . should be accomplished to us , trust in the lord , and hee shall bring it to passe . thridly , there is a strong heart conjunction and soul union between us and our idols : wee are joyned to our idols , and therefore we cannot be easily divorced ; yea , when we are in the heat of the war against them , there is a procuratour within that cryeth , o spare this little one , or this profitable or pleasant one , and this is ordinarily our practice , to spare the choisest of our lusts ; so that our agags may cry forth , the bitternesse of death is past . but i confesse , if that union were once dissolved , wee should then bee heard with greatest earnestnesse to cry forth , o blessed bee the lord that teacheth my hands to fight . fourthly , sometimes a christian layeth too much weight upon the actings of faith , and doth not imploy faith , but as an instrument to which christ must bestow strength to conquer . sometimes we think that faith hath the vertue of overcoming in its own hand , but remember , faith is but an empty thing without christ : as ye may see , acts 15.9 . where the purifying their hearts by faith is ascribed to the holy ghost , so that the activity of faith is from him , and not in it self . fifthly , a christian doth not hate sin with a perfect hatred , even in the time of his warfare with his lusts , and with these strong idols that are within him , but there is a secret heart inclination to that very idol which he doth oppose : so that oftenimes there is that twofold contradiction in a christian ; sometimes his light will cry , mortifie such an idol , and yet his heart will cry , o spare such an idol ; yea more , sometimes his hear● will cry , mortifie such an idol , and yet hi● heart will cry , o spare such an idol : that is to say , there will be one part of our affection crying one thing , and another part o● it will cry another thing . o! but there is a remarkable command for the perfect hatred of sin , rom. 12.9 . abhor that which is evil . the word is in the original , ha●e evil , as ye would do hell , that is : have perfect hatred to sin , o to hate iniquity as much as hell a and joyn that word , eph. 5.11 . reprove the unfruitfull works of darknesse ; or as the word may be rendered , make out by unanswerable arguments to your tentations , that you cannot imbrace the unfruitfull works of darknesse , convince your tentations that ye cannot do it : as we suppose , it was a noble arguing of ioseph when he was tempted , how shall i do this ? he put the tentation ( as it were ) to it : o tentation give me ou● ground why i should commit such an iniquitie . and certainly , if we were thus reasoning with our tentations , they should flee before us : but the truth is , we imbace the desire of our tentation upon implicite faith . it is a sad regrate ; and yet i may utter it , o if men would but deal with god as they do by satan , we never dispute the promise of satan , and never examine these allurements he setteh forth , and yet we constantly dispute with god upon every thing . sixthly , a christian promoveth not in the growth of sanctification , though in some measure exercising faith , because he hath not such a heart to holinesse . if we did discover more that excellent beauty , that is , in being cloathed with that glorious robe of the righteousnesse of christ , and in having the sweet draughts of the image of christ engraven upon our hearts , we would have more victory over our lusts : there is a command for a perfect love to that which is good , and holinesse in that same place , rom. 12.9 . and cleave ( saith he ) to that which is good ; or , as the word may be rendered , be married and glewed to that which is good , let there be an unspeakable and undissolvable knot of union between you and that which is good : and certainly , if once we believed that report which is given of holinesse , we would endeavour more to be cloathed with it : but that is the great ground why we advance not in holinesse , we know not the advantage nor diguity , to be made like god. o will ye think on it , what a thing is it for you who are the dust of his feet , to be made conform to him ? seventhly , a christian is not much in the exercise of other duties that should go along with faith , suspect that faith for presumption , that can act , and be maintained without prayer , certainly prayer it keepeth in the life of faith : prayer , it is that grace that must act mutually with faith , in accomplishing that blessed work of sanctification , and if we prayed more , and believed more , then we should have more to speak concerning the victory over our lusts . when was it , o christian and expectant of heaven , that yee was constrained to put up an eben●zer , and cry forth , hitherto hath the lord helped mee ? when was it , o christian and expectant of heaven , that ye was put to cry forth , god hath arisen , and mine enemies are scattered before my face ? i will tell you what is your practice , ye make such a covenant with your idols , as nahash did with the men of iabesh gilead , 1 sam. 11.2 , 3. your lusts desire to make you pluck out your right eyes , and there is nothing your lusts will command you , but almost ye will obey ; but would you send out prayers as a messenger to tell the king of such a tyrannie , yee should know better what it is to bee victorious . there is such a covenant between the graces of the spirit , especially between faith and prayer ( if so wee may allude ) as was made between ioab and abishai , 2 sam. 10.11 . one grace , as it were , saith to another , if i be weak , come over and help me , and if ye be weak , i will come and help you . when once grace is like to fall in battel , then another grace cometh and helpeth it ; when faith is like to die , then prayer and experience cometh in and sweetly helpeth faith ; when love is beginning to die , and waxe cold in the fight , then faith cometh in and putteth life in love ; and when patience is like to fall and be overcome , then faith comes in and speaks that word to patience , wait on god , for i shall yet praise him for the health of his countenance . oftentimes our patience and our sense they joyn together , for when sense speaketh good things , patience is in life , but when once sense preacheth hard things , it is like to die , and faith must then maintain and uphold it . the third thing that we shall speak as to faiths influence upon sanctification , shall be to draw these four conclusions from the point . the first is , that ye may know from this , the rise and original of your little successe over corruption : there are many that are troubled with this question ; o! what is the ground that i get not victory over my lusts , and they propose that question to christ that once the disciples proposed to him , why was it that i could not cast out such a devil ? and i can give no other answer nor christ gave to them , it is , because ye have not faith ; for if yee had faith as a grain of mustard seed , yee might say unto your idols , depart from us , and they should obey you , and there should not be a mountain in the way between you and heaven , but if ye had faith , it should be rolled away and become a plain . and the ground why many are groaning under the captivity of their idols , is , that they are not much in the exercise of faith ; sometimes yee enter in the lists with your lusts in your own strength , then ye are carried captives , and if ye do enter in the lists having some faith , yet ye maintain not the war , il faith get but one stroke . i will tell you six things which if faith overcome , it keepeth the fields , and maketh the christian sing a song of triumph , even before a compleat victory . first , faith helpeth a christian to overcome that idol of impatience and discontent , some never met with a discouragement , but they cry out , this evil is of the lord , why should i wait any longer , they are soon put to the end of their patience : now faith can overcome such an idol , and i will tell you three excellent things that faith performeth to the soul under impatience , or when it i● in hazard of it . 1. faith telleth the christian there is an end , and their expectation shall not be cut off ; faith telleth that there is a morning as well as night , and this keepeth the soul from being overcome with disco●ragement , when they are brought to the midnight of trouble ; faith can tell what hour of the night it is , and how near the approaching of the morning , when day shall break and all their clouds flee away . 2. faith helpeth the christian to see there is much in christ to make up any losse or disadvantage that they have ; if ye losse your son , or your choisest contentment in the world , faith will say such a word as elkana said to hannah , 1 sam. 1.8 . is not christ better to thee then ten sons ? the choisest contentments ye can lose , ( that is faiths divinity ) christ is worth an hundred of them : and so this maketh the ●oul be ashamed of their impatiency , and to ●ive over their fretting at the excellent and ●ise dispensations of god. 3. faith letteth christian see , that there is not a dispensati●n that hee meeteth with , but it hath these ●wo excellent ends , it hath our advantage as ●ne end , and the glory of the lord as another 〈◊〉 : and there is not a dispensation that a christia● meeteth with , but these are the glo●ious ends proposed in it . and therefore i would only give you this advice , evermore ●hen yee meet with a dark dispensation , let ●ith interpret it , for it is only the best inter●reter of dark dispensations ; for if yee meet with sense , this is its interpretation , he is not ●hastening me in love , but punishing me with ●he wound of an enemy , but faith will pro●hesy good things to you in the darkest night . the second next great idol that faith will ●ring low , is that idol of covetousnesse and ●esire to the things of the world . i think ●hat word , eccles. 3.11 . was never so much ●ccomplished as it is in those dayes , and ●mongst you , hee hath set the world in your ●●arts , that is the idol that dwelleth and ●●dgeth within you : yea , the world it hath ●our first thoughts in the morning , and your 〈◊〉 thoughts at night ; yea more , it hath ●our thoughts when yee are at prayer , and ●hen ye are at preaching ; yea , it hath such dominion over you , that it giveth you , as were , a new bible , and in all the ten com●ands s●rapeth out the name of god , and ●●tteth down the world . and whereas ●od saith , thou shalt have no other gods but me , the world saith , thou shalt have no other gods but me , &c. but faith will bring thi● idol low , and soon let you see the vanity and emptinesse of it ; yea , faith would let you see a more noble object , and withall , discove● unto you how short your time is , and how few hours ye have to spend in following afte● lies : and i am perswaded of this , that if y●● could win to shake hands with cold death every day , and say , thou at last shall bee my prince , and shall be the king to whom i shal● bee a subject , and if ye believed that the day of eternity were approaching , it would be ● mean to mortifie these pursuits after th● world : and i shall say , he is a blessed christian that can maintain alwayes such thought● of the world , as he shall have when hee i● standing upon the outmost line between time and eternity . i shall say it , and believe it ▪ o worldling , and o thou that hast the moo● upon thy head , and in thy heart , the day shall once come , that thou may preach a● much of the vanity of the world , as thos● that undervalued it never so much . the third great idol that faith will brin● low , is that idol of self love and self-indul●gence , that which is the great mother of al● other idols . i think , if there were no mor● to bee said against that idol of self love an● self indulgence , that which is in 2 tim. 3.2 . were sufficient , that amongst all the grea● idols of the latter times , this is put in the first place , they shall be lovers of themselves we cannot take pains for christ , we canno● go about the exercise of any duty , because that idol of self-indulgence forbiddeth us . i will tell you its counsel and great advice it giveth you , o person , pity thy self , that same counsel peter gave his master , it biddeth you pity your self : but if wee could rightly interpret that language , it would be this , destroy your self , for self indulgence , and self-love is that which will ruine you . o what blessed attainments of god ; what blessed fruitions of jesus christ , what advancement in mortification , what conformity to god hath that idol of self indulgence obstructed , and not only utterly ruined , even in the best ? i think , if once yee could set your foot upon that idol , the rest should fall apace ; that is the general of all the forces of your lusts , and it is as saul , the head higher then the rest of all your idols within you . the fourth idol that faith will subdue , is self-righteousnesse , this is a great thing wee maintain , we will never renounce our own righteousness and submit to the righteousnes of christ : and the great ground of it is ▪ that there is this principle within us all , 〈◊〉 love to go to heaven through a covenant of works , ●nd wee never desire to be much oblieged to ●ny other , we cannot submit our selves to the righteousnesse of christ. the fifth great idol that faith can subdue , 〈◊〉 that of pleasure , the world , and the con●entments of it : pleasure is the great idol ●hat many worship and adore , there are ●ome ●hat love the gain of the world , and ●her ●are others that love the pleasures of ●he world ; but faith hath a noble influence upon the bringing low of such an idol ; for faith discovereth to a so●l more excellent pleasures , more sweet delights nor is to hee found under the sun ; faith maketh a christian lose his state unto all things that are here below ; faith is that grace that maketh us grow blind , and not much to behold these passing vanities , those transient dilights of a present evil world . our second conclusion is this , that as faith helpeth sanctification , so sanctification helpeth faith. i will tell yow three great advantages faith hath by the growth and exercise of sanctification . 1. it is a noble evidence of faith , and maketh a christian to bee perswaded that hee is s●tled upon the rock , and that his interest in god is made sure . sanctification is that which will help a christian dayly to read his interest in god : this is clear from iam. 2.18 . i will shew thee my faith by my workes , where this is clearly holden forth , that a christian much in the work of sanctification , hee can upon all times give an extract of his faith , and , as it were , discover it and shew it to the world . 2. sanctification maketh faith perfect , according to that remarkable word , iam. 2.22 . and by workes was faith made perfect . there is a noble perfection that redoundeth to faith through the exercise of the work of sanctification ; for not only is it thereby made manifest , and receiveth such a shining luster and splendor , as that sometimes the eyes of carnal men are e●en dazled to behold a believer , but it also receiveth strength and power : faith is not of the nature of these things that spend themselves in bringing forth , but on the contrary ●f faith bring forth a hundred children ( i mean works of holinesse ) in one day , it groweth stronger : and this is further clear , 2 pet. 1.8 . for if these things be in you , and abound , ye shall ●either bee barren nor unfruitfull . and from ●hat other word , iam. 2. where it is said , that faith without works is dead , being alone : ●f faith be alone , it wants its spiritual life and ●igour ; but if yee were much in the exercise of the work of sanctification , ye would , ●o doubt , attain to a noble and lively acting of that grace of faith. and , lastly , if a chri●tian be much in this work of sanctification , ●here will be a comfortable exercise of faith , ●ometimes faith is exercised with much ●●xiety , and sometimes with much doubting , 〈◊〉 faith and a pure conscience joyned toge●her , they make an excellent feast , and ●aketh a christian rejoyce with joy unspeak●ble and full of glory . thirdly , wee may draw this conclusion , ●f faith have influence upon the work of ●anctification , and helpeth the producing of noble conformity to god , then i say , there ●re many that their faith is a delusion , and ●heir hope shall bee cut off as a spiders web . there are some that have faith , that have not ●anctification , nor knows not what it is . and ●hall not that faith unquestionably perish as a ●●eam , and evanish as the vision of the night ▪ ●nd therefore if ye would testifie the reality ●f your faith , then study more the work of ●a●ctification . i shall but from ioh. 8.14 ▪ 15. give you these eight properties of a hypocrites faith and hope , which may make you try and examine your self . 1. their hope and their faith is but an act of folly , yea , there is not such an act of foolishnesse under heaven , as a hypocrites hope ; because it is but a castle in the aire , and as writing to himself a charter on the sand : so that word yee have rendered , whose hope shall be cut off ; is in the original , whose folly shall be cut off ; shewing this , that they build without a foundation , and so their faith must bee most unsure and uncertain , 2. the thing they hope for shall at last loath them : o hypocrites , yee hope for enjoyment of christ , but be perswaded of it , christ shall eternally loath you , and yee shall eternally ●●ath christ : that is clear in that same wor● , whose hope shall be cut off , or as the word may be read , whose hope shall loath them , the thing he hoped ●or shall loath him , and christ shall say , depart , i know you not . 3. and though yee have now much delight and pleasure in the actings of your presumptuous hope , yet at the last , ye shall loath that hope : the word will carry that , not only the thing ye hoped for shall loath you , but ye likewise shall loath your hope . the day is coming , that yee shall cry forth , cursed be the day that ever i believed that i should get heaven . 3. it shall at last be the matter of his vexation ▪ from that word , whose hope shall be cut off ; or as the word may be rendered , whose hope shall vex him . o whe● the hypocrites shall meet with that anxious , that dreadull disappointment one day , they shall then put their hand on their head , being ashamed because of their confidence . 4. he studieth by all means to keep his hope , though it be but false , therefore have ye that word in the 15 verse , hee holdeth it fast , or is the word is , hee keepeth it with hand and arm , with all his strength hee keepeth his hope : so that if christ would come from heaven and say , man , thou art a hypocrite , and thy hope shall be cut off , they would say , i will keep my hope sir , and maintain it , and that is an evidence your hope is not built upon the foundation ; i love never a faith that in this side of time is unchangeable , and never knoweth what it is to have ups nor downs . 5. it is built alwayes upon a wrong foundation , which is imported in 〈◊〉 word , he shall lean upon his house , which we suppose may interpret thus , hee shall lean upon his , worldly ●njoyments , or upon these spiritual like enjoyments hee met with . the hope of a hypocrite is never built upon christ , and so unquestionably that hope shall be cut off and evanish . 6. let hypocrites hold fast their hope with both their arms , i will say these three words to them : first , 〈◊〉 all the ministers should preach to you , and desire you to quite your hope , and yee will not , yet doth your hope and you shall bee separate : as it is in that word . your hope shall depart from you , and yee shall quite it . secondly , your hope will bring you to death , and no further : according to that word , iohn 18.14 . whose hope shall bring them to the king of terrours : will it bring m● no further say you , o no , the king of ter●rors shall separate you and your hope . thirdly the day is coming when the foundation o● it shall be discovered , and there shall no● bee a delusion but it shall be unfolded . th● day is approaching when christ shall as● how you got your faith , and how you main●tained it . 7. the hypocrites hope is ● poor building , it is as a spiders web ; which i conceive ( without being critick ) is this ▪ the hope of hypocrites they spin it out o● their own bowels , they have it not from christ , but as yee see a spider spin out o● it s own bowels , so do they out of them●selves , it is no better stuff then their ow●●otten righteousnesse , christ never beg●● those unto a lively hope . let mee beseech you therefore , that by all means ye would study to make sure your interest in god , an● to build your faith on him , whose name i● that munition of rocks ; for believe it , i may say it with much perswasion , i know ther● are many that shall once meet ( if god pre●vent it not ) with a dreadfull disappoint●ment : and therefore as ye would not incu● that eternal hazard that is attending thos● that presumptuously take hold of a hope before christ take hold of them , study to search your hope what it is : i desire not to raze any foundation of their hope that i● laid by the hand of christ , but would desir● and charge you to raze the foundation o● that hope which yee have laid from the be●ginning by your own hands , and hee knew i● not . i would presse these three things upon you . first , o yee that are strangers to christ , and that know not what it is to imbrace the offers of the everlasting gospel , obey that excellent counsel , 2 chron. 3.8 . give christ your hand ; for that word which ye have rendered , yeeld your self to the lord , it is in the original , give your hand to god ; which is in short , marry him , and be content to contract your s●lf to him ; for believe it , the day is coming , that either that contract between you and christ , shall bee eternally confirmed , or that contract between the devil and you , shall be eternally ratified . and , i suppose , there is so much spoken to the commendation of that noble plant of renown , that yee may take christ ( if so wee may speak ) blindly , ye may close your eyes and take him , for hee shall never disappoint your hope ; for let you think of him to eternity , hee shall alwayes be above your thoughts . secondly , i would earnestly desire you once to search and try , what was the first rise of your faith in jesus christ : i am perswaded of it , there are many that take up their faith at their foot , they never travelled in pain , and yet faith is brought forth . is not this a mystery ? shall it be said , before they travelled , they brought forth ? i do not question but there may be lesse and greater pangs of the new birth , but this is most certain , there is alwayes some either lesser troubles or greater , till that childe be brought forth : and yet i may condemn these that stay too long in the place of the breaking forth of children , christ will never refuse you when ye do really come , because y● have not been so many years and dayes in prison to the law : thirdly , let me desire you to go and ask , is there a grave between you and heaven , in all that way through which the saints have travelled , upon which this is written , here lyeth a man that sincerely sought life from christ , and he denyed him . i think without encroaching too much upon the searching forth of the exercise of the saints in heaven , i think we may suppose , there may be in heaven some queries and interrogations : christ shall ask ▪ o beloved , did ye want any thing here below when ye was sent forth to travel in the world ? and yee shall be constrained to an●swer , no : christ shall ask that question a● you . did i not all things well ? and y● shall be constrained to answer , yes : christ shall propose that question , are ye not well rewarded for all your pains ? and you shall be constrained to answer , yes : o but to take him , he is the blessed and most excellent one in heaven and in earth , it is the best bargain ever ye made : o ye merchants that have made many excellent bargains to your own apprehension , will ye come and make one excellent bargain yet , that will make you eternally up ? and what is that ? come and buy christ and take him for nothing , this is not your ordinary bargaining : there is few comes to you , and biddeth you buy excellent things without money ; but come in the gospel , and ye shall get christ without money : o niggards that are loath to spend your money in the world , will yee come to christ and believe on him , take him freely : o say ye , if i could get three things of christ , i would come . 1. i would have much gold and silver ; i say , come to christ , and ye shall get much gold and silver : is that true ? it is abundantly true : see iob 22.25 , 26. where pressing that exhortation , acquaint thy self with god ▪ and using many arguments , he saith . thou shall lay up gold as dust , and the gold of ophir as the stones of the brooks . is not that gold enough ? yea , ye shall have silver likewise , thou shalt have plenty of silver . in the 26. verse , ye shall not only have gold and silver , but shall have plenty of it , and shall have the most excellent and refined gold . but o say ye , will that promise be literally accomplished to me if i come to christ. i would only say these three things to thee : 1. come to christ , and if gold and silver be for thy advantage , thou shall have it literally accomplished . 2. i say , ye shall have as much contentment in jesus christ , as if yee had this house full of gold . 3. i will say this to thee , christ shall be thy gold and thy silver : according to that word in the 26. verse , which is most remarkable ; yea , the almighty shall be thy defence ; or as it is in the original , shall be thy gold , speaking of the promise of gold before . secondly , ye say , i would have this that what i purpose might be accomplished : i say , come to christ and yee shall have that likewise , iob. 22.28 . thou shalt decree a thing , and it shall be established unto thee ; which i conceive , doth not only take in these spiritual decrees ; but likewise these that relate to temporal enjoyments . but there is a third thing i would have ( say yee ) and i would come to christ , and it is , that i might have all the desires of my heart : i say , o man ▪ and o woman , come to christ , and thou shall have what thou desirest : this is clear from psal. 37.4 . delight thy self in god , and hee shall give thee the desires of thy heart : what can ye have man but it is there ? would yee have any thing of christ ? hee putteth a blank in your hand , and saith that word which he said to solomon , ask ; what would yee have , and i shall give you , christ , as it were , putteth his name to the foot of a clean sheet of paper , and hee desireth you to ask what ye would have , and is not this an excellent bargan ? o niggard , what would yee have which ye will not get in christ ? and bee perswaded , that ye that refuse and will not take him , the eternal curse of all that is in heaven will return upon thy head , the eternall curse of all the expectants of heaven and heirs of life will return upon the head of that person that will not take christ. and cursed , cursed shall that person be who will not take christ , and one day all the congregation in heaven and earth shall say , amen . sermon vii . 2 cor. 13.5 . examine your selves , whether ye be in the faith ? prove your own selves , know ye not your own selves , how that iesus christ is in you , except ye be reprobates ? assurance is a precious gift which many that live in these dayes do undervalue , and trode under foot ; do not the christians of these times go halting between two opinions , being neither positive that they are received into the adoption of children , not positive that they are yet in a state of alienation , and enemies in their minds by wicked works ; yea , and ( that which is worse ) there are many among us that walk with much contentment under their uncertainty . i think it is a fault to be condemned in many , they pursue more to satisfie their sense for the present , nor to have a solide well grounded assurance for time to come : i could wish that all the debates and questions of these dayes , that take up so much of our time , and so much of our spirits from better things , were happily drowned in these four excellent questions , which without controversie are of greatest concernment for all to have resolved . 1. where shall i rest all ●ight when the long shaddows of the everlasting evening shall be streatched out upon me and whither or not hath christ gone befor● to take up a place for me in his fathers house 2. it is a soul-concerning question , master what shall i do to inherit eternal life ? to bee asking at him that can sweetly resolve you ▪ and 3. not to rest there , but to bee crying forth in the morning , what shall i do to be● saved , and to be crying out in the evening ▪ lord what wilt thou have me to do . 4. it i● sweet to be asking seriously , saw yee him whom my soul loveth : there is much of our time spent in asking news from court ▪ and from abroad , concerning the revolutions of states and kingdomes : but i suppose , it were better to ask , what news from heaven concerning thy self , and what news from within , and news of thy bridegrooms comeing ? for these are great courts , i mean the court of heaven , and the court of conscience , the affairs of which , a christian should endeavour much to know . 5. it is a soul-concerning question , that a christian should be much in proposing to himself , what shall i render unto the lord for all his benefits . it is certain , we must say , that our faith and assurance , and all our other mercies are from him , and yet alas , we are negligent in praises , we may with tamar rent our garments of divers colours , even the garments of the kings daughters , because of spiritual whoredome against god , and our ingratitude to him . now having spoken unto you at so great a length of that precious and fundamentall grace of faith , wee have thought fit to shut up all in speaking a little upon these wo●ds we now have read , concerning the evidence and assurance of faith. the apostle in this chapter is vindicating his ministery and apostleship , from the contempt that was cast upon it , he proveth he was a minister of the new testament , called and sent of god , by the blessing and successe he had among them , in that hee had not plowed nor threshed in vain ; and they being so much in censuring his way , and seeking an account of his ministery : in these words , he doth ( as it were ) draw them off by a holy diversion unto another businesse , as if hee had said to them , o corinthians , i will divert you from the exercise of judging me , and will lead you into an exercise that is more divine and profitable ; be much in judging and examining your selves : and indeed , it is a truth worth our observation , that if we were more in judging of our selves , wee would be lesse in judging others : but alas , there are some of us , wee are so much abroad , that we cannot be much at home . in the words , there is these six things considerable . first , that there is such a thing attainable by a christian while hee is here , as a distinct perswasion and assurance that he is in the faith , and hath an interest in christ : by being in the faith ; here is not to be understood , a being in the doctrine of faith only , but it is to be understood of principally , being indeed and really united to christ by faith. secondly , that the seeking after assurance , is a necessary commanded duty , for ye see here the words very imperative , examine your selves , prove your selves . thirdly , that there are many mistakes and delusions among people , concerning that noble and excellent thing , assurance , there being many that keep fast a hope which christ shall once discountenance and sweep away , like a spiders web , and this is imported in these words , examine your selves , or as the word may bee rendered , take an acurate and an experimental search of your selves , try your selves , or prove your selves : it is a word that is borrowed from the gold-smiths fineing and trying gold. and so his putting of the corinthians to so acurate a search of themselves , saith this clearly to us , there are many mistakes concerning this thing , many do passe a decreet in their own favours before christ hath passed his approbation of them . fourthly , take notice of this from the word , that there is much and exceeding much advantage , by trying and searching whether we bee in the faith or no ; this is imported in his doubling the exhortation . fifthly , that one most excellent and spiritual way of attaining assurance , whether we be in the faith or no , is self examination , and putting our self to the trial , as if he had said , would ye have a distinct perswasion that yee are in christ , then bee much in the exercise of self-examination . for the rest of the words of the verse , wee intend not to handle . as to the first , that there is such a thing attainable : i shall only propose these reasons unto you to make it evident . 1. it is known in scripture , that the saints of old have in ordinary way attained to distinct perswasion of their interest in christ , song . 2. vers . 16. my beloved is mine , and i am his , and rom. 8.38 . i am perswaded ( saith the apostle ) that neither death nor life , &c. shall bee able to separate mee from the love of god in christ. and 2 cor. 5. ver . 1. for we know , if this our earthly tabernacle were dissolved , wee have a house with god not made with hands , eternal in the heavens . 2. it is the great scope of many scriptures , to shew how christians may attain to assurance , 1 ioh. 1.13 . these things i write unto you , that yee may know that yee have eternal life . the great end and design of iohn , writing in these epistles , is , to make a soul acquaint with christ , and to make them to accept of him , and to give them a distinct assurance that christ hath accepted them . 3. there are many commands in scripture for christians to be serious in searching after assurance , 2 pet. 1.10 . wherefore brethren , give all diligence to make your calling and election sure . it is the blessed end of gods oath in the everlasting covenant , that a christian might get assurance . what was the ground and great end that god confirmed his covenant with an oath , was it not , heb. 6.18 . that by two immutable things , wherein it was impossible for god to lie , ye might have strong consolation . 5. if assurance of our interest in ch●●st were not attainable , then these precious graces of joy and love could not be well exercised : if a christian were evermore in the dark concerning his interest in christ , hee could not give obedience to that exhortation , rejoyce evermore , again , i say , rejoyce , 6. the scripture hath set down these means by which a christian may win to assurance : as is clear , 1 ioh. 3.18 , 19. 2 pet. 4.5 . compared with vers 10. where the apostle peter pressing the doctrine of making our calling and election sure , hee fetteth down these excellent means by which they may win to in , and doubtlesse the marks and evidences that are registrate in the scripture of a gracious state , do assure us , that assurance is attainable . 7. what are the ends of the sacraments , but that our assurance may bee confirmed , and that our faith may be strengthned , the two sacraments are the two great seals of heaven that are put to the charter of the covenant . now as to the applitation , and the more full improvement of this first point , i shall only offer these considerations . 1. i would have it taken notice of , that though grace and assurance be two lovers , yet there is no such band of union between them , that the one cannot consist without the other : a christian may have the real grace of god , and yet walk in darknesse and have no light : a christian may be going to heaven , and yet that word oftentimes in his mouth , i am cut off from thy sight ; yea , are there not even some who have had assurance , and sometime a day have been admitted to draw that conclusion , i am my beloveds , and his desire is towards me , who are now under darknesse concerning their interest , and in much bitternesse of spirit , doe sometimes cry out , my hope and my strength is perished from the lord. but therefore let me say this one word , both to weak ones who never had assurance , and deserted ones who have lost it ; when ye misse assurance , beware of drawing such negative conclusions concerning your graces , but when ye fit in darknesse and see no light , trust in the name of the lord , and stay your selves upon your god ; that is when ye cannot reach the faith of assurance , be much in maintaining of adherence , remember iobs divinity , though thou should kill me , yet will i trust in thee , and consider that sweet word , he will keep them in perfect peace , whose hearts are stayed on him . my second consideration is , that since assurance is attainable , ye would study to finde out and remove these things that doth hinder you from attaining unto it . and that we may help you in this , we conceive , that the obstructions of a christians assurance , are especially in these two . 1. our mistaking of the lords dealing towards us . and , 2. our untender and unsuitable dealing towards him . of the first sort we shall lay before you these five . the first is , want of favourable termes of prayer ; this often maketh a christian to debate his interest ▪ and call in question his evidences , lam. 3 8. compared with verse 18. i cry and shout , but he shutteth out my prayers : and this is the conclusion of that dispensation , verse 18. my hope and my strength is perished from the lord ; and this i● especially occasioned when the christian i● most serious and fervent in prayer , and the● he meeteth not with a return , this maketh them exceedingly debate their interest . and i confesse , it is a sad dispensation to meet with a silent christ in prayer ; but yet that needeth not make a believer question all , and debate the reality of his interest in god , since the dearest of all the children of the kingdom have been so dealt with , even a david , psal. 22. cryed night and day without silence , and is not heard , but cryeth out , why art thou so far from helping ▪ and from the words of my roaring ; yea , that passage may relate to him who was the root and off spring of david ; for even he was so dealt with , and had not presently a sensible return , when he had prayed thrice , that the cup might passe from him . secondly , the want of sensible enlargement and liberty in prayer , that hee never got to his knees , but his heart beginneth to die like a stone within him , then hee cryeth forth that word , 2 cor. 3.17 . where the spirit of the lord is , there is liberty , and sure if i had the spirit of the lord , i would have liberty in the exercise of prayer , and that this is a rise of the disputing of our interest , is clear from psal. 77.4 . compared with ver . 7.9 . saith david , i am sore troubled that i cannot speak , i have no liberty in prayer , i never go to god in prayer , but ( as it were ) my tongue sticketh to the roof of my mouth : he from hence draweth that conclusion , hath god forgotten to bee gracious , and hath hee in wrath shut up his tender mercies for ever : i confesse , this also is a sad dispensation to meet with an absent and vailed christ in prayer : so that we can never go to seek god in secret , but we may write this upon our prayers , he is gone , he is gone , especially when we have lost that liberty that formerly we have had : and therfore is davids perplexity much heightened , ver . 5 , 6. from his remembring his song in the night , and his calling to mind the years of ancient times ; yet wee may remember how soon david wrote his retractions , as to that sad conclusion , i said , this is my infirmity , ver . 10. and so should we do when upon every straiting in prayer , wee begin to question all the lords kindnesse towards us . a third obstruction of assurance , is a christians wrestling with his corruptions painfully and seriously , and yet not meeting with any sensible victory over them , but upon the contrary , their corruptions seem to bee stronger , and they themselves seem to bee weaker , and then it is , they strengthen their misbelief , but that word , 1 joh. 3 3. every man that hath this hope in him , purifieth himself even as he is pure : and indeed , this is a knot that is not easily loosed , but when hee seeth his idols and corruptions prevailing over him , hee will cry out , i am gone , and there is no help in israel concerning this thing , and yet this also is a word in haste , paul hath registrate himself a standing witnesse , even after hee was a chosen vessel , rom. 7. how strangely a childe of god may bee born down with a body of death even under most serious wrestlings against it : and there●fore if thou seriously maintain that combate though thou do not sensibly prevail , thou ha● no reason upon that ground to weaken th● assurance . fourthly , when a christian is put to mor● then ordinary outward affliction , when go● doth dispence sadly unto them in outwar● things , they then begin to cal in question thei● interest , and dispute their assurance , this i● clear , by comparing lament 3. vers . 18. wit● the preceeding words , where speaking of th● sad dispensations they meet with , he draweth that conclusion in verse 18. my hope and my strength is perished from the lord , and ion. 2.2 . where he draweth that conclusion from such a promise . i am now cast out of thy sight , the devil he taketh eliphaz divinity and presents it to a christian ; call now if there be any to answer thee , and to which of the saints wilt thou go : as if he had said , did thou ever know a christian afflicted so as thou art afflicted , and so he would have iob to quite his integrity ; but yet we know all these blessed ones for all their afflictions , were dear unto the lord , and had their interest secure in him , yea , as many as he loveth , he doth rebuke and chasten , and it is bastards and not sons on whom he will not bestow a rod , and therefore we ought not to quarrel our interest because of afflictions . and lastly , the rise of a christians discouragement , and that which hindereth their assurance , is ▪ when their former experience of the manifestations of god doth not relish to them , and when the promises upon which they have built become tastlesse unto ●hem as the white of an egge , and when they meet not with god in ordinances , but these become lifelesse , when these three rise toge●her upon them , their case becomes very per●lexed oftentimes : and this also seemed to ●ave been davids case , psal. 77. when he remembered his song in the night ▪ and the dayes of ●ld , and yet had no sweetnesse in them , then he breaketh forth into these bitter complaints which are there expressed : but yet as we said before , this was his infirmity , and there is no reason for a christian to question his interest upon such an account ; because the ordinances are not at all times alike lively even to the best , and the lord is not alwayes present , but though sometimes the candle of the lord doth shine upon his head , yet at other times hee is necessitate to cry out , o that it were with me as in months past . the second sort of obstructions of a christians assurance , i mean such as flow from our untender dealing towards god are , first , a guilty conscience ; that is a remarkable word , 1 tim. 3 9. holding the mystery of faith in a pure conscience ; it telleth us , that this excellent grace of faith cannot bide but in a cleanly lodging , even in a pure conscience , and when a christian setteth about to believe hee will know how a guilty conscience will flee in his face , and cry out , o adventure not to believe , dare thou believe ; the guiltinesse of a christians conscience maketh him oft to cry out , touch not the mountain lest thou be thrust thorow : and i tell you three disadvantages of a guilty conscience . 1. it obstructeth a christians boldnesse in making applications to christ ; his heart saith close , and his necessity saith close ; but his guilty conscience cryeth out , o stand aback and do not close . 2. a guilty conscience oftentimes it hindereth the discoveries of christ to the soul , and doth so affright and terrifie , yea , it will so sting and bite us , that when he revealeth himself , we cannot take notice , when he would lay on a plaster , our souls will tear it off , and refuse to be comforted . 3. it doth exceedingly obstruct our going about duty . o but our soul moves slowly in the paths of god when wee are under the power of a guilty conscience . the second obstruction is , that wee are not much in the exercise of tendernesse . o but if a christian were tender , and if in every step of his life hee desired to set christ before his eyes , he wold easily win to much assurance , according to that word , isa. 64 5. thou meetest him that rejoycest and worketh righteousnesse , and these that remember thee in thy wayes : would yee know the assured christian , it is the tender christian ; the christian that doth not crucifie convictions , the christian that brea●eth not resolutions , the christian that doth not sit calls and opportunities to prayer , the christian that saith not of any sin it is a little one ; or the christian that searcheth alwayes , watcheth alwayes , examineth alwayes , and is alwayes casting out sin , that is the assured christian. the third obstruction is , the want of the ●●ercise of the grace of fear , we are not much ●●der this disposition , to fear the lord and 〈◊〉 goodnesse ; this is clear from that word , ●sal . 25.14 . the secret of the lord is with ●●em that fear him , and hee will shew to them 〈◊〉 covenant . i think there are these two ●reat evidences that much of the power of ●odlinesse is gone from some of our hearts : ●ee fear god no more , nor if wee were his ●ompanion . and we fear our selves no more ●or if we had not a deceitfull heart within 〈◊〉 , we neither fear god nor our selves , and ●ut speaketh that much of the life of religi●● is lost amongst us . the fifth thing that doth much astruct our ●ssurance , is , much worldly mindednesse , and 〈◊〉 eager pursuit after the things of a present 〈◊〉 : that is remarkable , 2 cor. 4. ver . last , ●ompared with 2 cor. 5.1 . we look not unto ●he things that are seen , that is , we are not much taken up with the things of a present world , which the men of the world seek ●nd delight themselves in : and it is subjoy●ed , for wee know , if this our earthly house ●f this tabernacle were dissolved , wee have a ●ouse not made with hands ; so we see assurance ●nd mortification to the world , are much 〈◊〉 together . would yee know where to ●●nd our hearts , the most part of us are con●ersing with idols of the world ; would ●ee know where to find our hearts , they are ●mong the vanities of the world o how true ●s that word , psal. 39. man walks in a vain ●hew : what is man in all his actings , but ●s one walking in a long gallery that is set about with pictures , gazing on these thing● and saluting them all , as if they were livin● kings and queens , and great persons tha● could do him good ; and so our pursuing a●●ter the world , is nothing else but a dead shad●dow pursuing after dead shaddows , a man tha● is but a short living shaddow pursuing afte● vanity and nothing , and thus he fools awa● his time , forgetting to make sure the one thin● necessary . fifthly , want of distinct apprehension of these three , the infinite love of christ , th● infinite power of christ , and the infinit wise●dome of christ ; there is not an objection o christians that yee have from the multitud● of your sins , but it may be drowned in infi●nit love ; there is not an objection that y●● have concerning the strength of your idols but it may be drowned in that immense ocea● of the infinit power of christ ; there is no● an objection ye have from your wants , or abou● your evil nature , but ye may drown it in the infinit wisedom and goodnesse of christ , and there can bee nothing against your assurance , but may be sweetly answered also from these rightly applied , taken up and rested on by the soul. the last thing which hindereth our assurance , is , the smalnesse of the measure of grace that we have attained ; for when grace is small , it is hard to be discerned , and therefore , if wee would have assurance , learn not to ly still and dispute , but to rise up and to increase our stock , and then you shall know ye are rich , grow in grace and the knowledge of god , and by this ye shall know if 〈◊〉 follow to know the lord. the third consideration is , that assurance ●s not bestowed at all times , but there are some special times and seasons when god giteth a christian a broad sight of his interest , and i shall but name these . the first is , when he is first converted , and christ and he joyns hands together , even then ●ometimes the best robe is put on upon the prodigal son , and the farted calf is killed , and 〈◊〉 is put upon his hand , and shooes upon his feet , act. 9.17 . paul meeteth with 〈◊〉 immediately after his conversion , 1 ioh. ● . 12 , ●4 . i write unto you little children , because ye have known the father ; and before that , in the 12. vers . i write unto you little ●hildren , because your sins are forgiven you ; so that when a christian is brought into christ , 〈◊〉 will ( as it were ) lead them to the registers of heaven , and say , friend come and see , 〈◊〉 is your name written from eternity . but do not mistake me ▪ i do not say , this is alwayes so , but these whom christ converteth through the thunderings of the law , these most frequently meet with intimation of the ●ardon of their sins and peace of god , even ●t their first acquaintance ? i know there are ●ome christians , that if ye ask at them when ●hey were begotten to a lively hope , they would say that word that the blind man once ●id , one thing i know , i was once blind , and ●ow i see , but for the time and the day , i know ●ot when it was . the second 〈◊〉 is , when they are wresting with god like princes in prayer , and ●atching unto that exercise , dan. 9.23 ▪ compared with the preceeding verse , hee being much and serious in prayer , doth meet with that word from heaven , o man greatly beloved , or as the word is , o man of desires , and acts 10.2 , 3 , 4. when cornelius is much in exercise of watching and prayer , hee set 〈◊〉 a vision , and getteth intimation of his peac● with god ; and iacob when he● was wrestling with christ , gen. 32. he hath that testi●mony given him , thou hast as a prince wrest●led with god , and prevailed . the third time is , when a christian is p●●●sing through the gates of death , and is upo● the borders of eternity : i desire not to b● mistaken in this neither ; i know some chri●stians are led to heaven through a dark 〈◊〉 so as they never see a blink of the countenance of christ , untill the day come th●● they get him in their arm● eternally withi● his fathers house ; some christians whe● they go through the gates of death , they ma● be disputing of this question , where am i go●ing , but this is certain , that sometimes , ye● oftentimes christ will dispense a broad sight of a christians interest unto him at the day o● death , 2 sam. 25.5 . when was it that davi● sang that song , which hath strengthned thou●sands in the very jaws of death , god hat● made with me an everlasting covenant , was i● not when death was shaking hands with him and 2 tim. 4.8 . when was it that paul san● that song , i have fought the good fight of faith i have finished my course , henceforth is laid 〈◊〉 for me a crown of righteousnesse , was it 〈◊〉 even then when he was ready , to depart and 〈◊〉 be offered up ? and when was it when old simeon did sing that blessed song , luke 2.29 ▪ now lettest thou thy servant depart in peace , for my eyes have seen thy salvation , was it not within a step of death , as it were , he went to heaven with christ in his arms , or rather in his heart hee carried christ with him , and found christ before him , and so death to simeon was a change of his place , and not a change of his company . the fourth time is , when hee is to be put to some hard and difficult duty : before abraham be put to forsake his native land , and become a stranger and a wanderer , hee meeteth with sweet intimation of his interest , gen. 12.2 . i will make of thee a great nation , and vers . 7. the lord appeared unto abraham , and before ieremiah be sent a preacher to a rebellious people , he will have that word spoken unto him , i know thee before thou wast brought forth . the fifth time is , when a christian hath done some singular act of obedience , when abraham had obeyed the lord , and was content to offer up his isaac , he meeteth with a sight of his interest and covenant renewed to him with an oath , gen. 22.16 . by my self i have sworn , because thou hast done this thing , and hast not witholden thy son , even thy only son , blessing , i will blesse thee , and multiplying , i will multiply thee as the stars of heaven . the sixth time is , when a christian is to meet with hard trials , difficulties and afflictions in the world , then they usually meet with assurance , and so gen. 28.14 , 15 , 16. before iacob go to serve laban , he meeteth with intimation of his peace with god. the seventh time is , when a christian is under sad persecution and affliction , then will the lord give a word from heaven to comfort him and assure him of his fatherly love and mercy : when was it that christ left that noble legacy to his disciples , ioh. 14. ver . 27. my peace i leave with you , my peace i give you , was it not when he himself was to leave them to troublesome and sorrowful dayes , in a persecuting world . the eighth time is at some solemn ordinances and approaches to god , the dayes of a communion to a tender christian have been sweet dayes , when christ hath come to the soul , and said , behold me , behold me . i think the eleven apostles met with much assurance of their interest in christ at the communion they were at with him : o what sweet intimations were these , this is my body which is broken for you , and this cup is the new testament in my blood shed for you , and a little after , you are they which have continued with me in my tentation , and i appoint unto you a kingdom . we come now to the second point which we proposed from the words , viz. that a● assurance is a thing which may be attained so to seek after it , is a necessary duty : 〈◊〉 me not be mistaken , as if i said , the havin● of assurance were simply necessary to salva●tion ; no , that were a doctrine as comfor●●lesse upon the other hand , as the popis● doctrine of the impossibility of assurance 〈◊〉 upon the other : but the thing i say , is , that the christians seeking after assurance , and his real ( endeavouring to attain unto it , is a necessary command of god which hee hath bound upon the consciences of his children amongst other gospel duties ; and certainly , we need go no further for the clearing of this then the text it self ; what meaneth these peremptory injunctions , examine your selves whether ye be in the faith or not : prove your own selves ; know yee not , &c. but if you will , you may add that word , 2 pet. 1. vers . 5. and 10. compared , what can be more expresly commanded , and more strongly pressed , then that christians should bend their utmost endeavours for attaining unto this blessed condition of assurance : give diligence , yea , give all diligence , yea , the rather give all diligence to make your calling and election sure . from this , we shall only lay before you these considerations . 1. if the seeking after assurance be a necessary duety , then these three things are most lamentable . first , that there are so many in this generation who are pure in their own eyes , and yet are not washed from their iniquity ; they flatter themselves with a rotten assurance , that hath no other foundation but their own imagination : they never knew since the first day they were baptized and did begin to professe christ , what it was to mortifie one lust , nor seriously to wrestle against one temptation , and yet they want not a strong perswasion of their interest in christ : but ah , will yee stand in awe , lest ye meet with such a dreadfull disppointment , as ( when ye think y● are in the very gate of heaven ) even then to fall backwards to the very bottome of hell , and when ye expect a kindly welcome from the lord of glory , as one who thinks you have been in covenant with him this many years , ye meet with that dreadfull summons ▪ depart from me ye cursed , i know you not . 2. how sad may we be upon this account ; that howbeit assurance be an attainable thing ▪ and a great many dare not say they have attained it ; yet so little diligence is used in pursuing after it : is it not very lamentable ▪ that many of you to whom i am speaking , since first ye gave up your names to christ 〈◊〉 a visible way , and were reputed amongst the generation of the seekers of his face , scare● ever set a day or an hour a part to examine whether ever indeed you were in christ or not ▪ alas , is heaven of so little moment , is the having or wanting all the enjoyments which are there of so small concernment to you , that y● will not be at the pains as once to enquire af●ter your interest in the matter : what if any of you were but possessors of a thousand pound , and your interest or right unto it un●certain and questionable , would not your slee● depart from you , and your rest be unquiet til● you had made it more secure ? what thin● you shall the men of this generation answe● in the day of the lord for neglecting that on thing necessary , when they have been so vex●ing themselves about many things , and hav● been so serious in so many consultations t● make sure a worm eaten portion in a perishing world , that the whole wit of men and angels cannot secure for one moment : it is certain , the root of all this slothfulnesse is atheism : it is not possible that we believe 〈◊〉 really there is a heaven as we believe there i● an earth , or that the world to come is as real as that which is present , or else it must be a strange power in these lusts that keep us captive , that we are never suffered to think upon eternity , nor to ask where we must ●●dge when this cottage we carry about shall ●all about our ears . o will ye think upon it how serious and pressing that command is , 2 pet. 1.10 . give all diligence to make your ●alling and election sure , when the lord saith , ●ive all diligence , will ye give no diligence , and when he saith , make your calling and election sure , will ye live upon uncertainty , i said to the foolish , deal not so foolishly . 3. it is most lamentable , that since assurance is attainable , yet men live so content●dly under the want thereof : how strange is it that many are so seldom on their knees complaining of their uncertainty , if christ were precious unto you , would it be so , i am sure there are some of us here that have hade the name of christians i know not how long , that never had one sad thought about the want of assurance : when we look upon the desolations , vastations and plunderings in the world , how many of us can cry out , they have taken away my gods , and what have i more ; but when we speak of heaven we care not who deprive us of our portion there . i will not limite the lord , nor determine what he may do , but believe it , it is one to a thousand , if many christians of this age have a pleasant night and comfortable closing of their eyes , they are such undervalue 〈◊〉 of assurance : i may fear , that lamentation shall be heard upon the death beds of many 〈◊〉 o poor wretched wandring soul , where art thou going : and it is no wonder it come to this ▪ when we are so long in beginning to ask the question . and now i close with this one thing , that i think beyond all question the souls that live contentedly under the want of assurance , are the careless daughters that dwelleth at ease ; christ and they are at a remarkable distance ; it must be a cold winter and a dark night ( at best ) as to their present fellowship with god , a second consideration from this point is ▪ that if the seeking after assurance be so necessary a duty , then let me beseech you to ponder with your selves what means are fit for you to use that ye may attain it , and if ye enquire what these means are , i shall onely lay before you some few . 1. that ye would be much in the exercise of faith , i mean the direct acts of faith , whereby the sinner from his sense and feeling of his wants , layeth hold on jesus christ ▪ closing with him , and leaning upon him for a full supply out of his fulnesse : for indeed there are two great faults amongst the lord● people , some do seek assurance of faith , before ever they seek to have faith. 2. some are much more taken up in debating their evidences , whether they be real or not , then they are in strengthening their evidences , so that most of their time is spent in questioning : o! is this a real evidence of assurance ; whereas more actual believing in christ and gripping to the promises , and l●sse disputing , were the shorter and surer way , that word is most clear , eph. 1.13 . after ye believed , yee were sealed with the spirit of promise , that is , ye got assurance , but not before ye believed : and ye know it is said , matth. 9 2. and when iesus saw their faith , he said , son , be of good comfort , thy sinnes are forgiven thee ▪ so then it is clear , that to be much in believing , is the nearest way to assurance . 2. ye would be much in believing the general truths and promises of the gospel , and frequently meditatnig of them ; all assurance is by a practical sylogisme ; the first proposition whereof , must needs bee a scripture ●ruth : and certainly , the firm assent to that truth , and the souls delightful meditation on it , is often blessed of the lord as a special mean whereby the conscience is helped to make the assumption , and also to bring forth the conclusion : for instance , wee see with what strength of affection paul acteth his faith on that word , 1 tim. 1.15 . this is a faithful saying , and worthy of all acceptation , christ iesus came to save sinners ; and presently we see what followeth on it , of whom i am the chief , then is his assurance ; for doubtlesse he meaneth , that he was the chief of saved sinners ; yea , certainly , a sinner thus exercising himself , will often find so much sweetnesse in the general truths , that he cannot but put to his own name . 3. be diligent in the exercise of all spiritual graces and christian duties , that this i● among the best means of attaining to assurance , is manifest from 2 pet. 1. give all diligence to make your calling and election sure : for indeed it is very observable , that the diligence there mentioned , is not a diligence in disputing and questioning about our election , but a diligence in the practice of duties and graces ▪ as is clear from ver . 5. give all diligence ( saith the apostle ) whereto ? in adding to your faith vertue , to your vertue knowledge , and to knowledge temperance , &c. and then vers . 8. if ye do these things , ye shall neither be barren no● unfruitfull in the knowledge of our lord iesus christ ; he doth not say in the knowledge of the lord iesus christ simply , but of our lord jesus : importing that , that the result of diligence in these graces , shall be the knowledge of christ as ours , and of our interes● in him : and then he addeth ( upon the othe● hand ) he that laketh these things , is blind and cannot see afar off , this is , he cannot see far i● any spiritual matter , and so not in the matte● of his interest . o therefore , think not tha● ye will get assurance by lying down with th●●●uggard upon your bed , or by your formal● prayer , or your anxious debates , but if eve● ye come to assurance , ye must be striving a● in an agony , for so the word importeth , which is used to expresse our diligence in christia● duties . 4. as ye would be diligent , so if ever y● would come to assurance , ye would be tender and circumspect in your walking , that is a clear word , psal. 50. last verse , to him that ordereth his conversation aright , will i shew the salvation of god , and isa. 32. the effect of righteousnesse is peace and assurance for ever : ah the untender walk that many of us have : it is no wonder to see us walk in darknesse , such stinking grosse vapors that ariseth off our conversation , cannot but engender clouds that hinder us from seeing god , and certainly such pearls as assurance is not given to dogs and swine , lest they tread upon them . sermon viii . ● cor. 13.5 . examine your selves , whether ye be in the faith ? prove your own selves , know ye not your own selves , how that iesus christ is in you , except ye be reprobates ? there are two great ballances into which men do weight themselves ; there are some that weight themselves in the ballance of deceit , who ●●ink that in all their labours there is no ini●uity to be found , yet god who is the weigher 〈◊〉 the spirit , when he shall weigh them will ●●grave this upon their forehead , thou art ●eighed in the ballance , and are found light : but there are many who approve themselves , whom christ shall never approve ▪ there are many that call god father , whom he will not call children , and many that call christ husband , whom he will not call spouse . 2. there are some who weigh themselves in the ballance of the sanctuary , who upon solide and most spiritual grounds do draw this conclusion , i am my beloveds and his desire is towards me , who can with boldness and confidence look christ in the face , and say , thou art mine , and with much spiritual confidence , take him in their arms , and cry out , he shall bee eternally mine : and sure there is not a more pleasant life than to be taking him every day in our arms , and to be crying out , am i not made up in him , am i not made up in him , before i come to the words , there are three great and most soul-concerning errour● amongst the christians of these dayes , that we desire ye may consider . 1. there are many that are more desirous to know what they are , then what they should do ; there are some are more taken up to know whether they be justified and sanctified , then to be indeed justified and sanctified ; and they are more desirous to know if they be in christ , then indeed to be in him : and therefore we finde many who do spend a great deal more time disputing that question , whether am i in christ or not , then they do i● using of these means by which real union and communion with him may be attained : but oh , will ye once study more to be in him , and that shall be the shortest way to attain to the knowledge of your being in him . the second great errour is , that some are more desirous to know what they should do , then they are desirous to do what they know ; are there not many of us that have this question , wherewith shall i come before the lord , and yet we do not know his commandment is with us ; and that wee should do justly , love mercy , and walk humbly with our god. a third errour is , that we are more in talking of christ , than in believing in him , or closing with him : some of us think to win to heaven by discourses , if we can talk of christ , wee think all is without debate or controversie ; but alas , there are many who were sweet talkers of christ , that are cursing him this day in hell. and i would only say this by the way , if there be any of you that have win to any soul perswasion of your interest in christ , i intreat you if you can put the conclusion upon record , that in such a day of such a month , and such a year of god , you did then win to cry out , i am my beloveds and he is mine : it seemeth to have been davids practice , psal. 16.2 . o my soul thou hast said unto the lord , thou art my lord ; and it was ierimiahs practice , lam. 3.24 . the lord is my portion , saith my soul , i say , yee should even mark that conclusion as they did , that when tentations come , and begin to assault you , ye may look to your record that yee have set down , and bee ashamed to misbelieve . it is true , that for a little while our assurance at best will be but ebbing and flowing , but i hope ere long , we shall bee above the reach of misbelief , and above the reach of fears , i hope ere long , we shall dispute no more , we shall be jealous no more , and we shall question our interest no more , when all our disputings and questionings shal be sweetly drowned in that infinit ocean of eternal delight and fruition of god. o expectants of heaven , expectants of heaven , are ye not looking after this day , are ye not looking after it : i know not what we do here , if we be not walking forward every day : he is upon his way ; o to see him , we will even stand and wonder at him : i hope the day is coming when we shall never lose our grips of christ any more , he is coming , he is coming ; and i think if ▪ christ would give a passe , we would long to go hence : o what streets are these that are there , is there any here who is groaning for heaven , be of good comfort , i hope ere long he shall come , he shall come and wash all tears from our eyes . now at the last occasion , when we spake upon these words , we told you that there was five or six things which we intended to consider in them . the first was , that such a thing as a distinct and well grounded perswasion of our interest in christ was attainable ; and of this we have already spoken . the second thing is , that concerning this noble and excellent thing assurance , there are many mistakes among the people of god , and to make this evident , is is clear first in this text , from that serious and acurate search in this matter , which the apostle putteth these people unto , as we cleared unto you from the force of the words , and his doubling of these exhortations , try your own selves , prove your own selves . 2. from the many commands which the lord hath left upon record that we should not be mistaken concerning our assurance , 1 cor. 3.18 . let no man deceive himself , gal. 6.3 . if a man think himself to be something , when he is nothing , he deceiveth himself , and therefore doth the apostle adde , let every one prove his own work , and verse 7. be not deceived . 3. the point is clear from this , that we find in scripture many who have been mistaken most dreadfully in the matter of their assurance , hos. 8. israel cryeth out , my god we know thee , and yet israel was in a great mistake , for in the words following , verse 3. israel had cut off the thing that was good , and prov. 30. verse 12. we finde there , a generation that are pure in their own eyes , and yet are not washed from their iniquities . 4. it is clear from this , that it is a great design of satan the great deceiver , that we might be mistaken about that noble and weighty point of our assurance of being in christ : is there not a power given unto him from christ to deceive the nations ; i may say , that in no point doth he more prevail to deceive us then in this : if profanity kill its thousands , delusion kills ten thousands , & this delusion its twenty thousands . lastly , doth not this prove how much a christian may be mistaken in the matter of his assurance , even that came which is given to our hearts , ier. 17. vers . 9. it is deceitful above all things and desperately wicked , and who can know it ; no doubt this may show us ( though there were no more ) how ready our hearts are to deceive us , making us to entertain a delusion in stead of truth , and imbrace a shadow in stead of substance . the next thing that wee have to speak to you upon this point , is to show you where these mistakes do lye , and what are these false grounds by which so many do deceive their own souls in this matter ; and here there are two sorts of persons whom we must inform . 1. there be some who upon most unwarrantable grounds do conclude that their interest in christ is sure , when indeed it is not . 2. there be some ( upon the other hand ) who from sad mistakes of themselves , and the lords dealing towards them , deny that they have an interest , when indeed they have . the first sort are the worst , and in the most dangerous condition , and they build upon these six false foundations , which wee beseech them to consider . the first is ▪ their supposed sensible enjoyments , some christians in these times especially do meet with some flashes of light and joy which they have not been ( it may bee ) acquainted with before , or at least , not i● such a measure , or in such a sensible manner , and upon this they presently cry forth , my beloved is mine , and i am his . i shall not dispute with such about the reality of these enjoyments , or how they came to know that these are such as proceed from a saving work of the spirit of grace , but waving that debate , give me leave to say this much of all enjo●ments and sensible manifestions ( as in the point in hand ) they may bee sometime a good supporter to underprop a christians assurance when i● 〈◊〉 , but never a good foundation whereon he may lay the first stone of that building : and therefore , ●ee is the wiser-christian who first tryeth the reality of his interest in christ by other blessed fruits of righteousnesse and holinesse before he ●●ust the reality of sensible enjoyments , how sweet or comfortable soever they may seem to be . 2. some build their assurance upon the number and bulk of their duties , without considering the frame of their spirit , and the principle from which they flow , they use prayer , and reading , and conference , they wait upon ordinances , and are alwayes there where the means is thought to bee ▪ most powerfull ▪ and upon this they take up themselves in their own arms , blessing themselves as that poor man , luke 18. i fast twise a week , i pay tithes of all that i possesse : but alas , they do not consider that they ▪ do but build their house upon the sand , which the first blast of a temptation will overturn , because not only all our duties when weighed in the ballance , may be found light , but when put to the tryal may be found empty , dead , and lifelesse things , wherein the lords soul can have no pleasure . 3 ▪ some are mistaken in the matter of their assurance , by judging themselves by the law , not knowing or not regarding the spiritual meaning thereof : paul was a gallant man ( in his own apprehension ) when hee was without the law , that i● ▪ when he knew not the spiritual meaning of the law , he thought himself the most eminent 〈◊〉 in all his n●tion , and as he sheweth us , phil ▪ ● . he could compare with any of them , but when the lord opened his eyes , we see , he put himself last in the roll of saints , and first in the roll of sinners , rom. 7. he was alive without the law , that is , thought himself living and reigning above his sinnes ; but when the commandement came , that is , when it came to his knowledge , and he saw the spirituality of it , sin revived , and he died , then hee saw how that hee had triumphed before the victory , he then saw all his sins alive , and , as it were , risen from the dead , and himself a dead man , lost and undone in the estate hee was in . o how many are there amongst us in pauls first condition , alive without the law : o how many destroy themselves with this , they think there is not a sin forbidden in all the law of god but onely ten , but alas , thou fool thou errest in this , not knowing the scriptures ; should thou not judge thy self by that spiritual extent of the meaning of the law , and that divine commentary which the apostle iames hath set forth upon it , wherein hee sheweth thee , that if thou bee guilty of the breach of one point , thou art guilty of all ; and by that infallible exposition which christ himself the blessed law giver hath set down , mat. 6. whereby hee discovereth adultery in the heart and in the eye . o atheist , thou must take up the ten commands , and subscribe guilty to them all : and let mee tell you this , if yee will subscribe the law to christ , he will subscribe the gospel to you ; if thou wilt sincerely say , i am guilty , hee will as sincerely say , i have pardoned ; son or daughter , be of good courage , thy sins are forgiven thee . fourthly , some build their assurance upon the apprehension of their hatred of some particular sin , that albeit it was sometimes as their right hand , or their eye , yet now they can pluck it out , or cut it off : but o! will thou but consider , some sin may be made weak , and the soul ( though not upon a right principle ) brought to hate it , and to cry unto it , get you hence , and yet the interest of satan may be strong in the heart . the fifth mistake is of many who judge themselves , because they go a greater length then the former , and are kept free from all grosse outbreaking sin ; how many are there who go sleeping down to hell with this ? i am no drunkard , no adulterer , no murderer , no thief nor whore ; this long have i lived in the town , and they were never born that can say , i wronged them : and so they adventure their soul upon this , they never committed any grosse sin . but i beseech you bee not deceived , remember how that wretched man did speed , luke 18.11 . i am no extortioner , nor adulterer , nor even as this publican , &c. poor creature that hee was , christ giveth not a testimonial to every one who take it for themselves ; and i must tell some of you , that there may bee desperate atheists without god , and without christ in the world , and yet be free of grosse outbreaking sins : i do not think , but many of these who crucified the lord of glory , were keeped from other grosse sins , what knowest thou o man that there is more favour shewed to thee , in that thou art keeped from some grosse sinnes , when yet thou hast a desperately wicked heart , then is shewed to the devil , when some links of his chai● are taken in , and restraining power , keeping him i● from his outmost bounds . god will sometimes restrain a hypocrite , or a heathen , as it was said of abimelech , and god restrained him ▪ there may be a cord put upon thy jaws , when thou art far from having the power of conquering grace . it may be also that all that abstaining from outward out-breakings , proceedeth but from outward disadvantages , and not from any fear of god , or respect to him , yea , not so much as from the fear of any eternal punishment : are the●e not many amongst us . i believe it , there are many , that take away shame , and church ce●su●e , or civil punishment , and other inconveniences of that sort , and set a thousand hells before them , they would not be keeped back from one sinne , but would take their hazard of them all : yea , is it not want of tentation , and nothing else that hindereth many from grosse out-breakings ? if satan would come but with a kindled match , there wanteth no more to set tongue and hands and all on fire of hell , o wretched soul , do but ask thy self how often thou hast tempted satan , when he would not tempt thee , and how often thou hast followed a tentation when it fled from thee ; yea , when the lord hath hedged up thy wayes that thou could not overtake thy lovers , how many a long look hast thou sent after them , and what lustings of thy spirit within ; and do ye think that heart sins are nothing , although thou had no out-breakings what were the matter of that ; if thou had not a tongue thou would break the third command , and curse god in thy heart , if thou had not an eye , thou could commit adultery in thy heart ; if thou had not a hand , thou might commit murder in thy heart . o therefore build not thy assurance upon this , that thou hast made clean the outside of the platter , when yet all filthinesse it within . the sixth false foundation upon which i am sure too many build thir assurance ▪ is their gifts and pa●●s , and especially upon these two , the gift of prayer , and the gift of knowledge ; but believe it , it is not much to be a christian in tongue , but it is much to be a christian in heart ; know ye not that this will cast out many , we have prophesied in thy name , and in thy name cast out devils . no doubt , these had been excellent flourishers , and if the tongue would have done it , they had been highly advanced ; but yet yee see these men meet with a depart from mee 〈◊〉 know you not . ah , think upon it , he is not the best christian that is the best orator , religion that is pure and undefiled , consisteth more in the affection , the● in the tongue , and more in practice , then in profession : i beseech you , when you cast up your evidences of assurance , consider how well yee have done , and not how well yee have spoken . the seventh false ground whereby many do misjudge themselves , is , their supposed peace of conscience : o saith one , my conscience doth not charge mee with any thing , i thank god i have a quiet mind , and nothing trouble me ; but a● , poor wretch , will thou tell me , may not the strong man be within , and therefore all is at peace ; a dumb conscience , and a s●ared conscience , is a dreadfull plague . knowest thou not that many say , i shall have peace , though i walk in the imagination of my own heart , and because they say so , the lord shall not spare them , but all the curses in his book shall ly upon them . the eighth false ground , is , the approbation of other christians , so that if they have the approbation of some such exercised christians , or if they have the approbation of such a minister , that is the way to silence all their disputings . o cursed bee the person that putteth his trust in men who are liars ; o man or woman , let me assure you this , if yee had a testimoniall to present to christ , subscribed with all the hands of every christian that ever yee we●e acquainted ●●th , this will be enough for christ to reject you , and it both , i know you not , and therefore depart from me . there is an emphasis in that word , i know you not , as if he had said , it is not much though all others know you , if i know you not . the ninth false ground , is , their diligent observing all the ordinances , their going to preachings , and their going to communions , and running to and fro , pretending this 〈◊〉 , that knowledge may be increased ; but know it , there are many that have sitten down at a table with christ here , that shall never sit down at the higher table with him hereafter : are there not many that shall say unto christ in the great day , have we not ●aten and drunken in thy presen●e , unto whom christ shall say , depart from me , i know you not . the tenth false foundation , which is the strong delusion of atheists ▪ of which no doubt there are many here to day : is the building of their eternall happinesse upon this , i 〈…〉 with a crosse , i never knew what it was to have a sad day ; but to thee i shall onely say , it may be thou never had a joyful day , neither in all ●hy sinful pleasures under the sun ; but let me tell thee , it is ●ad divinitie to conclude , therefore i am in the way to heaven : it may be it were better reasoning ▪ ( and though i will not say it , yet it cometh nearer truth ) i had never a crosse , therefore i am going on in the way to hell : o wilt thou but consider , what if hee be heaping coals upon thy head , and fatting thee to the day of slaughter ? what if this word be your portion ? eat , drink , and bee merrie while you are here , for to morrow thou must ●ternally die . what are all your pleasures ? and what are all your honours : and what are all your possessions ? what are they all ? are there not a bone cast unto a 〈◊〉 ? the lord valueth them not , what if they be the fa●ting of you to the day of slaughter ? now as to these who deny they have any interest in christ , when indeed they have , they commonly deceive themselves , and 〈◊〉 their own spirits upon some of these 〈◊〉 the like mistakes . 1. some judge of their estate by their present frame and conditions , so that if they be in an evil frame , they begin and 〈◊〉 the foundations ; and to such i would onely say , that every change of condition doth not speak a change of estate ; 〈◊〉 childe of god may be in much darknesse , and under much deadnesse ▪ and ye● a childe of god still ▪ psal. ●● . it was 〈◊〉 evil 〈…〉 be as a beast before god , and 〈…〉 then ●e keepeth grips ▪ and holdeth him by the right hand ▪ iob was often in a very ill 〈◊〉 , and yet holdeth fast his integrity ▪ and why then should thou upon that account cast away thine . 2. christians judge their estate by dispensations , they think every change of dispensations , speaketh a change of estate , and if christ do not smile alwayes , we know not what it is to keep up the faith of our interest ; and indeed this is a great fault among christians , that when they cannot read love in the beautifull face of christ , they think it is not in his heart . what though he change his dispensation , doth that speak forth a change of thy estate . christ cannot change his voice to us , but we think he changeth his heart , christ he cannot speak to us in the whirle-wind ; but we cry out , why art thou become unto me as an enemy ? oh , shall precious christ be thus mistaken . the third ground of mistake about our interest in christ , is , that we judge of our estate by what we are in our selves , and not by what wee are in christ. when a christian beginneth to judge and search himself , he can finde nothing in himself ; but what is the matter of doubting , and therefore thinks it high presumption to think himself a believer : but o fool , can thou not look to christ , and cry out , though in my self i be nothing , yet in him i am all : o if christians knew to judge of themselves be what they are in christ , and not be what they are in themselves , that with one eye they might look to themselves , and cry out , i am undone , and with another look to christ , and cry out , there is hope in israel concerning me , that with one eye they might look to themselves , and blush , and with another eye they might look unto christ , and hope , that with one eye they might look to themselves , and weep , and with another eye they might look to christ and rejoyce . o christian will thou judge alway of thy self , be what thou art in christ , and not be what thou art in thy self ; yea , i would say this to thee by the way , when thou mee●est with tentations that put thee to dispute thy interest , do but send them to christ to get an answer , and say , o precious christ , answer this tentation , for this is christs way with the soul , the law must bring us back to christ , and christ must ●en● us back to the law , and deliver us over to it , not to the condemning power of it as before , but the directing and guiding power of it as a rule of holinesse ; so that a christians whole life must be a sweet and constant travelling between christ and the law : when thou hast broke the law , flie unto christ to take away thy guilt , and when thou hast closed with christ , come running out again in his strength to perform the law. the fourth mistake is , that christians judge of their estate by the measure of their graces , more nor by the sincerity of them ; some christians , if they finde not love in such a degree , and if they finde not repentance in such a degree , immediately they begin and raze the foundations , and do call their enjoyments delusions , and their faith presumption , and their mortification hypocrisie ; but i must say this to thee , we should not onely weigh our graces in the ballance , but try them also by the touch-stone , for the smallest piece of gold is gold , and the least degree of faith , is alike precious faith , with that the apostles themselves had . the fifth ground of mistakes among christians is this , that they compare themselves more unto the saints , then they judge of themselves by the word . o saith one , if i were like david , i would believe , but i am not like david , nor iob , nor hezekiah : and therefore there is none of the saints to which i should go , and if i should call , there is none to answer , and why then should i believe : i would onely say to thee whose objection that is , it is even davids objection , psal. 22.5 , 6. our father 's trusted in thee ; o they were excellent men ; but what a man am i ? a worme , and not a man , and yet , he was put from that objection : and i would say this , are yee below him : in what ? i hope yee are not below david in necessity : now though ye be below him in grace , if ye be not below him in necessity , yee have so much the more right to believe ; for as wee said before , necessity giveth you a right , and the more necessity , the greater right to believe . the sixth ground is , that christians judge of their estate by christs part of the covenant , and not by their own , rather examining themselves by what christ hath promised to do for them , then by what is left to them to do , which thing if it were headed , would put a close to many of our mistakes and disputings . having now laid out some mistakes upon either hand , the next wee would do , i● to propose some considerations to presse you to guard against these mistakes , especially the first . and the first consideration is , that mistakes about one interest in christ , and assurance , is a most universal and popular evil ; it is not one of a ●●y , nor two of a family , but many are mistaken in their interest in christ : that word , prov. 30.12 . there is a generation that are pure in their own eyes , and yet is not cleansed from their iniquity , it is not one or two that are under this mistake , but it is a generation : and i suppose , there are many of us , we are of this tribe and generation , matth. 7.22 . hee saith , many in that day shall say unto mee , lord , lord , and have wee not prophesied , and yet hee shall say unto them , i know you not : since it is so universal a mistake , i intreat you be much in the search of your selves , search your own selves : certainly i think , if there were but within this church one that were under this mistake , it should put us all to this , master is it i , master is it i ; but how much mo●● since there is a generation of mistakers , should it not be our exercise every day to cry out , is it i. the second consideration is , that as it is a most universal , so also it is a most irrecoverable mistake ; if ye mistake about this your being in christ , there is no making up of that mistake ; if once yee passe the borders of time with this lie in your right hand , i am in christ , there is no hope of recovery , eternity will cut off accesse to make up that mistake : i intreat you go not down to your grave with this , i am in christ , when yet christ may say , i know you not : i believe it , if ye could have a testimonial subscribed by the hands of all the most eminent and tender christians that ye have known , that yee are indeed a saint , a●d if all the ministers that ever you spoke to should praise you in the gate , and declare you to be a son and daughter of abraham ; yet when you shall bring up your testimoniall to hevean , and the father shall read it , and shall ask you where is my sons name , if that be not there , it will certainly be rejected , and cast over the bar . thirdly , it is a soul destroying delusion , this mistake about ones interest in christ , is the very ruine of their immortal soul , according to that word , isa. 44.20 . a deceived heart hath led them aside , and what is the fruits of it , so that he cannot deliver his soul , and by consequence it may be said , that they destroy their soul ; i believe it , there are many that go to hell in a chariot of delusion ; we know some christ guideth to heaven by the gates of hell , and letteth them not see life till they be in sight of hell ; but it is true also ; there are others whom the devil guideth to hell , by the very borders of heaven , he maketh them believe they are dwelling in the gate of heaven all their dayes , and yet at last they are thrust down to these habitations that are prepared for the devil and his angels . fourthly , if once a person be mistaken about their interest in christ , they will have these three notable disadvantages attending upon them . 1. as long as he is under this mistake , he is without all reach of profiting by the ordinances , for when he heareth preaching , he will apply promises , when he should apply threatnings , and upon the other hand , apply threatnings when he● should apply promises , and so that which should be his medicine , becometh poison to him . 2. as long as he is under this mistake , it maketh him that he cannot pity nor have compassion upon himself , that though he be the most suitable object of compassion , yet he knows not what it is to weep over his own ruine . 3. readily all his graces are but delusions , all his good motions are but flashes , and all his mortification counterfeit , and all his tendernesse is but the mother of stupidity , and therefore guard against mistakes about your interest in christ i intreat you . fifthly , consider , that mistakes about ones interest , is a most abiding and constant mistake , believe it , if once we mistake in this , it is one to a hundred if ever wee come right again : this is clear , ier. 8.5 . they hold fast deceit , they keep it with both their hands : and , isa. 44.20 . their is a lie in their right hand , that is , they hold the lie and they keep it with all their power ; i say , if once one be mistaken concerning their interest in christ , it is hard to put them from it , yea , delusion it is such an abiding thing , that we find christ speaketh of it , as if it would wait upon one before the judgement seat of christ , and as if some would never quite their hope of heaven , till christ pronounce that word , depart from me , i know you not , delusion may carry us over the borders of time , and lead us in to eternity . sixthly , there is much counterfeit religion that is in those dayes , their is a painted faith , there is a painted love , there is a painted mortification , and there is a painted tendernesse ; some they love shaddows and pictures , and yet they do not love the very shaddow of christ , and are there not many who think they are imbracing christ , and yet are imbracing a delusion and a fancy . that which thirdly wee would speak to from this poi● , is , to give you some evidences by which yee may know if the assurance ye have of your being in christ , be right or no : believe it , there are many that draw that conclusion , i am in christ , which the devil and their own deceitfull heart hath drawn , and christ never gave consent to it : and i shall propose these seven or eighth evidences of real assurance , by which ye may discern . first , a real assurance is a purifying and sanctifying assurance : this is clear , 1 ioh. 3.3 . every man that hath this hope in him , that is , perswaded of this that he shall come to heaven , he will purifie himself , as he is pure : and 2 cor. 7.1 . having therefore these promises , dearly beloved , let us cleanse our selves from all filthinesse of the flesh , and of the spirit . o! when a christian getteth christ in his arms , hee cannot but cry forth , what have i to do any more with idols : when he hath once gotten christ in his arms , he will answer every tentation that he meeteth with this , i am not mine own , i am bought with a price , i cannot now dispose of my self : and if your assurance of going to heaven be not a purifying assurance ; be perswaded of it , it is but the devils pillow sowed under your arm holes : is it possible a person can be assured of heaven , and not study holinesse , can such a delusion at this overtake you . secondly , a real assurance putteth the christian to a pressing and earnest pursuit after communion and fellowship with god : is it possible for one to be assured , and not to ●e saying , he is sick of love : this is clear song 2.16 , 17. my beloved is mine , and i am his ; and immediately ▪ followeth , turn thee , o my beloved , and be like a roe , or a young har● upon the mountains of bether : and it is clear , song 7.10 , 11. i am my beloveds , and his desire is towards me : and what followeth upon that , she cometh and inviteth christ , o come down with me to the fields , let us lodge in the villages . o when gave ye christ such an invitation as this , o precious christ , let us lodge in the villages , and go down to the secret places of the field : and psal. 63.1 . my god , there is his assurance ; and immediately followeth upon that , early will i seek thee , my soul thirsteth after thee as in a dry parched land where no water is . there is a pressing desire after communion . but i would ask you , are there not many here who have the hope of heaven ( to their apprehension ) and yet the desire of communion with christ was never with them : i desire to say to thee , ( be who thou will ) be not deceived , god is not mocked , that which thou sowest , thou shall also reap . i think there are some of us , we would let christ live in heaven many dayes without giving him one visit , if he would let us alone : but o if we were within sight of our interest in christ , how often would this be our complaint when he were absent , they have taken away my lord , and i know not where they have laid him ; or my idol hath carried me away from him , and i know not where to find him. thirdly , assurance of our being in christ , will put us to the exercise of praise ; believe it , i think this is one of the most searching evidences of assurance : there are some christians they will be convinced for the neglect of the duty of prayer , but for the neglect of the duty of praise , they never have one conviction ; and i tell you the reason of it , prayer is a selfish grace , ( so to speak ) but praise it is a denying grace , prayer seeketh , but praise giveth , exod. 15.2 . he is my god , i will prepare him an habitation , and he is my fathers god , i will exalt him , psal. 118.28 . he is my god , i will praise him , he is my god , i will exalt him : what needeth david these repetitions , might not one serve ? no saith he , i would even spend my dayes in this , my god , my god , there is much of heaven in that word , my god , and love committeth many sweet batoligies : now i say to thee , was thou ever put to the heart exercise of praise , by this assurance that thou hast , this is an evidence indeed , but alas , many of us cannot say it . fourthly , a person that liveth within sight of his interest , christ is match●esse unto him , as is clear , song . 2.3 . i sat down under his shaddow , there is faith and assurance of it , and what accompanieth that , as the apple tree among the trees of the wood , so is my beloved among the sons : christ hath not a match , saith the spouse , in his sweetnesse , his power , his beauty ; and his usefulnesse is above all . fifthly , real assurance is a humbling thing , the assurance of a christian maketh him to sit low in the dust : was not iacob low in his own eyes , when he cryed out , i am lesse then the least of all thy mercies ; what ? was not david low in his own eyes , when he spake that word , what am i , and what is my fathers house , that thou hast brought me hitherto ; and was not paul a low man in his own eyes , ephes. 3.8.16 . i am lesse then the least of all thy saints , and when he cryed out , i am the cheif of sinners : the assurance that is real , it will make a christian to sit down in the dust , and cry out , wo is me , i 'am a man of polluted lips . sixthly , real assurance will put him to take much pleasure and delight in the going about of duties : that word , psal. 40.8 . my god , saith he , that is his assurance , and presently he subjoyneth , i delight to do thy will , o lord , this he speaketh of himself , as himself , and likewise as a type of christ , psal. 119.115 . depart from me evil doers , for i will keep the commandements of my god ; i believe it , the love of christ when it is much in exercise , it will constrain us to our duty : and therefore this proud transporting assurance in these dayes , that setteth men above all duties and ordinances , and maketh them count the gospel as well as the law , but beggerly rudiments ▪ and cry out to their neighbours , stand aback , for i am holier then thou , must needs be a delusion . lastly , there are these three properties of a real assurance , it is a begotten assurance , it is a living assurance , and it is a constraining assurance . the first two properties of it are set down in that , 1 pet. 1.2 . he hath begotten us to a lively hope ; who begat that assurance in thee ? i suppose some have assurance , and it was begotten without travel ; but if christ be not the father of thy assurance , it will evanish and passe away . and , secondly , it must be a living assurance , some hearts are dead as a stone , and yet they say they have the hope of heaven . and thirdly , it must be a constraining assurance , it will put the christian to do what he commands , yea , if it were the most pleasant isaac that we have , if he commandeth us to sacrifice it , we would put a knife to the throat of it , and be willing to offer it up . now after all these evidences , i desire to have a report from you concerning your estate ; what think ye of your selves , are ye in christ , or no ; i suppose , if christ should come here to day , and put us all to the door but these that are in christ , wee would have a thin assembly : i confesse , i wonder , that that word doth not make us to walk with sadnesse , many are called , but few are chosen : now i ask this question at you all , as in the sight of god , and as ye will one day answer unto him that will be your judge ; what think ye of your selves ? is there none here that can give a present positive answer to this , are ye in christ : i suppose this , if i were to go round them that are here , and ask , are ye in christ , are ye , and ye in christ , o! i doubt much if there should be many negative answers within the doors , we have so strong a faith some of us , that since we were born , we never doubted of it ; but i think ( without commending doubting ) i may say , the faith that thou never doubted of , is too like a delusion , and the faith that thou never took pains to keep , and yet it keeped it self , that is too like a delusion , the faith that never knew what it was to put thee to real seeking of christ , is too like a delusion . but let me close with this , be your estate what it will , search and come away ; i think that is one of the most gospel invitations that is in all the scripture , lam. 3.34 . let us search and try our wayes , and turn again unto the lord : when thou hast searched , come away , for i tell thee this , there will be nothing that will commend thee to christ so much as necessity , and i hope there is none of you , but ye have enough of this , and know it , if ye will not come to christ , hee will compell you to come , but it shall not be for your advan●age to stay away , till ye be compelled . o persons that are out of christ , come away ; o persons that are in christ , come away ; we must preach that word , come away , unto you , as long as ye are here , till ye come and be fixed as a pillar in the house of god , and go no more ou● , o study to be near him : o christian didst thou ever think upon this , and say with thy self , o when shall i have immediate imbraces of blessed christ : when shall there be nothing between my heart and him ? till then ▪ we never get christ near enough , there is alway something between him and us , till we be above the clouds : o these immediate soul infoldings and imbracings of christ : are ye never sending a messenger to heaven , desiring a passe to go away that ye may enjoy them , and are ye not longing for the day , when the waters of iordan shall divide themselves , and the ransomed of the lord shall passe thorow : now let us sing praises to our king , sing praises , for he hath gone up with a shout , and shall come again , sing praises to our king , sing praises . sermon ix . 2 cor. 13.5 . examine your selves , whether ye be in the faith ? prove your own selves , know ye not your own selves , how that iesus christ is in you , except ye be reprobates ? i think ere long , there are many that passeth under the notion of professors , that the veriest atheist when he beholdeth their walk , may cry out , are thou also become like unto one of us : are there not many here that are in a golden dream , and in a fools paradise , that dream they eat , and behold , when they awake , they shall be hungry ; therefore i think it is incumbent upon us , to search and examine our state , and condition ; profanity hath slain its thousands , but delusion and presumption hath slain their ten thousands . it was an ancient complaint of christ , luk. 12.57 . and why even of your selves judge ye not what is right ; i am perswaded of this , there are many decreets of peace past upon earth , that are never ratified in heaven , there are many that cry out , the bitternesse of death is past , whom yet god by the sword of his justicee , shall hew in pieces before our eyes . we told you at the last occasion , that we spake upon these word ; there were six things we intended to speak from them , of the first three we have spoken . that which we intended to speak to at this time , is , that there is much soul advantage and spiritual gain , that doth redound to the christian , by the distinct perswasion of his interest in christ ; this we gathered from paul's doubling the command of searching and trying themselves , as if he had said , it is a businesse that will be so much for your advantage , that it is incumbent for you to search and try diligently : and for further clearing of the point , i shall only give these three places , rev 2.17 . i will give unto them a white stone , and in the stone a new name written , that no man knoweth , but he that hath received it : by the new name , and the white stone , is understood assurance , and the intimation of it to the soul : this indeed is such a mercy , that i defy any to make language of it , no man knoweth it , much lesse can he expresse it , but he that is the professor of it , and that place , isa. 62.2 , 3. i will give unto them a new name , which the mouth of the lord will name : o what a name must that be which the mouth of the lord will name : i think , what he giveth , must be one of the noblest names that ever was given , all the stiles and titles under heaven cannot equal it . and , thirdly , we see david in the 18. psal. found much sweetnesse and advantage in this , when nine times he hath that word , my : my strength , my rock , my fortresse and my deliverer , my strength and my buckler , the horn of my salvation , and my high tower , o david , what needeth all these mys , david would answer us ; o! he is so sweet in himself , but o! much sweeter to me , when i put to that possessive note , my. now to speak more particularly to these advantages of assurance , the fi●st is , that a person that is assured of his interest in christ , he is much in desiring communion with christ : tell me , o thou whom my soul loveth , ( there is his assurance ) where thou feedest , and where thou makest thy flock to rest at noon , there is desire of communion , and song 7.10 , 11. my beloved is mine , and his desire is towards me , there is her assurance , and immediately followeth , come my beloved , let us go forth into the fields , let us lodge in the villages , there her desire of communion , song 2.16 , 17. my beloved is mine , and i am his , and what followeth upon that , he feedeth among the lillies , untill the day break , and the shadows flie away , turn my beloved , and be as a roe , or a wilde hart upon the mountains of bether , that is in short , let me have sweet correspondency and fellowship with thee , till the day of eternity shall come : i think the desires of an assured christian , they are like the grave , the cry continually , give , give , and they never say , it is enough : what is the reason , ye seek so little after fellowship with christ , it is even this , ye are not perswaded of your interest in him ; believe it , if once ye had attained to this blest length , as to cry out , christ is mine , it would be a hell upon earth for you to live at such a distance with him as ye do for the most part : o but assurance maketh absence from christ an unsupportable burden , psal. 22.1 . my god , my god , there is assurance , and immediately followeth his complaint , why hidest thou thy self from me , song 3.1 , 2 , 3. that word , him whom my soul loveth , made her to weep so much under absence from christ , and ioh. 20.13 . when the angels ask the question at mary , women why weepest thou ? i think she thought it a needlesse question , and she tells the cause of it , they have taken away my lord : i think her heart was at her mouth when shee pronounced these two words , my lord , she spake them with a great deal of emphasis and force , could ye resent absence with christ so little , if ye were assured he were yours . i confesse , it is no wonder when persons losse that which is not their own , that they weep not much for the losse of it ; but o! to losse that which is our own , it maketh it a crosse and a burden to us . secondly , it maketh the soul to have a high and matchless esteem of precious christ , song 5.10 . my beloved is white and ruddy , the chief among ten thousand : o saith the spouse , i never saw his like , and i shall never see his like again ; there is much in that my ; interest maketh her look upon christ with another eye nor she would have done , strangers look upon him but as a tree planted on the sand , 1 pet. 2.7 . to you that believe christ is precious , not to every one : and song 2.2 . i sate down under his shaddow with great delight , the reason is , interest in the words going before , as the apple tree among the trees of the wood , so is my beloved among the sons ; yea , assurance will make every thing in christ exceeding pleasant to the soul : as is clear , song 5.16 . my beloved is altogether lovely , or , hee is all desires . i tell you what assurance will do , it will make christs person pleasant and precious to the soul , it will make christs natures pleasant to the soul , it will make christs offices pleasant to the soul , it will make christs promises pleasant to the soul , it will make threatnings pleasant to the soul , it will make the smell of christs garments pleasant to the soul , and it will make the kisses of his mouth pleasant to the soul : o saith the assured christian , there is nothing of christ but it is most pleasant , and is all desires ; his threatnings are pleasant , they are the wounds of a friend , and his kisses are pleasant , they are better then wine , his name it is pleasant , it is as precious ointment powred , forth , his smellings are most delightsome , whose countenance is as lebanon , excellent as the cedars : o to imbrace a married christ , how pleasant is it to the soul ; what makeeth you to have so low thoughts of christ ? even this , the want of assurance that hee is your h●sband . thirdly , assurance will make the christian patiently to submit to every crosse and sad dispensation he meeteth wi●h : this is clear , heb. 10.34 . they took with joy the spoiling of their goods , and what made them do so , they hoped for a better inheritance , and a more induring substance : i tell you , assurance , it will answer all crosses with this , christ is mine ; when they are afflicted , assurance will lift up its face , and cry out , christ is mine , and when they are reproached , they will comfort themselves with this , christ is mine , i can put on the lord iesus . fourthly , assurance will keep you from apostacy and defection from christ , 2 pet. 1.10 . make your calling and election sure , and if ye do this ( saith he ) ye shall never fall , heb. 3.11.12 . it is there set down as a fruit of the evil heart of misbelief , it maketh us depart from the living god , but on the contrary , assurance knitteth the soul to christ by a threefold cord , which is not easily broken . believe it , the assured christian can cry out with much confidence of faith , my mountain standeth strong , i shall never be moved ; the assured christian can cry out with much chearfulnesse : in god will i praise his word , in god have i put my trust , i will not be afraid what flesh can do unto me ; yea , he can sweetly sing in the very mouth of danger , the lord is my light and my salvation , whom shall i fear ? the lord is the strength of my life , of whom shall i be afraid , psal. 27.1 . fifthly , assurance keepeth all the graces of the spirit green and flourishing , it is as a refreshing dew upon our branches , which maketh every grace sweetly to blossome in its season . 1. it stirreth up the exercise of love : o how vigorous are the actings of love , when a christian can cry out , my beloved is mine , and i am his , song 1.13 . my beloved , there is her assurance , he is a bundle of myrrhe , and shall lye all night between my breasts , that is , as long as time shall last , i shall never have christ out of my my heart , there is love , 1 ioh. 4.19 . we loved him , because he loved us first ; our hearts are naturally cold , but love kindleth love , the sense of his love to us , putteth our hearts into a heavenly flame towards him again . 2. assurance keepeth up the exercise of prayer , it is the assured christian that can p●ay best , and to best advantage , and in these three things especially , is prayer helped by assurance . first , it helpeth in the point of boldnesse : o but the assured christian can go boldly to the throne of grace , crying abba father , and my lord and my god. secondly , it helpe●h our diligence in prayer , psal. 63 1. o my god , there is assurance , early will i seek thee , there is his diligence as the fruit thereof . thirdly , it helpeth the fervency of prayer , as in that same place , my soul thirsteth for thee , my flesh longeth for thee , there is his fervency as another fruit of his assurance . 3. assurance keeepeth in exercise and life , the grace of mortification : ●s is clear by comparing , 2 cor. 4. vers . last , with 2 cor. 5.1 . we look not after the things that are seen : o paul , what aileth you , may ye not take a look of the world , o saith paul , and would ye know the ground of it , wee know if this house of this tabernacle were dissolved , we have a house not made with hands , eternally in the heavens : my house and my treasure is in heaven , i must have my heart there , and my eyes also : would yee know what would stay your pursuit after the world , study to have the assurance of your interest in christ continually with you . and 4. it keepeth in exercise the grace of humility ; there is nothing will keep a christian so humble as assurance , gal. 2.20 . i live , yet not i , but christ liveth in mee , eph. 3.8 . there hee is all in exalting grace , and debasing himself : it is the misbeliever and discouraged person that dwelleth nearest pride ; believe it , misbelief is big with childe of pride and apostacy , these are the two children which that fruitfull mother will bring forth . and , 5. it will help the grace of repentance : would yee know what would make the christian to repent , it is even this , to take christ in our arms and call him ours , zech. 12.10 . they shall look unto him , that is , their faith , and and they shall mourn as one mourneth for his only son : i think it is known by experience , the soul never weeps more tenderly under the conviction of sin , then whe● he hath christ in his arms , and can see , hee is mine : o how sweetly doth they then complain , there is not a sight of christ as their own , when they have offended , but it breaketh all their heart in pieces , and it is as a sword piercing into the bones , when they cry out , o what a fool was i to offend such a precious one , in whom i had so much interest ; was it not sense of interest that made mary wash the feet of christ with her tears . lastly , it will keep in exercise the grace of joy , 1 pet. 1.8 . it is faith which maketh one to rejoyce with joy unspeakable and full of glory : would yee know why your graces are withered ? would ye know why all the pleasant plants of god within your soul are decayed ? it is this , ye live without sight of your interest in christ , believe it , ( if so i may speak ) assurance will be a watering to your graces every morning , and ●●fresh them every hour , it being as a ●hannel through which divine influence is conveighed to the increase of grace , and especially of joy . the sixth advantage that cometh in to the christian by assurance of his interest in christ , is , that it maketh death exceeding pleasant and comfortable to the soul ; what maketh death the king of terrours , and what maketh it so unto us ? is it not this , wee go to heaven under a cloud : the assured christian can take death in his arms , and cry out , welcome , o friend : the assured christian , when he seeth the chariots his father sends for him , doth with old iacob rejoyce , and psal 23. when i walk through the valley of the shaddow of death , i will fear no evil : what brought you that length , david ? i tell you why , saith he , for god is with me , ver . 4. i think i need not feas any thing , when i have god in my company : it is the assured christian that can cry out , why should i fear death , should i not laugh at destruction : i think indeed , the assured christian needeth no● fear death , because death to him is the death of all his lusts , the funerall of all his sorrows : and is not the day of death his coronation day , his marriage day , the day of his triumph , and of his entering into rest , and why then should he fear it . the seventh advantage is , that a christian being in the state of assurance , can put the highest account upon the smallest mercy that hee meets with from god : the assured christian looketh upon every mercy as a wonder ; it is the assured christian that cryeth out , i am lesse then the least of all thy mercies : there is not a mercy he meets with , were it but a drop of cold water , but if hee can read this on it , that it came from my husband , and from my father , it will be better to him then the sweetest wine . lastly , assurance doth exceedingly help us to chearfulnesse in obedience : o that is a remarkable connexion that paul hath , act. 27.23 . the lord whose i am , and whom i serve : that passage also , 2 cor. 5.14 . is very observable , the love of christ constrained us , &c. why art thou so painfull a minister paul ? why ? knowest thou no man after the flesh , are not led by carnal interests , nor affections , art so busie and diligent as all the world counteth thee mad ? why ? ( saith hee ) love will not let me rest if i would be lazie or carnal , or fold my hands to sleep : the love of christ doth alwayes sound that in my ears , that i was dead , and he hath died for me , that henceforth i should not live unto my self , but to him who died for me : now to him who is the first and the last , who was dead , and is alive for evermore , wee give praise . finis . the principal controversies between the litteral presbyters of the kirk of scotland, and the illuminated members of the church of christ, called quakers· truly collected, stated and opened, in a particular reply (herein specified) for general information and undeceiving the deceived. by an earnest contender for the most holy faith, which was once delivered to the saints. g. w. whitehead, george, 1636?-1723. 1672 approx. 233 kb of xml-encoded text transcribed from 56 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a65879 wing w1947 estc r217169 99828869 99828869 33302 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65879) transcribed from: (early english books online ; image set 33302) images scanned from microfilm: (early english books, 1641-1700 ; 1962:8) the principal controversies between the litteral presbyters of the kirk of scotland, and the illuminated members of the church of christ, called quakers· truly collected, stated and opened, in a particular reply (herein specified) for general information and undeceiving the deceived. by an earnest contender for the most holy faith, which was once delivered to the saints. g. w. whitehead, george, 1636?-1723. 83 [i.e. 91], [1] p. s.n.], [london : printed in the year, 1672. g.w. = george whitehead. place of publication from wing. caption title on p. 7 reads: the principal controversies bewteen the litteral professors of the kirk of scotland, and the illuminated members of the church of christ, called quakers, &c. running title reads: the priests principles, answered. "the doctrines, contradictions, inconsistencies, and variations of the presbiterian priests of scotland .." has caption title on p. 75; register and pagination are continuous. errata on recto of final leaf. page 91 is misnumbered 83. in copy catalogued, leaf m2 (pages 89-90) are torn with some loss of print. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -controversial literature -early works to 1800. society of friends -early works to 1800. quakers -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-06 spi global keyed and coded from proquest page images 2005-08 andrew kuster sampled and proofread 2005-08 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the principal controversies between the litteral presbyters of the kirk of scotland , and the illuminated members of the church of christ , called quakers . truly collected , stated and opened , in a particular reply ( herein specified ) for general information and undeceiving the deceived . by an earnest contender for the most holy faith , which was once delivered to the saints . g. w. 1 tim. 6.20 . avoiding prophane and vain babling and oppositions of science , falsly so called . 2 pet. 2.12 . but these as natural bruit beasts , — speak evil of the things they understand not , &c. vers. 13. sporting themselves with their own deceivings . vers. 14. having eyes full of adultery , and that cannot cease from sin . — printed in the year , 1672. a brief introduction . reader , herein is asserted the real sufficiency of divine illumination and inspiration , together with the doctrine of the saints perfection in christ , and his universal light and grace to mankind ; and thereby the real use and end of the holy scriptures made known , and the pretious truths therein owned and vindicated , from the gross errours , perversions , absurdities , reproaches , manifest confusions and contradictions of some rigid presbyters of scotland , to whom this tract containes a brief reply ( in many short paragraphs ) which was thus occasioned . viz. some of the presbyterian priests or teachers in scotland , having some years ago writ a great bundle against us , the people of god , called quakers , in a way of slighting and deriding some things of truth , which above ten years ago i wrote , in answer to a paper ( containing a pretended answer to 26 queries of geo. fox's , junior ) with some queries written by one edw. jamison , in whose name , ( with two more ) the said bundle , against us , was conveyed in manuscript to divers hands ( as a pretended answer to mine ) which providentially after a long time was brought to my hands about four years ago , which then i perused , and collected the principal heads and passages in it , both of doctrine , seeming argumentation , and their objections , which i have here inserted , in their own very words ( as i have their book in manuscript to evince ) and i wrote a reply to each particular , for the clearing the truth , and to manifest his and their abuse thereof ; and their gross perversion of the holy scriptures , together with their self contradictions , which are very apparent and easie to be seen by any unbyassed : and not only their weakness and defection appears , but their enmity , against the doctrine of perfection ( both as it relates to the truly sanctified , and to their faith and graces , which these presbyters accuse , not only with imperfection , but with sin ) their darkness against the light of christ within ; their cruel partiallity against the free extent of saving grace ; their sinful unbelief against the sufficiency of the holy spirits teaching ; their gross ignorance and scorn against divine inspiration , and immediate teaching in these dayes ; their carnal mindedness ( for their traditional ordinances of men ) against the spiritual dispensation of the gospel , and new covenant ( wherein the antitype of all , even the enduring substance , and heavenly things themselves are enjoyed by the clear sighted children of the day , beyond and above all types , shadows , and outward representations or memento's whatsoever . ) these and the like things are spoken to in my following reply ; a coppy whereof was sent into scotland , for those concerned , soon after it was written ; whereof ( as i am informed ) edw. jamison had a coppy ; but since i had no further answer nor reply from him . and now , since some of our friends in scotland considering that there would be a service in making the following reply more publick , and knowing that the said edw. jamison with divers more of his brethren are of contentious and boasting spirits , and yet seem not ready or willing to take notice of such things as pinch them , while not made publick ( as in this case ) divers of our friends in scotland have hereupon desired the printing and publishing of this my reply ; and , in answer to their requests , i have given them my first copy thereof to divulge , desiring that all who read it , may weigh the things therein contained , and that they eye and have regard to that light of the son of god in their consciences , which manifests those things that are reprovable , and is able to endue the creature with a right judgment , between those things that are of god , and those things that differ ; and so to try all things , and hold fast that which is good. london , the 22th day of the 6th . mon. 1672. from a real friend to all who desire to know the way of life and peace . george whitehead . the principal controversies between the litteral professors of the kirk of scotland , and the illuminated members of the church of christ , called quakers , &c. here are the doctrines and principles of some of the presbyterian priests of scotland ; collected out of a great bundle in manuscript ; subscribed , edw. jamison , with other two names on the outside , viz. oswald harland , edward orde ; together with the heads of many of his corrupt reasons and perverse arguments against the truth and scriptures , which are here detected , and the people of god , called quakers , vindicated from his and their aspersions , calumnies and false accusations therein . the priest. yov have renounced learning as antichristian . answer . that 's false . for , not learning in it self simply considered , do we renounce , but the absurd and corrupt idolatrous use of it , by men of corrupt mindes , who have not learned of christ , but in their antichristian spirit deny his immediate teachings . priest , absurd arguings against clear and abundant scripture-proofes , which have been held forth by far more able than i am . therefore , that my answers have not converted you , is not to me either strange or a disappointment . answer . false again ; i argue not against clear scripture , &c. but against thy abusing and perverting of it , as will yet further appear ; and much unprofitable labour thou mightest have spared and forborn ; whilst thy end was not to convert us , what was it for , to insult and boast over us ? and yet art far short of some that have dealt with us , if we were conquered and confuted before , hadst thou a mind to shew thy vallor over us , thou hast missed of this end also . priest , i have born witness to the truth against your way . answ. thou hast born witness to his work who is the father of lies , against the truth , as will further appear to the shame of thee and thy confederates . priest , there can hardly be brought any absurdity grosser for defence of your cause , then it self , &c. answ. then it was gross and absurd in thee to make , raise and forge , so many absurdityes upon our cause as thou hast done ; though they be very groundless , light , frothy and frivilous , as in this sequel will appear ; and become more obvious to the impartial spectators . priest , the light , the spirit , kingdom within , are taken in a dangerous unsound sence ( by quakers ) in an enthusiastick sence as communicate without scripture . answ. it s both dangerous and unsound in thee and thy fellows , to oppose the light and spirits imediate teachings , and kingdom within ; which both teacheth sufficiently and opens the scriptures , and leads into all truth ; and to scoff at the true sence-hereof , though under the term enthusiastick , or enthusiasm ( however ironically and reproachfully rendred by you ) which if that be dangerous and unfound , then is divinely inspired unsound . is this good doctrine ? for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quo deus est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deus divine , inspired ; enthusiasmus , an inspiration , it is the inspiration of the almighty that gives understanding . is this dangerous ? no ; unless to the priests to discover their ignorance . and is not the light , spirit , kingdom within , communicated before the scriptures are truly understood and opened ? what darkness and error hast thou here implyed and signified ? and doth not the light and spirit , bring to the right use and end of the scriptures which was given by inspiration ? priest , there is no man free from sin in this life , &c. christ doth not totally subdue it in this life . for that place , 1 joh. 3 of christs being manifest to destroy the works of the devil ; if ye take it so , may as well prove that sathan shall not tempt a child of god. a●sw . this plainly enough shews thy confusion , and ignorance of christs manifestation and work ; and of his vertue and blood ; which destroyes the devils works , cleanseth from all sin , thorowly purgeth them that believe and follow him . secondly , thy inference is gross and absurd : to charge all with sin whom sathan tempts ; or to make his tempting gods children , a reason of their not having ●n totally subdued ; for christ was tempted , yet sinned not ; for the p●ince of darkness found nothing in him . and , he that abids in him , sins not . and we being made free from sin , and become the servants of god , we have our fruit unto holiness . was not this the good end of christs coming ? what sayes antichrist , satan and his agents and sophisters to it ? priest , neither doth these scriptures ( 1 joh. 3.6 . whoever is born of god sinneth not . or that ver . 9. he that abids in him commits not sin , and chap. 5.18 . the evill one toucheth him not ) prove any thing , &c. do they not prove any thing ? sad doctrine . is this divulg'd in the kirk of scotland ? thus to oppose , not onely christs work , but the words of plain scripture , and say they do not prove any thing ; when as they ( viz. 1 joh. 3.6 , 9. chap. 5.18 . ) prove that , whoever is born of god sinneth not . he that abids in christ sins not . the evil one toucheth him not . doth this prove nothing ? doth not this equally reflect upon christs apostles as well as us ? and implicitly say , they should have been silent , and not so have pleaded christs manifestation , and the state of him that 's born of god , against sin , antichrist , and decievers ; whereas they john wrot to were plainly cautioned , not to be decieved ; for he that doth righteousness is righteous , even as he is righteous . priest , it 's not the words of scripture pickt out which explain the sence , &c. this is nothing but a silly and gross cavilling , to insist upon bare words contrary to their sence . answ. must we then go to the priests for their sence , contrary to plain scripture , where t is neither parable nor allegory , who pick out , and reject plain scripture according to their own private imaginations and conceptions ; and yet other whiles in contradiction to themselves , tell us the scripture is the rule ; life is to be had in it , and not communicated without it ; but yet such scriptures as apparently contradict their gross and antichristian principles , they can throw by and reject as proving nothing , as this corrupt minded man hath . priest , by this way a man may prove the grossest blasphemies , as the polythrites saying , there are many gods from , 1 cor. 8.5 . yet in the next verse , there is but one god , &c. answ. first , not by our use of the scriptures , both fro ma● right mind and for a good end , namely , against sin . secondly , and if in the next verse after , he that is born of god sinneth not , thou hadst proved that he doth sin in that he is tempted ; thou hadst said som●hing to thy business of accusing all gods children with sin term of life , but herein the scriptures own thee not . priest , that 1 joh. 3.6 , 9. is to be understood in a limitted sence , namely ; that they do not continue in sin wilfully and with delight , without repentance . answ. that 's not johns sence but thine , which is as much as to say , his was not true ; for do they continue in sin , and yet sin not ? this is a contradiction , or do t●ey continue in it and still repent of it ? where 's then the fruits and effects of true repentance ? or is there not a time of confessing , repenting , and time of forsaking sin ? and casting off every weight and burthen , and of being cleansed from all unrighteousness . priest , they do not commit sin with full consent , without controuling of the motions : the evil one toucheth them not to entangle them in such a way of sinning , &c. answ. as much as to say , they do commit sin , and the evil one doth touch them , but th●y sin not with full consent ; which is all one as to say , john did not say true , when he said , whoever is born of god sinneth not . the wicked one toucheth him not , &c. he commits not sin ; but we have ground to believe him before sathans messengers , who thus have contended and disputed for his work . priest , he is an advocate for our sins , is meant of the sins present and to come . answ. not that sin should allwayes remain in beli●vers , but that they should be called and delivered out of it , and become gods righteousness in him . priest , his saying , ( if we sin ) implyeth as much as ( when we sin. ) answ. is this thy learning thou hast boasted of ? thus to pervert scripture , and the very plain sence of words , as to make [ if we sin ] as positive or absolute as , [ when we sin ] so [ if ] in other cases may as well be taken for [ when ] as if we say , we have not sined , we make him a liar , is as much as when we say , we have not sinned , &c. what an absurdity would this imply against the apostles , according to thy sence of him ; who but one impudent would not be ashamed thus grosly to abuse the scriptures ? which else where thou seemest to lay such great stress upon . priest , we know in part , is an imperfect degree of knowledge , and so sinful . answ. as this intends the apostle , it s a false and erronious conclusion , it s ne●ther true morrally nor spiritually , degrees vary not the property of the thing , their knowledge they had by degrees was gods gift to them , and was spiritual from above , an effect of life and truth ; which to say is sinful , so accuseth the cause of it which is blasphemous ; and if the apostles knowledg was sinful because in part , then what were their epistles , pr●achings , testimonies , &c. which proceeded from ( or were effects of ) their knowledge they had of god : were they sinful ? if not , the cause and ground thereof could not be sinful , therefore away with such sinful stuff and false conclusions upon the apostles as thou hast uttered . for the wisdom which is from above , is pure , but yours is from beneath which is corrupt and sinful . priest , it s false absurdity put upon our doctrine , that we by it strengthen the hands of wickedness . for , answ. your bad fruits and those that follow you , who have learned from your corrupt doctrines to plead and contend for sin , both from the pulpits to the alehouses , taverns and play-houses , do manifest you guilty herein ; and we not to have wronged you in saying , you have strengthened the hands of wickedness by your sinful doctrine , and many of you by your corrupt lives also . priest , for we teach that believers should be dayly ( by the strength of the spirit ) fighting against the flesh . answ. that 's but a cover , what incouragment give you them to fight against it , when you deny they shall ever over-come and be freed here . priest , paul and barnabas sinned , either both or one of them , in that sharp contention . answ. not all their life time , that contention held not so long as thy ( and your ) pleading for sin . priest , who strengtheneth then the hands of wickedness ? whether you , who teach a believer may not onely sin , but fall away from truth , grace , &c. or we who teach that we do sin ; but that we cannot thereby fall wholly from faith , from grace , from god , &c. answ. not we but you : we exhort to diligence and watchfulness , to keep the faith , to make their calling and election sure , that they may never fall , as the apostles did ; and warn such as are not come to that growth , least they fall and draw back to perdition , which tends to beget into more fear , watchfulness and circumspection , and not into a false security , ease and liberty , as your doctrine doth , which is for sin term of life ; and yet tell people they shall not ther●by fall away from grace , &c. priest , dare any of you say , there is never any vain thoughts , &c. in prayer , or anger against those that injure you ? if you dare say so , your light within is but meer darkness , &c. answ. the controversy is not about our attainment , and for us to affirm what we have in that case would not decide it ; but we do affirm , that state is attainable , through faith in the power of god which purifies the heart ; and our light is not darkness , and the thoughts of the just are right ; and you that are in your vain thoughts and having anger when you pray ; how do you fullfil gods command , and the apostles doctrine ? to hold up holy hands without wrath and doubting , do not you offer up a cains sacrifice herein ? and is not your light ( or that which you put for light ) darkness ? priest , there is need even for a david to say , cleanse me from my secret sins . answ. not all his life time , for then he received not an answer to his ●rayer , but h● testifies otherwise ; that god heard his prayer , and granted his requests ; and c●mmended the state of the undefiled in the way , who do no iniquity , &c. but to argue that because he prayed to be cleansed from his secret sins , and therefore was not clean so long as he lived ( is all one to say ) therefore god heard him not ; which is gross and absurd . priest , the commands of god are of use to a believer , that cannot fulfil them in his graces ; namely to convince him of sin , that he may be driven to lay hold on christ for imputed righteousness , for further supply of his grace , &c. answ. the intent of gods commands , were that they might be obeyed and fulfill●d , through that grace and ability god gives for that end , and not to be broken and transgressed ; for unbeleivers ( yea the world ) many times are convinced of sin by the spirit ; so thou hast grosly wronged the beleivers , in representing their state here but as a convinced state , which many who are unconverted are come to ; whereas they to whom god imputeth righteousness ( and not sin ) their sin is covered , and in their spirits is no gui●e , psal. 32.1 , 2. see thy error and confusion . priest , for perfect righteousness [ inherent ] there is no promises to this sence , in all the scriptures to any beleiver . answ. the work of god and his righteousness ( or image which man was made in ) is perfect , and this christ comes to restore into again , and god hath promised and made known him for this end . and i will wash them from all their filthiness , saith the lord , &c. the word inherent is not mine , but obtruded upon me from a false intent . priest , there are promises of a growth unto believers , and of a fullness ; but this is to be meant of such as is consistent with some defects and a body of sin. answ. a growth and a fullness , and yet denies pe●fection , and so the apostles doctrine , eph. 4. a g●owth and a fullness consistent with a body of sin : is this the principle and faith of the kirk of scotland ? surely here 's darkn●ss to be felt , who can raise an absurdiy and confusion from this , grosser then it self ? do●h not this growth and fullness consist by christ and in him ? if so ; by whom consists sin and its body ? do they consist together ? or is not the body of sin put off , where the circumcision of christ is experienced ? priest , zecharias , his walking in all the commands and ordinances of god blameless : this perfection was consisting with misbelief , luke . 1.6 , 20. answ. ( a gross errour again ) his blamelesness was in his walking in all the commands of god , but his mis-belief was after , and was reproved or blamed by the angel ; for he was smitten for it : but thy doctrine tells us quite contrary , as much as mis-belief is blameless , because blamlesness consists with it as thou implyest ; but this is like much more . priest , david , job , daniel , their failings are noted , which i might cite if i did not study brevity . answ. so are their deliverances noted , and if thou wert not partial , and of a wrong spirit thou wouldest note them . how hast thou studied brevity , to stuff up near 10 sheets of paper with quarrelling and cavilling against us , in reply to so little as was writ to thee ? priest , how shall they believe without a preacher ; gods ordinary appointed way for begeting faith is by preaching , and not by immediate teaching alone without preaching . answ. gods appointed way for begeting faith is the word of faith , whcih is nigh in the heart , which the apostles preached ; and the inward teaching of the spirit , without which there is no true and effectual preaching , which directs and brings to the word : christ the word , is the author of faith , whom god hath appointed for salvation ; and he teaches both immediatly and instrumentally ; both inwardly and through preaching openly , he is not limitted , yet no preaching is truely effectual without him who is the chief teacher . for , priest , it might have been answered by one of your oppinion ; 2. paul , your question is idle and vain , for most men believe without a preacher ; they shall believe the light within teaching them . answ. if they cannot preach except they be sent , then who must send them and give them power for that work but christ ? secondly , neither do we so accuse pauls question with being idle , nor say that most men believe without a preacher ; especially if they believe the light within teaching them ; for that is christs light who is the true teacher , which brings to the substance of true preaching and teaching , which proceeds from the light within . priest , the scriptures preached , or the things contained in them is the ordinary way of begeting faith. answ. the things contained in them , seems a little to mend thy matter ; which things contained , were before the scriptures or writings were , and extend farther ; for some had and performed the things contained in the law , which had not the law ( viz. outward ) and many in this day can testify , that the spirit and light within , hath manifested within , many things contained in scripture before they read them outwardly there . priest , the whole council of god paul sheweth forth , act. 20.27 . yet no other things then those which moses and the prophets did say ( the scriptures ) act. 26.22 . answ. all pauls preaching or his whole council from god , is no● recorded there , but little in comparison of what he p●eached recorded ; he continued his speech or preaching till midnight , ver . 7. and talked even till break of day : where is this sermon recorded ? many scriptu●es and books were writ by the holy men , which we have not in the bible ; were it not grose and false therefore to exclude them as no part of the councel of god ? priest , is not that another gospel , that all the world over are taught christ and his gospel ? answ. it is not our gospel , therefore unjustly charged against us ; for not all the world over are taught , or are learned christ and his gospel , though all have a light from him sufficient to teach . priest , in the use of scriptures we are to expect he will beget faith , by his inward teachings and workings on the heart . answ. the matter is somwhat mended , in confessing to his inward teaching and working on the heart , but in that it seems to be tyed up or limited to the use of the scriptures , this d●nyes the sufficiency and extent of the spirits inward teaching , which many have who cannot read nor use scriptures ; and those who having not the law , were a law to themselves , and shewed the works of the law written in their hearts , &c. though the scriptures of truth , in their place we must needs own , in that spirit that gave them forth ; but whereas other-whiles preaching is made the cause but now the scriptures ; this is to make the scriptures and preaching all one , and ●hen people may spare their mony they give to priests for preaching , and giving their interpretations to the scriptures , and onely read them with expectation of christs inward teaching and working on the heart ; which indeed ought to be inwardly and spiritually expected and waited for . priest , he bid them search the scriptures , for in them they thought to have eternal life ; and they testified of him , joh. 5.39 . this thought could not be a delusion . ans if this thought of their having eternal life in the scriptures was not a delusion , then they had eternal l●fe according to their thought ; but christ testifies the contrary against ●hem in the following words saying , ye will not come unto me , that ye might have life ; so to affirm they had it in the scriptures , is to affirm they had christ in the scriptures , and that their searching them was their coming to christ , which is both contrary to their state and opposite to christs own words of them ; that they would not come unto him that they might have life : and this contradicts thy former , and much of thy stuff about scriptures . priest , ●f the searching and believing the testimony of christ given by the scriptures , be not really to find eternal life but an error , &c. ( such a thought as we blind priests have ) then christ would have told them of that error , and bid them look for life by following the light within . answ. believing the testimony of christ and searching the scriptures , are to things , and the belief of which testimony , comes not barely by s●a●ching them , for if it did ; then all that searched them had that belief , and so life , &c. which is contrary to the truth of what is apparent concerning many , and to christs own words of them , they thought to have eternal life in the scriptures , and yet had neither heard the voyce of god at any time , nor seen his shape , they not believing him whom he sent ; nor would come to christ that they might have life . priest , the fathers , before the scriptures were written , had the things contained in them by revelations , audable voices , visions , dreames , &c. not by the light within , your enthusiastick fancy . answ. yes , it was by the light within that they had the knowledge of those , and had revelations , prophecies , &c. for the word of prophecy was a light to them ; and the inspiration of the almighty gave them understanding , when god spoke in a dream or vision of the night , &c. and god hath promised , to pour down his spirit upon all flesh , that sons and daughters may prophecy , young men may see visions , &c. joel 2. was this a fancy ? or to be mockt at as thou hast done ? ( your enthusiastick fancy thou say●st ) what grose error and ignorance hast thou herein shewed . priest , that christ will now beget faith , without the scriptures preached or known , it were as good an inference to say ; because , that by faith in jesus christ to come in the flesh , the fathers under the old testament were saved , therefore though one should not believe that jesus christ is come in the flesh , yea , though he should deny he is come he may be sav●d if he believe he is to come . answ. an unequal parallel , and false inference ( and abuse against us ) to compare the scriptures with christs coming in the flesh , or to bring them in competition therewith ; and how did the fathers know he was to come , but by the light or spi●it of prophecy within ? and how did the saints truly and effectually know he was come , but by the understanding and eternal life he had given them ? from whence scriptures were given , and from whence they spoke and wrot . priest , 1. you deny the main end of scriptures , which is , that we by believing what is written of christ. 2. in them may have eternal life , joh. 20. 3. that we may find eternal life by searching , they testify of him . answ. nay , the main end of scriptures we cannot deny , whilst we own and testifie to that spirit which gave them forth ; and to him whom they testify of , to wit christ , by whom they are to be fulfilled unto the true believer , that reads them in a right mind and spirit . secondly , but where having life in them ( viz. in the scriptures ) is laid down as following believing ? this is an error depending upon the former , and a contradiction to the scripture that saith , that believing ye might have life through his name ; he doth not say , in the scriptures , nor by searching them , but through his name of whom they testify , and those to whom these things were written , that they might beleive that jesus is the christ , &c. and have life through his name . they were in some measure prepared ( by the spirit or light of christ allready manifested ) to receive those things which tend●d to the furtherance of their faith , and confirmation of their belief concerning christ , that they might have life through his name . pr , whoso holdeth this , denieth them really and interpretatively . answ. is this thy proof of thy false accusation against us of denying the scriptures , that we deny them interpretatively ; so then our denying the priests interpretations upon scripture which are not scripture , must be deemed a denial of scriptures , as if they were either the same or of equall authority with scripture ; or when they tell us of finding life in the scriptures , we must take it for gran●ed , that they mean in their interpretations upon them , whereby in many things they contradict plain scripture as hath been proved any times ; so however , when they bid people search the scriptures for life eternal ( in them ) they intend they should take their meanings along with them , and believe as they say , and so people must run into an implicite faith , if they take things on their authority and credit ; for by their meanings and interpretations , they can sit as judges over scriptures ( and tell people they must give the sence , and reconcile them ) and over the lig●t and spirit within , and tell them its but an enthusiastick fancy ; but who are not so ign●ble as to receive a belief or faith from them on such a dark , implicite and slender account as this of priests ? but wait in the light of christ within , for a right understanding of things that are spiritual , relating to faith and salvation : such find they have cause from the certain demonstration and testimony of the spirit of truth within , to believe christs light and spirit rather then the priests meanings , and private interpretations , wrestings and perverting of scriptures . priest , it is not about the expression of the word of god that debate should be kept up , if in a sound sence granted , that they are called the words of god. answ. so , then the scriptures are granted to be words of god , why then holdst thou debate against us , but to shew thy cavilling spirit ? for the word was that , from whence words and scriptures proc●eded ; and came to the prophets and messengers of god before they spoke the words to write them . priest , ye deny that faith cometh by hearing of the scriptures which is the word of god ; for that we receiving them by faith are saved ; which is plainly asserted , joh. 5.39 . answ. we deny that faith comes barely by hearing the scriptures , for if it did so come , then all that hear or read scriptures must have faith , and hear the word , but we see the contrary ; and christ told the jewes they could not understand what he said because they could not hear his words , and yet they could hear scriptures , and him speak outwardly to them : but this is a mistery hid from such as thou art ; and there were those whom the word preached did not profit , b●cause it was not mixt with faith in them . priest , your selves acknowledg that they are the words of god , then this or that perticular saying is the word of god ; seeing there is a singular where there is a plural . answ. but singular and plural differs , and though there be a singular included where there is a plural , is it therefore good logick to say that singular includes plural , or they are both one ? or to sa● , that because there are words of god in the scriptures , and where there are words in the plural , there must needs be a word in the singular ; therefore these words are the word and so are the scriptures ? is this thy l●arning and logick ? surely thou art so far from knowing the word which lives for ever , and was before either the scriptures or words in it were given out , that thou art yet as one senceless and confounded in thy expressions , and cavilling against ●ruth . priest , the scriptures in the bible are called the word of god , mark. 7.13 . answ. this is a very general expression of the scriptures in the bible being the word of god , when they do not say so of themselves , whereas all the scriptures in the bible are so far from terming themselves the word of god , in such an eminent expression , that they cannot all be truely termed his words , there being in many places recorded both words of wicked men and devils ; though the historical part that relates these things be true , as to the narration of them : and they , mark. 7.13 . that made the word of god of none effect by their tradition , and rejected his commandment , did really act contrary to the word within , which moses preached , and against the law of god without , so that 's no proof of the scriptures in the bible being called the word . priest , that which maketh wise to salvation , or maketh the man of god perfect , &c. is inspired of god , that is the word of god which maketh wise , profiteth , 2 tim. 3.15 . answ. here again hast thou fallen short of proof of thy matter , for where it is said , all scripture is given by inspiration of god , &c. [ is ] is added : so it 's , all scripture given by inspiration : but if that must be called the word of god in thy sence , then it may be read , all the word of god is given by inspiration of god : how will that sound and signify ? or , all the word of god given by inspiration of god , &c. see thy ignorance and impertinency ▪ for though we grant that all scripture given by divine inspiration is profitable to the man of god ; for the making wise to salvation , but it is through faith , which words [ through faith ] i find the● to have taken little notice of [ if any ] or of his being the man of god first , that knows the profit of the scriptures which are given by inspiration , that he may be perfect , which the priests deny in denying perfection , and that he may be thorowly furnished : and many things were written , and directed to the saints and not to the world , &c. but what thou concludest from hence doth not follow . priest , is there any prophesie almost , or book of the scripture , but it calleth the things contained in them the word of god. thus saith the lord , &c. answ. for , as was hinted , there are many things written in the scripture , that can neither properly be called the word , nor are they words of god , as what the serpent said to eve , pharaoh to moses , false priests and prophets , in the true prophets dayes , many things , and accusations which the jewes said to christ , were these the word of god ? mayest thou not here see thy error and confusion ? priest , there is nothing so much commendeth the necessity of the knowledge of scriptures and learning , as the horrid detestable absurdityes which men unlearned , &c. wresting scriptures to their own perdition ; however they revile study of scriptures and learning . answ. there is nothing more discommendeth things , and the priests way of learning and studying the scriptures , as your perverting and abusing them for your own ends and turns , and the p●iest making a trade of them by their learning ; and must people depend upon the fruits of your study and learning to know the scriptures ? and yet other whiles they must expect to find eternal life in the scriptures , to be made wise unto salvation by them ; what contradiction's here ? but if the scripture given by divine inspiration , be profitable to the man of god , and by the same inspiration be understood , and make wise to salvation through fai●h ; and that the spirit of truth lead into all truth , then wee 'l not be beholding to thee and such as thou art , for your learning and study , who deny the immediate teaching of the spirit , and so are but still unlearnd as to the things of god : and why doest thou villify us as unlearned , and make a flourish as if thou art some eminent learned man ? this shews thy shallowness , pride and conceitedness , and were not peter and john unlearned men , and so accounted by the learned among the jewes ? yet were full of the holy ghost and learned by it : wouldst thou and thy companions limmit the gift of god , or a right understanding of scriptures , to your natural drossy learning and imaginary study ? o! the lord hath raised up and brought to light that life and spirit , which has brought many to see thorow you and your corrupt learning , and babylonish stuff . and whereas thou dost villify and jeer upon these words , viz. that the word which the bereans received with all readiness of mind , and the scriptures which they searched are two things , and sayest , i purposely pass by that which follows viz. whether these things were so ? answ. are they not mentioned distinctly as two ? the word they received , &c. the scriptures they searched to see whether these things were so . now there was more in preaching then bare words or scripture , for their gospel came not in word onely ; but in spirit and in power , which when that had touched their hearts , and they had received a sence of the spirit and life which the apostles were ministers of ; this prepared them for a further understanding , of things and matters relateing to the testimony of truth and of the scriptures , when they searched them in that weak state wherein they were at first receit of truth , for a further or additional confirmation of their understanding of things declared upon scripture account touching christ ; but if according to thy sence , the word which they r●ceived with all readiness of mind , and the scriptures ▪ which they searched , to see whether these things were so , were but one thing ; then , is it good doctrine to say , that when they received the word with all readiness of mind , they searched the word to see if those things in it were true , or to try the truth of them ? how then was it received with all readiness of mind ? or was it the scripture which they received with all readiness of mind , and th●n when they so received them , searched them to see whether those things where so ? ( is this thy excellent logick ? ) if so , then thy doctrine runs thus ; they received the scriptrues with all readiness of mind , and they searched the scriptures to see whether the scriptures were so , or for proof that the scriptures were true , they must search the scriptures to prove them true by themselves ; will this be admitted of as excellent logick in your schoo●es , to prove an assertion by the same assertion , and to beg the question in controversie ? if so , then in all points asserted and disputed of , it is so because it is so , will serve for proof . priest , the word you say is one , how can it be called those things ? answ. if the word which i say is one , cannot be called those things , th●n it proves what i said bef●re , that the word and scriptures are two things , and that their receiving the word with all readiness of mind was inward , but the scriptures are outward , which they searched after they received the word . priest , are the things written in the scriptures , and the scriptures two things ? what excellent logick is this ? answ. if they be not two things , and yet the word ( which is but one ) and those things contained in them be two things , how are the scriptures the word , seeing the word and those things are two ? yet here again thou sh●west very little learning as professed by thee ; for the writing and the things written of , are two things as well as scriptures , and the things contained in them , for there is the thing containing , and the things contained , according to the distinction of ( them and ) some of your selves . priest , or ye must take the scriptures in the abstract , for the writen characters as distinguisht from the things that are writ , so nothing can be either searched or found in a number of characters . answ. i know of none that appear so ridiculous as to search them meerly as a number of characters , so abstract to prove things or matters , but to search them for those things or declarations contained in them which appear to the eye of the understanding , and not to the outward eye in the bare characters ; and yet ( scriptures ) signify ( writings ) priest , whereas ye ask whether i think none hath faith , so none shall be saved but those that hear the scriptures by the outward ear or can read them ? what god may do , or doth in an extraordinary is not the question ; for his absolute soveranity in his dispensations of grace is not tied , &c , answ. then god and his dispensations of grace are not limitted or tied as many other times thou , and others of you seem to tye up all now to scripture for life eternal , for faith , &c. other whiles to your interpretations , learning and the fruits of your study ; but the way to god and salvation is christ , and no man comes un●o the father but by him ; nor none comes to the son , but by the fathers drawings , which are known in the spirit and light , by which we have access to god. priest , the scriptures search the thoughts as an instrument , and christ is the principal searcher . answ. that 's christ or the word of god which is a discerner of the thoughts and intents of the heart , that searches the heart ; and it s the lord god of hosts that telleth unto man what his thoughts are , and searcheth the heart , who both can and doth sp●ak what he pleaseth , both of things declared in scriptures and without them , as he sees meet to the perticular states of men and persons ; and so to lay so much upon scriptures which belongs to god and christ , and is properly their work is unsound : and wh●re provest thou the scriptures search the thoughts ? and wher● say they so of themselves , when they do not speak and direct to any perticular person and shew him his thoughts and actions perticularly , which the light doth ? and the spirit of truth reproves and convinceth of the several evils whereof persons are guilty . it s the lord that sets their sins in order before them . priest , it is false , that any have a sincere supernatural faith of the scriptures that are ignorant of christ , &c. they testify of him . answ. so then they must have some knowledg of christ , and from thence have a supernatural faith of the scriptures : but how doth this agree with much more of thy work , about searching the scriptures for life eternal in them for begetting faith &c. priest , the foundation of the saints and houshold of god , are the phrophets and apostles , jesus christ being the cheif corner-stone , eph. 2.20 . answ. were not the prophets and apostles of that houshold of god ? if they were , then they were their own foundation according thy to assertion here , but thou hast wronged the scripture ; for it was the foundation of the prophe●s and apostles ( mark of the prophets and apostles ) they were built upon christ jesus the cheif corner stone . priest , by the prophets and apostles that are the foundation is meant their doctrine , contained in the scriptures , not the persons . answ. their foundation was before their doctrine or scriptures : another foudation can no man lay , then that which is already laid , which is christ : but sure the prophets and apostles and scriptures were not he . priest , the scripture makes known inward sins , of thoughts and lusts , rom 7.7 . is able to mak● the man of god perfect ; if they did not search into the thoughts of the heart , discovering who are blind and carnal , how can they make wise unto salvation ? doth not the scriptures make us wise unto salvation ? therefore are they not able to save us ? christ as the principle cause of our salvation , is said alone to save us . answ. thou meanest christ as the principle searcher or the spirit , but the scriptures as the instrument ; and then thou shouldest have said , christ makes known inward sins , the spirit searcheth all things , and god judgeth the secrets of men by christ , according to the gospel ; without the knowledg of christ , there 's no supernatural faith of the scriptures ; nor can any be made wise unto salvation , but through that faith : and that christ and the spirit makes use of ( speaks and opens ) things contained in the scripture many times , who denies that ? for then he speaks ( and opens ) those things immediately ; and thus the law was made convincing to paul , not before it came thus ; and if on that account they be the instrumental cause , then its christ , or the spirit ( by h●s own speaking or teaching and openings ) that is the searcher and saviour : and then it were most proper to lay the stress upon him as the searcher and saviour ; and not thus often tell of the scriptures being the searcher of the thoughts , and of having in them life eternal ; lest also that ignorant persons go idolatrously ( according to the tendency of much of thy matter ) to put them in the place of christ , or seek to make them the saviour , seeing that christ ( the principle cause of our salvation ) ( as thou confessest ) is said alone to save us , and if he alone save , its sufficient , people be directed to him for that end ; for in him all sufficiency is , who can now immediately speak matters contained in the scriptures , as well as when they were first given by inspiration ; and it is the inspiration of the allmighty that giveth the true understanding , without which the right use and end of the scripture is not known . priest , the scriptures of truth ( not i ) make four saviours , viz. the ingrafted word , faith , scriptures , timothy , &c. answ. to us there is but one god , one christ , one absolute saviour , one faith , &c. priest , there is a faith of the scriptures that is historical , this is not sufficient , but this faith may be of christ as well , and yet they not be saved ; but who has saving , unfeigned , supernatural faith of scriptures , cannot wa●t it of christ. answ. well then this saving supernatural faith of scripture and of chr●st , must come f●om a supernatural light , or christ who is th● light and author of faith. priest , how shall they believe without a preacher sent , joh. 20. verse last , they must have the scriptures who have the knowledge of christ ; for without this they cannot be kept from hell . answ. who must send them if there be no immediate teaching or revelation now ? how provest thou thy call from scripture , and that thou art comissionated by christ to preach ? thou shouldest rather have said , they must have christ who truely know the scriptures , and without him they cannot be kept from hell . priest , in th●se commandments written is our life , deut. 30.15 , 16. answ. the word and commandment was nigh them in their hearts , that they might obey it , and walk in the commandments and live , see verses 11 , 12 , 13 , 14 , 15. how herein thou hast diminished and wrested scripture ; and that word which was nigh in the heart the apostles preached : it doth not say , in the commandments written is your life . priest , but that all nations have the knowledg of christ ; it s in an enthusiastical bible ; &c these places , he enlightens every man that cometh into the world ; and , hath no resp●ct of persons , are far wide from this conclusion , therefore all have the knowledg of christ ; all the turks , jewes , pagans , &c. oh! what monstrous horrid doctrine , &c. answ. it is not our assertion nor conclusion , that all nations or people have the knowledg of christ ( herein hast thou abused us and our principle ; ) for though he enlightens all , they all do not walk in the light , nor believe in it : but all nations and people that come ever to know christ and be saved , must walk in his light , who is the way , the truth , and the life . priest , christ as he is god , equal with the father hath planted some light of a natural conscience in every man of the world . answ. in him was life , and the life was the light of men ; and he was that light , which enlighteth every man that comes into the world ; who is not natural , nor his light that shines from him in the conscience : and god is light , who enlightens the world , and gave his good spirit in the dayes of old to the rebellious ; and sent his son a light into the world , that whosoever believes on him , might not perish but have eternal life : and here is the power and sufficiency both for believing and salvation . priest , all men have a light of a natural conscience from him , which tells that there is a god , and somewhat of the nature of god , that he is eternal ; which they may read in the creatures , rom. 1.19 , 20. and of the morral law , which yet is but very dark , &c. answ. where do the scriptures call it a light of a natural conscience ? what great ignorance is here , seeing christ is the true light that enlightens every man , &c. and that which might be known of god was manifested in them , which gave the knowledg of the eternal power and god-head from the creatures ; and of the law of god in the heart , and that light , or that which might be known of god which gave this knowledg , was not natural of a natural conscience , as blindly is conceived and asserted ; for the natural man with his natural knowledg , perceives not those spiritual or invisible things , nor can he know them ; but he that 's turned to a spiritual light and principle within , where that which may be known of god is manifested . priest , but of christ in his nature , and the nature of faith , they cannot without the scriptures , so far as it is gods appointed way . answ. christ is gods appointed way , &c. this high and general opinion of the scriptures , depends upon the former conceit , of finding eternal life in them , by searching of them ; but that 's answered and contradicted by this our antagonist himself , over and over : supernatural knowledge and faith of scriptures , being not had without the knowledg of christ ; but there are many search and read scriptures , that are both out of this knowledg and faith , so that t is evident , that the bare reading scriptures doth not attract supernatural faith , knowledg , light , spirit , &c. but it is the supernatural light and spirit , that brings to the serious reading and supernatural knowledg of scriptures : and it s also confessed in contradiction to much more ( however ) that the light in all men teaches them of the morral law ; and , is not that scripture or things contained in it ? priest , the light wherewith christ enlightens all , all nations had before christ came in the flesh , as well as now ; and yet , who will say that they all knew christ ? answ. it is not our saying nor assertion , that they all knew christ , though some by his spirit or light then , had a fore-sight of his coming before he so came , though since he has given a more full demonstration and discovery of his light. priest , if all men are taught to know christ by the light within them , why sent he apostles to all nations , to make them disciples ? mat. 28.20 . answ. all men are not taught that knowledg by the light , because all obey it not , but many love darkness rather : the apostles were sent to turn them from darkness to the light , that therein they might know their doctrine fulfilled , and be christs disciples . priest , why did he give gifts to apostels , pastors , teachers , which should continue till we all come to that unity of the faith ; and fulness of the stature of christ ? was that light within dim in those times , that it needed the help of outward light ? how was it a mystery hid from ages ? answ. the dimness was in the persons that were to be turned , and directed to the light , not in the light it self ; and the apostles went by virtue of the light and gifts in them , for the help of people and not the light , for their sufficiency and help was in it , and from it , which was not outward nor natural ; and having confessed gifts , teachers , &c. to continue till we all come to the unity of the faith , and fulness of the stature of christ. how obviously hast thou herein contradicted thy former doctrine , for imperfection and sin till death ? &c. priest , you have made the visible church very large , who have taken all the men of the world that ever hath been into it . if the lord has given grace and knowledg equally to all men , wherein stands the freedom of his grace towards them that are saved ? answ. these are both forged and false accusations , depending upon the former against us , for neither did we ever make the visible church of that largness , nor is it our principle , that grace and knowledge is given equally to all men ; that 's but thy false inference against us , whereupon thou hast grounded much of thy caviling against us ; like one that loves to fight with thy own shadow , or a man of straw of thy own makeing , to make and forge lies against us , and then go to confute them . unprofitable and vain . priest , never did the greatest enemy of free grace , so tye up and limmit god in the dispensations of grace as you , that with good words and fair speeches ( would ) deceive the soules of the simple . answ. nay , thou and such like , go about to tye up and limmit god in the dispensations of grace , who would tye it up onely to a few , and deny its universal extent to all , and as those priests of scotland , that formerly curst all them that held grace is free ; and that with good words and fair speeches , we would deceive the hearts of the simple , is a slander against us , and against our end and intentions , and contrary to the tendency of our words and speeches . priest , judas got as much from god as ▪ peter did , but he rejected it , but peter made better use of it . your free grace , that all men have received alike , doth not exclude boasting ; but say , well was it with us that made better use of that , which others in hell got as well as we . thanks to our deligence , and good intentions and tractableness , in harkning to the light within , which all the damned got as bright shining , as well as we ; but for christ , we have no cause to thank him more then the damned have . this is the language your doctrine of free grace teacheth men to say in their thanks-giving . answ. here-upon several of thy false conclusions and inferences against us , thou hast thus uanted and made a false language of our doctrine , contrary to the very nature and tendency of it ; who but men in hardness and impudent boldness , would go to confute , and raise absurdityes on our principles when they do not know them , but are yet to learn as thou art with thy companions ? for it is not our principle , nor the language of our doctrine that all have the knowledg of christ [ equally ] and that judas got as much from god as peter , nor that free grace all have received alike , nor that the damned got the light within as bright shining as we ; but that god is no respecter of persons , in that he gives liberally to all , so much of his grace to every one as is sufficient ; yet , not that all have received alike , or the same degree of grace and knowledg , &c. for all receive not ( or accept not ) that measure of grace given to them to obey it . but whereas we are sco●● at for saying , the cause of som●s condemnation is their rejecting the light , and their disobedience stubborness , &c. this is according to the scripture language as might be proved ar large : for the fault is not to be laid upon god , but upon man for his disobedience , when he is consumed because of iniquity , which is stubborness , rebellion , &c. for god willeth not the death of sinners , but rather their return that they may live ; and , o man thy destruction is of thy self ; but thy help is of me saith the lord : so as god is clear when he judges . now we can thank god without boasting , that he hath shewn such love , mercy , and good will in christ unto us ; and christ that he hath shewn us power , life , and sufficiency in himself , both to believe , obey , and give diligence ; and the name of god we may praise , for all his mercies and blessings he attends us withal , in the way whereunto he hath called us , and indeed all nations are called to praise the lord , which if all do not , the fault is not gods , nor to be charged upon him , or his free grace , but theirs that reject it ; and have treasured up unto themselves , wrath against the day of wrath ; and on the other hand , they that count god a hard master , and they that blaspheme against him in their torment and anguish , are but the slothful servants , and such as have not recieved the truth in the love of it ; but have had pleasure in their unrighteousness : and thereby have incurred displeasure from the righteous god , whose severity follows on them that reject his love and good-will : so these have not the light as bright shining as we ; these being condemned from the presence of the lord , and from the glory of his power . priest , how comes it that there is none among all these persons throughout the nations ( where the scriptures have never been heard ) that have written in the defence of the christian faith , and against the paganish worship , & c. ? travellers should have given some account of it , &c. answ. as if the scriptures were not onely the cause of life , faith , and salvation ( according to thy former stuff ) but of all writing in defence of the true faith , &c. then what was the cause and ground of sciptures ? however , it appears thou art no great traveller , nor hast had much acquaintance with such travelers as we know have given account of more christianity among divers of the heathen that have not scripture , then is among many in england and scotland , professing christianity ; besides we find in divers of the heathens ( so called ) their writings many things both morral and divine , both favouring of christianity and of some spiritual sence , several of them had of the nature and life of christianity which in it self is against all idolatry of pagans and others , though not in your borrowed terms and expressions of religion and christianity : and further , why should the apostle make use of some of the heathens expressions , and gentils experiences for proof , if they had no tendence to christianity . pr. but the best of those nations and wisest , were the greatest enemies to the gospel . answ. how provest thou that ( for we deny it ) and the ground of this thy peremptory censure and judgm●nt , against all them that had not scripture ? many of whom we believe were better then thy self ; and hast thou known the best and wisest of them , that thou art thus positive against them ? pr. you have no warrant to say , that deaf persons to whom the scriptures have no way been known , shall be saved . answ. as much as to say , they that know not the scriptures , know not salvation , or shall not be saved ; thou shouldest have said . they that know not christ , or come not to him fall short of salvation , the coming to whom , is through the fathers drawings , who drawes by his own spirit ; and darest thou say , that deaf and blind persons shall not be saved , because they cannot hear and read scripture . pr. before the scriptures he taught by audible voices , revelations , &c. but now you make all to be the light within . answ. no revelation is truely known without the light within , for what may be known of god is manifest within . pr. we deny that the power of god is immediate ( viz. in his people ) ans. you may as well deny its being in his people , and their inward communion with it , and therein you deny the very tenuor of the new covenant , and hereby limmit that power to m●diate teaching , scriptures , &c. what in you lies , which tends to eclipse and detract from that glory , sufficiency , and prerogative that is in gods power ; this is very gross and ignorant . pr , we grant it is true which the metaphysitians and divines say of god , that he concurreth in all works of creatures , immediatione vertutis & suppositi , but this ye know not what it meaneth . answ. this makes against your selves if rightly considered , and falsly thou hast said of us ( or of me ) for i do know what that phrase means , both as to words and matter ; but , and if we did not know what is meant , why didest thou use thy latine phrases and scholastick terms , to such as thou deemest so illiterate ? hast thou not herein shewed thy self a bravado . pr. he told us , he will exercise his power for us , and in us . answ. he will exercise his power in us , and yet not immediate ; what contradiction's here ? pr. why the grace of hope should be christs more then the grace of faith , &c. answ. ch●ist is the grace of all our graces , and our all , a mystery hid from thee and those of thy spirit . pr. faith is a habit and an imperfect creature , for all habits are in the category of quallity , which is an accident and so an imperfect creature . answ. what scripture have you priests of scotland for that ? of faith being a habit , an imperfect creature , or accident ; and , is accident and habit all one ? where learned'st this phylosophy to define faith ? true faith is not natural , nor a natural habit however , for thou hast granted a supernatural saving faith , but t is but a habit , an imperfect creature , whereas faith is a fruit of the spirit which is pure and perfect , and the mystery of it is held in the pure conscience ; but if thou meanest imperfect creature as to the kind or quallity , its false doctrine , and its being received by degrees doth not prove it ; for it s as truly and purely faith and that of god , and supernatural in the least degree ( yea if but as a grain of mustard-seed ) as in the greatest measure of it . pr. it is as impossible it should be otherwise , as it is that a man abiding a man should essentially be a beast . ans. is it as impossible faith should be otherwise then an imperfect creature as for a man to be essentially a beast ? sad doctrine ! this is worse and worse : faith ov●rcomes the world purifies the heart , justifies , the mystery of it is held in a pure conscience , yet not possible for it to be otherwise then an imperfect creature : darkn●ss , confusion , and contradiction to truth . pr. the grace of hope is imperfect , christ is the hope of glory . answ. these are one opposite to another , but christ is perfect , who is the grace and life of all the saints graces . pr. christs word was his audible voice speaking his mind . answ. other whiles his word is the scriptures ( with thee ) as if the scriptures and his audible voice were both one , which if this be true , all that read them hear christs audible voice ; is this authentick doctrine ? but christs own words shall stand against it , for , joh. 8.43 . why do ye not understand my speech , even because ye cannot hear my word , and we know , that who hear the son heareth the father also : but this is a mistery hid from the carnal minded who idolatrously pervert the scriptures . pr. though christ and the spirit be one , yet he is not christs word , for christ is not his own word . ans. they that hear christs word and receive it , receive of his own virtue and life in , and the words he spake unto his are spirit and life , thou hast here but cavilled , which thou mightest as well have done against several scriptures and against johns saying , in the beginning was the word , and the word was with god , and the word was god , &c , pr. i call the scriptures the word of god , and the gospel the word of reconcilliation : the word of god is distinguished from the word of reconcilliation . answ. other-whiles the scripture is the gospel ( and the word of god with thee ) now they are distinct , the word of god distinguished from the word of reconcilliation ; what confusion's here ? is not the word of reconcilliation gods ? god was in christ reconciling the world to himself . pr. the gospel are a part of the scriptures , and may be called one with them ; the gospel is contained in the scripture . answ. the gospel is the power of god to salvation to every one that believes , it was preached to abraham , and was before the scriptures , and is everlasting ; but thou hast spoken blindly here as before ; for , is the power of god contained in the scriptures ? then all that have the scriptures have that power in them ( or from them ) which is not true . pr. rom. 16.26 . the preaching of jesus christ according to the revelation of the mistery which was kept secret since the world began , and by the scriptures of the gospel , according to the commandment of the everlasting god , made known to all nations , for the obedience of faith. answ. but thou and such do not so preach christ , nor are so commissionated to preach , at the commandment of the everlasting god , who deny revelation , and his imediate teaching now , and this contradicts much of thy dark stuff ; for here the revelation of the mistery is prefered before the scriptures , and the preaching according to them , was from that revelation of the mistery which the apostles had in them , but , were the scriptures that revelation , and kept secret since the world began ? the revelation of christ was the mistery , christ within , the hope of glory , a mistery hid from ages , &c. how was it by the scriptures made known to all nations for the obedience of faith , if in many nations there be nei●her the knowledg of christ nor scripture , according to thy former ? and of that rom. 16.26 . which thou sayest is the scriptures of the gospel ; thou hast wronged the scriptures herein ; for it is the scriptures of the prophets , &c. pr. the gospel and mistery of christ , is made manifest by the scriptures of the prophets preached to all nations ; not by a light within : if it were not in the scriptures , how could it be manifest and made known by the scriptures ? answ. if not by the light within , how by the scripture without it ? have all that hear scripture read or preached , the knowledg of the mistery of christ without the light within ? how then doth the apostles speak of the revelation as before ? did nor he preach from the light within , or revelation of the son in him ? gal. 1.16 . how ignorant hast thou shewed thy self in this matter ? again , the mistery was not made manifest by the scriptures alone , or barely , for both revelation and preaching is mentioned before ; and to tell of the gospel and mistery being in the scriptures , is as much as to say , the power of god or christ is in the scriptures . pr. doth not mark. chap. 1.2 . call what he wrot , the gospel ? where he saith , the beginning of the gospel of jesus christ , &c. have you a forehead that cannot blush , that tells us that the gospel is not scripture ? what a feared conscience and shameless boldness have ye attained to ? answ. it is not from any feared conscience , nor shameless boldness for me to assert the gospel was before the scripture ; and if mark intended his writing ( or what he writ ) to be the beginning of the gospel of jesus christ , then it follows , that the gospel of jesus christ did not begin before mark wrot that reverevlation , and then how doth he mention what was written in the prophets , and tell of the gospel of jesus christ ? and did not jesus christ shew forth his power and preach the gospel , before that of mark was writ ? but seeing thou hast taken the liberty , both to give thy meanings to scriptures , and pretends to compare one scripture with another , i may have liberty to tell the other scriptures in this case , as in , luke . 1.1 . he saith , forasmuch as many have taken in hand to set forth in order a declaration of those things , which are most truely believed amongst us , and ver . 3. it seemed good unto me also , &c. and , act. 1.1 . the former treatise have i made o theophilus : so what they writ , it was a treatise or declaration of things spoken , done , and believed , and much of which relates to the historical part of things and matters ; but if the written declaration , treatise of things , or scripture without , be the gospel , then hireling priests may be silent , and let people read them , without spending their mony of them for their various meanings , traditional interpretations , &c. for the gospel ought not to be added to , nor another preached ; how-be-it there is a difference between true preaching , proceeding from the immediate spirit and power of god ; which paul was a minister of , and the scriptures or writings outward , without the spirit or life ; for paul was not a minister of the letter , but of the spirit , and new testament . and is not a living ministry and voice , especially where it lives by vertue of the power of god , from whence it immediatly comes of more force and authority then the letter , or writings , which scriptures signify ? yea i do further affirm , that the same words or d●clarations , as immediatly proceeding from the power or spirit of god , is of more force and effect then the same words would be as spoken onely from scripture without . deny it you priests if you can , i can in the name of the lord , largely demonstrate it against you . pr. the scripture is everlasting , viz. what is contained in them . answ. confusion , are they both one ? this is like much more . pr. is not the gospel written by the prophets , the scriptures written by them . a●sw . th●n marks writing was not the beginning of it , here 's contradiction and error : again the apostle calls them the scriptures of the prophets , but speaks of the gospel , revelation and mistery before , see , rom. 16.25 , 26. where its very plain he makes a distinction between them and the scripture . pr. i deny any immediate teaching by god. answ. then thou deniest god to teach his people himself , when he dwells in them , wherein thou hast denied the truth of the gospel and new covenant . pr. christs immediate teaching will no way follow , for his opening the understanding to know the scriptures ; for he doth by the same supernatural influence shine on the understanding , and scriptures , luk. 24.32 . answ. doth christ by a supernatural influence shine on the understanding , and yet deniest thou his immediate teaching , what a labyrinth of confusion and distraction art thou fallen into ! and it appears , without this supernatural influence shining on the understanding , the scriptures are not truely known nor opened . pr. that christ was first known himself , or he gave the knowledg of the scriptures . the apostle paul , rom. 16 , 26. denies your consequence . answ. have any a supernatural knowledg or faith of the scriptures , who have not a knowledg of christ ? it seemes thou hast forgotten thy former words ; and the apostle doth not deny my consequence ; for he had a knowledg of christ before he preached him , or writ epistles concerning him , and his knowledg of the son of god , was by his revlation in him , besides the very order , tenour , and matter of the apostles words cited by thee , makes for me against thy self , see , rom. 16.25 , 26. for they run thus , now to him that is of power to stablish you , according to my gospel , and the preaching of jesus christ , according to the revelation of the mistery , which was kept secret since the world began : but now is made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known to all nations for the obedience of faith , &c. this thou mayest peruse again to thy owne contradiction . pr. the cause indeed must be before the effect , and yet not allwayes in order of time , but of nature , &c. if there be a pryority , or posteriority of christ in the soul , certainly the scriptures hath it in the order of nature ; though the lord in the communicating the knowledg of them , he is in his being first ; because , the cause must be before the effect ; so the giver of knowledg before the knowledge given . answ. this being rightly considered , we find both contradiction and ignorance in them ; for , is the cause before the effect allway●s in order of nature , not of time , and yet , have the scriptures the priority in the order of nature ? where learnedest thou this distinction ? not from the scriptures nor from christ ; surely christ hath the priority in order of time , for he is in his being first , and if the cause must be before the effect , alwayes in order of nature ; then he hath it in both ; for he was the cause both of scripture , and communicating the knowledg thereof , as thou confessest ; as also , that the cause must be before the effect , so the giver of knowledg before the knowledg given : and indeed , he was before all things , and by him all things consists , and in all things he is to have the preheminence , and priority : who is the first and the last , the foundation , the beginning and the end. but thy saying if there be a priority , or posteriority of christ in the soul , certainly the scriptures hath it in the order of nature ; in this thou comest off but very saintly and dubiously , and bringest the controversy to no result nor clearness , but art confused ; for if there be a priority of christ in the ●oul , then it is not of the scriptures , it b●ing a priority of christ , who also doth by a supernatural influence shine on the understanding , &c. but in these matters much might be said , which time would fail thorowly to treat of . pr. the juditious will think you a pittifull object , who expose your self to shame and ludibrie , &c. answ. thy censure an● scorn herein i vallue not , it will fall upon thy own head , and theirs that have taken thy part herein . pr. without the sanctifying knowledge of christ , one may understand the scriptures without error and ●angling . answ. this is both erronious , and contradicts much that thou hast said before and after , which i need not very often repeat . pr. most men , have both preached the truths in the scriptures , and maintained them by writing , who never had any sanctifying knowledg of christ. answ. this is like the former , and that [ most men have preach●d truths in scriptures ] is too large a word , and contrary to what thou saidst before of other nations ; but what do these things tend to , but to set up unsanctified persons , to be preachers or priests : but too many there are of such already , for of them and their pollutions many are grown sick , and the earth will vomit them out , and all that seek to maintain them against christ and his kingdom , which he is setting up . pr. for judas , he preached the truths , &c. the scribes and pharisees that sat in moses seat preached truths ; whereas christ bad hear them , mat. 23.2 , 3 , 4. answ. but doth this prove that judas had no sanctifying knowledg of christ ? herein hast thou erred ; for judas had part of the ministery , from which by transgression he fell , act. 1.17 , 25. so transgression was the ca●●e of his fall from the ministery , and that scipture , mat. 23.2 , 3 , 4. proves not that christ bad them hear the scribes and pharisees , nor that they were true ministers of christ ; though wherein they sat in moses seat , and read or preached his precepts ( when in force ) they were to be obeyed , but christ reprehends them in many places for corruptions got in amongst them , contrary to the law , and for their vain traditions and prec●pts of men ; and therein they were not true ministers of the law , much less of christ. pr. some preached ch●ist out of envy and strife , and not out of love , &c. yet preached christ and the scriptures without errors , phi. 1.15 , 16 , 17. shall we say they had the sanctifying knowledg of christ who had not love to him , who hath not good will to him ? answ. thou hast not proved that they preached christ and the scriptures without errors who were in envy and strife ; for they were guilty of error in the ground ( viz. envy and st●ife ) and where that is , ther 's confusion and every evil work ; in that christ was preached and his name published in those dayes , the apostles rejoyced ; but not in the envy and error , of such as preached him out of envy , who were not sanctified for such a work . pr. your reason that w●thout christ we can do nothing , is to be meant in a supernatural way . answ. is not that in a supernatural way , which is without error and jangling , and good and acceptable to god ? pr. if they believe them to b● true , do they not know them . answ. no , all that believe them to be true , do not know them ; for thou hast granted an historical faith of scripture . pr. he that hath heard , and learned of the father , cometh to him , joh. 6.44 . answ. but all that have read and heard scripture , have not heard nor learnd of the father ; nor come to christ. pr. none can know the truths of the scriptures without the sanctifying knowledg of christ. answ. this is according to what i say , and overth●ows very much of thy matter according as hath been largely proved before . pr. he will lead believers into all truths , this is the meaning ; that is , he will keep them from a total and final defection from truths necessary to salvation ; and lead them into truths , which are thus necessary , &c. answ. this acknowledges in part to the truth of what i have said , also , to the spirits leading into all truth ; yea , into all truths necessary to salvation : and then the spirit of truth is sufficient for us to depend upon , for this leading and preservation . pr , the disciples , all of them ( except judas ) had received the sanctifying spirit . answ how hast thou excepted judas from the sanctifying spirit , when he had part of the ministery , which his transgression was the cause of his falling from ? pr. they were all ignorant of the resurrection , and mistook the nature of christs kingdom ; as if it had been of this world , luk. 24.21 . act. 1.6 . the galatians who had received the spirit , yet were they led into error . answ. if they that had received the spirit might erre in these matters , much more they that had no sanctifying knowledg , which contradicts thy former ; of their preaching of truths without errors . pr. he did not tell them ye erre not having the spirit , but not knowing the scriptures . answ. the scriptures they could not truely know without some sanctifying knowledg of christ , as before confest , or of the power of god to salvation ; so their ignorance of the scriptures in a supernatural sence , was from their ignorance of the power of god , which unvails the heart to read and understand them . pr. for what ye say we plead for sin , it doth more duely fall on the doctrine that saith , believers may totally fall , as you say peter by his denial did , and david likewise by , &c. answ. nay , to say there are believers that may fall from grace ( who are not yet come to an established and grown state in the truth and power of god ) is no pleading for sin , as your doctrine contending and disputing for sin in all , term of life , especially , whiles we exhort all to watch and look dilligently to grace received , and withal warn them , &c. that such a falling away may be prevented ; for it was no pleading for sin in the apostles , to warn the churches by the example of some that fell , or of such as made shipwrack of faith and a good conscience ; or of such as drew back to perdition , denied the lord that bought them , and such whose latter end was worse then their beginning . but to charge us with saying , that peter and david fell totally ; this is a slander and forgery against us , as there are many more in thy bundle . pr. if our peace stood in our inherent righteousness , &c. in our good works , &c. answ. [ inherent righteousness ] are thy own words obtruded upon us , in thy own sence ( as imperfect ) and so in that sence not gods nor christs ; for in gods righteousness , received in christ by faith , our peace stands , and of this , the true believers are pertakers in them , they being in that living faith , the righteousness whereof is not devided from it . pr. davids peace stood not in the freedom from all sin , but in that god did pardon his sin ; and did not impute the same , rom. 4.6 , 7 , 8. secondly , if none ever had , or shall have peace here on earth , but such as are in this life free from all sin ; then you alone may boast of it , &c. answ. he whose transgression is forgiven , the man unto whom the lord imputeth not iniquity , in his spirit there is no guile psa. 32.1 , 2. and david bid , mark the perfect man , and behold the upright ; for the end of that man is peace . and blessed are the undefiled in the way ; they also do no iniquity , &c. and in this state stood davids peace , contrary to what thou hast erroniously spoke of him here . secondly , and what thou hast said of our being free from all sin , that we alone might boast of it ; this thou dost not believe of us , and therefore hast ironically scoffed and jeered , contrary to thy own thoughts and intentions : and in implying none on earth free from all sin , hast again erred , and art herein sufficiently confuted allr●ady , thou having herein implyed , none here ever born of god , none here to abide in christ , or come to perfect holyness ; or to be washed from all sin by the blood of christ : so thy doctrine is contrary to the apostles . pr. for none either of the prophets , apostles , or saints , that we find in scriptures , ever were thus quallified for peace . answ. this seems to be a large and general charge against the prophets and apostles , who generally contrary to this doctrine testifyed unto the peace of god , which is perfect , which attends the righteousness ( or heavenly image ) of god , which is also perfect , and known in the new covenant , whereby he takes away sin , and establisheth his people in righteousness , and the prophets could testify that the lord was their righteousness , who wrought all their works in them , and to the true apostles , christ was made wisdom , righteousness sanctification ; so thou & you have shewn your selves ignorant of the scriptures , and of the prophets and apostles states and quallifications ; and what sin or sins they all had , which they ( or any of them ) were not freed from before death , is not yet proved by any of you , who are found in the work of the old accuser of the brethren . pr. sin is remaining in part in all the faculties of gods children , &c. except ye had made appear , that pauls will , and affections , and mind , were perfectly against sin : some stain and inclination to sin , by the contrary corruption still remained in some degrees in his will , mind , and affections , &c. answ. this is a sad accusation against all gods children againe , and what is this but a pleading for sin , and tending to strengthen the hands of evil doers ? what , all the faculties of gods children , having sin and corruption in them ? the priests were wont to tell of a regenerate part ; what part is it ? no faculty clean , sad newes ! thus to accuse pauls will , mind , and affections , as having corruption remaining still in them ; whereas his will was to the good , his mind and affections , were on things above ( when converted , and victory obtained ) and the vi●e affections and desires mortified , which they that are christs have crucified ; and his saying , with my mind i serve the law of god , but with my members the law of sin ; related to the state of his warfare , and shewes an opposition in his mind against serving sin : but thy doctrine signifyes thus much , as if he had said ; with my mind i serve sin , and with my members i serve sin , yea ; with my mind , will , and affections i serve sin , and the law of god both ; this were a serving two masters : and then where 's the contrar●e●y and opposition thou speakst of afterward . pr. i said , there was flesh and spirit in him , so that neither the operations of the flesh or spirit were compleat and perfect , because of the opposition they have one to the other , the flesh and spirit are contrary one to another . ans. thy making the opposition between the fl●sh and the spirit , and their contrariety one to the other , thy reason to prove that neither the operations of the flesh or the spirit were compleat and perfect , it proves the quite contrary ; for the spirits opposition to the flesh , and its contrary operation , proves that the spirits operation is pure and compleat against that which lusts against it ; and so against the fruits and works of the flesh , which are ( absolu●ly ) also opposite to the fruits of the spirit , yet they through the spirit , came to mortify those deeds and works of the flesh which were corrupt . pr. ye cannot do those things that ye would ; because he could not will them perfectly . ans. it s god that works in the believer , both to will and to do , and his work is perfect ; and to whose will , mans will ought to be subject . pr. if all the imperative faculties of the will and mind , and ( inferiour ) of the affections , be fully and strongly joyned for any action , the members of the body cannot but be obedientially , &c. ans. then such as have the mind of christ , whose wills and minds are subject unto his , as theirs whom he calls his brethren , and whose affections also are set upon things above , such have unity with christ and in their faculties ( as thou callest them ) and therefore their members must needs be obedientially subject , as theirs who are sanctified throughout , in body , soul and spirit . pr. what part of him did sin dwell in , if neither in his mind , conscience affections , &c. ans. he said , in his flesh dwelt no good thing , but it was not all his life time of continuance . pr. if you can find out any other faculty of the soul , which can be a seat for sin to dwell in , then these three ; the schooles will be beholding to you for your new philosophy . ans. we may therefore see what schooles and discipline you have , that would be beholding to us , to find out some other faculty of the soul for sin to dwell in ; but me-thinks thou shouldst intend better then thy words import , and have said : you would be bebeholding to us , to shew you another , which is no seat for sin , and that you should not seek for more room for sin , for it hath as much room amongst you as you can afford it , in all the facultys , both superior and inferior , both in the wills , minds and affections : but so it had not in the children of the light. pr. the pure protestant religion , which is held out from scriptures . answ. is that your pure protestant religion , that pleads for sin in all the facultyes of the soul ? an impure religion and doctrine of the ministers of sin , pure religion where it is , there 's a keeping unspotted of the world . pr. there is a righteousness of christs sufferings and merit imputed , &c. which begets peace , which may consist with sin in a believer , though thereby no condemnation to him . answ. christs righteousness is known to be pure and perfect , and not to consist with sin , for they are inconsistant , and the believer that 's come to a fellowship of christs sufferings , and a conformity to his death , to know his righteous will by faith imputed ; he walks after the spirit , not after the flesh , and to such there 's no condemnation , rom. 1.8 . pr. cleanse thou me from my secret sins . answ. then let not secret sin remain in me all my life time , let not sin and corruption remain in all the faculties of my soul so long as i live , pr. there is a righteousness which is the same with sanctification which is not perfect and compleat , therefore no man by this inherent righteousness is justified . answ. what righteousness ( and whose ) is it , which is the same with sanctification , which is not perfect ? is it christs yea or nay ? and , is sanctification imperfect in this life ? and , is this that thou callest inherent righteousness ? in this thou hast but acted the part of sathans m●ssengers , as hore-tofore , and contradicted the apostles doctrine , who preached to present men perfect in christ , and exhorted to purge themselves , from all filthiness both of flesh and spirit ( and so ) to a perfecting of holiness in the fear of god : and , was not christ made unto them , righteousness , sanctification , and redemption ? and is he devided or imperfect in what he is to the saints ? what grose and fa●se stuff hast thou implyed and vented ? and it was they that were washed and sanctified ; that were justified in the name of the lord jesus , and by the spirit of our god. see , 1 cor. 6.11 . pr. you do not admit of this doctrine . your new light you pretend , is nothing but old damnable popery . ans. our new light ( as thou callest it ) is the light of christ , the same the apostles preached and bears witness to their doctrine against thine and the priests who oppose it : and its blasphemous and damnable in thee , to deem this our light , nothing but old damnable popery ; it will appear that thou art nearer popery then we , in thy contending for sin term of life , but onely thou tellest us not of a purgatory . pr , paul had victory begun but not compleated , except from the the condemning power of sin , but the reigning power and defiling , was not subdued totally , &c. ans. confusion : and contrary to pauls doctrine and state , to tell of victory , and yet the reigning power and defiling not subdued totally ; as much as to say , his enemy was conquered and yet reigned still ; whereas he said , he had fought the good fight of faith , and had kept the faith ; he was more then a conquerer through christ that loved him . and they to whom there was no condemnation were in christ , and walked not after the flesh , but after the spirit . and was there not such as were compleat in christ to whom paul wrote ; and dost not believe that he had attained to as high a growth as any of them to whom he writ or preached ; consider it . pr. in the present time , i am sold under sin , that good that i would do , i do not ; if he had spoken to their capacity as weak , he would have told them , he had been under such a condition , but he was delivered from it : when paul speaks of a condition wherein he was , he does not say , i am , &c. ans. paul did speak unto the romans after the manner of men because of the infirmity of their flesh , rom. 6. he did also signify the several states which he had passed thorow , as how it was with him before the law came , and how when it came , and his warfare , as also his deliverance ; so that i say again and still affirm , that paul could not be in all those states he mentions , or represents to the romans at one and the same time ( when he so writ , as in the present time ) as thou very blindly hast asserted , argued from hence , and caviled against the truth of what i said , and the most stress of what thou sayest for reason , or proof against me , is as much as a child might say that has learned his accidence , viz. that the present tense is not the preterperfect tense ; whereas if it must be taken for granted from thy feeble reason , that paul was in all those states at one and the same time , then he was both carnal sold under sin and yet spiritual , a faithful apostle that could preach in the fullness of the gospel ; as if carnal sold under sin , and spiritual , made free from the law of sin and death , by the law of the spirit of life were both one , but , to be carnal sold under sin was miserable bondage , not consistent with his saintship and spirituallity : and when he said , with me to will is present , but how to perform that which is good , i know not ; if that was his present condition , then ( as thou arguest ) because spoke as in the present tense ; then what did paul at that time in writing that epistle ? did he perform that which is good , yea or nay ? if he did , then knew he what he did ? or , did he do he knew not what in it ? surely thy doctrine doth strangly misrepresent and wrong paul , that servant of christ , and the lords-freeman , who knew the mysteries of christ , though sometimes , he became as weak to the weak , &c. but if it should be objected , as some vainly have done , that there was an unregenerate part in paul , of which he speaks in those cases ; then this would make much of his epistles to proced from an unregenerate or carnal part , which were gross and contrary to their own doctrine . and to that saying , if he had spoke to them as weak ; he would have told them he had bin under such a state , but he was delivered from it ; to the very same purpose he did speak to them , rom. 7.5 . for when we were in the flesh , the motions of the sins which were by the law did work in our members , to bring forth fruit unto death ; but now we are delivered from the law , that being dead wherein we were held , that we should serve in newness of spirit and not in the oldness of the letter . so that its plain , he told them both of his captivity and of his deliverance , speaking in the fore-part of the chapter plainly in several things , with relation to what he was in the flesh in the time past , and also how he was delivered ; and so , both the body of sin and death , and the law of sin , he came to be delivered from by the law of the spirit of life in christ ; through whom also he was more then a conqueror . pr. how bold are you , charging the present time for the by-past , for which you have neither passage in that , nor any other scriptures , the sence of the words being all along in the present time , &c. answ. this is but like the former , from ignorance both of the scriptures and the apostles states , concluding them in all those sta●es wherein they personated themselves , either to represent what they had gone thorow , or the condition of others to whom they wrot or spoke ; but from this mans argument , where paul said , christ came into the world to save sinners of whom [ i am chiefest ] and the apostle james ; with the same tongue bless we god , curse we men , these things ought not to be ; this being spoken in the present time when they writ ; from this mans argument , paul was then the chiefest or greatest of sinners ; how was he then counted faithful and put into the ministery ? or was he the greatest or chiefest of sinners when faithful ? then who are the least of sinners if the faithful , such as are saved by christ be the chief ; and was the apostle james one that did curse men , when he exhorted against it , or what he said , had relation to them ( or some of them ) to whom he writ ? and pauls being the chiefest of sinners , to his being injurious and a persecutor before converted , or if the chiefest of sinners after conversion , and counted faithful ; what was he before conversion ? or if it was before ; then did he not amend and become better when he came to be converted , to receive grace and apostleship ? pr. as for that by gone state before he was begotten ; was he groaning under a body of death ? was he giving thanks for victory through jesus christ ? yet all these are knit together . secondly , if ye say it was a state after he was begotten of god , ye grant all that we affirm ; that a believer ever after he is begotten of god , is not free from sin. answ. this still depends on thy former errors and absurdities against paul , for groaning under a body of death for deliverance or victory , and giving thanks for victory through jesus christ , are two differing states , and not knit together as if they were one and the same condition ; how blindly and sottishly hast thou reasoned herein ? secondly , if we say it was a state after he was begotten , viz. that he was groaning for deliverance , we do not grant therefore that a believer ever after is not free from sin , as falsly and absurdly thou infe●rest upon us ; as if a believer had no growth nor encrease in faith and victory after begotten of god , which if it be thy belief , according as thy words imply , it is not ours ; for we know and believe a growing from strength to strength , and a revelation of gods righteousness from faith to faith in the true beleivers , and that by faith victory is obtained by degrees , with such as are begotten and born of god , whom the wicked one cannot touch ; and through faith in the power of god , everlasting salvation comes to be attained to by them ; such as keep the faith , and hold fast the profession of it without wavering . pr. they do not so perfectly mortify , as that there are no lusts in them ; otherwise it were to no purpose for peter to exhort the believing hebrews to abstain from their lusts . answ. nay , herein thou hast erred and perverted , and wronged peters end and intention , which is clearly against such as thou art , who plead for continuance of sin and lusts in them , which if they alwayes be to continue here , and cannot be abstained from as thou intimatest , then to what purpose was it for peter to exhort them to abstain from them , especially if he had been of thy faith that they could not , or had not power to abstain from lust , &c. but herein thou hast sufficiently discovered whose servant thou art . pr. when they are believers and begotten , they are so freed that the evil one cannot touch them . answ. much less lead them into sin , or keeps up the reigning power of it in them so long as they live : this contradicts all thy corrupt pleas and arguments for sin. pr. they do not fulfil its lusts , as to continue in sin wilfully and deliberately without repentance ; yet they are not freed from sin wholly . answ. yes wholly , when the wicked one hath not power to touch them . but thy saying they do not fulfil its lusts , as to continue in sin wilfully without repentance ; now may not this be taken that they do continue in sin , lusts , but not wilfully without repentance ; but do they sin wilfully with repentance ? hast thou cleared gods children herein ? whereas , such as walk after the spirit , shall not fulfil the lust of the flesh ; but are in that which mortifyes the vile affections and desires , and subjects the whole man to the will of god , viz. to righteousness and holyness . pr. in many things we offend all . answ. but not in christ the one thing ; for , he that abides in him sinneth not . pr. to be unblamable ; is that grace ? is universal in all parts of the renewed man , though not absolute , &c. to be unblameable and unreproveable , may stand with sins of infirmity . answ. to be unblameable , is to live as the grace teacheth ; namely , to deny ungodliness and worldly lusts , and to live godly and soberly in this present world : for sin and ungodliness is blameable and reproveable wherever it is , it being contrary to the grace and its teaching , which is absolute as well as universal in the renewed man , and is not consistent with sin , nor imperfect as you priests of scotland have rendered grace , faith , &c. as they among you formerly , that cursed every one that saith , faith is without sin , and would have all the people to say amen to it ; wherein your blind zeal out-runs your understandings , and made you discover your folly and madness , to set people on cursing ; yea , to curse such as held the truth , contrary to that doctrine , bless and curse not . pr. in the book of common prayer , there is a promise , to forsake the devil and all his works , the vain pomp and glory of the world , and sinful lusts of the flesh , and be led by gods spirit to keep his commandments : many of those who promise may do this , and keep it in the sence the scripture holds , that is ; that they shall disallow , purpose and endeavour against those ills . answ. so , here thou hast justified these promises , and many of those who promise as keeping it , that is ( sayest thou ) they shall disallow , purpose and endeavour against those ills , as if that purpose were a forsaking the devil and all his works , &c. the sinful lusts of the flesh , a keeping gods commandments , &c. when as thou hast denyed that any may attaine to such a state , but they must purpose and endeavour after it ; when as the promise is absolute , to forsake all sin , viz. all the works of the devil , and to walk in the commandments of god all their life . what a medly hast thou made here , like the time-serving priests ; that vindicate the common prayer and episcopacy , after they have denyed it , and many of them covenanted against it : we thought that the priests and kirk of scotland , had been more zealous and sincere in their way against the episcopal traditions , then thou hast here appeared : will the rest of thy brethren of the kirk of scotland own thee in this matter ? or art thou their mouth ; that thou takest upon thee , to be such a contender for the pure protestant religion ( as thou callest it ? ) but is that any part of your religion to tell of god-fathers and god-mothers ? and to cause t●em to promise and vow in the infants name , and for the i●fa●t ( as its surety ) to forsake the devil and all his wor●s , &c. all ●he sinful lusts and desires of the flesh , and to keep g●ds holy will and commandments , when you do not believe it possible so to do in this life . pr. as many who are commended for keeping his commands , their sins and failings are not-with-standing recorded . answ. sins and failings are not consistent with keeping gods commandments , sin being a transgression of the law ; which , when transgressed and failed of keeping , it is not kept then , nor the blameless state stood in . pr. you with gross subtilty bear out this sence ; that he who at his death is made holy , is made holy somtimes before his death . ans. he is sometime a dying before dead , if at their death , be upon their death or dying ( as thou sayest ) yea , some are many houres , having the symptomes and pangs of death upon them , before they are dead , and in this sence i supposed thou intendest , by saying at their death they are freed , &c. that it was upon their dying , when the throws or pangs of death are upon them ; or , when we commonly say a person is a dying , when he breathes very weakly , faintly , and sometimes with short breathings , a little before breath is quite gone , and then there must needs be a little space in this life , before the person is quite dead . pr. you might as well infer , if one should say , that at his death his soul aod body are separate ; that he said , they are separate sometime before his death ; at his death is meant immediatly upon his dying . ans. a false inference put upon my words , which doth not at all follow ; for when the soul and body are separate , or the soul is gone out of the body , this is after death , now upon dying is not after death ; for when the body is without the spirit it is dead ; so , if thou wilt have it , that when the soul and body are separate , the beleiver is then free from sin ; t is not in this life , and then ; where 's the popes purgatory ? and who is now guilty of damnable popery ? is this your pure protestant religion ? pr. i never found but that they ( viz. our brethren ) said , beleivers souls either at their death ( which is immediately upon their death ) or after death , are made perfectly holy and received into glory . answ. upon dying , and after death are two things , so it appears still you are devided somewhat in this point ; s●me of you saying , upon their dying , beleivers are made perfectly holy , others say , after death ; however by this we may observe that your doctrine tends to make people serve the devil ( by living in sin ) so long as they have any time and str●ngth , to do any service for him ; that is , till they can serve him no longer . pr. they may mean and understand , that the perfect holiness of both soul and body is not to be till the resurrestion ; which is nothing differing from that which i say ; i do not say that the body in the grave is capable of holiness till it be raised . answ. if this doth nothing differ from what thou sayest , it s very strange , didest not say a little before [ upon his dying ? ] what 's done upon his dying ? is he made wholy free from sin yea or nay ? if thou meanest onely the soul , that that 's onely freed from sin at death or upon dying , and not the body till it be raised ( as thou sayest ) then what becomes of the sins and impurity of the body in the mean time , or the defilments and pollutions thereof ? doth it dye with the body ( seeing the soul is pure when it ascends to god ? ) or if the body be not capable of sin in the grave ; then where is the being of unholiness and corruption to be done away , so long after death as is imagined ? or to say that perfect holyness of both soul and body , is not till the resurrection ; ( how long after death you know not ) doth not this make for the papists imagination of a purgatory ? for if the being throughly purged from all unholiness be not till after death , it must be some where ; but this your doctrine is cont●ary to the apostles , who said ; how can we that are dead unto sin , live any longer therein ? and being made free from sin , &c. he hath washed us from our sins in his own blood , &c. pr. from pro. 24 ▪ 16 it cannot be so properly said , the godly fall seven times into trouble and ri●e again . answ. yes , the godly falls into many troubles and afflictions ; but god delivereth them , out of them all . and he is with them in six troubles , and in seven he will not forsake them . and its plain from that of pro. 24.15 , 16. that the just mans falling sev●n times and rising again , is of another nature then the wickeds falling into mischief ; for in verse . 15 , 16. its said , lay not wait ( o wicked man ) against the dwelling of the righteous : spoyl not his resting place : for a just man falleth seven times and riseth up again : but the wicked fall into mischief . it is not said ( as many of you have wronged the scripture ) that the righteous man sins seven times a day ; yea , some of the priests and professors , have not onely said so , but have also said ; that the most righteous man that is ( or ever was ) sins seven times a day , which is a deceit and corruption put upon scripture . pr. as for my saying a day , it was a mistake of the citation of the place , though it s not contrary to sence ; for christ saith to peter that he should forgive his brother seventy times seven times , which implyeth that a brother may offend in the day time . a. if he who is a brother may offend in the day time ; doth it therefore follow that all the godly or brethren do fall into sin seven times a day ? and wilt thou ( to serve thy perverse and corrupt end ) say , in that a brother may offend seventy times seven , therefore he sinneth seven times every day all his time ? surely thy implicite consequence , is a mistake and error ( and thou hast wronged the scriptures ) as well as thy citation of the place mentioned . but we see thou wilt stand by the devils cause , though thou comest never so feebly off ; yea , and fall with it . pr. i grant that the child of god cannot sin totally and finally and whoso doth it , is of the devil . answ. herein again thou hast wrested and added to the scripture , as often before , totally and finally are thy own words , and not the words of john , who affirmed , that he that 's born of god sinneth not ; neither can he : to say he that commits sin totally and finally is of the devil ; is this all the distinction of the devils servants and children , from the children of god ? how miserably hast thou pleaded gods childrens cause ? surely they have no reason to be beholding to th●e , but may justly exclude thee for wronging of them . pr. in the sence ye imply it , that he who sinneth at all , or in whom their 's any defect ; thus none living then ever knew or saw him : those who are commended for knowing him , sinned . secondly , job cursed his day , david , what sad falls he had is known , jeremiah , the apostles ; all of them . answ. that [ he ] that sinneth and is of the devil , and that [ he ] that sinneth not who is of god are two contrary births ( and that which is born of the spirit is spirit , as that which is born of the flesh is flesh ) which if thou knewest the difference of , and were seperated from the evil and joyned to the good , thou wouldest not go about to confound them , nor grosly to pervert the scriptures and to accuse gods birth , or child as thou hast done . secondly , and why doest thou not tell us of their deliverances as well as their falls , and of their conquest which ( by d●grees ) they obtained in their life time ? but this would make against thee and thy ill cause for sin and sathan , whose work thou art in . pr , you say a believer is free from all sin , which we suppose you meant of a believer from the very instant that he begins to be a believer ; as ye said , that the spirit cannot be united unto sin. answ. nay , it is not our principle that a believer , from the very instant that he begins to be a believer , is free from all sin ; thy supposition herein and much of thy matter grounded upon it is false , thou hast gone about to overthrow our principles , when thou art yet to learn what we hold in this matter : for a man is a believer whilst in the faith he is war●ing against sin , and waiting to obtaine victory over it , and to come into the glorious liberty of the sons of god : the victory is not obtained at the very first beginning of gods work in a soul , but by degrees through faith , which purifies the hearts of them that believe , and receive power in the light of christ and spirit of life , to become the children of god and of the light , which hath no unity with sin ; nor can have with persons , but as they forsake sin and come out of it . pr. as you contradict your self , so you do the truth ; for can sin be in any man , and the actions flowing , and the man not be sinful ? if sin be in a man , doth it not defile him ? answ. if the actions of sin be flowing from a man he is sinful , but there is a time when the beleiver warreth against sin , and can say as paul did , it s not i that sins ; but sin that dwelleth in me . and there 's a time wherein there be sins that do easily beset ; and when sin is presented in the temptation , when it is not yeilded unto but withstood , and by degrees overcome by faith , in the power of christ : but this is hid from all blind contenders for sin. pr. neither doth that passage which ye abuse ( it s not i but sin that dwelleth in me ) imply any thing of that kind that he doth not sin. answ. what is this less then to say , paul said not true , when he said , it s not i that sin but sin that dwelleth in me ? but to distinguish between the two s●eds and two births , that which did not sin , and that which did sin , it appeares thou knowest not , but art very ignorant , and blindly cavillest in many things . pr. god judgeth of his children that are thus devided , according to the better and sounder part , as is that of the spirit which is most prevailing with them , and unto which they do adhere ; and not according to the flesh which they renounce , and unto which they resist ; and which by little and little they overcome . a the spirit most prevailing in gods children , they adhere to it , and resist and renounce the flesh , and yet the flesh have the better ; what doctrine is this , and what contradiction ? and how doth this oppose the spirits sufficiency , and the end of their adhereing to it ; which is , that they may be thorowly sanctified both in body , soul , and spirit . pr. indeed you make your self a patron of sin , in saying , that the children of god when they come short of the good they would , and when they do the evil they would not , they do not sin : now whether you , or th●se you rail against , deserve to be accused as defenders of sin : you say that a believer , when he doth the evil he would not , he sinneth not : no more vile defence of sin imaginable , then to say , that peters denyal of christ with a curse , was no sin ; and davids adultery : whether he that acknowledgeth sin is in the godly , or he that sayeth the foulest sins are not sins ; because forsooth they may be warring against them ? answ. herein hast thou abused me , and sought to render me odious for that which is none of my saying , touching the children of god ; neither did i ever say , that doing evil is not sin , nor yet grant thy universal charge against gods children , of coming short of good and doing evil ; nor that all that paul writes of himself in that kind ; was then his present condition : herein hast thou but begged the question , and belied me in several things grounded upon thy misrepresenting our principles before ; and so the patron and vile defender of sin thou art , and not i ; who to defend it , hast in general accused all god children with sin term of life . neither did i ever say , peters denial of christ , and davids adultery , are no sins ; as here i am belied and slandered , by one in impudency , and the spirit of lyes : and as for peter and david ; where ever did they commit those sins after they had repented of them ? surely this instance is no proof that gods children must have sin ( or dare sin ) all th●ir life time : how-be-it paul was no defender of sin in saying , it s not i that sin , but sin that dwelleth in me [ by all which sin is still acknowledged to be sin ] and when they knew the warring against sin , and the travel in order to obtain victory , and coming into the state of the perfect birth ( that 's brought forth in the image of god ) they knew the difference between the two seeds in them , and a going on in the work of faith , till the old man with his deeds were put off , and the new man put on . pr. neither that of 1 john. 2. i write unto you that you may not sin , prove that they were free of sin so as they did not sin ; for then why doth he subjoyn ( but if we sin , we have an advocate with the father ) thus you have wickedly separated what god hath joyned , christ was given for an advocate for the sins of those whom john calleth little children , and his own , which therefore were to be . an. johns writing unto them not to sin , surely was contrary to thy pleading for sin , for the very tenour of thy doctrine is contrary to his in this case . and what is it god hath joyned that ( thou sayest ) we have wickedly s●parated ? is it believers and sin , or the advocate and sin ? this were blasphemous to suppose or assert ; how grosly hast thou shewed thy selfe in this matter : and surely thou hast drawn but a bad consequence from johns saying , if any man sin we have an advocate , that therefore johns and the little childrens sins were to be , or that the devils work in part , remaines un-subdued in the children of god ; for john doth not say little children you have an advocate , and therefore your sins are to be , or the devils work must remain in you unsubdued all your life time , but i write unto you that you sin not , and if any man sin ( which is not every man is to sin ) we have an advocate with the father ; this is he that was to call and help them out of sin , and whose blood did cleanse from all sin , for john proposed a way and a remedy for them , to bring them out of all sin , but thou hast proposed a way tending to keep all people in sin all their days , who thus hast contended for the devils work , made such a sad consequence both of johns words , and of christs being an advocate , that therefore sins are to be . a monstrous inference . pr. that the devils work in part remains un-subdued in the children of god , appears by that paul saith to the romans , the god of peace shall tread down satan under your feet shortly , rom. 16.20 . an. that the god of peace should tread down satan under their feet shortly , is a proof against thy s●lf , and contradicts thy doctrine for the devils work remaining in the child of god ; for where satan is troden down und●r foot , dominion is obtained over him and his work . pr. we have peace , our peace stands in our justification , yet there are remains of sin within us which we are to mourn for . an. the saints peace stands in righteousness , which is not consistent with sin , which is the cause of mourning where it is not done away ; but thou hast confounded the state of peace , and the state of mourning , like one ignorant both of true peace , and of the effect of true sorrow and mourning . pr. we are all compassed about with infirmities and subject to passions as was elias , who had the spirit of god and peace to , and yet had matter of groaning even in those passions . an. the apostles instance of elias being subject to like passions , was in the case of praying for the sick , to shew how prevailing the effectual fervent prayer of a righteous man is , jam. 5.15 , 16. which proves quite against thee , whilst thou accountest passions in the general as being sins , for passions are sufferings which may be of divers sorts , as that of sickness and others ; as also it is not true that elias was subject to that the priests are , whilest thou takest passions for sins , neither was he so passionate in that kind as to pl●ad and contend for sin as you do : more-over where it s said , that paul and barnabas said unto them ( that would have done sacrifice to them ) we are men of like passions with you , act. 14. they could not intend by passions , that they were men of like sins and transgressions with those heathens , as being such idolaters , or subject to cry up and worship men as gods , or to sacrifice unto them as they did to paul and barnabas , whom they termed mercurius and jupiter ; so in this thy error is sufficiently detected , who upon such a false ground ( rath●r then be silent ) hast pl●aded for the work of the devil . pr. here is another arminian and popish error , that believers fall away from grace totally . an. thou mightest as well have charged the apostles with an arminian and popish error , who held the same that we 〈◊〉 touching , falling away from grace , which many have been 〈…〉 ( though not all believers ) and therefore both peter and paul and others , did warn them in their epistles to the same purpose as we do , and both paul to the corinthians , and peter in his second epistle , chap. 2. as also that epistle to the hebrews , do largely prove our doctrine in this matter . pr. evil works come not from faith in the believer . an. if evil works come not from faith , then peter and david stood not in the faith wh●n they fell ; and this proves what i said of them , which thou hast reviled me for . pr. christ said to peter , when thou art converted , where you say , that peter was never converted before his repentance , but onely convinced , which contradicts that you said he erred from the faith : it s against christs prayer , saying , i have prayed for thee that thy faith may not fail : if he had not faith when christ spake these words to him , when thou art converted strengthen thy brethren ; onely do signify when he should be fully recovered . an. here thou fightest with thy own shadow , for it doth not follow that peter had no faith , when he was convinced before fully converted , and the words , when thou art converted strengthen thy brethren , are christs own words to peter , about which thou hast thus wrangled against me , which plain enough imply that there was somthing which was not of faith , that peter was to be converted from ; and faith is given in measure in the convinc●ment in order to a through conversion , as also thou grants that these words , when thou art converted , do signify when he should be fully recovered from the sad breach his fall made on his soul ; what a full recovery and yet the devils work remaining all his time ; what confusion's this ? and is the full recovery called conversion as thou sayst ? then you that contend for sins remaining all your life time , remain all your time in the unconverted state ; and that the desciples had som faith b●fore they we●e thus fully converted , is the thing which i have confessed , which still makes for what i say ; that there is a possibility of falling from the faith , before this work of conversion is fully wrought , and therefore the more need of being watchful and exercising that little faith recieved ; so that i do not maintain satans work , or say that he overthrew peters faith ●s falsly i am accused . pr. it is not sad doctrine ( as you say ) but comfortable , that a believer may fall , as david and peter , whereas he doth not fall wholly away . an. is this doctrine counted authentick or orthodox in the kirk of scotland , that it is not sad doctrine but comfortable , that a believer may fall , as david and peter did ? and do you propose this to your auditors as matter of comfort ? surely if you do , you are misserable comforters ; for to be comforted with telling them they may fall , as david and peter did , is to be comforted with denying christ , and commiting adultery , as it may be probable , too to many of your kirk take comfort in such things ; which whilst they do , your stool of repentance will not obsolve them , nor prove them to be in the faith , how-be-it a few line● before , in contradiction to thy self , thou confessest that peters fall did weaken his graces and cloud his comforts very much , and surely it was matter of sorrow , and bitter lamentation to him , as also was davids fall to him ; for which he suffered the terrors of the lord , and great sorrow and tribulation , as at large in his complaints and prayers may be proved . pr. what a brave patron of your cause are you , when in defence of this , that a believer may not sin ; ye say he may fall wholly away from grace . an. here thou hast grosly perverted and wronged my words , for that some believers may fall , is not my defence to prove that they may be fully restored and perfected , so as not to sin ; but that there is a state in which t is possible for some to fall away from g●ace , wh●ch is before they come to that perfection and safety that answers the end of their faith and praying , &c. this cuts off much of thy cavilling frothy false accusation . pr. ye ask if i can instance in peter or david any thing ( viz. sin ) before their death ( which they were not freed from before their decease ) answ. though i could not instance gross falls of such a foul nature , yet they have their failings ; esiah an old prophet , subject to like passions that we are ; peter walked not with a streight foot , david saith , if thou enter into judgement , &c. an. here thou hast gone about to accuse david , and elias , and peter with failings till their death , but in proving thy charge com●s very faintly off , for that of passions is answered before ; and what thou sayest of peters not walking with a streight foot ; was that till death ? or did he so walk all his life time ? surely thou hast herein greatly wronged peter and the rest of them , and though there be a time and a state wherein , if god enter into judgment who can be justified , yet there is a state wherein his people are redeemed through judgment , and purged , by the spirit of judgement and burning . pr. you maintain that a believer from the first sinneth not . an. thy accusing of me with maintaining that a believer is freed from all sin , from the first time he is a believer , is a falshood and an abuse put upon me ; for he is a believer before he obtain victory , and is taught to believe in the light , that he may be a child of the light , and so become born of god. pr. you do symbolize with the papists , saying believers are freed from all sin ; which yet they do not hold of all believers , but of some of their perfectionaries . ye say ye do not hold merit or purgatory . an. nay , thou hast symbolized with the papists , who hast pleaded for sin till death , and said also that perfect holiness both of soul and body , is not to be till the resurrection , when that shall be thou knowest not , which ( as before was answered thee ) makes for their imagination of a purgatory ; but if the papists hold that some believers are free from all sin and perfected in this life , therein they outstrip thee and the priests , who would exclude all believers from perfection and freedom in this life . pr. ye say that all men have a like light and grace , some do attain to salvation , others not , which proceedeth not from any difference of grace given by god , but that others have better improven the light given to all , which improvement must indeed come from free will. ye hold merit . you are not so ingenious as papists . an. concerning grace being given alike to all , if thou intendest in measure or quantity , thou hast vainly made repetitions without ground against us ; but as for the improvement of the grace it comes not from free will , as falsly thou hast said , but from the capacity the creature is put into by the grace it self ; for mans will is not made free of it selfe , but by the grace or power of god , which worketh in man to will and to do : but and if somes not attaining of salvation , is because it s either from a difference of the grace given by god , or for want of sufficient grace given by him ; according to thy doctrine , then this charges the fault upon god as being partial , and the occasion of some mens destruction , contrary to that saying of the prophet , he willeth not the death of a sinner , but rather his return , &c. pr. that the light that christ enlighteneth all men with , is sufficient for the knowledg of the mysteries of the kingdom , is contrary to scriptures . an. nay , it is not contra●y to the scriptures , that the light of christ in men , is sufficient for the knowledg of mysteries of the kingdom savingly , in that t is sufficient for believing , leading out of darkness and to receive the light of life . and they from whom god hath hid those mysteries , are such as disobey the light , and shut their eyes against it , as christ said , their eyes have they closed , &c. least they should see , and be converted and i should heal them . all which doth evidence the defect and fault not to be in the light of christ , but in them that disobey it . pr. the natural man cannot know the things that are of god , he hath no sufficient light to know that which he cannot know . an. that therefore he hath no sufficient light , is no true consequence ; for then by this , none have light sufficient whilst in the natural state , which all are in before they are made spiritual ; thy consequence had onely held to prove the light insufficient , if thou couldest have proved that they that are in the fallen and natural state cannot be changed , nor restored into a spiritual state [ but this were gross to affirm ] for as man is natural he cannot know the things of the spirit , bu● the spiritual man doth . pr. the jewes that had the outward meanes shut their eyes against it , neither doth it mean of the light of christ within , except onely the light of nature . an. the jews had not onely an outward meanes , but also an inward light , the good spirit of god given to them though they rebelled , and the word nigh them , in their hea●ts , &c. which was not a light of nature ; herein thou hast greatly erred ; and would christ have reproved any for shutting their eyes against that which is natural and insufficient , and made that the cause of their not being converted and healed ? see mat. 13 15. thine and the priests darkness and ignorance in this matter ; how great is it ! pr. the kingdom of god being righteousness , peace , joy in the holy ghost , no man that hath not the sanctifying spirit , hath it or had it within him ; no peace nor joy in the wicked . an. the kingdom of heaven was in the pharisees or jews as christ said , the kingdom of heaven is within you , luk. 17.21 . when they were unsanctifyed ▪ though they were not come into it , nor to attain to the righteousness and peace of it , for that 's attained to by such as are translated out of darkness into the light , for all that have a true light and seed in them are not in it . pr. the light of the scriptures is a light shining in a dark place , 2 pet. 1. an. the light that peter directed them to , was the more sure word of prophecy , 2 pet. 1. and was that the scriptures of the prophets ? or did that light come from them ( or from christ ? ) if so ; then , why were they not directed to the scriptures of the apostles ? or , were the scriptures of the prophets more sure then the apostles writings ? surely the light which leads to the day star arising in the heart , thou art exceeding ignorant of , and thy darkness may be felt . pr. how gross pelagionisme is that , the same light which was sanctifying to others that obeyed , was condemning to judas and cain : is gods revealing of those things and hiding of them , the same sanctifying light and illumination ? an. god who reveals those things to the obedient that he hides from the disobedient ; this plainly contradicts thee and thy former words , for god is still the same light , and it is the spirit of truth that sanctifyes and justifyes the righteous or obedient , that reproves the world of sin , &c. and this is the condemnation , that light is come into the world and men love darkness rather then light , &c. joh. 3. so in this matter thou hast shewed thy self ignorant of the scriptures . pr. where there are many words of god , being taken together they are called the word of god. an. thou mightest as well say , that many words and one word are both one ; where provest thou thy assertion ? for in contradiction to this presently after , the scriptures call christ the word of god in some places , and sure the scriptures and christ are distinguished ; they are not christ. pr. k. 8.46 . that there is no man liveth and sinneth not . it doth not say , there is no man liveth and hath not sinned . an. he that abideth in christ the second covenant sinneth not but is redeemed out of that state in which there is no man that sinneth not , and john said , if we say we have not sinned we make him a liar , &c. 1 joh. 1.10 . pr. their begetting is in order of nature before their faith . an. whe●e provest that ? is begetting in the unbelief then , and not in the faith whereas the word which begetteth is the word of faith and profits not where t is not mixed with faith within . pr. those of your way have held out to the world , that to have hebrew greek and latine , is a mark of antichrist . an. thou hast often wronged those of our way , as thou hast in this , wherein thou art answered at first . pr. those who tell us of a faith in christ without the scriptures , have no light in them . secondly , there are many things which we think and desire against the law , which the light within would never have discovered if there had not been the knowledg of the law contained in the scriptures . an. are all unbelievers then , and have no light in them but who have the scriptures ? thy blindness in this is detected before : and , what contradiction is it to tell of some having no light in them , when before thou hast confessed all men to have a natural light , or the light of a natural conscience in them ? secondly , and was it the scriptures or the law as it is in the letter that discovered to paul his sins and desires , or the law inward ? for he had the law outward , before he knew or was turned to the law in his mind , or was cl●arly convinced in hims●lf . pr. did ever the prophets or apostles try the doctrines of persons deluded by satan , with the spirit without the scripture , deut. 13. an. the prophets and apostles had the spirit , and knew its sufficiency before they gave forth scriptures , and these were not deluded by satan as falsly thou hast accused us to be . an. have not some of your way been so blasphemous as to aver jesus christ to be a type , as to call themselves the messiah to whom hosanna should be said . an. i know none in our way , that either calls themselves the messiah or that own such a thing , but co●fess to jesus christ as b●ing the substance , and the end of types shadows and figures ; but as for those whom thou hints of , about their saying hosanna , they were not in our way but testified against , and some of themselves came after to see , confess and repent of their error , so to upbraid us with any one 's failings or miscarriage , espetially when t is both disowned and testifyed against by us , this is both unequal and unjust ; and wouldest thou be so dealt by if i should go to reckon up how many drunken and whoreing priests th●re be , and should charge all of you and your whole kirk with their wickedness ; wouldest thou take it well ? which indeed i might better do , whilest such are owned and upheld as teachers of others among you , th●n thou mights accuse us with persons and actions , that are cast out from amongst us . pr. what is the rule whereby the motions of the spirit are to be tryed whether they be such , or the motions of satan and our deceitful hearts ? ye answer the spirit is the rule , but this cannot be ; for the spirit hath given the scriptures . secondly , neither is that place which ye cite to the purpose , ( viz. the anoynting teacheth all things ) for though he teach it is by this rule . an. yes , the spirit of god is sufficient , a rule sufficient both to try the motions of satan , and your deceitful hearts , it searcheth all things ; the lord searcheth the hearts and tryeth the reines , telleth unto man his thoughts . and if the anoynting within teacheth of all things ; must the scriptures be a rule to the anoynting , that thou seemest to tye it to the scriptures ? or , is not the teaching of the anoynting scripture , as well as it was in them that spoke scripture from it ? or , must not people believe the anoynting , till they have searched the scriptures to try it by them ? if so , then when the anoynting would tell and shew them their perticular states , and thoughts , and motions , which the scriptures do not tell them , nor perticularly charge upon them , then they are not at all in such cases to believe , nor follow the anoynting according to thy doctrine ; and what is this but to set up the scriptures above the anoynting , and the letter above the spirit , which is a gross error , and bespeaks great ignorance . pr. in the synod at jerusalem , act. 15. the apostles searched the scriptures for what they determined , before they said , it seemed good to the holy ghost and us . an. where provest thou that they searched the scriptures for what they determined , before they said , it seemed good to the holy ghost and us ? doth not this plainly confute thee , that what they said was from the holy ghost ? and , was not its teaching their rule then ? and , what scripture had they then to forbid circumcision as they did ? nay , had they not scripture ra●her for it ? if then they had not scripture to forbid it , they should not have d●nied or forbid it , nor have believed the holy ghost in this case ; by thy doctrine , what silly work hast thou made on 't ; and , how hast thou broken the neck of thy own cause ? pr. the gift of discerning of spirits was a peculiar gift given but to some , but this was not for tryal of doctrine : none who had that gift of discerning of spirits did try any truths or doctrine , or practice , but by the scripture . an. this is a strange doctrine , that they must onely try spirits by the gift or spirit of truth , and not any truths or doctrine ; whether is greater , the tryal of spirits or of doctrines ? wh●reas the spirit search●th all things , and is a spirit of true judgment , that giveth true understanding ; but according to thy false doctrine that none who had discerning of spirits did try any truths or doctrine , or practice , but by the scriptures : then by this , when the apostles in their epistles writ divers things that were not before in the scriptures , they were not to be believed by them in the churches that had the gift of discerning , and when the spirit of truth shall lead to speak or prophesie concerning a perticular place , people or nation , that which they have no scripture for , this therefore is not to be believed for want of scripture to prove it by . thy ignorant and sottish stuff which also excludes all those books and prophesies of the holy men of god spoken of , which are not record●d in the bible . and those of our friends , which foretold of the late calamities befallen the city of london , both that of the ●lague , and that of the fire , which were both fore-seen and fore-told , yet they had no scripture to prove it ; but alass , such as thou are silly and shallow in these matters , being but as those seers and watchmen that are blind , who would insinuate into people , that both prophesying , visions and revelations are ceas●d , and lay all upon the scriptures ; and then how know you the doctrine contained in them to be true without the spirit . pr. ye say ; must the scriptures be the rule to discern or try false spirits when they speak scripture ? ans. when the devil spake scripture to christ , he confuted him by scripture , which shewed he had perverted them ; and so he confounded the scribes and pharisees alwayes . an. but could not christ discerne the devils spirit without the scriptures ? what gross error and ignorance is implyed and couched in this thy impertinent answer ! thou tellest us christ confuted him by the scripture , which was when the devil brought scripture words to back his temptations withal , which is not an answer ; besides the devils tempting christ in these words , command that these stones be made bread ; and , cast thy self down , &c. were not scripture , but he falsly went about to have backed them with scriptures , contrary to the end and intent of the scriptures . pr. you answer blasphemously , that they thought to have eternal life in the scriptures , as if our lord jesus christ was fomenting them in a deceit of their own hearts , in bidding them search the scriptures , for to find him in them , and so eternal life . an. thy charge against my answer is false , and i vallue it not , that christ should bid them search the scriptures to find him in them ; this is a strange doctrine and worse then the former , to lay that upon christ which he never intended nor spake ; his words were not that they might find christ in the scriptures , nor eternal life , but in them ye think to have eternal life , whereas they would not come to him that they might have life ; and so , doest thou think that christ that dyed at jerusalem , was to be found in the scriptures ? pr. that christ has paid a ransome for those that wilfully trample under foot the blood of the son of god , those places are understood by you , of every individual person in the world , that he tasted death for them is false , contrary to the scriptures , and maketh the death of christ to be vain , and exalteth free will. an. what we understand of those places of scripture , is neither false nor contrary to the scriptures , as falsly and erroniously thou hast accused us ; for that christ died for all that were dead in sins , tasted dea●h for every man , gave hims●lf a ransom for all , is the propitiation not for our sins onely , but for the sins of the whole world , is plain in the scriptures , which ignorantly thou quarrels against . pr. if christ did pay a ransom for the soul of judas , he hath redeemed him ; those for whom he hath given himself , he redeemed from all iniquity , but the damned and reprobates are not redeemed : those for whom christ came , he is a saviour unto , and saveth them from their sins : how are they lost if he came to save them ? but this argueth either defect of wisdom , that he did not foresee such an intention of his death would prove frustrations , or else want of power to effectuate his intention of saving them . an. christs absolute intention and will is not made voyd , nor wants he power to effect it , but such an intention we did not lay upon his death to save all : and as for the death of christ and his intention of saving , being made vain and frustrations , either from defect of wisdom or want of power , these are both false ; for his intention therein , consists with his good will and freeness towards all , for i did not say that his intention was absolute to save all , but i do say , it was an intention of good to all , according to the good will of god towards all , who willeth not the death of sinners but rather that they may return and live . but christ in his suffering and death was passive , and the putting forth of his power to save such as are saved , stood not barely therein , though his good will therein appeared , but we are saved by his life . but are the damned and reprobates such , because ordained of god so to be , or because christ , died not for them ( according to thy doctrine ? ) and so ; must the cause of their destruction be laid upon god and christ , or upon them for rej●cting free grace , resisting the councel of the lord , not liking to retain god in their knowledg , and trampling under foot the blood of the son of god ( as thou hast confessed before ) to thy own contradiction , who so much hast cavilled against us , for confessing to the free grace of god , and christs dying for all ( or every man ? ) but this is like your pitiful narrow , and partial presbiterian spirit and principle ; that would so limmit god in the dispensation of his grace , and tye it up in such a nar●ow compass ; and , what was the cause of judas his fall ? and , who was the authour of his transgression ? was god or he to be blamed therein ? and , had not he grace given him before , seeing that by transgression he fell ? will thy telling us so often of judas clear thee or confute us ? how silly a●d weak hast thou shewed thy self in this matter ? pr. those [ all ] for whom he dyed cannot be meant of every individual person , for they live to him , and not to themselves ; but the wicked that perish live not to christ. secondly , neither would christ ev●r give himself , his blood a ransom for them , for whom he would not pray ; but he saith , he prayeth not for the world , joh. 17. an. thou hast herein wronged the scripture , and erred ; for it is not all for whom christ died that live to him , for , 2 cor. 5. chap. & ver . 14 , 15. if one died for all , then were all dead , and that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . now they which live unto him , are not those ( all ) for whom he died . and christ praying not for the world at that time , 2. john 17. is no argument that he did not give himself a ransom for all ; for though at that time he prayed not for the world , but for the disciples or such as were chosen out of the world ( who were in the world before they were chosen out of it ) yet at other times he did pray for his persecutors , and such as were of the world ; as also exhorted his to pray for their enemies and persecutors , &c. pr. judas never got saving grace , nor that same grace that peter got , and therefore could not reject it . an. judas had part of the ministry that the other apostles had ; and , did not that proceed from saving grace ? or , what grace ? ( how blind art thou ! ) and wherefore was judas condemned then ; was it because god refused to give him saving grace , or for his own transgression ? pr. the scriptures import that christ is a propitiation for all the elect which are called all the world . an. john said , he is the propitiation for our sins ( and were not they the elect ) and not for ours onely , but for the sins of the whole world . must we believe thy meaning contrary to the very words of scripture , or were the whole world all the elect ? how hast thou wrested plain scripture herein ? pr. who is it , that hath put the difference betwixt peters believing , from judas mis-believing ? whether it be gods grace to peter denied to judas ? an. where provest thou it was denied to judas , or that judas had no part of the same grace ? for before thou sayest wicked men have the common work of the spirit ( but in contradiction sayest ) which is not supernatural , from rom. 2.14 . were th●y then wicked men spoken of there , which did by nature those things contained in the law , and shewed the work , or effect of the law written in their hearts ? what then are they that rebel against the law , if they that obey it be wicked ? whereas the apostle saith , before , that the doers shall be justified . see how thou hast brought forth one error and falshood upon another . pr. is not the father distinct from the son and the spirit , in the personal subsistance ? an. where learnedst thou these words ( the father distinct from the son and spirit in the personal subsistance ) these are not the words of scripture , or the words of scripture clearly conferred together , as thou sayest after , but in contradiction after , thou sayest , although the scripture doth not in so many words make mention of three persons , who are one god , and three distinct persons , and that these cannot be three , if they be not distinct ; for where there is no distinction , there is perfect oneness , &c. what 's the consequence of this , but that therefore there is not perfect oneness in the deity or god-head ; because , three distinct persons ( or three distinct one from another in personal subsistance ? ) is this good doctrine ? is not that oneness between the father and the son perfect ? and , did not christ say , i and my father are one , and prayed that his might be perfect in one , as he and his father were one ? and though thou hast said , you disalow all traditions , or any written rule which is not scripture , and yet thou wilt use words and distinctions , which are not scripture according to thy own confession ; ( what confusion art thou ●n ! ) for whereas i answered thee , that we own what the scriptures of truth assert of the god-head , viz. that there are three that bear record in heaven , the father , the word , and the spirit , and these three are one , &c. ( and thou thy self in the next page sayest , that both the father , the son , and the holy ghost , are a spirit ) howbeit , my honest answer in scripture words would not satisfy thee , but thou hast villifyed and abused me in this matter , in several reproaches and slanders , as with shameless rayling and deriding , &c. with grose evasion , with not being able to answer thee , with not owning what the scriptures assert , and with blaspheamous fancyes , blaspheaming jesus christ , &c. all which accusations i utterly deny as thy malitious lies and slanders against me ( and thy bundle is stuffed with many more of like nature ) and if thou didst not propound any of those quarrels as not knowing the answer of them , as thou sayest , &c. then , didest thou propound them to cavil , and get some advantages to carp at ? for thou hast shewed thy self in prejudice against us , and hast reckoned me ( or us ) as wanting learning , &c how-be-it thou hast shewed such learning as thou hast to confute me , with broken school phrases and words , with some few fragments , and traditional distinctions patched up together , which we can have no scripture for , but thy consequences , which much might be said to shew the weakness and shallowness thereof . pr. those who had christ the living bread , yet were partakers of the outward bread , as the disciples were ; were not the corinthians saints ? &c. an. that the disciples had outward bread ; who denies ? but that it was to continue alwayes of necessity , as an ordinance after christ , the living bread and life was received in them , ( which is the substance ) that 's not yet proved , that the disciples were to shew forth the lords death till he come in the observation of the bread and cup ( or supper ) i grant : now what , and when that coming was , is the matter in controversie . christ came after , when he was arisen , was apparent ; he also spiritualy came , and was more fully revealed within the saints , and was their living bread and life ( as thou grantest ) now when he was with the disciples at supper ( before he was crucified ) he intended by his coming , a third coming , till which they were to do it , which coming not being in their dayes , nor is yet ( by your doctrine ) this is no where proved in scripture as we know . pr. were not the corinthians saints , called in christ ? and yet the apostle , 1 cor. 11. he gave them the bread and cup which christ gave to his disciples , the night he was betrayed . secondly , and whereas ye say , that christs coming again was when he rose again ; how false is this and absurd , &c. an. that 's very strange doctrine , that the apostles gave the corinthians , the bread and cup which christ gave to his disciples the night he was betrayed ; where was it kept in the mean time , that they both should have the same bread and cup , the one so many years after the other ? where hast thou learned this , amongst the popish traditions and reliques ? but t is probable thou meanest other-wise then thy words import . secondly , and is it false and absurd to say , that christs coming again was when he rose again ? did he not come again after he rose ? and must that be reckoned for no coming ? and a third coming which is not yet ; and , was that an outward coming till which the disciples and corinthians were to continue the bread and the cup , whereas that coming is not yet according to thy doctrine ? the apostle to the corinthians told them what christ did and spoke to the disciples in the case , but we read not that he imposed it upon them , to continue it all their time , or till a supposed coming of christ , which is not yet come , for he said to them , the cup of blessing which we bless , is it not the communion of the blood of christ , the bread which we break is it not the communion of the body of christ , and , was not this the substance ? where then remained the necessity of the shadow , or outward representations ( or mementoes as some calls them ? ) and , when was the church to shew forth the life of christ , and by what , if all their time they must needs ( and people still ) shew forth or represent his death , and him as suffered ( as thou sayest ) by bread and wine ? doth not the substance end the shadows ? and , where have you any example in scripture , for the manner of your administring bread and wine at certain times a year , and calling it a sacrament , the lords supper ? &c. pr. the apostle telleth that the corinthians were to shew forth his death till he came again , so it behoved to be such a coming again as was yet future , and unaccomplished in the corinthians time : the bread and cup spoken of to the corinthians , behoved to be outward bread as shewing forth his death . secondly , because it was the same that christ took and devided , and gave to his disciples . an. what confusion's here ! were they to use the outwa●d bread and cup after they were dead then ? if they were to observe it to a coming unaccomplished in their tim● . and if it was the same that christ devided and gave to his disciples ; was that the outward bread so given to both ? or , was there not more in christs words then the outward observation ? what was his body and his blood , and the cup of the new testament in his blood , and the f●uit of the vine in the kingdom ; was it not spiriritual , a mystery , which the outward bread , cup and passover were but as signs or shadowes of ? pr. there is no such passage written , that christ appointed it to be taken away by his suffering . an. as oft as they did it , it was to shew the lords death till he came ; what coming , and when was it , or is it to be he intended ? wa' st a first , or a second , or a third ? and was it inward or outward ? pr , neither is the bread and wine a shadow . secondly , for he being present , and it representing him ( as suffered , it cannot be called a shadow as of things to come ) an. is the bread and wine the substance then ? this is popish , thus to deny the ●read and wine to be a shadow , and worse then the episcopals that tell us of their sacraments being outward and visible signes , of an inward and spiritual grace . secondly , if christs being present makes bread and wine no shadow , or not figurative , then by the same reason the passover which the disciples prepared ( to answer that part of the law ) was not a shadow , nor circumcission , offerings , &c. when done either for christ or in his presence , which to affirm and make that the reason , were grose and absurd , whereas the mystery , substance , or end , was not so fully manifest , when christ was outwardly present ( before his being offered up ) as after when they were indued with power from on high , received the promise of the comforter , came to eat his flesh and drink his blood , which saying , the disciples for a time ( when he was with them ) were troubled at , and counted hard . pr. it concerneth all who own the doctrine contained in the scriptures , though they be for baptizing with sprinkling , to propound a query to men that do with sacrilegious boldness , take away the ordinances instituted by christ unto believers . an. is it not then sacrilegious boldness for thee and the priests to teach ( or impo●e ) sprinkling infants , which is neither a doctrine contained in scriptures , nor a baptizing believers , howbeit , such a great stress hath been laid on the scriptures before as being the rule and means for faith , and salvation , revealing the mystery , for receiving life e●ernal in them , christ in them , &c. yet we find not sprinkling i●fants in the scriptures neither by command nor practice , though so much pleaded for by one here that tels us , pag. 35. they disallow all traditions or any unwritten rule which is not scripture ; but sprinkling infants is not scripture but onely a tradition of men : and one main plea for it is , that infants baptisme was approved and practised in the orthodox church of christ , &c. which is just like the papists and jesuits plea , to believe as the church believes ( taking it for granted that the church is pure ( as he saith ) orthodox in all her traditions ) whether they be scripture yea or nay ; whereas before , all traditions or any unwritten rule which is not scripture are disallowed , but instead of scripture for proof in this matter , we have mention made of the teachers and guides of the church ( as he calls them ) as tertullian , cyprian , who lived about 247. after christ , and lactanctius that lived about the year , 317. as also the latter sound fathers ( as he calls them ) as augustin , jerom , bassil , ( viz. their being for infants baptisme ) but what proves all this from scripture ( if it be as he sayes they did ) must we take it up upon an implicite faith , because such and such approved of it ? and yet at other times , lay such a stress on the scriptures as the perfect rule of obedience of faith , &c. how hath e. i. undervallued the scriptures in this matter , and spoyled his own cause touching them ? and , do not the papists plead for their traditions and ceremonys against protestants and others , in like manner as he hath done in this cause ? and , would he be willing to accept their arguments against protestants , when they are of the same nature , and bear the same face with his in this point ? pr. that the covenant abraham and his seed was under , was the same in substance , with that which believers now and their seed are under ; and therefore the children of believers should be under the initial seal of the covenant as abrahams were . an. where provest thou by scriptures , that sprinkling infants is the initial seal of the covenant ? ( or that ti 's so called ) thou herein doest but beg the question , and takest it for granted that it is the initial seal of the covenant of grace , ( which i deny ) and then from thence fallatiously drawes thy inference and conclusions , for its being to believers seed as abrahams children ( to wit the males were circumcised ) and that the covenant abraham and his seed was under , was the same in substance with that which believers now , and their seed are under : but what of this ; if it be granted , it was gods covenant or promise ; must they therefore be under mans tradition ? which sprinkling infants is , ( to plead for it from believers being baptized , is to ground it upon that , you ( priests ) are out of the practice of ) so as to that it 's not pertinent to dispute with such about it , who own it not in practice , but onely talk of it for a cover to a popish tradition , and thereby shew their hypocrisie the more ; and , must now sprinckling infants stand for the substance , or antitype instead of circumcision ? or , was circumcision the type of infants baptizme ( so called ? ) whereas sprinckling infants hath neither the true form nor matter of baptisme [ outward ] in it , for in the next page it 's confessed , that the word in the first language signifying baptisme is rendered washing , mar. 7.4 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , afterwards it 's said , that being washed all over , best signifies our inward renovation and burial with christ , and thus contradictions and confusions are heaped up in many places . and to my saying , that it s not commanded under the new covenant to baptize infants , thou replyest the apostle peter , act. 2.38 , 39. sayes , that those to whom that promise that god would be their god , and the god of their seed , should be baptized , but to believers and their seed , he saith that promise belongeth , &c. now let the reader but peruse that scripture mentioned by thee , and compare thy fallacious arguing from it ; for peter said , ver. 38. repent and be baptized every one of you , &c. were they infants such as the priests sprinkle , that he bid repent ? how grosly hast thou perverted scripture ! and ver. 39. the promise is to you and your children , and to all that are a far off , even as many as the lord our god shall call . now , what can be inferred from hence for sprinkling infants ? were all they whom god should call infants when called ? or , did peter intend they should all have their children sprinkled before they were called ? but in contradiction afterward thou sayest , though there be no express command , yet it s of divine institution and warrant , if it be drawn from good consequence from the scripture , indeed i have seldom met with any that have appeared so impertinent and ridiculous in their consequences , as thou hast done in this matter , though thou countest thy consequence of divine authority , as well as express commands ; but they bear no such authority with us , who see thy perverting and abusing scriptures to maintain , and patch up a popish tradition and humane invention , which thou hast no express command for ; and then thou hast in this doubly confuted thy self , for is there some command of divine authority now which is not scripture , when before thou laid such a great stress upon scripture and deniedst revelation immediate teaching , &c. from the light within and hast dirided it under the name of enthusiasme , when now thou pleads for something being of divine authority which is not scripture viz your sprinkling infants , which in page 37. thou sayest brought to the church , is the ordinary way of putting on christ , and ordinary means for salvation ; and sayest we are baptized into jesus christ and his death , from , rom. 6. and 3. whereas before , the scriptures were cryed up as the ordinary way and meanes , &c. but now , that which no where the scriptures repuires , and that of , rom. 6 and 3. so many of us as where baptized into jesus christ , were baptized into his death ; how impertinent is this for thy turn , as if sprinkling did baptize infants into the death of christ , or as if the apostles and believers then were so baptized , when infants ( as thou pleadest ) which is absurd to imagine , and i should think thou canst not really intend such a thing in this proof as sprinkling infants , which thou wouldest also make us believe is a standing ordinance of christ to continue till the end of the world from , mat. 28. and , mar. 16.16 . where they are commanded , to teach all nations baptizing them . and , he that believes and is baptized shall be saved . but did th●y go to teach infants of a week old ? or , were such the believers that were baptized ? how blind , sottish , and ridiculous hast thou appeared in this matter , as also in counting it one while the ordinary meanes for salvation , or that which baptizeth into the death of christ ; another while as in the thirty eight page that which signifies our putting on christ , inward washing , &c. so here it doth but signify inward washing , and therefore is not the putting on christ ; not that which brings into the church , neither doth it really signify inward washing , for thou speakest , as that being washed all over best signifies our inward renovation ; and one while , pleads for this thy pretended great ordinance , as belonging to the seed of believers , and of such as have received the spirit ; another while the children of which are prophane , and drunkards that profess the gospel , whom thou sayest are in this sence accounted believers , and thirty ninth page reckons it not needful for ministers to be perswaded that they are righteous , so it appeares such ministers as thou art will be easily satisfied for their own ends , and upon slender grounds receive men as believers , if they do but profess the gospel though they be drunkards and prophane and thus the parish priests of the presbyterian gang have deceitfully daubed their h●arers , and acted like hypocrites towards those whom they knew to be drunkards , prophane , and so really unbelivers , unholy unrighteous , &c. yet if they will from their teeth outward , say they believe and profess the gospel , though they be known to the contrary , the priest will not deny them their seal of the covenant to their children [ though they deem them unholy also ] which other whiles they deem as such a sacred thing , as onely belongs to the seed of believers , and such as are within the covenant . and another sorry shift and come off , in the thirty eight page is concerning the jewes that fell into gross sins , who all drank of the rock , which was christ , from hence thou sayest , that to profess christ is called a drinking of christ , and where provest thou that doctrine , that to profess christ is a drinking of christ , this is a very easie way thou hast prescribed for drinking of christ if to profess him be it , and then all that profess him drink of him by this doctrine , the falshood whereof we need not say much to . but whereas thou sayest concerning those israelites , that ate the same spiritual bread , and drank the same spiritual drink , that drank of the rock which was christ , how-be-it thou confessest they fell into gross sins , as is cleared from the history of the books of exod. levit. numb . deuteronomy , and 1 cor. 10.1 , 2 , 3 , 4 , 5. and that many of them were idolaters , lusters after evill , committed fornication , tempters of god , murtherers ( as thou sayest ) by all which thou hast sufficiently confuted thy self , and given a deadly blow to thy own cause , and proved a falling away from grace , which before was an arminian and popish doctrine with thee , or damnable popery ; for , was not that spiritual meat , and spiritual drink ; and that rock spoken of , saving grace ? and thy saying for infants baptisme , that it is the seal of the covenant , and to be given to those that are within the covenant ; but , are drunkards , prophane persons and their seed , and whole parishes within the covenant ? compare thy matter together : yet thou hast confessed the spirit is the inward seal , but sayest baptisme is the outward seal , and then instead of proof , askest why may not the covenant now have outward seales joyned with the inward seal of the spirit ; how faintly comest thou off here ? and , where provest thou sprinkling infants a seal of the new covenant , or that the covenant hath two such seales as thou implyest , and how knowest thou that its joyned with the inward seal of the spirit upon the children of drunkards and prophane persons , or on such as turn drunkards , swearers , &c. who come under this thy seal , which hath no impression of scripture or divine authority in it ; but now seeing that to gloss over thy groundless tradition and confusion uttered in mantaining it , thou hast often made use of divers scriptures , which the baptists were wont to bring for baptizing or plunging such as repent or believe ; i have not entered here into controversy with rhee about that point , it being not thy own , but onely thou wouldest make it serve for a cover ; yet when thou turnest baptist , and intendest to be real in pleading for plunging believers , thou mayest let me or us know , and that point probably may be treated of , as whether or no it be of necessity to salvation , and so of continuance to the true church : but however , under the sence of the baptisme of the spirit which baptizeth into one body , we do know present sattisfaction , and do acquiess in our spirits above the traditions of men and rudiments of the world . e. j. thy book came but to my hands this summer , it seems it was delayed in the hands of some , otherwise , i had answered it long ago . g. w. the doctrines , contradictions , inconsistencies , and variations of the presbiterian priests of scotland , as they were collected ( in their own words ) out of the said bundle , subscribed by edward jameson , &c. together with brief observations and notes upon them ; evidently shewing the confused body of their perverse work and babylonish structure , to the discredit and overthrow of their own corrupt cause , by their many and apparent incosistencies and self confutations which are here made obvious . there is no man free of sin in this life . christ is manifest to destroy the works of the devil . then is christ manifest to destroy sin and free from it , which they that plead for , know not his manifestation . christ doth not subdue sin totally in this life . whosoever is born of god sinneth not , he that abides in him commits not sin . then he that 's born of god , and abideth in christ knowes him to subdue sin totally in this life . that christ is manifest to destroy the work of the devil , if you take it so , may as well prove that satan shall not tempt a child of god. the evil one toucheth him not 1 joh. 3. ch . 5. ( but this doth not prove any thing ) the evil one toucheth them not . to say these do not prove any thing is false and against plain scripture , and they whom the evil one cannot touch , his tempting them hath not power to lead them into his work , for all are not evil doers whom satan tempts . this saying [ if we sin ] implies as much as [ when we sin . ] we teach that believers should be daily ( by the strength of the spirit ) fighting against the flesh . the strength of the spirit of god is greater then the devil or sin either , and they who truly war by it , overcome ; and johns words were not ( when we sin ) but ( if we sin ) which implies not the same . we know in part , is an imperfect degree of knowledg and so sinful . there are promises of a growth unto believers , and of a fulness . which fulness is neither imperfect , nor is any degree of true knowledg sinful . david , job , daniel , their failings are noted , which i must cite . david said , cleanse me from my secret sins . and surely then davids prayers were heard , and his requests granted , and david , job , daniel , and others , their deliverances are noted as well as their failings , and that in their life time . for perfect righteousness , there is no promise in all the scriptures to any believer . there are promises unto believers of a fulness . gods everlasting righteousness is promised which is perfect , and the fulness of christ , eph. 4.13 . wherein is neither want nor imperfection . christ bad them search the scriptures , for in them they thought to have eternal life . this thought could not be a delusion . preaching is gods ordinary appointed way for begetting faith , not by immediate inward teaching alone , without peaching . see the confusion of these priests , one while ( with them ) the scriptures are the ordinary way ; another while preaching ; another while , all immediate teaching by god is denyed ; but another while , it s not by immediate inward teaching alone ; another while , a supernatural influence shining on the understanding is owned . we may find eternal life by searching the scriptures . you deny learning , study of scriptures , and deny them interpretatively . now the priests interpretations are set for ( and over ) scripture , which come not from the true and spiritual learning and study , but from babel . they must have the scriptures , who have the knowledge of christ , for without this , they cannot be kept from hell. gods absolute soveranity in his dispensations of grace is not to be tyed . then neither to be tyed to the scriptures , nor the priests preaching , nor yet to their confused meanings or uncertain interpretations . the light within is your enthusiastick fancy . christ enlighteneth every man that cometh into the world has planted some light in every man of the world . it s no less then blasphemy to count christs light a fancy ; for his life is the light of men , which we bear witness of . i deny any immediate teaching by god. begetting faith , is not by immediate inward teaching alone without preaching . then if immediate teaching be of use in part , it is not all to be denied . the scripture maketh known inward sins , thoughts , maketh us wise to salvation , able to save us . christ is said alone to save us , none have a sincere supernatural faith of the scripture that are ignorant of christ , there is a faith of the scriptures that is hystorical , which is not sufficient . and surely the scriptures are not christ , without whose knowledg , and supernatural faith in him , the scriptures are not rightly known and believed , but hystorically . without this ( viz the scriptures ) they cannot be kept from hell. christ as the principal cause of salvation , is said alone to save us . and surely he that alone saves , can alone keep man from hell. but the best of these nations and wisest , were the greatest enemies to the gospel . all men have a light of a natural conscience f●om him , which tells that there is a god , and somewhat of the nature of god , that he is eternal , and of the morral law. the light of christ in all men is not natural but spiritual , and those in all nations that were led by it , were not enemies to the gospel . we deny that the power of god is immediate ( viz. in his people ) he told us he will exercise his power ; for , and in us . then his power is immediate in us , and works immediatly in us many times , to our strengthening , comfort and refreshments , when we hear no man speak or preach to us . faith is a habit , and an imperfect creature , and it s as impossible it should be otherwise , as that a man abiding a man should essentially be a beast . saving , supernatural , enlightning and sanctifying faith is the gift of god. what then , are men saved , englightned , and sanctifyed by that which is imperfect ? what gross ignorance and contradiction is this ! the grace of hope is imperfect . christ is the hope of glory . the grace of christ is perfect , and he is the grace of all our graces . i call the scriptures the word of god , and the gospel the word of reconciliation , which are distinguished . the gospel is the scriptures written by the prophets ; what mark wrote is the gospel , the beginning of the gospel ; the gospel is a part of the scriptures one with them , conteined in them . if the scriptures and gospel be one ; how are they distinguished ? and , if the gospel and mynistry of christ be one , how is the scripture it ? and if marks declaration was the beginning of the gospel , how are the prophets writings the gospel ? is not manifest confusion , variation , and inconsistencies in these passages ? that christ was first known himself ere he gave the knowledg of the scriptures ; the apostle paul denies your consequence . it s false , that any have a sincere supernatural fai●h of the scriptures that are ignorant of christ , &c. then t is not false that there must ( in some degree ) be a supernatural knowledg and faith of christ , before the scriptu●es be truely known or believed . i deny any immediate teaching by god , christs immediate teaching will no wayes follow . christs opening the understanding to know the scriptures ; for he doth by the same supernatural influence shine on the understanding and scriptures , luke . 24.22 . christs opening and shining by a supernatural influence , plainly proves immediate teaching , as we called quakers do hold ; and against the priests of scotlands denying it , who thus confute themselves . if there be any pryority , or posteriority of christ in the soul , the scriptures hath it in the order of nature . the lord in the comunicating of the knowledg of them , he is in his being first ; the cause must be before the effect , so the giver of knowledg before the knowledg given . so that he that is the first , and cause of true knowledg , hath the priority and preheminence in all things , without whom the scriptures are not known ; and if it be a priority of christ ( as is said ) then christ hath it . without the sanctifying knowledg of christ , one may understand the scriptures without error and jangling . none can know the truths of the scriptures , without the sanctifying knowledg of christ. so then , without that sanctifying knowledg , none can understand them without error . we may find eternal life by searching scriptures , they thought to have eternal life in the scriptures , this thought could not be a delusion . he that hath heard and learned of the father , cometh to him ( viz. to christ ) he ( to wit the spirit of truth ) shall lead believers into all truth . so then the father is to be heard and learned of , that the son may be come to , and the spirit to be followed to lead into all truth , and this way was before the scriptures . sin is remaining in part , in all the faculties of gods children ( viz. in the will , mind , and affections ) cleanse thou me , from my secret sins ; peter exhorted the believing hebrewes to abstain from their lusts . then let not sin nor sinful lusts , allwayes remain in believers . if you find out any other faculty of the soul which can be a seat for sin to dwell in , then the schooles will be beholding to you for your new phylosophie . when they are believers and begotten , they are so freed that the evill one cannot touch them ; many are commended for keeping his commandments . if the evil one cannot touch them , much less hath he power to lead them into sin all their time , or to uphold sin in all their faculties ; and the schools that would have more place for sin , allow christ no place . believers are not freed from sin wholy till death . to be unblamable , is that grace which is universal in all parts of the renewed man. unblameable is inconsistant with sin , for sin is blameable where ever it is . a believer ever after he is begotten of god is not free of sin , they do not perfectly mortify lusts in them . in the book of common prayer , there is a promise to forsake the devil and all his works , the vain pompe and glory of the world , and sinful lusts of the flesh , and be led by gods spirit to keep his commands ; many of those who promise may do this and keep it . what greater promise can there be of freedom from sin , then to forsake the devil and all his works , to be led by gods spirit to keep his commands ? your new light you pretend , is nothing but old damnable popery . the spirit of truth will lead believers into all truth . he that hath heard and learned of the father cometh to him . viz. to christ. our light is the light of the spirit of truth , which cometh from christ , and guides both to hear and learn of the father ; and this light was before the scriptures were , and its blasphemy to call it damnable popery . in the present time , i am sold under sin , that good i would do , i do not . groaning under a body of death : it was not a by-gone state paul speakes of , in the present time [ i am ] paul was giving thanks for victory through jesus christ ( yet all these are knit together ) victory , and being sold under sin , are two differing states , as warring , and being more then a conqueror are : paul spake to the romans after the manner of men , because of the infirmity of their flesh , and therein condescended to their capacities , below his own present state and injoyment . perfect holiness , of both soul and body , is not to be till the resurrection , viz. after death . believers at their death , which is upon their dying , are made perfectly holy . perfect holiness ought not to be put off , neither so long after death , nor till death , for what time do you allow christ to reign in man , and to serve him , if all your life time sin must remain , and so long the devil be served ? the godly falleth into sin seven times a day ; christ saith to peter , that he should forgive his brother seventy times seven , which implyeth , that a brother may offend often in the day time . as for my saying a day , it was a mistake of the citation of the place . that of the spirit is most prevailing with gods children , as unto which they do adhere ; the flesh they renounce and resist , and which by little and little they overcome . it had been well thou hadst confest thy mistakes as ingenuously in other things , the controversie had been the less ; but , do the brethren sin all their dayes ? when then do they overcome ? what gross confusion art thou in ! while we live , we must put on the armour of god and war against sin , which is not to be ended till we lay down this tabernacle . we are cleansed from all sin by the blood of christ , in justification when we do believe . if believers be cleansed from all sin when they do believe ; how have they it to war against , till they lay down this tabernacle ? surely they believe before . our peace stands in our justification by faith , and yet there are remains of sin in us , which we are to mourn for . there is a perfect cleansing from the guilt of sin . what , a cleansing from the guilt of sin , and not from the sin it self ; this is quite contrary to scriptures . christ was given for an advocate , for the sins of those whom john calls little children and his own , which therefore were to be . that of 1 joh. 1.12 . i write unto you that you may not sin . page . 30. christ redeemeth from all iniquity , is a saviour and saveth them from their sins . math. 1.21 . luke . 19.10 . christ being thus a redeemer , a saviour , an advocate , therefore sins are not to be ; and there was young men and fathers as well as little children . the devils work remains unsubdued in the child of god , appeares by that paul saith to the romans , the god of peace , &c. the god of peace shall tread down satan under your feet shortly , rom. 16 20. and sure , when satan is thus trodden down under foot , his work cannot remain unsubdued ; for both his power and possession is taken from him by a greater then he . we have peace with god , but are all compassed about with infirmities and subject to passions as was elias . we are cleansed from all sin by the blood of christ. a●l passions are not sinful passions ; for passions are sufferings for it could not be that paul and barnabas were subjects to the like sins with those idollaters , act. 14.13 , 14 , 15. when subject to like passion with them . here is another arminion and popish error , that believers may fall from grace . a believer may fall , peter and david sinned foully . surely their sinning so foully was not in the faith , but when they were turned from it , which required their repentance . that peter and david fell from faith , is an arminion , and popish error . evil works come not from faith. then the evil works they did , were out of , and against the faith ; and had they stood in the faith , they had been kept from those evil works . peter and david had their failings , viz. ( till dea●h ) eliah an old prophet , subject to like passion as we are , &c. christ said to peter , i have prayed for thee that thy faith fail not : when thou art converted strengthen thy brethren . doth signify when he should be fully recovered . and surely peter was so converted or fully recovered , as to strengthen his brethren before his decease ; and like passions were like sufferings , which may relate to sickness , ja● . ● . 13 , 14. or other afflictions , for paul and barnabas were not subject to the like sins or idollatry with those heathens act. 14.15 . it is not sad doctrine as you say , but comfortable , that as believers may fall as peter and david , whereas he doth not fall wholly away , but hath still the seed of grace remaining in him p. 24. the sad breach that peters fall made on his soul , did weaken his grace and cloud his comforts very much . there are remains of sin within us which we are to mourn for . if sin did very much cloud his comforts , and be the cause of mournings as it was both to david and peter ; then for you to plead for sin term of life cannot be a comfortable doctrine , unless to such as be hardened in sin , and take pleasure in it . which improvment of the light within , must indeed come from free will , and consequently ye hold merit . we must put on the whole armour of god , and war against sin . pa. 23. do not they improve the light who war against sin ; and this is not of , or from mans will in the fall , but from the power that converts , and works in him to will and to do . there are remains of sin within us while we live here , which we are to mourn for . the kingdom of god is righteousness , peace , joy in the holy ghost . twenty sixth page . therefore sin which is the cause of sorrow , hath no place in the kingdom of god , which the saints attain to here . faith is an habit , and an imperfect creature . saving faith is given of god , and is a saving enlightning of the soul , to know christ , faith , is a sanctifying light. what strange doctrine is this , that an imperfect creature is a saviour , an enlightener , a sanctifier ; and doth the kirk of scotland receive this for orthodox : the gift of god is perfect , and every good and perfect gift comes from god. those who tell us of a faith in christ without scriptures , have no light in them . pa. 28. twenty sixth pag. the jewes wilfully rejected the light , and shut their eyes against it ; wicked men , who rebel against the light , have the light of a natural conscience , and the common work of the spirit . then they had the light , and the work of the spirit is not natural , but no light in them excludes natural light , as well as spiritual from being in them , whereas in that , isa. 8.20 . it should be no morning in stead of no light. jesus christ , bid them search the scriptures , for to find him in them . they might have life by the true spiritual knowledg of faith , these who believed and had life did own the light within , and who denieth that is christ , sheweth by the spirit of revelation and wisdom within . now supernatural knowledg , light within , spirit of revelation and wisdom within is confessed ; but another while imediate teaching , power &c. is denied by those who think to find christ in the scriptures ; but , is that christ that suffered at jerusalem to be found in the scriptures ? how blind are you priests of scotland . the child of god cannot sin totally and finally : there is no man liveth and sineth not . those for whom christ hath given himself he redeemeth from all iniquity . how , from all iniquity , and yet sin so much contended for by you . these all for whom christ died , cannot be meant of each individual person of the world how are they lost if he came to save them ; this argueth defect of wisdom to foresee want of power to effect his intention pa. 31. he died for all , some have wilfully rejected the grace given , that wilfully trample under foot , the blood of the son of god. there is neither defect of wisdom nor want of power in christ , but wilfulness and rebellion in man that lets ; he died for all his grace is freely tendered that they may believe and be saved : but this is not by absolute compulsion and force , as if therefore he were absolutely intended to save all ; but love and good will is shewed towards all , many wilfully reject and trample upon it ( as is confest ) motions of satan and our deceitful hearts are to be tried , it is comfortable doctrine , that a believer may fall as david and peter . those that got a new heart from god , and his fear put in them , they do not depart nor revolt . it is the deceitful hearts that are comforted with such doctrine , that is for falling as david and peter did , and not the new heart in which gods fear is put . the scriptures do reveal the mysteries . pa. 27. jesus christ sheweth by the spirit of revelation and wisdom within . pa. 30. the scriptures testifie of the mysteries , but then christ by that spirit within reveales them . the scriptures ( being many words of god taken together ) they are called the word of god. pa. 25. the scriptures calleth christ the word of god in some places . christ the word was before the scriptures , or the words , besides , one word is not many words , nor many words properly to be taken for one word . is not the father distinct from the son and the spirit in the personal subsistance . pa. 31. both the father and the son , and the holy ghost are a spirit . pa. 33. both ( ●or all ) a spirit , and yet distinct in personal subsistance ; where learned you this doctrine ? not from the scriptures . ye do not own what the scriptures assert , but your own blasphemous fancies ( viz. ) about the deity ; three persons distinct in the personal subsistance . pa. 32. ye say ye own what the scriptures of truth assert of the god-head ; that there are three that bear record in heaven , the father , the word and the spirit , and those three are one . then we own what the scriptures assert of the deity o● the father , word and the spirit which are one ; this is no blasphemy no fancies as malitiously we are accused . except ye call all the words of scriptures clearly confered together a cavilling , viz. touching three distinct ▪ persons in the deity , &c. although the scriptures do not in so many words make mention of the three persons , &c. who are one god ; we disalow all traditions , or any unwritten rule which is not scripture . then three dictinct persons in the deity , distinct in the personal subsistance , are not the words of the scriptures but a tradition , and why do you then alow of that which is not scripture , but that there are three that bear record in heaven , and these three are one is scripture . the apostles telleth that the corinthians were to shew forth christs death till he came again : the bread spoken of to them , behoved to be this of outward bread , &c. it behoved to be such a coming againe as was yet future and unaccomplished in the corinthians time . were the corinthians then to eat and drink outwardly after their time , or so long after their deceases ? what absurdity and grosness is here ! infants baptism was approved by the orthodox church , and the renouned teachers and guides thereof , and sound father , as tertullian , ciprian , lactant , augustine , jerom , basil , &c. it s derived from the church when pure . we disallow all traditions , or any un-written rule which is not scripture , whether they be under pretence of revelation , which enthusiasts hold ; or traditions as papists in this agree . then infants baptisme not being scripture ( but a popish tradition ) is therefore to be disalowed of . children of believers should be under the initial seal of the covenant as abrahams were . circumcision was the seal of the old covenant , and it was administered on males onely , page , 35. circumcision of the males onely , was in its time commanded of god , which is no proof of sprinkling infants both males and females , which was never cammanded of god. pa. 38. the fathers or isralites , who fell into gross sins , professed the same doctrine of salvation ; to profess christ is called a drinking of chr●st . &c abraham and his seed under the old covenant , had the same mediator which is jesus christ , he was the same yester-day to them , that he is to day to believers . their having the same media●or jesus christ the same , &c. and drinking of christ was more then to profess him , or the doctrine of salvation . and , did such fall into gross sins ? what fell they from if not from grace ye say thereis no express command for sprinkling of the infants of believers . pa. 36 , but we disalow all traditions or any unwritten rule which is not scripture . pa. 35. you ' have confest what i said , that there is no express command for sprinkling infants , therefore in alowing of it you contradict your selves . though there be no express command , yet it s of divine institution and warrant ( if it be drawn by good consequence ) from the scriptures . truths and doctrines is to be tried by the scriptures , so far as can be found in the scriptures , page , 29. christ bid search the scriptures , they reveal the [ misteries , page ▪ 27. i deny any immediate teaching by god , page . 14. although a great stress and necessity is laid upon the scriptures , and immediate teaching so confidently denied , yet no sprinkling infants to be found , or required in scripture ( and whilst any imediate teaching is denied ) how is it of divine institution ? surely edward jamisons consequence herein is not divine , who denies any immediate teaching . pa. 37. if i had said it viz. infants baptism brought them to the church , those places and many others do hold it , as , gal. 3.27 . it s the ordinary way of putting on christ &c. i said not that it did bring them into the church , but that it is a seal of our entry into the church , page . 26. sprinkling of water is enough to signify inward washing . if it doth not bring into the church , it is but a signe of inward washing , it s not a putting on christ ; neither can the scripture prove it when there is no scripture for it , and were the scriptures deemed the ordinary way and means , but now sprinkling infants ; what ignorant and gross contradictions are these ! ye say baptisme doth not bring them into the church , it s a bold sacrilegious usurpation , in detracting from the words of the book of god , which shall be punished with all the curses of that book . though there be no express command ( for sprin●ling infants ) yet it s of divine institution if it be drawn by good consequence , pa. 36. see what curses these priests have laid upon them that deny the infants baptisme ( their scripturles tradition ) to bring into the church , and are not they herein evidently guilty of sacrilegious usurpation , and adding to the words of the book of god by their false consequence . baptizing of children or others , a standing ordinance of christ , which he hath appointed to continue to the end of the world , mat. 28. and ordinary means for salvation , ma● . 16.16 . there be no express commands for sprinkling infants , act. 2.38 . repent and be baptized . mark. 16.16 . he that believeth and is baptized shall be saved . they to whom repentance and faith was preached , were not infants ( such as the priests sprinkle of a few dayes old ) which is not the baptisme that saveth , but that of the spirit , or the answer of a good conscience is saving . page . 37. that many ministers baptize the children of those who are prophane and drunkards , and so not believers . they that profess the gospel , though they be not sincere believers , yet they are in this sence accounted belivers . page . 85. the children of believers , should be under the initial seal of the covenant , to believers and their seed that promise belongeth ; those to whom that promise , that god would be their god and the god of their seed ; should be baptized , viz. infants who are in the covenant with god. page . 36. it seems these priests can make believers at an easie rate , whilst they can take the prophane drunkards for believers , upon their professing the gospel ; but surely god is not the god of the prophane and drunkards , nor are they in gods covenant ( as true believers are ) but under satans power , and their taking it for granted that the sprinkling infants is the initial seal of the covenant is false , and but a beging the question . those who are under the profession of the gospel , are to be reputed as in covenant . pa. 39. unbelievers who have a profession , and yet have not sincere faith , &c. are not righteous nor holy , &c. then it is not the profession of the gospel that makes them believers or in covenant with god. an arminion and popish doctrine , that believers may fall from grace . the fathers , many of them fell into gross sins as is cleared from the histories of the books of , exod. lev. num. and deut. and , 1 cor. 10.1 , 2 , 3 , 4 , 5. they cat the same spiritual bread , and drank the same spiritual drink , drank of the rock which was christ , yet many of them were idolaters , lusters after evil thoughts , committed fornication , tempters of god , murderers , &c. see how fully these priest have proved the falling away from grace , for which they have so much accused us with popery and arminianisme ( what a babel are they in ) and , was not that spiritual bread and drink , and rock , which they did eat and drink of saving grace ? baptizm ( viz of infants ) brought them to the church is , an ordinary means for salvation , pag. 37. we are baptized into jesus christ and his death , rom. 6.3 . and it s instituted for the remission of sins , act. 2.38 . it s that which signifies our putting on christ , our renewing by the spirit , our washing by remission of sins , our being buried with christ , &c. then it s not the sign nor shadow , but the substance that brings into the true church that saveth , that baptizeth into jesus christ and his death , and this is that one baptisme of the spirit . infants baptisme or sprinkling , approved its the initial seal of the covenant , which the children of believers ought to be under . the apostle peter sayes , act. 2.38 39. that those to whom the promise is , should be baptized , and vers 38 repent and be baptized , mat 28. go teach all nations baptizing them , mark. 16.16 . he that , believeth and is baptized shall be saved . and , rom. 6.3 . we are baptized into jesus christ and his death , pag. 37. those that are capable of such teachings ( repenting believing ) are not infants of a week old ; and teach baptizing into the name of the father , son , and holy ghost , was by the power and spirit that went along with their teaching and mynistring . pag. 28. they have no light in them , who speak not according to the law and the testimony , and tell us of a faith in christ without the scriptures . pag. 31. wicked men who rebel against the light , have the light of a natural conscience spoken of , rom , 2.14 . and the common work of the spirit . the work of the spirit of god in the hearts of wicked men , convicting them , is not natural nor from a natural light , for it is the spirit that so worketh in them , ( which you call common ) but your confessing a natural light in them , contradicts your saying they have no light in them ; but the law is light , and the testimony of jesus the spirit of prophecie , which the true prophets spake from , and they that spake not according to this light , there is 〈◊〉 morning to them , but they are in the dark , where the light 〈◊〉 before it shine out of darkness . some queries of alexander skein , sometime baily of aberdeen , upon his forsaking the publick worship there , and joining with the people of god in scorn called quakers . query i whether or not should any act of gods worship be gone about without the motions , leadings and actings of the holy spirit . query ii if the motions of the spirit be necessary to every particular duty , whether should he be waited upon , that our whole acts and words may be according as he gives utterance and assistance . query iii if every one that bears the name of a christian or professes to be protestants , hath such a uninterupted measure thereof , that at any time they may without waiting , go immediately about the duty . query iv if there be an indisposition and an unfitness at some times for such exercises , at least as to the spiritual and lively performance thereof ; whether the duty ought to be performed in that case , or at that time ? query v if any duty be gon about under pretence that it is in obedience to the external command , without the spiritual life and motion necessary ; whether such a duty thus performed , can in faith be expected to be accepted of god , and not rather reckoned , as bringing strange fire before the lord , seeing it is performed ( at b●st ) by the strength of natural and acquired parts , and not by the strength and assistance of the holy ghost , which was typified by 〈◊〉 fire that came down from heaven , which alone behoved to 〈◊〉 the sacrifice and no other ? query vi if duties gone about in the mere strength of natural 〈…〉 parts , whether in publick or in private , be not all really 〈…〉 matter an image of mans invention as the popish worship , ( though it be not so gross in the outward appearance ) and therefore as real superstition to countenance any worship which is of that nature , as it is to countenance popish worship , though there be a difference in the degree . query vii whether it be ground of offence , or just scandal to countenance the worship of those , whose professed principle is neither to speak for edification , nor to pray , but as the holy ghost shall be pleased to assist them , in some measure less or more , without which , they will rather chuse to be silent , then to speak without his influences ? errata pag. 10. lin . 8. for polythrites , read polytheites pag. 16. lin . 21. for : to : read two : pag. 18. lin . 30. for , to write read , or writ . pag. 31. lin . 9 : for , christs , read christ pag. 32. lin . 12. read in it , for spake , read speaks pag. 33. lin . last , for revelation , read relation . pag. 41. lin . 20 : for imperative , read superiour . pag. 53. lin . 14. read subjoyne . pag 56. lin . 37. for answer , read . reply . from pages . 56. and. 66. the pages are misfigured . pag. 62. lin . 33. read pr. an. pag. 64. lin . last , read pr. an. pag. 72. lin . 27. not , read nor l. in . .32 for which . read , such as . p. 80. l. 9. del . which p. 81. l. 33. r. a perfect cleansing p. 82. l. 5. r. work in part . p. 83. l. 1. f. that as . r. that a. p. 84. l. 5. f. is r. iesus . l. 33. r. your deceitful . p. 85. l. 31. del . 31. l. 30. r. p. 35. l. 37. r. and cup. p. 87. l. 5. r. such a great . l. 7. f. any r. all l. 19. r. we are not . 29. r. theire infants p. 88. l. 8. f. 85. r. 35. l. 17. f. the r. theire . 24. f. the. r. theire . 39. del . the. finis a vindication of the authority, constitution, and laws of the church and state of scotland in four conferences, wherein the answer to the dialogues betwixt the conformist and non-conformist is examined / by gilbert burnet ... burnet, gilbert, 1643-1715. 1673 approx. 500 kb of xml-encoded text transcribed from 180 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a30478 wing b5938 estc r32528 12711648 ocm 12711648 66109 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30478) transcribed from: (early english books online ; image set 66109) images scanned from microfilm: (early english books, 1641-1700 ; 1032:1) a vindication of the authority, constitution, and laws of the church and state of scotland in four conferences, wherein the answer to the dialogues betwixt the conformist and non-conformist is examined / by gilbert burnet ... burnet, gilbert, 1643-1715. 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some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -history -17th century. scotland -constitutional history. scotland -history -17th century. 2003-10 tcp assigned for keying and markup 2003-10 spi global keyed and coded from proquest page images 2003-11 john latta sampled and proofread 2003-11 john latta text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a vindication of the authority , constitution , and laws of the church and state of scotland . in four conferences . wherein the answer to the dialogues betwixt the conformist and the non-conformist , is examined . by gilbert burnet , professor , of theology in glasgow . glasgow , by robert sanders , printer to the city , and university . m. dc . lxxiii . to his grace the duke of lauderdale , &c. his majesies high commissioner for scotland . may it please your grace . the noble character which you do now so worthily bear , together with the more lasting and inward characters of your princely mind , did set me beyond doubting to whom this address was to be made : for to whom is a vindication of the authority and laws of this kingdom so due , as to your grace , to whom his majesty hath by a royal delegation , committed the administration of affairs among us ; and under whose wise and happy conduct , we have enjoyed so long a tract of uninterrupted tranquillity ? but it is not only your illustrious quality that entitles you to this dedication . no , great prince , greater in your mind , than by your fortune ; there is somewhat more inward to you , than the gifts of fortune ; which , as it proues her not blind in this instance , so commands all the respect can be payed your grace , by such who are honoured with so much knowledg of you , as hath fallen to the happy share of your poorest servant . but , my lord , since all i can say either of the vast endowments of your mind , or of the particular engagements i lie under to honour you , must needs fall short of my sense of both ; and what is just to be said , is not fit for me to express ; the least appearances of flattery being as unpleasant to you , as unbecoming one of my station : i must quit this theme , which is too great for me to manage ; and only add , that i know your understanding , in such debates as are here managed , to be so profound , and your judgment so well balanced , that as you deservedly pass for a master in all learning ; so , if these sheets be so happy as to be well accounted of by you , i shall the less value or apprehend the snarlings of all censurers . i pretend not by prefixing so great a name to these conferences , to be secure from censure by your patrociny , since these enemies of all order and authority ( with whom i deal ) will rather be provoked from that , to lash me with the more severity . i shall not to this add my poor thoughts of what this time and the tempers of those with whom we deal , seems to call for , since by so doing , i should become more ridiculous than phormio was , when he entertained the redoubted hannibal , with a pedantick discourse of a generals conduct . it is from your graces deep judgment and great experience , that we all expect and long for a happy settlement , wherein that success and blessings may attend your endeavours , shall be prayed for more earnestly by none alive , than by , may it please your grace , your graces most humble , most faithful , and most obliged servant . g. burnet . to the reader . how sad , but how full a commentary doth the age we live in , give on these words of our lord , luke 12.49 . i am come to send fire on the earth : suppose you that i am come to give peace on the earth ; i tell you , nay ; but rather division : for from henceforth there shall be five in one house divided . do we not see the father divided against the son , and the son against the father , and engaging into such angry heats and mortal feuds , upon colors of religion , as if the seed of the word of god , like cadmus teeth , had spawned a generation of cruel and bloud-thirsty men : but how surprizing is the wonder , when religion becomes the pretence , and seems to give the rise to these animosities , since the wisdom and goodness of god hath devised nothing more proper and powerful for over-ruling all the secret passions of the mind , and for mortifying of all boisterous disorders ? the doctrine delivered by our meek and lowly master , teacheth us the great lessons of humility , of self-diffidence , and self-contempt , guards against the undervaluing of others , and the over-rating of our selves , gives check to wrath , anger , emulation and envy ; hatred and malice , railing and censuring : and in a word , designs the moulding our natures into a conformity with its blessed author : who when he was reviled , reviled not again ; but practised without a blemish , those great lessons he taught his disciples , of doing good for evil , loving his enemies , and praying for such as despitefully used him . but how far have we fallen from that lovely pattern ? and how is the serene and peaceable visage of christianity transformed into a sour cankered and surly temper , as if that which obliged us to love all men , should engage us to look morose on all but a handful of a party : and that which should dilate our love to all mankind , is given for a ground of contracting it to a few as ill natured as our selves . is there not a generation among us who highly value themselves , and all of their own form ? but whoso differs from them , is sure of their fiercest spite , and bitterest censures . are the lives of such as differ from them vertuous , then they say they are good moral men : but , alas ! they know not what it is to be spiritual . again , are they devout and grave , then they are called monastick people , juglers , or papists . and if nothing can be fastened on them , the charge of hypocrisie is the last shift of malice : or if they have been guilty of any failings and mistakes , they are so far from covering or disguising of them ; that on the contrary , the relating , the aggravating , and the commenting on these , is the main subject of all their discourses . and if they go on a visit , the first civilities are scarce over , when these stories ( true or false , all is to one purpose ) come to make up their conversation . who can have the least tincture of the christian spirit , and look on without sad regrates , and see this bitter , fierce , and cruel venom poisoning the several sects and divisions of christendom ? the root and spring whereof is no other than a carnal , proud , and unmortified temper : for few are so atheistical , but they desire to pass , both in their own account , and in the opinion of others , for good christians : but when they find how hard a thing it is to be a christian indeed , and that they must mortifie all their carnal appetites , their fierce passions , and swellings of pride , despise the world , and be resigned in all things to the will of god , before they can deserve that noble character , then they pursue another method more grateful to their corrupt minds , which is to list themselves under a party , to cherish and value the heads and leaders of it , and to divide their kindness to all of their stamp : they stifly adhere to the forms , and maintain all the humors and opinions of that party to which they have associated themselves , and they whet their spirits and sharpen their tongues against all of another mould , which some do with an undisguised fierceness : other with a visage of more gravity , by which they give the deeper wounds . what sad effects flow from this spirit is too visible ; and i love not to play the diviner , or to presage all the mischief it threatens : but certain it is that the great business of religion lies under an universal neglect , while every one looks more abroad on his neighbor , than inwardly on himself ; and all st●dy more the advancement of a party , than the true interest of religion . i deny not but zeal for god must appear , when we see indignities done to his holy name , in a just indignation at these who so dishonour him ; but what relation have little small differences about matters which have no tendency for advancing the image of god in our souls , to that ; since both sides of the debate may be well maintained without the least indignity done to god , or his holy gospel ? what opposition to the will of god , or what harm to souls can flow from so innocent a practice , as the fixing some churchmen over others , for observing , directing , reproving , and coercing of the rest , that this should occasion such endless brawlings , and such hot contentions ? but supposing the grounds of our divisions , as great as any angry disputer can imagine them , then certainly our zeal for them should be tempered , according to the rules and spirit of the gospel . is it a christian temper that our spirits should boil with rage against all of another persuasion , so that we cannot think of them without secret commotions of anger and disdain , which breaks often out into four looks , ridiculous ●earings , bitter scoffings and invectives , and in attempts at bloud and cruelty ? how long shall our nadabs and ab●hus burn this wild-fire on the altar of god , whose flames should be peaceful , and such as descend from heaven ? when we see any endangering their souls by erroneous opinions , or bad practices , had we the divine spirit in us , it would set us to our secret mournings for them : our hearts would melt in compassion towards them , and not burn in rage against them : and we would attempt for their recovery , and not contrive their 〈◊〉 . the ●ne bears on it a clear impress of that nature which is love , in which none can have interest , or union , but such as dwell and abide in love : but the other bears on it the lively signature of him that was a murderer from the beginning : and all that is mischievous or cruel , is of that evil one , and tends to the subversion of mankind ; as well as the ruin of true religion . another great rule by which the peace and order of all human societies is maintained and advanced , is obedience to the laws , and submission to the authority of these whom god hath set over us , to govern and defend us ; to whose commands if absolute obedience be not payed , ever till they contradict the laws of god , there can be neither peace nor order among men , as long as every one prefers his own humour or inclination to the laws of the society in which he lives . now it cannot be denied to be one of the sins of the age we live in , that small regard is had to that authority god hath committed to his vicegerents on earth : the evidence whereof is palpable , since the bending or slackening of the execution of laws is made the measure of most mens obedience , and not the conscience of that duty we owe the commands of our rulers : for what is more servile and unbecoming a man , not to say a christian , than to yield obedience when over-awed by force ; and to leap from it when allured by gentler methods ? if generosity were our principle , we should be sooner vanquished by the one , than cudgelled by the other : or if conscience acted us , the obligation of the law would equally bind , whether backed with a strict execution , or slackened into more impunity . hence it appears how few there are who judg themselves bound to pay that reverence to the persons , and that obedience to the commands of these god hath vested with his authority , which the laws of nature and religion do exact . and the root of all this disobedience and contempt , can be no other , but unruly and ungoverned pride , which disdains to submit to others , and exalts it self above these who are called gods. the humble are tractable and obedient ; but the self willed are stubborn and rebellious . yet the height of many mens pride rests not in a bare disobedience , but designs the subverting of thrones , and the shaking of kingdoms , unless governed by their own measures . among all the heresies this age hath spawned , there is not one more contrary to the whole design of religion ▪ and more destructive of mankind , than is that bloudy opinion of defending religion by arms , and of forcible resistance upon the colour of preserving religion . the wisdom of that policy is ●●●hly , sen●●al and devillish , favoring of a carnal unmortified and impatient mind , that cannot bear the cross , nor trust to the providence of god : and yet with how much zeal is this doctrine maintained and propagated , as if on it hung both the law and the prophets ? neither is the zeal used for its defence only meant for the vindicating of what is past , but on purpose advanced for re-acting the same tragedies : which some late villanous attempts have too clearly discovered , some of these black arts ( tho written in white ) being by a happy providence of god ( by the intercepting of r. mac his letters which contained not a few of their rebellious practisings and designs ) brought to light . indeed the consideration of these evils should call on all to reflect on the sad posture wherein we are , and the evident signatures of the divine displeasure under which we l●e : from which it appears that god hath no pleasure in 〈◊〉 , nor will be glorified among us : that so we may discern the signs of the times , and by all these sad indications may begin to appehend our danger , and ●o turn to god with our whole hearts ; every one repenting of the works of his hands , and contributing his prayers and endeavours for a more general reformation . it is not by political arts , nor by the execution of penal laws , that the power of religion can be recovered from these decays , under which it hath so long suffered . no , no , we must consider wherein we have provoked god to chastise us in this fashion , by letting loose among us a spirit of uncharitableness , giddiness , cruelty and sedition : and the progress of these and other great evils , we ought to charge on our own faultiness , who have provoked god to plead a controversie with us in so severe a manner . this is the method we ought to follow , which if we did , we might sooner look for the divine protection and assistance : and then we should experience it to be better to put our confidence in god , than to put our confidence in men . indeed surh a reformation of our lives and hearts , would more strongly plead our cause , and advance our interest , than the most learned disputes , or the severest laws , tho followed with a most vigorous execution : let us not therefore repine at the contempt we lie under , or the hazard we are exposed to ; nor complain of the non-execution of laws ; but let us examine wherein we have walked contrary to the laws of christ in his gospel , by which we have provoked god to render us base and contemptible before the people . in a word , till we condemn our selves more , and others less , and think more of reforming our selves , and less of punishing others , we look not like proper objects of mercy , or fit for a deliveranee . but i shall quit this purpose to give some account of the following conferences . some years ago , a small book of dialogues betwixt the conformist and nonconformist was published , and received with the general applause and good liking of all , who were so far unprepossessed as to consider the plain and simple reasonings were there laid open ; but presently all the mouths of the enraged zealots were set a yelping and snarling at it , and at its suspected author : some laughed at it , others despised it , and all of them were angry : some threatned a speedy answer , others doubting of the performance , said , it deserved none . at length divers pens were said to have undertaken the task ; but in end we had an answer from beyond sea to it , which was received with an universal shout of victory and triumph : the answerer acting his part with so much confidence , and edging his smatterings with so much bitterness , as if he had engaged with a compound of ignorance and atheism . at first reading i could not but pity one who triumphed so confidently with so little reason , and regrate the bitterness of his spirit , who belched up gall and wormwood upon every occasion . yet in some matters of fact and history , i deny not but his confidence made me imagine truth might be on his side ; but when i examined things from their fountains , i know not wha verdict to pass on him , who fell in so many mistakes , and stumbled at every step . most of his errors i imputed to his second-hand reading , for he seems to have risen no higher in his learning than the reading of pamphlets : and it is like , hath that quarrel with antiquity , that there is not a forty year old author in his closet ; and so much is he beholden to the labours of others , that if one unplume him of what is borrowed , nothing will remain but scoldings , and non-sense . for when he meets with anything out of the road , it is not unpleasant to see how browillied he is ; and so unequal in his stile , that sometimes he flies high on borrowed wings , and immediately he halts and crawls when on his own legs . i was not soon resolved whether such a scribler deserved an answer , since all he said that was material , had both been printed and answered full often ; yet the confidence of the author , and the value which others , much about his own size of knowledg and modesty , did set on his labors , made me think it necessary to say a little more on these things , which were perhaps too overly glanced at by the conformist in the dialogues : and my interest in that person secured me from apprehending his mistakes of my interposing in this quarrel ; for indeed what he said was so far from being shaken by this pretended trifling answer , that as a person of great judgment and worth , said , no more pains was needful for refuting the answer , but the reading over the dialogues , whose strength remained entire after all his attempts against them . i was doubtful what method to pursue in the following sheets , since i ever loathed the answering of books by retail , as an endless and worthless labor : for when should i have done , did i call him to account for all his incoherencies and impertinencies , and examine all his simpering distinctions , and whiffling answers ? i resolved therefore at one dash to wave all that , and to examine the matters of greater and more publick concern , with that clearness of expression which befits such subjects , and with so much brevity , as might not frighten away the more superficial readers , nor surfeit the more laborious . therefore i have not stayed to make good all the conformists opinions or arguments , hinted in these short dialogues , but have left the examining of them , and the answers made to them , to the consideration of the unprejudged reader , and so have considered nothing of what he answers to the fifth and sixth dialogues . to the fifth dialogue , wherein set forms for worship are pleaded for , he answers by confessing their lawfulness , arguing only against the imposing them ; but this i meet with in my second conference , wherein i assert the binding authority of laws in all things lawful . and for his answers to the sixth dialogue , they concern me not , being made up of reflections : it is true , to shew his common place reading , he gives a long discourse of justification , but to very little purpose , since upon the matter the conformist differs nothing from him : and for the justifying or condemning some phrases or modes of speech , they are not worth the while to debate about them : all my quarrel at these long winded common places , being , that by a pretence of making matters clearer , they darken them with a multiplicity of words , and an intricacy of phrases . and as this is justly censurable on every head about which it is imployed , so it is more particularly in the matter of justification , which being the ground of our hope and joy , should be so cleared , that no difficulty , nor nicety get into our conceptions about it . what then can be clearer than that god in consideration of his sons sufferings , offers free pardon to all sinners , on the terms of their forsaking their sins , their accepting his mercy through his son , and their obedience to the rules of his gospel , which whosoever do , are actually in the ●avor of god , made partakers of his grace , and shall in due time be admitted to his glory ? this being the co●f●rmists sense on that head , i leave it with all to consider what reason there was for making such ado about it , or for charging him with so heavy imputations . but he shrouds himself under his own innocency , and will patiently bear all the insultings and ungodly rage of that adversary , without recriminating or answering him in his own style and dialect . i pursue the method of a conference , as being both more suitable to the purposes here canvassed , and more agreeable to the dialogues , only i furnish the scene with more persons ; and i am much mistaken if the answerer himself shall have ground to accuse me of not laying out the strength of his reasonings faithfully , since upon every occasion i put in isotimus his mouth the substance of his arguings , as far as i could reach them . but to make this unpleasant peace of contention go the more easily off , i have subjoyned to it an account of the form and rules of church government , as i found them to have been received in the first and purest ages of the church : but i add no more for preface to that work , since in the end of the last conference enough is said for introduction to it . i have divided my work in four parts and conferences : the first examines the opinion of resisting lawful magistrates upon the pretence of defending religion . the second considers the authority of laws , and the obedience due to them , together with the kings supremacy in matters ecclesiastical . the third examines the spirit that acted during the late times and wars , and continues yet to divide us by schism and faction . and the fourth examines the lawfulness and usefulness of episcopacy . i must now release my reader from the delay this introduction may have occasioned him , without the usual formality of apologies , for the defects the following papers are guilty of , since i know these generally prevail but little for gaining what they desire : but shall only say , that this morose way of writing , by engaging into controversies , is as contrary to my genius as to any mans alive : for i know well how little such writings prevail for convincing of any , and that by them the most part are rather hardened into more wilfulness , and exasperated into more bitterness : yet for this once i was prevailed on to do violence to my own inclinations , by this patrociny of the authority and laws of that church and kingdom wherein i live . i am so far from thinking my self concerned to make apology for the slowness of this piece its appearance in publick , that i encline rather to make excuses for its coming abroad too soon . that it was ready near a twelve-month ago , can be witnessed by many who then saw it . yet i was willing to let it lye some time by me , and my aversion from the motions of the press , put it often under debate with me whether i should stifle it , or give it vent : at length i yielded to the frequent importunities of my friends who assaulted me from all hands , and told me how much it was longed for , and what insultings were made upon the delay of its publication . and by what is near the end of the third conference , it will appear that it was written before the discovery of these who had robbed and wounded the ministers in the west of scotland . i let what is there said continue as it was written , before the discovery , but shall add somewhat here . in september last , after a new robbery had been committed on another conformable minister , whose actors no search could discover ; some few days had not passed over , when by a strange providence one of them was catched on another account by a brave soldier , and being seized , such indications of his accession to the robbery were found about him , that he to prevent torture , confessed not only his own guilt , but discovered a great many more : most of them escaped , yet three were taken , and had justice done on them , with him who had been their chief leader : and who continued to cant it out highly after he got his sentence , talking of his blood as innocently shed , and railing against the prelats and curats ; though before sentence he was basely sordid , as any could be . one of his complices who died with more sense , acknowledged , when he spake his last words , that bitter zeal had prompted him to that villany , and not covetousness , or a design of robbing their goods . yet i shall not conceal what i was a witness to , when a minister of the presbyterian perswasion being with them ( for two of them would willingly admit of none that were episcopal ) after he had taken pains to convince the chief robber of the atro●iousness of his crimes , which was no ●asie task , he charged him to discover if either gentlemen , or ministers , had prompted or cherished him in it , or been conscious to his committing these robberies , he cleared all , except a few particular and mean persons who went sharers with him . and by this fair and ingenuous procedure , the reader may judge how far the author is from a design of lodging infamy on these who differ from him , when of his own accord he offers a testimony for their vindication . but i shall leave this purpose , and the further prefacing at once . if my poor labors be blessed with any measure of success , i humbly offer up the praise of it to him f●om whom i derive all i have , and to whom i owe the praise of all i can do . but if these attempts bring forth none of the wished-for effects , i shall have this satisfaction , that i have sincerely and seriously studied the calming the passions , and the clearing the mistakes of these among whom i live : so that more lyes not on me , but to follow my endeavours with my most earnest prayers , that the god of peace may in this our day , cause us discern and consider these things which belong to our peace . the heads treated of in these conferences . the first conference examines the origine and power of magistracy , and whether subjects may by arms resist their sovereigns on the account , or pretence of defending religion against tyranny , and unjust oppression ? and whether the king of scotland be a sovereign prince , or limited , so that he may be called to account , and coerced by force ? the second examines the nature of humane laws , and of the obedience due to them , and the civil magistrates right of enacting laws in matters ecclesiastical . the third examines the grounds and progress of the late wars , whether they were defensive or invasive , and what spirit did then prevail ? and the grounds of our present schi●m are considered . the fourth examines the origine , lawfulness , and usefulness of episcopal government , which is concluded ; with an account of the primi●ive constitution and government of the churches that were first gathered and planted . the collocutors . eudaimon . a moderate man. philarchaeus . an episc●pal man. isotimus . a presbyterian . basilius . an asserter of the kings authority . criticus . one well studied in scripture . polyhistor . an historian . the first conference . eudaimon . you are welcome , my good friends , and the rather that you come in such a number , whereby our converse shall be the more agreeable . pray , sit down . philarcheus . the rules of custom should make us begin with asking after your health , and what news you have . eud. truly the first is not worth enquiring after ; and for the other , you know how seldom i stir abroad , and how few break in upon my retirement , so that you can expect nothing from me ; but you have brought one with you who uses to know every thing that is done . isotimus . i know you mean me : the truth is , i am very glad to hear every thing that passeth ; and think it no piece of virtue to be so unconcerned in what befals the church of god , as never to look after it : but you are much wronged , if notwithstanding all your seeming abstraction , you be not deeper in the knowledge of affairs than any of us : however since you expect news from me , i was just now reading some books lately printed at holland , and particularly an accurate and learned confutation of these virulent dialogues you were wont to magnifie so much : and it doth my heart good to see how he baffles the writer of them on every occasion ; for he hath answered every word of them so well , and so home , that i believe we shall not see a reply in haste . philarcheus . i suppose we have all seen the book , but it is like you are singular in your opinion of it : i shall not deny its author his deserved praises : he hath been faithful in setting down most of the arguments used in the dialogues , and no less careful to gather together all the vulgar answers to them , and truly hath said as much as can be said for his cause . neither writes he without art ; for when he is pinched , he drives off the reader with a great many preliminary things , to make him forget the purpose , and to gain a more easie assent to what he asserts . i confess his stile is rugged and harsh , so that it was not without pain i wrestled through it : but of all i have seen , he hath fallen on the surest way to gain an applause from the vulgar ; for he acts the greatest confidence imaginable , and rails at his adversary with so much contempt , and malice , that he is sure to be thought well of , by these who judge of a man more by his voice , and the impresses of earnestness , and passion he discovers , than by the weight of what he saith . eud. these things may well take with the ignorant rabble , with whom it is like he designs to triumph : but truly such as understand either the civilities of good nature , or the meekness of a christian , will be little edified with them . indeed i am amazed to see so much indiscretion and bitterness fall from any mans pen who hath read s. paul , condemning railings , evil surmisings , and perverse disputings . isot. who begun the scolding ? the truth is , there are some who think they may rail with a priviledge , and if any in soberness tell them of their faults , they accuse them of bitterness : but was there ever any thing seen more waspish than these dialogues ? whose design seems to have been the disgracing of a whole party , and all their actions for many years : if then the atheism , the blasphemy , the mockery , the enmity to god and religion , the ignorance , the malice , the folly and arrogance of such a confident babler be discovered , you are so tender der hooffed forsooth , as to complain of railings . eud. it seems these writings have made a deep impression on you , you have got so exactly into their stile : b●t this is a place where passion is seldom cherished , therefore we will expect no more of that strain from you . but to deal freely with you , there were some expressions in these dialogues with which i was not well satisfied ; but the whole of them had such a visage of serenity , that i wonder how they are so accused . it is true the conformijt deals very plainly , and yet ere we part , i can perhaps satisfie you : he said but a little of what he might have said : but withal , remember how severely , he that was meekness it self , treated the scribes and the pharisees , and he having charged his followers to beware of their leaven , it is obedience to his command to search out that leaven , that it may leaven us no more . and when any of a party are so exalted in their own conceit , as to despise and disparage all others , the love , ministers of the gospel owe the souls of their flocks , obligeth them to unmask them . as to these poor simple reproaches that are cast on the person of that author , as they are known to be false and unjust , so they are done in a strain that seems equally void of wit and goodness . but we shall meddle no more in these ●●●sonal difference● , afte● i have told you what i heard the author of that conference say upon this subject : he said , he was so far from being displeased with the author of this answer , that he was only sorry he knew not who he was , that he might seek an opportunity of obliging him . for the things charged on him , if he was guilty of them , he needed very many prayers ; but if innocent , the other needed no fewer who so unjustly accused him : but a day comes wherein a righteous judge will judge betwixt them : and this was the utmost displeasure he expressed ; adding , that he had another sense of the account he must give for his hours , than to engage in a counter scuffle , or to play at such small game , as a particular examen of that book would amount to : and he judged it unworthy of him to turn executioner on that man's reputation , by enquiring into all the escapes of his book which are too obvious . but he is willing to stand or fall by the decision of rational and impartial minds , only where he was either too short , or where the answerer hath raised so much mist as might obscure a less discerning reader : he will ( when he gets out of the throng wherein his employment doth at present engage him ) offer a clearer account of the matters in question , without tracing of that p●or creature , who , it is like , expects to be recorded among the learned writers of the age , and the champions of truth . bas. we have nothing to do with what is personal among these writers : but since so many of us have met so happily , and seem a little acquainted with these questions , let us according to our wonted freedom , toss these debates among us , without heat or reflections : which signifie nothing but to express the strength of his passions , and the weakness of his reasons who makes use of them . and indeed the matter of the greatest importance is , the point of subjects resisting their sovereigns , in the defence of religion , which deserves to be the better cleared , since it is not a nicety of the school , or a speculation of philosophers , but a matter of practice , and that which ( if received ) seems to threaten endless wars and confusions . crit. i am no great disputer , but shall be gladly a witness to your debate , and upon occasions shall presume to offer what i have gleaned among the critical writers on scripture : and i hope ij●timus's memory is so good , that he will carefully suggest the arguments used by the patrons of defensive arms. isot. i will not undertake too much , but shall take care not to betray this good cause , yet i will not have the verdict passed upon my defence of it ; however i shall not sneak so shamefully as the nonconformist did in the dialogues . eud. i hope i shall not need to caution you any more against reflections : but as for the alledged treachery of your friend the nonconformist , it may be referred to all scotland , if what he saith be not what is put in the mouths of all the people about these matters , and truly this answer adds so little to him , that nothing can free him so well of that treachery , as the reading of this new book . but to our purpose : the question is first in general , if subjects under a lawful sovereign when oppressed in their established religion , may by arms defend themselves , and resist the magistrates ? let this be first discussed in general , and next it shall be considered how far this will quadrat with our present case , or our late troubles . isot. i like your method well , and that we may follow it , consider ( see pag. 20. of the answer , and ius populi all over ) if their can be any thing more evident from the laws of nature , than that men ought to defend themselves , when unjustly assaulted ? and since the law of nature teacheth men not to murder themselves , it by the same force binds them to hinder another to do it , since he that doth not hinder another from committing a crime , when it is in his power so to do , becomes guilty of the crime committed ; he is then a self-murderer who doth not defend himself from unjust force . besides , what is the end of all societies , but mutual protection ? did not the people at first choose princes for their protection ? or do you imagine it was to satisfie the pride and cruelty of individual persons ? it was then the end of societies , that justice and peace might be maintain'd : so when this is inverted , the subjects are again to resume their own conditional surrender , and to coerce the magistrate , who , forgetful of the ends of his authority , doth so corrupt it . and since the great design of man should be to serve god , and to worship him in spirit and in truth , this is to be preferred to all things else , as being of the greatest importance . if then magistrates , whom s. peter ( 1 pet. 2.13 . ) calls the ordinances of men , or humane creatures , do force there subjects from the true worship of god , they ought to be restrained , and the cause of god must be maintained , notwithstanding their unjust laws or cruel tyranny . bas. you have indeed put such colours on your opinion , that i should be much shaken from mine , were not my persuasion well grounded . but to examine what you have said , you must distinguish well betwixt the laws of nature , and the rights or permissions of nature : the first are unalterable obligations , by which all men are bound , which can be reversed by no positive law , and transgressed by no person , upon no occasion : for the law of nature is the image of god yet remaining in some degrees on the souls of men , and is nothing else save certain notions of truth , impressed by god on the souls of all men that enjoy the exercise of reason . now self-defence cannot be a law of nature , otherwise it could never be dispensed with without a sin ; nay , were a man never so criminal : for as in no case a man may kill himself , were he never so guilty ; so by that reasoning of yours , he ought not to suffer himself to be killed , neither should any malefactor submit to the sentence of the judge , but stand to his defence by all the force he could raise . and it will not serve turn , to say , that for the good of the society he ought to submit ; for no man must violate the laws of nature , were it on never so good a design : and since the utmost standard of our love to our neighbors , is to love them as our selves , no consideration of the good of others can oblige one to yield up his life , if bound by the law of nature to defend it . crit. if i may interrupt you , i should tell you that as among all nations it hath been counted heroical to die for ones country , or for the good of others , so the apostle speaks , ( rom. 5.7 . ) of those who for good men would dare to die . but chiefly christ's dying for us , shews that self-defence can be no law of nature : otherwise christ who filled all righteousness , had never contradicted the laws of nature . bas. i thank you for your remark , which was pertinent . but next , consider there are some rights or permissions of nature , which are allowed us , but not required of us , as propriety of goods , marriage , and other such like things , which whose doth not pretend to , he cannot be said to violate the laws of nature , only for some greater consideration he forgoes these priviledges it allows . and take men out of a society , i acknowledge forcible resistance of any violent assailant , to be one of the rights of nature , which every man may make use of without a fault , or dispense with likewise at his pleasure : but societies being associations of people under a head , who hath the power of life and death , that sets it beyond doubt , that the head must only judge , when the subjects do justly fore-seal their lives or not : which before i go about to evince , i must remove that vulgar error , of a magistrate's deriving his power from the surrender of the people . none can surrender what they have not : take then a multitude of people not yet associated , none of them hath power of his own life , neither hath he power of his neighbors , since no man out of a society may kill another , were his crime never so great , much less be his own murderer ; and a multitude of people not yet associated , are but so many individual persons ; therefore the power of the sword is not from the people , nor any of their delegation , but is from god. isot. you will pardon me to tell you , that the people must give the power , since god did it never by a voice from heaven , or by a prophets command , except in some instances among the israelites , where even that was not done , but upon the previous desire of the people . and for what you say of the peoples having no right to kill themselves , they only consent to submit to the magistrates sentence , when guilty . basil. this will then infallibly prove , that forcible self-defence cannot be a law of nature , but only a right ; otherwise we could not thus dispense with it . but if though guilty , i ought not to kill my self , neither can i so much as consent that another do it : hence it is , that the original of magistracy must be from god , who only can invest the prince with the power of the sword. polyb. i could say much in confirmation of that , from the universal sense of all nations , who ever looked on the magistrates power , as sacred and divine : but these things are so copiously adduced by others , that i may well spare my labor . crit. nay , a greater authority is st. paul's , rom. 13.1 . who saith , that the powers that were then , were ordained of god : which on the way saith strongly , for asserting the right of a conquerour , after some prescription , since if either we consider the power of the roman empire over the world , or of their emperours over them , both will be found to have no better title than conquest , and yet they were ordained of god , and not to be resisted , but submitted to , under the hazard of resisting the ordinance of god , and receiving of damnation , ( p. 2. ) and it is like , the sacredness of the magistrates power , was a part of the traditional religion conveyed from noah to his posterity , as was the practice of extraordinary sacrifices . basil. it is not to be denied but a people may chase their own form of government , and the persons in whose hands it shall be deposited : and the sovereignty is in their hands , of whom they do thus freely make choice : so that if they expressly agree , that any administrators of the power , by what name soever designed , kings , lords , or whatever else , shall be accountable to them ; in that case , the sovereignty lies in the major part of the people , and these administrators are subject to them , as to the supreme . but when it is agreed in whose hands the sovereign power lies , and that it is not with the people ; then if the people pretend to the sword , they invade gods right , and that which he hath devolved on his vicegerent . and as in marriage either of the parties make a free choice , but the marriage-bond is of god , neither is it free for them afterwards to refile upon pretence of injuries , till that which god hath declared to be a breach of the bond , be committed by either party : so though the election of the sovereign may be of the people , yet the tie of subjection is of god , and therefore is not to be shaken off , without we have express warrant from him . and according to your reasoning , one that hath made a bad choice in his marriage , may argue that marriage was intended for a help and comfort to man , and for propagation ; therefore when these things are missed in a marriage , that voluntary contract may be refiled from ; and all this will conclude as well to unty an ill chosen marriage , as to shake off a sovereign . philarch. to this reasoning i shall add what seems from rational conjectures , and such hints as we can expect of things at so great a distance from us , to have been the rise of magistracy . we find no warrant to kill , no not for murder before the floud , as appears from the instances of cain and lamech , so no magistracy appears to have been then : yet from what god said to cain , gen. 4.7 . we see , the elder brother was to rule over the younger . but the want of magistracy before the flood , was perhaps none of the least occasions of the wickedness which was great upon earth ; but to noah was the law first given of punishing murder by death , gen. 9.6 . and he was undoubtedly cloathed with that power . so his eldest son coming in his place by the right of representation , and being by the right of primogeniture asserted before the flood to be over his brethren , was cloathed with the same power , and so it should have descended by the order of nature still to the first-born . but afterwards families divided , and went over the world to people it , whereby the single jurisdiction of one emperor , could not serve the end of government , especially in that rude time , in which none of these ways of correspondence , which after ages have invented , were fallen upon . these families did then , or at least by that law of god of the elder brothers power , ought to have been subject to the eldest of their several families . and another rise of magistracy , was the poverty of many who sold themselves to others that were richer , and were in all nations sub●ect to them , both they and their children : and this was very early begun , for abraham's family consisted of 318. persons , and the many little kings at that time seem to have risen out of these families : for the posterity of these servants were likewise under the masters authority : and these servants were by their masters pleasure to live or lie ; nor had they any right to resist this unjust force : but afterwards emancipation was used , some dominion being still reserved : and it is highly probable , that from these numerous families , did most of the little kingdoms then in the world spring up ; afterwards the more aspiring came to pretend over others , and so great empires rose by their conquests . crit. i know it is strongly pretended , that the state of servitude , or such a surrender of ones life , or liberty , as subjects it to the tyranny of another , is not lawful : but this will be found groundless : for though even the law of god counted the servants a man's money , so that he was not to be punished , though he had smitten them with a rod , so that they died , provided they lived a day or two after it , exod. 21.20 , 21. yet in that dispensation it was not unlawful to be a servant ; nay , nor unlawful to continue in that state for ever , and not accept of the emancipation which was provided to them in the year of iubily . neither is this state declared unlawful under the gospel , since s. paul saith , 1 cor. 7.21 . art thou called being a servant , care not for it : but if thou mayst be free , use it rather : by which we see the gospel doth not emancipate servants , but placeth that state among things which may be lawfully submitted to , though liberty be preferable . basil. from this it may be well inferred , that if a society have so intirely surrendred themselves that they are in no better case than were the servants among the romans or hebrews , the thing is not unlawful ; nor can they make it void , or resume the freedom without his consent whose servants they are : and as s. peter tells , 1 pet. 2.18 . the servants to submit to their masters , tho punishing them wrongfully . by whom all know that he means not of hired , but of bought servants : so if a people be under any degrees of that state , they ought to submit , not only to the good , but to the froward : and still it appears that the sword is only in the magistrates hand , and that the people have no claim to it . it is true , in case the magistrate be furious , or desert his right , or expose his kingdoms to the fury of others , the laws and sense of all nations agree , that the states of the land are to be the administrators of the power , till he recover himself : but the instance of nebuchadn●zzar , dan. 4.26 . shews , that still the kingdom should be sure to him when he recovers . i●●t now you begin to yield to truth , and confess , that a magistrate , when he grosly abuseth his power , may be coërced : this then shews that the people are not slaves . basil. the case varies very much when the abuse is such that it tends to a total subversion , which may be called justly a phrensie , since no man is capable of it till he be under some lesion of his mind ; in which case , the power is to be administred by others , for the prince and his peoples safety : but this will never prove that a magistrate governing by law , though there be great errors in his government , ought to be coërced : otherwise you must open a door to perpetual broils , since every one by these maxims becomes judge ; and where he is both judge and party , he is not like to be cast in his pretensions : and even few malefactors die , but they think hard measure is given them . if then forcible self-defence be to be followed , none of these should yield up their lives without using all attempts for res●uing them . eud. whatever other cases allow of , certainly the defence of religion by arms is never to be admitted : for the nature of christian religion is such , that it excludes all carnal weapons from its defence . and when i consider how expresly christ forbids his disciples to resist evil , matth. 25.39 . how severely that resistance is condemned by s. paul , and that condemnation is declared the punishment of it , i am forced to cry out , oh! what times have we fallen in ▪ in which men dare against the express laws of the gospel , defend that practice upon which god hath passed this condemnation , if whosoever break the least of these commandments , and teach men so to do , shall be called the least in the kingdom of god : what shall their portion be who teach men to break one of the greatest of these commandments , such as are the laws of peace and subjection ? and what may we not look for from such teachers , who dare tax that glorious doctrine of patient suffering , as brutish and irrational , and though it be expresly said , 1 pet. 2.21 . that christ by suffering for us , left us his example how to follow his steps , which was followed by a glorious cloud of witnesses ? yet in these last days , what a brood hath sprung up , of men who are lovers of their own selves , traytors , heady , high-minded , lovers of pleasures , more than lovers of god : having a form of godliness , but denying the power thereof ; who creep into houses , and lead captive silly women laden with sin ? it is our sins that provoke god to open the bottomless pit , and let loose such locusts ; but were we turning to god , and repenting of the works of our hands , we might hope that their power should be taken from them , and that their folly should be made known to all men . isot. who talk bigly now ? but let reason and scripture take place , and you shall find good warrants in the old testament for coërcing the magistrate , and subjecting the power in the peoples hands , ( see p. 12. ) for the people were warranted to punish idolaters , deut. 13.12 . and from the beginning of deuteronomy , it appears that book was directed to all israel , therefore any might have punished idolaters ; therefore the power of reforming is with the people : and again ( see p. 13. ) the law of the king is set down , deut. 18.14 . which gives a clear evidence , that the people might coërce him : otherwise why was that law delivered to the people ? crit. i am much deceived if these instances do conclude for your design , since the utmost they can prove , is , that some share of the executive power lay in the hands of the people among the iews ; but that proves nothing : where by law and practice it is clear the power is wholly in the hands of superior unaccountable magistrates . but that the law of the king , or of punishing idolaters was delivered to the people , proves not that they must execute it : for the law of sacrifices , and all the temple worship was also delivered to them : but i hope you will not from that infer , that the people were to judge in these matters , or to give laws to their priests ; neither will the law , because addressed to the people , prove themselves to be the executors of it ; otherwise the epistle to the corinthians addressed to all the saints in corinth , will prove the people the iudges of excommunication , and of the rules of church-worship , which are there delivered : so that though the law was directed to all the people , yet that proves not that every precept of it concerned all the people , but that the whole of the law was addressed to the whole people , and the respective parts of it , to all the individuals , according to their several stations : and after all this , you are to consider that some things were allowed by that law to private persons , which ought never to be made precedents : for the law allowed the friends of one that was killed by chance , to avenge the blood on the person that slew him , if he kept not within the city of refuge : but that being a particular provision of their judicial and municipal law , will be no warrant for such revenge in other states . isot. but what say you to the revolt of libnah , 2 chron. 21.10 which revolted from iehoram , because he forsock the lord god of his fathers : and of amaziab , 2 chron. 25. 27. who when he turned away from following the lord , his being killed by a conspiracy of these in ierusalem , and the fourscore valiant priests who withstood ●zziah , when he went to offer incense ? 2 chron. 26.17 . see p. 13 , 14 crit. as for your instances , consider that many things are set down in the old testament , that are undoubted faults , and yet so far are they from being taxed , that they rather seem to be applauded : so it is in the case of the midwives lie , not to mention the polygamy of the patriarchs ; therefore it not being clear to us by what special warrants they acted , a practice of that dispensation will be no precedent to us . but for that of libnah , it may be justly doubted if the libnah there mentioned , be that city which was assigned to the priests : for numbers 33.20 . we meet with a libnah in the journyings of israel ; and both the syriack and the arabick version , have understood the place of that city ; for they render it , the idumeans that dwelt at libnah . but whatever be in this , the particle because , doth not always import the design of the doer : which if you examine the hebrew , will be very clear ; and i shall name but one place to satisfie you , 1 sam. 2.25 . elies sons hearkned not to the voice of their father , because the lord would slay them . but , i doubt not , you will confess this was not their motive to such disobedience : so this will import no more , but that god in his providence permitted that revolt for a punishment of iehoram's apostasie : neither will fair pretences justifie bad actions : so the utmost that place can prove , is , that they made that their pretence . but that their revolt could not be without they had also revolted from god , will appear from this , that the priests were bound to give attendance by turns at the temple , so none of them could have revolted from the king without their rejecting of god's service , as long as the king was master of ierusalem , whither no doubt they would not have come during their revolt . as for your instance of amaziah , i confess it is plain dealing , and you disclose the mystery of defensive arms that it is but lamely maintain'd , till the doctrine of murdering of kings be also asserted : and indeed your friend by this ingenuity of his , hath done that cause a prejudice , of which many are sufficiently sensible ; for this was a secret doctrine to be instilled in corners , in the hearts of disciples duly prepared for it , but not to be owned to the world : for if that place prove any thing , it will prove that when a king turns from following the lord , his subjects may conspire and slay him ; how this would take among the fifth●monarchy men , i know not ; but i am sure it will be abhorred by all protestants : and particularly by these who made it an article of their confession of faith , that infidelity or difference of religion , doth not make void the magistrates just power : therefore this being a direct breach of both fifth and sixth commands , though it be neither marked as condemned , nor punished in that short account there given , yet it will never warrant the resisting the ordinance of god , upon which god hath entailed damnation . and whereas your friend alledgeth the justice of this may be evinced from scripture , it shews that in his judgment , not only tyranny , but the turning from following god , is a just cause for conspiring against , and killing of kings : but i cannot see where he finds what the cause of this conspiracy was , since the text taxeth only the time , but not the cause of it . and for the instance of uzziah , the priests indeed withstood him , as they ought to have done , as the ministers of the gospel ought yet to do , if a king would go and consecrate the lord's supper : but their withstanding of that , imports no violent opposition ; the strict signification of the word being only , that they placed themselves over against him , and so it is rendered by the lxx . interpreters ; and remember that s. paul withstood s. peter to his face , gal. 2.11 . yet i do not apprehend you will suspect he used force . as for what follows , that the priests did thrust him out , it will not prove they laid hands on him , that word signifying only , that they made him haste out of the temple : and is the same word which esther 6.14 . is rendered , hasted , where none will think that the chamberlains laid violent hands on haman : so all that the priests did , was to charge uzziah , when his leprosie appeared , to get him quickly out of the temple : and some copies of the lxx . have it so rendered : and the following words shew there was no need of using force , since himself made haste . and for the word rendered valiant , or sons of valor , that word is not always taken for valor , but sometimes for activity ; so gen. 47.6 . sometimes for riches , so ruth 2.1 . it is also rendered wealth , gen. 34.29 . so this will not prove that azariah made choice of these men for the strength of their body , but for the resolution of their mind , that they might stoutly contradict uzziah ; and thus you have drawn a great deal more f●om me than i intended , or these misapplied places needed , for clearing of them from the design you had upon them . isot. but is it not clear from 1 sam. 14.45 . that the people of israel rescued jonathan from his fathers bloody sentence against him , and swore he should not die ? see p●● . ● . 5 . crit. that will prove as little ; for no force was used in the matter , only a solemn protestation was made . next , the word rendered , rescued , is , redeemed , which is not used in a sense that imports violence in scripture : but rather for a thing done by contract and agreement : and the lxx . interpreters render it , the people intreated for ionathan : nor need we doubt but saul was easily prevailed upon to yield to their desire . besides any king that would murder his eldest son and heir of his crown upon so bare a pretence , after he had signalized his courage so notably , as ionathan did , may well be looked upon as one that is furious ; and so the holding of his hands , is very far different from the case of defensive arms. isot. but david , a man according to gods heart , gathered four hundred men about him , and stood to his defence , when cruelly persecuted by saul , 1 sam. 22.2 . basil. many things meet in this instance to take away any colour of an argument might be drawn from it : for david was by gods command designed successor to the crown , and so was no ordinary subject . next , saul was become furious , and an evil spirit seized on him , so that in his rage he threw javelins , not only at david , but at his son ionathan . now all confess ▪ that when a sovereign is frenetick , his fu●y may be restrained . further , we see how far david was from resistance , he standing on a pure defence , so that when he had saul in his power twice , he would do him no hurt ; yea , his heart smote him when he cut off the hem of his garment , 1 sam. 24.4 , 5. this was not like some you know of , who set guards about their king ( for the security of his person forsooth ) when he had trusted himself into their hands . and it is very doubtful if david's gathering that force about him was lawful ; for these who came to him were naughty men , and discontented and broken with debt ; whereas had that been a justifiable practice , it is like he should have had another kind of following . and his offering his service to the philistins , who were enemies to god , to fight for them against the people of god , is a thing which can admit of no excuse . but after all this , if the actions even of renowned persons in the old dispensation be precedents , you may adduce the instances of ehud , to prove that we may secretly assassinate a tyrant ; and of iael , to prove that after we have offered protection to one who upon that trusts to us , we may secretly murder him . isot. but what say you to the resistance used by mattatb●as , and his children , who killed the kings officers , and armed against him ? which resistance , as it was foretold by daniel , so it is said by the author of the epistle to the hebrews , that by faith they waxed valiant in fight , and turned to flight the armies of aliens : which by all is applied to the maccabees . and who are you to condemn that which the holy ghost calls the work of faith in them ? see p. 18 , 19. basil. i see criticus is weary of speaking , and therefore will relieve him for this once , and tell you , that the title anti●●hus had to command the iews , is not undoubted : for iosephus lib. 12. cap. 7. and 8. shews how the iewish nation was tossed betwixt hands , and sometimes in the power of the kings of egypt , and sometimes of syria ; and that the factions among the iews , gave the occasion to their being so invaded ; for ambitious pretenders to the high priesthood , sought the favour of these kings , and so sacrificed the interests both of religion , and their country to their own base ends : which was the case in ant●ochus epiphanes his time , who after his attempt upon egypt , came against ierusalem , to which he was admitted by the men of his party , who opened the gates to him : after which , he polluted their worship and temple , and fell on the cruellest persecution imaginable . now his title over them being so ill grounded , their asserting their freedom and religion against that cruel and unjust invader , was not of the nature of subjects ●esist●ng their sovereign . besides , what is brought from the epistle to the hebrews ch . 11. for justifying these wars , seems ill applied : for from the end of the 32. verse , it appears he only speaks there of what was done in the times of the prophets , and none of these being during the time of the maccabees , that is not applicable to them . next , as for mattathias , i must tell you that god often raised up extraordinary persons to judg i●rael , whose practices must be no rule to us : for god sets up kings and rulers at his pleasure : and in the old dispensation he frequently sent extraordinary persons to do extraordinary things , who were called zealots : and such was samuel's hewing agag in pieces before the lord , elijah's causing to kill the priests of baal , which was not done upon the peoples power to kill idol●te●s : but elijah having by that signal miracle of fire falling from heaven , proved both that god was the lord , and onely to be worshiped , and that he was his prophet , and commanding these priests to be killed , he was to be obeyed . of the same nature was his praying for fire from heaven on the captains who came to take him , and eli●ha his c●r●ing of the children who reproached him . from these precedents we see it is apparent that often in the old dispensation , the power of the sword , both ordinary and extraordinary , was assumed by persons sent of god , which will never warrant private and ordinary uninspired persons to do the like . isot. i acknowledg this hath some ground ; but the first instance of these zealots , was ph●nehas , in whom we find no vestige of an extraordinary mission , and yet he killed zimri and cosbi , for which he was rewarded with an everlasting priesthood : so a zeal for god in extraordinary cases , seems warrant enough for extraordinary practices . pag. 382. to 405. basil. if you will read the account of that action given by moses , it will clear you of all your mistakes : since phinehas had the warrant of the magistrate for all he did ; for moses being then the person in whose hands the civil power was committed by god , did say to the judges of israel , numb . 25.5 . slay ye every one his men that were joyned to baal peor . now that phinehas was a judg in israel at that time , is not to be doubted ; for eleazer was then high priest , and by that means exempted from that authority , which when his father aaron lived , was in his hand , numb . 3.32 . and he being now in his fathers place , there is no ground to doubt but phinehas was also in his , and so as one of the judges , he had received command from moses to execute judgment on these impure idolaters , which he did with so much noble zeal , that the plague was stayed , and god's wrath turned away . but if this conclude a precedent , it will prove too much , both that a church-man may execute judgment , and that a private person in the sight of a holy magistrate , without waiting for his justice , may go and punish crimes . from the instances adduced , it will appear how zealots were ordinarily raised up in that dispensation : but when two of christs disciples lay claim to that priviledg of praying for fire from heaven , he gives check to the fervor of their thundring zeal , and tells them , luk. 9.55 , 56. you know not what spirit you are of : adding , that the son of man was not come to destroy mens lives , but to save them : whereby he shews that tho in the old dispensation , god having by his own command given his people a title to invade the nations of canaan , and extirpate them , having also given them political laws for the administration of justice , and order among them , it was proper for that time that god should raise up judges to work extraordinary deliverances to his people , whose example we are not now to imitate : god also sent prophets , who had it sometimes in commission to execute justice on transgressors ; yet in the new dispensation , these things were not to take place , where we have no temporal canaan , nor judicial laws given us ; and consequently none are now extraordinarily called in the name of god , to inflict ordinary and corporal punishments . having said all this , it will be no hard task to make it appear that mattathias was a person extraordinarily raised up by god , as were the iudges . and though no mention of that be made , neither by iosephus , nor the book of maccabees , that is not to be stood upon ; for we have many of the judges of israel , of whose call no account is given , and yet undoubtedly they were warranted to act as they did , otherwise they had been invaders . but if that practice of mattathias conclude any thing by way of precedent , it will prove that church-men may invade the magistrates office , and kill his officers , and raise war against him . crit. i wonder we hear not isotimus alledging the practice of the ten tribes , who rejected rehoboam , and made choice of ieroboam , which useth to be very confidently adduced , for proving it to be the peoples right to give laws to their princes , and to shake them off when they refuse obedience to their desires . but to this and all other instances of this nature , it is to be answered , that the iewish state being a theocracy , as it is called by their own writers , their judges , and many of their kings had their title from god's designation , and the possession was only yielded to them by the people , according to the command , deut. 17.15 . to set him king over them whom the lord their god did chuse : so when they sought a king , they came to samuel , as the known prophet of god , and desired him to give them a king , which he afterwards did . in like manner was david designed to succeed saul , by the same prophet ; and upon sau●'s death , the tribe of iudah came and aknowledged , and anointed him king , which was the solemn investiture in that to which he had formerly a right . ieroboam being by the same authority designed king over the ten tribes by the mouth of ahijab in the name of god , 1 kings 11. ch. from v. 28. he derived his title from that : and there was as good warrants for the people to reject rehoboam , and follow him , as was formerly to quite ishbosheth , and follow david . another instance of this nature is elisha his sending one to iehu , where that young prophet saith , 2 kings 9.6 . thus saith the lord god of israel , i have anointed thee king over the people of the lord , even over israel : upon the notice whereof , v. 13. he is declared king. these instances will sufficiently prove what i have alledged , that the kings of the hebrews having their right from god , were to be changed when the most high who ruleth in the kingdom of men and giveth it to whomsoever he will , and setteth up over it the basest of m●n , interposed his authority and command . one word more , and i have done . when the law of the judge is set down , deut. 17.12 . all who do presumptuously , and hearkened not unto the judge , are sentenced to death , that evil might be put away from israel , whereby the people might hear , and fear , and do no more presumptuously . this shews that absolute submission was due to the judges , under the pain of death ; whereby all private mens judging of their sentence is struck out . it is true the other laws that prefer the commands of god to the laws of men , do necessarily suppose the exception of unlawful commands : but since no law warrants the resisting their sentence , it will clearly follow that absolute submission was due to these judges . basil. truly these things as they seem to be well made out from scripture , so they stand with reason , since no order can be expected among men , unless there be an uncontrollable tribunal on earth . our consciences are indeed only within god's jurisdiction : but if there be not a supreme power to cognosce and determine about our actions , there must follow endless confusions , when any number of people can be got to mutiny against laws : therefore there must be a supreme court. but the laws and settled practices of kingdoms , must determine in whose person this lies , whether in a single person , the nobility , or the major part of the people ? yet i desire to hear what decisions the new testament offers in this question . crit. truly that will be soon dispatched ; consider then how our lord , matth. 5. forbids us to resist evil ; where it is true , he enumerates only small injuries : so i shall not deny but that place will amount no farther , than that we ought to bear small injuries , rather than revenge or oppose them ; but you must yield to the doctrine of submission , if afterwards you consider how our lord tells us , matth. 11.20 . to learn of him , for he was meek ; and that he condemns the thundering fervor of his disciples , who called for fire from heaven , shewing the nature of the new dispensation to be quite different from the old , in that particularly , that the son of man came not to destroy mens lives , but to save them : and chiefly that when he was to give the greatest instance wherein we should imitate him , he refused the defence of the sword , and commanded s. peter to put up his sword , matth. 26.52 . isot. if you urge this too much , then must i answer , that by the same consequence you may prove we must cast our selves on dangers , and not flee from them : since we find christ going up to ierusalem , though he knew what was abiding him there : neither did he fly , which yet himself allowed . besides , you may as well urge against all prayer to god for deliverance , his not praying for angels to assist him . but the clear account of this is given by himself , that the scriptures were to be fulfilled which fore-told his death . see pag. 24. and answer to the letter about ius popul● . crit. i must confess my self amazed at this answer , when i find s. peter saving expresly , 1 pet. 2.21 . that christ suffered , leaving us an example that we might follow his steps , and applying this to the very case of suffering wrongfully ; and that notwithstanding of that , you should study to pervert the scripture so grosly besides : consider that christ was to fulfil all righteousness ; if then the laws of nature exact our defence in case of unjust persecution for religion , he was bound to that law as well as we ; for he came not to destroy , but to fulfil the law , both by his example and precepts . if then you charge the doctrine of absolute submission , as brutish and stupid , see you do not run into blasphemy , by charging that ●●oly one foolishly : for whatever he knew of the secret will of god , he was to follow his revealed will in his actions , whereby he might be a perfect pattern to all his followers : for god's revealed will was his rule , as well as ours . but i dwell too long on things that are clear . as for your ●nstances , they will serve you in no stead . for his coming to ierusalem was a duty , all the males being bound to appear three times a year before the lord at ierusalem , at the three festivals , the passover being the first of them , deut. 16. and this being a duty , our lord was to perform it , what ever hazard might follow . so we find s. paul on a less obligation , going to ierusalem , notwithstanding the bonds were fore-told to abide him there . and as for your other pretended consequence against prayer , from his not praying for legions of angels , it bewrays great inadvertency : for you find our lord a few minutes before , praying in the garden , matth. 26.42 . over and over again , that if it were possible that cup might pass from him . and there is our warrant from his practice , to pray for a deliverance from troubles or persecutions , if it may stand with the holy will of god : but for a miraculous deliverance by the ministry of angels , that our lord would not pray for , lest thereby the prophesies should not be accomplished : and by this , our praying for a miraculous deliverance , is indeed from his example condemned : but still we are to pray , that if it be possible , and according to the will of god , any bitter cup is put in our hands , may pass from us . next , let me desi●e you to consider the reason given s. peter for putting up his sword , matth. 26.52 . for they that take the sword , shall p●●●sh by the sword . isot. you ●i●apply this place palpably , it not being designed as a threatning against s. peter , but for the encouragement of his disciples , and being indeed a prophesie that the iews who now come against him with swords and staves , should perish by the sword of the romans , who should be the avengers of christ's death . see page 25. crit. you are beholden to grotius for this exposition , who is the first of the latter writers that hath given that sense to these words , tho he voucheth for his opinion some elder writers ; and he designing to prove that a private person may resist another private assaillant by force , being a little pinch'd with this place , which seems to condemn simply the use of the sword , escapes o●t of it by the answer you have adduced . but though this were the genuine scope of these words , still remember that our lord rejects the use of the sword for his defence : and if his fore-telling the destruction of the iews , was of force to bind up s. peter's hands , why should not also that general promise , rev. 13.10 . he that killeth with the sword , must be killed by the sword , also secure our fears , and sheath our swords , and the rather that it is there subjo●ned , here is the faith and patience of the saints ? which seems to imply , that since retaliation will be g●ven out by god upon unjust murderers , therefore faith and pat●ence must be the exercise of the saints , which to all unprejudged minds , will sound a discharge of the use of weapons of war. but after all this , the phrase of taking the sword , seems only applicable to s. peter ; for the band being sent out by a magistrate , could not properly be said to have taken the sword , it being put in their hands by these who were invested with it , though they now tyrannically abuse their power : but the phrase agrees much better with s. peter's drawing it , who had no warrant for it , and so did indeed tak● it . next , we hear no mention of the band of soldiers their using their swords ; therefore this prediction seems fitted for s. peter , and all such as mistaking the nature of the chr●●stian dispensation , do take the sword. but next , consider christ's words to pilate ▪ iohn 18.36 . m● kingdom 〈◊〉 n●t of th●● world : if my kingdom were of this 〈◊〉 , then w●ul● my servants fight , that i should n●t be ●●l●v●r●d to the ●●ws ; but now is my kingdom not from ●ence . and this being said upon the accusation the iews had given against him to pilate , that he call'd himself a king , charging him upon his friendship to cesar , to put him to death , christ ▪ s answer shews that earthly kings need apprehend no prejudi●● from his kingdom , since it not being about worldly things , was not to be ●ought fo● . isot. speak plainly , do you mean by this that christ should have no kingdom upon earth ? which i fear too many of you desire , since you press this so warmly . but consider you not that by this christ only means he was not to set up a temporal dominion upon earth , to ●ustle cesar from his throne , such as the iews expected from their messiah ; and therefore this place is indeed strong against the pretences of some carnal fifth-monarchy men , but is ill adduced to condemn defence , when we are unjustly assaulted by a persecuting tyrant . see p. 25. crit. it is no new thing to find the sincere doctrine of the gospel misrepresented by sons of belial ; but learn the difference betwixt a kingdom of the world , and in the world , and so temper your passion . christ must have a kingdom in the world , but not of it . and the greatest hazard of a pretending king , being the raising of wars and commotions upon his title , christ's words are not truly commented on by the practice of his servants , unless they sec●re princes from their fears of their raising wars upon his ●itle : therefore as the sighting at that time , for preserving christ from the iews , had been contrary to the nature of his spiritual kingdom ; to the rule of the gospel binding all the succeeding ages , of the church , no less than these to whom it was first delivered , what was then contrary to the nature of christ's kingdom , will be so still . and to this i might add the doctrine of peace so much insisted on in the new testament it being the legacy christ left to his disciples , which we are commanded to follow with all men , as much as is possible , and as in ●s lies . and if with all men , ●●re much more with the magistrate . and s. paul's words in the xiii . to the romans are so express , that methinks they should strike a terror in all men from resisting the superior powers , le●t they resist the ordinance of god , and receive damnation . and it is observable , that s. paul , who , as a zealot , had formerly persecuted the christians , doth now so directly contradict that doctrine , which was at that time so horridly corrupted among the iews . this place is so express , that it needs not the advantages may be given to it , either from the consideration of the power the roman empire had usurped over the world , or from the emperor who then reigned , who must have been either claudius or nero : and if the former , we find ▪ ac●s 18.2 . that he banished all the iews , from rome , and with them the christians , not being distinguish●d by the romans from the iews , were also banished : and here was a driving of christians from rome , which you will not deny to have been a persecution . but if it was nero , we know very well how the christians were used by him . but these words of s. paul being as at first addressed to the romans , so also designed by the holy ghost to be a part of the rule of all christians , do prove , that whoever hath the supreme power , is to be submitted to , and never resisted ▪ isot. if you were not in too great a haste , you would not be so forward , consider therefore the reason s. paul gives for s●bmission to superior rulers , is , because they are the ministers of god for good . if then they swe●ve from this , they forsake the end for which they are raised up , and so fa●l from their power and right to our obedience . basil. truly what you have said makes me not repent of any haste i seemed to make ; for what you have alledged p●oves indeed that the sovereign is a minister of god for good , so that he corrupts his power grosly when he pursues not that design : but in that he is only accountable to god , who●e minister he is . and this must hold good , except you give us good ground to believe that god hath given authority to the subjects to call him to account for his trust ; but if that be not made appear , then he must be left to god , who did impower him , and therefore can only ●oerce him . as one having his power from a king , is countable to none for the administration of it , but to the king , or to these on whom the king shall devolve it : so except it be proved , that god hath warranted subjects to call their sovereigns to account , they being his ministers , must only be answerable to him . and according to these principles of yours , the magistrate● authority shall be so enervated , that he shall no more be able to serve these designs , for which god hath vested him with power : every one being thus taught to shake off his yoak when they think he acts in prejudice of religion . and here i shall add one thing which all casuists hold a safe rule in matters that are doubtf●l , that we ought to follow that side of the doubt which is freest of hazard ; here then damnation is at least the seeming hazard of resistance ; therefore except upon as clear evidence you prove the danger of absolute submission to be of the same nature that it may ba●●ance the other ; then absolute submission , as being the securest ▪ is to be followed . next , we find saint peter , 1 pet. 2.13 . &c. who being ●et infecte● with the spirit of a iewi●h zealot , had drawn the sword ; afterwards when ind●e● with power from on high , at length pressing the doctrine of obedience adding that the p●et●nce of the christian freedom should not be made a cloak of maliciousness . and this submission he recommends not only to subjects , whose obedience was more easie , but to servants who were under a heavier yoak , according to the laws of servitude , both among the iews and the romans : and he tells them , that when they did well , and suffered for it , and took it patiently , that was acceptable . withal adding , for even hereunto were you called ; becau●e christ also suffered for us , leaving us an example , that we should follow his steps . further , it is to be considered how the iew ▪ s d●d upon the first prea●hing of the gospel persecute the ch●isti●●s every where : s. stephen was stoned , and saul got commissions for making havock of the church● b●● because this was done by the autho●ity of the san●●drim , no resistance was made them , though since at two sermons we hear of 〈◊〉 converts , we may be induced to believe their number was great . and from hence sub●●me that the case of persecution being then not only imminent , but also present ▪ besides the grievous persecutions were abiding the churches for three centuries ) it must be confess●● to be strange , that the matter of resistance being at least so dubious , no decision should be given about it in the new testa●●nt ; nothing being alledged from it that hath any aspect that way . and indeed i cannot conceal my wonder at them who plead so much the authority and fulness of scripture , to reach even the rituals of worship and government , and yet in so great a matter adventure on a practice without its warrant . truly isotimus , if these things prevail not with you , beyond your little small shufflings , i doubt it is because you have lost the standard to measure reason by , and have given up your j●dgment to your passions and interests . isot. i am far from denying the doctrine of the cross to be a great part of these duties we are bound to in the gospel ; but this must not be stretched too far , lest it infer an obligation on us to submit to a forein prince , the turk , or any other , if he come by force to impose on us the alcoran , under a pretence of suffering for religion . see pag. 27 , and 28. basil. truly when i hear how much weight is laid on what you have now said , as if it amounted to a demonstration against all hath been hitherto adduced ; i am in doubt whether to pity their weakness , or blame their perv●●sness , who dare adventure on that , the punishment whereof the holy ghost hath made damnation , upon such mistakes : for god hath put the sword in their hands who have the sovereign power , which they bear not in vain ; for they are the ministers of god , and his revengers , to execute wrath on him that doth evil : the magistrates then are both by the laws of god , and of all nations , the protectors of their subjects , and therefore tributes and customs are due to them , for defraying the expence to which that must put them ; and prayers are to be offered up for them , that we may lead a quiet and peaceable life in all godliness and honesty . if then a forein prince invade a country , under whatever pretence , the sovereign is bound to defend his subjects , with the sword god hath put in his hand , which comes to be a most lawful war on his side ; nay such , as he were a betrayer of his trust , if he omitted it . i●ot . but what if our prince should consent to such an invasion , and expose his subjects to be a prey to such an invader , must they look on and see themselves destroyed , upon the pretence that god hath not put the sword in their hands , and therefore they must not take it ; and because christ's kingdom is not of this world , therefore they must not fight for him ? basil. you suppose a case not like to fall out in haste ; but were it real , that invader having no title to that peoples obedience , they may make use of the right of nature which allows to one out of a society forcible self-defence , if violently assaulted : and therefore such hostile invasion , be it upon what pretence soever , may be as lawfully resisted , as one private man may resist another in his own defence , if he threaten to kill him , unless he renounce god. if then one man may resist another , so may more men resist a great force coming against them : for to us who live here , the grand seignior is but a fellow of our nature , and hath no right over us , no more than one private person hath over his neighbour . and if you do not acknowledg a great difference betwixt such an asserting of our liberties , from one that hath no title to them , and the resisting of a lawful magistrate , though unjustly persecuting his subjects , you must be set to your horned book again . isot. but at least you will confess that private men living in a settled society , have no title to the sword , according to your principles ; must we then yield out throats to a robber that assaults us on the high way ? or to come nearer you , if one threaten to kill us . if we yield not to their religion , must we give way to their fury ? basil. remember still how i told you , that men living out of societies have a ●ight to self-defence , and when they come under societies , they retain all their former rights , such only excepted as are by the law● of the society judged inconsistent with its order and peace : therefore resisting of the supreme powers , or those having their authority , being only discharged , the right of self defence against equals still remains intire , so that a private person may claim it or not , as he will : and therefore in the case of such an aggressor , the laws of nature and nations do warrant me to use force when assaulted ; yet if a greater consideration appear , and it be evident that my giving way to such unjust force will be more for the honour of the gospel , if i resist , i do not sin , but do well ; but if i resist not , certainly i do better . end. i have been a witness to this discourse , not without much pleasure , and do acknowledg my self fully convinced of the necessity of obedience , and submission to the supreme power , since without that be once established , as the foundation of societies , i see not what peace or order can be looked for , but every one will take on him to judg the law-giver : and if he have so much power or policy as to make a party , he will never want pretences , chiefly about religion , considering in how many various opinions the christian world hath divided about it . and it is a poor answer to say , it must be the true religion that we should defend , since it is to be supposed every one judgeth the religion he is of to be the true one : if then according to that doctrine , religion be to be defended ; certainly though the religion be wrong , yet every one oppressed in his cons●i●nce , and judging it to be according to truth , is bound to defend it ; since even an erring conscience doth at least tie , if not oblige . for the common resolution of casuists being that a man under an erroneous conscience , is yet to follow its dictates , though he sin by so doing : then all parties that are oppressed , ought to vindicate what they judg to be the truth of god. and by this you may see to what a fair pass the peace of mankind is brought by these opinions . but mistake me not , as if i were here pleading for s●●mission , to patronize the tyranny or cruelty of persecuting princes , who shall answer to god for that great trust deposited in their hands ; which if they transgress , they have a dear account to make to him who sits in heaven and laughs at the raging and consultings of these kings or princes , who design to throw off his yoak , or burst his bonds in sunder . he who hath set his king upon his holy h●ll of zion , shall rule them with a rod of iron , and break them in pieces as a potter's vessel . and he to whom vengeance doth belong , will avenge himself of all the injuries they do his truths , or followers : but as they sin against him , so they a●e only countable to him . yet i need not add what hath been often said , that it is not the name of a king , or the ceremonies of a coronation , that cloaths one with the sovereign power ; since i know there are , and have been titular kings , who are indeed but the first persons of the state , and only administrators of the laws , the sovereign power lying in some assembly of the nobility , and states , to whom they are accountable . in which case , that court to whom these kings must give account , is the supreme judicatory of the kingdom , and the king is but a subject . isot. but doth not the coronation of a king , together with his oath given , and the consent of the people demanded at it , prove him to have his power upon the conditions in that oath ? and these oaths being mutually given , his coronation oath first , and the oath of allegiance next , do shew it is a compact ; and in all mutual agreements , the nature of compacts is , that the one party breaking , the other is also free . further , kings who are tied up , so that they cannot make , nor repeal laws , nor impose taxes without the consent of the states of their kingdom , shew their power to be limited , and that at least such assemblies of the states share with them in the sovereign power , which is at large made out by ius populi . basil. it is certain there cannot be two co-ordinate powers in a kingdom ; for no man can serve two masters : therefore such an assembly of the states must either be sovereign or subject ; for a middle there is not . as for the coronation of princes , it is like enough that a● first it was the formal giving their power to them ; and the old ceremonies yet observ'd in it , prove it hath been at first so among us : but it being a thing clear in our law , that the king never dies , his heir coming in his place the very moment he expires , so that he is to be obeyed before his coronation , as well as after ; and that the coronation is nothing but the solemn inaugurating in the authority which the king possessed from his father's death , shews , that any ceremonies may be used in it , whatever the original of them may have been , do not subject his title to the crown to the peoples consent . and therefore his coronation oath is not the condition upon which he gets his power , since he possess'd that before ; nor is it upon that title that he exacts the oath of alegiance , which he likewise exacted before his coronation . this being the practice of a kingdom passed all prescription , proves the coronation to be no compact betwixt the king and his subjects : and therefore he is indeed bound by his coronation oath to god , who will be avenged on him , if he break it , so the matter of it were lawful : but the breaking of it cannot forfeit a prior right he had to the peoples obedience . and as for the limitations kings have consented to pass on their own power , that they may act nothing but in such a form of law , these being either the king 's free concessions to the people , or restraints arising from some rebellions , which extorted such priviledges , will never prove the king a subject to such a court , unless by the clear laws and practices of that kingdom , it be so provided , that if he do malverse , he may be punished ; which when made appear , proves that court to have the sovereign power : and that never weakens my design , that subjects ought not to resist their sovereign . philar. you have dwelt , methinks , too long on this , though considering the nature of the thing , it deserves indeed an exact discussion : yet this whole doctrine appears so clear to a discerning mind , that i cannot imagine whence all the mist is raised about it can spring , except from the corrupt passions or lusts of men , which are subtle enough to invent excuses , and fair colors , for the blackest of crimes . and the smoak of the bottomless pit may have its share , in occasioning the darkness is raised about that , which by the help of the light of god , or of reason , stands so clear and obvious . but when i consider the instances of sufferings under both dispensations , i cannot see how any should escape the force of so much evident proof as hangs about this opinion . and if it had been the peoples duty to have reformed by the force of arms under the old dispensation , so that it was a base and servile compliance with the tyranny and idolatry of their kings , not to have resisted their subverting of religion , and setting up of idolatry , where was then the fidelity of the prophets , who were to lift up their voices as trumpets , and to shew the house of iacob their iniquities ? and since the watch-man who gave not warning to the wicked from his wicked way , was guilty of his blood , i see not what will exc●se the silence of the prophets in this , if it was the peoples duty to reform : for it is a poor refuge to say , because the people were so much inclin'd to idolatry , that therefore it was in vain to exhort them to reform ; ( see pag. 10 , 11. ) since by that argument you may as well conclude it to have been needless to have exhorted their kings to reformation , their inclination to idolatry being so strong : but their duty was to be discharged , how small soever the likelihood was of the peoples yielding obedience to their warnings . if then it was the peoples duty to reform , the o●ission of it was undoubtedly a sin ; how then comes it that they who had it in commission to cause ierusalem to know her abominations , under so severe a certificate , do never charge the people for not going about a popular reformation , nor co●rcing these wicked kings who enacted so much idolatry , backing it with such tyranny , nor ever require them to set about it ? i know one hath pick'd out some expressions , ( see answer to the letter to the author of ius populi ) which to his thoughts sound that way : but truly they are so remote from the sense he stretches them to , that i should wonder much at his glosses , did i not know that the bell seems often to ring the hearer's fancy . from these , let us pass to the instances of the first christians , who endured the sharpest persecutions with the greatest patience . polyh . here is a large theme for much discourse , if i should adduce all might be said on this head . indeed the persecutions the christians groaned under for three hundred years , are such , that scarce can they be read without horror ; the last especially , which continued for about twenty years under dioclesian , and his colleagues and successors ; and by the number that suffered , we may easily guess what the strength of the christians was . but this can be doubted by none who have ever looked upon history . pliny lib. 10. ep. 97. writes to trajan ( which is reckoned to have been the 104. year of christ ) that in pontus and ●ithynia , where he was then pro●onsul , there were many christians of all ages , ranks and sexes : and that not only in the cities , but through the villages and country places : that the temples were almost desolate , the sacrifices long intermitted , and that none almost were found to buy the victims . the number of the christians being so early risen to that height , we may easily imagine to what it swelled before constantine's times : not long after that , we find a whole legion of marcus aurelius his army to have been christians . and if we believe tertullian , their numbers were formidable in his time ; for after he had purged the christians of his times from the designs of doing mischief to their enemies by stealth , he adds , apol. cap. 37. should we carry towards you not as secret avengers , but as open enemies , would we want the strength of numbers and armies ? are the maurs , the marcomans , or the parthians themselves , or any nations shut up within their own country or bounds , more than the whole world ? we are strangers to you , and yet we fill all your places , your towns , your islands , your castles , your villages , your councils , your camps , your tribes , your decuries , your palaces , your senate , and your market place : only we come not to your temples , but abandon those to you . to what war had we not been both fit and ready , even tho our forces had been fewer , who are butcher'd so willingly , if our discipline did not allow us rather to be killed than to kill ? and he goes on , telling that such was the number of the christians , that would they but change their dwellings , and leave the roman empire , it would have thereby become an amazing solitude , since almost all their citizens were christians . and the same writer saith elsewhere , ad scap. cap. 2. that tho the romans who were idolaters , were found guilty of many conspiracies against their emperors , yet never were any christians found guilty of these practices . and adds , that a christian was no mans enemy , much less the emperors ; but knowing him to be constituted by god , he doth find himself bound to love , reverence , honor , and wish well to him , with the whole roman empire , as long as the world lasts . therefore , saith he , we worship the emperor so as befits him , and is lawful for us , as a man next god , who hath obtained all he hath from god , and is inferior to none , but god only . and a little after , cap. 5. he tells us of the numbers of the christians , and how undaunted they were at the persecution ; so that when one arrius antoninus in asia , was persecuting the christians , the whole city ran to his tribunal , declaring themselves christians . and he adds , if the like were to be done at carthage , what would become of all the thousands were there , of every sex , age and rank ? from this we may guess both of the strength and numbers of the christians of that time , and yet there was not the least inclination among them to resistance . if any doubt the truth of what tertullian saith , as is p. 30. he must charge him with very much impudence , who durst offer such writings to the heathens , in matters of fact , which could not but be notoriously enough known : neither do i adduce these places , because i lay so much weight on tertullian's opinion in this matter , but because he shews us what was the sense of the christians of his time . a little after him cyprian lived , who also tells us , ad demetrianum , that none of the christians when apprehended , struggled with those who seized on them , nor avenged themselves of that unjustice , though their number was great and copious : but their belief of the vengeance sh●uld follow on their persecutors , made them patient , so that the innocent yielded to the guilty . and we may judge of the number of the christians of that age , by what cornelius who was bishop of rome , anno 254. in euseb. 6. book , cap ▪ 43. tells of the state of the roman clergy in his time , how there were in it 46 presbyters , 7 deacons , 42 acolyths , 52 exorcists , lectors and porters , and of widows and poor persons 150● , and where so many poor were maintain'd , you must confess the number of the christians was very great . but if we go to d●●clesian's time , we find the number of the christians incredible ; and the cruelties used against them to have been such , that ●ell could devise nothing beyond them . some were burnt alive , others had boiling lead poured on them , others had their flesh and joints to●n off them by burning pince●s , others were broken to pieces , others stretched all out of joint , others hanged up by the thumbs and cut in slices , others hanged up by-the heels . and this was universal through the whole empire , and to such a degree , that it continued for many years ; and in egypt alone they were often killed by hundreds a day , as eu●ebius tells , who was a witness to much of it . and godean reckons , that in one month there were seventeen thousand martyrs killed : and during that persecution in the province of egypt , there were an hundred fo●ty and four thousand , who died by the violence of their persecutors , and seven hund●ed thousand who died through the fatigues of banishment , or of the publick works , to which they were condemned . i had almost forgot one sort of persecution , which as it was the most dreaded , so hath in it that which could not but provoke all to the utmost of horror and despair , which was the prostituting of their virgins , more dreaded than any death . but among all these vast numbers , none offered to resist with the sword● : and yet they were so marvellously assisted by god , that in their sufferings they expressed the greatest joy in god , by their hymns and psalms , and the most of mildness to their persecutors . and dare you say , isotimus , that these were a stupid self-murdering crew ? or do you think that had they been guilty of such a crime , as you seem to fasten on the doctrine of absolute submission ; god had appeared for them in such a signal manner , to the conviction and horror of their persecutors ? i confess there is no piece of story i read with such pleasure as the accounts are given of these martyrs ; for methinks they leave a fervor upon my mind , which i meet with in no study , that of the scriptures being only excepted . say not then they were not able to have stood to their own defence , when it appears how great their numbers were : or shall i here tell you the known story of the thebean legion , which consisted of 6666. who being by maximinus herculeus , an . 287. pressed in the oath they gave the emperor to swear upon the altars of the idols , withdrew from the camp eight miles off ; and when he sent to invite them to come and swear as the others had done ; they who commanded them answered in all their names , that they were ready to return and fight stoutly against the barbarians ; but that being christians , they would never worship the gods. whereupon the emperor caused tith them , which they received with such joy , that every one desired the lot might fall on himself . and this prevailing nothing on them , he tithed them a second time ; and that being also without effect , he caused to murder them all , to which they submitted without resistance . and it is not to be denied , but such a number being driven to such despair , and having so much courage as to dare to die in cold bloud , might have stood to their defence a great while , and at least sold their lives at a dear rate , especially they having got off eight miles from the army . were it my design to back these instances with the great authorities of the most eminent writers of the church in these times , i should grow too tedious : but this is so far from being denied , that the only way to escape so strong an assault , is to study to detract from these holy men by enquiring into any over-reachings , to which their fervor might have engaged them . isot. all their practices are not binding upon us , for many of them did precipitate themselves into hazards , others were against flight , & others against resisting of private assailants , who without warrant came to murder them ; therefore the spirit that acted in them , tho it produced effects highly to the honour of the gospel , is not to be imitated by us : yet on the other hand , i acknowledg we ought to be slow to judg them . one thing is observable , that maximinus was resisted by the armenians , when he intended to set up idolatry among them . constantine also invaded licinius when he persecuted the christians in the east : and the persians , when persecuted by their king , implored the help of the roman emperor . besides , i have seen a catalogue of many instances of resistance used in some cities , when their good bishops were forced away from them , which shews they were not so stupid as you design to represent them . see pag. 29 , &c. and ius popul● at length . basil. it is certain all christians have one law and rule ; and the laws of nature are eternal and irreversible : if then the law of nature engage us to self-defence , it laid the same ties on them : therefore except you turn enthusiast , you must say , th●t what is a duty , or a sin now , was so then likewise ; and so you must either charge that cl●ud of witnesses with brutish stupidity , otherwise acuse our late forwardness of unjust resistance , since one rule was given to both ; and contradicting practices can never be adjusted to the same rule . and for these invidious aspersions you would fasten on them , as if they had not unde●stood their own liberties , they are but poor escapes ; for it being already made out that violent resistance even of an equal , is not a law , but a ●ight of nature ; if they thought it more for the glory of the gospel to yield even to private injuries , who are we to tax them for it ? but for flying from the persecutors , it is true tertullian condemned it , but that was neither the opinion nor practice of the ch●istians in these ages . as for what you alledg about the resistance made by the armenians to maximinus , i wish your friend had vouched his author for what he saith of them ; for i am confident he is not so impudent as to prove a matter of fact done twelve ages ago , by a writer of this age. all i can meet with about that , is from euschius , lib. 9. cap. 6. who tells , that in these times the tyrant made war against the armenians ( men that had been of old friends and auxiliaries to the romans ) whom because they were christians , and were pious , and zealously studious about divine matters , that hater of god , intending to force to worship the false gods and devils , made to become enemies instead of friends , and adversaries instead of auxiliaries . and in the beginning of the next chapter , he tells how in that war he and his army received a great defeat . now how you will infer from this , that subjects may resist their sovereign for religion , i see not : for these armenians were his confederates , and no● his subjects : and it is clear by the account eusebius gives , that armenia was not a province , nor governed by a prefect , as were the provinces . besides , consider how maximinus came in the fag-end of that great persecution begun by dioclesian and herculius , continued by gal●rius , and consummated by maximinus himself , in which for all the numbers of the martyrs , and the cruelty of the persecution , there was not so much as a tumult : which makes it evident the christians at that time understood not the doctrine of resistance . but the armenians case varying from that of subjects , it was free for them to resist an unjust invader , who had no title to their obedience . for your story of licinius , the true account of it will clear mistakes best ( as it is given by eus. 10. cap. 5. ) constantine after he turned christian , being then emperor of the west , called for licinius , whom galerius had made emperor in the east , and they both from millain gave out edicts in favour of the christians , giving them absolute liberty , and discharging all persecution on that account , which is reckoned to have been in the year 313. afterwards he allied with licinius , and gave him his sister in marriage , and acknowledged him his colleague in the empire . but some years after that wars arose betwixt them , which zosimus and eutropius impute to constantine's ambition , and impatience of a rival : but if we believe the account eusebius gives of it , licinius provoked with envy at constantine , and forgetting the laws of nature , the bonds of oaths , alliance and agreement , raised a pestiferous and cruel war against him , and laid many designs and sna●es for his destruction , which he attempted long by secret and fraudulent ways , but these were always by god's providence discovered , and so constantine escaped all his designed mischief : at length licinius finding his secret arts did not succeed , he openly made war against constantine . and as he was preparing for it , he made war likewise against god , and persecuted the christians , because he apprehended they all prayed for constantine , and wished him success ; whereupon he made severe laws against the christians , forbidding the bishops ever to meet among themselves , or to instruct any women : afterwards he banished all that would not worship the gods , and from that he went to an open persecution ; and not content with that , he by severe laws discharged any to visit and relieve such as were in prison for the faith. yet notwithstanding all this , none that were under his part of the empire did resist him ; nay , not so much as turn over to constantine against him , for ought that appears : but upon these things a war followed betwixt constantine and him , wherein licinius was defeated , and forced to submit to what conditions constantine was pleased to give ; who took from him greece and illyricum , and only left him thrace , and the east . but licinius returning to his old ways , and breaking all agreements , a second war followed , wherein licinius was utterly defeated , and sent to lead a private life at thessalonica , where he was sometime after that killed , because of new designs against constantine . this being the true account of that story , i am to divine what advantage it can yield to the cause of subjects resisting thei● sovereign ; for here was a superior prince defending himself against the unjust attempts , and hostile incu●sions of his enemy , who was also inferior to him , as eusebius states it : whom consult . 10. book , 8. ●● . and 1. book of const. life , ch . 42. and 2. book , ch . 2 , &c. and for your instance of the persians imploring the aid of the romans , i am afraid it shall serve you in as little stead : for the account socrates gives of it ( lib. 7. cap. 18. ) is , that baratanes king of persia , did severely persecute the christians , whereupon the christians that dwelt in persia , were necessitated to fly to the romans , and beseech them not to neglect them who were so destroyed , they were kindly received by aticus the bishop of constantinople , who bent all his care and thoughts for their aid , and made the matter known to theodosius the second then emperor : but it happened at that tune the romans had a quarrel with the persians , who had hired a great many romans that wrought in mines , and sent them back without paying the agreed hire ; which quarrel was much heightned by the persian christians complaint ; for the king of persia sent ambassadours to remand them as fugitives : but the romans refused to restore them , and not only gave them sanctuary , but resolved by all their power to defend the christian religion , and rather make war with the persians , than see the christians so destroyed . now it will be a pretty sleight of logick , if from subjects flying from a persecution , and seeking shelter under another prince , you will infer that they may resist their own king. and for theodosius his war , we see other grounds assigned by the historian : and the politicks even of good princes in their making of wars , must not be a rule to our consciences : neither know i why this instance is adduced , except it be to justifie some who are said ( during the wars betwixt their own sovereign and the country where they lived ) to have openly prayed for victory against their country , and to have corresponded in opposition to their native sovereign . but i must next discuss that catalogue of tumults in the fourth and fifth century , which are brought as precedents for the resisting of subjects : and here i must mind you of the great change was in christendom after constantine's days , before whom none were christians , but such as were persuaded of the truth of the gospel , and were ready to suffer for its profession ; so that it being then a doctrine objected to many persecutions , few are to be supposed to have entred into its discipline without some convictions about it in their consciences : but the case varied much after the emperors became christian ; so that what by the severity of their laws , what by the authority of their example , almost all the world rendered themselves christian ; which did let in such a swarm of corrupt men into the christian societies , that the face of them was quickly much changed , and both clergy and laity became very corrupt , as appears from the complaints of all the writers of the fourth century : what wonder then if a tumultuating humor crept into such a mixed multitude ? and indeed most of these instances which are alledged , if they be adduced to prove the corruption of that time , they conclude but too well : but , alas ! will they have the authority of precedents , or can they be look'd upon as the sense of the church at that time , since they are neither approved by council or church-writer ? and truly the tumults in these times were too frequent upon various occasions ; but upon none more than the popular elections of bishops , of which nazianzen gives divers instances , and for which they were taken from the people by the council of laodicea , can. 13. it is also well enough known how these tumults flowed more from the tumultuary temper of the people , than from any doctrine their teachers did infuse in them . and therefore socrates lib. 7. cap. 13. giving account of one of the tumults of alexandria ( made use of by your friends , as a precedent ) tells how that city was ever inclined to tumults , which were never compesced without blood . and at that time differences falling in betwixt orestes the prefect , and cyril the bishop , who was the first that turned the priesthood into a temporal dominion , they had many debates : for orestes hating the power of the bishops , which he judged detracted from the prefect's authority , did much oppose cyril ; and cyril having raised a tumult against the iews , wherein some of them were killed , and the rest of them driven out of the city , orestes was so displeased at that , that he refused to be reconciled with him ; whereupon 500 monks came down from nitria to fight for their bishop , who set on the prefect , and one of them named ammonius , wounded him in the head with a stone ; but the people gathering , they all fled , only ammonius was taken , whom the prefect tortured till he died ; but cyril buried him in the church , and magnified his fortitude to the degree of reckoning him a martyr , of which he was afterwards ashamed . and their being in alexandria at that time a learned and famous lady , called hyppatia , whom the people suspected of inflaming the prefect against the bishop , they led on by a reader of the church , set on her , and dragged her from her chariot into a church , and stript her naked , and most cruelly tore her body to pieces , which they burnt to ashes . and this , saith the historian , brought no small infamy , both on cyril , and on the church of alexandria , since all who profess the christian religion , should be strangers to killing , fightings , and such like . truly , sir , he that will found the doctrine of resistance on such grounds , hath a mind on very easie terms to run himself upon condemnation . and yet such like are the warrants your friends bring from church history . therefore i see there is yet good ground to assert that doctrine was unknown in the christian church , till the times wherein the popes pretended to the temporal power over princes : all whose plea was managed upon the grounds of the great importance of religion to be preferred to all human interests , and that christ had told his disciples to buy a sword ; and that princes being the ministers of god , were to be no longer acknowledged , than they observed that design for which they were set up . only in one particular , less disorder may be apprehended from the pretensions of the roman bishops , than from these maxims that put the power of judging and controuling the magistrate in the peoples hands , which opens a door to endless confusions , and indeed sets every private person on the throne , and introduceth an anarchy , which will never admit of order or remedy ; whereas these who had but one pretender over them , could more easily deal with him , and more vigorously resist him . isot. you have said very many things from history , which i shall not at this time undertake to examine : but i am sure it hath been both the practice and doctrine of the reformed churches , that in case of unjust tyranny , the states of a kingdom may put a stop to the fury of a king : and therefore where the reformation was opposed by cruelty , it was also defended by arms. and let me add , that i believe your great quarrel at this doctrine , is , because the practice of it was so great a mean of preserving the reformation , which though , in good manners , you must commend , yet i am afraid you hate it in your heart . philar. whether you or we be greater friends to the reformation , let the world judge by this one indication , that you study to draw all can be devised for the staining it with blood , which is the constant calumny of its adversaries , whereas we offer with the clearest evidences to evince its innocence . but let me premise the distinction of doctrine from practices ; and tho some unjustifiable practices appear , these must never be charged on the reformed churches , unless it be made appear they were founded on their doctrine . besides , the reformers coming out of the corruptions of poper● , in which the doctrine and practice of resistance upon pretences of religion were triumphant , it will not be found strange tho some of that ill-tempered zeal continued still to leaven them . but for their doctrine , i take the standart of it to be in the confessions of the several churches ; all which being gathered in one harmony , we are in the right scent of their opinions , when we search for them there . now the doctrine of resisting of magistrates is by divers of their confessions expressly condemned , but in none of them asserted . it is true , there were some ambiguous expressions in our scots confession , registred in parliament anno 1567 , for art. 14. among the transgressions of the second table , they reckon to disobey or resist any that god hath placed in authority , while they pass not over the bounds of their office ; which seems to imply the lawfulness of resistance when they so transgress : but besides that it is not clearly asserted , and only inferred , this doth not determine what the bounds of the magistrate's office are : and if it be found that his office is to coërce with the sword , so as to be accountable to none but to god , then no resistance will follow from hence , except of a limited magistrate who is accountable to others . the same explication is to be given to that part of the 24. art. where all such are condemned who resist the supream power , doing that thing which appertaineth to his charge . but in the same article the magistrate is called god's lieutenant , in whose sessions god himself doth sit and judge . but with this , it is to be considered , when that confession was ratified in parliament , even when no sovereign was to look to the clearing of any ambiguities , which might have-been upon design by some , and through the neglect of others , let pass . the confessions of the other churches are unexceptionably plain , and without restriction in the point of subjection : for what seems like a restriction in the french confession ( that the yoke of subjection is willingly to be born , though the magistrates were infidels , provided that god's sovereign authority remain entire and uncorrupted ) imports nothing , but that our subjection to them , which takes in both obedience and suffering , is not to strike out the great dominion god hath over our souls , whom we should obey rather than man. and even the confession of the assembly of divines , ratified by the scots general assembly , speaks of submission to authority in absolute terms , without the exception of resistance in case of tyranny , cap. 22. art . 4. it is the duty of people — to be subject to their authority for conscience sake . infidelity or difference in religion , doth not make void the magistrate's just and legal aurity , nor fr●e the people from their due obedience to him . if then the doctrine of resistance be to be owned as a law of nature , and as a part of the christian freedom , how came it that it was not more expresly owned in this confession , especially since it is known to have been the opinion of most of both these assemblies ? but on the contrary , it seems condemned , and only the undiscerned reserves of just , legal , and due , are slip● in for the defence of their actings . truly this seems not fair dealing , and such an asserting of subjection at that time , looks either like the force of truth extorting it , or intimates them afraid , or ashamed to have owned that as their doctrine to the world. and by this time , i suppose it is clear that the reformed churches ought not to be charged with the doctrine of resistance . poly. nay , nor the reformed writers neither , with whose words i could fill much paper , and shew how they do all generally condemn the resistance of subjects : and when any of them gives any caveat to this , it is not in behalf of the people , but of the states of the kingdom , who , they say , perhaps are impowered with authority to curb the tyranny of kings , as the ephori among the lacedemonians , the tribuns of the people , and the demarchs in rome and athens . now it is acknowledged , that if by the laws of the kingdom it be found that the king is accountable to the states , then their coercing of him is not the resistance of subjects , but rather the managing of the supreme power which lies in their hands . if then you will stand to their decision in this point , of the peoples resisting of their sovereigns , though tyrants , the debate will not run long , they being so express . and this will be nothing shaken by any thing you may alledge in some corner of a peter martyr , or some other persons of less name ; for as from the same writers , other places may be brought to the contrary ; so what can these serve to enervate so much evident proof ? besides , we are not to consider the writings of some particular persons , so much as what hath been the generally received opinion among the protestant writers , and most taught in their pulpits and schools . and whoever will attempt the contradicting that this hath been for absolute submission , it must be confessed to be hard to determine , whether his ignorance be most to be pitied , or his confidence most wondered at . by these things all may guess , if there be not strong grounds to apprehend the reformed churches must be innocent of that , which both their confessions disown . and their writers condemn . isot. i confess the author of the dialogues did with great confidence undertake the refuting of what is generally acknowledged about resistance used by the reformed churches : but his answerer hath so refuted all he alledgeth from history , that i am confident he repents of his undertaking : and were it to be done again , perhaps he would think on other tasks , than to attempt what hath miscarried so in his hand , that truly i cannot but pity him in my heart . eud. it will be strange if he be so much mistaken as your author represents him , yet his design in that was so good to deliver the reformation from such a challenge , that methinks he deserved a little better usage than your friend bestows on him . but i am much deceived if he be not able to make good all was asserted by him : let us therefore hear what polyhistor saith on these matters . isot. begin then with the matter of the albigenses , where force was used against simon montfort , who had not only the permission of the french king , as is acknowledged , but was assisted by him by 15000. men , which is vouched by some authors : besides , that the cruelties then used ( which are made use of to aggravate their not resisting the king of france ) if pertinently adduced , prove the king of france guilty of accession to them . and the kings son , prince lewis , coming with an army afterward , shews all to have been done by the kings command . and what is alledged from the count of tolouse , his being a peer of france , by which he was a vassal , and not a subject , is to no purpose ; since by the feudal law , vassals are subjects ; and whatever authority they may have within their own dominions , they are still subjects to the lord of the feud . see p. 418. poly. i shall not with big words blow away what you alledg ; but shall examine it from the accounts are given of that war. it is true , the writers of that time do so strangely misrepresent these innocents , that little credit is due to most of the histories about them : but thus much is clear , that the waldenses were every where persecuted , both in dauphine , provence , piedmont , calabria , boheme , and other places , to which they scattered themselves , and fled for shelter : and notwithstanding all the persecutions they lay under , from the inquisition in france , they never armed against the king's authority . these about alby embracing the same doctrine with the waldenses , and called from the country they lived in albigenses , were thundered against by the pope , and a iacobin monk being killed in their country , pope innocent proclaimed a crotsade , promising paradise to all who came and fought against these hereticks , and avenged the blood of that monk : and in particular suspecting raymond count of tolouse , he excommunicated him , and absolved his subjects from their obedience , permitting any to pursue his person , and possess his lands ; with which he wrote to all christian princes to come into his croisade . but the king of france was imployed in wars both with the emperor and king of england , and so could not join in it , but gave way to his barons to take the cross : and here the king consenting to so cruel an invasion , did undoubtedly shake much of his right to these provinces , since he thus exposed them to the fu●y of an unjust invader ; so that tho they had absolutely rejected his authority , this had quadrated with the case of a kings deserting of his subjects . however the war went on , all managed by the legate , as the popes war. but raymond came and submitted himself to the pope , yet the legate went on against beziers and carcasson , who had a great deal of reason to resist such an unjust aggressor . afterwards the legate gaping for the county of tolouse , picked another quarrel with raymond , and did excommunicate him of new , tho he had got the popes absolution : whereupon he armed , with the assistance of the king of arragon , against the legate , and his general simon montfort : but afterwards the king of arragon was defeated , yet all this while the king of france lay neutral , and would not permit his son to go against the albigenses , because he had promised to the king of arragon to be neutral ; but the king of arragon being dead , he gave way to it , and so his son came to the army : and this must be that which gulielmus brito confounds with the beginning of the war. this also is that affair which the centuriators say philippus augustus had with the albigenses . but the legate fearing the numbers prince lewis brought with him , and apprehending he might have possessed himself of the other places which belonged to the albigenses , granted them all absolution , with the protection of the church ; and assumed the confidence to tell the prince , that since he had taken the cross , he was to depend on his orders , he representing the pope , and not to command in that army as the kings son ; reproaching him , because his father had given no assistance to the destruction of the albigenses when there was need of it : but that after the miraculous victories had been obtained , he was now come to reap the harvest of what was due to them who had hazarded their lives for the church . and for all this , i refer you to the history of the albigenses , compiled by m. perrin lib. 1. cap. 12 , &c. but what if by an overplus i should justifie the count of tolouse , tho he had armed against the king of france , upon the account of his being a peer of france , which exempted him from the condition of ordinary subjects , of whom pasquier recherches de france , lib. 2. cap. 8 saith . it was the vulgar opinion , that they were constituted by charles the great , who is believed to have given them almost as much authority as himself had , reserving only to himself the principal voice in the chapter : but he refutes that vulgar error , and shews how in the end of the carolovingian race , great confusions were in france , partly through the various pretenders , but more through their folly : at which time , the crown of france did likewise become elective : and he shews how eude , robert , raoul , lewis , surnamed beyond the sea , lot hair , and another lewis , were chosen kings of france ; and the chief persons who at that time were most active , were these dukes , counts , and bishops , who afterwards were made peers . hugo capet therefore taking possession of the crown , for securing himself peaceably in it , did confirm those peers in that great authority they had assumed ; which if he had not done , they had given him more trouble . and their constitution was , that if any difference arose , either betwixt the king , and any of the peers , or among the peers themselves , it should be decided by the council of the whole twelve peers . and he proves from an old placart , that they would not admit the chancellor , connestable , or any other great officer of france to judg them ; they being to be judged by none , but their fellow peers . these were also to be the electors of the king. but hugo capet apprehending the danger of a free election , caused , for preventing it , crown his son in his own time , which was practised by four or five succeeding kings . and lewis the gross not being crowned in his fathers time , met with some difficulty at his entry to the crown ; which to guard against , he crowned his son in his own time , and so that practice continued , till the pretence of electing the king was worn out by prescription . yet some vestigies of it do still remain , since there must be at all coronations of france twelve to represent the peers : and by this time , i think it is well enough made out , that the count of tolouse was not an ordinary subject . and as for your confounding of subject and vassal , bodinus lib. de rep. cap. 9. will help you to find out a difference betwixt them , who reckons up many kinds of vassals and feudataries who are not subjects : for a vassal is he that holds lands of a superior lord , upon such conditions as are agreed to by the nature of the feud , and is bound to protect the superior , but may quit the feud , by which he is free of that subjection : so that the dependence of vassals on their lord , must be determined by the contract betwixt them , and not by the ordinary laws of subjects . and from this he concludes , that one may be a subject and no vassal , a vassal and no subject , and likewise both vassal and subject . the peers of france did indeed give an oath of homage , by which they became the liege●men of the king , but were not for that his s●bjects : for the oath the subjects swore , was of a far greater extent . and thus i am deceived if all was asserted by the conformist in the dialogues on this head , be not made good . isot. but since you examine this instance so accuratly , what say you to those of piedmont , who made a league among themselves against their prince , and did resist his cruel persecutions by armies . see pag. 423. poly. truly , i can say little on this subject , having seen none of their writings or apologies , so that i know not on what grounds they went : and i see so much ignorance and partiality in accounts given from the second hand , that i seldom consider them much . isot. the next instance in history , is , from the wars of boheme , where because the chalice was denied , the people did by violence resist their king , and were headed by zisca , who gained many victories in the following war with sigismund ; and in the same kingdom fifty years ago , they not only resisted first matthias , and then ferdinand their king , but rejected his authority , and choosed a new king : and the account of this change , was , because he would not make good what maximilian and rodolph did grant about the f●ee exercise of their religion : and thus when engagements were broken to them , they did not judge themselves bound to that tame submission you plead for . see p. 424. poly. remember what was laid down as a ground , that the laws of a society must determine who is invested with the sovereign power , which doth not always follow the title of a king : but if he be accountable to any other court , he is but a subject , and the sovereign power rests in that court. if then it be made out that the states of bohemia are the sovereigns , and that the kings are accountable to them , this instance will not advance the plea of defensive arms by subjects . that the crown of bohemia is elective , was indeed much contraverted ; and was at length , and not without great likelihoods on both sides , of late debated in divers writings : but among all that were impartial , they prevailed who pleaded its being elective . yet i acknowledge this alone will not prove it free for the people to resist , unless it be also apparent that the supreme power remained with the states , which as it is almost always found to dwell with the people , when the king is elected by them . bodin doth reckon the king of bohemia among these that are but titular kings : and the provincial constitutions of that kingdom do evidently demonstrate , that the king is only the administrator , but not the fountain of their power : which is made out from many instances , by him who writes the republick of bohemia , who shews how these kings are bound to follow the pleasure and counsel of their states : and in the year 1135 , it was decreed , that the elected prince of bohemia should bind himself by his coronation oath to rules there set down ; which if he broke , the states were to pay him no tributes , nor to be tied to any further obedience to him , till he amended . see hagecus ad ann . 1135. and this oath was taken by all the following dukes and kings of bohemia ; which is an evident proof that the states had authority over their kings , and might judge them . to this also might be added divers instances of their deposing their kings , upon which no censure ever passed . these being then the grounds on which the bohemians walked , it is clear they never justified their resistance , on the account of subjects fighting for religion , but on the liberties of a free state , asserting their religion when invaded by a limited prince . the account of the first bohemian war , is , that iohn huss and ierome of prague , being notwithstanding the emperors safe-conduct burnt at constance , the whole states of bohemia and moravia met at prague , and found that by the burning of their doctors , an injury was done to the whole kingdom , which was thereby marked with the stain of heresie : and they first expostulated with the emperor and counsel about the wrong done them ; but no reparation being made , they resolved to seek it by force , and to defend the religion had been preached by huss ; and did declare their design to winceslaus their king ( whom the states had before that time made prisoner twice for his maleversation ) but at that very time he died in an apoplexy , some say through grief at that . after his death , sigismund his brother pretended to the crown of bohemia : but not being elected , was not their righteous king : so in the following wars that were betwixt him and zisca , the resistance was not made to the king of bohemia , and therefore all that time was an interregnum , and is so marked by their historian , who tells , that the bohemians could not be induced to receive him to be their king : he indeed invaded the kingdom , and crowned himself , but was not chosen by the states till fifteen years after that a peace was concluded , and he with great difficulty prevailed upon the states to ratifie his co●onation , and acknowledge him their king. see dub. lib. 24. & lib. 26. and by all this , i doubt not but you are convinced that the wars of zasca were not of the nature of subjects resisting their sovereign . and for the late bohemian war , besides what was already alledged of the power of the states , their war against ferdinand , and the reason why by a solemn decree they rejected him , was , because he invaded the crown without an election , contrary to the fundamental laws of the kingdom : hereupon they choosed the prince elector palatine to be their king. it is true , they rose also in arms while matthias lived , though he did not long survive these tumults : but in all their apologies they founded their plea on the liberties of the kingdom of bohemia . and yet though this say much for their defence , i am none of the patrons of that war , which had very few defenders among the protestants . isot. at length you must yield there was war for defence of religion : but if without the inclosure of bohemia we examine the history of germany , there we meet with that famous smalcaldick war , in opposition to charles v. who was designing the overthrow of the protestant doctrine , which the elector of saxony , with the landgrave of h●ssen , and other free cities , managed against him . see p. 427. poly. if any of the passions of men have mingled in the actions of protestants , must these therefore be fasten'd on them as their doctrine ; especially when they went not upon principles of religion , but of provincial law● ? as for germany , let me first tell you how far the protestants were against rebellion , upon p●etence of religion . at first the rustick war had almost kindled all germany , which indeed began upon very unjust causes ; but sleydan lib. 5. tells , that some troublesome preachers had been the cau●ers of that great and formidable war. now it is to little purpose to say they were in many errors , and so fought not for the true religion ; since it was befo●e made out , that if religion be to be fought for , every man believing his own religion to be true , is bound to take arms in its defence , since even an erring conscience binds : b●t as these tumults did ●p●ead through germany , luther published a writing , desiring all to abstain f●om sedition , though with ●l h● told he apprehended some strange ●udgment was hanging over the church-men : but that was to be l●ft to god. after which he explains the duty of the magistrates : and adds , that the people should be severely charged not to stir without the command of their magistrates , and that n●thing was to be attempted by private persons : that all sedition was against the command of god , and that sedition was nothing but private revenge , and therefore hated by god. adding , that the seditions then stirring , were raised by the devil , who stirred up these who professed the gospel to them , that thereby the truth might be brought under hatred and reproach , as if that could not be of god which gave occasion to so great evils . then he tells what means were to be used for advancing of the gospel , that they were to repent of their sins , for which god had permitted that tyranny of the church-men . next , that they should pray for the divine aid , and publickly assert the truth of the gospel , and discover the impostures of the popes . and he adds , that this had been his method , which had been much blessed of god. in a word , the whole strain of that first paper shews , that the great bait used to train all into that rebellion , was the pretence of the liberty of religion , and the tyrannical oppression they were kept under by the ecclesiasticks . but upon this the beures published a writing containing their grievances : the first whereof was , that they might have liberty to choose ministers , who might preach the word of god purely to them , without the mixture of mens devises . the other particulars related to their civil liberties . and upon these pretensions they appealed to luther , who wrote again , acknowledging the great guilt of these princes who received not the purity of the gospel ; but he warns the people to consider what they did , lest they lost both body and soul in what they attempted . that they were neither to consider their own strength , nor the faultiness of their adversaries , but the justice and lawfulness of the cause ; and to be careful not to believe all mens preachings ; for the devil had raised up many seditions and bloody teachers at that time . wherefore he forbids them to take god ' s name in vain , and pretend that they desired in all things to follow his laws : but minds them who threatned , that they who took the sword , should perish by the sword : and of the apostle , who commands all to be obedient to magistrates , charging on them , that though they pretended the laws of god , yet they took the sword , and resisted the magistrate . but he adds , you say , the magistrates become intolerable , for they take the doctrine of the gospel from us , and oppress us to the highest degree : but be it so , stars and seditions are not therefore to be raised , neither must every one coërce crimes , that belongs to him to whom the power of the sword is given , as is express in scripture . and besides , this is not only according to the laws , but is by the light of nature impressed on all mens minds : which shews , that no man can cognosce and judge in his own cause , since all men are blinded with self-love : and it cannot be denied , but this tumult and sedition of yours , is a private revenge : but if you have any warrant for this from god , you must make it out by some signal miracle . the magistrate indeed doth unjustly , but you much more so , who contemning the command of god , invade anothers iurisdiction . and he tells them , that if these things take place , there will be no more magistracy , nor courts of iustice , if every man exercise private revenge . and if this be unlawful in a private person , much more is it so in a multitude gathered together . whe●efore he counts them unworthy of the name of christians , nay worse than turks , who thus violate the laws of nature . then for proof of his opinion , he adduceth that of our lord's , resist not evil ; as also his r●proving of s. peter for smiting with the sword. these steps were to be f●llowed by you , saith he , or this glorious title must be laid down . and if you followed his example , god ' s power would appear , and he would undoubtedly have regard to you . and he adds , how far he had been always from such practices , and how god had blessed his wo●k in his hands : but for you , you advert not how much you obstruct that which you think to promove . these are a few of luther's words , by which it will appear both upon what pretences the●e b●ures went , and what his sense of them was . but i know it will be said , that as in the first ages of the church , these good simple men understood not their liberties nor privileges , but were whee●led into a sheepish tameness : so likewise when the re●o●mation was fi●st sp●inging , they ●●d not in that infancy understand the heroick doctrine , that the following ripeness of some martial spirits did broach and maintain . alas ! luther , poor man ! he had been bred in his monastery , and understood not the brave atchievements of christian chivalry . but who would bear with such disingenuity , as to say , that because he defines sedition to be private revenge , and afterwards condemns private revenge , therefore he must be understood as only condemning that ? pag 432. but as none that reads sleydan da●e say that i have alledged one word in luther's name , but what is faithfully translated out of these writings : so the parcels i have here inserted , will clearly discover that rebellion to have been coloured over with the p●etence of oppression , persecution , and hindering the doctrine of the gospel : and luther's opinion in that must not be looked upon , as only his private sense , but that which was undoub●e●●y received by the rest of the protestants in germany , as appears by the series of the story . and whatever passion luther might have expressed , that will no more brangle what i say , than any of his other unjustifiable f●rv●●s will shake the rest of his doctrine . for i do not adduce him here only as a private doctor speaking his single thoughts , but as the head of the protestants , delivering a doctrine which was then received among them . isot. but he afterwards changed his opinion when the league of smalcald was entred into , and then we find the protestants in another tune ; for upon apprehensions of mischief designed against them , they entred into a defensive league among themselves : tho the constitution of the empire being feudal , the emperor was their sovereign : yet both princes and free cities entred into this league , which afterwards broke out into war. see p 433. poly. before i examine that affair , i must first clear the way by removing a mistake , which truly i judged none capable of that had ever read any thing of the constitution of the german empire , or of the power of the electors , princes , and free cities . i must therefore since i have to do with so much ignorance or perversness , shew that the emperor is not sovereign in germany ; though the thing is so plain , that i am almost ashamed to go about it . the german empire was hereditary from the days of charles the great till henry the fowler , and then it begun to be elective : and as is usual in all such cases , they who had the right of election , got by degrees the authority transferred upon themselves : but the particular time when this begun , is not so clearly defined by the german writers . it is true , the diet of germany is not like the league of the united provinces , or of the cantons of switzerland , where the authority remains with the several states and cantons , and they only meet for counsel : but the diet hath the supreme authority , both of deposing of emperors , as was practised in the case of adolphus and wenceslaus , and of fining , banishing , and forfeiting , either princes or cities . and the princes declare after the emperor is crowned , that they are the vassals of the empire , and not of the emperor . and when the diet sits not , all things are judged by the imperial chamber , whose president must be a prince of the empire , who hath six assessors from the emperor , seven from the seven electors , twenty from the ten circles , two from each of them ; and by them all the differences among the princes or members of the empire are decided . upon greater occasions , the diet is called , which thuan compares to the assembly of the amphictyons in greece , that was made up of princes , who had no dependence one upon another . the diet is not called by the emperor , but by the decree of a former diet : or if the emperor call one , the princes are not bound to come to it . and so the princes refused to come anno 1554. and an. 1506. by the diet laws are given to the emperour , as well as to the other princes : and any mony is ●●●sed for the use of the empire , is not put in the emperors hands , but in the bank of some town , as shall be agreed on . bodin tells he saw letters from a german prince to m●nmorancy , telling him , that the king of france had reason to complain of charles the fifth , and of his brother , to the duke of saxony , and the count palatine , who were the vicars of the empire , because they had , contrary to the laws of the empire , and former customs , suppressed the kings letters to the states of the empire . and maximilian the first in a diet at constance , anno 1507. acknowledged , that the majesty of the german empire consisted in the princes , and not in the emperor himself . i might here add much from the way of the emperors treating with the princes , by sending and receiving of ambassadors that go betwixt them , by the state in which he receives visits from them , and returns them to them , by the princes treating and being treated with , by all forein princes , who write to them brother , and not cousin , by their making of peace and war among themselves : and should indeed run out into a long dig●ession , if i adduced all might be alledged for proving the princes of the empire to be none of the emperors subjects : but i have no mind to engage in a vain shew of reading upon so plain a subject . one thing i shall only add , that by the 12. chapter of the bulla aurea , it is expresly provided , that the electors shall meet together yearly in the four weeks that follow easter , for consulting about the affairs of the empire : and this is thus explained in the 4th article of the cesarean capitulation , that it shall be free for the six electors by the vigor of the bulla aurea , to meet together as often as they please , for consulting about the commonwealth , and that the emperour shall make no hinderance to it , nor take it in ill part . and hence it is that these who give account of the state of the empire , laugh at their ignorance , who through a childish mistake ascribe the sovereign power to the emperor . the same may be added of the free cities united together by a league at least 500 years old , called the hanse-towns , who came under the protection of the master of the teut●●●●k order , that possessed prusse : and an . 1206 , they were so free , that they sent a navy to henry iii. of england , and got great priviledges from him for their traffick in england . there were then 72. cities in the league , who renewed their league every tenth year , and consulted whom to receive , or whom to exclude from their friendship , and choosed a p●o●●●tor to themselves . and one of the conditions on which any city might be of this league , was , that they were free towns : and therefore it was that some towns in the netherlands being of this league , their princes were by oath to confirm their freedom , otherwise they could not be comprehended within that league ; the end whereof was to defend one another in any necessity they might fall in . let these things then declare whether germany be a monarchy or not , and it will never prove the emperor to be the sovereign , because the empire is feudal , and the emperor gives the investitures to the princes ; for they are not the feudato●ies of the emperor , but the empire : and the emperor by giving the investiture becomes not their lord : for in the interregn of the empire , the electors of palatine and saxe are the vicars of the empire , and give the investitures , who are not clothed with any authority over the rest , but only as they are the vicars of the empire , and not of the emperor . and most of the princes of itair receive still their investiture from the emperor , but are far from concluding themselves his subjects upon that account . and who thinks the king of naples the popes subject , tho he receive his investiture in that crown from him ? these things being thus cleared , it will be evident that the wars betwixt charles v. and the duke of saxony , will never be a precedent for subjects resisting their sovereign . and having said so much , it will be to no purpose to examine the rise and progress of the smalcal●● league and war , only thus much is clear , that the leaguing of the princes and cities together among themselves , or with other princes , was not held contrary to the laws of the empire : for after the smalcaldic league , both the emperor and other kings , as france and england , treated with them , and sent embassadors to them : yea , the pope sent a nuncio to the elector of saxe , and landgrave of hessen at smalcald , and yet never were they accused by the emperor for entring into that league of mutual defence : which shews it was not judged contrary to the duty of these princes to associate among themselves , or with others . and the city of strasburg , and after them the landgrave of hessen , made a league with the switzer cantons that received the reformation , for mutual defence against any invasion upon the account of religion . at ausburg the emperor did on the 11. of november 1530. declare , that since the protestants did reject the decree made about religion , he had entred in an agreement with the rest of the diet , not to offend any , but to defend themselves , if any force were used against these who owned that religion . and in the following december the protestant princes met at smalcald , and made an agreement among themselves in the same strain : neither were they ever condemned for so doing , but continued in a good correspondence with the emperor many years after that , till being invaded by the duke of brunswick the war took its rise , which is all along proved to have been according to the laws and liberties of the empire . and thus this case doth vary exceedingly from the matter of our debates . eud. if i may glean after your harvest , i could add , that the divines of germany were notwithstanding of all the immunity of the princes , and injuries they met with , very much against all warlike preparations . many vestigies of this appear through melanclon's letters , particularly in his 71. letter to camerarius an . 1528. where he gives account of the inclinations many had to war , and with how much diligence he had studied to divert them from it , though great injuries had been done them ; and that it was believed that many of the princes had signed a conspiracy against them . and scultet exer. evang. lib. 2. cap. 5. tells how grumbachius and iustus ionas animated the elector of saxe to the war , assuring him of the empire of germany , if he wo●ld adventure for it : which , he adds , the elector did : and his so doing , he compares to his throwing himself over the pinacle of the temple ; but all quickly repented them of the attempt , the elector being defeated , taken , and kept prisoner many years , and his ill counsellors were well served for their advice , grumbachius was quartered , and ionas was beheaded . thus you see how that war is censured by one of the best of the late german divines . by this time , i think no scruples can dwell with any about the german war , and that it agrees with the case of a prince defending his religion and subjects , against the unjust invasion of another prince , to whom he owes neither obedience nor subjection : and this will easily satisfie all that know either law or history , whether the author of the dialogues deserved to be treated as his answerer doth : but it is no new thing to find ignorants full of confidence , and cowards full of boastings . isot. but for sweden , you yield it , and acknowledge , that because their king came against them in an unjust invasion , designing to subvert their religion , they not only armed against him , and resisted him , but deposed him , and put his uncle in his place , than which nothing can be more express . see p. 441. poly. the design of the conformist was to prove that the first reformers did not teach the doctrine of subjects their resistance upon the account of religion ; but he meant not to make good all that followed after that : therefore left the more inconsiderat when they heard of the s●ares of sweden their deposing of sig●smund , might have mistaken that , as he knows some have done , and confounded it with the reformation , he gave the true account of that affair as it was : and it being seventy years after the reformation was first brought thither , cannot be fastened on the reformation . besides the whole tract of the swedish history proves , that the estates , as they elected , so also coerced , and frequently deposed their kings : and therefore bodin reckons sweden among these divided states , where the supreme power lay betwixt the king and the nobility : and tells how in his own time henry king of sweden having killed with his own hand , one that presented a petition to him , the states forced him to quit the kingdom to his brother : and that he had been for seventeen years a prisoner when he wrote his books de republica : it being thus frequent in sweden upon malversation , not only to resist , but to depose their kings , it was no wonder if when sigismund came against them with an army of polanders , whose sovereign he was not , ( for none are so ignorant to think the king of poland is a sovereign ) they resisted him : since that was a subjecting of sweden to foreign force , and so did totally overturn the whole foundation of the kingdom . but after all this , i may add , that charles duke of sud●rman , was not too well reported of , for that abrogation of his nephew , it being generally imputed to his ambition . and thus you see upon how many accounts that action of the swedish state will not serve your turn . isot. but these of zurich resisted the other five cantons , and being provoked by their injuries , they stop'd the pass●ges of victuals to them , upon which a war followed . as also at basel , the people did maintain and assert the reformation by arms against their superiors , and brake the images , and burnt them : they also made the senate turn off some of their number who favored the mass. see p. 443 , 444. poly. as for the war among the cantons , it is undeniable that it was not of subjects against their sovereigns , since the cities of helvetia have no dependence one upon another ; nor can any one city be tied to the opinion or decree of the rest , without their own consent : which shews that every canton is a free state within it self , and therefore their warrings among themselves , makes nothing for subjects resisting of their sovereigns . and what is alledged from the tumult of basel , is as little to our purpose : for these free cities being democratical , it was no wonder if the people off●nded with the senate , did raise that commotion : and the historian expresly asserts , that what they did , they openly declared , was not for defence of religion , but for vindicating of their own liberty . and in the end of the story it appears what they designed , for they made the senat receive 260. out of the companies of the citizens , whose counsel should be carried along in the greater concernments , that might be either for god's glory , or the good of the commonwealth . but if you lay claim to this story as a precedent , you must acknowledge that a reformation may be not only maintained by force , but that magistrats may be removed from their office , if they go not along with it ; and that the people may in their own authority , without waiting for the magistrats concurrence , go by violence and break down images , and throw out an established religion . but this belongs not to the case of subjects , since in these free cities the power is certainly with the people , and so they are not s●bjects to the senat. and for geneve , it is so fully proved , that it was a free imperial city , that i need add nothing to make it out one instance will abundantly suffice to prevail upon the belief of any who can doubt whether the bishop of geneve was their prince , which is , that the bishops of geneve did frequently become burgesses in it : in particular , peter de baul● , the last who sate there , was received a citizen by the senat of gen●ve 15. iuly 1527. which doth fully prove that he could not be their lord. but as for the reformation of geneve , it is true sleydan hints as if the bishop and clergy had left the city , being angry at the reformation : but in that he was mistaken , for their bishop left the city an . 1528. and made war against it upon some disputes were betwixt him and them about their privileges : for though he was not lord of the city , yet the countrey about it belonged to him . but an . 1533. he returned to the city , and left it in the iuly of the same year , fearing some seditious tumults , which he had the more reason to apprehend , because of his transactions with the duke of savoy , whereby he made over to him his interest in the city . and it was two years after this before the reformation was received by that city . for after he left them , they passed a decree for preserving the old religion , and discharging of the lutheran , and banished two of the ministers of that religion . and on the first of ianuary 1534. after the bishop was gone , his vicar published an edict , discharging all assemblies f●r divine worship , without the bishops permission ; and all bibles in the french or german tongues , were condemned to be burnt . and for the duke of savoy his invading them , and being resisted by them , it makes nothing for your design , this being a free imperial city , resisting an unjust invader . for all this , see geneva restituta . isot. but at least the states of the united provinces did maintain their religion by arms , when philip the second was introducing the inquisition among them : and tho these wars were upon mixed grounds , so that papists as well as protestants concurred in them , yet it is undeniable that religion gave the chief rise to them , and was the main consideration that engaged the protestants into that war. see pag. 446. poly. one error runs through all your smatterings , which is , that you never distinguish betwixt a state governed by a monarch , where subjection is due to him by the constitution of the state , and a limited prince , who by the laws of that society is accountable to , and censurable by the nobility and people ; which states so great a difference , that he must be very purblind who doth not observe it ; and therefore i will first shew you , that the prince of the netherlands was but a precarious prince , governing a free people at their pleasure and precariously , as heuterus and grotius de ant. re●p . batav . call him : and among the laws of the government of batavia , one was , that the old customs and laws should be sacred ; and that if the prince decreed ought against them , he was not to be obeyed : and so it was usual among them upon a t●an●gression , to depose their princes , of which many instances are reckoned by grotius , and therefore he compares their princes to the lacedemonian kings , upon whom the ephori and the senat might have cognosced . the brabantins had indeed looked better to their liberty than the rest , and so had guarded against the deceit of their princes ( who might have broken their laws upon the pretence of a publick good ) by an express agreement , that if their prince should violate the laws , they should not be tied to obedience nor fidelity to him , till their injuries were removed : and this was confirmed by the examples of their ancestors , gr. an. lib. 2. and a little after , he adds , that the other provinces in belgium , had by practice that same privilege , and that the rather , that being all united to brabant , by maximilian , they were to enjoy the same privileges with them . the brabantins had also a privilege of chusing a conservator in any great hazard , called ruart , strada tom . 1. lib. 9. whose power was equal to the roman dictators : this they had by the privileges of the laetus introitus . and upon this they chused the prince of orange their ruart , anno 1577. and to run no further for proofs of this , when philip was inaugurated their prince , he expresly provided , that if he broke their privileges , they should be free from obedience and fidelity to him : and this was the ground on which they deposed him , as appears by their decree , st. tom . 2. lib. 4. by these indications it is apparent , that the prince of the netherlands was not sovereign of these provinces , since they could cognosce upon him , and shake off his authority . but i shall next make out , that religion was not the ground upon which these wars were raised : the reformation came unto the provinces in charles the v. his time , who cruelly persecuted all who received it , so that these who were butchered in his time , are reckoned not to be under 100000. gr. annal. lib. 1. all this cruelty did neither provoke them to arms , nor quench the spirit of reformation ; whereupon philip designed to introduce the inquisition among them , as an assured mean of extinguishing that light. but that court was every where so odious , and proceeded so illegally , that many of the nobility , among whom divers were papists , entered in a confederacy against it , promising to defend one another , if endangered : upon this , there were first petitions , and after that tumults ; but it went no further till the duke of alva came , and proceeded at the rate of the highest tyranny imaginable , both against their lives and fortunes , particularly against the counts of egment and horn , suspect of favoring the former disord●●s . but ( it being needle●s to make a vain shew of reading in a thing which every boy may know ) after the duke of alva had so transgressed all limits , the nobility and deputies of the towns of holland , who were the depositaries of the laws and privileges of that state , met at dort , anno 1572. gr. de ant. bat. cap. ● . and on iuly 19 , decreed a war against the duke of alva , and made the prince of orange their captain , which was done upon his e●●cting the twentieth penny of their rents , and the tenth of their moveables , in all their transactions and merchandises . yet all this while the power was in the hands of papists , gr. an●al . lib. 3. no● wa● the protestant religion permitted till the year 1578. that in amster●●● , utrecht and harlem , the magistrats who were addicted to the roman religion , were tu●ne● out , which gave great offence to some of then confederates who adhered to poperv . and upon this the protestants petitioned the a●c● duke matthias , whom the states had chosen for their prince , that since it was known that they were the chief object of the spanish hatred . and so might look for the hardest measure , it they prevailed : it was therefore just they who were in the chief danger , might now enjoy some share of the liberty with the rest ; wherefore they desired they might have ch●rch●s allowed them , and might not be barred from publick trust , which after some debate was granted . and let this declare whether the war was managed upon the grounds of religion ▪ or not . the year after this , the states of holland , geldres , zeland , utrecht , and friesland , met at utrecht , and entred in that union which continues to this day : by which it was provided , that the reformed religion should be received in holland and zeland , but the rest were at liberty , either to chuse it or another , or both , as they pleased . so we see they did not confederate against spain upon the account of religion , it not being the ground of thei●●eague ; but in opposition to the spanish tyranny and pride . and in their letters to the emperor , ian. 8 , 1578. str. tom . 2. lib. 2. they declared , that they never were , nor ever should be of another mind , but that the catholick religion should be still observed in holland : and in the end of the year 1581. they decreed , that philip had forfeited his title to the principality of belgium , by his violating their privileges , which he had sworn to observe : whereupon they were ( according to their compact with him at his inauguration ) free from their obedience to him ; and therefore they chus●● the duke of alenson to be their prince . and now review all this ▪ and see if you can stand to your former assertion , or believe these wars to have proceeded upon the grounds of subjects resisting their sovereign , when he persecutes them upon the a●count of religion , and you will be made to acknowledge , that the states of holland were not subjects , and that their quarrel was not religion . isot. all this will perhaps be answered in due time : but from this let me lead you to france , where we find a long tract of civil wars upon the account of religion , and here you cannot pretend the king is a limited sovereign ; neither was this war managed by the whole states of france , but by the princes of the blood , with the nobility of some of the provinces ; and these began under francis the second , then about sixteen years of age , so that he was not under non-age : and tho they were prosecuted under the minority of charles the ninth , yet the king of navarre , who was regent , and so bore the king's authority , was resisted : and after charles was of age , the wars continued , both during his reign , and much of his brother's , and did again break out in the last king's reign . the protestants were also owned and assisted in these wars , not only by the princes of germany , but by the three last princes who reigned in britain . so here we have an undeniable instance of subjects defending religion by arms. see pag. 454. poly. i must again put my self and the company to a new penance by this ill understood piece of history , which you have alledged : and tell you how upon henry the second's death , francis his son , was under age by the french law , ( for which see thuan. lib. 16. ) which appointed the regents power to continue till the king was 22 years of age at least , as had been done in the case of charles the 6. which yet the history of that time saith , was a rare privilege , granted him because of his gracefulness , and the love was generally born him , whereas the year wherein the kings were judged capable of the government was 25. but francis , tho under age , being every way a child , did for away both the princes of the blood , the constable and the admiral from the government , which he committed to his mother , the cardinal of lorrain and the duke of guise . upon this the princes of the blood met , and sent the king of navarre who was the first prince of the blood , to the king , to complain of their ill usage : but tho he was much neglected at court , yet his simplicity was such , that he was easily whedled out of his pretensions . upon this the prince of conde having a greater spirit , and being poor , thought upon other courses , and as it is related by davila , lib. 1. gathered a meeting at ferté , where he p●●posed the injury done the princes of the blood , who in the minority of their king were now excluded the government : which , contrary to the salick law , was put in a womans hand , and trusted to strangers : wherefore he moved that ( according to the practices of other princes of the blood , in the like cases , which he adduced ) they might by arms make good their right , and assume the government in the kings minority . but the admiral considering well the hardiness of the enterprise , said , that another way must be taken to make it succeed , which was , that since france was full of the followers of calvin , who through the persecutions they had lain under , were now almost desperat , and had a particular hatred at the brethren of lorrain as their chief enemies , therefore it was fit to cherish them , and make a party of them , by which means assistance might be likewise hoped for from the princes of germany , and the queen of england : and to this advice all present did yield . upon this , saith thuan , lib. 16. many writings were published , proving the government of the kingdom in the king's minority to belong to the princes of the blood , and that by the laws of france , the regents power was not absolute , but to be regulated by the assembly of the states , wherein many instances of the french law were adduced : and whereas it was alledged that the king was major at 15. which was proved from an edict of charles the fifth , this was fully refuted ; and it was shewed that notwithstanding of the edict of charles the fifth , his son was not admitted to the government till he was full 22 years of age , and that in his minority the kingdom was governed by a council of the princes and nobility , which was established by an assembly of the states . i shall not meddle further in the debate which was on both hands about the year of the king's majority , or the power of the princes of the blood in his minority , but shall refer the reader to the sixth book of the voluminous history of france , for that time , whose author hath suppressed his name , where a full abstract of all the writings that passed on both sides about these matters is set down : but this shews how little your friends understand the history of that time , who take it for granted that francis the second was then major , since it was the great matter in controversie . but to proceed in my accounts . these grounds being laid down for a war , the p●ince of conde , as thuan relates , would not openly own an accession to any design , till it should be in a good forwardness , but trusted the management of it to one renaudy , who tho a catholick by his religion , yet drew a great meeting of protestants to nantes , in the beginning of february , anno 1560. where he stirred them up to arm : and in his speech , after he had represented all the grievances , he added , that the greatest scruples that stuck with many , was the king's authority , against which whos● rose●he did rebel : and he answered , acknowledging the obedience due to kings , notwithstanding their wicked laws ; and that it was without doubt , that all who resisted the power constituted by god , resisted his ordinance : but added , their resistance was of these traitors , who having possessed themselves of the young king , designed the ruin both of king and kingdom . this then will clear whether they walked on the principles of subjects resisting when persecuted by their sovereign , or not . upon this they designed to have seised on the king , but as it was to be executed , though it had been long carried with a marvellous secrecy , it was at length discovered , and the king conveyed to amb●i●e : and as the protestants were gathering to a head , the kin●'s forces came upon them , and defeated and scattered them . but a little after this the king died , in good time for the prince of conde ; for his accession to these commotions being discovered , he was s●ised on and sentenced to death ; but the king's death as it ●●livered him , did also put an end to the questions about the king's majority , his brother charles the ninth , being a child , so that the regency was undoubtedly the king of navarre his right ; yet not so entirely but that the other princes were to share with him , and the assembly of the states to direct him , as the lawyers proved from the french law. the consultation about the protestants took them long up , and a severe edict passed against them in iuly 1561. but in the ianuary of the next year a solemn meeting was called of all the prin●es of the blood , the privy counsellors and the eighth parliament of france , in which the edict of ianuary was passed ; giving the protestants the free exercise of their religion , and all the magistrats of france were commanded to punish any who interrupted or hindered this liberty , which edict you may see at length , hist. d' a●big . lib. 2. c. 32. but after this , as davila , lib. 3. relates how the duke of guise coming to paris did disturb a meeting of the protestants , so that it went to the throwing of stones , with one of which the duke was hurt , upon which he designed the breach of that edict , and so was the author and contriver of the following wars . after this the edict was every where violated , and the king of navarre united with the constable , and the duke of guise for the ruin of the protestants : upon which the prince of conde , as the next prince of the blood , asserted the edicts , so that the ●aw was on his side : neither was the regents power absolute or sovereign : and the prince of condé in his manifesto declared , he had armed to free the king from that captivity these stranger princes kept him in , and that his design was only to assert the authority of the late edict , which others were violating . upon this the wars began , and ere the year was ended , the king of navarre was killed : after which the regency did undoubtedly belong to the prince of condé . and thus you see upon what grounds these wars began : and if they were after that continued during the majority of that same king , and his successors , their case in that was more to be pitied , than imitated : for it is known that wars once beginning , and jealousies growing strong , and deeply rooted , they are not easily setled . and to this i shall add what a late writer of that church sieur d'ormegrigny hath said for them , in his reflections on the third chapter of the politicks of france : wherein he justifies the protestants of france from these imputations . what was done that way , he doth not justifie , but chargeth it on the despair of a lesser party among them , which was disavowed by the greater part . and shews how the first tumults in francis ii. his time , were carried mainly on by renaudy a papist , who had associates of both religions . he vindicates what followed from the interest the princes of the blood had in the government in the minority of the kings . and what followed in henry iii. his time , he shews , was in defence of the king of navarre , the righteous heir of the crown , whom those of the league designed to seclude from his right . but after that henry iv. had setled france , he not only granted the protestants free exercise of their religion , but gave them some towns for their security , to be kept by them for twenty years : at the end whereof , the late king remanding them , the protestants were instant to keep them longer , to which he yielded for three or four years : in the end , he wisely determined ( saith that gentleman ) to take them out of their hands . upon which they met in an assembly at rochel ; and most imprudently , he adds , and against their duty , both to god and the king , they resolved to keep them still by force . but at that time there was a national synod at alais , where m. du moulin presided , who searching into the posture of affairs in that country , where many of these places of strength lay , he found the greater and better part inclined to yield them up to the king : upon which he wrote an excellent letter to the assembly at rochel , disswading them from pursuing the courses they were ingaging in : where he shews , it was the general desire of their churches , that it might please god to continue peace by their giving obedience to the king : and since his majesty was resolved to have these places in his own hands , that they would not on that account ingage in a war. but that if persecution was intended against them , all who feared god desired it might be for the profession of the gospel , and so be truly the cross of christ : and therefore assured them the greater and better part of their churches desired they would dissolve their meeting , if it could be with security to their persons . and presses their parting from that assembly , with many arguments , and obviates what might be objected against it : and craves pardon to tell them , they would not find inclinations in those of the religion to obey their resolutions , which many of the best quality , and greatest capacity avowedly condemned , judging that to suffer on that account , was not to suffer for the cause of god. and therefore exhorts them to depend on god , and not precipitate themselves into ruin by their impatience . and he ends his letter with the warmest and serventest language imaginable for gaining them into his opinion . it is true , his letter wrought not the desired effect , yet many upon it deserted the meeting . upon the which that gentleman shews , that what was then done , ought not to be charged on the protestant churches of france , since it was condemned by the national synod of their divines , and three parts of four who were of the religion continued in their dutiful obedience to the king , without ingaging in arms with those of their party . amirald also in his incomparable apology for those of the reformed religion , sect. 2. vindicates them from the imputations of disloyalty to their prince : and after he hath asserted his own opinion , that prayers and tears ought to be the only weapons of the church , as agreeing best with the nature of the gospel , and the practice of the first christians , he adds his regrates , that their fathers did not crown their other virtues with invincible patience , in suffering all the cruelty of their persecutors without resistance , after the example of the primitive church , by which all color of reproaching the reformation had been removed . yet he shews how they held out during the reign of francis i. and henry ii. notwithstanding all the cruelty of the persecution , though their numbers were great . what fell out after that , he justifies , or rather excuses ( for he saith , he cannot praise , but blame it ) on the grounds we have already mentioned , of the minority of their kings , and of the interest of the princes of the blood. and for the business of renaudy in francis ii. his time , he tells how calvin disapproved it : and observes from thuan , that he who first discovered it was of the reformed religion , and did it purely from the dictate of his conscience . he also shews that the protestants never made war with a common consent , till they had the edicts on their side , so that they defended the king's authority , which others were violating . but adds withal , that the true cause of the wars , was reason of state , and a faction betwixt the houses of bourbon and guise : and the defence of the protestants was pretended , to draw them into it . and for the late wars , he charges the blame of them on the ambition of some of their grandees , and the factious inclinations of the town of rochel . and vindicates the rest of their church from accession to them , whatever good wishes the common interest of their religion might have drawn from them , for these whose danger they so much apprehended . and for the affaus of our britain , which was then in a great combustion , for which the protestants were generally blamed , as if the genius of their religion led to an opposition of monarchy , he saith , strangers could not well judge of matters so remore from them ; but if the king of england was by the constitutions of that kingdom a sovereign prince ( which is a thing in which he cannot well offer a dicision ) then he simply condemns their raising a war against him , even though that report which was so much spread of his design to change the reformed religion settled there , were true . neither are these opinions of amirald to be look'd on as his private thoughts ; but that apology being published by the approbation of these appointed to license the books of the religion , is to be received as the more common and received doctrine of that church . and what ever approbation or assistance the neighboring princes might have given the protestants in the latter or former wars , it will not infer their allowing the precedent of subjects resisting their sovereign , though persecuted by him , since it is not to be imagined many princes could be guilty of that . but the maxims of princes running too commonly upon grounds very different from the rules of conscience , and tending chiefly to strengthen themselves , and weaken their neighbors , we are not to make any great account of their approving or abetting of these wars . and thus far you have drawn from me a great deal of discourse for justifying the conf●rmists design of vindicating the reformed churches from the doctrine and practice of subjects resisting their sovereign , upon pretexts of religion . isot. a little time may produce an answer to all this , which i will not now attempt , but study these accounts more accurately . but let us now come home to scotland , and examine whether the king be an accountable prince , or not ? you know well enough how fergus was first called over by the scots , how many instances there are of the states their coercing the king , how the king must swear at his coronation to observe the laws of the kingdom , upon which allegiance is sworn to him , so that if he break his part , why are not the subjects also free , since the compact seems mutual ? i need not add to this , that the king can neither make nor abrogate laws , without the consent of the estates of parliament , that he can impose no tax without them . and from these things it appears that the king of scotland is a limited king , who as he originally derived his power from their choice , so is still limited by them , and liable to them . all which is at large made out by the author of ius populi . basil. now you are on a rational point , which i acknowledge deserves to be well discussed , for if by the laws of scotland the king be liable to his people , then their coercing him will be no rebellion . but this point is to be determined not from old stories , about which we have neither record , nor clear account for giving light how to direct our belief , nor from some tumultuary practices , but from the laws and records of the kingdom : and here the first word of our laws gives a shrewd indication that the king's power is not from the people , ( which is anno 1004 , according to sir iohn skeen's collection of them : ) king malcome gave and distributed all his lands of the realm of scotland among his men , and reserved nothing in property to himself but the royal dignity , and the mure-hill in the town of scone . now i dare appeal to any person whether this be not the stile of a sovereign , and if this prove not the king's title to the crown to be of another nature , than that of a voluntary compact ? the next vestige is to be found in the books of regiam majestatem , held to be published by king david i. anno 1124 , and declared authentical by following parliaments , where the third verse of the preface is , that our most glorious king having the government of the realm , may happily live both in the time of peace and of warfare , and may ride the realm committed to him by god , who hath no superior but the creator of heaven and earth , ruler over all things , &c. and let the plain sense of these words tell whether the king of scotland , hath his power from the people , and whether he be accountable to any but to god ? it is also clear that all were bound to follow the king to the wars , and punishment was decreed against those who refused it , see the laws of alexander ii. cap. 15. and iac. 1. parl. 1. cap. 4. iac. 2. p. 13. cap. 57. and this shews they were far from allowing war against the king. the parliaments were also originally the kings courts , at which all his vassals were bound to appear personally , and give him counsel , which proving a burden to the small barons , they were dispenced with for their appearance in parliament , 1. iac. parl. 7. cap. 101. which shews that the coming to the parliament was looked on in these days rather as an homage due to the king , than a priviledg belonging to the subjects , otherwise they had been loth to have parted with it so easily . and 2. fac. 6. parl. cap. 14. it is ordained that none rebel against the king's person nor his authority , and whoso makes such rebellion is to be punished after the quality and quantity of such rebellion by the advice of the three estates . and if it happens any within the realm openly or notoriously to rebel against the king , or make war against the king's laeges , against his forbidding ; in that case the king is to go upon them with assistance of the whole lands , and to punish them after the quantity of the trespass . here see who hath the sovereign power , and whether any may take arms against the king's command : and the 25. ch. of that same parl. defines the points of treason . it is true by that act those who assault castles , or houses where the king's person was , without the consent of the three estates , are to be punished as traytors : from which one may infer that the estates may besiege the king ; but it is clear that was only a provision against these who in the minority of the kings used to seize upon their persons , and so assumed the government : and therefore it was very reasonable that in such a case provision should be made , that it were not treason for the estates to come and besiege a place where the kings person were for recovering him from such as treasonably seized on him . and this did clearly take its rise from the confusions were in that king's minority , whom sometimes the governor , sometimes the chancellor got into their keeping , and so carried things as they pleased having the young king in their hands . the king is also declared to have full jurisdiction and free empire within his realm , 3. fac. parl. 5. cap. 30. and all along it is to be observed that in asserting his majesties prerogative royal , the phrases of asserting and acknowledging , but never of giving or granting , are used , so that no part of the king's prerogative is granted him by the estates , and iac. 6. parl. 8. cap. 129. his majesties royal power and authority over all estates , as well spiritual as temporal , within the realm , is ratified , approved , and perpetually confirmed in the person of the king's majesty his heirs and successors . and in the 15. parl. of that same king , chap. 251. these words are , albert it cannot be denied , but his majesty is a free prince , of a sovereign power , having as great liberties and prerogatives by the laws of this realm and priviledg of his crown , and diadem , as any other king , prince , or potentate whatsoever . and in the 18. parl. of the same king , act. 1. the estates and whole body of that present parliament , all in one valuntary , faithful and united heart , mind and consent , did truly acknowledge his majesties sovereign authority , princely power , royal prerogative , and priviledg of his crown over all estates , persons and causes within his said kingdom by this time i suppose it is past debate , that by the tract of the whole laws of scotland , his majesty is a sovereign unaccountable prince , since nothing can be devised more express than are the acts i have cited . for what you objected from the coronation oath , remember what was said a great while ago , that if by the coronation the king got his power , so that the coronation oath , and oath of allegiance were of the nature of a mutual stipulation , then you might with some reason infer that a failing of the one side , did free the other ; but nothing of that can be alledged here , where the king hath his authority , how soon the breath of his father goes out , and acts with full regal power before he be crowned ; so that the coronation is only a solemn inauguration in that which is already his right . next , let me tell you , that the king 's swearing at his coronation , is but a late practice ; and so the title of the kings of scotland to the crown , is not upon the swearing of that oath : and here i shall tell you all that i can find in our laws of the king 's swearing or promising . the first instance that meets me is , chap. 17. of the statutes of king robert the second , where these words are , for fulfilling and observing of all the premises , the king so far as concerns him in his parliament , hath obliged himself in the word of a prince , and his son the earl of carrict ( afterwards robert the third ) being constituted by the king for fulfilling of the premises , so far as touches him , gave and made his oath , the holy evangils being touched by him , and then the states of parliament did also swear to maintain the earl of carrict , made then lieutenant under the king. now the reason why these mutual oaths were then given , is well known , since the king's s●ccession was so doubtful . but after that , no oath seems to have been given : and tho king iames the second his coronation be set down in the records of parliament , there is not a word of an oath given by any in his name . it is true in the 11. parl. of that king , cap 41. for securing of the crown-lands from being alienated , it is appointed , that the king who then was , should be sworn ; and in like manner all his successors , kings of scotland into their coronation , to the keeping of that statute , and all the points thereof . but this is not such an oath as you alledg . likewise in king iames the fourth his reign , 2. parl. ch. 12. where the council was sworn , it is added , and our sovereign lord hath humbled his highness to promit and grant in parliament , to abide and remain at their counsels while the next parliament . but it is to be observed , the king was then but 17 years old , and so not of full age : this promise was also a temporary provision . besides , the very stile of it shews , that it was below his majesty to be so bound . but the first act for a coronation oath i can meet with , is cap. 8. of the 1. parl. of king iames the sixth , an. 1567. where the stile wherein the act runs , shews it was a new thing , it bearing no narrative of any such former custom : the words of the act are , item , because that the increase of vertue and suppressing of idolatry craves , that the prince and the people be of one perfect religion , which of god's mercy is now presently professed within this realm ; therefore it is statute and ordained by our sovereign lord , my lord regent , and the three estates of this present parliament , that all kings and princes , or magistrates what 〈◊〉 , holding their place , which hereafter may happen to reign , and bear rule over this realm , at the time of their coronation , and receipt of their princely authority , make their faithful promise by oath , &c. now you see the beginning of the coronation oath , and i need not here reflect on the time when that act passed , it being so obvious to every one . but i suppose it is made out , that the kings of scotland have not their authority from any stipulation used at their coronation . the next thing you alledg to prove the king of scotland a limited prince , is , because he must govern by laws , which cannot be enacted without the authority of the three estates in parliament : but this will not serve turn , unless you prove that the estates can cognosce on the king , and coerce him if he transgress : for which there is not a tittle in our laws . i acknowledg the constitution of parliaments to be both a rational and excellent model , and that the king becomes a tyrant when he violates their priviledges , and governs without law : but tho his ministers who serve him in such tyrannical ways are liable to punishment by the law , yet himself is subject to none but god. and from our kings their justice and goodness in governing legally by the councils of their parliaments , you have no reason to argue against their absolute authority ; for their binding themselves to such rules , and being tied to the observance of laws enacted by themselves , will never overthrow their authority , but rather commend it , as having such a temperature of sovereignty , justice , and goodness in it . isot. but was not king iames the third resisted and killed in the field of striveling , and afterwards in his sons first parl. act. 14. all who were against him in that field , were declared innocent , and his slaughter was declared to be his own fault , which was never rescinded ? as also cap. 130. of iac. 6. parl. 8. the honour and authority of parliament upon the free vote of the three estates thereof is asserted . and are not you an impugner of the authority of the three estates , who plead thus for the king 's sovereign power ? see answer to the letter written to the author of ius populi . basil. i shall not engage far in the story of king iames the third , which even as it is represented by buchanan , lib. 11. ( no friend to monarchy ) is very far from being justifiable on the side of those who fought against him : nor was it the least part of their guilt , that they forced his son , being then but fifteen years old , to own their rebellion : and what wonder was it , that they who had killed the father , and kept his son in their power , passed such an act in their own favors ? but king iames the fourth quickly discovered what a sincere penitent he was for his accession to that rebellion , as appeared by the iron belt he wore all his life , as a penance for this sin : yet the meekness of his spirit , and the power of that faction , made that things continued in the posture they formerly were in . it is true , that act was not expresly repelled , which perhaps was not safe at that time to have attempted : but it was really done by his revocation ratified in his 6. parl. cap. 100. wherein with consent of the three estates , he annuls and revokes all statutes and acts of parliament which he had enacted in his former years , that tended either to the prejudice of the catholic church , his soul , or of the crown , declaring them to have no force , but to be deleted , and cancell'd out of the books . and it is not to be doubted , but in this he had an eye to that former act : but for your act asserting the authority of parliament , look but what immediately precedes it , and you will find the king's authority and supremacy fully established : and i acknowledg , that whosoever impugns the authority of parliament , as the king 's great council , doth incur a very high punishment ; but this will never prove an authority in the states to coerce and resist the king. one thing i must mind you of from that act , which is , that none of the lieges must presume to impugn the dignity and authority of the said three estates , or to seek or procure the innovation , or diminution of the power and authority of the same three estates , or any of them in time coming , under the pain of treason . and can you be so ignorant of our laws , as not to know that the church was one of these estates : for the small barons which some called the third estate , came not in till three years after ? iac. 6. parl. 11. cap. 113. and now from all these premises , i think we may fairly infer with sir iohn sheen , title 8. of the heads of our laws drawn up by him , that all iurisdiction stands and consists in the king's person by reason of his royal authority and crown , and is competent to no subject , but flows and proceeds from the king , having supreme iurisdiction , and is given and committed by him to such subjects as he pleases . eud. i must confess my self pleased with this discussion of these points you have been tossing among you : and though i have sate silent , yet i have followed the thread of all your discourse with much close attention ; and was mightily confirmed in my former perswasion , both by the evidence of reason , the authorities of scripture , and these instances of history were adduced . but there are many other things yet to be talked of , though i confess this be of the greatest importance : and the satisfaction i have received in this , makes me long to hear you handle the other matters in debate . phil. i suppose we have forgot little that belonged to this question : but for engaging further at this time , i have no mind to it , it being so long passed midnight : we shall therefore give some truce to our debates , and return upon the next appointment . eud. i were unworthy of the kindness you shew me , did i importune you too much : but i will presume upon your friendship for me , to expect your company to morrow at the same hour you did me the favor to come here to day . isot. i shall not fail to keep your hour , tho i be hardly beset in such a croud of assailants ; but truth is on my side , and it is great , and shall prevail , therefore good night to you . basil. i see you are not shaken out of your confidence for all the foils you get , yet our next days discourse will perhaps humble you a little more ; but i refer this to the appointment wherein we hope to meet again , and so , adieu . eud. adieu , to you all , my good friends . the second conference . eudaimon . you are again welcome to this place , and so much the more , that your staying some minutes later than the appointment , was making me doubt of your coming : and indeed this delay proved more tedious , and seemed longer to me than the many hours were bestowed on your yesterdays conference : but methinks , isotimus , your looks , though never very serene , have an unusual cloud upon them ; i doubt you have been among the brotherhood , whom your ingenious relation of what passed here , hath offended . their temper is pretty well known to us all , some of them being as the pestilence that walketh in darkness , with the no less zealous , but scarcely more ignorant , sisterhood , they vent their pedling stuff : but of all things in the world shun most to engage with any that can unmask them , and discover their follies . and their safest way of dealing with such persons , is , to laugh at them , or solemnly to pity them with a disdainful brow. and that is the best refutation they will bestow on the solidest reason , or if any of them yelp out with an answer , sense or nonsense , all is alike ; the premises are never examined , only if the conclusion be positively vouched , as clearly proved from scriptures and reason , the sentence is irreversibly past , and you may as soon bow an oak of an hundred years old , as deal with so much supercilious ignorance . tell plainly , have you been in any such company ? isot. what wild extravagant stuff pour you out on better men than your self ? but i pity your ignorance who know not some of these precious worthies , whose shooe latchets you are not worthy to unloose . but the truth is , you have got me here among you , and bait me by turns , either to ease your own galls , or to try mine ; yet it is needless to attempt upon me , for as i am not convinced by your reasons , so i will not be behind with you in reflections : and i will ●●ow and fight both , as a co●k of the game . 〈◊〉 . hold , hold , for these serve to no use b●t t● 〈◊〉 p●●vish hum●rs , i will therefore engage you in another subject about the civil authority , which our yesterdays debate left untouched ; which is the obedience due to their commands : let us therefore consider how far subjection obligeth us to obey the laws of the civil powers . isot. had you not enough of that yesterday ? is it not enough that the magistrate be not resisted ? but will not that serve turn with you ? or do you design that we surrender our consciences to him , and obey all his laws , good or bad , and follow leviathan's doctrine of embracing the magistrates faith without enquiry ? which is bravely asserted by the author of ecclesiastical policy . this is indeed to make the king in god'● stead , and to render cesar the things that are god's , which is a visible design either for p●pe●● or atheism . phil●r . truly , sir , you consider little , if you ●u●ge submission to the penalties of the law● , to be all the duty we owe superiors . it is true , where the legislators leave it to the subjects choice , either to do a thing enacted , or to pay a fine ; in that case , obedience is not simply required ; so that he who pays the m●lct , fulfils his obligation . but whe●e a law is simply made , and obedience en●oined , and a penalty fixed on disobedience , in that case , n●thing but the sinfulness of the command can excuse our disobedience : neither can it be said , that he sins not who is content to submit to the punishment , since by the same method of arguing you may prove that such horrid atheists , as say they are content to be damned , do not sin against god , since they are willing to submit to the threatned punishment . the right of exacting our obedience is therefore to be distinguished from the power of punishing our faults . and as we have already considered how far the latter is to be acquiesced in , it remains to be examined what is due to the former . but here i lay down for a principle , that whatever is determined by the law of god , cannot be reversed , nor countermanded by any humane law : for the powers that are , being ordained of god , and they being his ministers , do act as his deputies : and the tie which lies on us to obey god , being the foundation of our subjection to them , it cannot bind us to that which overthrows it self : therefore it is certain god is first to be obeyed ; and all the laws of men which contradict his authority or commands , are null , and void of all obligation on our obedience : but i must add , it is one of the arts of you know whom , to fasten tenets on men who judge these tenets worthy of the highest anathema . for if it be maintained , that the magistrate can bind obligations on our consciences , then it will be told in every conventicle , that here a new tyranny is brought upon souls , which are god's prerogative , though this be nothing more than to say we ought to be subject for conscience sake . if again it be proved that the determining of the externals of government or worship , falls within the magistrate's sphere , then comes in a new complaint , and it is told , that here religion is given up to the lusts and pleasure of men , though it be an hundred times repeated , that command what the king will in prejudice of the divine law , no obedience is due . if again it be proved that church judicatories , in what notions soever , are subjects , as well as others , and no less tied to obedience than others ; upon this come in vehement outcries , as if the throne and kingdom of christ were overturned and betrayed , with other such like expressions in their harsh stile . what is become of mankind and of religion , when ignorants triumph upon these ba●ren pretences , as if they were the only masters of reason , and directors of conscience ? you know what my temper is in most differences : but i acknowledge my mind to be f●ll of a just disdain of these ignorant , and insolent pedlers ; which is the more inflamed , when i consider the ruins , not only of sound learning , but of true piety , and the common rules of humanity , which follow these simple contests they make about nothing . basil. to speak freely , i cherish reflections no where , therefore i shall not conceal my mislike of these invectives , which though i am forced to confess , are just ; yet i love to hear truth and peace pleaded for with a calm serene temper : and though the intolerable and peevish railings of these pamphlets do justifie a severe procedure , yet i would have the softer and milder methods of the gospel used , that so we may overcome evil with good . to take you therefore off that angry engagement , let me invite you to a sober examen of the magistrates authority in things divine . but before this be engaged in , let it be first considered whether ●●ere be any legislative power on earth about things sacred : and next , with whom it is lodged . isot. i will so far comply with your desires , that for this once without retaliating , i quit to philarcheus the last word of scolding . but to come to the purpose you have suggested , consider that christ hath given us a complete rule , wherein are all things that pertain to life and godliness . it is then an imputation on his gospel , ●o say any thing needs be added to it , and that it contains not a clear direction for all things ; therefore they accuse his wisdom or goodness , who pretend to add to his laws , and wherein he hath not burthened our consciences : what tyranny is it to bind a yoak upon us which our fathers were not able to bear ? whereby as our christian liberty is invaded , so innumerable schisms and scandals spring from no other thing so much , as from these oppressions of conscience , which are so much the more unjust , that the imposers acknowledging their indifferency , and the refusers scrupling their lawfulness , the peace of the church is sacrificed to what is acknowledged indifferent : neither can any bounds be fixed to those impositions ; for if one particular may be added , why not more and more still , till the ●oak become heavier than that of moses was ? which is made out from experience : for the humor of innovating in divine matters having once crept into the church , it never stopp'd till it swelled to that prodigious bulk of rites , under which the roman church lies oppressed . and besides all these general considerations , there is one particular against significant rites , which is , that the instituting of them in order to a particular signification of any grace , makes them sacraments , according to the vulgar definition of sacraments , that they are the outward signs of an inward grace : but the instituting of sacraments , is by the confes●ion of all , a part of christ's prerogative , since he who confers grace , can only institute the signs of it . upon all these accounts , i plead the rule of scripture to be that which ought to determine about all divine matters , and that no binding laws ought to be made in divine things wherein we are left at liberty by god , who is the only master of our consciences . see from pag. 172. to pag. 180. phil. you have now given me a full broad-side , after which i doubt not but you triumph as if you had shattered me all to pieces : but i am afraid you shall find this volley of chained ball hath quite missed me , and that i be aboard of you ere you be aware . no man can with more heartiness acknowledg the compleatness of scripture than my self : and one part of it is , that all things which tend to order , edification and peace be done , and the scene of the world altering so , that what now tends to advance order , edification , and peace , may afterwards occasion disorder ; destruction and contention , the scripture had not been compleat , if in these things there were not an authority on earth , to make and unmake laws in things indifferent . i acknowledg the adding of new pieces of worship , hath so many inconveniences hanging about it , that i should not much patronize it : but the determining of what may be done , either in this or that fashion to any particular rule , is not of that nature : therefore , since worship must be in a certain posture , a certain habit , in a determinate place , and on such times , all these being of one kind ; laws made about them upon the accounts of order , edification , or peace , do not pretend to prejudg the perfection of scripture , by any additions to what it prescribes ; since no new thing is introduced : indeed did humane law-givers pretend that by their laws these things became of their own nature more acceptable to god , they should invade god's prerogative ; but when they are prescribed only upon the account of decency and order , it is intolerable peevishness to call a thing indifferent of its nature , unlawful , because commanded : for the christian liberty consists in the exemption of our consciences from all humane yoak , but not of our actions , which are still in the power of our superiors , till they enjoin what is sinful , and then a greater than they is to be obeyed . i acknowledg , the simplicity of the christian religion is one of its chief glories , nothing being enjoined in it but what is most properly fitted for advancing the souls of men towards that wherein their blessedness doth consist : and therefore i never reflect without wonder , on that censure ammian marcellin , a heathen writer , gives of constantius , that he confounded the christian religion , which was of it self pure and simple , with doating superstitions : so i freely acknowledg that whosoever introduce new parts of worship , as if they could commend us to god , do highly encroach on god's authority , and man's liberty . but as for the determining of things that may be done in a variety of ways into one particular form , such as the prescribing a set form for worship , the ordering the posture in sacraments , the habit in worship , determinate times for commemorating great mercies , the time how long a sinner must declare his penitence , ere he be admitted to the use of the sacraments , and the like ( which is all in question among us ) they are quite of another nature . and it is a strange piece of nicety , if in these things , because superiours command what seems most proper for expressing the inward sense we ought to have of things , that therefore these injunctions become criminal , and not to be obeyed . for the significancy alledged to be in them , is only a dumb way of expressing our inward thoughts ; and as we agree to express them by word , so some outward signs may be also used : as by sackcloth the penitent expresseth his sorrow , and by a surplice a church man expresseth his purity ; so those habits are only a silent way of speaking out the sense of the heart . only here on the way , if you have a mind to ease your spleen a little , read what that late pamphlet saith , to prove a distinction betwixt these two ceremonies , pag. 111. that vulgar sophism of making sacraments , is the poorest cavil imaginable : for a sacrament is a federate rite of stipulating with god , wherein as we plight our faith to god , so he visibly makes offer of his gospel to us , which he accompanies with the gracious effusions of his spirit : and indeed to institute any such rite , were the highest encroachment on the divine authority : but what sophistry will fasten a pretension to this on the institution of a right , which shall only signifie that duty a creature ows his maker and redeemer , tending both to quicken the person that performs it to a sence of it , as also to work upon spectators by such a grave solemn rite ? to say men can institute means of conveying the divine grace , is justly to be condemned ; but how far differs it from that , to use signs , as well as words , for expressing our duty to god ? thus you see how ill founded that pompou● argument is , with which we have heard many triumphing among ignorants , or where none could contradict them . ●rit . if i may have liberty to add a little , i would suggest somewhat of the true notion of christian liberty , and how it is to be made use of or restrained . for the clearing whereof , we are to call to mind how upon t●●●●st p●o●●lg●tion of the gospel , a contention did early rise about the observation of moses law , the stipulation whereto was given in circumcision ; the iudaizers pleaded its continuance , and the apostles asserted the christian liberty : the iudaizers pretended a divine obligation from moses his law ; the apostles proved that was now vacated by the death of christ , which freed all from that yoak , and that therefore to be circumcised , as a stipulation to moses's law , was to continue subject to that yoak , and so to deny the messias was yet come , by which christ should profit them nothing . but the authority of paul and barnabas not being great enough to settle that question , they were sent from antioch to the apostles , and presbyters at ierusalem , who determined against the necessity of circumcision , and consequently of the observation of the mosaical law , and appointed that these who were proselyted from gentilism to the christian faith , should be received , not as proselytes of iustice , but as proselytes of the gates , who were only bound to obey the seven precepts of the sons of noah ; which i stand not to make out , it being sufficiently cleared already by others . here then the christian liberty was stated in an exemption from the law of moses . but for all this , we see into what compliances the apostles consented , for gaining upon the iews by that condescension , they circumcise , they purifie ( which was done by sprinkling with the ashes of the red cow ) they take the vows of nazarism , they keep the feasts at ierusalem ( which i wonder how that pamphleteer could deny , pag. 301. it being mentioned expresly , acts 18.21 . ) and upon the whole matter saint paul gives the following rules and assertions . the first was , that these things did not commend a man to god : for the kingdom of god consisted not in meat and drink , ( which clearly relates to the mosaical differencing of meats , clean and unclean ) that neither circumcision nor uncircumcision availed any thing . and if neither branch of that controversie did of its own nature commend men to god ; what judgments may we pass on our trifling wranglings ? whence we may infer , that we ought to instruct all christians in the faith , but not in these doubtful disputations . the next assertion is , that even in these matters men might be acceptable to god , on which side soever they were , so they judged what they did was done to god. he that made distinction of days , or meats , made it to the lord , and he that regarded them not to the lord , he regarded them not . so that god may be acceptably served by several men doing things contrary one to another . another rule is , that in these things every man must be fully persuaded in his own mind , and proceed out of a clear conviction in his conscience . a fourth rule is , that in these matters none ought to prescribe or dictate to another : such as had a liberty in them , were not to despise the scrupulous , as unreasonable ; neither were these who scrupled at them , to judg such as acted in a higher sphere of liberty , as profane or licentious : so that all were to be remitted to god's iudgment seat. another rule is , that for the peace of the church , many things which are otherwise subject to great inconveniencies , may be done for the gaining our brethren : but if such compliance harden people in their imperious humor , what was formerly to be done for gaining upon them , becomes unfit when so abused by them ; and therefore if after we have complied with the weak exceptions of others , in matters indifferent , they become so hardy as to presume upon our goodness to invade our liberty , by enjoying such things as necessary , pretending to an authority over us ; ●re are not to give place by subjection to such , ●● n●t for an hour . the last rule is , that in matters of indifferency , we are to postpone our own inclination , or desires , when the hazard of our brother's stumbling , or of the peace of the church lies in our way . all these are so clearly asserted by s. paul , and withal are so opposite to our present heats , that i wish they were more minded by the troublers of our israel , and they would certainly give a speedy decision to these feuds about doubtful disputations , which have so long preyed on the peace of the church . basil. and i am sure if so great a compliance may be given to the weakness of our brethren , much more is due to the commands of our superiors ; except you say , we are more subject to equals than to superiors , or that the weakness of a brother should weigh more than the authority of father : and in fine , that the obligations of charity should be more prevalent than those of iustice ; obedience being a debt we owe , whereas compliance is a benevolence given . i do not deny but great caution and tenderness must be used in making of such laws , and that their fitness for attaining the ends of order , edification and peace , should be well considered , and they no longer adhered to , than these effects can be drawn from them : so that if the nature of circumstances which vary all things indifferent , come to change , the same reason that exacted their being first imposed , will plead a change . i also acknowledge , that great abuse hath followed upon the innovating and prescribing in divine matters , and that nothing hath occasioned more divisions among christians , than the overstraining an uniformity . but if because of abuses you overturn all legislative power in matters sacred , nothing that is humane shall scape your fury , since every thing is subject to abuse . and nothing will curb ones career till he turn quaker , that follows these maxims . but one thing is still forgotten , that the dictates of reason are in their kind the voice of god ; reason being nothing , save an impress of the image of god on the soul of man ; which because much obliterated by the fall , was to be supplied by revelation : but wherein it remains clear , its directions not contradicting any positive or revealed law , are still to be followed as the laws of god. poly. for proving all this , i shall not run so far back as to examine the nature of the priesthood , and sacrifices were before moses , to consider whether these flow'd from a revelation conveyed by tradition , or from the dictates of reason ? but after moses his law was given , wherein all was modelled by divine prescript , yet what a vast heap of additions did flow upon that worship before our saviour's days , all that have written on the temple service do abundantly discover . here is a field spacious enough for any that designed a vain shew of much reading ; but a view of doctor lightfoot's temple-service will quickly convince any , that the whole service of the temple was interpalated by many additions , whose first author cannot be traced . they also used baptism to all who were proselyted from gentilism . and in the paschal festivity alone , how many new rites do we find ? every school-boy may know that they had a dish , called charaseth , which was a thick sawce of dates , figs , almonds , &c. pounded together , which looked like clay , to mind them of the clay in which their fathers wrought in egypt , which was a significative ceremony ; and was the dish wherein they dipped their hand , which we find was not wanting in our lord 's passover ; which proves significant rites , tho of humane appointment , cannot be criminal . and if to this i should add the several cups of wine , the divers removes of the table , and covering it of new , the frequent washing of their hands , and divers other things , i should grow tedious . but our lord never reproves these things ; nay , on the contrary he symbolized with them . it is true , when their zeal for their traditions made them break the commandments of god , or adhere so stifly to them , as to judge the consciences of such as did not comply with them in the use of them , then he checks their hypocrisie , and accuses them , not for the use of these things , but because they placed all religion in them , and imposed the precepts of men as doctrines . to this i might add the whole frame of the synagogues , both as to government , discipline and worship : for whatsoever scraps may be brought which may seem to prove there were synagogues before the captivity , which yet is much controverted ; yet the form of government in them , the rules of excommunication , and its degrees , together with their philacteries , and set forms of worship , will never be proved from scripture . now since the law of god was no less perfect in the old dispensation , than the gospel is now , it will follow that additions in things purely external and ritual , do no way detract from the word of god : for nothing can be brought to prove the new testament a complete rule for christians , which will not plead the same full authority to the old testament , during that dispensation ; since though the dispensation was imperfect , yet the revelation of god to them was able to make them perfect and throughly furnished foe every good work : and the scriptures which s. paul saith , were able to make wise to salvation , can be no other than the old testament writings . for besides that by scriptures nothing else is understood in the new testament , there could be no other scripture known to timothy of a child , but these of the old testament . if then they trespass upon the authority of the new testament , and its blessed author , who assert a power to determine about rituals in worship , or other matters of religion ; they committed the same crime who pretended to add to what moses prescribed , since he was also faithful in all his house . or if any plead a divine warrant for these institutions which were traditionally conveyed , this will open a door for all the pretences of the roman church , since the expressions that cancel traditions , are as full in the old testament , as in the new. and thus far i think i have evinced , that there were great additions in rituals made by the iews , and that these were not unlawful , since complied with by him who never did amiss , and yet these could have no higher o●iginal than humane authority . i go on to the new dispensation , wherein i doubt not to evince , that as for rituals , most of these they found in the synagogue were retained , without any other change than what that dispensation drew after it , and that they took both the rules of government , worship and discipline from the synagogue . therefore the epistles do not , when treating of these matters , speak in their stile , who are instituting new things ; but of those who are giving directions about what was already received and known : for if new rules had been to be delivered , the institution had been express , either in the gospels , acts , or epistles . now if any will read these without prejudice , no such thing will appear : of which manner of stile , no account can be given ; but that things , as to rituals continued as they were , the use of the sacraments being only instituted by christ , where the language of an institution is express . about two hundred years after christ , outward penitence was brought into the church , and scandalous persons were , according to the nature of scandals , debarred from the sacrament for a long space , and were by degrees , and according to the heighth of their penitence , received to the communion of the church , but not after some years had passed in outward professions of penitence : and the modelling of this became after that , the chief care of synods for divers centuries . now if one will argue , that though it be true a scandalous person should be excommunicated ; yet since god hath mercy at whatsoever time a sinner repents , so should the church ( which only judgeth of the profession ) forgive at whasoever time one professeth penitence . it will not be easie in your principles to answer this : and see how you will clear this practice of discipline from tyranny , since to debar men from the sacraments , is a greater dominion over consciences than the determining about rituals . but to come nearer home , there was a certain society you have heard of ycleped the kirk , which had divers books of discipline containing rules for that , and a directory for worship , which had no few rules neither : they had also a frame of government , the supreme judicatory whereof was composed of three ministers , and one ruling elder from each presbytery , a ruling elder beside from each burrough , two being allowed the metropolis , and a commissioner was sent from each university ; and in this high court the king came in with the privilege of a burgh : for though the metropolis had two , he was allowed to send but one with a single suffrage to represent him ; and this court pretended to an authority from christ , and their authority was sacred with no less certificate , than he that despiseth you , despiseth me . now how a power can be committed to delegates without any commission for it from the superior , will not be easily made out . and they will search long ere they find a divine warrant for this court , unless they vouch mary mitchelsons testimony for it , whose hysterical distempers were given out for prophesies . and whereas they are so tender of christian liberty , that no law must pass about the rituals of religion , yet their books of discipline and model of government , were not only setled by law , but afterwards sworn to be maintained in the covenant , wherein they swore the preservation of the reformed religion in scotland , in doctrine , worship , discipline and government . these were the tender consciences that could not hear of any law in matters indifferent , and yet would have all swear to their forms , many of which they could not but know were indifferent : which was a making them necessary at another rate , than is done by a law which the legislator can repeal when he will : and never were any in the world more addicted to their own forms than they were . an instance of this i will give , which i dare say will surprise you : when some designers for popularity in the western parts of that kirk , did begin to disuse the lord's prayer in worship , and the singing the conclusion or doxology after the psalm , and the minister's kneeling for private devotion when he entred the pulpit , the general ●ssembly took this in very ill part , and in a letter they wrote to the presbyteries , complained sadly , of a spirit of innovation was beginning to get into the kirk , and to throw these laudible practices out of it , mentioning the three i named , which are commanded to be still practised ; and such as refused obedience , are appointed to be conferr'd with in order to the giving of them satisfaction : and if they continu'd untractable , the presbyteries were to proceed against them , as they should be answerable to the next general assembly . this letter i can produce authentically attested . but is it not strange , that some who were then zealous to condemn these innovations , should now be carried with the herd to be guilty of them ? i am become hoarse with speaking so long , and so i must break off , having , as i suppose , given many great precedents from history for the using of rites in divine matters , without an express warrant , and for passing laws upon these , and have cleared the one of superstition , and the other of tyranny . eud. truly , all of you have done your parts so well , that even isotimus himself seems half convinced : it is then fully clear , that as nothing is to be obtruded on our belief without clear revelation ; so no sacred duty can be bound on o●r obedience without a divine warrant : but in rituals , especially in determining what may be done in a variety of ways to one particular form , there hath been , and still must be , a power on earth ; which provided it balance all things right , and consider well the fitness of these rites , for attaining the designed end , doth not invade god's dominion by making laws about them : nor will the pretence of christian liberty warrant our disobedience to them . it remains to be considered , who are vested with this power , and how much of it belongs to the magistrate , and how much to the church . basil. i now engage in a theme which may perhaps lay me open to censure , as if i were courting the civil powers by the asserting of their rights : but i am too well known to you to dread your jealously much in this ; and i am too little known to my self , if flattery be my foible . i shall therefore with the greatest frankness and ingenuity , lay open my sense of this matter , with the reasons that prevail with me in it : but i desire first to hear isotimus his opinion about it . isot. i do not deny the king hath authority and jurisdiction in matters sacred : but it must be asserted in a due line of subordination : first , to christ the king of kings , and the only head of his church . and next , to the rulers and office-bearers of the church , who are entrusted by christ , as his ambassadors , with the souls of their flocks , and who must give him an account of their labors ; therefore they must have their rules only from him who empowers them , and to whom they are subject : they must also have a power among them to preserve the christian society ; in order to which , they must , according to the practice of the apostles , when difficulties emerge , meet together , and consult what may be for the advancement of the christian religion ; and whoso refuseth to hear the church when she errs not from her rule , he is to be accounted no better than a heathen and a publican . and since the church is called one body , they ought to associate together in meetings , seeing also they have their power of christ , as mediator , whereas the civil powers hold of him as he is god , they have a different tenor , distinct ends , and various rules ; therefore the authority of the church is among the things of god , which only belong to him . and indeed christians were very ill provided for by christ , if they must in matters of religion be subject to the pleasure of secular and carnal men , who will be ready to serve their own interests at the rate of the ruin of every thing that is sacred . it is true , the civil powers may and ought to convocate synods to consult about matters of religion , to require church-men to do their duty , to add their sanctions to church laws , and to join with the sounder part for carrying on a reformation but all this is cumulative to the churches intrinsick power , and not privative ; so that if the magistrate fall short of his duty , they are notwithstanding that , to go on as men empowered by iesus christ , and he who desp●seth them ( be his quality what it will ) despiseth him that sent them . see p. 105. to p. 109. and p. 467. to p. 486. basil. in order to a clear progress in this matter , i shall first discuss the nature and power of the church , by which a step shall be made to the power the magistrate may pretend to in matters sacred . the apostles being sent by iesus christ , did every where promulgate the gospel , and required such as received it , to meet often together for joint worship , and the free profession of the faith , wherein they were particularly obliged to the use of the sacraments . the apostles , and after them , all church-men , were also endued with a double power : the one was declarative for promulgating the gospel : the other was directive , which properly is no power ; and by this they were to advise in such matters wherein they had no warrant to command : so s. paul wrote sometimes his own sense , which he did by permission , and not by commandment , only he advised , as one that had obtained mercy to be faithful . but because christ was to be in his church to the end of the world , the things they had heard were to be committed to faithful men , that they might be able to teach others . all church men being thus the successors of the apostles , they are vested with a divine authority , for solemn publishing the gospel ; but with this odds from the apostles , that whereas they were infallible , their successors are subject to error . and the power of church-men consists formally in this , that they are heralds of the gospel : and by their preaching it , a solemn offer of it is made to all their hearers , which to despise , is to despise him that sent them . but in this power they are bound up to the commission they have from god , so that what they say beyond that , is none of the divine message . yet because many particulars may fall in , about which it was impossible rules could be given , they have a directive authority , which if it be managed as s. paul did , we need fear no tyrannical imposition from it . and therefore in these matters their definitions are not binding laws , but rules of advice : for in matters wherein we are left at liberty by god , if church-men pretend to a dominion over our souls , they make us the servants of men. and indeed it is the most incoherent thing imaginable , for these who lay no claim to infallibility , to pretend to absolute obedience . it is true , the laws of peace and order bind us to an association , if we be christians : and therefore we ought to yield in many things for peace : but since we are all a royal priesthood , why church-men should pretend to authority or jurisdiction , except in that which is expresly in their commission , wherein they are purely heralds , i do not see . it is true , christians ought to assemble for worship , but for the associations of churches in judicatories , i cannot imagine in what corner of the new testastament that shall be found : in which i am the more confirmed , since all the labor of that pamphleteer from p. 126. to 144. could not find it out . for it is a strange method to prove a divine warrant , because some reasons are brought to prove it must be so : to have cited the words , where a shorter and clearer method of proof ; since to prove that such a thing must be , and yet not to shew that it is , is only to attempt against the scripture , for being defective in that which it ought to have contained . but if the phrase of one body conclude a proof for associations , then since the body includes all christians , the whole faithful must meet together in councils . for where have you a difference in that betwixt the clergy , and the faithful laicks ? but here yielding your laick elders of divine institution , and to have from god an authority of ruling , as well as the ministers have , then why do they not all come to presbyteries ? and why but one deputed from them ? was not this an encroachment on them ? for if they have from christ a power to rule , as well as ministers , why should not all the elders meet in presbyteries and synods , as well as ministers ? and why but one elder from every presbytery , when three ministers go to the national synod ? for it is folly to say , because ministers have a power of teaching , therefore in presbyteries and synods the elders must only equal their number , and in national synods be near half their number : for that will only say that in matters of doctrine the elders should be quite silent , but in matters of discipline , why all should not come if any have a right from christ , will not be proved . and is not this to lord it over your brethren ? and do not your ministers thus tyrannize over their elders ? but the reason of it was visible , lest the elders had thereby got the power in their hands , had they been the plurality in the judicatories : which was well enough foreseen and guarded against by your clergy , who though they were willing to serve themselves of them for a while , yet had no mind to part with their beloved authority . but for synods , if the obligation to them be from the unity of the body , then nothing under an oecumenical one will answer this , which yet is simply unpracticable . now as for your national synods , it is visible they are and must be framed , according to the divisions of the world in the several kingdoms : for according to the rules are pretended from scripture ( tell the church , the binding and loosing of sins , or the like ) it follows that parochial congregations , and the pastors in them , are vested with an authoritative power : now why they should be made to resign this to the plurality of the church-men of that kingdom , will be a great atchievement to prove in your principles . for why shall not a parochial church make laws within it self ? and why must it renounce its priviledg to such a number of church-men cast in such a classis by a humane power ? as likewise , where find you a divine warrant for your delegating commissioners to synods ? for either they are plenipotentiaries , or such as go upon a restricted deputation , but so as their votes beyond their commission shall signifie nothing , till they return and be approved by those who sent them ; if they go with a full power , assign a warrant for such a delegation , or that many church-men may commissionate one in their name , and that what shall be agreed to by the major part of these delegates , shall be a binding obligation on christians : and yet i know you will think the independents carry the cause , if it be said that the appointments of these superiour courts have no authority till ratified by the inferiour , which will resolve the power into the inferiour courts . by all which i think it is clear abundantly , that the associations of churches into synods , cannot be by a divine warrant . but i must call in some relief , for i grow weary of speaking too long . eud. i suppose none will deny the association of churches to be an excellent mean for preserving unity and peace : but to assert a divine original for them , methinks , is a hard task ; and truly to assert the divine authority of the major part which must be done according to the principles of presbytery , is a thing fuller of tyranny over consciences , than any thing can be feared from episcopacy ; since the greater part of mankind being evil , which holds true of no sort of people more , than of church-men , what mischief may be expected if the plurality must decide all matters ; and to speak plainly , i look on a potion of physick as the best cure for him , who can think a national synod , according to the model of glasgow , is the kingdom of christ on earth , or that court to which he hath committed his authority , for he seems beyond the power or conviction of reason . crit. the scripture clearly holds forth an authority among church-men , but visibly restricted to their commission , which truly is not properly a power residing among them , for they only declare what the rule of the gospel is ; wherein if they keep close to it , they are only publishers of the laws of christ : and if they err from it , they are not to be regarded : it is true , the administration of sacraments is appropriated to them , yet he that will argue this to have proceeded more from the general rules of order , the constant practice of the church , and the fitness of the thing , which is truly sutable to the dictates of nature , and the laws of nations ; than from an express positive command , needs much logick to make good his attempt . it is true , the ordaining of successors in their office belongs undoubtedly to them , and in trying them , rules are expresly given out in scripture , to which they ought to adhere and follow them : but as for other things , they are either decisions of opinions , or rules for practice . in the former their authority is purely to declare , and in that they act but as men , and we find whole schools of them have been abused ; and in the other , they only give advices and directions ; but have no jurisdiction . it is true , much noise is made about the council of ierusalem , p. 106 , as if that were a warrant for synods to meet together . but first , it is clear no command is there given , so at most that will prove synods to be lawful , but that gives them no authority , except you produce a clear command for them , and obedience to them . next , what strange wresting of scripture is it , from that place to prove the subordination of church judicatories ? for if that council was not an oecumenical council , nor a provincial one , which must be yielded , since we see nothing like a convocation ; then either paul and barnabas were sent from antioch , as from one sister church to ask advice of another ; and if so , it proves nothing for the authority of synods , since advices are not laws : or antioch sent to ierusalem , as to a superior church by its constitution , which cannot be imagined : for what authority could the church of ierusalem pretend over antioch ? and indeed had that been true , some vestige of it had remained in history ; which is so far to the contrary , that the church of ierusalem was subordinate to the church of cesarea , which was metropolitan in palestine , was subject to antioch , the third patriarchal sea. it will therefore remain that this was only a reference to the other apostles , who besides their extraordinary endowments and inspiration , were acknowledged by all to be men of great eminency and authority : and therefore the authority of paul and barnabas not being at that time so universally acknowledged , they were sent to ierusalem , where s. iames was resident , and s. peter occasionally present . now the authority of the decree must be drawn from their infallible spirit ; otherwise it will prove too much , that one church may give out decrees to another . but will the apostles mutual consulting or conferring together , prove the national constitution , and authority of synods or assemblies ? poly. all that hath been said illustrates clearly the practice of the iews , among whom as the high-priest was possessed with a prophetical spirit , which sometimes fell on him by illapses , as apears from what is said of caiaphas ; and sometimes from the shining of the stones in the pectoral , called the urim and thummim ; so the priests and levites being the chief trustees and depositaries of the law , their lips were to preserve knowledg , and the law was to be sought at their mouth , yet they had no legislative authority : they had indeed a court among themselves , called the parhedrim , made up of the heads of the orders , and of the families ; but that court did not pretend to jurisdiction , but only to explain things that concerned the temple-worship : nay , the high-priest was so restricted to the king and sanbedrim , that he might not consult the oracle without he had been ordered to do it by them : neither do we ever hear of any laws given out , all the old testament over , in the name of the priests . and in the new testament , the power ( it seems ) was to be managed by the body of the faithful , as well as by church-men . it is true , the apostles were clothed with an extraordinary power of binding and loosing of sins ; but no proofs are brought to justifie the pretences to jurisdiction that are found among their successors . for in the epistle to corinth , the rules there laid down , are addressed to all the saints that were called to be faithful : so also is the epistle to the thessalonians , where he tells them to note such as walked disorderly , and have no fellowship with them ; which are shrewd grounds to believe that at first all things were managed parochially , where the faithful were also admitted to determine about what occurred : but for synods , we find not the least vestige of them before the end of the second century , that synods were gathered about the controversie concerning the day of easter ; and the following associations of churches , shew clearly , that they took their model from the division of the roman empire , and so according as the provinces were divided , the churches in them did associate to the metropolitans , and became subordinate to them , and these were subordinate to the patriarchs ; by which means it was that the bishops of rome had the precedency , not from any imaginary derivation from st. peter : for had they gone on such rules , ierusalem where our lord himself was , had undoubtedly carried it of all the world : but rome being the imperial city , it was the see of the greatest authority . and no sooner did bizantium creep into the dignity of being the imperial city , but the bishop of constantinople was made second patriarch , and in all things equal to the bishop of rome , the precedency only excepted . much might be here said for proving that these synods did not pretend to a divine original , though afterwards they claimed a high authority , yet their appointments were never called laws , but only canons and rules , which could not pretend to a jurisdiction . basil. but that i may not seem to rob the church of all her power , i acknowledg that by the laws of nature it follows , that these who unite in the service of god , must be warranted to associate in meetings to agree on generals rules , and to use means for preserving purity and order among themselves , and that all inferiours ought to subject themselves to their rules . but as for that brave distinction of the churches authority , being derived from christ as mediator , whereas the regal authority is from him as god , well doth it become its inventors , and much good may it do them . for me , i think , that christ's asserting , that all power in heaven and in earth was given unto him ; and his being called , the king of kings , and lord of lords , make it as clear as the sun , that the whole oeconomy of this world is committed to him as mediator : and as they who died before him , were saved by him , who was slam ●●om the foundation of the world : so all humane authority was given by vertue of the second covenant , by which mankind was preserved from infallible ruin , which otherwise it had incurred by adams fall . but leaving any further enquiry after such a foolish nicety , i go now to examine what the magistrates power is in matters of religion : and first , i lay down for a maxim , that the externals of worship , or government , are not of such importance , as are the rules of iustice and peace , wherein formally the image of god consists . for christ came to bring us to god : and the great end of his gospel , is , the assimilation of us to god , of which , justice , righteousness , mercy and peace make a great part . now what sacredness shall be in the outwards of worship and government , that these must not be medled with by his hands ; and what unhallowedness is in the other , that they may fall within his jurisdiction , my weakness cannot reach . as for instance , when the magistrate allows ten per cent of in●●rest , it is just to exact it ; and when he bring● i● down to six per cent , it is oppression to demand ten per cent ; so that he can determine some matte●s to be just or unjust by his laws : now why he shall not have such a power about outward matters of worship , or of the government of the church , judg you ; since the one both in it self , and as it tends to commend us to god , is much more important than the other . it is true , he cannot meddle with the holy things himself ; for the scripture rule is express , that men be separated for the work of the ministery : and without that separation , he invades the altar of god , that taketh that honor upon him , without he be called to it . but as for giving laws in the externals of religion , i see not why he may not do it , as well as in matters civil . it is true , if he contradict the divine law by his commands , god is to be obeyed rather than man. but this holds in things civil , as well as sacred . for if he command murder , or theft , he is undoubtedly to be disobeyed , as well as when he commands amiss in matters of religion . in a word , all subjects are bound to obey him in every lawful command . except therefore you prove that church-men constituted in a synod are not subjects , they are bound to obedience , as well as others : neither doth this authority of the magistrate any way prejudge the power christ hath committed to his church : for a father hath power over his children , and that by a divine precept , tho the supreme authority have power over him , and them both : so the churches authority is no way inconsistent with the kings supremacy . as for their declarative power , it is not at all subject to him , only the exercise of it , to this or that person , may be suspended : for since the magistrate can banish his subjects , he may well silence them : yet i acknowledg if he do this , out of a design to drive the gospel out of his dominions , they ought to continue in their duty , notwithstanding such prohibition ; for god must be obeyed rather than man. and this was the case of the primitive bishops , who rather than give over the feeding their flocks , laid themselves open to martyrdom . but this will not hold for warranting turbulent persons , who notwithstanding the magistrates continuing all encouragements for the publick worship of god , chuse rather than concur in it ( tho not one of an hundred of them hath the confidence to call that unlawful ) to gather separated congregations , whereby the flocks are scattered . phil. nay , since you are on that subject , let me freely lay open the mischief of it : it is a direct breach of the laws of the gospel , that requires our solemn assembling together , which must ever bind all christians , till there be somewhat in the very constitutions of these assemblies , that renders our meeting in them unlawful : which few pretend in our case . next , the magistrates commanding these publick assemblies , is certainly a clear and superadded obligation , which must bind all under sin , till they can prove these our meetings for worship unlawful . and as these separated conventicles are of their own nature evil , so their effects are yet worse , and such as indeed all the ignorance and profanity in the land is to be charged on them : for as they dissolve the union of the church , which must needs draw mischief after it , so the vulgar are taught to despise their ministers , and the publick worship , and thus get loose from the yoak . and their dependence on these separated meetings , being but precarious , as they break away from the order of the church , so they are not tied to their own order : and thus betwixt hands , the vulgar lose all sense of piety , and of the worship of god. next , in these separated meetings , nothing is to be had but a long preachment , so that the knowledg and manners of the people not being look'd after , and they taught to revolt from the setled discipline , and to disdain to be c●techised by their pasto●s , ignorance and profanity must be the sure effect of these divided meetings . and in fine , the disuse of the lord's supper is a guilt of a high nature ; for the vulgar are taught to loath the sacrament from their ministers hands , as much as the mass : and preaching is all they get in their meetings : so that what in all ages of the church hath been looked on , as the great cherishing of devotion and true piety and the chief preserver of peace among c●●●ti●ns , is wearing out of practice with our new modelled christians . these are the visible effects of separating practices : but i shall not play the uncharitable diviner , to guess at the secret mischief such courses may be guilty of . basil. truly , what you have laid out is so well known to us all , that i am confident isotimus himself must with much sorrow acknowledg what wicked arts these are that some use to dislocate the body of christ , and to sacrifice the interests of religion to their vanity , humor , or perhaps their secular interests . but i hold on my design , and add , that if the magistrate encroach on god's prerogative , by contradicting or abrogating divine laws , all he doth that way , falls on himself . but as for the churches directive power , since the exercise of that is not of obligation , he may command a surcease in it . it is true , he may sin in so doing ; yet cases may be wherein he will do right to discharge all associations of judicatories , if a church be in such commotion , that these synods would but add to the flame : but certainly he forbidding such synods ; they are not to be gone about , there being no positive command for them in scripture , and therefore a discharge of them contradicts no law of god , and so cannot be disobeyed without sin : and when the magistrate allows of synods , he is to judg on whether side in case of differences , he will pass his law : neither is the decision of these synods obligatory in prejudice of his authority ; for there can be but one supream ; and two coordinate powers are a chymaera . therefore in case a synod and the magistrate contradict one another in matters undetermined by god , it is certain a synod sins if it offer to countermand the civil authority , since all must be subject to the powers that are , of which number the synod is a part ; therefore they are subject as well as others . and if they be bound to obey the magistrates commands , they cannot have a power to warrant the subjects in their disobedience , since they cannot secure themselves from sin by such disobedience . and in the case of such countermands , it is indisputable the subjects are to be determined by the magistrates laws , by which only the rules of synods are laws , or bind the consciences formally ; since without they be authorized by him , they cannot be laws ; for we cannot serve two masters , nor be subject to two legislators . and thus , methinks , enough is said for clearing the title of the magistrate in exacting our obedience to his laws in matters of religion . crit. indeed , the congesting of all the old testament offers , for proving the civil powers their authority in things sacred , were a task of time : and first of all , that the high priest might not consult the oracle , but when either desired by the king , or in a business that concerned the whole congregation , is a great step to prove what the civil authority was in those matters . next , we find the kings of iudah give out many laws about matters of religion : i shall wave the instances of david and solomon , which are so express , that no evasion can serve the turn , but to say they acted by immediate commission , and were inspired of god. it is indeed true , that they had a particular direction from god. but it is as clear , that they enacted these laws upon their own authority , as kings , and not on a prophetical power . but we find iehoshaphat , 2 chr. 17. v. 7. sending to his princes to teach in the cities of iudah , with whom also he sent priests and levites , and they went about and taught the people . there you see secular men appointed by the king to teach the people : he also , 2. chr. 19. v. 5. set up in ierusalem a court made up of levites , priests , and the chief of the fathers of israel , for the judgment of the lord , and for the controversies among the people ; and names two presidents , amariah the chief priest to be over them in the matters of the lord , and zebadiah for all the kings matters . and he that will consider these words , either as they lie in themselves , or as they relate to the first institution of that court of seventy by moses , where no mention is made but by one judicatory , or to the commentary of the whole writings , and histories of the iews , shall be set beyond dispute , that here was but one court to judg both of sacred and secular matters . it is true , the priests had a court already mentioned , but it was no judicatory , and medled only with the rituals of the temple . the levites had also , as the other tribes , a court of twenty three for their tribe , which have occasioned the mistakes of some places among the iewish writings : but this is so clear from their writings , that a very overly knowledg of them will satisfie an impartial observer . and it is yet more certain , that from the time of ezra , to the destruction of the temple , there was but one court , that determined of all matters both sacred and civil ; who particularly tried the priests , if free of the blemishes which might cast one from the service , and could cognosce on the high priest , and whip him when he failed in his duty . now this commixtion of these matters in one judicatory , if it had been so criminal , whence is it that our lord not only never reproved so great a disorder , but when convened before them , did not accuse their constitution , and answered to the high priest when adjured by him ? likewise , when his apostles were arraigned before them , they never declined that judicatory , but pleaded their own innocence , without accusing the constitution of the court , though challenged upon a matter of doctrine . but they , good men , thought only of catching souls into the net of the gospel , and were utterly unacquainted with these new coined distinctions . neither did they refuse obedience , pretending the court had no jurisdiction in these matters , but because it was better to obey god than man ; which saith , they judged obedience to that court due , if it had not countermanded god. but to return to iehoshaphat , we find him constituting these courts , and choosing the persons and empowering them for their work , for he constituted them for iudgment and for controversie ; so that though it were yielded , as it will never be proved , that two courts were here instituted , yet it cannot be denied , but here is a church judicatory constituted by a king , the persons named by him , a president appointed over them , and a trust committed to them . and very little logick will serve to draw from this , as much as the acts among us , asserting the king's supremacy yield to him . next , we have a clear instance of hezekiah , who , 2 chron. 30. ver . 2. with the counsel of his princes , and of the whole congregation , made a decree for keeping the passover , that year on the second month , whereas the law of god had affixed it to the first month , leaving only an exception , numb . 9.10 . for the unclean , or such as were on a journey , to keep it on the second month. npon which hezekiah with the sanhedrim and people , appoints the passover to be entirely cast over to the second month for that year . where a very great point of their worship ( for the distinction of days was no small matter to the iews ) was determined by the king , without asking the advice of the priests upon it . but that you may not think this was peculiar to the king of israel , i shall urge you with other instances : when ezra came from artaxerxes , he brings a commission from him , ezra ch . 7. ver . 25 , 26. impowering him according to the wisdom of his god , that was in his hand , to set up magistrates and iudges , who might judg them that knew the laws of his god , and teach them that knew them not : and a severe certificate is passed upon the disobedient ; and one of the branches of their punishment , which is by the translators rendered banishment , being in the chaldaick , rooting out , is by some judged to be excommunication ; which is the more probable , because afterwards , chap. 10. ver . 8. the censure he threatens on these who came not upon his proclamation , is , forfeiture of goods , and separation from the congregation . here then it seems a heathen king gives authority to excommunicate : but be in that what will , ezra upon his return acted in a high character , he makes the priests , levites , and all israel , to swear to put away their strange wives : he convenes all the people under the certificate of separation from the congregation , and enjoyns confession of their sins and amendment : and we find both him and nehemiah acting in a high character about the ordering of divine matters , which could only flow from the king's commission , for neither of them were prophets , nor was ezra the high priest but his brother , and so no more than an ordinary priest. mordecai likewise instituted the feast of purim , for which nothing could warrant him , but the king's authority , committed to him , who gave him his ring for sealing such orders , since he was neither king , priest nor prophet . and on the way , let me observe what occurs from that history , for proving what was yesterday pleaded for , the subjects ought not to resist , no not the tyranny of their superiours , since a writing was procured from ahasuerus for warranting the iews to avenge themselves , and to stand for their lives , and to destroy and slay all that would assault them , which saith they might not have done this before that writing was given out , and yet their killing of 74000 of their enemies shews , what their strength was . but all i have said will prove that the civil powers under the old testament did formally judg about matters of religion ; and that that priviledg belongs to kings by vertue of their regal dignity , and not as they are in covenant with god , since even heathen kings give out orders about divine matters . poly. if from sacred you descend to humane practices , nothing was more used than that the emperors judged in matters of religion , neither was this yielded to them only after they became christians , but eusebius , lib. 7. cap. 30. tells , how they made application to aurelian a heathen emperor , for turning samosatenus out of the church of antioch , who decreed that the houses of the church should be given to those bishops , whom the christians of italy and the roman bishops should recommend to them . constantine also , when not baptized , did all his life formally judg in matters both of doctrine and discipline : and for the laws they made about church matters , they abound so much , that , as grotius saith , one needs not read them , but look on them to be satisfied about this . and indeed i know not how to express my wonder at the affrontedness of that pamphleter , who denies this , pag. 483. pray ask him , was the determining about the age , the qualifications , the election , the duties of church-men , the declaring for what things they should be deposed , or excommunicated , a formal passing of laws in church matters , or only the adding sanctions to the church determinations ? and yet who will but with his eye run through either the first six titles of the code , or the 123. novel , besides many other places , all these , and many more laws about church matters will meet him . but should i take a full career here , i am sure i should be tedious , and grotius hath congested so many instances of this , that i refer the curious reader to him for full satisfaction . the elections of bishops which had been formerly in the hands of the people and clergy , with the provincial synods that judged of them , became so tumultuary , that popular elections were discharged by the council of laodicea , can. 13. and the emperors did either formally name , as theodosius did nectarius , or reserve the ratifying their election to themselves . and i must confess , it is a pretty piece of history , to say the bishops consented to this , either as diffident of their office , or out of ambition . see p. 485. tell your friends that they must either learn more knowledg , or pretend to less ; for can they produce the least vestige for the one branch of this alternative , that the bishops their allowing the emperor such an interest in their elections , flowed from a distrust of their office ? let them give but one scrap of proof for this , and let them triumph as much as they will. is it not a pretty thing to see one talk so superciliously of things he knows not ? isot. but all you have brought will never prove that a king may at one stroke subvert a government established in the church , and turn out all who adhere to it , and set up another in its place ; neither will this conclude that the king may enact all things about ecclesiastical matters , and persons , by his own bare authority , which is a surrender of our consciences to him : certainly , this is to put him in christ's stead , and what mischievous effects may follow upon this , if all matters of religion be determined , by the pleasure of secular and carnal men , who consider their interests and appetites more than god's glory , or the good of the church and of souls : truly my heart trembles to think on the effects this both hath produced , and still may bring forth . see pag. 483. phil. it is charity to ease your lungs sometimes by taking a turn in the discourse , though you need none of my help . but what you say , isotimus , doth no way overturn what hath been asserted : for either the change that was made was necessary , sinful , or indifferent : the two former shall not be at this time debated , but shall be afterwards discussed : but if it be indifferent , then the kings laws do oblige us to obedience , and the mischief hath followed on the change falls to their share , who do not obey the king's laws , when the matter of them is lawful . and as for the thrusting out church-men when they are guilty , solomon's precedent is convincing , who thrust out ab●athar from the high priesthood ; neither can the least hint be given to prove that he acted as inspired , and not as a king : and nehemiah tho but commissionated by artaxerxes , thrust one out from the priesthood , for marrying a strange woman . for your prying into acts of parliament , truly neither you nor i need be so much conversant in them . neither were it any strange matter , if some expressions in them would not bear a strict examen . but that you now challenge about the king's enacting of all matters , will never infer a surrender of conscience to him ; for certainly that must relate to what goeth before , of the outward government and policy of the church . besides , none will quarrel the phrase of the kings authority in all things that are civil ; yet that will not infer that he can enact the lawfulness of murther and theft . so these expressions must carry with them a tacite exception . yea , even without that allowance , the phrase may be well justified , since it only imports that the kings enacting any thing in these matters , makes them legal , which differs much from lawful ; and saith only that such orders issued forth by the king , are de facto laws , which will not conclude they must be obeyed ; but only that his authority is to be acknowledged , either by obedience , if the command be just , or by suffering , if unjust . as for the effects this may produce , i am sure they cannot prove worse than these which have followed upon the pretences of the churches absolute authority , and intrinsick sovereign power . and indeed since there is so much corruption among men , nothing that falls into the hands of men , can scape the mixtures of abuse at long run . but i must add , that the passions and pride of many church-men in all ages have been such , that the decision of the plurality of church-men , seems the model of the world that is fullest of danger . isot. three things yet remain to be discussed : the one is , if obedience be due to the laws , when they command things contrary to our consciences ? for sure you cannot pretend in that case , to give a preference to humane laws beyond conscience , which is the voice of god. the next is , when the magistrate commands things just of themselves , but upon unjust motives and narratives , whether my obedience doth not homologate his bad designs ? and finally , where the commands of the magistrate are manifestly unlawful , how far should the church , and church men , oppose and contradict them ? for a bare non-obedience seems not to be all we are bound to , in that case . when i am satisfied in these things , i will quit this purpose . basil. to engage in a particular discussion of what is now moved by you , would draw on more discourse than our present leisure will allow of ; yet i shall attempt the saying of what may satisfie a clear and unprejudged mind . and to the first , i shall not fall on any longer enquiry into the nature and obligation of conscience , than to tell that conscience is a conviction of our rational faculties , that such or such things are sutable to the nature and will of god. now all religion is bound upon us , on this account , that there is such evidence offered for its truth , which may and ought to satisfie the strictest examen of reason . and all certainty is resolved in this , that our rational faculties are convinced of the truth of the objects that he before us : which conviction when applied to divine matters , is called conscience . but there may be great mistakes in this conviction : for either the prejudices that lie on our minds from our senses , the prepossessions of education , interest , or humors , the want of a due application of our faculties to their objects , or chiefly the dulness and lesion of our organs , the corruption of our minds through sin and lust , occasion many errors : so that often without good reason , oft contrary to it , we take up persuasions , to which we stifly adhere , and count such convictions evidences of the will of god. i acknowledg , when a man lies under a persuasion of the will of god , he ought not to go cross to it : for this opens a door to atheism , when that is contradicted of which we are convinced . but if this persuasion be false , it cannot secure a man from sinning in following of it . for it is a man 's own fault that he is thus imposed upon , since if his rational faculties were duly applied , and well purified , they should prove unerring touchstones of truth . if therefore through vanity , wilfulness , rashness , or any other byass of the mind , it be carried to wrong measures , a man is to blame himself , and thus his errour ought to aggravate , and not lessen his guilt . if then a man's conscience dictate to him the contrary of what god commands , in that case , he is in a visible hazard : for his error can never t●ke away god's autho●ity , and so his wrong informed conscience doth not secure him from guilt , if he be disobedient . on the other hand , nothing in scripture can bind a man to act a-against the convictions of conscience , since we are bound to believe the scriptures , only because of the evidence of their authority to our rational faculties : if then our belief of the scriptures rest on that foundation , no part of scripture can bind us to walk contrary to that evidence , for then it should destroy that principle on which our obligation to believe it self is founded , which is the evidence of reason ; and so in that case , a man sins whatever he do . neither is this to be accountd strange , since that erroneous conscience is from man's own fault . and that which some alledg to escape this , that in such cases a man ought to forbear from acting , will not serve turn , to excuse a man from sin : for in these precepts which exact a positive obedience , such a ●orbearance and surceasing from action , is a sin . upon these evidences then it will follow , that if the conviction of our conscience run contrary to the magistrates commands , these convictions are either well grounded , or ill : if the former , then the magistrates command being contrary to the nature and will of god , a●e not to be obeyed : if ill grounded , then that mistaken persuasion cannot secure us from sin , no more than in the case of conscience contradicting the law of god : for the laws of the magistrates in things lawful , are the laws of god , being the application of his general laws unto particular instances , by one cloathed with authority from him . therefore tho i do not say the laws of the magistrate can warrant our counteracting an erroneous conscience ; yet on the contrary , a misinformed conscience will not secure us when we disobey the magistrates lawful commands . and thus i think your first question is clearly answered . end. you have a great deal of reason to say so , your discourse being so closely rational , that i cannot see any escape from any pa●t of it ; yet i must add , that certainly it is a piece of christian tenderness , which obligeth all in authority , to beware of laying gall-traps and snares in the way of tender consciences . and the best way to get an undisputed obedience , is , that their commands be liable to as few exceptions as is possible ; and that the good of any such laws be well ballanced with the hazards of them , that so the communion of the church in all outwards , particularly in the sacraments , may be had on as easie terms as is possible , whereby nothing be enacted that may frighten away weak●r minds from the f●llowship of the saints . but on the other hand , great caution must be had by all subjects on what grounds they refuse obedience to the laws , that so they be not found following their own designs and interests , under a colour of adhering firmly to their consciences . they must deliver themselves from all prepossessions , and narrowly examine all things , ere they adventure on refusing obedience to the laws . but now consider if an unjust motive or narrative in a law , deliver tender consciences from an obligation to obey it , or not ? basil. if the magistrate do couple his motive and narrative with our obedience , so that we cannot do the one without a seeming consent to the other , then certainly we are not to obey : for actions being often signs of the thoughts , an action how indifferent soever , if declared a sign of concurring in a sinful design , makes us guilty , in so far as we express our concurrence by a sign enjoyned for that end . but if the motive or narrative be simply an account of the magistrates own thoughts , without expressing that obedience is to be understood as a concurrence in such intentions , then we are to obey a lawful command , tho enacted upon a bad design : for we must obey these in authority , ever till they stand in competition with god. if then their laws contradict not god's precepts , neither in their natural nor intended si●nification , they are to be obeyed , whatever the grounds were for enacting them , which is only the magistrates deed , for which he shall answer to god. poly. this calls me to mind of two stories not impertinent to this purpose : the one is of iulian the apostate , who to entangle the christians , that never scrupled the bowing to the emperors statue , as a thing lawful , caused to set up his with the images of some of the gods about it , that such as bowed to it , might be understood , as ( likewise ) bowing to the images : which abused some of the simpler : but the more discerning refused to bow at all to those statues , because he intended to expound that innocent bowing to his statue , as an adoration of the gods about it . a christian likewise being brought to the king of persia , did according to the law bow before him ; but when he understood that to be exacted as a divine honor to the king , he refused it . eud. this is clear enough that all actions are as they are understood , and accordingly to be performed , or surceased from . but it seems more difficult to determine what is to be done in case a magistrate enact wicked laws : are not both his subjects bound to refuse obedience ; and the heads of the church , and the watchmen of souls likewise to witness against it ? and may they not declare openly their dislike of such laws or practices , and proceed against him with the censures of the church ? since as to the censures of the church , we see no reason why they should be dispensed with respect of persons , which s. iames condemns in all church judicatories . basil. i shall not need to repeat what hath been so often said , that we must obey god rather than man : if then the magistrates enjoyn what is directly contrary to the divine law , all are to refuse obedience , and watchmen ought to warn their flocks against such hazards ; and such as can have admittance to their princes , or who have the charge of their consciences , ought with a great deal of sincere freedom , as well as humble duty , represent the evil and sinfulness of such laws : but for any synodical convention , or any declaration against them , no warrant for that doth appear ; and therefore if the magistrate shall simply discharge all synods , i cannot see how they can meet without sin . but for parochial meetings of christians for a solemn acknowledgment of god , such assemblings for divine worship , being enjoined both by the laws of nature , and nations , and particularly commanded in the gospel , no consideration can free christians from their obligation , thus to assemble for worship : if then the magistrate should discharge these or any part of them , such as prayer , prais●s , and reading of scriptures , preaching the gospel , or the use of the sacraments , they are notwithstanding all that to be continued in . but for the consultative or directive government of the church , till a divine command be produced for synods or discipline , it cannot lawfully be gone about without or against his authority . crit. for refusing obedience to an unjust command , of surceasing visible worship , the instance of daniel is signal : who not only continued his adorations to god , for all darius his law ; but did it openly , and avowedly , that so he might own his subjection to god. but for reproving kings , we see what caution was to be observed in it ; since god sent prophets with express commissions for it in the old testament : and samuel notwithstanding this severe message to saul , yet honored him before his people . it is true , there should be no respect of persons in christian judicatories : but that is only to be understood of these who are subject to them : and how it can agree to the king who is supream , to be a subject , is not easily to be comprehended . since then honor and obedience is by divine precept due to magistrates , nothing that invades that honor , or detracts from that obedience , can be lawfully attempted against them : such as is any church-censure or excommunication . and therefore i cannot see how that practice of ambrose upon theodosius , or other later instances of some bishops of rome , can be reconciled to that , render fear to whom fear , and honor to whom honor is due . phil. i am sure their practice is far less justifiable , who are always preaching about the laws and times to the people , with virulent reflections on king , parliament and council : much more such as not content with flying discourses , do by their writings , which they hope shall be longer lived , study the vilifying the persons , and affronting the authority of these god hath set over them . and how much of this stuff the press hath vented these thirty years by past , such as knew the late times , or see their writings , can best judge . eud. now our discourse having dwelt so long upon generals , is to descend to particulars : that we may examine whether upon the grounds hitherto laid down , the late tumults , or the present schisms and divisions can be justified , or ought to be censured ? i know this is a nice point , and it is to be tenderly handled , lest all that shall be said be imputed to the suggestions of passions and malice . wherefore let me intreat you who are to bear the greater part of that discourse , to proceed in it calmly , that it may appear your designs are not to lodge infamy on any party or person , but simply to lay out things as they are : hoping withal , that you will not take your informations of what you say from the tatles of persons concerned , but will proceed on true and sure grounds . and that we may return to this with the greater composedness of spirit ; let our serious thoughts be interrupted with some chearfuller diversions : for our spirits are now too far engaged to fall upon such a head. isot. you have a great deal of reason to guard your friends well when they are to fall upon such matters , lest they sin against the generation of god's children . for my part , i am not afraid to enter on a discussion of these things , and doubt not to make it appear how the lord's work was signally carried on by his faithful servants , and that he himself appeared in it , even to the conviction of all beholders . if there were any either of the church or state , who covered their own bad designs , under these pretences , that makes not the cause a whit the worse : for christ chose twelve , and one of them had a devil . phil. were i at present to fall a canvasing these things , i doubt not i should quickly make all your plumes fall off : but i am willing at this time to break off our conference : for this point will neither be soon dispatched nor easily mananaged ; therefore we shall now part with an appointment to meet next day in this same place after dinner . basil. i believe none of us are so weary of another , or of the discourses we have tossed these two days , that it is needful to apprehend any will fail of being here at that hour : therefore , good night to you all . isot. be sure , i shall keep it , if an unavoidable excuse detain me not . adieu . crit. for me and polybistor , though it is like we shall not have great occasion of bearing our share in your discourse , yet we will not fail to be here . eud. i cannot express my sense of the honour you do me , in making this place still happy with so many good company , and so much pleasant discourse : and therefore you may assure your selves , i will wait for your return , not without impatience . and so i bid you all , good night . the third conference . isotimus . we are again as good as our word in keeping this appointment , and i hope we shall be no less exact in observing the rule we concluded last night of tempering our passions ; only i must guard you against the mistaking my zeal i may express for passion : remember who said , the zeal of thy house hath eaten me up , who also scourged the buyers and sellers out of the temple . eud. i confess , i want not my fears of some heat and excess in this days discourse : but i will crave leave to check it on what side soever it appear , i know there is a holy zeal for god , which will inflame a devout mind . but its fire 〈◊〉 mild and gentle , free of blustering and disorder : and that rage which is in many , for some parties or opinions , and against others , being as void of knowledg as of charity , ought not to pretend to christ's example , unless they be likewise acted by his spirit . a diligent search will quickly discover , if our motives and maxims have a tincture of his lowly meek and self-denying spirit in them . and certainly if our zeal be for god , it will take its degrees from the proportion of its objects . it is therefore a pharisaical pretence to own a zeal for some smaller matters , which have scarce been thought upon by the whole series of christians in all ages , till of late , when we are so cold in the defence of peace , charity , obedience to those over us , and the unity of the church : which are great , certain , and indispensible duties . that zeal likewise which transports a man unto unjustifiable heats of railing against particular persons , and appears in a bitter humor of dull jeering , and bold detraction , hath no reason to shroud it self under the example of christ's holy zeal ; who tho in the spirit of a zealot , having proved his divine mission and authority by miracles , he whipped the defilers of the temple out of it ; yet that dispensation wherein such practices were not unusual from extraordinary persons , being now changed into the new one , whose distinguishing character is charity , we are to bridle all the motions of distempered heat , left the effects of it be as unjustifiable as it self is . for it is to be considered , that the proper characters of the gospel spirit , are not devotion towards god , or zeal for his truths , which were common both with the religion traditionally conveyed from adam , and noah , and that which was delivered to moses ; but that which christ hath made the cognisance of his disciples , is , that they love one another , whereby all must know them to be such . and therefore all these who discover a spirit of hatred , rage , and malice at these , of whom they cannot deny but they may be christ's disciples , prove themselves to be void of his spirit . now , isotimus , what endless complaints could i here make of some you know of , who are perpetually trafficking to make all who differ from them odious , who catch up every tattle they hear that may defame them , and are sure to spread it as far as either their tongue or pen can reach : nor are they niggards of their additions to them , to make them swell bigger . with what marvellous joy do they suck in an ill report ? and tho it be but dubiously related , they will be sure to vent it as the greatest truth in the world. and when the stock of reports fails them , then they break in upon their magazins of forgeries : and here is an endless trade . sometimes they will piece up things as incoherent as the rags of a beggars cloak , and shew either their pretended intelligence , or profound sagacity , to smell out bad intentions . if they can fix nothing on their adversary , then that he is an hypocrite , or a dissembler , comes well to serve all purposes , and to defeat the best intentions : and , oh ! but the jealousies of popery and jesuitical practices , work wonders on their belief ! indeed , sir , i must tell you freely , i see a spirit stirring among us , which i look upon as tinctured with the deepest dye of antichristianism , and so void of the common impressions of good nature and civility ; but much more of his image , who will have us learn of him , in that he is meek and lowly , that really a man had as well live among scythians and barbarians , as among such wasps and vipers . every thing is alike for their malice . do some that differ from them live in a franker way , these are sure to be called licentious and profane . are others more severe , silent , an● retired , who express a contempt of the world with all its enjoyments , these must pass for papists , juglers and hypocrites ; and their best ac●ions must be lashed with the worst censures . again , if we treat them softly with gentleness and respect , then they are insolent , and impute such usage to ou● distrust of our own opinions , and a forced value of thei● way . and if we use a little more freedom to speak home , and discover their weakness and perversness to them , then they rage and some , and call us blasphemers ; and apply all the threatnings against mockers of god and piety , to such as shall offer to unmask them , or disclose any of their follies . if these in authority coerce them , nothing is to be heard but complaints of persecution , and revilings , and evil surmisings : but will gentle courses mollifie their hearts ? no , not so much as to be grateful or civil to those to whom they ow them : but they will be sure to observe how god binds up the hands of the wicked , and how marvellously he protects his own : and all the favor shewed them will have no better character than a very mean and scant act of iustice , ●licite by a visible state conveniency , if not necessity . see p. 493. you know of whom i mean , and how justly applicable these characters are to them : and that they are not the dreams of an e●travagant fancy ; but true , though imperfect descriptions of what every one sees to be among us . isot. i am heartily sorry to find you the first that swerves from your own rule , and to hear you engage in a discourse so unlike your self , at least so different from the character is conceived of you : these invectives being fitter for the author of the friendly debate , the scribl●r of the dia●ogues , or the asserter of ecclesiastical policy , who have mortally wounded religion , and all the professions and expressions of it , under a pretence of unvailing the pharisaical spirit . and indeed you are now in the same tract , your design being to charge all the faithful servants of christ , with this tatling , whispering , and censorious temper ; because perhaps some idle people who own a kindness for these opinions , but really are of no principles , may be guilty of these ways . eud. i beseech you , wrest not my words beyond my design , and their meaning . i charge not the whole party with these arts : yet that there is too great compliance given to them , and too little freedom used against them , by too many , may without unjustice , or breach of charity , be averred : but the disclosing of these is so far from injuring religion , that i know nothing so proper for recovering the world from the jealousies these arts have occasioned at it , as the unmasking of that spirit ; that so the amiable and lovely visage of true religion may appear in its own lustre , and free of these false colors some unjust pretenders to it , h●ve cast over it : and therefore these writings you mention , seem to have pursued a noble design , which shall not want its reward . b●t remember i make a vast difference betwixt the being of an opinion , and the pursuing all these crooked and wicked practices for its defence , which i have laid before you . at the former , i have no quarrel : for knowing how subject my self is to mistakes , i censure and judg none for their opinions , till they strike at the foundations of faith , or a good life : and so do not only not charge all your party with these imputations , but know a great many of them who are very free of them : but that many are too guilty of them , is what your self dares not deny . and how much of that temper appears in the late pamphlets , i leave with every rational reader to conside● : for it is not worth the while for any of us to sit down , and canvass them all . but how guilty are most of you in this which you here blame me unjustly for , which is the charging a party with the escapes , how great or signal soever , of some individuals . for to undertake the patrociny of every man in every party , is that which none in his right wits will do : to deal therefore equally with you , i neither think your party nor ours , culpable for the faults of some particular persons . b●t , sir , when a perverse detracting spirit gets in to these who pretend highly , certainly they ought to be told it , and that roundly too . for you know the greatest danger to religion , is to be apprehended from the leaven of the scribes and phari●●ecs ; since open and discernible faults do not so much prevail for infecting the christian s●creties , as these secret and more easily palliated errors . consider therefore a little what was the righteousness of the pharisees , and what was their leaven , and search for it ; left it yet leaven you , and lest your righteousness exceed not theirs . the pharisees prayed often , and long , both in the synagogues , streets , and widows houses : they studied the law exactly , and had a great reverence for moses and the prophets , and much zeal against blasphemers , false teachers and hereticks : they were strict observers of the sabbath , and were careful to prepare for their passouer solemnities : they had great respect for the opinions of their ancestors : they looked grave and solemn : they fasted often , and gave tythes of all they had : their outward deportment was not only clean , but beautiful : they were zealous to gain proselytes , and expressed a tenderness of conscience , even in the smallest matters : they were careful to avoid all converse with profane or wicked persons . in a word , they had many things , which to a vulgar and less discerning eye , made a fair show in the flesh . but with all this , they were proud , and exalted in their own conceits , so that they despised all other persons : they were magisterial , and desired to prescribe to every body : they were full of empty boastings , and assumed to themselves big and swelling titles : and all their opinions they obtruded as oracles . they did all to be seen of men , and loved salutations in the market places , and the uppermost rooms at feasts . they envied any they saw outstrip them in true worth ; and hated and contemned all that followed these . they studied to calumniate and revile every person that opposed them , with the most unjust and cruel reproaches , excommunicating all who adhered to them : neither would they yield to the clearest evidences were offered for their conviction : and nothing but the blood of the most innocent could satisfie their revenge . they were covetous , and devoured widows houses , with their pretences of devotion . they were false and subdolous , studying to ensnare others in their speeches , or wrest what they said to a contrary and mischievous sense . they were traytors to these in authority , though when it might serve their ends , they spared not to pretend much zeal for them : and the fervor of their zeal made them often attempt the murde●●ng of those who opposed them , and discovered their false pretexts , and mischievous designs . and from this , let all j●dge how much of that pharisaical leaven doth yet lurk , and leaven among us . i know the application would be thought as invidious , as it is obvious . and , i pray god , those g●ilty of these evils , may charge them home upon themselves : for i confess , i love not that part of the chirurgeons trade so well , as to dwell longer on the cutting of ulcers , or the searching of sores : and these whom this general hint will not help to some conviction , would be little prevailed upon by a closer discovery of the parallel . but m●stake me not , as if i charged one party only with this leaven , which is , alas ! too visible among many of all sides and parties . but to dwell no longer on generals , which every one will drive off himself , and lodge on others , let us now come to a closer review of our late times . and here , philarcheus , i quit the theme to you , who i know can manage it better . phil. truly , when i reflect on the late times , and the spirit which did then act in the judicatories both of church and state , i wonder much how any can be guilty of the error of thinking it was the cause of god was then fought for . i deny not but a great many , yea , i am willing to hope the greater part , were misled and abused , and did imagine it was religion and liberties they fought for ; and so went out as they were called , in the simplicity of their heart , and knew not any thing of the secret designs of their leaders : as in the case of absoloms rebellion , two hundred went from ierusalem with him , which might well a little excuse their fault , but could not alleviate the guilt of that unnatural rebellion : so whatever may be said for excusing the multitudes , who , i doubt not , meant well , yet that will never serve for vindicating the course was followed . i confess , if i saw any remorse or shame for by-past miscarriages ; if i found these people we speak of , either humbled for them before god , or ashamed of them among men , i should be the last on earth who would upbraid them with them : and that the rather , that his majesty hath buried the remembrance of them by a gracious oblivion . but when they continue so insolent , as still to bear up so high in their pretentions , as if god had been visibly with them : and when they think it an injury to their innocency to tell them of an indemnity , who would not be tempted to take them to task , and examine all their vain boastings , and empty pretences ? to which i am both provoked from their arrogance , and invited from the evident proofs of all i shall alledge , which i can lay before you from authentical papers and registers : and i shall freely tell you , that if any of these pamphleteers had but the half to say of these who yield a complyance to the present establishment , which i can say of them , the world would ring with it . but i count the defaming of men a wo●k as mean , as it is cruel . yet i look upon my self as obliged to give some accounts of the spirit and ways of these people , which i shall do with all the reserve and caution that becomes a christian. eud. hold , hold , i pray you , run not too far in your carreer , lest you lay open things were better hid : i confess these writers do justly draw it from you ; but for the faults of two or three , be not cruel to a multitude . and what will all you shall say avail ? for we know well enough how little the clearest evidence will prevail upon their belief : and though i in particular , know upon what grounds you can go , for verifying all you undertake , and that they are unexceptionably clear ; yet it is a dunghil not to be searched too much . wherefore let me , with my most earnest intreaties , divert you from the discourse you have threatned isotimus with . but because all these mens defences of the resistance subjects may make to their sovereigns , go upon the principles of maintaining religion and liberties , when invaded by the magistrate ; we will therefore be beholden to you , if you satisfie us , whether the late wars , as they were begun and carried on , were defensive or not ? phil. your authority over me is so entire , that your commands never fail of determining my obedience , therefore for this once i shall yield to your desire , but with this declaration , that if isotimus cannot prevail among his friends , for conjuring that pamphleting spirit into silence , i will be forced on more freedom than i either design or desire : and be made to tell name and surname of the actors of many things , which they may wish lay dead : and be made to prove them from authentick papers and records , and discover a mystery of iniquity , which hath lien long hid under fair pretences : and in a word , let you understand what were the arts , caballings , and intrigues of these who pretended so much to the interest of christ , when they sought their own : and if in doing this , i be forced on much round and plain dealing , the blame of it will fall to their share who extort it from me . but i come now to satisfie your desire , and doubt not to convince you , that the late wars were an invasion of the kings authority , and of the established laws , and were not for defence of any part of the established religion and liberties . in the year 1938. his majesty having understood , that the authorizing of the service-book , and book of canons , and the establishment of the high-commission-courts were illegal ; did upon the representation of those grievances , not only retract what he had formerly done , but in the fullest manner discharged them , and though the articles of perth stood setled by law , yet upon their petitions , who counted them grievances , he warranted their disuse : and for securing the fears of his subjects of the change of religion , ( with which some factious spirits had poysoned them ; ) he appointed the national covenant , as king iames had signed it , to be taken by all his subjects with a bond of mutual defence and adherence to it : he also summoned an assembly and parliament , for satisfying all the just demands and grievances of his subjects . but did this satisfie the zeal of that party ? no , for when all colors of grounds were removed from those malicious imputations , with which his majesties actions were aspersed ; then did they flee to their safe and sure refuge of jealousies and fears , out of which there was never any storming of them , as if all had been only offered to trepan and deceive them . and after his majesty had called a synod at glasgow , then came in the lay-elders , who were all of the nobility , and men of the greatest eminence of the kingdom , and carried the elections of the members of the assembly in the most arbitrary manner imaginable : many instances whereof i can yet prove from authentick papers , one generall i shall only name , ( for did i stand to reckon up all , i should never get to an end : ) the ruling elders who came from every pa●och to the presbyteries , for electing the commissioners to the assembly , were men of power , and of one knot ; and so when it was voted what ministers should be chosen , they who were listed , being at least six , were set to the door , and thus the elders who stayed within , carried the election as they pleased . and when the commissionated ruling elder was chosen , they were all so associated , that they could not choose wrong . and thus it was , that the secular men did intirely choose the members of the assembly of glasgow . but before they went to it , a written citation of the bishops was ordered to be read through all the churches of scotland ; wherein they were cha●ged , as guilty of all the crimes imaginable , which as an agape after the lords supper , was first read after a communion at edinburgh : and upon it , orders were sent every where , for bringing in the privatest of their escapes . ( and you may judge how consonant this was to that royal law of charity , which covers a multitude of sins ) nor was the kings authority any whit regarded all this while . was ever greater contempt put on the largest offers of grace and favor ? and when at glasgow his majesty offered by his commissioner , to consent to the limiting of bishops , nothing would satisfie their zeal without condemning the order , as unlawful and abjured . but when many illegalities of the constitution and procedure of that assembly were discovered , their partiality appeared , for being both judg and party , they justified all their own disorders . upon which his majesties commissioner was forced to discharge their further sitting , or procedure , under pain of treason : but withal published his majesties royal intentions to them , for satisfying all their legal desires , and securing their fears . but their stomachs were too great to yield obedience , and so they sate still , pretending their authority was from christ , and condemned episcopacy , excommunicated the bishops , with a great many other illegal and unjustifiable acts. and when his majesty came with an army to do himself right by the sword god had put in his hands , they took the start of him , and seised on his castles , and on the houses and persons of his good subjects , and went in a great body against him . now in this his majesty had the law clearly of his side : for episcopacy stood established by act of parliament . and if this was a cause of religion , or a defence of it , much less such as deserved all that bloud and confusion which it drew on , let all the world judg . it is true , his majesty was willing to settle things , and receive them again into his grace , and upon the matter granted all their desires : but they were unsatisfiable ; upon which they again armed . but of this i shall not recount the particulars , because i hope to see a clear and unbyassed narration of these things ere long . only one villany i will not conceal , at the pacification at berwick , seven articles of treaty were signed ; but the covenanters got a paper among them , which passed for the conditions of the agreement ; though neither signed by his majesty , nor attested by secretary or clerk : and this being every where spread , his majesty challenged it as a forgery : and all the english lords who were of the treaty , having declared upon oath , that no such paper was agreed on , it was burnt at london by the hand of the hangman , as a scandalous paper . but this was from the pulpits in scotland , represented as a violation of the treaty , and that the articles of it were burnt . these and such were the arts the men of that time used to inflame that blessed king 's native subjects against him . but all these were small matters to the following invasion of england , an. 1643. for his majesty did an. 1641. come to scotland , and give them full satisfaction to all , even their most unreasonable demands ; which he consented to pass into acts of parliaments . but upon his return into england , the woful rupture betwixt him and the two houses following ; was our church-party satisfied with the trouble they occasioned him ? no , they were not : for they did all they could to cherish and foment the houses in their insolent demands , chiefly about religion : and were as forward in pressing england's uniformity with scotland , as they were formerly in condemning the design of bringing scotland to an uniformity with england . i shall not engage further in the differences betwixt the king and the two houses , than to shew that his majesty had the law clearly of his side , since he not only consented to the redress of all grievances , for which the least color of law was alledged ; but had also yielded to larger concessions for securing the fears of his subjects than had been granted by all the kings of england since the conquest . yet their demands were unsatisfiable without his majesty had consented to the abolishing of episcopacy , and discharge of the liturgy , which neither his conscience , nor the laws of england allowed of : so that the following war cannot be said to have gone on the principles of defending religion ; since his majesty was invading no part of the established religion . and thus you see , that the war in england was for advancing a pretence of religion . and for scotlands part in it , no sophistry will prove it defensive : for his majesty had setled all matters to their hearts desire , and by many frequent and solemn protestations , declared his resolutions of observing inviolably that agreement : neither did he so much as require their assistance in that just defence of his authority , and the laws , invaded by the two houses : though in the explication of the covenant , an. 1039. it was agreed to , and sworn , that they should in quiet manner , or in arms , defend his majesties authority , within or without the kingdom , as they should be required by his majesty , or any having his authority . but all the king desired was , that scotland might lie neutral in the quarrel , enjoying their happy tranquillity : yet this was not enough for your churches zeal , but they remonstrated that prelacy was the great mountain stood in the way of reformation , which must be removed , and they sent their commissioners to the king with these desires , which his majesty answered by a writing yet extant under his own royal hand , shewing , that the present settlement of the church of england was so rooted in the law , that he could not consent to a change , till a new form were agreed to , and presented to him : to which these at westminster had no mind : but he offered all ease to tender consciences , and to call a synod to judg of these differences , to which he was willing to call some divines from scotland , for bearing their opinions and reasons . at that time , petitions came in from several presbyteries in scotland , to the conservators of the peace , inciting them to own the parliaments quarrel : upon which many of the nobility , and others , signed a cross petition , which had no other design , but the diverting these lords from interrupting the peace of scotland , by medling in the english quarrel : upon which thunders were given out against these petitioners , both from the pulpits , and the remonstrances of the commission of the general assembly ; and they led processes against all who subscribed it . but his majesty still desired a neutrality from scotland ; and tho highly provoked by them , yet continued to bear , with more than humane patience , the affronts were put on his authority . yet for animating the people of scotland into the designed war , the leaders of that party did every where study to poison the people with damnable jealousies of the king's inclination to popery , of his accession to the massacre of ireland , and of his designs to subvert by force the late agreement with scotland , if his armies were blessed with success in england . it were an endless work to tell all the ways were used for rooting these wicked jealousies in the peoples hearts : neither were all his majesties protestations able to overcome them : yet in end , when his majesty finding what their inclinations were , did refuse to admit the commissioners from scotland to mediate betwixt himself and the houses , they returned home ; and immediately upon that , contrary to all the laws of scotland , a great meeting of counsellors , conservators , and commissioners for the publick burdens , ordained a convention of estates to be summoned , which was never before done without the king's command , except in the minority of the kings : neither did they so much as wait for the king's pleasure , but only signified their resolution to him , and desired his commands against the day prefixed . here was an invasion of the king's prerogative , which deserved a high censure : yet so far did his majesty's clemency , and love to his native kingdom lead him , that he dispensed with this transgression , and allowed their sitting in a convention , provided they meddled not in the business of england , nor raised an army in order to it : but notwithstanding this , they voted themselves a free convention , and not restricted to the bounds prescribed in the king's letter , which they refused to registrate . and after this , they leagued with england . but having spoke my self out of breath , i quit the giving account of what follows to basilius . basil. i have observed one defect in your narration , for which i will be very favorable to you , beca●se i ●ntend to be guilty of that ●ame fault my self ; which is , that you have spoken nothing of the national covenant , and i mean to say as little of the l●ague . and i am apt to gues● that your silence was designed upon the same grounds that mine is : for indeed i can satisfie my self with nothing i can say upon the league , except i told all i know of the arts and manner of its contrivance . and truly , i cannot prevail upon my self at present , for the saying of that . therefore i will draw a vail over it , and say nothing , till i see further reason for a more full discovery ; and then i am afraid isotimus shall confess , it was not prudently done to h●ve extorted it from me . but to quit this , and pu●sue the narration philarcheus hath devolved on me , i shall tell you how commissioners c●me from england to treat for an army from scotland , for their assistance in the war they were then engaged in against the king : upon which all articles being agreed to , and a league ●wo●n , an army was sent into england , which turned the seales that did then hang in an even ballance , to the king's ruin . and truly , my invention cannot reach an argument , or color , for proving these to have been defensive arms , they being the effect of a combination with the subjects of england against our common king. b●t shall i next tell you what followed after the fatal revolution of things in england , upon his majesties trusting himself to the scots army , i am sure i should ●ill your minds with horror . for though his majesty offered concessions , justly to be wondered at , he having been willing to quit the militia for divers years , and to set up presbytery for three years ; and that in the mean while there should be a free synod , in order to a final settlement with other great diminutions of royal authority ; which shew how willing he was at his own c●st to have redeemed the peace of his kingdoms : only he added , that his conscience could not allow him to take the covenant , nor authorize it by law , nor consent to the abolition of episcopacy , or the liturgy ; protesting that how soon he could do these things with a good conscience , he should yield to all the desires of his subjects : in the mean while , he intreated for a personal treaty , in order to mutual satisfaction . yet with how much fury did that party press the setling of the government without him , the di●owning his interest , and the abandoning of his person to his enemies ; tho at that very time , the designs of the sectarian party , against both monar●hy and his majesties person , were breaking out , and had been made known to them by those who understood them well ? what followed upon this , i wish my silence could bury from the knowledg of all the world. but , al●s ! it is too well known what infamy these men brought upon themselves , and their count●y : which in the opinion of the world , was generally held guilty of that which was the crime of the prevailing party , whom the leaders over-awed and influenced . but after that , when his majesty was made prisoner ; when he was carried up and down by the army ; when the army forced both the houses , and the city of london ; when the treaties of scotland were violated in all their articles ; when the propositions agreed on by both kingdoms , were laid aside , and the four bills set in their place , wherein the covenant was not mentioned ; when upon his majesties refusing of these he was made prisoner , and the vote of non-addresses passed against him , then did the loyalty of the scots nation begin again to revive : and what through the sense of duty , what through the remorse of their former actings , eve●y one was forward to real resentments of these unworthy indignities put both on their king and country : but when the parliament of scotland had voted the country to be put in a posture of war for the defence of their s●vereign , then where should i end , if i told all the seditious papers , preachings , and discourses of some of the clergy , who contradicted and countermanded the parliament to a height of unparalelled boldness , even after all their desires , which they gave in a large remonstrance , were granted ? but did that satisfie ? no : they then took refuge in their common sanctuary of jealousies and fears . they threatned all who obeyed the commands of the parliament , not only with their church-censures , but with damnation . they did every where incite the people to rise in arms against the parliaments forces : and at a communion at matchlin , they did so work upon the vulgar , that they prevailed to get them draw up in a body , promising them great assistance both from god and men . they kept a correspondence with the sectarian army , and continued by many letters to press their speedy march unto scotland ; and after the scots army marched unto england , and was by the wise judgment of god defeated , then did many of the ministers , with all the vehemence imaginable , infl●me the people to rebellion , and got them to rise , and the● marched before their parishes like captains . they also called for the help of the sectarian army to them . and thus did they stand to the covenant , in maintaining the privileges of parliament , and preserving the king's person and authority . and when his majesty was murdered , what attempts made they for the preservation of his person , or for the resenting it after it was done ? this was the loyalty of that party ; and this is what all princes may expect from you , unless they be absolutely at your devotion . let these things declare whether these wars went upon the grounds of a pure defence . but if next to this , i should reckon up the instances of cruelty that appeared in your judicatories for several years , i should have too large a theme to run through in a short discourse . what cruel acts were made against all who would not sign the covenant ? they were declared enemies to god , the king , and the country . their persons were appointed to be seized on , and their goods confis●ated . and in the november of the year 1643. when some of the most eminent of the nobility refused to sign the covenant , commissions were given to soldiers to bring them in prisoners , warranting them to kill them if they made resistance . and , pra● , whether had this more of the cruelty of antichrist , or of the meekness of iesus ? or shall i next tell you of the bloody tribunals were at s andrews , and other pl●ces after philips-haughs ? and of the c●uelty again●t those pri●oners of war , who bore arms at the king's command , and in defence of his authority ? what bloudy stories could i here tell , if i had not a greater horror at the relating them , tha● many of these high pretenders had at the a●ting of them ? and should i here recount the procedure of the ki●k iudicatories , against all who were thought disaffected , i would be look'd on as one telling romances , they being b●yond credit . what processes of ministers are yet upon record , which have no better foundation than their not preaching to the times : their speaking with , or praying before my lord montrose : their not railing at the engagement , and the like ? and what cruelty was practised in the years 1649. and 1650 ? none of us are so young , but we may remember of it . a single death of one of the greatest of the kingdom , could not satisfie the bloud●thirsty malice of that party , unless made formidable and disgraceful , with all the shameful pageantry could be devised . pray , do you think these th●ngs are forgotten ? or shall i go about to narrate , and prove them more particularly ? i confess , it is a strange thing to see men who are so obnoxious , notwithstanding that so exalted in their own conceits : and withal remember that the things i have hinted at , were not the particular actings of single and private persons , but the publick and owned proceedings of the courts and jud●catories . these are the grounds which persuade me that with whatsoever fair colours som● m●y va●ni●h th●s● things , yet the ●pirit that then acted in that party , was not the spirit of god. isot. truly , you have given in a high charge against the proceedings of the late times , which as i ought not to believe upon your assertion , so i cannot well answer ; those being matters of fact , and done most of them before i was capable of observing things : and therefore when i see men of great experience , i shall ask after the truth of what you have told me . but whatever might be the design of some politicians at that time , or to whatever bad sense some words of the league may be stretched , yet you cannot deny , but they are capable of a good sense , and in that i own them , and so cleave to that oath of god , which was intended for a solemn covenanting with god : and the people meant nothing else by it , but a giving themselves to christ : to whose truths and ordinances they resolved to adhere at all hazards , and against all opposition : and in particular to oppose every thing might bear down the power and progress of religion , which was the constant effect of prelacy : therefore we are all bound to oppose it upon all hazards . and indeed when i remember of the beauty of holiness was then every where , and consider the licencious profanity , and ●coffing at religion , which now abounds : this is stronger with me than all arguments , to persuade me that these were the men of god , who had his glory before their eyes in all they did , or designed : whereas now i see every one seeking their own things , and none the things of iesus christ . and all these plagues and evils which these kingdoms do either groan under , or may apprehend , ought to be imputed to gods avenging wrath for a broken covenant , which though taken by all from the highest to the lowest , is now condemned , reviled , abjured , and shamefully broken . these things should afflict our souls , and set us to our mournings , if haply god may turn from the fierceness of his anger . phil. as for these articles that relate to the combination for engaging by arms in prejudice of the kings authority , or may seem to bind us to the reacting these tragedies , they being founded on the lawfulness of subjects resisting their sovereigns , if the unlawfulness of that was already evinced , then any obligation can be in that compact for that effect , must be of it self null and void : and therefore , as from the beginning it was sinful to engage in these wars ; so it will be yet more unlawful , if after all the evils we have seen , and the judgments we have smarted under , any would lick up that vomit : or pretend to bind a tye on the subjects consciences to rise in arms against their lawful sovere●gn . and let me tell you freely , i cannot be so blind or stupid , as not to apprehend that gods wrath hath appeared very visibly against us now , for a tract of thirty years and more ; nei●her doth his anger seem to be turned away , but his hand is stretched out still . but that which i look on as the greater matter of his controversie with us , is that the rulers of our church and state did engage the ignorant multitude , under the colors of religion , to despise the lords anointed , and his authority , and by arms to shake off his yoak , and afterwards abandon his person , disown his interest , refuse to engage for his rescue , and in the end look on tamely , and see him murdered . do you think it a small crime that nothing could satisfie the leaders in that time , without they got the poor people entangled into things which they knew the vulgar did not , and could not understand , or judge of , and must implicitly rely upon the glosses of their teachers ? for whatever the general assembly declared , was a duty following upon the covenant ( which was an easie thing for the leading men to carry as they pleased ) then all the ministers must either have preached and published that to their people , with all their zeal , otherwise they were sure to be turned out . the people being thus provoked from the pulpits , they were indeed to be pitied , who being engaged in an oath ( many of them , no doubt in singleness of heart , having the fear of an oath upon their consciences ) and not being able to examine th●ngs to the bottom , were entangled thus , and engaged which way the leading church-men plea●ed , and the guilt of this , as it was great in those who without due consideration engaged in those oaths , so it was most fearful in them ; who against the clear convictions of conscience , were prevailed upon by the thunders of the church , or the threats of the state , to swear what they judged sinful . i confess , their crime was of a high and crying nature , who did thus for the love of this present world , not only make shipwreck of a good conscience , but persisted long in a tract of dissembling with god , and juggling with men . but the wickedness of this comes mainly to their door , who tempted them to prevarication by their severities against all refused a concurrence in these courses . and the sin of all this was the greater , that it was carried on with such pretences , as if it had been the cause and work of god , with fasting , prayers , tears , and shews of devotion . for these things the land mourns , and god continues his controversie against us . to which i must add the great impenitence of those who being once engaged in that course of rebellion , have not yet repented of the works of their hands . for even such as own a conviction for it , do not express that horror and remorse at their by-past crimes which become penitents : but think if by rioting , drinking and swearing , they declare themselves now of another mind than formerly they were of , that they are washed free of that defilement . in a word , none seem deeply humbled in the presence of god , for the sinfulness of these practices , into which they entered themselves , and engaged others . and till i see an ingenuous spirit of confessing and repenting for these great evils , for all that rebellion , that bloud , oppreson , and vastation which these courses drew on , i shall never expect a national pardon , for that national guilt . for when on the one hand , many are still justifying these black arts , and not humbled for them , nor owning their penitence as openly as they committed their sins : and on the other hand , these who confess the faultiness of their courses , do it in a spirit of traducing others , of railing , and reviling , perhaps not without atheistical scoffings at true religion ; but not in a spirit of ingenuous horror , and sorror for their own accession to these courses , it appears we are still hardened , either into a judicial blindness of the one hand , or of obduration of heart on the other . that profanity doth much abound , i must with sorrow confess it , in the presence of my god : and i know there are many who roll themselves in the dust daily before god , and mourn bitterly for it : but when i enter in a deeper inquiry what may be the true causes of it , those that occur to me are , first , a judicial stroke from god upon us , for our by-past abominations : and chiefly for our hypocritical mocking of god , fastning the designs or humors of a party on him , as if they had been his ordinances , interests , and truths . and therefore because we held the truth of god in unrighteousness , his wrath hath been revealed against us . next , the frequent involving the land in reiterated oaths , subscriptions , and professions of repentance , under severe censures , which prevailed with many to swallow them over implicitly , and made others yield to them against their conscience , hath so debauched and prostituted the souls of people , that it is no wonder , they be now , as seared with a hot iron , and incapable of reproofs or convictions . besides , is it any wonder that these whose hearts naturally led them to atheism , when they see what juggling was used about some pretences of religion , and how the whole land was involved in so much bloud , about such trifling matters , come thereupon to have a jealousie of preachers and preaching , as if all they said , was but to maintain and advance their own interests and greatness , and thereupon turn scoffers at all religion , because of the base and irreligious practices of some , who yet vouched god and christ for all they did ? and on remark i shall offer on the way , that the sin of your church was legible in your judgment : their sin was the animating the people to rebellion , upon colors of religion ; and their judgment was , not only to be subdued , and oppressed by another rebellious army , who were not wanting to pretend highly to the cause of god in all their actings : but that they brake in pieces among themselves about a decision , who might be imployed to serve in the army , which at first disjointed , and afterwards destroyed your church : and the schism is still among us , which is like to eat up the power of religion , is but the dreg and genuin effect of these courses , and so all the prejudice it produceth to religion , and the true interests of souls is to be charged upon that same score . isot. really , i am much scandalized with this discourse , which if it were heard abroad , i know would much offend the hearts of the lord's people . and indeed , i think it ought not to be answered , no more than rabshaketh's railings were by eliakim . i wish i could with good hezekiah spread it out before the lord , and mourn over it , and for you who do so blaspheme god , and his cause . but whatever you may say in the point of resistance , yet you cannot deny , but we are all from the highest to the lowest bound in our stations ( at least ) to withstand prelacy , against which we did so formally swear in that oath of god , which most of you are not only content to break , but must needs despise and mock at . phil. god is my witness , how little pleasure i have in this severe discourse , into which the petulancy of these writers hath engaged me : but examine what i said from religion and reason , and you will perhaps change your verdict of it . for my part , i say none of these things in a corner , neither do i expect that they shall not fly abroad , and if they do , i will look for all the severities which the censures and malice of many can amount to . but i will chearfully bear that cross , and will be content to be yet more vile , for declaring freely what i judg to be god's controversie with the land i live in . if for this love to souls , many be my adversaries , i will betake my self to prayer : and shall only add this , that few who know me suspect my temper guilty either of flattery or bitterness . and the searcher of hearts knows , that i neither design by this freedom , to commend my self to any , nor to disgrace others , but meerly to propose things as they are . if this produce any good effect , i have my design ; if not , i have discharged my conscience , and leave the issue of it with god , who can out of the mouths of babes and sucklings , ordain strength and perfect praise . as for any obligation you may suppose the covenant brings upon us to oppose episcopacy , i shall discuss it with all the clearness i am master of . i shall not tell you , how much many who took that covenant , and do still plead its obligation have said ( from the words of the second article , and the explication given in it to prelacy ) for reconciling as much of episcopacy as is setled among us , to it , according to the declared meaning of its first imposers , when they took it , and authorized it . but leaving you and them to contend about this , upon the whole matter consider , that episcopacy is either necessary , unlawful , or indifferent : if the first be true , then you will without much ado confess that no oath in prejudice of a necessary duty , can bind any tie upon our conscience . if it be unlawful , i shall freely acknowledg that from the oaths of the covenants , there is a supervenient tie lying on us for its extirpation . but if it be indifferent , then i say it was a very great sin for a nation , so far to bind up their christian liberty , as by oath to determine themselves to that to which god had not obliged them : for the circumstances of things indifferent , may so far vary , that what is of it self indifferent , may by the change of these become necessary , or unlawful . therefore , in these matters , it is a great invasion of our christian liberty , to fetter consciences with oaths . and though the rulers and chief magistrates of a society , have either rashly or out of fear , or upon other unjustifiable accounts , sworn an oath , about indifferent things , which afterwards becomes highly prejudicial to the society , then they must consider that the government of that state is put in their hands by god , to whom they must answer for their administration . theeefore they stand bound by the laws of nature , of religion , and of all societies , to do every thing that may tend most for the good of the society . and if a case fall in where a thing tends much to the good and peace of a land , but the prince stands bound some way or other by oath against it , he did indeed sin by so swearing ; but should sin much more , if by reason of that oath he judged himself limited from doing what might prove for the good of the society . indeed when an oath concerns only a man's private rights , it ties him to performance , tho to his hurt ; but the administration of government is none of these rights a magistrate may dispose of at pleasure ; for he must conduct himself so , as he shall be answerable to god , whose vicegerent he is : and when these two obligations interfere , the one of procuring the good of the society , the other of adhering to an oath , so that they stand in terms of direct opposition , then certainly the greater must swallow up the lesser . it is therefore to be under consideration , whether the obligation of procuring the good of the society , or that of the magistrates oath be the greater ? but this must be soon decided , if it be considered that the former is an obligation lying on him by god , who for that end raised him up to his power , and is indeed the very end of government : whereas the other is a voluntary engagement he hath taken on himself , and can never be equal to that which was antecedent to it , much less justle it out . but if it contradict the other , the magistrate is indeed bound to repent for his rash swearing ; but cannot be imagined from that to be bound to go against the good of the society , for the procuring whereof , he hath the sword and power put in his hands by god. and so much of the tie can lie upon a magistrate by his oath about things indifferent , in ordering or governing the state that is subject to him : in which he must proceed as he shall answer to god in the great day of his accounts : and ought not to be censured or judged for what he doth by his subjects . but he enacting laws in matters indifferent , they become necessary obligations on his subjects , which no private oath of theirs can make void . indeed the late writer his arguing against this , is so subtil , that i cannot comprehend it so far as to find sense in it ; for he confesseth , pag. 232. that the magistrate is vested with a power proportional to the ends of government , so that no subject may decline his lawful commands , or bind himself by any such oath , as may interfere with a supervenient rational command . all this is sound , and indeed all i pleaded ; only his explication of rational , i cannot allow of : for tho a magistrate may proceed to unreasonable commands , yet i see no limits set to our obedience , but from the unlawfulness of them . but in the next page , he eats all this up by telling , that there are many things still left to our selves , and our own free disposal , wherein we may freely vow : and having vowed , must not break our word . and for instance , he adduceth a mans devoting the tenth of his substance to the lord , from which no countermand of the magistrates can excuse . but still he concludes , page 334. that the magistrates power may make void such vows as are directly , or designedly made to frustrate its right or to suspend the execution of others , in so far as they do eventually cross its lawful exercise . this last yields to me all i pretend in this case : for the covenant being made on purpose to exclude episcopacy , though at that time setled by law : if episcopacy be not unlawful , but lawful , which i now suppose , then the king's authority enjoining it , and it being a great part likewise of the government of the subjects , it is to be submitted to , notwithstanding the oath made against it . so that your friend yields without consideration , that which he thinks he denies : and therefore the reasoning in the dialogues holds good , that the oath of a subject in a matter indifferent , cannot free him from the obedience he owes the laws . it is true , his private vows in matters of his own concern , are of another nature , and so not within the compass of this debate , which is only about the obedience we owe the laws , supposing their matter lawful , notwithstanding our compacts made in opposition to them : and therefore i shall not discourse of them , but stick close to the purpose in hand . but my next undertaking must be to free children from any tie may be imagined to lie on them from the fathers oath : which was a matter so clear to my thinking , that i wonder what can be said against it . isot. indeed here your friend the conformist bewrayed his ignorance notably , not considering the authority parents have over their children by divine command , which dies not with them ; their commands being obligatory even after their death : for god commends the rechabites for obeying ionadabs command some ages after his death : therefore parents adjuring children they are obliged by it , as the people of israel by saul's adjuring them not to eat food till the evening , were obliged to obedience . and such adjurations may not only bind the children adjured , but all their posterity after them : as did the oath for carrying ioseph's bones out of egypt . and further , a society continuing still under the same notion , is bound through all ages to make good the compacts of their progenitors , they continuing to be the same society . and this is not only the ground on which the obligation of all alliances among kingdoms is founded ; but is also the basis on which our tie to the allegiance due to our sovereign is grounded . therefore as we find god in scripture covenanting with men , and their posterity , as in abraham's case , and fathers likewise engaging to god for themselves and their children , as did ioshua for himself and his house ; so our covenants being unanimously sworn by almost the whole nation , and confirmed by all the authority in it , must have a perpetual obligation on all the subsequent generations . see from pag. 205. to pag. 219. phil. i suppose , if it hold good that the covenant binds not these who took it , to oppose or extirpate episcopacy when setled by law , all this reasoning will of it self evanish in smoak : but to give your discourse all advantage , and to yield its obligation on these who took it , what you infer will never be made out ; since it is foun●ed on the supposition of a parents authority to adjure his child , that ties him after his fathers death , which you apply to the covenant . but in this there is a triple error committed by you : one of fact , and two of right . that of fact , is , that you suppose that in the covenant the subsequent generations are adjured to its observance : whereas not a word of this is in the covenant . on the contrary , in the end of the preface to the league , it is said , that every one for himself doth swear : neither is there a word in it all that imports an adjuration on posterity . it is true , in the 5. article , every one is bound according to their place and interest , to endeavour that the kingdoms may remain conjoined in a firm peace and union to all posterity . but he th●t will draw an adjuration on posterity from this , must have a new art of logick , not yet known . and in the national covenant , as it was taken by king iames , there is not a word that imports an adjuration on ●osterity . it is true , in the addition was made to it , ann. 1●38 . it is declared , that they are convinced in their minds , and confess with their mouths , that the present and subsequent generations in this land , were bound to keep that national oath and subscription inviolable . but this was only their opinion who signed it : yet for all that , there is no adjuration on posterity for observing it , no not in that addition then sworn to . the next error of your hypothesis , is , that the parents commands can bind the childrens confidence , in prejudice of the magistrates authority : for you must either suppose this , otherwise your arguing is to no purpose , since the king's authority is in this case interposed , and therefore all our fathers commands must yield to it : which because none deny , i shall not stand to evince . for if my father be bound to obey the king , as well as i am ; both he sins , if he enjoin me disobedience , and i am likewise guilty , if upon that i disobey . for he that hath no warrant for his own disobedience , can be imagined to have none for securing me in mine . and in end , you suppose a parents command or authority can bind the conscience after his death : which is manifestly absurd ; for certainly his authority must die with himself . it is true , a piety and reverence is due to the memory of our parents : and so much reverence should be payed to their ashes , that without a very good reason , the things they enjoyned should be religiously observed : but this is not a necessary obligation : for circumstances may so vary things , that we may be assured , that as our parents enjoyned such a thing , so had they seen the inconveniencies of it , they had not done it . now while a father lives , a child hath this liberty to argue with him : where it is not to be doubted , but the affection of a parent , together with the reasons adduced would make him change his commands : but indeed did their commands tie us after their death , we should be more in subjection to our parents , when dead , than we were when they lived : which goeth against the sense of all mankind . and what equality is there in such mens reasons , who will deny absolute obedience to magistrates , tho we be allowed to petition , and represent the grievances their laws bring upon us , and yet will assert an absolute and blind obedience due to the commands of our parents , tho dead ? your instance of the rechabites makes against you , for their progenitors had appointed them to dwell in tents , yet the fear of nebuchadnezzar had driven them to ierusalem : and consider if the incurring our lawful sovereigns displeasure , together with the hazard such obedience may draw after it , be not a juster ground of excusing our selves from obedience to any such command , suppose it were real . the rechabites did indeed abstain from wine , upon ionadab's command , for which they are commended , and blessed ; and so i acknowledg it a piece of piety to obey the commands even of a dead father ; yet in that place , it is not asserted , that that command tied their conscience ; but on the contrary , the blessing passed upon their obedience , seems rather to imply that it was voluntary , though generous and dutiful . the same answer is to be made to ioseph's adjuring the children of israel to carry up his bones ; which ought to have obliged even the children of these that were so adjured , out of the gratitude due to the memory of so great a man , especially nothing intervening that rendered obedience to it , either unexpedient or unlawful . but in general , consider that when a contract is made , either of an association under a form and line of magistracy , or of alliance betwixt two states , and confirmed by oath ; there is an obligation of justice that ariseth from the compact , whereby such rights were translated unto the person compacted with : and thereby he and his posterity according to the compact , are to enjoy these rights , because translated unto his person by the compact : but being once legally his , with a provision that they shall descend to his heirs , then his heirs have a right to them formally in their persons after his death , to which they have a title in justice , and not by the fidelity to which the posterity of the first compacters are bound by their fathers deed , but because the right is now theirs : so that though the first compacters were bound by promise and oath , their successors are only bound by the rules of justice , of giving to every man that which is his right : therefore whatever our ancestors may be supposed to have compacted with the king's progenitors , or whatever by treaty one state yields over to another , that promise , donation and oath is indeed the ground on which the kings right may be supposed to have been first founded . but now his title to our obedience proceeds upon the rules of justice , ( of giving him what is his , by an immemorial possession , passed all prescription , so many ages ago , that the first vestiges of it cannot be traced from records , or certain histories ) and not of fidelity of observing the promises of our ancestors to him , though i do not deny a pious veneration to be due to the promises and oaths of parents , when they contain in them adjurations on their childern . and thus the gibeonites having a right to their lives , confirmed to them by the compact of the princes of israel : they and their posterity had a good title in justice to their lives , which was basely invaded by saul , and had this aggravation , that the compact made with them was confirmed by oath , for which their posterity should have had a just veneration : but though that oath did at first found their title to their lives , and their exemption from the forfeiture all the amorites lay under ; yet afterwards their title was preserved upon the rules of iustice , and the laws of nature , which forbid the invading the lives of our neighbors , when by no injury they forfeit them . thus your confounding the titles of inheritance and presc●iption , with the grounds upon which they first accresced , hath engaged you into all this mistaking . but from all this , you see how ill founded that reasoning of the answerer of the dialogues is , for proving the posterity of these who took the covenant , tied by their fathers oath , which yet at first view , promised as fair colors of reason , as any part of his book , had he not intermixed it with shameful insultings and railings at the conformist : which i suppose do now appear as ill grounded , as they are cruel and base . but i am not so much in love with that stile , as to recriminate : nor shall i tell you of his errors that way of which i am in good earnest ashamed upon his account : for it is a strange thing , if a man cannot answer a discourse without he fall a fleering and railing . to conclude this whole purpose , i am mistaken , if much doubting will remain with an ingenuous and unprejudged reader , if either we or our posterity lye under any obligation from the covenants , to contradict or counteract the laws of the land , supposing the matter of them lawful : which being a large subject , will require a discourse apart . but i will next examine some practices among us , and chiefly that of schism and separation from the publick worship of god ; to which both the unity of the spirit , which we ought to preserve in the bond of peace , and the lawful commands of these in authority , do so bind us , that i will be glad to hear what can be alledged for it . isot. a great difference is to be made betwixt separation and non-compliance : the one is a withdrawing from what was once owned to be the church : the other is a with-holding our concurrence from what we judg brought in upon the church , against both reason and religion : and any thing you can draw from christ's practice or precept , in acknowledging the high priests , or commanding the people to observe what the pharisees taught them , is not applicable to this purpose : for first , these were civil magistrates , as well as ecclesiasticks , and doctors of the civil and judicial law , which is different from the case of churchmen with us . further ; the iewish church was still in possession of the privileges given them from god , and so till christ erected his church , they were the church of god : and therefore to be acknowledged , and joined with in worship . but how vastly differs our case from this ? see from p. 189. to p. 204. phil. you have given a short account of the large reasonings of the late book on this head , only he is so browilled in it , that there are whole pages in his discourse , which i confess my weakness cannot reach . but to clear the way for your satisfaction in this matter , which i look upon as that of greatest concernment , next to the doctrine of non-resistance , of any thing is debated among us ; since it dissolves the unity of the church ; and opens a patent door to all disorder , ignorance and profanity . i shall consider what the unity of the church is , and in what manner we are bound to maintain and preserve it . all christians are commanded to love one another , and to live in peace together : and in order to this , they must also unite , and concur in joint prayers , adorations , and other acts of worship , to express the harmony of their love in divine matters : sacraments were also instituted for uniting the body together ; being solemn and federal stipulations , made with god , in the hands of some who are his ambassadors and representatives upon earth : by whose mouths the worship is chiefly offered up to god , and who must be solemnly called and separated for their imployment . now these assemblings of the saints are not to be forsaken , till there be such a corruption in the constitution of them , or in some part of the worship , that we cannot escape the guilt of that , without we sepa●ate our selves from these unclean things . wherefore the warning is given , come out of babylon , that we be not partakers of her sins , and so receive not of her plagues . but though there be very great and visible corruptions in a church ; yet as long as our joining in worship in the solemn assemblies , doth not necessarily involve us into a consent or concurrence with these ; we ought never to withdraw , nor rent the unity of the body , whereof christ is the head . consider , how pleasant it is for brethren to dwell together in unity . and our saviour sheweth of what importance he judged it to his church , since so great a part of his last and most ravishing prayer , is , that they might be one : and this he five times repeats , comparing the unity he prayed for , to the undivided unity was betwixt him and his father . how shall these words rise up in judgment , against those who have broken these bonds of perfection upon slight grounds ! with the same earnestness do we find the apostles pressing the unity of the body , and charity among all the members of it : which is no where more amply done than in the epistles to the corinthians , whom the apostle calls , the churches of god ; and yet there were among them false teachers , who studied to prey upon them , and to strike out the apostles authority : some among them denied the resurrection , there were contentions and disorders among them in their meetings : such confusions were from the strange tongues some spake , that had one unacquainted with them , come in upon them , he had judged them mad : some were drunk when they did receive the lord's supper : they had an incestuous person in their society ; and it seems he was of quality , and much accounted of , since they were puffed up with him : they were also a scandal to the gospel with their litigious law sutes . these were great evils , and i hope beyond what you can charge on us : and yet though the apostle commands them to be redressed , and rectified , doth he ever allow of these in corinth , who were pure and holy , to forsake the solemn assemblies , till these things were amended ? or doth he not highly commend charity and unity to them ? next , consider what teachers these were who preached christ of envy and strife , out of contention , and not sincerely , that they might add affliction to the apostles bonds : and yet of these s. paul's verdict is , what then ? notwithstanding every way , whether in pretence , or in truth , christ is preached , and i therein do rejoice , yea , and will rejoice . now if he rejoiced that christ was preached at any rate , what spirit have they , who because they suppose some preach out of envy , or design to add to their affliction , do thereupon study to blast their reputation , and to withdraw first the hearts , and then the ears of all from them ? certainly , this is not the spirit of christ , or of his apostles . and though we see what corruptions had crept into the churches of asia , yet in the epistles to them in the revelation , they are still call'd the churches of god , in the midst of whom the son of god walked . they are indeed commanded to reform any corruptions were among them ; but such as had not that doctrine , and knew not the depths of satan , but had kept their garments clean , are not commanded to separate from the rest ; on the contrary , no other burden is laid upon them ; nor are they charged for not separating from the rest . from which premises i may infer , that as long as the communion of saints may be kept in , without our being polluted in some piece of sinful concurrence , all are bound to it , under the hazard of tearing christ's body to pieces . and this stands also with the closest reason ; for since unity is that which holds all the body firm , whereas division dislocates and weakens it ; nothing doth more defeat the ends of religion , and overturn the power of godliness , than scisms and contentions ; which give the greatest offence to the little ones , and the fullest advantages to the common enemy imaginable . if therefore the worship of god among us continue undefiled , even in the confession of all ; if the sacraments be administred as before ; if the persons that officiate be ministers of the gospel , then certainly such as separate from our publick meetings , do forsake the assemblies of the saints , and so break the unity of the spirit , and the bond of peace . and what you said of a non-compliance as distinct from separation , hath no relation to this purpose , where nothing of a compliance is in the case , but only a joining with the saints in solemn worship . and doth the change of the government of the church , in so small a matter as the fixing a constant president , with some additions of power over your synods , in stead of your ambulatory moderators , derive a contagion into our worship , so that without a sin it cannot be joined in ? indeed if a concurrence of worship required an owning of every particular in the constitution of the church , a man must go to the new atlantis to seek a society he shall join with , since few of clear unprepossessed minds will find such societies in the known regions of the world , against all whose constitutions they have not some just exceptions : and the world shall have as many parties as persons , if this be not fixed as the rule of unity , that we cleave to it , ever till we be driven to do somewhat which with a good conscience we cannot yield to . and even in that case , except the corruption be great and deep , a bare withdrawing , without a direct opposition , is all we are bound to . you are therefore guilty of a direct separation who forsake the assemblies of the saints , they continuing in their former purity , unchanged and unmixed , even in your own principles . isot. but one thing is not considered by you , which is a main point , that we had our church setled , according to christ's appointment , and ratified by law. and a change of that being made , all our faithful ministers were turned out by the tyranny of the present powers ; who in stead thereof , have set up a new form of government , of none of christ's appointment : and to maintain it , have thrust in upon the lord's people , a company of weak , ignorant , scandalous and godless men , called curates ; who instead of edifying , study to destroy the flock : of whom i could say much , had i a little of your virulent temper : but their own actions have so painted them out to the world , that i may well spare my labor of making them better known , it being as unnecessary as it is unpleasant . now if the true seekers of god do still stick to their old teachers , and seek wholsome food from them in corners , and are afraid of your false teachers , according to christ's command , of being aware of such men ; call you this a separation ? which is rather an adherence to the true church , and the keeping of our garments clean from the contagion of these men . and indeed these who do join with your curates , do profit so little by their ministry , that no wonder others have no heart to it . and i have known some whose consciences are so tender in this matter , that their having at sometimes joined with these curates in worship , hath been matter of mourning to them , even to their graves . and this may serve to clear us of the guilt of schism in this matter , when our withdrawing is only a non-compliance with your corruption . phil. all this saith nothing for justifying your separation . as for the turning out of your ministers , if the laws to which their obedience was required were just ( which shall be next considered ) then their prejudices , misinformed consciences , or peevis●mess , and not the tyranny of the rulers , must bear the blame of it . and for these set in their places , if upon so great a desertion of the church by so many church-men , all their charges could not be of a sudden supplied with men so well qualified , or of such gifts and worth as was to be desired ; it is nothing but what might have been expected upon such an occasion . and for your revilings , they well become the spirit which appears too visibly in the rest of your actings ; but we still study to bear these base and cruel reflections , with the patience becoming the ministers of the gospel , and of these who study to learn of him , who when he was reviled , reviled not again ; but stood silent at those unjust tribunals , when he was falsly and blasphemously reproached by his enemies ; and therefore i shall leave answering of these fearful imputations you charge on our clergy , to the great day of reckoning , wherein judgment shall return to the righteous , and all the upright in heart shall follow it . and in the mean while shall study to bless when you curse , and pray for you who do thus despitefully use us . we trust our witness is on high , that whatever defects cleave to us , and though , may be , we have not wanted a corrupt mixture ( as you know among whom there was a son of perdition ) yet we are free of these things you charge on us promiscuously , and that these imputations you charge us with , are as false as they are base . but all this will not serve the turn of many of your dividers , whose ministers continue with them as formerly , and meerly because they hold themselves bound in conscience to obey the laws they are separated from . truly if you can clear this of separation , you are a master at subtil reasoning . for you know it is not the third part of this church which was abandoned by the former ministers upon the late change , and yet the humor of separating is universal . and though some few of your own ministers have had the honest zeal to witness against this separation , yet how have they being pelted for it by the censures and writings of other schismaticks ? which have prevailed so much upon the fear or prudence of others , that whatever mislike they had of these separating practices , yet they were willing either to comply in practice , or to be silent spectators of so great an evil . but if separation be a sin , it must have a guilt of a high nature , and such as all who would be thought zealous watch-men , ought to warn their people of . and what shall be said of these ( even church-men ) who at a time when the laws are sharply looked to , do join in our worship ; but if there be an unbending in these , they not only withdraw , and become thereby a scandal to others , but draw about them divided meetings ; are not these time-servers ? for if concurrence in our worship be lawful , and to be done at any time , it must be a duty which should be done at all times : and therefore such masters of conscience ought to express an equality in their ways , and that they make the rules of their concurrence in worship , to be the laws of god , and not the fear of civil punishments . finally , such as think it lawful to join in our worship , and yet that they may not displease the people , do withdraw , shew they prefer the pleasing of men to the pleasing of god : and that they make more account of the one than of the other . for if it be lawful to concur in our worship , what was formerly said , proves it a duty : are not these then the servants of men , who to please them , dispense with what by their own concession must be a duty ? besides , such persons withdrawing , gives a great and real scandal to the vulgar , who are led by their example , and so a humor of separating comes to be derived into all : whereby every one thinks it a piece of religion , and that which will be sure to make him considerable , and bring customers to him , if he be a merchant or trades-man , that he despise the solemn worship , and rail at his minister : and if he but go to conventicles , and be concern'd in all the humors of the party , he is sure of a good name , be he as to other things what he will. eud. much of this we know to be too true : and certainly , nothing deserves more blame for all the disorders are among us than this separation . discipline goes down , catechising is despised , the sacraments are loathed , the solemn worship deserted . i know the poor curates bear the blame of all , and all of them must be equally condemned , if a few of them have miscarried ; for which when ever it was proved , they were censured condignly : in end , you charge their gifts , and that their people are not edified by them : but i pray you , see whether the prejudices you make them drink in against them , occasion not that . for it is a more than humane work , to overcome prejudices . read but the complaints of the prophets , and you will confess a churchmans not being profitable to his people , will be no good argument to prove him not sent of god , and when i consider , that even the apostles call for the help of the churches prayers , that utterance might be given to them , yea and desire them to strive together in their prayers for them ; i must crave leave to tell you , that the defect of that utterance , and power in preaching you charge on the present preachers , may be well imputed to the want of the concurrence of the peoples prayers , whom prepossessions have kept from striving together with them in prayer , that they might come among them with the fulness of the blessing of the gospel . and if there be any of such tender and mi●led consciences , who have been smitten with remorse for such concurrence in worship , as their tenderness is to be valued , so their ignorance is to be pitied : and they who thus misled them , deserve the heavier censure , since they have involved simple and weak consciences with their pedling sophistry into such straits and doubts . in fine , you cannot say , that a minister is by a divine right placed over any particular flock . if then it be humane , it with all other things of that nature , is within the magistrates cognizance ; so that when he removes one , and leaves a legal way patent for bringing in another , upon which there comes one to be placed over that flock , what injustice soever you can fancy in such dealing , yet certainly , it will never free that parish from the tie of associating in the publick worship , or receiving the sacraments from the hands of that minister , whom they cannot deny to be a minister of the gospel : and therefore no irregularity in the way of his entry , though as great as can be imagined , will warrant the peoples separating from him . neither can they pretend that the first incumbent is still their minister , for his relation to them being founded meerly on the laws of the church , it is ( as was proved in the second conference ) subject to the magistrates authority , and so lasts no longer than he shall dissolve it by his commands : unless it appear , that he designs the overthrow of true religion ; in which case , i confess pastors are , according to the practice of the first ages of the church , to continue at the hazard of all persecutions , and feed their flocks . but this is not applicable to our case , where all that concerns religion continues as formerly : only some combinations made in prejudice of the supreme authority are broken : and order is restored to the church , instead of the confusions and divisions were formerly in it . and if this change have occasioned greater disorders , wherever the defect of policy or prudence may be charged , yet certainly , if the change that is made , be found of its own nature both lawful and good , the confusions have followed upon it , are their guilt , who with so little reason , and so much eagerness , have not only refused obedience themselves , but hindered such as were willing to have yielded it . crit. indeed this point of withdrawing from the publick worship , for their faul●iness who officiate , or for the errors are supposed to be in the way of their entry , doth so contradict the whole series of the sacred rule , that nothing can be more expresly condemned in it . the sons of eli made the people abhor the offering , and they defiled the tabernacle of god ; yet for all that , the people continued to come and offer their sacrifices . the prophets do also tell us what kind of people the priests in their times were , and yet never a word of the peoples withdrawing from the worship . now this must by the parity of reason , hold good under the new dispensation ; except you say , we are not so much obliged to worship god in the unity of the spirit , as they were ; the contrary whereof will be found true . next , the high priesthood being entailed on the line of aaron , was certainly to descend ( as all other rights did among the iews ) by the right of representation and primogeniture ; and so did eleazer and phinebas follow in a line from aaron . it is true , the high priesthood was afterwards in ithamar's line , but it doth not appear by what conveyance it went to them , which certainly must have been divine , if lawful : and none can limit god from dispensing with his own positive laws . but the high priesthood was again set in its own channel by david , and so continued downward , till after the second temple , it becoming the chief secular power , was exposed to sale : and this appears from a passage cited by doctor lightfoot out of the talmud of ierusalem , in the first temple the high priests still served , the son succeeding the father , and they were 18 in number : but in the second temple they got the high priesthood by money . and some say , they destroyed one another by witchcraft : so that some say , there were 80 priests in that space ; some 81 , some 82 , some 83 , some 84 , and some 85. and that learned doctor reckons 53 in order , till he brings the succession down to the time of the wars , after which it was so confused , that he pursues it no further . and in the beginning of the 3 chap. of his temple-service , he proves the high priesthood to have descended to the first-born , as the priesthood , before the law , belonged to the first-born of every family . and therefore it was that when simeon the iust would have put onias his second son in the priesthood , he could not do it . but simeon the eldest brother obtained his right , and onias was put to fly to egypt , where he built a famous temple . this will prove that the high priests in our saviour's time had no just title to their office ; and yet our saviour , being by his humiliation in the character of a private person , never questioned it , no not when he was upbraided , as if he had answered god's high priest irreverently , which looks like a case of confession . and s. paul did the same . now as to what is said of the high priests being a civil magistrate , it will not serve to deliver you ; for his title to the civil power flowed from his office : therefore the owning him in that , did also acknowledge his office , since he had no other right to the civil power , but because he was high priest , and yet subjection was given him by our lord , who acknowledged the high priest. did he not also continue in the temple worship , and go thither on their festivities ? where you know he must have offered sacrifices by the hands of these priests : and yet we know well enough what a sort of people they were . if then we are no less bound under the gospel to the rules of order and unity , than they were under the law , it will follow that no personal corruption of church-men , can warrant a separation from worship , even though their opinions were erroneous , and their practices naughty : for the impertinency of the distinction of non-compliance and separation was already proved . but next to the temple-worship , was the service of the synagogue , which was for the most part in the hands of the scribes and pharisees , who expounded the law to the people : and christ's commanding the people to observe what they taught , shews clearly his pleasure was , that they should not forsake the synagogues where they taught : and his own going to the synagogues , in which it is not to be doubted but he concurred in the prayers and hymns , proves abundantly that their worship was not to be separated from . as for your friends involved discourse , about the declining of churches , pag. 193. i must let it alone , till i can make sense of it : for if he intend to compare our lord and his apostles , their joining in the iewish worship , with the misguided , though sincere devotion , of some holy souls who worshipped god with all the corrup●ions of the roman church , i hope he will repent the blasphemy of such a mistake . and as for what is alledged , pag. 198. that the iewish dispensation being mixed , and their law made up of matters political , as well as spiritual , therefore these scribes were the oracles of the civil law , and so to be gone to , it is as weak as the rest : for the law being to be sought from the priests lips , as to all the parts of it , any power the priests had of pronouncing about the questions of the law , was because they were priests , or as they were men separated for officiating in the synagogues : so the receiving their decisions in matters judicial , did acknowledg their office , which was purely ecclesiastical and sacred . from all this i may infer , that as long as any society continues to be the church and people of god , and hath the service and worship of god performed in it by men solemnly separated , according to god's appointment , whatever irregularities be either in their entry to such charges , or of their opinions or practices , these should indeed be cognosced upon , and censured by the supreme powers in the society ; but will never warrant private persons to separate from the worship , unless it be so vitiated in any part of it , that without sin they cannot concur in it : in which case , they are indeed to keep themselves clean , and to withdraw , but not to divide until the worship be so corrupted , that the ends of publick worship can no more be answered by such assemblies . poly. i know it is thought a piece of noble gallantry among our new modelled people , to despise the sentiments of the ancient church ; and therefore whatever i could adduce from them , would prevail little for their conviction : otherwise many things could be brought to this purpose from these two great assertors of the unity of the church against schisms and divisions , s. cyprian , and s. augustin : the latter especially , who by many large treatises studied the conviction of the donatists , who maintained their separation from the church , much upon the same grounds which are by your friends asserted . but i shall dismiss this point with one sentence of s. augustin , lib. 2. contra parmen . quisquis ergo vel quod potest arguendo corrigit ; vel quod corrigere non potest , salvo pacis vinculo excludit , vel quod salvo pacis vinculo excludere non potest , aequitate improbat , firmitate supportat , hic est pacificus . and let me freely tell you , that when i consider the temper , the untractableness , the peevish complainings , the railings , the high cantings of the donatists , which are set down by him , and others , i am sometimes made to think i am reading things that are now among our selves , and not what passed twelve ages ago . and indeed some late practices make the parallel run more exactly betwixt our modern zealots and the circumcellions , who were a sect of the donatists , that was acted by a black and a most desperate spirit . for st. augustin tells us , how they fell on these who adhered to the unity of the church , beating some with cudgels , putting out the eyes of others , and invading the lives of some , particularly of maximinus bishop of hagaia , whom they left several times for dead . and what instances of this nature these few years have produced , all the nation knows . how many of the ministers have been invaded in their houses , their houses rifled , their goods carried away , themselves cruelly beaten and wounded , and often made to swear to abandon their churches , and that they should not so much as complain of such bad usage to these in authority : their wives also scaped not the fury of these accursed zealots , but were beaten and wounded , some of them being scarce recovered out of their labor in child-birth . believe me , these barbarous outrages have been such , that worse could not have been apprehended from heathens . and if after these , i should recount the railings , scoffings and floutings which the conformable ministers meet with to their faces , even on streets , and publick high-ways , not to mention the contempt is poured on them more privately , i would be looked on as a forger of extravagant stories . but it is well i am talking to men who know them as well as my self . from these things i may well assume that the persecution lies mainly on the conformists side , who for their obedience to the laws , lie thus open to the fury of their enemies . isot. now , i dare say , you speak against your conscience : for do you think any of the lord's people have accession to so much wickedness , which is abhorred by them all : and this is well enough known to you , though you seem to disguise it . for you have often heard our honest ministers express their horror at such practices ; do not therefore sin against the generation of the lord's children so far , as to charge the guilt of some murdering rogues , upon these who would be very glad to see justice done upon such villains . phil. you say very fair , and i am glad to hear you condemning these crimes so directly : and i am as desirous as any living can be , to be furnished with clear evidences of believing as much good as is possible of all mankind . but let me tell you plainly , that the constant concealing of these murderers , whom no search which those in authority have caused to make , could discover , tho the robbers carried with them often a great deal of furniture , and other goods , which must have been conveyed to some adjacent houses , but could never be found out , after so many repeated facts of that nature , forceth upon the most charitable , a suspicion which i love not to name . next , let me tell you that these things are very justifiable from the principles your friends go upon : for if we be by oath bound to discover all malignants or evil instruments , that they may be brought to condign punishment ; and if our conformity be so notorious a wickedness , and such a plain breach of covenant , in the punishment whereof the magistrate is supine and backward , then let every one compare the doctrine of the late pamphlets , from p. 282. to p. 408. chiefly 404. and 405. and declare whether by the rules laid down in them , any private persons upon heroical excitations may not execute vengeance on these who are so guilty of gross and notorious backsliding and defection : and what may not be expected of this nature from him who hesitates to call the invading of the bishop with a pistol , an accursed act ; and will only condemn it , as rash , precipitant ; and of evil example : and that not simply neither , but all circumstances being considered , and their exigences duly ballanced ? which makes me apprehend his greatest quarrel with that deed was ; that it misled the designed effect , and so was done inadvertently , or too publickly , or upon some such particular ground , which may have occasioned its miscarriage . but to deal roundly with you , i shall freely acknowledg , if the doctrine of resistance by private subjects against these in authority be lawful , i see no ground to condemn such practices : for if we may rise in arms against those in authority over us , and coerce and punish them ; why not much rather against our fellow subjects , and those to whom we owe no obedience , especially when we judg them to have transgressed so signally , and to have injured us to a high degree ? which is the case , as most of you state it , with the ministers that are conformable . and from this , let me take the freedom to tell you , that the whole mystery of iesuitism doth not discover a principle more destructive of the peace and order of mankind , than this doctrine of the lawfulness of private persons executing vengeance on gross offenders , where the transgression is judged signal , the magistrate is judged remiss , and the actors pretend an heroick excitation . this puts a sword in a mad mans hands , and arms the whole multitude , and is worse than theirs , who will have such deeds warranted by some supreme eccl●●●astical power , or at least by a confessarius and director of the conscience . indeed this may justly possess the minds of all that hear it with horror , it being a direct contradiction of the moral law , and an overturning of all the societies of mankind , and laws of nature . eud. i am more charitable than you are : for though i must acknowledg what you have alledged to be the native consequence of what is asserted in that book , yet i am inclined to believe he intended not these things should be drawn from it , since he in plain terms , pag. 402. condemns these outrages . i confess , his zeal to defend all naphthali said , and to refute every thing the conformist alledged , hath engaged him further than himself could upon second thoughts allow of . and as for the instances of phine●as , elijah , or other prophets , the argument from them was so fully obviated in our first conference , that i am confident little weight will be laid upon it . but now , methinks , it is more than time we considered the importance of that difference about which all this ado is made : for one would expect it must be a very concerning matter , which hath occasioned so much bloud and confusion , and continues still to divide us asunder , with so much heat and bitterness . i confess , my discerning is weak , which keeps me from apprehending what importance can be in it to exact so much zeal for it , that it should be called the kingdom of christ ●●●n earth , his interest , cau●e , and work , which therefore should be ●a●nestly conten●ed for . i●ot . the natural man receiveth not the things of god , and the● are 〈◊〉 , to him : but wisdom 〈◊〉 of 〈◊〉 ●●●●dren . that we plead for , is christ's kingdom , which is in opposition both to the proud aspirings of the prelates , and to the violent invasions of the civil powers : we are therefore on christ's side , asserting that none in earth can institute new officers in his house , but those he hath appointed : and that he hath appointed none higher than ordinary preaching presbyters , among whom he will have an equality observed : which whosoever contradict , with diotrephes , they l●ve the preeminence , and lord it over god's inheritance . phil. though i will not fly so high with my pretensions in big words , yet the issue of our discourse will declare if i have not better grounds to assert episcopacy to have descended from the apostles , and apostolical time● , into all the ages and corners of the church who received it : and that there is nothing in scripture that contradicts ●uch an institution . but i shall ●efer the deci●ion of thi● to all impartial minds . basil. truly , when without a particular examen , i consider the whole matter in general , i can see little to except against episcopal government , that i cannot avoid the severe thoughts of suspecting the great ave●sion many have at it , to be occasioned from the ●●●rit of contradiction is in many which lus●●th to 〈◊〉 , or from their opposition to these in a●thority : ●or i doubt not but if presbytery had the same countenance from the laws , it should meet with the same contradiction from these who seem to adhere to no principle so firmly , as to their resisting the powers that are ordained of god. but the handling of this , with that fulness and clearness which the noise made about it requires , will take up more of our time than we can be now masters of , and may well claim a new conference : therefore we shall remit any further discourse about it to our next meeting . isot. it is agreed to : and i shall let you see , that for all the railings of these days discourse , my patience is yet strong enough to allow of another enterview , though i confess my self weary of so much bad company , whose evil communications are designed to corrupt my good principles . phil. i confess , my weariness is as great as yours , though upon a very different account : for i am ●urfeited of the contention and heat hath been among us , and long for an end of our conferences upon these heads , which i shall now go through once for all , being encouraged to meet with you again , because this penance is near an end : out of which if i were once extricated , i am resolved to meddle in such contentious themes no more . eud. having swallowed the ox , we must not stick on the rump . it is true , your converse is extreamly agreeable , yet my stomach begins to turn at so much disputing : but , i hope , to morrow shall put an end to it : and therefore i doubt not of your return , to finish what you hitherto carried on . and so a good night to you . the fourth conference . isotimus . i come now upon our last nights appointment , to pursue this conference to its end , and to examine what these grounds are which endear episcopacy to you so much , especially considering the great disorders and con●usions its re-establishment among us hath occasioned . for my part , i cannot see what can reconcile the world to it , much less what should enamour you so of it , as to make you adhere to it , notwithstanding all the evils spring from it , and all these black characters of god's displeasure are upon it : which really appear so signally to me , that it seems a fighting against god , to adhere longer to it . phil. truly , you and i enter on this s●bject with an equal surprize , though upon very different accounts : for i must tell you freely , that after i have with all the application of mind , and freedom of thoughts imaginable , considered what could engage so many in this island , into so much zeal and rage against the order , i am not able to satisfie my self about it . that venerable order having such a native tendency for advancing of true religion , peace , order , and every thing that is excellent : that the aversion and prejudices so many have drunk in against it , seem as unjust , as unconquerable , and look like a part of god's controversie with us ; whereby we are blindly carried into so much unjustifiable zeal against that , which if well managed , might prove an excellent mean for reviving the power of religion , that hath suffered so great decays . i shall not deny , but on our part there have been great failings , for which god's anger hangs over our heads : and that he permits all this opposition we meet with for punishing us for our sins , which have justly provoked god to make us base and contemptible in the sight of the people . and this i hope shall be an effectual mean of humbling us , and of purging us from our dross : whereby this holy order being again managed with the ancient spirit , may appear into the world in its p●imitive lustre ; and be attended with the blessings that then followed it , to the wonder and conviction of all men . but let me add , the opposition some firy spirits have given the establishment of episcopacy , deserves much of the blame of its being so little succesful in the great work of the gospel : for always bitter envy and strife produce confusion and every evil work : therefore when you are to view episcopacy in its amiable and lovely colors , let me send you back to that cloud of witnesses , who for the testimony of iesus endured all manner of torments , were torn by beasts , slain by the sword , burnt in the fire ; and in a word , who preached the everlasting gospel through the world. how many churches did these bishops found with their labors in preaching , and water not only with their tears , but their blood ? how sublime was their piety ? how frevent were their sermons ? how constant were their labors ? how strict was their discipline ? how zealous were they against heresies ? and how watchful against vice ? in a word , read but the histories and writings of those great worthies , who were by the confession of all men , bishops , and had more absolute authority over the inferior clergy , than is pretended to among us ? and then tell me , if you have not changed your verdict of that order . have there been such men in the christian world , as were ignatius , polycarp , i●●naeus , cyprian , thaumaturg , athanasius , basil , nazianzen , martin , ambrose , chrysostome , augustin , and a thousand more ? these were , after the apostles , the greatest glories of the christian church : and were burning and shining lights . it is in their lives , writings and decrees , that i desire you to view episcopacy : and if it have any way fallen from that first and fair original , direct your thoughts and zeal to contrive and carry on its recovery to its former purity and servor : but take it not at the disadvantage , as it may have suffered any thing from the corruptions of men , in a succession of so many ages ; for you know the sacraments , the ministery , and all the parts of religion have been soiled , and stained of their first beauty by their corrupt hands , to whose care they were committed . but he were very much to blame , who would thereupon quarrel these things . i shall therefore intreat you will consider that order , either in it self , or as it flourished in the first ages of the church , and not as prejudices or particular escapes may have represented it to you . eud. that you may both understand one another better , let me suggest to you the right stating of that you differ about , that you be not contending about words , or notions of things , which may appear with various shapes , and faces ; one whereof may be amiable , and another ugly : give therefore a clear and distinct account of that episcopacy you own and assert . poly. since philarcheus hath appealed to the ancient church , for the true pattern of episcopacy , i shall faithfully represent to you , what the office and power of their bishops was , and how it took its first rise and growth among them ; and then i shall leave it to be discussed , how lawful or allowable it is of it self . the iews had among them , beside the temple-worship , which was typical , their synagogues , not only over the land , but through all the corners of the world into which they were dispersed ; which were called their prosenchae among the greeks , and romans . thither did they meet for the dayly worship of god ; there did they likewise meet on their sabbaths , and recited their philacteries , or liturgies , and heard a portion of the law read : which was divided in so many sections , that it might be yearly read over : there was also a word of exhortation used , after the law was read : and there were in these synagogues , office-bearers separated for that work , who were to order the worship , and the reading of the law , and were to censure sins , by several degrees of excommunications , casting them out of the synagogue : they were likewise to see to the supplying the necessities of the poor . now if we consider the practice of our saviour , and his apostles , we shall find them studying to comply with the forms received among the iews , as much as was possible , or consistent with the new dispensation ; which might be instanced in many particulars , as in both sacraments , the forms of worship , the practice of excommunication , and these might be branched out into many instances . and indeed since we find the apostles yielding so far in compliance with the iews about the mosaical rites , which were purely typical , and consequently antiquated by the death of christ , we have a great deal of more reason to apprehend they complied with their forms in things that were not typical , but rather moral , such as was the order of their worship : these things only excepted , wherein the christian religion required a change to be made : and this the rather , that wherever they went promulgating the gospel , the first offer of it was made to the iews ; many of whom believed , but were still zealous of the traditions of their fathers . and so it is not like , that they who could not be prevailed upon to part with the mosaical rites , for all the reasons were offered against them , were so easily content to change their other forms , which were of themselves useful and innocent . now since we see the apostles retained , and improved so many of their rites and customs , why they should have innovated the government of their synagogues , will not be easily made clear : especially since they retained the names of bishop , presbyter , and deacon , which were in use among the iews , and since they did bless and separate them by the imposition of hands , which had been also practised among the iews : and all this will appear with a clearer visage of reason , if we consider the accounts given in the acts , or rules prescribed in the epistles of the apostles , about the framing and constituting their churches . all which speak out nothing of a new constitution , but tell only what rules they gave for regulating things ; which from the stile they run in , seem to have been then constituted : and is very far either from moses's language in the pentateuch , or from the forms of the institution of the sacraments : and except the little we have of the institution of deacons , nothing like an institution occurs in the new testament ; and yet that seems not the institution of an order , but a particular provision of men for serving the h●llenists in an office already known and received . now let me here send you to the masters of the iewish learning , particularly to the eminently learned , and judicious doctor lightfoot , who will inform you , that in every synagogue there was one peculiarly charged with the worship , called the bishop of the congregation , the angel of the church , or the minister of the synagogue : and besides him , there were three , who had the civil judicatory ; who judged also about the receiving proselytes , the imposition of hands , &c. and there were other three , who gathered , and distributed the almes . now the christian religion taking place , as the gospel was planted in the cities , where it was chiefly preached , these forms and orders were retained , both name and thing : for we cannot think that the apostles , whose chief work was the gaining of souls from gentilism or iudaism , were very sollicitous about modes of government ; but took things as they found them . only the elder and greater christians they separated for church offices , and retained an inspection over them themselves . and abstracting from what was said about the synagogues , it is natural to think , that when the apostles left them , and died , they did appoint the more eminent to be over-seers to the rest ; which why not every where , as well as was done by s. paul to timothy and titus , is not easily to be proved . but this is yet more rational from what was premised about the synagogue pattern ; only they did not restrict themselves to that number , for the number of the presbyters was indefinite ; but the deacons were according to their first original , restricted to the number seven . thus the first form was , that there was one whose charge it was to over-see , feed , and rule the flock : and where the number of the christians was small , they met all in one place for worship , and it was easie for the bishop to overtake the charge . but for the spreading of the gospel , he had about him a company of the elder , and more eminent christians , who were designed and ordained for diffusing the gospel through the cities , villages , and places adjacent : and these presbyters were as the bishop's children educated , and formed by him , being in all they did , directed by him , and accountable to him , and were as probationers for the bishoprick : one of them being always chosen to succeed in the seat when vacant through the bishop's death . now all these lived together , as in a little college , and were maintained out of the charitable oblations of the people , which were deposited in the bishop's hands , and divided in four parts ; one falling to the bishop , another to the clergy , a third to the widows and orphans , and other poor persons , and a fourth to the building of edifices for worship . thus the churches were planted , and the gospel was disseminated through the world. but at first every bishop had but one parish , yet afterwards when the numbers of the christians encreased , that they could not conveniently meet in one place ; and when through the violence of the persecutions they durst not assemble in great multitudes , the bishops divided their charges in lesser parishes , and gave assignments to the presbyters of particular flocks , which was done first in rome , in the beginning of the second century : and these churches assigned to presbyters , as they received the gospel from the bishop , so they owned a dependence on him as their father , who was also making frequent excursions to them , and visiting the whole bounds of his precinct . and things continued thus in a parochial government , till toward the end of the second century , the bishop being chiefly entrusted with the cure of souls , a share whereof was also committed to the presbyters , who were subject to him , and particularly were to be ordained by him ; nor could any ordination be without the bishop ; who in ordaining , was to carry along with him the con●urrence of the presbyters , as in every other act of ecclesiastical iurisdiction . but i run not out into more particulars , because of an account of all these things which i have drawn with an unbiass'd ingenuity , and as much diligence as was possible for me to bring along with me to so laborious a work : and this i shall send you when our conference shall be at an end . but in the end of the se●ond century , the churches were framed in another mould from the division of the empire : and the bishops of the cities did , according to the several divisions of the empire , associate in synods with the chief bishop of that division or province , who was called the metropolitan , from the dignity of the city where he was bishop . and hence sprang provincial synods , and the superiorities , and precedencies of bishopricks , which were ratified in the council of nice , as ancient customs , they being at that time above an hundred years old . in the beginning of the third century , as the purity of churchmen begun to abate , so new methods were devised for preparing them well to those sacred functions , and therefore they were appointed to pass through several degrees before they could be deacons , presbyters , or bishops . and the orders of porters , readers , singers , exorcists ( or catechists ) acolyths ( who were to be the bishops attendants ) and sub-deacons , were set up ; of whom mention is made first by cyp●ian : and these degrees were so many steps of probationership to the supreme order . but all this was not able to keep out the corruptions we●e breaking in upon church office●s , e●pe●●ally after the fou●th century , that the empire became christian : which as it broug●t much riches and splendor on church emp●oyments , so it let in g●eat swarms of corrupt men on the christian assemblies : and then the election to church offices , which was formerly in the hands of the people , was taken from them , by reason of the tumults and disorders were in these elections : which sometimes ended in blood , and occasioned much faction , and schism . and ambitus became now such an universal sin among churchmen , that in that century , monasteries were founded in divers places by holy bishops , as by basile , augustine , martin , and others ; who imitated the example of those in egypt , and nitria ; whose design was the purifying of these who were to serve in the gospel . it is true , these seminaries did also degenerate , and become nests of superstition and idleness : yet it cannot be denied , but this was an excellent constitution , for rightly forming the minds of the designers for holy o●ders ; that being trained up in a course of devotion , fasting , solitude , abstraction from the world , and poverty , they might be better qualified for the discharge of that holy function . and thus i have given you a general draught and perspective of the first constitution of churches , together with some steps of their advance● , and declinings : but i despair not to give you an ampler account , and plan of their rules and forms . mean while , let this suffice . phil. from what you have told us , i shall propose the notion i have of episcopacy , that the work of a bishop , as it is chiefly to feed the flock , so it is more particularly to form , educate , and try these who are to be admitted to church imployments ; and to over-see , direct , admonish , and reprove these who are already setled in church offices : so that as the chief tryal of those who are to be ordained , is his work , the ordinations ought to be performed by him ; yet not so as to exclude the assistance and concurrence of presbyters , both in the previous tryal , and in the ordination it self . but on the other hand , no ordination ought to be without the bishop . and as for jurisdiction , though the bishop hath authority to over-see , reprove , and admonish the clergy ; yet in all acts of publick jurisdiction , as he ought not to proceed without their concurrence , so neither ought they without his knowledge and allowance , determine about ecclesiastical matters . as for the notion of the distinct offices of bishop and presbyter , i confess , it is not so clear to me : and therefore since i look upon the ●acramental actions , as the highest of sacred pe●formances ; i cannot but acknowledge these who are empowered ●or them , must be of the highest office in the ch●rch . so i do not alledge a bishop to be a dis●inct office from a presbyter ; but a different degree in the same office , to whom for order and unities sake , the chief inspection and care of ecclesiastical matters ought to be referred , and who shall have authority to curb the insolencies of some factious and turbulent spirits . his work should be to feed the flock by the word and sacraments , as well as other presbyters ; and especially to try and ordain entrants , and to over-see , direct , and admonish such as bear office . and i the more willingly incline to believe bishops and presbyters , to be the several degrees of the same office , since the names of bishop and presbyter , are used for the same thing in scripture ; and are also used promiscuously by the writers of the two first centuries . now isotimus , when you bring either clear scripture , or evident reason , for proving this to be unlawful , or unexpedient , you shall shake my kindness to this constitution , whose venerable antiquity hath conciliated so much reverence from me to it , that it will be a great attempt to change my value of it . isot. these are all brave stories well contrived for triumphing among ignorants . but these pretences f●om antiquity have been so bat●led by the learned assertors of pre●byterial government , that i wonder how you can so confidently vouch them , ●ince there is not a vestige of any dispa●ity before the 140th year after christ . and we know the mystery of iniquity wrought in the days of the apostles , and that then there was a diotrophes who loved the preeminence , and the darkness and obscurity of the rise and progress of prelacy , doth the more confirm me , that it was the mystery of iniquity . the pretence from ignatius's epistles , hath been often overthrown ; and there are words in these epistles which clearly prove them to be the contrivance of some impostor , they being so inconsistent with the strain of religion , and truth of the gospel , not to speak of the orthodoxy and piety of ignatius , and the simplicity of these times , which demonstrate their interpolation evidently , for all the pains doctor hamond hath been at to assert their faith : and therefore these c●n furnish you with no argument . see pag. 145. and 151. poly. i confess i can hear you tell over the arguments of these pamphlets with some pa●ience : but truly in this instance , i know ●ot how to treat you , or rather him in whose name you speak , who yet would earnestly perswade the world of the great skill , he and his friends have in these things . surely they are the men of wisdom ! and one may as securely pull the hairs out of a lion's beard , as twit them with the least deg●ee of igno●ance . but , pray , tell your learned friend , that in his next publick appearance , he meddle no more with antiquity before he know it better , and discover not so much ignorance , that one of a months standing in that study may laugh at him . pray , sir , are you in earnest , when you tell me that for 140 years after christ , there is no vestige of prelacy on record ? will you not believe irenaeus , who lived at that time , though he wrote some years after , and reckons the succession of the bishops of rome from the days of the apostles ? or if the writings and records of that time be lost , will you give no credit in a historical matter to those who followed that time , and drew their accounts from writings then extant , though now lost , such as tertullian , cyprian , but especially eusebius , who gives the succession of the bishops , in the several great sees , from the apostles days ? certainly , he who was born but about an hundred years after the time you mark , would have had some knowledge of so great a change . but if there was no vestige of prelacy before the year 140 in which it first appeared , what time will you allow for its spreading through the world ? or was it in an instant received every where ? were all the pretenders so easily en●lamed to this paroxism of ambition ? and were all the other presbyters so tame , as to be so ●asily whed●ed out of their rights , without one protestation on the contrary ? how came the eclipse of the church to a total obscuration in one minute ? what charm was there in prelacy at that time , that the world was so inchanted with it ; and that so soon after s. iohn's death , when polycarp , and many more of the apostolical men did yet survive ? and how came it , that all the churches did so unanimously concur in the defection , and not so much as two witnesses appeared to fight against this beast ? let me tell you freely , there is not a ravery in don quixot's adventures , or amadis de gaul , but is liker to prevail on my belief , than this romance . but for ignatius's epistles , the hazard of the issue of the debate about them is very unequal : for if these epistles be his , then he dying so near s. iohn's days , the cause of presbytery will be undone . but though they be not his , the episcopal party sustain small prejudice : for from other traces of antiquity , it can be made as clear , that episcopacy was in the church from the days of the apostles , as any historical thing which is at so great distance from our time . but for your friends exceptions at these epistles , they betray his great skill , and tell clearly , that he understands not the question , and that he h●th never read a page of doctor hamond , though with his usual arrogance , he slights all he saith : for had he read any pa●t of his dissertation , he would have made a difference betwixt the old vulgar edition of these epistles , whose interpolations that learned doctor acknowledgeth , and the late edition of them by the learned vossius , according to the medicean codex , whose authority he only voucheth . now had he known this , would he have cited words out of them , which are not of the true edition asserted by doctor hamond , but are of the old vulgar and rejected one ? certainly , had he read any thing of that debate , which hath been truly managed with much subtil critical learning on both sides , he could not have stumbled unto such a mistake . but his reading , it is like , riseth not above pamphlets ; and finding these words cited on the same design , before the late editions of ignatius came out ; he , without examining , took them upon trust from second hand . but i shall not run out farther upon ignatius's epistles , than to recommend their perusal to you , and then i am confident you will discern such a native , simple , and sincerely pious , and devout strain in them , so unlike the swelled stile , or purposes of interpolated writings , that they will be their own testimony for convincing you of their genuineness : but the exceptions against them being so fully , and so lately , with an amazing diligence , answered by doctor pearson , i shall remit you to his labors , if you intend to examine this matter accurately . isot. your conformist did likewise alledge the 40 , but he should have said the 38 apostolical canon , with a hint , as if fifty of these might have been the apostles appointments : though the heap of them is so full of novelties , that their antiquity cannot be pleaded by any who knows the state of the ancient church ; as appears from the 3 , 17 , and 25 canons : and were these canons received , they would prejudge more than advance the cause you maintain , as will appear from the 4 , 33 , 36 , and 80 canons , not to mention the 24 , 26 , 28 , 41 , 53 , 57 , and 75. and in a word , these canons do only allow of a precedency of order , but not of your prelatick power and superiority , that claims the sole power of ordination and jurisdiction : see pag. 148. poly. truly , sir , if the former exceptions did prove your author a second hand writer , who voucheth antiquity upon the testimony of others , this doth it much more . for i am sure had he but read over those canons , which might be done in half an hour , he had argued this point at another rate : and had he seen the edition of dionysius exiguus , he had not accused the conformist for citing that canon , as the fortieth , since it is so in his division , who was their first publisher in the latine church , tho it be the thirty ninth in the greek division . but i will deal roundly in this matter , and acknowledge that collection to be none of the apostles nor clement's , since all that passed under clement's name was accounted spurious , except his first epistle to the corinthians . nor was this a production of the first two ages . for the silence of the writers of those centuries gives clear evidence for their novelty : they not being cited for the decision of things then in controversie , wherein they are express , as in the matter of easter , the rebaptizing hereticks , and divers other particulars . yet in the fourth and fifth century , reference is after made to some elders rules of the church , which are to be found no where but in this collection . the apostolical canons are also sometimes expresly mentioned : and this gives good ground to believe there were from the third century and forward , some rules general received in the church , and held apostolical , as being at first introduced by apostolical men . this was at first learnedly made out by de marca concord . lib. 3. c. 2. and of late more fully by that most ingenious and accurate searcher into antiquity beveregius in his preface to his annotations on these canons . yet i am apt to think , they were only preserv'd by an oral tradition : and that no collection of them was agreed on , and publish'd before the fifth century . it is certain , the latine church in pope innocent 's days acknowledged no canons but those of nice . and many of the canons in this collection , we find among canons of other councils , particularly in that of antioch ; without any reference to a preceding authority that had enjoined them : which we can hardly think they had omitted , had they received the collection ( i speak of ) as apostolical . and that of the triple immersion in baptism , looks like a rule , no elder than the arrian controversie . they began first to appear under the name of the apostles canons in the fifth century , which made pope gelasius with a synod of seventy bishops condemn them as apocryphal ; though i must add , that the authority of that pretended council and decree , though generally received , be on many accounts justly questionable : and yet by this we are only to understand , that he rejected that pretended authority of the apostles prefixed to these canons . in the beginning of the sixth century they were published by dionysius exiguus , who prefixed fifty of them to his translation of the greek canons ; but he confesses they were much doubted by many . at the same time they were published in the greek church with the addition of thirty five more canons , and were acknowledged generally . iustinian cites them often in the novels , and in the sixth novel calls them , the canons of the holy apostles , kept and interpreted by the fathers . and the same authority was ascribed to them by the council in trullo . these things had been pertinently alledged if you had known them , but for your friends niblings at them , if you will but give your self the trouble of reading these canons , you will be ashamed of his weakness , who manageth his advantage so ill . and to instance this but in one particular , had he read these canons himself , could he have cited the eighty which is among the latter additions , and passed by the sixth , which is full to the same purpose ? but for that impudent allegation , as if a bare precedency had been only ascribed to bishops by these canons , look but on the 14. the 30. 37. 40. 54. and 73. and then pass your verdict on your friends ingenuity , or his knowledg . by the 14. no churchman may pass from one parish to another without his bishop's sentence , otherwise he is suspended from ecclesiastical functions : and if he refuse to return , when required by his bishop , he is to be accounted a churchman no more . by the 30. a presbyter , who in contempt of his bishop gathers a congregation apart , having nothing to condemn his bishop of , either as being unholy or unjust , he is to be deposed , as one that is ambitious , and tyrannous ; and such of the clergy or laity as join with them , are likewise to be censured . by the 37. the bishop hath the care of all church matters , which he must administrate as in the sight of god. by the 39. the bishop hath power over all the goods of the church ; and the reason given is , that since the precious souls of men are committed to him , it is much more just he have the charge of the goods of the church . by the 54. if a clergy-man reproach their bishop , he is to be deposed , for it is written , thou shalt not curse the ruler of thy people . and by the 73. a bishop , when accused , is only to be judged of by other bishops . now from these hints , judg whether there be truth in that assertion , that only a precedency is asserted in these canons : and if all the power is now pleaded for , be not there held out ; not to mention the canon was cited by the conformist , that presbyters or deacons might finish nothing without the bishop's sentence , since the souls of the people are trusted to him . as for the sole power of ordination and jurisdiction , i am sure none among us do claim it , but willingly allow the presbyters a concurrence in both these . and as to what your friend saith of cyprian , it is of a piece with the learning and ingenuity that runneth through the rest of his discourse , from page 150 to page 160. where for divers pages he belabours his reader with brave shews of learning and high invention , so that no doubt he thinks he hath performed wonders , and fully satisfied every scruple concerning the rise and progress of episcopacy . isot. i pray you , do not fly too high , and make not too much ado about any small advantages you conceive you have of my friend : but upon the whole matter i am willing to believe there was a precedency pretty early begun in the church , which i shall not deny was useful and innocent , tho a deviation from the first pattern : neither shall i deny , that holy men were of that order : but when it is considered what a step even that precedency was to lordly prelacy , and how from that the son of perdition rose up to his pretence of supremacy ; we are taught how unsafe it is to change any thing in the church , from the first institution of its blessed head , who knew best what was fit for it , according to whose will all things in it should be managed . poly. it hath been often repeated , that nothing was ever so sacred , as to escape that to which all things , when they fall in the hands of mortals , are obnoxious . and may not one that quarrels a standing ministery , argue on the same grounds , a ministers authority over the people , gave the rise to the authority bishops pretend over ministers , and so the ministery will be concluded the first step of the beast's throne ? or may not the authority your judicatories pretend to be at the same rate struck out , since from lesser synods sprung greater ones , from provincial rose generals , and from these oecumenical ones with the pretence of infallibility ? but to come nearer you , that whole frame of metropolitans and patriarchs was taken from the division of the roman empire , which made up but one great national church : and so no wonder the bishop of the imperial city of that empire , was the metropolitan of that church : yet he was not all that neither , since he had no authority over his fellow patriarchs , being only the first in order , which truly were the bishops of that church : what they were for the first four ages , it was never judged an absurdity to grant to them still : tho the ruin of the roman empire , and its division into so many kingdoms , which are constituted in various national churches , do alter the present frame of europe so entirely , from what was then ; that with very good reason what was then submitted to , on the account of the unity of the empire , may be now undone by reason of the several kingdoms , which are national churches within themselves ; and need not to own so much as the acknowledgment of primacy to any , but to the metropolitan of their own kingdom . and it seems the interest of princes , as well as churches , to assert this . but for the pretence of the pope's supremacy episcopacy was so far from being judged a step to it , that the ruin of the episcopal authority over presbyters , and the granting them exemptions from the jurisdiction of their ordinary , was the greatest advance the roman bishop ever made in his tyrannical usurpation over churches . i need not here tell so known a matter , as is that of the exemption of the regulars , who being subject to their own superiors and generals , and by them to the pope , were sent through the world in swarms ; and with great shews of piety , devotion , and poverty , carried away all the esteem and following from the secular clergy ; who were indeed become too secular , and these were the pope's agents and emissaries , who brought the world to receive the mark of the beast , and wonder at her . for before that time , the popes found more difficulty to carry on their pretensions , both from secular princes and bishops : but these regulars being warranted to preach and administer the sacraments without the bishop's license , or being subject and accountable to him ; as they brought the bishops under great contempt , so they were the pope's chief confidents in all their treasonable plots against the princes of europe . and when at the council of trent , the bishops of spain being weary of the insolencies of the regulars , and of the papal yoak , designed to get free from it . the great mean they proposed , was to get episcopacy declared to be of divine right , which would have struck out both the one and the other . but the papal party foresaw this well , and opposed it with all the artifice imaginable : and lainez the jesuit , did at large discourse against it ; and they carried it so , that it was not permitted to be declared of divine right . and by this , judg if it be likely that the papacy owes its rise to episcopacy , since the declaring it to be of divine right , was judged one of the greatest blows the papal dominion could have received , as the abusing of the episcopal authority , was the greatest step to its exaltation . isot. be in these things what may be , i am sure from the beginning it was not so , since christ did so expresly prohibit all dominion and authority among his disciples , when he said , but it shall not be so among you : but whosoever will be great among you , let him be your minister , luke 22.26 . whereby he did not only condemn a tyrannical domination , but simply all authority , like that the lords of the gentiles exercised over them . see page 88. crit. i confess , the advantages some have drawn from these words of christ , for deciding this question , have many times appeared strange to me , their purpose being so visibly different from that to which they are applied . but if we examine the occasion that drew these words from christ , it will furnish us with a key for understanding them aright : and that was the frequent contentions were among the disciples about the precedency in the kingdom of christ : for they were in the vulgar iudaical error , who believed the messiah was to be a temporal prince , and so understood all the pompous promises of the new dispensation liberally , and thought that christ should have restored israel in the literal meaning : therefore they began to contend who should be preferred in his kingdom : and the wife of zebedee did early bespeak the chief preferments for her sons . yea , we find them sticking to this mistake even at christ's ascension , by the question then moved , concerning his restoring the kingdom at that time to israel . now these contentions , as they sprung from an error of their judgments , so also they took their rise from their proud ambition . and for a check to both , our saviour answers them , by telling the difference was to be betwixt his kingdom , and the kingdoms of the nations : these being exercised by grandeur and temporal authority , whereas his kingdom was spiritual , and allowed nothing of that ; since churchmen have not by christ a lordly or despotick dominion over christians committed to them , but a paternal and brotherly one ; by which in commanding , they serve their flock ; so that it is both a ministery and an authority . therefore the words of christ , it shall not be so among you , relate nothing to the degrees or ranks of churchmen , but to the nature of their power and jurisdiction over their flock , and not to their degrees among themselves , which appears evidently from the whole contexture of the words . and that he is not speaking of any equality among churchmen in their church power , appears from the mention is made of the greatest , and the chief ; he that is greatest among you , let him be as the younger ; and he that is chief , as he that doth serve : which shew he was not here designed to strike out the degrees of superiority , when he makes express mention of them ; but to intimate that the higher the degrees of ecclesiastical offices did raise them , they were thereby obliged to the more humility , and the greater labor . all which is evidently confirmed by the instance he gives of himself , which shews still he is not meaning of church power ( since he had certainly the highest ecclesiastical a●thority ) but only of civil dominion ; nothing of which he would assume . and if this place be to be applied to church power , then it will rather prove too much , that there should be no power at all among churchmen over other christians : for since the parallel runs betwixt the disciples , and the lords of the gentiles ; it will run thus , that tho the lords of the gentiles bear rule over their people , yet you must not over yours : so that this must either be restricted to civil authority , or else it will quite strike out all ecclesiastical iurisdiction . but how this should be brought to prove that there may not be several ranks in church offices , i cannot yet imagine . and as it is not thought contrary to this , that a minister is over your lay-elders and deacons , why should it be more contrary to it , that a rank of bishops be over ministers ? in a word , since we find the apostles exercising this paternal authority over other churchmen , it will clearly follow they understood not christ , as hereby meaning to discharge the several ranks of churchmen , with different degrees of power . but to tell you plainly what by these words of christ is clearly forbidden , i acknowledg that chiefly the pope's pretence to the temporal dominion over christendom , whether directly or indirectly , as the vicar of christ , is expresly condemned . next , all churchmen under what notion , or in what judicatory soever , are condemned , who study upon a pretence of the churches intrinsick power , to possess themselves of the authority , to determine about obedience due to kings or parliaments , and who bring a tyranny on the christians , and pr●cure what by arts , what by power , the secular arm to serve at their beck . whether this was the practice of the late general assemblies , or not , i leave it to all who are so old , as to remember how squares went then ; and if the leading men at that time , had not really the secular power ready to lacquay at their commands , so that they ruled in the spirit of the lords of the gentiles , whatever they might have pretended . and the following change of government did fully prove , that the obedience which was universally given to their commands , was only an appendage of the civil power , which was then directed by them : for no sooner was the power invaded by the usurper , who regarded their judicatories little , but the obedience payed to their decrees evanished . thus , i say , these who build all their pretences to parity on their mistakes of these words , did most signally despise and neglect them in their true and real meaning . now think not to retort this on any additions of secular power , which the munificence of princes may have annexed to the episcopal office ; for that is not at all condemned here : christ speaking only of the power churchmen , as such , derived from him their head , which only bars all pretensions to civil power on the title of their functions ; but doth not say that their functions render them incapable of receiving any secular power , by a secular conveyance from the civil magistrate . and so far have i considered this great and pompous argument against precedency in the church ; and am mistaken if i have not satisfied you of the slender foundations it is built upon : all which is also applicable to st. peter's words , of not lording it over their flocks . isot. you are much mistaken , if you think that to be the great foundation of our belief of a parity among churchmen , for i will give you another , ( page 91. ) which is this , that iesus christ the head of his church , did institute a setled ministery in his church , to feed and over-see the flock , to preach , to reprove , to bind , loose , &c. it is true , he gave the apostles many singular things beyond their successors , which were necessary for that time , and work , and were to expire with it : but as to their ministerial power which was to continue , he made all equal . the apostles also acknowledged the pastors of the churches , their fellow-laborors , and brethren . and the feeding and overseeing the flock , are duties so complicated together , that it is evident none can be fitted for the one , without they have also authority for the other . and therefore all who have a power to preach , must also have a right to govern , since discipline is referable to preaching , as a mean to its end : preaching being the great end of the ministery . these therefore who are sent upon that work , must not be limited in the other : neither do we ever find christ instituting a superiour order over preaching presbyters , which shews he judged it not necessary : and no more did the apostles , though they with-held none of the counsel of god from the flock . therefore this superior order usurping the power from the preaching elders , since it hath neither warrant , nor institution in scripture , is to be rejected , as an invasion of the rights of the church . in fine , the great advantage our plea for parity hath , is , that it proves its self , till you prove a disparity . for since you acknowledg it to be of divine right , that there be office●s in the house of god , except you prove the institution of several orders , an equality among them must be concluded . and upon these accounts it is that we cannot acknowledg the lawfulness of prelacy . phil. i am sure , if your friends had now heard you , they would for ever absolve you from designing to betray their cause by a faint patrociny ; since you have in a few words laid out all their forces : but if you call to mind what hath heen already said , you will find most of what you have now pleaded , to be answered beforehand . for i acknowledge bishop and presbyter , to be one and the same office ; and so i plead for no new office-bearers in the church . next , in our second conference , the power given to churchmen was proved to be double . the first branch of it , is their authority to publish the gospel , to manage the worship , and to dispense the sacraments . and this is all that is of divine right in the ministery , in which bishops and presbyters are equal sharers , both being vested with this power . but beside this , the church claims a power of jurisdiction , of making rules for discipline , and of applying and executing the same ; all which is indeed suitable to the common laws of societies , and to the general rules of scripture , but hath no positive warrant from any scripture precept . and all these constitutions of churches into synods , and the canons of discipline , taking their rise from the divisions of the world into the several provinces , and beginning in the end of the second , and beginning of the third century , do clearly shew they can be derived from no divine original ; and so were , as to their particular form , but of humane constitution : therefore as to the management of this jurisdiction , it is in the churches power to cast it in what mould she will : and if so , then the constant practice of the church for so many ages should determine us , unless we will pretend to understand the exigencies and conveniences of it better than they who were nearest the apostolical time . but we ought to be much more determined by the laws of the land , which in all such matters have a power to bind our consciences to their obedience , till we prove the matter of them sinful . now discover where the guilt lyes of fixing one over a tract of ground , who shall have the chief inspection of the ministery , and the greatest authority in matters of jurisdiction , so that all within that precinct be governed by him , with the concurring votes of the other presbyters : if you say , that thereby the ministers may be restrained of many things , which otherwise the good of the church requires to be done : i answer , these are either things necessary to be done by divine precept , or not : if the former , then since no power on earth can cancel the authority of the divine law , such restraints are not to be considered . but if the things be not necessary , then the unity and peace of the church is certainly preferable to them . i acknowledge a bishop may be tyrannical , and become a great burden to his presbyters ; but , pray , may not the same be apprehended from synods ? and remember your friends , how long it is , since they made the same complaints against the synods : and the hazard of an ill bishop is neither so fixed , nor so lasting , as that of a bad synod . for a bishop may die , and a good one succeed : but when a synod is corrupt , they who are the major part , are careful to bring in none , but such as are sure to their way ; whereby they propagate their corruption more infallibly than a bishop can do . and what if the lay ruling elders should bend up the same plea against the ministers , who do either assume a negative over them directly , or at least do what is equivalent , and carry every thing to the presbytery , synod , or general assembly , where they are sure to carry it against the lay-elders , they being both more in number , and more able with their learning and eloquence to confound the others ? but should a lay-elder plead thus against them , we are office-bearers instituted by christ , for ruling the flock , as well as you , and yet you take our power from us ; for whereas in our church sessions , which are of christ's appointment , we are the greater number , being generally twelve to one ; you ministers have got a device , to turn us out of the power : for you allow but one of us to come to your synods , and presbyteries , and but one of a whole presbytery to go to a national synod ; whereby you strike the rest of us out of our power : and thus you assert a preeminence over us , to carry matters as you please ? now isotimus , when in your principles you answer this , i will undertake on all hazards to satisfie all you can say , even in your own principles . next , may not one of the congregational way , talk at the same rate , and say , christ hath given his office-bearers full power to preach , feed , and oversee the flock ; and yet for all that , their power of overseeing is taken from them ; and put in the hands of a multitude , who being generally corrupt themselves , and lusting to envy , will suffer none to outstrip them : but are tyrannical over any they see minding the work of the gospel more than themselves ? and must this usurpation be endured and submitted to ? and let me ask you freely , what imaginable device will be fallen upon , for securing the church from the tyranny of synods , unless it be either by the magistrates power , or by selecting some eminent churchmen , who shall have some degrees of power beyond their brethren ? in a word , i deny not , but as in civil governments , there is no form upon which great inconveniences may not follow ; so the same is unavoidable in ecclesiastical government . but as you will not deny , monarchy to be the best of governments , for all the hazards of tyranny from it ; so i must crave leave to have the same impressions of episcopacy . crit. but suffer me to add a little for checking isotimus his too positive asserting of parity from the new testament ; for except he find a precept for it , his negative authority will never conclude it : and can only prove a parity lawful , and that imparity is not necessary . i shall acknowledge that without scripture warrants , no new offices may be instituted ; but without that , in order to peace , unity , decency , and edification , several ranks and dignities in the same office , might well have been introduced : whereby some were to be empowered either by the churches choice , or the kings authority , as overseers , or inspectors of the rest : who might be able to restrain them in the exercise of some parts of their functions , which are not immediatly commanded by god. and you can never prove it unlawful , that any should oversee , direct , and govern churchmen , without you prove the apostolical function unlawful : for what is unlawful , and contrary to the rules of the gospel , can upon no occasion , and at no time become lawful : since then both the apostles , and the evangelists exercised authority over presbyters ; it cannot be contrary to the gospel rules , that some should do it . to pretend that this superiority was for that exigent , and to die with that age , is a mere allegation without ground from scripture : for if by our lord's words , it shall not be so among you , all superiority among churchmen was forbid , how will you clear the apostles from being the first transgressors of it ? and further , if upon that exigent such superiority was lawful , then upon a great exigent of the church , a superiority may be still lawful . besides , it is asserted , not proved , that such an authority as s. paul left with timothy and titus , was to die with that age : for where the reason of an appointment continues , it will follow , that the law should also be coeval with the ground on which it was first enacted : if then there be a necessity that churchmen be kept in order , as well as other christians ; and if the more exalted their office be , they become the more subject to corruption , and corruptions among them be both more visible , and more dangerous than they are in other persons ; the same parity of reason that enjoyns a jurisdiction to be granted to churchmen over the faithful , will likewise determine the fitness of granting some excrescing power to the more venerable and approved of the clergy over others ; neither is this a new office in the house of god , but an eminent rank of the same office. isot. you study to present episcopacy in as harmless a posture as can be , yet that it is a distinct office , is apparent by the sole claim of ordination and iurisdiction they pretend to , and by their consecration to it , which shews they account it a second order : besides , that they do in all things carry as these who conceit themselves in a region above the presbyters . phil. i am not to vindicate neither all the practices , nor all the pretensions of some who have asserted this order , no more than you will do the opinions or actings of all your party : which when you undertake , then i allow you to charge me with what you will. but it is a different thing to say , that no ordination , nor greater act of jurisdiction , should pass without the bishop's consent , or concurrence ( which is all i shall pretend to , and is certainly most necessary for preserving of order and peace ) from asserting that the sole power for these s●ands in the bishops person . and though i do hold it schismatical to ordain without a bishop , where he may be had , yet i am not to annul these ordinations that pass from presbyters , where no bishop can be had : and this lays no claim to a new office , but only to a higher degree of inspection in the same office ; whereby the exercise of some acts of iurisdiction are restrained to such a method ; and this may be done either by the churches free consent , or by the king's authority . as for the consecration of bishops by a new imposition of hands , it doth not prove them a distinct office : being only a solemn benediction and separation of them for the discharge of that inspection committed to them : and so we find paul and barnabas ( though before that they preached the gospel , yet when they were sent on a particular commission to preach to the gentiles ) were blessed with imposition of hands , acts 13.3 . which was the usual ceremony of benediction . therefore you have no reason to quarrel this , unless you apprehend their managing this oversight the worse , that they are blessed in order to it : nor can you quarrel the office in the liturgy , if you do not think they will manage their power the worse , if they receive a new effusion of the holy ghost . and thus you see , how little ground there is , for quarrelling episcopacy upon such pretences . eud. i am truly glad you have said so much for confirming me in my kindness for that government : for if you evinces its lawfulness , i am sure the expediency of that constitution will not be difficult to be proved , both for the tryal of entrants , and the oversight of these in office : for when any thing lyes in the hands of a multitude , we have ground enough to apprehend what the issue of it will prove . and what sorry overly things these t●yals of entrants are , all know . ●ow little pains is taken to form their minds into a right sense of that function , to which they are to be initiated at one step , without either previous degree , or mature tryal ? and here i must say , the ruine of the church springs hence , that the passage to sacred offices lyes so patent , whereby every one leaps into them out of a secular life , having all the train of his vanities , passions , and carnal designs about him : and most part entering thus unpurified , and unprepared , what is to be expected from them , but that they become idle , vain and licentious , or proud , ambitious , popular and covetous ? i confess , things among us are not come to any such settlement , as might give a provision against this : but devise me one like a bishop's authority , who shall not confer orders to any , before either himself , or some other select and excellent persons , on whom he may with confidence devolve that trust , be well satisfied not only about the learning and abilities , but about the temper , the piety , the humility , the gravity , and discretion of such as pretend to holy orders : and that some longer tryal be taken of them by the probationership of some previous degree . indeed the poverty of the church , which is not able to maintain seminaries and colledges of such probationers , renders this design almost impracticable . but stretch your thoughts as far as your invention can send them , and see if you can provide such an expedient for the reforming of so visible an abuse , as were the bishop's plenary authority to decide in this matter . for if it lie in the hands of a plurality , the major part of these , as of all mankind , being acted by lower measures , the considerations of kinred , alliance , friendship , or powerful recommendations , will always carry through persons , be they what they will , as to their abilities and other qualifications : and a multitude of churchmen is less concerned in the shame can follow an unworthy promotion ; which every individual of such a company will be ready to bear off himself , and fasten on the plurality . but if there were one to whom this were peculiarly committed , who had authority to stop it , till he were clearly convinced that the person to be ordained , was one from whose labors good might be expected to the church , he could act more roundly in the matter : and it may be presupposed that his condition setting him above these low conside●ations , to which the inferiour clergy are more obnoxious , he would manage it with more caution ; as knowing that both before god and man , he must bear the blame of any unworthy promotion . and as for these in office , can any thing be more rational than that the inspection into their labors , their deportment , their conversation , and their dexterity in preaching and catechising , be not done mutually by themselves in a parity , wherein it is to be imagined , that as they degenerate , they will be very gentle to one another ? and when any inspection is managed by an equal , it opens a door to faction , envy , and emulation : neither are the private rebukes of an equal , so well received , nor will it be easie for one of a modest temper to admonish his fellow-presbyter freely . and yet how many things are there , of which churchmen have need to be admonished , in the discharge of all the parts of their function , especially when they set out first , being often equally void of experience and discretion ? but what a remedy for all this , may be expected from an excellent bishop : who shall either , if his health and strength allow it , be making excursions through his diocese , and himself observe the temper , the labors , and conversation of his clergy ? or at least trust this to such as he hath reason to confide most in , that so he may understand what admonitions , directions , and reproofs are to be given , which might obviate a great many indiscretions , and scandals that flow from churchmen . and the authority of such a person , as it would more recommend the reproofs to these for whom they were meant , so it could prevail to make them effectual , by a following censure if neglected . if the confusion some keep matters in , have hindered us for coming at a desired settlement , the office of episcopacy is not to be blamed , whose native tendency i have laid out before you , and in a fair idea , but in what was both the rule and practice of the ancient church , and wants not latter instances fo● verifying it . in a word , i must tell you , i am so far from apprehending danger to the church , from bishops having too much power , that i shall fear rather its slow recovery , because they have too little : which might be managed with all the meekness and humility imaginable , and indeed ought to be always accompanied with the advice and concurrence of the worthiest persons among the inferior clergy . but till you secure my fears of the greater part in all societies becoming corrupt , i shall not say by the major part of them , but by the better part . isot. i see you run a high strain , and far different from what was the discourse of this countrey a year ago , of an accommodation was in●ended , wherein large offers seemed to be made : but i now see by your ingenuous freedom , that though for a while you ( who were called a great friend to that design ) were willing to yield up some parts of the episcopal grandeur , yet you retain the ●oot of that lordly ambition still in your heart : and so though for some particular ends , either to deceive , or divide the lords people , you were willing to make an appearance of yielding ; yet it was with a resolution of returning with the first opportunity , to the old practices and designs of the prelats , of enhansing the ecclesiastical power to themselves , and a few of their associats . and this lets me see , what reason all honest people have to bless god that these arts and devices took not ; for an ethiopian cannot change his skin . phil. i confess to you freely , i was a little satisfied with these condescentions as any of you ; and though they gave up the rights of the church to a peevish and preverse party , whom gentleness will never gain : and therefore am no less satisfied than you are , that they did not take : and so much the more , that their refusing to accept of so large offers , gave a new and clear character to the world of their temper : and that it is a faction , and the servile courting of a party which they design , and not a strict adherence to the rules of conscience , otherwise they had been more tractable . eud. let me crave pardon to curb your humor a little , which seems too near a kin to isotimus his temper , though under a different character . for my part , i had then the same sense of episcopacy which i have just now owned . but wh●n i considered the ruines of religion which our divisions occasioned among us , and when i read the large offers s. augustin made on the like occasion to the donatists , i judged all possible attempts even with the largest condescentions for an accommodation , a worthy and pious design , well becoming the gravity and moderation of a bishop to offer , and the nobleness of these in authority to second with their warmest endeavors : for if it was blessed with success , the effect was great , even the setling of a broken and divided corner of the church : if it took not , as it fully exonered the church of the evils of the schism ; so it rendered the enemies of peace and unity the more unexcusable . only i must say this upon my knowledg , that whatever designs men of various sentiments fastened upon that attempt , it was managed with as much ingenuity and sincerity , as mortals could carry along with them in any purpose . i know it is expected and desired that a full account of all the steps of that affair be made publick , which a friend of ours drew up all along , with the progress of it . but at present my concern in one , whom a late pamphlet , ( as full of falshoods in matters of fact , as of weakness in point of reason ) hath mirepresented ( the case of accommodation , page 31 ) shall prevail with me to give an account of a particular pas●ed in a conference , which a bishop and two presbyters had with about thirty of the nonconformists , at pasley , on the 14th of december in the year 1670. when the bishop had in a long discourse recommended unity and peace to them , on the terms were offered ; he withal said much to the advantage of episcopacy as he stated it , from the rules and practices of the ancient church : offering to turn their pro●elyte immediately , if they should give him either clear scripture , good reason or warrant from the most primitive antiquity against such episcopacy . and with other things , he desired to know whether they would have joined in communion with the church , at the time of the council of nice , ( to carry them no higher ) or not ? for if they refused that , he added he would have less heartiness to desire communion with them , since of these he might say , let my soul be with theirs . but to that , a general answer was made by one , who said , he hoped they were not looked upon , as either so weak , or so wilful , as to determine in so great a matter , but upon good grounds : which were the same , that the asserters of presbyterian government had built on , which they judged to be conform both to scripture and primitive antiquity . but for scripture , neither he nor any of the meeting offered to bring a title : only he alledged some differences betwixt the anci●nt presidents , as he called them , and our bishops . but this was more fully enlarged by one who is believed to be among the most learned of the party : whose words with the answer given them , i shall read to you , as i take both from a journal was drawn of that affair , by one whose exactness and fidelity in it , can be attested by some worthy spectators , who read what he wrote after the meeting was ended , and judged it not only faithful , but often verbal : and that he was so careful to evite the appearances of partiality , that he seemed rather studious to be more copious in proposing what was said by these who differed from his opinion , whereas he contracted much of what was said by these he favored . the account follows . mr. — said , that he offered to make appear , the difference was betwixt the present episcopacy , and what was in the ancient church , in ●ive particulars . the first was , that they had n● archbishops in the primitive church . it is true , they had metropolitans ; but in a council o● ca●thage , it was decreed , that no bishop should be ●all●d ●ummus sacerdos , or princeps sacerdo●um , sed primae sedis episcopus . 2. the bishops in the ancient church were parochial , and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but in every village 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for even in bethany we find there was a bishop . 3. two bishops might be in one church , such was ( not to mention alexander and narcissus at jerusalem ) augustin , who with valerius , was ordained bishop of hippo. 4. bishops were elected by their presbyters , so jerome tells us , that in alexandria the presbyters choosed one of their number to be bishop : and finally , the bishops were countable to and censurable by their presbyters : for either this must have been , otherwise they could not have been censured at all . for though we meet with some provincial synods in church history , as that of carthage in cyprians time , for the rebaptizing of hereticks ; and that at antioch against samo●atenus , yet these instances were rare , and recurred seldom ; therefore there must have been a power in presbyters to have censured their bishops , otherwise it could not have been done , which is absurd to imagine . and upon all these accounts , he judged the present episcopacy differed much from the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . upon this discourse , the bishop being weary of speaking much , looked to one of his presbyters , whom that pamphlet in derision , calls , a worthy doctor : who said , he found the ancient writings were so clear for a disparity among church-men , and so full of it , that he was assured none could doubt it , after he had looked but overly upon them : but as to what was alledged , he first assumed the five particulars , and spoke to them in order . to the first , he said , it was true , the term archbishop , was not used in the first centuries ▪ but in the council of nice , mention is not only made of metropolitans ; but the canon saith of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the ancient customs have their force : which shews the superiority of metropolitans to have been pretty early begun . and the canon that was cited , calling him , primae sedis episcopum , makes him primate : now we are not to contend about words , when the thing is clear : neither will ●any archbishop judg himself injured , if instead of that name , he be called metropolitan , or primate . besides , archiepiscopus , doth not import prince of the bishops ; but that he is the chief and first of them . and this prefixing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not so odious : for nazianzen calls a bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the areopagite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the second particular , it is true , bishops were in many places very thick set ; for in s. augustin ' s time it appears from the journals of a conference he had with the donati●ts , that there were about 500. bishopricks in a small tract of ground , but this was not universal : for theodoret tells he had 800. parishes in his diocese : and sozomen tells of great countries where there were very few bishops . and to prove this , the canons of ancyra make a difference betwixt the presbyters of the country from those of the city : and over the former there was a chorepiscopus ; which sh●ws that the whole diocese was not within the city . but this was not much to our purpose , since the more or the less did not vary the kind . and if a bishop might be over the ministers of the city , it cannot be unlawful that he be likewise set over more in the country : which can be no more essential to this matter , than it is , whether a parish be great or small . so that this difference may well make the one unexpedient , but unlawful it cannot be , if the other be lawful . for the third particular , there was a canon of the council of nice , that there might be but one bishop in a city . and he was amazed to hear the instance of s. augustin alledged , who was indeed ordained coadjutor to valerius ; but himself in his i 10. epist. condemns that , telling that he did it ignorantly , not knowing it to be contrary to the nicene rules : and therefore he tells how he designed eradius to be his successor , but would not ordain him in his own time , because of that canon . other instances of more bishops in one city , might have be●● more pertinently adduced to this purpose : but they were either coadjutors , such as nazianzen the son was to his father , or it was agreed to for setling a schism , as was done in the schism betwixt meletius and paulinus of antioch . and so s. augustin and the african bishops with him , offered to the donatists , that would they agree with them , these schismatical bishops should be continued as conjunct bishops with those already setled in those sees where th●y lived . it is true , some will have both linus and clemens to have succeeded s. peter at rome , and evodius and ignatius ●o have succeeded him at antioch : but for this , none assert that both succeeded to s. peter ; some being for one , and some for another : and so in a historical matter , the testimonies of these who lived nearest that time should decide the question . but the constitutions of clemens offer a solution to this , that at first there were in some cities two churches , one for those of the circumcision , and another for those of the uncircumcision : and after the destruction of jerusalem , this distinction was swallowed up . this is rational , and not without ground in scripture : besides , that that book , though none of clements , yet is ancient . and from all this it was clear , that there might be but one bishop in a city . as for the fourth particular , it is true , the ancient elections of bishops and presbyters were partly by synods , partly by presbyters , and partly popular . but as none would say it made any essential alteration of the constitution of a church , if instead of these elections , patrons had now a right of presenting to churches ; so though instead of these elections the king were patron of all the bishopricks , it did not alter the nature of episcopacy , much less justifie a schism against it . but beside this , it was known the capitular elections were still continued . and for the fifth particular , he desired they might give one instance in all antiquity , where a bishop was censured by presbyters : it being clear that they could finish nothing without the bishops sentence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the words of the canon : and if they could finish nothing without the bishop , much less could they censure himself . provincial synods were begun in the second century , which appears from many synods were held about the day of observing easter . another expedient they had , when a bishop was heretical , that the neighboring bishops used to publish it in their cicular letters , which went around , and so they did excommunicate or d●pose them . but the regular way of procedure against bishops was in provincial synods , which were now offered to be se● up . yet even this exception could be no ground for separating , no more than in their principles lay elders had to separate from their ministers , who were their fixed president , and yet did not judge themselves censurable by these lay elders ; tho as to the power of ruling , they held them to be equal . with this he ended , saying , he had now proposed what occurred of a sudden to his tho ughts on these heads , though he believed much more might be adduced ; but he supposed there was enough said to clear these particulars . and it seems the person who had engaged him to this , judged so ; since neither he , nor any of his brethren , offered a reply . and by this account ( of the truth whereof i am willing all there present bear witness ) let the company judge of the ingenuity of these writers . but i shall pursue the discourse of the accommodation no further . basil. i am sure it hath left this conviction on all our consciences , that that party is obstinately fixed to their own humors , without the least color of reason . but now , i think , enough is said for justifying both the lawfulness and usefulness of episcopacy , and that there is nothing in it contrary either to the nature or rules of the gospel , or of right reason . and for any occasional evils may have risen from the restitution of this government , they are with no justice to be fastened on it . i know , many accuse their revenues and honors , thus the spirit that is in us lusteth to ' envy : and the eyes of many are evil , because the eyes of our pious progenitors were good . but indeed the ravenous appetites of some ostriches among us , have swallowed down so much of the churches patrimony , that what remains of it , can scarce provoke envy . and truly churchmen bestowing their revenues well , for alms-deeds , relieving the widows and orphans , and such modest hospitality and decency , as may preserve them from the disesteem of the vulgar , who measure their value of men much from these externals , there were no ground of quarrelling at them were their riches seven-fold increased . i am far from the thoughts of patronizing the german bishops , on whom i look as the disgrace of that order , who live in all things like other princes , making wars , and leading out armies : nor do they once consider their dioceses , or what they owe them as bishops , being wholly immersed in secular affairs . but for all this , i cannot see cause for blaming churchmen , their being either upon the publick councils of the kingdom in parliaments , or on his majesties secret councils , and that both because ecclesiastical matters are often in agitation , both in the one , and the other , in which none are so properly to be advised with as churchmen . occasion may also be frequently given to those who should be presupposed to understand the rules of equity and conscience best , to lay them before others , who either know them not , or mind them too little . and finally , they are subjects , as well as others , and by the clearness is to be expected in their judgments , and the calmness of their minds , together with their abstracted and contemplative manner of life , they may upon occasions be very prudent counsellors : and why a prince shall be deprived of the councils of that which should be the wisest and best part of his kingdom , no reason can be given . but for all this , i acknowledge there is great hazard from humane infirmity , lest by such medling they be too much intangled in matters extrinsick to them , whereby their thoughts may be drawn out from that inward , serene , and abstracted temper wherein their minds should be preserved ; both for more spiritual contemplation , and for a more close pursuing the work of the gospel , which ought still to be their chief labor . but i must touch this string no more , lest you say that the fox preacheth , and methinks our discourse is now near its period . isot. a great many things do yet remain which are untouched , and deserve to be better considered : for these crude dialogues poured out a great deal of stuff , which it is like the writer never examined : and in these , you who are his friends , must either vindicate him , or leave him to the mercy of every severe censurer . eud. his temper is well enough known to us , that he is very little sollicitous about the esteem or censures of men : and therefore , if all the particulars in his book , cannot maintain themselves to the judgments of rational and unprepossessed readers , he thinks them not worthy of his patrociny . and for that little trifling way of writing , by tracing every word in a book , or of making good all a man hath said , it is a task equally mean , unpleasant , and laborious : and looks like one contending for victory more than truth . were it a worthy thing for us to go and reckon how often and comes about in any of that pamphleteers long periods , or how often he writes false grammar , how harsh his phrases , and how tedious his periods are ? or make other such like remarks : alas , did we that , there were no end ! and yet such like are many of his reflections . but then how beautiful were our discourse , if interwoven with those elegancies of poor wretch , babler , impertinent , confident , ignorant , atheist , scoffer , and many more of that same strain ? i know well enough why he used those , his design being to make his gentle and simple readers stand gravely , and turn up the white , and look pale , and affrighted with all those black imputations he charges on that poor wretch . methinks i hear the censures of the herd , when they first read over his book , to this purpose : oh , here is a worthy piece , full of deep learning ; and believe me , he speaks home : he is a sweet man that wrote it , be he who he will , and was marvellously born through in it all . and oh , but it is seasonable ! and well t●ned : for he hath answered the whole book to a word . and where we thought it str●ngest , he sh●ws its weakness most . but i wish the poor wretch r●pentance , yet it is a proud companion , and full of disdain ; but i hope he is humbled for once : it were a pity of him , for they say he hath some abilities : but they are all wrong set : and he will , may be , study to heal the beast of the wound , which one of our champions hath given it ; but had he any sparks of grace , i could yet love him for his good — sake . it were a worthy attempt to go and satisfie such a gang of cattle : therefore the cavils on the fifth and sixth dialogue are so poor , that it were lost time to consider them ; and so groundless , that he who from reading over the dialogues themselves , is not able to withstand all those tricks of sophistry , would be little bettered by all we could add : and therefore we may well quit the theme , and that the rather , that we have examined all that is of publick concern in these debates : and for any thing that was started , which lies out of the way , we will leave the discussing of these to the conformist himself ; since our design in this conference was to get mutual satisfaction to our consciences , in these things which the laws enjoin : and if we have gained this , we are to leave contending about other things , which relate not to us . only if in these greater points it be found that what the conformist said in the dialogues , was grounded on so much clear and strong reason , as we have discovered since our first meeting ; it is to be presumed that in other things he was not so rash or irrational as to utter such absurdities or errors , as the late pamphlets do charge upon him . phil. our work was to consider , whether absolute subjection was due to the civil authority , and how far its dominion over our obedience did reach , and whether the principles and practices of the late times , had such evident characters of god's acceptance on them , that it was an unpardonable crime to reverse that building , which they prepared with so much noise , and cemented with so much blood ; and by consequence whether episcopacy was that accursed thing which provoked god's jealousie so much against us , that it was unlawful to unite with it , or so far to comply with its adherents as to unite with them in worship ? if these things be made clear to us , we need not amuse our selves , nor entertain one another with farther janglings , and therefore may break off our conference . isot. since you will break off , i shall not struggle about it : for it is a confession of your weakness , that you pass over so many things with this slight silence . basil. this is the genuine spirit of the party which you now express to the life ; but when ever the author of the dialogues undergoes the penance of examining what you desire , it will perhaps appear , you have as little ground for this as for your other boasting . but i am sure no scruple sticks with me about these great heads we have examined , so that upon a narrow survey of these matters , it appears he had more reason for what he asserted , than he then vented : and i have as little doubt of his being able to clear himself about other matters , which are snarled at by these pamphlets . but one thing i have not forgot , about which i am more sollicitous : which was a promise polyhistor made of sending when our conference were ended , an account of the model and forms of the ancient government : which i desire with such earnestness , that i wish we we●e gone , that he might be as good as his word . poly. i know not if it shall answer your hopes , but your curiosity shall be quickly satisfied , after i have given you some account of my design in it . when i considered the ruines of religion , and the decays of piety through the world , i have often bent my thoughts to seek out the most proper remedies and means for the churches recovery : and that which seemed the most promising , was to consider the constitution , the rites and forms of the ch●rch in her first and purest ages ; and to observe the steps of their dec●ning from the primitive simplicity and purity , which being once fully done , great materials would be the●eby congested for many use●ul thoughts , and overtures in order to a reformation . and this is a work , which for all the accurate enquiries this age hath produced , is not yet performed to any degree of perfection , or ingenuity : therefore i resolved to pursue this design as much as my leisure and other avocations could allow of . but as i was doubtful what method to follow in digesting my observations , the canons vulgarly called apostolical , offered themselves to my thoughts : i thereupon resolved to follow their tract , and to compile such hints as i could gather on my way for giving a clear view of the state of the church in the first ages . as for the opinions of the ancient fathers , these have been so copiously examined by the writers of controversies , that scarce any thing can be added to those who went before us : bet few have been at such pains for searching into their practices , and rules for discipline , and worship , wherein their excellency and strength lay . in this inquiry i have now made good advances , but at present i will only send you my observations on the two first canons : and as you shall find this task hath suc●eeded with me , i will be encouraged to break it off , or to pursue it farther . only on the way , let me tell you , that i am so far from thinking these canons , apostolical , that nothing can be more evid●nt , than that they were a collection made in the third century at soonest : for the matter of almost every canon discovers this when well examined , and therefore that epistle of zephir●us the pope , who lived about the year 20 , that mentions ●●●or as others cite it 70. ) of the apostles sayings , is not to be consider'd : that epistle with the other decretals , being so manifestly spurious , that it cannot be doubted by any who reads them : and the number sixty agrees with no edition ; for they are either fifty or 85. tertullian is also cited for them , but the words cited as his , are not in his book contra praxeam , from which they are vouched . nor can they be called the work of clemens romanus , though they were vented under his name . for athanasius in his synopsis , reckons the work of clemens apocryphal . and eusebius tells us that nothing ascribed to clement was held genuine , but his epistle to the corinthians . but the first publishers of these who lived , it is like in the third century , have called them apostolical , as containing the earliest rules which the apostolical men had introduced in the church . and afterwards others to conciliate more veneration for them , cal led them the canons of the apostles , compiled by clement . and this drew pope gelasius's censure on them , by which the book of the canons of the apostles is declared apocryphal : which some who assert their authority and antiquity , would foolishly evite , by applying that censure only to the 35. added canons : whereas the censure is simply passed on the book , and not on any additions to it . and this shall serve for an introduction to the papers i will send you how soon i get home . phil. i doubt not but all of us , except isotimus , will be very desirous to understand the particular forms of the primitive church : but he is so sure , that they will conclude against him , that i believe he is not very curious of any such discovery . isot. you are mistaken , for i doubt not , but much will be found among the ancients for me ; but if otherwise , i will lead you a step higher , to let you see that from the beginning it was not so : for antiquity , when against scripture , proves only the error ancient . and if you quit the scriptures to us , we will yield those musty records to you . eud. pray , speak not so confidently , after all your pretences have been so baffled , that we are ashamed of you : for you are like the spaniard , who retained his supercilious looks and gate , when he was set to beg . but i will not be rude in a place which owns me for its master , though really your confidence extorts it . isot. you are a proud company , and so elevated in your own eyes , that you despise all who differ from you , and think you censure them gently , if you call them no worse than ignorants and fools . is there any arrogance in the world like this ? phil. pray , let us not fall out , now that we are to part : but i confess it is no wonder the smart of all the foils you have got , provoke some passion in you , and so i pity you ; for i know none of your party who would have carried so discreetly . therefore , adieu , i must be gone , and leave this good company . isot. you will have the last word of scolding , but i perhaps will find out one that will be too hard for you all , and will call you to account of all you have both argued and boasted . basil. i will break of● next , since the design of your meeting is finished : only , polyhistor , mind your promise . poly. i go about it , and therefore , eudannon , i beg your pardon to be gone . eud. though retirement and solitude be ever acceptable to me , yet it will not be without some pain that i return to it , when i miss so much good company , as have relieved me these four days : but the truth is , on the other hand , i am glad to see an end put to this painful eng●gement of which i suppose we are all weary . it remains only that i return you my sincere and hearty thanks for the favor you have done me , which i wish i could do so warmly ▪ as might engage you frequently to oblige me with the like civilities . adieu , my good friends . finis . the confession of faith ; and, the larger and shorter catechism first agreed upon by the westminster assembly of divines at westminster, and now approved by the general assembly of the kirk of scotland to be a part of uniformity in religion between the kirks of christ in the three kingdoms. westminster confession of faith. 1671 approx. 408 kb of xml-encoded text transcribed from 127 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a34242 wing c5769 estc r27273 09790689 ocm 09790689 44091 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34242) transcribed from: (early english books online ; image set 44091) images scanned from microfilm: (early english books, 1641-1700 ; 1353:14) the confession of faith ; and, the larger and shorter catechism first agreed upon by the westminster assembly of divines at westminster, and now approved by the general assembly of the kirk of scotland to be a part of uniformity in religion between the kirks of christ in the three kingdoms. westminster confession of faith. dickson, david, 1583?-1663. summe of saving knowledge. church of scotland. general assembly. westminster assembly (1643-1652). larger catechism. westminster assembly (1643-1652). shorter catechism. 116 [i.e. 196], 55 p. printed by george swinton and thomas brown, and are to be sold by james glen and david trench, edinbourg : 1671. 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some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -catechisms. church of scotland -creeds. presbyterianism -early works to 1800. 2003-12 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-03 judith siefring sampled and proofread 2004-03 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the confession of faith and the larger and shorter catechism , first agreed upon by the assembly of divines at westminster . and now approved by the general assembly of the kirk of of scotland to be a part of uniformity in religion , between the kirks of christ in the three kingdoms . edinbourg , printed by george swintoun and thomas brown , and are to be sold by iames glen and david trench . anno dom. 1671. the confession of faith first agreed upon by the assembly of divines at westminster . and now appointed by the general assembly of the kirk of of scotland to be a part of uniformity in religion , between the kirks of christ in the three kingdoms . chap. i. of the holy scripture . although the light of nature , and the works of creation and providence , do so far manifest the goodness , wisdom , and power of god , as to leave men unexcusable a ; yet they are not sufficient to give that knowledge of god and of his will , which is necessary un●o salvation b . therefore it pleased the lord at sundry times , and in divers manners , to reveal himself , and to declare that his will unto his church c ; and afterwards for the better preserving , and propagating of the truth , and for the more sure establishment and comfort of the church against the corruption of the flesh , and the malice of sathan and of the world ; to commit the same wholly unto writing d ; which makes the holy scripture to be most necessary e ; those former ways of gods revealing his will unto his people , being now ceased f . ii. under the name of holy scripture , or the word of god written , are now contained all the books of the old and new testament , which are these . of the old testament . genesis . exodus . leviticus . numbers . deuteronomie . joshua . judges . ruth . i. samuel . ii. samuel . i. kings . ii. kings . i. chronicles . ii. chronicles . ezra . nehemiah . esther . job . psalms . proverbs . ecclesiastes . the song of songs isajah . jeremiah . lamentations . ezekiel . daniel . hosea . joel . amos. obadiah . jonah . micah . nahum . habakkuk . zephaniah . haggai . zechariah . malachi . of the new testament . the gospel according to matthew . the gospel according to mark. the gospel according to luke . the gospel according to john. the acts of the apostles . paul 's epistle to the romans . i. corinthians . ii. corinthians . galatians . ephesians . philippians . colossians . i. thessalonians . ii. thessalonians . to timothy . i. to timothy . ii. to titus . to philemon . the epistle to the hebrews . the epistle of james . the first and second epistle of peter . the first , second and third epistles of john. the epistle of jude . the revelations . all which are given by inspiration of god , to be the rule of faith and life g . iii. the books commonly called apocrypha , not being of divine inspiration , are no part of the canon of the scripture ; and therefore are of no authority in the church of god , nor to be any otherwise approved , or made use of , than other humane writings r . iv. the authority of the holy scripture , for which it ought to be believed and obey'd ; dependeth not upon the testimony of any man , or church ; but wholly upon god ( who is truth it self ) the author thereof ; and therefore it is to be received , because it is the word of god. i . v. we may be moved & induced by the testimony of the church , to an high and reverend esteem of the holy scripture k . and the heavenliness of the matter , the efficacy of the doctrine , the majesty of the stile , the consent of all the parts , the scope of the whole ( which is , to give all glory to god , ) the full discovery it makes of the only way of mans salvation , the many other incomparable excellencies , and the intire perfection thereof , are arguments whereby it doth abundantly evidence it self to be the word of god ; yet notwithstanding , our full perswasion and assurance of the infallible truth , and divine authority thereof , is from the inward work of the holy spirit , bearing witness by , and with the word in our hearts l . vi. the whole counsel of god concerning all things necessary for his own glory , mans salvation , faith , and life , is either expr●sly set down in scripture , or by good and necessary conseq●ence may be deduc●d from scripture : un●o which nothing at any time is to be added , whether by new revelation of the spirit , or traditions of men m . nevertheless we acknowledge the inward illumination of the spirit of god to be necessary , for the saving understanding of such things as are revealed in the word n : and that there are some circumstances concerning the worship of god , and government of the church , c●mmon to humane actions and societies , which are to be ordered by the light of nature , and christian ●rudence , according to the general rules of the word which are alwaies to be observed o . vii . all things in scripture are not alike plain in themselves , nor alike clear unto all p : yet those things which are necessary to be known believed , and observed for salvation , are so clearly propounded and opened in some places of scripture or other , that not only the learned but the unlearned , in a due use of the ordinary means may attain unto a sufficient understanding of them q . viii . the old testament in hebrew ( which was the native language of the people of god of old ) and the new testament in greek ( which at the time of the writing of it , was most generally known to the nations ) being immediately inspired by god , and by his singular care & providence kept pure in all ages , are therefore authentical r , so as in all controversies of religion , the church is finally to appeal unto them s . but because these original tongues are not known to the people of god , who have right unto , and interest in the scriptures , and are commanded in the fear of god , to read & search them t , therefore they are to be translated into the vulgar language of every nation unto which they come u , that the word of god dwelling plentifully in all , they may worship him in an acceptable manner w , and through patience and comfort of the scriptures may have hope x . ix . the infallible rule of interpretation of scripture , is the scripture it self and therefore , when there is a question about the true and full sence of any scripture ( which is not manifold , but one ) it must be searched and known by other places that speak more clearly y . x the supreame judge , by which all controversies of religion are to be determined , and all decrees of councils , opinions of ancient writers , doctrines of men , and private spirits , are to be examined ; and in whose sentence we are to rest , can be no other but the holy spirit speaking in the scripture z . chap. ii. of god , and of the holy trinity . there is but one only a , living , and true god b ; who is infinite in being and perfection c , a most pure spirit d , invisible e , without body , parts f , or passions g , immutable h , immense i eternal k , incomprehensible l , almighty m , most wise n , most holy o , most free p , most absolute q , working all things according to the counsel of his own immutable and most righteous wi●l r , for his own glory s , most loving t , gracious , merciful , long-suffering , abundant in goodness and tru●h , ●orgiving iniquity , transgression ▪ and sin u , the rewarder of them that diligently seek him w , and withall , ●ost just and terrible in his judgments x ; hating all sin y , and who will by 〈◊〉 means clear the guilty z . ii. god hath all life a , glory b , goodness c , blessedness d , in , and of himself , and is alone in and unto himself al-sufficient , not ●●anding in need of any creatures which he hath made e , nor deriving any glory from them f , but only ma●ifesting his own glory , in , by , unto , and upon them : he is the alone fountain of all being , of whom , through whom , and to whom are all thing● g , and hath most soveraign dominion over them , to do by them , for them , or upon them , whatsoever himself pleaseth h . in his sight all things are open and manifest i , his knowledge is infinite , infallible , and independant upon the creature k , so as nothing is to him contingent or uncertain l . he is most holy in all his counsels , in all his works , and in all his commands m . to him is due from angels and men , and every other creature , whatsoever worship , service , or obedience he is pleased to require of them n . iii. in the unity of the god-head , there be three persons , of one substance , power and eternity ▪ god the father , god the son , and god the holy ghost o . the father is of none , neither begotten , nor proceeding : the son is eternally begotten of the father p : the holy ghost eternally proceeding from the father and the son q . chap. iii. of gods eternal decree . god from all eternity did , by the most wise and holy counsel of his own will , freely , and unchangeably o●dain whatsoever comes to pass a ; yet so , as thereby , neither is god the author of sin b , nor is violence offered to the will of the creatures , nor is the liberty or contingency of second causes taken away , but rather established c . ii. although god knows whatsoever may , or can come to pass upon all supposed conditions d , yet hath he not decreed any thing , because he fore-saw it as future , or as that which would come to pass upon such conditions e . by the decree of god , for the manifestation of his glory , some men and angels f , are predestinated unto everlasting life , and others fore-ordained to everlasting death g . iv. these angels and men , thus predestinated and fore-ordained , are particularly , and unchangeably designed , and their number is so certain and definite , that it cannot be either increased or diminished h . v. those of mankind , that are predestinated unto life , god , before the foundation of the world was laid , according to his eternal & immutable purpose , & the secret counsel and good pleasure of his will , hath chosen in christ unto everlasting glory i , out of his meer free grace , & love without any foresight of faith , or good works , or perseverance in either of them , or any other thing in the creature as conditions or causes moving him thereunto k , and all to the praise of his glorious grace l . vi. as god hath appointed the elect unto glory , so hath he by the eternal and most free purpose of his will , fore ordained all the means thereunto m . wherefore they who are elected being fallen in adam , are redeemed by christ n , are effectually called unto faith in christ , by his spirit working in due season , are justified , adopted , sanctified o , and kept by his power through faith unto salvation p . neither any other redeemed by christ , effectually called , justified , adopted , sanctified and saved , but the elect onely q . vii . the rest of mankind god was pleased , according to the unsearchable counsel of his own wi●l , whereby he extendeth , or withholdeth mercy as he pleaseth , for the glory of his soveraign power over his creatures , to pass by , and to ordain them to dishonor and wrath , for their sin , to the praise of his glorious justice r . viii . the doctrine of this high mystery of predestination is to be handled with special prudence and care s , that men attending the will of god revealed in his word , and yielding obed●ence thereunto , may from the certainty of their effectual vocation , be assured of their eternal election t . so shall this doctrine afford matter of praise , reverence and admiration of god u , and of humility , diligence and abundant consolation to all that sincerely obey the gospel w . chap. iv. of creation . it pleased god the father , son and holy ghost a , for the manifestation of the glory of his eternal power , wisdom and goodness b , in the beginning to create , or make of nothing the world , and all things therein , whether visible or invisible , in the space of six days and all very good c . ii. after god had made all other creatures , he created man , male and female d , with reasonable and immortal souls e , indued with knowledge , righteousness and tr●e holyness ; after his own image f , having the law of god written in their hearts g , and power to fulfil it b , and yet under a possibility of transgressing , being le●t to the liberty of their own will , which was subject unto change i . beside this law written in their hearts , they received a command , not to eat of the tree of the knowledge of good and evil , which whiles they kept , they were happy in their communion with god k , and had dominion over the creatures l . chhp. v. of providence . god the great creator of all things , doth uphold a , direct , dispose , and govern all creatures , acttions , and things b , from the greatest even to the least c , by his most wise and holy providence d , according to his infallible fore-knowledge e , and the free and immutable counsel of his own will f , to the praise of the glory of his wisdom , power , justice , goodness , and mercy . ii. although in relation to the fore-knowledge and decree of god , g the first cause , all things come to pass immutably , and infallibly h , yet , by the same providence he ordereth them to fall out according to the nature of second causes , either necessarily , freely or contingently i . iii. god in his ordinary providence maketh use of means k : yet is free to work without l , above m , and against them at his pleasure n . iv. the almighty power , unsearchable wisdom ; and infinite goodness of god so far manifest themselve● in his providence , that it extendeth it self even to the first fall , and all other sins of angels and men o , and that not by a bare permission p , but such as hath joyned with it a most wise and powerful bounding q , and otherwise ordering and governing of them , in a manifold dispensation , to his own holy ends r : yet so , as the sinfulness thereof proceedeth onely from the creature , and not from god who being most holy and righteous , neither is , nor can be the author or approver of sin s . v. the most wise , righteous and gracious god doth often times leave for a season his own children to manifold temptations , and the corruption of their own hearts to chastise them for their former sins , or to discover unto them the hidden strength of corruption , and deceitfulness of their hearts , that they may be humbled t , and to raise them to a more close and constant dependance for their support upon himself , and to make them more watchfull against all future occasions of sin , and for sundry other just and holy ends u . vi. as for those wicked and ungodly men , whom god as a righteous judg for former sins doth blind and harden w , from them he not only witholdeth his grace , whereby they might have been enlightned in their understandings , and wrought upon in their hearts x , but sometimes also withdraweth the gifts which they had y , & exposeth them to such objects as their corruption makes occasion of sin z ; and withal , gives them over to their own lusts , the temptations of the world , and the power of satan a , whereby it comes to pass that they harden themselves even under those means which god useth for the softning of others b . vii . as the providence of god doth in general reach to all creatures ; so after a special manner it taketh care of his church , and disposeth all things to the good thereof c . chap. vi. of the fall of man , of sin , and of the punishment thereof . our first parents being seduced by the subtilty and temptation of satan , sinned in eating the forbidden fruit a . this their sin , god was pleased according to his wise and holy counsel , to permit , having purpos'd to order it to 's own glory b ii. by this sin they fell from their original righteousness and communion with god c , and so became dead in sin d , and wholly defiled in all the faculties & parts of soul and body e . iii. they being the root of all mankind , the guilt of this sin was imputed f , and the same death in sin and corrupted nature , conveyed to all their posterity descending from them by ordinary generation g . iv. from this original corruption , whereby we are utterly indisposed , disabled , and made opposite to all good h , and wholly inclined to all evil i , do proceed all actual transgressions k . v. this corruption of nature during this life , doth remain in those that are regenerated l , and although it be , through christ , pardoned & mortified , yet both it self , and all the motions thereof are truly and properly sin m . vi. every s●n , both original and actual , being a transgression of the righteous law of god , and contrary thereunto n , doth in its own nature , bring guilt upon the sinner o , whereby he is bound over to the wrath of god p , and curse of the law q , and so made subject to death r , with all miseries spiritual s , temporal t , and eternal u . chap. vii . of gods covenant with man. the distance between god and the creature is so great , that although reasonable creatures do owe obedience unto him as their creator yet they could never have any fruition of him as their blessedness and reward , but by some voluntary condescension on gods part , which he hath been pleased to express by way of covenant a . ii. the first covenant made with man , was a covenant of works b , wherein life was promised to adam , and in him to his posterity c , upon condition of perfect and personal obedience l . iii. man by his fall , having made himself incapable of life by that covenant , the lord was pleas'd to make a second m , commonly called the covenant of grace : wherein he freely offereth unto sinners , life , & salvation by jesus christ , requiring of them faith in him that they may be saved n , and promising to give unto all those that are ordained unto life , his holy spirit , to make them willing and able to believe o . iv. this covenant of grace is frequently set forth in the scripture by the name of a testament , in reference to the death of jesus christ the testator , p and to the everlasting inheritance , with all things belonging to it , therein bequeathed q . v. this covenant was differently administred in the time of the law , and in the time of the gospel r . under the law , it was administred by promises , prophecies , sacrifices , circumcision , the paschal lamb , and other types and ordinances delivered to the people of the jews , all fore-signifying christ to come s ▪ which were for that time sufficient and efficacious , through the operation of the spirit to instruct and build up the elect in faith in the promised messiah l , by whom they had full remission of sins , and eternal salvation ; and is called , the old testament m . vi. under the gospel , when christ the substance n , was exhibited , the ordinances in which this covenant is dispensed , are the preaching of the word , & the administration of the sacrament of baptisme , and the lords supper o . which though fewer in number , and administred with more simplicity , and less outward glory , yet , in them it is held forth in more fulness , evidence and spiritual efficacy p , to all nations both jews and gentiles q ; and is called the new testament r . there are not therefore two covenants of grace , differing in substance , but one & the same , under various dispensations s . chap. viii . of christ the mediator . it pleased god , in his eternal purpose to chuse and ordain the lord jesus , his only begotten son , to be the mediator between god and man a , the prophet b , priest c , and king d , the head , and saviour of his church e , the heir of all things f , and judge of the world g : unto whom he did from all eternity give a people to be his seed h , and to be by him in time redeemed , called , justified , sanctified and glorified i . ii. the son of god , the second person in the trinity , being very and eternal god , of one substance , and equal with the father ; did , when the fulness of time was come , take upon him mans nature k , with all the essential properties , and common infirmities thereof , yet without sin l : being conceived by the power of the holy ghost , in the womb of the virgin mary , of her substance m . so that two whole perfect and distinct natures , the god-head and the man-hood , were inseparably joyned together in one person , without conversion , composition or confusion n . which person is very god , and very man , yet one christ the only mediator between god and man o . iii. the lord jesus , in his humane nature , thus united to the divine , was sanctified and anointed with the holy spirit above measure a , having in him all the treasures of wisdom and knowledge b : in whom , it pleased the father , that all fulness should dwell c , to the end , that being holy , harmless , undefiled and full of grace and truth d , he might be thorowly furnished to execute the office of a mediator , and surety e : which office he took not unto himself , but was thereunto called ●y his father f , who put all power & judgment into his hand , & gave him commandment to execute the same g . iv. this office the lord jesus did most willingly undertake h , which that he might discharge , he was made under the law i , and did perfectly fulfill it k , endured most grievous torments immediately in his soul h , and most painful sufferings in his body l ; was crucified and died m : was buried , and remained under the power of death ; yet saw no ●●●●uption n . on the third day h● arose from the dead o , with the same ●●dy in which h● 〈◊〉 , with which also he ascend●● i●to heaven , and th●re sitteth at the ●ight hand of his father g , making 〈◊〉 h , and shall return to judge m●n , and angels at the end of the world i . v. the lord jesus , by his perfect obedience , and sacrifice of himself , which he , through the eternal spirit once offered up to god , hath fully satisfied the justice of his father k , and purchased , not only reconciliation , but an everlasting inheritance in the kingdom of heaven , for all those whom the father hath given unto him l . vi. although the work of redemption was not actually wrought by christ till after his incarnation , yet the vertue , efficacy , and benefits thereof were communicated unto the elect in all ages successively from the beginning of the world , in , and by those promises , types , and sacrifices , wherein he was revealed , and signified to be the seed of the woman , which should bruise the serpents head ; and the lamb slain from the beginning of the world ; being yesterday and to day the same , and for ever m . vii . christ , in the work of mediation , acteth according to both natures , by each nature doing that which is proper to it self n , yet by reason of the unity of the person , that which is proper to one nature ▪ is some times in scripture attributed to the person denominated by the other nature o . viii . to all those for whom christ hath purchased ▪ redemption , he doth certainly , and effectually apply and communicate the same p , making intercession for them q , and revealing unto them , in and by the word , the mysteries of salvation r , effectually perswading them by his spirit to believe , and obey , and governing their hearts by his word and spirit s , overcoming all their enemies by his almighty power and wisdom in such manner , and wayes , as are most consonant to his wonderful and unsearchable dispensation t . chap. ix . of free will. god hath indued the will of man with that natural liberty that is neither forced , nor by any absolute necessity of nature determined to do good or evil a . ii. man , in his state of innocency , had freedom and power , to will , and to do , that which was good , & well-pleasing to god b ; but yet , mutably , so that he might fall from it c . iii. man by his fall into a state of sin , hath wholly lost all ability of will to any spiritual good accompanying salvation d ; so as , a natural man , being altogether averse from that good e , and dead in sin f , is not able , by his own strength , to convert himself , or to prepare himself thereunto g . iv. when god converts a sinner , and translates him into the state of grace ; he freeth him from his natural bondage under sin h ; and by his grace , inables him freely to will and to do that which is spiritually good i yet so , as by reason of his remaining corruption , he doth not perfectly nor only will that which is good , but doth also will that which is evil k . v. the will of man is made per●ectly and immutably free to good alone in the state of glory only l . chap. x. of effectual calling . all those whom god hath predestinated unto life , and those only he is pleased in his appointed & accepted time , effectually to call a , by his word and spirit b , out of that state of sin and death , in which they are by nature , to grace and salvation by jesus christ c , in lightning their minds spiritually and savingly to understand the things of god d ; taking away their heart of stone , and giving unto them an heart of flesh ; renewing their wills , and by his almighty power determining them to that which is good f , e & effectually drawing them to jesus christ g ; yet so , as they come most freely , being made willing by his grace h . ii. this effectual call is of gods free , and special grace alone , not from any thing at all foreseen in man i , who is altogether passive therein , until being quickened & renewed by the holy spirit k , he is thereby inabled to answer this call , and to imbrace the grace offered , and conveyed in it l . iii. elect infants dying in infancy are regenerated , and saved by christ through the spirit m , who worketh when where and how he pleaseth n : so also are all other elect persons , who are uncapable of being outwardly called by the word o . iv. others , not elected , though they may be called by the ministry of the word p , and may have some common operations of the spirit , q yet they never truely come unto christ , and therefore cannot be saved r : much less can men , not professing the christian religion , be saved in any other way whatsoever , be they never so diligent to frame their lives according to the light of nature , and the law of that religion they do profess s . and , to assert and maintain , that they may , is very pernicious , and to be detested t . chap. xi . of iustification , those whom god effectually calleth he also freely justifieth a not by infusing righteousness into them , but by pardoning their sins , & by accounting and accepting their persons as righteous : not , for any thing wrought in them , or done by them , but for christs sake alone : nor , by imputing faith itself , the act of believing , nor any other evangelical obedience , to them as their righteousness ; but , by imputing the obedience and satisfaction of christ unto them b , they receiving and resting on him and his righteousness by faith , which faith they have , not of themselves , it is the gift of god c . ii faith , thus receiving and resting on christ and his righteousness , is the alone instrument of justification d ; yet is it not alone in the person justified , but is ever accompanied with all other saving graces , & is no dead faith but worketh by love e . iii. christ by his obedience and death , did fully discharge the debt of all those that are thus justified , and did make a proper , real , and full satisfaction to his fathers justice in their behalf f . yet in as much as he was given by the father for them g , and his obedience and satisfaction accepted in their stead hand , both freely , not for any thing in them , their justification is only of free grace i , h that , both the exact justice , & rich grace of god , might be glorified in the justification of sinners k . iv. god did from all eternity , decree to justifie all the elect l , and christ did , in the fulness of time , die f●r their sins , and rise again for their justification m : nevertheless they are not justified , untill the holy spirit doth in due time , actually apply christ unto them . v. god doth continue to forgive the sins of those that are justified o : and , although they can never fall from the state of justification p ; yet , they may by their sins , fall under gods fatherly displeasure , and not have the light of his countenance restored unto them , until they humble themselves , confess their sins , beg pardon , and renew their faith and repentance q . vi. the justification of believers under the old testament , was , in all these respects , one and the same , with the justification of believers under the new testament r . chap. xii . of adoption . all those that are justified , god vouchsafeth , in , and for his only son jesus christ , to make partakers of the grace of adoption a : by which they are taken into the number , and enjoy the liberties and priviledges of the children of god b , have his name put upon them c , receive the spirit of adoption d , have access to the throne of grace with boldness e , are inabled to cry abba , father f , are pitied g , protected h , provided for i , and chastned by him , as by a father k : yet never cast off l , but sealed to the day of redemption m , and inherit the promises n , as heirs of everlasting salvation o . chap. xiii . of sanctification . they who are effectually called , and regenerated , having a new heart , & a new spirit created in them are further sanctified really & personally , through the vertue of christs death & resurrection a , by his word and spirit dwelling in them b : the dominion of the whole body of sin is destroyed c , and the several lusts thereof are more & more weakned and mortified d , and they , more and more quickned and strengthned in all saving graces e , f to the practice of true holiness , without which no man shall see the lord. ii. this sanctification is throughout , in the whole man g : yet imperfect in this life , there abideth still some remnants of corruption in every part h : whence ariseth a continual and irreconcilable war ; the flesh lusting against the spirit , and the spirit against the flesh i . iii. in which war , although the remaining corruption , for a time , may much prevail k : yet through the continual supply of strength from the sanctifying spirit of christ , the regenerate part doth overcome l : & so the saints grow in grace m , perfecting holiness in the fear of god n . chap. xiv . of saving faith. the grace of faith , whereby the elect are inabled to believe to the saving of their souls a , is the work of the spirit of christ in their hearts b , & is ordinarily wrought by the ministry of the word c , by which also , and by the administration of the sacraments , and prayer , it is increased and strengthned d . ii. by this faith , a christian believeth to be true , whatsoever is revealed in the word , for the authority of god himself speaking therein e ▪ and acteth differently upon that which each particular passage thereof containeth , yielding obedience to the commands f ; trembling at the threatnings h , g and imbracing the promises of god for this life , and that which is to come h . but the principal acts of saving faith , are accepting , receiving , and resting upon christ alone for justification , sanctification , and eternal life ; by vertue of the covenant of grace i . iii. this faith is different in degrees , weak , or strong k : may be often and many waies assailed , and weakned , but gets the victory l : growing up in many to the attainment of a full assurance through christ m , who is both the author and finisher of our faith n . chap. xv. of repentance unto life . repentance unto life , is an evangelical grace a , the doctrine whereof is to be preached by every minister of the gospel , as well as that of faith in christ b . ii. by it , a sinner , out of the sight and sense not only of the danger , but also of the filthiness and odiousness of his sins , as contrary to the holy nature , and righteous law of god : and , upon the apprehension of his mercy in christ to such as are penitent , so grieves for , & hates his sin● , as to turn from them all unto god c , purposing & endeavoring to walk with him in all the waies of his commandments d . iii. although repentance be not to be rested in , as any satisfaction for sin , or any cause of the pardon thereof e , which is the act of gods free grace in christ f , yet is it of such necessity to all sinners , that none may expect pardon without it g . iv. as there is no sin so small but it deserves damnation h ; so there is no sin so great , that it can bring damnation on those who truly repent i . v. men ought not to content themselves with a general repentance , but it is every mans duty to endeavour to repent of his particular sins , particularly k . vi. as every man is bound to make private confession of his sins to god , praying for the pardon thereof l upon which , and the forsaking of them , he shall find mercy m : so he that scandalizeth his brother , or the church of christ , ought to be willing by a private or publick confess●on ▪ and sorrow for his sin to declare his repentance to th●se that are offended n , who are thereupon to be recon●●●ed to him , and in love to receive him .. o chap. xvi . of good woorks . good works are onely such as god hath commanded in his holy word a , and not such as without the warrant thereof , are devised by men , out of blind zeal , or upon any pretence of good intention b . ii. these good works done in obedience to gods commandments , are the fruits and evidences of a true and lively faith c : and by them , believers manifest their thankfulness d : strengthen their assurance e , edifie their brethren f , adorn the profession of the gospel g , stop the mouths of the adversaries h , and glorifie god i , whose workmanship they are , created in christ jesus thereunto k : that having their fruit unto holiness , they may have the end , eternal life l . iii. their ability to do good works is not at all of themselves , but wholly from the spirit of christ m . and that they may be inabled thereunto , besides the graces they have already received , there is required an actual influence of the same holy spirit , to work in them to will and to do , of his good pleasure n : yet are they not hereupon to grow negligent , as if they were not bound to perform any duty , unless upon a special motion of the spirit ; but they ought to be diligent in stirring up the grace of god that is in them o . iv. they who in their obedience attain to the greatest hight , which is possible in this life , are so far from being able to supererogate , and to do more than god requires , as that they fall short of much which in duty they are bound to do p . v. we cannot by our best works merit pardon of sin , or eternal life at the hand of god , by reason of the great disproportion that is between them and the glory to come ; & the infinite distance that is between us & god , whom , by them , we can neither profit , not satisfie for the debt of our former sins q , but when we have done all we can , we have done but our duty , and are unprofitable servants r , and because , as they are good they proceed from his spirit s : and as they are wrought by us , they are defiled , and mixed with so much weakness & imperfection , that they cannot endure the severity of gods judgment t . vi. yet notwithstanding the persons of believers being accepted through christ , their good works also are accepted in him u , not as though they were in this life wholly unblamable and unreprovable in gods sight w , but that , he looking upon them in his son , is pleased to accept and reward that which is sincere , though accompanied with many weaknesses and imperfections x . vii . works done by unregenerate men , although , for the mater of them they may be things which god commands , and of good use , both to themselves and others y , yet because they proceed not from an heart purified by faith z , nor are done in a right manner , according to the word a , nor to a right end , the glory of god b , they are therefore sinful , and cannot please god , or make a man meet to receive grace from god c . and yet their neglect of them is more sinful and displeasing unto god d . chap. xvii . of perseverance . they whom god hath accepted in his ●eloved , effectually called , a●d sanctified by hi● spirit , can neither to●ally nor finally ; fall away from the state of grace : but shall certainly persevere ●herein to the end , and be eternally saved a . ii. this perseverance of the saints depends not upon their own free will , but upon the immutability of the decree of election , flowing from the free & unch●ngeable love of god the father b , upon the e●ficacy of the merit and in●ercession of jesus chri●● c ▪ the abiding of the spirit , & of the seed of god within them d , and the nature of the covenant of grace e : from all which ariseth also the certainty & infalli●ility thereof f . iii. nevertheless , they may through the temptations of ●atan & of the world , the prevalency of corruption remaining in them ; and the neglect of the means of their preservation , fall into grievous sins g , and for a time continue therein h , whereby they incur gods displeasure i , and grieve his holy spirit k , come to be d●prived of some measure of their graces and comforts l , have their hearts hardened m , and their consciences wounded n , hurt , and scandalize others o , and bring temporal judgments upon themselves p . chap. xviii . of the assurance of grace and salvation . although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of god , and estate of salvation a , which hope of theirs shall perish b : yet such as truly believe in the lord jesus , and love him in sincerity , endeavouring to walk in all good conscience before him , may in this life be certainly assured that they are in the state of grace c , and may rejoyce in the hope of the glory of god which hope shall never make them ashamed d . ii. this certainty is not a bare conjectural and probable perswasion , grounded upon a fallible hope e , but an infallible assurance of faith , founded upon the divine truth of the promises of salvation f , the inward evidence of those graces unto which these promises are made g , the testimony of the spirit o● adoption witnessing with ou● spirits that we are the children of god h : which spirit is the earnest of inheritance , whereby we are sealed to the day of redemption i . iii. this infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it k : yea , being enabled by the spirit to know the things which are freely given him of god , he may , without extraordinary revelation , in the right use of ordinary means , attain thereunto l . and therefore it is the duty of every one to give all diligence to make his calling and election sure m , that thereby his heart may be enlarged in peace & joy in the holy ghost , in love & thankfulness to god , & in strength and chearfulness in the duties of obedience , the proper fruits of this assurance n ; so far is it from inclining men to looseness o . iv. true believers may have the assurance of their salvation divers ways shaken , diminished , and intermitted , as by negligence in preserving of it , by falling into some special sin , which woundeth the conscience , & grieveth the spirit , by some sudden or vehement temptation , by gods withdrawing the light of his countenance , & suffering even such as fear him to walk in darkness , and to have no light p : yet are they never utterly destitute of that seed of god , & life of faith , that love of christ and the brethren , that sincerity of heart , and conscience of duty , out of which by the operation of the spiri● , this assurance may in due time be revived q , and by the which in the mean time their supported from utter despair r chap. xix . of the law of god. god gave to adam a law , as a covenant of works , by which he bound him , & all his posterity to personal , entire , exact and perpetual obedience , promised life upon the fulfilling , and threatned death upon the breach of it : and indued him with power and ability to keep it a . ii. this law , after his fall continued to be a perfect rule of righteousness , & as such , was delivered by god upon mount sinai , in ten commandments , and written in two tables b , the four first commandments containing our duty towards god , and the other six , our duty to man c . iii. beside this law commonly called moral , god was pleased to give to the people of is●ael , as a church under age , ceremonial laws , containing several typical ordi●ances , partly of worship , prefiguring christ his graces , actions , suffering● , and benefits d , and partly hold●ng forth divers instructions of moral duties e . all which ceremonial laws are now abrogated under the new testament f . iv. to them also , as a body politic , he gave sundry judicial laws , which expired together with the state of that people , not obligeing any other now , further than the general equity thereof may require g . v. the moral law doth for ever bind all , as well justified persons as others , to the obedience thereof h , and that , not only in regard of the ●atter contained in it , but also in respect of the authority of god the creator who gave it i . neither doth christ in the gospel any way dissolve but much strengthen this obligation k . vi. although true believer ▪ be not under the law , as a covenant of works , to be thereby justified , or condemned l , yet it is of great use to them , as well as to others , in that , as a rule of life informing the of the will of god , and their duty , it directs and binds them to walk accordingly m , discovering also the sinful pollutions of their nature , hearts and lives n : so as examining themselves thereby , they may come to further conviction of , hum●liation for , and hatred against sin o : together with a clearer sight of the need they have of christ , and the perfection of his obedience p . it is likewise of use to the regenerate , to restrain their corruptions : in that it forbids sin q : and the threatnings of it serve to shew , what even their sins deserve : and what afflictions in this life , they may expect for them , although freed from the curse thereof threatned in the law r . the promises of it in like manner , shew them gods approbation of obedience , & what blessings they may expect upon the performance there of s : although not as due to them by the law , as a covenant of works t . so as a mans doing good , and refraining from evil , because the law encourageth to the one , & deterreth from the other , is no evidence of his being under the law , and not under grace u . vii . neither are the fore mentioned uses of the law contrary to the grace of the gospel , but do sweetly comply with it w , the spirit of christ subduing , and inabling the will of man , to do that freely and chearfully , which the will of god revealed in the law , requireth to be done x , chap. xx. of christian liberty , and liberty of conscience . the liberty which christ hath purchased for believers , under the gospel , consists in their freedom from the guilt of sin , the condemning wrath of god , the curse of the moral law a , and in their being delivered from this present evil world , bondage to satan , and dominion of sin b ; from the evil of afflictions , the sting of death , the victory of the grave , and everlasting damnation c , as also , in their free access to god d , and their yielding obedience unto him , not out of slavish fear , but a child like love and willing mind e . all which were common also to believers under the law. but under the new testament , the liberty of christians is further inlarged , in their freedom from the yoke of the ceremonial law , to which the jewish church was subject g , and in greater boldness of access to the throne of grace h , and in fuller communications of the free spirit of god , than believers under the law , did ordinarily partake of i . ii. god alone is lord of the conscience k : and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word , or beside it , in matters of faith or worship l . so that to believe such doctrines , or to obey such commands out of conscience , is to betray true liberty of conscience m , & the requiring of an implicite . faith , and an absolute and blind obedience , is , to destroy liberty of conscience , and reason also n . iii. they , who upon pretence of christian liberty , do practice any sin , or cherish any lust , do thereby destroy the end of christian liberty , which is , that being delivered out of the hands of our enemies , we might serve the lord without fear , in holiness and righteousness before him all the daies of our life o . iv. and because the power which god hath ordained , and the liberty which christ hath purchased , are not intended by god , to destroy , but mutually to uphold & preserve one another : they , who upon pretence of christian liberty shall oppose any lawful power , or the lawful exercise of it , whether it be civil or ecclesiastical , resist the ordinance of god p . and , for their publishing of such practices , as are contrary to the light of nature , or to the known principles of christianity , whether concerning faith , worship , or conversation : or , to the power of godliness : or such erroneous opinions or practices , as either in their own nature , or in the manner of publishing or maintaining them , are destructive to the external peace and order which christ hath established in the church , they may lawfully be called to account , and proceeded against by the censures of the church q , and by the power of civil magistrate r . chap. xxi . of religious worship , and the sabbath day . the light of nature sheweth that there is a god , who hath lordship & sovereignty over all , is good ▪ & doth good unto all , & is therefore to be feared , loved , praised , called upon , trusted in and served with all the heart , and with all the soul , and with all the might a . but , the acceptable way of worshiping the true god , is instituted by himself , and so limited to his own revealed will ▪ that he may not be worshipped according to the imaginations & devices of men , or the suggestions of satan , under any visible representations , or any other way not prescribed in the holy scripture b . ii. religious worship is to be given to god , the father , son and holy ghost ; and to him alone c ; not to angels , saints , or any other creature d , and since the fall , not without a mediator ; nor in the mediation of any other , but of christ alone e . iii. prayer with thanks-giving being one special part of religious worship f , is by god required of all men g : and that it may be accepted it is to be made in the name of the son h , by the help of his spirit i , according to his will k : with understanding , reverence , humility , fervency , faith , love , l and perseverance and if vocal , in a known tongue m . iv. prayer is to be made for all things lawful n , and for all sorts of men living , or that shall live hereafter o : but not for the dead p , nor for those of whom it it may be known that they have sinned the sin unto death q . v. the reading of the scriptures with godly fear r , the sound preaching s , and conscionable hearing of the word ; in obedience unto god , with understanding , faith , and reverence t : singing of psalms with grace in the heart u : as also the due administration , and worthy receiving of the sacraments instituted by christ ; are all parts of the ordinary religious worship of god w ; besides religious oaths x , vows y , sollemn fasting z , and thanksgivings upon several occasions a , which are in their several times and seasons , to be used in an holy and religious manner b . vi. neither prayer nor any other part of religious worship , is now under the gospel , either tyed unto , or made more acceptable by any place in which it is performed or towards which it is directed c : but god is to be worshipped every where d , in spirit and truth e : as in private families f , daily g , and in secret , each one to himself h ; so more solemnly in the publick assemblies , which are not carelesly or wilfully to be neglected , or forsaken when god , by his word or providence calleth thereunto i . vii . as it is of the law of nature , that , in general , a due proportion of time be set apart , for the worship of god : so in his word , by a positive , moral , and perpetual commandment , binding all men , in all ages , he hath particularly appointed one day in seven for a sabbath to be kept holy unto him k : which from the beginning of the world to the resurrection of christ , was the last day of the week ; and from the resurrection of christ , was changed ▪ into the first day of the week l , which in scripture is called the lords day m , and is to be continued to the end of the world , as the christian sabbath n . viii . this sabbath is then kept holy unto the lord , when men , after a due preparing of their hearts and ordering of their common affairs beforehand , do not only observe an holy rest all the day , from their own works , words & thoughts about their worldly imployments ▪ and recreations o , but also are taken up the whole time in the publick and private exercises of his worship , and in the duties of necessity and mercy p . chap. xxii . of lawful oaths and vows . a lawful oath is a part of religious worship a , wherein , upon just occasion , the person swearing , solemnly calleth god to witness what he asserteth or promiseth ; and to judge him according to the truth or falshood of what he sweareth b . ii. the name of god only , is that by which men ought to swear , & therein it is to be used with all holy fear and reverence e . therefore to swear vainly , or rashly , by that glorious and dreadful name ; or , to swear at all , by any other thing , is sinful and to be abhorred d . yet , as in matters of weight and moment , an oath is warranted by the word of god , under the new testament as well as under the old e ; so a lawful oath , being imposed by lawful authority , in such matters ought to be taken f . iii. whosoever taketh an oath , ought duly to consider the weightiness of so solemn an act , and therein to avouch nothing , but what he is fully perswaded is the truth g , neither may any man ▪ bind himself by oath to any thing but what is good and just , and what he believeth so to be , and what he is able and resolved to perform h . yet it is a sin , to refuse an oath touching any thing that is good and just , being imposed by lawful authority i . iv. an oath is to be taken in the plain and common sense of the words without equivocation , or mental reservation k : it cannot oblige to sin ; but , in any thing not sinful , being taken , it binds to performance , although to a mans own hart l . nor is it to be vio●ated , although made to hereticks o● infidels m . v. a vow is of the like nature with a promissary o●th , and ought to be made with the like religious care , and to be performed with the like faithfulness n . vi. it is not to be made to any creature but to god a●one o , and that it may be accepted , it is to be made voluntarily , out of faith , and conscience of duty , in way of thankfulness ▪ for mercy received , or of the obtaining of what we want : whereby we more strictly bind our selves to necessary duties : or , to other things , so far , and so long as they may fitly conduce thereunto p . vii . no man may vow , to do any thing forbidden in the word of god , or what would hinder any duty therein commanded , or which is not in his own power , and for the performance whereof , he hath no promise of ability from god q . in which respect , popish monastical vows of perpetual single life , professed poverty , and regular obedience , are so far from being degrees of higher perfection , that they are superstitious and sinful snares , in which , no christian may intangle himself r . chap. xxiii . of the civil magistrate . god , the supream lord and king of all the world , hath ordained civil magistrates to be under him , over the people for his own glory , and the publick good : and to this end , hath armed them with the power of the sword , for the defence and encouragement of them that are good , and for the punishment of evil doers a . ii. it is lawful for christians to accept and execute the office of a magistrate , when called thereunto b : in the managing whereof , as they ought especially to maintain piety , justice , and peace , according to the wholsome laws of each common-wealth c : so for that end , they may lawfully now under the new testament , wage war , upon just and necessary occasion d . iii. the civil magistrate may not assume to himself the administration of the word & sacraments , or the power of the keys of the kingdom of heaven e : yet he hath authority , and it is his duty , to take order that unity and peace be preserved in the church , that the truth of god be kept pure and entire , that all blasphemies and heresies be suppressed , all corruptions and abuses in worship & discipline prevented , or reformed : and all the ordinances of god duly settled , administred and observed f : for the better effecting whereof , he hath power to call synods , to be present at them , and to provide that whatsoever is transacted in them , be according to the mind of god g . iv. it is the duty of people to pray for magistrates h , to honour their persons i , to pay them tribute & other dues k : to obey their lawful commands , and to be subject to their authority for conscience sake l infidelity or indifference in religion doth not make void the magistrates just and legal authority , nor free the people from their due obedience to him m : from which ecclesiastical persons are not exempted n , much less hath the pope any power or jurisdiction over them , in their dominions , or over any of their people ; and least of all to deprive them of their dominions , or lives , if he shall judge them to be hereticks or upon any other pretence whatsoever o . chap. xxiv . of marriage and divorce . marriage is to be between one man and one woman . neither is it lawful for any man to have more than one wife , nor for any woman to have more than one husband , at the same time a . ii. marriage was ordained for the mutual help of husband and wife b , for the increase of mankind , with a legitimate issue , and of the church with an holy seed c , and for preventing of uncleanness d . iii. it is lawful for all sorts of people to marry , who are able with judgment to give their consent e . yet , is it the duty of christians to marry only in the lord f . and therefore such as profess the true reformed religion , should not marry with infidels , papists , or other idolaters . neither should such as are godly be unequally yoked , by marrying with such as are notoriously wicked in their life , or maintain damnable heresies g . iv. marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word h . n●r can such incest●o●s marriages ever be made lawful by any law of man , or consent of parties , so as those per●ons may live together as man and wife i . the man may not ma●ry any of his wifes kinred nearer in blood , than he may of his own ; nor , the wo●an of her husbands kindred , nearer in blood than of her own k . v. adultery or fornication committed after a contract , being detected before mar●iage , giveth iust occasion to the innocent party to dissolve that contract l ▪ in the case of adultery after marriage , it is lawful for the innocent party to sue out a divorce m , and af●er the divorce , to marry another , as if the offending party were dead n . vi. although the corruptions of man be such as is apt to study arguments , unduely to put asunder thos● whom god hath j●yned together in marriage : yet ●●thing but adultery , or such wilful desertion as can no way be remedied by the church , or civil magistrate , is cause sufficient of dissolving the bond of marriage o : wherein , a publick and orderly course of proceeding is to be observed : and , the persons concerned in it , not left to their own wills & discretion in their own case p . chap. xxv . of the church . the catholick or universal church which is invisible , consists of the whole number of the elect , that have been , are , or shall be gathered into one , under christ the head thereof ; and is the spouse , the body , the fulness of him that filleth all in all a . ii. the visible church which is also catholick or universal , unde● the gospel ( not confined to one nation , as before under the law ) consist● of all those , throughout the world ▪ that pro●ess the true religion b , together with their children c : an● is the kingdom of the lord jesu● christ d , the house and family o● god e , ou● of which there is no ordinary possibility of salvation f . iii. unto this catholick visible church , christ hath given the ministry , oracles , and ordinances of god , for the gathering , and perfecting of the saints , in this life to the end of the world : and doth by his own presence and spirit , according to his promise , make them effectual thereunto g . iv. this catholick church hath been sometimes more , sometimes less visible h . and particular churches , which are members thereof , are more or less pure , according as the doctrine of the gospel is taught and imbraced , ordinances administred , and publick worship performed more or less purely in them i . v. the purest churches under heaven are subject both to mixture and errour k , and some have so degenerated as to become no churches of christ , but synagogues of satan l . nevertheless , there shall be alwaies a church on earth to worship god according to his will m . vi. there is no other head of the church , but the lord jesus christ n . nor can the pope of rome , in any sence be head thereof : but is that anti-christ , that man of sin , and son of perdition that exalteth himself in the church , against christ and all that is called god o . chap. xxvi . of the communion of saints . all saints that are united to jesus christ their head , by his spirit , and by faith , have fellowship with him in his graces , sufferings , death , resurrection , and glory a . and , being united to one another in love , they have communion in each others gifts and graces b , and are obliged to the performance of such duties publick and private , as do conduce to their mutual good , both in the inward & outward man c . ii. saints by profession are bound to maintain an holy fellowship and communion in the worship of god ; and in performing such other spiritual servic●s as tend to their mutual edification d : as also , in relieving each other in outward things according to their several abilities , and necessities . which communion , as god offereth opportunity , is to be extended unto all those , who in every place call upon the name of the lord jesus e . iii. this communion which the saints have with christ , doth not make them , in any wise , partakers of the substance of his god-head , or to be equal with christ in any respect : either of which to affir● , is impious and blasphem●us f . nor doth their communion one with another as saints , take away , or infringe the title or propriety which each man hath in his goods and possessions g . chap. xxvii . of the sacraments . sacraments are holy signs , and seals of the covenant of grace a , immediately instituted by god b , to represent christ , and his benefits ; and to confirm our interest in him c . as also , to put a visible difference between those that belong unto the church , and the rest of the world d ; and solemnly to engage them to the service of god in christ according to his word e . ii. there is in every sacrament a spiritual relation , or sacramental union , between the sign and the thing signified : whence it comes to pass , that the names , and effects of the one , are attributed to the other f . iii. the grace which is exhibited in , or by the sacraments rightly used , is not conferred by any power in them ; neither doth the efficacy of a sacrament depend upon the piety , or intention of him that doth administer it g ; but upon the work of the spirit h , and the word of institution , which contains , together with a precept authorizing the use thereof , a promise of benefit to worthy receivers i . iv. there be only two sacraments ordained by christ our lord , in the gospel , that is to say , baptism and the supper of the lord , neither of which may be dispensed by any , but by a minister of the word lawfully ordained k . v. the sacraments of the old testament , in regard of the spiritual things thereby signified , and exhibited , were , for substance the same with those of the new l . chap. xxviii . of baptisme . baptism is a sacrament of the new testament , ordained by jesus christ a , not only for the solemn admission of the party baptized , into the visible church b : but also , to be unto him a sign and seal of the covenant of grace c , of his ingrafting into christ d , of regeneration e , of remission of sins f , and of his giving up unto god through jesus christ , to walk in newness of life g , which sacrament is , by christs own appointment , to be continued in his church , untill the end of the world h . ii. the outward element to be used in the sacrament , is water , wherewith the party is to be baptized , in the name of the father , and of the son , and of the holy-ghost , by a minister of the gospel , lawfully called thereunto i . iii. dipping of the person into the water , is not necessary : but , baptism is rightly administred , by pouring , or sprinkling water upon the person k . iv. not only those that do actually p●of●ss faith in , and obedience unto christ l , but also the infants of one , or both believing parents , are to be baptized m . v. although i● be a great sin to contemn or neglect this ordinance n , yet ●race and salvation are not so inseparably annexed unto it , as that no person can be regenerated or saved without it o , or that all that are baptized , are undoubtedly regenerated p . vi. the efficacy of baptism is not ●yed to that moment of time , wherein it is administred q , yet notwithstanding by the right use of this ordinance , the grace promised , is not only offered , but really exhibited & confer'd by the holy ghost to such ( whether of age , or infants ) as that grace belongeth unto , according to the council of gods own will , in his appointed time r . vii . the sacrament of baptism is but once to be administred to any person s . chap. xxix . of the lords supper . our lord jesus , in the night wherein he was betrayed , instituted the sacrament of his body and blood , called the lords supper to be observed in his church , unto the end of the world , for the perpetual remembrance of the sacrifice of himself in his death : the sealing all benefits thereof unto true believers , their spiritual nourishment and growth in him , their further engagement in , and to all duties whi●h they ow unto him , and to be a bond and pledge of their communion with him , and with each other , as members of his mystical body a . ii. in this sacrament christ is not offered up to his father : nor , any real sacrifice made at all , for remission of s●n of the quick or dead b , but only a commemoration of that one , offering up of himself , by himself , upon the cross , once for all , and a spiritual oblation of all possible praise unto god for the same c . so that , the popish sacrifice of the mass ( as they call it ) is most abominably injurious to christs one , only sacrifice , the only propitiation for all the sins of the elect d . iii. the lord jesus hath in this ordinance , appointed his minister● to declare his word of institution to the people , to pray and bless the elements of bread and wine , and thereby to set them apart from a common to a holy use : and to take , and break the bread , to take the cup , and ( they communicating also themselves ) to give both to the communicants e , but to none who are not then present in the congregation f . iv. private masses , or receiving this sacrament by a priest , or any other alone g , as likewise the denyal of the cup to the people h , worshipping the elements , the lifting them up , or carrying them about for adoration , and the reserving them for any pretended religious use , are all contrary to the nature of this sacrament , and to the institution of christ i . v. the outward elements in this sacrament duly set apart to the uses ordained by christ , have such relation to him crucified , as that truly , yet sacramentally only , they are sometimes called by the name of the things they represent , to wit , the body and blood of christ k : albeit in substance and nature , they still remain , truly and only bread and wine , as they were before l . vi. that doctrine which maintains a change of the substance of bread and wine , into the substance of christs body and blood ( commonly called transubstantiation ) by consecration of a priest , or by any other way , is repugnant , not to scripture alone , but even to common sense and reason ; overthroweth the nature of the sacrament , & hath been , and is the cause of manifold superstitions ; yea , of gross idolatries m . vii . worthy receivers outwardly partaking of the visible elements , in this sacrament n , do then also inwardly by faith really & indeed , yet not carnally & corporally , but spiritually , receive , & feed upon christ crucified , & all benefits of his death ▪ the body & blood of christ being then , nor corporally or carnally , in , with or under the bread and wine : yet , as really , but spiritually , present to the faith of believers in that ordinance , as the elements themselves are to their outward senses o . viii . although ignorant , and wicked men receive the outward elements in this sacrament : yet they receive not the thing signified thereby ; but by their unworthy coming thereunto , are guilty of the body & blood of the lord to their own damnation . wherefore , all ignorant and ungodly persons , as they are unfit to enjoy communion with him , so are they unworthy of the lords ta●le ▪ and cannot without great sin against christ while they remain such , partake of these holy mysteries p , or be admitted thereunto q . chap. xxx . of church censures . the lord jesus , as king and head of his church , hath therein appointed a government , in the hand of church officers , distinct from the civil magistrate a . ii. to these officers , the keys of the kingdom of heaven are committed : by vertue whereof , they have power , respectively , to retain , and remit sins : to shut that kingdom against the impenitent , both by the word and censures ; and to open it unto penitent sinners , by the ministry of the gospel , and by absolution from censures , as occasion sha●l require b . iii. church censures are necessary , for the ●eclaiming and gaining of offending brethren , for deterring of oth●●s from the like offences , for pu●ging out of that leaven which might infect the whole lump , for v●●dicating the honour of christ , 〈◊〉 the holy profession of the gos●●l , & for preventing the wrath of god , which might iustly fall upon the church , if they should suffer his covenant , and ●he seals thereof to be ●rofaned by notorious and obstinate offenders c . iv. for the better attaining of these ends , the officers of the church are to proceed by admonition , suspension from the sacrament of the lords supper for a season ; and by excommunication from the church , according to the nature of the crime and demerit of the person d . chap. xxxi . of synods and councils . for the better government , and further edification of the church there ought to be such assemblies , as are commonly called synods or councils a . ii. as magistrates may lawfully call a synod of ministers , and other fit persons , to consult and advise with , about matters of religion b : so , if magistrates be open enemies to the church , the ministers of christ , of themselves , by vertue of their office ; or they , with other fit persons , upon delegation from their churches , may meet together in such assemblies c . iii. it belongeth to synods and councils , ministerially to determine controversies of faith , and cases of conscience , to set down rules and directions for the better ordering of the publick worship o● god , and government of his church : to receive complaints in cases of malice , administration : and authoritatively , to determine the same ; which decrees and determinations , if consonant to the word of god , are to be received with reverence , and submission : not only for their agreement with the word , but also for the power whereby they are made as being an ordinance of god appointed thereunto in his word d . iv. all synods or councils , since the apostles times , whether general or particular , may erre , and many have erred . therefore they are not to be made the rule of faith , or practice ; but to be used as an help in both e . v. synods and councils are to handle , or conclude nothing , but that which is ecclesiastical : and are not to intermeddle with civil affairs which concern the common wealth , unless by way of humble petition in cases extraordinary : or by way of advice , for satisfaction of conscience , if they be thereunto required by the civil magistrate f . chap. xxxii· of the state of men after death , and of the resurrection of the dead . the bodies of men , after death , return to dust , and see corruption a : but their souls ( which neither die nor sleep ) having an immortal subsistence , immediately return to god who gave them b : the souls of the righteous , being then made perfect in holiness , are received into the highest heavens where they behold the face of god , in light and glory , waiting for the full redemption of their bodies c . and the souls of the wicked are cast into hell , where they remain in torments and utter darkness , reserved to the judgment of the great day d . besides these two places , for souls separated from their bodies , the scripture acknowledgeth none . ii. at the last day , such as are found alive , shall not die , but be changed e ; and all the dead shall be raised up , with the self same bodies , and none other , although with different qualities , which shall be united again to their souls for ever f . iii. the bodies of the unjust , shall by the power of christ be raised to dishonour : the bodies of the just by the spirit , unto honour : and be made conformable to his own glorious body g . chap. xxxiii . of the last judgment . god hath appointed a day , wherein he will judge the world in righteousness , by jesus christ a , to whom all power and judgment is given of the father b . in which day , not only the apostate angels shall be judged c , but likewise all persons that have lived upon earth , shall appear before the tribunal of christ , to give an accompt of their thoughts , words and deeds , and to receive accordingly to what they have done in the body , whether good or evil d . ii. the end of gods appointing this day , is for the manifestation of the gl●ry of his mercy , in the eternal salvation of the elect : and , of his justice , in the damnation of the reprobate , who are wicked , and disobedient : for , then shall the righteous go into everlasting life , and receive that fulness of joy and refreshing , which shall come from the presence of the lord : but ▪ the wicked , who know not god ▪ and obey not the gospel of jesus christ , shall be cast into eternal torments , and be p●nished with everlasting destruction from the presence of the lord , and from the glory of h●s power e . iii. as christ would have us to be certainly perswaded that th●r● shall be a day of judgment , both to deter all men from sin , and for the greater consolation of the godly in their adversity f : so , will he have that day unknown to men , that they may shake off all carnal security , and be alwaies watchful , because they know not at what hour the lord will come : and , may be ever prepared to say , come , lord jesus , come quickly , amen g . finis . the larger catechism , first agreed upon by the assembly of divines at westminster . and now approved by the general assembly of the church of scotland . to be a part of uniformity in religion between the kirks of christ in the three kingdoms . edinbourg , printed by george swintoun and thomas brown , and are to be sold by iames glen and david trench . anno dom. 1671. the larger catechism , first agreed upon by the assembly of divines at westminster . and now appointed by the general assembly of the kirk of scotland , to be a part of uniformi●y in religion , between the kirks of christ , in the three kingdomes . question . 1. what is the chief and highest end of man ? a. mans chief and highest end is , to glorifie god a , and fully to enjoy him for ever b . q. 2. how doth it appear that there is a god ? a. the very light of nature in man , and the works of god declare plainly that there is a god c : but his word and spirit only do sufficiently and effectually reveal him unto men for their salvation d . q. 3. what is the word of god ? a. the holy scriptures of the old and new testament are the word of god e , the only rule of faith and obedience f . q. 4. how doth it appear that the scriptures are the word of god ? a. the scriptures manifest themselves to be the word of god , by their majesty g , and purity h ; by the consent of all the parts i , & the scope of the whole , which is to give al glory t● god k by their light and power to convince and convert sinners , to comfort and build up believers unto salvation l : but the spirit of god bearing witness by and with the scriptures in the heart of man , is alone able fully to perswade it , that they are the very word of god m . q. 5. what do the scriptures principally teach ? a. the scriptures principally teach , what man is to believe concerning god and what duty god requires of man n . q. 6. what do the scriptures make known of god ? a. the scriptures make known what god is o , the persons in the godhead p , his decrees q , and the execution of his decrees r . q. 7. what is god ? a. god is a spirit s , in and of himself infinite in being t , glory u , blessedness w , and perfection x , all sufficient y , eternal z , unchangeable a , incomprehensible b , every where present c , almighty d , knowing all things e , most wise f , most holy g , most just h , most merciful and gracious , long suffering and abundant in goodness and truth i . q. 8. are there more gods than one ? a. there is but one only , the living and true god k . q. 9. how many persons are there in the godhead ? a. there be three persons in the godhead , the father , the son , and the holy ghost , and these three are one , true , eternal god , the same in substance , equal in power and glory , although distinguished by their personal properties l . q 10. what are the personal properties of the three persons in the godhead q a. it is proper to the father to beget the son m , and to the son to bebegotten of the father n , and to the holy ghost to proceed from th● father and son , from all eternity o . q 11. how doth it appear that the son and the holy ghost are god equal with the father ? a. the s●riptures manifest that the son , & the holy ghost , are god equal with the father , ●scribing unto them such names p , attributes q , works r , and worship s , as are proper to ●od only . q 1● what are the decree● of god ? a. gods decrees are the wise , free , and holy acts of the counsel of his will t , whereby from all eternity , he hath for his own glory , unchangeably , fore-●rdained whatsoever comes to pass in time u ; especially concerning angels and men. q. 13. what hath god especially decreed concerning angels and men ? a. god by an eternal and immutable decree , ●ut of his meer love for the praise of his glorious grace to be manifested in due time , ha●h elected some angels to glory w ; and in christ hath chosen some men to eternal life , and the means thereof x and also according to his soveraign power , and the unsearchable co●nsel of his own will ( whereby he extendeth or witholdeth favour as he pleaseth ) hath passed by and fore-ordained the rest to dishonour and wrath , to be for their sin inflicted , to the praise of the glory of his justice y q. 14. how doth god execute his decrees ? a. god executeth his decrees in the works of creation and providence ; according to his infallible foreknowledg and the free and immutable counsel of his own will z . q. 15. what is the work of creation ? a. the work of creation , is that wherein god did , in the beginning , by the word of his power , make of nothing , the world and all things therein , for himself , within the space of six daies , and all very good a . q. 16. how did god create the angels ? a. god created all the angels b spirits c , immortal d , holy e , excelling in knowledge f , mighty in power g , to execute his commandments , and to praise his name h ; yet subject to change i . q. 17. how did god create man ? a. after god had made oll other creatures , he created man male and female k form'd the body of the man of the dust of the ground , and the woman of a rib of the man m , indued them with living , reasonable and immortal souls n : made them after his own image o , in knowledge p , righteousness , and holiness q , having the law of god written in their hearts r : and power to fulfil it s , with dominion over the creatures t , yet subject to fall u . q. 18. what are gods works of providence ? a. gods works of providence are , his most holy w , wise x , & powerful preserving y , and governing all his creatures z , ordering them and all their actions a , to his own glory b . q. 19. what is gods providence towards the angels ? a. god by his providence permitted some of the angels wilfully and irrecoverably to fall into sin & damnation c , limiting and ordering that and all their sins to his own glory d , and established the rest in holiness and happ●ness e , imploying them all f , at his pleasure in the administration of his power , mercy and justice g . q. 20. what was the providence of god towards man in the estate wherein he wa● created ? a. the providence of god toward man , in the estate wherein he was created , was , the placing him in paradise , appointing him to dress it , giving him liberty to eat of the fruit of the earth h , putting the creatures under his dominion i , and ordaining marriage for his help k : affording him communion with himself l , instituting the sabbath m , entering into a covenant of life with him , upon condition of personal , perfect , and perpetual obedience n , of which the tree of life was a pledge o , and for biding to eat of the tree of knowledge of good and evil , upon pain of death p . q. 21. did man continue in that estate wherein god at first created him ? a. our first parents being left to the freedom of their own will , through the temptation of satan , transgressed the commandment of god , in eating the forbidden fruit , and thereby fell from the estate of innocency wherein they were created q . q. 22. did all mankind fall in that first transgression ? a. the covenant being made with adam as a publick person , not for himself only ▪ but for his posterity , all mankind descending from him by ordinary generation r , sinned in him , and fell with him in that first transgression s . q. 23. into what estate did the fall bring mankind ? a. the fall brought mankind into an estate of sin and misery t . q. 24. what is sin ? a. sin is any want of conformity unto , or transgression of any law of god , given as a rule to the reasonable creatures u . q. 25. wherein consisteth the sinfulness of that estate whereinto man fell ? a. the sinfulness of that estate whereinto man fell , consisteth in the guilt of adams first sin w , the want of that righteousness wherein he was created , & the corruption of his nature , whereby he is utterly indispos'd , disabled and made opposite unto all that is spiritually good , and wholly in●lined to all evil , and that continnually x which is commonly called original sin , and from which do proceed all act●al transgressions y , q. how is original sin conveyed from our first parents to their posterity ? a original sin is conveyed from our first parents to their posterity by natural generation , so as all that proceed from them in that way , are conceived and born in sin z . q. 27. what misery did the fall bring upon mankind ? a. the fall brought upon mankind the loss of communion with god a his displeasure and curse , so as we are by nature children of wrath b , bond-slaves to satan c , and justly liable to all punishments in this world , & that which is to come d . q. 28. what are the punishments of sin in this world ? a. the punishment of sin in this world , are , either inward , as blindness of mind e , a reprobate sense f , strong delusions g , hardness of heart h , horrour of conscience i , and vile affections k ; or outward , as the curse of god upon the creatures for our sakes l , and all other evils that befal us in our bodies , names , estates , relations and employments m , together with de●th it self n . q. 29. what are the punishments of sin in the world to come ? a. the punishments of sin in the world to come , are everlasting separation from the comfortable presence of god , and most grievous torments in soul and body without intermission , in hell fire , for ever o . q. 30 , doth god leave all mankind to perish in the estate of sin and misery ? a. god doth not leave all mankind to perish in the estate of sin & misery p , into which they fell , by the breach of the first covenant , commonly cal'd the covenant of works , q : but , of his meer love & mercy , delivereth his elect out of it , & bringeth them into an estate of salvation by the second covenant , commonly called the covenant of grace r . q. 31. with whom was the covenant of grace made ? a. the covenant of grace was made with christ as the second adam , and in him , with all the elect , as his seed s . q. 32. how is the grace of god manifested in the second covenant ? a. the grace of god is manifested in the second covenant , in that he freely provideth and offereth to sinners a mediator t , and life and salvation by him u , and requiring faith as the condition to interest them in him w , promiseth and giveth his holy spirit x , to all his elect , to work in them that faith y , with all other saving graces z , and to enable them unto all holy obedience a , as the evidence of the truth of their faith b , and thankfulness to god c , and as the way which he hath appointed them to salvation d . q. 33. was the covenant of grace alway ▪ administred after one and the same manner ? a the covenant of grace was not always administred after the same manner , but the administration of it under the old testament was different from that under the new e . q. 34. how was the covenant of grace administred under the old testament ? a. the covenant of grace was administred under the old testament , by promises f , prophesies g , sacrifices h , circumcision i , the passover k : & other types & ordinances , which did all foresignifie christ then to come , and were for that time sufficient to build up the elect in faith in the promised messiah l , by whom they then had full remission of sin , and ete●nal salvation m . q 35. how is the covenant of grace administred under the new testament ? a. under the new testament , when christ the substance was exhibited , the same covenant of grace was and still is to be administred in the preaching of the word n , & the administration of the sacraments of baptism o , and the lords supper p ; in which , grace and salvation is held forth in more fulness , evidence , and efficacy to all nations q . q. 36. who is the mediator of the covena●t of grace ? a. the only mediator of the covenant of grace is the lord jesus christ r , who being the eternal son of god , of one substance , and equal with the father s , in the fulness of time became man t , and so was and continues to be god and man in two intire distinct natures , and one person for ever u . q. 37. how did christ being god become man ? a. christ the son of god became man , by taking to himself a true body , and reasonable soul w , being conceived by the power of the holy ghost , in the womb of the virgin mary , of her substance , and born of her x ; yet without sin y . q. 38. why was it requisite that the mediator should be god ? a. it was requisite that the mediator should be god , that he might sustain and keep the humane nature from sinking under the infinit wrath of god , and the power of death z ; give worth & efficacy to his suffering● , obedience and intercession a ; and so satisfie gods justice b , procure his favour c , purchase a peculiar people d , give his spirit to them e , conquer all their enemies f , & bring them to everlasting salvation g . q. 39. why was it requisite that the mediator should be man ? a. it was requisite that the mediator should be man , that he might advance our nature h , pe●form obedience to the law i , suffer & make intercession for us in our nature k , have a fellow-feeling of our infirmi●ies l , that we might receive the adoption of sons m , and have comfort and access with boldness unto the throne of grace n . q. 40. why was it requisite that the mediator should be god and man in one person ? a. it was requisite that the mediator , who was to reconcile god and man , should himself be bo●h god and man , and this in one person , that the proper works of each nature might be accepted of god for us o , and relyed on by us , as the works of the whole person p . q. 41. why was our mediatour called iesus ? a. our mediator was called jesus , because he saved his people from their sins q . q. 42. why was our mediatour called christ ? a. our mediator was called christ , because he was anointed with the holy ghost above measure p , and so set apart , & fully furnished with all authority & ability s , to execute the offices of a prophet t , priest u , & king of his church w , in the estate both of his humiliation and exaltation . q. 43. how doth christ execute the office of a prophet ? a. christ executeth the office of a prophet , in his revealing to the church x , in all ages , by his spirit and word y , in divers ways of administration z , the whole will of god a , in all things concerning heir edification and salvation b . q. 44. how doth christ execute the office of a priest ? a. christ executeth the office of a priest , in his once off●ring himself a sacrifice without spot to god c , to be a reconciliation for the sins of his people d , and in making continual intercession for them e . q. 45. how doth christ execute the office of a king ? a christ executeth the office of a king , in calling out of the world a people to himself f , & giving them officers g , laws h , and censures , by which he visibly governs them i , in bestowing saving grace upon his elect k , rewarding their obedience l , and correcting them for their sins m , preserving and supporting them under all their temptations and sufferings n , restraining and overcoming all their enemies o , and powerfully ordering all things for his own glory p , and their own good q ; and also in taking vengeance on the rest , who know not god , and obey not the gospel r . q. 46. what was the estate of christs humiliation ? a. the estate of christs humiliation was , that low condition , wherein , he for our sakes , emptying himself of his glory , took upon him the form of a servant in his conception and birth , life , death , and after his death untill his resurrection s . q. 47. how did christ humble himself in his conception and birth ? a. christ humbled himself in his conception and birth , in that , being from all eternity the son of god , in the bosom of the father , he was pleased in the fulness of time to become the son of man , made of a woman of low estate and to be born of her , with divers circumstances of more than ordinary abasement t . q. 48. how did christ humble himself in his life ? a. christ humbled himself in his life , by subjecting himself to the law u , which he perfectly fulfilled w , and by conflicting with the indignities of the world x , temptations of satan y , and infirmities in his flesh , whether common to the nature of man , or particularly accompanying that his low condition z . q. 49. how did christ humble himself in his death ? a. christ humbled himself in his death , in that having been betrayed by iudas a , forsaken by his disciples b , scorned and rejected by the world c , condemned by pilate , and tormented by his persecutors d , having also conflicted with the terrors of death & the powers of darkness , felt and born the weight of gods wrath e : he laid down his life an offering for sin f , induring the painful , shameful , and cursed death of the cross g . q. 50. wherein consisted christs humiliation after his death ? a. christs humiliation after his death , consisted in his being buried h , and continuing in the state of the dead , and under the power of death till the third day i , which hath been otherwise expressed in these words , he descended into hell. q. 51. what was the estate of christs exaltation ? a. the estate ●f christs exaltation comprehendeth his resurrection k , ascension l , sitting at the right hand of the father m , and his coming again to judge the world n . q 52. 〈…〉 christ exalted in his resurrection ? a. christ was ex●lted in his resurrection , in that not having seen corruption in death , of which it was not possible for him to be held o , and having the s●●e very body in which he suff●red , with ●he e●●●ntial properties thereof p , but wi●hout mortality any other common infirmities belonging to this life , really united to his soul q , he rose again from the dead the third day , by his own power r : whereby he declared himself to be the son of god s , to have satisfied divine justice t , to have vanquished death and him that had the power of it u , & to the lord of quick and dead w ; all which he did as a publick person x , the head of his church y , for their justification z , quickning in grace a , support against enemies b , & to assure them of their resurrection from the dead at the last day c . q. 53. how was christ exalted in his ascension ? a. christ was exalted in his ascension , in that having after his resurrection often appeared unto , & conversed with his apostles , speaking to them of the things pertaining to the kingdom of god d , and giving them commission to preach the gospel to all nations e ; fourty daies after his resurrection , he , in our nature , and as our head f , triumphing over enemies g , visibly went up into the highest heavens , there to receive gifts for men h , to raise up our affections thither i , and to prepare a place for us k : where himself is , and shall continue , till his second coming at the end of the world l . q. 54. how is christ exalted in his sitting at the right hand of god ? a. christ is exalted in his sitting at the right hand of god , in that , as god-manhe is advanc'd to the highest favour with god the father m , with all fulness of joy n , glory o , and power over all things in heaven & earth p , and doth gather and defend his church & subdue their enemies , furnisheth his ministers and people with gifts and graces q , and maketh intercession for them r . q. 54. how doth christ make intercession ? a. christ maketh intercession , by his appearing in our nature continually before the father in heaven s , in the merit of his obedience and sacrifice on earth t , declaring his will to have it applyed to all believers u , answering all accusations against them w , procuring for them quiet of conscience notwithstanding daily failings x , access with boldness to the throne of grace y , and acceptance of their persons z , and services a . q. 56. how is christ to be exalted in his coming again to judge the world ? a. christ is to be exalted in his coming again to judge the world , in that he who was unjustly judged and condemned by wicked men b , shall come again at the last day in great power c , and in the ful manifestation of his own glory , and of his fathers , with all his holy angels d , with a shout , with the voice of the arch-angel , and with the trumpet of god e , to judge the world in righteousness f . q. 57. what benefits hath christ procured by his mediation ? a. christ by his mediation hath procured redemption g , with all other benefits of the covenant of grace h . q. 58. how do we come to be made partakers of the ben●fits which christ hath procured ? a. we are made partakers of the benefits whi●h christ hath procur'd by the application of them unto us i which is the work especially of god the holy ghost k . q. 59. who are made partaker● of redemption through christ ? a. redemption is certainly applied , and effectually communicated to all those for whom christ hath purchased it l , who are in time by the holy ghost enabled to believe in christ according to the gospel m . q. 60. can they who have never heard the gospel , and so know not iesus christ , nor believe in him , he saved by their living according to the light of nature ? a. they who having never heard the gospel n , know not jesus christ o , and believe not in him , cannot be saved p , be they never so diligent to frame their lives according to the light of nature q , or the law of that religion which they profess r : neither is there salvation in any other , but in christ alone s , who is the saviour only of his body the church t . q. 61. are all they saved who hear the gospel and live in the church ? a. all that hear the gospel and live in the visible church are not saved , but they only who are true members of the church invisible u . q. 62. what is the visible church ? a. the visible church is a society made up of all such as in all ages & places of the world profess the true religion w , and of their children x . q. 63. what are the especial priviledges of the visible church ? a. the visible church hath the priviledge of being under gods special care and government y , of being protected and preserved in all ages notwithstanding the opposition of all enemies z , and of enjoying the communion of saints , the ordinary means of salvation a , offers of grace by christ to all the members of it in the ministery of the gospel , testifying , that whosoever believes in him shall be saved b , and excluding none that will come unto him c . q. 64. what is the invisible church ? a. the invisible church is the whole number of the elect , that have been , are , or shall be gathered into one , under christ the head d . q. 65. what special benefits do the members of the invisible church enjoy by christ ? a. the members of the invisible church , by christ , enjoy union and communion with him , in grace and glory e . q. 66. what is that union which the elect have with christ ? a. the union which the elect have with christ , is the work of gods grace f , whereby they are spiritually and mystically , yet really and inseparably joyned to christ , as their head and husband g , which is done in their effectually calling h . q. 67. what is effectual calling ? a. effectual calling is the work of gods almighty power & grace i , whereby out of his free and especial love to his elect , and from nothing in them moving him thereunto k ▪ he doth in his accepted time invite & draw them to jesus christ by his word and spirit l , saving inlightning their minds m , renewing and powerfully determining their wills n so as they , although in themselves dead in sin , are hereby made willing and able freely to answer his call , & to accept and imbrace the grace offered and conveyed therein o . q. 68. are all the elect only effectually called ? a. all the elect , and they onely are effectually called p , although others may be , and often are , outwardly cal'd by the ministry of the word q , and have some common operations of the spirit r , who , for their wilful neglect and contempt of the grace offered to them , being justly left in their unbelief , do never truely come to jesus christ s . q. 69. what is the communion in grace which the members of the invisible church have with christ ? a. the communion in grace , which the members of the invisible church have with christ , is , their partaking of the vertue of his mediation , in their justification t , adoption u , sanctification , and what ever else in this life manifests their union with him w . q. 70. what is iustification ? a. justification is an act of gods free grace unto sinners x , in which he pardoneth all their sins , accepteth and accounteth their persons righteous in his sight y , not for any thing wrought in them or done by them z but only for the perfect obedience and ful satisfaction of christ , by god imputed to them a , and received by faith alone b . q. 71. how is iustification an act of gods free grace ? a. although christ by his obedience and death , did make a proper , real , and full satisfaction to gods justice in the behalf of them that are justified , yet , in as much as god accepteth the satisfaction from a surety which he might have demanded of them , did provide th●s surety his own only son d , imputing his righteousness to them e , and requiring nothing of them for their justification but faith f , which also is his gift g , their justification is , to them , of free grace h . q. 72 what is justifying faith ? a. justifying faith , is a saving grace i , wrought in the heart of a sinner by the spirit k ▪ & word of god l whereby he , being convinced of his sin , and misery , and of the disability in himself and all other creatures to recover him out of his lost condition m , not only assenteth to the truth of the promise of the gospel n , but receiveth and resteth upon christ and his righteousness therein held forth , for pardon of sin o , and for the accepting & accounting of his person righteous in the sight of god for salvation p . q. 73. how doth faith justifie a sinner in the sight of god ? a. faith justifies a sinner in the sight of god , not because of these other graces which do alwaies accompany it , or of good works that are the fruits of it q , nor as if the grace of faith , or any act thereof , were imputed to him for his justification r , but only as it is an instrument , by which he receiveth and applieth christ & his righteousness s . q. 74. what is adoption ? a. adoption is an act of the free grace of god t , in and for his only son jesus christ u , whereby all those that are justified are received into the number of his children w , have his name put upon them x , the spirit of his son given to them y , are under his fatherly care & dispensations z admitted to all the liberties and priviledges of the sons of god , made heirs of all the promises , and fellow-heirs with christ in glory a . q. 75. what is sanctification ? a. sanctification is a work of gods grace , whereby they whom god hath before the foundation of the world chosen to be holy , are in time through the powerful operation of his spirit b , applying the death and resurrection of christ unto them c , renewed in their whole man after the image of god d , having the seeds of repentance unto life , and of all other saving graces put into their hearts , and those graces so stirred up , increased and strengthned f , as that they more and more die unto sin , and rise unto newness of life g . q. 76. what is repentance unto life ? a. repentance unto life is a saving grace h , wrought in the heart of a sinner by the spirit i , & word of god k whereby out of the sight & sense not only of the danger l , but also of the filthiness & odiousness of his sins m , and upon the apprehension of gods mercy in christ to such as are penitent n , he so grieves for o , and hates his sins p , as that he turns from them all to god q , purposing and endeavouring constantly to walk with him in all the ways of new obedience r q. 77. wherein do iustification and sanctification differ ? a. although sanctification be inseparably joyned with justification s yet they differ , in that god in justification imputeth the righteousness of christ t , in sanctification his spirit infuseth grace , and enableth to the exercise thereof u : in the former , sin is pardoned w , in the other it is subdued x , the one doth equally free all believers from the revenging wrath of god , & that perfectly in this life , that they never fall into condemnation y , the other is neither equal in all z , nor in this life perfect in any a , but growing up to perfection b . q. 78. whence ariseth the imperfection of sanctification in believers ? a. the imperfection of sanctification in believers , ariseth from the remnants of sin abiding in every part of them , and the perpetual lustings of the flesh against the spirit , whereby they are often soiled with temptations , and fall into many sins c , are hindred in all their spiritual services d & their best works are imperfect & defiled in the sight of god e . q. 79. may not true believers , by reason of their imperfections , and the many temptations & sins they are overtaken with , fall away from the state of grace ? a. true believers , by reason of the unchangeable love of god f , and his decree and covenant to give them perseverance g , their inseparable union with christ h , his continual intercession for them i , and the spirit and seed of god abiding in them k , can neither totally nor finally fall away from the estate of grace l , but are kept by the power of god through faith unto salvation m . q. 80. can true believers be infallibly assured that they are in the estate of grace , and that they shall persevere therein unto salvation ? a. such as truly believe in christ , and endeavour to walk in all good conscience before him n , may , without extraordinary revelation , by faith grounded upon the truth of gods promises , and by the spirit enabling them to discern in themselves those graces to which the promises of life are made o , and bearing witness with their spirits that they are the children of god p , be infallibly assured that they are in the estate of grace , & shall persevere therein unto salvation q . q. 81. are all true believers at all times assured of their present being in the estate of grace , and that they shall be saved ? a. assurance of grace & salvation not being of the essence of faith r , true believers may wait long before they obtain it s , and after the enjoyment thereof , may have it weakned and intermitted through manifold distempers , sins , temptations , and desertions t : yet are they never left with out such a presence & support of the spirit of god , as keeps them from sinking into utter despair u . q. 82. what is the communion in glory , which the members of the invisible church have with christ ? a. the communion in glory which the members of the invisible church have with christ , is , in this life w immediately after death x , and at last perfected at the resurrection and day of judgment y . q. 83. what is the communion in glory with christ , which the members of the invisible church enjoy in this life ? a. the members of the invisible church have communicated to them in this life , the first fruits of glory with christ , as they are members of him their head , & so , in him , are interested in that glory which he is fully possessed of z , and as an earnest thereof , enjoy the sense of gods love a , peace of conscience , joy in the holy ghost , & hope of glory b . as on the contrary , the sense of gods revenging wrath , horror of conscience , and a fearful expectation of judgment , are to the wicked , the beginning of their torments which they shall endure after death c . q. 84. shall all men die ? a. death being threatned as the wages of sin d , it is appointed unto all men once to die e , for that all have sinned f . q. 85. death being the wages of sin , why are not the righteous delivered from death , seeing all their sins are forgiven in christ ? a. the righteous shall be delivered from death it self at the last day , & even in death are delivered from the sting & curse of it g , so that although they die , yet it is out of gods love h to free them perfectly from sin and misery i , & to make then ▪ capable of further communion with christ in glory , which they then enter upon k q. 89. what is the communion in glory with christ which the members of the invisible church enjoy immediately after death ? a. the communion in glory with christ , which the members of the invisible church enjoy immediately after death , is , in that their souls are then made perfect in ho●iness l , and received into the highest heavens m , whe●e they behold the face of god in light and glory n , wa●ting for the f●ll redemption of their bodies o , which even in death continue united to christ p , and rest in their graves as in their beds q ; till at the last day they be again united to their souls r : whereas the souls of the wicked are at death cast into hel , where they remain in torments and utter darkness , and their bodies kept in their graves as in their prisons , till the great day s . q. 87. what are we to believe concerning the resurrection ? a. we are to believe that at the last day there shall be a general resurrection of the dead , both of the just and unjust t , when they that are then found alive , shall in a moment be changed , & the self same bodies of the dead which were laid in the grave , being then again united to their souls forever , shall be raised up by the power of christ u ; the bodies of the just by the spirit of christ , & by vertue of his resurrection , as their head shall be raised in power , spiritual , incorruptible , and made like to his glorious body w , and the bodies of the wicked shall be raised up in dishonour by him , as an offended judge x . q. 88. what shall immediately follow after the resurrection ? a. immediately after the resurrection shall follow the general and final judgment of angels and men y , the day & hour whereof no man knows , that all may watch & pray , & be ever ready for the coming of the lord z . q. 89. what shall be done to the wicked at the day of iudgment ? a. at the day of judgment the wicked shall be set on christs left hand a , and upon clear evidence , & full conviction of their own consciences b , shall have the fearful , but just sentence of condemnation pronounced against them c , and thereupon shall be cast out from the favourable presence of god & the glorious fellowship with christ , his saints , and all his holy angels , into hell to be punished with unspeakable torments , both of body and soul , with the devil and his angels for ever d . q. 90. what shall be done to the righteous at the day of iudgment ? e a. at the day of judgment , the righteous being caught up to christ in the clouds , shall be set on his right hand , & there openly acknowledged and acquitted f , shall joyn with him in the judging of reprobate angels and men g , and shall be received into heaven h , where they shall be fully and for ever freed from all sin and misery i , filled with unconceivable joyes k : made perfectly holy , and happy both in body and soul , in the company of innumerable saints , and holy angels l , but especially in the immediate vision and fruition of god the father , of our lord jesus christ , and of the holy spirit , to all eternity m : & this is the perfect and full communion which the members of the invisible church shall enjoy with christ in glory at the resurrection and day of judgment . having seen what the scriptures principally teach us to believe concerning god ; it follows to consider what they require as the duty of man. q. 91. what is the duty that god requireth of man ? a. the duty which god requireth of man , is obedience to his revealed will n . q. 92. what did god at first reveal unto man as the rule of his obedience ? a. the rule of obedience revealed to adam in the state of innocency , and to all mankind in him , beside a special command , not to eat of the fruit of the tree of the knowledge of good and evil , was the moral law o . q. 93. what is the moral law ? a. the moral law is the declaration of the will of god to mankind , directing and binding every one to personal , perfeect , and perpetual conformity and obedience thereunto in the fruits & dispositions of the whole man , soul and body p , and in performance of all those duties of holiness and righteousness which he oweth to god and man q ; promising life upon the fulfilling , and threatning death upon the breach of it r . q. 94. is there any use of the moral law to man since the fall ? a. although no man since the fall , can attain to righteousness and life by the moral law s , yet there is great use thereof as well common to all men , as peculiar either to the unregenerate , or regenerate t . q. 95. of what use is the moral law to all men ? a. the moral law is of use to all men , to inform them of the holy nature and will of god u , & of their duty , binding them to walk accorddingly w ; to convince them of their disability to keep it , & of the sinful pollution of their nature , hearts , & lives x , to humble them in sense of their sin and misery y , and there by help them to a clear sight of the need they have of christ z , and of the perfection of his obedience a . q. 96. what particular use is there of the moral law to unregenerate men ? a. the moral law is of use to unregenerate men , to awaken their consciences to fly from wrath to come b , & to drive them to christ c , or upon their continuance in the estate and way of sin , to leave them unexcuseable d , & under the curse thereof e . q. 97. what special use is there of the moral law to the regenerate ? a. although they that are regenerate , & believe in christ , be delivered from the moral law as a covenant of works f , so as thereby they are neither justified g , nor condemned h , yet , beside the general uses thereof common to them with all men , it is of special use , to shew them how much they are bound to christ for his fulfilling it , and enduring the curse thereof in their stead , and for their good i , & thereby to provoke them to more thankfulness k , and to express the same in their greater care to conform themselves thereunto as the rule of their obedience l . q. 98. where is the moral law summarily comprehended ? a. the moral law is summarily comprehended in the ten commandments , which were delivered by the voice of god upon mount sinai , & written by him in two tables of stone m , and are recorded in the twentieth chap. of exodus : the four first commandements containing our duty to god , and the other six , our duty to man n . q. 99. what rules are to be observed for the right understanding of the ten commandments ? a. for the right understanding of the ten commandments , these rules are to be observed . 1. that the law is perfect , & bindeth every one to full conformity in the wholeman unto the righteousness thereof , & unto intire obedience , for ever ; so as , to requite the utmost perfection of every duty , and to for●●d the least degree of every sin o . 2. that it is spiritual ; and so reacheth the understanding , will , affections , and all other powers of the soul , as well as words , works and gestures p . 3. that one and the same thing ▪ in divers respects , is required or forbidden in several commandments q . 4. that , as , where a duty is commanded , the contrary sin is forbidden r , and , where a sin is forbidden , the contrary duty is commanded s , so , where a promise is annexed , the contrary threatning is included t ▪ and where a threatning is annexed , the contrary promise is included u . 5. that , what god forbids is at no time to be done w , what he commands is alwaies our duty x , and yet every particular duty is not to be done at all times y . 6. that , under one sin or duty , all of the same kind are forbidden or commanded , together with all the causes , means , occasions , and appearances thereof , & provocations thereunto z . 7. that what is forbidden or commanded to our selves , we are bound according to our places , to endeavour that it may be avoided or performed by others according to the duty of their places a . 8. that , in what is commanded to others , we are bound according to our places and callings to be helpful to them b , and to take heed of partaking with others in what is forbidden them c . q. 101. what special things are we to consider in the ten commandments ? a. we are to consider in the 10 commandments , the preface , the substance of the commandments themselves , & several reasons annexed to some of them , the more to inforce them . q. 102. what is the preface to the commandments ? a. the preface to the commandments is contained in these words [ i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage d , ] where in god manifesteth his sovereignty , as being jehovah , the eternal , immutable , and almighty god e , having his being in and of himself f , and giving being to all his words g , and works h , and that he is a god in covenant , as with israel of old , so with all his people i ; who , as he brought them out of their bondage in egypt ; so he delivereth us from our spiritual thraldom k , and that therefore we are bound to take him for our god alone , and to keep all his commandments l . q. 102. what is the sum of the four commandments , which contain our duty to god ? a. the sum of the four commandments containing our duty to god , is to love the lord our god with all our heart , and with all our soul , and with all our strength , and with all our mind m . q. 103. which is the first commandment ? a. the first commandment is , thou shalt have no other gods before me n . q. 104. what are the duties required in the first commandment ? a. the duties required in the first commandment , are , the knowing & acknowledging of god to be the only true god , and our god o : and to worship and glorifie him accordingly p , by thinking q , meditating r remembring s , highly esteeming t , honouring u , adoring w , chusing x , loving y , desiring z , fearing of him a believing him b , trusting c , hoping d ▪ rejoycing e , in him f , being zealous for him g , calling upon him , giving all praise & thanks h , & yielding all obedience & submission to him , with the whole man i . be in carefull in all things to please him k , and sorrowfull when in any thing he is offended l , and walking humbly with him m . q. 105. what are the sins forbidden in the first commandment ? a. the sins forbidden in the first commandment , are , atheisme in denying , or not having a god n ; idolatry in having , or worshiping more gods than one , or any with , or in stead of the true god o , s the not having and avouching him for god , and our god p ; the omission or neglect of any thing due to him required in this commandment q , ignorance r , forgetfulness , misapprehensions t , false opinions u , unworthy and wicked thoughts of him w , bold and curious search into his secrets x ; all prophaneness y , hatred of god z , self-love a , self-seeking b , and all other inordinate and immoderate setting of our mind , will , or affections upon other things , and taking them off from him in whole or in part c ; vain credulity d , unbelief e , heresie f , misbelief g , distrust h , despair i , incorrigibleness k , insensibleness under judgments l , hardness of heart m , pride n , presumption o , carnal security p , tempting of god q , using unlawful means r , and trusting in lawful means s , carnal delights and joyes t , corrupt , blind , and indiscreet zeal u , lukewarmness w , & deadness in the things of god x , estranging our selves , and apostatizing from god y , praying or giving any religious worship to saints , angels , or any other creatures z , all compacts , and consulting with the devil a , and harkning to his suggestions b , making men the lords of our faith & conscience c , slighting and despising god , and his commands d , resisting & grieving of his spirit e , disconte●t , and impatient at his dispensatio●● , charging him foolishly for the evil● he inflicts on us f , and ascribing the praise of any good we either are , have , or can do , to fortune g , idols h , our selves i , or any other creature k . q. 106. what are we especially taught by these words [ before me ] in the first commandment ? a. these words , before me , or before my face , in the first commandment , teach us , that god who seeth all things , takes special notice of , and is much displeased with the si● of having any other god ; that so it may be an argument to disswade from it , and to aggravate it as a most impudent provocation l : as also to perswade us to do , as in his sight , whatever we do in his service m . q. 207. which is the second commandment ? a. the second commandment is , [ thou shalt not make to thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down to them nor serve them : for i the lord thy god , am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth ge●eration of them that hate me ; & shew●ng mercy unto thousands of them that ●ove me and keep my commandments n . q. 108. what are the duties requi●ed in the second commandment ? a. the duties required in the se●ond commandment , are , the re●eiving , observing and keeping pure ●nd intire all such religious worship ●nd ordinances as god hath insti●uted in his word o , particularly , ●rayer and thanksgiving in the ●ame of christ p , the reading , preaching , and hearing the word q , the administration and receiving of the sacraments r , church government and discipline s , the ministry and maintenance thereof t , religious fasting u , swearing by the name of god w , and vowing unto him x : as also the disapproving , detesting , opposing all false worship y ; and according to each ones place and calling , removing it , and all monuments of idolatry z . q. 109. what are the sins forbidden in the second commandment ? a. the sins forbidden in the second commandment , are , all devising a , counselling b , commanding c , using d , and any ways approving any religious worship not instituted by god himself e : tolerating a false religion f , the making any representation of god , of all or of any of the three persons either inwardly in our mind , or outwardly in any kind of image or likeness of any creature whatsoever g , all worshipping of it h , or god in it , or by it i , the making of any representation of feigned deities , and all worship of them , or service belonging to them l , all superstitious devices m , corrupting the worship of god n , adding to it , taking from it o , whether invented & taken up of our selves p , or receiv'd by tradition from others q , though under the title of antiquity r , custom s , devotions t , good intent , or any other pretence whatsoever u , ●imony w , sacriledge x , all neglect y , contempt z , hindering a , and opposing the worship & ordinances which god hath appointed b . q. 110. what are the reasons annexed to the second commandment , the more to enforce it ? a the reasons annexed to the second commandment , the more to inforce it , contained in these words , [ for i the lord thy god am a jealous god , visiting the iniquities of the fathers upon the children unto the third and fourth generation , of them that hate me , and shewing mercy unto thousands of them that love me & keep my commandments c , ] are besides gods soveraignty over us , & propriety in us d , his fervent zeal for his own worship e , & his revengful indignation against all false worship , as being a spiritual whoredom f ; accounting the breakers of this commandment such as hate him & threatning to punish them unto divers generations g , & esteeming the observers of it such as love him , and keep his commandments & promising mercy to them unto many generations h . q. 111. which is the third commandment ? a. the third commandment is , [ thou shalt not take the name of the lord thy god in vain : for the lord will not hold him guiltless that taketh his name in vain i . ] q. 112. what is required in th● third commandment ? a. the third commandment requires , that the name of god , his titles , attributes k , ordinances l , the word m , sacraments n , prayer o , oaths p , vows q , his lots r , his works s , & whatsoever else there is whereby he makes himself known , be holily and reverently used in thought t , meditation u , word w , writing x , by an holy profession y , and answerable conversation z , to the glory of god a , and th● good of our selves b , and others c . q. 113. what are the sins forbidde● in the third commandment ? a. the sins forbidden in the third commandment , are , the not usin● of gods name as is required d , & the abuse of it , in an ignorant t , vain f , irreverent , profane g , superstitious h , or wicked mentioning , or otherwise using his titles , attributes i , ordinances k , or works l , by blasphemy m , perjury n , all sinful cursings o , oaths p vows q , and lots r , violating of our oaths and vows , if lawful s , and fulfilling them , if of things unlawful t , murmuring & quarrelling at u , curious prying into w , and misapplying of gods decrees x , and providences y , misinterpreting z , misapplying a , or any way perverting the word , or any part of it b , to profane jests c , curious or unprofitable questions , vain janglings , or the maintaining of false doctrines d , abusing it , the creatures , or any thing contained under the name of god , to charms , or sinful lusts and practices f , the maligning g , scorning h , reviling i , or any ways opposing of gods truth , grace , and ways k , making profession of religion in hypocrisie , or for sinister ends l , being e ashamed of it m , or a shame to it by uncomfortable n , unwise o , unfruitful p , and offensive walkings , or backsliding from it . q. 114. what reasons are annexed to the third commandment ? a. the reasons annexed to the third commandment in these words [ the lord thy god ] & [ for the lord will not hold him guiltless that taketh his name in vain s , ] are because he is the lord & our god , and therefore his name is not to be profaned , or any way abused by us t , especially , because he is so far from acquitting and sparing the transgressours of this commandment , as that he will not suffer them to escape his righteous judgment u , albeit many such escape the censure and punishment of men w . q. 115. which is the fourth commandment ? a. the fourth commandment is , [ remember the sabbath day to keep it holy : six days shalt thou labour & do all thy work , but the seventh day is the sabbath of the lord thy god , in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattel ▪ nor thy stranger that is within thy thy gates : for in six days the lord made heaven & earth , the sea , and all that in them is , and rested the seventh day , wherefore the lord blessed the sabbath day , and hallowed it x . ] q. 116. what is required in the fourth commandment ? a. the fourth commandment requireth of all men the sanctifying or keeping holy to god , such set time as he hath appointed in his word ; expresly , one whole day in seven , which was the seventh from the beginning of the world to the resurrection of christ , & the first day of the week e●e since , & so to continue to the end of the world , which is the christian sabbath y , and in the new testament called the lords day z . q. 117. how is the sabbath o● lords day to be sanctified ? a. the sabbath or lords day is to be sanctified , by an holy resting all the day a , not only from such works as are at all times sinful , but even from such worldly imployments & recreations as are on other days lawful b ; and making it our delight to spend the whole time ( except so much of it as is to be taken up in works of necessity and mercy c ) in the publick and private exercises of gods worship d : and to that end we are to prepare our hearts , and with such fore-sight , diligence and moderation to dispose , and seasonably to dispatch our worldly business , that we may be the more free and fit for the duties of that day e . q. 118. why is the charge of keeping the sabbath more specially directed to governours of families and other superiours ? a. the charge of keeping the sabbath is more specially directed to governours of families & other superiours , because they are bound not only to keep it themselves , but to see that it be observed by all those that are under their charge , & because they are prone oft times to hinder them by imployments of their own f . q. 119. what are the sins forbidden in the fourth commandment ? a. the sins forbidden in the fourth commandment , are , all omissions of the duties required g , all careless , negligent , and unprofitable performing of them , and being weary of them h , all profaning the day by idleness ▪ & doing that which is in it self sinful i , and by all needless work● , words and thoughts about our worldly imployments and recreations k . q. 120. what are the reasons annexed to the fourth commandment , the more to inforce it ? a. the reas●ns annexed to the fourth commandment , the more to enforce it , are taken from the equity of it , god allowing us six days of seven for our own affairs , and reserving but one for himself , in these words , [ six da●● shalt thou labour and do all thy work l . ] from gods challenging a special propriety in that day , [ the seventh day is the sabbath of the lord thy god m . ] from the example of god , who in 6 days made heaven and earth , the sea , and all that in them is , and rested the seventh day , & from that blessing which god put upon that day , not only in sanctifying it to be a day for his service , but in ordaining it to be a means of blessing to us in our sanctifying it : [ wherefore the lord blessed the sabbath day and hallowed it n . ] q. 121. why is the word remember set in the beginning of the fourth commandment ? a. the word remember is set in the beginning of the fourth commandment o , partly because of the great benefit of remembring it : we being thereby helped in our preparation to keep it p ▪ and in keeping it , ●etter to keep all the rest of the commandmen●s q , and to continue a thankful remembrance of the two great benefits of creation and redemption which contain a short abridgment of religion r , and partly because we are very ready to forget it s , for that there is l●s light of ●ature for it t , and yet it restraineth our natural liberty in things at other times lawful u : that it cometh but once in seven dayes , and many worldly businesses come between , and too often take off our minds from thinking of it , either to prepare for it , or to sanctifie it w , & that sathan with his instruments , much labour to blot out the glory and even the memory of it , to bring in all irreligion and impiety x q. 122. what is the sum of the sixth commandments which contain our duty to man ? a. the sum of the six commandment , which contain our duty to man , is , to love our neighbour as our selves y , and to do to others what we would have them do to us z . q. 123. which is the fifth commandment ? a. the fifth commandment is , [ honour thy father and mother , that thy days may be long upon the land which the lord thy god giveth thee a . ] q 124 who are meant by father & mother , in the fifth commandment ? a. by father and mother , in the fifth commandment , are meant not only natural parents b , but all superiours in age c , and gifts d , and especially such as by gods ordinance are over us in place of authority , whether in family e , church f , or common-wealth g . q. 125. why are superiours styled father and mother ? a. superiours are styled father & mother , both to teach them in all duties towards their inferiours , like natural parents , to express love and tenderness to them , according to their several relations h , and to work inferiours to a greater willingness and chearfulness in performing their duties to their superiours as to their parent● i . q. 126. what is the general scope of the fi●th commandment ? a. the general s●ope of the fifth commandment is the performance of those duties which we mutually owe in our several relations , as inferiours , superiours , equals k . q. 127. what is the honour that inferiours owe to their superiours ? a. the honour which inferiours owe to their superiours is , all due reverence , in heart l , word m , & behaviour n : prayer & thanksgiving for them o , imitating of their virtues & graces p : willing obedience to their lawful commands , and counsels q , due submission to their corrections r fidelity to s , defence t , and maintainance of their persons & authority , according to their several ranks & the nature of their places u : bearing with their infirmities , and covering them in love w , that so they may be an honour to them and to their government x . q. 128. what are the sins of inferiours against their superiours ? a. the sins of inferiours against their superiours , are , all neglect of the duties required toward them y , envying at z , contempt of a , and rebellion b , against their persons c , and places d , in their lawful counsels e , commands and corrections f : cursing , mocking g , and all such refractory and scandalous carriage , as proves a shame and dishonour to them and their government h . q. 129. what is required of superiours towards their inferiours ? a. it is required of superiours according to that power they receive from god , and that relation wherein they stand , to love i , pray for k , and bless their inferiours l , to instruct m , counsel , and admonish them n , countenancing o , commending p , and rewarding such as do well q : discountenancing r , reproving and chastning such as do ill s , protecting t , and providing for them all things necessary for soul u , and body w : and by grave , wise , holy , and exemplary carriage , to procure glory to god x , honour to themselves y , and so to preserve that authority which god hath put upon them z . q. 130. what are the sins of superiours ? a. the sins of superiours are , beside the neglect of the duties requir'd of them a , an inordinate seeking of themselves b , their own glory c , ease , profit , or pleasure d , commanding things unlawful e , or not in the power of inferiours to perform f , counselling g , encouraging h , or favouring them in that which is evil i , dis●wading , discouraging or discountenancing them in that which is good k ; correcting them unduly l , careless exposing , or leaving them to wrong temptation and danger m , provoking them to wrath n , or any way dishonouring themselves or lessning their authority , by an unjust , indiscreet , rigorous or remiss behaviour o . q 131. what are the duties of equals ? a. the duties of equals are to regard the dignity and worth of each other p , in giving honour to go one before another q , and to rejoyce in each others gifts and advancement as in their own r . q. 132. what are the sins of equals ? a. the sins of equals are , beside the neglect of the duties required s , the undervaluing of the worth t , envying the gifts u , grieving at the advancement or prosperity one of another w , and usurping preeminence one over another x . q. 133. what is the reason annexed to the fifth commandment , the more to ●nforce it ? a. the reason annexed to the fifth commandment , in these words , [ that thy days may be long upon the land which the lord thy god giveth thee y , ] is an express promise of long life and prosperity , as far as it shall serve for gods glory , and their own good , to all such as keep this commandment z . q 134. which is the sixth commandment ? a. the sixth commandment is , [ thou shalt not kill a . ] q. 135. what are the duties required in the sixth commandment ? a the duties required in the sixth commandment are , all careful studies & lawful endeavours to preserve the life of ourselves b , & others c , by resisting all thoughts & purposes d , subduing all passions e , and avoiding all occasions f , temptations g , and practices which tend to the unjust taking away the life of any h , by just defence thereof against violence i , patient bearing of the hand of god k , quietness of mind l , chearfulness of spirit m , a sober use of meat n , drink o , physick p , sleep q , labour r , and recreation s , by charitable thoughts t , love u , compassion w , meekness , gentleness , kindness x , peaceable y , mild and courteous speeches , and behaviour z , forbearance , readiness to be reconciled , patient forbearing and forgiving injuries , and requiting good for evil a , comforting and succouring the distressed , and protecting and defending the innocent b . q. 136. what are the sins forbidden in the sixth commandment ? a. the sins forbidden in the sixth commandment are , all taking away the life of our selves c , or of others d , except in case of publick justice e , lawful war f , or necessary defence g ; the neglecting or withdrawing the lawful and necessary means of preservation of life h , sinful anger i , hatred k , envy l , desire of revenge m , all excessive passions n , distracting cares o , immoderate use of meat , drink p , labour q , & recreations r , provoking words s , oppression t , quarrelling u , striking , wounding w , and whatsoever else tends to the destruction of the life of any x . q. 137. which is the seventh commandment ? a. the seventh commandment is , [ thou shalt not commit adultery y ] q. 138. what are the duties required in the seventh commandment ? a. the duties required in the seventh commandment , are , chastity , in body , mind , affections z , words a , & behaviour b , & the preservation of it in our selves and others c , watchfulness over the eyes , and all the senses d , temperance e , keeping of chast company f , modesty inapparel g , marriage by those that have not the gift of continency h : conjugal love i , and cohabitation k , diligent labour in our callings l , shunning all occasions of uncleanness , and resisting temptations thereunto m . q. 139. what are the sins forbidden in the seventh commandment ? a. the sins forbidden in the seventh commandment , besides the neglect of the duties required n , are adultery , fornications o , rape incest p , sodomy , and all unnatural lusts q , all unclean imaginations , thoughts , purposes and affections r ; all corrupt or filthy communications , or listening thereto s , wanton looks t , impudent or light behaviour : immodest apparel u , prohibiting of lawful w , and dispensing with unlawful marriages x , allowing , tolerating , keeping of stews , & resorting to them y , intangling vows of single life z , undue delay of marriage a , having more wives or husbands than one , at the same time b , unjust divorce c , or desertion d , idleness , gluttony , drunkenness e , unchast company f , lascivious songs , books , pictures , dancings , stage-plays g , and all other provocations to , or acts of uncleanness either in our selves or others h . q. 140. which is the eighth commandment ? a. the eighth commandment is , [ thou shalt not steal i . ] q. 141. what are the duties required in the eighth commandment ? a. the duties required in the eighth commandment are , truth , faithfulness & justice in contracts , & commerce between man & man k : rendering to every one his due l , restitution of goods unlawfully detained from the right owners thereof m , giving and lending freely , according to our abilities , and the necessities of others n : moderation of our judgments ▪ wills , and affections , concerning worldly goods o ; a provident care and study to get p , keep , use and dispose those thing● which are necessary and convenient for the sustentation of our nature , & suteable to our condition q , a lawful calling r , & diligence in it s : frugality t , avoiding unnecessary law suits u , & suretyship , or other like engagements w , and an endeavour by all just , and lawful means , to procure , preserve and further the weal and outward estate of others as well as our own x . q. 142. what are the sins forbidden in the eighth commandment ? a. the sins forbidden in the eighth commandment , beside the neglect of the duties required y , are these z , robbery a , man-stealing b , & receiving any thing that is stollen c , fradulent dealing d , false weights & measures e , removing land marks f , injustice and unfaithfulness in contracts between man and man g , or in matters of trust h : oppression i , exto●tion k ▪ usury l , bribery m , vexatious law-suits n , unjust inclosures , and depopulati●n● o , ingrossing commodities to enhance the price p , unlawful callings q , and all other unjust or sinful ways of taking , or withholding from our neighbour what belongs to him , or of enriching our selves r , covetousness s , inordinate prizing and affecting worldly goods t , distrustful and distracting cares & studies in getting , keeping , & using them u , envying at the prosperity of others w , as likewise idleness x , prodigality , wastful gaming , and all other ways whereby we do unduly prejudice our own outward estate y , and defrauding our selves of the due use and comfort of that estate which god hath given us z . q. 143. which is the ninth commandment ? a. the ninth commandment is , [ thou shalt not bear false witness against thy neighbour a . ] q. 144. what are the duties required in the ninth commandment ? a. the duties required in the ninth commandment are , the preserving & promoting of truth between man and man b , & the good name of our neighbours as well as our own c : appearing , and standing for d , and from the heart e , sincerely f , freely g , clearly h , and fully i , speaking the truth & only the truth in matters of judgment and justice k , and in all other things whatsoever l , a charitable esteem of our neighbours m ; loving , desiring , & rejoycing in their good name n , sorrowing for o , & covering of their infirmities p , freely acknowledging their gifts and graces q , defending their innocency r , a ready receiving of a good report s , and unwillingness to admit of an evil report concerning them t , discouraging s tale-bearers u , flatterers w , and slanderers x , love and care of our own good name , and defending it when need requireth y , keeping of lawful promises z , studying and practising of whatsoever things are true , honest , lovely , and of good report a . q. 145. what are the sins forbidden in the ninth commandment ? a. the sins forbidden in the ninth commandment are , all prejudicing the truth and the good name of our neighbours as well as our own b , especially in publick judicature c , giving false evidence d , suborning false witnesses e , wittingly appearing & pleading for an evil cause , outfacing & over bearing the truth f , passing unjust sentence g , calling evil good , & good evil , rewarding the wicked accord●ng to the work of the righteous , and the righteous according to the works of the wicked h , forgery i , concealing the truth , undue silence in a just cause k , and holding our peace when iniquity calleth either for a reproof from our selves l , or complaint to others m , speaking the truth unseasonably n , or malicio●sly to a wrong end o , or perverting it to a wrong meaning p , or in doubtful and equivocal expressions to the p●ejudice of truth or justice q ▪ speaking untruth r , lying s , slandring t , ●ack●iting u , detracting w , tale-bearing x , whispering y , scoffing z , revi●ing a , rash b , harsh c , & par●ial censuring d , misconstruing intentions , words & act●ons e , flattering f , vain glorious bosting g , thinking or speaking too highly or to meanly of our selves or others h , denying the gifts and graces of god i , aggravating smaller faults k , hiding , excusing , or extenuating of sins when cal●d to a free confession l , unnecessary discovering of infirmities m , raising false rumors n , receiving & countenancing evil reports o and stopping our ears against just defence p , evil suspition q , envying or grieving at the deserved credit of any r , endeavouring or desiring to impair it s , rejoycing in their disgrace and infamy t , scornful contempt u , fond admiration w , breach of lawful promises x , neglecting such things as are of good report y , & practising or not avoiding our selves , or not hindring , what we can in others such things as procure an ill name z . q. 146. which is the tenth commandment ? a. the tenth commandment is , [ thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his ox nor his ass , nor any thing that is thy neighbours a . ] q. 147. what are the duties required in the tenth commandment ? a. the duties required in the tenth commandment are , such a full contentment with our own condition b , and such a charitable frame of the wholesoul towards our neighbour , as that all our inward motions & affections touching him tend unto , and further all that good which is his c . q. 148. what are the sins forbidden in the tenth commandment ? a. the sins forbidden in the tenth commandment are , discontentment with our own estate d , envying e , and grieving at the good of our neighbours f , together with all inordinate motions and affections to any thing that is his g . q. 149. is any man able perfectly to keep the commandments of god ? a. no man is able either of himself h , or by any grace receiv'd in thi● life , perfectly to keep the commandments of god i , but doth daily break them in thought k , word , and deed l . q. 150. are all transgressions of the law of god equally hainous in themselves and in the sight of god ? a. all transgressions of the law of god are not equally hainous : but some ●●ns in themselves , and by reason of several aggravations , are more hainous in the sight of god than others m . q. 151. what are those aggravations which make some sins more hainous than others ? a. sins receive their aggravations from the persons offending n , if they be of riper age o , greater experience or grace p , eminent for profession q ▪ gifts r , place s , office t , guides to others u , and whose example is likely to be followed by others w . from the parties offended x , if immediately against god y , his attributes z , & worship a , against christ and his grace b , the holy spirit c , his witness d , and working e ; against superioursmen of eminency f , & such as we stand especially related & engaged unto g , against any of the saints h , particularly weak brethren i , the souls of them or any other k and the common good of all or many l . from the nature and quality of the offence m , if it be against the express letter of the law n , break many commandments , contain in it many sins o , if not only conceiv'd in the heart , but breaks forth in words and actions p , scandalize others q , and admit of no reparation r , if against means s , mercies t , judgments u , light of nature w , conviction of conscience x , publick or private admonition y , censures of the church z , civil punishments a , and our own prayers purposes , promises b , vows c , covenante d , & engagements to god or men e , if done deliberatly f , wilfully g presumptuously h , impudently i , bostingly k , maliciously l , frequently m , obstinatly n , with delight o , continuance p , or relapsing after repentance . from circumstances q , of time r , and place s ; if on the lords day t , or other times of divine worship u , or immediately before w , or after these x , or other helps to prevent or remedy miscarriages y , if in publick , or in the presence of others who are thereby likely to be provoked or defiled z . q. 152. what doth every sin deserve at the hands of god ? a ▪ every sin , even the least being against the sovereignty a , goodness b & holiness of god c , and against his righteous law d : deserveth his wrath and curse e , both in this life f , & that which is to come g , & cannot be expiated but by the blood of christ , q. 153. what doth god require of us that we may escape his wrath and curse due to us by reason of the transgression of the law ? h a. that we may escape the wrath and curse of god due to us by reason of the transgression of the law , he requireth of us repentance toward god , and faith toward our lord jesus christ i , and the diligent use of the outward means whereby christ communicates to us the benefits of his mediation k . q. 154. what are the outward means whereby christ communicates to us the benefits of his mediation ? a. the outward and ordinary means wereby christ communica●eth to his church the benefits of his ●ediation , are , all his ordinances , ●specially the word , sacraments ●nd prayer : all which are made effe●tual to the elect for their salvation l . q. 195. how i● the word made ●ffectual to salvation ? a. the spirit of god maketh the ●●ading , but especially the preaching ●f the word , an effectual means of ●●lightning m , convincing and hum●ing sinners n , of driving them out 〈◊〉 themselves , & drawing them un●● christ o , of conforming them to 〈◊〉 image p , & subduing them to his ●ll q , of strengthening them against ●●mptations and corruptions r , of building them up in grace s , and establishing their hearts in holiness and comfort through faith unto salvation t . q. 156. is the word of god to b● read by all ? a. although all are not to be permitted to read the word publickly to th● congregation u , yet all sorts of people are bound to read it apart b● themselves w , and with their fam●●lies x , to which end the holy scrip●tures are to be translated out of 〈◊〉 original into vulgar languages y . q. 157. how is the word of g●● to be read ? a. the holy scriptures are to be rea● with an high and reverent esteem them z , with a firm perswasion th● they are the very word of god a , that he only can enable us to und●●●stand them b , with desire to kno● believe & obey the will of god ●●●vealed in them c , d with diligence & attention to the matter & 〈◊〉 of them e , with meditation f , app●●●cation g , self-denial h , and praye● ▪ q. 158. by whom is the word god to be preached ? a. the word of god is to be prea●●●ed only by such as are sufficie●●●ly gifted k , and also duly approved and called to that office l . q. 159. how is the word of god to be preached by those that are called thereunto ? a. they that are called to labour in the ministry of the word , are to preach sound doctrine m , diligently n , in season & out of season o , plainly p ; not in the enticing words of mens wisdom , but in demonstration of the spirit and power q , faithfully r , mak●ng known the whole counsel of god s , wisely t applying themselves to ●he necessities and capacities of the ●earers u , zealously w , with fervent ●ove to god x , and the souls of the people y , sincerely z , aiming at his glory a , and their conversion b , edi●ication c , and salvation d . q. 160. what is required of those ●hat hear the word preached ? a. it is required of those that hear ●he word preached , that they attend ●pon it with diligence e , preparati●n f , & prayer g , examine what they ●ear by the scriptures h , receive the ●●uth with faith i , love , meekness , ●nd readiness of mind , as the word of god n , meditate o , and confer of it p , hide it in their hearts q , and bring forth the fruit of it in their lives r . q. 161. how do the sacraments become effectual means of salvation ? a. the sacraments become effectual means of salvation , not by any power in themselves , or any vertue derived from the piety & intention of him by whom they are administred , but only by the working of the holy ghost , and the blessing of christ by whom they are instituted s . q. 162. what is a sacrament ? a. a sacrament is an holy ordinance instituted by christ in his church t , to signifie , seal , and exhibit u , unto those that are within the covenant of grace w , the benefits of his mediation x , to strengthen , and increase their faith , & all other graces y , to oblige them to obedience z , to testifie and cherish their love and communion one with another a , and to distinguish them from those that are without b . q. 163. what are the parts of a sacrament ? a. the parts of a sacrament are two ; the one , an outward and sen●sible sign , used according to christs own appointment ; the other an inward and spiritual grace , thereby signified c . q. 164. how many sacraments hath christ instituted in his church under the new testament ? a. under the new testament christ hath instituted in his church only two sacraments , baptism , and the lords supper d . q. 163. what is baptism ? a. baptism is a sacrament of the new testament , wherein christ hath ordained the washing with water , in the name of the father , and of the son , and of the holy ghost e , to be a sign and seal of ingrafting into himself f , of remission of sins by his blood g , and regeneration by his spirit h , of adoption i , and resurrection unto everlasting life k : and whereby the parties baptized are solemnly admitted into the visible church l , and enter into an open and professed ingagement to be wholly and only the lords m . q. 166. unto whom is baptism to be administred ? a. baptism is not to be administred to any that are out of the visible church , & so strangers from the covenant of promise , till they profess their faith in christ , and obedience to him n : but infants descending from parents , either both , or but one of them , pr●fessing faith in christ , and obedience to him , are in that respect , within the covenant , and to be baptized o . q. 167. how is our baptism to be improved by us ? a. the needful but much neglected duty of improving our baptism , is to be performed by us all our life long , especially in the time of temptation , and when we are present at the administration of it to others p , by serious and thankful con●ideration of the nature of it , & of the ends for which christ instituted it , the priviledges and benefits conferred and sealed thereby , and our solemn vow made therein q , by being humbled for our sinful defilements , our falling short of , and walking contrary to the grace of baptism and our ingagements r , by growing up to assurance of pardon of sin , and of all other blessings sealed to us in that sacrament s , by drawing strength from the death and resurrection of christ into whom we are baptized , for the mortifying of sin , and quickning of grace t , and by endeavouring to live by faith u , to have our conversation in holiness and righteousness w , as those that have therein given up there name to christ x , and to walk in brotherly love , as being baptized by the same spirit into one body y . q. 168. what is the lords supper ? a. the lords supper is a sacrament of the new testament z , wherein by giving and receiving bread and wine according to the appointment of jesus christ , his death is shewed forth : and they that worthily communicate , feed upon his body and blood , to their spiritual nourishment and growth in grace a , have their union & communion with him confirmed b , testifie and renew their thankfulness c , and ingagement to god d , and their mutual love , and fellowship each with other , as members of the same mystical body e . q. 169. how hath christ appointed bread & wine to be given and received in the sacrament of the lords supper ? a. christ hath appointed the ministers of his word , in the administratition of the sacrament of the lords supper , to set apart the bread and wine from common use , by the word of institution , thanksgiving , & prayer , to take and break the bread , and to give both the bread , & the wine to the communicants , who are , by the same appointment , to take , & eat the bread , and to drink the wine , in thankful remembrance that the body of christ was broken and given , and his blood shed for them f . q. 170. how do they that worthily communicate in the lords supper , feed upon the body and blood of christ therein ? a. as the body and blood of christ are not corporally or carnally present in , with , or under the bread and wine in the lords supper g , and yet are spiritually present to the faith of the receiver , no less truly and really than the elements themselves are to their outward sense h , so they that worthily communicate in the sacrament of the lords supper , do therein feed upon the body and blood of christ , not after a corporal , or carnal but in a spiritual manner , yet truly & really i , while by faith they receive and apply unto themselves christ crucified , and all the benefits of his death k . q. 171. how are they that receive the sacrament of the lords supper to prepare themselves before they come unto it ? a. they that receive the sacrament of the lords supper , are , before they come , to prepare themselves thereunto , by examining themselves l , of their being in christ m , of their sins and wants n , of the truth and measure of their knowledge o , faith p , repentance q , love to god and the brethren r , charity to all men s , forgiving those that have done them wrong t , of their desires after christ u , and of their new obedience w , and by renewing the exercise of these graces x , by serious meditation y , and fervent prayers z . q. 172. may one who doubteth of his being in christ , or of his due preparation , come to the lords supper ? a. one who doubteth of his being in christ , or of his due preparation to the sacrament of the lords supper may have true interest in christ , though he be not yet assured thereof a , and in gods account , hath it , if he be duely affected with the apprehension of the want of it b , & unfainedly desires to be found in christ e , and to depart from iniquity d : in which case ( because promises are made , and this sacrament is appointed , for the relief even of weak and doubting christians e ) he is to bewail his unbelief f , and labour to have his doubts resolved g , and so doing he may and ought to come to the lords supper , that he may be further strengthened h . q. 173. may any who profess the faith , and desire to come to the lords supper , be kept from it ? a. such as are found to be ignorant or scandalous , notwithstanding their profession of the faith , and desire to come to the lords supper , may and ought to be kept from that sacrament by the power which christ hath left in his church i , until they receive instruction , and manifest their reformation k . q. 174. what is required of them that receive the sacrament of the lords supper in the time of the administration of it ? a. it is required of them that receive the sacrament of the lords supper , that , during the time of the administration of it with all holy reverence and attention they wait upon god in that ordinance l , did ligently observe the sacramental elements and actions m , heedfully discern the lords body n , and affectionatly meditate on his death and sufferings o , and thereby stir up themselves to a vigorous exercise of their graces p , in judging themselves q , and sorrowing for sin r , in earnest hungring and thirsting after christ s , feeding on him by faith t , receiving of his fulness u , trusting in his merits w , rejoycing in his love x , giving thanks for his grace y , in renewing of their covenant with god z , and love to all the saints a . q. 175. what is the duty of christians after they have received the sacrament of the lords supper ? a. the duty of christians after they have received the sacrament of the lords supper , is seriously to consider how they have behaved themselves therein , and with what success b ; if they find quickning and comfort , to bless god for it c , beg the continuance of it d , watch against relapses e , fulfil their vows f , and incourage themselves to a frequent attendance on that ordinance g , but if they find not present benefit , more exactly to review their preparation to , & carriage at the sacrament h , in both which if they can approve themselves to god and their own consciences , they are to wait for the fruit of it in due time i , but if they see they have failed in either , they are to be humbled k , and to attend upon it afterward with more care & diligence l . q. 176. wherein do the sacraments of baptism and the lords supper agree ? a. the sacraments of baptism and the lords supper agree , in that the author of both is god m , the spiritual part of both is christ and his benefits n , both are seals of the same covenant o , are to be dispensed by ministers of the gospel and by none other p , and to be continued in the church of christ untill his second coming q . q. 177. wherein do the sacraments of baptism and the lords supper differ ? a. the sacraments of baptism and the lords supper differ , in that baptism is to be administred but once with water to be a sign & seal of our regeneration and ingrafting into christ r , and that even to infants s ; whereas the lords supper is to be administred often , in the elements of bread and wine , to represent and exhibit christ as spiritual norrishment to the soul t , and to confirm our continuance and growth in him u , and that only to such as are of years and abilitie to examine themselves w . q. 178. what is prayer ? a. prayer is an offering up of our desires unto god x , in the name of christ y , by the help of his spirit z , with confession of our sins a , and thankful acknowledgment of his mercies b . q. 179. are we to pray unto god only ? a. god only being able to search the hearts c , hear the requests d , pardon the sins e , & fulfil the desires of all f , and only to be believed in g , and worshipped with religious worship h , prayer which is a special part thereof i , is to be made by all to him alone k and to none other l . q. 180. what is it to pray in the name of christ ? a. to pray in the name of christ is in obedience to his command , and in confidence on his promises , to ask mercy for his sake m , not by bare mentioning of his name n , but by drawing our encouragement to pray & our boldness , strength , and hope of acceptance in prayer , from christ and his mediation o . q. 181. why are we to pray in the name of christ ? a. the sinfulness of man , and his distance from god by reason thereof , being so great , as that we can have no access into his presence without a mediator p , and there being none in heaven or earth appointed to , or fit for that glorious work , but christ alone q , we are to pray in no other name but his only r . q. 182. how doth the spirit help us to pray ? a. we not knowing what to pray for as we ought , the spirit helpeth our infirmities , by enabling us to understand both for whom , and what , and how prayer is to be made , and by working and quickning in our hearts ( although not in all persons , nor at all times in the same measure ) those apprehensions , affections , & graces which are requisit for the right performance of that duty s . q. 183. for whom are we to pray ? a. we are to pray for the whole church of christ , upon earth t , for magistrates u , and ministers w , for our selves x , our breathren y , yea our enemies z , and for all sorts of men living a , or that shall live hereafter b , but not for the dead c , nor for those that are known to have sinned the sin unto death d . q. for what things are we to pray ? a. we are to pray for all things tending to the glory of god e , the welfare of the church f , our own g , or others good h , but not for any thing that is unlawful i . q. 185. how are we to pray ? a. we are to pray with an awful apprehension of the majesty of god k , and deep sense of our own unworthiness l , necessities m , and sins n , with patience o , thankful p , and enlarged hearts q , with understanding , faith , sincerity , fervency , love and perseverance , waiting upon him with humble submission to his will. q. 186. what rule hath god given for our direction in the duty of prayer ? a. the whole word of god is of use to direct ur in the duty of prayer : but the special rule of direction is that form of prayer , which our saviour christ taught his disciples ▪ commonly called the lords prayer b · q. 187. how is the lords prayer to be used ? a. the lords prayer is not only for direction as a patern according to which we are to make other prayers , but may also be used as a prayer , so that it be done with understanding , faith , reverence , and other graces necessary to the right performance of the duty of prayer c . q. 188. of how many parts doth the lords prayer consist ? a. the lords prayer consists of three parts , a preface , petitions , and a conclusion . q. 189. what doth the preface of the lords prayer teach us ? a. the preface of the lords prayer , [ contained in these words , our father which art in heaven d ] teacheth us , when we pray , to draw near to god with confidence of his fatherly goodness , and our interest therein e , with reverence and all other child-like dispositions f , heavenly affections g , and due apprehensions of his soveraign power , majesty , and gracious condescension h , as also to pray with and for others i . q. 190. what do we pray for in the first petition ? a. in the first petition [ which is hallowed be thy name k ] acknowledging the utter inability & indisposition , that is in our selves and all men to honour god aright l ; we pray that god would by his grace inable and incline us and others to know , to acknowledg and highly to esteem him m , his titles n , attributes o , ordinances , word p , works and whatsoever he is pleased to make himself known by q , and to glorify him in thought , word r , and deed s , that he would prevent and remove atheism t , ignorance u , idolatry w , prophanness x , and whatsoever is dishonourable to him y , and by his overruling providence direct and dispose of all things to his own glory z . q. 191. what do we pray for in the second petition ? a. in the second petition [ which is , thy kingdom come a . ] acknowledging our selves and all mankind to be by nature under the dominion of sin and satan b ; we pray that the kingdom of sin and sathan may be destroyed c , the gospel propagated throughout the world d , the jews called e , the fulness of the gentiles brought in f , the church furnished with all gospel officers and ordinances g , purged from corruption h , countenanced & maintained by the civil magistrate i , that the ordinances of christ may be purely dispensed and made effectual to the converting of those that are yet in their sins , & the confirming , comforting and building up of those that are already converted k : that christ would rule in our hearts here , & hasten the time of his second coming , l & our reigning with him for ever m , and that he would be pleased so to exercise the kingdom of his power in all the world , as may best conduce to these ends n . q. 192. what do we pray for in the third petition ? a. in the third petition [ which is , thy will be done on earth as it is in heaven o , ] acknowledging that by nature we & all men are not only utterly unable & unwilling to know & to do the will of god p , but prone to rebel against his word q , to repine & murmure against his providence r , & wholly inclined to do the will of the flesh , & of the devil s , we pray that god would by his spirit take away from ourselves and others , all blindness ▪ weakness , indisposedness w , and perversness of heart x , & by his graces make us able and willing to know , do and submit to his will in all things y , with the like humility z , chearfulness a , faithfulness b , diligence c , zeal d , sincerity e , and constancy f , as the angels do in heaven g . q. 193. what do we pray for in the fourth petition ? a. in the fourth petition , [ which is , give us this day our daily bread h , ] acknowledging that in adam and by our sin , we have forfeited our right to all the outward blessings of this life , & deserve to be wholly deprived of them by god , and to have them cursed to us in the use of them i , and that neither they of themselves are able to sustain us k , nor we to merit l , or by our own industry to procure them m , but prone to desire n , get o , and use them unlawfully p , we pray for our selves and others , that both they & we waiting upon the providence of god , from day to day in the use of lawful means , may of his free gift , and as to his fatherly wisdom shall seem best , enjoy a competent portion of them q , and have the same continued and blessed unto us in our holy and comfortable use of them r , and contentment in them s , & be kept from all things that are contrary to our temporal support and comfort t . q. 194. what do we pray for in the fifth petition ? a. in the fifth petition [ which is forgive us our debts as we forgive our debtors u , ] acknowledging that we & all others are guilty both of original and actual sin , & thereby become debters to the justice of god , and that neither we , nor any other creature can make the least sa●isfaction for that debt w ; we pray for our selves & others , that god of his free grace would , through the obedience & satisfaction of christ apprehended & applyed by faith , acquit us both from the guilt and punishment of sin x , accept us in his beloved y , continue his favour and grace to us z , pardon our daily failings a , & fill us with peace and joy , in giving us daily more and more assurance of forgiveness b , which we are the rather emboldned to ask and encouraged to expect when we have this testimony in our selves , that we from the heart forgive others their offences c . q. 195. what do we pray for in the sixth petition ? a ▪ in the sixth petition [ which is , and lead us not into temptation , but deliver us from evil d ] acknowledging that the most wise righteous and gracious god for divers holy and just ends may so order things , that we may be assaulted , and for a time led captive by temptations e , that satan f , the world g , and the flesh are ready powerfully to draw us aside and insnare us h ; & that we , even after the pardon of our sins , by reason of our corruption i , weakness , and want of watchfulness k , are not only subject to be tempted , & forward to expose our selves unto temptations l , but also of our selve● unable & unwilling to resist them , to recover out of them and to improve them m , and worthy to be left under the power of them n we pray that god would so over-rule the world and al● in it o , subdue the flesh p , and restrain satan q , order all thing● r , bestow and bless all means of grace s , and quicken us to watchfulness in the use of them , that we and all his people may b● hi● pr●vidence be kept from being 〈◊〉 to sin t , or if tempted , that by 〈◊〉 spirit we may be powerfully supported and enabled to stand in that hour of temptation u , or when fallen , raised and again recovered out of it w , & have a sanctified use and improvement thereof x , that our sanctification & salvation may be perfected y , satan trodden under our feet z , and we fully freed from sin , temtation , and all evil for ever a . q. 196. what doth the conclusion of the lords prayer teach us ? a. the conclusion of the lords prayer , [ which is , for thine is the kingdom , the power and the glory , for ever , amen b , ] teacheth us to enforce our petitions with arguments c , which are to be taken not from any worthiness in our selves , or in any other creature , but from god d , and with our prayers to joyn praises e , ascribing to god alone eternal soveraignty , omnipotency , and glorious excellency f , in regard whereof , as he is able and willing to help us g , so we by faith are imboldned to plead with him that he would h , and quietly to rely upon him that he will fulfil our requests i , k and to testifie this our desire and assurance , we say , amen . the shorter catechism , first agreed upon by the assembly of divines at westminster . and now appointed by the general assembly of the kirk of scotland , to be a part of uniformity in religion , between the kirks of christ , in the three kingdoms . quest. 1. what is the chief end of man ? a. mans chief end is to glorifie god a , and to enjoy him for ever b . q. 2. what rule hath god given to direct us how we may glorifie and enjoy him ? a. the word of god ( which is contained in the scriptures of the old and new testament o ) is the only rule to direct us , how we may glorifie and enjoy him d . q. 3. what do the scriptures principally teach ? a. the scriptures principally teach what man is to believe concerning god ; and what duty god requires of man e . q. 4 what is god ? a. god is a spirit f , infinite g , eternal h , and unchangeable i , in his being k , wisdom l , power m , holiness n , justice , goodness and truth o . q. 5. are there more gods than one ? a. there is but one only , the living and true god p . q. 6. how many persons are there in the godhead ? a. there are three persons in the god-head , the father , the son , and the holy ghost ; and these three are one god , the same in substance , equal in power and glory q . q. 7. what are the decrees of god ? a. the decrees of god are his eternal purpose according to the counsel of his will , whereby for his own glory , he hath fore-ordained whatsoever comes to pass r . q. 8. how doth god execute his decrees ? a. god executeth his decrees in the works of creation & providence . q. 9. what is the work of creation ? a the work of creation is gods making all things of nothing , by the word of his power , in the space of six days , and all very good s . q. 10. how did g●d create man ? a. god created man , male & female after his own image , in knowledge , righteousness , and holiness , with dominion over the creatures t . q. 11. what are gods works of providence ? a. gods works of providence are , his most holy u , wise w , and powerful preserving x , and governing all his creatures and all their actions y . q. 12. what special act of providence did god exercise towards man in the estate wherein he was created ? a. when god had created man , he entred into a covenant of life with him , upon condition of perfect obedience : forbidding him to eat of the tree of knowledge of good and evil , upon pain of death z . q. 13. did our first parents continue in the estate wherein they were created ? a our first parents , being left to the freedom of their own will , fell from the estate wherein they were created , by sinning against god a . q. 14. what is sin ? a. sin is any want of conformity unto , or transgression of the law of god b . q. 15. what was the sin whereby our first parents fell from the estate wherein they were created ? a. the sin whereby our first parents ●ell from the estate wherein they were created , was their eating the forbidden fruit c . q. 16. did all mankind fall in adams first transgression ? a. the covenant being made with adam , not only for himself , but for his posterity , all mankind descending from him by ordinary generation , sinned in him , & fell with him in his first transgression d . q. 17. into what estate did th● fall bring mankind ? a. the fall brought mankind into an estate of sin and misery . q. 18. wherein consists the sinfu●●ness of that estate whereinto man fell ▪ a. the sinfulness of that estat● whereinto man fell , consists in th● guilt of adams first sin , the want 〈◊〉 original righteousness , and the cor●ruption of his whole nature , which 〈◊〉 commonly called original sin , tog●ther with all actual transgressions which proceed from it f . q. 19. what is the misery of that estate whereinto man fell ? a. all mankind by their fall lost communion with god g , are under his wrath & curse h , & so made liable to all miseries in this life , to death it self , & to the pains of hell for ever i . q. 29. did god leave all mankind to perish in the estate of sin and misery ? a. god having out of his meer good pleasure from all eternity , elected some to everlasting life k , did enter into a covenant of grace , to deliver them out of the estate of sin & misery , and to bring them into an estate of salvation by a redeemer l . q. 21. who is the redeemer of gods elect ? a. the only redeemer of gods elect , is the lord jesus christ m , who being the eternal son of god , became man n , and so was , and continueth to be god & man , in two distinct natures , & one person for ever . o q. 22. how did christ being the son of god become man ? a. christ the son of god became man by taking to himself a true body p , and a reasonable soul q , being conceived by the power of the holy ghost in the womb of the virgin mary , & born of her r , yet without sin s . q. 23. what offices doth christ execute as our redeemer ? a. christ as our redeemer executeth the offices of a prophet , of a priest , and of a king , both in his estate of humiliation , & exaltation t . q. 24. how doth christ execute the office of a prophet ? a. christ executeth the office of a prophet , in revealing to us by his word , and spirit , the will of god for our salvation u . q. 25. how doth christ execute the office of a priest ? a. christ executeth the office of a priest , in his once offering up of himself a sacrifice to satisfie divine justice w , and reconcile us to god x , and in making continual intercession for us y . q. 26. how doth christ ex●pute the office of a king ? a. christ executeth the office of a king , in subduing us to himself z , in r●ling a , and defending us b , and in restraining and conquering all his and our enemies . q. 27. wherein did christs h●miliation consist ? a. christs humiliation consisted in his being born , and that in a low condition d , made under the law e , undergoing the miseries of this life f , the wrath of god g , and the cursed death of the cross h , in being buried i , and continuing under the power of death for a time k . q. 28. wherein consisteth christs exaltation ? a. christs exaltation consisteth in his rising again from the dead on the third day l , in ascending up into heaven m , in sitting at the right hand of god the father n , and coming to judge the world at the last day o . q. 29. how are we made partakers of the redemption purchased by christ ? a. we are made partakers of the redemption purchased by christ , by the effectual application of it to us p , by his holy spirit q . q. 30. how doth the spirit apply to us the redemption purchased by christ ? a the spirit applyeth to us , the redemption purchased by christ by working faith in us r , and thereby uniting us to christ in our effectual calling s . q. 31. what is effectual calling ? a. effectual calling is the work of gods spirit t , whereby ●●nvincing us of our sin & misery u , inlightening our minds in the knowledge of christ w , and renewing our wills x , he doth perswade and inable us to imbrace jesus christ freely offered to us in the gospel y . q. 32. what benefits do they that are effectually called partake of in this life ? a. they that are effectually called , do in this life partake of justification z , adoption a , sanctification , & the several benefits which in this life do either accompany or flow from them b . q. 33. what is iustification ? a. justification is an act of gods fr●e grace , wherein he pardoneth all our sins c , and accepteth us as righteous in his sight d , only for the righteousness of christ imputed to us e , and received by faith alone f . q. 34. what is adoption ? a. adoption is an act of gods free grace g , whereby we are received into the number , & have a right to a●l the priviledges of the sons of god h . q. 35. what is sanctification ? a. sanctification is the work of god● free grace i , whereby we are renewed in the whole man after the image of god k : and are inabled more and more to die unto sin , and live unto righteousness l . q. 36. what are the benefits which in this life do accompany or flow from iustification , adoption & sanctification ? a. the benefits which in this life do accompany or flow from justification , adoption , and sanctification , are ▪ assurance of gods love , peace of conscience m , joy in the holy ghost n , increase of grace o , and perseverance therein to the end p . q. 37. what benefits do believers receive from christ at death ? a. the souls of believers are at their death made perfect in holiness q , & do immediately pass into glory r , and their bodies being still united to christ s , do rest in their graves t , till the resurrection u . q. 38 vvhat benefits do believers receive from christ at the resurrection ? a. at the resurrection , believers being raised up in glory w , shall be openly acknowledged & acquitted in the day of judgment x , and made perfectly blessed in full enjoying of god y , to all eternity z . q. 39. what is the duty which god requireth of man ? a. the duty which god requireth of man , is obedience to his revealed will a . q. 40. what did god at first reveal to man for the rule of his obedience ? a. the rule which god at first revealed to man for his obedience , was the moral law b . q. 41. where is the moral law summarily comprehended ? a. the moral law is summarily comprehended in the ten commandments c . q. 42. what is the sum of the ten commandments ? a. the sum of the ten commandments is , to love the lord our god , with all our heart , with all our soul , wi●h all our strength , and with all our mind : and our neighbour as our selves d . q. 43. what is the preface to the ten commandments ? a. the preface to the ten commandments is in these words , [ i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage e . ] q. 44. what doth the preface to the ten commandments teach us ? a. the preface to the ten commandments teacheth us , that because god is the lord , and our god , and redeemer , therefore we a●e bound to keep all his commandments f . q. 45. which is the first commandment ? a. the first commandment is , [ thou shalt have no other gods before me g . ] q. 46. what is required in the first commandment ? a. the first commandment requireth us to know and acknowledge god to be the only true god and our god h , and to worship and glorifie him accordingly i q. 47. what is forbidden in the first commandment ? a. the first commandment forbiddeth the denying k , or not worshipping & glorifying the true god , as god l , and our god m , and the giving that worship & glory to any other , which is due to him alone n . q. 48. what are we especially taught by these words [ before me ] in the first commandment ? a. these words [ before me ] in the first commandment , teach us , that god who seeth all things taketh 〈◊〉 of , and ● much displeased with the sin of having any other god o . q 49. which is the second commandment ? a. the second commandment is , [ thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them nor serve them : for i the lord thy god am a jealous god : visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands , of them that love me , and keep my commandments p . ] q. 50. what is required in the second commandment ? a. the second commandment requireth the receiving , observing , and keeping pure and intire all such religious worship and ordinances , as god hath appointed in his word q . q. 51. what is forbidden in the second commandment ? a. the second commandment forbiddeth the worshiping of god by images r , or any other way not appointed in his word s . q. 52. what are the reasons annexed to the second commandment ? a. the reasons annexed to the second commandment , are , gods soveraign●y over us t , his prop●iety in us u , and the zeal he hath to his own worship w . q 53. vvhich is the third commandment ? a. the third commandment is , [ thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain x . ] q. 54. vvhat is required in the third commandment ? a. the third commandment requireth the holy and reverent use of gods names y , titles z , attributes a , ordinances b , words c , and works d . q. 55. vvhat is forbidden in the third commandment ? a. the third commandment forbiddeth all prof●ning or abusing of any thing whereby god maketh himself known e . q. 55. vvhat is the reason annexed to the third commandment ? a. the reason annexed to the third commandment is , that however the breakers of this commandment may escape punishment from men● yet the lord our god will not suffer them to escape his righteous judgment f . q. 57. which is the fourth commandment ? a. the fourth commandment is , [ remember the sabbath day to keep it holy : six days shalt thou labour and do all thy work , but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the lord made heaven and eartb , the sea and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day , and hallowed it g . ] q. 58. what is required in the fourth commandment ? a. the fourth commandment requireth the keeping holy to god such set time as he hath appointed in his word , expresly one whole day in seven to be a h. sabbath to himself h . q. 59. which day of the seven hath god appointed to be the weekly sabbath ? a. from the beginning of the world to the resurrection of christ , god appointed the seventh day of the week to be the weekly sabbath : & the first day of the week ever since to continue to the end of the world , which is the christian sabbath i . q. 60. how is the sabbath to be sanctified ? a. the sabbath is to be sanctified by an holy resting all that day k , even from such worldly imployments and recreations as are lawful on other days l , and spending the whole time in the publick and private exercises of gods worship m , except so much as is to be taken up in the works of necessity and mercy n . q. 61. what is forbidden in the fourth commandment ? a. the fourth commandment forbiddeth the omission or careless performance of the duties required o , & the prophaning the day by idleness p or doing that which is in it self sinful q , or by unnecessary thoughts words , or works , about worldly imployments or recreations r . q. 62. what are the reasons annexed to the fourth commandment ? a. the reasons annexed to the fourth commandment are , gods allowing us six days of the week for our own imployments s , his challenging a special propriety in the seventh , his own example , and his blessing the sabbath day t . q. 63. vvhich is the fifth commandment ? a. the fifth commandment is , [ honour thy father & thy mother that thy day may be long upon the land which the lord thy god giveth thee u . ] q. 64. vvhat is required in the fifth commandment ? a. the fifth commandment requireth the preserving the honour , and performing the duties , belonging to every one in their several places and relations , as superiours w , inferiours x , or equals y . q. 65. what is forbidden in the fifth commandment ? a. the fifth commandment forbiddeth the neglect of , or doing any thing against the honour & duty which belongeth to every one in their several places and relations z . q. 66. what is the reason annexed to the fifth commandment ? a. the reason annexed to the fifth commandment is , a promise of long life and prosperity ( as far as it shall serve for gods glory , and their own good ) to all such as keep this commandment . q. 67. which is the sixth commandment ? a. the sixth commandment is [ thou shalt not kill b . ] q. 68. what is required in the sixth commandment ? a. the sixth commandment requireth all lawful endeavours to preserve our own life c , and the life of others d . q. 69. what is forbidden in the sixth commandment ? a. the sixth commandment forbiddeth the taking away of our own life , or the life of our neighbour unjustly : or whatsoever tendeth thereunto e . q. 70. which is the seventh commandment ? a. the seventh commandment is , [ thou shalt not commit adultery f . ] q. 71. what is required in the seventh commandment ? a. the seventh commandment requireth the preservation of our own and our neighbours chastity in heart , speech and behaviour g . q. 72. what is forbidden in the seventh commandment ? a. the seventh commandment forbiddeth all unchast thoughts , words , and actions h . q. 73. which is the eighth commandment ? a. the eighth commandment is , [ thou shalt not steal i . ] q. 74. what is required in the eighth commandment ? a. the eighth commandment requireth the lawful procuring , and furthering the wealth and outward estate of our selves and others k . q. 75. what is forbidden in the eighth commandment ? a. the eighth commandment forbiddeth whatsoever doth , or may unjustly hinder our own , or our neighbours wealth , or outward estate l . q. 76. which is the ninth commandment ? a. the ninth commandment is , [ thou shalt not bear false witness against thy neighbour m . ] q : 77. what is required in the ninth commandment ? a. the ninth commandment requireth the maintaining and promoting of truth between man and man n , and of our own and our neighbours good name o , especially in witness bearing p . q. 78. what is forbidden in the ninth commandment : a. the ninth commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own , or our neighbours good name q . q 79. which is the tenth commandment ? a. the tenth commandment is , [ thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his ox , nor his ass , nor any thing that is thy neighbours r . ] q. 80. what is required in the tenth commandment ? a. the tenth commandment requireth full contentment with our own condition s , with a right and charitable frame of spirit toward our neighbour and all that is his t . q. 81. what is forbidden in the tenth commandment . a. the tenth commandment forbiddeth all discontentment with our own estate u , envying or grieving at the good of our neighbour w , & all inordinate motions and affections , to any thing that is his x . q. 82. is any man able perfectly to keep the commandments of god ? a. no meer man since the fall , is able in this life , perfectly to keep the commandments of god y , but doth daily break them in thought , word , and deed z . q. 83. are all transgressions of the law equally hainous ? a. some sins in themselves , and by reason of several aggravation● , are more hainous in the sight of god than others a . q. 84. what doth every sin deserve ? a. every sin deserveth gods wrath , and curse , both in this life , and that which is to come b . q. 85. what doth god require of us , that we may escape his wrath and curse , due to us for sin ? a. to escape the wrath and curse of god due to us for sin ▪ god requireth of us faith in jesus christ , repentance unto life c , with the diligent use of all the outward means , whereby christ communicateth to us the benefits of redemption d . q. 86. what is faith in iesus christ ? a. faith in jesus christ is a saving grace e , whereby we receive and rest upon him alone for salvation ▪ as he is offered to us in the gospel f . q. 87. what is repentance unto life ? a. repentance unto life is a saving grace g , whereby a sinner out of a true sense of his sin h , and apprehension of the mercy of god in christ i , doth with grief and hatred of his sin , turn from it unto god k : with full purpose of , and endeavour after , new obedience l . q. 88. what are the outward means , whereby christ communicateth to us the benefits of redemption ? a. the outward and ordinary means whereby christ communicateth to us the benefits of redemption , are his ordinances , especially the word , sacrament , and prayer ; all which are made effectual to the elect , for salvation m . q. 89. how is the word made effectual to salvation ? a. the spirit of god maketh the reading , but especially the preaching of the word , an effectual means of convincing and converting sinners , and of building them up in holiness , and comfort through faith unto salvation n . q. 90. how is the word to be read and heard , that it may become effect●al to salvation ? a. that the word may become effectua● to salvation , we must attend thereunto with diligence o , preparation p , and prayer q , receive it with ●aith and love r , lay it up in our hearts s , & practice it in our lives t ▪ q. 91. how do the sacraments become effectual means of salvation ? a. the sacraments become effectual means of salvation , not from any vertue in them , or in him that doth administer them , but onely by the blessing of christ u , and the working of his spirit in them that by faith receive them w . q. 92. what is a sacrament ? a. a sacrament is an holy ordinance instituted by christ , wherein , by sensible signs , christ and the benefits of the new covenant are represented , sealed , and applyed to believers x . q. 93. which are the sacraments of the new testament ? a. the sacraments of the new testament are , baptism y , and the lords supper z . q. 94. what is baptism ? a. baptism is a sacrament , wherein the washing with water , in the name of the father , and of the son , and ●f the holy ghost a , doth signifie and seal our ingrafting into christ , and partaking of the benefits of the covenant of grace , and our engagement to be the lords b . q. 95. to whom is baptism to be administred ? a. baptism is not to be administred to any that are out of the visible church , till they profess their faith in christ , and obedience to him c , but the infants of such as are members of the visible church are to be baptized d . q. 96. what is the lords supper ? a. the lords supper is a sacrament , wherein by giving and receiving bread and wine according to christs appointment , his death is shewed forth : and the worthy receivers are not after a corporal and carnal manner , but by ●faith made partakers of his body and blood , with all his benefits to their spiritual nourishment , and growth in grace e . q. 97. what is required to the worthy receiving of the lords supper ? a. it is required of them that would worthily partake of the lords supper , that they examine themselves , of their knowledge to discern the lords body f , of their faith to feed upon him g , of their repentance h , love , and new obedience , lest coming unworthily , they eat and drink judgment to themselves l . q. 28. vvhat is prayer ? a. prayer is an offering up of ou● desires unto god m , for things agreeable to his will n , in the name of christ o , with confession of our sins p , and thankful acknowledgement of his mercies n . q. 99. vvhat rule hath god given for our direction in prayer ? a. the whole word of god is of use to direct us in prayer r : but the special rule of direction , is that form of prayer , which christ taught his disciples , commonly called , the lords prayer s . q. 110. vvhat doth the preface of the lords prayer teach us ? a. the preface of the lords prayer , which is , [ our father which are in heaven t , ] teacheth us to draw near to god , with all holy reverence , and confidence , as children to a father , able and ready to help us u ▪ and that we should pray with and for others w . q. 101. vvhat do we pray for in the first petition ? a. in the first petition , which is , [ hallowed be thy name x ] we pray that god would enable us & others to glorifie him in all that whereby he maketh himself known y , and that he would dis●ose all things to his own glory z . q. 102. vvhat do we pray for in the second petition ? a. in the second petition , which is , [ thy kingdom come a , ] we pray that satans kingdom may be destroyed b , and that the kingdom of grace may be advanced c , our selves and others brought into it , and kept in it d , and that the kingdom of glory may be hastned e . q. 103. vvhat do we pray for in the third petition ? a. in the third petition , which is , [ thy will be done in earth as it is in heaven f , ] we pray that god by his grace would make us able and willing to know , obey , and submit to his will in all things g , as the angels do in heaven h . q. 104. vvhat do we pray for in the fourth petition ? a. in the fourth petition , which is , [ give us this day our daily bread i , ] we pray , that of gods free gift we may receive a competent portion of the good things of this life , and enjoy his blessing with them k . q. 105. what do we pray for in the fifth petition ? a. in the fifth petition , which is , [ and forgive us our debts as we forgive our debtors l , ] we pray that god for christs sake would freely pardon all our sins m : which we are the ●ather encouraged to ask , because by his grace we are inabled from the heart to forgive others n . q. 106. what do we pray for in the sixth petition ? a. in the sixth petition , which is , [ and lead us not into temptation , but deliver us from evil o , ] we pray that god would either keep us from being tempted to sin p , or support and deliver us when we are tempted q . q. 107. what doth the conclusion of the lords prayer teach us ? a. the conclusion of the lords prayer , which is , [ for thine is the kingdom , and the power , and the glory , for ever , amen r , ] teacheth us to take our incouragement in prayer from god onely s , and in our prayers to praise him , ascribing kingdom , power and glory to him t , and in testimony of our desire and assurance to be heard , we say , amen u . the ten commandments . exod. 20. god spake all these words , saying , i am the lord thy god , which have brought thee out 〈◊〉 the land of egypt , out of the house of bondage . i. thou shalt have no other gods before me . ii. thou shalt not make unto thee any graven i●age , or any likeness of any thing that is in hea●en above , or that is in the earth beneath , or that 〈◊〉 in the water under the earth , thou shalt not 〈◊〉 down thy self to them nor serve them : for i the ●ord thy god am a jealous god , visiting the iniqui●● of the fathers upon the children , unto the third ●nd fourth generation of them that hate me ; and ●●ewing mercy unto thousands of them that love me , ●nd keep my commandments . iii. thou shall not take the name of the lord thy god in vain , for the lord will not ●old him guilt●●ss ▪ that taketh his name in va●n . iv. remember the sabbath-day to keep it holy : ●ix days shalt thou labour and do all thy work ▪ 〈◊〉 the seventh day is the sabbath of the lord 〈◊〉 god : in it thou shalt not do any work , thou , 〈◊〉 thy son , nor thy daughter , thy man-servant , 〈◊〉 thy maid-servant , nor thy 〈◊〉 , nor the stranger that is within thy gates : for in six days the lord made heaven and earth , the se● , and all that in them is , and rested the seventh day , wheref●re the lord blessed the sabbath day , and hallowed it . v. honour thy father and thy mo●her , that thy days may be long upon the land which the lord thy god giveth thee . vi. thou shalt not kill . vii . thou shalt not commit adultery . viii . thou shalt not steal . xi . thou shalt not bear false witness against thy neighbour . x. thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his ox , nor his asse , nor any thing that is thy neighbours . the lords prayer . math. 6. ovr father which art in heaven . hallowed be thy name : thy kingdom c●me : thy will be done on earth , as it is in heaven , give us this day our daily bread : and forgive us our debts , as we forgive our debtors ; and lead us not into temptation , but deliver us from evil : for thine is the kingdom , and the power , and the glory for ever ; amen . the creed . i believe in god the father almighty , maker of heaven and earth : and in iesus christ his only son our lord , which was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate , was crucified , dead and buried : he descended into hell * : the third day he rose again from the dead , he ascended into heaven , and siteth on the right ●and of god the father almighty , from thence he shall come to judge the quick and the dead : i believe in the holy ghost , the holy catholick church , the communion of saints , the forgiveness of sins , the resurrection of the body , and the life everlasting . amen . so much of every question both in the larger and shorter catechism , is repeated in the answer , as maketh every answer an entire proposition , or sentence in it self ; to the end , the learner may further improve it upon all occasions , for his increase in knowledge and piety ▪ even out of the course of catechising , as well as in it . and albeit the substance of the doctrine comprised in that abridgement , commonly called the apostles creed , be fully set forth in each of the catechisms , so as there is no necessity of inserting the creed it self , yet it is here annexed , not as though it were composed by the apostles , or ought to be estee●ed canonical scripture , as the ten commandments , and the lords prayer ( much less a prayer , as ignorant people have been apt to make both it and the decalogue ) but because it is a brief sum of the christian faith , agreeable to the word of god , and anciently recei●ed in the churches of christ. the summe of saving knowledge , with the practical use thereof . john 6.37 . all that the father giveth me , shall come to me : and him that cometh to me , i will in no wise cast out . edinbvrgh , printed by george swintoun , and thomas brown , and are to be sould by iames glen , and david trench . 1671. a brief sum of christian doctrine , contained in holy scriptures , and holden forth in the confession of faith & catechism . agreed upon by the assembly of divines at westminst●r , and received by the general assembly of the kirk of scotland . the sum of saving knowledge may be taken up in these four hea●s . 1. the woeful condition wh●r●in all men are by nature , through breaking of the covenant of works . 2. the r●medy pr●vided for the elect in iesus christ , by the covenant of grace . 3. the means appointed ●o make them part●kers of this covenant . 4. the blessi●gs which are effectually conv●yed unto the elect by these means . which four heads are set down each of them in some f●w propositions . head 1. our woful condition by nature , through breaking the covenant of works . hos. 13 9. o israel , thou hast destroyed thy self . the almighty and eternal god the father , the son , and the holy ghost , three di●tinct persons , in one and the same undivided god-head , equally in●inite in all perfections ; did before time most wisely decree for his own glory , whatsoever cometh to pass in time , and doth most holily , and infallibly execute all hi● decrees ▪ without being partaker of the sin 〈◊〉 any creature . ii. this god in six days made all things 〈◊〉 nothing very good in their own kind , in special● he made all the angels holy ; and he mad● our first parents adam and eve , the root 〈◊〉 mankind ▪ both upright and able to keep the law written in their heart . which law the●● were naturally bound to obey under pain 〈◊〉 death , but god was not bound to reward thei● service , till he entered in a covenant or contract with them , and their posterity in them ▪ to give them eternal life upon condition of perfect personal obedience , withal threatning death in case they should fail . this is the covenant of works . iii. both angels and men are subject to the change of their own free-will as experience proveth ( god having reserved to himself the incommunicable property of being naturally unchangeable ) for many angels of their own accord fell by sin from their first estate and became devils our first parents being inticed by satan , one of these devils speaking in a serpent ▪ did break the covenant of works in eating the forbidden fruit ▪ whereby they and their posterity being in their loins , as branches in the root , and comprehended in the same covenant with them , became not only lyable to eternal death , but also lost all ability to please god ; yea did become by nature enemies to god and to all spiritual good , and 〈◊〉 lined only to evil continually . this is our original sin , the bitter root of all our actual transgressions ▪ in thought , word ▪ and deed . head ii. the remedy provided in jesus christ for the elect by the covenant of grace ; hos. 13.9 . o israel , thou hast destroyed thy self , but in me is thine help . albeit man , having brought himself into this woeful condition be neither able to ●elp himself , nor willing to be helped by god ●ut of it , but rather inclined to ly still unsen●●●le of it , till he perish : yet god for the glory ●f his rich grace , hath revealed in his word ●way to save sinners , to wit , by faith in jesus christ the eternal son of god , by vertue of ●nd according to , the tenor of the covenant of redemption , made and agreed upon between god the father and god the son , in the counsel of the trinity before the world began . ii. the sum of the covenant of redemption is this , god having freely chosen unto life , a ●ertain number of lost mankind , for the glory ●f his rich grace did give them before the world began , unto god the son appointed redeemer , that upon condition he would humble ●imself so far as to assume the humane natur●●f a soul and body , unto personal union with ●is divine nature , and submit himself 〈…〉 law as surety for them , and satisfie justice for them , by giving obedience in their name , even unto the suffering of the cursed death of the cross , he should ransom and redeem them all from sin and death , and purchase unto them righteousness and eternal life , with all saying graces leading thereunto , to be effectually , by means of his own appointment , applyed in due time to every one of them . this condition the son of god ( who is jesus christ our lord ) did accept before the world began , and in the fulness of time came into the world , was born of the virgin mary , subjected himself to the law , and compleatly payed the ransome on the cross : but by vertue of the foresaid bargain made before the world began , he is in all ages since the fall of adam , still upon the work of applying actually the purchased benefits unto the elect : and that he doth by way of entertaining a covenant of free grace and reconciliation with them , through faith in himself , which covenant he makes over to every believer a right and interest to himself , and to all his blessings . iii. for the accomplishment of this covenant of redemption , and making the elect partakers of the benefits thereof in the covenant of grace , christ jesus was clad with the three●old office of prophet , priest , and king. made a prophet , to reveal all saving knowledge to his people , and to perswade them to believe and 〈◊〉 the same ▪ made a priest , to offer up himself a sacrifice once for them all , and to interceed continually with the father for making their persons and services acceptable to him . and made a king , to subdue them to himself , to feed and rule them by his own appointed ordinances , and to defend them from their enemies . head 3. the outward means appointed to make the elect partakers of this covenant , and all the rest that are called to be inexcusable , mat. 22.14 . many are called . the outward means and ordinances for making men partakers of the covenant of grace are so wisely dispenced , as the elect ●hall be infallibly converted and saved by them , and the reprobate among whom they are not , be justly stumbled . the means are specially these four . 1. the word of god. 2. the sacraments . 3. kirk government . ● . prayer . in the word of god preached by ●ent messengers , the lord makes offer of grace to all sinners upon condition of faith in jesus christ , and whosoever do confess their sin , accept of christ offered , and submit themselves to his ordinances , he will have both them and their children received into the honour and priviledges of the covenant of grace . by the sacraments god will have the covenant sealed for confirming the bargain on the foresaid condition . by kirk government he will have them ●edge in , and help foreward unto the keeping of the covenant . and by prayer , he will have his own gl●rious grace promised in the covenant , to be daily drawn forth , acknowledged and imployed . all which means are f●llowed either really , or in profession only , according to the quality of the co●enanters , as they a●e true or counter●it believers , ii. the covenant of grace set down in the old testament before christ came , and in the new since he came , is one and the same in substance , albeit different in outward administration : for the covenant in the old testament , being sealed with the sacraments of circumcision and the paschal lamb did set forth christs death to come , and the benefits purchased thereby , under the shadow of bloody sacrifices and sundry ceremonies : but since christ came , the covenant , being sealed by the sacraments of baptism , and the lords supper , do clearly hold forth christ already crucified before our eyes , victorious over death , and the grave , and gloriously ruling heaven , and earth for the good of his own people . head iv. the bless●ngs which a● effectually conveyed by these mea● to the lords elect or chosen one mat. 22.24 . many are called , 〈◊〉 few are chosen . by these outward ordinances as our lord makes the reprobate inexcusable so , in the power of his spirit , he applies unto the elect effectually , all saving graces purchased to them , in the covenant of redemption , and maketh a change in their persons . in particular , 1. he doth convert or regenerate them , by giving spiritual life to them , in open●ng their understandings , renewing their wills , affections and faculties , for giving spiritual obedience to his commands . 2. he gives unto them saving faith by making them in the sense of deserved condemnation , to give their consent heartily to the ▪ covenant of grace , and to imbrace christ jesus unfained . 3. he gives them repentance , by making them , with godly sorrow in the hatred of sin , and love of righteousness : turn from all iniquity to the service of god , and , 4. he sanctifies them , by making them go on and persevere in faith , and spiritual obedience of the law of god , manifested by fruitfulness in all duties , and doing good works , as god offereth occasion . ii. together with this inward change of their persons , god changes also their state : for so soon as they are brought by faith into the covenant of grace , 1. he iustifies them , by imputing unto them , that perfect obedience which christ gave to the law , and the satisfaction also which upon the cross christ gave unto justice in their name . 2. he reconcials them , and makes them friends to god , who were before enemies to god. 3. he adoptes them that they should be no more children of satan , but children of god , inriched with all spiritual priviledges of his sons : and last of all , after their warfare in this life is ended , he perfects the holiness and blessedness , first of their souls at their death , and then both of their souls and their bodys , being joyfully joyned together again , in the resurrection , at the day of his glorious coming to judgment ▪ when all the wicked shall be sent away to hell , with satan whom they have served ; but christs own chosen and redeemed ones true believers , students of holiness , shall remain with himself for ever , in the state of glorification . the practical use of saving knowledge , contained in scripture , and holden forth briefly in the foresaid confessions of faith and catechisms . the chief general use of christian doctrine is , to convince a man of sin , and of righteousness , and of judgment , iohn 16.8 . partly by the law or covenant of works , that he may be humbled and become penitent , and partly by the gospel or covenant of grace , that he may become an unfained believer in jesus christ , and be strengthened in his faith by good fruits ▪ and so be saved . the sum of the covenant of works , or of the law , is this , if thou do all that is commanded , and not fail in any point , thou shalt be saved : but if thou fail , thou shalt die . rom. 10.5 . gal. 3.10 , 12. the sum of the gospel or covenant of grace and reconciliation is this , if thou flee from deserved wrath , to the true reedemer iesus christ , ( who is able to save to the uttermost all that come to god , through him ) thou shalt not perish but have eternal life , rom. 10.8.9 , 11. for convincing a man of sin , of righteousness , and of judgment by the law ▪ or covenant of works let these scriptures among many more be made use of . 1. for convincing a man of sin by the law : consider , ier. 17.9 , 10. the heart is d●ceitful above all things , and desperately wicked , who can know it ? i the lord search the heart , i try the reins , ●v●n to give every man according to his ways , and according to the fruit of his doings : here the lord teacheth these two things . 1. that the fountain of all our miscarriage and actual sinning against god is in the heart , which comprehendeth the mind , will , affections and all the powers of the soul , as they are corrupted and defiled with original sin : the mind being not only ignorant and uncapable of saving truth ; but also full of error and enmity against god ▪ and the will and affections being obstinately disobedient unto all gods directions ▪ and bent toward that only which is evil ▪ the heart , saith he , is deceitful above all things , and desperately wicked ; yea , and unsearchably wicked : so that no man can know it , and gen. 6.5 . every imagination of the thoughts of mans heart is only evil continually ( saith the lord ) whose testimony we must trust in this and all other matters : and experience also may teach us , that till god make us deny our selves , we ●ever look to god in any thing ▪ but fleshly ●elf interest alone doth rule us and move all the wheels of our actions . 2. that the lord bringeth our original sin ●r wicked inclination , withal the actual fruits ●hereof , unto reckoning before his judgment ●eat , for he searcheth the heart and tryeth the ●eins , to give every man according to his ways , ●nd according to the fruit of his doings . hence let every man reason thus : what god and my guilty conscience beareth witness of , i am convinced that it is true . but god and my guilty conscience beareth witness , that my heart is deceitful above all ●hings ▪ and desperately wicked ; and that all ●he imaginations of my heart , by nature , are only evil continually . therefore i am convinced that this is true . thus a man may be convinced of sin by the law. ● for convincing a man of righteousness by the law , consider , gal. 3.10 . as many as are of the w●rks of the law , are under the curse : for it is written , cursed is ●very ●ne that continueth not in all things which are ●ri●t●n in th● book of t●e law to ●o them . here the apostle teacheth us three things . 1. that by reason of our natural sinfulness , 〈◊〉 impossibility of any mans being justified ●y the works of the law is so certain , that whosoever do seek justification by the work of the law , are liable to the curse of god , fo● breaking of the law ; for , as many as are of 〈◊〉 works of the law are under the curse , saith he . 2. that unto the perfect fulfilling of th● law , the keeping of one or two of the pr●●cepts , or doing of some , or of all duties ( if 〈◊〉 were possible ) for a time is not sufficient ; 〈◊〉 the law requireth , that a man continue in 〈◊〉 things which are written in the book of the law , 〈◊〉 do them . 3. that because no man can come up to th● perfection every man by nature is under th● curse ; for the law saith cursed is every one th● continueth not in all things , which are written 〈◊〉 the book of the law , to do them . now to be under the curse , comprehende●● all the displeasure of god , with the danger 〈◊〉 the breaking forth more and more of his wrat● upon soul and body , both in this life and afte● death perpetually , if grace do not prevent th● full execution thereof . hence let every man reason thus : whosoever , according to the covenant o● works is liable to the curse of god , for break●ing the law , times and ways out of number cannot be justified or find righteousness by the works of the law. but i ( may every man say ) according to th● covenant of works , am liable to the curse 〈◊〉 god , for breaking the law , times and ways 〈◊〉 of number . therefore i cannot be justified , or have ●●ghteousness by the works of the law. thus may a man be convinced of righteous●●●● , that it is not to be had by his own works 〈◊〉 by the law. ● . for convincing a man of judgment by the lavv : consider , 2 thes. 1.7 . the lord shall be revealed from heaven with his mighty angels , ver . 8. in flaming 〈◊〉 ●aking vengeance on them that know not 〈◊〉 ▪ and that obey not the gospel of our lord 〈◊〉 christ. ver . 9. who shall be punished with ●●erlasting destruction from the presence of the 〈◊〉 , and from the glory of his power . ver . 10. ●hen he shall come to be glorified in his saints , 〈◊〉 to be admired in all them that believe . wherein we are taught , that our lord jesus , ●ho now offers to be mediator for them who ●el●eve in him , shall at the last day , come armed ●ith flaming fire , to judge , condemn and de●●roy all them who have not believed god , 〈◊〉 not received the offer of grace made in 〈◊〉 gospel , nor obeyed the doctrine thereof ; 〈◊〉 remain in their natural estate under the ●aw or covenant of works . hence let every man reason thus : what the righteous judge hath fore-warn●d , me shall be done , at the last day , i am sure 〈◊〉 just judgement . but the righteous judge hath fore-warned ●e , that if i do not believe god in time , and obey the doctrine of the gospel , i shall 〈◊〉 secluded from his presence and his glory , at t●● last day , and be tormented in soul and body 〈◊〉 ever . therefore i am convinced that this is 〈◊〉 judgement . and i have reason to thank god heartil● who hath forewarned me to flee from the wrat● which is to come . thus every man may be , by the law or c●●venant of works , convinced of judgment , 〈◊〉 he shall continue under the covenant 〈◊〉 works , or shall not obey the gospel of ou● lord jesus . for convincing a man of sin , righteous●ness , and judgment by the gospel . as for convincing a man of sin , and righ●teousness , and judgment by the gospe● or covenant of grace , he must understan● three things . 1. that not believing in jesu● christ , or refusing of the covenant of grace offered in him , is a greater and more dangerous sin , then all other sins against the law● because the hearers of the gospel ▪ not believing in christ , do reject gods mercy in christ ▪ the only way of freedom from sin and wrath , and will not yield to be reconciled to god. next , he must understand that perfect remission of sin and true righteousness is to be had only by faith in jesus ; because god requireth no ●ther conditions but faith , and testfiies from ●eaven that he is well pleased to justifie sinners ●pon this condition . 3. he must understand ●hat , upon righteousness received by faith , ●udgment shall follow on the one hand , to the ●estroying of the works of the devil in the ●eliever , and to the perfecting of the work of ●anctification in him , with power : and that ●pon refusing to take righteousness by faith in ●esus christ , judgment shall follow on the o●her hand , to the condemnation of the misbe●●ever , and destroying of him with satan and ●is servants for ever . for this end let these passages of scripture , ●mong many others , serve to make the great●ess of the sin of not believing in christ appear , ●r to make the greatness of the sin of refusing ●f the covenant of grace , offered to us , in ●he offering of christ unto us , let the fair offer ●f grace be looked upon as it is made , isa. 55. ● . incline your ear and come unto me ( saith the ●ord ) hear , and your soul shall live , and i will ●ake an everlasting covenant with you , even ●he sure mercies of david . that is , if ye will ●elieve me , and be reconciled to me , i will by covenant ▪ give unto you christ , and all sa●ing graces in him ; repeated , acts 13.24 . again consider that this general offer in ●ubstance is equivalent to a special offer made ●o every one in particular , as appeareth by ●●e apostles making use of it , acts 16.13 . ●elieve on the lord jesus christ , and thou shalt be saved and thy house . the reason o● which offer is given i●h . 3.16 . for god so lov●● the world , that he gave his only begotten son , th●● whosoever believeth in him , should not perish , bu● have everlasting life . seeing then this grea● salvation is offered in the lord jesus , whosoever believe not in him , but lo●k for happines● some other way , what doth he else , but observ● lying vanities , and forsake his own mercy whic● he might have had in christ ? ion●h 2.8 , ● ▪ what doth he else but blaspheme god in hi● heart ? as it is said , 1 iohn 5.10 . he that believeth not god , hath made him a liar , because 〈◊〉 believeth not the record that god gave of his son and this is the record , that god hath given to us eternal life , and this life is in his son ; and that no si● against the law is like unto this sin , christ testifies , iohn 15.22 . if i had not come and spoke● to them ▪ they had not h●● sin ; but now they hav● no cloak for their sin . this may convince 〈◊〉 man of the greatness of this sin of not believing in christ. for convincing a man of righteousness to be had only by faith in christ ● consider how , rom. 10.3 , 4. it is said , that the iews being ignorant o● gods righteousness , and going about to establis● their own righteousness . have not submitted themselves unto the righteousness of god , ( and so they perished ) for christ is the end of the la● 〈◊〉 righteousness to every one that believeth : and ●cts 13.34 . by christ iesus all that believe , are ●●stified from all things , from which ye could not be ●●stified by the law of moses : and 1 iohn 1.7 . 〈◊〉 blood of iesus christ his son , cleanseth us from 〈◊〉 sin . for convincing a man of judgement , if a ●an imbrace this righteousness : consider , ● iohn 3.8 . for this purpose the son of god was ●●nifested that he mi●●t destroy the works of the ●evil . and heb. 9.14 . how much more shall the 〈◊〉 of christ , who through the eternal spirit , 〈◊〉 himself without spot to god , purge your consci●ce from dead works to serve the living god. but if a man imbrace not this righteousness , 〈◊〉 is pronounced , iohn 3.18 . he that be●●●veth not is condemned already ; because he hath 〈◊〉 believed in the name of the only begotten son of 〈◊〉 . and this is the condemnation , that light is 〈◊〉 into the world , ●nd men love darkness rather 〈◊〉 light . hence let the penitent desiring to believe , ●●ason thus : what doth suffice to convince all the elect 〈◊〉 the world of the greatness of the sin of not ●●lieving in christ , or refusing to flee to him 〈◊〉 relief from sins done against the law , and ●●om wrath due thereto ? and what sufficeth 〈◊〉 convince them that righteousness and eter●●l life is to be had by faith in jesus christ , or 〈◊〉 consenting to the covenant of grace in him ? and what sufficeth to convince them of judgement to be exercised by christ for destroying the works of the devil in a man , and sanctifying and saving all that believe in him , may suffice to convince me also . but what the spirit hath said in these or other like scriptures , sufficeth to convince the elect world of the foresaid sin and righteousness and judgment . therefore what the spirit hath said in these and other like scriptures , serveth to convince me thereof also . whereupon let the penitent desiring to believe take with him words , and say heartily to the lord ; seeing thou saye●t , seek ye my face ▪ my soul answereth unto thee , thy face , lor● will i seek , i have hearkned unto the offer of an everlasting covenant of all saving mercies to be had in christ , and i do heartily embrace thy offer , lord let it be a bargain , lord i believe , help my unbelief : behold i give my self to thee to serve thee in all things for ever , and i hope they right ●and shall save me , the lord will perfect that which concerneth me . thy mercy ▪ o lord endureth for ever , forsake not the works of thy own hands . thus may a m●n be made an unfained believer in christ. for strengthning the mans faith who hath agreed unto the covenant of grace . because many true believers are weak , and do much doubt if ever they shall be sure of the soundness of their own faith and effectual calling , or made certain of their justification and salvation , when they see , that many , who profess faith , are found to deceive themselves ; let us see how every believer may be made strong in the faith , and sure of his own election and salvation upon solid grounds by sure warrants and true evidences of faith . to this end among many other scriptures , take these following . 1. for laying solid grounds of faith , consider , 2 pet. 1.10 . wherefore the rather , brethren ▪ give diligence to make sure your calling and election , for if ye do these things , ye shall never fall . in which words the apostle teacheth us these four things , for help and direction , how to be made strong in the faith . 1. that such as believe in christ jesus , and are fled to him for relief from sin and wrath , albeit they be weak in the faith , yet they are indeed children of the same father with the apostles : for so he accounteth of them , while he called them brethren . 2. that albeit we be not sure , for the time of our effectual calling and election , yet we may be made sure of both , if we use diligence : for this he presupposeth , saying , give diligence to make your calling and election sure . 2. that we must not be discouraged , when we see many seeming believers prove rotten branches and make defection , but we must the rather take the better heed to our selves wherefore the rather , brethren , saith he , give all diligence . 4. that the way to be sure both of our effectual calling , and election , is to make sure work of our faith , by laying the grounds of it solidly , and bringing forth the fruits of our faith in new obedience constantly , for if ye do these thing● , saith he , ye shall never fall ; understand by these things , what he had said of sound faith , ver . 1 , 2 , 3 , 4. and what he had said of the bringing out of the fruits of faith , ver . 5 , 6 , 7 , 8. to this same purpose , consider , rom. 1.8 . there is therefore now no condemnation to them that are in christ iesus , who walk not after the flesh , but after the spirit . ver . 2. for the law of the spirit of life , in christ iesus , hath made me free from the law of sin and death . ver . 3. for what the law could not do , in that it was weak through the flesh , god sending his own son , in the likeness of sinfull flesh , and for sin condemned sin in the flesh . ver . 4. that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . wherein the apostle teacheth us these four things , for laying of the ground of faith solidly . 1. that every one is a true believer , who in the sense of his sin and fear of gods wrath doth flee for full relief from both unto jesus christ alone , as the only mediator , and all-sufficient redeemer of men , and being fled to christ , doth strive against his own flesh , or corrupt inclination of nature , and studieth to follow the rule of gods spirit , set down in his word ; for the man whom the apostle doth here bless as a true believer , is a man in christ jesus , who doth not walk after the flesh , but after ●he spirit . 2. that all such persons as are fled to christ , ●nd do strive against sin , howsoever they may ●e possibly exercised under the sense of wrath , ●nd fear of condemnation , yet they are in no ●anger ; for there is no condemnation ( saith he ) ●o them that are in christ iesus , who walk not ●fter the flesh , but after the spirit . 3. that albeit the apostle himself ( brought 〈◊〉 here for examples cause ) and all other true ●elievers in christ , be , by nature , under the ●aw of sin and death , or under the covenant ●f works , ( called the law of sin and death , ●ecause it bindeth sin and death upon us , till ●hrist set us free ) yet the law of the spirit of ●●e in christ jesus , or the covenant of grace ●o called , because it doth inable and quicken man to a spiritual life through christ ) doth set the apostle and all true believers free from the covenant of work● or the law of sin and death , so that every man may say with him , the law of the spirit of life , or the covenant of grace , hath freed me from the law of sin and death , or covenant of works . 4. that the fountain and first ground from whence our freedom from the curse of the law doth flow , is the covenant of redemption , past betwixt god , and god the son , as incarnate , wherein christ takes the curse of the law upon him for sin , that the believer , who could not otherwise be delivered from the covenant of works , may be delivered from it . and this doctrine the apostle holdeth forth in these four branches . 1. that it was utterly ▪ impossible for the law , or covenant of works , to bring righteousness and life to a sinner because it was weak . 2. that this weakness and inability of the law , or covenant of works , is not the fault of the law , but the fault of sinfull flesh , which is neither able to ●ay the penalty of sin , nor to give perfect obedience to the law ( presuppose by-gone sins were forgiven ) the law was weak ( saith he ) through the flesh . 3. that the righteousness and salvation of sinners , which was impossible to be brought about by the law , is brought to pass by sending gods own son , jesus christ in the flesh , in whose flesh sin is condemned and punished , for making satisfaction in the behalf of the elect , that they might be set free . 4. that by his means the law loseth nothing , because the righteousness of the law is best fulfilled this way : first by christ , giving perfect active obedience in our name unto it in all things : next , by his paying , in our name , the penalty , ( due to our sins ) in his death . and lastly , by his working of sanctification in us , who are true believers , who strive to give new obedience unto the law , and walk not after the flesh , but after the spirit . warrants yo believe . for building our confid●nce upon th●s solid ground , these four warrants and special motives to believe in christ may serve : the 1. whereof is gods hearty invitation , holden forth , isa. 55.1 , ● , 3 , 4 , 5. ho , every one that thirsteth , come ye to the waters , and he that hath no money , come and buy without money , and without price . ver . 2. wherefore do ye spend your money for that which is not bread , and your labour for that which satisfieth not ? hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . ver . 3. incline your ear and come to me ; hear , and your soul shall live , and i will make an everlasting covenant with you , even the sure mercies of david . ver . 4. behold i have given him for a witness to the people , a leader and commander to the people , &c. here ( after setting down the precious ransom of our redemption by the sufferings of christ , and the rich blessings purchased to us thereby in the two former chapters ) the lord , in this chapter , 1. maketh open offer of christ and his grace by proclamation of a free and gracious market of righteousness and salvation ; to be had through christ to every soul without exception , that truly desires to be saved from sin and wrath ; ●o , every one that thirsteth , saith he . 2. he inviteth all sinners , that , for any reason , stand at distance with god , to come and take from him riches of grace running in christ as a river to wash away sin , and to slacken wrath : come ye to water , saith he . 3. lest any should stand back , in the sense of his own sinfulness or unworthiness and ina●ility to do any good , the lord calleth upon such persons in special , saying , he that hath no money , come . ● . h● craveth no more of his merchant , but that he be pleased with the wares offered , which are grace and more grace , and that he heartily consent unto , and imbrace this offer of grace , that so he may close a bargain and a formal covenant with god●punc ; come , buy without money ( saith he ) come eat , that is , consent to have , and take unto you all saving graces , make the wares your own , possess them , and make use of all blessings in christ , whatsoever maketh for your spiritual life and comfort , use and enjoy it freely , without paying any thing for it . come , buy wine and milk without money and without price , saith he , 5. because the lord knoweth how much we are inclined to seek righteousness and life by our own performances , and satisfaction to have righteousness and l●fe●punc ; as it were by the way of works , and how lo●th we are to embrace christ jesus , and to take life by way of free grace , through jesus christ , upon the tearm● whereupon it is offered to us , therefore the lord lovingly calls us off this our crooked and unhappy way , with a gentle and timous admonition , giving us to understand that we shall but lose our labour in this our way , wherefore do ye spend your money ( saith he ) for that which is not bread , and your labour for that which satisfieth not ? 6. the lord promiseth to us solid satisfaction , in the way of betaking our selves unto the grace of christ , even true c●ntentment , and fulness of spiritual pleasure , saying , hearken diligently unto me , and eat that which is good , and let your soul delight its self in fatness . 6. because faith cometh by hearing , he calleth for audience unto the explication of the offer , and calleth for believing of , and listening unto the truth , which is able to beget the application of saving faith and to draw the soul to trust in god. incline your ear and come unto me , saith he . to which end the lord promiseth , that this offer , being , received , shall quicken the dead sinner , and that upon the welcoming of this offer , he will close the covenant of grace with the man that shall consent unto it , even an indissolvable covenant of perpetual reconciliation and peace , hearken and your soul shall live , and i will make an everlasting covenant with you . which covenant he declareth , shall be in substance the assignation , and the making over of all the saving graces , which david ( who is jesus christ , act. 13.34 . ) hath brought for us in the covenant of redemption , i will make a covenant with you ( saith he ) even the sure mercies of david . by sure mercies he means saving graces , such as are righteousness , peace , and joy in the holy ghost , adoption , sanctification , and glorification , and whatsoever belongs to godliness , and life eternal . 8. to confirm and assure us of the real grant of these saving mercies , and to perswade us of the reality of the covenant betwixt god and the believer of this word , the father hath made a fourfold gift of his eternal and only begotten son. first , to be incarnate and born , for our sake , of the seed of david , his type , for which cause he is called here , and act. 13.34 . ( david the true and everlasting king of israel . ) this is the great gift of god to man , iohn . 4.10 . and here [ i have given him to be david , or born of david to the people ] secondly , he hath made a gift of christ to be a witness to the people , both of the sure and saving mercies granted to the redeemed in the covenant of redemption , and also of the fathers willingness , and purpose to apply them , and to make them fast in the covenant of reconciliation made with such as imbrace the offer ; i have given him ( saith the lord here ) to be a witness to the people : and truly he is a sufficient witness in this manner , in many respects . 1. because he is one of the persons of the blessed trinity , and party contracter for us , in the covenant of redemption before the world was . 2. he is by office as mediator , the messenger of the covenant , and hath gotten commission to reveal it . 3. he began actually to reveal it in paradise , where he promised that the seed of the woman should bruise the head of the serpent . 4. he set forth his own death and suff●ring● , and the great benefits that should come th●reby to us , in the types and figures of sacrifices and ceremonies before his coming . 5. he gave more and more light 〈◊〉 this covenant , speaking by his spirit , thou ag● to age , in the holy prophets . 6. he came him●●lf 〈◊〉 the fulness of time , and did bear witness of all things belonging to this covenant , a●d of gods willing mind to take believers into it , partly by uniting our nature in one person with the d●vine nature , part●y by preaching the good tidings of the covenant with his own mouth , partly by paying the price of redemption on the cross , and partly by dealing still with the people from the beginning to this day , to draw in and to hold in the redeemed in this covenant . thirdly , god hath made a gift of christ , as a leader to the people , to bring us through all difficulties , all afflictions and temptations , unto life , by this covenant . and he it is , and no other , who doth indeed lead his own unto the covenant , and in the covenant all the way on unto salvation . 1. by the direction of his word and spirit . 2. by the example of his own life , in faith and obedience , even to the death of the cross. 3. by his powerful working , bearing his redeemed ones in his arms , and causing them to lean on him , while they go up through the wilderness . fourthly , god hath made a gift of christ unto his people , as a commander ; which office he faithfully exerciseth , by giving to his kirk and people , laws and ordinances , pastours and governours , and all necessary officers , by keeping cou●ts and assemblies among them to see that his laws be obeyed : subduing by his word , spirit and discipline , his peoples corruptions ; and by his wisdom and power , guarding them against their enemies whatsoever . hence he who hath closed bargain with god , may strengthen his faith , by reasoning after this manner . whosoever doth heartily receive the offer of free grace made here to sinners , thirsting for righteousness and salvation , unto him by everlasting covenant belongeth christ the true david , with all his sure and saving mercies . but i ( may the weak believer say ) do heartily receive the offer of free grace , made here to sinners , thir●●ing for righteousness and salvation . therefore unto me , by an everlasting covevenant belongeth christ jesus , with all his s●re and saving mercies . the second warrant and special motive to imbrace christ and believe in him is the earnest request that god maketh to us to be reconciled to him in christ , holden forth , 2 cor. 5. ver . 14.19.2.21 . god was in christ , reconciling the world unto himself , not imputing their trespasses unto them : and hath committed unto us the word of reconciliation . ver . 20. now then we are embassadors for christ , as though god did beseech you by us , we pray you in christs stead , be ye reconciled to god. ver . 21. for he hath made him to be sin for us who knew no sin , that we might be made the righteousness of god in him . wherein the apostle teacheth us these nine doctrines . 1. that the elect world , or the world redeemed souls , are by nature in the estate of enmity against god. this is presupposed in the word reconciliation ; for reconciliation , or renewing of friendship , cannot be , except betwixt those that have been at enmity . 2. that in all the time by-past , since the fall of adam , christ jesus , the eternal son of god , as mediator , and the father in him , hath been about the making friendship ( by his word and spirit ) betwixt himself and the elect world , god ( saith he ) was in christ reconciling the world to himself . 3. that the way of reconciliation was in all ages one and the same in substance , viz. by forgiving the sins of them who do acknowledge their sins , and their enmity against god , and do seek reconciliation and remission of sins in christ , for god ( saith he ) was in christ reconciling the world to himself , by way of not imputing their trespasses unto them . 4. that the end and scope of the gospel and whole word of god , is threefold . 1. it serveth to make people sensible of their sins , and of their enmity against god , and of their danger if they should stand out , and not fear gods displeasure . 2. the word of god serveth to make men acquainted with the course which god hath prepared for making friendship with him through christ , viz. that if men shall acknowledge the enmity , and shall be content to enter into a covenant of friendship with god , through christ , then god will be contented to be reconciled with them freely . 3. the word of god serveth to teach men how to carry themselves towards god , as friends , after they are reconciled to him , viz. to be loath to sin against him , and to strive heartily to obey his commandments , and therefore the word of god here is called the word of reconciliation , because it teacheth us , what need we have of reconciliation , and how to make it , and how to keep the reconciliation of friendship , being made with god through christ. 5. that albeit the hearing , believing , and obeying of this word , doth belong to all those to whom this gospel doth come , yet the office of preaching of it , with authority , belongeth to none but to such only as god doth call to this ministry , and sendeth out with commission for this work . this the apostle holdeth forth , ver . 18. in these words , he hath committed to us the word of reconciliation . 6. that the ministers of the gospel should behave themselves as christs messengers , and should closely follow their commission set down in the word , matth. 28.19 , 20. and when they do so , they should be received by the people , as ambassadours from god : for here the apole , in all their names , saith , we are embassadours for christ , as though god did beseech you by us . 7. that ministers in all earnestness of affections should deal with people , to acknowledge their sins , and their natural enmity against god more and more seriously : and to consent to the covenant of grace and embassage of christ more and more heartily ; and to evidence more and more clearly their reconciliation by a holy carriage before god. this he holdeth forth , when he saith , we pray you be reconciled to god. 8. that in the ministers affectionate dealing with the people , the people should consider , that they have to do with god and christ , requesting them by the ministers to be reconciled , now there cannot be a greater inducement to break a sinners hard heart , than gods making request to him for friendship : for when it became us , who have done so many wrongs to god , to seek friendship of god , he preventeth , and ( o wonder of wonders ! ) he requesteth us to be content to be reconciled wit● him : and therefore most fearful wrath must abide them , who do set light by this request ; and do not yield when they hear ministers with commission , saying , we are embassadours for christ , as though god did beseech you by us , we pray you in christs stead be ye reconciled to god. 9. to make it appear , how it cometh to pass that the covenant of reconciliation should be so easily made up betwixt god and a humble sinner fleeing to christ , the apostle leads us unto the cause of it , holden forth in the covenant of redemption ; the sum whereof is this . it is agreed betwixt god and the mediator iesus christ the son of god surety for the redeemed , as parties contractors , that the sins of the redeemed should be imputed to innocent christ , and he both condemned and put to death for them upon this very condition , that whosoever heartily consents unto the covenant of reconciliation offered through christ , shall by the imputation of his obedience unto them , be justified and holden righteous before god , for god hath made christ who knew no sin , to be sin for us ( saith the apostle ) that we might be made the righteousness of god in him . hence may a weak believer strengthen his faith , by reasoning from this ground after this manner . he that upon the loving request of god and christ , made to him by the mouth of his ministers ( having commission to that effect ) hath embraced the offer of perpetual reconciliation through christ , and do purpose by gods grace , as a reconciled person to strive against sin , and to serve god to his power constantly , may be as sure to have righteousness , and eternal life given to him for the obedience of christ imputed to him , as it is sure that christ was condemned and put to death for the sins of the redeemed imputed to him . but i ( may the weake believer say ) upon the loving request of god and christ made to me by the mouth of his ministers , have imbraced the offer of perpetual reconciliation through christ , and do purpose by gods gra●e , as a reconciled person , to strive against sin , and to serve god to my power constantly . therefore i may be as sure to have righteousness and ●ternal life given to me for the obedience of christ imputed to me , as it is sure that christ was condemned and put to death for the sins of the redeemed imputed to him . the third warrant and special motive to believe in christ , is the strait and awful command of god , charging all the hearers of the gospel to approach to christ , in the order set down by him , and to believe in him : holden forth , 1 ioh. 3.23 . this is his commandment , that we should believe on the name of his son iesus christ , and love one another , as be gave us commandment . wherein the apostle giveth us to understand these five doctrines . 1. that ●f any man shall not be taken with the sw●et invitation of god , nor with the humb●e and loving request of god made to him to be reconciled , he shall find he hath to do with the soveraign authority of the highest majesty ; for this is his commandment , that we believe in him , saith he . 2. that if any man look upon this command as he hath looked heretofore upon the neglected commandments of the law ; he must consider that this is a command of the gospel , posterior to the law , given for making use of the remedy of all sins ; which if it be disobeyed , there is no other command to follow but this : go , ye cursed , into everlasting fire of hell : for this is his commandment : the obedience of which is most pleasant in his sight , ver . 22. and without which it is impossible to please him , heb. 11.6 . 3. that every one who heareth the gospel , must make conscience of the duty of lively faith in christ , the weak believer must not think it presumption to do what is commanded : the person inclined to despiration must take up himself , and think upon obedience unto this sweet and saving command : the strong believer must dip yet more in the sense of his need he hath of jesus christ , and more and more grow in the obedience of this command , yea , the most impenitent , prophane and wicked person , must not thrust out himself , or be thrust out by others , from orderly aiming at this duty , how desperate soever his condition seem to be ; for he that commands all men to believe in christ , doth thereby command all men to believe that they are damned and lost without christ : he thereby commands all men to acknowledge their sins , and their need of christ , and in effect commands all men to repent , that they may believe in him . and whosoever do refuse to repent of their by-gone sins are guilty of disobedience to this command given to all hearers , but especially to those that are within the visible church , for this is his commandment , that we should believe in the name of his son iesus christ ▪ saith he . 4. that he who ob●yeth this commandment , hath built his salvation on a solid ground . for first , he hath found the promised messiah , compleatly furnished with all perfections unto the perfect execution of the offices of prophet , priest , and king ; for he is that christ in whom the man doth believe . 2. he hath embraced a saviour who is able to save to the uttermost ; yea , and who doth effectually save every one that cometh to god through him : for he is jesus the true saviour of his people from their sins . 3. he that obeyeth this command , hath bui●t his salvation on the rock , that is , on the son of god , to whom it is no robbery to be called equal to the father , and who is worthy to be the object of saving faith and of spiritual worship , for this is his command ( saith he ) that we believe in the name of his son iesus christ. 5. that he who hath believed on jesus christ ( though he be freed from the curse of the law ) is not freed from the command and obedience of the law , but tyed thereunto by a new obligation , and a new command from christ : which new command from christ importeth help to obey the command , unto which command from christ , the father addeth his authority and command also ; for this i● his commandment ( saith john ) that we believe on the name of his son iesus christ , and love one another , as he hath commandded us . the first part of which command enjoyning belief in him ▪ necessarily implyeth love to god , and so obedience to the first tab●e , for believing in god , and loving god are inseparable . and the second part of the command injoyneth love to our neighbour , ( especially to the houshold of faith ) and so obedience unto the second table of the law. hence may a weak believer strengthen himself by reasoning from this ground after this manner . whosoever in the sense of his own sinfulness and fear of gods wrath , at the command of god , is fled to iesus christ the only remedy of sin and mis●ry and hath ingaged his heart to the obedience of the law of love , his faith is not presumptuous or dead , but true and saving faith. but i ( may the weak believer say ) in the sense of my own sinfulness and fear of gods wrath am fled to iesus christ the only remedy of sin and misery , and have ingaged my heart to the obedience of the law of love. therefore my faith is not a presumtuous and dead faith , but true and saving faith . the fourth warrant and spec●al motive to believe in christ is much assurance of life given , in case men shall obey the command of believing , and a fearful certification , of destruction , in case they obey not : holden forth , ioh. 3.35 . the father loveth the son , and hath given all things into his hand . ver . 36 he that believeth on the son hath everlasting life , and he that believeth not the son , shall not see life , but the wrath of god abideth on him . wherein are holden forth to us these five following doctrines , 1. that the father is well satisfied with the undertakings of the son , entered redeemer and surety to pay the ransom of believers , and to perfect them in holiness and salvation . the father loveth the son , saith he , viz. as he standeth mediator in our name , undertaking to perfect our redemption in all points . the father loveth him , that is , doth heartily accept his offer to do the work , and is well pleased with him : his soul delighteth in him and resteth upon him , and maketh him in this his office , the receptacle of love and grace and good will , to be conveyed by him to believers in him . 2. that for fulfilling of the covenant of redemption , the father hath given to the son , ( as he standeth in the capacity of the mediator ) or as he is god incarnate , ( the word made flesh ) all authority in heaven and earth , all furniture of the riches of grace , and of spirit and life with all power , and ability , which the union of the divine nature with the humane ; or which the fulness of the godhead , dwelling substantially in his humane nature , or which the indivisible all-sufficiency and omnipote●●y of the inseparable , every where present trini●● do●h import ; or the work of rede●ption ca●●equire ; the father ( saith he ) hath given al●●hi●gs into the sons hand , to wit , for acco●pl●●hing his work . 3. 〈◊〉 assurance of life is holden forth to all , who shall heartily receive christ and the offer of the covenant of grace and reconciliation through him , he that believeth on the son ( saith he ) hath everlasting life , for it is made fast unto him , 1. in gods purpose , and irrevocable decree , as the believer is a man elected to life . 2. by effectual calling of him unto life by god , who as he is faithful , so will he do it . 3. by promise and everlasting covenant , sworn by god to give the believer strong consolation in life and death upon immutable grounds . 4. by a pawn and infestment under the great seal of the sacrament of the lords supper , so oft as the believer shall come to receive the symbols and pledges of life . 5. in christ the fountain and head of life , who is entred in a possession , as atturney for believers , in whom our life is so laid up , that it cannot be taken away . 6. by begun possession of spiritual life and regeneration , and a kingdom consisting in righteousness , peace , and joy in the holy ghost , erected within the believer , as arles of the full possession of everlasting life . 4. a fearful certification is given , if a man receive not the doctrine concerning righteousness and eternal life to be had by jesus christ : he that believes not the son , shall not see life , that is , not so much as understand what it meaneth . 5. he further certifieth , that if a man receive not the doctrine of the son of god , he shall be burdened twice with the wrath of god once as a born rebel by nature , he shall bear the curse of the law , or the covenant of works ; and next , he shall endure a greater condemnation , in respect that light being come into the world , and offered to him , he hath rejected it , and loveth darkness rather than light , and this double wrath shall be fastned and fixed immoveably upon him , so long as he remaineth in the condition of misbelief , the wrath of god abideth on him , saith he . hence may the weak believer strengthen his faith by reasoning from this ground after this manner . whosoever believeth the doctrine delivered by the son of god , and findeth himself partly drawn powerfully to believe him , by the sight of life in ●im , and partly driven by the fear of gods wrath to adhere unto him , may be sure of right and interest to life eternal through him . but , sinful and unworthy i , ( may the weak believer say ) do believe the doctrine delivered by the son of god , and do feel my self partly drawn powerfully to believe in him , by the sight of life in him ; and partly driven , by the fear of gods wrath to adhere unto him . therefore i may be sure of my right and interest unto eternal life through him . the evidences of true faith. so much for the laying the grounds of faith and warrants to believe : now for evidencing of true faith by fruits , these four things are requisite . 1. that the believer be soundly convinced in his judgment , of this obligation to keep the whole moral law , all the days of his life : and that not the less , but so much the more , as he is delivered by christ from the covenant of works , and curse of the law. 2. that he endeavour to grow in the exercise and daily practice of godliness and righteousness . 3. that the course of his new obedience run in the right channel , that is , through faith in christ , and through a good conscience , to all the duties of love toward god and man. 4. that he keep strait communion with the fountain christ jesus , from whom grace must run along for furnishing of good fruits . for the first , viz. to convince the believer , in his judgement , of his obligation to keep the moral law , among many passages , take matth. 5.16 . let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . ver . 17. think not that i am come to destroy the law or the prophets : i am not come to destroy , but to fulfil . ver . 18. for verily i say unto you , till heaven and earth pass , one jot or one title shall in no wise pass from the law , till all be fulfi●led . ver . 19. whosoever therefore shall break one of these least commandments , and shall teach men so , he shall be called least in the kingdom of heaven but whosoever shall do and teach them , the same shall be called great in the kingdom of heaven . ver . 20. for i say unto you , that except your righteousness shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven . wherein our lord , 1. giveth commandment to believers , justified by faith , to give evidence of the grace of god in them , before men , by doing good works . let your light so shine before men ( saith he ) that they may see your good works . 2. he induceth them so to do , by shewing that albeit they be not justified by works ; yet spectators of their good works may be converted or edified , and so glory may redound to god by their good works , when the witnesses thereof shall glorifie your father which is in heaven . 3. he gives them no other rule for their new obedience , than the moral law , set down , and explicated by moses and the prophets . think not ( saith he ) that i am come to destroy the law , and the prophets . 4. he gives them to understand that the doctrine of grace , and freedom from the curse of the law , by faith in him , is readily mistaken by mens corrupt judgment , as if it did loose or slaken the obligation of believers to obey the commands , and to be subject to the authority of the law , and that this error is indeed a destroying of the law and of the prophets , which he will in no case ever endure in any of his disciples , it is so contrary to the end of his coming , which is first to sanctifie , and then to save believers . think not ( saith he ) that i am come to destroy the law , and the prophets . 5. he teacheth , that the end of the gospel and covenant of grace , is to procure mens obedience unto the moral law , i am come ( saith he ) to fulfil the law , and the prophets . 6. that the obligation of the moral law , it● all points , unto all holy duties , is perpetual and shall stand to the worlds end , that is , till heaven and earth pass away . 7. that as god hath a care of the scriptures from the beginning , so shall he have care of them still to the worlds end , that there shall not one jot or one title of the substance thereof be taken away , so saith the text , v. 11. 8. that as the breaking of the moral law , and defending the transgression thereof to be no sin , doth exclude men both from heaven , and justly also from the fellowship of the true kirk , so the obedience of the law and teaching others to do the same , by example , counsel and doctrine , according to every mans calling , proveth a man to be a true believer , and in great estimation with god , and worthy to be much esteemed of by the true church , v. 19. 9. that the righteousness of every true christian , must be more than the righteousness of the scribes and pharisees ; for the scribes and pharisees , albeit they took great pains to discharge sundry duties of the law , yet they cutted short the exposition thereof : that it might the less condemn the practice , they studied the outward part of the duty , but neglected the inward and spiritual part : they discharged meaner duties carefully , but neglected judgment , mercy and the love of god : in a word , they went about to establish their own righteousness , and rejected the righteousness of god by faith in jesus . but a true christian must have more than all this , he must acknowledg the full extent of the spiritual meaning of the law , and have a respect to all the commandments , and labour to cleanse himself from all filthiness of flesh and spirit , and not lay weight upon what service he hath done , or shall do , but cloath himself with the imputed righteousness of christ : which only can hide his nakedness , or else he cannot be saved . so saith the text , except your righteousness , &c. the second thing requisite to evidence true faith , is that the believer endeavour to put the rules of godliness and righteousness in practice , and to grow in the daily exercise thereof : holden forth , 2 pet. 1.5 . and besides this giving all diligence , add to your faith vertue , and to vertue knowledge , ver . 6. and to knowledge temperance ; and to temperance , patience ; and to patience godliness : ver . 7. and to godliness , brotherly kindness , and to brotherly kindness , charity . ver . 8. for if these things be in you , and abound , they make you that ye shall neither be barre● nor unfruitfull in the knowledge of our lord iesus christ. wherein , 1. the apostle teacheth believers , for evidencing of pious faith in themselves , to endeavour to add to their faith seven other sister graces : the first is vertue , or the active exercise and practice of all moral duties , that so faith may not be idle , but put forth it self in work . the second is knowledge , which serveth to furnish faith with information of the truth to be believed ; and to furnish vertue with direction what duties are to be done , and how to go about them prudently . the third is temperance , which serveth to moderate the use of all pleasant things , that a man be not cloged therewith , nor made unfit for any duty , whereto he is called . the fourth is patience , which serveth to moderate a mans affections , when he meeteth wi●h any difficulty or unpleasant thing , that he neither weary for pains required in well doing , nor faint when the lord chastiseth him , nor murmur when he crosseth him . the fifth is godliness , which may keep him up in all exercises of religion , inward and outward , whereby he may be furnished from god , for all other duties which he hath to do . the sixth is brotherly kindness , which keepeth estimation of , and affection to , all the houshold of faith , and to the image of god in every one wheresoever it is seen . the seventh is love , which keepeth the heart in readiness to do good to all men , whosoever they be , upon all occasions which god shall offer . 2. albeit it be true , that there is much corruption and infirmity in the godly , yet the apostle will have men uprightly endeavouring , and doing their best , as they are able to joyn all these graces one to another , and to grow in the measure of exercising of them : giving all diligence ( saith he ) add to your saith , &c. 3. he assureth all professed believers , that as they shall profit in the obedience of this direction , so they shall profitably prove the soundness of their own faith , and if they want these graces , that they shall be found blind deceivers of themselves , ver . 9. the third thing requisite to evidence true faith is , that obedience to the law run in the right channel , that is through faith in christ , &c. holden forth , 1 tim. 1.5 . now the end of the commandment is love out of a pure heart , and of a good conscience and of saith unfaigned . wherein the apostle teacheth these seven doctrines . 1. that the obedience of the law must flow from love , and love from a pure heart , and a pure heart from a good conscience , and a good conscience from faith unfaigned , this he maketh the only right channel of good works , the end of the law is love , &c. 2. that the end of the law is not that men may be justified by their obedience of it , as the jewish doctors did falsly teach : for it is impossible that sinners can be justified by the law , who for every transgression are condemned by the law : for the end of the law is ( not such as the jewish doctors taught , but ) love out of a pure heart , &c. 3. that the true end of the law , preached unto the people , is that they , by the law , being made to see their deserved condemnation , should flie to christ unfaignedly , to be justified by faith in him : so saith the text , while it maketh love to flow through faith in christ. 4. that no man can set himself in love to obey the law , except in as far as his conscience is quieted by faith , or is seeking to be quieted in christ , for the end of the law is love of a good conscience , and faith unfaigned . 5. that faigned faith goeth to christ without reckoning with the law , and so wants an errand ; but unfaigned faith reckoneth with the law , and is forced to flie for refuge unto christ as the end of the law , for righteousness so often as it finds it self guilty for breaking of the law : for the end of the law is faith unfaigned . 6. that the fruits of love may come forth in act particularly it is necessary , that the heart be brought to the hatred of all sin and uncleanness , and to a stedfast purpose to follow all holiness universal ; for the end of the law is love out of a pure heart . 7. that unfaigned f●ith is able to make the conscience good , and the heart pure , and the man lovingly obedient to the law ; for when christs blood is seen by faith to quiet justice , then the conscience becometh quiet also , and will not suffer the heart to entertain the love of sin , but sets the man on work to fear god for his mercy , and to obey all his commandments out of love to god for his free gift of justification by grace bestowed on him : for this is the end of the law indeed , whereby it obtaineth of a man more obedience than any other way . the fourth thing requisite to evidence true faith is , the keeping of strait communion with christ , the fountain of all grace and of all good works : holden forth , iohn 15.5 . i am the true vine , ye are the branches , he that abideth in me and i in him , the same bringeth forth much fruit ; for without me ye can do nothing . wherein christ in a similitude from a vine tree teacheth us . 1. that by nature we are wild barren briers till we be changed by coming unto christ , and that christ is that noble vine tree having all life and sap of grace in himself , and able to change the nature of every one that cometh to him , and to communicate spirit and life to as many as shall believe in him : i am the vine ( saith he ) and ye are the branches . 2 that christ loveth to have believers so united unto him , as that they be not separated at any time by unbelief : and that there may be a mutual inhabitation of them in him by faith and love , and of him in them , by his word and spirit , for he joyneth these together , if ye abide in me and i in you , as things inseparable . 3. that except a man be ingrafted in christ and united to him by faith , he cannot do any the least good work of his own strength : yea , except in as far as a man doth draw spirit and life from christ by faith , the work which he doth is naughty and nul in the point of goodness in gods estimation , for without me ( saith he ) ye can do nothing . 4. that this mutual inhabitation , is the fountain and infallible cause of constant continuing and abounding in well-doing . for he that abideth in me , and i in him ( saith he ) the same beareth much fruit . now as our abiding in christ presupposeth three things , 1. that we have heard the joyful sound of the gospel making offer of christ to us who are lost sinners by the law. 2. that we have heartily embraced the gracious offer of christ. 3. that by receiving of him we are become the sons of god , iob. 1.12 . and are incorporated into his mystical body , that he may dwell in us as his temple , and we dwel in him as in the residence of righteousness and life , so our abiding in christ importeth other three things . 1. an imploying of christ in all our addresses to god , and in all our undertakings of whatsoever peece of service to him . 2. a contentedness with his sufficiency , without going out from him to seek righteousness or life , or furniture in any case , in our own or any of the creatures worthiness . 3. a fixedness in our believing in him , a fixedness in our imploying and making use of him , and a fixedness in our contentment in him , and adhering to him , so that no allurement , no tentation of satan or the world , no terror nor trouble may be able to drive our spirits from firm adherence unto him ; or from constant avowing of his truth and obeying his commands , who hath loved us and given himself for us : and in whom not only our life is laid up , but also the fulness of the god-head dwelleth bodily , by reason of the substantial and personal union of the divine and humane nature in him . hence let every watchful believer , for strengthning himself in faith and obedience , reason after this manner . whosoever doth daily imploy christ iesus for cleansing his conscience and affections from the guiltiness and filthiness of sins against the law , and for making of him to give evidence of true faith in himself . but i ( may every watchful believer say ) do daily imploy jesus christ for cleansing my conscience and affections from the guiltiness and filthiness of sins against the law , & for enabling of me to give obedience to the law in love . therefore i have the evidence of true faith in my self . and hence also let the sleepy and sluggish believer reason , for his own up-stirring thus . whatsoever is necessary for giving evidence of true faith , i must study to do it , except would deceive my self and perish . but to imploy christ jesus daily for cleansing of my conscience and affections from the guiltiness and filthiness of sins against the law , and for enabling of me to give obedience to the law in love , is necessary for evidencing of true faith in me . therefore this i must study to do , except i would deceive my self and perish . and lastly , seeing christ himself hath pointed this fourth as an undoubted evidence of a man elected of god unto life , and given to jesus christ to be redeemed , if he come unto him , that is , close covenant and keep communion with him , as he teacheth us , iohn 6.37 . saying , all that the father hath given me , shall come to me , and him that cometh to me , i will in no wise cast out . let every person who doth not in earnest make use of christ , for remission of sin and amendment of life , reason hence , and from the whole premisses , after this manner , that his conscience may be wakned . whosoever is neither by the law nor by the gospel so convinced of sin , righteousness and judgment , as to make him come to christ and imploy him daily for remission of sin and amendment of life , he wanteth not only all evidence of saving faith , but also all appearance of his election , so long as he remaineth in this condition . but i ( may every impenitent person say ) am neither by the law nor gospel convinced of sin , righteousness and judgment , as to make me come to christ and imploy him daily for remission of sin and amendment of life therefore i want not only all the evidence of saving faith , but also all appearance of my election , so long as i remain in this condition . finis . notes, typically marginal, from the original text notes for div a34242-e120 a a rom. 2.14.15 . rom. 1.19.20 , psal. 19.1 , 2 , 3. rom. 1.32 . b b 1 cor. 1.11 . & 2.14.15 . c c heb. 1.1 . d d pro. 22· 19 , 20 , 21. luk 1.3 , 4. rom 15.4 . mat. 4.4 , ● , 10. isa 8.19 , 20 e e 2 tim. 3.15 . f f heb. 1.1 , 2. 2 pet. 1.19 . g g luk. 16.29.31 . eph. 3.20 . rev. 22.18.19 . 2 tim. 3.16 . r r luk. 24.27 , 44. rom. 3.2 . 2 pet. 1.21 . i i 2 pet. 1.19 21. 2 tim. 3.16 . 1 ioh. 5.9 . 1 thes. 2.13 . k k 1 tim. 3.15 . l l ioh. 2.20 , 27. ioh. 16.13 14 ▪ 1 cor. 2.10.11 , 12 ▪ isa. 59.21 . m m 2 tim. 3.15 , 16 , 17. gal. 1.8 , 9. 2 thes. 2.2 . n n ioh. 6.45 . 1 cor. 2.9 , 10 , 11 , 12. o o 1 cor. 11.13 , 14. 1 cor. 14.26 , 40. p p 2 pet. 3.6 . q q ps. 119.103 , 130. r r mat. 5 . 1● s s isa. 8.10 . act. 15.15 . ioh. 5.39.46 . t t ioh. 5.39 . u u 1 cor. 14.6 , 9 , 11 , 12 , 24 , 27 , 28. w w col. 3.16 x x ro. 15.4 . y y 2 pet. 1.20 , 21. act. 19.15.19 . z z mat. 22.29.31 . eph. 2.10 . act. 28.25 . a a deut. 6.4 . 1 cor. 8.4 , 6. b b 1 t●es . 1.9 . ier. 10.10 c c iob. 11.7 , 8 , 9. iob. 26.14 . d d iob 4.24 ▪ e e 1 tim. 1.17 , f f deut. 4.15.16 . g g act. 14.11 . h h iam. 1.17 i i 1 ki. 8.27 . k k ps. 143.3 . l l ps. ● ▪ 43.3 . m m gen. 27.1 n n ro. 16.27 . o o isa. ● . 3 . p p ps. 115.3 . q q 〈◊〉 3. ●4 . r r h●b . 1.11 . s s ●ro . 16.4 . t t ioh. 4 , 16. u u exo. 34.7 . w w heb. 11.6 x x neh. 9.32 . y y ps. 5.5 , 6. z z n●h . 1.2 . a a iob. 5.26 . b b act. 7.2 . c c ps 119.68 . d d 1 tim. 6.15 e e act. 17.24 , 25. f f i●● . 27.2 . g g rom. 11.6 . h h 〈◊〉 . 4.11 . dan. 4.25 . i i heb. 4.13 . k k rom. 11.33 , 34. psal. 147.5 l l act. 14.18 ezek. 11.5 . m m ps. 145.17 . rom. 7.12 . n n rev. 5.12 , 13 , 14. o o 1 ioh. 5.7 . mat. 3.16 , 17. mat. 28.61 2 cor. 13.4 . p p joh. 1.14 , 15. q q joh. 15.26 . gal. 4.6 . a a eph. 1.1 . rom 11.33 heb. 6.17 ro 9 15.18 . b b ia● . 1.13 17. ● iob. 1.1 . c c act. 2.24 . mat. 17.12 act. 4.27 . ioh. 19.11 . pro. 16.33 . d d act. 15.18 . mat. 11.12 24. e e rom. 9.11 , 13 , 16 , 18. f f 1 tim. 5.21 . mat. 25.41 g g rom 9.22 , 23. eph. 1.5 , 6. pro. 16.4 . h h 2 tim. 2.19 . i i eph. 1.4 . rom. 8.30 . 2 tim. 1.9 . 1 thes. 5.9 . k k ro. 9.11 . l l eph. 1.4 . eph. 1.6 . m m 1 pet 1.2 . eph. 1.4 , 5. eph. 2.10 . 2 thes. 2.13 . n n 1 thes. 5.9 , 10. tit. 2.14 . o o rom. 8.10 . eph. 1.5 . 2 thes 5.18 p p 1 pet. 1.5 . q q ioh. 17.9 . rom. 8.28 . to the end . ioh. 10.26 . ioh. 8.47 . ● ioh. 2.19 . r r mat. 11.25 , 26. rom. 9.12 . ● ●im . 2.19 . 1 pet. 2.8 . s s ro. 9.22 . ro. 11.35 . deu. 29.29 . t t 2 pet 1.10 u u eph. 1.6 . w w ro. 11.5 , 6 , 20. 2 pet. 1.10 . rom. 8.33 . luk. 10.20 a a heb. 1.2 . ioh. 1.1 , 2. gen. 1.2 . iob. 26.13 . b b ro. 1.20 . ier. 10.12 . ps. 33.5 , 6. c c gen. 1. cap heb. 11.5 . col. 1.16 . act. 17.2 . d d gen. 1.27 . e e gen. 2.7 . luk. 23.24 mat. 10.28 f f gen. 1. ●6 . col. 3.10 . eph. 4.24 . g g rom. 2.14 , 15. b b eccl. 7.29 . i i gen. 3.6 . eccl. 7.23 . k k gen. 2.12 . & 2.8 , 9 , 10 , 11 , 23. l l gen. 1.26 , 28. a a heb. 1.3 . b b dan. 4.34 . ps. 135.6 . act 17 25.26 , 28. c c mat. 10.29 , 30 , 31. d d pro. 15.3 e e act. 15.18 f f eph. 1.11 . psal. 33.10.11 . g g isa. 63.14 . eph 3.10 . rom. 9.17 . gen. 45.7 . psa. 14 5.7 . h h act. 2.23 . i i gen. 8.22 . ier. 11.35 . ex. 22.13 . with deut. 19.5 . isa. 10.6 , 7. k k act. 27.3 . isa. 55.10 . l l hos. 1.7 . mat. 4.4 . m m rom. 4.19 , 20 , 21. n n 1 kin. 6.6 . dan. 3.26 . o o rom. 11.31 , 33 , 34. 2 sam. 24.1 . 1 chr. 10.4 , 13 , 14. 2 sam. 19.10 . act. 2.23 . p p act. 14.16 . q q ps. 76.10 . 2 ki. 19.28 r r gen. 50.20 isa. 10 , 6.7 . s s iam. 1.13 14 , 17. 1 ioh ▪ 2.16 . psal. 50 , 21 t t 2 cor. 12.25 , 26 , 31. 2 sam. 24. u u 1 cor. 12.7 , 8 , 9. psal. 73. throughout . psal. 77.1 . to 12. w w rom. 1.24 , 26 , 28. ro. 11.7 , 8. x x deu. ●9 . 4 . y y mat. 13.12 . z z deu. 2.30 . 2 reg. 8.12 . a a ps. 81.11.12 . 2 thes. 2.10 , 11 , 12. b b exod. 7.3 . 2 cor. 2.15 . isa. 8.14 . 1 pet. 2.7.8 isa. 6.9 , 14. c c 1 tim. 4.10 . rom. 8.28 . isa. 34.24 . a a gen. 3.13 . 2 cor. 2.3 . b b ro. 11.3 . c c gen 3 , 6 , 7 d d gen. 2.17 . e e tit. 1.15 . f f gen. 1.17 . act. 17.16 . rom. 3.12 , 15 , 16 , 17. g g ps. 51.5 . gen. 5.3 . iob. 14.4 . h h rom. 5.6 . rom. 8.7 . col. 1.21 . i i gen. 6.5 . gen. 8.21 . rom. 3.10.11 , 12. k k iam. 1.14 , 15. ep. 2.2 , 3. mat. 15.19 . l l 1 ioh. 1.8 . iam. 3.2 . prov. 20.9 . eccl. 7.20 . m m rom. 7.5 , 7 , 8 , 25. gal. 5.17 . n n 1 ioh 3.4 . o o ro , 2.15 . & 3.9 , 19. p p eph 2 3 q q gal. 3.1 . r r rom. 6 ▪ 13. s s eph. 4.16 . t t rom 8.20 . lam. 3.39 . u u ma. 25.41 2 thes. 1.9 . a a isa. 40.13.14 , 15 , 16 , 17. job . 9.32 . 1 sam. 2.25 ps. 100.2 , 3. iob. 22.2 , 3 luk. 17.10 act. 17.24 , 25. b b gal. 3.12 . c c rom. 10.5 . rom 5.12 . to 20. l l 1 cor. 10.1 , 2 , 3.4 . heb. 11.13 . ioh. 8.56 l m m gal. 3.7 , 8 , 9 , 14. n n col. 2.17 . o o mat. 28.19 , 20. 1 cor. 11.23 24 , 25. p p heb. 12.22 . to 28. ier. 31.33 . q q mat. 28.29 . eph. 2.15.16 , 17 , 18 , r r lu. 12.10 . s s oal . 3.14 . act. 5.1 . rom ' 3.2 , 1.23 , 28 , 30. psal. 31.1 . heb. 13 ▪ 8. l l 1 cor. 10.1 , 2 , 3 , 4. heb. 11.13 . ioh. 8.56 . m m gal. 3.7.8 , 9 , 14. n n col. 2.17 . o o mat. 28.19.20 . 1 cor. 11.23.24.25 . p p heb. 12.22 . to 28. ier. 31.33 . q q mat. 28.19 . eph. 2.15 , 16 , 17 , 18. r r lu. 12.10 . s s gal. 3.14 . act. 5.1 . rom. 3.21 , 23 , 28 , 30. psal. 31.1 . heb. 12.8 . a a isa. 42.1 . 1 pet. 1.19 . joh. 3.16 . 1 tim. 2.5 . b b act. 3.22 . c c heb. 5.5 . d d ps. 2.6 . luk. 1.33 . e e eph. 5.13 . f f heb. 1.2 . g g act. 17.1 . h h ioh. 17.6 . ps. 21.30 . isa. 53.10 . i i 1 tim. 2.6 . isa. 55.4 , 5. 1 cor. 1.30 . k k ioh. 1.1 . 1 joh. 5.20 . phil. 2.6 . l l heb. 2.14 . & 4.15 . m m luk. 1.27.31 , 35. gal. 4.4 . n n lu. 31.35 . rom. 9.5 . 1 tim. 3.26 . o o ro. 1.2 , 4. a a isa. 42.1 . 1 pet. 1.19 . iob. 3.16 . 1 tim. 2.5 . b b act. 3.22 . c c heb. 5.5 . d d psal. 2.6 . luk. 1.33 . e e eph. 5.13 . f f heb. 1.2 . g g act. 17.1 h h iob. 17.6 ▪ psal. 21.30 isa. 53.10 . i i 1 tim. 2.6 . isa. 55.4.5 , 1 cor. 1.30 . k k ioh. 1.1 . 1 ioh. 5 , 20. h h pil. 2.6 . l l heb 2.14 . & 4.15 . m m luk. 1.27 31 , 35. gac . 4.4 . n n lu. 31 , 35. rom. 9.5 . 1 tim. 3.26 . o o rom. 1.2 , 4 i i rom. 14. ● act. 1.11 mat. 13.40 iude v. 6. 2 pet. 2.4 ▪ k k rom. 5.19 heb 10.14 ▪ eph. 5.2 . rom. 3.25 . l l dan. 9 2● 26 col. ● . 19.20 . ioh. 17.2 . heb , 9.12 ▪ 13. m m gal. 4 , 4 , 5. gen. 3.15 . rev. 13.8 . n n heb. 9.14 1 pet. 3.18 ▪ o o act ▪ 20.28 jo● . 3 13. 1 jo● . 3.16 p p jo● . 6.37 . q q ● jo● . 2.1 . rom. 8.14 . r r jo● . 15.13 ●ph . 1.7 , 8. joh. 17.6 . s s joh. 14.16 . heb. 12.2 . 2 cor. 4.3 . ●o . 8.9 , 14. & 15.18.19 ●oh . 17 , 17. t t ps. 110.1 . ● cor. 15.15 . mal. 4.2 , 3. col. 2.15 . a a mat. 17.12 jam. 1.14 . d●●t . 30.15 b b ecol . 7.29 gen. 1.26 . c c gen. 2.16 . & 3.6 . d d rom. 5.6 . and 8.7 . joh. 15.5 . e e re. 3.10.11 . f f eph. 2 1.5 . col. 3.13 . g g joh. 6.44 . 1 cor. 2.14 . tit. 2.3.4 . h h col. 1.13 . jo● . 8.31.36 . i i phil. 2.13 . ro. 6.18.22 k k gal. 5.17 . rom. 1.15.18 , 19 , 21. l l eph. 4.12 . heb. 11.13 . jude v. 24. a a ro. 8.30 . & 11.7 . eph. 10.21 . b b 2 thes. 1.13 , 14. 2 cor. 3.36 . c c rom 8.2 . eph. 2.1 , 5. 2 tim. 1.9 . d d act. 26.18 . eph. 1.17.18 . f f ezek. 11.19 . phil. 2.13 . deut. 30.6 . e e ezek 36.26 . g g eph. 1.19 h h cant. 1.4 . ioh 6.37 . i i 2 tim. 1.9 . tit. 3.4.5.8.9 . k k 1 cor. 2.1.4 . rom. 8.7 . eph. 2.5 . l l ioh 6.37 . m m luk. 18.15.16 . ioh. 3.3 , 5. n n ioh. 3.8 . o o 1 ioh. 5.12 . act. 4.12 . p p mat. 22.14 . q q mat. 7.22 heb. 6.4 5. r r ioh. 6.64.65 , 66. and 8.24 . s s act. 1 12. ioh. 14 6. eph 2.12 . ioh. 4.22 . t t 2 ioh. v. 9 , 10 , 11. gal. 1.6.78 a a ro. 8.30 . and 3 , 24. b b rom. 4 5.9 , 7 , 8. 2 cor. 5.19 . rom. 3.22.24 , 25 , 26. tit. 3 5.7 . eph. 1.7 . ier. 23.6 . 1 cor. 1.30 . rom. 5.17.18 , 19. c c act. 10.44 . phi. 3.5 . act. 13 . 3● , 39. d d john 1.12 . rom. 3.18 . e e ●am . 2.17 . gal. 5.6 . f f rom. 5.8 . 1 tim. 2.5 . heb. 10.10 . isa. 53.4 , 5 , 6 , 10 , 11. g g rom. 8.32 . i i rom 3.24 h h mat. 3.17 k k ro. 3.26 . l l gal. 3.8 . rom. 8.30 . m m gal. 4.4 . rom ● . 25 . tit. 3 , 4 , 5 , 6 , 7. o o mat. 6.12 . 1 joh. 2.1.2 . p p luk , 22.32 , ● joh. 10 , 8. q q psal. 8● . 31 , 32 , 33. mat. 26.75 r r gal. 3.9 , 13 , 14. a a eph. 1.5 . gal. 4 4 , 5. b b rom. 8.17 . jer. 14.9 . rev. 3.12 . d d rom. 8.15 . e e eph. 3.12 . f f gal. 4.6 . g g ps. 103.13 . h h prov. 14.26 . i i mat. 6.30 1. pet. 5 7. k k heb. 12.6 l l lam. 3.31 m m eph 4 30 n n heb. 6.12 o o 1 pet. 1.3.4 heb. 1.14 . a a 1 cor. 6.11 act. 20.32 . b b ioh. 17.17 eph. 5.26 . c c rom. 6.6 . d d gal. 5.14 . rom , 8.13 . e e col. 1.12 . f f 2 cor 7.1 . heb. 12.12 . g g 1 thes. 5.23 . h h 1 ioh. 1 10 rom. 7 18.23 . phil. 3.12 . i i gal. 5.17 . 1 pet. 2 11. k k ro. 7.23 . l l ro. 6.14 . m m 2 pet. 3.18 . n n 2 cor. 7.1 . a a heb. 10.39 . b b 2 cor. 4.13 . c c rom. 10.14 , 17. d d 1 pet. 2.2 rom. 4 . 1● . e e ioh. 4.42 . 2 thes. 3.13 f f rom. 16.26 . h h heb. 11.13 . g g isa. 66.2 . h h heb. 11.13 . i i ioh. 1.11 . act. ●6 . 32 act. 15.11 . k k heb. 5.13 l l luke 22.31 . eph. 6.16 . m m heb 6.11.12 . heb. 10.22 . col. 2.2 . n n heb. 12.2 . a a zech. 12. ●0 . act 11.18 b b luk. 24.47 . mat. 1. ●5 . c c ezek 18.30 , 31. i●a . 30.22 . psal. 51.4 ▪ p●a● . 119.128 . d d psa. 119.6.59.105 . luk. 1.6 ▪ 2 kings . 23.15 . e e ezek. 36.31 , 32. ezek. 16.61.62 , 63. f f hos. 14.24 . rom. 3.24 . g g luk. 13.3.5 . act. 17.50 , 51. h h rom. 6.23 . mat. 22.36 i i isa. 1.16.18 . k k ps. 19.13 . luk ▪ 9.8 . l l ps. 51.4 . m m prov. 28.13 . 1 joh. 1.9 . n n jam 5.16 . luk 17 3. joh. 7.19 . psal 51. 〈…〉 o o a a mic. 6.8 rom. 12.2 . heb. 13.21 . b b mat. 15.9 . isa. 29.13 . 1 pet. 1.18 . rom. 10.2 . ioh. 16.2 . c c iam. 2.18 22. d d psal. 116.12 , 13. 1 pet. 2.9 . e e 1 iob. 2.3 . f f 2 cor. 6.2 . mat. 5.16 . g g tit. 2.5 , 9 , 10 , 11 , 12. 1 tim. 6.1 . h h 1 pet. 2.15 . i i 1 pet. 2.22 . ioh. 15.8 . k k eph. 2.10 . l l rom. 6.22 m m ioh. 15.4 ezek. 16.26 , 27. n n phil. 2.13 ● cor. 3.5 . o o phil. 2.12 heb. 6.11.12 . isa. 64.7 . 2 tim. 26.6 . iude v. 20.21 . p p luke . 17.10 . neh. 13.22 . ioh. 9.2.7 . gal. 4.17 . q q ro. 3.20 . eph. 2.8.9 . psal. 16.2 . iob. 35 78 r r luk. 17.10 . s s gal. 5.22 . t t isa. 64.6 . gal. 5.17 . rom. 7.15.18 . u u eph. 1.6 . 1 pet. 2.5 . gen. 4.4 . heb. 11 , 4. w w job . 9.20 . x x heb. 13.20 , 21. 2 cor. 8 12. heb. 6.10 . mat. 15.21 23. y y 2 kings 10.30 , 31. phil. 1.15.16 , 18. z z gen. 4.9 . heb. 11.4 ▪ a a 1 cor. 13 3 , isa. 12. b b mat. 6.3 . c c hag. 2.14 . tit. 1.15 . amos 5.21.22 hos. ● . 4 . d d ps. 14.4 . job . 21.14 , 15. mat. 25.41 . a a phi● . 1.6 . 2 pet. 1.10 . 1 ioh. 2.9 . 1 pet. 1.5 . b b 2 tim. 2.18 , 19. ier. 31.3 . c c heb. 10.10 , 11. heb. 9.12 , 13.14 , 15. luk. 12.32 d d ioh. 4.16 john 2 ▪ 27. e e jer. 32.40 . f f joh. 10.28 1 joh. 2.19 . g g mat. 26.70 , 71 , 74. h h psal. 51.14 ▪ i i isa. 64.5 . k k eph. 4.30 . l l psal. 51.8 . m m isa. 53.17 . n n ps. 37.3.4 o o sam. 12.14 . p p ps. 89 ▪ 31.32 . a a iob. 8.13 14. mic. 3.11 . deut. 29.19 b b mat. 7.22 act. 26.6.23 . c c 1 ioh. 2.3 1 ioh. 5.13 d d rom. 5.2 , 5. e e heb. 6.11.19 . f f heb. 6.17.18 . g g 1 pet. 1.4.5 , 10 , 11. 1 iob. 2.3 . 2 cor , 1.12 . h h rom. 8.15 i i eph. 3.13 . k k ioh , 5.13 isa. 30 , 10. mark 9.24 . psal. 77. to ver . 12. l l 1 cor. 2.12 1 ioh. 4.13 heb. 6.11 . eph. 3.17.18 ▪ 19. m m 2 pet. 1.10 . n n rom. 5.1 , 2 , 5 rom. 14.17 . ephes. 1.3 , 4 psal. 4.6.7 . o o 1 ioh. 2.1 . rom. 6.1 , 2. 2 cor. 7.1 . ro. 8.1.12 . 1 ioh. 1.2.3 psal. 1●0 . 4 1 ioh. 1.6.7 p p cant. 5.2.3 , 6. psal. 51.8 , 12 , 13. eph. 4.30 . psal. 77.1 . mat. 26.69 isa. 50.10 . psal. 31.22 psalm . 88. throughout . q q joh. 3.9 . luk. 21.52 . job 13.15 . psal. 73.15 . isa. 50.10 . r r mic. 7.7 , 8 , 9. jer. 32.10 . i●a . 5.4 , 7 , 8 , 9 , 10. ps . 22.1 . ps . 88. throughout a a gen. 1.16 gen. 2.17 . ro. 2.14.15 & 10.5 . gal. 3.10 . eccl. 7.9 . job . 28.28 . b b jam. 1.25 ▪ & 2 . 8.1● , 11. ro. 13.8 , 6. deut. 5.32 . & 0.4 . exod. 34.1 c c mat. 22.37 , 33 , 39 , 40. d d heb. 9. chap. heb. 10.1 . col. 2.17 . e e 1 cor. 5 ▪ 2. f f col. 2.14.16 , 17. dan. 9.27 . eph. 1.15 , 16 g g exod. 21. chap. exod. 22 , to 29. 1 pet. 2.3 , 14. mat. 5.17 . h h rom. 13.8.9 , 10. i i iam 2.10.1 . k k mat. 5.17 18.19 . jam. 2.8 . rom. 3.31 . l l rom. 6.14 . gal. 2.16 . and 4 , ● . 5 . act. 13. ●9 . rom. 8.1 . m m rom. 7.21 , 22 , 25. psal. 119.4 5 , 6. 1 cor. 17.19 n n rom. 7.7 . o o iam. 1.23 rom. 7.9 . p p gal. 3 . 2● . rom. 8.3 , 4. q q iam. 2.11 psal. 119.101 , 104. r r ezra 9.13 , 14. psal. 89.30 31 , 32 , 33. s s lev. 26.1 . to 14. with 2 cor. 6.10 . eph. 9.2 , 3. psal. 19.11 t t gal. 2.16 . luk. 17.12 . u u rom. 6 12 1 pet. 3 , 8.9 , 10 , 12. heb. 12.28 w w gal. 3.21 x x ezek. 36.27 . heb. 8.10 . a a tit. 2.11 . gal. 3.13 . b b gal. 1.4 . rom. 6.14 . c c rom. 2.8 . 1 cor. 15.54 55 , 56 , 57. d d ro. 5.1 , 2. e e ro. 8.14 . 1 ioh. 4.18 i i job . 7.58 , 59. 2 cor. 3.13.17 , 18. k k jam. 4.12 rom. 14.4 . l l act. 4.19 act. 5.29 . mat. 13.8 , 9 , 10. 2 cor. 1.24 . mat. 15.9 . m m col. 2.20.22 , 23. gal. 1.10 . & 2.4 , 5. & 5.1 . n n ro. 10.17 isa. 4.20 . act. 17.11 joh. 4.21 . hos. 5.11 . rev. 5.11.16 , 17. jer. 8.9 . o o gal. 1 . 13· 1 pet. 2.16 2 pet. 2.19 . job . 8.34 . luk. 1.74 . p p ma. 12.29 . 1 pet. 2.13.14 , 16. rom. 13.1 . to 8. heb. 13.17 . q q ro. 1.30 . 1 cor. 5.1 , 5 , 11.13 . 2 joh. 10.11 2 thes. 3.14 tit. 1.10 , 11 , 12 , & 3.12 mat. 18.15 , 16 , 17. rev. 3.2 . r r deut. 23.6 . to 12. ro. 13.3.4 . 2 joh. 10.11 . ezra 7.23 . to 28. rev. 17.12 , 16 , 17. neh. 13. to 30. 2 kin , 23. to 21. 2 ch. 34.35 . & 15.12 , 13. dan. 3.21 . isa. 49.23 . zech. 13.2.3 . a a rom. 1.20 psal. 119.68 . ier. 10.7 . psal , 18.3 . mark. 12.33 . b b deut. 12.32 . mat. 15.9 . act. 17.25 . mat. 4.9 . c c mat. 4.10 d d col. 2.18 . rev. 19.10 . e e ioh. 4.6 . 1 tim. 2.5 . eph. 2.8 . f f phil. 4.6 . g g psal. 65.2 h h ioh. 13.14 i i rom. 8.16 . k k 1 ioh. 5.14 l l ps. 47.7 . m m 1 cor. 14. n n 1 ioh. 5.14 . ioh. 17.20 . p p 2 sam. 12.21 , 23. rev. 13.12 q q 1 ioh. 5.16 . r r act. 15.21 . s s 1 tit. 4.2 . t t mat 3.1.19 . u u col. 3.16 . iam. 5.13 . eph. 5.19 . w w mat. 28.19 . x x deu. 6.63 mat. 9.18 . y y isa. 19.21 . eccles. 5.4 , 5. z z ioel. 2.12 . esther . 4.16 . 1 cor. 7.5 . a a ps. 107. throughout . esther . 9 . 2● b b heb. 12.28 c c ioh. 4.21 d d mal. 1.11 1 tim. 2.8 . e e ioh. 4.23 . f f ier. 10.25 ioh. 1 ▪ ● . g g mat. 6.11 h h mat. 6.6 . i i ●sa . 16.6 . heb. 10 . 2● . p●ov . 8.34 . act. 13.42 ▪ k k exod. 20 8 , 10 , 11. isa. 56.1 , 4. l l gen. 2.2 ▪ 3 m m rev. 1.10 . n n exod. 20.8 , 10. mat· 5.17 . o o exod. 20.8 . exod. 3.15 , 16 , 17. isa. 58.13 . nehem. 13.15 . to 22. p p isa. 58.13 a a d●ut . 10.20 . b b ex. 20.7 : 2 cor. 1.23 . 2 chron. 6.22 , 23. e e ●eut . 6.13 d d exod. 30.7 . ier. 5.7 . mat. 5.34 . e e heb 6.16 . f f 1 king. 8.31 . g g exod. 20.7 . ier. 4.2 . h h gen 24.2 . to 9. i i num. 5.1.9 k k ier. 4.2 . psal. 24.14 . l l 1 sam 25.32 , 33 , 34. m m ezek 17.16 , 18 , 19. n n isa. 1● . 21 . o o ps. 76.11 p p deu● . ●3 . 22 , 23. q q act. 23.12 , 14. r r mat. 19.11 , 12. 2 pet. 4.2 . a a rom. 13.1 , 2 , 3 , 4. b b pro. 8.15 ▪ c c ps. 2.10 . 1 pet. 2.13 . d d luk. 3.14 mat. 8.9 . rev. 17.16 . e e 2 chron. 26.18 . mat. 16.9 . rom. 10.15 heb. 5.4 . f f isa. 49.23 lev. 24.16 . 2 king. 1 8 4. 1 chr. 13.1 . to 9. g g 2 chr. 19.8 , 9 , 10. h h 1 tim. 2.1.2 . i i 1 pet. 2.17 . k k rom. 15.6 , 7. l l rom. 13.5 . m m 1 pet. 2.13 , 16. n n rom. 13.1 . act. 25.9 . iude v. 8. to 11. o o 2 th●s . 2.4 . a a gen. 2.34 . mat. 19.5 . b b gen. 2.18 . c c mal. 2.15 d d 1 cor. 7.2 . e e heb 13.4 . 1 cor. 7.36 . f f 1 cor. 7.39 . g g gen. 34.14 . deut. 7.34 . ne● . 13 25. h h lev. 8. chap. 1 cor. 5.1 . i i mar. 6.18 levit. 18.24 . to 28. k k levit. 26 19 , 21. l l mat. 1.8.19 , 20. m m mat. 5.31 ▪ 32. n n mat. 19.9 . rom. 7.2 3· o o mat. 19.8 . 1 cor. 7.15 . p p deut. 14.1 , 2 , 3 , 4. a a ep● . 1.10 . b b 1 cor. 1.2 ren. 7.9 . c c 1 cor. 7.14 . ● ez●k . 16.20.21 . rom. 11.16 d d mat. 13.47 . e e eph. 2.19 . eph. 3.15 . f f act. 2.47 . g g 1 cor. 12.28 . eph. 4.11 , 12 , 13. h h rom. 15.3 , 4. rev. 12.6 , 24. i i rev. 2.3 . k k 1 cor. 13.12 . mat. 13.24 to 47. l l rev. 18.2 . rom. 11.18 m m mic. 6.18 . mat. 28 1● n n co● . 1.18 . o o mat. 2.3 , 8 , 9 , 10. re● . 13.6 . a a 1 ioh. 1.3 ioh. 1.16 . phi● . 3.10 . b b eph. 4.15 . col. 2.19 . c c 1 thes. 5.11.14 . 1 ioh. 3.16 d d heb. 10.24.25 . isa. 2.3 . e e act. 2.44 . 1 ioh. 3.17 . f f col. 1.18.19 . 1 cor. 8.6 . isa. 41.8 . heb. 1.89 . g g exod. 10.15 . eph. 4.28 . a a rom. 4.12 b b mat. 28.19 . c c 1 cor. 10.16 . ga. 3.7 d d rom. 15.8 . ex. 12.18 . e e rom. 6.3 , 4. 1 cor. 10.16.21 . f f gen. 17 , 10 mat. 26.27 g g rom. 2.28 . h h mat. 3.11 . 1 cor. 12.13 i i mat. 16.27 , 28. k k mat. 28.19 . heb. 5.4 . l l 1 cor. 10.1 , 2 , 3 , 4. a a mat. 28.19 . b b 1 cor. 12.1 , 3. c c rom. 4.11 . d d gal. 3.27 . e e tit. 3.5 . f f mat. 1.4 . g g rom. 6.2 . h h mat. 28.19 , 20. i i mat. 3.12 ioh. 1.33 . k k heb. 9.10 . to 22. l l mat. 16.15.16 . m m gen. 7.9 . col. 2.11.12 . act. 2.38.39 . mat. 28.19 . n n luk. 7.30 . exod. 4.24 . o o rom. 4.11 p p act. 8.13 . q q ioh. 3.58 r r gal. 1.27 . s s tit. 3 5. a a 1 cor 11.23 , 24. b b heb. 9.22 28. c c 1 cor. 11.24 , 36. mat. 26.26 d d heb. 7.23 heb. 10.12 . e e mat. 26.26 , 28. luk. 22.19 f f act. 10.7 . g g 1 cor. 10.6 . h h mat. 14.23 . i i mat. 15.9 . k k mat. 26.26 , 27 , 28. l l 1 cor. 11.26 , 28. mat. 26.29 m m act. 3.21 cor. 11.26 . n n 1 cor. 2.28 . o o 1 cor. 10.16 . p p 1 cor. 11.27 , 28 , 29. q q 1 cor. 5.6 . a a isa. 9.6 , 7. act. 20 17. mat. 28.18 . b b mat. 16.19 . mat 18.17 . ioh. 20.21 . c c 1 cor. 5. chap. mat. 7.6 . iude v. 23. d d 1 th●s . 15.12 , 2. mat. 18.17 a a act. 15.2 b b isa. 49.23 1 tim. 2.12 . 2 chron. 9.8 , 9 , 10 , 11. mat , 2.4.5 . c c act. 15.2.22 , 23 , 25. d d act. 15.15 , 19 , 24 , 27 , 28. act. 16.4 . mat. 18.17 to 20. e e eph. 2.20 . act. 7.11 . 1 cor. 2.5 . f f luk. 12.13 , 14. a a gen. 3.19 . act. 13.36 . b b luk. 23.43 . eccl. 12.7 . 2 cor. 5.1 . phil. 1.13 . c c act. 3.21 d d luk. 16.23 , 24. 1 pet. 3.19 . e e 1 thes. 4.17 . f f 1 cor. 13.42 , 43 , 44. g g act. 24.15 . ioh. 5.28 . a a act. 1● . 21 . b b ioh. 5.22 . c c 1 cor. 5.3 . d d 2 ●o● . ● . 10 . e e mat. 25 31 rom. ● . 22 , 23 ▪ f f pet. 3.11 g g m●● . 24. ●6 . re● . 22. ●● . notes for div a34242-e20830 a a rom. 11.36 . b b ps. 73.24 . to the end . ioh. 7.21 c c rom. 1.19 d d 1 cor. 2.9 e e 2. tim. 3.16 . 2 pet. 1.19.21 . f f 〈◊〉 2.20 . g g h●s . 8.12 h h p●al . 11.6 i i 〈◊〉 ●● . 43 k k rom. 3.19 . l l act. 18.28 m m ioh. 16.13 . 1 ioh. 2 20.21 . n n tim. 1.13 o o h●b . 11 . 6· p p 1 ioh. 5 . 7· q q act. 15.14 r r act. 4.27 ▪ s s ioh. 4.24 t t ●x . 3 . 14· u u act. 7.2 . w w 1 tim. 6. x x mat 5.48 . y y gen. 17.1 . z z ps. 40.12 . a a mal. 3 . 6· b b iam. 1.7 . c c ps. 139.1 . d d rev. 4.8 . e e heb. 4.13 . f f ro. 16.17 . g g isa. 16.3 . h h deu. 32.1 i i ex. 34.6 . k k deut. 6.2 . l l 1 ioh. 5.9 . mat. 3.16 , 17. m m heb. 1.5 . n n io● . 1.4 o o iohn 15.26 . gal. 4.6 p p i●a . 6.2.5 . q q io● 1 1. r r co● 1.1 . s s mat. 28.19 . t t eph. 4.11 u u eph. 1.11 w w 1 tim. 5.21 . x x eph 1 4. y y rom. 9.17 18.22 . z z eph. 1.17 . a a heb. 11.3 b b gal. 1.16 ps. 104.4 . d d mat. 12.30 . e e mat 25.31 . f f 2 sam. 14 17. g g 2 thes. 1.7 . h h ps. 103.20 . i i 2 pet. 2.4 . k k gen. 1.27 gen. 2.7 . m m gen. 2.12 n n gen. 2.7 . o o g●n . 1.27 . p p col. 3.10 . q q eph. 4.24 . r r rom. 2.13 s s ec. 7.29 . t t gen. 1.28 . u u gen. 3.6 . w w ps. 14.5 . x x ps. 10.4 . y y heb. 1.3 . z z ps 10.19 a a mat 10.39.31 . b b ro. 11.36 . c c iude. v. 6. d d ioh. 1.12 e e 1 tim. 5.21 f f ps. 104.4 . g g 2 king. 19.25 . h h gen. 2 8. i i gen. 1.28 k k gen. 2.18 . l l gen. 1.25 . m m gen. 2.3 . n n gal. 3.12 o o gen. 2.9 . p p gen. 2.17 q q gen. 3.9 . 2 cor. 11.3 . r r act. 17.26 s s gen. 2.16 . t t rom 5.12 . rom. 3.13 . u u 1 ioh. 3.4 w w ro. 5.12 . x x rom. 3.10 to 20. y y iam. 1.14 z z ps. 57.3 . a a gen. 3.8 . b b eph. 2.2 . c c 2 tim. 2.26 . d d gen. 2.17 rom , 6.23 . e e eph. 4.28 . f f ro. 1.28 . g g 2 thes. 2 11. h h ro. 2.5 . i i isa. 33.14 k k ro. 1.26 l l gen. 3.17 m m deut. 18.15 . n n ro. 6 , 21. o o 2 thes. 1.9 . mat. 9.44 , 46 , 48. p p 1 thes. 5.9 q q gal. 3.10 r r t it 3.4.5 s s gal. 3.16 . rom. 5.15 . to the end . t t gen 3.15 u u 1. ioh. 5.11 , 12. w w ioh. 3.16 x x pro. 1.23 y y 1 cor. 4.13 . z z gal. 5.22 . a a ez. 36.27 b b iam. 2.18 c c 1 cor. 5.14 . d d eph. 2.10 e e 2 cor. 3.6 f f rom. 15.8 . g g act. 3.10 h h heb. 10.1 i i rom. 4.11 k k 1 cor. 5.7 . l l heb. 8.9 . m m gal. 3.7 . n n mat. 16.15 . o o mat. 28.20 . p p 1 cor. 11.23 , 24 , 25 , q q 2 cor ▪ 3.6 . to the end . r r 1 tim. 2.5 s s ioh. 1.11 t t gal. 4.4 . u u luk. 1 , 35 w w ioh , 1.14 x x luk. 1.27 . y y heb. 4.15 . z z act. 2.24 a a act. 20.28 . b b ro. 3 24. c c eph. 1.6 . d d tit. 2.13 . e e gal 4.6 . f f luk 1.68 g g heb. 5.8 . h h heb. 2.16 i i gal. 4.4 . k k heb 2.14 l l heb. 4.5 . m m gal. 4.15 n n heb. 4 16 o o mat. 1.12 p p 1 pet. 2.6 q q mat. 1.21 . p p ioh 3.34 s s ioh. 6.27 t t act. 13.21 u u heb. 5.5 . w w psal. 2.6 x x ioh. 1.18 y y 1 pet. 1.10 z z heb. 1.1.2 a a ioh. 15.15 b b act. 20. c c heb. 9.14 d d heb. 2.17 e e heb. 7.25 . f f act. 15.14 g g eph. 4.11 . h h isa. 35.21 i i mat. 18.18 k k act. 5.35 l l rev. 12.12 . m m rev. 3.19 n n isa. 63.9 . o o 1 cor. 15. p p rom. 14.10.11 . q q ro. 8.28 . r r 2 thes. 1.8 , 9. s s phil 2.6.7 , 8. t t ioh. 1.14 . u u gal. 4.4 w w mat. 5.17 . x x ps. 22.6 . y y mat. 4.1 . to 12. z z heb. 2.17 . a a mat. 27 4 b b mat. 26.56 . c c isa. 5.2 , 3. d d mat. 27.26 . to 50. e e luk. 22.44 . f f isa. 53 10 g g phil. 2.8 . h h 1 cor. 15 3.4 . i i ps. 16.10 . k k 1 cor. 15.4 . l l mat. 16.10 m m eph. 1.20 n n act. ● . 11 . o o act. 2.24 p p lu. 24.39 q q rom. 6.9 . r r ioh. 70.8 s s rom. 1.4 . t t rom. 8.34 u u heb. 2.14 w w ro. 14.9 x x 1 cor. 15 21 , 22. y y eph. 1.20 z z ro. 2.25 . a a eph. 2.1 . b b 1 cor. 15.26 , 27. c c 1 cor. 15 20. d d act. 1.2 . e e mat. 28.19 , 20. f f heb. 6.20 g g eph. 4.8 . h h act. 1.9 . i i col. 3.1.8 k k ioh. 14.3 l l act. 3.21 . m m phil. 2.9 n n act. 2.28 o o ioh. 17.5 p p eph. 1.21 . q q eph. 4.10 . r r rom. 3.34 s s heb. 1.3 . t t heb. 1.3 . u u ioh. 3.16 w w ro. 8.33 . x x ro. 5.1.2 . y y heb. 4.16 z z eph. 1.6 . a a 1. pet. 2.5 b b act. 3.14 c c mat. 24.30 . d d luk. 9 26 e e 1 thes. 4.16 . f f act. 17 . 3● g g heb. 9.12 . h h 2 cor. 1.20 . i i ioh. 1.11 k k tit. 3.5 . l l eph. 1.13 . ioh. 6.37 . m m eph. 2.8 . n n ro 10.14 . o o 2 thes. 1.8 . p p ioh. 8.24 q q 1 cor. 1.20 . to 24. r r rom. 9.31 . s s act. 4.12 . t t eph. 5.23 . u u ioh. 12.38 . to 40. mat. 22.14 mat. 7.21 . rom. 11.7 . w w 1 cor. 1.2 . x x 1 cor. 7.14 y y isa. 4.5 , 6 z z ps. 111 throughout a a act. 2.39 . b b psal. 147.19 , 20. c c ioh. 6.37 d d eph. 1.10 . ioh. 10.19 e e ioh. 17.21 ioh. 17.24 f f eph. 1.22 g g 1 cor. 6.17 . h h 1 pet. 5.10 . i i ioh. 5 25 k k tit. 3.4 . l l 2 cor. 5.20 . m m act. 26.18 . n n ioh. 6.45 . o o eph. 2.5 . p p act. 13.48 . q q ma● . 2● . 14 . r r mat. 7.22 s s joh. 12.38 , 39 , 40. ioh. 6.64 . t t rom. 8.30 u u eph ▪ 1.5 . w w 1 cor. 1.30 . x x rom. 3.21.24.25 . y y 2 cor. 5.19 21. z z tit. 3.5 . a a rom. 5.17 18 , 19. b b act. 10.54 rom. 5.8 , 9 , 10 , 11. d d 1 tim. 2.5 , 6. e e 2 cor. 15.21 . f f rom. 3.24 . g g eph. 2.8 . h h eph. 1.7 . i i heb. 10.39 k k 2 cor. 4.13 l l rom. 10.14 , 17. m m act. 2.37 n n eph. 1.13 o o joh. 1.12 p p phil. 3.9 . act. 15.11 . q q gal. 3.11 . r r rom. 4.5 . s s jo● . 1.12 . phil. 3.19 . t t 1 io● . 3.1 u u eph. 1.5 . w w jo● . 5.12 . x x 2 cor 6.18 . y y gal. 4.6 . z z ps. 103.13 . a a heb. 6.12 . b b heb. 1.4 . c c rom 6.4 . d d eph. 4.23 act. ● . 18 f f iudev . 20. g g rom. 6.4 . to 14. h h 2 tim 2.25 i i zech. 12.10 . k k act. 11.18 . l l ezek. 18.28 , 32. m m ezek 36.21 . n n io●l . 2.12 o o ier. 31.18 p p 2 cor. 7. ● . q q act. 26.18 . r r ps. 119.9 . s s 1 cor. 6.11 t t rom. 5.6 . u u ez. 36.27 w w rom. 3.24 , 25. x x rom 6.6 . y y rom. 8.33 . z z 1 ioh. 2.12 , 13 , 14. a a ioh. 1.8 . b b 2 cor. 7.1 . c c rom. 7.18 . mar. 14.66 to the end d d h●b . 12.1 . e e isa. 64.5 . f f ier. 31.3 . g g 2 tim. 2.19 . h h 1 cor. 1.8 . i i heb. 7.25 . k k 1 ioh. 3.9 . l l ier. 32.40 m m 1 pet. 1.5 n n 1 ioh. 2.9 o o 1 cor. 2.12 . p p rom. 8.16 . q q 1 ioh. 5.13 . r r eph. 1.131 . s s isa. 50.10 psal. 88. throughout . t t psal. 77.2 to 12. u u 1 joh 1.9 . w w 1 cor. 3.18 . x x l●k . 23.43 . y y 1 thes. 4.17 . z z eph. 2.5 . a a rom. 5.5 b b rom. 5.1 . c c gen 4.13 mat. 27.4 . d d rom. 6.13 e e heb. 9.17 . f f rom. 5.11 . g g 1 cor. 15.16 ▪ 56. h h 〈◊〉 57.1 . i i rev. 14.15 . k k luk. 23.43 . l l 〈◊〉 ●2 . 2● m m 2 cor. 5.6 , 8. n n io● . ● . 2 . o o rom ● 23. p p 1 thes. 4.14 . q q isa. 57.2 . r r job . 19.26 , 27. s s luk. 16.73 . t t act. 24.15 u u 1 cor. 15.52.53 . w w 1 cor. 15.22 , 23 , 42 , 43 , 44. x x joh. 5.27 y y 2 pet. 2.4 . jude v. 6.7 14 , 15. z z mat. 24.35 , 42 , 4● . a a mat. 25.33 . b b rom. 2.15 . c c mat. 25.41 , 42 , 43. d d 2 thes. 1.8 . e e 1 thes. 4.17 . f f mat. 25.33 . g g 1 cor. 6.2 . h h mat. 25.34 , 36. 1 eph. 5.27 . k k ps. 16.11 . l l heb. 12.22 m m 1 ioh. 3.2 n n rom. 12.1 , 2. o o gen. 1.28 . p p deut. 5.1 . q q luk. 1.75 r r rom. 10.5 . s s so. 8.3 . t t tim. 1.8 . u u lev. 11.44 , 44. w w mic. 6.8 iam. 2.10 , 11. x x ps. 19.11 , 12. y y rom. 3.9.25 . z z gal. 3.21 22. a a rom. 10 , 4. b b 1 tim. 1.9 , 10. c c gal. 3.24 . d d rom. 1.20 e e gal. 3.10 f f rom. 6.14 . gal. 4.4 , 5. g g rom. 3.10 h h gal. 5.23 . rom. 8.1 . i i rom. 7.24 , 25. k k luk. 1.68 , 69 , 74 , 75. col. 1.12 . l l rom. 7.22 . m m deu. 10.4 . n n mat. 22.37 , to 40. o o psal. 19.7 mat. 5.21 . to the end . p p ro. 7.14 . q q col. 3.5 . amos. 8.5 . r r isa. 58.13 deut. 6.13 . s s mat. 1.21 to 25. t t exod. 20.11 . u u ier. 18.7 w w job . 13.7 x x deut. 4.8 y y mat. 12.7 z z mat. 5.21 a a exod. 20.10 . b b 2 cor. 1.24 . c c 1 tim. 5.29 . d d ex. 20.2 . e e isa. 14.6 . f f ex. 3.44 . g g ex. 6.4 . h h act. 17.24 , 28. i i gen. 17.7 . k k luk. 1.74 l l 1 pet. 1.15.16 , 17 , 18. m m luk. 10.27 . n n ex. 20.3 o o 1 chron. 28 , 9. p p psal. 95.6 . q q mal. 13.16 r r ps. 63.6 . s s eccl , 12.1 . t t ps. 71.19 . u u mal. 1.6 . w w is. 45.23 . x x josh. 24.15 , 22. y y deut. 6.5 . z z ps. 73.25 a a isa. 8.13 . b b ex. 1●4 . 31 c c isa. 26.1 . d d ps. 1●●0 . 7 e e ps. 37.4 . f f ps. 32.11 g g ro. 12.11 . h h phil. 4.6 . i i jer. 7.23 . k k 1 joh. 3.22 . l l jer. 31.28 . m m mic. 6.8 . n n ps. 14.1 . eph. 2.12 . o o ier. 2.27.28 . s s jer. 2.32 . p p ps. 81.11 . q q isa. 43.22 . r r jer. 4.22 . t t act. 17.23 . u u isa. 40.18 . w w ps. 15.20 . x x deut. 29.29 . y y tit. 1.16 . z z rom. 1.30 . a a 2 tim. 5.1 b b phil. 2.21 c c 1 joh. 2.15 . d d 1 joh. 4.1 . e e heb. 3.12 . f f gal. 5 20. g g act. 26.9 . h h ps. 78.22 . i i gen. 4.13 k k jer. 5.3 . l l isa. 42.25 . m m rom. 2.5 . n n jer. 13.15 o o ps. 19.13 . p p zeph. 1.12 . q q mat. 4.7 . r r rom. 3.8 . s s ier. 17.5 . t t 1 tim. 3.5 u u gal. 4.17 . w w rev. 3.16 . x x rev. 3.1 . y y ezek. 14.5 . z z rom. 10.14 , 15. a a rev. 20.6 . b b act. 5.3 . c c 2 cor. 1.24 . d d deut. 32.15 . e e act. 1.51 f f psal. 73.2 , 3 , 14 , 22. g g 1 sam. 6. h h dan. 5.23 i i deut. 8.17 . k k heb. 1.16 . l l ezek. 8.5 . to the end m m 1 chyon . 38 , 9. n n exod. 20.4 , 5 , 6. o o deut 32.46 , 47. p p phil. 4.6 . q q deut. 17.18 . act. 10.33 . r r mat. 28.29 . s s mat. 18.15 . t t eph. 4.11 . u u ioel. 2.12 w w deu. 6.13 x x isa 19 21. y y act. 17.16 z z deut. 7.5 . a a num. 15.39 . b b deu. 13.6 c c hos. 5.11 . d d 1 king. 12.33 . e e deu. 12.30 , 32. f f deut. 13.6 . to 12. revel . 2.2.14 , 15 , 20. rev. 17.12 . g g deut. 4.15 . to 19. act. 17.29 . rom. 1.21 , 22 , 23 , 25. h h dan. 1.3 , 18. gal. 4.8 . i i exod. 32.5 , 8. l l 1 kin. 18.26 . m m act. 17.22 n n mal. 1.7 . o o deut. 4.2 . p p ps. 104.19 q q mat. 10.9 r r 1 pet. 1.18 s s ier. 41.17 . t t isa. 65.3 . u u 1 sam. 15.21 . w w act. 8.18 x x ro. 2.22 . y y ex. 4.24 . z z mat. 22.5 a a mal. 1.7 . b b act. 13.43 . c c ex. 20.5 . d d ps. 45.11 e e ex. 34.13 f f 1 cor. 10.20 , 22. g g hos. 2.27 . h h deu. 5.39 . i i ex. 20.7 . k k mat. 6.9 . l l mal 1.14 m m ps. 138.2 . n n 1 cor. 11.24 , 26 , 28. o o 1 tim. 2.8 . p p ier. 4.2 . q q eccl. 5.3 . r r act. 1.2 . s s iob. 16.24 t t mal. 3.16 u u psal. 8. to the end w w col. 3.17 . x x ps. 102.18 . y y pet. 3.15 . z z phil. 1.27 . a a 1 cor. 10.35 . b b jer. 32.35 c c 1 pet. 2.12 d d mat. 2.2 . t t act. 17.28 . f f prov. 50.9 ▪ g g mal. 1.6 . h h 1 sam 4.4 , 5. i i 2 kings 18.30 , 35. k k ps 50.16 . l l isa. 5 11. m m 2 kings 19.22 . n n zech. 8.17 . o o 1 sam. 27.42 . p p ier. 5.7 . q q deut. 23.18 . r r esth. 3. ● . s s ps. 24.4 . t t mat. 6.26 . u u rom. 3.14 w w deut. 29 19. x x rom. 3.5 . y y eccl. 8.11 z z mat. 5.21 a a ezek. 13.22 . b b 2 pet. 3.16 . c c isa. 22.13 . d d 1. tim. 1.4.6 , 7. f f 2 tim. 1.3 , 4. rom. 13.13 , 14. iude v. 4. g g acts. 13.4 , 5. h h psal. 1.1 . i i 1 pet. 4.4 . k k act. 13.45 , 50. l l 2 tim. 3.5 . e e deut. 18.11 , 12 , 13 , 14. act 19. m m mat. 8.38 n n ps. 73.14 . o o 1 cor. 6.5 . p p isa. 5.4 . rom. 3 23 gal. 3.31.3 s s exo. 20.7 t t lev. 19.12 u u ezek. 36.21 , 22 , 23. w w 1 sam. 2.12 . to 24. x x exod. 20.8 , 9 , 10 , 11 y y deu. 5 12. z z rev. 1.10 . a a exod. 20.8 ▪ 10. b b exod. 16.29 . to 28. c c mat. 12.10 , to 13. d d isa. 58.13 act. 20.7 . isa. 6 6.23 . e e ex. 20.8 . f f ex. 20.10 ier. 17.20 21 , 22. g g ezek 22.26 . h h act. 20.7 i i ezek. 23. ●8 . k k ier. 17.14 . isa. 58.13 . l l ex. 20.9 . m m ex. 20.10 n n ex. 20.11 o o ex. 20.8 . p p ex. 16.23 . luk. ●3 . 5● q q psal. 92. title with v. 13.14 . r r gen. 2.2.3 . s s eze. 12.26 t t gen. 9.14 . u u ex. 34.31 w w deut. 54.14 , 15. x x ●●n . 1.7 . y y ma. 22 19 z z mat. 7.12 a a ex. 20.12 b b prov. 23.22 , 25. c c 1 tim. 5.1 . d d gen. 4 20. e e 2 kin. 5 13 f f kin. 2.12 . g g isa. 49.23 h h eph. 6.4 . i i 1 cor. 4.14 , ●5 , 16. k k eph. 5.21 . l l mal. 1.6 . m m prov. 31.28 . n n le. 19.32 . o o 2 tim. 2.1 . p p heb. 13.7 . q q eph. 6.12 . r r heb. 12.9 . s s tit. 2.9 . t t 1 sam 26.15 , 16. u u mat. 22.21 . w w 1 pet. 2.18 . pro. 23.22 . x x ps. 127.3 , ● , 5. y y mat. 15.4 , 5 , 6. z z num. 11.28 , 29. a a 1 sam. 8.7 b b 2 sam. 15 1. to 12. c c exod. 2.1.15 . d d 1 sam. 10.27 . e e 1 sam. 2.25 . f f deut. 21.18 . g g pro. 30.11 . h h pro. 19.26 . i i col. 3.19 . k k iob. 1.5 . l l heb. 7.7 . m m deu. 6.6 . n n eph. 6.4 . o o 1 pet 3.7 . p p 1 pet. 2 14 q q est. 6.3 . r r rom. 13.3 . s s pro. 29.15 t t iob. 29.12 u u eph. 6.4 . w w ● tim. 5.8 x x 1 tim. 4.12 . y y 1 king. 3.28 . z z tit. 2.15 . a a ez. 34.2 . b b phil , 2.21 c c ioh. 5.14 . d d isa. 56.11 e e deut. 3.4 . f f ex. 5 10. g g mat. 14.18 . h h sa. 13.28 . i i 1 sam. 3.13 . k k ioh. 7.46 l l 1 pet , 2.18 m m gen. 38.26 . n n eph. 6.4 . o o gen. 9.21 p p 1 ●e 2.7 . q q rom. 12.1 10. r r rom. 12.15 s s rom 23.8 . t t 2 tim. 3.3 . u u act. 7.9 . w w num. 13.2 x x 3 ioh. 5.9 . y y ex. 20.12 z z deu. 5.16 . a a ex. 20.13 b b eph. 5.28 . c c 1 kings 18.4 . d d ier. 16.15 . e e eph. 4 , 16. f f 2 sam. 2.22 . g g mat. 4.6 . h h 1 sam. 24.12 . i i ps. 82.4 . k k iam. 5.7 . l l 1 thes. 4.12 m m pro. 17.22 n n pro. 15.26 , 27. o o 1 tim. 5.23 p p isa. 38 . 21· q q ps. 127.2 . r r eccl. 5.12 . s s eccl. 3.4 . t t sam. 19.4 . u u ro. 13.10 . w w lu. 10.33 x x col. 3.12 y y iam. 3.17 z z 1 pet. 3.8 , 9 , 10.11 a a mat. 5.24 b b 1 thes. 5.14 c c act. 16.28 d d gen. 9.5 . e e num. 35.32 , 33. f f ier. 48. to deut. 20.9 . g g ex. 22.2 . h h mat. 25.42 , 43. i i mat. 5.22 . k k 1 ioh. 3.15 l l pro. 14.30 . m m ro. 12.19 . n n eph. 4.31 . o o mat. 6.31 . p p lu. 21.34 . q q ecc. 12.2 . r r isa. 5.12 . s s pro. 15.1 . t t eze. 18.18 u u gal. 5.15 . w w nu. 35.16 x x ex. 21.18 . y y ex. 20 . 14· z z 1 thes. 4.4 . a a col 4.6 . b b 1 pet. 3.2 . c c 1 cor. 7.2 . d d iob. 31.2 . e e act. 24.24 f f prov. 2.16 g g 2 tim. 2.9 . h h 1 cor. 7.2 . i i pro. 5.19 k k 1 pet. 3.7 . l l pro. 31.12 m m pro. 5.8 . n n pro. 5.7 . o o heb. 13.4 . p p 2 sam. 13.14 . q q rom. 1.24 r r mat. 5.28 col. 3.5 . s s eph. 5.3 . t t isa. 3.16 . u u pro. 7.10 . w w 1 tim. 4.3 . x x lev. 18.1 y y 1 king. 15 12. z z mat. 19.10.11 . a a 1 cor. 7.7 . b b mal. 2.14 . c c mat 4.32 d d 1 cor 7.12 e e ezek 16.49 . f f ge. 39.10 . g g eph. 5.4 . h h 2 ki. 5.30 i i ex. 20.15 k k ps 15 2. l l rom. 13.7 . m m lev. 6.2 . n n lu. 6.30 . o o 1 tim. 6.6 . p p 1 tim 5.8 . q q pro. 27.23 r r 1 cor. 7.10 . s s eph. 2.28 . t t ioh. 6 12. u u 1 cor. 6.1 . w w pro. 6.1 . x x lev. 15.35 . y y iam. 2.25 z z eph. 4.28 . a a ps. 62.10 b b 1 tim. 1.10 c c pro. 29 24 d d 1 thes. 4.6 . e e pro. 11.1 . f f deu. 19.14 g g amo● 8.5 . h h luk. 16.10 , 12. i i ez. 22.29 . lev. 25.17 . k k mat. 22.25 ▪ ●z . 22.12 . l l ps. 15 5. m m ioh. 15. ●4 n n 1 cor 6.6 , 7 , 8. prov. 3.29.30 . o o isa. 5 8. mic. 2.2 . p p prov. 11.26 . q q act. 19.19.24 , 25. r r ioh. 20.19 s s lu. 12.15 . t t 1 tim 5.3 . u u mat. 6.25 w w ps. 73.3 . x x 2 thes. 3.11 y y prov. 21.17 . prov. 18.9 . z z eccl. 4.8 . a a ex. 20.16 . b b zech. 8.16 c c 3 ioh. v. 12 d d pro● 31.8 . e e ps. 15.2 . f f 2 chro. 19.9 . g g 1 sam. 19.4 , 5. h h io●h . 7.19 i i 2 sam. 14.18.20 k k lev. 19.15 l l 2 cor. 1.17 . m m heb. 6.9 . 1 cor. 13.6 . n n rom. 1.8 . o o 2 cor. 2.4 . p p prov. 12 9. q q 1 cor. 1.4 . r r 1 sam. 12.14 . s s 1 cor. 13.6 . t t psal. 15.3 . s s 1 cor. 13.6 . u u prov. 25.23 . pro. 26.24 , 25. x x ps 101.5 . y y pro. 14.5 . z z ps. 1.4 . a a phil. 4 ▪ 8. b b 1 sam. 17.28 . c c lev. 19.15 d d pro. 19.5 . e e act. 5.13 . f f ier. 9.3 . g g 1 king. 21.9 . to 14 h h isa. 15.23 i i ps. 119 69. k k lev. 5.1 . l l 1 kin. 5.6 . m m isa. 5 9.4 . n n pr. 19. ●1 . o o 1 sam. 12.9 , 10. p p ps. 56.6 . q q gen. 3.5 . r r isa. 59.3 . s s lev. 19.11 t t ps. 50.20 . u u ps. 15.3 . w w iam. 4.11 x x le. 19.19 . y y ro. 1.29 . z z gen. 21.6 . a a 1 cor. 6.10 . b b mat. 7.1 . c c act. 28.4 . d d rom. 2.1 . e e neb. 6.6 . f f ps. 12.2 . g g 2 tim. 3.2 . h h luk. 18.9 . rom. 12 . 1● . 1 cor. 4.4 . act. 12.22 . exod. 4.10 , 11 , 12 , 13 , 14. i i ioh. 4.6 . k k mat. 7.3 , 4 , 5. l l prov. 28.13 . gen. 4.9 . m m gen. 9.22 . prov. 25.9 , 10. n n exod. 23.1 . o o prov. 29.12 . p p act. 7.56 . q q 1 cor. 13.3 . r r num. 11.29 . s s ezra 4.11 . t t ier. 48.27 u u ps. 35.15 ▪ w w iu. v. 16. x x rom. 1.32 y y 1 sam. 2.14 z z 2 sa. 12.13 a a ex. 10.17 b b heb. 13.5 . c c ioh. 31.29 rom. 12.15 d d 1 kin. 11.4 . e e gal. 5.26 . f f ps. 112.9 . g g rom. 7.7 . h h iam. 3.3 . ioh. 15.5 . i i eccl. 7 . 2● k k gen. 6.5 . l l rom. 3.9 . m m ioh. 19.11 , n n ier. 2.8 . o o iob. 22.7 . p p 1 kin. 11.4 . q q 2 sam. 12.14 . r r iam. 4.17 . s s ier. 5.4 , 5. t t 2 sam. 12.7 , 8 , 9. u u rom. 2.17 . w w gal. 2.11 x x mat. 2.38 39. y y 1 sam. 2.25 . z z rom. 2.4 . a a mal. 1.8 . b b heb. 2.2 . c c heb. 10.29 d d ep. 4.30 . e e heb. 6.4 . f f iude v. 8. g g prov. 30.17 . h h zeph. 2.8 . i i 1 cor. 12.8 k k eze. 13.9 . l l 1 thes. 2.15.16 . m m prov. 6.30 , 35. n n ezra 5.10 , 11 , 12. o o col. 3.5 . 1 tim. 6.20 . prov. 5 , 8 , 9 , 10. p p iames 1.14 . mat. 5.22 . mic. 2.1 . q q mat. 18.7 . r r deut. 22.22 , to 28. s s mat. 11.21 . to 24. t t isa. 1.3 . u u amos 4.8 . to 14. w w rom. 1.16 , 17. x x rom. 1.24 . y y prov. 29.1 . z z tit. 3 10. a a prov. 27.22 . b b ps. 78.24 . c c eccl. 5.4 . d d lev. 26.25 . e e pro. 2.17 . f f ps. 35.3 . g g ier. 6.16 h h nu. 15 30 i i ier. 3.3 . k k ps. 52.1 . l l 3 ioh. v. 10 m m num. 14.22 . n n zech. 7.11 , 12. o o ●ro . 2.24 . p p isa. 57.17 q q ier 34.8 . r r 2 king. 5.26 . s s ier. 7.10 . t t ezek. 23.37 , 39. u u isa 58.3 . w w 1 cor. 11.20.21 . x x ier. 7.8 . y y ez. 9.13 . z z 2 sam. 16.22 . a a iam. 2.10 b b exod. 20.1 , 2 ▪ c c heb. 1.13 . lev. 10.3 . d d 1. io● . 3.14 . rom. 7.11 . e e eph. 5.6 . gal. 3 ▪ 10. f f deut. 28.15 . g g mat. 25.41 . h h heb. 9.22 . i i act. 20.21 . mat. 3.7 , 8. k k prov. 2.1 . to 6. l l mat. 28.19 , 20. m m neh. 8.8 . n n 1 cor. 14.24 , 25. o o act. 2.37 41. p p 2 cor. 3.18 q q 2 cor. 10.4 , 5 , 6. r r mat. 4.4.7.10 . s s act. 20.32 t t rom. 16.25 . u u deu. 31.9.11 , 12 , 13. w w deut. 17.19 . x x deut. 6.6.7 , 8 , 9. y y 1 cor. 14.6 , 9 , 11 , 12 , 15 , 26. z z ps. 19.10 . a a 2 pet. 1.19 , 20 , 21. b b luk. 14.25 . c c deut. 17.19 , 20. d d act. 17.11 . e e act 8.30 , 31. f f ps. 1.2 . g g 2 chr. 34.21 . h h prov. 3.5 . prov. 21. to 17. k k 1 tim. 3.2.6 . l l ier. 14.63 . m m tit. 2.1.8 . n n act. 18.25 o o 2 tim. 4.2 . p p 1 cor. 14.19 q q 1 cor. 2.4 . r r ier. 23.28 s s act. 20.21 . t t col. 1.28 . u u 1 cor. 3.2 . w w act. 8.25 x x 2 cor. 5.13 , 14. y y col. 4.12 . z z 2 cor. ● . 17 a a 1 thes. 2.4 , 5.6 . b b 1 cor. 9.19 , 20 , 21 , 22. c c 2 cor. 12.19 . d d 1 tim. 4.9 . e e prov. 8.3 . f f 1 ●et . 2.1 , 2. g g psal. 119 8. h h act. 18.11 . i i heb. 4.2 . n n 1 thes. 2.13 o o luk. 9.44 p p lu. 21.14 . q q prov. 2.1 . r r luk. 6.15 . s s 1 pet. 3.21 t t gen. 17.7.10 . u u rom. 4.11 w w rom. 15.8 . x x acts 2.38 . y y rom. 4.11 z z rom. 6.3.4 . a a eph. 4.2 , 3 , 4 , 5. b b eph. 2.11 12. c c mat. 3.11 1 pet. 2.21 . d d mat. 28.19 . 1 cor. 11.20 , 23. e e mat. 28.19 . f f gal. 3.2 . g g mat. 14. h h tit. 3.5 . i i gal. 3.26.27 . k k 1 cor. 15.29 . l l 1. cor. 12.13 . m m rom. 6.4 . n n act. 8.36 , 37. act. 2.38 . o o gen. 17.7 , 9. luke . 18.15.16 . rom. 11.16 p p col. 2.11.12 . rom. 6.4 , 6 , 11. q q rom. 6.3 , 4 , 5. r r 1 cor. 1.11 12 , 13. rom. 6.2 , 3. s s rom. 4.11 . ● . t t rom. 6.3 , 4 ▪ 5. u u gal. 3.26.27 . w w rom. 6.22 . x x act. 2.38 y y 1 cor. 12.13 , 25 , 26 , 27. z z luk 22.20 . a a mat. 26.26 , 27 , 28. b b 1 cor. 10.15 c c 1 cor. 11.24 , 25 , 26. d d 1 cor. 10.14 , 15 , 16. e e 1 cor. 10.17 . f f 1 cor 11.23 , 24. mat 26.26 27 , 28. g g act. 3.2 . h h mat. 26.26 , 28. i i 1 cor. 11.24 , 25.26 , 27 , 28 , 29. k k 1 cor. 10.16 . l l 1 cor. 11.18 . m m 1 cor. 13.5 . n n 1 cor. 5.7 . o o 1 cor. 11.29 . p p 2 cor. 13.5 . q q zech. 12.10 . r r 1 cor. 10.16 , 17. s s 1 cor. 5.8 . t t mat. 5.23 24. u u isa. 55.1 . w w 1 cor. 5.7 , 8. x x 1 cor. 11.25 , 26 , 28. y y 1 cor. 13.24 , 25. z z 2. chr. 30 ▪ 18 , 19. a a isa. 50.10 . b b isa. 54.7 , 8 , 9 , 10. e e phil. 3.8 , 9. d d 2 tim. 2.19 . e e isa. 40.11 , 20 , 31. mat. 21.28 f f mat. 9.22 . g g act. 2.37 . h h rom. 4.11 . i i 1 cor. 11.27 . to the end . 1 tim. 5.22 k k 2 cor. 3.7 . l l lev. 10.3 m m exod. 14.8 . n n 1 cor. 11.29 o o luke 12.19 . p p 1 cor. 12.26 . q q 1 cor 1● . 3 r r zech. 1● . 10 . s s rev. 13.17 . t t joh. 6.25 . u u ioh. 4.16 . w w phil. 3.9 . x x ps. 63.4 , 5 y y ps. 22.26 . z z ier. 50.5 . a a act. 2.11 b b ps. 28.7 . c c chr. 30.21 to 26. d d ps. 36.10 ▪ e e 1 cor. 10.3 , 4 , 5 , 11. f f ps. 50.14 . g g 1 cor. 11.25 , 26. h h can. 5.1 . to 6. i i ps. 125.1.2 k k 2 cor. 13.18 , 19. l l 2 cor. 7.11 . m m mat. 28.19 . n n rom. 6.3.4 . o o rom. 4.11 . p p ioh. 1.33 . q q mat. 1 19. r r mat. 3.11 . s s gen. 17.7 t t 1 cor. 1.23 , 24 , 25 , 26. u u 1 cor. 10.16 . w w 1 cor. 11.28 , 29. x x ps. 62.8 . y y joh. 16.23 . z z rom. 8.26 a a ps. 31.5 , 6 b b phil. 4.6 . c c 1 king. 8.39 . d d ps. 65 2. e e mic. 7.18 . f f ps. 145.18 , 19. g g rom. 10.11 . h h mat. 1.10 . i i 1 cor. 1.2 . k k ps. 50.15 . l l ro. 10.14 . m m ioh. 14.14 , 1. n n mat. 7.21 o o heb. 4.14.15 , 16. 1 iob. 5.13.14 , 15. p p ioh. 14.6 . isa. 49.2 . q q ioh. 6.27 . r r col. 3.17 . heb. 13.15 s s rom. 8.26.27 . t t eph. 6.18 . u u 2 tim. 3.12 . w w col 4.3 . x x gen. 31.11 . y y iam. 16. z z mat. 3.41 a a 1 tim. 2.1 , 2. b b ioh. 17.20 . c c sam. 12. d d 1 ioh. 5.16 . e e mat. 6.9 . f f ps ▪ 51.18 . g g mat. 7.11 h h ps. 125.14 i i 1 ioh. 5.1 . k k eccl. 3.1 . l l gen. 1 8.17 m m luke 15.17 , 18 , 19. n n luke 18.13 , 14. o o ps. 51.17 . p p phil. 4.6 . q q 1 sam. 1.15 . b b mat. 6.5 . to 13. luk. 1.1 , 2 , 3 , 4. c c mat. 6.9 . luke 11.2 . d d mat 6.9 . e e luk. 11.13 . f f isa. 46.9 . g g ps. 11.1 . h h isa. 63.15.16 . i i act. 11.5 . k k mat. 6.9 . l l 2 cor. 3.5 . m m ps. 67.2 . n n ps. 83.18 o o ps. 86.10 . p p 2 thes. 3.2 . q q ps. 145. throughout r r ps. 103.1 s s ph. 19.11 t t ps. 67 1. u u eph. 1.17 . w w ps. 98.7 . x x ps. 74.18 . y y 2 kin. 19.15.16 . z z 1 chron. 20.6 , 10. a a mat. 6.10 . b b eph. 2.2 . c c ps. 58.1 . d d 2 thes. 3.1 . e e rom. 10.1 f f ioh. 17.9.20 . g g mat. 9.18 h h mal. 3.1.11 . i i 1 tim. ● . 1 , 2. k k acts. 4.29 30. l l eph. 3.14 . to 21. m m rev. 22.10 . n n isa. 64.1 , 2. o o mat. 6.10 p p rom. 7.18 q q rom 8.7 . r r exod. 17.7 s s eph. 2.2 . w w mat. 26.40 , 41. x x ier. 21.18 , 19. y y ps. 110.1 , 8 , 25 , 6. z z mic. 6.8 . a a ps. 100.2 . b b isa. 38.3 . c c ●s . 119.4 , 5. d d rom. 12.11 . e e ps. 119.80 . f f ps. 119.112 . g g isa. 6.2 . h h mat. 6.11 . i i gen. 2.17 . k k deut. 8.5 . l l gen. 32.10 . m m deut. 8.17 , 18. n n ier. 6.13 . o o hos. 2.7 . p p iam. 4.3 . q q gen. 4.12 , 13 , 14. r r 1 tim. 4.3 , 4 , 5. s s 1 tim. 6.6 , 7 , 8. t t prov. 30.8 , 9. u u mat. 6.12 w w rom. 3.9 . to 22. x x rom. 3.24 , 25 , 26. y y eph. 1.5.7 z z 2 pet. 1.2 . a a hos. 14.2 b b rom. 15.13 . c c luk. 11.4 . d d mat. 6.13 e e 2 chr. 32.31 . f f 1 chr 21.1 . g g luk. 21.34 h h iam. 1.14 . i i gal. 5.17 . k k mat. 26.41 . l l mat. 26.63 , 70 , 71 , 72. m m rom. 7.23 , 24. n n ps. 81.11.12 . o o ioh. 17.15 p p ps. 51.10 . q q 2 cor. 12 ▪ 7 , 8. r r 1 cor. 10.12 , 13. s s heb. 13.20 , 21. t t mat. 26.11 . u u eph. 3.14 , 15 , 16 , 17. w w ps. 51.12 x x 1 pet. 5.8 , 9 , 10. y y 2 cor. 13.7 , 9. z z rom. 16.20 . a a ioh. 17.1 . b b mat. 6.13 c c rom. 15.30 . d d dan. 9.4.7 , 8 , 9 , 16 , 17 , 18 , 19. e e phil. 4.6 . f f 1 chr. 29.10 . to 13. g g eph. 3.20.21 . h h 2 chr. 20.6.11 . i i 2 chr. 14.11 . k k 1 cor. 14.16 . notes for div a34242-e56580 a a 1 cor. 10.2 . rom. 11.26 b b ps. 73.15 . to the end . o o 2 tim. 3.16 . d d 1 ioh. 1.3 , 4. e e 2 tim. 1.13 . & 3.16 . f f ioh 4.24 . g g ioh. 11.7 , 8 , 9. h h ps. 90.2 . i i jam. 1.17 . k k ex. 3.14 . l l ps. 147.5 . m m rev. 4.8 . n n rev. 15.5 . o o ex 54.6 , 7 p p deut. 6.4 . q q 1 ioh. 5.7 . r r eph. 1.4.11 . s s gen. 1. ●ap . heb. 11.5 . t t gen. 1.26.27 , 28. eph. 4.24 . u u ps. 1●5 . 17 . w w ps 104.24 . isa. 28.29 . x x heb. 1.3 . y y ps. 103.9 . mat. 10.29 , 30 , 31. z z gal. 3.12 . g●n . 2.17 . a a gen. 3.6 , 7 , 8 , 13. eccl. 7.29 . b b 1 io● . 4.4 c c gen. 3 6.12 . d d gen. 2.16 17. rom. 5.12 . 1. cor. 15.21 , 22. rom. 5.12 . f f rom. 5.18.19 . eph. 2.1 , 2 , 3. g g gen. 3.8.10 , 24. h h eph. 2.2 , 3 i i la 3.39 . mat. 25 41.46 . k k eph. 2.4 . l l rom. 3.10 21 , 22. m m 1 tim. 2.3 , 6. n n ioh. 1.14 . gal. 1.4 . o o rom. 9.5 . heb. 7.24.25 . p p heb. 2.14.16 . & 10.5 q q mat. 26.38 . r r luk 1 27 31 , 35. s s heb 4.15 . & 7.16 . t t act. 3.21 2● . heb. 12.25 . u u ioh. 1.18 . ioh. 15.15 . & 20.31 . w w heb. 9.14 , 18. x x heb. 2 17 y y heb. 7.24 , 25. z z acts 15.14 , 15 , 16. a a isa. 33.22 b b isa. 32 2. ● . 1 cor. 15. ●5 . d d luk. 2.7 . e e gal. 4.4 . f f heb. 12.2 , 3. g g luke 22.44 . h h phil. 28. i i 1 cor. 15.3 . k k acts 1.24 , 25 , 26. l l 1 cor. 13.4 . m m mar. 16.19 . n n eph. 1.20 . o o act. 2.11 . & 17.31 . p p ioh. 1.12 , 13. q q tit. 3.5 , 6 r r ep. 1.13 , 14. s s eph. 3.17 . 1 cor. 8.5 . t t 2 tim. 1.9 2 thes 2.13.14 . u u act. 1.37 w w act. 26.18 . x x ezek. 36.26 , 27. y y ioh. 6.44 , 45. z z rom. 8.30 . a a eph. 1.5 . b b 1 cor. 1.16.20 . c c rom. 3 ▪ 24 ▪ 25. d d 2 cor. 5.12 , 21. e e rom 5.17 18 , 19. f f gal. 2.16 . phil. 3.9 . g g 1 ioh. 3.1 . h h ioh. 1.12 . rom. 8.7 . i i 2 thes. 2.13 . k k eph. 4 23.24 . l l ro. 6.4.5 . rom. 8.1 . m m rom. 5.5 , 25. n n ro 14.17 . o o pro 4.18 . p p 1 ioh 5.13 q q heb. 12.23 . phil. 2.23 . s s 1 thes. 4. t t isa 57.11 . u u ioh. 29.26 , 27. w w 1 cor. 15.43 . x x mat. 25.2 y y 1 ioh. 32. z z 1 thes. 4.17 , 18. a a mic 6.8 . b b rom. 2.14 , 15. & 10.5 . c c deut. 10.4 . d d mat 22.37 . to 41. e e exod. 49.4 . f f luke . 1.74.7 . g g ex. 18.3 ▪ h h 1 chr. 18.9 . i i mat. 4.10 . k k ps. 11.1 . l l rom. 1.21 . m m ps. 81.10.11 . n n rom. 1 23.26 . o o 〈◊〉 8.5 . ●o the end . ps. 44 20 , ●● . p p exod. 20.4 , 5 , 6. q q deut. 32.46 . mat. 28.20 act. 2.42 . r r deut. 4.15 to 19. s s deut. 12.31 , 32. t t ps. 95.2.5 , 6. u u ps. 45.11 . w w exod. 34 ▪ 13 , 14. x x exod. 20 7. y y mat. 6.9 . z z ps. 38.4 . a a rev. 15.3 , 4. b b mal. 1.11.14 . c c ps. 1 ▪ 38.1 , 2. d d ioh 26.24 . e e mal. 16 , 7 , 22. & 1.2 . & 5.14 ▪ f f 1 sam. 2. ● . to 24. 1 sam 3.13 . g g exod. 20.8 to 11. h h deut. 5.12 , 13 , 14. i i gen. 7.2.3 acts. 20.1 . k k exod. 22 8 , 10. l l neh. 13.15 . to 22. m m luke . 4.16 . n n mat. 13.1 . to 13. o o ezek. 22.26 . p p act. 20.7 , 9. q q ezek. 2.38 . r r ier. 17.24 . s s exod. 20.9 . t t exod. 29.11 . u u exod. 20.12 . w w eph. 5.21 x x 1 pet. 2.17 . y y rom. 10.12 . z z mat. 15.4 , 5 , 6. ezek. 34.2 , 3 , 4. deut. 5.16 . b b exod. 20.15 . c c ep. 5.28.29 . d d 1 kin. 18.4 . e e act. 16.28 . gen. 9.6 . f f exod. 20.14 . g g 1 cor. 7.2.3 , 5 , 35 , 36. col. 4.6 . 1 pet. 3.1 . h h math. 15.19 . i i ex. 20.15 k k gen. 20.30 . 1 tim. 5.8 . l l prov. 23.20 , 21 ▪ & 28.19 . m m ex. 20.16 . n n zach. 8.16 . o o ioh. 3.11 . p p prov. 14.3 , 25. q q 1 sam. 17 28. ps. 15.3 . r r exod. 10.17 . s s heb. 13.5 t t ioh. 13.29 rom. 11.15 u u 1 king. 21.4 . w w gal. 5.26 . x x rom. 7.7 , 8. & 13 9. z z gen. 5.6 . & 6.21 . a a ezek 8.6 13 , 15. 1 ioh. 5.16 . b b eph. 5 6. gal. 3.10 . mat. 25.41 c c act. 20.21 . d d prov. 2.1 . to 6. isa 55.3 . e e heb. 10.39 . f f ioh 1.12 . phil. 3.9 . g g act. 11.18 . h h act. 2.37 . i i ioel. 2.12 k k ier. 11.18 , 19. l l 2 cor. 7.11 . m m mat. 28.19 , 20. act. 2.42 , 46 , 47. n n neh. 8.8 . 1 cor 14.24 , 25. o o pro. 8.34 . p p 1. pet. 2.1 , 2. q q ps. 119.18 . r r heb. 4.1 . s s ps. 119.11 . t t luk. 8.15 . u u 1 pet. 3.11 mat. 3.11 . w w 1 cor. 12.13 x x gen. 17.7 , 10. 1 cor. 11.23 , 26. y y mat. 28.19 . z z mat. 26.26 , 27 , 28. a a mat. 28.19 . b b rom. 6.4 . gal. 3.27 . c c act. 8.36 37. & 2.38 d d act. 2.38.39 . 1 cor. 7.14 . e e 1 cor. 11.23 ▪ to 36. & 10.16 . f f 1 cor. 11.28 , 29. g g 2 cor. 13.5 . h h 1 cor. 11.31 . l l 1 cor. 11.26 , 29. m m ps. 62.8 . n n 1 ioh. 5.11 . o o ioh. 15.23 . p p ps. 31.5 , 9. dan. 9.4 . n n phil. 4.6 . r r 1 ioh. 5.14 s s mat. 6.9 . to 12. t t mat. 6.9 . u u rom. 8.18 . luk. 11.13 . w w act. 12.15 . 1 tim. 2.2 . x x mat. 6.9 . y y ps. 67.2 , 3. z z psal. 83. throughout . a a mat 6.10 . b b ps. 68.1 , 18. c c rev. 12.10 , 11. d d 2 thes. 3.1 . e e rev. 22.20 . f f mat. 6.12 . g g ps. 67. throughout . h h ps. 103.20 , 21. i i mat. 6.11 k k prov. 30.8 , 9. l l mat. 6.12 . m m ps. 51.1.2 , 7 , 9. dan. 9 17 , 18 , 19. n n luke 11.4 . mat. 18.35 o o mat. 6.13 p p mat. 26.41 . q q 2 cor. 12.8 . r r mat. 6.13 . s s dan. 9.4 , 7 , 8 , 9 , 16 , 17 , 18 , 19. t t 1 chr. 29.10 to 13. u u 1 cor. 14.16 . notes for div a34242-e67270 * * i. e. continued in the state of the dead , and under the power of death till the third day . causes of the lords wrath against scotland manifested in his sad late dispensations. whereunto is added a paper, particularly holding forth the sins of the ministery. warriston, archibald johnston, lord, 1611-1663. 1653 approx. 202 kb of xml-encoded text transcribed from 45 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a67694 wing w983 estc r204011 99825308 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(eebo-tcp ; phase 1, no. a67694) transcribed from: (early english books online ; image set 29688) images scanned from microfilm: (early english books, 1641-1700 ; 1961:11) causes of the lords wrath against scotland manifested in his sad late dispensations. whereunto is added a paper, particularly holding forth the sins of the ministery. warriston, archibald johnston, lord, 1611-1663. 88 p. printed [by the heirs of geo. anderson], [edinburgh] : in the year 1653. by archibald johnson, lord warriston. place of publication and identification of printer from wing. 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staff (oxford) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion causes of the lords wrath against scotland , manifested in his sad late dispensations . whereunto is added a paper , particularly holding forth the sins of the ministery . printed in the year 1653. some general heads of the causes why the lord contends with the land , agreed upon ( after seeking of the lord ) by the commission of the generall assembly 1650. with the advice of diverse ministers from severall parts of the kingdom , met at edinburgh , october 1651. so far as for the present they could attain light therein , which they offer and advise to be made use of by all the lords people in the land , leaving place to adde , as the lord shall make further discoveries hereafter of the guiltinesse of the land , and intending more fully and particularly to enlarge this paper . 1. article . the grosse atheisme and ignorance of god and of his word and works , that is in a great part of the inhabitants of the land , which is such , that neither law nor gospel , nor the most common and necessary points of truth are understood or known by many thousands . 2. article . horrible loosnesse and prophanity of conversation in all sorts , against the commandments , both of the first and second table , which hath so abounded and encreased , that scarce hath any of the nations exceeded us therein . 3. article . the despising and slighting of jesus christ offered in the gospel ( which we look on as the chief and mother sin of this nation ) and the not valuing and improving the gospel and precious ordinances of christ , unto the establishing and building up of our selves in the lively faith of christ and power of godlinesse , but either neglecting and despising these things altogether , or else resting upon and idolizing outward and bare forms , without studying to know in our selves , or to promove in others the kingdom of god , which is righteousnesse and peace , and joy in the holy ghost : whereby it hath come to passe , that persons not rightly qualified , have been admitted unto , and continued in the work of the ministery and elderships , and that publick repentance and kirk-censures have been gros●ely slighted , and the sacrament of the lords supper fearfully polluted by the promiscuous admitting of many ignorant and scandalous persons thereto , and many wilfully ignorant , and openly and continuedly prophane , have been keeped in the fellowship of this kirk , contrary to the word of god , and constitutions of this kirk , and that many other sad and fearfull consequences have followed unto the prophaning of all the ordinances of god , and rendering them for the most part barren and fruitlesse to us : 4 art. not only the exercise of godlines in families much slighted , great men being unwilling and ashamed to call on the name of the lord in their family ( which guilt is exceedingly heightned by the continuing of many of these in the same after solemn publick confessing thereof , and engaging to the contrary duty in the year 1648. ) and others much neglecting the same ; but also the loathing and hating of the power and life of religion and godlinesse , and bearing down such as make conscience thereof , or aime at any perfection therein , which hath come to such an height , that the godly are every-where reproached , reviled , oppressed and persecuted throughout the land by sundry of all ranks : yea , by sundry magistrates and ministers ; and the ungodly and prophane countenanced , encouraged and imployed . 5. article . the base love of the world , and covetousnesse , which hath made not onely the body of the people , but many ministers , more to minde their own things , then the things of jesus christ ; and many masters , rulers , magistrates , officers and souldiers in armies , exceedingly to abuse their power unto the exercising of intollerable oppression of all kindes on the poor , to the grinding of their faces , and making their lives bitter to them : which fountain of covetousnesse did also produce the great insolencies and oppressions in our armies in england and ireland , and the fearfull perjuries in the land in the matter of valuation and excise . 6. article . the abusing and prostituting the publick faith of the kingdom in the way of borrowing of money and otherwise ; unto the dishonouring of god , mocking of men , and reproach of the nation . 7. article . in pursuing of necessary duties of renewing the nationall covenant , and entring into and renewing the solemn league and covenant , the way of many mens taking these covenants was without the knowledge of the necessary things contained therein , and without reality and sincerity of heart , in order to the performance thereof ; some being induced thereto by example , some by fear , and not a few by principles of policy , following their own carnall and corrupt ends . 8. article . the following the work of god , and pursuing the ends of the covenant not in a spirituall holy way , setting the lord alwayes before our eyes , and acknowledging him in all our paths but in a carnall politick way , abusing gods interest for our own interest and ends , as if it had been the work of men , and not the work of god , which made us walk more in the counsels of our own hearts then in the counsel of god , and to trust more in the arm of flesh , then in the arm of the lord. 9. article . backslyding and defection from the covenant , and from our solemn vows and engagements ; the guilt whereof is exceedingly heightned by the aggravating circumstances of our renewed oaths , and of the lords mercies and engagements , and of our frequent relapses into the same sins , whereof we once seemed to have repented , and which we condemned in others : of this defection there be these speciall heads and steps . 1. step. a soul falling from that honesty of heart , and purity of conversation , and from the singlenesse and integrity of heart , and from the fervency & zeal for god that appeared to be in many at the first entry to the covenant ; and declining into loose walking , and self interest , and neutrality and indifferency , from which haue issued many sad consequences , especially the great scandall and stumbling of many godly in the land , at us and the work of god in our hand . 2 step. the sitting up of many professors in the land under the gospel , and becoming formall and remisse , not entertaining tenderness , spirituall life and soberness of minde , which as it hath been amongst the provoking causes of the lords wrath , and hath rendered some obnoxious to snares on both hands , so may it ( if it be not mourned for and amended ) draw on more wrath , and expose to the hazard of errour and disaffection to the work of god. 3. step. the secret falling off of some , and open falling away of many unto the opposite party , after their entering in covenant , especially that defection carried on by iames graham & his party , and that which was afterward carried on by the authors and abettors of the unlawfull engagement 1648. 4. step. the neglecting , obstructing , and condemning , the purging of the judicatories and army , 1649. and afterward , from scandalous and disaffected men ; and of the constituting the same of men of known integrity and affection to the cause , and of a blameless and christian c●nversation , notwithstanding of the solemn publick confession of these sins , and engaging unto these duties a little before that time . 5. step. the authorizing of commissioners to close a treaty with the king , for the investing him with the government , upon his subscribing such demands as were sent to him , after he had given many clear evidences of his disaffection and enmity to the work and people of god , and was continuing in the same : and the admitting of him to the full exercise of his power , and crowning him , notwithstanding of new discoveries of his adhering to his former principles and way , and of many warnings to the contrary . 6. step. the rejecting of discoveries of guiltiness and causes of the lords contending with us , and of our duty in reference therto ; such as the cause of humiliation offered by the commission of the general assembly , to the committee of estates at leith , before the defeat at dumbar : the causes of humiliation condescended on at sterlin immediately after the defeat at dumbar : the remonstrance of the gentlemen , ministers and forces in the west , and many other testimonies of presbyteries and synods together ; neglecting the means tending to peace , and to the preventing the effusion of more blood ; from pride and bitterness of spirit against those who had — invaded us . 7. step. the publick resolutions of kirk and state , for bringing in the malignant party , first to the army , and then to the judicatories , and to the actual intrusting of them with the power of the kingdom , both military and civil , whereby the state of our cause is not only turned up side down , by subordinating the interest of god to the interest of men ; but the work and people of god have been entrusted to the enemies thereof . 8. step. the joyning of many engaged in the covenant and cause of god , in arms with the forces of the kingdom , after that by the publick resolutions , there was a prevailing party of malignants brought into the army , who had the sway of counsels and actings therein , and were carrying on a malignant interest . 9. step. the pre-limiting and corrupting of the gen. assembly , in regard of the free , lawful and right constitution thereof , excluding such as were faithful and constant in the cause , and making it up , for the most part , of those who had been active and instrumental in carrying on a course of defection , or were consenting thereto ; whereby it came to pass that that meeting did ratifie and approve the defection it self , and did not only censure sundry for protesting against them , but also laid a foundation for censuring all such ministers , and for keeping all such out of the ministry who did not approve of their constitution and acts , and did issue warnings and declarations reflecting exceedingly upon , and contradicting and condemning former pious and warrantable proceedings , and the instruments thereof . 10. article . deep security , impenitency , obstinacy and incorrigibleness under all these , and under all the dreadful stroaks of god , and tokens of his indignation against us , because of the same , so that whilest he continues to smite , we are so far from humbling our selves , and turning to him , that we wax worse and worse and sin more and more . having at our last meeting intended and promised to enlarge more fully and particularly these generall heads of the lords controversie with the land , then condescended on ; we shall now prosecute and perform the same , so far as we conceive is needfull , and may be helpfull to others , for the better understanding thereof . it were superfluous to speak any thing to the 1. article , which relates to the grosse ignorance of many thousands in the land ; the truth of the thing being unquestionably acknowledged and bemoaned by all the faithfull and godly ministers in the land , and that a great many come to age , are grosly ignorant of the first principles of christian religion ; which sin of ignorance , although it be extenuated and slightly looked on by many , yet it is holden forth by the holy ghost in the scriptures , as the fountain of the estrangement of souls from the life of god. ephes. 4. 18. through the blindnes that is in them , having the understanding darkned , being alienated from the life of god , through the ignorance that is in them , because of the blindnes of their heart ; of all their disobedience , and living in their lusts , 1. pet. 1. 14. as obedient children , not fashioning your selves according to the former lusts in your ignorance ; and as that which makes them lyable to the wrath of god in the day of christs appearance , 2. thess. 1. 8. when the lord iesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them who know not god , and obey not the gospel of our lord-iesus christ. the guilt of this sin is much aggravated by these circumstances ; 1. it is willfull under the light of the gospel , and the means of knowledge . 2. in regard of long continuing therein , many have lived under it for so many years together , even till their old age . 3. from the grossnesse of it , being such in many , as they know almost nothing of the very letter of the scriptures , either of their sin and misery , or of the mercy and remedy that is holden forth through jesus christ , or of the dutie which they owe to god and their neighbour ; nothing almost either of law or gospel , of the covenant of grace , or of the covenant of works , of commandments , threatnings or promises , except in such a generall and confused way as is altogether uselesse unto them , and fruitless in them . 4. in regard of the multitudes of these who lye under it , which is very great in all the corners of the land , especially in the highlands . 5. in regard of the quality of persons who are not onely servants and commons , but masters of families , and persons of some note in burghs and in the countrey ; yea , not a few who have the place of magistrates and elders . the article doth also mention ignorance of the works of god , by which is meant not only the works of creation wherein the eternall power and godhead are clearly seen , rom. ● . 20. for the invisible things of him from the creation of the world , are clearly seen , being understood by the things that are made , even his eternall power and godhead ; but also the ignorance of the works of providence , which are great and marvellous , rev. 15. 3. and they sing the song of moses the servant of god , and the song of the lamb , saying , great and marvellous are thy works lord god almighty , just and true are thy wayes thou king of saints . and albeit these should be sought out of all these that take pleasure therein , psal. 111. 2. and the right understanding and observation of them , hath a large promise made thereunto , psal. 107. 43. who is wise and will observe these things , even they shall understand the loving kindnes off the lord. yet doth the ignorance thereof exceedingly abound amongst many , especially the ignorance and not observing , but forgetting the works of mercy and judgment , which god hath wrought amongst our selves ; which sin as it proved an in-let to many other provocations , from the 7 verse of that psalm throughout , so hath it great threatnings pronounced against it , and sore judgments inflicted on it , psal. 28. 5. because they regard not the works of the lord , nor the operation of his hands , he shal destroy them , and not build them up . isa. 5. 11 , 12. wo to them that rise up early in the morning , that they may follow strong drink , and continue till night , till wine inflame them , and the wine and the pipe , the viol , the tabret and the harp are in their feasts , but they regard not the work of the lord , nor consider the operation of his hands . psal. 106. 7. 13. 21 , 22. our fathers understood not thy wonders in egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , they soon forgot his works , they waited not for his counsell . thy forg●t god their saviour , who had done great things in egypt , wondrous works in the land of ham , and terrible things by the redsea . in this article also , atheisme is joyned with ignorance , which as it is the root and fountain of all other sin , psal. 14. 1. the fool hath said in his heart , there is no god , they are corrupt , they have done abominable works , there is none that doth good . so it is also the root and fountain of all misery , eph. 2. 12. at that time ye were without christ , being strangers from the commonwealth of israel , and strangers from the covenant of promise , having no hope , and being without god in the world . and yet this doth possesse many , there being multitudes of that wicked sort . psal. 10. 4. who through the pride of their heart , will not seek god , god is not in all their thoughts . these are far from acknowledging him in all their wayes , and aiming at his glory in all their actions , according to these divine rules , proverb . 3. 6. in all thy wayes acknowledge him , and he shall direct thy paths . 1 cor. 10. 31. whether therefore ye eat or ye drink , or what soever ye do , in word or deed , do all in the name of the lord iesus christ , giving thanks to the father through him . but they do live as if there were no god , or as if he had forsaken the earth , and did not see . ezek. 9. 9. then said he unto me , the iniquity of the house of israel and iuda is exceeding great , and the land is full of blood , and the city full of perversnesse , for they say , the lord hath forsaken the earth , and the lord seeth not ; or as if the lord would not do good or evill , like these who are threatned , zeph. 1. 12. i will search ierusalem with candles , and punish the men that are setled on their lees , that say in their heart , the lord will not do good , neither will be do evill . the second article . the second article concerning loosnesse and prophanity , is no lesse true and evident then the first , it being undenyable that a floud of prophanity hath overflowed the whole land , and that the most part of the inhabitants thereof have corrupted theirway before him , unto the dishonouring of his name , reproach of our profession , and provoking the eyes of his glory , isa. 1. 2 , 3 , 4. 5. hear o heavens , and give ear o earth for the lord hath spoken , i have nourished and brought up children , and they have rebelled against me ; the ox hath known his owner , and the asse his masters crib , but israel doth not know , my people doth not consider : ah , sinfull nation , a people loaden with iniquity , a seed of evill doers , children that are corrupters , they have forsaken the lord , they have provoked the holy one of israel to anger , they have gone away backward ; why should ye be stricken any more , ye will revolt more and more , the whole head is sick , and the whole heart is faint . ezek. 36. 21 , 22 , 23. but i had pity for my holy names sake , which the house of israel hath prophaned amongst the heathen whether they went : therefore say to the house of israel , thus saith the lord god , i do not this for your sake , o house of israel , but for my holy names sake , which ye have prophaned amongst the heathen whither ye went , and i will sanctifie my great name which was prophaned among the heathen which ye have prophaned in the midst of them , and the heathen shall know that i am the lord , saith the lord god , when i shall be sanctified in you , before their eyes , malach. 2. 11 , 12 , 13. iudah hath dealt trea●herously , and an abomination is committed in israel and ierusalem , for iudah hath prophaned the holinesse of the lord which he loved , and hath married the daughter of a strange god , the lord will cut off the man that doth this , the master and the schollar out of the tabernacles of iacob , and him that offereth an offering unto the lord of hosts ; and this have ye done again , covering the altar of the lord with tears , with weeping and with crying out , in so much that he regardeth not the offering any more , or receiveth it with good will at your hands . isa. 3. 8. for ierusalem is ruined and iudah is fallen ; because their tongue and their doings are against the lord , to provoke the eyes of his glory . the guilt of this abounding loosnesse and prophanity is so much the more heightned by these circumstances that do attend it : first , that it is under the clear light of the gospel , of the word preached now for many years throughout the land , in purity and plenty . secondly , that it is contrary to many solemn vows , engagements , oaths and covenants taken on us before god , angels and men to the contrary . thirdly , that it is under many blessings , mercies and deliverances from the lord. fourthly that it is under many chastisements , rods and judgements , especially the sword and pestilence , by which two , many thousands in the land have been taken away within these few years . fifthly , that it is common and universall , and hath reached over all sorts of persons , noblemen , gentlemen , barons , burgesses , ministers and commons . sixthly , from the greatnesse of it , shamelesnes of it , avowedness and grossness of it , which is such that many declare their sin as sodome , and commit all sorts of wickednesse with greedlnesse . seventhly , from the kinds of it , some of the chief and most common of which , especially these who are not named in some other article of the former paper ; we shal here touch : 1. impatiencie , murmuring and freting against god and his works , which-hath made many to weary of the charges and expence they have been put to , for the gospel , and to wish there had been no such thing as the entering into the nationall covenant , and the renewing and entering into the solemn league and covenant , not to an few to curse and blaspheme the covenants , and to look on them as the rise and originall of all the evils where with the land hath been afflicted and it is an great provocation before god , as it appears from these and the like scriptures , numb . 14 , 1 , 2 , 3 , 4 , 10 , 11 , 12. and all the congregations lifted up their voice and weeped and cryed , and the people weeped that night , and all the children of israel murmured against moses , and against aaron , and the whole congregation said to them , would to god we had died in the land of egypt , or would to god we had died in the wildernesse ; and wherefore hath the lord brought us to this land to fall by the sword , that our wives , and our children should be a prey , were it not better for us to return to egypt ? and they said one to another , let us mak● a captain , let us return to egypt ; then moses and aaron fell on their faces before the assemblies of all the congregation of the children of israel but all the congregation bade stone them with stones , and the glory of the lord appeared in the tabernacle of the congregation before all the children of israel : and the lord said unto moses . how long will this people provoke me ? and how long will it be ere this people beleeve me , for all the signs i have shewed amongst them ? i will smite them with pestilence , and disinherit them , and will make of thee a nation , mighter and greater then they . numbers 2. 1. 5 , 6. and they journied from mount hor , by the way of the red sea , to compasse the land of edom ; and the soul of the people was much discouraged because of the way ; and the people spake against god , and against moses , wherfore have ye brought us up out of the land to die in the wilderness ? for there is no bread , neither is there any water ; for our soul loatheth this light bread : and the lord sent fiery serpents among the people , and much people of israel died . 1 cor. 11. 10. neither be ye murmurers , as some of them also murmured , and were destroyed of the destroyer . 2. using not only of charmes , though it be condemned in the scriptures , deut. 18. 11. a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer , shall not be found amongst you ; for all that do these things are an abomination to the lord : yet is very frequent among the commons : but also sorcery and witchcraft , which is an abomination exod. 22. 18. thou shalt not suffer a witch to live . deut. 18. 10. there shall not be found amongst you any that useth divination , or any iuchanter , or any witch ; especially amongst these who have been baptized in the name of the lord jesus , and yet doth ( by the great discoveries thereof which hath been of late ) appear to be very frequent in the land. 3. ordinary swearing by them that are no gods , ier. 5. 7. how shall i pardon thee for this ? thy children have forsaken me , and sworn by them who are no gods , when i have fed them to the full zeph. 1. 4 , 5. i will also stretch out my hand against judah , and all the inhabitants of jerusalem ; and i will cut off the remnant of baal from this place , and the name of the chemarims , with the priests : and them that worship the host of heaven upon the house tops , and them that worship , and that swear by the name of the lord , and that swear by malcham : such as faith , truth , soul , conscience , and by the holy and blessed name of god himself , and by his blood and wounds , and fearful execrations and cursings , which though they be condemned , forbidden and threatned in the scriptures , exod. 2● . 7. thou shalt not take the name of the lord thy god in vain . levit . 19. 12. thou shalt not swear by my name fasly , neither shalt thou prophane the name of thy god : i am the lord. matth. 5. 33 , 34 , 35 , 36 , 37. again , ye have heard it said by them of old time , thou shalt not forswear thy self , but shalt perform to the lord thy god thy oathes . but i say unto you . swear not at all , neither by heaven , for it is gods throne : neither by the earth , for it is his footstool : neither by jerusalem , for it is the city of the great king : neither shalt thou swear by thy head , for thou cannot make one hair white or black . but let your communication be , yea , yea ; nay , nay : for whatsoever is more then these , cometh of evil . jer. 23. 10. for the land is full of adulteries ; because of swearing the land mourneth , and the pleasant places in the wildernesse are dried up , because their course is evil , and their force is not right . zech. 5. 1 , 2 , 3 , 4. then i looked , and lift up mi●e eyes , and behold , a flying roll : the length thereof is twenty cubits , and the breadth thereof ten cubits . then said he unto me , this is the curse that goeth over the face of the whole earth : for every one that stealeth , shall be cut off as on this side , according to it : and every one that sweareth , shall be cut off on that side , according to it . i will bring it forth , saith the lord of hosts , and it shall enter into the house of the thief , and into the house of him that sweareth falsly by my name : and it shall remain in the midst of his house , and shall consume the timber and stones thereof . yet these are so frequent and habitual amongst us , that in many parts of the land it is a rare thing to find a man or a woman , that in their ordinary speech is not addicted to some one of these . 4. ordinary and gross prophanation of the lords day ; not only by slighting of , and absenting from the publick worship with the congregation , which is a fault whereof many are guilty ; and not attending to the word , or joyning in prayer and singing of psalms , when they are present , but also by travelling , trysting , working , speaking our own words and otherwise : the danger and hainousness of this sin appears , from exod. 20. 8. remember the sabbath day to keep it holy . nehem. 13. 15 , 16 , 17 , 18. in those dayes , saw i in judah , some treading wine-presses on the sabbath , and bringing in sheaves , and loading asses , and also wine-grapes , and figs , and all manner of burdens which they brought to jerusalem on the sabbath day : and i testified against them in the day wherein they sold victuals . there dwelt men of tyre also therein , which bought fish and all manner of ware , which they sold to the children of juda and jerusalem on the sabbath : then i contended with the nobles of juda , and said unto them , what evill thing is this which ye do , and prophane the sabbath day , did not your fathers thus , and did not our god bring all this evill on us , and on this city ? yet ye bring more wrath on israel , by prophaning the sabbath , isai 58. 13 , 14. if thou turn away thy foot from the sabbath , from doing thy own pleasure on my holy day , and call the sabbath a delight , and the holy of the lord. honourable , and shalt honour him , not doing thine own wayes , nor finding thine own pleasures , nor speaking thine own words , then shalt thou delight thy self in the lord , and thou shalt ride on the high places of the earth , and i will feed thee with the heritage of jacob thy father , for the mouth of the lord hath spoken it . 5. not giving obedience to authority to their just and lawfull commands for conscience sake , rom 13. 5. wherefore ye must needs be subject not only for wrath , but for conscience sake . and on the other hand , an implicite and willing following of their unlawfull commands , obeying men rather then god , hos. 5. 11. ephraim is oppressed and broken in judgment , because he willingly walked after the commandement , act. 4. 19. whether it be right in the fight of god to hearken to you rather then to god , judge ye . the grosse neglect of many parents in the instructing and breeding of their children in knowledge , vertue and piety , eph. 6. 4 ye fathers , provoke not your children to wrath , but bring them up in the nurture and admonition of the lord. and the untowardnesse and ingratitude of many children to their parents , eph. 6. 1. 2 , 3. children , obey your parents in the lord , for this is right . honour thy father and mother ( which is the first commandement with promise ) that it may be well with thee , and that thou may live long on the earth . 6. self murder , unnaturall murder of children , enimity , malice , strife , contention , especially at law suits , revenge , and blood , which as they are ancient sins of this nation , and did much appear in the banding of clans one against another , and have been little mourned for , or repented of to this day , so do they still continue whilst we professe the unity of the faith in christ , and are joyned in covenants of love and peace one with another , iam. 3. 14. 15 , 16. but if ye have bitter envying and strife in your hearts , glory not , and lie not against the truth . this wisdome descendeth not from above , but is earthly , sensuall , devilish for where envying and strife is , there is confusion and every evil work , 1 cor. 5. 8. therefore let us keep the feast not with old leaven , neither with the leaven of malice and wickednesse , but with the unleavened bread of sincerity and truth . tit. 3. 3. for we our selves were sometime disobedient , foolish , deceived , serving diverse lusts and pleasures , living in malice and envy , hatefull , and hating one another . levit. 19. 18. thou shalt not avenge nor bear any grudge against the children of thy people ; but thou shalt love thy neighbour as thy self , i am the lord . prov. 1. 16. for their feet run to evill , and they make haste to shed bloud . gal. 5. 15. for if ye bite and devour one another , take heed that ye be not consumed one of another . 7. intemperance , gluttony and drunkennesse ; the last of which is become so common , that it hath over-run almost the whole nation , so that it is hard to find many who are not tiplers , or common drunkards , or will drink drunk on occasion and with company . with this sin we may joyn the immoderate and excessive use of tobacco , which is such , that much money and precious time is needlesly and superflously spent that way , by persons of all sorts . isa. 5. 11 , 12 , 22. wo to them that rise up early in the morning to drink strong drink , and continue till night , till wine i● flame them ; and the harp , and the viol , and tabret , and the pipe , and wine are in their feasts . wo to them that are mighty to drink wine , and men of might to mingle strong drink prov. 23. 29 , 30 , 31 , 32. who hath wo ? who hath sorrow ? who hath contentions ? who hath bablings ? who hath wounds without cause ? who hath redness of eyes ? they that tarry long at the wine , they that go to seek 〈◊〉 wine . look not thou on the wine when it is red , when it gives its colour in the cup , when it moveth it self aright ; at last it byteth like a serpent , and stingeth like an adder . eph. 5. 18. be not drunk with wine , wherein is excess . 8. vanity and excess in apparel , and in houshold stuff , far above that which becometh the sobriety of the gospel , or that the condition of such a people can reach unto . isa. 3. from the 16. verse . because the daughters of zion are haughtie , and walk with stretched out necks , and wanton eyes , and mincing as they go , and making a tinkling with their fees , therefore the lord will smite with a scab the crown of the head of the daughters of zion , and the lord will discover their secret parts . and in that day the lord wil take away the bravery of their tinkling ornaments about their feet , and their cauls , and their round tyres like the moon , the chains , and the bracelets , and the musslers , & the bonnets , & the ornaments of the legs , and the head-bands , and the tablets , and the ear-rings , and the nose-jewells , the changeable suits of apparell , the mantles and the wimples , the crisping pins , the glasses and the fine linen , and the hoods , and the vails ; and it shall come to pass that in stead of a sweet smell there shall be stink , and in stead of a girdle a rent , and in stead of well set hair , baldness , and in stead of a stomacher , a girding of sackcloath , and burning in stead of beauty , thy men shall fall by the sword , and thy mighty men in the war , and her gates shall lament and mourn , and she being desolate shall sit on the ground . 1 pet. 3. 3. whose adorning let it not be outward adorning of plaiting the hair , and of wearing of gold , and putting on of apparell . zeph. 1. 8. and it shall come to passe in the day of the lords sacrifice that i will punish the princes ; and the kings children and all such as are cloathed with strange apparell . 9. uncleanesse and filthinesse of all sorts , rotten speeches , filthy communication , chambering and wantonnesse , & fornication , adultery , incest , in some places beastiality , and sodomie , espeacially fornications and adulteries which abound in many places ; the first whereof , viz. fornication is by many accounted no sin . for discovering the greatnesse of these sins , consider , exod. 20. 14. thou shalt not commit adultery , 1 cor. 6 13. now the body is not for fornication , but for the lord , and the lord , for the body , 1 cor. 5. 1. it is reported commonly , that there is fornication amongst you , and such fornication as is not so much as named among the gentiles , that one should have his fathers wife . rom. 13. 13. let us walk honestly as in the day , not in chambering and wantonnesse . eph. 5. 3. but fornication and all uncleannesse , let it not once be named among you . 4. ver . neither filthinesse , nor foolish talking , nor jesting , which are not convenient . 10. prodigality , oppression , extortions , usury , bribery , theft , robbery , false weights and measures , injustice and unfaithfulnesse in contracts and bargaines , with fraudulent dealing and deceiving one another ; artificial dearthing of victuals and other things , the livelyhood and maintenance of the people . exod. 20. 15. thou shalt not steal . ezek. 22. 12. in thee have they taken gifts to shed blood , thou hast taken usury and increase , thou hast greedily gained of thy neighbour by extortion . amos. 5. 12. they afflict the just , they have taken abribe , they turn aside the poor from his right . micah . 6. 10 , 11. are there yet treasures of wickednesse in the house of the wicked , and the scant measure that is abominable ? shall i count them pure with the wicked ballances , and with the bag of deceitfull weights ? 1 thess 4. 6. that no man go beyond and defraud his brother in any matter , for the lord is the avenger of all such . 11. lying , slandering , backbiting , detracting , riviling , tale-bearing , rash censuring , and defaming and speaking ill one of another , with false witnessing and perjury , breach of oaths , covenants , promises . exodus 20. 16. thou shalt not bear false witnesse against thy neighbour . psal. 50. 19 , 20. thou givest thy mouth to evil , and thy tongue frameth deceit : thou sittest and speakest against thy brother ; thou slanderest thine own mothers son . 2 cor. 12. 20. left there be debates , envyings , wrath , strife , backbiting , whisperings , swellings and tumults . matth. 7. 1. iudge not , that ye be not judged . rom. 1. 31. without understanding , covenant-breakers , without natural affection , implacable , unmercifull . 2 tim 3. 1 , 2. this know also , that in the last dayes , perillous times shal come , for men shal be lovers of themselves , covetous , boasters , proud , blasphemers , disobedient to parents , unholy . before we close this article of prophanity , we cannot but in a speciall way take notice of the carriage of many beggars in the land , amongst whom for a long time past , abominations of all sorts hath abounded ; which sin lyes so much heavier on the land , because though it hath been generally known and acknowledged by all , yet hath no effectuall course been taken to this day for the helping thereof . 3. article . the third article which relates to jesus christ and the gospel , is in a great measure spoken to in the causes of humiliation , concerning the contempt of the gospel , condescended on by the commission of the generall assembly at perth , dec. 22. 1650. yet some particulars there be in the article , which we shall now speak unto : 1. the resting on out ward and bare forms , without studying to known in our selves , or to promove in others , the kingdom of god , which is righteousnesse , and peace , and joy in the holy ghost . the work of reformation in the outward part of it , or externall means , that do relate to worship and ordinances of god and the purity thereof , is certainly a thing excellent and desirable , which all the lovers of pure religion and undefiled , ought to endeavour to attain to and preserve , ezra 7. 27. blessed be the lord god of our fathers , who hath put such a thing as this in the kings heart ; to beautifie the house of the lord at ierusalem . exod. 39. 42. according to all that the lord commanded moses . so the children of israel made all the work , 43. v. and moses did look on all the work , and behold they had done it , as the lord commanded , even so had they done , and moses blessed them . ezek. 42. 11. and the way before them was like the appearing of the chambers that were toward the north , as long as they , and as broad as they , and all their goings out were both according to their fashions , and according to their doores . heb. 3. 2. who was faithful to him that appointed him , as also moses was faithful in all his house . heb. 8. 5. who serve unto the example and shadow of heavenly things , as moses was admonished of god , when he was about to make the tabernacle ; for , see ( saith he ) that thou make all things according to the pattern shewed thee in the mount . but when these things are rested upon and idolized , they do through our corruption become snares to us , to keep us from seeking in to more excellent and better things , to wit , communion and fellowship with god , and the power and life of godliness , which are the kernell , whereof these things are but the shell and the scrooff , and being rested upon , do provoke the lord either to make them barren and fruitlesse to us , or else to loath us in the following of them , or to remove them wholly away from us . isai 1. 10 , 11 , 12 , 13 , 14 , 15. hear the word of the lord ye rulers of sodom , give ear to the law of our god ye people of gomorrah ; to what purpose is the multitude of your sacrifices to me , saith the lord ? i am full of the burnt-offerings of rams , and the fat of fed beasts : i delight not in the blood of bullocks , or of lambs , or of he-goats when ye come to appear before me , who hath required this at your hands , to tread my courts ? bring no more vain oblation , incense is an abomination to me , the new moons and the sabbaths , and the calling of the assembly , i cannot away with , it is an iniquity , even the solemn meeting : your new moons and appointed feasts my soul hateth , they are a trouble to me , i am weary to bear them : and when ye spread forth your hands , i will hide mine eyes from you ; yea when ye make many prayers , i will not hear : your hands are full of blood . isai. 66. 1 , 2 , 3 , 4. thus saith the lord , the heavens is my throne , and the earth is my footstool , where is the house ye will build me , and where is the place of my rest ? for all these things hath mine hand made , and all these things have been saith the lord but to this man will i look , even to him that is of a poor and contrite spirit , and trembleth at my word . he that killeth an ox is as if he slew a man : he that sacrificeth a lamb , as if he cut off a dogsneck : he that offereth an oblation , as he that offereth swines blood ; he that burneth incense , as he that blesseth an idol . yea , they have chosen their own wayes , and their soul delighteth in their abominations ; i also will choose their delusions , and bring their fears on them , because when i called , none did answer ; and when i spake , they did not hear , but did evill before mine eyes , and chose that in which i delighted not . jer. 7. 4 , 8 , 9 , 10 , 11 , 12 , 13 , 14. trust ye not in lying words , saying , the temple of the lord , the temple of the lord , are these . behold , ye trust in lying words that cannot profit . will ye steal , murder , commit adultery , and swear falsely , and burn incense to baal , and walk after other gods whom ye know not , and come and stand before me in this house , which is called by my name , and say , we are delivered to do all these abominations ? is this house which is called by my name become a den of robbers in your eyes ? behold , even i have seen it , saith the lord : but go ye to my place which was in shiloh , where i set my name at the first , and see what i did to it , for the wickednesse of my people israel . and now because ye have done all these works , saith the lord , and i spake to you , rising up early , and speaking , but ye heard not ; and i called you , but ye answered not : therefore will i do unto this house which is called by my name , wherein ye trust , and to the place which i gave to your fathers , as i have done to shiloh . ezek. 7. 20 , 21 , 22. as for the beauty of his ornament , he set it in majesty : but they made the images of their abominations , and of their derestable things therein : therefore have i set it far from them . and i will give it to the hands of the strangers for a prey , and to the wicked of the earth for a spoil , and they shall pollute it ; my face also will i turn from them , and they shall pollute my secret place , for the robbers s●al enter into it and desile it . zeph. 3. 13. the remnant of israel shal not do iniquity , nor speak lies , neither shal a deceitful tongue be sound in their mouth , for they shal feed and ly down , and none shal make them afraid . and this hath been undoubtedly in a great measure the fault of many in this land , the height of whose zeal and endeavours hath been for the most part to attain the purity of ordinances , not labouring for the power thereof , whence hath issued a great deal of boasting and confidence in a covenant and pure ordinances , and a well reformed kirk , when in the mean while most men be strangers to that grace that bringeth salvation , and teacheth to deny ungodlinesse and worldly lusts , and to live soberly , righteously and godly in this present world . titus 2 , 11 , 12. for the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying vngodlinesse and worldly lusts , we should live godly , righteously and soberly in this presene world . the second is the sad consequents that hath followed on this , whereof there be four speciall in the article . the first whereof is , the admitting of persons not rightly qualified to the work of the ministry , and elderships in congregations , and the continuing of such in these places . for understanding of which , ye would consider , that the word of god , and acts and constitutions of our kirk , do require of ministers , not only that they be men of knowledge , understanding and conscience , for ruling in the house of god , and of a blameless conversation ; but that they be sanctified and holy , and spiritual , and have their sences exercised in spiritual things : a bishop ( saith paul , tit. 1. 8. ) must be a lover of goodmen , sober , just , holy , temperate . and the same apostle : 1 tim. 3. 6. tels us , he must not be a novice , or one newly come in to the faith . he would not only have him in the faith , that he may speak because he beleeves , and be able to comfort others with the consolations wherewith he hath been himself comforted of god , 2 cor. 1. 3 , 4. blessed be god , even the father of our lord iesus christ , even the father of mercies , and god of all comfort , who comforteth us in all our tribulation , that we may be able to comfort others who are in trouble , with the comfort wherewith we our selves have been comforted of god. in the acts of the assembly at edinburgh 1596 , march 26. it is provided , that the trial of the persons to be admitted to the ministry hereafter , consist not only in their learning and ablity to preach , but also in conscience and feeling , and spiritual wisdom ; and in the same act it is provided , that such as shall not be found given to sanctification and prayer , that study not to be powerful and spiritual , but be cold , and wanting spiritual zeal , that all such persons be censured , and continuing therein , be deprived : which act was revived in the gen. assembly 1638. likewise in the gen. assembly 1646. the putting in , and holding in of insufficient and suspected men , who savour the things of this life ; and the keeping the door straiter on these whom god hath sealed , then on these who have less evidence of grace and holiness , is reckoned amongst the enormities and corruptions of the ministry in their callings ; and amongst the remedies of these corruptions , it is provided , that all presbyteries make great conscience to have all vacant places , within their several bounds setled with godly and able men , wherever they be found . these scriptures and acts , with sundry others of the like kind , require , not only that a minister be negatively holy , that is , one who is not scandalous in his life and conversation , but that he be positively holy , acquainted with god and spiritual things , and a partaker of the grace of the gospel in himself , which he preacheth to others ; and religious reason doth require the same : how shall he be a christian minister , who is not a christian ? how shall he preach to others , who doth not himself beleeve ? how shall he know to speak a word in season , to whom the lord hath not given the tongue of the learned ? to comfort others with the consolations of god , who was never comforted therewith himself ? how shall he pray for others , who cannot pray for himself ? how shall he reveale christ , who never knew him ? how shall he naturally care for souls , who hath not the love of christ dwelling in him ? the scriptures do also require of ruling elders , not only that they be men of understanding , knowledg , and wisdom , and such as are able to discern and rule , but also that they be blameless and holy , as is evident in the epistles of paul to timothy and titus . and the discipline of our kirk requires , that besides abilities to govern , consult , admonish , and order all things appertaining to the state of the congregation , that they be men of a good life and holy conversation , without blame , and all suspition , careful for the flock , wise ; and above all things fearing god : notwithstanding hereof , many litteral and formal men , who are strangers to the mysterie of godliness , & work of the spirit of life , which is in jesus christ , are admitted unto , and continued in the ministry and elderships ( nay , in some places , especially in elderships , men that are ignorant and scandalous ) by which things it comes to pass that there is a lifeless , dead , and careless ministry , and unprofitable elderships in many congregations , and that the growth of the gospel and godliness , is exceedingly obstructed and hindered . the second consequent which is mentioned , is , the gross slighting and mocking of kirk censures , and of publick repentance ; whereof it would be considered , that the word of god , acts and constitutions of this kirk , do require of these who are to make publick profession of their repentance for scandalous offences , not only a naked and bare profession of repentance , but such a profession of repentance , as doth hold forth a real conviction and sorrow for sin ; and not only the ceasing from the sin for the time , but the bringing forth of the contrary good fruits of sobriety , righteousness and holiness . numb . 5. 6 , 7 , 8. speak unto the children of israel , when a man or a woman shall commit any sin that men commit , to do a trespass against the lord , and that person be guilty ; then they shall confess their sin which they have done ; and he shal recompence his trespass with the principal thereof , and add unto it the fifth part thereof , and give it unto him against whom he hath trespassed . but if the man have no kinsman to recompence the trespass unto , let the trespass be recompenced unto the lord. even unto the priest : beside the ram of atonement , whereby an atonement shal be made for him . it is appointed that offenders who have wronged others , and were to be admitted to the trespass , offering , should not only make confession of their sins , but also make satisfaction to the party to whom the wrong was done , which satisfaction is a fruit of righteousnesse ; to which agrees that of iesus christ. mat. 5. 23. if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee , vers . 24. leave there thy gift before the altar , and go thy way , and first be reconciled to thy brother , and then come and offer thy gift . in that publick penitentiall confession that is mentioned , ezra . 10 10 , 11. ye have transgressed and taken strange wives , and increased the trespass of israel : now therefore make confession to the lord god of your fathers , and do his pleasure , and separate your selves from the people of the land , and from the strange wives . there it not only a confession of the sin , but a doing of the lords pleasure , and a separating of themselves from the people of the land , and from the strange wives . psal. 51. which was penned to be a testimony of davids publick repentance , for the scandalous sins of murder and adultery committed by him ; and was therefore committed to the chief musician , to be published in the sanctuary and temple , doth contain many not able evidences of repentance and reformation : and we see the apostle paul 2 cor. 2. 7. doth not give charge to the corinthians for the receiving the incestuous person , until he is in some appearance of hazard to be swallowed up with too much sorrow . 7. verse ye ought to forgive him and comfort him , least perhaps such an one be swallowed up with over m●ch sorrow ; which doth argue that the apostle thought a great measure of reall conviction and sorrow requisite in such an one , before he ought to be received : according to these scriptures , the first book of discipline , in the 7 , head thereof requires , that before scandalous persons be admitted to the publick confession of their repentance , that there appear in them signes of unfeignedrepentance ; and the form and order of publick repentance appointed by the generall assembly of the ministers and elders , in the which they ought sharply to be examined what fear and terrour they have of gods judgements , and what hatred for sin , and dolor for the same , and what sense and feeling they have of gods mercies ; in the which if they be ignorant , they ought diligently to be instructed : for it is but a mocking to present such to publick repentance as neither know what sin is , what repentance is , what grace is , nor by whom gods mercy and favour is purchased , thereafter the offender shall be instructed in the assembly , so that he have some taste of gods judgements , but chiefly of gods mercies through jesus christ , he may be presented before the publick kirk ; and the act of the generall assembly at edinburgh 1596. march. 26. that none falling in publick scandall be received in the fellowship of the kirk , except his minister have some appearance and warrand in his conscience , that he hath both a feeling of sin , and an apprehension of mercy ; and for this effect , that the minister travail with him in doctrine , and private instruction , to bring him thereto ; especially in the doctrine of publick repentance , which being neglected , the publick place of repentance is turned to a mocking . and the acts of the generall assembly at edinburgh 1649. provids that because many heretofore have made a shew and profession of repentance , who were not convinced of their guiltinesse , nor humbled for the same , but did therafter return like the dog to the vomite , and with the sow to the puddle , unto the mocking of god , the exceeding great reproach and detriment of his cause ; therefore for the better discerning the truth & sincerity of the repentance of these who desire to be admitted to the covenant and communion , it is appointed and ordained that none of the persons who are debarred from the covenant and communion , shall be received and admitted thereunto , but such as after tryal shall be found for some competent time either before or after the offer of their repentance , according to the discretion of the respective judicatories , to have in their ordinary conversation given reall testimony of their dislike of the late unlawfull engagement , and of all the courses and ways of malignants , and of their sorrow for their accession to the same , and to live godly , righteously , & soberly &c. and reason also proves the same point , for whether we take publick repentance in reference to the removing of scandal and offence given to the kirk , or in reference to the absolution of the party from the guilt of the same intimated to him by the minister as the servant of christ , and in the name of christ , on his repentance ; it must alwayes be understood of such a profession of repentance , as doth evidence the reality and humility thereof in outward fruits ; for a real scandal cannot be removed by a bare and verbal profession without fruits ; neither can a minister with any perswasion of conscience make any intimation of mercy and pardon to him of the reality and sincerity of whose profession he hath no testimony in his carriage and conversation . yet notwithstanding of these things many scandalous persons of all sorts , especially these who were prophane malignants disaffected to the work of god and his people this last year , have been admitted to publick repentance , on bare convictions of repentance and sorrow , without any reall evidence and fruit thereof in their carriage and conversation ; nay , in many of them there was presumptions in the contrary ; which as it hath proven a snare to their souls , so hath it exceedingly provoked god , and stumbled the godly , and rendered kirk censures and publick repentance base and contemptible . the third consequence is , that the sacrament of the lords supper hath been fearfully polluted and prophaned , by the promiseuous admitting of many scandalous and ignorant persons thereto : the truth whereof in the matter of fact , as it hath been the constant burden and complaint of all the godly ministers and people in scotland these many years past ; so it hath been oft confessed in the causes of solemn fasts , and publick humiliation and particularly in that publick acknowledgement of sin that was made by the kirk of scotland , in the year 1648. that it may be the better understood and taken up ; ye would consider first what persons by the word of god , and doctrine of the kirk of scotland , are to be debarred from , or admitted to the sacrament of the lords supper ; how the rule of the word and constitutions of the kirk are keeped in this particular . for the first , it is clear from the word of god , and the doctrine of the kirk of scotland , that all scandalous and ignorant persons ought to be debarred from the sacrament of the lords supper , and that none ought to be received and admitted thereunto , but such who do not only know and make profession of the gospel , but walke sutable thereunto . the apostle paul in the 1 cor. 11. 28. appoints that a man must first examine himself , and so eat . and he also saith , that he who comes to that sacrament , must be one who discernes the lords body ; otherwise , that he eats and drinks damnation to himself ; and he further adds , that this must be done in remembrance of jesus christ , to shew forth his death till he come again ; and therefore such as by reason of their ignorance cannot examine themselves , nor discern the lords body , nor knowes not what it is to shew forth the lords death , ought not to come . this same duty of examination , discerning the lords body , which the apostle calls for , doth also debar scandalous persons , and admit of none but such who walk orderly according to the gospel , because the examination here required , must be according to the nature of the ordinance of the lords supper , to wit , whether they be worthy or not , that is , whether they have repentance or not ; for he that comes without it , is unclean , and so pollutes the ordinance ; as also whether he hath faith or not , without which , there can be no discerning of the lords body , nor shewing forth his death ; and whether they have love or no , without which , there can be no communion with christ and his members in that ordinance . the confession of faith of the kirk of scotland , intituled , to whom sacraments appertain , speaks thus : but the supper of the lord ( we confesse ) to appertain to such only as be of the houshold of faith , and can try and examine themselves , aswell in their faith as in their duty to their neighbour ; but if such persons ought not to come , and if the sacraments do not appertain to them , there can be no question , but if they presume to come , they ought to be debatred , it being a trust committed to the officers of the kirk , both in the old and new testament to keep the charge of the holy things , and to take heed that his ordinances be not polluted and prophaned , and to separate the precious from the vile . levit. 10. 10. that ye may put a difference betwixt the holy and unholy , betwixt the clean and unclean . 2 chron. 23. 19. and he set the porters at the gates of the house of the lord , that none who was unclean , in any thing , should enter in , ezek. 22. 26. they have put no difference betwixt the holy and prophane , neither have they shewed difference betwixt the clean and the unclean . ezek. 44. 7. in that ye have brought into my sanctuary strangers uncircumcised in heart , and uncircumcised in flesh , to be in my sanctuary to pollute it , even my house , when ye offer my bread , the fat and the bloud , and they have broken my covenant , because of all your abominations , and ye have not keeped the charge of my holy things , but ye have set keepers of my charge in my sanctuary for your selves . mat. 7. 6. give not that which is holy unto dogs , neither cast ye your pearls before swine , lest they trample them under their feet , and turn again and rent you . 1 cor. 5. 13. but them that are without god judgeth ; therefore put away from amongst your selves that wicked person . tit. 3. 10. a man that is an heretick , after the first and second admonition , reject . rev. 2. 20. neverthelesse i have a few things against thee , because thou sufferest that woman iezebel , which calleth herself a prophetess , to teach & seduce my servants to commit fornication , and to eat things sacrificed to idols . jer. 15. 19. if thou take forth the precious from the vile , thou shalt be as my mouth : let them return unto thee , but return not thou unto them . the direction for the publick worship of god throughout the three kingdomes , in the head concerning the celebration of the lords supper , asserts , that the ignorant & scandalous are not to receive the sacrament . and the large catechism asserts , that such as are found to be ignorant & scandalous , notwithstanding their profession of saith and desire to come to the lords supper , may & ought to be keeped from that sacrament , by the power which christ hath left in his kirk , untill they receive instruction , and manifest their reformation : and the confession of faith condescended on by the assembly of divines , and approven by the kirk of scotland , in the chapter of the lords supper , saith , that all scandalous and ignorant persons , as they are unfit to enjoy communion with christ , so are they unworthy of the lords table , and so cannot without great sin against christ ( whilst they remain such ) partake of the holy mysteries , or be admitted thereto . and for proof thereof , citeth these scriptures , 1 cor. 11. 27 , 28 , 29. wherefore whosoever shall eat this bread , and drink this cup of the lord unworthily , shall be guilty of the body and bloud of the lord : but let a man examin himself , and so let him eat of that bread , and drink of that cup : for he that eateth and drinketh unworthily , eateth and drinketh damnation to himself , not discerning the lords body . 2 cor. 5. 14 , 15 , 16. for the love of christ constrainceth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live , should not henceforth live to themselves , but to him that died for them , and rose again . wherefore henceforth know we no man after the flesh ; yea , though we have known christ after the flesh , yet we henceforth know him no more . 1 cor. 5. 6 , 7. know ye not , that a little leaven leaveneth the whole lump ? purge out therefore the old leaven , that ye may be a new lump , as ye are unleavened . for even christ our passover is sacrificed for us . v. 13. but them that are without , god judgeth : therefore put away from among your selves that wicked person . 2 thess. 3. 6 , 14 , 15. now we command you , brethren , in the name of our lord iesus christ , that ye withdraw your selves from every brother that walketh disorderly , and not after the tradition which he received of us . and if any man obey not our word by this epistle , note that man , and have no company with him , that he may be ashamed . yet count him not as an enemy , but admonish him as a brother . mat. 7. 6. give not that which is holy unto dogs , neither cast ye your pearls before swine , lest they trample them under their feet , and turn again and rent you . as to the other , how the rule of the word , and constitutions of this kirk are keept in this particular it needs nor much be spoken , the transgression being so palpable & common that they who runs may read , these particular faults may be taken notice of in order to this point : 1. to say nothing , that in some places , few or none at all are excluded for ignorance , but that persons being once come to such an age , are admitted , and being once admitted , are never again excluded : there is in many congregations little or no care to examine , or take any notice of the knowledge of all persons indifferently , something being done in reference to servants , and these of the poorer sort , but masters of families and those of the richer sort for the most part neglected , taking it for granted ( as it were ) that they have knowledge , when indeed many of them are grosly ignorant , and ought because of their ignorance to be debarred . 2. that the bare repeating of the lords prayer , the belief , or ten commandements , or answering a question or two of the catechisme by rot-rime ( as we say ) when nothing of the meaning is understood , is by many taken for knowledge sufficient . 3. there is not sufficient care to take notice of all scandals and scandalous persons , in which respect there is a twofold gross neglect : 1 that the scandal of omission of duty is not taken notice of , as well as the scandal of commission of sin , notwithstanding that the acts and constitutions of the kirk make express provision for the one aswel as for the other , as may be seen in their acts against these who absent themselves on the lords day from the publick worship of god , and against masters of families who neglect to pray in their family , and others of that nature . 2. the many scandals of commission are also neglected , it being a custom in many congregations to take notice only of fornicators and adulterers , and workers on the lords day , and such as these ; but do neglect tiplers , drunkards , swearets , lyars , deceivers of their neighbors , fighters , oppressors , extortioners , covetous persons , and many others who walk contrary to the gospel ; whereas it is expresly provided by the discipline of this kirk , in the year 1587. that if the eldership perceive any thing in the congregation either evil in the example , or scandalous in manners , and not beseeming their profession , whatsoever it be that may spot the christian congregation , yea rather whatsoever is not to edification , ought not to escape admonition or punishment , or higher degree of kirk-censure , as 2 cor. 2. 6. sufficient to such a man is this punishment which was inflicted of many . 3. that many such as have been judicially convicted of scandalous faults , are pressed and received into a publick profession of repentance , when as indeed there is no real evidences of repentance , yet by a profession therof are put in a capacity to come to the lords table : by these waies it comes to pass that many ignorant and scandalous persons are admitted who ought to be excluded ; which certainly is a fearful sin , as may appear in these and many other respects : 1. it hinders many poor souls from searching after knowledge , and from departing from iniquity , and hardens them in their ignorance and lewdness . 2. it causeth them to prohane the precious bloud of the covenant , and to eat and drink damnation to themselves . 3. it makes the ignorant and scandalous promiscuously partakers of the seals of the covenant of grace with the truly godly . 4. it provokes the lord to depart from his ordinances , and forsake his temple , because of such dishonour to his name . 5. it brings on the judgment of god on particular persons and the whol land. lastly , it grieves and stumbles the godly amongst our selves , and exposes our selves and the ordinances of christ therein , to contempt and reproach amongst others . the fourth consequent which is named to follow on the resting upon outward and bare forms , is the keeping in of many continually & openly profane in the fellowship of this kirk , by which is meant the neglect of casting out such from the fellowship of the kirk by the sentence of excomunication ; for certainly these who do wilfully continue in their ignorance from year to year , slighting the means of knowledge , and refusing to be instructed , or to learn the way of the lord : and these who do continue in an open course of prophanity , making a profession of repentance , and still persisting in their wicked way after sufficient pains taken on them , and their slighting other inferior kirk censures , ought to be casten out as dry and withered , corrupt and rotten branches , and not to be looked as members of the kirk of god. num. 15. 30. but the soul that doth ought presumptuously , whether he be born in the land , or a stranger ; the same reproacheth the lord , and that soul shall be cut off from amongst his people . psal. 50. 16 , 17. but to the wicked god saith , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth , seeing thou hatest instruction and casteth my words behinds thee ? mat. 18. 18. verily i say unto you , whatsoever you shall bind on earth , shall be bound in heaven . and therfore it is provided in the old acts of the assembly of this kirk , that who will stubbornly remain ignorant in the principal points of salvation , shall be excommunicated : and that every master of family shall be commanded , either to instruct his children and servants , or cause them be instructed ; and if they will not , the kirk shall proceed against them . the gen. assembly at edinburgh in the year 1648. in the overtures for the remedy of grievances and common sins of the land , provided , that persons often guilty of gross scandals , be excommunicated more summarily then ordinary process , except there be more then ordinary signs & an eminent measure of repentance , made known to the sessions and presbyterie . besides these four , the article also mentions many other sad and fearful consequents unto the prophaning of all the ordinances of god , and rendring them bare , barren and fruitless to us . and there is no question , but that formality in profession , and resting upon , and idolizing outward and bare forms , brings out many sad consequents besides these ; such as the slighting by many , and mocking by some , the work of the spirit , not seeking after communion and fellowship with god in ordinances , not studying to know , and be humbled for the iniquity of our holy things , not seeing a need , and imploying of jesus christ for strength , and acceptance in all our performances ; and turning the living god to a dumb idol : and many others that are mentioned and spoken to , in that paper published by the commssion , concerning the contempt of the gospel . the fourth article . the fourth artcle hath two parts ; the first whereof relates to the neglect of family-worship : which though it be a grievous sin , which provokes the lord to pour out his wrath on a people , ier. 10. 25. pour out thy fury on the heathen that know thee not , and on the families that call not on thy name . yet there be many masters of families amongst all ranks of persons , noblemen , barons , gentlemen , burgesses , commons , and even some ministers who lie under the guilt ; nay , there be but few in which the plurality will not be found to neglect , or never to have practised the duty : instance is given in the article of great men , ( nobles , barons , gentlemen and burgesses of special note ) because very few are to be found amongst these who make conscience to call on the lords name in their families , some of them turning over the duty wholly on a chaplain , or some other person in the family ; and others of them having no such duty in their families performed at all , either by themselves , or by any other , they being either unable , or ashamed and unwilling to do it ; whereas great and eminent persons have accounted it their duty and glory , and have followed it with much conscience and care , as may be instanced in abraham , gen. 18. 19. for i know him , that he will command his children , and his houshold after him , and they shal keep the way of the lord , to do justice and judgement , that the lord may bring on abraham that which he hath spoken of . and in ioshua , 24. 15. and if it seem evill unto you to serve the lord , choose you this day whom ye will serve whether the gods that your fathers served who were on the other side of the floud , or the gods of the amorites in whose land ye dwel : but as for me , and my house we will serve the lord . and in david , 2 sam. 6. 20. then david returned to bless his houshold . this woful neglect of so necessary and profitable a duty , especially in the families of great ones , usually attended with the neglect of catechising and instructing of children and servants , in the way of the lord , and pressing and exercising them unto prayer and other religious duties , as it is a great sin before god , the height where of is encreased by their continuing therein , after solemn publick confession thereof , and engaging to the contrary , in the year 1648. and is expresly to be seen in the solemn , publick confession of sins , and engagement to duties ; so it is the cause of much ignorance of god , atheism and loosness , prophanity , disorder and discontent that is in families : and not only proves a binderance to the spreading of piety amongst others who walks after their example , but also stops the course of the lords blessings on themselves and on their families , and brings down upon them many judgments and curses from the lord. the other part of the article relates to the loathing and hating of godliness , and the reproaching , reviling , oppressing and persecuting the godly : a sin , as it is great in it self , gen. 21. 9. and sarah saw the son of hagar the egytian which she had born unto abraham mocking . gal. 4. 28. now we , brethren , as isaac was , are the children of promise : but as then he who was born after the flesh , persecuted him who was born after the spirit , even so it is now . ps. 14. 6. ye have s●amed the counsel of the poor ; because the lord is his refuge . isa. 8. 18. behold , i and the children whom the lord hath given me , are for signs , and for wonders in israel , from the lord of hosts who dwelleth in mount sion . act. 9. 4 and he fell to the earth , and heard a voice saying to him , saul , saul , why persecutest thou me ? and drawes down a recompense of tribulation from the lord. 2 thess. 1 6 seeing it is a righteous thing with the lord to recompense tribulation to them which trouble you : so it seems to be a monstruous sin amongst a people , making profession of reformation , and who are so often covenanted to god in so solemn a way , and yet hath it prevailed and abounded exceedingly this year by gone , in court , in country , in cities , in judicatories , in the army , and every where throughout the land : a man was made an offender for a word , and he that departed from iniquity , made himself a prey . it was quarrel enough , not to have run with others to the same excess of riot : they who would not be disaffected and disolute , behooved to be esteemed enemies to their country : they who studied to make conscience of holy duties , and keep their integrity , were slandered as sectaries , and complyers with sectaries , and were not only exposed to the scourge of tongues , but also to the violence and oppression of malignant , graceless and prophane men : neither were magistrates and ministers free of this sin , but even sundry of these who ought to have protected , encouraged and countenanced the godly , were as pricks in their eyes , and thorns in their sides ; not only by withdrawing their countenance from them , giving way to others , to revile , oppress and persecute them , but by imploying their own gifts and power in judicatories , and pulpits , and otherwaies , for keeping them down , and making them hateful and odious to others amongst whom they liue . and whilest we are speaking of these things , we cannot but mention the great prejudice and enmity which many ministers had against the exercises of godliness and duties of mutual edification , together with the great blot brought upon piety , and the great blow given to the exercise of godliness by the act of the assembly at aberdeen , not repented of by the kirk of scotland , nor repealed to this day : and the great neglect of the duties of mutual edification amongst the lords ministers and people , after there was allowance given for the same by the following assemblies , and the suffering of many giftless and unprofitable ministers not gifted of god to edifie his people , to continue in the ministry ; whereby it comes to pass that many gracious people were necessitated either to want edification in the publick ordinances , or to fall under the censure of such acts made against such as did usually withdrawe from the ordinances and ministry of their own parish churches . this sin of hating and bearing down the power of godliness , and persecuting the godly , was accompanied with another , which is mentioned also in the article , to wit , the countenancing and employing the ungodly and prophane , a thing that the godly mans soul abhorred , psa. 26. 1 , 2. 3 , 4. iudge me , o lord , for i have walked in mine integrity , i have trusted also in the lord , therefore i shall not slide . examin me , o lord , and prove me , try my heart and my veins ; for thy loving kindnesse is before mine eyes , and i have walked in thy truth . i have not sit with vain persons , neither will i go with dissemblers , &c. and so throughout the psalm . psalm 101. 4 , 5. a froward hear : shall depart from me , i will not know a wicked person . whoso privily slandereth his neighbour , him will i cut off : him that hath a proud heart , and an high look will i not suffer . psalm . 139. 21 , 22. do not i hate them , o lord , that hate thee ? and am not i grieved with these that rise up against thee ? i hate them with perfect hatred : i count them mine enemies . 23. v. search me , o lord , and know my heart : try me , and know my thoughts . and yet , hath it not gotten great footing amongst us , and made wicked men get up the head , and wickednesse to grow and abound every-where ? the wicked walk on every side , when the vilest men are exalted , psalm 12. last verse . 5. article . the fifth article speaks of covetousnesse and oppression , the one as the root , the other , as the fruit and effect thereof . we need not to insist to shew what a sin the love of the world and covetousnesse is , the scriptures hold it forth as idolatry , col. 3. 5. mortifie therefore your members which are on the earth , fornication , uncleannesse , inordinate affection , evil concupiscence , and covetousnesse which is idolatry , as the root of all evill . 1 tim. 6. 10. for the love of money is the root of all evil , which while some men have coveted after , they have erred from the faith , and pierced themselves through with many sorrows : as that which is inconsistent with the love of god. 1 ioh. 2. 15. love not the world , neither the things that are in the world . if any man love the world , the love of the father is not in him . as that which makes the lord wroth with men . isai. 57. 17. for the iniquity of his covetousnes was i wroth , and smote him : i ●id my self and was wroth , and he went on frowardly in the way of his heart . and to abhor them , psalm 10. 3. the wicked boasteth of his hearts desire , and blesseth the covetous whom the lord abhorreth . as that which brings the curse of god on them and on their families , hab. 2. 9 , 10 , 11. wo to him that coveteth an evil covetousnesse to his house , that he may set his nest on high , that he may be delivered from the power of evil . thou hast consulted shame to thine house , by cutting off many people , and hast sinned against thy soul. for the stones shall cry out of the wall , and the beam out of the timber shall answer it . and though it have in it all these and many other mischiefs and evils , yet hath it taken hold on , and doth cleave closely to many of all ranks in the land in their carriage and actings : do not the body of the people spend their time in seeking after the things of a present world ; and according as they prosper , or are crossed in these things , accordingly do they think themselves happy or miserable . and there be ministers not a few , that as they entered , so do they follow the work of the ministery for the things of a present world , and are more for caring for these things , then for the souls committed to their charge , and more eager in pursuing an encrease and augmentation in these things , then in pursuing the things that concern the beating down of satans kingdom , and the promoving of the kingdom of the lord jesus christ . and hence also it is as from a main cause that ministers not a few , prove unfaithfull in their duty , and unsutable in a day of temptation , rather choosing to forbear to reprove and censure the faults of these who may bring prejudice to them in things worldly , rather then to offend them , and rather choosing to become neutrall and indifferent , or comply with evill courses , then to hazard the losse of their stipends , but especially the sad and wofull fruit of this wofull evill appears in masters to their servants , landlords to their tenents , magistrats and rulers to these over whom they bear rule , judges to these who come before them , advocats and procurators to their clients ; clerks , commissars and collectors to these with whom they have to do ; officers and souldiers in the countrey where they bear charge , yea and amongst the commons themselves , where they have any power one over another ; the lord hath forbidden to oppresse an hired servant , and hath commanded at his day to give him his hire : deut. 24. 14 , 15. thou shalt not oppresse an hired servant that is poor and needy , whether he be of thy brethren , or of thy strangers that are in the land within thy gates , at his day thou shalt give him his hire , neither shall the sun go down upon it : for he is poor and needy , and setteth his heart upon it , lest he cry unto the lord against thee , and it be sin unto thee . yet behold , the hire of the labourer is by many masters keeped back violently & fraudulently , and this cryeth unto heaven , and is entred into the eares of the lord of hosts . jam. 5. 4. behold , the hire of the labourer which have reaped down your fields , which is of you kept back by fraud , cryeth ; and the cryes of them which have reaped , have entred into the ears of the lord of sabbath . the oppression of landlords to their tenents , are so many and so exorbitant , that they cannot easily be reckoned , the lands for the most part set by them at a dearer rate then the tenents can pay the duty , and live in any tollerable condition themselves ; and therefore are they forced with their wives and children to drudge continually in the earth from morning till evening ; by which it comes to passe , that their lives is but a kind of lasting bondage and slavery , and that they have neither time nor encouragement for serving and seeking god themselves in their families , or for breeding their children in knowledge , vertue and piety . secondly , beside the rent of the land condescended on , they also lay on them many burdens and taxations in an arbitrary way by their bailiffs and courts , and otherwayes at their pleasure , such as services of all sorts beyond paction and agreement , and quarterings ; and beside the putting out of the foot , and the burden thereof , sometime the burden of putting out the horse , and the bearing of a great part , or the whole monethly maintenance and sesse . thirdly , the giving of short laces of lands , and removing them therefrom , and taking away what they have when they grow poor , and are not able to pay , or else if they thrive , by heightening and augmenting their farms and rent , by which means it hath in the righteous judgment of god , occasioned that tenents in many places prove undutifull to their masters , and deny to them these things which in conscience and reason they are obliged to perform . and for the rulers , albeit we be far from joining issue with these who from dis-affection to the work of god and the instruments thereof , did traduce and speak evill of those whom god set over us in their charge , and even in the imposing of the most necessary burdens , and in the most moderate and equall way , yet we cannot but acknowledge and bemoan the great reproach that hath been brought on the chief judicatories of the land , and on the work of god , by the felfshness and particularity of some persons of note therein , who not only contrary to the practice of good nehemiah , who would not eat the bread of the governour , took large allowance for their attendance on publick affairs : and notwithstanding that they had sufficient estates of their own , but also abused their power and moyen for exacting and imploying summes of money for themselves , and for their friends and followers , while in the mean time small regard was had to the condition of these from whom these summes were exacted , or to the equall supplying of the condition of others , to whom as much and possibly more in desert and justice was due , as to these to whom those moneyes were given . we shall not insist on the bribery that hath been amongst judges , the cunning , cozenage , and exorbitant pilferings and taking that hath been amongst advocats , procurators , commissars , clerks and collectors : many of them have made haste to be rich , and have by the bench , by the purse , by the tongue and by the pen , heaped up much treasure , and made conquest of lands and estates , but with an evill conscience , because it hath been the gain of bribery and injustice and lying and deceit , violence and oppression ; but amongst no sort of persons hath these sins of covetousnesse and oppression more appeared and prevailed then amongst many of the chief officers and souldiers in our armies , insomuch that many of these who were raised for the lands protection and defence , have been their intollerable burden and plague , and have by their most exorbitant● violent , tyrannicall and insatiable exactions , made the lives of the inhabitants bitter , and a burden to them : what interverting of levies , what false musters , what exorbitant exactions above the law for men and horse and arms ; what quarterings and covetous subtile oppressing devices of many sorts for getting of money have been amongst officers , and what plundering of goods , destroying of corns , taking and robbing of moneyes , railing upon , and beating and wounding the poor people : what excessive eating and drinking , and unplacablenesse in their diet , not satisfying themselves with such fare as people could afford to them , but killing their kine and sheep , and what ever came in their way : and how many other things of that kind hath been amongst souldiers , and what exorbitancies and oppressions , whereof the negligence and over-sight of some great ones and officers in our armies , was not the least cause ; for they not being able to shake their hands of dishonest gain themselves , did oftentimes wink at , nay sometimes obstruct the purging out , and punishing of others ; amongst other effects of covetousnesse , instance is given in the close of the article of the great insolencies and oppression of many in our armies in england and ireland , and the fearfull perjuries of the land in the matter of valuation and excise , both of which were dreadfull and horrible provocations : the first of them as it was a grievous burden to our brethren in england and ireland , and did exceedingly stumble them at this nation and the work of god in their hands ; so we make no question but it is one of the sins that god is pointing at now in a speciall manner in the rods wherewith he now chastiseth us . the other of them though little adverted to , or laid to heart , or acknowledged to this day , yet is a fearfull guilt which many in the land ly under : how many in the matter of valuations , that lands might be valued at a low rate , did swear falsely ? and how many were there who were instrumentall to cause others to swear falsely ? and some judges for their own advantage and interest , did connive thereat : and many likewise did swear falsely in exciseable goods . before we close what relates to this article , we desire that these scriptures may be considered , in reference to the sins mentioned there , as the fruits of the love of the world and covetousnesse . job . 35. 9. by reason of the multitude of oppressions they make the oppressed to cry , they cry out because of the arm of the mighty , but none saito , where is god ? &c. psal. 62. 10. trust not in oppression , become not vain in robbery : if riches encrease , set not your hearts on them . psal 82. 2. how long will ye judge unjustly , and accept the person of the wicked ? proverb . 14. 31. he that oppresseth the poor , reproacheth his maker ; but he that honoureth him , hath mercy on the poor . proverb . 15. 27. he that is greedy of gain , he troubleth his own house ; but he who hateth gifts , shall hve . prov. 22. 16. he that oppresseth the poor , to encrease his riches , and he that giveth to the rich , shal surely come to want . prov. 28. 3. a poor man that oppresseth the poor , is like a sweeping rain that leaveth no food . verse 8. he who by usury and unjust gain encreaseth his substance , he shall gather it for him that shal pity the poor . 20. verse . a faithfull man shal abound with blessings ; but he who maketh haste to be rich , shall not be innocent eccles. 7. 7. surely oppression maketh a wise man mad , and a gift destroyeth the heart . isai. 1. 21 , 22 , 23 , 24. how is the faithful city become an harlot ? it was full of judgement , and righteousnesse lodged in it ; but now murderers : thy siluer is become drosse , thy wine mixt with water . thy princes are rebellions , and companions of theeves : every one loveth gifts , and followeth after rewards : they judge not the fatherlesse , neither doth the cause of the widow come unto them . therefore saith the lord , the lord of hosts , the mighty one of israel , ab , i will ease me of mine adversaries , and avenge me of mine enemies . isai. 3. 12 , 13 , 14 , 15. as for my people , children are their oppressors , and women rule over them . o my people , they which lead thee , cause thee to erre , and destroy the way of thy paths . the lord standeth up to plead , and standeth to judge the people . the lord will enter into judgment with the ancients of his people , and the princes thereof : for ye have eaten up the vineyard , the spoil of the poor is in your houses . what mean ye that ye beat my people to pieces , and grind the faces of the poor , saith the lord god of hosts . isai. 5. 7. and he looked for judgment , but behold oppression ; and for righteousnesse , but behold a cry . 9. verse . of a truth saith the lord of hosts , many houses shall be desolate , even great avd fair without inhabitant . v. 23. which justifie the wicked for reward , & take away the righteousnes of the righteous from him . isa. 10. 1 , 3. wo unto them that decree unrighteous decrees , and that write grievousness which they have prescribed : to turn aside the needy from judgment , and to take away the right from the poor of my people , that widows may be their prey , and that they may rob the fatherless . and what wil ye do in the day of visitation , and in the desolation which shal come from far ? to whom wil ye flee for help ? and where wil you leave your glory ? without me they shal bow down under the prisoners , and they shal fall under the stain : for all this his anger is not turned away , but his hand is stretched out still . isa. 33. 15. he that despiseth the gain of oppression , that shaketh his hands from holding of bribes , that stoppeth his ears from hearing of bloud , and shutteth his eyes from seeing evil , he shal dwell on high : his place of defence shal be the munitions of rocks . jer. 6. 6 , 7. for thus hath the lord of hosts said , hew ye down trees , and cast a mount against jerusalem : this is the city to be visited : she is wholly oppression in the midst of her . as a fountain casteth out her waters , so she casteth out her wickedness : violence and spoil is heard in her : before me continually is grief and wounds . jer. 5. 26. for amongst my people are found wicked men , they lay wait as he that setteth snares , they set a trap they catch men . vers● 27. as a cage is full of birds , so are their houses ful of deceit : therefore are they become great , and waxen rich . vers. 28. they are waxen fat , they shine ; yea , they overpass the deeds of the wicked , they judge not the cause of the fatherless , yet they prosper ; and the right of the needy do they not judge . verl . 29. shall i not visie for these things , saith the lord ? shal not my soul be avenged on such a nation as this ? jer. 22. 13. wo to him that buildeth his house by unrighteousness , and his chambers by wrong : that useth his neighbours service without wages , and gives him not for his work . vers. 14. that saith , i will build me a wide house , and large chambers , and cutteth him out windows , and it is cieled with cedar , and painted with vermilion . vers. 15. shalt thou reign because thou closest thy self in cedar ? did not thy father eat and drink , and do judgment and justice , and then it was well with him ? vers 16. he judged the cause of the poor and needy , then it was well with him : was not this to know me , saith the lord ? v. 17. but thine eyes and thine heart are not but for thy covetousnes , and for to shed innocent bloud , and for oppression , and for violence to do it . ezek. 22. 13. behold therefore i have smitten mine hand at thy dishonest gain which thou hast made , and at the bloud which hath been in the midst of thee . vers. 29. the people of the land have used oppression , and exercised robbery , and have vexed the poor and needy : yea , they have oppressed the stranger wrongfully . hos. 7. 1. when i would have healed israel , then the iniquity of ephralm was discovered , and the wickedness of samaria : for they commit falshood , and the thief cometh in , and the troups of robbers spoil without . amos 3. 10. for they know not to do right , saith the lord , who store up robbery and violence in their palaces . ver . 11. therefore thus saith the lord god. an adversary there shal be , even round about the land , and he shal bring down thy strength , from thee and thy palaces shal be spoiled . ver . 15. and i will smite the winter house , with the summer house , and the houses of i very shall perish , and the great houses shall have an end , saith the lord. mic. 3. 11. the heads thereof judge for reward , and the priests thereof , teach for hire , and the prophets thereof divine for money ; yet will they lean on the lord and say , is not the lord amongst us , none evil can come upon us ? ver . 12. therefore shall sion for their sakes be plowed like a field , and jerusalem shal become heaps , and the mountain of the house as the high places of the forrest zeph. 3. 1 , wo to her that is filthy and polluted , to the oppressing city . ver . 3. her princes within her are roaring lions , her iudges are ravenous wolves , they gnaw not the bones til the morrow . vers . 8. therefore wait ye upon nie , saith the lord , til i rise up to for the prey , my determination is to gather the nations , that i may assemble the kingdoms , that i may pour out on them mine indignation , even al my fierce anger : for all the earth shal be devoured with the fire of my jealousie . zeph. 1. 9. in the same day will i punish all them who leap on the threshold , who fill their masters houses with violence and deceit . exod. 2 2. 21 , 22 , 23 , 24. ye shal neither vex a stranger , nor oppress him : for ye were strangers in the land of egypt . thou shalt not afflict any widow , or fatherless child ; if thou afflict them in any wayes , and they cry ●t al unto me , i will surely hear their cry , and my wrath shall wax hot ; i will kill you with the sword , and your wives shall be widows , and your children fatherless . the sixth article . the sixth article relates to the abusing and prostituting the publick faith of the kingdom , in the way of borrowing of monies and otherwise : which no question is not one of the least provoking publick sins in the land. as private men ought so far to have their faith and credit in estimation , for the love of righteousness and truth , as not to engage the same but when they do sincerely intend , and really endeavor to perform what they promise : so much more ought publick persons , and the judicatories of a land have such regard to the publick faith of a nation , as not to engage the same , but when there be some real purposes , and honest endeavors to fulfil it : because the prostituting and breach of publick-faith , as it is an high provocation before god , so it is a great deal more pernitious , reproachful , slanderous , and injurious , and of a worse example amongst men , especially when it becomes common and is used as a state engine , to draw in mens propriety from them , under a vail and shadow of righteousness , and is attended with a kind of conslraint upon men , to take the publick faith for security , as it was in this land. job 15. 4. yea , thou castest off fear , and restrainest prayer before god. psalm 37. 21. the wicked borroweth and payeth not again : but the righteous sheweth mercy and giveth . isa. 59. 12 , 13 , 14. for our transgressions are multiplied before thee , and our sins testifie against us : for our transgressiont are with us , and as for our iniquities we know them . in transgressing and lying against the lord , and in departing away from our god ; speaking oppression and revolt , conceiving and uttering from the heart words of falshood . and judgment is turned away backward , and justice standeth a faa off : for truth is fallen in the street , and equity cannot enter . yea , truth faileth , and he that departeth from evil maketh himself a prey . aud the lord saw it , and it displeased him that there was no judgment . the seventh article . the seventh article mentions two sins that many of this land are guilty of , in their first taking of the national covenant , and solemn league and covenant , and renewing thereof . the first whereof is , the ignorance that was in many , or the want of the necessary knowledge of the things contained in the covenants . the lord requires of al those that take an oath , that they do it in judgment , jer. 4. 2. and th●u shalt swear , the lord liveth in truth , in righteousness , and in judgment , and the nations shall bless themselves in him . that is , that they take it with such a measure of discretion , judgment and understanding , as is needful for men in their station , in order to the duty which by their oath they tie themselves to . but it is beyond question that many in the land do swear these covenants without the knowledge and understanding of the heads thereof , so far as was needful for them in their station ; who when they were catechised on the particulars , do know little or nothing thereof : which , no doubt is one cause why they have so little minded and followed , and do so little mind and follow the duties contained therein . jer. 5. 4. and i said , surely these are poor , they are foolish ; for they know not the way of the lord , nor the judgment of their god. the other is , the taking of these covenants without reality and sincerity , in order to the performance thereof : which was to swear not in truth , as the lord requireth . jer. 4. 2. and thou shalt swear , the lord liveth , &c. not falsly . hos. 10. 4. they have spoken words , swearing falsly , making a covenant : thus judgment springeth up as hemlock in the furrows of the field . and with an heart that was not right , & therfore have they not been stedfast in the covenant . psal 78. 36 , 37. nevertheless , th●y did flutter him with their mouth , and did lye to him with their tongues : for their heart was not right with him , neither were they stedfast in his covenant . the judgments therefore mentioned to have been , in some , example ; in others , fear ; and in not a few , principles of policy , for attaining their own ends . other bad principles certainly there were in sundry persons , be side these , but these are mentioned as the most common , and which ha●●●way with most of these who were guilty either of ignorance , or of hypocrisie in the entering into these covenants . many did take the national covenant , in example of others , it being counted praise-worthy and commendable , after such a defection as was then in the land , to engage in such a duty , and to be reckoned amongst the repairers of the breach : many did take the solemn league and covenant , for fear ; because the refusing to take it was attended both with ecclesiastical and civil censures , and therefore did they rather choose to hazard on the oath of god , then to run these hazards amongst men ; which doth not yet condemn the injoyning the taking of these covenants upon a good and warrantable principle . it is lawfull for the judicatories of a kirk and state to injoyn to men cohabitation with their wives ; and to children , obedience to their parents ; to subjects , obedience to their magistrates , and suchlike under such respective relations : yet as these persons sin against god if they give obedience only from a principle of carnal fear ; neither doth the influence that these relations have on them make the commanding of these things under those relations to be a sin , because they are in themselves duties which are commanded of god , the neglect whereof may in regard of scandall be censured by the kirk , and in regard of the prejudice that redounds to the honour of god , and good of our neighbour , be punished by the civil magistrate . in taking of both covenants though there were many whom a principle of the fear and love of god did move , yet there were not a few , whom after-discoveries have made manifest , who were acted thereto by carnall wisedome and policie , for attaining their own base and corrupt ends , such as riches , places of preferment , and lively hood , and ease ; and hence mainly hath issued that sin which followes in the next article . the eighth article . the following of the work of god , pursuing the ends of the covenant not in a holy and spirituall way , setting the lord alwayes before our eyes , and acknowledging him in all our paths according to the direction given us of god , which hath the promise of the blessing , psalm 37. 5. commit thy way to the lord ; trust also in him , and he shall bring it to passe . prov. 3. 5 , 6. trust in the lord with all thine heart ; and lean not to thy own understanding , in all thy wayes acknowledge him and he shal direct thy paths . but in a carnall politick way abusing gods interest for our own interest and ends , is a fearfull transgression , howsoever it is often palliated with specious pretences , as iehu his zeal against the house of ahab 2 kings 10. 16. come with me , and see my zeal for the lord ; so they made him ride in his chariot . yet the lord doth not suffer it to go unpunished , hos. 1. 4. and the lord said unto him , call his name iesreel , for yet a little while and i will avenge the bloud of jesreel on the house of jehu , and will cause to cease the kingdom of the hous of israel . v. 5. and it shall come to passe in that day that i will break the bow of israel in the valley of jesreel . 1. consequent . two consequents of this carnal way are mentioned , the one is the walking in the way of our own hearts , more then in the counsel of god : for when mens hearts are not single and streight in reference to the glory of god , they love not to walk according to the simplicity of the word of god , but turns aside to their crooked ways , to chuse such carnal midses as seem most plausible to their carnal hearts , for compassing their corrupt ends : a siu that was confessed in the publick solemn confession of sins , in the year 1648. and yet never have these crooked paths been more troden in , and these counsels of flesh and blood been more hearkened to , then since that time ; which is one of the causes , why the sword doth abide in our cities , and consume our branches and devours : for this the prophet threatens against israel , because of their own counsels . the other , trusting more in the arm of flesh , then in the arm of the lord ; which hath been a constant and continued sin in this nation these years past ; in doting on multitudes , skill , and abilities of men , and numbers , and strength of horses ; whence have issued the corrupt mixtures in our armies and the imploying of all ranks of persons , how malignant and prophane soever : what wonder then though our armies have not prospered ? but have oftentimes met with a curse in stead of a blessing . jer. 17. 5 , 6. thus saith the lord , cursed be the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the lord , for he shall be like the heath in the desart , and shall not see when good cometh , but shall inhabit the parched places in the wilderness in a salt land , and not inhabited . from this same fountain hath proceeded needless alienation of mind , and estrangedness of heart , on the least difference in judgment amongst brethren , often attended with passion and spleen . which makes our affection rather to favour our own image then the image of christ in others : and our zeal against malignancie and error did divers times break : forth into bitterness and reproach against the persons that did turn aside , whereas it ought to have been accompanied with christian meekness and compassion . the ninth article . the ninth article specifies one of the greatest and most comprehensive and provoking sins in this land , viz. backsliding and defection from the covenants , and our solemn vows and engagements . for attaining a right impression thereof , we desire , that these and other seruples of that kind , may be seriously and impartially thought on and applied . prou. 14. 14v . the back sider in ●eare sh●ll be filled with his own wayes : and a good man shall be satisfied from himself . ier. 3. 20. surely ●as a wife treacherously departeth from her husband . 〈…〉 you 〈◊〉 treacherously with me , o house of israel , saith the lord. ier. ● . ● . moreover thou shalt say 〈◊〉 them , thus saith the lord , shal they fall , and not arise ? shal be turn away , and not return ? v. 5. why then is this people of 〈◊〉 alo●● slidenback , by a perpetual back sliding ? they hold f●st deceit , they refuse to return . v. 6. i hearkened and heard , but they spake not aright : no man repented him of his wickedness , saying , what haue i done : everyone turneth to his course , as the 〈…〉 with into the battel . v. 7. yea , the stork in the heavens knoweth her appointd times , and the turtle , and the crane , and the swallow observe the times of their coming : but my people know not the iudgment of the lord. v. 8 , how do ye say , we are wise , and the law of the lord is with us : 〈◊〉 certainly in vain made he it , the pen of the scribe is in vain . v. 9. the wise men are ashamed , they are dismaied and taken ; lo , they have rejected the word of the lord , and what wisdom is in them ? hos. 11. 7. my people are bent to backsliding from me ; though they called them to the most high , none at all would exal● him . ier. 5. 6. wherefore a lion out of the forrest shall slay them , and a wolf of the evening shall spoil them : a leopard shall watch over their cities : every one that goeth out thence , shall be torn in pieces : because their transgressions are many , and their back slidings are encreased . levit. 26. 15. and if ye shall despise my statutes ; or if your soul abhor my judgements , so that ye will not do all my commandements , but that ye break my covenant : v. 16. i also will do this unto you , i will even appoint over you terrour , consumption , and the burning-ague , that shall consume the eyes , and cause sorrow of heart : and ye shall sow your seed in vain , for your enemies shall eat it . v. 17. and i will set my face against you , and ye shall be slain before your enemies : and they that hate you , shall reign over you , and ye shall flee when none pursueth you . v. 35. as long as it lieth desolate , it shal rest ; because it did not rest in your sabbaths , when ye dwelt upon it . deut. 29. 23 , 24 , 25. and that the whol land thereof is briniston , and salt , and burning , that it is not sowen , nor beareth , nor any grass groweth thereon , like the overthrow of sodom & gomorrah , admah , & ze●oim , which the lord overthrew in his anger & in his wrath : even all nations shall say , wherefore hath the lord done this to this land ? what meaneth the heat of this great anger ? then men shall say , because they have for saken the covenant of the lord god of their fathers , which he made with them when he brought them forth out of the land of egypt . 1 king. 11. 11. wherefore the lord said to solomon , forasmuch as this is done of thee , and thou hast not kept my covenant and my statutes , which i have commanded thee . i will surely rent the kingdom from thee , and will give it to thy servant . 2 king. 17. 15. and they rejected his statutes and his covenant which he made with their fathers , and his testimonies which he testified against them , and they followed vanity , and became vain , and went after the heathen that were round about them , concerning whom the lord had charged them , that they should not do like them . psal. 78 9. the children of ephraim being armed and carrying bows , turned back in the day of battel . v. 10. they kept not the covenant of god , and refused to walk in his law : v. 11. and forgat his works , and his wonders that he had shewed them . v. 36. nevertheless , they did flatter him with their mouthes , and lyed to him with their tongues , for their heart was not right with him , neither were they stedfast in his covenant . isa. 24. 5. the earth also is defiled under the inhabitants thereof , because they have transgressed the laws , changed the ordinances , and broken the everlasting covenant . v. 6. therefore hath the c●●se devoured the earth , and they that da el therein are desolate : therefore the inhabitants of the earth are burned , and few men left . psalm 44. 17. all this is come upon us ; yet have we not forgotten thee , neither have we dealt falsly in thy covenant . v. 18. our heart is not turned back from thee ; neither have our steps declined from thy way . v. 19. though thou hast sore broken us in the place of dragons , and covered us with the soadow of death . v. 20. if we haven forgotten the name of our god , or stretched our hands to a strange god ; shall not god sea●●● this out ? for he knoweth the secrets of our hearts . psalm 50. 16. but to the wicked , saith god , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth ? seeing thou hatest instruction , and castest my words behind thee . jer. 11. 9. and the lord said to me , a conspiracy is found among the men of iudah , and amongst the inhabitants of ierusalem . v. 10. they are turned back to the iniquities of their forefathers , which refused to hear my words ; and thy went after other gods to serve them : the house of israel and the house of iudah have broken my covenant which i made with their fathers . ier. 22. 8. and many nations shall pass by this city , and they shall say every man to his neighbor , wherefore hath the lord done this to this great city ? v. 9. then they shall answer , because they have forsaken the covenant of the lord their god , and worshiped other gods and served them . for thus faith the lord god , i will even deal with thee as thou hast done , which hast despised the oath , in breaking the covenant . hos. 6. 7. but they like men have transgressed the covenant , they have dealt treacherously against me . hos. 8. 1. set the trumpet to thy mouth : he shal come as an eagle against the house of the lord : because they have transgressed against my covenant , and trespassed against my law. hos. 10. 4. they have spoken words , swearing falsly in making a covenant : thus iudgement springeth up as hemlock in the furrows of the field rev. 2. 5. remember therfor from whence thou art fallen , and repent , and do the first works , or else i will come to thee quickly , and remove thy candlestick out of his place , except thou repent . this sin is aggravated by several circumstances mentioned in the article , which are clear in themselves , and need not to be insisted on : therefore passing these , we come to speak of the special heads and steps that are condescended on in the paper . 1. step. the first is , declining from that purity of conversation , that integrity of heart , that zeal of god that seemed to be in many at their first entry to the covenant , and a falling off into loose walking , self-interest and indifferency . about the time of the first renewing of the covenant ; there was an sensible change to the better in mens carriage and conversation ; most of all these who joyned in opposing the defection ; not onely reforming themselves from common and grosse sins , such as drunkennesse , uncleannesse , swearing , prophaning the lords day , flighting of the ordinances , self-seeking , covetousnesse and oppression , &c. but giving themselves to the duties of religion and righteousnesse , such as sobriety , edifying discourse , chaste behaviour , hallowing of the lords day , diligent seeking of the lord in secret and in their families , attending on the preaching of the word as often as opportunity is offered , liberality , love , charity one towards another , a publick spirit and zeal for god ; but all these things are now decayed in many , and they are again growen as ill if not worse then before , which as it is an evidence of great unsoundnesse of heart , so hath it brought many sad reproaches on the work of god in our hands , and hath proven a great stumbling block to many in the neighbour land , to make them averse therefrom , and hath given them no small advantage to speak both against us and it , though these , who do reject and speak ill of any part of the precious truth of god be not to be justified in so doing , yet certainly they are much to be condemned who by their untender and loose walking minister occasion thereto : wo to these by whom offences come . 2. step. the second step is the sitting up of many professors in the land under the gospel , and becomming formal and remisse , not entertaining tendernesse and sobernesse of minde , a sin that relates especially to the godly in the land , not a few of which have much decayed in former tendernesse , and zeal , and diligent seeking of god , and sober and exact walking , studying to root themselves in the solid knowledge and love of the truth , and invaluing and improving the gospel & the means of grace unto a loathing and denying of themselves , and a growing into and loving and imploying of the lord jesus christ. by which , deadnesse of spirit hath seized on some , and lazinesse of spirit on others ; whereby it hath come to pass , that they have been tempted to step out of the way , and some to turn aside to the left hand , to imbrace malignant courses , and some to the right hand to imbrace errour , whose sin is so much the greater then the sin of others , by how much their knowledge and the lords loving kindness to them hath been greater then to others ; and this declining of professors , and falling off from their first love , if it be not deeply mourned for , and if they do not timeoussy lament after the lord , as it may prove a snare to many more then yet it hath done , so it is like to be amongst the chief causes that may provok the lord to remove his candlestick from us , rev. 2 4. neverthelesse i have somewhat against thee , because thou hast left thy first love : v. 5. remember therefore from whence thou art fallen , and repent and do the first works , or else i will come to thee quickly and remove thy candlestick out of his place , except thou repent . 3. step. the third is , the secret falling off of some , and open falling off of many to the opposite party , after their entering to the covenant ; especially the defection carried on by iames graham , and his party , and that of the year , 1648. by the authors and abettors of the unlawfull engagement , which particulars are so well known , that we shall not need to stay upon them . onely we desire that it may be remembered , that as they were early begun and long in ripning , that of iames graham , having begun in the year 1639. and ripned till the year 1645. and that some of the chief authors of the unlawfull engagement having begun in the year , 1644. and ripned till the year 1648. and did take hold upon , and infect very many of all ranks throughout the land , so have they been really and unfeinedly repented of by very few to this day : which we doubt not is one of the reasons why so many of these who had hand in these bloudy and backsliding courses have fallen by the sword , and are gone into captivity . 4. step. the fourth step , is , the neglecting and condemning the purging of judicatories , and the army , in the year 1649. and afterward , from scandalous and disaffected men , and of constituting the same of men of known integrity and affection to the cause , and of a blameless and christian conversation : that it was a duty so to have constituted and purged the judicatories and armies , ought in reason to be questioned by none : it being a duty holden forth in the word of god. that the rulers of thousands , rulers of hundreds , rulers of fifties , and rulers oftens ( amongst the people of god ) should not only be able men , but such also as fear god , men of truth , hating covetousness . exod. 18 , 21. moreover , thou shalt provide out of all the people able men , such as fear god , men of truth , hating covetousness ; and place such over them to be rulers of thousands , rulers of hundreds , rulers of fifties , and rulers of tens . and let them judge the people at all seasons . deut. 1. 15. so i took the chief of your tribes , wise men , and known , and made them heads over you , captains over thousands , captains over hundreds , captains , over fifties , and captains over tens , and officers among your tribes . v. 16. and i charged your iudges at that time , saying , hear the causes between your brethren , and judge righteously betwixt every man and his brother , and the stranger , that is with him . v. 17. ye shall not respect persons in iudgment , but you shall hear the smal aswel as the great ; you shall not be afraid of the face of man , for the judgment is gods : 2 sam. 23. 3. 4. the god of israel said , the rock of israel spake to me : he that ruleth over men must be just , ruling in the fear of god ; and he shall be as the light in the morning , when the sun riseth , even a morning without clouds ; as the tender grasse springeth out of the earth by clear shining after ram . 2 chr. 19. 6 , 7 , 8. and he said to the iudges , take heed what ye do , for ye judge not for man ; but for the lord , who is with you in the judgment ; wherefore now , let the fear of the lord be upon you ; take heed and do it , for there is no iniquity with the lord our god , nor respect of persons , nor taking of gifts . v. 9. and he charged them , saying , thus shall ye do in the fear of the lord , faithfully , and with a perfect heart ; and deut. 23. 9. when the host goeth forth against thyn enemies then keep thee from every wicked thing . therfore were they unclean by leprosie , by an issue , and by the dead , to be put out of the camp. num. 5. 2. command the children , of israel , that they put out of the camp every leper , and every one that hath an issue , and whosoever is defiled by the dead . deut. 22. 10. thou shalt not plow with an oxe and an asse together . v. 11. thou shalt not wear a garment of diver : sorts , as of woollen and linnen together ; because the lord their god did walk in the midest of the camp of his people , to deliver them , and to give up his enemies before them ; therefore was the camp to be holy , that he might see no unclean thing in them , & turn away from them . deut. 23. 14. for the lord thy god walketh in the midst of thy camp , to deliver thee , and give up thine enemies before thee : therefore shall thy camp be holy , that be may see no unclean thing in thee , and turn away from thee . and because this nation had exceedingly neglected the purging of judicatories and armies , and constituting the same of persons rightly qualified , which was the cause of many evils of sin and punishment ; therefore was this neglect publickly and solemnly confessed to god , and the contrary duty engaged unto , at the renewing of the covenant toward the end of the year 1648. as is to be seen in the solemn publick confession of sins , and engagement to duties . for rendering of the which effectual , the commission of the generall assembly did present many petitions , remonstrances and warnings from time to time to the committee of estates , and to the parliament , who did make sundry lawes both for the purging of the judicatories and armies which then were , and for keeping them pure for the time to come , as is to be seen in their registers and acts , anno 1649. and 1650. and accordingly somewhat was done in that great and necessary duty by themselves and others , to whom they did commit the trust , but not withstanding of all these things , it did appear very soon after the confessing of that sin , and engaging to that duty , that many did neither mind repentance of the one , or performance of the other . therefore as the commission of the generall assembly were necessitated to renew their desires in that particular very often , and from moneth to moneth , so were not these lawes and committees having power to execute the same , established without some wrestling and difficultie : not a few labouring to obstruct and retard the same , and when it came to the execution , with what neglect and slowness , and partiality , did they proceed therein ? and what impediments did they ( who were not diligent ) cast in the way of others who were more diligent and faithful , and zealous in following of the duty ? by which it came to passe , that little could be gotten done in that matter , and what was done was not onely loadned with imputations and reproaches , but also was for most part made ineffectuall : the persons appointed to be removed , being either keeped still , or shortly thereafter being brought again to their own or some other place , or else as evill being put in their place . nay , after the defeat at dumbar , these duties came not only to be neglected , but what formerly had been gotten done therein , was looked and cryed out upon , as the cause of the ruine of the army ; and therefore not only these who had been formerly purged , but all others how malignant and loose soever , were brought to the judicatories and army , and what had formerly been confessed a sin , was then followed and commended as a duty . 5. step. the fifth is , the authorizing of commissioners to close a treaty with the king , for the investing him with the government , upon his subscribing such demands as were sent to him , after he had given many clear evidences of his dis-affection and enmity to the work and people of god , and was continuing in the same ; and the admitting of him to the full exercise of his power , and crowning him notwithstanding of new discoveries of his adhering to his former principles and way , and of many warnings to the contrary . for the better understanding and more full and clear discovery of this sin , we would consider these things which are set down by the generall assembly of this kirk , in their declaration of the date iuly 27 , 1649. to wit , that as magistrats and their power are ordained of god , so are they in the exercise thereof , not to walk according to their own will , but according to the law of equity and righteousnesse , as being the ministers of god for the safety of his people , &c. secondly , that there is a continuall obligation and stipulation betwixt the king and the people , as both of them are tyed to god , so each of them are tyed each to other , for the performance of mutuall and reciprocall duties , according to which it is statute and ordained in the 8. act of the parliament of king iames the sixt , that all kings , princes and magistrats whatsomever , holding their place , which hereafter shall happen at any time to reign and bear rule over this realm , at the time of their coronation , the receipt of their princely authority , make their faithfull promise by oath , in the presence of the eternall god , that during the whole course of their lives , they shall serve the same eternall god to the utmost of their power , according as he hath required in his holy word , contained in the old and new testament , and according to the same word shall maintain the true religion of jesus christ , the preaching of his most holy word , and due and right administration of the sacraments now received and preachd within this realm , and shall abolish and gainstand all false religion contrary to the same , and shall rule the people of god committed to their charge , according to the will and command of god revealed in his word , and according to the laudable lawes and constitutions received within this realm , &c. thirdly , that in the league and covenant that had been so solemnly and publickly sworn and renewed by this kingdom , the duty of defending and preserving the kings majesties person and authority , is joyned with , and subordinate to the duty of preserving and desending the true religion and liberty of the kingdoms . fourthly . that an arbitrary government and an illimited power was the fountain of most , if not of all the corruptions both of kirk and state : and that it was for restraint of this , and for their own just defence against tyranny and unjust violence ( which ordinarily is the fruit and effect of such a power ) that the lords people did joyn in covenant , and have been at the expences of so much blood , travels and pains these years past . fifthly , that the king being averse from the work of reformation , and the instruments thereof , and compassed about with malignant and dis-affected men whom he hearkens to as his most faithfull counsellours , and looks upon as his most loyall and faithfull subjects , being admitted to the exercise of his power before satisfaction given , would by these counsels , endeavour an over-turning of these things which the lord hath wrought amongst us , and labour to draw publick administrations concerning religion and the liberty of the subject into that course and channel , in which they did run under prelacie , & before the work of reformation : which we had the more cause to fear , because his royall father did often declare , that he conceived himself bound to imploy all the power that god had put in his hands to the utmost , for these ends , and that he adhered to his fathers principles , and walked in his way , and had made a peace with the irish rebels , by which is granted to them the full liberty of popery . from these principles the generall assembly did then infer , that it would be the wisedome of every one who dwells in this land , to take heed to such a temptation and snare , that they be not accessory to any such designes and endeavours of bringing or admitting the king to the exercise of his power , without satisfaction given concerning the security of religion , and liberty of the subjects , as they would not bring upon themselves , and on their families , the guilt of all the detriment that would undoubtedly follow thereupon to religion and the covenant , and of all the miseries and calamities that it would bring on his majesties person and throne , and on these kingdoms . such a thing ( say they ) would in all appearance be the under-minding and shaking off , if not the over-throwing and destroying the work of reformation , and that therefore whosoever attempts the same , do oppose themselves to the cause of god , and will at last dash against the rock of the lords power , which hath broken in pieces many high and losty ones since the beginning of this work in these kingdomes : from all which it dotli appear upon good grounds , that it was an high provocation , to admit the king to the exercise of his power , or to intrust him with the cause and people of god , whilst he was continuing in his former disaffection to , and eninity against the same ; with which sin the lord hath been so displeased , that he hath in a great measure verified the same things on the land which are holden forth by the generall assembly , and which would be the consequents thereof . we know that it will be objected by many , that the king did desist from , and abandon that course of enmity against the work and people of god , before the close of the treaty , and that he did give satisfaction concerning the security of religion , and liberty of the subjects , by condescending to , and subscribing these demands , which were sent to him from the parliament of this kingdom , and the commission of the generall assembly . to which we reply , first , that these demands were desicient , at least not so plain and positive , and expresse in the main and necessary thing , to wit , a reall abandoning of former malignant courses and principles , and a reall and cordiall cleaving to the work and people of god , without which there could not be a reall security ; it was not a shadow of security for religion and liberty , or a paper and verball security onely , but a reall security which we were bound before the lord to have evdeavoured and obtained before the close of a treaty with the king , for intrusting him with the government , and to authorize commissioners to settle with him upon such paper-securities , and accordingly to intrust him , was but to mock god , and to deceive the world , and to betray and destroy our selves , by giving up all the precious interests of religion and liberty into the hands of one who was in a course of enmity to these . secondly , it is certain , ( if men will not deny clear and evident truths ) that the king had not only ( before the authorizing of these commissioners to close a treaty with him upon his condescending to these demands ) given evidence of his emnity to the work and people of god , but also was continuing in the same , during the time of the treaty , and that he had not abandoned these principles and courses at the close of the treaty ; and when he did swear and subscribe the nationall covenant , and the solemn league and covenant ; nay , the whole tenour of his carriage , did then , and afterward convincingly enough ( to intelligent men ) demonstrate him to be the same he was before . we shall not need bring many instances , therefore passing over these things which he did , before this kingdome began to treat with him , such as the declaration emitted by him when he was prince , against the cause and people of god , and his printed declaration at iersey , as king , against all who had been in opposition to his father in these troubles : we shall mention only a few particulars that fell out thereafter , to wit , these : first , he did not only countenance and entertain the most capital and known enemies of this kingdom , such as iames grahame , and others , who had shed much of the bloud thereof , but also did give commission to the said iames grahame to make war upon , and invade the inhabitants thereof , as traitors and rebels . secondly , in the whole progres●e of the treaty , as he did communicate and take counsell with known dis-affected and malignant men in all things relating to the same , and not moving a step , but according to their advice , so did he procrastinat and delay to grant what was desired , untill all other means of help had failed , and his own estate and condition was now become desperat , and what he did grant , was not all at once , and cheerfully , as if it had been a duty , but by little and little , and by a kind of coaction and merchandise , as if it had been a bargain of buying and selling . thirdly , after the treaty was brought to some close , he did before his coming to sea , receive the sacrament of the lords supper from one of the prelatical chaplains , and according to the servi●e-book notwithstanding the commissioners of the kirk did represent the evill thereof to him , and did earnestly deal with him to the contrary . fourthly , he brought to sea , and into scotland with him almost the whole train of malignant and dis-affected men , who had followed him in his former evill courses , and fled from the justice of both kingdoms , and these he did more familiarly & intirely converse with , then with others . fi●thly , he was nea● the coast of scotland before he would condescend to the subscribing of these demand which were sent from the parliament , upon the report of the close of the treaty , as it was first closed in holland , and the commissioners were so far out of hopes of obtaining their desire , that even when they were come near the shore , they were preparing papers of exoneration ; and when in an instant on the suggestion of some malignants , he did condescend to subscribe the demands , and take the covenant ; it was with a reserve of a declaration to be printed therewith , which he did not pass from untill the commissioners of the church did refuse to admit thereof . sixthly , within a few dayes of his coming to scotland , when removing malignants from his family and court was earnestly pressed by the commissioners both of kirk and state , at falkland , he shewed himself very averse from the same , and did not only at that place , but at all places and times afterwards countenance and entertain men of that stamp , who were in his family and court , and came to the same . seventhly , he did for a long time refuse to subscribe the declaration which was tendered to him , for the acknowledging of his own , and his parents guiltiness for the time past , and according to his duty for the time to come ; and after that he had , with a great deal of reluctancy , subscribed the same , he did oftentimes express , that he did not think his father guilty of bloud , and that not withstanding he had so declared , he had his own meaning thereof . eighthly , as he did first by letters authorize sundry of the malignant party to rise in arms without the knowledge of the committee of estates , and contrary to the standing laws of this kingdom ; so did he himself within a short time thereafter , desert the publick councels of the kingdom , and joyn with the malignants . ninthly , during the whole time of the treaty , and after the close thereof , he had correspondence with all the malignants of the three nations , to sundry of which he gave commissions . these instances do clearly ●nough prove what was said concerning the kings continuing in a course of enmity to the work and people of god , which made it a sin in us , whilest he was in that condition , to entrust him with the interests of both : neither was our carriage here more faulty in the matter , then it was rash and precipitant in regard of the manner . the news of the late kings death , brought to edinburgh on the lords day at night , the parliament did the next day before twelve of the clock , proclaim this king with all publick solemnitie , without setting any time apart to seek the lord for counsel and direction therein ; which , as both reason and religion might have taught us , to have used more deliberation amongst ourselves , and more supplication to god , before he ( whose father and himself had been engaged so much in opposition to the work and people of god ) had been proclaimed king , and within a short time thereafter , solemn address was made to him for offering him the crown and kingdom upon some verbal and paper security , without any previous address for informing his conscience , or taking notice whether he did adhere to his former principles and way ; and when the lord was pleased to render these applications ineffectual , and to bring back the commissioners to this kingdom and kirk , without any satisfaction to their desires ; we did again no less precipitantly then before , rush on a second address , which was at one and the same day concluded and proponed in parliament , not only without any previous consultation or debate had there anent amongst these who had been tender and faithful to the work of god from the begining , but without their knowledge , and contrary to their expectation ; and afterwards , in regard of the close and dispatch of commissioners , which was so passionatly and violently driven on , that many were impatient , even of the most necessary delaies , and of the most reasonable contradiction in any thing that related thereto : and it is not to be past without observation , that whilest we were treading these slippery and sinful steps , the lord suffered not us to want warning . we shall not insist on the sad apprehensions that were in the hearts of many of the godly in the land in reference thereto : so albeit they durst not altogether deny duty to be in making application to the king , yet did the sence of the lords controversie with him and his house , together with his walking in his former way , lie heavy on their spirits and made them rather fear a curse , then expect a blessing thereupon . nor shall we speak of the passionat inclination , desires and endeavors of the malignant party , and of their rejoycing herein , and of their heightning of their hopes thereby . but we desire it may be remembred , that whilest the second address was in preparing , not only did the lord give us warning of presumptions , first of the king his authorizing of iames graham to invade this kingdom , and of his encouraging him by letters to go on in that invasion , even whilst he was in terms of a treaty with us ; but also by iames graham his actual invasion a little thereafter by the kings commission , and by bringing to our hands the authentick commission it self , and sundry letters under the kings own hand , testifying his adherence to his former principles , & his affection to that great enemy of this cause and kingdom . and what were all these instances which we have formerly spoken of in the kings carriage , but warnings from the lord to have taught us wisdom in this thing ? we know that some may think it unsutable for us to meddle in these things which seems to have been otherwise determined by the general assembly of this kirk 1650. and that others may wonder that that assembly should have so determined . we shall not now stand to debate how far that assembly did approve of these things which concern the treaty with the king , anent the security of religion : but the lord having declared so much from heaven against the whole land , it concerns us and all others impartially to search into , and to discover the causes thereof , so far as he is pleased to convince and give light therein ; and we do in charity , and not without ground , presume , that of all the passages of procedor of the kings carriage in the treaty , and from the beginning in order to this kingdom , and the enemies thereof , had been impartially and freely discovered and made known to the assembly as they have been since ; they had nor gone the length which they went. 6. step. for understanding of the sixth step , which relateth unto the rejecting the discovery of guiltiness and causes of the lords contending with us ; it will be needfull to speak some what for clearing of the matter of fact in the instances which are given in the article : the first instance is in the causes of humiliation , condescended on by the commission of the generall assembly at leith , and offered to the committe of estates , by whom they were rejected ; the story whereof as to the matter of fact was thus : the next day after the english forces came in view of our army , which was then intrenched betwixt leith and edinburgh : some generall persons in our army ( whether from any desire to approve themselves to the king , who the night before was come to leith from sterlin , or from any other principle , we know not ) did draw forth a great many of the horse to skirmish with the enhlish , by whom they were with some losse , and much shame beaten back again to the trenches , which bred such a disheartning and astonishment in the whole body of the army , that had the english then stormed the trenches , they had belike gained them , and routed our army . upon this occasion , the commission of the generall assembly gave themselves to search after the causes of this stroake and spirit of confusion and astonishment from the lord , and after some pains taken therein , found that there had been a malignant design for bringing in again the malignant party of a long time , hatching and carrying on by sundry in the judicatories and in the army , and that it was far promoted and advanced : and for the more conviction herein , they did condescend on severall instances and particulars of moment and consequence : this they offered to the committee of estates as grounds of humiliation to be keeped by them and the army ; but the committee , as they did refuse to take with any such guiltiness , so did they refuse to joyn in any humiliation to be keeped for the same upon the which the commission did leave it before them with a declaration , that they had exonered themselves , and with a desire to the committee of estates to do therein , as they would be answerable to god , who was contending for these things . the second is the causes of humiliation , condescended on at sterlin immediatly after the defeat at dumbar : these causes which were first condescended on by the presbytery with the army , and afterwards approven by the commission of the generall assembly did specifie somewhat of the crooked courses which had been taken in carrying on the treaty with the king , and of the obstructing the purging of the army , and of the judicatories , and of the kings family , and of the not differencing of instruments imployed in publick trust , and severall other things relating to the carriage of these in publick trust in judicatories and armies , which though reall truths in themselves , and just matter of humiliation before god , yet were rejected and not so much as read or intimated by many ministers in their congregations , and were refused to be taken with , or acknowledged by sundry statesmen and officers of the army , and others , who were guilty of them . the third instance is the remonstrance of the gentlemen , ministers and forces in the west , which though it was a testimony given in reference to sin and duty by a company of men who had been straight from the beginning in the work of god , in the simplicity of their hearts , and did contain in it many sad truthes , yet was not onely rejected , but condemned by the plurality of the committee of estates , and commission of the general assembly , notwithstanding that many of the members of both these judicatories did dissent from , and protest against these voices , and as if it had not been enough , was again resumed by the parliament and a most harsh censure put upon it , and all such as did not disclame it before such a day , appointed to be proceeded against with censures of an high nature ; other testimonies of presbyteries and synods beside these are also mentioned , for diverse such there was , as the letters from the presbyteries of sterlin , aberdeen . glasgow , pasley , and severall other presbyteries and synods , which were writen to the commission as testimonies of their dis-satisfaction with the publick resolutions concerning the leavy , and were rejected , and sundry of the authors thereof sharply rebuked : nay , some of them discharged to speak their consciences , and confined in places far distant from their charge for doing thereof . in the close of this article there is mention of the neglecting of means tending to peace , and the preventing the effusion of more bloud , from pride and biternesse of spirit , against these who had invaded us . we know that before this kingdom was invaded by these who hath now brought it low , there was a letter writen by the parliament to the present power in england , and duplicates thereof to the generall , liutenant generall , and generall major of their army , upon the 22. of iune 1650. wherein they did shew that as in their letter of the 6. of march 1649. they did acknowledge their obligation , and declare their resolution , to observe the rule of remonstrating ; first the breaches of peace for craving just reparation , of using all fair means of giving a preceding warning of three moneths , before any engagement of these kingdoms in war , so they do again renew the same , and accordingly renewed the acts of posture and leavy for putting this kingd●m in readinesse in case of invasion , which were made the former year when they wrote the foresaid letter of the 6. of march , all which they do professe solemnly to be done by them in the sincerity of their hearts ; not out of any policy to catch advantages , nor for any other end or design whatsoever , but meerly for their own defence , which they do account abundantly sufficient to remove all grounds of jealousies , and misreports of their intentions , and to take away all pretence of necessity of the marching of forces for defence of the borders of england ; and on the other part being informed of a resolution in england to send an army to invade this kingdom , they desired to know whether these who have the present power in england do acknowledge themselves oblieged , or by their answer will obliege themselves and declare their resolutios to observe the foresaid way and order upon their part to us , and plainly and clearly to declare , whether their forces do march for offence or defence , whether with intention for keeping onely within the borders of england or comming within ours , which way of procedour for clearing each others , and dealing plainly , is not onely agreable to particular treaties , and to the many tyes , bonds and declarations past betwixt these kingdomes , but also to the law of god , and practise of his people in his word , and to the common law and practice , even of heathen nations , much more of christian covenanted kingdoms , and may prevent many evils & dangerous consequences , which may fall out , even beyond and contrary to the intentions of the nations , by their armies lying near others upon their borders , although meerly upon intended defence : this did indeed savour of a spirit of peace ; but since the comming of these men into the land there hath been such pride and bitternesse of spirit , that not onely were all essayes of peace neglected , but every motion tending thereto , whether made by any amongst our selves , or hinted at by any amongst them , were slighted and some time entertained with disdain , reproach and contempt ; and albeit the invasion was unjust , yet certainly it was our duty to have followed and endeavoured peace so far as was possible , rom. 12. 18. if it be possible , as much as lieth in you , live peaceably with all men . heb. 12. 14. follow peace with all men , and holinesse , without which no man shall see god. psalm 120. 7. i am for peace , but when i speak they are for war. 7. step. the seventh is , the publick resolutions of kirk and state , for bringing in the malignant party first to the army , and then to the judicatories , and the actuall intrusting of them with the power of the kingdom both military and civill ; we conceive that these publick resolutions in the complex of them do ( besides other sins which may be mentioned ) include those : first , a conjunction with the enemies of god and his cause , which is condemned by many clear scriptures , 2 chron. 19. 1 , 2. and iehoshaphat the king of iudah returned to his house in peace to ierusalem , and iehu the son of hanan● the seer , went out to meet him , and said to king iehoshaphat , shouldst thou help the ungodly , and love them that hate the lord ? therefore is wrath on thee from before the lord. isa. 30. 1 , 2 , 3. wo to the rebellious children , saith the lord , that take councel but not of me ; and that cover with a covering , but not of my spirit , that they made adde sin to sin : that walk to go down to egypt ( and have not asked at my mouth ) to strengthen themselves in the strength of pharaoh , and to trust in the shadow of egypt ; therefore shall the strength of pharaoh be your shame , and the trust in the shadow of egypt your confusion : isa. 31. 1 , 2 , 3. wo to them that go down to egypt for help , and stay on horses , and trust in chariots , because they are many , and in horsmen , because they are very strong , but they look not to the holy one of israel , neither seek the lord ; yet he also is wise , and will bring evill , and will not call back his words : but will arise against the house of the evill doers , and against the help of them that work iniquity : now the egyptians are men and not god , and their horses flesh and not spirit ; when the lord snall stretch out his hand , both he that helpeth shall fall , and he that is holpen shall fall down , and they all shall fall together . jer. 2. 18. and now what hast thou to do in the way of egypt , to drink the waters of sihor ? or what hast thou to do in the way of assyria , to drink the waters of the river ? jer. 13. 21. what wilt thou say when he shall punish thee ? ( for thou hast taught them to be captains , and as chief over thee ) shall not sorrows take thee as a woman in travail ? 2. the laying of a foundation of , or the establishing of a rule for imploying and intrusting men with the interest of the cause of god and of the kingdom , who ought not to be imployed nor instrusted , if respect be had to the qualifications required in the word , viz. that they be men fearing god , hating covetousnesse and dealing truly , who are appointed to be rulers over thousands , hundreds , fifties and tens , exod. 18. 21. moreover thou shalt provide out of all the people , able men , such as fear god , men of truth , hating covetousnesse ; and place such over them ; to be rulers of thousands , and rulers of hundreds , rulers of fifties and rulers of tens ; and that they be just , ruling in the fear of god who rules over men . 2 sam. 23. 3. the god of israel said , the rock of israel spake to me , he that ruleth over men must be just , ruling in the fear of god. 3. that there was therein a breach and violation of the fourth article of the covenant , which obligeth that we be so far from giving trust to malignants , that they should endeavor to bring them to condign punishment . 4. that there was therein a manifest receding from the solemn publick confession of sins , and engagement to duties , and from the constant tenor of our declarations , warnings , and remonstrances and causes of humiliation these years past . ier. 2. 35 , 36 , 37. yet thou sajest , because i am innocent , surely his anger shal turn from me : behold i will plead with thee , because thou sayest i have not sinned . why gaddest thou about so much to change thy way : thou also shalt be ashamed of egypt , as thou wast ashamed of assyria ; yea , thou shalt go forth from him , and thine hands upon thine head : for the lord hath rejected thy confidences , and thou shalt not prosper in them . 5. that there was a great deal of diffidence , and distrust in the arm of the lord , and a seeking of help from , and a resting on the arm of flesh ; ier. 17. 5 , 6. thus saith the lord , cursed be the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the lord : for he shall be like the heat● in the desert , and shall not see when good commeth , but shall inhabite the parched places in the wildernesse , in a salt land and not inhabited . 6. that there was therein a great deal of prevarication and deceitfull dealing by many , ier. 5. 2. 3. and though they say the lord liveth , surely they swear falsely . o lord , are not thine eyes upon the truth ? thou hast stricken them , but they have not grieved , thou hast consumed them , but they have refused to receive correction , they have made their faces harder then a rock , they have refused to return : because albeit the arguments that were used , were taken from necessity and other things of that kind , yet the great wheel that moved in that businesse , was a design to bring in that party into places of power and trust into the army , who had been formerly put out for their malignant and disaffected carriage , and thereafter , albeit in the beginning of this businesse so great haste was pretended , that they could not wait for a very few dayes , till the commission might conveen , but made use of a unfrequent and occasionall meeting , when not onely many of the members were absent , but also not advertised ; yet when that which was aimed at concerning the modelling of the army was obtained they did move but very slowly , and acted nothing at all for many months thereafter ; nay , not till long after the army was compleatly leavied , and until they had gotten the act of classis also resemded , and that party brought to the parliament aswell as to the army , and untill the generall assembly did sit down , that they might have their approbation of these proceeding so far as was fit for them to meddle with . 7. there was in it a reall stumbling and offence to the most part of the godly in the land , whose hearts were much grieved , and their hands exceedingly weakened thereby , together with the making glad and strengthening the ungodly , and disaffected and prophane in the land , ier. 23. 14. i have seen also in the prophets of ierusalem an horrible thing , they commit adultery and walk in lies ; they strengthen also the hands of evill doers , that none doth return from his wickednesse ; they are all to me as sodom , and the inhabitants thereof as gommorrah ezek. 13. 22. because with lies ye have made the hearts of the righteous sad , whom have not made sad and strengthened the hands of the wicked , that he should not return from his wicked works by promising him life . lastly , the state of our cause was thereby upon the matter turned upside-down by intrusting the work and people of god to the enemies thereof , it being known and made manifest that these men did retain the same principles , and did drive on the same designs which could not but prove destructive to religion & the people of god. 8. step. the next step , is , the joyning of many of the people ( who are engaged with god by covenant to the contrary , no lesse then the rulers ) with the forces of the kingdom ; after that by the resolutions there was a prevailing party of malignants brought to the army , who had the strength of counsels and actings therein , and were carrying on a malignant interest ; what ever question there may be of the associating of subjects in war with the wicked enemies of god , on the command of the magistrate in a lawful cause , which seems to us to be condemned in the people of god , isa. 8. 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. for the lord spake thus to me with a strong hand , and instructed me , that i should not walk in the way of this people , saying , say ye not a confederacy to all these to whom this people shall say , a confederacy ; neither fear ye their fear , nor be afraid . sanctifie the lord of hosts himself , and let him be your fear , and let him be your dread . and he shall be for a sanctuary ; but for a stone of stumbling , and for a rock of offence to both the houses of israel , for a gin , and for a snare to the inhabitants of ierusalem , and many among them shal stumble and fall , and be broken , and be snared , and be taken . bind up the testimony , seal the law among my disciples . and i will wait upon the lord that hideth his face from the house of iacob , and i will look for him . behold , i and the children whom the lord hath given me , are for signs , and for wonders in israel , from the lord of hosts which dwelleth in mount sion . aswel as in the magistrates ; the ground of the prohibition , to wit , learning of their works , and the ensnaring of the people , having a more immediate connexion with the peoples joyning , then with the magistrates commanding them to joyn ; yet as the thing is laid down in the paper we think there will be no question about it , because it includes these particulars . 1. the joyning of a people who with the consent and approbation , nay by the commandement and authority of their magistrates had covenanted with the lord , not to joyn with his enemies . 2. that it was when the rule of constituting the army was corrupt , to wit , the publick resolutions , which made the case desperat and left no place or remedy for purging of the army . 3. that it was when a party of malignants who had the sway of counsels and actings were brought to the army , which being added to the former , not only made the purging of the army in an ordinary way impossible , but also carried the stream and current of all their resolutions and actings into a malignant channell ; that they were the prevailing party , is more manifest , then that time needs to be spent in verifying thereof . 4. that they were carrying on a malignant interest , to wit , the establishing the king in the exercise of his power in scotland , and the re-investing him with the government in england , when he had not yet abandoned his former enmity to the work and people of god ; and the securing of power in their own hands under him : and though none of these four had concurred ( all which we believe will be acknowledged by un-byassed men ) yet there was a sin in the peoples joyning , because few or none of these who did joyn , did give any testimony against the magistrats employing of the malignant party , but went willingly after the commandment , hosea 5. 11. ephraim is oppressed and broken in judgment , because he willingly obeyed and want after the commandment . it is acknowledged to have been the peoples duty , even by these who justifie their joyning with them upon the command of the magistrate , to have bemoaned it before the lord , and in their stations to have testified against it before men . 9. step. the ninth step is , the prelimiting and corrupting of the generall assembly , in regard of the free and right constitution thereof . generall assemblies rightly constitute in their liberties and freedom , as they are one of the most precious ordinances of jesus christ , so have they been most wholsome and profitable means in this kirk , for the purging and preserving all the ordinances of christ in the land ; and therefore as it hath been the care of all the faithfull servants of god in the land , to vindicat and preserve their right constitution and due liberty and freedom ; so in the promoting of any course of defection hath satan alwayes studied to intrench thereupon , and to corrupt the same . that the generall assembly was prelimited this year , is evident by the letter written by the commission of the generall assembly to the presbyteries , with an act sent therewith , appointing , that all these who remain unsatisfied in the publick resolutions , after conference , and did continue to oppose the same , should be cited to the generall assembly ; which letter and act had such influence on many presbyteries , that though there were in them many able and faithfull men who were unsatisfied with the publick resolutions , yet very few of these were chosen to be commissioners ; and where any such persons were elected , there was for the most part either protestations against it , or else another election of other persons ; by which it came to pass , that almost all these were incapacitated to sit in the assembly , and the meeting was almost wholly made uponly of these who had been instrumentall in carrying on the former defection , or were consenting thereto , and were approving thereof . a more grosse prelimitation then this could not readily be that men intrusted by the generall assembly with the publick affairs , and to preserve the liberty thereof , should first ( contrary to their trust ) open a door for bringing in the malignant party , and then shut the door against the sitting of all these in the assembly , where their proceedings were to be tryed , who did not before their comming there , approve of their opening the door to the malignants ; which was not onely to make defection themselves , but to involve others therein , and to take away the remedy thereof . beside this grosse prelimitation , there was also diverse other particulars of importance that fell out in the meeting it self , in the constituent members in the liberty & freedom of voicing , which were set down at length in the protestation made at st. andrews against that meeting , and the reasons afterwards penned for strengthening thereof , and therefore we shall not need in this place to repeat these things , but recommends the reading of them to such as desire more fully to be informed in these particulars . it were tedious to fall on the acts of that assembly , and warnings issued by them . these things we now leave , as a subject requiring a more large and distinct consideration ; desiring onely this one thing to be pondered and considered . that besides their ratifying and approving the proceedings of the former commission ( which were in many things the great grief of all the godly in the land ) in such ample manner , as even ( in way of expression ) is not free of some flattery and vanity ; and besides the censuring of some honest men for no other thing but only protesting against them ; and besides , the emitting of warnings reflecting exceedingly on former pious and warrantable proceedings , they have laid a foundation for censuring all ministers and professors , and for keeping such out of the ministery , who do not approve of all these proceedings , which have this last year so much vexed and grieved the godly , and so much rejoyced and made glad the malignant party and wicked of the land : and if these things shall be accordingly executed and take effect , what persecution shall there be of many godly ministers , elders , expectants and professors ; and what a ministery , and what a church shall we have in a few years ? 10. article . the last head of the lords controversie that is mentioned , is deep security and obstinacie , im enitencie and incorrigiblnesse under all these , and under all the dreadfull stroaks of god , and tokens of his indignation against us , because of the same , so that whilst he continues to smite , we are so far from humbling our selves , that we grow worse and worse , and sin more and more : that it is so with us , will not ( we suppose ) be denied by any godly man amongst us , who knowes and observes the lands condition , and the present temper and carriage of the inhabitants ; every man crying out almost for his affliction , but none almost mourning for his sin ; we think it may be truly said , that sin and iniquity of all kinds , and amongst all ranks of persons hath been more multiplied and encreased in scotland since the defeat at dumbar , then in many years before , and that this nation was not so dull , hard hearted , and impenitent under any of the former rods wherewith the lord did smite us these years past , as under these rods wherewith he now smites us ; and that this doth much highten our iniquity , and speak sad things to come , if not repented of , is evident from isay. 1 5. why should ye be stricken any more ? ye will revolt more and more the whole head is sick , and the whole heart is faint . isa. 9. 13. for the people turneth not unto him that smitteth them , neither do they seek the lord of hosts . v. 14. therefore the lord will cut off from israel head and tail , root & branch in one day . v. 15. the ancient and honorable , he is the head ; and the prophet that teacheth lyes , he is the tail . v. 16. for the leaders of this people cause them to erre , and they that are led of them , are destroyed . ier. 5. 3. o lord , are not thine eyes upon the truth ? thou hast stricken them , but they have not grieved ; thou hast consumed them , but they have refused to receive correction : they have made their faces harder then a rock , they have refused to return . ier. 8. 4. moreover , thou shalt say unto them , thus saith the lord , shall they fall , and not arise ? shall he turn away and not return ? v. 5. why then is this people of ierusalem sliden back by a perpetual back sliding ? they hold fast deceit , they refuse to return . v. 6. i hearkened and heard , but they spake not aright ; no man repented him of his wickedness , saying , what have i done ? every one turneth to his course as the horse rusheth into the battel . v. 7. yea , the stork in the heaven knoweth her appointed times , and the turtle , and the crane , and the swallow observe the time of their coming ; but my people know not the judgement of the lord. isa. 42. 23. who among you wil give ear to this ? who wil hearken and hear for the time to come ? v. 24. who gave iacob for a spoil and israel to the robbers ? did not the lord , he , against whom we have sinned ? for they would not walk in his ways , neither were they obedient to his law v. 25. therfore he hath poured upon him the fury of his anger , and the strength of battel ; and it hath set him on fire round about , yet he knew not ; and it burned him yet he laid it not to heart . lev. 26. 14. but if you wil not hearken to me , and wil not do all these commandements ; v. 15. and if ye shal despise my statutes , or if your soul abhor my iudgments , so that ye will not do all my commandements , but that ye break my covenant : v. 16. i also wil do this unto you , i will even appoint over you terror , consumption , and the burning-ague ; that shall consume the eyes , & cause sorrow of heart ; and ye shall sow your seed in vain , for your enemies shal eat it . v. 17. and i will set my face against you , and ye shall be slain before your enemies : they that hate you shall reign over you , and ye shall flee when none pursueth you . v. 18. and if you will not yet for all this hearken unto me , then i wil punish you seven times more for your sins . v. 19. and i wil break the pride of your power ; and i will make your heaven as iron and your earth as brasse : v. 20. and your strength shall be spent in vain ; for your land shall not yeeld her increase , neither shall the trees of the land yeeld their fruits . v. 21. and if ye walk contrary unto me , and will not hearken unto me , i will bring seven times more plagues upon you , according to your sins . v. 22. i will also send wilde beasts among you , which shall rob you of your children , and destroy your cattel , and make you few in number , and your high waies shall be desolate . v. 23. and if you will not be reformed by these things , but will walk contrary unto me : v. 24. then will i also walk contrary unto you , and will punish you yet seven times for your sins . v. 25. and i will bring a sword upon you , that shall avenge the quarrel of my covenant : and when you are gathered together within your cities , i will send the pestilence among you ; and ye shall be delivered into the hand of the enemy . v. 26. and when i have broken the staff of your bread , ten women shall bake your bread in one oven , and they shall deliver you your bread again by weight ; and ye shall eat and not be satisfied . v. 27. and if you will not for all this hearken unto me , but walk contrary unto me : v. 28. then i will walk contrary unto you also in fury ; and i , even i , will chastise you seven times for your sins . v. 29. and ye shall eat the flesh of your sons , and the flesh of your daughters shall ye eat . v. 30. and i will destroy your high places , and cut down your images , and cast your carcases upon the carcases of your idols , and my soul shall abbor you . v. 31. and i will make your cities wast , and bring your sanctuaries unto desolation , and i will not smell the savour of your sweet odours . v. 32. and i will bring the land into desolation ; and your enemies which dwell therein shall be astonished at it . v. 33. and i will scatter you among the heathen , and will draw out a sword after you ; and your land shall be desolate , and your cities waste . v. 34. then shall the land enjoy her sabbaths as long as it lieth desolate , and ye be in your enemies land ; even then shall the land rest , and enjoy her sabbaths . v. 35. as long as it lieth desolate , it shall rest ; because it did not rest in your sabbaths when ye dwelt upon it . v. 36. and upon them that are left alive of you , i will send a faintnesse into their hearts in the lands of their enemies ; and the sound of a shaken leaf shall chase them ; and they shall flee , as fleeing from a sword , and they shall fall when none pursueth them . v. 37. and they shall fall one upon another as it were before a sword , when none pursueth ; and ye shall have no power to stand before your enemies . v. 38. and ye shall perish among the heathen , and the land of your enemies shall eat you up . v. 39. and they that are left of you , shall pine away in their iniquitie in your enemies lands , and also in the iniquities of their fathers shall they pine away with them . finis . a humble acknowledgment of the sins of the ministery of scotland . printed in the year 1653. the preface . although we are not ignorant , that mockers of all sorts may take occasion by this acknowledgment of the sins of ministers , to strengthen themselves in their prejudices at our persons and callings , and turn this unto our reproach , and that some may misconstrue our meaning therein , as if we did thereby intend to render the ministery of this church base and contemptible , which is far from our thoughts , we knowing and being perswaded in our selves , that there are many able , godly and faithful ministers in the land ; yet being convinced that we are called to humble our selves , and to justifie the lord in all the contempt that he hath poured upon us : that they who shall know our sins , may not stumble at our judgments : we have thought it our duty to publish this following discovery and acknowledgment of the corruptions and sins of ministers , that it may appear how deep our hand is in the transgression , and that the ministers of scotland have no small accession to the drawing on of these judgments that are upon the land. only in this following acknowledgment we desire it may be considered , that there are here enumerated some sins , whereof there be but some few ministers guilty , and others whereof m●● are guilty , and not a few , which are the sins of these whom the lord hath keeped from the more grosse corruptions herein mentioned ; and that it is not to be wondered at , if the ministery of scotland be yet in a great measure unpurged , considering that there was so wide a door opened for the entering of corrupt persons into the ministery , for the space of above thirty years under the tyranny of prelat● , and that also there hath been so many diversions from , and interruptions of endeavours to have a purged ministery in this land. the sins of the ministery . first , such as are before their entry to the ministery . 1. lighteness and prophanity in conversation , unsuitable to that holy calling which they did intend , not throughly repented of . 2. corrupt education of some in the prelaticall and arminian way , whereby their corruptions and errors were drunken in , and abilities improven , for strengthening and promoving the same , not repented of . 3. not studying to be in christ , before they be in the ministery ; nor to have the practicall knowledge and experience of the mystery of the gospel in themselves , before they preach it to others . 4. neglecting to sit themselves for the work of the ministerie in not improving prayer and fellowship with god , education at schools and opportunities of a lively ministery , and other means , and not mourning for these neglects . 5. not studying self-denyall , nor resolving to take up the crosse of christ . 6. negligence to entertain sight and sense of sin and misery , not wrestling against corruption , nor studying of mortification and subduednesse of spirit . secondly , in entering . 1. carnall , corrupt and crooked wayes for entering to the ministery , such as bribing in the time of prelacie , soliciation of friends and the like ; whereby many have not entered by the door , but did climb up another way . 2. entering to the ministery by an implicite , execrable , canonicall oath and subscription given to the prelats for acknowledging them , and advancing their corruptions introduced and to be introduced . 3. entering to the ministery without tryals , and receiving ordination either from the prelat , or by a recommendation from him to the presbyterie , and sometimes without or against the minde of the presbyterie . 4. entering either only by presentations , or by purchased supplications from the plurality of the parochiners , without or against the consent of the godly in the parioch . 5. entering to the ministery without respect to a commission from jesus christ , by which it hath come to passe , that many have run unsent . 6. entering to the ministery not from the love of christ , nor from a desire to honour god in gaining of souls , but for by-ends , for a name , and for livelyhood in the world , notwithstanding solemne declaration to the contrary at admission . 7. some offering themselves to tryall without abilities , and studying to conceal and hide their weaknesse , by making use of the help and pains of some friend and acquaintance , or other mens papers , in severall parts of the tryall ; and some authorized to preach , and others admitted to the ministery , who have little or no ability for performing the duties thereof . 8. too much weighed with inclination to be called to the ministery in a place where we have carnall relation . thirdly , after entering , which is first in their private condition and conversation . 1. ignorance of god , want of nearnesse with him , and taking up little of god in reading , meditating , and speaking of him . 2. exceeding great selfishnesse in all that we do , acting from our selves , for our selves . 3. not caring how unfaithfull and negligent others were , so being it might contribute a testimony to our faithfulnesse and diligence : but being rather content , if not rejoycing at their fault . 4. least delight in these things wherein lyeth our nearest communion with god , great inconstancie in our walk with god , and neglect of acknowledging of him in all our wayes . 5. in going about duties , least carefull of these which are most remote from the eyes of men . 6. seldome in secret prayer with god , except to sit for publick performances , and even that much neglected , or gone about very superficially . 7. glad to find excuses for the neglect of duties . 8. neglecting the reading of scriptures in secret , for edifying our selves as christians , only reading them in so far as may sit us for our duty as ministers , and oft-times neglecting that . 9. not given to reflect upon our own wayes , nor suffering conviction to have a through work upon us , deceiving our selves by resting upon abstinence from , and abhorrencie of evils , from the light of a naturall conscience , and looking upon the same as an evidence of a reall change . 10. evill guarding of , and watching over the heart , and carelesnesse in self-searching , which makes much unacquaintednesse with our selves , and estrangednesse from god. 11. not guarding nor wrestling against seen and known ills , especially our predominants . 12. a facilite to be drawn away with the temptations of the time , and other particular temptations , according to our inclinations and fellowship . 13. instability and wavering in the wayes of god through the fears of persecution , hazard , or loss of esteem , and declining duties , because of the fear of jealousies and reproaches . 14. not esteeming the crosse of christ and sufferings for his name honourable , but rather shifting sufferings from self-love . 15. deadnesse of spirit after all the sore stroaks of god upon the land. 16. little conscience made of secret humiliation and fasting by our selves apart , and in our families ; that we might mourn for our own and the lands guiltinesse and great back-slidings , and little applying the causes of publick humiliation to our own hearts . 17. finding of our own pleasures , when the lord cals for humiliation . 18. not laying to heart the sad and heavy sufferings of the people of god abroad , and the not thriving of the kingdom of jesus christ , and the power of godliness among them . 19. refined hypocrisie , desiring to appear what indeed we are not . 20. studying more to learn the language of gods people nor their exercise . 21. artificiall confessing of sin without repentance , professing to declare iniquity , and not resolving to be sory for sin . 22. confession in secret much slighted , even of these things whereof we are convinced . 23. no reformation after solemn acknowledgments and private vows , thinking our selves exonered after confession . 24. readier to search out and censure faults in others , then to see or take with them in our selves . 25. accounting of our estate and way according to the estimation that others have of us . 26. estimation of men as they agree with or disagree from us . 27. not fearing to meet with tryals , but presuming in our own strength to go through them unshaken . 28. not learning to fear by the falls of gracious men , nor mourning and praying for them . 29. not observing particular deliverances and rods , nor improving of them for the honor of god , and edification of our selves and others . 30. little or no mourning for the corruption of our nature , and less groaning under , and longing to be delivered from that body of death , the bitter root of all our other evils . secondly , in our conversation and walk with and before these of our flocks and others . 1. fruitless conversing ordinarily with others for the worse rather then for the better . 2. foolish jesting away time with impertinent and useles discourse , very unseeming the ministers of the gospel . 3. spirituall purposes often dying in our hands , when they are begun by others . 4. carnal familiarity with naturall wicked and malignant men ; whereby they are hardened , the people of god stumbled , and we our selves blunted . 5. slighting fellowship with these by whom we might profit . 6. desiring more to converse with these that might better us by their parts , then such as might edifie us by their graces . 7. not studying opportunities of doing good to others . 8. shifting of prayer and other duties when called thereto , choosing rather to omit the same , then we should be put to them our selves . 9. abusing of time in frequent recreation and pastimes , and loving our pleasures more then god. 10. taking little or no time to christian discourse with young men trained up for the ministery . 11. common and ordinary discourse on the lords day . 12. slighting christian admonition from any of our flocks , or others as being below us , and ashamed to take light and warning from private christians . 13. dislike of , or bitternesse against such as deal freely with us by admonition or reproof , and not dealing faithfully with others who would welcome it off our hands . 14. not making conscience to take pains on the ignorant and prophane for their good . 15. our not mourning for the ignorance , unbelief , and miscarriages of the flocks committed unto us . 16. impatient bearing of the infirmities of others , rashly breaking out against their persons , more then studying to gain them from their sins . 17. not using freedom with these of our charge , and for most part spending our time with them in common discourses , not tending to edification . 18. neglecting admonition to friends and others in an evil course . 19. reservednesse in laying out our condition to others . 20. not praying for men of a contrary judgment , but using reservednesse and distance from them , being more ready to speak of them then to them , or to god for them . 21. not weighed with the fallings and miscarriages of others , but rather taking advantage thereof for justifying our selves . 22. talking of , and sporting at the faults of others , rather then compassionating of them . 23. no pains taken in religious ordering of our families , nor studying to be paterns to other families in the governement of ours . 24. hasty anger and passion in our families and conversation with others . 25. covetousnesse , worldly mindednesse , and an inordinate desire after the things of this life , upon which followeth a neglect of the duties of our calling , and our being taken up for the most part with the things of the world. 26. want of hospitality and charity to the members of christ. 27. not cherishing godlinesse in the people , and some being afraid of it , and hating the people of god for piety , and studying to bear down and quench the work of the spirit amongst them . thirdly in the discharge of ministerial duties . which is first in regard of labouring in the word and doctrine . 1. not entertaining that edge of spirit in ministeriall duties , which we found at the first entry to the ministery . 2. great neglect of reading and other preparation , or preparation meerly literal and bookish , making an idoll of a book , which hindereth communion with god , or presuming on bygone assistance , and praying little . 3. trusting to gifts , parts and pains taken for preparation , whereby god is provoked , to blaste good matter well ordered and worded . 4. carelesse in imploying christ , and drawing vertue out of him for inabling us to preach in the spirit and in power . 5. in prayer for assistance , we pray more for assistence to the messenger then to the message which we carry , not caring what become of the word , if we be with some measure of assistance carried on in the duty . 6. the matter we bring forth is not seriously recommended to god by prayer to be quickened to his people . 7. neglect of prayer after the word is preached , that it may receive the first and latter rain ; and that the lord would put in the hearts of his people what we speak to them in his name . 8. neglect to warn in preaching of snares and sin in publick affairs by some , and too much frequent and unnecessary speaking by thers of publick businesse and transactions . 9. exceeding great neglect and unskilfulnesse to set forth the excellencies and usefulness of jesus christ , and the new covenant which ought to be the great subject of a ministers study and preaching . 10. speaking of christ more by hear-say then from knowkedge and experience , or any reall impression of him upon the heart . 11. the way of most ministers preaching too legall . 12. want of sobriety in preaching the gospel , not ●avouring any thing but what is new , so that the substantials of religion bear but little bulk . 13. not preaching christ in the simplicity of the gospel , nor our selves the peoples servants for christ sake . 14. preaching of christ not that the people may know him , but that they may think we know much of him . 15. preaching anent christs leaving the land without brokennesse of heart , or up stirring of our selves to take hold of him . 16. not preaching with bowels of compassion to them who are in hazard to perish . 17. preaching against publick sins , neither in such a way nor for such an end as we ought for the gaining of souls , and drawing men out of their sins , but rather because it is of our concernment to say something of these evils . 18. bitternesse in stead of zeal , in speaking against malignants , sectaries , and other scandalous persons , and unfaithfulnesse therein . 19. not studying to know the particular condition of the souls of the people , that we may speak to them accordingly , nor keeping a particular record thereof , though convinced of the usefulnesse of this . 20. not wealing what may be most profitable and edifying , and want of wisedome in application to the severall conditions of souls , not so carefull to bring home the point by application as to finde out the doctrine , nor speaking the same with that reverence which becomes his word and message . 21. choosing texts whereon we have something to say rather then suting to the condition of souls and times , and frequent preaching of the same things that we may not be put to the pains of new studie . 22. such a way of reading , preaching and prayer as puts us in these duties further from god. 23. too soon satisfied in the discharge of duties , and holding off challenges with excuses . 24. indulging the bodie , and wasting much time idlely . 25. too much eying our own credite and applause , and being taken with it , when we get it , and unsatisfied when it is wanting . 26. timorousnesse in delivering gods message , letting people dye in reigning sins without warning . 27. voguinesse and pride of heart because the lord fulfilled our word in the year 1648. 28. rash speaking in the name of the lord in reference to the successe of our armies of late . 29. studying the discharge of duties , rather to free our selves from censure , then to approve our selves to god. 30. shifting to preach in places where we were for the time for fear of displeasing , in this time of publick backsliding and triall . 31. not making all the counsell of god known to his people , and particularly not giving testimony in times of defection . 32. not studying to profite by our own doctrine , nor the doctrine of others . 33. for most part preaching , as we our selves were not concerned in the message we carry to the people . 34. not rejoycing at the conversion of sinners , but content with the unthriving of the lords work amongst his people as su●eing best with our minds , fearing if they sholuld thrive better , we should be more put to it , and less esteemed of by them . 35. many in preaching and practice , bearing down the power of godliness . 36. unfaithfull discharge of ministeriall duties in attending the armies . 37. we preach not as before god , but as to men , as doth appear by the different pains in our preparation to speak to our ordinary heares , and to others to whom we would approve our selves . 38. not making the ministery a work in earnest as a thing to be accounted for in every duty , which makes much laziness and unfruitfulness , doing duties ex officio , not ex conscientia offici● , rather to discharge our calling nor our conscience . secondly , in the administration of sacraments . 1. in baptisme . little minding in our selves , or stirring up of others to minde the obligation that lyes on us and them , by the covenant made with god in baptisme . 2. not instructing parents in their duty , not charging them with their promise given at the baptizing of their children , nor trying what pains they have taken to perform the same . 3. being very superficiall and formall in the administration of this ordinance . thirdly , in the administration of the lords supper . admitting of mixt multitudes to the lords table , not separating betwixt the pretious and the vile . 2. unequall dealing with poor and rich , in admitting to , or suspending and debarring from the lords table . 3. great neglect to prepare for that action , preparing for it more as ministers , then as christians . 4. carnall and unworthy carriage of ministers at the communion , being more desirous to have that action by our hands , with credit to our selves , then with profit to the people . 5. thinking when that action is by-hand , that we have a vacancie from other ministeriall duties for a time . 6. little wrestling with god to have the people prepared for it , or the guilt of prophaning of it by our selves and others taken away . fourthly , in visiting . negligent , lazie and partiall visiting the sick ; if they be poor , we go once , and only when sent for ; if they be rich and of better note , we go oftner , and unsent for . 2. not knowing how to speak with the tongue of the learned a word in season to the weary and exercised in conscience , nor to such as are under the losse of husband , wife , children , friends or goods , for the improving of these tryals to their spiritiall advantage , nor to dying persons . 3. in visiting , wearying , or shunning to go to such as we esteem gracelesse . 4. not visiting the people from house to house , nor praying with them at fit opportunities . 4. in catechising . 1. lazie and negligent in catechising . 2. not preparing our hearts before , nor wrestling with god for a blessing to it , because of the ordinariness , and apprehended easiness of it ; whereby the lords name is much taken in vain , and the people little profited . 3. looking on that exercise as a work below us , and not condescending to study a right and profitabl way of instructing the lords people . 4. partial in catechising , passing by these that are rich and of better quality , though many of such stand ordinarly in great need of instruction . 5. not waiting upon and following the ignorant , but passionatly upbraiding of them often . 5. in ruling and discipline . 1. not making use of this ordinance of church-censures for gaining of souls , but turning it in a meer civil punishement ; and in the administration thereof becoming either coldrife , or without a spirit of meekness , and using a way either merely rational by wordly wisdom , or meerly authoritative , more then by motives drawn from the love of christ ; and by our carriage in judicatories putting a humane shape upon the ordinances of jesus christ , carrying our selves in too stately a way , like the men of this world . 2. partiality in administration of censures with respect of persons , not using the like faithfull freedom towards high and low , sib and fr●md . 3. rash taking on us to open and shut christs door . 4. by our practice , teaching ( as it were ) formality in repentance to offenders , hardening them in their sins , by accepting bare forms without any evidence of repentance , and loosing when we were perswaded christ did not loose : and of late turning profession of repentance into a state engine for men to step unto preferment and publick employments . 5. following scandalous persons with the highest censures of the kirk , with little or no care to hold them up to god. 6. want of compassion to these on whom discipline is exercised , not laboring to convince them of sin , but imperiously and with passion instead of zeal threatning them , thinking it sufficient if we be obeyed , though they be not gained to christ. 7. superficial , sinful , and slight censuring one another , at times appointed for that end in presbyteries and synods , and neglect of faithful freedom and love in performing that duty . 8. admitting of men to the ministry who were not qualified with grace aswel as gifts , not withstanding the word of god and constitutions of this kirk do require the one , aswel as the other ; which hath been the fountain of many evils . 9. great unfaithfulness in bringing in , and holding in , unworthy persons in the ministry , and keeping censures off unfaithful men . 10. unfaithfulness in giving testimonials and recommendations , and receiving persons upon testimonials meerly negative , especially expectants and students of divinity . 11. constituting elderships of such men as are known to be ignorant prophane and disaffected to the work of god , and being careless to have them consisting of the most able and godly men within the congregation , a great cause of much ignorance , prophane and scandalous carriage among the people . 12. neglecting to remove from the elderships such as are ignorant and scandalous . 13. neglecting to hold out the necessary qualifications and duties of ruling elders , and to stir them up to their duty . 14. not carrying our selves in judicatories and other wayes toward ruling elders as towards brethren , and joynt overseers in the work of the lord. 15. not making conscience of keeping kirk judicatories , but wearying of the expences and attendance , whereby diverse things hath been hastert and miscaried therein : willing deserting of them , and shunning to give testimony in them , for fear of inconveniences . 16. not stouping to a gaining way in debates , nor making application to god for knowledge of his mind in things debated , before they pass in a conclusion . 17. wearying to hear men fully who represent their doubts , and to weigh all the arguments that can be represented for the negative , before the affirmative be concluded . 18. too great animosities in judicatories , even about matters of small weight . 19. pride , impatience and peremptoriness of spirit , not staying on others clearness in our debates and conclusions , through which it comes to pass that we judge rashly of precious men ; and alienatition of affections steals in and is entertained . 20. hasty concluding of acts & pressing obedience thereto without convincing grounds holden forth from scripture for satisfying the consciences of the lords people . 21. silence in assemblies when unsatisfied , being carried by the authority of men , and too much following other mens light and suppressing their own . 22. making votes subservient to the humors of men and humane interests . 23. some altogether neglecting wholsome acts and constitutions of assemblies , and others , receiving their acts too implicity . 24. too bitter expressions against adversaries in publick papers and sermons , for eshewing reproaches , whereof there is no fruit but irritation . 25. abusing transportations by making them too frequent , and almost the ordinary way of planting places of any eminency ; sometimes enacting them when there is no pressing necessity , and without tender endeavouring the satisfaction of the people interested and without care of providing them thereafter . in relation to the publick . 1. not studying the controversies of the time , that we might be enabled to hold forth light , and convince gain sayers of the truth . 2. not fearing to meddle in matters too high for us , and desiring to be taken notice of , more then to be stedable in the publick . 3. following of publick bussiness , with too much neglect of our flocks . 4. following of publick bussiness with much pride and passion , and loftiness of spirit upon carnel principles and desire to be esteemed of , rather then true zeal to jesus christ and his matters , and with little or no prayer . 5. superficial admitting of all to the covenants , and solemn acknowledgment , without taking sufficient pains to instruct and inform them in the knowledge of the things contained therein . 6. being too instrumental for bringing disaffect persons to trust . 7. unequal zeal against enemies , cooling in our zeal against one enemy as it is increast against another . 8. much repining at the judgments of god upon the land from carnal respects , and transferring the causes of the wrath off our selves upon others . 9. too easie satisfied in such things as might tend to the prejudice of christs int●aest , weighing the consequences of great revolutions more by respect to our selves , then to his honor . 10. agreeing to receive the king to the covenant bracly upon writing , without any apparent evidences of a real change of principles . 11. not using freedom in shewing what we were convinced , was sinful in reference to the late treaty with the king , but going on therein when we were nor satisfied in our consciences for fear of reproach and of being mistaken . 12. silence in publick , and not giving testimony after a discovery of the kings commission given to iames graham ; for invading the kingdom . 13. pressing the king to make a declaration to the world , whilest we knew by clear evidences that he had no real conviction of the things contained therein . 14. too much desiring to lurk upon by ends , when called to give a testimony . 15. not bearing testimony against publick defections in a right and spiritual way . 16. unfaithfulness in bearing burden with them , whom the lord raised up to be his witnesses against the publick backslidings , omitting to bear testimony our selves upon carnal respects and lukewarmness in adhering to publick testimonies formerly given . a postscript . which could not be gotten printed . the foregoing causes of gods wrath being on severall dayes of solemne humiliation laid out & confessed before the lord , we thought fit to subjoine here some other causes of our late humiliation ; as 1. the late declining of the land by consenting & engaging unto the publick actings of the present powers , so contrary to the covenants , & so much prejudicial to religion & liberties . 2. the defection of diverse , who are accounted religious , from their former principles , unto separation , & other errours of the time . 3. the usurpation & carriage of the present pretended assembly . 4. the english their great encroachments upon the liberties of this church . 5. that the promised conversion of his ancient people of the jewes may be hastened . 6. that the lord may make our present resolutions for reforming our selves , our elderships & people effectual , and may bless our endeavours to this purpose . finis . the principles of the cyprianic age with regard to episcopal power and jurisdiction asserted and recommended from the genuine writings of st. cyprian himself and his contemporaries : by which it is made evident that the vindicator of the kirk of scotland is obligated by his own concession to acknowledge that he and his associates are schismaticks : in a letter to a friend / by j.s. sage, john, 1652-1711. 1695 approx. 280 kb of xml-encoded text transcribed from 50 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a59468 wing s289 estc r16579 13620371 ocm 13620371 100833 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to 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(eebo-tcp ; phase 1, no. a59468) transcribed from: (early english books online ; image set 100833) images scanned from microfilm: (early english books, 1641-1700 ; 801:5) the principles of the cyprianic age with regard to episcopal power and jurisdiction asserted and recommended from the genuine writings of st. cyprian himself and his contemporaries : by which it is made evident that the vindicator of the kirk of scotland is obligated by his own concession to acknowledge that he and his associates are schismaticks : in a letter to a friend / by j.s. sage, john, 1652-1711. [4], 94, [1] p. printed for walter kettilby ..., london : 1695. written by john sage. cf. dnb. advertisement on p. [1] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng cyprian, -saint, bishop of carthage. rule, gilbert, 1629?-1701. -defence of the vindication of the church of scotland. church of scotland -history. episcopacy -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 olivia bottum sampled and proofread 2003-02 olivia bottum text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the principles of the cyprianic age , with regard to episcopal power and iurisdiction : asserted and recommended from the genuine writings of st. cyprian himself , and his contemporaries . by which it is made evident , that the vindicator of the kirk of scotland is obliged by his own concessions to acknowledge , that he and his associates are schismaticks . in a letter to a friend . by i. s. london , printed for walter kettilby at the bishop's head in st. paul's church-yard . mdcxcv . sanctissimae matri ecclesiae scoticanae , sub pondere pressae , sed & adhuc malis non cedenti , fidem catholicam , unitatem apostolicam , pietatem primaevam fortiter propugnanti : adversus blasphemias , calumnias , sacrilegia , & ruinas , invicto ( quia verè christiano ) animo strenuè decertanti : cultu , fide , & justitiâ , in deum , regem , & proximos conspicuae : haereses omnes , tam antiquas quam novas , armis evangelicis , & perpetuâ ecclesiae traditione profliganti : undique lachrymis suffusae , victrice tamen cruce triumphanti ; ( tam archiepiscopis , episeopis , presbyteris , & diaconis , quam universo fidelium coetui , veris suis pastoribus vinculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primigeniae , adhaerescenti ) solâ spe coelestis praemii , inter clades miseras & maximas , suffultae ; hanc dissertationem epistolarem ( raptim & sermone vernaculo conscriptam ) de episcoporum aevi cyprianici eminentiâ & praerogativis , eâ quâ par est animi modestiâ & reverentiâ , clientelae & censurae ergò d. d. d. the principles of the cyprianic age , &c. sir , i acknowledge you have performed your promise . the author of the defence of the vindication of the church of scotland , in answer to an apology of ( he should have said for ) the clergy of scotland , has indeed said so as you affirmed : and i ask your pardon for putting you to the trouble of sending me his book and pointing to sect. 39. page 34. where he has said so . but now , after all , what thô he has said so ? and said so , so boldly ? do you think his bare saying so is enough to determine our question ? don't mistake it . that which made me so backward to believe he had said so , was not any dreadful apprehension i had of either his reason or authority ; but a perswasion that none of his party would have been so rash , as to have put their being or not being schismaticks upon such a desperate issue . and that you may not apprehend my perswasion was unreasonable , i shall first take to task what he hath said ; and then , perchance , add something concerning our main argument . his words are these . arg. 5. cyprian's notion of schism is , when one separateth from his own bishop . this the presbyterians do : ergo. a. all the strength of this argument lieth in the sound of words . a bishop , in cyprian's time , was not a diocesan , with sole power of jurisdiction and ordination . if he prove that , we shall give cyprian and him leave to call us schismaticks . a bishop , then , was the pastor of a flock , or the moderator of a presbytery . if he can prove , that we separate from our pastors , or from the presbytery , with their moderator , under whose inspection we ought to be , let him call us what he will : but we disown the bishops in scotland from being our bishops ; we can neither own their episcopal authority , nor any pastoral relation that they have to us . thus he . now , sir , if one had a mind to catch at words , what a field might he have here ? for instance ; suppose the word diocess was not in use in st. cyprian's time , as applied to a particular bishop's district ; doth it follow , that the thing now signified by it , was not then to be found ? again ; what could move him to insinuate , that we assign the sole power of iurisdiction and ordination to our diocesan bishop ? when did our bishops claim that sole power ? when was it ascribed to them by the constitution ? when did any of our bishops attempt to exercise it ? when did a scotish bishop offer , e. g. to ordain or depose a presbyter , without the concurrence of other presbyters ? when was such a sole power deem'd necessary for raising a bishop to all the due elevations of the episcopal authority ? how easie is it to distinguish between a sole and a chief power ? between a power superiour to all other powers , and a power exclusive of all other powers ? between a power , without , or against which , no other powers can act ; thô they may , in conjunction with it , or subordination to it : and a power , destroying all other powers , or disabling them from acting ? once more , how loose and ambiguous is that part of his definition of a bishop , in st. cyprian's time , in which he calls him , the pastor of a flock ? may not a bishop , and his diocess , be called a pastor and a flock , in as great propriety of speech , as a presbyterian minister and his parish ? sure i am , st. cyprian and his contemporaries thought so , as you may learn hereafter . how easie were it , i say , for one to insist on such escapes , if he had a mind for it ? but i love not jangle ; and i must avoid prolixity : and therefore considering the state of the controversie between our author and the apologist , and supposing he intended ( however he expressed it ) to speak home to the apologist's argument ; the force and purpose of his answer , as i take it , must be this . that an argument drawn from such as were called bishops in st. cyprian's time , to such as are now so called in scotland , is not good . that a bishop , in st. cyprian's time , was nothing like one of our modern scotish bishops ; i. e. a church governour superiour to , and having a prelatick power over , all other church-governours within such a district as we commonly call a diocess . that a bishop then was no more than a single presbyter , or pastor of a single flock , ( such a flock as could conveniently meet together in one assembly , for the publick offices of religion ; such a flock as the people of one single parish are , in the modern presbyterian notion of a parish , ) acting in parity with other single pastors of other single flocks or parishes . or , at most , that he was but the moderator of a presbytery , taking both terms in the modern current presbyterian sense ; i. e. as moderator signfies one , who , as such , is no church governour , nor hath any iurisdiction over his brethren : one , whose power is meerly ordinative , not decisive ; to be the mouth of the meeting , not to be their will or commanding faculty : to keep order in the manner and managing of what cometh before them ; not to determine what is debated amongst them . and as presbytery signifies such a number of teaching and ruling presbyters living and having their cures within such a district ; meeting together upon occasion , and acting in parity in the administration of the government , and discipline of the church . that therefore our scotish presbyterians cannot be called schismaticks in st. cyprian's notion of schism , unless it can be proved , that they separate from their pastor , or teaching presbyter , who has such a parish assigned to him for his charge : or , ( not from the moderator of the presbytery , who is not ; but ) from the presbytery ( which is the principle of unity ) with their moderator . this , i say , i take to be the purpose of our author's answer to the apologist's argument ; on the force whereof he ventures his parties being , or not being , schismatick● . if i have mistaken his meaning , i protest i have not done it wilfully . i am pretty sure , i have not , in the definition of a moderator ; for i have transcribed it , word for word , from one whom i take to be a dear friend of his , intirely of the same principles and sentiments with him ; and whose definitions , i am apt to think , he will not readily reject . i mean , the author of the vindication of the church of scotland , in answer to the ten questions a . and doth not our author himself , in this same 39th section , ( part whereof i am now considering , ) affirm , that fifty years before the first council of nice , ( i. e. some 17 or 18 years after st. cyprian's martyrdom , ) the hierarchy was not in the church ? and that however some of the names might have been , yet the church-power and dominion , signified by them , was not then in being ? plainly importing , that the church then was governed by pastors acting in parity , after the presbyterian model . in short , what our author hath said , when duly considered , will be found to be no answer at all to the apologist's argument , if it is not to be understood in the sense i have represented . taking it for granted , therefore , that i have hit his meaning , i hope you will not deny , that , if i shall prove that a bishop , in cyprian's time , was more than a pastor of a flock , or the moderator of a presbytery , in the presbyterian sense of the terms : if i shall prove , that a bishop then had really that which cannot be denied to have been true , genuine episcopal or prelaiick power : if i can prove , that he acted in a real superiority over , not in parity with other church-governours , even pastors : if i shall prove these things , i say , i hope you 'l grant , our author is fairly bound by his word to acknowledge , that he and his brethren presbyterians are schismaticks . let us try it then : and now , sir , before i come to my main proofs , consider if it may not be deemed a shrewd presumption against our author in this matter , that generally the great champions for presbytery , such as cham●er , blondel , salmasius , the provincial assembly of london , &c. do ingenuously acknowledge , that , long before st. cyprian's time , episcopacy was in the church ; even spanhemius himself grants , that , in the third century , bishops had a manifest preheminence above presbyters and deaco●s , and a right of presiding , convocati●g , ordaining b , &c. by the way : i have cited this writer particularly , because our author not only builds much on his authority c , but honours him with the great character of being that diligent searcher into antiqui●y . how deservedly , let others judge ; for my part , i cannot think he has been so very diligent a searcher : for in that same very section , in which he acknowledges the episcopal preheminence in the third century , he says expresly , that , in that age , there were no door-keepers , acoly●ths , nor exorc●ss d . and yet i not only find express mention of exorcism in the venerable council of cartbage , in which st. cyprian was praeses e ; but both cyprian and firmilian expresly mention exarcists f . and as for acolyths , how often do we find them mentioned in cyprian's epistles ? e. g. we have narious an ac●lyth , ep. 7. eavorinus , ep. 34. nicephorus , ep. 45. saturnus , and felicianus , ep. 59. lucanus , maximus , and amantius , ep. 77. and doth not corneius bishop of rome , in his famous epistle to fabius bishop of antioch , recorded by eusebius g , positively affirm , that there were then in the church of rome 42 acolyths , and 52 exorcists , lectors , and door-keepers ? but this , as i said , only by the way . that which i am concerned about at present , is , that when these great patrons of presbytery , these truly learned men , whom i named , have all so frankly yielded , that there was real prelacy in the church in , and before , st. cyprian's time ; yet our author should affirm , so boldly , that there was no such thing : that there was no hierarchy in the church then , nor for many years after . has our author been a more diligent searcher into antiquity , than those great antiquaries were , that he was thus able to contradict their discoveries ? i am not apt to believe it . however , as i said , let this pass only for a presumption against him . i proceed to other arguments . and , 1. i observe , that , in st. cyprian's time , every church all the world over , at least , every church , constituted and organized , according to the principles which then prevailed , had a bishop , presbyters , and deacons , by whom she was ruled . thus , for example , we find express mention of the bishop , presbyters , and deacons , of the church of adrymetum h ; for cyprian tells corneius , that when he and liberalis came to that city , polycarpus the bishop was absent , and the presbyters and deacons were ignorant of what had been resolved on by the body of the african bishops , about writing to the church of rome , till the controversie between cornelius and novatianus should be more fully understood . thus cyprian was bishop of carthage , and at the same time there were , in that city , 8 presbyters at sewest : for we read of three , rogatianus , britius , and numidicus , who adhered to him i . and five who took part with felicissimus against him , when that deacon made his schism k . i hope i need not be at pains to prove , that there were deacons then in that famous church . thus cornelius , in the afore-mentioned epistle to fabius , tells him , that while himself was bishop of rome , there were in that city no fewer than 46 pre●byters , and 7 deacons , &c. a most flourishing clergy , as st. cyprian calls it l . whoso pleases , may see the like account of the church of alexandria , in the same times , in eusebius m , indeed , if we may believe st. cyprian , there was no church then without a bishop : for from this supposition , as an uncontroverted matter of fact , he reasons against novatianus n . his argument is , that there is but one church , and one episcopacy , all the world over ; and that catholick and orthodox bishops were regularly planted in every province and city , and therefore novatianus could not but be a schismatick , who , contrary to divine institution , and the fundamental laws of unity , laboured to super-induce false bishops into these cities , where true and orthodox bishops were already planted . and he reasons again upon the same supposition , in the beginning of his 63d epistle directed to caecilius , concerning the cup in the eucharist o . from this supposition , i say , as from an uncontested matter of fact , he reasons , in both cases , which is a demonstration , not only of the credibility of his testimony , but that the matter of fact was then so notorious , as to be undeniable . he reason'd from it , as from an acknowledged postulate . 2. i observe , that the presbyters , who , in these times , were contra-distinguished from the bishop and deacons , were priests , in the language which was then current ; pastors , in the present presbyterian dialect , i. e. not ruling elders , but such as laboured in the word and sacraments . they were such as were honoured with the divine priesth●od ; such as were constituted in the clerical ministery ; such as whose work it was to attend the altar and the sacrifices , and offer up the publick pray●rs , &c. as we find in the instance of geminius faustinus p . such as god , in his merciful providence , was pleased to raise to the glorious station of the priesthood ; as in the case of numidicus q . such as in the time of persecution went to the prisons , and gave the holy eucharist to the confessors r . such as at carthage ( as st. cyprian complains to cornelius ) presumed to curtail the pennances of the lapsers , and gave them the holy sacrament while their idolatry was so very recent , that , as it were , their hands and mouths were still a smoaking with the warm nidors of the sacrifices that had been offered upon the devils altars s . such as , contrary to all rule and order , absolved the lapsers , and gave them the communion , without the bishops licence t . such as were joyned with the bishop in the sacerdotal honour u . in a word , they were such presbyters as st. cyprian describes to stephen bishop of rome ; such as sometimes raised altar against altar , and ( out of the communion with the church ) offered false and sacrilegious sacrifices : such as were to be deposed when they did so ; such as , thô they should return to the communion of the church , were only to be admited to lay-communion , and not to be allowed , thereafter , to act as men in holy orders ; seeing it became the priests and ministers of god , those who attend the altar and sacrifices , to be men of integrity , and blameless v . such presbyters they were , i say , who were then , contra-distinguished from the bishop : for , as for your lay-elders , your ruling , contra-distinct from teaching , presbyters , now so much in vogue ; there is as profound a silence of them in st. cyprian's works and time , as there is of the solemn league and covenant , or the sanquhar declaration : and yet , considering how much he has left upon record about the governours , the government , and the discipline of the church , if there had been such presbyters , then , it is next to a miracle that he should not , so much as once , have mentioned them . 3. i observe , that the bishops power , his authority , his pastoral relation , ( call it as you will , ) extended to all the christians within his district . e. g. cornelius was immediately and directly superiour to all the christians in rome , and they were his subjects . so it was also with fabius , and the christians of antioch ; dionysius , and the christians of alexandria ; cyprian , and the christians of carthage , &c. the bishops prelation , whatever it was , related not solely to the clergy , or solely to the laity , but to both , equally and formally . how fully might this point be proved , if it were needful ? indeed , st. cyprian defines a church to be a people united to their priest , and a flock adhering to their pastor . and that by the terms priest and pasto● , he meant the bishop , is plain from what immediately follows ; for he tells florentius pupianus there , that from that common and received notion of a church , he ought to have learned , that the bishop is in the church , and the church in the bishop ; and that whoso is not with the bishop , is not in the church vv . and in that same epistle , chastising the same florentius for calling his title to his bishoprick in question , and speaking bitter things against him , he reasons thus : what swelling of pride ? what arrogance of spirit ? what haughtiness is this ? that thou shouldest arraign bishops before thy tribunal ? and unless we be purged by thee , and absolved by thy sentence , lo ! these six years , the brotherhood has had no bishop ; the people no ruler ; the flock no pastor ; the church no governour ; christ no prelate ; and god no priest x ? in short , he that bore the high character of bishop , in st. cyprian's time , was called the ruler of the church by way of eminence y . the church was compared to a ship , and the bishop was the master z . he was the father , and all the christians within his district were his children a . he was the governour b , the rector c , the captain d , the head e , the iudge f , of all within his diocess . he was the chief pastor ; and thô presbyters ; were also sometimes called pastors , yet it was but seldom ; and , at best , they were but such in subordination , indeed , the presbyters of the church of rome , during the vacancy between fabianus his death and cornelius his promotion , look'd only on themselves as vice-pastors , saying , that , in such a juncture , they kept the flock in stead of the pastor , the bishop g . i could give you even a surfeit of evidence , i say , for the truth of this proposition , if it were needful . whoso reads st. cyprian's epistles , may find it in almost every page . and i shall have occasion hereafter to insist on many arguments in the probation of other things , which may further clear this also . indeed , there is no more in all this , than ignatius said frequently , near 150 years before st. cyprian h . and now , sir , thô the monuments of the cyprianic age could afford us no more than these three things which i have proved from them , they would be of sufficient force to overthrow our author's definition of a bishop in st. cyprian's time , as to both parts of it ; and demonstrate to every thinking man's conviction , that he was neither the pastor of the fl●ck , nor the moderator of a presbytery , in our author's sense of the terms . 1. not the pastor of a flock , i. e. a single presbyter , having the charge of a single parish , after the presbyterian model : for , a bishop , in those times , had many such presbyters under him . cyprian himself : ( whatever he had more ) had no sewer than eight under him in the city of carthage , besides the adjacent villages . cornelius was over forty six in the city of rome . i know not how many dionysius was over at alexandria , or polycarpus at 〈◊〉 but it is certain , they were in the pl●ral number . so it was all the christian world over , as i have proved . a bishop then , in st. cyprian's time , was a pastor indeed , but it was of a diocess ; i. e : all the christians within such a district were his flock ; and he had a direct , formal , and immediate pastoral relation to them all , thô at the same time , within the same district , there were many inferior pastors who were subordinate and subject to him . 2. he was as little a meer moderator of a presbytery , in our author's sense of the terms . a presbyterian moderator , 〈◊〉 such , is no church governour at all : a bishop , in st. cyprian's time , as such , was chief pastor , iudge , head , master , rector , governour , of all the christians within his district . a presbyterian mod●rator , as such , has no direct , immediate , formal relation to the people , but only to the presbytery . he is the mouth , and keeps order in the manner and managing of the affairs of the presbytery , not of the church , or rather churches , within the bounds of that presbytery . but a bishop , in st. cyprian's time , was quite another thing : his prelacy , whatever it was , related to the laity , as well as to the clergy . st. cyprian's , e. g. to as many christians as required the subordinate labours of , at least , eight presbyters : cornelius's to as many as required the subordinate labours of forty six : to a body of christians , in which , besides forty six presbyters , seven deacons , seven sub-deacons , forty two acolyths , fifty two exorcists , lectors and door-keepers , there were more than fifteen hundred widows and poor people who subsisted by charity : and , besides all these , a mighty and innumerable laity , as himself words it i . these things , i say , might be sufficient in all reason to confute our author's notion . but then , this is not all , for let us consider , ii. how a bishop , in st. cyprian's time , was promoted to his chair , to that sublime top of the priesthood ( as he calls it ) k . and we shall easily collect another demonstration against our author's notion . for , by the principles of those times , it was plains , i. that there could be no lawful nor allowable promotion of one to a bishoprick which had been possessed before , unless there was a clear , canonical , and unquestionable vacancy . it was a received maxim then , that there could be but one bishop at once in a church . when a see was once canonically filled , whosoever else pretended to be bishop of that see , was not a second bishop , but none at all , in st. cyprian's judgment l . nay , he was so far from reckoning of him as another bishop , that he deemed him not a christian m . innumerable are his testimonies to this purpose n . but i shall transcribe only one from ep. 69. because he fully reasons the case in it . there was a controversie between cornelius and novatianus , whether was bishop of rome . now , consider how st. cyprian decides it . the church is one ( says he ) ; and this one chuch cannot be both within and without : if , therefore , the true church is with novatianus , she was not with cornelius . but if she was with cornelius , who succeeded to bishop fabianus by lawful ordination , and whom god honoured with martyrdom , as well as with the episcopal dignity , novatianus is not in the church ; nor can he be acknowledged as a bishop , who , contemning the evangelical and apostolical tradition , and succeeding to none , hath sprung from himself , he can by no means either have or hold a church , who is not ordained in the church ; for the church cannot be without herself , nor divided against herself , &c. and a little after , our lord recommending to us the unity which is of divine institution , saith , i and my father are one ; and again , obliging the church to keep this unity , he saith , there shall be one flock , and one pastor : but if the flock is one , how can he be reputed to be of the flock , who is not numbred with the flock ? or how can be he deem'd a pastor , who ( while the true pastor lives and rules the flock by a succedaneous ordination ) succeeds to none , but begins from himself ? such an one is an alien , is profane , is an enemy to christian peace and unity . he dwells not in the house of god , i. e. in the church of god : none can dwell there but the sons of concord and unanimity o . neither was this principle peculiar to st. cyprian : cornelius , in his so often mentioned epistle to fabius , insists on it also , and in a manner ridicules novatianus , if not for his ignorance of it , at least for entertaining the vain conceit , that it was in his power to counter-act it p . and when maximus , urbanus , sidonius , macarius , &c. deserted novatianus , and returned to cornelius his communion , they made a solemn confession , that , upon the score of that same common maxim , they ought to have look'd upon novatianus as a false and schismatical bishop . we know , say they , that cornelius was chosen bishop of the most holy catholick church by the omnipotent god , and our lord iesus christ. we co●fess our error ; we were imposed upon ; we were circumvented by perfidy and ensnaring sophistry — for we are not ignorant , that there is one god ; one christ our lord , whom we have confessed ; one holy-ghost ; and that there ought to be but one bishop in a catholick church q . indeed , two bishops at once , of one church or city , were then thought as great an absurdity as two fathers of one child , or two husbands of one wife , or two heads of one body , or whatever else you can call monstrous in either nature or morality . 2. there was no canonical vacancy ; no place for a new bishop , but where the one bishop , whose the chair had been , was dead , or had ceded , or was canonically deposed by the rest of the members of the episcopal college . vacancy by death hath no difficulties . i don't remember to have observed any instances of cession in st. cyprian's time ; ( thô there were some before , and many after ; ) unless it was in the case of basilides , who , after he had forfeited his title to that sacred dignity by being guilty of the dreadful crimes of idolatry and blasphemy , is said to have laid it down , and to have confessed , that he should be favourably dealt by , if thereafter he should be admitted to the communion of laicks r . we have instances of deposition in the same basilides and martialis s , in marcianus t , privatus lambesitanus u , evaristus v , fortunatianus vv , and perhaps some more . however , these three , i say , were the only causes in which there could be a lawful vacancy . 3. when a see was thus canonically vacant , it was filled after this manner : the bishops of the province , in which the vacancy was , met , choosed and ordained one in the presence of the people whom he was to govern. this st. cyprian , with other 36 bishops , tells us , was of divine institution , and apostolical observation ; and that it was the common form , not only in africa , but almost in every province all the world over x . i know , 't is controverted whether a bishop , in those times , was chosen by the people , or only in the presence of the people ? but my present purpose doth not engage me in that controversie . 4. but election was not enough : thô the person elected was already a presbyter , and in priestly order ; yet when he was to be promoted to a bishoprick , he was to receive a new imposition of hands , a new ordination . his former orders were not sufficient for that supreme office. thus , e. g. st. cyprian was first a presbyter , and then ordained bishop of carthage , if we may believe his deacon pontius , eu●ebius , and st. ierome y . thus our holy martyr tells us , that cornelius had made his advances , gradually , through all the inferior stations , and so , no doubt , had been a presbyter , before he was a bishop z . and yet we find , when he was promoted to the see of rome , he was ordained by 16 bis●●ps a . thus we find also , in the promotion of sabinus to the bishoprick from which basilides had fallen , that he was ordained by the imposition of the hands of the bishops who were then present at his election b . thus fortunatus , achimnius , optatus , privationus , donatulus , and f●ix , 6 bishops , ordained a bishop at capsis c . thus heraclus was first a presbyter under demetrius , in the church of alexandria , and then succeeded to him in the episcopal chair d . dionysius was first a presbyter under heraclas , and then succeeded to him e . and maximus , who had been a presbyter under him , succeeded , to dionysius f . and before all these , some 70 years before st. cyprian's time , irenaeus was first a presbyter under photinus , and afterwards his successor in the bishoprick of lions g . nor is it to be doubted , that each of these was raised to the episcopal dignity by a new ordinatio● . the first of the canons , commonly called apostolical , which requires , that a bishop be ordained by two or three bishops , was , doubtless , all along observed h . nay , this necessity of a new ordination for raising one to the episcopal power , was so notorious and received then , that the schismaticks themselves believed it indispensible . and therefore novatianus , thô formerly a presbyter , ( as cornelius tells expresly in that so often cited epistle to fabius , ) when he rival'd it with cornelius for the chair of rome , that he might have the shew , at least , of a canonical ordination , he got three simple inconsiderate bishops to come to the city , upon pretence of consulting with other bishops about setling the commotions of the church : and having them once in his clutches , he shut them up under lock and key , till they were put in a scandalous disorder , and then forced them to give him the episcopal mission , by an imaginary and vain imposition of hands , as cornelius words it i . thus also , when fortunatus , one of the five presbyters who joyned with the schismatical felicissumus against st. cyprian , t●●ned bold to set up as an anti-bishop at carthage ; he was ordained by five false bishops k . and now , sir , by this accoun● , i think we have our author's definition of a bishop , in st. cyprian's time , fairly routed a second time : for , how could the maxim of but one bishop , at once , in a church hold , if that bishop was nothing but a single presbyter ? the church of rome was but one church ; so was the church of carthage : and yet , in each of these churches , there were many single presbyters . again , if a bishop , in st. cyprian's time , was no more than a single presbyter , in the presbyterian sense , what needed so much work about him ? why , e. g. convene all the presbyters of a province , such as africa or numidia was , for the election and ordination of a single presbyter in carthage , where there were presbyters more than enough to have performed all the business ? what needed the church of rome to make such work about supplying such a vacancy as was there , before cornelius was promoted ? why a convention of sixteen neighbouring bishops to give him holy orders ? might not the forty six , who lived in rome , have served the turn ? might not these forty six , i say , have filled fabianus his room with far greater ease and expedition ? if they made such work , and had such difficulties , ( as we find they had about a bishop , ) in setling one single brother presbyter , when , according to our author's principles , they had the full power of doing it , what had become of them , if thirty , nay twenty , nay ten of the forty six , had all died in one year ? sure , they had never got so many vacancies filled . and then , were not cornelius and novatianus presbyters of rome , before the former was the tr●e , and the latter the false bishop of that city ? if so , what need of a new election , and a new ordination for making them presbyters of a church , of which they were presbyters already ? had it not been pretty pleasant , in such a grave , serious , persecuted state of the church , to have seen two eminent men , already presbyters of rome , making so much work about being made presbyters of rome ? and all the clergy and christians of rome , nay sooner or later , of all the christian world , engaged in the quarrel ? what had this been other than the very mystery of ridiculousness ? but this is not all . the premisses will as little allow him to have been a presbyterian moderator : for , to what purpose so much ado about the establishment of a meer moderator of a presbytery ? why , so much stress laid upon only one moderator in a city ? why no canonical vacancy of his moderatorial chair , unless in the case of death , cession , or forfeiture ? sure , if they had then understood all the exigencies and analogies of parity , they would not have been so much in love with a constant moderator ; no , they would have judged him highly inconvenient , and by all means to be shunned : if he had been imposed on the meeting , it had been an encroachment on their intrinsick power ; and so , absolutely unlawful , and prelacy : and thò chosen by themselves , fatal ; as having a violent tendency to lordly prelacy : and therefore they could never have yielded to have one with a good conscience l . again , how often did the presbytery of rome meet , in the interval between fabianus his death , and cornelius his promotion ? how many excellent epistles did they write to the neighbouring bishops and churches , and these , about the most weighty and important matters during that vacancy ? they wrote that which is the eighth in number , amongst st. cyprian's epistles to the carthaginian clergy , and , at the same time , one to st. cyprian , then in his retirement , which is lost , they wrote that notable epistle , which is the thirtieth in number , in which they not only mention other of their epistles which they had wrote to st. cyprian , and which are not now extant ; but also epistles , one or more , which they had sent to sicily . they wrote also that considerable epistle , which is in number the thirty sixth . it is not to be doubted that they wrote many more . how many meetings and consultations had they , during these sixteen months , about the affairs of the church , and particularly , the case of the lapsi , which was then so much agitated ? is it probable , that they wanted a moderator ; a mouth of their meeting ; one to keep order in the manner and managing of the affairs were brought before them all that time , and in all those meetings ? how could they , without one , handle matters with order and decency ? and what was there to hinder them from having one , if they had a mind for him ? might they not have chosen one as safely as they met ? might they not have chosen one at every meeting , according to the principles of parity ? farther : what need of so much parade about the election of a moderator of a presbytery , as was then about the election of a bishop ? why the people chose him , according to the principles of those , who think that st. cyprian was for popular elections ? what was the people's interest ? how was it their concern , who was moderator of the presbytery ? what was his influence , de jure , at least , in the government of the church , more than the influence of any other member of the presbytery ? nay , is it not confessed , that , as moderator , he was no church-governour at all ? that he had no iurisdiction over his brethren ? that his power was only ordinative , not decisive ? to be the mouth of the meeting , not to be their will , or commanding faculty ? to keep order in the manner and managing of what came before them , not to determine what was debated amongst them ? why then were the people so much concern'd about him ? what benefits , or what harm , could redound to them by ones being moderator of the presbytery , whatever he was ? besides , as i have shewed before , as moderator of the presbytery , he had relation only to the presbytery : at least , he had none directly , immediately , and formally to the people . what pretence , then , could the people have to interest themselves in his election ? nay , say , ( as i am apt to think it ought to be said , i am sure the contrary cannot be made appear from st. cyprian , ) that he was not chosen by the people , but only in their presence ; and the same argument will take place , as is obvious to any body . farther yet . what need of convocating so many from the neighbourhood for managing the election of a moderator , e. g. for the presbytery of rome ? if a bishop , in st. cyprian's time , was nothing but a presbyterian moderator , then the bishops convocated for managing the election of a moderator , were moderators too : and so , by consequence , sixteen moderators of other presbyteries met at rome to constitute a moderator for the roman presbytery . and might not the presbytery of rome have chosen their own moderator without the trouble or the inspection of so many moderators of other presbyteries ? once more . what necessity , nay , what congruity , of a new imposition of hands , of a new ordination , a new mission for constituting one a moderator of a presbytery ? and this too , to be performed by none but moderators of other presbyteries ? thus , e. g. it behoved six moderators to meet at capsis , to ordain a moderator for the presbytery of capsis ; and sixteen at rome , to ordain a moderator for the presbytery of rome : and , after he was ordained , it behoved novatianus to be at so much pains to get together three moderators , to ordain himself an anti-moderator . who can think on these things without smiling ? but perhaps you may think , i have insisted on this argument more than enough ; and therefore i shall leave it , and proceed to other considerations . to go on , then . a bishop , in st. cyprian's time , thus elected , ordained , and possessed of his chair , did bear a double relation , one to the particular church over which he was set , and another to the church ▪ catholick , an integrant part whereof , the particular church , was , of which he was bishop . the consideration of each of these relations will furnish us with fresh arguments against our author's hypothesis . i shall begin with the relation he bore to his own particular church . and , first : the first thing i observe about him , in that regard , shall be , that he was the principle of unity to her. whosoever adhered to him , and lived in his communion , was in the church a catholick christian. whosoever separated from him , was out of the church , and a schismatick . he was the head of all the christians living within his district ; and they were one body , one society , one church , by depending upon him , by being subject to him , by keeping to his communion . he was the sun , and they were the beams ; he was the root , and they were the branches ; he was the fountain , and they were the streams ; as st. cyprian explains the matter a . this is a point of great consequence , especially considering that it is the foundation of the apologist's argument , our author's answer to which i am examining : and therefore , give me leave to handle it somewhat fully . and i proceed by these steps . i. there was nothing st. cyprian and the catholick bishops , his contemporaries , valued more , reckoned of higher importance , or laid greater stress upon , than the unity of the church : and there was no sin they represented at more heinous , or more criminal , than the sin of schism . in their reckoning , unity was the great badge of christianity ; god heard the prayers that were put up in unity b , but not those that were performed in schism . christian peace , brotherly concord , and the unity of people in the true faith and worship of god , was accounted of greater value by them , than all other imaginable sacrifices c . nothing afforded greater pleasure to the angels in heaven , than harmony amongst christians on earth d . it were easie to collect a thousand such testimonies concerning the excellency of unity . but as for schism , and schismaticks , how may it make men's hearts to tremble , when they hear what hard names , and what horrid notions , these primitive worthies gave them , and had of them ? schism , to them , was the devil's device for subverting the faith , corrupting the truth , and cutting unity e . christ instituted the church , and the devil heresie f , or schism ; for both , then , went commonly under one name . schism was reckoned a greater crime than idolatry it self : and st. cyprian proves it by several arguments g . firmilian affirms it also h . so doth dionysius of alexandria , in his notable epistle to novatianus . he tells him , he ought to have suffered the greatest miseries , rather than divide the church of god : that martyrdom , for the preservation of unity , was as glorious , as martyrdom for not sacrificing to idols : nay , more , because he who suffers rather than he will sacrifice , suffers only for saving his own soul ; but he that suffers for unity , suffers for the whole church i . schismaticks had not the spirit k ; were forsaken of the spirit l ; held not the faith m , had neither father , son , nor holy-ghost n . they were renegadoes o ; apostates p ; malignants q ; parricides r ; anti-christs s ; false christs t ; christ's enemies u ; blasphemers v ; the devil's priests vv ; retainers to corah x ; retainers to iudas y ; villainous and perfidious z ; aliens , profane , enemies a ; were without hope b ; had no right to the promises c ; could not be saved d ; were infidels e ; worse than heathens f ; self-condemned g ; were no more christians than the devil h ; could but belong to christ i ; could not go to heaven k ; the hottest part of hell their portion l ; their society , the synagogue of satan m ; their conventicles , dens of thieves n ; they were destroyers of souls o ; their preaching was poysonous p ; their baptism pestiferous q , and profane r ; their sacrifices abominable s ; they could not be martyrs t ; their company was to be avoided u : whoso befriended them , were persecutors of the truth v ; were betrayers of christ's spouse to adulterers vv ; were betrayers of unity x ; were involved in the some guilt with them y . in short , schismaticks , by being such , were , ipso facto , persecutors of the church z , enemies of mercy a , infatuated salt b , and cursed of god c . such , i say , were the notions the holy fathers , in those early times of the church , had of schismaticks ; and such were the names they gave them . and certainly whoso seriously considers how much schism is condemned in holy writ ; what an enemy it is to the peace , the power , and the propagation of christianity ; and how much it stands in opposition to the holy , humble , peaceable , patient , meek , and charitable spirit of the gospel : whoso considers , that our blessed savious's great errand into the world , was to unite all his disciples here into one body , and one communion , that they might eternally be blessed in the full enjoyment of one communion with the father , son , and holy-ghost , in heaven hereafter : whoso , i say , considers these things , cannot but confess , that schism and schismaticks deserve all these hard names , and answer all these terrible notions . now 2. that , for the preservation of unity , and the preventing of schism , in every particular church , all were bound by the principles of st. cyprian's age to live in the bishops communion ; and to own and look upon him as the principle of unity to that church of which he was head and ruler , might be made appear from a vast train of testimonies . but i shall content myself with a few . thus , for example , when some of the lapsed presumed to write to st. cyprian , and design themselves , without a bishop , by the name of a church ; how did the holy man resent it ? consider how he begins his answer to them . our lord , ( says he ) whose precepts we ought to honour and obey , instituting the honour of a bishop , and the contexture of a church , saith thus to peter in the gospel ; i say unto thee , thou art peter , and upon this rock will i build my church , and the gates of hell shall not prevail against it : and i will give unto thee the keys of the kingdom of heaven , &c. from thence by the vicissitudes of times and successions , the ordination of bishops , and the frame of the church , are transmitted so , as that the church is built upon the bishops , and all her affairs are ordered by them as the chief rulers : and therefore , seeing this is god's appointment , i cannot but admire the bold temerity of some , who , writing to me , call themselves a church ; when a church is only to be found in the bishop , the clergy , and the faithful christians . god forbid , that a number of lapsed should be called a church , &c. consider how he reasons . by divine institution , there cannot be a church without a bishop : the church is founded on the bishop : the bishop , as chief ruler , orders all the affairs of the church : therefore , those lapsed ought not to have called themselves a church , seeing they had no bishop , no principle of unity d . we have another notable reasoning , as well as testimony of his , in his 43d epistle , written to his people of carthage upon the breaking out of felicissimus his schism . god is one , ( says he ) and christ is one , and the church is one , and the chair is one , be our lord 's own voice , founded on st. peter . another altar cannot be reared , another priesthood cannot be erected , besides the one altar , and the one priesthood . whoso gathereth elsewhere , scattereth . whatever human fury institutes , against god's appointment , is adulterous , is impious , is sacrilegious . and a little after : o brethren ! let no man make you wander from the ways of the lord : o christians ! let no man rend you from the gospel of christ : let no man tear the sons of the church from the church : let them perish alone , who will needs perish : let them abide alone out of the church , who have departed from the church : let them , alone , not be with the bishops , who have rebelled against the bishops e , &c. and , as i observed before , in his epistle to florentinus pupianus , he defines a church to be a people united to their priest , and a flock adhering to their pastor , &c. and from thence tells pupianus , that he ought to consider , that the bishop is in the church , and the church in the bishop : so that if any are not with the bishop , they are not in the church f . and how concernedly doth he reason the case in his book of the unity of the church ? can he seem to himself , says he , to be with christ , who is against christ's priests ? who separates himself from the society of christ's clergy and people ? that man bears arms against the church : he fights against god's ordinance : he is an enemy of the altar : a rebel against christ's sacrifice . he is perfidious , and not faithful ; sacrilegious , and not religious . he is an undutiful servant , and impious son , an hostile brother , who can contemn god's bishops , and forsake his priests , and dares to set up another altar , and offer up unlawful prayers g , &c. indeed , in that same book he calls the bishop , the glue that cements christians into the solid unity of the church h . and hence it is , 3. that st. cyprian , every where , makes the contempt of the one bishop , or undutifulness to him , the origine of schisms and heresies . thus , epist. 3. he makes this observation upon the undutifulness of a certain deacon to rogatianus , his bishop ; that such are the first efforts of hereticks , and the out-breaking and presumptions of ill●advised schismaticks : they follow their own fancies , and , in the pride of their hearts , contemn their superiours . so men separate from the church : so they erect profane altars without the church : so they rebel against christian peace , and divine order and unity i . and , ep. 59. he tells cornelius , that heresies and schisms spring from this only fountain , that god's priest ( the bishop ) is not obeyed ; and men don't consider , that , at the same time , there ought to be only one bishop , only one iudge , as christ's vicar , in a church k . and ep. 66. to florentius pupianus , that from hence heresies and schisms have hitherto sprung , and do daily spring ; that the bishop , who is one , and is set over the church , is contemned by the proud presumption of some : and he that is honoured of god , is dishonoured by men l . and a little after , he tells him , ( alluding clearly to the monarchical power of bishops ) that bees have a king ; and beasts have a captain ; and robbers , with all humility , obey their commander : and from thence he concludes , how unreasonable it must be for christians not to pay suitable regards to their bishops m . and in another place , then is the bond of our lord's peace broken ; then is brotherly charity violated ; then is the truth adulterated , and unity divided ; then men leap out into heresies and schisms : when ? when the priests are controlled ; when the bishops are envied ; when one grudges that himself was not rather preferred ; or disdains to bear with a superiour n . indeed , 4. by the principles of those times , the bishop was so much the principle of unity to the church which he governed ; the whole society had such a dependance on him , was so vircuaily in him , and represented by him ; that what he did , as bishop , was reputed the deed of the whole church which he ruled . if he was oxthodox and catholick , so was the body united to him reckoned to be . if heretical or schismatical , it went under the same denomination . if he denied the faith , whoso adhered to him , after that , were reputed to have denied it . if he confessed the faith , the whole church was reckoned to have confessed it in him thus , we find , when martialis and basilides , two spanish bishops , committed idolatry , and so forfeited their bishopricks , and yet some of their people inclined to continue in their communion ; st. cyprian , with other 36 bishops , tells those people , that it behoved them not to flatter themselves , by thinking , that they could continue to communicate with polluted bishops , and withal , themselves continue pure and unpolluted : for all that communicated with them , would be partakers of their guilt : and therefore , ( as they go on , ) a people obeying and fearing god ought to separate from criminal bishops , and be careful not to mix with them in their sacrilegious sacrifices o . and again , in that same synodical epistle , they say , that it was a neglecting of divine discipline , and an unaccountable rashness to communicate with martialis and basilides : for whosoever joyne● with them in their unlawful communions , were polluted by the contagion of their guilt : and whosoever were partakers with them in the crime , would not be separated from them in the punishment p . indeed , this is the great purpose of that 67th epistle ; as also of the 68th concerning marcianus , who , by communicating with novatianus , had rendred his own communion infectious and abominable q . on the other hand , when cornelius bishop of rome confessed the faith before the heathen persecutors , st. cyprian says , the whole roman church confessed r . and when cyprian himself , having confessed , received the sentence of death ; being then at utica , he wrote to his presbyters , deacons , and people , at carthage , telling them how earnest he was to suffer at carthage ; because , as he reasons , it was most congruous and becoming , that a bishop should confess christ , in that city , in which he ruled christ's church ; that , by confessing in their presence , they might be all ennobled : for whatever , says he , in the moment of confession , the confessing bishop speaks , god assisting him , he speaks with the mouth of all. and he goes on , telling them , how the honour of their glorious church of carthage should be mutilated , ( as he words it . ) if he should suffer at utica ; especially , considering how earnest and frequent he had been in his prayers and wishes , that he might , both for himself and them , confess in their presence at carthage s . and upon the same principle it was , that he so frequently call'd his people , his bowels , his body , the members of his body : and that he affirm'd , that their griefs were his griefs ; their wounds , his wounds ; their distresses , his distresses t , &c. upon the same principle it was also , that pontius his deacon , having accounted how our holy martyr was executed , in presence of the people , falls out into this rapture : o blessed people of the church of carthage , that suffered together with such a bishop , with their eyes and senses , and , which is more , with open voice , and was crowned with him ! for thô all could not suffer in real effect , according to their common wishes , nor really be partakers of that glory ; yet whosoever were sincerely willing to suffer , in the sight of christ who was looking on , and in the hearing of their bishop , did , in a manner , send an embassy to heaven , by one who was a competent witness of their wishes u . 5. neither was this of the bishop's being the principle of unity to the church which he govern'd a novel notion , newly minted in the cyprianic age : for , besides that episcopacy was generally believed , then , to be of divine institution ; besides , that st. cyprian still argues upon the supposition of a divine institution , as particularly , in the same very case of the bishops being the principle of unity , as may be seen in his reasoning against the lapsed , which i have already cited from ep. 33. and might be more fully made appear , if it were needful . besides these things , i say , we have the same thing frequently insisted on by the holy ignatius , who was contemporary with the apostles , in his genuine epistles . thus , for instance , in his epistle to the church of smyrna , he tells them , that that is only a firm and solid communion which is under the bishop , or allowed by him ; and , that the multitude ought still to be with the bishop v . plainly importing this much at least , that there can be no true christian communion , unless it be in the unity of the church ; and there can be no communion in the unity of the church , in opposition to the bishop . and , in his epistle to the philadelphians , these who belong to god , and iesus christ , are with the bishops ; and these are god's that they may live by iesus christ , who , forsaking their sins , come into the unity of the church vv . and again , in that same epistle , god doth not dwell where there is division and wrath : god only pardons those , who , repenting , joyn in the unity of god , and in society with the bishops x . and he has also that same very notion , of the bishops being so much the principle of unity , that , as it were , the whole church is represented in him . thus he tells the ephesians , that he received their whole body , in their bishop onesimus y . and in his epistle to the trallians , he tells them , that in polybius their bishop , who came to him at smyrna , he beheld their whole society z . 6. indeed , this principle , of the bishop's being the center of unity to his church , was most reasonable and accountable in it self . every particular church is an organiz'd political body ; and there can be no unity in an organical body , whether natural or political , without a principle of unity , on which all the members must hang , and from which , being separated , they must cease to be members : and who so fit for being this principle fo unity to a church , as he who was pastor , ruler , governour , captain , head , iudge , christ's vicar , &c. in relation to that church ? this was the true foundation of that other maxim which i insisted on before , viz. that there could be but one bishop , at once , in a church ? why so ? why ? because it was monstrous for one body to have two head , for one society to have two principles of unity . if what i have said does not satisfie you , ( thô , in all conscience , it ought , it being scarcely possible to prove any thing of this nature more demonstratively , ) then be pleased only to consider the necessary connexion that is betwixt this principle , and that which i am next to prove ; and that is , secondly , that by the principles of those times , a bishop , cononically promoted , was supreme in his church ; immediately subject to iesus christ ; independent on any , unaccountable to any earthly ecclesiastical superiour . there was no universal bishop , then , under iesus christ , who might be the supreme visible head of the catholick visi●le church . there was , indeed , an universal bishoprick ; but it was not holden by any one single person . there was an unus episcopatus ; one episcopacy , one episcopal office , one bishoprick ; but it was divided into many parts ; and every bishop had his sh●re of it assigned him , to rule and govern with the plenitude of the episcopal authority a . there was one church all the world over , divided into many members ; and there was one episcopacy d●ffused in proportion to that one church , by the harmonious numer●sity of many bishops b . or , if you would have it in other words , the one catholick church was divided into many precincts , districts , or diocesses ; call them as you will : each of those district● had its singular bishop ; and that bishop , within that district , had the supreme power . he was subordinate to none but the great bishop of souls , iesus christ , the only universal bishop of the universal church . he was independent on , and stood collateral with all other bishops . there 's nothing more fully , or more plainly , or more frequently insisted on by st. cyprian , than this great principle . i shall only give you a short view of it from him and his contemporaries . and , i. he lays the foundation of it in the parity which our lord instituted amongst his apostles . christ , says he , gave equal power to all his apostles when he said , as my father hath sent me , even so i send you , receive ye the holy-ghost c , &c. and again , the rest of the apostles were the same that st. peter was , endued with an equality of power and honour d . now st. cyprian , on all occasions , makes bishops successors to the apostles , as perchance i may prove fully hereafter . thus , i say , he founds the equality of bishops , and , by consequence , every bishop's supremacy within his own diocess . and agreeably , he reasons most frequently . i shall only give you a few instances . 2. then , in that excellent epistle to antonianus , discoursing concerning the case of the lapsed , and shewing how , upon former occasions , different bishops had taken different measures about restoring penitents to the peace of the church , he concludes with this general rule , that every bishop , so long as he maintains the bond of concord , and preserves catholick unity , has power to order the affairs of his own church , as he shall be accountable to god e . plainly importing , that no bishop can give laws to another , or call him to an account for his management . to the same purpose is the conclusion of his epistle to iubaianus , about the baptism of hereticks and schismaticks . these things , most dear brother , says he , i have written to you , as i was able , neither prescribing to , nor imposing on any man , seeing every bishop hath full power to do as he judges most fitting f , &c. the same way he concludes his epistle to magnus , concerning that same case of baptism performed by hereticks g . to the same purpose is the whole strain of his epistle to florentius pupianus h . and what can be more clear , or full , than his excellent discourse at the opening of the council of carthage , anno 256 ? more than eighty bishops met , to determine concerning that same matter of baptism administred by hereticks or schismaticks . st. cyprian was praeses ; and having briefly represented to them the occasion of their meeting , he spoke to them thus : it remains now , that each of us speak his sense freely , judging no man , refusing our communion to no man , thô he should dissent from us : for none of us costitutes himself bishop of bishops , nor forces his collegues upon a necessity of obeying by a tyrannical terror ; seeing every bishop is intirely master of his own resolutions , and can no more he judged by others , than he can judge others : but we all expect the judgment of our lord iesus christ , who alone hath power of making us governours of his church , and calling us to an account for our administrations i . 3. neither did the principle hold only in respect of this or the other bishop ; but all without exception , even the bishop of rome , stood upon a level ▪ and for this , we have as pregnant proof as possibly can be desired : for when the schismatical party at carthage set up fortunatus as an anti-bishop , and thereupon sent some of their partisans to rome toi inform cornelius of their proceedings , and justifie them to him ; cyprian wrote to him also , and thus reasoned the case with him . to what purpose was it for them to go to rome to tell you , that they had set up a false bishop against the bishops ? either they continue in their wickedness , and are pleased with what they have done ; or they are penitent , land willing to return to the churches unity : if the latter , they know whither they may return : for seeing it is determined by us all , and withal , 't is just and reasonable in it self , that every one's cause should be examined where the crime was committed ; and seeing there is a portion of flock ( the catholick church ) assigned to every bishop to be governed by him , as he shall be accountable to god , our subjects ought not to run about from bishop to bishop , nor break the harmonious concord which is amonst bishops by their subtle and fallacious temerity ▪ but every man's cause ought there to be discussed , where he may have accusers and witnesses of his crime k , &c. in which reasoning , we have these things plain : 1. that , by st. cyprian's principles , evey bishop was judge of his own subjects ; of all the christians who lived within his district . 2. that no bishop , no not the bishop of rome , was superior to another bishop ; nor could receive appeals from his sentences . and , 3. that this independency of bishops , this unaccountableness of one bishop to another , as to his superiour , was founded on every bishop's having his portion of the flock assigned to him , to be ruled and governed by him , as he should answer to god ; i. e. upon his visible supremacy in his own church ; his being immediately subordinate to god only . to the same purpose he writes to stephen bishop of rome also : for having told him his mind freely concerning those who should return from a state of schism , to the unity of the church ; how they ought to be treated , and how recceived , &c. he concludes thus : we know that some are tenacious , and unwilling to alter what they have once determined , and that they will needs retain some methods peculiar to themselves ; but still with the safety of peace , and concord with their collegues : in which case , we offer violence , we proscribe laws to no man , seeing every bishop has full liberty in the administration of the affairs of his church , as he will answwer to god l . and how do both st. cyprian and firmilian resent stephen's extravagance , in threatning to refuse his communion to those who had not the same sentiments with himself about the baptism of hereticks ? let any man read st. cyprian's epistle to pompeius , and firmilian's to st. cyprian m , and he may have enough to this purpsoe . would you have yet more ? then take a most memorable acknowledgment from the presbyters and deacons of rome . st. cyprian had written to them , while the bishop's chair was vacant , and given them an account of his resolutions about the lapsed ; those who had sacrificed to the heathen idols in time of persecution . now , consider how they begin their answer to him . altho , say they , a mind that 's without checks of conscience , that 's supported by the vigour of evangelical discipline , and bears witness to it self , that it has squared its actions by the divine commandments , useth to content it self with god , as its only iudge ; and neither seeks other men's approbations , nor fears their accusations ; yet they are worthy of doubled praises , who , while they know their conscience is subject to god only as its iudge , do yet desire that their administrations should have their brethrens comprobations n . so clearly acknowledging st. cyprian's ( and by consequence , every bishop's ) supremacy within his own district ; and his independency , or non-subordination , to any other bishop ; that even rigaltius himself , in his annotations on st. cyprian , thô a papist , confesses it . and no wonder ; for , 4. by the principles of those times , every bishop was christ's vicar within his own district o ; had a primacy in his own church p ; managed the ballance of her government q ; was , by his being bishop , elevated to the sublime top of the priesthood r ; had the episcopal authority in its vigour s ; the prelatick power in its plenitude t ; a sublime and divine power of governing the church u . and none could be called bishop of bishops v . every bishop was head of his own church vv ; and she was built upon him in her politick capacity x . he , and he only , was her visible iudge y ; and he did not stand subordinate to any visible superiour . in short , the constitution of every particular church , in those times , was a well-tempered monarchy : the bishop was the monarch , and the presbytery was in senate ; all the christians within his district depended on him for government and discipline , and he depended on no man : so that i may fairly conclude this point with that famous testimony of st. ierom's in his epistle to evagrius : wherever a bishop is , whether at rome or eugubium , constantinople or rhegium , alexandria or tani , he is of the same merit , and the same priesthood . neither the power of riches , nor the humility of poverty , maketh a bishop higher or lower ; but they are all successors of the apostles z . 't is true indeed , st. ierom lived after the cyprianic age : but , i suppose , our author will pretend to own his authority as soon as any father 's in the point of church-government . let me represent to you only one principle more , which prevailed in the days of st. cyprian : and that is , thirdly , that whatever the high-priest , among the jews , was to the other priests and levites , &c. the christian bishop was the same to the presbyters and deacons , &c. and the same honour and obedience was due to him . this was a principle which st. cyprian frequently insisted on , and reasoned from . thus in his third epistle , directed to rogatianu , he tells him , that he had divine law and warrant for punishing his rebellious and undutiful deacon . and then cites that text , deut. 17. 12. and the man that will do presumptuously , and will not hearken unto the priest , or unto the iudge , even that man shall die : and all the people shall bear and fear , and do no more presumptuously . and confirms it farther , by shewing how god punished gorah , datham , and abiram , for rebelling against aaro● , numb . 16. 1. and when the israelites , weary of samuel's government , asked a king to judge them , the lord said to samuel , hearken unto the voice of the people in all that they say unto thee ; for they have not rejected thee , but they have rejected me that i should not reign over them : 1. sam. 8. 7. therefore , he gave them saul for a punishment , &c. and when st. paul was challenged for reviling god's high priest , he excused himself , saying , he wist not that he was the high priest : had he known him to have been so , he would not have treated him so , for it is written , thou shalt not speak evil of the ruler of they people : act. 23. 4 , 5. and. ( as he goes further on ) our lord iesus christ , our god , king , and iudge , to the very hour of his passion paid suitable honour to the priests , thô they neither feared god , nor acknowledged christ : for when he had cleansed the l●per , he bade him go shew himself to the priest , and offer his gift : matth. 8. 4. and at the very instant of his passion , when he was beaten , as if he had answered irreverently to the high priest , he uttered no reproachful thing against the person of the priest , but rather defended his own innocence , saying , if i have spoken evil , bear witness of the evil ; but if well , why smitest thou me ? john 18. 22 , 23. all which things were done humbly and patiently lby him , that we might have a patern of patience and humility proposed to us ; for he taught us to give all dutiful honour to true priests , by behaving so towards false priests a . thus st. cyprian reason'd , and these were his arguments for obliging all men , clergy as well as laity , to honour and obey their bishops . to the same purpose he wrote in his fourth epistle to pomponius , concerning some virgins and deacons that lived scandalously . let them not think they can be saved , says he , if they will not obey the bishops , seeing god says in deuteronomy , and then he cites deut. 17. 12 b . he insists on the same arguments in his 59th epistle directed to cornelius , when he is giving him an account of the rebellion , and schismatical practices of fortunatus and felicissimus , the one a presbyter , and the other a deacon c . he insists on them over again , in his 66th epistle to florentius papianus d . he insists largely on the argument drawn from the punishment inflicted on corah and his complices for rebelling against aaron ; and makes it the same very sin in schismaticks , who separate from their lawful bishop , in his 69th epistle directed to magnus e ; and in his 73d epistle , directed to iubaianus f . and firmilian also , st. cyprian's contemporary , insists on the same argument g . indeed , the names , priest , priesthood , altar , sacrifice , &c. so much used those times , are a pregnant argument of the notions christians had then , of the christian hierarchy's being copied from the iewish . neither was it a notion newly started up in st. cyprian's time , for we find it in express terms in that notable epistle written to the corinthians by st. clement bishop of rome , who was not only contemporary with the apostles , but is by name mentioned by st. paul , as one of his fellow-labourers , whose names are in the book of life , philip. 4. 3. for he perswading those corinthians to lay aside all animosities and schismatical dispositions , and to pursue and maintain unity and peace , above all things ; proposes to them as a proper expedient for this , that every man should keep his order and station ; and then enumerates the several subordinations under the old testament , which sufficiently proves , that the hierarchy was still preserved in the new. his method of reasoning , and the design he had in hand to compose the schisms that arose amongst the corinthians , make this evident beyond all contradiction , that a bishop in the christian church was no less than the high priest among the iews , else he had not argued from the precedents of the temple to perswade them to unity in the church . the high priest ( saith he ) has his proper office , and the priests have their proper place or station ; and the levites are tied to their proper ministeries ; and the layman is bound to his laick performances h . having thus demonstrated , that these were three current and received principles in st. cyprian's time , viz. that a bishop was the principle of unity to his church , to all the christians within his district ; that he was supreme in his church , and had no earthly ecclesiastical superiour ; and , that he was the same amongst christians , which the high priest was amongst the iews : let me try a little , if our author's definition of a bishop , in st. cyprian's time , can consist with them . i am afraid , it can consist with none of them singly , much less with all these together . i. not with the first ; for , if a bishop , then , was the principle of unity to a church , in which there were many presbyters ; as cyprian , e. g. was to the church of carthage , and cornelius to the church of rome , and fabius to the church of antioch , and dionysius to the church of alexandria , &c. if thus it was , i say , then , to be sure , a bishop was another thing than a meer single presbyter of a single parish in the presbyterian sense : for , if a single presbyter could have been the principle of unity to a church in which there were , e. g. 46 single presbyters , he must have been it as a single presbyter , or as something else : not as a single presbyter , for then there should have been as many principles of unity in a church , as there were single presbyters ; for instance , there should have been 46 principles of unity in the church of rome : which , besides that 't is plainly contradictory to the notion of one bishop , at once , in a church ; what is it else , than to make a church such a monster as may have 46 heads ? than by so multiplying the principles of unity , to leave no unity at all ? than , in stead of one principle of unity to an organized body , to set up 46 principles of division ? indeed , what is it else than the very extract of nonsense , and cream of contradiction ? a single presbyter then , if he could have been the principle of unity to such a church , mut have been it , as something else than a meer single presbyter . but what could that something else have been ? a presbyterian moderator ? not so neither ; for by what propriety of speech can a moderator of a presbytery , as such , be called the principle of unity to a church ? how can he be called the principle of unity to a church , who , as such , is neither pastor , head , nor governour of a church ? who , as such , has no direct , immediate , or formal relation to a church ? who , as such , is only the chair-man , the master-speaker , not of the church , but of the presbytery ? nay , who may be such , and yet no christian ? for however inexpedient or indecent it may be , that an heathen should , on occasion , be the moderator , i. e. the master-speaker of a presbytery ; yet it implies no repugnancy to any principle of christianity . but however this is , 't is certain , that , according to the presbyterian principles , ( not the moderator , but ) the presbytery is the principle of unity to the church , or rather churches , within the bounds of that presbytery . and , to do our author justice , he seems to have been sensible of this , as a i observed already : and therefore , he said not , if he ( the apologist ) can prove , that we separate from our pastors , or from the moderator of the presbytery ; but , from our pastors , or from the presbytery with their moderator . neither , 2. can our author's definition consist with the second principle , viz. that every bishop was supreme in his church , independent , and not subordinate , to any ecclesiastical superiour on earth . to have such a supremacy , such an independency , such an unaccountableness , is notoriously inconsistent with the idea of either a single presbyter , or a presbyterian moderator . how can it be consistent with the idea of a single presbyter acting in parity with his brethren presbyters , that of 46 , for example , one should have a primacy , a supremacy , a plenitude of power , the sublime and divine power of governing the church , an unaccountable and eminent power , as st. ierom himself calls it i . and all the rest should be accountable , and subordinate to him ? what is this but reconciling contradictions ? besides , the independency of single presbyters is notoriously inconsistent with the presbyterian scheme . 't is independency , not presbytery . and as for the presbyterian moderator , in what sense can he be called supreme , or independent , or unaccountable ? in what sense can he be said to be raised to the sublime top of the priesthood ? or to have an exors potestas , an unaccountable power ? or to be accountable to god only ? or to have the sublime and divine power of governing the church ? is he , as such , raised to the sublime top of the preisthood , who , as such , may be no priest at all ? for why may not a ruling elder be a moderator ? how can he be said to have 〈◊〉 unaccountable power , who can be voted out of his chair with the same breath with which he was voted into it ? how can he be said to be accountable to god only , who is accountable to the presbytery ? how can he be said to have the sublime and divine power of governing the church , who , as such , is no church governour ? has he a supreme power in a society , who , as such , has no imaginable iurisdiction over any one member of that society ? 3. but what shall i say to the consistency of our author's definition with the third principle i named ? even no more than that i have proved it to have been one of st. cyprian's , and one that was generally received in his time ; and that i can refer it to our author himself to determine , whether the high priest of the iews bore no higher character than that of a single presbyter , or a presbyterian moderator ? and so i proceed to another head of arguments , which shall be , fourthly , to give you , in a more particular detail , some of the branches of the episcopal prerogative in st. cyprian's time . and i think i shall do enough for my purpose , if i shall prove these three things : i. that there were several considerable acts of power relating to the government and discipline of the church , which belonged solely to the bishop's several powers lodged in his person , which he could manage by himself , and without the concurrence of any other church-governour . ii. that in every thing relating to the government and discipline of the church , he had a negative over all the other church-governours within his district . and , iii. that all the other clergy-men within his district , presbyters as well as others , were subject to his authority , and obnoxious to his discipline and jurisdiction . i. i say , there were several considerable acts of power relating to the government and discipline of the church , which belonged solely to the bishop ; several powers lodged in his person , which he could manage by himself , and without the concurrence of any other church-governour . take these for a sample . and , first , he had the sole power of confirmation ; of imposing hands on christians , for the reception of the holy-ghost , after baptism . for this , we have st. cyprian's most express testimony in his epistle to iubaianus , where he tells , it was the custom to offer such as were baptized to the bishops , that , by their prayers , and the laying on of their hands , they might receive the holy-ghost , and be consummated by the sign of our lord , i. e. by the sign of the cross , as i take it : and he expresly founds this practice on the paterm of st. pater and st. iohn , mentiond acts 8. 14. &c. k firmilian is as express in his epistle to cyprian , saying in plain lanugage , that the bishops , who govern the church , possess the power of baptism , confirmation , and ordination l . 't is true , he calls them majores natu , elder : but that he meant bishops , as distinguished from presbyters , cannot be called into question by any man , who reads the whole epistle , and considers his stile all along ; and withal , considers what a peculiar interest , by the principles of these times , the bishop had in these three acts he names . but whatever groundless altercations there may be about his testimony , as there can be none about st. cprian's , so neither can there by any shadow of pretext for any about cornelius's , who , in his epistle to fabius , ( so often mentioned before , ) makes it an argument of novatianus his incapacity of being a bishop ; that thô he was baptized , yet he was not confirmed by the bishop m . secondly , he had the sole power of ordination , and that of whatsoever clergy-men within his district . ordinations could not be performed without him ; but he could perform them regularly , without the concurrence of any other church-officer . this has been so frequently and so fully proved by learned men , that i need not insist much on it . forbearing therefore to adduce the testimonies of such as lived after st. cyprian's time , such as ambrose , ierom , chrysostom , &c. i shall confine my self to st. cyprian , and his contemporaries . toi begin with st. cyprian . 't is true , so humble and condescending he was , that when he was made bishop , he resolved with himself to do nothing by himself , concerning the publick affairs of the church , without consulting not only his clergy , but his people n . i call this his own free and voluntary condescention : it wa a thing he was not bound to do by any divine prescript , or any apostolical tradition , or any ecclesiastical constitution . his very words import so much , which you may see on the margin . and yet , for all that , we find him not only in extraordinary junctures , ordaining without asking the consent of his clergy or people ; but still insisting on it as the right of all bishops , and particularly his own , to promote and ordain clergy-men , of whatsoever rank , by himself , and without any concurrence . thus , in his 38th epistle , having ordained aurelius a lector , he acquaints his presbyters and deacons with it , from the place of his retirement : now consider how he begins his letter . in all clerical ordinations , most dear brethren , says he , i used to consult you beforehand , and to examine the manners and merits of every one with common advice o . and then he proceeds to tell them , how , that notwithstanding that was his ordinary method , a rule he had observed for the most part ; yet , for good reasons he had not observed it in that instance . in which testimony , we have these things evident : 1. that his power was the same , as to all ordinations , whether of presbyters or others : for he speaks of them all indefinitely ; in clericis ordinationibus . 2. that he used only to ask the counsel and advice of his clergy , about the manners and merits of the person he was to ordain , but not their concurrence in the act of ordination ; not one word of that : on the contrary , that they used not to concurr , fairly imported in the very instance of aurelius . 3. that it was intirely of his own easiness and condescension , that he consulted them in the matter : he used to do it , but needed not have done it : he did it not in that very same case . which is a demonstration of the truth of what i said before , viz. that his resolutio● , which he had made when he entred to his bishoprick , was from his own choice , and absolutely free and voluntary . we have another remarkable testimony to the same purpose in his 41st epistle , where he tells , that , because of his absence from carthage , he had given a deputation to ●aldnius and herculanus , two bishops ; and to r●gatian●s and numidicus , two of his presbyters , to examine the ages , qualifications , and m●its , of some in carthage , that he , whose province it was to promote men to ecclesiastical offices , might be well informed about them , and promote none but such as were meek , humble , and worthy p this , i say , is a most remarkable testimony for our present purpose ; for he not only speaks indefinitely of all ranks or orders , without making exceptions ; but he speaks of himself in the singular number , as having the power of promoting them ; and he founds that power , and appropriates it to himself , upon his having the care of the church and her government committed to him . we have a third testimony as pregnant as any of the former , in his 72d epistle written to stephen bishop of rome . for , representing to him what the resolution of the african bishops were concerning such presbyters and deacons as should return from a state of schism , to the communion of the church , he discourses thus . by common consent and a●thority , dear brother , we tell you further , that if any presbyters or deacons , who have either been ordained before in the catholick church , and have afterwards turned perfsidious and rebellious against the church ; or , have been promoted by a profane ordination , in a state of schism , by false bishops and anti-christs , against our lord's institution — that such , if they shall return , shall only be admitted to lay-communion , &c. q by which testimony , you may clearly see , 1. that all ordinations of presbyters , as well as deacons , were performed by bishops ; by true bisho●● in the catholick church ; and by false bishops in a state of schism . 2. that to ordain presbyters and deacons , was so much , and so acknowledged by , the bishop's work , and peculiar to him , that , herein , even schismaticks themselves oberved the common rule . they found their ordinations were indispensibly to be performed by bishops , that they might not be obnoxious to the charge of invalidity . so clear and full is st. cyprian on this head : and not only he , but firmilian , as i have cited him already . nay , further yet , our martyr's practice was always suitable and correspondent to these principles . he not only ordained aurelius a lector , as i have shewed , without either the consent or concurrence of his clergy ; but also saturus a lector , and optatus a sub-deacon , epst. 29. and celerinus a lector , ep. 39. in which we have also a most considerable evidence of the bishops power in ordinations , in st. cyprian's discourse concerning aurelius and celerinus : for there he tells his presbyters , deacons , and all his people , and tell them in an authoritative stile , in the stile , by which superiours used to signifie their will and pleasure to their subjects , with a be it known to you ; he tells them , i say , that tho he had only ordained these two , lectors , for the time , because they were but young ; yet he had designed them for the presbyterate , and to sit with him , as soon as their years would allow of it r . and what can be more pat to this purpose , than that uncontrolable account we have of novatianus his promotion to the presbyterate , which we have in that so often mentioned epistle written by cornelius to fabius of a●tioch ? there he tells , how novatianus was ordained a presbyter , meerly by the favour of the then bishop of rome . that all the clergy , and many of the people , opposed it , as being unlawful , considering that he had been baptized while on the bed of sickness . and that , after much work , the bishop prevailed , and ordained him , promising that he would not make a precedent of it . i refer you to the testimony which i have transcribed faithfully on the margin . consider it , and tell me if any thing can be more clear , than that the bishop , then , had the sole power of ordination s . neither do we read in all st. cyprian's works , or in any monuments of those times , of any concurrence of presbyters with bishops , in any ordinations , and far less , that ever presbyters ordain'd without a bishop . 't is true , we read in st. cyprian's 52d epistle , that novatus made felicissimus a deacon : and i read , that several learned men understand it so , as if he had ordained him t . and blo●del particularly , because novatus was nothing but a presbyter , con●ludes , that this was a notable instance of the power of presbyters in ordinations . but when one reads the whole passage , as st. cyprian hath it , and ponders all things duly , he cannot but think it strange , that ever that fancy should have been entertained : for all that st. cyprian says , amounts to no more than this , that novatus turn'd a schismatick in the time of persecution , and thereby became another p●rsecution to the church ; and that having thus given himself up to the spirit of schism , he , by his faction and ambition , got felicissimus made a deacon , without either st. cyprian ' s knowledge or allowance u . st cyprian's words , i say , do not import , that novatus ordain'd felicissimus : they import no more , than that novatus his ambition and faction prevailed to get felicissimus ordain'd a deacon , thô himself did not ordain him . ( 't is probable he was ordained by some neighbouring bishop , st. cyprian being then in his secession . ) and 't is as evident as any thing can be made , from what immediately follows , that st. cyprian designed them for no more . for he goes on , and tells , in that same breath , that novatus having done so and so at carthage , went next to rome , and attempted just the like things there ; only with this difference , that as rome , by it●s greatness , had the pre●edency of carthage , so he attempted greater wickedness , at rome than at carthage : for he ( says cyprian ) who had made a deacon at carthage against the church , made a bishop at rome , meaning novatianus v . now 't is certain that not novatus , but three bishops , ordained novatianus ; and , by consequence , that st. cyprian never meant that novatus ordain'd felicissi●us . this is irre●ragable . but then , suppose the worst ; suppose novatus had really ordained felicissimus , what stress is to be laid on the example of a schismatick ? especially when what he did was done schismatically ? antonianus asked of st. cyprian , what was novatianus his heresie ? and cyprian answered , it was no matter what he taught , seeing he taught in schism vv and may we not say with the same reason , that it matters not what novatus did , seeing what he did was done in schism ? one thing indeed we learn from this matter , and that is another argument of the bishop's peculiar interest in the matter of ordination ; for st. cyprian most plainly imputes it to schism , that , without his allowance , novatus should have presumed to have got felicissimus ordained a deacon . one word more : the bishops being thus possessed of the sole power of ordination in st. cyprian's time , and his practising suitably , was exactly agreeable to the second of the canons commonly called of the apostles ; which is , let a presbyter be ordained by one bishop , as likewise a deacon and the rest of the clergy x . a canon , without doubt , universally received then , as beveregius has fully proved ; and a canon highly agreeable with the then current principles , which i have insisted on already , viz. that a bishop was the principle of unity , and supreme ecclesiastical magistrate within his district . for what can be more suitable to , or rather , more necessary by all the fundamental rules of society , than that it should belong to the supreme power , wherever it is lodged , to promote and give commissions to all inferiour officers ? 't is one of the rights of majesty , and one as intrinsick and unal●enable , or incommunicable , as any . 't is true , a good many years after st. cyprian's time , it was appointed by the 〈◊〉 , that presbyters should concurr with the bishop in the ordination of presbyters : but then , i say , it was many years after st. cyprian's time ; and it was for new emergent reasons ; that ordinations might be performed more deliberately , or with the greater solemnity , or so ; but 't is evident , that nothing of the substantial validity of the orders were to depend upon it . and so much , at present , for the bishop's power of ordination . but this is not all . for , thirdly , he had full power , without asking the consent or concurrence of either clergy or people , to settle presbyters within his district . of this , we have a most remarkable instance of st. cyprian's planting namidicus a presbyter of the city of carthage : our martyr wrote to his presbyters , deacons , and people , to receive him as such , ( probably he had been ordained before , ) and there was no more of it : it was instantly done y . as we learn from the very next epistle z , where we find the same namidicus , as a presbyter of carthage , receiving a commission for a deputation to oversee such and such things in st. cyprian's absence . so negligent , shall i say ? or so ignorant was st. cyprian of christ's testament , at least of his leaving , in it , to his people , by way of legacy , a right , a grant , a priviledge , of cho●sing their own ministers ! what a stranger has he been to all the analogies and principles of presbyterian government ! but i proceed . fourthly , in st. cyprian's time , the bishop had the disposal of all the revenues of the church . all the churches incomes , then , were oblations , and charitable contributions . the civil magistrate was heathen , and treated her commonly with persecutions , never with encouragements . now , the bishop , i say , had the full power of disposing of these contributions and oblations . in the first place , he had his own quantitas propria , his proper portion ; and t was , no doubt , a considerable one. 't is commonly reckoned to have been the third . the other two belonged to the clergy and the poor ; but so , as to be dispensed by the bishop . that he had his own portion , and that a liberal one , is evident from his 7th epistle ; for there he tells how , before he retired , he gave the trust of it to rogatianus , one of his presbyters , ordering that if there were any necessitous strangers at carthage , they should have maintenance out of it . a . and it is observable , that when st. cyprian gives an account of fortunatianus , who had been bishop of assurae , but had forfeited by sacrificing in time of persecu●ion , and yet was earnest for all that to retain his bishoprick ; he says expresly , that it was upon the account of the perquisites , and not from any love to religion b . and it is not to be doubted , that the same reason moved basilides to be so much concerned for the recovery of his bishoprick , after he had forfeited it also c indeed , the bishop's proper portion was setled on him by the 40th of the apostolic canons . and that he had the disposal of the rest , particularly that which belonged to the clergy , is as plain . for , in his 41st epistle , he makes it an aggravation of felicissimus's guilt , that , contrary to the duty which he owed to his bishop , he should have made such a clutter , about the division of the contributions . and on the other hand he praises the dutifulness of others , who would not follow f●licissimus his bad example , but continued in the unity of the church , and were satisfied to take their shares , as the bishop should please to dispense them d . and it is a most remarkable instance of this his power , which we have in the aforementioned case of aurelius and celerinus ; for thô he promoted them only to the degree of lectors , yet he entituled them to the maintenance of presbyters . e . and as for that part that belonged to the poor , his power in the distribution of it is so evident from his fifth and forty first epistles , that i need not insist upon it . indeed , this power was expresly asserted to them by the thirty eighth and forty fi●st of the apostolick canons f . and we find bishops in possession of it long before st. cyprian's time ; as is evident from iustin martyr's second apology , not far from the end . not now to mention that it seems fairly to be founded on express scripture g . indeed , fifthly , he seems to have had a power of imposing charitable contributions on all the christians within his district , for the relief of distressed strangers , whether captives , prisoners , or condemn'd to the mines or galleys , &c. of this power , we have famous instances in his 62d and 78th epistles . you may consult them at your leasure . and long before st. cyprian's time , soter bishop of rome , as the venerable dionysius bishop of corinth , ( cited for it by eusebius , ) tells us , managed this power to excellent purpose , as his predecessors , from the apostles times had done before him . take his own words , for he was a very ancient father , having flourished about an hundred years before st. cyprian . they are in an epistle of his to the church of rome , in which he thus bespeaks them . this has been your custom from the beginning , ( i. e. ever since the church of rome was planted , ) to do manifold good offices to the brethren , and send supplies to most churches in most cities , for sweetning their poverty , and refreshing those that are condemned to the mines . you , romans , observe the custom of the romans handed down to you by your fathers ; which custom , your blessed bishop soter has not only observed , but improved , &c. h what can be more clear than it is from these words , that soter , as bishop of rome , had the chief management of the charitable contributions , imposing them , and disposing of them for the relief of the afflicted christians of whatsoever church ? and now that i have gone higher than st. cyprian's time , ( thô it was not necessary for my main argument ; and to make use of it , might swell this letter to too great a bulk ; ) let me mention another power , which tertu●lian ( who lived before st. cyprian also ) in plain terms appropriates to the bish●p . a considerable power , a power that is a considerable argument of the episcopal sovereignty . and it is , sixthly , the power of indicting solemn fasts , as occasion required , to all the christians within his district . you have his words , plain and home , upon the margin i sev●nthly , a bishop in st. cyprian's time , ( for now i return to it , ) as such , had the sole power of convocating his presbyters and deacons ; all those of his clergy and people , who either sat with him , or standing gave their suffrages , as they were ask'd , about any thing relating to the church . all learned men ( even spanhemius himself , our author 's diligent searcher into antiquity , ) confesses this . indeed , this was a point on which the unity of the church did so much depend , that it could not but be a necessary branch of his prerogative , who was the principle of unity to , and was intrusted with , the supreme government of the church . and , agreeably , we find cornelius accounting about it in an epistle to cyprian . for there he tells , how the presbyter and confessors , who had sided with novatianus , turning sensible of their error , came ( not streight to himself , for it seems they had not the confidence to do that , or rather , they would not have been allowed that freedom so suddenly ; but ) to his presbyters , acknowledging their offences , and humbly supplicating that they might be pardoned , and their escapes forgotten : how , when all this was narrated to him , he was pleased to convocate the presbytery : how maximus , urbanus , sidonius , and macarius , being allowed to appear , made their acknowledgments and humble addresses ; and then , how after they were received in the presbytery , the whole matter was communicated to the people ; and they again renewed their acknowledgments before the people , confessing as i shewed before , viz. that they were convinced , that cornelius was chosen by the omnipotent god , and our lord iesus christ to be bishop of the most holy catholick church ; and that they were not ignorant , that , as there was but one god , one christ our saviour , and one holy-●host ; so there ought to be only one bishop in a catholick church k . here , i say , was a noble instance of a bishop's power in convocating his presbyters at pleasure , and managing the affairs of the church like a chief governour . the whole epistle is well worth perusing . but i shall only desire you to take notice of one thing by the way , it is , that cornalius sought not the people's consent for their reception ; no , he first received them again into the communion of the church , and then acquainted the people with it . i observe this , because it is another demonstration , that what st. cyprian determined from the beginning of his episcopacy , was meerly the effect of his own choice , and arbitrary condescension , viz. to do nothing without his peoples consent : this , i say , was not a thing he was bound to do by the rules of his episcopacy , for then cornelius had been as much bound as he . after these persons were so solemnly reconciled to the church , they themselves , by a letter , gave an account of it to st. cyprian ; an account , i say , which might bring more light to the whole matter , if it needed any . we are certain , say they , most dear brother , that you will rejoyce with us , when you know , that all mistakes are forgotten , and we are reconciled to cornelius our bishop , and to all the clergy ; to the great contentment and good liking of the whole church l . but you may say , did not the roman presbytery conveen , during the vac●●cy , after the death of fabianus ? and did not the presbytery of carthage meet frequently , during the time of st. cyprian's secession ? how then can it be said , that the bishop had the sole power of convocating presbyters ? i answer , 't is true , it was so in both cases : but how ? to begin with the latter ; there was no meeting of the clergy at carthage , during st. cyprian's secession , without his authority : and therefore we find , when he retired , he left a delegated power with his presbyters and deacons , or an allowance , call it as you will , to meet and manage the affairs of the church , as occasion should require ; but still , so as that they could do nothing of moment without first consulting him ; and nothing , but what was of ordinary incidence , is regulated by the canons . this we learn from many of his epistles : thus , in his fifth epistle directed to his presbyters and deacons , because he could not be present himself , he required them faithfully and religiously to discharge both his office and their own m . which not only imports , that they had distinct offices from his , but also , in express terms , settles a delegation on them . he bespeaks them after the same manner in his 12th epistle n . and more authoritatively yet , ep. 14. where he not only exhorts , but commands them to perform the office of vicars to him o . but then , how warmly he re●ented it , when some of them ventured beyond the limits of the allowance he had given them ; when they began to encroach on his prerogatives ; when they presumed to meddle in matters for which they had no allowance , and which were not in the common road , nor regulated by the canons , you shall hear to purpose by and by . and from what i have already said , the other case , that of the presbytery's meeting in the time of a vacancy , may be easily cleared also ; for thô they might meet , yet all they could do , was to provide all they could for the peace and safety of the church , by determining in ruled cases ; just as may be done by inferiour magistrates in all other corporations , or societies , in the time of an inter-reign ; but they could make no new rules : and there were several other things they could not do ; as i shall also shew fully within a little . in the mean time , having mentioned how st. cyprian , in his absence , gave a delegation to his clergy , and constituted them his vicars ; let me give you one example of it , which may well deserve to pass for another instance of acts that were peculiar to himself : and that is , eighthly , his delegating , not his presbyters in common , but two of them only , viz. rogatianus and n●midicus , with two bishops , caldonius and herculanus , not only to consider the state of the poor , and of the clergy at carthage ; but to pronounce his sentence of excommunication against felicissimus and augendus , and all that should joyn themselves to that faction and conspiracy p . which delegation was accordingly accepted of , and the sentence put in execution , as we learn by the return , which these four delegates , together with another bishop called victor , made to our holy martyr q . i might have easily collected more instances of powers and faculties which were peculiar to a bishop in st. cyprian's time , and which could not be pretended to by presbyters : but these may be sufficient for a sample , especially considering that more , perhaps , may be discovered in the prosecution of the next thing i promised to make appear , which was , ii. that in every thing relating to the government and discipline of the church , the bishop had a negative over all the other church-governours within his district . he had the supreme power of the keys . no man could be admitted into the church ; no man could be thrust out of the church ; none excommunicated could be admitted to penance , nor absolved nor restored to the communion of the church ; no ecclesiastical law could be made , nor rescinded , nor dispensed with , without him . in short , all ecclesiastical discipline depends upon the sacraments , and neither sacrament could be administrated without his allowance . if this point , well proved , does not evince , that a bishop , in st. cyprian's time , was a real prelate , and stood in a real superiority above all other church officers , i must despair of ever proving any thing . and i must despair of ever proving any thing , if i prove not this point . 1. to begin with baptism , the sacrament by which persons are admitted into the church : that no man could be baptized without the bishop's consent , has as much evidence as can be well required for any matter of fact. for , first , st. cyprian could not have expressed any thing more fully , or more plainly , than he has done this . to omit that testimony which he gives in his exhortation to mar●yrdom , where he says , bishops , by our lord's allowance , give the first baptism to believers r . let us turn over to ep. 73. in which he insists directly to this purpose . the question was , whether baptism performed by hereticks , or schismaticks , was valid ? st. cyprian affirmed it was not . his conclusion was such , as required some other argument to support it , than his own authority . it was therefore needful , that he should attempt to prove it ; and that from received and acknowledged principles . now consider his argument , i shall give it in his own words as near as i can translate them . 't is manifest , says he , where , and by whom , the remission of sins can be given , which is given in baptism . for , our lord gave , first , to peter ( on whom he built his church , thereby instituting and demonstrating the original of unity , ) that power , that whatsoever he should loose on earth , should be loosed in heaven : and then , after his resurrection , he gave it to all his apostles , when he said , as my father hath sent me , &c. ( joh. 20. v. 21 , 22 , 23. ) whence we learn , that none can baptize authoritatively , and give remission of sins , but the bishops , and those who are founded in the evangelical law , and our lord's institution : and , that nothing can be bound or loosed out of the church , seeing there 's none , there , who has the power of binding or loosing . further ; dearest brother , we want not divine warrant for it , when we say , that god hath disposed all things by a certain law , and a proper ordinance ; and that none can usurp any thing against the bishops , all being subject to them : for corah , dathan , and abiram , attempted to assume to themselves a priviledge of sacrificing against moses and aaron the priest , and they were punished for it , because it was unla●ful s . thus st. cyprian argued ; and the force of his argument lies visibly in this , that baptism performed by hereticks or schismaticks cannot be valid , because not performed by the bishop , nor with his allowance . now whatever comes of his inference , sure , it had been ridiculous in him to have so reasoned , if his antecedent had not been a received principle . neither was st. cyprian singular in this , for firmilian bishop of caesarea in cappadocia is as plain , saying , ( as i have cited him before ) that the bishops , who govern the church , possess the power of baptism , confirmation , and ordination . and fortunatus bishop of thuraboris , another of st. cyprian's contemporaries , in his suffrage at the council of carthage , is as plain as either cyprian or firmilian . iesus christ , says he , our lord and god , the son of god the father and creator , built his church upon a rock , and not upon heresie , and gave the power of baptizing to bishops , and not to hereticks , &c. t indeed , before st. cyprian's time , we have tertullian , who spent most of his days in the second century , and who , in his book about baptism , against quintilla , to the question , who may baptize ? answers positively , the high-priest , who is the bishop , hath the power of baptizing ; and after him , or in subordination to him , presbyters and deacons , but not without the bishop's authority u . and before him , we have the apostolical ignatius , who spent almost all his days in the first century , and who says in express terms , that it is not lawful to baptize without the bishop v . 2. a bishop , in st. cyprian's time , had as much power about the holy eucharist : no presbyter within his district could administer it without his leave , or against his interdict . st. cyprian's testimonies to this purpose are innumerable . let me give you only one or two , for instance ; thus in his 16th epistle written to his presbyters and deacons , he resents it highly , that some of his presbyters should have dared to admit the lapsed to the sacrament without his allowance . such , says he , deny me the honour of which by divine right i am possessed , &c. indeed , the 15th , 16th , and 17th epistles , are to this purpose vv . and in his 59th epistle , having cited mal. 2. v. 1 , 2. he reasons thus against all such presbyters as presumed to celebrate the eucharist without the bishop's allowance . is glory given to god , when his majesty and discipline is so contemned , that , when he says , he is angry and full of wrath against such as sacrifice to idols , and when he threatens them with everlasting pains and punishments , sacrilegious persons should presume to say , think not on the wrath of god : fear not the divine iudgments : knock not at the church of christ : that they should cut off repentance , and the confession of sins ; and presbyters contemning and trampling on their bishops , should preach peace with deceiving words , and give the communion , &c. x and , 't is a passage very remarkable to this purpose , which we read in an epistle of dionysi●s of alexandria to fabius of antioch , ( both st. cyprian's contemporaries ) in which he tells , how one serapion , an aged man , after a long per●everance in the christian faith , had first fallen from it in time of persecution , and then into a deadly sickness : how , after he had been dumb and senseless for some days , recovering some use of his tongue , he called quickly for one of the presbyters of alexandria , ( for he lived in that city ) that he might be absolved , and have the sacrament , being perswaded he should not die till he should be reconciled to the church : and how the presbyter being sick also , sent the sacrament to him : but by what right or authority ? by dionysius the bishop . for , says he , i had command that any lapsed , if in danger of death , especially if he was an humble supplicant for it , should be absolved , that he might go out of this world full of good hopes , &c. y he being bishop of that city , had given a command for it , otherwise it could not have been done . and all this was nothing more than ignatius had told the world long before , viz. that that is only to be deemed a firm and valid eucharist , which is celebrated by the bishop , or by his authority . let me only add one testimony more from st. cyprian concerning both sacraments ; but such an one as ought not to be neglected . it is in his 69th epistle written to magnus . the great purpose he pursues in it , is to represent the atrocious guilt of schism , and the forlorn condition of schismaticks ; that they cannot have valid sacraments , and that all their acts are nullities , &c. amongst many arguments to this effect , he insists on that famous one ; corah , dathan , and abiram , were of that same religion that moses and aaron were of , and served the same god whom moses and aaron served : but because they transgressed the limits of their own stations , and usurp'd a power of sacrificing to themselves , in opposition to aaron the priest , who was only legally invested with the priesthood by god's vouchsafement and appointment : they were forthwith punished in a miraculous manner ; neither could their sacrifices be valid or profitable , being offered unlawfully and irreligiously , and against the divine ordinance . — and yet these men had made no schism : they had not departed from the tabernacle , nor raised another altar , &c. which now the schismaticks do , ( meaning the novatians , ) who dividing the church , and rebelling against christ's peace and unity , are bold to constitute an [ episcopal ] chair , and assume to themselves a primacy , an episcopal authority , and a power of baptizing and offering , that is , celebrating the holy eucharist . what can be more plain than 't is here , that no sacraments could be administred but in dependance on the bishop a ? indeed , 3. considering that , as i have fully proved , a bishop was , then , the principle of unity to the church ; that he was chief governour of the church ; and that , by consequence , the supreme power of the keys could not but belong to him : considering that the church was a visible society ; that he was the visible head of that visible society ; and , by consequence , that it belonged to him as such , to take care that society might suffer no detriment : considering these things , i say , it was highly reasonable , that he should have the chief power of dispensing the sacraments : such a power , as that neither might be dispensed without him . what can be more detrimental to a society , especially such a society as a christian church , than admitting unworthy persons to the priviledges of it ? or allowing them to continue in it ? or restoring them to their membership in the society , after they have been justly thrust from it , without considering whether they have given any evidences of a serious reformation ? and who so proper to judge of these matters , as the chief governour of the society ? and now , having thus made it evident , that a bishop , in st. cyprian's time , had a negative over all other church-officers within his district , in the grand concern of dispensing both sacraments ; and that neither could be administred without him , or against his authority , i might fairly supersede the trouble of making either a minute or a laborious demonstration of his sovereign interest in the acts of excommunication , or injoyning penances , or reconciling penitents , or making , or rescinding , or dispensing with ecclesiastical laws or canons ; in a word , in every thing relating to the government or discipline of the church . all these acts depend upon the sacraments . his negative therefore , about the dispensation of the sacraments , had been in vain , and to no purpose , if he had not had a negative likewise about all these acts. besides , you will not readily say , i think , that he could have had a greater trust by having a negative , in any other matter than in the dispensing of the sacraments . having that , therefore , he might well be intrusted with a negative in all other things , either of equal ( if any such can be imagined ) or lesser importance on which , the order , the subsistence , the unity , the peace , the purity , the prosperity , or whatsoever interest of the church could any way depend . yet that i may give you all possible satisfaction , i shall proceed a little further , and give you , by way of historical deduction , such an account of powers lodged , e. g. in st. cyprian's person , as you may fairly judge thereby , concerning the preheminences of bishops in his time. the most current account we have about him , is , that he was not converted to christianity , at least , not baptized , till the year 246. that he was ordain'd a presbyter , anno 247 ; and bishop of carthage , anno 248. chronologists do generally agree in this last step of his preferment . now , as we learn both from himself , and from pontius his deacon , some of the carthaginian clergy were mighty enemies to his promotion a . belike , they took it ill , that he , so lately converted to the faith , so lately made a presbyter , should have been preferred to themselves . however it was , certain it is , as i said , that they appeared against him with all their might and main . but the people were so generally and so zealously for him , to have him their bishop , that these his enemies were overpowered . made bishop he was ; and he was a person so well qualified , so eminent in every virtue , and withal so strict and cautious in his life and government , after he was made bishop , that it was not easie for the mutineers to wreck their malice on him : but this was so far from softening them , and bringing them to a better temper , that , on the contrary , it imbittered them the more , and made them the more watchful of all opportunities to breed him troubles , and disturb his government . at last , they catch'd hold of one , and that a very dangerous one , in the time of the decian persecution . this persecution beginning towards the end of the year 249 , and lasting for a full year ; coming on the church , after a lo●g peace , with a surprizing violence , had very sad effects . vast numbers turned apostates , renouncing the holy faith , and sacrificing to the heathen idols : and cyprian himself , commanded by god , had retired from carthage till there should be some relentment of the fury of the persecution . here , i say , his subtle enemies found their so long wished opportunity : for , the lapsed , so soon as the hazard was over , resumed their christian profession , and turned mighty forward , if not furious , to be restored to the communion of the church . ' thô they knew full well , that they were bound by the canons to have continued , for a long time , in the state of penitents ; yet they thought their numbers , and perhaps their qualities , might overpower the canons , and claim indulgences and dispensations . with them struck in those clergy-men , who had still retained the old grudges against st. cyprian's promotion , encouraging their presumptions . they knew , he was a man of principles , and had a mighty zeal for the real interests of christianity ; and , by consequence , that he would stand resolutely by the canons of the church , and be clear , that the lapsed should perfect their terms of penance : they saw the eagerness of the lapsed to be sooner reconciled , than the canons allowed : they resolved therefore to fall in with them , thinking that thereby they should effectually put a thorn in his foot ; they should enflame the lapsed , and their relations , perchance , the great body of the people against him . but this was not all . it was not enough for them themselves to encourage the lapsed in their petulancies : the bishops prelation over presbyters was then so notorious , that , as malicious as they were , they had not impudence enough to set up theirs in opposition to his authority , and reconcile the lapsed to the church , meerly upon the score of their own credit , against his will and orders ; and therefore , they fell upon another project . if it was possible for any other to stand up against the bishops authority , it was that of the martyrs and confessors . these , for their faith and patience ; their fervent zeal , and fragrant graces ; their glorious courage , and good example ; that they might persevere themselves , and others might be encouraged to follow their patern ; were held in mighty reputation . they were reputed as dearer to god , and in a closer communion with him , and nearer approximation to him , than christians of the common size : and their intercessions had been in use of being much regarded in former persecutions . these , therefore , as the only persons whose credit could be feasibly put in the ballance with the bishops authority , the holy man's supplanters instigated to espouse the quarrel of the lapsed ; to become their patrons , for having themselves absolved against the bishop's resolutions . and truly , some of them were so far wrought upon , as to turn zealous for it : and , armed with their authority , these discontented presbyters adventured to absolve and lapsed , and receive them to the sacrament , without the bishop's allowance . now consider what followed , and speak your conscience , and tell me , if st. cyprian was not more than either single presbyter , or presbyterian moderator . thô he was one of the mildest and most humble men that ever lived ; yet , so soon as this was told him , where he was , in his retirement , he was not a little alarm'd : the practice was surprizing , and the presumption , new , as well as bold : the like had never been done before in any christian church : and such preposterous methods clearly tended to shake all the foundations of order and good discipline : and therefore he thought it high time for him , if he could , to give the check to such irregular and unexampled methods . in short , he drew his pen , and wrote three notable epistles ; one to the martyrs and confessors ; another to his clergy ; and a third to his peopl● : insisting , in each of them , upon the novelty and unwarrantableness of the course was taken ; the dishonours and indignities were done himself by it ; and the great mischiefs and fatal consequences might , nay would , unavoidably follow upon it , if it were not forborn . more particularly , in that to the martyrs and confessors , he told them , that his episcopal care , and the fear of god , compelled him to admonish them , that , as they had devoutly and couragiously kept the faith , so they ought , suitably , to be observant of christ's holy laws and discipline : that , as it became all christ's soldiers to obey their general 's commands ; so it was their duty , in a special manner , to be examples to others : that he had thought , the presbyters and deacons , who were with them , might have taught them so much : but that now , to his extream grief , he understood , they had been so far from doing that ; that , on the contrary , some of them , especially some presbyters , neither minding the fear of god , nor the honour of their bishop , had industriously misled them . he complain'd mightily of the presumption of such presbyters , that against all law and reason , they should have dared to reconcile the lapsed without his consent . that herein they were more criminal than the lapsers themselves : that it was somewhat excusable in the lapsed to be earnest for an absolution ; considering the uncomfortable state they were in , so long as they were denied the communion of the church : but it was the duty of office-bearers in the church to do nothing rashly , lest , in stead of pastors , they should prove worriers of the flock , &c. and then he told these martyrs and confessors , how far their priviledges reached : all they could do , was , by way of humble supplication , to petition the bishop for a relaxation of the rules of discipline : but they had neither power to command him , nor grant indulgences without him b . indeed , this he told them frequently , and that they went beyond their line if they ventured any further c . in that to his presbyters and deacons , he wrote in a yet more resenting strain . he told them , he had long kept his patience , and held his peace ; but their immoderate presumption and temerity would suffer him no longer to be silent . for what a dreadful prospect , says he , must we have of the divine veng●●nce , when some presbyters , neither mindful of the gospel , nor their own stations , nor regarding the future iudgments of god , nor the bishop , who , for the time , is set over them ; dare attempt what was never attempted before , under any of my predecessors , namely , so to affront and contem●● their bishop , as to assume all to themselves ? and then he proceeds to tell them , how he could overlook and bear with the indignity done to his episcopal authority , if there were no more in it : but the course they followed was so wicked ; they were so injurious to the lapsed whom they presumed to reconcile so uncaononically ; their pride and popularity were so apparent in their method ; it was such a crime , so to expose the martyrs to envy , and set them at variance with their bishop , &c. that he could ●tifle it no longer . in short , all over the epistle he wrote like a bishop , and concluded it with a peremptory threatning of a present suspension from the exercise of their office , and then an infliction of further censures when he should return from his retirement , if they should persevere in such a lawless course d . in that to his people , he proceeded on the ●ame principles ; condemned these presbyters , who had acted so disorderly , not reserving to the bishop the honour of his chair and priesthood : told them , that those presbyters ought to have taught the people otherwise ; laid to their charge the affectation of popularity ; and required such of the people as had not fallen , to take pains upon the lapsed ; to try to bring them to a better temper ; to perswade them to hearken to his counsel , and wait his return , &c. e here were three epistles written , i think , in plain prelatick stile ; sure , neither in the stile of single presbyter , nor presbyterian moderator : especially if we consider the very next , written to his presbyters and deacons upon the same principles , still . he had written to them several times before from the place of his retirement , but had received no answer from them . now consider how he resents this , and , resenting it , asserts his own episcopal authority ; his own sovereign power in ecclesiastick matters : for thus he begins ; i wonder , dear brethren , that you have returned no answers to the many letters i have sent you ; especially considering , that now , in my retirement , you ought to inform me of every thing that happens ; that so i may , advisedly and deliberately , give orders concerning the affairs of the church f . let any man lay these four letters together , and weigh them impartially , and then let him judge if st. cyprian wrote in the stile of parity , if he claim'd not a sovereign power , a negative , to himself , over all the christians , presbyters as well as others , living within his district . but did not cyprian shew too much zeal in this cause ? possibly , he attempted to stretch his power a little too far ; as afterwards many did : he was a holy and meek man , but such may be a little too high. so i read , indeed , in a late book g . but it seems , the author has found himself very sore put to it when he said so : for how can one not be fore put to it , when he cannot escape but by seeking for refuge in a reconciliation between pride and patience , superciliousness and self-denial , huffyness and humility , carnal height and christian holiness ? but to let this pass , had that author any solid ground for saying so ? or rather , had it been possible for him to have said so , had he had but an ordinary acquaintance with st. cyprian , or his epistles ? charge pride on the humble cyprian ! cyprian , who was so very humble , that from the conscience of his own nothingness , he has still been looked upon as a patern of humility ! cyprian , whose humility would not allow him almost to speak in the stile of authority , even to female laicks h ! cyprian , who was perswaded , that god would hear none but the humble and quiet i ! cyprian , who believed , that none could be a christian , and withal , be proud and haughty k ! who insisted on his own humility in that very epistle , for which that author charges him with pride l ! who , if in any thing , gloried most in his humble and bashful modesty m ! who , when accused of pride , could appeal not only to all christians , but even to the heathen infidels , as witnesses of his innocence n ! cyprian , who had this great testimony from some of his contemporaries , that he was the greatest preacher , the most eloquent orator , the wisest in counsel , the simplest in patience , the most charitable in alms , the holiest in abstinence , the humblest in obligingness , and the most innocent in every good action o ! and from others , that he had a candid and a blessed breast ! &c. p in a word , cyprian , whose humility was such , that , if we may believe his deacon pontius , he fled and lurk'd when they were going to make him a bishop q ! such , that when st. augustine , many years after , was pressed with his authority , he came off with this , the authority of cyprian doth not fright me , because the humility of cyprian encourages me r ! such a person was cyprian ; and yet to proud was he , forsooth , for doing his duty ; for asserting his episcopal authority , when most undutifully trampled on by his presuming presbyters . what i have said , methinks , might be enough in all conscience , for defeating for ever that uncharitable , shall i say , or ignorant suggestion , that it was pride , perhaps , that prompted cyprian to write so magisterially to the carthaginian presbyters ; yet , because a farther discussion of it may contribute not a little for clearing up the bishop's negative , in st. cyprian's time , i shall not grudge to give it you . st. cyprian had three sorts of people to deal with in that controversie , which bred him so much trouble . he had the lapsed themselves ; the martyrs and confessors ; and these presbyters and deacons , who had encroached so much on his episcopal authority . i am apt to think , the author himself , with whom i have now to do , will not be shy to grant , that st. cyprian , without incurring the reputation of either proud or presumptuous , might have chided the lapsed , as we find he did : they had cowardly renounced their christianity , to save their lives and fortunes ; and the canons subjected them to a strict and a long penance for it : and i think , without the imputation of either height or humour , one in st. cyprian's station might have put them in mind of the respect they owed to the canons of the church , and the governours of it . indeed , all the lapsed were not engaged in the disorderly course . there were some of them who were sensible of their duty , and subjected themselves to their bishop , resolving to wait his time , and intirely to depend upon him for their absolution , as we learn from his 33d epistle . his difficulty was greater with the martyrs and confessors , who appeared as patrons to the prejudicating lapsed ; but neither need i insist on that , nor how he conquered them in point of right and argument : for , this author told dr. stilling fleet , he was wholly out of the way in medling with that matter , seeing none ever imagined that every martyr had church power . thô i must tell you , sir , that whoso reads st. cyprian's works , and particularly observes the state and management of this whole controversie about the lapsed , cannot but be convinced , that the reputation and authority of martyrs and confessors , made a far greater figure in it , than the reputation or authority of presbyters . to come therefore to that which is the main point with this author , let us try , if st. cyprian stretch'd his power too far in his treatment of the presbyters , who appeared against him in this controversie . consider the following steps , and then judge . i. consider that st. cyprian doth not fall a buffing or hectoring , or running them down by noise or clamour . no , he reasons the case with them , and reasons all along from known and received principles . he tells them plainly indeed . that in presuming as they had done , they had forgotten both the gospel , and their own station : that he was their superiour : that they did not pay him the honour that was due to his chair and character : that the like had never been attempted before by presbyters , under any of his predecessor-bishops : that it was a factious , selfish temper , and too great love of popularity that prompted them to measures so in no wise presidented : that he knew the secret of the matter , and that it was the old grudge against his being preferred to the bishoprick that byass'd them to their insolencies : that is belonged to him as having the chief power of the keys , as being bishop , i. e. as having the visible sovereignty in church matters , to straiten or slacken the sinews of discipline ; to prolong or shorten the courses of penance ; to grant absolutions , and reconcile penitents , &c. that such presumptions were encroachments upon the very foundations of the church , to the subversion whereof , their pretending to any power , in opposition to the bishops , tended : in short , that such practices were against christ's institution , and the analogies of government , and all the laws of order , peace and unity : and they deserved the sharpest censures for them . these , i say , are a sample of the arguments st. cyprian insisted on against those presbyters ; and most of them were founded on matter of fact : and now , suppose st. cyprian had had considerable doses of pride , yet if you will but allow him , withall , to have had some grains of common sense or honesty , can you so much as imagine he could have used such arguments , if they had wanted foundation ? would he not have been ashamed to have used them , if he , and not his presbyters , had been guilty of the usurpations he was condemning ? but what needs more ? have i not fully proved already , that a bishop , in st. cyprian's time , was the principle of unity to all the christians , presbyters as well as others , within his district ? and that he was a sovereign and peerless governour of the church which he ruled . and were not all his reas●nings founded on these principles ? but this is not all ; for , 2. consider that they were not all the presbyters of carthage , who were engaged in the quarrel . no : r●gatianus , britius , numidicus , and , perhaps , many more , whose names are not trasmited to us , would never joyn with those of the faction ; but still continued in their duty to st. cyprian . and can we think , they would not have joyned with their brethren for the maintenance of their own rights and priviledges , if cyprian had been the usurper ? if he had been claiming a sovereign power , without any pretence of right to it ? if he had been driving at a prelacy , when the government of the church belonged to presbyters acting in parity ? we learn from st. cyprian ▪ himself , that , in those times , it was a mighty wickedness for men to part tamely with their rights and powers in divine matters . s and can we think , that rogatianus , b●itius , and numidicus , were ignorant of this ? or , supposing that should have had small weight with them , is power such a gustless thing , that men will easily part with it without any reason ? but to go on . 3. even those very presbyters and deacons of the faction came once to something like a dutiful submission in the matter . they lower'd their sails , and began to wave apologies , and knit excuses for what they had done . they endeavoured to put a fair face upon the foul steps they had made : they wrote to cyprian , that they had done what they could to bridle the heats of the lapsed , and oblige them to continue in their penances , till his return from his retirement ; but that they were so ungovernable and stiff , and urged a present absolution so eagerly and irresistibly , that they were forced , in a manner , to comply with their humours : but now seeing they found , that he , their bishop , was so much displeased with what they had done , they asked a form from him , i. e. his will and pleasure in the matter . t and now , let any man consider , whether st. cyprian or these presbyters had been in the wrong before ? whether he or they had acted beyond their lines ? but i have more to tell you : for , 4. these presbyters , who had thus transgressed the bounds of their station , were generally condemn'd for it , by their brethren presbyters , all the world over : at least , we have a most remarkable instance in the presbyters of rom● . take it thus . st. cyprian being a wise and watchful , as well as an holy and humble prelate ; one , who had still before his eyes th● conservation of the order , the peace , and the unity of the church catholick ; and perceiving that the controversie concerning the restitution of the lapsed , might be of bad influence on those great interests , if not prudently determined ; thought fit to acquaint his brethren of the episcopal colledge with it , and ask their sentiments about it : and because there was no bishop then at rome , he wrote to the presbyters and deacons , the roman presbytery . the epistle is the 20th in number . in which he deduced the whole matter to them , and told them particularly , how he had exerted his episcopal authority , in its vigour , against such of his presbyters as , without his leave , had boldly and presumptuously absolved the lapsed , and given them the sacrament . u now consider their return to him : you have it in the 30th epistle . they begin with the acknowledgment of his supream and unaccountable power within his own district , which i observed before v : they impute it to his modesty and caution , ( not to his pride and fetulancy , ) that he had been pleased to communicate his measures to them : they approve the course he had taken with the lapsed : they compare him to the master of a ship , sitting at the helm , who , if he steers not right , and keeps not a steddy course , especially in a storm , endangers the ship , and runs her upon rocks or shelves : and i think , the master of a ship doth not act in parity with the rest of the mariners . and further , they compare those who , at that time , endeavoured to interrupt the course of his discipline , presbyters as well as others , to the tumbling waves , striving to shake the master from the helm , and expose all to the hazards of shipwrack . in plain terms , they condemn the course of reconciling the lapsed , so undutifully and rebelliously . as for themselves , they tell him , ( and pray take notice of it , ) that , wanting a bishop , they could define nothing in the matter : they tell him , i say , that since the death of fabianus of most noble memory , through the difficulties of the times , and the encumbrances of their affairs , they had not got a bishop constituted ; who only could define in these matters , and determine in the case of the lapsed with authority and counsel vv but withal , they tell him , that , for their parts , they were extreamly well pleased with the course he had taken ; namely , that he had resolved to do nothing rashly , to take no sudden resolutions in a matter of such consequence ; but to wait till god should grant him opportunity of treating about it with others , and determining with common advice in such a ticklish case x : where observe by the way , that they do not found the wisdom of this his resolution on any thing like the incompetency of his power , for having determined by himself concerning the lapsed , within his own district : no , the reason they give for it , supposes his power to have been fully adequate and competent for that effect ; and , that if he had given the final stroke , no body could have quarrel'd it : for they insist only on the rules of prudence , which , if i mistake not , are quite , different from the rules of power . they tell him , it might prove invidious and burdensom for one bishop to determine by himself , in a case in which all bishops were concerned ; and that it was providently done of him to d●●ire the confent of his colleagues , that his decrees might be approved and confirmed ; that they might not be made void through the want of the brotherly ratification . these are the reasons , i say , for which they justifie his caution ; and these reasons suppose he had power to have done otherwise thô not so wisely , nor so warily . and then they tell him over again , that they had met frequently , and canvassed the matter seriously ; they had tossed it , not only amongst themselves , but with sev●ral bishops , far and near , as they had occasion to be in the city ; and that still the conclusion was , that they should attempt no innovations till a bishop should be settled : all they had resolved was , that th●se of the lapsed , whose health might allow , should continue in the state of the penitents , till god should grant them a bishop y neither was this a meer complement to our holy martyr : indeed , in all this , they gave him a true account of their real sentiments and principles , as we learn from another epistle of theirs , wherein they had neither occasion nor temptation to complement bishops . the epistle is that which is the eigh●h , amongst st. cyprian's . an epistle written by them to the presbyters and deacons of carthage ; to persons of their own rank and quality : by consequence , an epistle , in which , had they understood it , had the principles of those times allowed it , they might have spoken their minds very freely concerning the power of presbyters . never had presbyters , i am sure , more freedom , or better opportunity , to have asserted their own power , and vindicated parity , and condem'd prelatical usurpations , in an epistle , than they had on that occasion ; for fabianus bishop of rome was dead , and cyprian bishop of carthage was retired ; and so it was written by presbyters who had no bishop , to presbyters in the absence of their bishop : and yet , in that epistle , they were so far from having any such notions , that they said expresly , that both themselves who wanted one , and those of carthage who wanted the presence of one , were only seemingly the governours of those respective churches ; and only kept the flocks , in stead of the respective pastors , the bishops z . and ●urther , telling what pains they had been at to keep people from apostatizing in the day of trial , they account how they treated those who had fallen , particularly , that they did separate them from the flock indeed , but so , as not to be wanting in their duty and assistance to them : they did what was proper for their station : they exhorted them to continue patiently in their penances , as being the most plausible method for obtaining indulgences from him who could give them a that is , without controversie , from the bishop when he should be settled . for so i read in an epistle , written at that same time by celerin●s a roman , to lucianus a carthaginian , and the 2ist in number among st. cyprian's , that when the cause of numeria and candida , two female lapsers , was brought before the presbytery of rome , the presbytery commanded them to continue as they were , i. e. in the state of penitents , till a bishop should be inthroned b and now , let any man judge , whether , according to the principles and sentiments of the presbyters of rome , st. cyprian or his presuming presbyters had taken too much upon them at carthage . but neither is this all yet ; for , ● . these carthaginian presbyters were also condemned by the roman martyrs and confessors , who , th● they were in prison , had learned the state of the controversie , from the accounts st. cyprian had sent to rome , two of them , moyses and maximus , being also presbyters . these martyrs and confessors wrote also to st. cyprian , and to the same purpose the roman clergy had done : their epistle is the 3ist in number : in which , they not only beg with a peculiar earnestness , that he , being so glorious a bishop , would pray for them ; they not only lay a singular stress upon his prayers beyond the prayers of others , by reason of the opinion they had of his holy virtues , which , i am apt to think , such men as they would not probably have done , had they believed him to have been a proud aspiring pr●late , that is , indeed , a limb of antichrist , as this author would ●ain give him out to have been : but also they heartily congratulate his discharging , so laudibly , his episcopal office ; and that even in his retirement , he had made it so much his care to acquit himself , that he had halted in no part of his duty ; and particularly , that he had suitably censured and r●buked , not only the lapsed , who , little regarding the greatness of their guilt , had , in his absence , extorted the churches peace from his presbyters ; but even these presbyters for their profane facility , in giving that which was holy to dogs , and casting pearls before swine , without any regard to the gospel . in short , they approve his whole proceeding , as having done nothing unsuitable to his character , nothing unbecoming either an holy or an humble bishop c . further yet . 6. these same carthaginian presbyters resuming their former boldness , and topping it over again with their bishop , were excommunicated by him , and his sentence was approved and ratified by all catholick bish●ps in all catholick churches all the world over , as shall be shewn you fully by and by . and then , 7. and lasty , that in all this matter st. cyprian did nothing either proudly or presumptuously , is evident from this , that in his time , and long before his time , even from the apostles times , it was not lawful for presbyters to attempt any thing relating to the church without the bishop . 〈◊〉 presbyters and deacons attempt nothing without the bishop's allowance ; for 't is he to whom the lord's people are committed , and 't is he that must account for their souls d , is the 39th of the canons called apostolical . and no doubt it was in force in st. cyprian's time . and this was no greater power than was assigned him by the apostolical ignatius , i cannot tell how many times . take these testimonies for a sample . let no man do any thing that belongs to the church without the bishop e . he that h●noureth the bishop , is honoured of god ; but he that doth any thing in opposition to the bishop , serveth the devil f . if any man pretend to be wiser than the bishop , ( i. e. will have things done against the bishop's will , ) he is corrupted g . let us be careful not to resist the bishop , as we would be subject to god h . the spirit hath spoken , do ye nothing without the bishop hh . 't is necessary that you continue to do nothing without the bishop i . and now , let any of common sense determine , whether there was ground , or shadow of ground , for insinuating that st. cyprian shewed too much zeal in this cause , or attempted to stretch his power a little too far , ( indeed , it had not been a little , but very much , nay monstrously too far , had those of parity been then the current principles , ) or was a little too high in this matter ? but if there was no ground to say so , if it was contrary to all the then current principles , and to the common sentiments of all catholick christians , nay , even to the convictions of all honest , orderly , dutiful , and conscientious presbyters , who then lived , to say so : if thus it was , i say , and 't is hard to prove any matter of fact more evidently than i have proved that it was thus ; then , i think , it follows by good consequence , not only that this author was a little in the wrong to st. cyprian , when he said so ; but also , that , in st. cyprian's time , a bishop had fairly a negative over his presbyters , which was the thing to be demonstrated . and so i proceed to the next thing proposed , namely , iii. that all the other church-governours within his district , presbyters as well as others , were , in st. cyprian's time , subject to the bishop's authority , and obnoxious to his discipline ; i do'nt think you very sharp sighted , if you have not seen this already . yet that i may give you all reasonable satisfaction , i shall insist a little further on it . and , i. this might appear sufficiently from this one consideration , ( th● no more could be produced for it , ) that , still in the stile and language of those times , the bishop was called the praepositus , the ruler , the governour , the superiour , of all the christians within his district , clergy as well as laity : and they , without distinction or exception , were called his people , his flock , his subjects , &c. this may be seen almost in every one of his epistles . thus , ep. 3. he says , that deacons ought to remember that our lord chose his apostles , that is , bishops and governours : but the apostles chose deacons to be the bishop's and the churches ministers : and therefore a deacon ought with all humility to give satisfaction to the bishop , his superiour k and ep. 9. he praises the roman clergy for having the memory of fabianus , who had been their superiour , in so great honour l . and ep. 13. writing to rogatianus his presbyter , and the rest of the confessors , and praising god for their faith and patience , he says , that , as all christians were bound to rejoyce when christ's flock was illuminated by the examples of confessors ; so he hims●lf , in a special manner , as being the bishop , seeing the churches glory was the ruler's glory m . and in that famous passage which i have cited already from ep. 16. he complains of it as an unexampled petulancy , that presbyters should so contemn the bishop , their s●periour n . and in another place , we bishops , who have the chief power in the church o . and ep. 62. i , who , by the divine mercy , govern the church , have sent to you [ januarius , maximus , proculus , ] &c. 100000 sesterc●s , as the charitable contribution of my clergy and people . p and ep. 66. hence spring heresies and schisms , &c. that the bishop who is one , and is set over the church , is contemned , &c. q such was the dialect of those times , i say , and thus bishops were called rulers , governours , superiours , &c. and that in regard of all within their districts , making no discrimination betwixt clergy-men and laicks ; and not only so , but more particularly , 2. it was as comon in that dialect , to call the clergy the bishop's clergy . thus for example , ep. 14. it was my wish , that i might have saluted all my cl●●gy safe and sound , &c. r my presbyters and deacons ought to have taught you , &c. s because i cannot send letters but by clergy-men , and i know that many of mine are absent . t numidicus was preserved alive by god , that he might joyn him my clergy — u urbanus and sidonius came to my presbyters — v if any of my presbyters or deacons shall turn precipitant — vv i have sent you copies of the letters which i wrote to my clergy and people concerning felicissimus and his presbytery — x and , as i observed before , when maxim●s a presbyter , and urbanus , &c. returned from the novatian schism to cornelius's communion , we are reconciled ( say they to cyprian ) to cornelius our bishop , and to all the clergy . y such was the language of those times . now , i say , by what propriety of speech could a bishop have been called praepositus , superiour to his clergy ? could they have been called his clergy ? could he have been said to have been their bishop ? their ruler ? their governour ? by what rule of either grammar or rhetorick , logick or politick , could he have been said to have been set over them , or they to have been his subjects or inferiours , if he had no power nor iurisdiction over them ? if they were not subjected to his authority , nor obnoxious to his discipline ? but let all this pass for meer prolusion if you will. i am not pinch'd for want of arguments . for , 3. the three great principles which i proved so fully before , viz. that a bishop , in st. cyprian's time , was the principle of unity to the church which he govern'd ; that he had a supreme power in it ; and that by the principles which then prevailed , he was the same in the christian church , which the high priest was in the iewish ; and the last thing i proved also , viz. that he had a negative over his presbyters ; each of these is demonstration for the present conclusion , and you need not artificial ; natural logick is enough to let you see the consequences . indeed , 4. we find cyprian all along both reasoning and practising to this purpose . thus , he told bishop rogatianus , ep. 3. that the case was plain between him and his deacon : h● might punish him , forthwith , by his episcopal power , and his c●thedral authority : z he might make him sensible of his episcop● honour : a he might exert the power of his honour against him either by deposing , or by excommunicating him : b nay , he migh● excommunicate all such as should rebel against him : c for all these censures , his sovereign authority was competent . d thus he praises pomponius , another bishop , for excommunicating another scandalous deacon , ep. 4. p. 9. and did not he himself suspend philumenus and fortunatus , two subdeacons , and favorinus an acolyth , from their livings ? as we learn from his 34th epistle . but you may say , these instances extend no further than to deacons , or more inferiour clergy-men ; but , what is this to presbyters ? why ? sir , indeed , the instances are pat and home ; and you must acknowledge so much , if you consider , that , by the principles of those times , there was no disparity between prebyters and inferiour orders in this respect : but the bishop's power extended equally to all ; just as a king can censure his chancellor , as well as a sub-collector of his customs ; a justice-general , as well as a justice of peace : nothing clearer from the above-mentioned principles . but that i may leave you no imaginable scruple , i shall even account to you about prebyters also . 5. then , i have told you already , how some of the carthaginian presbyters conspired against st. cyprian , and used their utmost arts to hinder his pre●erment to the bishoprick . now , if we may believe either himself , or pontius in his life , whatever it was they did on that occasion , he might have punish'd them for it ; punish'd them not only with deposition , but with excommunication , had he pleased . take first his own account in ep. 43. there he tells his people , that through the malignity and perfidiousness of some of his presbyters , he durst not adventure to return to carthage so soon as he would : and he describes those presbyters thus ; that being mindful of their conspiracy , and retaining their old grudges against his promotion , they reinforced their ancient machinations , and renewed their attempts for undermining him , by siding with feliciss●mus in his schism : and then he proceeds thus ; i neither willed nor wished their punishment for their opposition to my promotion ; yea , i pardon'd them , and kept my peace : and yet , now , they have suffered condign punishment : thô i did not excommunicate them then , their own guilty consciences have done it now : they have excommunicated themselves , &c. e take it next from pontius his deacon , thô i am unwilling , says he , yet i must speak it out : some resisted his promotion , but how gently , how patiently , how generously , how mercifully , did he forgive them ? did he not thereafter admit them to his most intimate friendship and familiarity , to the astonishment of many ? indeed , he therein shewed a miracle of clemency f . lay these two accounts together , and then tell me , if these presbyters were not obnoxious to his discipline ? if his power over them might not have extended to their very excommunication , for their old tricks against him , had he been willing to have put it in execution ? but this is not all . for , have i not accounted already , how , when they first engaged in the controversie concerning the lapsed , he threaten'd them , that if they should continue to absolve and reconcile any more of them without his allowance , he would suspend them from their office , and inflict severer censures on them when he should return to carthage ? and have i not justified him in this , and made it manifest to a demonstration , that herein he did not stretch his power too far ? that he took not too much on him ? further yet . when they resumed their impudence , and , after a little interruption , would needs be absolving the lapsed , thô he was then in his retirement , and by consequence , had few or none of his clergy to consult with ; yet he gave out this plain and peremptory order , that if any of his presbyters or deacons ●●ould prove ●o lawless , or precipitant , as to communicate with the lapsed before his determination in the matter , and , by consequence , without his leave , that they should be forthwith suspended from the communion , and should be more fully ●ried and censured when he should return . g and then , lastly , when they proceeded so far as to commence the schism with felicissimus ; mark it well , he not only gave a delegation to caldonius and herculanus , two bishops ; and rogatianus and numidicus , two of his own presbyters , to judge and excommunicate fe●icissim●s and his partisans , as i have shewed already ; but he likewise excommunicated the five presbyters who joyned with him , and all who should adhere to them . h and he gave an account of his proceedings to all catholick bishops , particularly to cornelius bishop of rome ; i and his sentence was not only ratified by cornelius and felicissimus , and all his party refused his communion , but they met with the same treatment ; st. cyprian's sentence was approved , and confirmed by all catholick churches all the world over k . i might easily have proved this more fully , but , i think , i have said enough . and now , sir , lay these three things together , viz. that there were several considerable acts of church power peculiar to a bishop , in st. cyprian's time , and which those in the order of single presbyters could not meddle with : that a bishop , as such , had a negative over all the presbyters within his district : and , that they were all subordinate to him , and obnoxious to his dis●ipline : and then i can refer it to your self to determine , whether a bishop , then , was not quite another thing than either single presbyter , or presbyterian moderator . thus , i think , i have sufficiently defeated our author's definition of a bishop , in st. cyprian's time , by giving a fair and just account of him ▪ as he stood related to his own particular church which he govern'd . i come now to consider him as he stood related to the church catholick . and here also i am very much mistaken , if i shall not find matter enough for another demonstration against him . i shall endeavour to dispatch this point with all possible brevity . i. then , by the principles of the cyprianic age , all bishops were collegues , and made up one college . st. cyprian calls them so , and speaks of the episcopal or sacerdotal college so frequently , ( no fewer than 6 or 7 times in one epistle , and 4 or 5 times in another l ) that i need not adduce testimonies . indeed , being all men of the same character , the same order , the same dignity ; being all of them equally supreme , and first in their own churches ; and all standing collateral to one another ; they were most properly called collegues , and their society , a college , if we may rely on a. gellius his skill in the latin tongue , or rather messala's cited by him m . and it is observable to this purpose , that st. cyprian no where calls presbyters his collegues . he calls none so , but bishops . and the notion of the episcopal college had such an impression on him , it was so common and received in those times , that speaking even of schismatical bishops , who run one course , he calls them a college a●so , 〈◊〉 quite different from the true college of catholick and orthodox bishops n . now , 2. as the one bishop was the principle of unity to a particular church , so this college of bishops was the principle of unity to the catholick church : and iesus christ was the principle of unity to the college of bishops . i hope , not being a romanist , you will not require that i should prove the highest step of this gradation . all that remains then , is to explain how the college of bishops , by the principles of those times , was the principle of unity to the church catholick ; or , the one great aggregated body , consisting of all the particular churches all the world over , whereof , their particular bishops were the particular principles of unity . neither needs this be a laborious task . for all that 's necessary for it , is , to shew how they were so united into one college , as to make them capable of being justly denominated one principle of unity . now , they were thus united by the great and fundamental laws of one faith , and one communion . that the one holy catholick faith is essential in the constitution of the one holy catholick church , is , even to this day , a received principle , i think , amongst all sober christians . but then , i say , that the christians , in st. cyprian's time , reckoned of the laws of one communion as every whit as forcible and indispensible to the being of one church , as the laws of one faith. it was a prime , a fundamental article of their faith , that there was but one church ; and they could not understand how there could be but one church , if there was more than one communion . by their principles and reasonings , a multiplication of communions made , unavoidably , a multiplication of churches : and by consequence , seeing there could be but one true catholick church , there could be likewise but one true catholick communion . all other churches or communions were false , i. e. not at all christian churches or communions . these principles , and suitable reasonings from them , are so frequently and so fully insisted on in st. cyprian's writings , that to transcribe his testimonies to this purpose , were almost to transcribe his works . now from these principles , it follows clearly , 3. that the grand concern of the episcopal college was , to preserve and maintain this one communion : to guard against all such doctrines as destroyed , or tended to destroy , the the one holy catholick faith ; and all schisms and schismati●al methods which destroyed , or tended to destroy , the unity of the one church . these being the great and fundamental interests of the one church ; and they being her supreme governours , they could not but be chiefly bound by the most fundamental laws of their office to be conscientious conservators of these great and fundamental interests . and indeed , so they believed themselves to be , as will evidently appear from the following considerations . and , i. they look'd upon themselves as bound indispensibly to maintain the peace , the unity , the concord , the unanimity , the honour , ( they are all st. cyprian's words ) of the college it self . every error , every defect , every thing disjoy●ted , or out of tune in it , tended naturally to endanger the great interests , for the conservation and procuration of which it was instituted . for this end , 2. because every man , by being promoted to the episcopal dignity , was , eo ipso , a principle of unity to a particular church , and so a member of the episcopal college ; all possible care was taken , that a fit person should be promoted , and that the promotion should be unquestionable . therefore , he was not to be promoted , as i have proved , but where there was an unquestionable ▪ vacancy . therefore , he was not to be promoted , if there was any thing uncanonical or challengeable in his baptism , or his confirmation , or his pr●motion to any former order , as i have ●hewn also in the case of novationus . therefore he was solemnly elected in the presence of the people , that either his crimes might be detected , or his merits published ; because the people was best acquainted with every man's life and conversation . o therefore he was to be solemnly ordained in the presence of the people also . p and that by two or three bishops at fewest ; ( thô an ordination perform'd by one bishop was truly valid : ) commonly there were more ; all the bishops of the province . 3. being thus canonically promoted , his first ▪ work ▪ was to send his communicatory letters to all other bishops , to give them thereby an account of his canonical promotion , his orthodoxy in the faith , his fraternal disposition , &c. thus , cornelius was no sooner ordained bishop of rome , than he instantly dispatched his communicatory letters to st. cyprian q and no doubt , as the custom was , to all other bishops ; at least , to all metropolitans , by them to be communicated to the bishops within their provinces : i say , to metropolitans , for nothing can be clearer than that there were metropolitans in st. cyprian's time . he was undoubtedly one himself r and agrippi●●s , his predecessor bishop of carthage , was one long before him . spanhemius himself , our author's diligem searcher into antiquity , acknowledges it s . but to return from this digression . novatianus also , thô illegally and schismatically ordained , found it necessary to send his communicatory letters to st. cyptian ; as if he had been ordain'd canonically , and in the unity of the church t . so also fortunatus , when made a schismatical bishop at carthage , sent his communicatory letters to cornelius bishop of rome u . indeed , this was never omitted . 4. if there was no competition , no controversie in the ca●e ; the matter was at an end . the promoted bishop's communicatory letters were sufficient , and he was forthwith faithfully joyned with all his collegues , as st. cyprian words it v . but if there was any competitor , any debate , then the rest of the college , before they received him as a collegue , made further enquiries . sometimes they sent some from the neighbourhood to examine the matter : sometimes the ordainers were obliged to account for the person ordained , and the whole procedure of the ordination : sometimes both methods were practised . we have a famous instance of both methods in one case ; the case of cornelius and novationus . cornelius , as i have said , upon his promotion wrote to st. cyprian : so did novatianus . here was a competition . cyprian therefore , with his african collegues , sent caldonius and fortunatus , two bishops , to rome , that upon the place it self , where they might have the surest information , they might enqu●re into the merits of the cause , and try the competition w . and on the other hand , the sixteen bishops , who ordain'd cornelius , wrote to st. cyprian , and the rest of the bishops of africa , and satisfied them upon the whole qvestion , demonstrating cornelius's title , and condemning novatianus x such care was taken , that none should be admitted unworthily or uncanonically into the episcopal college . but then , 5. there was equal care taken to purge him out of the college again , if he turned either heretical or schismatical : if he kept not close to the laws of one faith , and one communion . if he swerv'd from these , he was forthwith refused the communion of the whole college . therefore , ( says st. cyprian to stephen bishop of rome , in the case of marcianus bishop of arles , who had joyned with novatianus , ) the corporation of priests , ( the episcopal college ) is copious , being cemented by the glue of mutual concord , and the bond of unity , that if any of the college shall turn heretick , or attempt to divide or waste the flock of christ , the rest may interpose , and , as profitable and merciful shepherds , collect our lord's sheep , and restore them to the flock y . and this they were bound to do by the fundamental laws of one church , and one communion ; for , as our martyr subjoyns , thô they were many pastors , yet they all fed but one flock . z . and therefore all the bishops in the world were bound to give the desolate christians of churches , whereof the bishops had turned heretical or schismatical , the comfort of their aid and assistance a 't is true , no bishop was superiour to another bishop in point of power or iurisdiction , but all stood collateral , as i have proved , and so no bishop as superiour to another , in a streight lin● , could pass sentence on him , as they might have done to presbyters . yet all being united into one college , which college was the principle of unity to the church catholick , it was necessary , as well as natural , that that college should be impower'd to take care of its own preservation , and by consequence , they could do the equivalent of a formal and authoritative deposition ; they could refuse the heretical or schismatical bishop their communion , and thereby exclude him from the episcopal college : and they could oblige all the christians within his district to abandon his communion , and choose another bishop , as they valued the invaluable priviledges of the one church , and the one communion . but then , 6. so long as a bishop , worthily , and legally promoted , kept the faith and the unity of the church , he was treated , he was encouraged , he was consulted , he was corresponded with ; in a word , every way used as became the head of a particular church , and a fellow-member of the college . all the rest of the members were bound , by the fundamental laws of the college , to ratifie all his canonical , nay , equitable acts of priesthood , government , and discipline . whosoever was baptized by himself , or by his clergy , with his allowance was to be owned as a baptized christian , a true denison of the church , and to have the priviledges of such all the world over . every bishop of the christian church , living at how great a distance soever , was bound to communicate his dutiful subjects , duly attested by him ; and to excommunicate his excommunicates . thus , for instance , cornelius bishop of rome rejected felicissimus , and all his retainers ; and fortunatus , and all his ; and would not grant them his communion , because excommunicated by st. cyprian . b and cyprian rejected novatianus and all his party , because not in communion with cornelius . c in short , by the laws of the college , he that was injurious , undutiful , or disobedient to his bishop , was such to all the bishops on earth : he that set up an altar against his bishop's altar , set up his altar against all the altars of the whole college : if a bishop deposed or excommunicated any of his presbyters or deacons , it was not lawful for any other bishop to receive him , nor to absolve him : he was still to be reserved for that , to his own bishop , so long as he lived . he that was reconciled to his bishop , ( whether he was of the clergy or laity , ) and restored by him to the peace of the church , was thereby restored to the peace of all other churches , and by consequence , of the church catholick . and of this we have a remarkable instance in st. cyprian's time . therapius bishop of bulla , in the proconsular province of africa , absolved victor , who had been a presbyter , but had fallen , in time of persecution , prematurely and uncanonically : and yet , by a synod of sixty six bishops , whereof cyprian was one , the absolution was ratified , and victor was allowed their communion ; as we learn from their synodical epistle . d . so eminent and considerable was a bishop then , as he stood related to the catholick church . let me only add one thing more in pursuance of his dignity , as to this relation ; and that is , 7. that so long as bishop continued a sound member of the college , all informatory , consultatory , recommendatory , communicatory , congratulatory , apologetick , testimonial ; in a word , all letters concerning the peace , the unity , the government , the discipline of the church ; or the concord , the correspondence , the harmony , the honour , the hazards , or any other considerable interest of the college , were directed to him , or received from him , as having the supreme power of the church which he gov●rn'd . all the great concerns of both the catholick church , and the episcopal college , were , in th●se times , transacted by letters . there was no possibility of general councils then : all that could be done , was either to meet in provincial synods , upon great emergencies ; or , if that could not be neither , to transact matters , and bring them to a general determination , by particular letters from bishop to bishop . provincial synods were ordinarily kept twice a year ; and by them , in the ordinary course , all matters of moment were determined ; and so by the reciprocation of synodical letters , matters came sometimes to such a general agreement and determination , as , in the result , was fully equivalent to the definition of a general council . we have several instances of such transactions by provincial synods . thus in the grand case of the lapsed , in the time of the decian persecusion , the matter was so managed by provincial synods in africa , rome , alexandria , anti●ch , &c. that at last , as st. cyprian tells us , it was brought to this general conclusion , that the lapsed should complete their terms of penance , and should not be restored to the peace of the church before the time appointed by the canons , unless it was in the case of deadly sickness . e thus , without doubt , also that considerable canon mentioned by st. cyprian in the synodical epistle , which is the 67th in number , amongst his epistles , viz. that the lapsed , however they might be restor'd to the communion of the church , should never be received into holy orders . f and that other canon mentioned by him also , that no clergy-man should be tutor to minors . g thus also , long before st. cyprian , the great controversie concerning the observation of easter , was managed in many synods , as eusebius tells us . h and a few years after his martyrdom , the case of paulus samosatenus . i these instances are only for a sample . when provincial synods could not be kept , or emergent matters of consequence could not be conveniently determin'd in them , then recourse was had to the only remaining method , viz. particular letters from bishop to bishop . and to make this method both sure and effectual , all possible pains was taken . it was necessary that each bishop should sign his letter , and send it , not by every common carrier , but by a clergy-man . k in short , they had such marks , that it was not easie , if possible , to counterfeit them . and the bishop who received it was bound by the laws of the college to transmit it , for his share , to the rest of the members . and so it went through , and the whole college was acquainted with the accident , the case , the controversie , whatever it was that had emerged , we have many instances and evidences of this method and diligence in st. cyprian's writings . thus , e. g. when caldonius writes to cyprian concerning some lapsed within his district , cyprian returns him an answer , telling him , he had written his mind to that purpose already , and so sends him copies of five epistles concerning the case , requiring him to transmit them to as many bishops as he could ; adding this as the reason , that one course , one resolution , might be kept by all the college . i and so we find , that the letters written by him about that controversie were trasmitted from hand to hand , till they were dispersed all the world over m thus , i say , sometimes the greatest affairs of the church were managed : and , 't is plain , this method ▪ was every was equivalent , if not preferable , to a general council : so that the christian church might have still subsisted , and its unity been provided for , and preserved in all ages , without such councils , as it was , effectually , during the first three centuries . now , that which i am principally concern'd for in all this matter , is , that all these circular letters , of whatsoever nature , relating either , to the great interests of the catholick church , or of the episcopal college , were regularly directed only to the bishops , as being the heads , and principles of unity to their respective churches , as well as written and sent by those of the same order . and we have a notable account of this in st. cyprian's 48th epistle directed to cornelius ; for there we learn , that the presbyters and deacons of the church of adrumetum , having received cornelius's communicatory letters , directed to polycarpus their bishop ; and , seeing their bishop was absent , finding it necessary that they should return an answer , in his name , as having his presumed allowance for it , they wrote to cornelius in the common form , acknowledging him as bishop of rome , and subjoyning polycarpus his name to the letter : a clear evidence , that where there was a bishop , it behoved all the letters that concerned the publick state of the church to be subscribed by him , no other name but his could give them force , and make them current . well! but there was one thing amiss : st. cyprian , and the rest of the african bishops having intelligence of the competition that was at rome between cornelius and novatianus , and being unwilling to do any thing rashly , had determined to continue to write only to the roman presbyters and deacons , as before , during the vacancy ; till cornelius his title should be fully cleared to them . this the clergy of adrum●tum were ignorant of when they wrote the above-mentioned letter . and being afterwards told it by cyprian and liberalis , they directed their next letter not for cornelius , but for the roman presbyters and deacons . hereat cornelius was not a little stumbled , and , according to the then current principles , interpreting it to be a disowning of him as bishop of rome , he wrote a letter of complaint to cyprian about it , who was then metropolitan of that province . in answer to which , our holy martyr wrote a full apology to him , shewing him what was true matter of fact : upon what reasons the bishops of africa had taken the aforesaid resolution : how it was in consequence of that resolution , that the clergy of adrumetum had changed their direction : and how , by the whole method , no●●●ng was less intended than to disown him as bishop of rome , or invalidate his title . and was there not here as clear an evidence , that regularly , and in the current form , all letters were directed to the bishop ? shall i give you another history to clear this matter further ? when maximus and nicostratus retaining to novatianus , and so separating from cornelius , did thereby cut themselves off from the communion of the church ; cyprian wrote to them , as well he might , considering that his design was to reconcile them to their true bishop cornelius . but how did he write ? why ? so , as that his letter should not be delivered till cornelius should see it , and judge whether it was proper to deliver it n such a special regard was then paid to the bishop of a church , as being supreme in it , and the principle of unity to it . if all this doth not satisfie you , then listen a little further , and resist this evidence if ye can : because , by the fundamental principles of one faith , and one communion , every heretical and schismatical bishop was , ipso facto , out of the church ; and all who retain'd or adhered to him , whether bishops , clergy , or laicks , did run the same risque with him : therefore , so soon as any bishop turned heretick or schismatick , the catholick bishops of the province , especially the metropolitans , formed lists of all the true , orthodox , and catholick bishops , within their respective provinces , and sent them to other metropolitans : and so they were transmitted all the world over . that their communicatory letters , and theirs only ▪ might be received , and their communion , and theirs only , might be allowed ; and that all heretical or schismatical , or retainers to heretical or schismatical bishops , might be rejected , and their communion refused . and for this we have two notable testimonies from st. cyprian , the one is in his 59th epistle directed to cornelius , where he tells him , that upon fortunatus his starting out of the church , and pretending to be bishop of carthage , he had sent him the names of all the bishops in africa , who govern'd their churches in soundness and integrity , and that it was done by common advice : but to what purpose ? that you and all my collegues may readily know to whom you may send , and from whom you may receive communicatory lett●s . o the other testimony is in ep. 68. where cyprian having given his senti●ents fully concerning marcianus ; that he had forfeited his dignity ; and that it was necessary , that another should be substituted in his room , & c. requires stephen bishop of rome to give himself , and the rest of the bishops of africa , a distinct account of the person that should be surrogated in marcianus his place , that we may know , says he , to whom we may direct our brethren , and write our letters . p i have only given you a taste of the methods and expedients which were put in practice in those times , for preserving the unity , the one communion of the one catholick church ; and how nicely and accurately it was provided for , by the incorporation of all bishops into ou● college ; of all particular principles of unity of particular churches , into one aggregated principle of unity , proportioned to the extent of all those churches in their aggregation : and by the mutual support of all bishops one towards another . it had been easie to have collected more particulars , as well as to have insisted more largely on these i have collected : but from the small collection i have made , i think i have laid foundation enough for another demonstration against our author's notion of a bishop in st. cyprian's time . for , how could either single presbyter , or presbyterian moderator , taking the terms in the presbyterian sense , have born such a part , in relation to the unity of the catholick church , and the preservation of one communion ? besides , that the college of bishops , in those times , is still considered and insisted on , as consisting of church governours notoriously distinguished from presbyters : besides , that in all st. cyprian's writings , or in any monument of those times , you shall never , so much as once , find a bishop calling a presbyter his collegue : besides , that we have not the least vestige of any such stated , ordinary current office , in any record of those times , as that of a meer presbyterian moderator : besides these things , i say , how had it been consistent with the principles or analogies , the scheme or plot of presbyterian parity , to have committed to any single presbyter , moderator , or other , the bearing of such a part , as that he , and he alone , of god knows how many , should have been constituted a member of a college , which college , and which alone , had the supreme power of preserving the faith , and the unity , and managing all the affairs of the church catholick ? as that all his admissions into the church ; his exclusions from the church ; his extrusions out of the church ; his suspensions , his abstentions , his excommunications , his injunctions of penances , his absolutions , his ordinations , his degradations , his depositio●● ; in a word , all his acts of government and discipline , within his own district , and his alone , should have had authority , and been deemed valid , and merited a ratification all the world over ? as that whosoever , presbyter or other , within such a district , in which there might have been many decads of presbyters , was disobedient to him , or top't it with him , or rebelled against him , should have been reputed disobedient to , and rebellious against , the whole college of the supreme governours of the church catholick ? as that raising an altar against his altar , and his only , should have been deem'd raising an altar against all catholick christian altars ? as that from him , and from him only , in the regular course , all communicatory , informatory , con●olatory ; in short , all letters concerning the publick affairs of the catholick church , or the sacred college that ruled the catholick church , should have been r●ceived ? as that to him , and to him alone , all such letters have been directed ? as that by the circulation and reciprocation of letters betwixt him and his collegues , and their general agreement upon any thing , by that circulation and r●ciprocation , laws should have been given to the whole catholick church , canons , as binding and obligatory as the supreme ecclesiastical power on earth could make them ? how could one raised to such a post , i say , have been no other than a single presbyter , or a presbyterian moderator ? doth not his very bearing such a part , his having such a trust , his being cloath'd with such an eminence , argue him demonstratively to have been something other , something greater , something higher and more honourable than either ? thus i have considered a bishop in st. cyprian's time , as he stood related to his own particular , and to the church catholick ; and , in both respects , have discovered a vast discrepance betwixt him , as he was really , and our author's notion or definition of him . let me only add one consideration more ; and that is , what character he bore , what figure he made , in the eye of those who were without ; of the heathen world , especially the roman emperours and magistrates . and here i need not be at much pains ; the thing is obvious : the christian bishops , as being the chief rulers , the supreme governours , the heads of their respective churches , were the chief butts of all the heathen rage and malice . take these few of many evidences . after st. cyprian had retired from carthage , in the time of the decian persecution , he wrote to his presbyters and deacons , and told them how earnest he was to return to the city , but prudence would not let him . when he considered the publick peace of the church , and how much he , as bishop , was concerned to provide for it , and for the quiet and safety of the brethren , he found it necessary for him , thô with mighty grief , to forbear returning for a time , lest his presence should provoke the rage and fury of the gentiles . so he wrote , i say , in his 7th epistle . q and in the 12th , directed also to his presbyters and deacons , i wish , says he , that my station and character , would allow me to be present with you . r in his 20th epistle directed for the roman presbyters and deacons , he apologizes for his retirement after this manner . in compliance with our lord's commands , ( pointing , no doubt , at matth. 10. 23. ) so soon as the persecution began , and the rabble , with mighty clamour , pursued me , i retired for a time , not so much to save my self , as for the publick quiet of the church ; and that the tumult which was already kindled , might not be the more inflam'd by my obstinate presence . s and to the same purpose , he apologizes to his own people for his so long absence , ep. 43. thô he had been long away , yet he durst not return , because of the threats and snares of these perfidious men , ( felicissimus , and his fellow-schismaticks , ) lest , says he , upon my coming , there should be a greater uproar , and , while as a bishop ought , in all things , to provide for peace and tranquillity , i should seem to have added fewel to the sedition , and to have imbittered the persecution . t here , i think , is clear demonstration of the episcopal eminence in the eye of the heathen persecutors : it was a grief , a burden , a torment , a very crucifixion to st. cyprian's soul , to be separated from his flock , as himself words it . u but he was bound by the laws of his epsicopal providence , by all means , to study the peace , the quiet , the tranquillity of the church , and his locus and gradus , his station and dignity , were so conspicuous and eminent , that his presence would have provoked the gentiles , and increased the persecution , and therefore he durst not return . and yet this is not all . consider if what follows is not yet clearer . in his 14th epistle written to his presbyters and deacons , he tells them , that tho he had strong and pressing reasons to hasten his return , yet he found it more expedient and useful for the publick peace to continue longer in his lurking places ; and tertullus , one whom they knew , and could not but value , had seriously advised him to be calm and cautious , and not to commit himself rashly to the publick view , especially of that place where he had been so often lain in wait , and made search for ; and therefore he exhorts and commands them , ( his presbyters and deacons , ) that they , whose presence was n●ither so invidious , nor by far so dangerous , might perform the part of vicars to him . v here , i think , we have a full evidence of a fair discrimination was made betwixt him and his presbyters by the heathen persecutors . and not only so ; but. he tells cornelius bishop of rome , ep. 59. that he was proscribed in the days of the decian persecution , and that by name , as bishop of the christians in carthage , and that he was destin'd for the lions , & c w and again , ep. 66. he tells florentius pupianus , that his proscription ran in this form : if any man holds or possesses any of the goods of caecilius cyprianus bishop of the christians , &c. and thereby makes an argument , that it was unaccountable in florentius not to own him as a bishop . x and pontiu● his deacon tells us , that , when he at last commenced martyr in t●e valerian persecution , in the very sentence that was given out against him , he was called sectae signifer , the ring-leader , the head , the chiftain of the sect of the christians in carthage . y would you have yet more ? then , take it , not about st. cyprian's person , for i think we have enough of him already , but in st. cyprian's words : you have them ep. 55. there he tells antonianus , that the emperous dec●us ( from a sense , no doubt , that , as heads of their respective churches , they were , under god , the great supporters and promoters of our most holy faith , ) had such a spite , such a pique , at the christian bishops , that for example , he could have heard with greater patience and composure , 〈◊〉 another ●mulous prince should have rival'd it with him for the roman empire , than that a bishop should have been settled in the city of rome . z and doth not eusebius tell us , that the emperour maximinus , in that persecution of which he was the author , some 22 or 23 years before st. cyprian's martyrdom , ordered , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chief governours of the christian churches , should only be put to death , as being the authors of the propagation of the gospel ? a so eminent , in those times , was the episcopal character ; such a sense had the very heathens of their being bishops indeed ; so much , as bishops , were they obnoxious to the fury and malice of persecutors ; and so much reason had st. cyprian to say , that it mattered not , whence ( whether from heathens without , or schismaticks within , if they may be called any way within , ) terrors or perils threatned a bishop , seeing , as such , he was still obnoxious to terrors or perils . b meaning , that , in those times , bishops , as bishops , were still exposed to the first burnt of all persecutions . as , on the other hand , when the human galien●s , who succeeded to valerianus , stop'd the persecution which his predecessor had begun , he began his imperial r●script , thus , the emperour publius lic●nius galie●●s , &c. to dionysius , pinnas , demetrius , and the rest of the bishops , &c. and so went on , telling them , how he had ordered his edict of grace and clemency to be published all the world over ; allowing them to rely upon it , as full security against all molestation for the future . c thus , i say , that heathen emperour stopping the current of a fierce persecution , and designing favour and security to christians , directed his letters to the christian bishops , as the persons who were heads of the christian churches , and in all persecutions had wont to be exposed to the greatest hazards . thus , sir , i have examined our author's definition of a bishop in st. cyprian's time ; and , if i mistake not , have demonstrated by many solid arguments , that he was neither single presbyter , nor presbyterian moderator , in the presbyterian sense of the terms ; but a true prelate in the strictest propriety of speech . consider my arguments thoroughly , and weigh them only in the ballance of iustice , without prejudice , and without partiality , and try whether each of them singly , and much more , all together do not conclude irrefragably against him . and if they shall be found to be concludent , i leave it next to you to determine , whether our author is not both fairly and formally bound by his word to confess himself a schismatick . when i first put pen to paper , i had in my project to have proceeded further , and made it appear as evidently , as what i have now dispatched , that the episcopal preheminence which was so notoriously and unquestionably prelatical in st. cyprian's time , was no novel usurpation , no late invention , not at all the production of the cyprianic age , nor any age later than the apostles : that st. cyprian , and all his contemporaries , firmly believed it to be of divine institution ; that they had not entertained it , having so little temporal encouragement , nay , so great and many temporal discouragements to entertain it , if they had not so believed : that they had great reason for this their belief ; as fairly founded on our saviour's own ordinance ; and fully handed down to them in the constant practice of the universal church from the first plantation of christian churches : that it pass'd amongst them as a common principle , that bishops , as i have represented them , bishops , as they were then , that is , clearly contradistinct from presbyters and superiour to them , bishops as the heads of , and principles of unity to , their respective churches , were the rightful , true , and genuine successors of the apostles , in the supreme visible ecclesiastical power of governing the churches , whereof they were bishops . these things , i say , i had once in my prospect ; but this letter has swell'd to such a bulk already , as , perhaps , may fright you from reading it : and you may command me to prosecute what is lest undone , when you will : and what i have written , as i said , seems to me sufficient , in point of argument , for bringing your author to a sense of his state , as well as a candid confession of it , when 't is thus plainly represented to him : and therefore i conclude with my best christian wishes to you and him , and all men. march 28. 1695. finish . advertisement . there is now in the press , and will be published by michaelmas next , [ an enquiry into the new opinions ( chiefly ) propagated by the presbyterians in scotland . by a. m. d. d. ] notes, typically marginal, from the original text notes for div a59468-e630 a ad quest. 1. sect. 5. b episcoporum manifesta ubique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se● jure praesidendi , convocandi , ordinandi &c. epit. isag. ad hist , eccles. nov. test. saec. 3. sect. 6. pag. mi●i , 117. c sect. 32. p. 28. d sed nec hujus aevi ordines minores , quales ostiariorum , copiatarum , acolythorum , exorcistarum . p. 119. e suffrag . 1 , 8 , 31 , 37. f ep. 23. p. 49. ep. 69. p. 187. ep. 75. p. 223. g hist. ecd. lib. 6. cap. 43. h presbyteri & diaconi in adrum●tina consistentes , polycarpo co-●piscopo nostro absente , ignorabant quid nobis in commune placuissit , &c. ep. 49. p. 91. i ep. 43. k ep. 59. l ep. 59. p. 139. m h. e. lib. 7. cap. 11. n cum sit , a christo , una ecclesia , per totum mundum , in multa membra divisa , item episcopatus unus episcoporum multorum concordi numerositate diff●sus ; ille , post dei traditionem , post connexam & ubique conjunctam catholicae eccl●siae unitatu●m , humanam conetur ecclesiam facere , & per plurimas civitates , noves apo●tolos suos mittat , ut quaedam r●c●ntia institutionis suae fundam●nta constituat ; cumque jampridem per omnes provincias & per urbes singulas , ordinati s●nt episcopi , in aetate ; antiqui , in ●ide integri , in pr●ssura probati , in persecutione proscripti , ille super eos 〈◊〉 : alios pseudo-episcopos aud●at . ep. 55. p. 112. o quanquam sciam , frater charissime , episcopos plurimos ecclestis dominicis in toto mundo divina dignatione praep●sitos , &c. ep. 63. ab init . p divino sacerdotio honorati , & in claricis ministeriis constituti non nist altari & sa●rificii● de fervir● , & precibus atque orationibus vacare debeant . ep. 1. p. 1. q ut eum clero nostro dominus adjungeret , & desolatam per lapsum quorundam , presbyterii nostri copiâ gloriosis sacerdotibus adornar●t . ep. 40. p. 79. r ep. 5. p. 11. s ep. 59. p. 134. & de lapsis , p. 128. t ep. 15 , 16 , 17. sus● , u ep. 61. p. 144 v 〈◊〉 plane & ad 〈◊〉 , frater cariss●me , 〈◊〉 & autho●itate communi , ●t etiam s● qui presbyteri — contr● altare unum atque divi●um , sacrifici● , foris , falsa & sacril●g● offerre conati sin● , cos quoque ●ac conditione suscipi , cum revertunt●● , at communicent laici — nec debere cos r●vertentes , e● , apud nos , ordinationis & honoris arma retinere , quibus contra nos rebellaverunt : oport●t enim sacerdotes — qui altari & sacrificiis deserviunt , int●gros atque immaculat●s ess● , &c. ep. 72. p. 197. vv christo sunt ecclesia , plebs sac●rdoti adunata , & pastori suo grex adhaerens . unde scire d●bes episcopum in ecclesi●m esse , & ecclesia in episcopo , & si qui cum episcopo non sint , in ecclesia non esse . ep. 66. p. 168. x quis namqu● hic est superbiae tumor ? quae arrogantia animi ? quae mentis inflatio ? ad cognitionem suam , praep●sitos & sacerdotes vocare ? ac nis● apud te purgati fucrimus & sententia tua absoluti , ecce jam , sex annis , nec fraternitas habuit episcopum , nec pl●bs praepositum , nec grex pastorem , nec ecclesia gubernator●m , nec christus antistitem , nec deus sacerdotem ? ibid. p. 167. y praepositus , passim . z christi adversarius , & ecclesiae ejus immicus . ad hoc ecclesiae praep●situm sua infestatione prosequitur , ut gubernat●r● sublato , atrocius atque violentius circa ecclesiae naufragia grassetur . ep. 59. p. 130. vide etiam ep. 30. p. 56. a ep. 41. p. 79. b gubernator , passim , c rector . ep. 59. p. 133. d dux . ep. 60. p. 141. e caput . ep. 45. p. 86. f iudex . ep. 59. p. 129. g et cum incumbat n●bis qui videmur praepositi esse , & vice pastoris custodire gregem , &c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignat. ad smyrn . edit . lon● . 1680. p. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( episcopo , nempe , presbyteris & diaconis , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad trall . p. 48. & passon . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud eusib. h. e. lib. 6. cap. 43. k sacerdotii sublime fastigium . ep. 55. p. 103. l et cum post primum secundus esse non possit , quisquis post unum , qui solus esse debeat , factus est , non 〈◊〉 ille secundus , sed nullus est . ep. 55. p. 104. m quisquis ille est & qualiscunque est , christianus non est . ep. 55. p. 112. fuse . n ep. 44. p. 86. ep. 45. p. 86. ep. 46. p. 89. ep. 59. p. 130. ep. 61. p. 144. ep. 68. p. 177. ep. 69. p. 184. un. eccl. p. 110. o ecclesia enim una est , quae una & intus esse & foris , non potest . si e●xim apud novatianum est , apud cornelium non suit . si vera apud cornelium suit , qui fabiano episcopo , legitima ordinatione successit , & qu●m , praete● sacerdotii honorem , martyrio quoque dominus glorificavit , novatianus in ecclesia non est , nec episcopus computari potest , qui , evangelica & apostolica traditione contempta , nemini succedens , a seip●o ortus est : habere namque aut tenere ecclesiam nullo modo potest qui ordinatus in ecclesia non est : foris enim non esse ecclesiam , nec scindi adversum se , &c. et paulo post , idcirco dominus insinuans nobis unitatem de divina auctorstate veni●ntem , ponit & dicit . ego & pater unum sumus : ad quam unitatem redigens ecclesiam suam , denuo dicit , et erit unus grex , & unus pastor : si autem grex unus est , quomodo potest gregi annumerari qui in numero gregis non ●st ? aut pastor quomodo haberi potest qui ( manente vero pastore , & in ecclesia d●i ordinatione succidanea praesidente ) nomini succedens , & a seipso incipi●ns , alienus sit & profaxus , dominicae pacis at divine unitatis inimicus ; non habitans in do●● dei , i. e. in ecclesia dei , in qua non nist concordes & unanimes habitant ? ep. 69. p. 181 , 182. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eus ▪ b. h. e. lib. 6. cap. 43. q nos cornelium episcopum sancti●●i●ae catholice ecclesiae eleclum a deo omn●potente , & christo domino nostro sci●us . nos error●m nostsrum 〈◊〉 ; nos imposturam pass● sumus ; circumventi sumus perfidia & loquacitate captiosa : non enim ignoramus unum d●um 〈◊〉 ; unum christ●●●●sse dominum , quem confess● sumus ; 〈◊〉 spiritum sanctum ; unum epi●●opum in catholica eccl●sia esse d●bere . ep. 49. p. 93. r ep. 67. s ibid. t ep. 68. u ep. 36. v ep. 50 , & 52. vv ep. 65. x propter quo●diligenter de traditiove divina & apostolica observatione s●r●andum & tenendum est , quod apud nos quoque & fere per provincias un●versas tenetur , ut ad ordinationes rite celebrandas , ad ●am plebem cut praepositus ordinatur , episcopi ●jusdem provinciae proximi quique conveniant , & episcopus deligatur , plebe praesente , &c : ep. 67. p. 172. praecter illud quod in hac eadem epistola , de sabino , legere est , h●jus ritus , tanquam jam tum triti , in succ●ssore , narcisso hierosolymitani . , substituendo exemplum luculentum habes apud euseb. l. 6. c. 10. y pontius in vita cypr. euseb. chron. hieron . c●tal . z per omnia ecclesiastica offici● promotus — ad sacerdotii sublime fastigium cunctis gradibus ascendit . ep. 55. p. 103. a ep. 55. p. 112. b ep. 67. p. 172. c ep. 56. p. 115. d euseb. h. e. lib. 6. c. 19 , 20. e ibid. f lib. 7. c. 11 , 22 , 28. g euseb. h. e. l. 5. c. 4 , 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . canon . apost . 1. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e●seb . l. 6. c. 43. k ep. 59. p. 113. l vide , true representation of presb. gov. prop. 15. a unit. eccl. p. 108. b unit. eccl. p. 112. c sacrificium deo majus est pax nostra , & fraterna concordia , & de unitate patris & spiritus sancti plebs adunata . cyp. de orat. dom. p. 149. d firmil . ep. inter cyprianicas 75. p. 217. e cyp. un. eccl. p. 105. f conc carth. suff. 60. g un. eccl. p. 117. h firmil . ep. inter● cypr. 75. p. 227. i euseb. h. e. l. 6. c. 45. k cyp. ep. 69. p. 185. l ibid. ep. 59. p. 138. m un. eccl. p. 108 , 109. n conc. carth. suff. 10. o cyp. ep. 51. p. 95. p ep. 55. p. 103. q ibid. p. 105. r ep. 57. p. 117. s conc. carth suff. 1 , 11 , 64 , 87. ep. 69. p. 180. t conc. carth. suff. 5. u ib. suff. 7 , & 21. v suff. 1 , 31. vv suff. 1. x un. eccl. p. 116. y cyp. de orat. dom. p. 150. z un. eccl. p. 116. a ibid. p. 109. b cyp. ep. 69. p. 182. c un. eccl. p. 109. d cyp. ep. 4. p. 9. e conc. carth. suff. 1. f suff. 37. g ep 59. p. 140. h un. eccl. p. 114. con. carth. suff. 24. ep. 55. p. 112. i un. eccl. p. 114. k ibid. l ep. 69. p. 18● . m con. carth. suff. 60. n ep. 73. p. 207. o ep. 72. p. 197. p un. eccl. p. 111. con. carth. suff. 29. ep. 43. p. 83. q un. eccl. p. 112. r ep. 69. p. 180. s un. eccl. p. 113. t p. 114 , 117. in ep. passim . u un. eccl. p. 115. ep. 59. p. 140. v con. carth. suff. 38. vv ibid. suff. 49 , 58 , 61. x ep. 73. p. 203. y ep. 69. p. 184. z ep. 43. p. 82 , 85. a ep. 60. p. 142. b con. carth. suff. 7. c ibid. suff. 1. d dominus noster , cujus praecepta metuere & observare deb●mus , episcopi honorem , & ecclesiae suae rationem disponens in evangelio , loquitur & dicit petro ; ego dico tibi , quia tu es petrus , & super istam petram aedificabo ecclesiam meam , & portae inferorum non vincent eam ; et tibi dabo claves regni caelorum , &c. — inde per temporum & successionum vices . episcoporum ordinatio , & ecclesi● ratio decurrit , ut ecclesia super episcopos constituatur : et omnes actus ecclesiae p●r eosdem praepositos gubernetur . cum hoc itaque divina lege fund imeutum sit , miror quosdam audaci ●emeritate sic mihi scribere voluisse , ut ecclesiae ●omine literas facerent : quando ecclesia in ep●scopo & clero , & in omn●bu● stantibus sit constituta : absit enim , ne domini misericordia & potestas ejus invidiam patiatur , ut ecclesia esse dicatur lapsorum numerus . ep. 33. p. 66. e deus unus est , & christus unus , & una ecclesia , & cathedra una super petrum domini voce fundata . aliud altare constitui , aut sacerdotium novum fieri , praeter unum altare , & unum sacerdotium , non potest . quisquis alibi collegerit , spargit . adulterum est , impium est , sacrilegum est , quod●unque humano furore instituitur , ut dispositio divina violetur — nemo vos , fratres , errare a domini viis faciat : nemo vos christianos ab evangelio christi rapiat : nemo filios ecclesiae de ecclesia tollat : pereant sibi soli , qui perire voluerunt . extra ecclesiam soli remaneant , qui de ecclesia recesserunt . soli cum episcopis non sint , qui contra episcopos rebellarunt . ep. 43. p. 83 , 84. f vide supra , pag. 8. g an ess sibi cum christo videtur , qui adversus sacerdotes christi facit ? qui s●● cleri ejus & plebis societate sec●rnit ? arma ille contra ecclesiam portat . contra dei dispositionem pugnat . hostis altaris ; adversus sacrificium christi rebellis ; pro fide , perfidus ; pro religione , sacrilegus ; inobsequens servus ; filius impius ; frater inimicus ; contemptis episcopis & dei sacerdot●bus derelictis . constituere audet aliud altare , precem alteram , illicitis vocibus facere , &c. de unit. eccl. p. 116. h deus unus est , & christus unus , & una ecclesia ejus , & fldes una , & plebs in solidam corporis unitatem , concordiae glutino copulata . ibid. p. 119. i haec sunt enim initia haereticorum , & ortus atque conatus schismaticorum male cogitantium , ut sibi placeant , & praepositum superbo tumore contemnant . sic de ecclesia receditur ; sic altare profanum , foris , collocatur ; sic contra pac●m christi , & ordinationem atque unitat●m dei rebellatur . ep. 3. p. 6. k neque enim aliunde haereses obortae sunt , aut nata sunt schismata quam inde , quod sacerdoti dei non obtemperatur : nec unus in ecclesia , ad tempus sacerdos , & ad t●mpus iudex , vice christi cogitatur . ep. 59. p. 129. l inde enim schismata & haereses obortae sunt & oriuntur , dum episcopus qui unus est , & ecclesiae praeest . superba quorundam praesumptione contemnitur ; & homo dignitate dei honoratus , indignus ab hominibus judicatur . ep. 66. p. 167. m apes habent regem , & ducem pecudes , & fidem servant latrones ; mancipi obsequio pleno humilitatis ob●emperant . quanto simpliciores & meliores vobis sunt brutae pecudes , & muta animalia , & cru●nti licet ac furentes inter gladios , a●que inter arma praedones ? praepositus illic agnoscitur & cru●nt licet ac furentes inter gladios , a●que inter arma praedones ? praepositus illic agnosciture & timetur , quem non s●ntentia divina constituit , sed in qu●m factio perdita , & noc●ns caterva consentit . ibid. n hinc dominicae pacis vinculum rumpitur ; hinc charitatis fraterna violatur ; hinc adulteratur veritas ; unitas scinditur ; ad haereses & schismata prosilitur : dum obtrectatur sac●rdotibus ; dum episcopis invidetur ; cum quis aut quaeritur non s● potius ordinatum , aut dedignatur alterum ferre praepositum . de zelo & livore , p. 223. o ne● sibi plebs blandiatur , quasi immunis esse a contagio delict● possit , ●um sacerdo●e peccatore communicans , & ad injustum & illicitum praepositi sui episcopat um , consensum suum commoda●s ; qu●●do per o●ee prophetm ( hos. 9. 4. ) comminetur & dicat cens●ra divina — docens scil. & ostende●s , omnes omnino ad peccatum constringi , qui fuerint profani & injusti s●cerdotis sacrificio contaminati — propter quod plebs obsequens praceptis dominicis , & deum met●ens a 〈◊〉 praeposit● se debet , nec se ●d sacrilegi sacerdotis sacrificia miscere . ep. 67. p. 171. p quare et●● aliq●i de collegis nostris — deificam disciplinam negligend●m putant , & cum basilide & martiale ●emere communicant — tamen , qui malis & peccatoribus — 〈◊〉 communione 〈◊〉 , nocenti●● lactibus 〈◊〉 ; & 〈◊〉 junguntur in culp● , sic nec in p●na separantur . ibid. p. 175. q ep. 68. r virtus ill●c episcopi praec●de●tis , public● comprobata ●st ; ad●natio sequen●is fraternitatis oste●s● nitatis ostensa est ; dum apud vos , unus animus & 〈◊〉 vox est , eccl●sia omnis romana confessa est . ep. 61. p. 141. s eo quod congruat episcopum in ea civitate in qua ecclesiae dominicae prae●st , illic dominum confiteri , & plebem universam , praepositi praes●ntis confessione clarificari . qu●dcunque enim sub illo conf● ssionis momento , co●f●ssor episcopus l●quitur , aspirante d●o , ore omninm loquitur , caeterum mutabilitur honor ecclesiae nostrae tam gloriosae , s● ego episcopus alterius ecclesiae praepositus , acceptâ , apud uticam , super confession● 〈◊〉 , exinde martyr ad dominum proficiscar ; quandoquidem ego & pro me & pro vobis apud vos confiteri , & exinde ad dominum proficisci , orationibus continuis d●precer , &c. ep. 81. p. 238 , 239. t vide ep. 17. p. 39. & de lapsis , p. 122 , 123. fuse . u o beatum ecclesiae populum , qui episcopo suo tali , & oculis pariter & sensibus , & quod amplius est , publicata voce compassus est , & sicut ipso tractante s●mper audierat , deo jud ●e coronatus est ▪ quamvis enim non potuerit evenire , quod optabant vota communia , ut consortio pacis gloriae simul pl●bs tota pat●retur ; quicunque sub christi spectantis oculis , & sub auribus sac●rdotis ex animo pa●i voluit , p●r idoneum voti sui testem , legationis quodam modo literas ad deum misit . pontius in vita cyp. p. 10. v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit . lond. 1680. p. 6. vv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 43. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 17. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 47. a ep●scopatus unus est , cujus a singul●s in solidum pars tenetur . cyp. de un. eccl. p. 108. b et cum sit a christo una ecclesia , per to●u● mundum in multa membra 〈◊〉 ; item , episcopa●us unus episcoporum multorum concordi numerositate diffusus , &c. ep. 55. p. 112. c et quamvi● apostolis omnibus parem potestatem tribuat & dicat , &c. un. eccl. p. 107. d hoc ●rant utique caet●ri apostoli quod fuit petrus ; pari consortio praediti & honoris & potestatis . ibid. e man●nte concordiae vinculo , & p●rseverante catholicae ecclesiae individuo sacramento , actum suum disponit & dirigit unusquisque episcopus , rationem prop●siti sui domino redditurus . ep. 55. p. 110. f haec tibi breviter , pro nostra mediocritate , rescripsimus , frater carissime , nemini praescribentes aut praejudicantes quo minus unusquisque episcoporum , quod putant , faciat , hab●ns arbitrii sui liberam potestatem . ep. 73. p. 210. g ep. 62. p. 188. h ep. 66. i superest ut de hac ipsa re , singuli , quid sentiamu , proferamus ; neminem judicantes , aut a jure communionis , aliquem , si diversum senserit , ameventes . neque enim quisquam nostrum episcopum se episcoporum constituit , aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit ; quando habeat omnis episcopus , pro licentia libertatis & potestatis suae , arbitrium proprium ; tamque ab alio judicari non possit , quam nec ipse poterit judicare : sed expectemus universi judicium domini nostri iesus christi , qui unus & solus habet potestatem & praeponendi nos in ecclesiae suae gubernatione & de act● 〈◊〉 nostro judicandi . opp. cyp. tom. 1. p. 229. k quae autem causa veniendi & pseudo-episcopum contra episcopos factumnuntiandi ? aut ●●im placet illis quod fecerunt & in s●to scelere perseverant ; aut si displicet & recedunt , sciunt quo revertant●r . nam cum st●tutum sit omnibus nobis , & aequum sit pariter ac justum , at uniuscujusque causa illic audiatur , ubi est crimen admissum , & portio gregis singulis pastoribus sit adscripta , quam regat u●usquisque & gubernet , rationem sui actus domino redditurus , oportet utique eos quibus praesumus , no● circumcurfare , nec episcoporum concordiam cohaerentem sua subdola & fallaci temeritate collidere , sed agere illic causam saum ubi & accusatores habere , & testes sui criminis possint . ep. 59. p. 36. l caeterum scimus quosdam quod semel imbiberint , nolle deponere ; nec propositum suum facile mutate ; sed salvo , inter collegas , pacis ac concordiae vinculo , quaedam propria , quae apud se semel sint usurpata retinere . qua in re , nec nos vim cuiquam facimus aut legem damus ; cum habeat , in ecclesiae administratione , voluntatis liberum , unusquisque praepositus , rationem sui actus domino redditurus . ep. 72. p. 198. m vide ep. 74 , & 75. n quanquam bene sibi conscius animus ; & evangelicae disciplinae vigore subnixus ; & verus sibi , in decretis caelestibus , testis effectus , soleat , solo deo judice , esse contentus ; nec alterius aut laudes petere , aut accusationes pertimescere ; tam●n geminata sunt laude condigni , qui , cum conscientiam sciant deo soli deb●re se judici , actus tamen suos desiderant etiam ab ipsis suis fratribus comprobari , &c. ep. inter cyprianicas 30. p. 56. o — iudex vice christi cogitatur . ep. 59. p. 129. p cathedram sibi constituere , & primatum ass●mere , &c. ep. 69. p. 184. q gubernandae ecclesiae libram tenentes — ep. 68. p. 177. r sacerdotii sublime fastigium , 55. p. 103. s cum pro episcopatus vigore , & cathedrae authoritate , haberes potestatem ; &c. ep. 3. p. 5. — si it● res est , — actum est de episcopatus vigore . ep. 59. p. 126. t in solidum . un. eccl. p. 108. u — actum est de ecclesiae gubernam●ae sublimi ac divina potestate . cyp. ad cornel. ep. 59. p. 126. v neque enim quisquam nostrum episcopum se episcoporum constituit . cyp. in conc. carth. p. 129. nam nec petrus quem primum dominus elegit , & super quem aedificavit ecclesiam suam , cum secum paulus de circumcisione post modum disc●ptaret , vindicavit sibi aliquid insolenter , aut arroganter assumpsit , ut diceret se primatum tenere — ep. 71. p. 194 , 195. vv vide supra . x passim . y vide supra . z ubicunque fuerit episcopus , sive romae , sive eugubii , sive constantinopoli , sive rhegii , sive alexandriae , sive tanis , ejusdem meriti est , & ejusdem sacerdotii , potetia divitiarum & paupertatis humilitas , vel sublimiorem vel inferiorem episcopum non facit . caeterum omnes apostolorum successores sunt . hieron . ad evagrium . a ep. 3. p. 5. b ep. 4. p. 9. c ep. 59. p. 128. d ep. 66. p. 166. e ep. 69. p. 183. f ep. 73. p. 201. g ep. 75. p. 225. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. epist. ad cor . p. mihi , 53. i ex●rs quaedam & ab omnibus emi●●●●● potestas . k — et. iccirco quia legitimum & ecclesiasticum baptisma consecuti fuerant ( quos philippus tinxerat ) baptizari cos ultra non oportebat ; sed tantummodo quod deerat id a petro & joanne factum est ; ut oratione pro iis habita , & manu imposita , invocaretur & infundaretur super eos spiritus sanctus : quod nunc quoque apud nos geritur , ut qui in ecclesia baptizan ur , praepositis ecclesiae offerantur , & per nostram orationem ac manus impositionem , spiritum sanctum consequantur , & signaculo dominico consummentur . ep. 73. p. 202. l omnis potestas & gratia in ecclesia est , ubi praesident majores natu , qui & baptizandi & manum imponendi & ordinandi possident potestatem . ep. 75. p. 221. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. apud euseb. h. e. lib. 6. cap. 43. n — solus rescribere nihil potui , quand● a primordio episcopatus m●i , statuerim nihil sine consilio v●siro , & sine consensu plebis , mea privatim sententia gerere . ep. 14. p. 33. o in ordinationibus clericis solemus vos ante consulere , & mores ac merita singulorum communi consilio ponderare . ep. 38 p. 74. p — cumque 〈◊〉 vos pro 〈◊〉 vicaris miserim , — ut aetates c●rum , & conditiones , & merit a discerneret●s ; ut jam ego cui cura incumbit , omnes ●ptime nossem , & dignos atque humiles & mites , ad ecclesiasticae administrationis ●fficia promoverem , ep. 41. p. 79. q addimus plane & conjungimus , fracer c●rissime , ●onsensu & auctoritate communi , ut etiam si qui presbyteri ●ut diaconi ; qui vel in ecclesia catholica prius ordinati fu●int , & postmod●m perfidi & r●bell●s coontra ecclesiam ●teterins ; vel apud hereticos a pseudo-episcopis & anti-christ●s contra christi disposition●m , profan● ordinatione promoti sint , & contra altare unum atque divinum , sacrificia foris falsa ac sa●ilega ●fferre conati sint ; cos quoque l●●c conditione suscipi , cum revertuntur , ut communic●nt laici , &c. ep. 72. p. 197. r caeterum presbytcrii henorem designasse nos illis jam sciatis — s●●●uris nobiscum , provectis & corr●boratis annis suis. ep. 39. p. 78. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eus●b . hi●t . eccl l. 6. c. 43. t vide annal. cyp. ad ann. 250. sect. 21. u id●m est novatus qui quosdam istic ex fratribus ab episcopo segregavit , qui in ipsa persecutione ad evertendas fratrum ●eu●es , alia quaedam persecutio nostris ●uit . ipse est qui felicissi●um satelli●●●● suum , dia●●nu● , nec permittente me , nec scient● , sua factione & ambitione constituit . ep. 52. p. 97. v et cum su● tempestate romam quoque navigans ad evertendam ecclesiam ; similia illic & paria molitus est , a clero porti●nem pl●bis avellens , fraternitatis bene sibi cohaerent is & se invicem diligentis concordiam scindens , plane , quoniam pro magnitudine sua debeat carthaginem roma praeced●re , illic major●● & gra●ior● commisit : qui istic adversus ecclesiam , diaconum secerat , illic episcopum fecit , &c. ep. 52. p. 97. vv qu●d vero ad n●vatiani personam pertinet : f. c. de quo desiderasti tibi seribi , quam haeresin introd●xisset , scias nos prim● in l●co , nce curiosos ●sse debere quid ille doceat , cum f●ris doceat . ep. 55. p. 112. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y ep. 40. z ep. 41 , & 43. a sed & per●●grinis , si qui indigentes fuerint , suggeratis , de quantitate mea propria , quam apud rogatianum compresbyterum nostrum dimisi — ep. 7. p. 14. b stipes & oblationes & lucra desiderant , quibu● prius insatiabiles in●ubabant , & coenis atque ●pulis etiam nunc inhiant , quarum crapulam ●●per sup●rstite indics cruditate r●ctabant ; nunc manif●stissime comprobantes , 〈◊〉 ●●te se religioni , sed ventri potius , & quaestai , profan●● cupiditate serviss● . ep. 65. p. 163. c vide ep 67. p. 173. d cumque post haec ●mnia , nec loci mei honore motus — in quo quid●m gratulor pluri●●●s fratres ab hac audacia r●cessisse , & vobis acqu●escere maluiss● , ●t cum ecclesia matre reman●rent , & stipendia ●jus , episcopo dispensante perciperent . ep. 41. p 80. e caeterum presbyteri● honorem designasse nos illis jam sciatis ut & sportu●is iisd m cum presbyteris hon●r●ntur , & divisiones mensur●as equatis quantitatibus particu●ur . ep. 38. p. 78. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g vid● clariss . dodwel . differt . cyp. 1. sect. 9. h eus●b . h. e. i. 4. c. 23. i bene autem & quod episcopi universae plebi j●junia mandare ●ssolent : non dice de industria stipium conferend 〈◊〉 at vestra captura est , s●d interdum ex aliqua solicitudinis eccle●iasticae causa . te●t de jejun . cap. p 3. k — omni igitur actu ad m e perlato , placuit contrahi pr●sbyt●rium — his it● 〈◊〉 in pr●sbyteri●m venerant — summis precibus desiderantes ut ea quae ante fu●rant gesta in oblivion●m cederent — quod erat c●ns qu●ns , ●mnis his actus populo fuer at insinu●ndus , ut & ipsos vid●rent , in eccl●sia constitutos — magn●s frat●rnitatis concursus factus est . — una ●r at v●x 〈◊〉 grati●s 〈◊〉 ●gentium — et ut ips●rum propria verba design● , nos inqui●nt cornelium episcop●● sanctissimae ecclesiae , &c. ep. 49. p. 92 , 93. l certi famus , frater carissime , t● quoque nobiscum pari v●to conga●dere , nos habito c●nfili● , utilitati●us ecclesiae & paci magis cons●●l●●tes , ●mnibus rebus pratermissis , & j●dicio dei reservatis , cum corneli● episcopo nostro parit●r & cum universo cl●ro pac●n fecisse cum gaudio 〈◊〉 universae ecclesiae , pr●na etiam omnium caritate . ep. 53. p. 98. m et quoniam mihi inter●sse nunc non permittit loci conditio , peto vos pro fide & religione vestra , fungamini illic & vestris partibus & mcis. ep. 5. p. 10. n atque utinam loci & gradus mei conditio permitteret ut ipse nunc praesons esse possem — sed officium meum vestr● diligentia representet . ep. 12. p. 27. o hort●r & mando — vice mea fungamini . ep 14 p. 31. p cum ego vos pro me vicarios miserim . — felicissimus — accipiat senteatiam quam prior d●xit , ut abstentum se a nobis sciat : — sed & augendus s●nt●ntiam ferat — et quisquis se conspirationi & factioni ejus adjunxerit , sciat se in ecclesia nobiscum non esse communicaturum . ep. 41. p. 79. q caldonius cum herculano & victore collegis ( i. e. episcopis ) item cum rogatiano & numidico presbyteris , cypriano salutem . abstinuimus communicatione felicissimum & augendum , &c. ep. 42. p. 81. r nos tantum qui d●mino permittente primum baptisma credentibus damus . p. 168. s manif●stum est , aut ubi & per quos remissa peccatorum da●i potest , quae in baptismo scilicet dat●r ; nam petro primum dominus , ●●per quem ●dificavit ecclesiam , & unde unitatis originem instituit & ostendit , potestatem ●●tem dedit ut id solveritur in caelis quod ille solvisset in terris . et post r●surrectionem quoque ●d apostolos loquitur , dicens , sicut misit me pater , &c. — unde intelligimus non ni●i in ecclesia praepositis , & in evangelica lege ac dominica ordinatione fundatis , licere baptizare , & remissum peccat●rum dare : foris autem nec lig●ri aliquid posse nec solvi , ubi non sit q●i aut ligari possit , aut solvere . nec hoc f. c. sine scripturae divine auctoritate proponimus , ut dicamus certa lege cuncta esse disposita nec posse quenquam contra episcopos & sacerd●tes usurp●re sibi aliquid , quod non sit sui juris & potestatis ; nam & chore , & dathan & abyron , contra moysen & aaron sacerdotem sacrifi●andi sibi licentiam usurpare conati sunt : n●c 〈◊〉 quod illicite ausi sunt , impune s●cerunt . ep. 73. p. 201. t iesus christus dominus noster & deus , dei patris & creatoris filius , super petram aedificavit ecclesiam suam , non super haeresin ; & potestatem baptizandi episcopis dedit , non haereticis : quare qui extra ecclesiam sunt , & contra christum stantes , oves ●jus & gregem spargunt , baptizari non possunt . conc. carth. suff. 17. u dandi quidem jus habet summus sacerdos qui est episcopus ; dehinc presbyter● & diaconi , won tamen sine episcopi auctoritate . cap. 17. v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ad smyrn . p. 6. vv hi sublat● honore qu●m n●bis beati martyres — servant , contempt●● domini lege — quam iidem martyres — tenendam manda●t — ante reditum nostrum commumunicent cum lapsis , & offerant , & eucharistiam trad●nt . ep. 16. p. 38. x honor ergo datur deo , quando sic dei maj●stas & censura contemnitur ut cum se ille indignari & irasci sacrificantibus dicat , & ne ira cogitetur dei ; ne timeatur judicium domini ; ne puls●tur ad ecclesiam christi : sed sublata paenitentia , nec ulla e● homologesi criminis facta , despectis episcopis atque calcatis , pax a presbyteris verbis fallacibus praedicetur & communicatio a non communicantibus offeratur . ep. 59. p. 135. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euseb. h. e. lib. 6. c●p . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ign. ad smyrn p. 6. a nam &c core , & dathan , & abyron , cum sacerdote aaron & moyse , eundem deum noverant , pari leg● & religio●● viventes , ●um & verum deum qui 〈◊〉 atque invoc●ndus fuer●s , inv●●abant . taman qu●● loci sui ministerium transgressi contra aaron sacerdotem , qui sacerdotlum legitim●m dignatione dei atque ordinatione percep●rat , sacrificandi sibi licentiam vindicar●nt , divinitus percussi — nec 〈◊〉 rata ess● & proficere sacrificia , irreligiose & illicite contra jus divinae dispositionis oblata . — et tamen illi schisma non fecerant ; n●c for as egressi — quod nunc hi ecclesiam scindentes , & contra pa●em & unitatem christi rebelles , cathedram sibi constituere , & primatum assumere , & baptizandi atque offerendi licentiam vindi●are conantur . ep. 69. p. 184. a vi●e ●p . 43. & vit . 〈◊〉 po●●ea 〈◊〉 . b sollicitudo loci nostri , & timor domini compellit , fortissimi & ●eatissimi martyres , admonere vos literis ●ostris , ut a quibus tam devote & fortiter servatur fides domino , ab iisdem lex quoque & disciplina domini reservetur . nam cum omnes milites christi custodire oporteat praecepta imperatoris sui , tum vos magis praeceptis ejus obtemperare plus convenit , qui exemplum caeteris facti estis & virtutis & tim●ris dei. et credideram quidem presbyteros & diaconos qui illic praesentes sunt , monere vos & instruere plenissime circa evangelii legem , sicut in praeteritum s●mper sub antecessoribus nosiris factum est — sed ●unc cum maximo a●●imi dolore cognosco , non tantum illic vo●is non suggeri divina praecept●● , sed adhuc potius impediri , ut ea — a quibusdam presbyteris r●solvantur , qui nec timorem dei , nec episcopi honorem cogitantes — contra evangelii legem — ante actam paenitentiam , ante exomologesin gravissimi atque extremi delicti factam , ante manum ab episcopo & clero in paenitentiam impositam , offerre pro illis , & eucharistiam dare , i. e. sanctum domini corpus profanare audeant . — et lapsis quidem potest in hoc venia concedi : quis enim no●● mortuus vivificari properet ? quis non ad salutem suam venire festinet ? sed praeposit●●rum est praecept●●m tenere , & vel properantes , vel ignorantes instrucre , ne qui ovium pastores esse debe●●● . lanii fiant . — petitiones & desideria vestra episcopo servent , &c. ep. 15. p. 33 , 34. c vide de lapsis , p. 129 , 131 , 138. ep. 16. p. 37. ep. 17. p. 39. ep. 36. p. 70. d di● patientiam m●am tenui . f. c. quasi verccundum silentium n●strum pr●ficeret ad quiet●m . s●d cum qu●r●ndam immeder●ta & abrupta praesumptio , temeritate sua , & honorem martyrum , & confessorum pudorem , & pl●bi● 〈◊〉 tranqui●●ia●em turbare conetur , tacere ultra non oportet . — quid enim non periculum metuere deb●●us de offensa domini ; quando aliqui de presbyteris , nec evangelii , n●c loci sui memores ; sed n●que futurum dom●ni judicium , neque n●nc sibi praepositum episcopum cogitantes , quod nunquam ●mnin● sub antecessoribus factum est , cum contumeli● & c●ntemptu praepositi totum sibi vindicnt ? cont●●umeliam episcopatus nostri dissimulare & ferre possem , sicut dissimulavi semper & pertuli , sed dissimulandi nunc l●cus non est , quand● decipia●ur fratcrnitas nostra , a quibusdam vestrum ; qui du● si●e rati●ne restituendae salutis plausibil●s esse cupiunt , magis lapsis obsunt — exponunt deinde invidiae beatos martyres , & glorios●s s●rvos dei cum dei sacerdot● committunt . — interim temerarii & incauti & tumid● quidam inter vos , qui hominem non cogitent , vel deum timeant ; scientes quoniam si ●ltra in iisdi● pers●veraverint , utar ea admonitione , qua me uti dominus jubet , ut interim prohibeantu● offerre ; acturi & apud nos & apud conf●ssores ipsos , & apud plebem universam , causam suam , cum , d●m●na permittence , in 〈◊〉 matris ecclesiae colligi caeperimus . ep. 16. p. 36 , 37 , 38. imo l●ge totam epist. e audio tamen quosdam de presbyteris ne● evangelii memores — nec episcopo honorem sacerdotii sui & cathedrae r●servantes , jans cum lapsis communicare caepisse — vos quid●m nostri presbyteri & diaconi 〈…〉 as sibi oves fov●rent . — eg● plebis nostrae & quietem 〈◊〉 pariter & tim●rem , qui in satisfactione dei & deprecatione vigilar●nt , nisi illos quidem de presbyteris gratificantes dec●pissent . vel vos itaque ' singulos regite , & consilio ac m●deratione v●stra , & secundum divina praec●pta lapsorum anim●s temperate , &c. ep. 17. p. 39. f miror v●s , f. c. ad multas epistolas meas qua● ad vos frequenter , misi , nunqua●t mihi rescripsisse , cum fraternitatis n●strae vel utilitas vel necessitas sic utique guber●●tur , s●● vobis instructi , rerum gerendarum consilium limare po●●mus . ep. 18. p. 40. g rational defence of non-conformity , p. 179. h ad has l●quimur , has ad hortamur ●ffectione potius quam potestate : non quod extremi & minimi & humilitatis nostrae admodum conscii , aliquid adcensuram licentiae vindicemus , &c. de hab. virg. p. 94. i si nos dominus humiles & quietos — conspexerit , tutos ab inimici infestationibus exhibebit . ep. 11. p. 26. k et quisquam per ipsum ( christum ) nunc , atque in ipso vivens ext●llere se audet & superbire ? ep. 13. p. 30. l vide superius citata , ex ep. 16. m nec nos putes , f. c. nostra & human●● conscribere , at ultronea voluntate hoc nobis audacter assumere , cum mediocritatem nostram semper humili & verecunda m●deratione ten●amus . ep. 63. p. 148. n humilitatem meam & fratres omnes , & gentiles quoque optime norunt & diligunt . ep. 66. p. 166. o et enim omnibus in tractatu major , in sermone facundior , in consilio sapientior , in patientia simplicior , in operibus largior , in abstinentia sanctio● , in obsequio humilior , & in actu bon● innocentior . ep. 77. p. 234. p pectus illud tuum candidum ac beatum — ep. 78. p. 235. — de animi 〈◊〉 — ep. 79. p. 236. q pontius in vi● a cyp. p. 3. r non me terret auctoritas cypriani , quiae reficit humilitas cypriani . august . l. 2. de baptism● . s quam periculosum sit ●ut●m in divinis rebus ut quis cedat jure 〈◊〉 & po●estate , &c. ep. 73. p. 209. t l●gi literas vestras , f. c. quibus scripsist is salubre consilium vestrum non deesse fratribus nostris , ut temeraria festi●atione deposita● , religios●m patientiam deo praebeant , ut cum in unum per ejus mis●ricordiam venerimus , de omnibus speciebus secundu●m ecclesiasticam disciplinam tractare possimus . — quoniam tamen significastis quosdam immoderatos ●sse & communicationem accipiendam festinanter urgere ; et. desiderastis in hac re formam ● me vabis dari , &c. ep. 19. p. 41. u item presbyteris & diaconibus non defui● sacerdotii vigor , ut quidam d●sciplinae minus m●mores , & t●meraria festinatione praecipites qui tam lapsis communicare jam caeperant compri●mer●●tur . ep. 20. p. 43. v page vv quanqua● nobi● diff●r●ndae h●jus rei necess●tas major incumbat , quibus , post excessum nobilissimae memoriae viri fabiani , nendum est episcopus propter re●●●n & te●porum difficultates constitutus , qui ●mnia ist●● mod●r●tur , & eorum qui lapsi sunt possi● cum auctoritate & consilio habere rationem . ep. 30. p. 59. x q●anquam nobis in tam ingenti negotio place at quod & tu ipse tractasti , prius ecclesiae pa●●m sustinendum , deinde , sic collatione cons●lior●m cum episcopis , presbyteris , diaconis , confessor●bus p●●riter ac st●ntibus lai●is facta , laps●ram tractar● rationem . perquam ●nim nobis & invidiosum & on●rosum vid●●●r , non per mult●s examinare , quod per ●ultos comm●ssum videatur fuisse ; & 〈◊〉 sententiam dicere cum tam grande crimen per mul●os diffusum not●tur exisse ; quoniam nec●firmum d●cr●●●um pot●●● esse●quod non plurimorum v●debitur habuisse consensum . ibid. y cujus temperam●nti moderamen nos hic tenere quaerentes , diu , & quide● m●lti , & quidem cum quibusdam episc●pi● 〈◊〉 nobis & appropinquantibus & quos ex aliis provinciis longe p●sit is persecutionis i●tius ardor ej●●●rat , antc constitu●ionem episcopi nih●l i●●ovandum put avimus , sed l●psorum curam medi●criter temperandam esse credidimus , ut , in●erim , dum episcopus dari a deo nobis sustinetur , in suspenso ●orum qui moras possunt dilationis sustin●r● , caus●● t●neatur . ibid. p. 60. z et cum incumbit nobis qui videmur praep●siti esse , & vice pastoris custod●re gregem . ep. 8. p. 16. a sed ipsos cohortati s●●us & hortamur ager● p●●nitentiam 〈◊〉 qu●m●do indulgentiam p●terunt recipere ab ●o qui potest praestare . ibid. p. 17. b quarum jam ●ausa audita , praeceperunt 〈◊〉 praep●siti tantisper sic esse , donec episcopus constituatur . ep. 2● p. 46. c pete ergo cypriane carissim● ut nos gr●tia su● dominus — armet & illustret — cui ●nim magis haec ut pro nobis p●tat , mandare debemus , quam tam glorioso episcopo ? — ecce aliud gaudium nostrum quod in officio episcopatus tui , licet interim , a fratribus pro temporis conditione distractus es , tamen non defu●sti — animadvertimus enim te congruente censura & eos digne ●bj●rgass● , qui immemores ●elictorum su●rum , pac●m a presbyteris , p●r absentiam tuam , f●stinata & praecipiti cupiditate extorsissent , & illos qui ●ine respectu evangelii , sanctum dom●ni ganibus , & margari●●● por●is , profan● facilitate donassent . ep. 31. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . can. ap. 39. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignat. epist. p. 6. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 20. hh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 43. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47 k meminisse autem diaconi debent , quoniam apostolos , i. e. episcop●s & praepositos dominus elegit : diaconos autem post ascensum domini in caelos apostoli sibi constituerunt episcopatus 〈◊〉 & ecclesiae ministros — et ideo op●rtet diaconum de quo scribis ag●re ●udaciae suae paenit●ntiam & honorem sac●rdotis agnoscere , & episcopo praeposito su● pl●na humilitate satisfacere . ep. 3. p. 6. l in quo vobis quoque plurimum gratulor quod ●jus m●moriam tam celebri & illustri testimonio pros●quamini , ut per vos innotescat nobis quod & vobis ess●t ●●rca praepositi memoriam gloriosum , & nobis qu●que fidei a● virtutis praeberet exemplum . ep. 9. p. 19. m nam cum gaudere in hoc omnes fratres opor●et , tum in gaudio communi major est episcopi portio : eccle●iae enim gloria , praepositi gloria ●st . ep. 13. n vide supra , 〈◊〉 o quam unitatem firmiter ten●re & vindicare d●bemus , maxime episcopi qui in ecclesia praesidemus . de unit. eccl. p. 108. p misimus aut●m ●sest●rtium c●nt●m millia nummum , quae istic in ecclesia cui domini indulgentia praesumus , cleri & plebis apud nos consistentis collatione collecta sunt . ep. 62. p. 147. q inde enim schismata & haereses obortae sunt & oriuntur , d●●m episcopus qui unus est & ecclesiae praeest , superba quorundam praesumptione cont●mnitar — ep. 66. p. 167. r optaveram quidem f. c. ut universum clerum nostrum integrum & incolumem meis literis salu●arem . ep. 14. p. 31. s vos quidem n●stri presbyteri & diaconi , monere debuerant — ep. 17. p. 39. t et quoniam oportuit me per cler●cos scribere , sci● autem nostros plurimos abesse — ep. 29. p. 55. u ut ●um cler● nostro dominus adjunger●t , & desolatam per lapsum quorundam presbyterii nostri copiam gloriosis sacordotibus adornaret . ep. 40. p. 79. v urbanus & sidonius confessores ad presbyters nostros venerunt . ep. 49. p. 92. vv interea●●●●si quis imm●deratus & praeceps , ●ive de nostris presbyteris vel diaconis — ep. 34. p. 68. x ad te , exempl●● literarum — miseram , quae de ●odem felicissimo & de presbyterio 〈◊〉 ad 〈◊〉 istic nostrum — scripseram . ep. 45. p. 8● . y — cum cornelio episc●p● nostro pariter & cum universo cler● pacem fecisse — ep. 53. p. 98. z et tu quid●m ●●●orifice circa nos , & pro soli●a tua humili●at● facisti , ut malles de co conqueri cum pro episcopatus vigore & cathedrae auctorita●● haberes potestatem , qua posses de illo statim vindicari . ep. 3. p. 5. a oportet diaconum , agere audaciae suae paenitentiam , & honorem sucerdotis agnoscere — b qu●d si ultr● te contumeliis suis exacerbav●rit & pr●vocaveri● , fungeris ciroa cum 〈◊〉 state honoris 〈◊〉 ut ●um vel deponas vel abstineas . c et si qui alii tales extiterint , & contra sacerdotem dei fecerint , vel coercere poteris , v●l abstinere . d — sacerdotali licentia — ibid. p. 6 , 7. e hoc enim quorundam presbyterorum malignitas & perfidia perfecit , ne ad vos ante diem paschae venire licuisset : dum conjurationis suae memores , & antiqua illa contra episcopatum meum — ven●na retin●ntes , instaurant veterem contra nos impugnationem suam , & sacrilegas machinationes insidiis solitis denuo revocant . et quidem de dei providentia nobis hoc nec volentibus , nec optantibus , imo & ignoscentibus , & tacentibus , p●●nas quas meruerant rependerunt , ut a nobis non ●jecti , ultro se ej●cerent ; ipsi in se , pro conscientia sua , s●ntentiam darent ; — conjurati & scelesti de ecclesia sponte se pell●rent . ep. 43. p. 81 , 82. f invitus dico , s●d dicam necesse est : quidam illi restiterunt , etiam ut vinceret . quibus tamen quanta l●nitate , quam patienter , quam b●nevolenter indulsit , quam clementer ignovit , amicissimos cos postmodum & inter nec●ssarios computans , mirantibus multis ? cui enim possit non esse miraculo , tam memoriosae mentis oblivio ? p●nt . in vita cyp. p. 3 , 4. g int●rea si quis immoderatus 〈◊〉 praeceps sive de nostris presbyteris v●l diaconibus , ●ive de p●regrinis , ausus fuerit ante sententiam nostram communicare cum lapsis , a communicatione nostra acceatur ; apud omines 〈◊〉 n●s c●us●m 〈…〉 permittente domino , conve●●●●●nus . ep. 34. p. 68. h si quis autem paenitentiam agere , & d●o satisfacere detrectans , ad felicissimi & satellitum ejus partes concesserit , & se haereticae factioni c●●junx●rit ; sciat se postea ad ecclestam redire & 〈◊〉 episcopis & plebe christi c●mmunicare non posse . ep. 43. p. 85. i vide ep. 45. p. 98. k legi literas tuas , f. c. — quibus significasti , felicissimum host●m christi — abstentum & non tantum me● , sed plurimor●m co-episcoporum sententia condemnat●m 〈…〉 illic ●sse rejectum , &c. ep. 59. p. 126. l ep. 55 , & 68 m lib. 13. c. 14. n privatus lambesitanus — fortunatum sibi pseudo-episcopum dignum collegio suo fe●it . ep. 59. p. 132. o — ut plebe pr●●sente vel detegantur malorum crimina vel bonorum merita praedicentur — episcopus deligatur plebe praesente quae singulorum vit●m plenissime 〈◊〉 vit , &c. ep. 67. p. 172. p ibid. q ep. 45. p. 87. r de cypri●no metropolitano , vide ep. 43. p. 82. ep. 44. p. 85. ep. 45. p. 87. ep. 48. p. 91. ep. 55. p. 110. ep. 56. p. 116. vide etiam conc. carthag , de agrippino , ep. 71. p. 196. ep. 73. p. 199. s metropolitanor●m , seu episcoporum in urbe matrice , vel prima sede , sua fuerunt , hac ●tate , supra reliquos ejusdem provinciae jura . spanhem . epit. i say . ad h. e. n. t. saec. 3. sect. 6. p. 117. t ep. 44. p. 83. u ep. 59. p. 135. v collegis omnibus fidelit●r junctu . ep. 59. p. 130. w ep. 45. x et factus est episcopus a plurimis collegis nostris qui tun● in urbe roma aderant , qui ad n●s lit●ras h●m●rificas & laudabiles , & testimonio su● praedicationis illustres , de ejus ordinatione miserunt , ep. 55. p. 104. y iccirco enim , f. c. copiosum corpu● est saccrdotum concordiae mutuae glutino , atque unitatis vinculo copulatum , ut si quis ex collegio nostro baer●sin facere , & gregem christi lacerare & vastare t●ntavr●t , subveniant caet●ri , & quasi pastores utiles & m●sericord●s , oves dominic●s in gregem colligant . ep. 68. p. 178. z nam etsi pastores multi sumus , unum tam●n gr●g●m pascimus . ibid. a — s●latium nostrae ●pitul●tionis — ibid. p. 177. b ep. 59. p. 126. c ep. 44 d — librato apud nos , diu , consilio , satis fuit objurgare therapium collegam nostrum , quod tem●re h●c fecerit — pacem t●men quomodocunqu● a sacerdote dei s●mel d●tam , non p●tavimus aufere●dam , ac per hoc victori communicatione● sibi concessam usurpare permisimus . ep. 64. p. 158. e ep 55. p. 102 , 103. f ep. 67. p. 174. g ep. i. p. i. h vide euseb. h. e. l. 5. a c. 23. ad c. 28. i euseb. l. 7. c. 30. k et quoniam oportuit me per clericos scribere — ep. 29. p. 55. i librum tibi cum epistolis numero quinque mist — quae epist●l● jam plurimis collegis nostris missae placu●runt , & rescripserunt se quoque nobiscum in ●●dem consili● secundum catholicam fidem stare ; quod ipsum et●am-tu ad coll●gas nostros , quos p●tueris transmitte ; ut apud omnes unus actus , & una consentio secundum domini praecepta t●neatur . ep. 25. p. 50. m ep. 55. p. 102. n ep. 47. o — et miserim tibi proxime nomina episcoporum istic constitutorum qui integri & sani in ecclesia catholica fratribus praesunt . quod utique ideo de omnium nostrorum c●nf●lio placuit scribere ; ●t ●rroris diluendi — c●mpendium fieret , & sciru ●u & college n●strl , quibus scribere , & literas mutuo a quibus vos accipere op●rteret . ep. 59. p. 132. p significa plane nobis quis in locum marciani arelate fuerit substitutus , ut sciam●s 〈◊〉 quem fratres nostros dirigere , & cui scribere debeamus . ep. 68. p. 179. q oportet n●s t●men pac● c●mmuni consu●re , & in●erdum deesse vobis , ne praesentia nostri invidiam et violentiam gentilium provocet . ep. 7. p. 14. r atque utinam loci & gradus mei cond●●●o permitt●r●t , ut ipse praesens esse possem , ep. 12. p. 27. s nam sic●t domini mandata instruunt , ort● statim turbationis impetu primo , cum me cl●more violento frequenter popul●s flagitasset , non tam mean salutem quam quietem fratrum p●blicam cogi●ans , interim s●cessi ne per inverecundam praesentiam nostram , seditio quae caeperat , plus pr●vocaretur . ep. 20. p. 42. t acc●ssi●●uic tabescenti animo nostro dolor major , qu●d in tanta sollicitud●ne , ac necessitat● , excurrere ad vos ipse non possum ; dum per minas & per insidias perfid●rum cavemus , ●e . advenientibus nobis tumultus illic major oriatur ; & cum paci & tranquillitati episcopus providere in omnibus debeat , ipse materiam seditioni dedisse , & persecutionem exacerbasse videatur . ep. 43. p. 83. u ep. 43. p. 83. v — a. tertullo — qui etiam ●uj●s c●●silii auctor suit , ut cautus & m●leratus ●x●ster●m , ne me in conspectum publicum , & maxime ejus loci ubi toties flagitat●● & quasitus fuissem , temere commiiterem . fretns ergo dilectione & religion● vestra , quam satis novi , his literis & hor●●r & mondo ut vos quor●m minime illic invidiosa , & non ●deo ▪ periculosa praesentia est , vigemea 〈◊〉 , &c. ep. 14. p. 31. w — in tempestate pros●riptus , applicito & adjuncto episcopatus sui nomine , tot●es ad leonem petitus , &c. ep. 59. p. 130. x si quis tenet vel possidet de bouis caecil● i cypriani episcopi christianorum : ut ●●iam qui non credebant deo episcopum constitu●nti , vel diabol● crede●●nt episcopum pr●scribenti . ep. 66. p. 166. y vide pont. in vita cyp. p. 9 , 10. z cum mult● patientius atque tolerabilius audiret levari adversus se aemulum principem , quam constitui romae dei sacerdotem . ep. 55. p. 104. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euseb. h. e. l. 6. c. 24. b nec interest unde episcopo aut terror aut periculum veniat , qui terroribus & periculis vivit obnoxius . ep. 59. p. 126. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. euseb , l. 7. c. 13. the generall demands, of the reverend doctors of divinitie, and ministers of the gospell in aberdene, concerning the late covenant, in scotland together, with the answeres, replyes, and duplyes that followed thereupon, in the year, 1638 : reprinted in one book, by order of parliament. 1663 approx. 385 kb of xml-encoded text transcribed from 85 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a69753 wing c4226 wing c4225 estc r6298 12379499 ocm 12379499 60691 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, 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(eebo-tcp ; phase 1, no. a69753) transcribed from: (early english books online ; image set 60691) images scanned from microfilm: (early english books, 1641-1700 ; 655:2 or 655:3) the generall demands, of the reverend doctors of divinitie, and ministers of the gospell in aberdene, concerning the late covenant, in scotland together, with the answeres, replyes, and duplyes that followed thereupon, in the year, 1638 : reprinted in one book, by order of parliament. forbes, john, 1593-1648. henderson, alexander, 1583?-1646. [3], 36, [11], 40-168 p. : coats of arms. printed by john forbes, aberdene : 1663. added title page: generall demands concerning the late covenant : propounded by the ministers and professors of divinity in aberdene ... aberdene : reprinted by john forbes, 1662. each of the answers and replies has a special t.p. the "demands" and "replies" are by john forbes, alexander scrogie, william lesley, robert baron, james sibbard, and alexander ross; the "answers" are by alexander henderson, david dickson, and andrew cant. imperfect: copy at 655:2 lacks cover t.p. (wing c4226). reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland. solemn league and covenant (1643) covenants -scotland. 2004-03 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-06 tonya howe sampled and proofread 2004-06 tonya howe text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion generall demands , concerning the late covenant ; propounded by the ministers and professors of divinity in aberdene : to some reverend brethren , who came ●●ither to recommend the late covenant to th●● , and to those who are committed to their charge : together with the answeres of those reverend brethren to the said demands : as also the replyes of the foresayd ministers & professors to their answers . 1. pet. 3. 15. 16. sanctifie the lord god in your hearts , and be readie alwayes to give an answere to every man that asketh you a reason of the hope that is in you , with meeknes and feare : having a good conscience , that whereas they speake evil of you , as of evill doers , they may be ashamed that falslie accuse your good conversation in christ . aberdene , reprinted by john forbes , anno dom. 1662. generall demands , concerning the late covenant : together with answeres to them , and replyes to those answeres . the first demand . by what power , or warrand , these our reverend brethren can sure of us , or of our people , subscription to this late covenant ; not being sent by his majesty , or by the lords of counsell , nor by anie nationall synode of this kingdome , nor by any judicatorie established in it ? and , how they can enforce upon us , or upon our people , who are no wayes subject unto them , their interpretation of the articles of the negative confession ? in respect whereof , as also in respect of that band of mutuall defence against all persons what-so-ever , this late covenant is substantiallie different , from that which was subscribed by the king and his subjects , anno 1580 , and 1581. answere . vvee are not come hither , to usurpe the authoritie of any civill or spirituall iudicatorie , or to enforce upon our reverend brethren , and the people committed to their charge , the subscription of the late covenant , or the interpretation of the articles of that confession which is called negative , or what-so-ever else of that kynde : but are sent , to represent unto them , in all humility , the present case and condition of this kirke and kingdome ; crying for help at their handes also : and , in brotherlie love , to exhort , and intreat , that they will be pleased , to contribute their best endeavours , for extinguishing the common combustion , which by joining with almost the whole kirke and kingdom , in the late covenant , we trust they may lawfully doe , without prejudice to the king's majestie , or to any lawfull iudicatorie , or to that confession of faith above mentioned : since the sound interpretation and application thereof , to the errours of our times , can make no substantiall change , and the band of mutuall defence , wherein we obliedge our selves , to defend the true religion , and the king's majesties person , and authoritie , against all persons whatsoever , is joined , at first , with the confession of faith. lyke as his majesties commissioner objecting , that our covenant was suspect , to be an unlawfull combination against authoritie , and to be the main hinderance of obtaining our desires , hath accepted , and was well pleased with our declaration ; bearing , that we have solemnlie sworne , to the uttermost of our power , with our means and lives , to stand to the defence of the king's majesty , as of god's vice-gerent , set over us , for the maintenance of religion , and ministration of justice . reply . vve have , reverend brethren , sufficiently considered and examined your answeres to our demandes , by which we expected full satisfaction to all our scruples and doubts concerning the late covenant : but truelie , in modestie and brotherlie love , we tell you , that your answeres ( what-so-ever you thinke of them your selves ) have not given us that satisfaction which we expected . we know that some who rashly condemne every thing which is said or written contrary to the cause which they maintaine , will boldly say of us , that we have closed our eyes against a cleare and ingyring light : but first , we say with iob , our witnesse is in heaven , and our recorde is on high . that lord who only seeth the secrets of hearts , knoweth , that we love his trueth , and are ready so soone as it shall be shown unto us , to embrace and professe it before the world. next , we appeale to the consciences of all impartiall readers , who shall have occasion to weygh and consider maturelie the weight of our arguments , and of these answeres which it hath pleased you to give us : wishing them , yea , most humblie and earnestly intreating them , to judge both of your writtings and ours , without prejudice , or any partiall respect . yea , we are confident , that ye also , o● whose love to the trueth of god we are perswaded , will after better advysement , and more mature consideration of the matters debated , acknowledge , that we are not against the trueth , but for it . the lord open your eyes , that you may clearly see , that trueth for which we stand . wee objected to you , reverend brethren , that you had not a calling to urge us to the subscription of the late covenant , from anie acknowledged authority , or lawfull judica●●rie established in this church or kingdome : to which objection ye answere no● here particularlie , as we expected . and whereas you say , that you are come to exhort us , and our people , in all humilitie , to joyne with you ; how is it , that without our consent , and against our will , not having lawfull authoritie , which you seeme here not to acclaime to your selves , you have publicklie preached to our people , within our congregation ? which is a thing rep●gn●nt to those places of scripture , in the which the spirit of god recommendeth to elders , or pastors , the care of those flockes , over which the holy ghost hath made them overseers , acts 20. 28. 1. pet. 5. 2 as also telleth us , that the pastors whom the flocke must know , and to whom they must submit themselves , doe watch over the soules of that flock , and must give account for them , 1. thessal . 5. 12 hebr. 13. 17. it is also con●rarie to the lawes of the christian church in all ages . for by the ancient canons , pastors are commanded , to containe themselves within the limites of their own charge ; and not to presume to exercise pastorall office in another pastors diocesse , or parioch , without leave : as also , they forbid pastors , to receive to divine service , anie man of another pariochin , that commeth in contempt of his own pastor . concil . nicen. ● . oecum . 1. can. 16. concil . 2. oecum ▪ constantinop . can. 2. concil . carthag . 2. can. 11. concil . carthag . 3. can. 20. concil . chalced. oecum . 4. can. 13. concil . nicen. 2. can. 10. concil . tribur . can. 28. concil . nannet . cap. 1. & 2. † 2. we did not without reason say , that you , and others of your confederation , enforce your interpretation of the negative confession upon others ; seeing we heare , that some pastors and prelates are forced to flee to forraygne countreyes , for fear of their 〈◊〉 because they have refused the said interpretation ; and those 〈…〉 ave stayed in the countrey , dare scarcelie appear in the h 〈…〉 , or streets , and are threatned , that their stipends shall not 〈◊〉 unto them , untill they subscrive your covenant . † 3. whereas you doe in brotherly love exhort , and entreat us , to contribute our best endeavours for extinguishing the common combustion , we praysing god , for your pious zeale , and for the lovingnesse and modesty of your speeches , ( wherein , by god's help , we shall labour to keep correspondence with you ; that both we and you may show ●●● selves , to have learned of christ , meeknesse , and lowlinesse of heart ) we most willingly promise to doe so , by all means which our consciences will permit us to use , as also to joine our most humble and hearty prayers with yours , that it may please god in this dangerous exigent , to doe good in his good pleasure , to our sion , and to builde up the walls of our ierusalem . † 4. we may justly say , that this new covenant is substantially different from the old , which was made anno 1581. in respect it not onlie containeth that old covenant , or confession , which was allowed by two generall assemblies , but also your interpretation of it , which , as yet , hath no such authoritie , or approbation . † 5. no band of mutuall defence , against all persons what-so-ever , is expressed in the covenant made 1581. and altho it were , yet the case is very unlike : for subjects may make such a covenant of mutuall defence , by armes , with the consent of the king , who only , under god , hath the power of armes , or of the sword , in this kingdome . but they who made this late covenant , had not his consent , as that former or olde covenant had : which is a thing so evident , that no man can call it in question . † 6. as for that which you affirme here , that my lord commissioner his grace was well satisfied with your declaration , it becommeth not us , to pry narrowlie into his graces doings : but truely we have more then reason , to pry most narrowlie into the words of a covenant , which is offered unto us , to be sworne , and subscrybed , lest we abuse , and prophane the sacred name of god , and tye our selves to the doing of any thing which is displeasing unto him . last of all ; whereas ye desire us , to joyne our selves to you , and to the rest of your con●ederacie , who are ( as you affirme ) almost the whole church and kingdome , truely we cannot but reverence such a multitude of our reverend brethren , and deare countrey-men , and are ready to be followers of them , in so farre as they are followers of christ : but neither can we doe any thing agaynst the trueth , neither can we attribute so much authoritie to their multitude , as otherwise we would , in respect there hath been so much dealing for subscriptions , in all quarters of this kingdome , and so manie have beene threatned , to give their consent , as we are most credibly informed . the second demand . whether or no we ought to subscryve the foresaid covenant , seeing all covenants of mutuall defence , by force of armes , made amongst subjects of any degree , upon whatsoever colour or pretence , without the king's majestie or his successoures privitie and consent , are expreslie forbidden by king james of blessed memorie , and the three estates of this kingdome , in the parliament holden at linlithgow , anno 1585 ? answere . the act of parliament forbiddeth in the first part , leagues and bands of maintenance privilie made , such as are called bands of manrent , as the act in queen maries time , to which it hath relation , doeth beare . and in the second part , only such , as tend to the publick ▪ disturbance of the peace of the realme , by moving sedition . but no act of parliament doeth discharge , nor can any just law forbid , conventions or covenants in the generall ; or such covenants in speciall as are made with god , and amongst our selves ; not for any mans particular , but for the common benefite of all ; not to move sedition , but to preserve peace , and to prevent trouble : which by all probabilitie had been to many , before this time , too sensible , if this course had not been taken . conventions and covenants ( in the judgement of jurisconsults ) are to be esteemed and judged of , according to their diverse ends , good or bad : which made king james of happy memory to take it for an undoubted maxime , that pro aris & focis , & pro patre patriae , the whole body of the common-wealth should stirre at once : not any more as divided members , but as one consolidate lumpe . replye . in that second part of that act of parliament holden at linlithgo , anno 1585. are forbidden , all leagues or bands of mutuall defence , which are made without the privitie and consent of the king , under the pain to be holden and execute as movers of sedition and unquietnesse , &c. wherefore we can no wayes thinke , that any bands or leagues of mutuall defence , by force of armes , are there permitted , ( that is , not forbidden ) seeing first the words of the act are so generall , for in it are discharged all bands made among subjects of any degree , upon any colour what soever , without his highnes , or his successours , privitie and consent had and obtained thereunto . next ; all such bands are declared to be seditious , and perturbative of the publicke peace of the realme : or , which is all one , are appointed to be esteemed so . and therefore , we can not see how any bands of that kynde can be excepted , as if they were not seditious . 2. we doubt not , but the late covenant being considered , according to the maine intention of those pious and generous gentle-men , barrons and others our dear countrey men , who made it , especially our reverend brethren of the holy ministery , is a covenant made with god , and proceeding from a zealous respect to god his glory , and to the preservation of the puritie of the gospell in this church and kingdome : but we cannot finde a warrand in our consciences , to grant , that such covenants , in so farre as they import mutuall defence , against all persons what-so-ever , none being excepted , no , not the king , ( as it seemeth unto us , by the words of your covenant , but farre more by the words of your late protestation , the 28 of iune ; wherein you promise , mutuall defence , against all externall or internall invasion , menaced in his majesties last proclamation ) are not forbidden by any band , nor justlie yet can be forbidden . for , first , we have already showne , that they are forbidden in the foresaid act of parliament , anno 1585. 2. no warrefare ; and consequentlie , no covenant , importing warrefare , is lawfull , without just authoritie , which , we are perswaded , is only in the supreame magistrate , and and in those who have power and employment from him , to take armes : yea , so farre as we know , all moderate men , who duely respect authoritie , will say , that it is so in all kingdomes , and monarchies , properly so called : ( of which nature is this his majesties most ancient kingdome , ) and , that it is altogether unlawfull to subjects in such kingdomes , to take armes against their prince . for which cause , that famous and most learned doctor rivetus , in a late treatise called iesuita vapulans , speaking of the judgement of buchannan , and others , who taught , that subjects might take armes against their prince , in extraordinary cases , and extreame dangers , of the religion , and common-wealth , professeth first , that he , and all other protestants , condemne such doctrine . secondly ; that this errour did proceed from a mistaking of the governement of the scotish kingdome , ●s if it were not truely & properly monarchical . thirdly that the rashness of those wrytters , is to be ascrybed partlie to the hard and perilous times of persecution , wherein they lived , and partlie sc●t●r●m praef●rv●do ingenio , et ad audendum prompto . thus he wry●e●h in the 13. chap. of the said booke , pag. 274. and 275. answering to the re●rimination of ● iesuit , who had affirmed , that b●c●a●na● , knox , and goodman , had written as boldlie , for the rebellion of subjects against princes , as any of their order at any time load done . a thing much to be noted by us at this time , lest we any more give that advantage to iesuites , to make apologie for their rebellious doctrines and practises . 3. not only making of covenants , but also all other actions , are to be esteemed and judged of , first , by the equitie of the subject , and matter ; then , by the ende : for if the matter pactioned ( that is , which the parties mutuallie doe promise ) be justlie forbidden , by a lawfull authoritie ; and consequentlie be unlawfull in it selfe ; then the goodnesse of the ende , or project , can not make the paction , or covenant , to be good , or lawfull . the third demand . if it be alleadged , that in extream and most dangerous cases , such acts of parliament may be contraveened , quaeritur , whether there be now such extream case , seeing we have his majestie , in his former proclamations , avowing , protesting , declaring , and in this last proclamation taking god to witnesse , that he never intended any innovation of religion ; and also seeing he hath removed already all that which made men feare novations , to wit , service booke , booke of canons , and the alleadged exorbitancie of the new high commission . answere . if the removing of the service booke , booke of canons , and the limitation of the vast power of the high commission , contayning so much superstition , and tyrrannie of prelates , be a benefite to this kirke and kingdome , we ought , under god , to ascrybe the same to the peacable meettings , humble supplications , and religious covenanting of the subjects ; which have given information to his majestie , and have procured from his justice and goodnesse , so great favour , as is thankfullie acknowledged in the last protestation : which doeth also expresse the many particulars , wherein his majesties late proclamation is not satisfactorie . and therefore , the lords of his maesties privie counsell , upon the supplication and complaint of his liedges , were moved to rescind the act of the approbation , of the foresaid proclamation , and to rent the subscrybed missive , which was to be sent therewith to his majestie , we are consident , that the declaration wherewith his majesties commissioner was so well pleased , will also give satisfaction to our reverend brethren ; and that they will not thinke it convenient for them to give further approbation to the proclamation , then the counsell hath done , although all of us ought , with thankfulnes , to acknowledge his majesties benignitie . replye . we will not here dispute what hath been the maine or principall cause moving his sacred majestie to discharge the service-booke , and other things which occasioned the present perturbation of our church ; nor yet whether or not his majesties proclamation may give full satisfaction to all the feares and doubts of his subjects . for our selves , we professe , that upon his majesties declaration , and gracious promise contained in his majesties last proclamation , we believe , first , that his majestie never intended innovation in religion : secondlie , that he will maintain the true protestant religion , all the dayes of his life : which we pray god to continue long . thirdly , that all actes made in favours of the service-booke , &c. are discharged . fourthly that he will never urge the receiving of the service book ▪ book of cannons &c. or anie other thing of that nature , but by such a faire and legal way , as shall satisfie all his subjects . and thence we doe collect , that which we affirmed before , to wit , that ther is no such extraordinary or extream case , as might give occasion to subjects to make such a band , as is directly forbidden by the foresaid act of parliament , and to contraveane it in such a manner , as may seem to import a resisting of authoritie by force of armes . the fourth demand . concerning that interpretation of the negative confession , which is urged upon us , & wherin the articles of pearth , & episcopacy are declared to be abjured , as well as all the points of popery , which are therein expresly and distinctly mentioned ; quaeritur , who are the interpreters of that confession ? that is , whether all the subscrivers , or onely those ministers conveened in edinburgh , in the end of februarie , who set it down ? if all the subscrivers ; then what reason have we to receive an interpretation of that confession from laicks , ignorant people , and children ? if onely those ministers conveened then in edinburgh ; then , seeing no man should take an honour to himself , but he who is called of god , as aaron , hebr. 5. 4. what power and authoritie had they over their brethren , to give out a judiciall interpretation of these articles of faith , and to inforce their interpretation of these articles upon them . answere . the subscrybers are here misinterpreted in two poyntes , very materiall : one is , that they presume upon power , or authority , which they have to give out a judiciall interpretation of the articles of the confession , and to enforce the same upon others : whereas they onelie intended , to make knowne their own meaning , according to the minde of our reformers ; and in charity to propound and recommend the same to others , who might be made willing to embrace it : although it be true also , that very great numbers of ministers were conveened , and testified their consent at that time : and although the private judgement of those who are called laicks , ought not to be mis-regarded : for it is confessed , that an interpretation , which is private ratione personae , may be more then privat ratione medii . the other , which being observed , will answere diverse of the following demands , that the articles of pearth , and of episcopal government , are declared to be abjured , as points of popery , or as popish novations : wheras the words of the covenant put a difference betwixt two sorts of novations : one is of such , as are already introduced in the worship of god and concerning those , whatsoever be the judgement of the subscryvers , which to every one is left free , by the words of the covenant they are onelie bound , to forbear the practise of them , by reason of the present exigence of the kirke , till they be tryed , and allowed , in a free generall assemblie . the other sort is of such novations , as are particularlie supplicated against , and complained upon , as the service-booke , and canons , &c. which are abjured , as containing points of poperie . and this we avouch , from our certain knowledge , to be the true meaning of the controverted words of the covenant . and therefore , humbly entreat that no man any more , upon this scruple , with-hold his testimony ▪ replye . as for the first of these two miss-takings : if you have not given out that interpretation of the negative confession judicially , but only have made known your own meaning , according to the minde of the reformers , as you alleadge , then , first , your interpretation hath no obligatory power over others ; and consequently you ought not to obtrude your interpretation upon us more then we doe our interpretation thereof upon you . neither ought any man to be molested , or threatned , for not receiving your interpretation ; chiefly seeing all who are of your confederation have so solemnly vowed , and promised , to be good examples to others of all godlinesse , sobernes , & righteousnesse , and of every duty which you owe to god and man. secondly , as for the minde or judgement of our reformers , we know no evidencie of it , having publicke authoritie , to obliedge the subjects of this kingdom , except that which is expressed in our nationall confession of faith , ratified in parliament twentie yeares before the negative confession was penned : wherein we finde no warrand or ground of such interpretation as you bring . thirdly , the interpretation of the negative confession , set down in your covenant , as it is not publicke ratione personae , so also not ratione medii : for it hath no warrand , for ought we could ever perceive , either from the word of god , or from the testimony of the ancient church , or from the consent of other reformed churches , or from our nationall confession , registrated in parliament . as for the second misstaking , o● miss-interpretation of the words of the late covenant , first , we marvell , that a generall covenant appointed to be subscrived by all , learned and unlearned , should have been set down by you in such ambiguous tearmes . for , truely , all men here , even the most judicious , doe so take your words , as if the articles of pearth were in them abjured . 2. wee have again more attentively examined the words of the late covenant , and doe evidently perceive by them , that in the said covenant , the articles of pearth , and episcopacy , are condemned , and abjured , as erronious , and damnable corruptions . for where you professe , and before god , and his angels , and the world , solemnlie declare , that you shall labour , by all means lawfull , to recover the liberty and purity , of the gospell , as it was established and professed before the foresaid novations : we aske you , what is that period of time , to which your words have reference , when you promise to labour , to recover the puritie and liberty of the gospell , as it was professed & established before the foresaid novations ? if you mean that period of time , when the service-booke , and book of canons , were urged upon you ; to wit , the last year by-past in summer , then you acknowledge , that all that time you enjoined the purity and liberty of the gospell ; and consequently , that you yet enjoy it ; for no new thing hath since that time been publicklie received , and practised in this church . if you meane ( as undoubtedlie we thinke you doe ) the time preceeding the bringing in of episcopacie , and the acts of pearth , then you comprehend both episcopacie and the acts of pearth , under these novations ; for the removing whereof , you promise , to labour , according to your power : and consequentlie doe dis-allow and condemne them , even before they be tryed in a free assemblie , and before they be heard who maintain & approve them as lawfull . 3. we may evidentlie demonstrate this , argumento ad hominem , as we say in the schooles : for those rites and ceremonies , which are abjured in the negative confession , are also abjured in your late covenant ; which , as you say , is all one with the negative confession , or with the covenant made 1581. but the rites and ceremonies which were concluded in pearth assemblie , are abjured , as you say , in the covenant made 1581. and therefore they are also abjured in this your late covenant . the first proposition is evident : for in your late covenant , speaking of the oath contained in that olde covenant , which was made anno 1581. you professe , that the present and succeeding generations in this land , are bound to keep the foresaid nationall oath , as you call it , and subscription , unviolable . the second proposition also cannot be denyed by you : for , these twentie yeares by-bast , you have accused those who conformed themselves to the ordinances of pearth , of perjurie ; and that because they had violated the oath made anno 1581. in the which those articles ( as you alleadge ) were abjured . but perhaps you will say to us , that wee thinke those things not to be abjured in that oath made anno 1581. and therefore wee may swear , and subscrive your late covenant ; and , not-with-standing of our oath and subscription , be tyed onely to the forbearance of the practise of pearth articles for a time . we answere , first : the words of an oath should be cleare , and plain : or , if they be any wayes ambiguous , the true sense of them should be so declared , and manifested , that all may know it . 2. an oath is to be given , according to the minde and judgement of him that requireth it . and therefore , seeing you who require this oath of us , thinke the rites or ceremonies concluded at pearth , to be abjured in that oath made anno 1581. how can we sweare and sub●rive your covenant , which reneweth the foresaid oath , and bindeth us to it ? 3. if we should sweare , and subscrive the negative confession , as it is included in your covenant ; then ye , who thinke the articles of pearth to be abjured , and condemned in the negative confession , will thinke us tyed , by our own personall oath , to condemne the articles of pearth . 4. seeing this covenant was penned by you , who have hitherto not conformed your selves to pearth assemblie , and have opposed episcopacy , and seeing you all condemn episcopacy , as if it were that popish or wicked hierarchy , mentioned in the negative confessiō ; as also esteeme the thinges concluded in pearth assemblie , to be idolatrous , or superstitious , how can we thinke , that you in your solemne vow made to god , for reformation of this church , and resisting , in times to come , the novations & corruptions of it , have passed by these things , which are the onely novations already introduced by authority , and from which , as you affirme , the church hath so great need to be purged : chiefly , seeing ye think them as popish superstitious & idolatrous , as ye doe these other novations , which are not as yet introduced . 5. if in all your supplications , plaints , and protestations , ye have onelie sought the removing and discharging of the service booke , booke of canons , and the new high commission , not complaining of any other novations ; and seeing his majestie hath discharged the first two , & hath promised to rectifie the third , or last of them ; then , what reason have ye to thinke , that his majesty hath not satisfied your supplications ? for , all the novations , upon which you complained , are removed by his majestie , and ye have his princely promise , that no further shall be urged upon us , but by such a faire and legall way , as may fatisfie all his subjects . 6. as for that which your covenant , by your own confession , requireth of us , to wi● , the forbearance , and abstinence , for a time , from the practising the articles of pearth ; we professe sincerelie , and in the sight of god , that our conscience will not suffer us , to subscrive that part of your covenant ; and that because lawes being standing for them , and our lawfull superioures requyring obedience from us , by practising them , to sweare forbearance of the practise of them , is to sweare disobedience , and , to wrong their authority . 7. how can we , with a good conscience , abstaine presenly from private baptisme , and private communion , being req●yred thereunto by sicke persons , and those parents whose children cannot be carried to the church commodiouslie with their lives ; seeing we thinke it a thing very unlawfull , in such cases , to refuse to administrate those sacraments in private houses . no● that we thinke , that god hath tyed himself , or his grace , to the sacraments ; but because he hath tyed us unto them , by his precept : and , not to use the means appoynted by god , when our people , or their children stand in need of them , is a contempt of the meanes , and a tempting of god. the fifth demand . whether or no we can sincerely , and with a good conscience , subscrive the negative confession , as it is expounded and interpreted by the contryvers or authors of the late covenant , seeing it maketh a perpetuall law concerning the externall rites of the church , which god hath not made , as if these rites were unchangeable ? and how they who both sweare the positive confession , and the negative , thus interpreted , can eschew contradiction , seeing the positive confession , chap. 21. evidently declareth , that these rites are changable , according to the exigencie of time ; and consequently , that no perpetuall law may or ought to be made concerning them ? likewise , we would know , how it can stand with trueth , to abjure all these rites , as popish ▪ which are used in the church , without divyne institution , expressed in god's word ; seeing even these who urge the covenant , practise some ceremonies which are not mentioned in god's word , as the celebration of marriage before the church , in the beginning , or at the end of divyne service , with all the particulars of it , and the stipulation of fathers and god-fathers , for the childe in baptisme , which are not meere circumstances , as they use to distinguish , but also ceremonies , properlie so called ? answere . the late covenant maketh not a perpetuall law concerning the externall rites of the kirke , as if they were unchangable : but , as we have sayde before , onlie bindeth us , for a tyme , to forbeare the practise of innovations already introduced , and doth not determine whether they ought to be changed , or not . 2. according to this true interpretation , all appearance of contradiction betwixt the confession of faith insert in the act of parliament , and the latter confession , is removed , beside that the article 21 of the confession of faith , giveth power to the kirke , in matters of externall policie , and order of the worship of god , is expounded in the first booke of discipline , distinguishing betweene thinges necessarie to be observed in every kirke , and thinges variable in particular congregations . 3. we declare againe , that the covenant doeth not abjure pearth articles , as popish , and thinketh not tyme now to dispute of significant ceremonies , or other holy rites , and whether the two particulars named be ceremonies , or not : since the confession condescended upon on both sides , abjureth rites , which are added without the word of god. replye . first , we have already told you , that we can not subscrive your oath of forbearance of the practise of the articles already introduced , without violation of authority , and of wronging our own consciences , who thinke private baptisme and communion , not to be indifferent , but also necessarie , in some cases , not indeed , necessitate medii , as if god's grace were tyed to the externall means , but , as we say in the schooles , necessitate praecepti , because we are commanded to use these means . 2. this late covenant leadeth and bindeth us to the old covenant , made 1581 ▪ and that old covenant bindeth us perpetually to that discipline which was then ; that is , ( as ye alleadge ) to the whole policie of the church , comprehending all the externall rites of it : and so , à primo ad ultimum , this late covenant bindeth us to the whole policie of the church , which was then ; and consequentlie maketh a perpetuall law , concerning externall rites of the church , as if they were unchangable , all partes of this argument are sure : for by your late covenant , you professe your selves bound , to keepe the foresaid nationall oath ( as you call it ) inviolable : and that oath , or covenant , bindeth us , to continue in the obedience not only of the doctrine , but also of the discipline of this kirke . where by the discipline of the kirke , ye understand ( as ye have in all your wrytings professed , especialie of late , in your booke enti●uled , a dispute , against the english popish ceremonies . part. 4. cap. 8. sect. 6. ) the whole externall policie of the church , as it was at that tyme ; to wit , anno 1581. yea , you confesse , that no other thing can be understood by the discipline of the kirke , but that which we have said already ; and consequently we shall be tyed by that oath which you requyre of us , to admit and practise no other rites and ceremonies , but such as were then received in our church . we can no wayes passe by this , seeing ever since the assemblie of pearth , in your publicke sermons , and printed bookes , ye have most vehemently accused us of perjury , as violating the oath , or covenant , made anno 1581. and that in respect we have admitted into the church , some rites , or ceremonies , which were not in it the foresaid yeare of god. is not this to make a perpetuall law , concerning the externall rites of the church , as if they were unchangeable , and to abjure the practise of all rites introduced in the church since that time ; and consequently the practise of the articles of pearth , and that not for a time onelie , but for ever ? 3. seeing the negative confession , according to your minde , and conception of it , maketh the whole externall policie of the church , as it was anno 1581. to be unchangable and on the contrarie , the confession insert into the acts of parliament , declareth , that the rites belonging to the externall policie of the church , are changable ; how can you escape a contradiction , if ye receive both these confessions ? 4. whereas by that distinction mentioned in your answere , of things necessary to be observed , and of things variable in particular congregations , ye insinuate that by the keeping of the discipline of the kirke as it was then , to which we are bound in the old covenant , ye understand the observation of those things which are necessary to be observed in every kirke , and not of thinges variable in particular congregations : we aske , into which of the members of this distinction ye referre episcopacie and the articles of pearth ? that is , whether they most necessarilie be omitted in all churches , and at all times , or not ? if ye say , that they must be necessarilie omitted , and that the negative confession , confirmed with an oath , doth tye us to the omission of them ; then both ye would make us to sweare , and subscrive against our consciences , ( for we are perswaded , that these things are lawfull ) as also ye would make us to abjure episcopacy , and the articles of pearth , in perpetuum ; which is ●latlie contrary to your ▪ declaration in your answeres , 1. 5. &c. if you say on the other part , that we are not tyed by the negative confession , to the omission of these things ; then , why have ye , in all your wrytings against us , exprobrate to us , perjurie , in violating of the oath con●ayned in the negative confession ? 5. we would gladly have known your minde , concerning the lawfulnesse of such rites as are nor of divyne institution , expressed in god's word . for we ingenuously professe , that none of your answeres ( which hitherto we have seen ) to the instances , or examples , brought by us , in our sift demand , of rites used by your selves ▪ in your churches , as lawfull , without divyne institution , ( to which we could adde many moe ) doe give us any satisfaction : nor yet , as we thinke , can give satisfaction to any indifferent man. as for example ; is blessing of marriages , a meere circumstance ? who can be so impudent , as to say ●o ? or , if it be a ceremony , what praecept or practise have ye of it in god's whole word ? if it be alleadged , that we have a warrand from that blessing pronounced gen. 1. 28. upon man and woman , after their creation ; we aske , by what consequence can that solemnitie of blessing of marriages used in our churches , with all the ceremonies of it , be drawn from that effectuall and operative blessing of our first parents , or rather of whole man-kynde ? is there here an institution of a perper●uall observance , or rite , to be used in the church , more then in the 22 verse of the same chapter , when god blessed the fowles , and fishes , and said , be fruitfull , and multiplie , and fill the waters in the seas ? &c. if againe it be answered , that pastorall benediction , is mentioned in scripture , first , what is that to blessing of marriages ? and secondly , why are not all other pactions , as well as marriages , blessed in the church , chiefly , seeing matrimoniall blessing hath been , & is , abused in the romane church , which holdeth , that marriage is a sacrament ; and consequently , matrimoniall benediction ought , as it would seeme , to be secluded from the church , rather then other blessings ? the sixth demand . whether or no it be fit to subscrive such an interpretation , as in matters of lawfullnesse , and unlawfulnesse ; and consequently in matters of faith , contradicteth the judgement of so many divines , most famous of the reformed church , both ancient and modern , ( who did , and doe holde , that these rites and ordinances brought into this church by the assemblie of pearth , are in their own nature lawfull , and such as ought not to make a stirre in the church of god ) and also condemneth the venerable practise of the ancient church , and the most eminent lights of it , even in those purest times , unto which we apeale against the papists in our disputes . answere . we trust , that no sound divyne , ancient or moderne , would in this case denye the expediencie of the forbearance of the practise of pearth articles . and further then this , nothing at this tyme is required . replye . your silence , in not answering that which we affirmed , concerning the judgement of divynes , ancient and moderne , of the reformed church , anent the lawfulnesse of the rites and ordinances , which were received in our church , by the ordinance of the assemblie of pearth ; as also concerning the judgement and practise of the ancient church ; doeth make us thinke , that ye acknowledge the trueth of that which we affirmed there . 2. we have already showne , that the oath which ye requyre of us , importeth more then the forbearance of the practise of pearth articles , for a tyme. 3. the forbearance of some of them , seemeth to us , to be meerly unlawfull , and contrary to that pastorall duetie we owe to our flocke . 4. the forbearance of any of them , considered with a relation to the authority enjoyning them , in our judgement , is plaine disobedience . the seaventh demand . whether it be agreable to charitie or pietie , to requyre us to abjure these rites as popish ; which in the sinceritie of our hearts , following the light of our conscience , ( whereof we take god to witnesse ) we have hitherto practised , as lawfull , and laudablie following the same light , doe yet practise them ? but suppose this might be requyred of us by any ; quaeritur , whether or no it becommeth them so peremptorilie , and upon such a suddentie , to urge us to this , who these by-gone twenty yeares , have desired earnestly to enjoy the freedome of their consciences in their ministerie , even in denying obedience to these things , and standing lawes for them ; and when they were urged to obedience , did so often protest , and earnestly request , that they might have a tyme , to be well enformed , and maturelie advysed of the matter , which to the most part of them was most graciously granted ? let them , therefore , looke to that naturall maxime , quod tibi fieri non vis , alteri ne feceris , and to our saviour's precept of the same sense , and almost of the same wordes , matth. 7. verse 12. answere . we hope , that such a forbearance of the practise , will prejudge the libertie of no mans conscience . replye . it would much prejudge our consciences , to sweare and subscrive the negative confession , taking it according to your conception and meaning , who requyre our oath . 2. how can we sweare , to labour , ( by all means lawfull , as ye require in your covenant ) to expell those thinges , whereof we holde some to be necessary , and all the rest , to be lawfull , and laudable ? the eight demand . whether it be fitting to sweare to defend the kings person and authority , with this limitation , in the defence and preservation of the true religion , lawes , and liberties , of this kingdome ? as if their persons ought not to be defended against all enemies , although as yet they embraced not the trueth : or having before embraced it , yet have fallen from it ; or as if their royall authority were not to be acknowledged , although commanding thinges unlawfull ; and as if we were not subject thereto , in yeelding to suffer under them , when we give not active obedience to them ? answere . 1. the answere of the first demand , may give satisfaction here . 2. the specification of the defending the kings person and authoritie , in the defence of the true religion , lawes , and liberties of the kingdome , is warranded by the confession ratified in parliament , by other acts of parliament , by the other confession , and by the generall band joyned with it . 3. no man will with-holde his subscription from the covenant , because it doth not , as it intendeth not , to expresse ever●● duetie we owe to the kings majestie , as if the not naming , were a denying of the duetie . reply . what ye have replyed in your answere to our first demand , we have examined , in our confutation of your answere . 2. if ye consider well all the circumstances of the making of your covenant , ye will finde that it had not been amisse , at this time , to have expressed more fullie the loyaltie of your intentions , to maintaine the kings person and honour . next , it is necessarie to expresse it yet more fully , for our cause , whom ye require , to sweare & subscrive your covenant ; lest we doe any thing , in this matter , with a doubting conscience , ( which is a grievous sinne ) that is , doubting whether or no we are tyed by our oath , to maintain the kings authority , onelie in so farre , as it is imployed in the defence of the foresaid true religion ; or , at lest , as it is not imployed against it . for it seemeth to us unlawfull , to sweare the maintenance of the kings authority with this limitation precisely . and if ye be of a contrary mynde , we are most willing to confere with you of this point . the ninth demand . vvhethere or no we can sincerely sweare to maintaine the authority , truelie and properlie monarchicall of the king ; and withall sweare also disobedience to these articles , which are authorized by his standing lawes , and to maintaine the meanest of his subjectes against him , in their disobedience of his lawes , as yet standing in vigour concerning these thinges ? answere . 1. the answere to the first demand , is usefull here also . 2. forbearance of practise , for a time , in such a case , is rather obedience , then disobedience : for example , kneelling was thought convenient , because all memorie of superstition was past , should it not therefore be forborne , because superstition is now revived , and flagrant ? they who practise , keep the letter of the law : but they who forbeare , keep the life and reason thereof . replye . your covenant requireth more of us , then the forbearance of the practise of pearth articles , as we have often times declared . 2. we have also showne , that the forbearance of obedience , to standing lawes , without licience of superiours , and contrarie to their commandement , especially if it be done by deliberation , and if men tye themselves , by an oath , to do so , is manifest disobedience . 3. the article of pearth , anent kneeling , was not grounded onelie , nor yet principally , upon that narrative which ye mention ; but rather upon the conveniencie and decencie of the gesture of kneeling , in the receiving of the holie sacrament : which reason doeth yet continue ; as also the other reason which ye mention , holdeth yet : for the bodie of the people of this church , were never papists ; and , consequently , have no memorie of popish superstition , as those who lived in time of reformation . 4. we can not see , nor conceive , how a vow and band , of maintaining the meanest subject of this kingdom , against all persons whatsoever ; and consequently , against the king himself , as we have showne in our second replye , in disobedience of his lawes , can consist with that love , reverence , and subjection , which we owe to our king . neither have ye brought any thing in your answere , to satisfie us in this point . and because ye alleadge , as we heare , that ye are mistaken in this point , and doe vindicate your selves , by those words of the covenant , wherein ye promise to maintain the kings authority ; we pray you to expresse your minde more fully , concerning it ; and to showe us , 1. what ye meane by mantaining the kings authority , in that part of your covenant , wherein ye expresse your loyall intention , to maintain the kings person and authority ; and in speciall , whether or no the maintaining of the kings authoritie , be taken by you , as it excludeth all resisting of his authority , by force of armes , even although he should command thinges unlawfull , and contrarie to the trueth ? for so we thinke it should be taken : and that it should be so taken , we are ready to demonstrate . neither can we sweare it in anie other sense . 2. whether your promise , of mutuall defence , in the same cause of maintayning the true religion , and his majesties authority , &c. ought to be understood , of the maintaining the kings authority absolu●elie : that is , whether he maintaine the true religion , or no ? or , on the contrarie ; if it ought to be understood , of the maintaining the kings authority conditionally , in so farre as he maintaineth the true religion , and not any other wayes ? if you say , that it is to be understoode the first way , we assent to that part of your covenant , and have no more scruple anent it , except that one , which we mentioned in our reply to your second answere : to wit , that the words of your protestation , seeme to import more ; and , that your paction , or covenant , is made without the kings privitie , and consent . if ye say , that it is to be understood the second way , then we continue urging our foresaid demand : to wit , how a man can maintaine the kings authority , and withall maintaine the meanest of his subjects , in resisting his authority ? and how we can be said , to stand for the kings honour , when we vowe and promise , to doe that which hee himselfe professeth to be against his honour ; and which , in the common judgement of men , is thought to be so ? the determination of this point , is more then necessary , at this tyme : and , therefore , let us in sinceritie , and brotherly love , conferre of it ; that the consciences of others who doubt of this , may receive satisfaction . the tenth demand . whether or no we ought to sweare to such a covenant , which taketh away from us all hope of a free assemblie , or parliament , to judge of the matteres presently debated ? for how can these vote freely of any matter propounded to the decision and deliberation of the church and estate ; who have already sworne to adheere to one part of the question ? and how can those who dissent from them , submit themselves to their judgement , chiefly seeing they are possessoures , and have lawes civill and ecclesiastick , standing as yet for them ? answere . we perceive , that this tenth demand , is made of the articles of pearth ; therefore we answere as before ; that we promise onely forbearance , which can prejudge no mans liberty in a generall assembly . replye . we have showne , that your covenant and oath , importeth a manifest abjuration of the articles of pearth : and therefore , the swearing of it doeth manifestly prejudge the liberty of voting in a nationall assembly : for , how can they freely either reason in an assembly , concerning episcopacy , and the articles of pearth ; or else , give their judgement , without prejudice , concerning them who have already promised , sworne , and vowed , first , to adheere to the discipline of the kirke : that is , ( according to your interpretation ) to the whole externall policie of the church , as it was 1581. 2. to labour , by all meanes lawfull , to remove , and expell , all those rites , and ordinances , which have come into the church since the foresaid year of god ; that the church may be restored , to the liberty , and purity , which it then had . whereby ye declare , that the foresaid articles and episcopacy , are contrary to the liberty , and purity , of the church ; and consequently , ye are tyed , by your oath , to vote against them , if ye be called to the intended assemblie . the eleventh demand . whether our subscriving , together with our people , to the confession of this nation , which is ratified and registrated in parliamēt , ann. 1567. may give full satisfaction to all who doubt of the sincerity of our profession , if so be they have no farther aime , but only to know and see our willingnesse , and constant resolution , to adheere to the religion presently professed , and to oppose all erroures contrary to it , to our lives end ? now , seeing we are willing to doe this , as we take god to witnesse , we are , how are we hated , maligned , and traduced as enemies of the trueth , only because our consciences doe not suffer us to subscrive to that interpretation of the negative confession insert in the covenant , ( concerning which we can see no warrand of the trueth of it , nor lawfull authority binding us to it ) and to the politicke , or rather military part of that covenant , which is a thing without the compasse of our calling , and not belonging to that contending for the faith once delivered to the saints , of which s. iude speaketh in his epistle . answere . since no other meane could be found so effectuall , for holding out of poperie , and forbearing of dangerous novations in religion , such as the service booke , and canons , which as yet are onelie discharged , till in a faire and legall way they may be introduced ; and are by no word of the late proclamation disallowed although the service book , by the proclamation , february 19. be highlie praised , as serving to edification , and to beat out all superstition : and nothing in this application is abjured , but what was abjured in the former ; why shall we fobeare to use a meane so just , and so powerfull , for the preservation of the puritie of religion ? replye . here ye doe not particularlie answere to our demand , and seem unwilling to give that testimony of us , your brethren , concerning our sincerity in professing of the trueth ; which , all who know and judge unpartially of us , doe thinke to be due to us . it is sufficientlie knowne , what paines we take , in disputing and writing against papists , in confuting their erroures in our pulpits , in leading processe against them , according to the order of the church , and in doing all thinges against romish erroures , which can be expected from the most zealous professoures of the trueth . if ye , or anie other of our reverend brethren , doubt of the sincerity of our profession , then pose us concerning any article contraverted , and we shall be most ready to declare our minde concerning it before all men , and give a sufficient proofe to the worlde , that we have pryed as narrowlie into the misteries of romish erroures , for refutation of them , as any of those who impiously , and uncharitablie traduce us , as favourers of poperie . 2. we have other means , more effectuall , and lawfull , ( whereas we thinke this your meane to be unlawfull ) for holding out of poperie : and in which we ought to conside more , then in all the promises and vowes of men ; yea , also , more then in all the united forces of all the subjects of this land : to wit , diligent preaching , and teaching of the word , frequent prayer to god , humbling of our selvs before him , amendement of our lives , and conversations , and arming our selves against our adversaries , by diligent searching of the scriptures , and using all other means , whereby we may encrease in the knowledge of the trueth , and in ability , to defend it against the enemies of it . 3. the subjects of this kingdom , at least a great part of them , either by their own inclination , or by the perswasion of others , have such an hard conceit of the service booke , and canons , that if his majestie use a faire and legall way of bringing them into this church , especially such a way , as may give satisfaction to all his subjects , in all appearāce , we need not to fear the in bringing of them . the twelfth demand . whereas we heare of diverse disorders , and violent miscariages , of those who have subscrived the covenant , against our brethren of the holie ministrie , who continue in their obedience to the lawes of the church and kingdome ; which miscariages being done without all form of justice , or legall proceeding , are an exercising of revenge , by private authority , and consequently are forbidden in the sixt commandement ; which is one of the reasons which moveth us , not to joyne our selves unto their societie : we would gladely therefore know of our reverend brethren , who have come hither , to recommend the late covenant unto us ; first , whether or no they doe allowe these disorders ? 2. if they allowe them , what reason have they so to doe ? and if they allow them not , how is it , that these disorders and miscarriages , are not publickly by them , and other pastors of their confederacie , condemned , and sharplie rebuked in their pulpits ? why are the actors of them not tryed , and censured ? and why doe they delay to give out some publicke declaration , either in print or writ , to this effect , being long since exhorted to doe so ? answere . 1. hardlie can a zealous people assembled in a kirke for the worship of god , be kept from tumult , when bookes , and a worship which they either know , or conceive to be popish , are suddenlie , and imperious●ie obtruded upon them by the leaders : and how farre the keeping of the materiall kirkes from the pollution of worship , belongeth to the people , and communitie of he faithfull , should be considered . 2. violence done in other places , and upon other occasions , we no more allow , then we doe approve the aspersions of perjurie , rebellion , &c. which some men doe put upon us . replye . it belongeth not to the people , or community of the faithfull , to contemne authority , and the lords service , done in his owne house , on his owne day , so farre as to put violent hands in praelates , and pastors , in time of divyne worship , while they are practising those things which are enjoined by the king , and his counsell . such disorders , and contemptuous carriages , doe not beseem those whom christ inviteth to come to him , and to learn of him , meeknesse , and lowlinesse of heart ; chiefly , seeing there are many other wayes , whereby people may testifie their aversation of those bookes , and worship , which they conceive to be popish . if it be a sinne in parents , to provoke their children to wrath ; much more is it a sinne in children , to provoke their parents , especially patrem patriae , the common father of the countrey , so to wrath . 2. the keeping of gods house , from the pollution of worship , belongeth to those who are cloathed with lawfull authority . 3. we not onely asked of you , whether or no ye did allowe the miscarriages towards our brethren of the holy ministery , mentioned in our demand ? but also , supposing that ye doe not allowe them , we asked , how is it , that those disorders , and miscarriages , are not publicklie by you condemned ; and rebuked ? why are the actors of them not tryed , and censured ? and why doe ye not give some publick document to the world , of your aversation of such miscarriages ? chieflie , seeing they are , as we have showne , a manifest transgression of the sixt commandement . we can not sufficiently marvell , that ye have keept up your myndes in this matter , and not answered to so important , and necessarie a demand . as for your complaint , of perjure and rebellion , &c. if ye mean the warning lately written to the subjects in scotland , ye shall knowe , that the author thereof himselfe is much displeased with any offensive asperitie , which hath beene found in some written copies thereof ; and hath already done that , for removing of that offen●● : which , we hope , shall give full satisfaction to all men . the thirteenth demand . how can we subscrive that covenant , without incurring many grievous scandals ; as first , the scandall of dissenting from other reformed churches , and famous divynes , the chiefe instruments of the reformation of the church in europe , who did hold these rites which are abjured in this late covenant , as meerly unlawfull , popish , and idolatrous , to be in their own nature , lawfull . secondly , the scandall of dissenting from antiquitie , and vilipending it altogether in matters of the externall policie of the church ; which we know , and have found by frequent experience , to be a thing that maketh manie papists more averse from our profession , then otherwise they would be . thirdly , the scandall of perjurie , which some of us can not escape , who did sweare obedience to the articles of pearth , and to our ordinarie , at our admission to the ministrie . answere . that threefold scandall ceasseth upon the right interpretation of the clause of the forbearance of the novations already introduced . replye . we have shown your interpretatiō of the clause of forbearance , not to be right , and have refuted it , we thinke , by the very wordes of your covenant ; so that none of these three scandalls can be eschewed by us , if we subscrive to your foresaid covenant . 2. suppose the other two might be eschewed , by that interpretation of the clause of forbearance , yet the third can not be eschewed , seeing at our admission we have sworne obedience to the articles of pearth , and to our ordinarie : wherefore , ye must either prove the articles of pearth , and episcopacy , to be unlawfull , or else , we can not , without violation of our oath , made at our admission , forebeare the practise of the foresaid articles , against the will of our ordinarie , and other our lawfull superioures . the fourteenth demand . last of all ; we pray these reverend and worthy brethren , to consider impartially , and charitably , seeing we have all these scruples in our minds concerning their covenant , as also seeing we are yet most confident , and assured , of the lawfulnesse of the articles of pearth , together with the lawfulnesse and venerable antiquitie of episcopall government , how we can , with a safe conscience , give our consent that they should preach in our pulpits , who come professedly to withdraw our people from that which we in the inmost thoughts of our soules doe embrace as lawfull ; and from that obedience which they doe owe to their gracious and pious soveraigne therein ; whos 's last proclamation hath given full satisfaction to us all , and much rejoiced our hearts , in respect he hath therein most solemnly , and by his oath declared , not onely his sincerity in professing the trueth , but also his pious resolution , to continue therein , and maintaine it constantly to his lives end , most graciously and wiselie removing these things which have occasioned the late perturbation of our church . we wish them likewise , to consider , how they can requyre this of us , seeing they would not ( we appeale their own consciences ) be content that they should be so dealt with themselves ; we meane , that any should goe up to their pulpits , and condemne their doctrine , and practise , and with-draw their people from that which hath been before recommended unto them as trueth . we conclude : exhorting earnestlie , entreating lovingly , and charging modestly , these , and all others , our reverend brethren , before god , and the lord jesus christ , who shall judge the quicke and the dead at his appearing in his kingdom , if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowells of mercies , to looke narrowlie to their own consciences , in these weighty matters ; remembring that of jeremiah , the heart is deceitfull above all things , and desperatly wicked , who can know it : to judge charitably of us their brethren ; remembering that of our saviour , iudge not , that ye be not judged : to deale with us in love and meeknesse , ( if so be they thinke us to have gone astray from the trueth ; which , god knoweth , we no wayes doe perceive ) remembering that of s. paul , if a man be overtaken in a fault , ye that are spiritual , restore such a one with the spirit of meeknesse : as also that of s. james , the wisdome that is from above , is first pure , then peaceable , gentle , and easie to be entreated ; full of mercy , and good fruits , &c. and last of all , to seek peace , and so to follow after it ; that this our deare native countrey be not exposed to a dangerous warrefare , and to all the wofull consequents thereof ; of which our hearts can not thinke , without trembling and horrour . answere . 1. nothing in the interpretation of the covenant , against the lawfulnesse of pearth articles , and of episcopall government . 2. we never intended to draw the meanest of the subjects , from that loyalty of obedience , which they owe to their soveraigne , and ours . 3. the counsell hath rescinded the approbation of that proclamation . 4. his majesties religious and righteous disposition , hath been to us a ground , and chiefe argument , of our hope of the hearing of all our petitions . 5. we have no desire to wrong our reverend and worthie brethren ; but rather to passe , in silence , the wrongs which we have sustained by them : and would approve our selves unto our god , and prove faithful in the imployments put upon us : earnestly desiring , that every eye may perceive the wonderfull worke of god in this land : lest any of us be found fighting against god ; and , that all of us may joine heart and hand , for the purity and peace of the kirke of ou● lord iesus christ , blessed for ever . julie 21. 1638. mr. alexander henderson , minister at leuehars . mr. david dickson , minister at irwing . mr. andrew cant , minister at petslig● . replye . there is too much , as we thinke , in your covenant , against the lawfullnesse of pearth articles . 2. your band of mutuall defence , against all persons whatsoever , may draw subjects , perhaps , to take armes against their king , ( which god avert ) and consequently from that loyalty of obedience , which they owe to their soveraigne , and ours ; except ye declare , & explaine your selves better , then ye have hither-to done . 3. what the most honourable lords of his majesties privy counsell , have done concerning the kings majesties last proclamation , is not sufficiently known to us , and farre lesse upon what grounds and motives they have ( as you say ) rescinded their approbation of the late proclamation . 4. his majesties religious and righteous disposition , hath been to us , and is , a maine ground wherefore we rest and relye upon his gracious proclamation , perswading our selves , that he intendeth not , nor never intended , any innovation in religion . 5. we shall labour , by all meanes , to eschew every thing , which in the least degree may wrong you , our reverend and worthy brethren . as for the wrongs already done by us to you , ( as yee pretend ) when-so-ever it shall please you to specifie them , we hope to give you full satisfaction , and to cleare our selves of that imputation . 6. the worke of god towards any nation , how strange and wonderfull so-ever it seem to be , is never contrary to his word : and , therefore , we feare not to be found fighting against gods worke , so long as we fight not against his trueth , revealed in his word . that all-seeing lord knoweth , that we mentaine his trueth according to the light of our consciences , and are ready to joyne heart and hand with you , for the purity and peace of this church , in every lawfull way , & course , as sincere lovers of trueth and peace . and now , brethren , before we conclude , againe we entreat you , and all others our deare countrey-men , especially our reverend bretheren of the holy ministrie , to judge charitablie of us , and of our proceedings at this time ; and in particular , of these our demandes , and replyes ; which , god is our witnesse , neither hatred of any mans person , nor love of contention , nor any worldly respect ; but only the conscience of our calling hath drawn from us . and as for our arguments for not subscriving , which are taken from our due subjection and obedience to our soveraigne , and his lawes , we protest , and declare , that they ought not to be so interpreted , as if we intended to accuse you , or others , our dear countrey-men , of disloyaltie towards our most gracious king ; or , as if our purpose were to lay any such imputation upon you : for they are only used by us , to show what the wordes of the covenant seem to us to import , and how we conceive of them ; as also , what maketh us so to conceive of them . we doubt not , reverend brethren , but ye know , that as we owe to you , and to your proceedings , the favourable judgment of charitie ; so we ought to judge of those thinges , which we are to sweare , and subscrive , with the strict and inquisitive judgement of veritie ; and consequently , we ought to ponder duely , and to propound particularly and fully to others , ( especially to those who requyre our oath and subscription , and undertake to satisfie our consciences there-anent ) all the doubts and reasons which make us unwilling or afrayde to give our subscription thereunto , iohn forbes of corse , doctor and professor of divinitie in aberdene . alexander scrogie , minister at old aberdene , d. d. william leslie , d. d. and principall of the kings colledge , in old aberdene . robert baron , doctor , and professor of divinitie , and minister at aberdene . iames sibbald , doctor of divinitie , and minister at aberdene . alexander ross , doctor of divinitie , and minister at aberdene . the ansvveres of some brethren of the ministerie , to the replyes of the ministers and professoures of divinity in aberdene ; concerning the late covenant 2. chron. 15. 15. and all juda rejoyced at the oath : for they had sworne with all their heart , and sought him with their whole desire : and he was found of them . to the christian reader . that you may know our proceedings , how we are brought upon the stage , and contrary to our expectation , are put in print . comming to aberdene , on fryday , the after-noon , we received the demands of our reverend brethren , that night late ; and , for the greater expedition ; without delay , we returned our summarie answeres on saturnday at night . on the lords day following , we desired to expresse our selves to the people in presence of the ministerie , but the pulpits and kirks were altogether refused ; and therefore in the most convenient place we could have , sub dio , and at such houres as were vacant from the ordinary exercises of publicke worship , we delivered our message in the audience of many . after our last sermon , towards evening , we found that our labour was not in vain in the lord : for dyverse persones , of speciall note , both for place and wisdome , with willing heart , and great readinesse of minde , did publicklie put their hands to the covenant . having the weeke following seene some parts of the countrey , [ where besides the presbyteries alforde and deere , who had subscrived before , the moderator , and dyverse of the presbyterie of aberdene , the presbyterie and people of turreff , after they were satisfied in some scruples , did also subscrive ] we returned the next saturnday to aberdene : where finding that some others had subscrived that weeke , we resolved to preach upon the morne . that night we received a replye , unto which before our returne home , we have made an answere . all these we desire may be unpartially considered : & if it shall please the lord , that any light shall come from our labour unto thy minde , let it bee as●ryved not unto us , ( who neither had time nor helps for such a taske ) but to the brightnesse of the trueth , and cause it selfe , and to the father of lights : to whome be all glorie . to our reverend brethren , the doctors and ministers of aberdene . that our answeres ( reverend and beloved brethren ) have not given you full satisfaction , as it may be imputed to our weaknesse , in the defence of so good a cause , so it may proceed also from your own prejudice against what could be said by us which we have some reason to suspect for two causes , one is , that your demands which we conceived to have been intended meerly for us , and were sent unto us from you in write , were published before our comming , in print , like as ye have now printed and published your replies before ye had seen our answeres unto that which we received from you last in write ; we having promised to the bearer , to returne an answere shortly ere we departed the countrey . this may seem rather to be a seeking of victory from prejudice , then a search of veritie for satisfaction . the other cause of our suspicion , is , that the groundes of our answeres to you , have proven satisfactorie to others , who for age and gifts of learning and understanding , are pryme men in this kirke and kingdome , and to whom modestly will not suffer you to preferre your selves . but whether our weaknesse or your prejudice be the cause , must be now judged by others , to whose view ye have brought us : whom therefore we with you heartilie desire unpartially to consider our first and second answeres ; wishing and hoping that partiality , prejudice , and all worldly respects and feares , laide aside , the naked trueth shall be seen of all her lovers . concerning your confidence of us , as we in love judge , that ye thinke not your selves ●o be stryving against the trueth ; so may ye conceive , that we can no more bee brought to your mynde , then wee can bee drawne from the profession of our religion , as it hath been reformed , sworne , and confirmed by the late and preceeding covenants , and from following the example of our religious reformers , and the manie worthies succeeding them in this kirke , who would have been glad to have seen the dayes which we now doe see : and for which we pray , that both yee and wee may be thankefull ▪ so shall it not be imputed unto us , that we have not discerned and used the day of the lords visitation : so shall we all rejoice together in the day of the lord . to the first replye . your experience in your disputes against the common adversary , wherein ye say ye are so frequent , hath ( no doubt ) taught you , how easie a matter it is to multiply objections against the trueth , and cause of god : and your selves knowe , that your objection against our calling , and the warrand of our comming to you , was framed , and published in print , before it was propounded unto us , and ere our answere could be had ; but so soone as we did heare your demands , we answered incontinent , in the humilitie and trueth of our mindes , that we were to obtrude nothing upon you , or your flock , by any particular authority , civill or ecclesiasticke ; but that we did come , in all meeknesse , to represent unto you the present case of this kirke , and in love to intreat you , to joine with us , for the peace thereof ; for which we trust , without wronging any lawfull authority , we may claim the warrand of the highest and greatest authority , although we had not been sent from almost the whole kirke and kingdom , lawfully conveened at this time , for the preservation of religion , and of the liberties and lawes of this kingdom , so sore shaken , by the usurpation of the prelates , and their favourers . let us consider one another , to provoke unto love , and to good works , &c. sayeth the apostle , hebr. 10. 24. and where ye object , that without your leave we preached within your congregation ; which is aggravated by you , as a heinous fault , both against scripture , and against the canons of ancient counsels , which ye have laboriously quoted against us ; we intreat you , to be more sparing , lest the guiltinesse , if there be any , reflex upon your selves : for your pulpits and kirks being denyed us ( not from any injurie done by us , but by your own determination , before our comming ) a necessity was laid upon us , to deliver our message in such places , as your courtesie did permit ; wherein no man will find , that we have failed , if he consider , first , that there is as wyde difference betwixt ecclesia turbata & pa●ata , the troubled and peaceable estate of a kirk , as is betwixt ecclesia constituenda , & constituta , and many things are necessary in the one , which perhaps are not expedient in the other . ye speake of the constitution of the kirke this yeare , as if ye had beene speaking thereof many yeares before this time . 2. that the word of god , and the canons of counsels , will have pastors so to care for their owne flockes , that they forbid them not , to care for the whole kirke , especially in the time of a common combustion . when the house is on fire , every man ought to runne to all rowms , where hee may quench it : when a laik stricketh up in a ship , every mariner , yea , every passenger , ought to labour to stop it . even he who is not universall pastor of the kirke , is pastor of the universall kirke : & the apostle hath taught us , that we are members one of another , rom. 12. 4. as all the members of one bodie being many , are one body ; so also is christ , 1 cor. 12. 12. that the members should have the same care , one for another , vers . 25. if some members of this kirk had not cared more kindly , in this time of cōmon danger , then other some have done , the whole body had been ere now dangerously , if not desparatly diseased . 3. that we made choise of such houres , for delivering our message , that the people might attend your ordinary times of publick worship ; which maketh your charge , of the peoples contempt , or ours , of your ministery , to be most unjust . in the second part of your replye to our answere to your first demand , ye might have made choise of words witnessing more respect to the most part of the kingdom now , ' and to the kirke in former times , then of a confederation , and negative confession : we know no other confederation at this time , but this same laudable covenant , which our progenitors , and many yet living , made with god , and amongst themselves , at the commandement of authority , and according to the example of the people of god in former times . neither is that short confession meerly negative , since the beginning thereof is affirmative , and doeth virtually containe the first large confession ratisied in parliament , 1567. 2. no pastors , in our knowledge , have either been forced to flee to foraigne countreys , or have been threatned with the want of their stipends , for the refusing their subscription : but this we have heard , that some of them have of their owne accord , gone to court , for procuring of protections against their creditors , and against the lawes , and duety of good subjects , have made lies between the king and his people . others we know have wilfully refused , to abide with their flock ; and being earnestly intreated by them , to attend their charge , have left them , and have gone out of the countrey , for no reason , but because the people had subscrived ; and , as ye knowe , that arguments have been taken from augmentation of stipends , to hinder subscription : so ye may knowe , that fear of worldly losse , rather hindereth men to subscrive , then scruple of conscience . the prelates flight , seemeth rather to have proceeded from inward furies of accusing consciences , or for fear of a storme , ( which being procured by their owne doing , may be easily prognosticated by them ) then from the inforcing of subscription of the covenant , which in our knowledge was never required of any of the prelates , although they be grossly guilty of the breach of the covenant , which they did sweare & subscrive before . 3. your help , by your prayers , and other means , for extinguishing of the present combustion , we still desire , but with all intreat , that you would both joyn with the rest of the kirkes of the kingdome , in publicke humiliation and fasting , which the lord himselfe doeth proclaime and call for at this time ; so should your prayers be the more effectuall , and also ye be good instruments , according to your power , with your own people , and the countrey about , to joine in the covenant , so should ye finde the worke of pacification the more easie . 4. the reasons which we touched in our answere , for proving , that ye might , without just offence to any , joine with us , in subsc●iving , are not yet answered : for , first , a sound interpretation of the covenant , although proceeding from a private person , and altogether voide of externall authority , can not make a substantiall difference : and if the interpretation be unsound , although it were confirmed by authority , it maketh not a substantiall coincidence . 2. why is it denyed , that the former covenant containeth mutuall defence , since all are obliedged thereby to de●end religion , according to their vocation and power , and the kings person and authority , which can not possiblie be done , without mutuall defence : and since that clause of the covenant , is so expounded , and applied upon grounds of perpetual reason , in the general band drawn up , & printed by authority , an. 1590. 3. ye must either prove this covenant to be substantially different from the former , which is impossible , or ye must acknowledge this to have the same authority with the former , since we are really obliedged in the former covenant , and virtually the same warrand of king , counsell , and assemblie , remaineth , and was never yet discharged : by vertue whereof the covenant might have beene renewed yearly , by all the subjects of the kingdome , no lesse then it hath beene subscrived yearly by such as passe degrees in colledges , and such as were suspect of papistrie , from time to time . 4. what was done by his majesties commissioner , was no● done in a corner , that it needeth to be pryed into , or doubted of , and what was allowed by his grace , who had so great power from his majesty , to declare his majesties will , and to receive declarations from his subjects , and who was in every poynt so zealous and tender of his majesties service and honour : who are ye , that it should be dissallowed by you ? ye will have the kingdome guilty of combination against authority , and will not have the king to be satisfied , when they have declared themselves to the contrary , and their declaration is accepted by his majesties commissioner . this manner of dealing , is more sutable to papists , and such incendaries , then for you , who desire to prove good patriots , in using all means of pacification . 5. we are sory , that ye should be the first , who have accounted our covenant to be a confederacie against the trueth , since some of your selves , and all every where have been constrained , to acknowledge , that they aime ●t the same end with us , to maintaine the trueth . and for that which displeaseth you in our way , that we deale after such a manner with people , to come in , we answere , that we have seen in this land , the day of the lords power , wherein his people have most willingly offered themselves in multitudes , like the dew of the morning : that others of no small note , have offered their subscriptions , and have been refused , till tyme should try , that they joine in sincerity , from love to the cause , and not from the feare of men : and that no threatnings have been used , except of the deserved judgement of god ; nor force , except the force of reason , from the high respects which we owe to religion , to our king , to our native countrey , to our selves , and to the posterity ; which hath been to some a greater constraint , then any externall violence ; and we wish , may prevaile also with you . to the second . vvee perceive , that ye passe in silence , that which we answered concerning the preventing of trouble , which by all appearance had been too sensible to many before this time , if the conventions censured by you , had not been kept ; we desire , that ye would here declare your selves , whether ye would have rather received the service booke , booke of canons , and other trash of that kind , tending to the subversion of religion , and to the prejudice of the liberties of the kingdom , then to have conveened in a peaceable manner , to present supplications to his majestie , for averting of so great evils . neither doe ye speak a word of the saying of k. iames , which ought to be regarded , both for the witnesse sake , who is of so great authority , and for the testimony which containeth so great reason . for , shall not the whole body of a kingdom stirre pro aris & focis ? or shall our religion be ruined , and our light be put out , and all men holde their peace ? we told you also , that the first part of the act of parliament , 1585 , is relative to another act in queen maries time , which specifieth , what sort of leagues and bands are forbidden , and setteth us free from the breach of the act : but yee have answered nothing to this , and still dispute from the act of parliament , rather then from other grounds , better beseeming your profession , and ours ; and in this will so precisely adhere to the letter of the law , that you will have no meetings , without the kings consent , even in the case of the preservation of religion , of his majesties authority , and of the liberties of the kingdome , which we are sure must be contrary to the reason and life of the law ; since the safetie of the people is , the soveraigne law. although it be true also that for our covenant , we have the consent of authority pressing upon all the subjects in the generall band , and confession of faith , formerly subscrived for maintenance of the religion , their subscription and oath as a note of their soundnesse in religion , and of their loyaltie and fidelitie to the king , and his crown , wherein iurisconsults , more skilled in this kinde , then we need to be , have given their responses and verdicts , in favours of us , and of our cause . 2. the poynt touching authority , is so full of thornes and rockes , useth to be so vehemently urged , to procure envye against the gospell of christ , and can so hardly be disputed and discussed , except in a large treatise , to the satisfaction of kings and kingdomes ; and all having interest , that for the present we only wish you to heare the testimonies of two grave divynes , the one is whittaker , in his answere to master reynolds preface , pag. 6. stirres and tumults for matter of religion , reynold rehearseth , that hath been in germanie , france , bohemia , as though it were sufficient for their condemnation , that they once resisted , and did not by and by admit whatsover violence was offered , either to gods trueth , or to themselves , contrary to promise , to oath , to publicke edicts , to law , whereby they were warranded to doe as they did : more of this matter , will i not answere , being of another nature , and cleared long since from the cryme of rebellion , not only by just defence of their doeing , but also by the proclamations and edicts of princes themselves . the other is bilson , in his booke of christian subjecton , in defence of the protestants in other countreys , against the objection of the iesuit , pag. 332. affirming , that subjects may defend their ancient and christian liberties covenanted and agreed upon by those princes to whom they first submitted themselves , and were ever since confirmed and allowed by the kings that have succeeded , they may requyre their own right , save their own lives , beseech , that they be not used as slaves , but like subjects ; like men , not like beasts ; that they may be convented by lawes , before judges ; not murdered in corners , by inqusitors . this is also the judgement of rivetus in his commentarie , psal. 68. which being looked upon by you , will furnish a full answere to what ye have cited at length from his iesuita vapulans . for betwixt jesuiticall treasonable and pernitious doctrine , and practises against princes and magistrats , refuted by him , and the loyall and sound doctrine of protestants , your selves know the difference and opposition , like as it is cleare as the sunne , by that short confession , by the application thereof , to the times in this present confession , by our publicke protestation , and by the declaration exhibited to his majesties commissioner , that we meane not only mutuall concurrence , and asistance in the cause of religion , but also to the uttermost of our power , to defend the kings majestie his person and authority . we would be glade , that ye and others were witnesses to our private prayers , and the most secret of our thoughts and affections , concerning our loyaltie to our dread soveraigne ; so should ye either cease to write in this sort against us , or be forced to write against your own consciences . 3. when we justifie our conventions and covenants , from their purposed ends , we meane not only the last and most remote ends , but the nearest and immediate , and if nothing in these can merite just censure , the conventions and covenants no more in that which ye call the object , nor in their ends , can be culpable : what aspersions have been put upon our reformation , and reformers , by the malice of our adversaries , can not be unknown to you . but we wish , that your engynes and penns may be better imployed , then to joine with them in so bad a cause , which we expect also from your prudence , considering the people and place where ye live . to the third . yee doe well and wisely , that ye search not curiously into the myndes of princes , and reasons of state : but whether all his majesties subjects be satisfied with the last proclamation , needeth , no deep search . for although possiblie some had been more pleased with a proclamation , commanding the service booke , such especially who neither will see no errours in it , or have publickly professed , that they have been groaning for it , yet the protestation of the supplicants against it , as it giveth most humble and hearty thanks to his gracious majestie , for what is granted ; so it testifieth upon undenyable evidences , that the proclamation is not a satisfaction of our just desires : for , first , the proclamation supposeth the service booke to be no innovation of religion . 2. that it is not contrary to the protestant religion . 3. that the proclamation giveth not order for discharging all the acts made in favours of the service booke , especially that of the 19 of february , which giveth unto it so high approbation , as serving for mantaining the true religion , and to beat out all superstition , and no wayes to be contrary to the lawes of this kingdom ; but to be compyled and approved for the universall use and edification of all his majesties subjects . 4. it is so farre from disallowing the said booke , that it putteth us in feare , that it shall be prest in a faire and legal way , and therefore , notwithstanding the proclamation , the necessity of covenanting , which containeth nothing contrary to the acts of parliament , nor to the duety of good subjects ▪ but is the largest testimony of our fidelity to god , and loyaltie to our king , ( whatsoever it may seem to you to import ) doeth yet continue , that his majestie may be pleased , to grant the full satisfaction of our reasonable petitions , and that our religion , and liberties , may be preserved for afterwards . whosoever professe themselves , to be perfectly satisfied with the proclamation , doe proclaim in the ears of all the kingdom , that they are better pleased with the service booke and canons , then with the religion , as it hath beene professed in this land since the reformation . to the fourth . vvee were assured , that your demand proceeded from a mistaking , and therefore , according to our knowledge , did ingenuously , for your satisfaction , expound unto you the minde of the subscrivers ; but finde now , that we have laboured in vain , at your hands , from which we have received this reply ; unto which , concerning the first miss-interpretation , we answere : 1. that although we doe neither use threatnings , nor obtrude our interpretation upon you , as bearing any obligatory power , yet pardon us , that we march you not , and put you not in the ballance with the greatest part of the kingdom , both ministers , and others , in whose name we recommend this interpretation unto you , by all faire means , and force of reason : and in so doing , wee are so farre from the breach of our solemne vow , and promise , that we esteeme this to be no small proofe of that godlinesse , and righteousnesse , wherein we are bound , by our covenant , to walke . 2. the autori●ative judgement of our reformers , and predicessors , is evidenced , not onely by the confession of faith , ratified in parliament , but also by the books of discipline , acts of generall assemblies , and their own writs ; wherein , if ye will , ye may find warr●nd for this interpretation ; and in respect whereof , it is publick ratione medii , besides those midses of scripture , of antiquity , and of the consent of the reformed kirks , which are named for midses by you . concerning the 2 missconstruction , it is no marvell that prejudices , and preconceived opinions , possessing the minde , make men to fall upon interpretations of their own ; but in the south parts of the kingdom , where many learned and judicious men , both pastors , and professors , were assembled , at the first subscriving thereof , we remember of none that did fall into that misstake . and the two sorts of novations , such as are already introduced , and such as are supplicated against , are so punctually distinguished , that there is no place left to ambiguitie : but on the contrary , the novations which we promise to forbeare for a time onely , cannot be supposed in the following words , to be abjured for ever , as popish novations . 2. upon a new examination of the words , ye perceive , that the articles of pearth , and episcopacy , are condemned as erronious corruptions , because we promise , to labour , to recover the former purity & libertie of the gospell : unto which our answere is , that it appeareth , that you will have all the covenanters against their intention , and whether they will or not , to disallow , and condemn , the articles of pearth , and episcopall government , lest they be tryed in a generall assembly : but it is knowne to many hundreds , that the words were purposelie conceived , for satisfaction of such as were of your judgement , that we might all joine in one heart , and covenant , for establishing religion , and opposing erroures . and for your argument , whether the articles of pearth , and episcopacy , be against the purity and liberty of the gospel , or not , which is not determined by these words of the covenant : but it cannot be denyed , first , that if in a free assembly , they be found to be against the purity and liberty of the gospell , they ought to be abolished : in the meane time , it being left free , by the words of the covenant , to all , who will , to stand to the defence of their lawfulnesse . secondly , how can it be denied , that many corruptions , contrary to the purity and liberty of the gospell , were they never so innocent in themselves , have accompanyed these novations , such as the superstious observation of daies , feriation and cessation from worke , on those dayes , feasting , guysing , &c. many grosse abusses have entered in the sacrament , upon kneeling before the elements , and upon the lawlesse usurpation of prelates : in respect whereof , even they who allow of pearth articles , and episcopacy , may swear to recover the purity of the gospell . and thirdly , who can be so great a stranger at home , as to deny , that many corruptions of popery , and arminianism , have entred in , in the kirke , and have been vented , and defended , in schooles , and pulpits ; by reason whereof , we are bound , every one of us , according to the measure of our light , to labour for recovery of our former purity ? and therefore , if you had cast your eyes upon the condition of this poore kirke , as ye have pryed narrowly , into the expressions of the covenant , ye might have spared both your owne labour , and ours , and not laboured to skarre both your selves and others , with this shadow . in your argument , ad hominem , you should have considered , that whatsoever be our judgement , as we are particular persons , yet , at this time , we were to be taken , as commissioners , from the whole company of subscrivers , who , about this point , are of different judgements : and if some of your own judgement , had either come alone in our place , or had been joined in commission with us , we had anticipate your objection : and this ye have been forced to see ; and so your selves , in propounding your objection , have answered your own syllogisme , in making us to say , that ye may sweare and subscrive seeing ye thinke not these things to be abjured in that oath made anno 1581 : neither was it for you , to inquire in our private opinion , nor necessary for us , to make it knowne , but to have conceived of our minds , according to our commission , and the will of those who sent us . your arguments need to be no impediments unto your swearing of the covenant . for upon your grounds , ye would not have sworne the short confession , any time bypast : yea , ye can not sweare the confession of any kirke ; nay , not the articles of the creed , because of the diverse interpretations of the article of christs descent into hell ; or swearing them in scotland and england , ye behoved to sweare them in diverse senses . there be some words of the lords prayer , as give us this day our daily bread ; and of the ten commands , as the words of the fourth command , which are diversly understood ; must christians , therefore , forbeare to joine in saying the prayer , or swearing obedience to the commandements ? neither for this doe we admit any ambiguity , or equivocation : the words certainly have but one true sense , and signification , but diverse persons conceive and understand them , according to the different measures of their light . since then your disputation is builded upon such a supposition , it must either fall to the ground , or hardly can any confession of faith , or religious covenant , be sworne . offend not , therefore , if we in modesty , present unto you , a dish of your owne dressing ; we meane , the like argument , ad hominem . the rites and ceremonies , which are not abjured in the negative confession , are not abjured in this late covenant . but the rites and ceremonies , which were concluded in pearth assembly , are not abjured , as ye say , in the negative confession , made anno 1581 : therefore , they are not abjured in this late covenant . the first proposition is evident , because in the late covenant we are bound no furder , concerning the negative confession , but to keep it inviolable : and therefore , what rites are not abjured there , are not abjured here . the second proposition cannot be denyed by you ; for these twenty years by-gone ye hav● thouhgt your selves free of perjury , notwithstanding of the oath in 1581 , and of your conforming your selves , to the ordinances of pearth . and whereas ye alleadge , afterward , as before , that our supplications are satisfied , the contrary is knowne , by our publicke protestation , and by our last supplication , and complaint , presented to his majesties commissioner . and urging of the service booke , was a sufficient reason , for forbearance of pearth articles , till an assembly ; at which time it may be determined , whether it be expedient , that this kirke be any more troubled with them . neither needeth your conscience to hinder you to subscrive the forbearance of these novations , as if swearing of forbearance , were a swearing disobedience to authority : first , because the swearing of forbearance of a thing in your opinion , indifferent , in the case of scandall , and of sensible feare in others , of superstition , is the swearing of obedience the commandement of god , which forbiddeth us , to destroy him , for whom christ died , although man should cōmand the contrary . 2. because the articles of pearth were concluded , for satisfying the king , and not to presse any man with the practise of them , as was openly professed unto the opponents , before the face of the whole assembly : and because the act it selfe giveth warrand , to forbeare the practise at this time , when the memory of superstition is revived which maketh us to thinke , that they who have forborne the practise of these articles , since the superstitious service booke was complained upon , make most truelie conscience of obedience of the act of pearth , and parliament , ratifying the same , and are most conforme unto the confession of faith , ratified in parliament , declaring , that ceremonies ought to be changed , when they rather foster superstition , then edifie the kirke , using the same . last of all ; ye say , ye can not sweare forbearance , because ye can not abstaine from private baptisme , and private communion ; where we perceive , that in your judgement , private baptisme and communion , are not any more things indifferent , but necessary , necessitate praecepti , in so farre , that the not using of them , is a contempt of the means , and a tempting of god. by this your doctrine , first , the state of the question , anent pearth arricles , is quite altered ▪ for ye , and your associates , did ever , to this time , alleadge the question , to be of thinges indifferent : but now ye finde some of them so necessary , that altho the generall assembly of the kirk , should discharge them , yet ye behoved still , for conscience of the commandement of god , to practise them . if ye have the same judgement of kneeling before the elements , and of festivall dayes , it commeth to passe amongst us , which hath been incident to the kirke , informer ages , that thinges have been first brought in , as indifferent , then urged as necessary . if confirmation also in your judgement , be not indifferent , but necessary , we desire to understand , with what conscience it hath beene slighted , and utterly neglected by the prelates , these 20 yeares past ? and how it is , that ye have carried so small regard to the canon of the kirke , and act of parliament , and to the benefite of young children , as not to requyre , urge , and presse the practise thereof , both in your own charge , and throughout the whole kirke ? this would seem to be partiall dealing , to presse some ceremonies , and neglect other some ; while both by the same canon of the kirke , and act of parliament , are appointed . 2. ye doe hereby condemne the practise of the kirke of scotland , from the time of reformation , till pearth assemblie , and put no small guiltinesse upon other reformed kirkes , who use not that at all , but rather abstaine from it , as dangerous , which ye now doe professe , to be so necessary . 3. we wish you wisely to consider , whence it is , and what can be the true cause , that ye living in that part of the kingdome , should be more pressed by the people , with the practise of private baptisme , and communion , then all the kirkes in the kingdome beside , where these twenty yeares past , rarely any such motion hath been made : is it not because that popery prevaileth there , and the people have a superstitious conceat of baptisme and communion , as absolutely necessary to salvation ; as if god had tyed his grace to the sacraments ; and children dying without baptisme , and others without their last viaticum , did perish ? thus ye minister the sacraments in private , as necessary , necessitate praecepti ; and the people seeme to desire , and receive them , as necessary , necessitate medii : an evill very curable , in that citie where the assemblies of the people , for publicke worship , are frequent , wherein the sacraments might be ministred frequently enough , with great solemnity , and edification , 4. and though we doe not deny , but baptisme privatlie ministred , by the minister of christ , according to the institution , be true baptisme , and , that a childe thus privately baptized , be not to be baptized againe , ( although it be true also , that private baptisme maketh way to this errour of re-baptizing : ) yet we hold , that the necessitie of the commandement , standeth only for baptisme in publick , since no precept requyreth baptisme , but when the ministration thereof can be had orderly , with all the circumstances requisite ; whereof this is one , that it be ministred in the presence of that visible kirke , whereof the children are to be members : for not only the minister of baptisme , and the parents of the children , but the congregation also hath interest in the baptisme of every member that entereth in their communion : which therefore , ought to be a publick action , no lesse then the cutting off of a rotten member , by excommunication , ought to be done publickly . 5. it is known , that private baptisme hath bred , and fostred the opinion of absolute necessitie of baptisme , of baptisme by women , and private persons , of baptisme by supposition , &c. and , that the ministration of the sacraments , in private places , hath been , and is , the ready way to bring people to the contempt and neglect of the sacraments in publicke , and to the prophanation thereof in private . 6. when all the forms of ministration of baptisme , shall be compared , both that of the ancient kirke , keeping easter , and pentecost , for the solemne times of baptisme , and the other of the popish kirke , and other kirkes , not well purged of the dregs of popery , ministring baptisme and communion at all times , in private places , and before few persons ; it shall be found , that no better course could be taken , then that which hath been wisely appointed and observed , in the kirke of scotland , since the reformation ; that the sacraments be ministred in the ordinary meetings of gods people ; unto which they had regard , and not unto the places of materiall kirkes : which we adde , lest any should thinke , that we entertained any superstitious conceat of places . to the fifth . to the first exception , we have even now answered , and need to adde no farder , concerning private baptisme and communion . 2. we looked , that your argument , ad hominem , had beene closed in the fourth reply , and wish , what ye had to say , against the dispute , of popish english ceremonies , or any other treatise of that kinde , or any of us in particular , had been keept to another time : for , would any of us , refuse to sweare the short confession , because ye have expounded some articles thereof , contrary to our minde ? our desire is , that ye keep your own meaning of the negative confession , and we keep ours , according to our diverse measures of light ; and , that both sides promise , forbearance , as is required in the covenant , which may very well stand both with your meaning , and ours : of ours , there is no question ; and of yours , there needeth none to be moved by you , since ye thinke them indifferent : and therefore , in such a case , may promise , to forbeare them . from this ground , and from the different use of the word discipline , and policy , it is easie to answere , both your sorites , and dilemma : for the late covenant bindeth you to keep the former , according to the common meaning of the subscrivers ; and not according to your interpretation or ours , in particular : and the horns of your dilemma , may be turned about against your selves : for we aske of you , unto which of the members of the distinction doe ye referre episcopacy , and the articles of pearth ? if they were abjured for ever , before pearth ▪ assembly , how is it that ye have admitted and practised them , since that time ; for this were perjury ? and if they were not abjured , but by the short confession were left indifferent , why may ye not , for any impediment ye have from that confession , forbeare now the practise of them ? we looked not for velitations of this sort , which the change of commissioners sent unto you , might have prevented , but for some solide and grave reasons , why ye could not subscrive the covenant , whether presented from our hands , or the hands of others , our learned and reverend brethren , of your practise and judgement , who might have beene sent unto you in our place . in the meane time , because manie are intangled with the word of discipline , and policie , we desire the reader to remember , that sometime the word is taken for the rule of government of the kirke , and censure of manners , by office bearers appointed by christ ; and thus it is unchangeable : sometimes for the constitutions of counsels , and acts of parliament , about matters of religion ; and thus it is alterable , or constant , according to the nature of particular obiects : and thirdly , it is taken for the ordering of the circumstances , to be observed in all actions divine , and humane ; and thus it is variable . we appeale with you , to the indifferent reader , who is judicious , whether it be necessarie for your subscription , to know our opinion of such rites and ceremonies , as are not of divine institution . we have reason , [ for any thing that ever we heard to the contrary , these twenty years past ] to cleave unto the words of the covenant , concerning such rites as are brought into the kirke without , or against the word of god. the blessing of marriage ( now the second time instanced ) we conceive , neither to be circumstance , it being neither time , place , order of doing , nor any such thing , nor a ceremony properly so called , more then the blessing of the people , commanded in the law , and practised before the law , or praying for a blessing upon the ordinance of god , that it may be sanctified unto his people : we neither exalt marriage so high , as with the papists , to thinke it a sacrament ; nor doe we abase it so low , as to thinke it a paction or contract , meerely civill , it being the covenant of god , which cannot be disolved by consent of the parties , as other civill contracts may be : and therefore , as we will not use it superstitiously , according to the prescript of the service booke ; so will we not for the abuse of popery , although it were a paction meerely civill , it being so important , with-holde ecclesiasticke benediction from it . to the sixth . silence carrieth sometimes the appearance of consent , sometime it is from weaknesse ; and since yee know also , that it may at sometimes come from wisedome , and moderation ; why doe ye not rather keepe silence your selves , then make such an interpretation of ours ? we deny not , but divines , both ancient and moderne , are against us , concerning the lawfulnesse of the thinges contraverted : but we withall affirme , first , that divines , both ancient and moderne , are against you also ; and both may be true , for both are but propositions indefinite , in a matter contingent . 2. that almost all divines universally are for us , and for the forbearance of thinges indifferent , in such a case , which is the point urged by us , and cleared before . secondly , we deny not , but the oath containeth many other articles but concerning that of the novations already introduced , if ye could have believed us , and so many thousands as have subscrived , it containeth no more , but the forbearance of them , for a time ; neither can any farther be extorted from the tenor of the covenant it selfe , according to your grounds . if ye will interpret it according to the meaning which ye thought it had the last year , and which we urge you not to change . and to promise forbearance , can neither be contrary to that duety which ye ow to your flock , nor be disobedience to authority , but a meane to edifie gods people , and obedience to god. to the seventh . first , the reason propounded in the seventh demand , for refuseing your subscription , because ye supposed pearth articles to have beene abjured , as popish , is answered to the full , and impediment put out of your way . this other that ye propound , concerning our conception and meaning of the short confession , may be as easily removed , if ye will once believe , that we urge not upon you our meaning but leave you to your own , till the matter be examined in an assemblie . 2. ye call some of those novarions , necessarie ; but without warrand of that assembly which concluded then , as indifferent , and all the rest you will have to be laud●ble : thus by progresse of time , things formerly indifferent , become necessary ; and what was but lawfull before , and had much adoe to gaine that reputation , is now become laudable ; where ye plainly discover the cause of your unwillingnesse to subscrive , not so much to be the commandement of authority , as the necessity and excellency of the things commanded . till ye , therefore , change this opinion , ye cannot promise forbearance , neither upon our dealing , nor at the commandement of authority , although forbearance should serve for the peace of the kirke , and kingdome . to the eight . first , we remit the reader to our answere , and your reply , which we hope , shall be found no confutation . 2. we observe , that ye have not answered our argument , for our swearing the defence of the king , and his authority , with a specification , which ye call a limitation ; wherein we have followed the confession of faith , ratified in parliament , the kings confession , and act of parliament ; upon which ye will not doe well , to fasten so foule imputations , and put so hard constructions , as ye doe , upon us , for inserting in our covenant , what they have said before us . if our specification be right , why censure you it ? if it be wrong , why fasten ye not your censures upon the fountaine from which it is derived ? the loyalty of our intentions , to maintain the kings person , and honour , is so fully expressed , that it hath given content to those who are nearest his majesty : and we should wrong , not only them , but also the covenant , and the subscrivers thereof , if we should make new declarations to others , of greater distance , who wrong both the king , and themselves , in craving them . 3. to doe with a doubting conscience , is a grievous sinne ; but to make and multiply do●b●s , for hindring a good worke , and to oppose against a shining light , is no lesse grievous . ye spake before of a limitation , and now ye have added precisly ; as if the n●ming of one duety , were the excluding of all other dueties . we all , by our oath of alleadgeance , by his majesties lawes , and by other obligations , acknowledge , that we owe many other dueties to the king , which were very impertinent to expres in this covenant . 4 what kynde of conference ye meane , whether by word or write , we know not ; but ( while we were among you ) ye know what notice you were pleased to take of us ; and we have no delight , to resent it ▪ to the ninth . first , we are ashamed , to draw this rug-saw of contention , to and fro , in a continuall reciprocation , concerning the forbearance of pearth articles : and therefore , forbearing to doe so any more , we referre the reader to our former answeres . 2. we doe not affirme , that the only reason , why kneeling was appointed , was because all memory of superstition was past . there be indeed other reasons expressed in the act , but such as the authors thereof may be ashamed of , as both perverting the text , psal. 95. as making kneeling to be necessary , in every part of gods worship , and as giving matter to many treatises , proving kneeling before the elements , to be idolatrie , according to the act , unto which we now referre you : but this we say , ( which is manifest by the act it selfe ) that in the case of present superstition , or feare thereof , all other reasons had not beene forcible , to enforce kneeling then , nor can have force to continue kneeling now . this feare hath beene great , this year by past , throughout the kingdom , by reason of the many superstitions of the service booke , which , it may be , ye no more acknowledge , then ye doe the superstitious dispositiō of the people , because they are not that which they were at the time of reformation . 3. we would heare what malice it selfe can say against the words of the protestation , that it shall be lawfull unto us , to defend religion , and the kings authority , in defence thereof , and every one of us of another , in that cause of maintaining religion , and the kings foresaid authority , and to appoynt , and hold meetings , to that end ; like as our proceedings have beene in themselves most necessary and orderly means , agreable to the lawes and practise of this kirke and kingdom , to be comended , as reall duties of faithfull christians , loyall subjects , and sensible members of the body of the kirke and kingdome , and tende to no other end , but to the preservation of religion , and maintainance of the kings authority . to your interrogatoures , ( which ye seeme to propone , rather to be snares to us , then for satisfaction to your selves ) we answere once for all in generall , that if this were the opportunitie of that disputation , we shall be found to deny nothing unto authority of that which the word of god , the law of nature , and nations , the acts of parliament , these royalists , sound divines , and loyall subjects , give unto kings and princes gods vice-gerents on earth ; and that not from respect to our selves , but to the ordinance of god , by whom kings reigne . but seeing so oft and so instantly , you presse us in this point , ye force us mutually to propone to you such questions , as , it may be , ye will have no great delight to answere . 1. we desire to understand of you , whether ye allow , or disallow , the service booke , and booke of canons ? if ye disallow them , as an innovation of religion , why have ye not either joined in supplication with the rest of the kingdome , or made a supplication of your own , against them , or some other way testified your dislike ? next ; whether it be pertinent for men of your place and qualitie , to move questions of state , touching the power of princes , and liberties of subjects , after his majesties commissioner , and wise states-men , have received satisfaction of the subjects , for suppressing such motions as yours ? 3. whether doe the subscrivers more tender his majesties honour , by supposing his constancy , in profession of religion , and equitable disposition , in ministration of justice ; or ye , who suppose he shall fall upon his religious and loyall subjects , with force of armes , contrary to both ? 4. whether the joyning of the whole kingdom , in the subscription of the covenant , or the entertaining of division , by your writing , preaching , and threatning of your people , otherwise willing to joine , be a more readie meane to settle the present commotions of the kirke , and kingdom ? 5. if the prelates , and their followers , labouring to introduce popery in the land , make a faction by themselves , or as the guisians in france , did abuse his majesties name , in execution of the bloody decrees of trent , ( which god forbid ) we aske , whether in such a case , the lawfull defence of the body of the kingdom , against such a faction , be a resisting of the magistrate , and a taking armes against the king ? if ye affirme it to be , is not this to take part with a faction , seeking their own ends , against the common-wealth of the kirke , and kingdom , and honour of the king ? if ye say not , why then sinde ye fault with our protestation , of defending the religion , liberties , and lawes of the kingdom , of the kings authority , in defence thereof , and every one of us of another , and in that cause , as if it were an unlawfull combination against authority ? 6. whether doe ye think christian magistrats to be of so absolute & unbounded power , notwithstanding of any promise or paction made with the subjects at their coronation , or of any law made for establishing their religion and liberties , that there is nothing left , but suffering of mar●yrdome , in the case of publick invasion , of their religion and liberties ? if ye thinke , that any defence , is lawfull , why misconstrue yee the subscrivers of the covenant ? if not , how can ye be free of flattery , and of stirring up princes against their loyall subjects , for such ends as your selves know best ? we verily believe , that ye shall report small thanks , either of so good and just a king , or of so duetifull subjects , for entering within these lists . it is enough , that such questions be agitated in the schooles , and that with as great prudency , and as circumspectly as may be . to the tenth . first , ye take us in our fourth replye to be the penners of the covenant , and yet will rather wrest the words of it , to your owne meaning , then receive the interpretation thereof from us : for wee prejudge not your liberty of conception of that short confession , but permit it to your selves , whatsoever may be the private meaning of some who have sub●crived ; yet there is nothing in the late interpretation that c●ndemneth the articles of pearth , and episcopacy , as popish novations . ye may voice and reason in an assemblie as freely concerning them , and give your judgement of them , without prejudice , notwithstanding of your oath , according to your own grounds , as you would have done at the assembly of pearth . 2. we hop● ye be not so ignorant of the estate of the kirke , neither will we judge so uncharitably , as to thinke you so corrupt , that in your opinion there is nothing hath entred in the kirke , since that time , designed by you , beside episcopacy , and the articles of pearth , which can be thought prejudiciall to the liberty and purity of the gospell . to the eleventh . first , ye finde fault with us , that we have not upon this occasion , given you that testimony which we owe to you , of your sincerity , in professing the trueth ; and therefore , to supplie our defects , have taken an ample testimony to your selves , of paines in disputing , in wrytting , and preaching against popery , in processing of papists , and in doing all thinges which can be expected from the most zealous , of frequent prayer to god , of humbling your selves before him , of your holinesse of life , and conversation , &c. which have made us who were desirous to heare that testimony , rather at the mouths of others , that we might be no more challenged as deficient in that kinde , but give unto you your deserved praise , to inquire in matters ; whereupon , if we would believe the report of others , wee heare , that for all your pains , papists , and persons popishly affected , are multiplied , and papistry increased in your towne , more then in any other town of the kingdom , & no lesse under your ministrie , then any time before , since the reformation ; that there be in private houses messes , crucisixes , and other monuments of idolatry ; that ye have not many converts from popery ; that jesuits , and priests ; are countenanced there ; that your people at home , and your magistrats abroad , complain , that ye are but too sparing of your pains in preaching , and often fill your places with novices : but this we are sparing to believe , and wish , that the not imploying of your tongues , and pennes , in the defence of the service booke and canons , which are so pestred with popery , [ if the seeds of romish heresie , superstition , idolatry , and papall tiranny , come under that censure ] and your willingnesse to joyne with the kirke and kingdom , in fasting and humiliation , had been also testimonies of your sincerity against popery . 2. the laudable means of preaching , praying , &c. which we wish may be still in all faithfulnesse used by you , may very well agree with the renewing of our covenant with god ; and both being joined , have , in a short time past , produced more powerfull effects , to the comfort of many thousands , then all our prayers and preaching hath done for a long time before : which testifie , that , as it is warranded by the word of god ; so the motion hath pr●ceeded from god. all the arguments and subtilties that can be devised , will never make a people , ( who at this time have found god dwelling , and working in their hearts ) to thinke the contrary . 3. the naturall inclination of people to popery , and the perswasion of others , of their disposition , may make ▪ the people to conceive other wayes of the service booke , and canons , that ere it be long , they may be brought in , in a faire and legall way : and therefore , it is necessary , for preventing of those , and other evills of that kinde , that the subjects joine in a covenant , both for themselves , and their posterity . to the twelfth . first ; we have ever preached according to our measure , and have given example of reverence to authority , and the lords service : but we neither acknowledge the usurped authority of prelates , for lawfull authority , nor the service booke , for the lords service . and therefore , it was so much the more intollerable for the prelates , without authority from the kirke , or parliament , to bring in the service booke into gods own house , upon the lords own day . which maketh it nothing strange , that people zealous of the trueth , and of the service of god , were stirred up , to oppose : and we are very confident , that these who have opposed , doe beare as loyall respect to the kings majesty , and will be as loath to provoke him to just wrath , as their opposites are . in the meane time , why doe ye not acknowledge , that the children were higher provoked to wrath , by the prelates , whom ye account reverend and holy fathers ? 2. as the preservation of our own private possession , from invasion of others , belongeth to our selves , under the kings protection ; so the keeping of gods house , from pollution , and superstition , belongeth to authority , to the community of the faithfull , and to every one in his own place , and order . 3. we told you before , that we did no more allow violences of that kinde , nor we did allow the ●oule aspersions of rebellion , heresie , schisme and perjury , put upon the noblemen , ( and remnant covenanters . ) and where ye aske of us , why these tumults are not publickly by us condemned , and rebuked ? we aske againe of you , why ye did not condemne and rebuke such dealing , since that is no lesse transgression , both against the sixt and nynth command , then the other is against the sixt ? and whereas ye are now so peremptorie , in drawing a declaration from us , answearable to that which ye have given concerning the foresaid aspersions and calumnies , we having no commission , to declare the mindes of others in this point , or to give documents , for our own private judgement , doe heartily disallow every wrong of that kynde . as for the apologie of d. john forbes of corse , seeing the wrong hath been done not unto some few particular persons , such as ye say have been wronged by some of the people ; but unto the body of the kingdome , consisting of noble-men , barons ▪ &c. who are highly offended thereby , it were in us presumption , and without the bounds of our calling , to take upon us , to receive any declaration of that kinde , especially wherein so many thinges are reprovable ; as first , that his bitter speaches were occasioned by some printed bookes , affirming , that episcopacy , and pearth articles , were antichristian , and abominable . supposing it were true , did he thinke the noblemen , and whole covenanters , to be the authors of those books ? and was this dealing agreable to that christian meeknesse so much required of us before ? the writers of those printed books , are not the first who have spoken so : for master knox spared not , ( in a letter of his ) to call this kneeling , a diabolicall invention . secondly ; the swearing of forbearance of the practise of pearth articles , and the confirmation of the said doctrine , which we neither deny , nor affirme , to be imported in the olde covenant , but only in the interpretation thereof , we declare , that promise is only made , to forbeare for a time , doth not deserve so bitter a censure as this apologie beareth upon us . 3. if the kings majesty , counsell , or the subjects of scotland , had asked his opinion , and advice , he might have used the greater liberty . 4. it is ill apologized , to call it a holie indignation , and worse defended , since it is such a wrath , as worketh not the righteousnesse of god. 5. whereas he desireth to be accounted in the number of these , qui proficiendo scribunt , & scribendo proficiunt , we could wish , that he had profited better by writing , then he hath done by writing his irenicum first , and now this his warning , after his irenicum : for which if he make no better apologie , then confessing asperity of words , proceeding from an holy indignation , it will come to passe of his apology , as it fared with his irenicum , unto which was applyed fitly , what was spoken in the like case , aut fabrum forceps , aut ars ignara fefellit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cudere cudit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. whereas ye desire us , to doe the like , if ye meane of us personallie , we have declared our judgement , and shall be carefull to approve our selves to god , and the consciences of all men , in every such duety : and if ye meane us , and those that sent us , we shall not faill to report unto them , what ye desire , although our commission from you had been the more acceptable , if ye had spoken more reverently of our confession and covenant , then ye have been pleased to doe , in the words of your desire , and had put your hand unto the covenant ; which would presently have joined us in a greater affection , and made way for union in judgement , and perfect peace , which is the desire of our soules . to the thirteenth . yee pretended a threefolde scandall , which should follow upon your subscription : 1. the scandall of dissenting from other reformed kirks , and famous divynes . 2. the scandall of dissenting from authority . 3. the scandall of perjury . we answered , that the contraverted words of the covenant being rightly conceived , and interpreted according to their true meaning , and not after the glosse which ye have put upon them , doe put you out of danger of all the three scandalls , which ye seem to acknowledge of the first two , and may by the like reason acknowledge of the third , of perjury . we dispute not of the lawfulnesse of the oath given at your admission , by what authority it was exacted , with what conscience it was given , nor how ye can answere for the scandall risen thereupon : but conceiving it according to your own grounds , none of you will say , that ye have sworne the perpetuall approbation and practise of these things which ye esteeme to be indifferent , whatsoever bad consequent of popery , and idolatrie , superstition , or scandall should follow thereupon : we speake here only of things indifferent , in your own judgement ; for ye have declared before , that ye thinke the ministration of the sacraments in private places , no more indifferent : & therefore , can not forbeare the practise of these , although your ordinary , and other lawfull superiours , should will you to doe so ; wherein pearth assembly , for which you stand , is wronged by you two wayes : 1. that ye differ in judgement from them , about the indifferencie of the five articles : and next , that at the will of your ordinary , and we know not what other lawfull superiours , ye are ready to forbeare the practise of these things which the assembly hath appointed to be observed . what oaths ye have given at your admission , we know not , because there is no ordinance made , civill , or ecclesiastick , appointing any such oath , and because the prelats , who arrogated that power , presented to the intrants diverse models of articles , to be subscrived , dealing with some more hardlie , and with others more favourably , according to their own diverse motivs , & considerations . for some immediatly after pearth assembly , without any warrand from the kirke or parliament , were made to sweare at their admission , that they should both in private and publick maintaine episcopall jurisdiction , and in their private and publicke prayers , commend the prelates to gods mercifull protection ; that they should subject themselves to the orders that presently were in the kirke , or by the consent of the said kirke , should be lawfully established . the word lawfully , was not in the principall first subscrived , [ as we have learned ] and if it had been exprest , it is all one , for the superiours were judges to this lawfulnesse and unlawfulnesse . we will not labour to reconcile every oath given by ministers , at their entry with the present covenant ; but wish , and exhort rather , that they may be recalled , and repented of , as thinges for which they can not answere before a generall assembly . to the fourteenth . if the words of the covenant be plaine , concerning the meere forbearance , and speake nothing of the unlawfulnesse , no mans thoughts can make a change . 2. by this reply ye wrong your selves , in forging from the words of the covenant , impediments , and drawing stumbling blockes in your own way , to hinder your subscription : ye wrong the subscryvers , in changing the state of the question , and in making a divorce betwixt religion and the kings authority , which the covenant joineth together , hand in hand : and , most of all , ye wrong the kings majesty , in bringing him upon the stage , before his subjects , in whose mindes ye would beget , and breed , suspicions of opposing the trueth , of making innovation of religion , and of dealing with his subjects , contrary to his lawes and proclamations , and contrary to the oath at his coronation . we are not here seeking inscitiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or starting hole of ignorance , or of the smallest disloyalty of affection ; but would willingly decline that for the present , which neither his majesties wisdome , nor the prudence of statsmen , nor the modesty of good subjects , will allow you or us to dispute . the crowns and scepters of kings , would be more tenderly touched , then the ordinary subjects of schoole disputes . the naked naming , and bare proposall of certaine suppositions , such ( as some are made by you ) can not but reflex upon authority , and sound harsh in the eares of all his majesties good subjects , who wish , that he may long and prosperously reigne over us . 3. his majesties most honourable privy counsell , hath proven more favourable to this cause of maintaining the reformed religion , then many pastors , whom by reason of their place and calling , it beseemed to goe before others ; and although according to their wonted custome , they gave warrand , to make his majesties proclamation , yet on good groundes , remonstrated unto them by the supplicants , they willingly refused their approbation thereof ; hoping that his majesty should be moved to give greater satisfaction thereafter : and this is not our saying , but a publicke doing , before many honorable witnesses ; of which number some were directed unto you ; whose report ye have no reason to call in question . 4. it becometh us , to judge charitably of the intentions of our superiours ; and most of all , of the intentions of our dread soveraigne . yet , if that hold good which the supplicants have offred to prove , that the service booke , and canons , containe a reall innovation of religion , we must judge otherwise , de conditione operis , of the matters contained in the booke , then de intentione operantis , of his majesties intention ; although the intention of the prelates , & their associates , the authors & contrivers of the bookes , be most justly suspected by us . 5. it is no delight to us , and can be but small comfort to you , to mention the wrongs , which by you are done to us all who have joined in this covenant , and doe adhere to the religion as it was reformed in this land ; in your estimation & writings , we are rebellious , perjured , hereticks , schismaticks , blind guydes , seducers , miserable interpreters , ignorants : shal such men as these be your reverēd brethren . is this your meeknesse and charity ? is this the duety ye expect from us ? but setting these aside , ye have wronged us , in with-holding your hand and help from so good a cause , of purging religion , and reforming the kirke , from so many grosse abuses , and opposing all those who have modestly laboured for reformation . your speaches in private , in your chambers , beds of sicknesse , and in your missives , and in publicke , at tables , and in synods , which are come to our knowledge ; we wish rather should be remembred , and repented of , by your selves , then be recited by us , who desire not to worke you any trouble . 6. although there be a perpetuall harmony betwixt the word and works of god , far contrary to that which we finde to be amongst the children of men ; yet often it commeth to passe , that the word and warnings of god , which we heare with our ears , are not believed , till we behold with our eyes , the plaine cōmentaries thereof , in his works . many proofs , and notable documents , have been observed of the finger of god , in the worke in hand , the characters of the great works of gods , more then ordinary providence , since the beginning , are legible here . then did the lord begin this work , when the adversary was raised to a great hight , and become intollerably insolent . the beginnings were small , and in the eyes of the world , contemptible ; such as use to be the beginnings not of the works of men , but of the magnificke works of god : the power of god sensible in the hearts of many , and manifested by the joy ; the tears and cries of many thousands , at the solemne renewing of this covenant , hath been a matter of admiration , and amazement , never to be forgotten , to many wise and ancient pastors , and professors , who did also finde an unwonted flame , warming their own breasts ; the plots , and workings of the adversary , have wrought against their own projects , and have served for our ends , more then all that have been thought , or done by our selves ; that we may justly say , what they devised , for evill , the lord hath turned to good ; many thousands conveened , diverse times , in one place , have been keept in such order , and quietnesse , without the smallest trouble , in such sobernesse , and temperance without excesse or ryot , that hardly can history furnish a paralell : and what effects there be already throughout the land , of piety in domesticke worship , in observing the exercises of religion , in publick , of soberness in dyet and apparell , and of righteousnesse and concord , we trust shall be sensible by the blessings of god upon us , and shall be examplary to the posterity . these we present unto you , and unto all , as a commentary , written by the lords own hand ; wishing again , that neither ye nor others , be found fighting against god. who so is wise , and will observe these things , even they shall understand the loving kindnesse of the lord , psal. 107. 43. lord , when thy hand is lifted up , they will not see ; but they shall see , and be ashamed , for their envy at the people , isai. 26. 11. master alexander henderson , minister at leuchars . master david dickson minister at irwin . duplyes of the ministers and professors of aberdene , to the second answeres of some reverend brethren , concerning the late covenant . if thou take forth the precious from the vyle , thou shalt be as my mouth : let them returne unto thee , but returne not thou unto them . jerem. 15. 19. honour all men : love the brotherhood : feare god : honour the king . 1. pet. 2. 17. to the unpartiall reader . it may be you have not , as yet , heard the true relation of our proceedings , and carriage , towards those two reverend brethren , who came lately hither , to recommend to us , and our people , the late covenant : we declare therefore to you , that we hearing of their comming , and intention , and being of a contrary minde , resolved , that before we should give consent , that they should preach to our people , we would propone to them , by way of certaine demands , the chiefe reasons which made us to be averse from their proceedings ; promising to admit them to our pulpits , if they should give us satisfaction , concerning the late covenant . we intended not to print these demands at the first ; but afterwards considering how much our people might be confirmed by them , in that pious resolution which they have , to continue in the obedience of the lawes of this church and kingdome , concerning episcopacy , and those things which were concluded in pearth assembly ; we thought good to put them to the presse , but determined not to make use of them , by divulgating them , except we saw that our people stood in present need of them ; which indeed came to passe : for upon fryday , the twenty of iullie last , these reverend brethren came to this town , and having that same night received our demands in writ , they returned their answeres unto them on saturday following , late in the evening : but they came no● to our hands , who replyed unto them , untill sunday in the morning . neither had we leasure to reade , or consider , untill both the sermons were ended in our churches . wherefore we did meet together that day , at foure houres afternoone , that we might peruse them . and at that same time , hearing that these reverend brethren had preached in audience of dyverse of our people , conveened in the court of a noble-man his lodging , not having obtained our consent thereto , and in their sermons had used a forme of answering to our demandes , which they did publickly reade , affirming , that they had given full satisfaction to us , in a written copie of their answeres , which they had sent to us : and by that means , had laboured to disswade and draw our people from their obedience unto the articles of pearth , and the lawes of this kingdome ratifying them : we knowing how insufficient their answeres were , to give satisfaction to any , who would duely ponder our demands , gave licence to the printer to devulgate them , and the next day did write our replyes to their answeres , intending to put them to the presse on tuesday . but we were earnestly entreated by a noble man , to send backe to them the copie of their answeres , that they might revise and perfect them , and also to delay the printing of our replyes untill fryday following . which we willingly granted . but wherefore this was desired of us , you may conjecture ; seeing they neither added , nor diminished , nor altered any thing in their answeres . upon the next friday at night , we gave our replyes to the printer : and to these reverend brethren , who returned not to this citie , untill saturday following , we sent a copie of our replyes in write , on the lords day : unto which we received not their answeres , untill they came from the presse , to wit , on tuesday the fourteenth of august : that is , eyghteene dayes after they had received our replyes . what successe these brethren had in their sermons , which they preached here , upon two severall lords dayes , it is sufficiently known : neither have they reason to talke so much of it as they doe , in their preface to the reader . the first of these dayes , some few who were thought to be that way inclined before , subscryved their covenant : but the next lords day , they scarce prevailed with any at all . and a great many , who heard them both these dayes , professed , that they returned from their sermons , more averse from the covenant , then they were before . now good reader , we present to thee our replyes , to their second answeres ; which for shortnesse cause , we have called duplyes : we pray you consider them unpartially . and if you reap any benefite by perusing them , let it no● be ascrived unto us , but to the invincible force of divine trueth . we conclude with zer●babell , saying , blessed be the god of trueth : and let all the people shout , and say , great is trueth , and mighty above all thinges . to our reverend brethren mr. alexander henderson ▪ and mr. david dickson . that your answeres , reverend and deare brethren ; have not in any degree satisfied us , we impute it not to your weaknesse , whom we know to be able men , and much exercised in the matters debated betwixt us : but we impute it to the weaknesse of your cause , and to that inabilitie which is in all men , as well as in you , to beare out against the trueth . we are sory that ye are not so respective , and favourable , in your judgement of us : for ye plainly declare in your preface , that ye suspect us of prejudice : and that for two reasons . the first is , that our demands , which yee conceived had been meerely intended for you , were published before your comming in print : as also , that our replyes were printed before we received your last answeres to them . when●e ye conclude , that wee were rather aiming at victory , moved thereto by prejudice , then at satisfaction by searching of the trueth . this reason is grounded upon a mistaking : for although our demands at the first , were intended for you onely , yet afterwards we resolved to print them , as also our replyes , ( the printing whereof did nowayes depend upon your second answeres . ) not for love of contention , nor desire of vict●ry ( god knoweth ) but for such reasons , as we have expressed in our preface to the unpartiall reader , whom we hope we have satisfied in this point . your other reason is , that the grounds of your answers to us , have proven satisfactory to others ; who for age and learning , are prime men of this kingdom : and to whome our modestie will not suffer us , to preferre our selves . farre be it from us to be so presumptuous , as to preferre our selves to so many learned and worthy divines : and as farre be it from us , to measure the soliditie , and sufficiencie of your answeres , by the habilities or induments of these , who have acquiesced in them . if this your reason were good , the papists might more probablie accuse us of prejudice , ( as indeed they unjustlie doe ) because their answeres to our arguments , have proven satisfactorie to many thousands of those , who for profunditie , and subtilitie of wit , are inferiour to none of the world : but we regarde not this slender motive , remembring these words of our saviour , i thanke thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes : even so , o father , for so it seemed good in thy sight . besides , if ye compare the divines , ancient and moderne , who are of our judgement , with these who favour your opinion , either in number , or in the excellency of their gifts , ye shall finde that in this , the advantage is greatlie ours . in the meane time ye shall know , that we can bring far better reasons to free our selves of prejudice , then these which ye have brought against us , to wit , the soliditie of our arguments , which have put you to such straits , ( pardon us to say that , which every one who have eyes may see ) that oft times ye doe not so much , as attempt to answere them , being glad to passe them by , with the show of an argument in contrarium , or some other like shift : our humble & earnest attestations , in calling god , the onelie competent iudge ; as witnesse of our sincerity , in the inmost thoughts of our soul ; our seriously professed resolution , to concurre with you , if we should get satisfaction from you , the modestie , ingenuitie , and peaceablenesse of our writings to you , and on the contrarie , your too great disdainfulnesse and asperitie in your second answeres ; bewraying not onelie the weaknesse of your mindes , farre by our expectation , but also the weaknesse of your cause to unpartiall readers , who ascrive this to the pungent force of our arguments ; judging , that they have made you somewhat more cholerike then you were before . to this wee will adde the great reluctance , which some of the most iudicious subscribents did finde in their consciences , before they subscrived your covenant ; together with the limitations , and reservations , wherewith they subscrived it ; evidently arguing their ▪ strong apprehension , of the dangerous ambiguitie and haske sounding of the words of the late covenant : so that even these who are now joined with you , have been much affrighted with those things which terrifie us . as for your protestation in the end of your epistle , that ye can no more be brought to our minde , then ye can be drawn from the profession of our religion , as it hath been reformed , sworne , &c. although this importeth no small prejudice , possessing and over-ruling your minds ; yet looking to the invincible force of that trueth which we mantaine , we even yet hope that at last it shall prevaile with you ; espe●iallie considering that our con●roversie is not concerning the reformed religion ; whereunto we as sincerelie adheare as any whatsoever , but concerning the equitie of that forme of covenant which ye lateli● made . wishing you and all others , to adheare truelie and sincerelie , to the same true religion ; and to all the dueties which in it are recommended to you : we most humblie , and earnestlie pray the almightie god , to pitie his church in this kingdom , and to unite all our hearts in trueth and peace , in these most dangerous dayes : which although they be to you dayes of gladnesse , as ye professe , yet to those who love the peace of sion , and the tranquilitie of this kingdome , they are sad and melancholious dayes , in respect of the blacke clowdes of gods wrath , hanging over our heads , and threatning us with stormes of fearfull calamities : which we pray the almightie god ▪ to avert . the first duply. in our disputes against the papists , ( which have been frequent , and by gods grace not unfruitfull , ) as we have learned , that to multiply objections against the trueth , is a thing easie , as ye say , but fruitlesse and vain : so also we have learned , that to multiply evasions , against solide arguments brought for the trueth , is a thing no lesse easie , but altogether unprofitable : which we pray you take heed to . how forcible are right words ? but what doth your arguing reprove ? job 6. 25. 2. ye say , that our objection , against your calling , and the warrand of your comming to us , was framed and published in print , before it was proponed unto you , and ere your answere could be had . indeed our demands were at the presse at your comming , that they might be in readinesse ; but were not published , before your selves in your sermons did publickly read them , and dispute against them , in audience of such of our people as were there present for the time ; albeit that written copie of them was delivered to you onely , and not at that time communicated by us to any other . 3. your authority which ye acclaim , is neither from his majestie , nor warranded by act of parli●ment , nor by the lords of his majesties counsell , nor by any nationall synode of this kingdom , nor by any judicatory established in it . and both in your first answere , as also now again ye professe , that ye came not hither to us●rpe the authority , of any civill or spirituall judicatorie . as for your multitude , ( which ye call almost the whole kirke and kingdom ) it being destitute of authority foresaid , maketh no warrand of ordinary calling . therfore , ye seeme to pretend an extraordinary calling from god , alleadging an extraordinary necessitie at this time , which truely we see not in any such degree , as may deserve and warrand so great a change from the received order , which is publickly by lawes established in this kirke and kingdom . that saying of the apostle ▪ let us consider one another , to provoke unto love , and to good workes , which ye alleadge for your extraordinary imployment , importeth not an extraordinary calling , but an ordinary duety , to be performed by all christians , according to their callings . 4. the word of god , and the canons of counsells , doe so permit to pastors , the care of the whole kirke , as they must remember to doe all things , decently and in order , and not to interpone themselves in their brethrens charges , and against their will. and praised be god , there was not any combustion , errour or confusion , in these places of our charges , as ye doe alleadge : neither did our people stand in need , of such helpe from you . and if ye meane the combustion of our nationall kirke , we doe thinke your remeed not convenient ; as being , in our judgement , not agreable to the right way of trueth and peace . 5. whereas ye alleadge , that if some members of this kirke , had not cared more kindly , in this time of common danger , then others have done , the whole body had been ere now dangerously , if not desperately , diseased ; we answere , that we most heartily wish , any disease of this church , to be rymously prevented and cured . but with all we wish this to be done without a rupture , and such a dangerous division : chiefly seeing our church is not infected with any such errours , nor is in such dangers , as may give just occasion , of so fearfull a division : which in it selfe is a sore disease , and from which in holy scripture , we are often , and very earnestly dehorted . dionysius bishop of alexandria , in his epistle to novatian , recorded by eusebius , lib. 6. historiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap 37. worthily sayeth , you ought rather to have suffered any thing whatsoever , for avoyding of cutting as under the kirke of god : and martyrdome for keeping the kirke from schisme , is no lesse glorious , the● which is suffered , for not committing idolatry . and in my opinion also it is greater ; for in suffering martyrdom for not cōmitting idolatry , a man suffereth for one , even for his own soul ; but here a man suffereth martyrdome for the whole kirke . 6. ye affirme , that we have no reason to complaine of your carriage , here towards us , in respect ye for your sermons preached to our people , made choise of vacant houres , that they might attend the ordinary times of worship . but indeed this satisfieth not our complaint : for we justly complained of your preaching to our people , without our consent , at any houre ; and of your labouring , to make them subscrive the late covenant , before ye had given satisfaction to us , concerning the equity of it . 7. ye reprove us for these harmlesse wordes of a confederation , & negative confession . that little confession , was long agoe called negative , à parte majore . and as for that other word , it is well knowne to al those who are expert in our mother tongue , & in the latine , that covenanting , and confederation , doe signifie one , and the same thing : and therefore , both these wordes are alike respectfull , in our judgement . whereas ye say , that your covenant is made with god , and doe call it his covenant : and likewise for justifying your swearing , and subscriving thereof , doe bring some places of scripture , wherein mention is made of a covenant , and oath , betwixt god and his people ; we shall then allow the same name , and respect unto your covenant , when ye shall make it manifest , that your covenant in all points therein contained , hath no lesse warrand from the written word of god , then that covenant which the israelites did swear in the days of joshua , ioshua 24. verse 25. and in the dayes of jehoiada the priest , 2. kings 11. v. 17. and in the dayes of king asa , 2. chron. 15. v. 15. and that which is mentioned by isaiah , 44. v. 5. 8. as we are still informed , that some have fled the countrey , and some have subscrived for feare ; so no pastors in our knowledge have gone to court , for the causes alleadged by you . we doe not presume to judge of the consciences of men , and we wish you to judge more charitably , of these reverend prelates , then ye doe . the occasion of this present storme was pretended to be the introduction of the bookes of service , and canons , and the high commission . these causes are now removed ; and yet the storme continueth so vehement , ( as ye seeme to grant ) that the bishops have just feares warranding their flight , to save their persons ; which we judge to be too great violence , for any such cause , against persons in so sacred a calling . 9. we shall assuredly , ( by the grace of god ) still contribute , as ye desire , our prayers , and all other means agreable to our consciences , for extinguishing of the present combustion . and for that effect , every one of us shall secretly , and humbly , mourne before the lord , and shall search and trye our wayes , and turne unto the lord. and as we have already humbled our selves publickly , with fasting and mourning for that effect , so are we readie in time to come , to doe the like , when it shall be indicted or allowed by authority , according to the established order in this kirke and kingdome . yea , also we are ready to joine with you in the late covenant , so soone as we shall receive satisfaction to our consciences , concerning the lawfulnesse thereof ; which as we have protested before , so doe we yet protest , and professe . 10. the reasons which ye touch in your first answere , for proving that we might without just offence to any , joine with you in subscriving the covenant , are sufficiently answered in our first replye . for , first , it is not yet decerned in a nationall assembly , whether your interpretation added to the old covenant , be in all points sound or unsound ; and therefore we have reason to think , that this new covenant , is not substantially one with the old : chiefly seeing it addeth to the old covenant , not onely your interpretation of it , but also a promise of forbearance of the practise of pearth articles , untill they be tryed in an assembly ; and like-wise a band of mutuall defence , by force of armes , made without the kings privity and consent . secondly , your inference of mutuall defence , against all persones whatsoever , drawne from the words of the old covenant , is meerly invalide . for nothing was pactioned or promised in the old covenāt , without the kings majesty his privity ; but the band of mutuall defence , against all persons whatsoever , in this your new covenant , is without the command or consent of the king , to whom only the sword is given in this kingdom , immediatly by god. see to this purpose the words of king iames the sixth of blessed memory , in his booke entituled , the law of free monarchies , in the english edition of his royall workes , at london , anno 1616. pag. 206. that which ye adde concerning the generall band , is also little to the purpose , for that band had the kings warrand , whereas his majesty doeth now forbid your covenant . thirdly , although the former oath subscrived , did appertain onely to the persons of the subscrivers , all the dayes of their lives ; yet you have in your interpretation , extended the obligation thereof , to the present and succeeding generations in this land , without any warrand either from publick lawes , or from the words of the oath it self : which also is a substantiall difference betwixt that oath , & your late covenant . whereas ye alleadge , that the warrand which the old covenant had from king , counsell , and assembly , remaineth virtually , and was never yet discharged ; we answere , it remaineth not , and that because king iames of blessed memory , disalowed that little confession , in respect of the inconveniency of the multitude of negatives , as is cleare by his majesties words , published in the printed summe of the conference holden at hampton court , anno 1603. and no former act of counsell , made in the time of any former king , doeth sufficiently warrand our consciences to subscrive any oath now , which seemeth to us to be disagreable to the act of parliament ; and which our present dread soveraigne lord , the kings ma●esty , by his publick proclamations ; and other intimations of his royall pleasure , forbiddeth us to subscrive . and as for the acts of these two assemblies , which did enjoine subscription to the said little confession , they were relative to the kings mandate , which is now expired by his own declaration , and with his royall breath , according to that cōmon maxime : morte mandatoris expirat mandatum . extra . d● officio & potestate judicis delegati , cap. 19. relatum est in glossa . for the injunction was given for that time onely , as we conceive ▪ being warranded by the words of these assemblyes . 11. these that were suspect of papistrie amongst us , have not been urged by us to subscrive that negative confession ; but onely some articles relative to the nationall confession . and as ●or such as receive degrees , in philosophie , in our colledges , they doe sweare onely to the true reformed religion , as it is publickly professed and preached , according to gods word , in this kirke of scotland , and established by publicke authority , with a generall abjuration of all , both popish , and other heresies contrary thereto . and those who receive degrees of divinity , doe more expresly sweare to the orthodox determinations of the ancient catholicke kirke , as is evident by the words of the oath , whereof the tenor followeth . e go a. b. sancte & ex animo coram omniscio & omnipotente deo consiteor & profiteo sidem eam quae de sancta trinitate , & mediatore emmanuele à sanctis patribus in sex primis oecumenicis conciliis , contra pauli samosateni , sabellii , arii , macedonii , apollinaris , nestori● , eu●●chetis , & mon thelitarum haereses proposita explicata & defensa est , esse vere christianam , orthodoxam , catholicam , ex sacris canonicis scripturis ha●stam ; symbolum quoque sancti a ▪ hanasii ut similiter orthodoxum me recipere . item me ex animo de●estari haeresin pelaginam , ejusque reliquias semipelagianas , & eas haereses quae imaginibus aut ulli merae creaturae religiosam concedunt ad●rationem . item , me monarchiam papae romani in universam ecclesiam , & ejus cùm in spiritualibus tùm in temporalibus primatum , & judicii papalis in religionis controversiis infallibilitatem , tanquam antichristiana deliramenta rejice●e . omnes etiam alias haereses tum ol●m invectas , tum recens sub romani pontificis tyranmde natas anathematizo . agnosco spiritum sanctum in canonicis v. & n. testamenti scripturis per prophetas , evangelistas , & apostolos loquentem , esse nobis unicum , supremu● , infallibilem , & ordinarium omnium de fide vitaque christiana contraversiarum iudicem . et s. scripturam canonicis v. a● n. testamenti libris comprehensam esse unicam , certam , stabilem , perfectam , totalem regulam fidei vitaeque christianae , tum quoad textum , tum quoad interpretationem authenticam seu divinae authoritatis ; & hanc quae hodie in ecclesia scoticana palam & publica authoritate ex sacro d e i verbo proponitur decredendis , sperandis , amandis , doctrinam esse orthodoxam , catholicam . et ipsam hanc ecclesiae scoticanae doctrinam , ●e ad extremum usque vitae meae hali●um constanter per d e i gratiam professurum & pro ●●● vocatione defensurum sancte promitto , juro . insuper almae h●i● universitati c●i hunc scholasticum ( docturae theologicae ) honore●● d●●ebo , me nunquam ingratum futurum , sed semper ei ex animo fa●turum , ejusque commoda , pie serio , sedulo , fideliter promoturum sanct● etiam ●oram eodem omniscio & omnipo●ente d e o promitto , juro . we , who were graduated here , did sweare this oath , and now , for satisfaction of others , we all doe sincerly attest god , that we doe , and shall adh●are to it , constantly , all the dayes of our life . 12. ye doe againe object to us , that we have presumed to disallow your expl●nation of the late covenant , which hath beene publickly allowed by his majesties commissioner : adding thereto , that we will have the kingdome guiltie of combination against authority , & that we will not have the king to be satisfied ; whence ye ●nferre , that our dealing is more sutable to papists , and such incendiaries , then for us ; who desire to prove good patriots , in using all meanes of pacification . but certainly ye wrong us : ●or what was done by his majesties commissioner , anent your declaration and explanation of your covenant , is evident by his grace own letter , lately written to us of that matter ; whereby his grace hath declared , that he was no wayes contented therewith , and that his majesty hath not received any satisfaction thereby . the same is evident also , by his grace own manifesto , prefixed to our demands , your first answeres , and our first replies ; reprinted at edinburgh , by his gr. speciall command . to the which manifesto , or declaration of his majesties high commissioner , we remit the reader , for his full satisfaction , in this , and some other points of your answeres . 13. we intend not to beare upon you , and your associates , ( who take to your selves the name of the kingdom , here in this your answere ) guiltinesse of combination against authority , as we have protested and declared , in the end of our ●romer replyes : but in the tendernesse of our consciences , we doe uprightly ●ignifie to you our scruples , which hinder us from approving or subsc●iving your covenant . and we are so free of that odious imputation , of taking part with any incendiaries , or imitating any proceedings of that kinde ; as we heartily wish , and shall endeavour , to prove good patriots , a●d christians , in such evident love of trueth and peace , as it shall be manifest , that we neither have beene , nor shall be authors , or fomen●ers , o● this miserable combustion . 14. ye are sory , ye say , that we should account your covenant , to be a confederacie against the trueth ; and ye affirme , that ye labour with men , to joine with you in sincerity , and not through humane feares . now , reverend brethren , in the feare of god , laying aside all humane feare , we doe sincerely declare , that if we thought your covenant , in all points agreable to the ●rue●h , we should make no opposition there●o . and we doe heartily wish , that according as ye doe here professe , ●o indeed no man be threatned wi●h worldly terroures , to goe your way . we aim● indeed , at the same end which ye professe , to wit , at the trueth and purity of religion , and peace of church and kingdom : but we are not as yet perswaded , that your way is lawfull and convenient , for attaining to this end . the ii. duply. vve desire al troubles to be prevented by allowable means , but are not perswaded to reckon in that number , this your covenanting , and conventions , which we esteeme to have been the occasion of much trouble . as concerning your question , whereunto ye so earnestly require our answere , to wit , whether we would have received the b●okes of service and canons , or used such meanes , as ye have used for avoiding them ? ye shall know , that if we had been of your judgement , concerning those bookes , we would neither have received them , nor yet used any meanes unlawfull for opposing of them , ( such we thinke your covenant and conventions , prohibited by authority to be , untill we be better informed ) but would have used humble supplication to his majestie , for removing those evills : and if we had found no remeed thereby ▪ would have resolved , according to the practise of ancient christians , either to ●●ee his majesties dominions , or else patiently to suffer what●oever punishment it should have pleased him to ins●ict . in the meane time , concerning those bookes of service and canons , we rest content with his majesties gracious proclamation : and if hereafter our opinion of them shall be asked by authority , we shall sincerely and unpartially deciare it . 2. your urging of us again , with the saying of king iames , for●eth us to manifest his meaning by his own words , perhaps contrary to your wish or expectation . that most wise and religio●s king , neare the beginning of his booke , concerning the powder treason , writeth expresly , that such a rising up of the bodie , pro aris , & focis , & pro patre patriae , ought to be according to every ones calling and facultie . which words at least doe import , that the moving of the politick body , in whole , or in par● , ought not to be against the will & direction of the head . this is cleare by that which the same king hath written in his booke entituled , the true law of free monarchies , whereby many strong arguments , he doeth a● length demonstrate , that in a free monarchie , ( such he proveth this his ancient kingdom of scotland to be ) the subjects for no occasion or pretext whatsoever , may take armes , without power from the king ; and much lesse against him , whether he be a good king , or an oppressour ; whether godlie , or ungodlie ; although the people have might and strength humane . and comprehendeth the sum of all his discourse concerning this matter , in these words following . shortlie , then , to take up in two or three sentences , grounded upon all these arguments , out of the law of god , the duety and alleadge●nce of the people to their lawfull king : their obedience , i say , ought to be to him , as to gods lievtenant in earth , obeying his commands in all things , except directly against god , as the commands of gods minister ; acknowledging him a judge set by god over them , having power to judge them , but to be judged onely by god , whome to onely he must give count of his judgement . fearing him , as their judge ; loving him as their father ; praying for him , as their protector ; for his continuance , if he be good ; for his amendement , if he be wicked ; following and obeying his lawfull commands , eschewing and fleeing his furie in his unlawfull , without resistance , but by sobbes and teares to god , according to that sentence used in the primitive church in the time of the persecution , preces & lachrymae , sunt arma ecclesia : that is , prayers and tears , are the armes of the church . 3. ye told us before , and now againe doe repeat it , that the first par● of the act of parliament 1585 , is relative to another act in queen maries time , forbidding bands of manrent . we knew that sufficiently before ye told it , and passed by that part of your answere , as not percinent for our argument : so that ye needed not now againe , to put us in minde of it . but we may justly challenge you , for not answering that which we objected , concerning the second part of that act ; for it reacheth farther , then that act made in queen maries time , and of new statuteth and ordaineth , that in time comming , no leagues or bands be made amongst his majesties subjects of any degree , upon whatsoever colour or pre●ence , without his highnesse or his successoures privity and consent , had and obtained thereto ; under the pai●e to be holden and exe●ute as movers of sedition and unquyetnesse , &c. whereunto also is consonant the 131. act made in the 8 parliament of king james the sixt , anno 1584 ; where it is ●●atuted and ordained by the king and his three estates , that none of his highnesse subjects of whatsoever quality , estate , or function they be of , spirituall or temporall , presume or take upon hand to convocate , conveane , or assemble themselves together for holding of councells , conventions , or assemblyes , to treat , consult , and determinate in any matter of estate , civill or ecclesiasticall ( except in the ordinary judgements ) without his majesties speciall commandement , or expres licence had and obtained to that effect , under the pai●es ordained by the lawes and acts of parliament , against such as unlawfully convocate the kings liedges . and whereas ye finde fault , that we dispute from the act of parliament , and that we doe precisely adheare to the letter of the law , we pray you to consider , that the nature of this question leadeth us to the act of parliament . beside , it seemeth strange , that ye should challenge us in this kinde , since for justifying of your union ( as ye call it ) ye have amassed a great number of acts o● parliament , and inserted them in the booke of your covenant . we omit the misapplying of these acts , which were made against popery , and not against all these things , which ye doe now resist as popish . neither can we perceive , how these acts of parliament adduced by you , to justisie your union , prove that point . moreover , some of these acts cited by you , as namely , the 114 act made in parliament anno 1592 , in so farre as it is against episcopall government , and all other of that sort , are expresly rescinded by a poste●ior act made in parliament anno 1612. how could ye in a legall dispute , for justifying your union , produce rescinded acts , as if they were standing lawes , and passe by the posterior acts , which are yet lawes standing in vigour , whereby these other acts are rescinded ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. constitutiones tempore posteriores , po●●ores sunt his qu● ipsas praecesserunt . ●● ▪ de constitutionibus principum , l. 4. 4. we doe adheare in our former replye , not onely to the letter , but also ( according to our conception , without prejudice of better information ) to the very reason and life of the law. the sentence cited by you , to wit , salus reipub. suprema lex esto , or the safety of the common-wealth should be the chiefe law , serveth for a good direction to rulers , in making or changing of lawes , or in judging according to them : whence in the lawes of the 12 tables , these words are applied to this purpose . this is observed by king iames of blessed memory , in his often mentioned book of the true law of free monarchies : for albeit , sayeth he , that i have at length proved , that the king is above the law , as both the author and giver of strength thereto ; yet a good king will not onely delyte to rule his subjects by the law but even will conforme himself in his own actions thereunto , alwayes keeping that ground , that the health of the cōmon-wealth be his chiefe law. and where he seeth the law doubtsome , or rigorous , he may interpret or mitigate the same , lest otherwise summum jus be summa injuria : but this sentence doth nowayes warrand subjects to refuse obedience to standing lawes , against the will of the supream law-giver , who is a speaking law. for this were to open a doore to all confusion , which would not prove the safety , but the ruine of the common-wealth . as for that which ye said before of the generall band , and confession of faith , and which here again ye doe alleadge for your covenant , we have signified our opinion thereof , in our preceeding duply . the responses and verdicts of juris-consults concerning your covenant , are not known to ●s , nor yet the reasons and inducements , which moved them to give out their declaration in your favoures , as ye alleadge . of obedience , due by subjects , to authoritie . 5. the point touching royall authority , is not so full of thorns and rocks as ye give out , if men would be pleased unpartially to hold the plain and patent way , laide before us by holy scripture , and by orthodox antiquity , and by many eminent divines in the reformed church , and learned politicks ; which we shall here make manifest , after the vindication of those three famous theologues , ( whitaker , bilson , and rivet ) whom ye would have the reader to esteem favourers of your opinion . 6. doctor whitakers words against william raynold , translated into english , out of the latine edition at oppenheme , anno 1612. pag. 51. are these , he relateth the timults and troubles , which were raised for religion , in germany , france , and boheme : as if that one thing were sufficient to condemne them , because once they did oppose themselves , and resisted the violence offered to gods trueth , and to themselves : whereas notwithstanding , fayth , oath , and publicke edicts , & finally the lawes themselves gave them warrand to doe the same . i will not say more of this matter , which is nowise pertinent to the present purpose , especially seeing not onely their just apologie , but also the edicts of the princes themselves have liberated them from the crime of rebellion . by these words of doctor whitaker , which ye have cited , the reader may easily perceive , that he doth nowayes mantain or allowe taking of armes by subjects , without warrand of the publick lawes , and approbation of the prince ; but excuseth what was done in those warres , by the allowance of the lawes and edicts of princes . 7. so also doctor bilson , in his book entituled , the true differēce betwixt christian subjection , and unchristian rebellion , printed at oxford anno 1585 , pag. 382. in the wordes cited by you , declareth evidently , that he speaketh of such republickes and states , as have defences warranded by fundamentall covenant , in that government . but what is that doctors minde , concerning the duetie of subjects , in a free and absolute monarchy , is evident by his own words in that same book , pag. 380 , where disputing against a jesuit , he sayeth ; warre for the catholick religion , is both lawfull and honourable , you say : you must adde , of the subjects against their prince , or else you range cleane besides our question . we strive not what causes may lead christian princes to make warre on their neighboures , but whether it be lawfull or tollorable for the subject , to beare armes against his naturall and absolute prince . you prove , which is nothing to our purpose . but , sir , in this enterprize , the person must b● respected as well as the cause : be the cause never so just , if the person be not authorized by god to draw the sword , they be no just nor lawfull warres . private men may not venter on warres , unlesse they be directly warranded by him that hath the sword from god. and again in that same book , pag. 502 , our saviour for teaching his , that they should be brought before kings and rulers , and put to death , and hated of all men for his name sake : addeth not , as you would have it , and he that first rebelleth , but , he that endureth to the end , shall be saved ; and again , not with violence restrain them , but in patience prossesse your own souls . this is the way for all christian subjects to conquer tyrants ▪ & this is the remedy provided in the new testamēt against all persecutions , not to ●esist powers , which god hath ordained , lest we be damned : but with al meeknes to suffer that we may be crowned . and pag. 513. he showe●h , that manifold formes of common-wealthes , make diverse men speake diversly of the magistrats sword . and pag. 518 he pleadeth , that the subjects in england , have not that lawfull warrand , to draw the sword without consent of their prince , as the germans have without consent of the emperour ; and this discourse he prosecuteth in ●ome following pages . 8. the same is the meaning of doctor r●vet , ( as we take it ) in his commentarie upon the psalm . 68. where he distinguisheth between an absolute principality , and such a principality as is only conditionall , pactionall , conventionall . of this second sort are to be understood , his words of just and necessary defence . but of the absolute principality speaking in that same place , he recommendeth to subjects , rather suffering of martyrdome . and this to be his meaning , appeareth more clearly by his last declaration concerning this question , in his late treatise entituled , iesuita vapula●s : where being pressed by an advesary , he handleth this question of purpose . in the mean time , we wonder very much , that ye have not directly answered to these remarkable wordes of doctor rivet , alleadged by us in our reply , wherein he plainly averreth , that the doctrine of bu●han●●● , knox , and goodman , concerning subjects resisting their lawfull princes , is not approved by any sound protestant . we expected from you , a full and particular answere , and now againe we would gladly heare , whether ye approve the judgement of rivet , concerning that doctrine of these writers , or not . 9. thus having vindicated these three divynes , which ye alleadge for you , we come now to those testimonies which we promised , for clearing of the plainness of the way touching authority . first , it is evident by holy scripture , that it is unlawfull for subjects in a monarchicall estate , ( such as is this kingdom of scotland ) to take armes for religion , or for any other pretence , without warrand and power from the prince , and supreame migistrate . for the scripture teacheth us , that the sword belongeth onely to the king , and to them who are sent by him , rom. 13. 1. pet. 2. 13. 14. that we ought to keep the kings commandement , and that in regarde of the oath of god , eccles. 8. 2. and , that we should be subject , not only for wrath but also for conscience sake ; because the powers that be , are ordained of god : whosoever therefore , sayeth s. paul , resisteth the power , resisteth the ordinance of god , and they that resist , shall receive to themselves damnation , rom. 13. in the words of the apostle s. paul , there is a remarkable opposition betwixt subjection and resistance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; implying , that all militarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether defensive , or offensive , if it be against the superiour power , which god hath set over us , is forbidden . in like manner we reade matth. 26. 52. that all they that take the sword , shall perish with the sword. now certaine it is , that in a free monarchie , subjects have not the sword from god , except by the hand of the king , to whom only god hath immediately given it . and therefore whosoever taketh the sword without his warrand , hath just reason to feare the foresaid warning of our saviovr . many other places of scripture might be adduced to this purpose , which for brevity we omit , and doe proceed in the next rowme to some testimonies of ancient fathers , and other writers . 10. t●rtullian , in his apologeticke , chap. 30. and 33. and 37. telleth vs , that the ancient christians in his time , although having a● heathen and persecuting emperour , did honour him , as chosen of god , and second from god , and first after god , and did choose rather to suffer , then to make resistance by force of armes , although they lacked not number , and strength to doe it . 11. the like example have we in that renowned thebean legion of 6666 christian souldiers , called agaunenses , from the place of their suffering , who without making resistance , as they had strength of hand to have done , suffered themselves rather to be slain , for their christian profession , by the officers of maximian the emperour , executors of his cruell commandement against them . this fell out in the 18 yeare of diocletian , as ado viennensis writeth in his chronicle , which was the yeare of god 297 , as cardinall baronius reckoneth in his annalls . and of that their christian cowrage , and pious resolution , venantius fortunatus , an ancient bishop of poictiers , hath left unto us these encomiasticke lynes , in the second book of his poems ▪ biblioth . patr. tom. 8. edit . 4. pag. 781. queis , positis gladiis , sunt armaè dogmate pauli , nomine pro christi dulcius esse mori . pectore belligero poterant qui vincere ferro , invitant jugulis vulnera chara suis. 12. gregorie nazianzen , in his first oration , speaking of the persecution by iulian the apostate , when the christians were moe in number , and stronger in might of hand , to have made open resistance , if they had in their consciences found it agreable to their christian profession , declareth plainly , that they had no other remedy against that persecution , but patient suffering for christ , with gloriation in christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13. s. ambrose , having received imperiall commandement , to deliver the sacred houses , or churches , to be possessed by the arians , declareth what he thought convenient to be done in such a case ; to w●t , neither to obey in that which he could not performe with a good conscience , no● yet to resist by force of armes . his wordes to the people , ( con●ione 1. contra auxentium ) are these ; a why , then , are ye troubled ? i shall never willingly leave you . if i be compelled , i can not gain-stand . i may be sory , i may weep , i may sigh . against armes , souldiers , the gothes also , my teares are armes : for such are the guardes of a priest. otherwise i neither ought nor may resist . and in the second book of his epistles , and 14 epistle , to his sister marcellina , speaking of that same purpose , he sayeth ; b i shall not fortifie my selfe with a multitude of people about me . — we beseech , o emperour , we fight not . — i may not deliver the church ; but i ought not make resistance . 14. such also was thē doctrine and practise of many other great lights , which shined in the dayes of iulian the apostate , and in the dayes of the arrian emperoures , and gothicke arrian kings . 15. s. augustine , writing of a lawfull warre , acknowledgeth that only to be lawfull , which hath authority from the prince . for it is much to be regarded , ( sayeth he ▪ ) for what causes , and by whose authority , men undertake warres : but that naturall order , which is accommodated to the peace of mortall men , requireth this , that the authority and counsell of undertaking warre , be in the power of the prince . 16. the imperiall lawes doe say the same , ff . ad legem iuliam majestatis . leg. 3. eadem lege tenetur , & qui injussu principis bellum gesserit , delectumv● habuerit , ex●rcitum comparaverit . et cod. ut armorum usus inscio principe interdictus sit . nulli prorsus nobis insciis , atque inconsultis quorum libet armorum movendorum copia tribuatur . these are the words of the emperoures valentinian and valens . et cod. de ●e militari , leg. 13. nemo miles . nemo miles vel sibi vacet , vel aliena obsequia ●e nutu principali peragere audeat , &c. 17. bodin , in his first book de republica , cap. 10. num. 155 and 156. ( pag. 244. edit . latin. 4. ursell . anno 1601. ) reckoneth among the proper rights of majesty , the right and power to make warre : and this he showeth to appertain , in a free monarchie , to the prince onely . 18. to this meaning sayeth peter martyr ; as concerning the efficient cause , it is certain that warre may not be made without the authority of the prince . for paul sayeth , that he beareth the sword : therefore he may give it to whome he willeth , and may take it from whome he willeth . loc. com. class . 4. cap. 16. § 2. and a little after , to wit , § 7. he reciteth and commendeth a saying of hostiensis to the same purpose . 19. calvin , in the four●h book of his institutions , in the last chapter of that book , disputeth the question at length , and by many strong arguments evinceth , and concludeth , that it is nowise lawfull for subjects , to resist their prince by force of armes ; whether the prince be godly , and just ; or ungodly , and unjust in his conversation , and commandements : and , that nothing remaineth to subjects in such a case , but to obey or suffer . where understand , that fleing is a sort of suffering . neither are his words subjoined in the 31 sect. to wit , i speake alwise of private men , &c. contrary to this . for first calvin in this dispute , indifferently useth the names of private men , and subjects : and therefore , in the 22 sect. at the beginning of it , he termeth those of whose duety he disputeth , subjects . and indeed , whosoever is a subject , is also , in respect of the supream ruler , a private man. although magistrats , who are under the king , be publick persons , in respect of their inferiours ; yet being considered , with relation to him that is supream , 1. pet. 2. 13. they are but private . as in dialecticke , an intermediate genus , although in respect of the inferiour species , it be a genus ; yet in relation to the superiour genus , it is but a species . all power of governing , is so subjected to the supream power , that whatsoever is done against the will of the supream ruler , is destitute of that power ; and consequently , is to be esteemed for a private act . for , as we are taught by the philosophers , order can not be , but with a reference to that which is first . hence king james , in his book of the true law of free monarchies , pag. 206. affirmeth , that all the people are but private men , the authority being alwise with the magistrate . secondly , this is manifest from the very words of calvin , in that same 31 sect. for there he excepteth none from the necessity of obeying , or suffering , when kings command things unjust ; but onely popular magistrats , appointed for restraining the licentiousnesse of kings . now , where such magistrats are erected , it is certain , that a king , in such a common-wealth , hath not the supream power : for if he had the supream power , none could force him , since an inferiour can not force his superiour . this can not be done , but onely by him , who is superiour , or at least equall . thirdly , this is clear also by the examples adduced by calvin ; namely , the lacedamonian ephori , the roman tribunes , and the athenian demarchi . when the ephori were set up in lacedaemon , the kings of lacedaemon , were but kings in name , and had not the supream power , as it is confessed by the learned . so when the tribunes had their full power in rome , the supream power was in the people : and in like manner it was in athens , when the demarchi had power . therefore , from this nothing can be inferred for the lawfull resistance of subjects , to a monarch , or king , properly so called . fourthly , calvin applying this to the kingdomes that now are , sayeth no more , but that peradventure the three estates assembled in parliament , have that same power , which the fore-mentioned ephori , &c. had . here it is to be marked , that he sayeth onely , peradventure it is so ; which can be no warrand to a mans conscience , in a matter of so great importance . for he that resisteth his superiour by force of armes , should not onely thinke , that peradventure he hath power , but should be assuredly perswaded , that he hath power so to doe . when there is no more said , but that peradventure such a thing is , it may be as reasonablie said , peradventure such a thing is not . neither doeth he give this power even peradventure , but to the three estates assembled in parliament . hence the learned rivet , speaking of calvin his minde in this place , sayeth , that he giveth no power to people over monarchs , properly so called ▪ the same also is observed , concerning calvin his minde , by albericus gentilis , in his third royal dispute . 20. the same doctrine also is delivered by king iames of blessed memory , in his book entituled the true law of free monarchies , by hugo grotius in his first book de jure belli & pacis , cap. 4. by leonhartus hutterus , in his common places , loc. 32. cap. 3. iohannes gerhardus in the 6 tom. of his cōmon places , in his treatise de mastistratu politico , num. 483. where he discourseth accuratly of this matter : zepperus in his 3. book de politia ecclesiastica , in the last section of the 13 chapter , pag 573. edit . herborn . 1595. alberious gentilis , in his regall disputations , disput . 3. de vi civium in regem semper in●usta . iohn bishop of rochester , in his work written against bellarmine , de potestate papae in rebus temporalibus , lib. 1. cap. 8. class . 2. where he adduceth a clowd of many moe authors . m. antonius de dominis , in his book called ostensio errorum prancisci suarez , cap. 6. § 27. iohannes angelius werdenhagen , i. c. in his politica generalis , lib. 3. cap. 10. quest. 14. 21. by these testimonies we intend not to lay upon you , or any of our country men , any imputation , or to take upon us to give sentence concerning their proceedings : but onely being invited hereto by your last answeres , we thought it our duety , to signifie to the reader , that many ancient and late famous writters are not of that opinion , either to think the question touching authority , so full of rocks and thorns , as you call it , or yet to favour such a defensive taking of armes , as you think to be allowed by whitaker , bilson , and rivet . 22. now to prosecute what remaineth of your answere : whereas ye say , that when ye justifie your covenants and conventions , from their purposed ends , ye meane not onely the last and most remo●e ●nds , but the nearest and immediate ; we pray you tell us what ye meane by the nearest and immediate end : if ye meane the object it it selfe , ( which the schoole-men call finem intrinsecum & proximum ) then the lawfulnesse and equity of the matter , vowed and promised in the covenant , is all one with the goodnesse of the end of it . whence we inferre , that seeing the matter promised by you in this your covenant , to wit , your mutuall defence against all persons , none excepted , is in our judgement unlawfull , and forbidden by a lawfull authority ; the end , of your covenant is meerly evill : but if by the nearest end ye meane any thing which is diverse from the object , then we still affirme against the last part of your first answere , to our second demand , that conventions , and covenants , and all other actions , are to be esteemed and judged of , first or principally by the equity of the object , and then by the goodnesse of the ends of it , whether they be fines proximi , or fines remoti . 23. we doe not joyne with the papists , blamers of our reformation , ( as ye seeme to beare upon us ) because they hate and oppugne our reformed religion , which we love and defend . neither doe we take upon us to censure the proceedings of our reformers : but we stryve , by the grace of god , so to carry in our own time , and to walke wisely in a perfect way , as our adversaries the papistes , may get no advantage to pleade for their unwarrantable doctrine and practises , by any pretence of our example . the iii. duply. in your third answere , passing lightly from our reply , ye fall into some unexpected digressions , concerning the service book and our thoughts thereof : we esteeme it a matter beyond the compass of humane judicatory , to sit upon the thoughts of other men . as for those outward expressions , which ye alleadge upon some of us , of not seeing erroures in that book , or groaning for it ; ye shall understand , that such multiplicity of popish erroures , as was alleadged by some of you , to be in that book , was invisible to some of us . although to enter in a particular examination or cōsideration , of every poynt and sentence in that book , is not now time nor place . neither did any of us professe groaning for that book in particular , but for an uniformity of divyne service throughout this nationall kirk , and a more perfect forme then we yet have , that the publick service were not permitted to the severall judgements , and private choise of every minister and reader . which also was thought convenient by the nationall assembly of the kirk of scotland , holden at aberdene , anno 1616. 2. whether that service book ( now discharged ) containeth any innovation of religion , or any thing contrary to the protestant religion , ( as ye alleadge ) we doe not dispute now . but we doe assuredly believe , the piety and sincerity of his majesties intention , ever to have been , and still constantly to be , as it is graciously declared by his majesties late proclamation . and we are certainly perswaded ▪ that his majesty hath given order , to discharge all the acts of counsell , made anent the canons and service book ; and are credibly informed , that they are discharged by act of counsell , [ at holy-rood-house , the fifth of iullie last ] according to the order given by his majesty . also , we see no such just cause of fear , as may import your alleadged necessity of covenanting ; seeing his majesty will not presse any thing of that nature , but in such a faire and legall way , as shall satisfie all his loving subjects : that he neither intendeth innovations in religion nor lawes ; as we declare in our former replye , to which ye have not sufficiently answered . neither was it necessary , for removing of any just feares , that his sacred majesty should disallowe that service book , as ye require ; but it was sufficient , to discharge it , in manner foresaid . 3. ye doe conclude your answere unto our third replye , with an uncouth and incredible position , whereof ye bring no proofe at all , but onely this bare assertion ; whosoever professe themselves , to bee perfectly satisfied with the proclamation , doe proclaime in the ears of all the kingdom , that they are better pleased with the service book , and canons , then with the religion , as it hath been professed in this land since the reformation . this your thesis , is so evidently weak , that we need no more for the over-throw thereof , but to oppose thereunto this our playn and undenyable antithesis ; who professe themselves to be perfectly satisfied with that proclamation , whereby the service book , and canons are discharged , and the religion professed in this land since the reformation , is established , doe proclaime in the ears of all the kingdom , that they are better pleased with the religion professed in this land since the reformation , then with the service book , and canons . the iv. duply. ye● alleadged before , and now again doe affirme , that we have mistaken your interpretation of the old covenant , as if it had been given out judicially by you , and , as if ye had intended to enforce it upon others . to free your selves of this imputation , ye said in your first answere , that ye intended onely to make knowne your own meaning according to the mynde our reformers , and in charity to recommend it to others . hence we inferred in our replye , that ye ought nor to obtrude your interpretation upon us , nor molest any man for not receiving the same . to this now ye say in your second answere ; although you neither use threatnings , nor obtrude your interpretation upon us , yet we must pardon you , if ye match us not with the greatest part of this kingdom , in whose name , by all fair meanes ye recommend it to us . truely , brethren , we are not offended with you , for preferring the judgement of so many , to our judgement , who are but few in number : neither need ye to crave pardon of us for this . but concerning these faire meanes , and that force of reason whereby , ye say , ye recommend your interpretation of the old covenant to us , pardon us , if the experience we have , both of your writings and proceedings , make us to oppose this your assertion . for in your writings we expected indeed , but have not found that force of reason , whereof ye speake : and as for the proceedings of those who have subscrived your covenant , we of all men have least reason to believe that they use no threatnings , seeing we hear daylie so much their threatnings against our selves . 2. whereas for clearing of that which ye said before , concerning the minde of our reformers , ye affirme , that the authoritative judgement of our reformers is evident , not only by the confession of faith ratified in parliament , but also by the books of discipline , acts of generall assemblies , and by their own writes : first , we marvell , how ye can say , that the private writings of master knox , and others , who with him were instruments of that great worke of reformation , have publicke authority to obliedge the subjects of this kingdom . the legislative , and obligatory power of the church , is only in synods or conventions of bishops and presbyters , and not in particular persons expressing their minds apart . next , this church in the former age , by abrogating the office of superintendants , established in the first book of discipline , hath declared , that the statuts and ordinances contained in those books , are not of an authority perpetually obligatory , but may be altered or abrogated by the church , according to the exigencie of tyme. the same likewise is manifest by the abrogation of summary excomunication , which this church did abolish , although it was established in generall assemblies , wherein master knox , and other reformers were present . we need not to insist much in this , seeing so many of you , who are subscribents , mis-regard the ordinances of our reformers , prefixed to the psalm book , concerning the office of superintendants , or bishops , funerall sermons , and set formes of prayer , which they appointed , to be publickly read in the church . hence the reader may perceive , that ye have no warrand for your interpretation of the old covenant , from the authoritative , and obligatory judgement , of the reformers ; feeing ye can not ground it upon the confession of faith ratified in parliament . as for those other meanes mentioned by us , to wit , scripture , antiquitie , and consent of the re●ormed churches , that they truly make for us , and against you , the unpartiall reader may perceive by these our disputs . whether or not episcopacie and pearth articles , be abjured in the late covenant . 3. as for the second mistaking mentioned by you in your answere , we did show in our replye , that in your covenant , pearth articles , and episcopacy , are abjured . and for proving of this , we asked of you , what ye meaned by the recovery and liberty of the gospell , as it was established and professed before the foresaid novations ? and what is that period of tyme , to which your words there have reference ? that is , whether it be that period of time , when the service book , and book of canons , were urged upon you ? or if it be the time , when pearth articles , and episcopacy , were received in this church ? but , truely , your answere to this , is nowise satisfactory , nor hath so much as a show of satisfaction . for ye are afraid to expresse that period of time , lest ye beforced to grant , that which we before objected . and yet your speach bewrayeth you : for seeing ye answere onely to that which we said concerning the last of these two periods , we collect , that by the recovery of the liberty and purity of the gospell , as it was established before the fore-said novations , ye mean the reducing of the policy of this church , unto that estate in which it was , before pearth articles , and episcopacy , were established . and hence we inferre , as we did before , that in that part of your covenant , ye condemne and abjure pearth articles , and episcopacy , as contrary to the purity and liberty of the gospell . 4. ye seeme to answere , that in that part of your covenant , ye condemne not , pearth articles , and episcopacy , but those abuses & corruptions , which have accompanyed them ; such as the superstitious observing of dayes , cessation from work on those dayes , feasting , guysing , and the grosse abuses , which have entered in the sacramēt , upon kneeling before the elements : and , that in respect of these abuses , we who allow pearth articles , and episcopacy , may sweare without prejudice of our cause , to recover the purity and liberty of the gospell , as it was established , and professed , before these novations . 5. but , first , let any indifferent , or unpartiall man , who knoweth the state of our church , judge , whether or not it be lykely , that your vowe , of the recovering the liberty and purity of the gospell , as it was before episcopacy , and pearth articles , were introduced , importeth onely an intention of removing of the consequents of pearth articles , and episcopacie , and not of the removing of those things themselves ? truely we are perswaded , that they who know the state of this church , and your mind , concerning these things , will think this your glosse of your own words , to be violent , and excogitated for eluding our argument . 6. secondly : who can thinke , that ye , and others , contryvers of the late covenant , who condemne p●arth articles , and episcopacie , as much as ye doe the consequents of them , have only vowed , to remove their consequents , and not remove themselves ? 7. thirdly , is it possible , that any can promise and vow , to labour for the curing of so many , and so great pretended deseases of this church , ( we meane these abuses which ye say , have accompanyed pearth articles and episcopacie , ) and in the mean time promise , and intend nothing concerning the removing of the causes of them ? 8. fourthly , how can we , without great prejudice of our cause , acknowledge , that these grosse abuses mentioned by you , have entred in the sacrament , by kneeling before the elements ( ye should have said at the receiving of the elements ) for seeing kneeling at the receiving of the sacrament , is confessed by us to be a matter indifferent ; if in our oath , we acknowledge these grosse abuses to have entred in upon kneeling , it will probably follow in the judgement of some , and in our judgement , who recommend this oath unto us , it will follow infallibly , that kneeling for the evill consequences thereof , ought to be removed . doe ye not here cunningly deale with us ? for although ye urge us not , as ye say , to sweare and promise the removing of kneeling , yet ye urge us , by your own confession , to promise the removing of these abuses occasioned by kneeling : which being acknowledged by us , ye will then take upon you to demonstrate , that kneeling it selfe ought to be removed : for ye hold it for a maxime , that things indifferent , being abused and polluted with superstition , should be abolished . we cannot sufficiently marvell , how yee who are of this minde , can say to us , that we who allow pearth articles and episcopacie , may sweare to recover the liberty and purity of the gospell , as it was before , &c. for ye meane , that we may doe so , without prejudice of our cause . but we have already shown , that according to your judgement and doctrine , if we sweare that which ye would have us to sweare , our cause shall be much prejudged , yea , utterly lost . 9. fiftly : how can we sweare , to remove those grosse abuses entered in upon kneeling , as ye alleadge ; seeing we thinke , that no such abuses have entered in upon it ? yea , our people , try them who please , will show , that they are as free from all erronious conceits , concerning that holy sacrament , as any living in these congregations where kneeling is daylie cryed down . 10. sixtlie , as for these abuses and corruptions , reckoned up by you , as the consequents of the observation of festivall dayes ▪ to pass by that which before we marked concerning kneeling , to wit , that the granting of this were a great prejudice to our cause , some of these are not abuses at all , as , cessation from work . again , some of them have not come in upon the observation of the articles of pearth , as guysing , and feasting , ( ye mean excessive feasting , for otherwise it is not an abuse ) which onely fall forth on christmas festivitie . for sure we are , that these abuses have not come by the anniversary commemoration of christs nativitie , in the which by the ordinance of pearth assembly , all superstitions observation , and prophanation of that day , or any other day , is prohibited , and appoynted to be rebuked . this the reverend and learned bishop of edinburgh , in his defence of the act of pearth assembly , concerning festivities , pag. 63. proveth , because ( sayeth he ) we have lacked preaching upon christ-mas-day , these fifty seven years bygone , in our church , yet ryot , prophannesse , surfet , and drunkennesse , have not beene wanting . 11. seventhly , as for superstitious observation of dayes , ( whereof hitherto we have had no experience ) we marvell , that ye can reckon it , amongst the consequents of the observation of dayes : seeing in your judgement , it is all one with the observation of dayes . for ye think the observation of any day , except the lords day , to be , in the own nature of it , superstitious , and will-worship . 12. as for the last part of your answere to our argument , concerning the foresaid period of time ; where ye alleadge , that many corruptions of popish and arminian doctrine , have entered in the kirke , &c. we aske you , whether ye designe here another period of time , then ye did before ? or if ye design onely this self same period of time , in the which both the foresaid practicall abuses , and these doctrinall corruptions , have entered into this church , accompanying , as ye alleadge , pearth articles , and episcopacy ? ) or , last of all , if ye design no period of time at all ? if ye take you to this last , professing , that ye have here designed no period of time ; then ye answere not our argument , wherein we particularly , and expresly posed you , concerning that period of time , unto which your words cited oft before , have reference . if ye design the same period of time , then look how ye can escape our preceeding arguments , concerning that period of time . 13. but if ye design an other period of time , then we aske you , whether it be prior or posterior , to the period of time already mentioned ; to wit , the time preceeding the bringing in of the articles of pearth ? ye can not say , that it is posterior to it : for ye complained of arminian corruptions , even before pearth assembly ; branding some of the most learned of our church , with that aspersion . and of popish corruptions of doctrine , ye complained , when pearth articles , and episcopacy were established . for the doctrins , of the lawfulnesse and expediency of these things , are , in your judgement , meerly popish , and antichristian . neither can ye say , that it is prior to the foresaid period of time : for the time preceeding the inbringing of pearth articles , comprehendeth all that tract of time which interveened betwixt the reformation , and pearth assembly . 14. but we will yet more evidently convince you , by two other arguments , drawn from that part of your covenant , of which we are now speaking , and from the words of this your answere to our fourth replye ; for first in your covenant ye promise , and also will have us to promise with you , to forbeare for a time , the practise of pearth articles , untill they be tryed , as ye say , in a free assembly . but this ●orbearance importeth a manifest prejudice , and wronging of our cause : for this is a fore-acknowledgement , either of the unlawfulnesse , or else of the inexpediency of the matters , concluded in pearth assembly . for wherefore ought we in this exigence of the church , to forbear the practise of pearth articles , rather then of other rites of the church , except for some greater evill comprehended in them ? this will appear more evident , if we shall consider the reason alleadged by you , pag. 17 , wherefore we ought now to forbear the practise of these articles : to wit , because in the case of scandall , and sensible fear of superstition , we ought to doe so . now this case of scandall is not in your judgement , a temporary , but a perpetuall consequent of pearth articles . for ye think it will ever scandalize the papists , as if we were approaching to them : likewise ye think every one of them , and especially kneeling , to be inductive to sinne , ex conditione operis , by the very nature and quality of the work it self . whence it followeth , that they are necessarily and immutablie scandalous ; for whatsoever agreeth to any thing , in respect of the nature of it , it agreeth necessarily and immu●ably . if therefore we in this respect , swear the forbearance of pearth articles , we shall be holden to forbear pearth articles , not for a time , but for ever . 15. next , we pray you consider , what is meaned by the foresaid novations , in that part of your covenant , wherein ye promise to labour to recover the liberty and purity of the gospell , as it was before the foresaid novations . certainly these words cannot be understood of novations to be introduced , and which have not as yet entred unto our church . for the liberty and purity of the church is not as yet lost , yea , not impared by them , and so needeth not to be recovered by the removing of them . they must then be understood of the novations mentioned in the paren●hesis of your covenant ; that , is of all innovations already introduced by authority , and their alleadged consequents , which ye promise to forbeare , untill they be allowed , and tryed by a free assembly . hence any man may conclude , that although in your parenthesis , ye promise only to forebeare these novations for a time , yet in the words immediatly following , ye condemne and abjure them . for the recovering of the liberty and purity of the gospell , as it was established before the foresaid novations , importeth manifestly a removing of all these novations , which either in themselves , or in respect of their consequents , are contrary to the purity and liberty of the gospell . but all novations already introduced , are in your judgement of this kinde , and therefore your vow , of the recovering the liberty and purity of the gospell , importeth a removing of all the foresaid novations . 16. to conclude this argument : ye may see , that we have pryed no more narrowly into the expressions of your covenant , then we had reason ; and have laboured , not to scarre our selves , and others , with meere shadowes , as ye affirme . of our argument , ad hominem , and the weak retorsion of it , by the answeres . 17. now we come to our argument , or syllogisme , ad hominem , which hath so pinched you , that ye have not attempted to answer● to any of the propositions of it . our intention in that argument , was to prove , that whether pearth articles be abjured in the late covenant , or not ; yet ye [ who came hither , to give us satisfaction concerning the covenant ] can not , with a safe conscience , averre , or declare to us , that they are not abjured in it . this we did evidently prove , reasoning thus : whatsoever rites are abjured in the old covenant , they are also , in your judgment , abjured in the late covenant . but pearth articles , and episcopocie , are , in your judgement , abjured in the old covenant : ergo , they are , in your judgement , abjured in the late covenant : and , consequently , if ye deale sincerely with us , ye must averre , that they are also abjured in the late covenant . 18. to this ye say , first , that whatsoever be your judgement , as ye are particular persons , yet , at this time , ye were to be taken , as commissioners from the whole company of subscrivers . truely we did take you so ; and did think , that ye who were commissioners from such a multitude of good christians , would have tolde us your minde sincerely , concerning the full extent of the late covenant ; and , that ye would neither have affirmed any thing as commissioners , which ye doe not think to be true , as ye are particular persons ; nor yet would have laboured , so to insnare us , as to have bidden us subscrive a covenant , really , and indeed , in your judgement , abjuring those things , which we , with a safe conscience , can not abjure . for , in your judgement , pearth articles , and episcopacie , are most really abjured in the late covenant , although ye plainly affirme the contrary , in your answeres to our fourth , fifth , and sixth demand . and ( which is much to be noted ) in your answeres to our tenth demand , ye affirme , concerning your selves , that ye , in this late covenant , have promised only forbearance of pearth articles . we wonder much , how ye can say so . for whosoever by their oath have tyed themselves to a confession , in the which they firmly believe pearth articles , and episcopacy , to be abjured , those have indeed abjured pearth articles , and episcopacy . but ye in the late covenant , have tyed your selves by your oath , to the little confession , or old covenant , in the which ye firmly believe , episcopacy , and pearth articles , to be abjured : ergo , in your late covenant ye have abjured pearth articles , & episcopacy : and not only ye , but all those who are of that same minde with you . whence we inferred , in that tenth demand , that none of you can vote freely in the intended assembly , concerning pearth articles , and episcopacie . 19. secondly , ye say , that if others of the subscribents , who are of our judgement , ( that is , who are not perswaded that pearth articles , and episcopacie , are abjured in the old covenant , ) had come as commissioners at this time to us , our argument ad hominem , had beene anticipated , because it would not have been pertinent for them . but ye are deceived , for we have ever looked principally to these , who were the first contryvers of the late covenant , or had speciall hand in it , that is , to your selves , and to others , who these many years bygone , have opposed pearth articles , and episcopacie , as popish corruptions , abjured in the old covenant ; and consequently have , in this late covenant , [ in the which that former covenant is renewed ] by your own personall oath , abjured pearth articles , and episcopacie . if then that other sort of commissioners had come unto us , we would have said to them , that we can not swear the late covenant , because pearth articles , and episcopacie are in it abjured . and this we would have proved by the like argument ad hominem , that is , by an argument grounded upon the judgement of the contrivers of the late covenant : as ye may easily perceive . 20. thirdly , ye say , that we have perceived the insufficiencie of our argument , because we objected this to our selves : that seeing we think pearth articles , and episcopacie , not to be abjured in the old covenant , we may subscrive the new covenant , in the which that old covenant is reuewed . truely ye might have alleadged this , if we had propounded that objection , and had left it unanswered . but we answered it , and brought some reasons [ which ye wisely did passe by , perceiving the force of them ] to show , that we can not conveniently subscrive your late covenant , notwithstanding of our judgement , of rather opinion of the meaning of the old covenant . we say opinion : for to speak truely what we thinke , we doubt , and so doe others with us , concerning the meaning of some parts of the old covenant , touching matters of ecclesiasticall policy , and have not so full a perswasion in our mindes concerning those parts , as may be to us a warrand of our oath . 21. fourthly , whereas ye say , that it was not for us to inquire in your private opinion , concerning the meaning of the late covenant , in that part of it , where it tyeth us to the inviolable observation of the old covenant , no● was it necessary for you , to make it known to us ; we answere , that we inquired not your private opinion , but the common judgement of all those , who with you these twenty years bypast , have accused us of perjury , for the alleadged violation of the old covenant , sworne by our predecessours . and truely we had more then reason to doe so ; because we most justly feared , that ye , who have so oft accused us of perjury , for practising rites and ceremonies abjured as ye alleadge , in the old covenant , sworn by our predecessours , would much more vehemently ; yea , also with a greater show of probability , accuse us of perjury , for violation of the old covenant , sworn and ratified by our selves in this late covenant , if we should stand to the defence of pearth articles in time to come . it became us therefore , for eschewing of this inconvenient , to inquire of you , and you also sincerely and plainly to declare to us , whether or not we may subscrive and sweare the new covenant , as it includeth and ratifieth the old , and yet be really free from all abjuration , or condemning of pearth articles , and episcopacie ? and likewise whether or not ye , and all others who are of your minde , will hold and esteem us free from abjuration of them , notwithstanding of our subscriving of your covenant . these questions require a punctuall answere . for if our subscriving of your covenant , may either import a real abjuratiō of pearth articles , or if it may make you to think , that by vertue of our subscription , we are really , and indeed , bound to reject them for ever ; neither can we , with a good conscience , subscrive your covenant ; neither can ye , with a good conscience , require it of us . 22. fiftly , from our refusing to subscrive the late covenant , in so far as it reneweth the old covenant , or little confession ; because that confessi● according to your interpretation , or conception of it , importeth an abjuration of pearth articles , ye collect , first , that upon this ground we would not have subscrived the late confession any time bypast . secondly , that we can not sweat the confession of any church , no , not the articles of the creed , petitions of the lords prayer , nor precepts of the ten commandements , in respect of the diverse interpretations , which men give of them . we answere , first , that since the little confession , is not of divine authority , and since the humane authority which it had , hath these many years bygone ceassed , ( as the peaceable warning , lately given to the subjects in scotland , proveth ) we would have refused our subscription unto it , ever since we heard , that it importeth an abjuration of all rites , and ceremonies , which were not received in our church in the year 1681 ; except we had gotten some evidence to the contrary , sufficiently satisfying our minds . secondly : as for the creed , lords prayer , and ten commandements , your argument taken from the varietie of mens expositions of them , is far from the purpose . for , since we are perswaded , that the author , or pen-men of them , neither intended , nor yet delivered any thing in them , but trueth : and that their expression is authentick , we are bound to embrace , and receive them , notwithstanding of the varietie of interpretations , which men give of them : neither is it lawfull to us , to refuse our subscription , or assent , to them , whatsoever be the judgement or assent of those who require it of us : being alwise bound to acknowledge the infallible authority of them , even when we doubt of the true meaning of them . thirdly : as for any of these later confessions of churches , if the case be such , as now it is in this particular of this late covenant , that is , if we be not bound by any standing law , to subscrive it , and if it be so lyable to the variety of interpretatiōs , that it may probablie import that which we think to be contrary to the trueth , and if these who require our subscription , be , in our judgement , opposers of the trueth , in any point contained in that confession , and may make advantage of our subscription , alleadgeing , that we are tyed by it , to consent to their doctrines , or practises : we may justly , in such a case , deny our subscription to that confession , for the ambiguitie of it ; and much more may desire those who urge us to subscrive it , to declare unto us , before we give our subscription , whether or not , that confession , in their judgement , will tye us to their doctrines and practises . 23. last of all : in modestie , as ye say , but with a jesting complement , ye present unto us , a dish of our own dressing : ye mean , the lyke argument , ad hominem ; which is this : the rites and ceremonies which are not abjured in the negative confession , are not abjured in this late covenant : but the rites and ceremonies , which were concluded in pearth assembly , are not abjured , as ye say , in the negative confession , made ann 1581 ; therefore they are not abjured in this late covenant . the first proposition , as ye say , is evident , because in the late covenant we are bound no farther , concerning the negative confession , but to keep it inviolable : and therefore , what rites are not abjured there , are not abjured here . likewise ye say , that the second proposition , can no be denyed by us , in respect these twenty years bygone , we have thought our selves free of perjurie , notwithstanding the of oath made 1581 , and of our conforming our selves to the ordinance of pearth . good brethren , ye have retorted this argument very weakly upon us . for , first , we flatly denye the major of your syllogisme ; and withall doe repell the confirmation of it . for although pearth articles , were not abjured in the late covenant , in so far as it reneweth the negative confession ; yet they may be , and , as it is already proven , they are abjured in that other part of your late covenant , where ye vow and promise , to recover the liberty and purity of the gospell , as it was established and professed before the foresaid novations . next , as for your minor , or second proposition , wee suspend our judgement of it , untill wee bee better informed and advised : doubting , as we said before concerning the meaning of those parts of the old covenant , which concerne matters of rite or ceremonie . neither doeth the confirmation of your minor trouble us ; for we have thought our selves free of perjury these twenty years bygone , not for any certain perswasion which we had , that pearth articles are not abjured in the old covenant ; but because we did not personally swear that covenant , and are not tyed to it , by the oath of those who did subscrive it : which we are ready to demonstrate by irrefragable arguments . ye see then your argument retorted upon us , pearceth us not at all : and the reader , may perceive that our argument hath been so forcibly thrown upon you , that ye have not taken upon you to answere any part of it . if ye had had evidence of the trueth for you , ye would not only have retorted our argument , but also by answering it punctually , shown , that it straiteth not you : and if ye had been exact resolvers , ye would not have gone about to have satisfied us with a naked argument in contrarium . 24. before we leave this point , that it may be known to all , what reason we have to insist in this our argument , ad hominem , and that we have proponed it , not to catch advantage of you , but to get satisfaction to our own mindes , concerning the covenant , and your sincerity in urging us to subscrive it , we will collect out of that which hath beene already said , some interrogatories , which we pray you to answer punctually , if ye intend to give us satisfaction . the first is , whether or not your declaration of the extent of the late covenant , to wit , that it extendeth not it self to the abjuration of pearth articles , be not only vera , true in it self , but also verax , that is , consonant to your minde , and to the minde of the chief contrivers of it ? the reason wherefore we propone this question , ye will perceive by these that follow . secondly , seeing ye and others the chief recommenders of the old covenant , have been ever of this minde , that pearth articles , and episcopacy , are abjured in it ; we aske , whether ye all tying your selves by this late covenant , to the inviolable observation of the old covenant ; have tyed your selves to it in all the particular points , which ye conceived to be contained in it , or only in some of them ? did ye by mentall reservation , except any part of that old covenant , or in particular did ye except that part of it , in the which perpetuall continuance in the doctrine and discipline of this church is promised ? or if that part was not excepted , did ye put any new glosse upon it which it had not before ? and if ye did not , whether or not ye renewing the oath of perpetuall observation , of the doctrine and discipline of this church , as it was anno 1581 , have not only really , but also according to your own conception of that part of the old covenant , abjured all rites and ceremonies , added to the discipline of this church , since the foresaid year ; and consequently , the articles of pearth , and episcopacie ? thirdly , seeing ye so confidently averre , that pearth articles are abjured in the old covenant , how can ye deny them to be abjured in the new covenant , except ye acknowledge a substantiall difference , betwixt the old and new covenant ? fourthly , if ye grant that they are really and indeed abjured in the late covenant , how can ye faithfully and sincerely say to us , or to any other , that they are not abjured in it ? fiftly , how can ye , and all others , ( who with you have really , and also according to your own conception of the old covenant , abjured pearth articles , and episcopacie , by renewing of it ) voice freely , in the intended assembly , concerning these ▪ things ; seeing ye are tyed by your oath , to condemn and abrogate them ? sixtly , how can we concurre with you in an oath , wherein we are infallibly perswaded that ye have abjured pearth articles , and episcopacie ? seventhly , if we concurre with you in that oath , will ye not ( as we objected in our reply , but ye have not answered it ) think us bound by our oath , to condemn pearth articles , and episcopacie ? and will not ye thinke your selves bound in conscience to tell us , and all others , that which ye think to be trueth , and may make much for your cause , to wit , that the words of the covenant have but one sense , and that in that one sense pearth articles are abjured ? 25. ye , and all others , may now see , how injustly ye said , that we would have the covenanters , against their intention , and whether they will or not , to disallow , and condemn pearth articles , and episcopall government , lest they be tryed in a free assembly . god knoweth , how far we detest all such dealing , and this vindication of our two arguments [ we added also a third , but ye have swallowed it ] brought by us , to prove , that pearth articles , and episcopacie , are abjured in your late covenant , will sufficiently cleare us of this imputation , to all unpartiall readers . 26. we did not only alleadge , as ye say , that your supplications to his majesty were fully satisfied by the last proclamation ; but grounding an argument upon your answere , to our fourth demand , we reasoned thus : if in all your supplications , ye have only sought the removing of the service book , book of canons , and new high commission ; not complaining of any other novations , already introduced : and , seeing his majesty hath granted this unto you , what reason have ye to say , that his majesty hath not satisfied your supplications ? this our argument , ye have turned to a meere alleadgeance , lest ye should have troubled your selves , with answering it . whether , or not , we may forbeare the practise of pearth articles , untill they be tryed in a free assembly . 27. we come now to the consideration of that , which your covenant , by your own confession , tyeth us to ; to wit , the forbearance of pearth articles , untill they be tryed in a free assembly . and first , whereas ye say , that the urging of the service book , is a sufficient reason for forbearance of pearth articles , till an assembly ; we professe , that we can not see the equity , and force of this reason . for the service book may be holden out , albeit pearth articles were not forborne at this time ; yea , although they should never be removed . and the more obedient , subjects were at this time , to his majesties lawes already established , the greater hope might they have of obtaining their desires . 28. ye bring two arguments , to prove the lawfulnesse of the forbearance of novations already introduced . one is , that the articles of pearth establishing them , were concluded onely for satisfying the king , and not to presse any man with the practise of them : and because the act it selfe ( ye mean the act concerning kneeling ) giveth warrand , to forbear the practise of them at this time , when the memory of superstition is revived . but this reason doeth nowise satisfie our consciences . for , to begin with the last part of your answere ; the memory of superstitious celebration of the lords supper , is not renewed in this kingdom , for ought we know . and , if ye mean , that it is renewed by the service book ; suppone that were true , yet , ye know , the service book is discharged , by the act of counsell , at his majesties commandement . secondly , the act of pearth , giveth no warrand to forbear kneeling ▪ upon every suspition or apprehensiō of superstition , re-entring unto this church . your argument , which ye brought to prove this , from the narrative of that act , in your answere to our ninth demand , is confuted most plainly by us in our replye to your answere : and we shall again speak of it in our duplye , to your second answere concerning that demād . 29. as for the other two parts of your reason , they are contrary to the very words of the acts of pearth assembly . the first part is contrary to the narrative of all these acts , wherein no mention is made of satisfying the king , but of other motives taken from the expediencie , or utility of the matters themselves . the second part is contrary to the tenor of the decision , or determination of these acts : in the which by these formall words , the assembly thinketh good : the assembly ordaineth : kneeling in the celebration of the sacrament , festival dayes , &c. are enjoined . 30. we hear of a childish , and rediculous concept of some , who think that these words , the assembly thinketh good , import not an ecclesiastick constitution , but a meere advice or counsell . this apprehension proceedeth from ignorance : for that phrase is most frequently used by counsells , in their decrees . in that apostolick counsell , mentioned acts 15 , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are expresly used , verse 22. 25. 28. in the counsell of ancyra , can. 1. & 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used . in that great and first oecumenick counsell of nice , can. 5. ye have these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . can. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the third counsell of carthage , can. 1. 2. and 3. the word placuit is used , & in codice canonum ecclesiae africanae gr●co latino , passim habetur vox placuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the decrees of the apostolick counsell were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts 16. 4. yea , also the civill decree of caesar augustus , luke 2. verse 1. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , edictum , placitum . and in the civill law , the constitutions of emperours , are called principum placita , instit. de iure naturali , § . 6. & 9. quod principi placuit , legis habet vigorem , sayeth ulpianus , ff . de constit. principum , lege 1 : where quod principi placuit , signifieth as much , as quod princeps constituit . 31. your other reason , [ which ye bring to prove the lawfulness of the forbearance of pearth articles ] is , that it is lawfull to swear the forbearance of a thing indifferent , in the case of scandall , and sensible fear of superstition , in others . yea , ye think , that by doing so , ye have sworn obedience to the commandement of god , which forbiddeth the doing of that whereby others may be scandalized . this reason moveth us no more then the first : for , as for your fear of farther superstition , it is now groundlesse , and causelesse , in respect of the gracious promises contained in his majesties proclamation . but although it were a fear justly conceived , and although the eschewing of an evill justly feared , be a thing good and desirable ; yet we ought not ▪ for the eschewing of it , disobey the lawfull commandements of our superioures . for this were to doe evill , that good might come of it ; which the apostle condemneth , rom. 3. verse 8. of scandall ; and whether or not we may deny obedience to the lawes of our superiours , for fear of scandal causelesly taken ? 32. as for that other motive of scandall , for which ye alleadge , that we who think the matters concluded in pearth assembly , to be indifferent , and lawfull , may swear the forbearance of them ; we pray you , tell us , what kynd of scandall it is , which , as ye alleadge , is taken at the practise of pearth articles ? ye know , that passive scandall , is either procured by the enormitie or irregularitie of the fact it self , [ to wit , when either it is a sin , or else hath a manifest show of sin ] or else it is not procured , but causelesly taken by some , either through malice , or else through weakness . now , which of these two sorts of scandall would ye have us to acknowledge , in the practise of pearth articles ? if the first , then ye would have us to condemne pearth articles , before they be tryed in a free assembly : which is contrary to your protestation , and no lesse contrary to our resolution . for , if we acknowledge any enormitie in the practise of pearth articles , ex ipsa conditione operis , we shall be holden to condemne them , and abstaine from them for ever . 33. if ye will have us to acknowledge , that the scandall following upon the practise of pearth articles , is of the second sort , that is , is causelesly taken ; and ▪ that for such a scandall , whether it be taken through weaknesse , or malice , we ought to abstaine from the doing of a thing indifferent , although it be enjoined by a lawfull authority ▪ ( for ye generally affirme , that all things , which are not necessary , and directly commanded by god himself , ought to be omitted , for any scandall whatsoever , although it be causelesly , yea , and most maliciously taken , and that notwithstanding of any humane precept , or law , enjoyning them . see the dispute against the english popish ceremonies , part. 2. cap. 8. sect. 5. & 6. item cap 9. sect. 10. ) then we protest , that we differ so far from you in this point , that we think , that for no scandall , causelesly taken , can we swear such a forbearance of pearth articles , as ye would have us . and we marvell from whence ye have learned this strange , and most haske doctrine , that for scandall , causelesly , yea , maliciously taken , a man may totally , and absolutely , deny obedience , to the lawes of superioures . 34. the author of the dispute even now cited , alleadgeth for his opinion , some schoole-men , acknowledging the trueth of it : and he nameth cajetane , and bennez , who ( sayeth he ) affirme , that we should abstain , even à spiritualibus non necessariis , when scandall ariseth out of them . he might have cited for this tenet , thomas , and all his interpreters , [ even although he had been but slenderly acquaint with them ] as well as these two : for they all doe say so . but truely he much mistaketh them , when he alleadgeth them for his opinion . for , first , none of them ▪ ever taught , that we ought to abstaine totally and altogether , from any spirituall duety for the scandall , either of the weak , or malicious . secondly , when thomas and others following him , say , that bona spiritualia non necessaria sunt dimittenda propter scandalum , they speak directly de eis quae sunt sub concilio non vero sub praecepto , of matters of councell , and not commanded by any authority , divine or humane : and the most which they say of them , is , that such things sunt interdum occultanda , vel ad tempus differenda , that is , may at some times , and in some places , be omitted , for eschewing the scandall of the weak . thirdly , the most accurate casuists , and interpreters of thomas , differ much about this question , whether or not , things that are commanded by positive lawes , civil , and ecclesiasticall , may be omitted at any time , for eschewing scandalum pusillorum , the scandal of the weak . dyverse of them deny this , to wit , navarrus , in manual . cap. 14. § 44. vasquez , tom. 5. tract . de scandalo , dubio primo , § . 5. becanus in summa theologiae , part. 2. tom. posteriori , tract . 1. cap. 27. quaest. 5. ferdin . de castro palao in opere morali , tract . 6. disp. 6. punct . 16. duvallius , in 2am . 2ae . d. thomae , tract . de charitate , quaest. 19. art. 5. and for their judgemēt they cite thomas , durandus , almainus , anton. florent . and many others . fourthly : those of them who think , that things commanded by humane lawes , may be omitted in the case of scandall , admit not as ye doe , such an omission of the thing commanded in the case of scandall , as is conjoined with a flatte disclaiming of the authority of the law. for they tell us , that we ought not , for any scandall of the weak , deny obedience to the precepts , or lawes , of our superioures , whensoever all other circumstances being considered , we are tyed , or obliedged , to the obedience of them . the omission , then , of the thing commanded , which they allow , is only a partiall and occasionall forbearance , and not a totall abstinence from obedience , or disclaiming the authority of the law. see valentia , tom. 3. disp. 3. quaest. 18. punct . 4. & suarez . de triplici virtute , tract . 3. disp. 10. sect. 3. § . 9. 35. but the forbearance of pearth articles , which ye require of us , is conjoined with a flatte disclaiming of the authority of all the lawes which established them . and ye will have us to forbear these articles , at this time , when all the particular circumstances , which we ought to regard , being considered , we are tyed to obedience of them , especially , if we look to the will and minde of the lawgivers , and of our present superioures . we justly say , that you will have us to disclaime , altogether , the authority of these lawes . for whosoever resolve and determine , not to practise pearth articles , untill they be tryed in a new assembly , & established by a new parliament ; these are purposed , never to obey them , except they be tyed by new lawes and acts , concluded in a new assembly , and parliament : and , consequently , are resolved , never to regard and obey the lawes or acts of pearth assembly , and the parliament 1621 , which established these things . but so it is , ye would have us to resolve , yea , to promise , and sweare , not to practise pearth articles , untill they be tryed in a new assembly , and established by a new parliament : ergo , ye would have us to promise , not to practise pearth articles , except we be tyed , or obliedged , by new lawes , to practise them : and , consequently , would have us , never to regard , or obey , the acts of pearth assembly , and parliament 1621. 36. this kinde of forbearance , to wit , which is conjoined with a plaine disclaiming of the authority of the lawes made by our superiours , can not be excused with your pretence of scandall causelesly taken . this we prove : first , by a position granted by your selves , and so evidently true , that no man can deny it . the author of the dispute , against english popish ceremonies , part. 1. cap. 4. sect. 4. sayeth , that it were scandall , not to obey the lawes of the church , when they prescrive things necessary , or expedient for the eschewing of scandall : and , that it were contempt , to refuse obedience to the lawes of the church , when we are not certainly perswaded , of the unlawfulnesse or inexpediency of things commanded . now , if such a refusing of obedience , be both a contempt , and a scandall , it followeth manifestly , that no man for eschewing of scandall causelesly taken , ought in such a case to refuse obedience . hence we reason thus : whosoever are not perswaded of the unlawfulnesse or inexpediency , of the things commanded by their superiours ; and on the contrare think them to be expedient ad vitandum scandalum ; these ought not for eschewing of scandall , refuse obedience to the lawes and ordinances of their superiours . but so it is , we are neither perswaded of the unlawfulnesse , nor of the inexpediency of pearth articles : yea , on the contrarie , we think that the acts of pearth assembly , enjoineth things very expedient for eschewing of scandall : ergo , we ought not for eschewing of scandall causelesly taken , to refuse obedience to them . the major of this our first argument , is already proven . the minor is conforme to the light of our own consciences , as god knoweth : and therefore so long as we are of this minde , we can not deny obedience to the ordinances of our superiours , for any fear of scandall causelesly taken . 37. secondly , that which may be removed by information or instruction , can not be warrand to us , of a totall abstinence from the obedience of lawes , or , which is all one , of an avowed disclaiming of the authority of them . but the scandall of the weake , taken by the practise of pearth articles , may be removed by information , or instruction : ergo , it can not be a warrand to us , of a totall disclaiming of the authority of the lawes , whereby these articles were established . 38. thirdly : if for scandalls taken , especially by the malicious , we may disclaime the authority of a law , then we may ever disclaim the authority of all lawes , of the church or estate . for there is nothing commanded by lawes , but some either through weaknesse , or through malice , may take offence at it . 39. fourthly , we ought not for eschewing scandal causelesly taken , to injure or offend any man , by denying to him , that which is due to him , and therefore we ought not , for eschewing scandall causelesly taken , to offend and injure our superioures , in church and policy , by denying to them that obedience which is due to them . the antecedent is clear by many examples . for if a man be excommunicated , shall his wife , children , and servants slee his company , and so deny to him these dueties which they ow to him , for fear that others be scandalized , by their keeping of company with an excommunicate person ? and if they may not for eschewing of scandall , abstaine from these dueties , which they ow to a private person , much lesse may we abstaine from that obedience , which we ow to our superioures , having publicke charges in church and policy , for eschewing of scandalls causelesly taken by others . 40. fiftly , what if the thing commanded , be enjoined by the civill magistrate , under paine of death , and by ecclesiasticall authority , under paine of excommunication , shall we for fear of a scandall causelesly taken , which may be removed by information , or for the scandall of the malicious , who will not be informed at all , abstaine from the doing of a thing lawfull and expedient , enjoined by authority , and by so doing , incurre these most grievous punishments of death temporall , and spirituall ? we believe , that your selves , who speak most of scandall , would be loath to take such a yoke upon you . 41. sixtly , the denying of obedience , to the lawfull commandements of our superioures , is forbidden in the fift commandement , and consequently it is a sin . shall we then for a scandall causelesly taken , deny obedience to our superioures , and so incurre the guiltinesse of sin ? ye commonly answere to this , that the negative part of the fift commandement , which forbideth the resisting of the power , rom. 13. verse 2. and in generall the denying of obedience to superioures , is to be understood with the exception of the case of any scandall taken by others . for if we see , ( say ye ) that any may , or will take offence , at the doing of that which is cōmanded by our superioures , we are not holden to obey them : and our denying of obedience to them in such a case , is not forbidden in that commandement . 42. but , first , we aske , what warrand ye have to say , that the negative part of the fift commandement , is to be understood with the exception of the case of scandall , more then other negative precepts of the second table ? secondly : as men may take offence , either through weaknesse , or malice , at our doing of the thing commanded ; so they are most ready to stumble at our denying of obedience to the lawfull commandements of our superioures : for they will take occasion , by our carriage , to doe that , unto which by nature , they are most enclined ; to wit , to vilipend lawes , and the authority of their superioures . shall we , then , for the eschewing of a scandall causelesly taken , not only refuse to our superioures , the duety of obedience , which they crave of us ; but also incurre an other scandall , and that a farre more perilous one . thirdly : we have already shown , that the negative part of the fift commandement , is not all wayes to be understood with the exception of the case of scandall causelesly taken . for , wives , children , and servants , must not deny obedience , and familiar conversation to their husbands , parents , and masters , which are excommunicated , for fear that others , through weaknesse , or malice , be scandalized thereat . fourthly : as ye say , that the precept concerning obedience to superioures , is to be understood with the exception of the case of scandall causelesly taken ; so we , with farre better reason , say , that the precept , of eschewing scandall causelesly taken , is to be understood with the exception of the case of obedience peremptorly required , by our lawfull superioures , as we shall show in our next argument . whether the precept of obedience to superioures , or the precept of eschewing scandall , be more obligatory ? 43. last of all : when a man is peremptorly urged by his superioures , to obey their lawfull commandements , and in the mean time feareth , that if he doe the thing commanded by them , some , through weakness , shall be scandalized , by his carriage ; in this case , he is not only in a difficulty , or strait , betwixt the commandement of man , and the commandement of god , who forbiddeth us to doe that whereby our weak brother may be offended ; but also he seemeth to be in a strait betwixt two of gods commandements ; to wit , betwixt that precept which forbiddeth the doing of any thing , whereby the weake may be scandalized , and that other precept which forbiddeth the resisting of authority ; and telleth us , that whosoever resisteth the power , resisteth the ordinance of god. now , seeing gods precepts are not repugnant one to another , neither doeth god by his lawes lay upon us a necessity of sinning , out of all question , in this case , we are fred from the obligation of one of these precepts : and that which doeth not so strictly tye us , or is lesse obligatory , must needs give place to the other , which is of greater obligation . ye commonly say , that the precept of obedience to humane authority , must give place to the precept of eschewing scandall , although it be causelesly taken : and , to confirme your assertion , ye say , that the ordinance of a superiour , can not make that fact to be free of scandall , which otherwise would be scandalous ; and , that a fact , upon which any scandall followeth , ought not to be done for the commandement of man. whence ye collect , that , in such a case , we ought not to regard , or obey the commandement of our superiours . 44. this your reason can not be good , because we can easily retort the argument , and say to you , that in such a case we ought not to regard the scandall causelesly taken by our weak brethren , so far , as to deny simplie , and absolutely , obedience to our superiours for it : and that because the sin of disobedience ought to be eschewed and no scandall of weak brethren causelesly taken , can make that fact , not to be the sin of disobedience , which otherwise , that is , extra casum scandali , would bee the sin of disobedience . for it is certain , that ( laying aside the case of scandall ) to deny obedience to the ordinance of our superiours , enjoining , and peremptorly requiring of us , things lawfull , and expedient , is really the sin of disobedience . ye will say , that the scandall of weak brethren , may make that fact , or omission , not to be disobedience , which otherwise would be disobedience ; because we ought not for the commandement of man , doe that whereby our weak brother may be offended : and so the precept of obedience bindeth not , when offence of a weak brother may be feared . on the contrary we say , that the lawfull commandement of superiours , may make that scandall of our weake brethren , not to be imputed unto us , which otherwise would be imputed unto us , as a matter of our guiltinesse ; because we ought not , for fear of scandal causelesly taken , deny obedience to the lawfull commandements of our superiours . 45. again , ye say , that when scandall of weak brethren may be feared , the precept of obedience is not obligatory , in respect the thing commanded by our superiours , although it be in it self lawfull , yet it becometh unexpedient , in respect of the scandall which may follow upon it . now , ( say ye ) the ordinances of our superiours are not obligatory , when the things commanded by them are unexpedient . we , on the contrary , say , that when our superiours require of us obedience to their lawfull commandements , the precept of eschewing scandall , is not obligatory ; in respect we ought not , for scandall causelesly taken , omit necessary dueties , which god in his law requireth of us : in which number , we most justly doe reckon , the duety of obedience . which we owe to the lawfull commandements of our superiours . 46. as for that which ye say , that when scandall may be taken at the doing of the thing commanded , then the thing commanded becommeth inexpedient , and so ought not to be obeyed ; that ye be not more deceived by this errour , we pray you marke , that a thing comcomanded by our superiours , in church , or policy , may be two wayes inexpedient , to wit , either in respect of some particular persons , who through weaknesse or malice doe stumble at it , or else in respect of the body in generall , because it is contrary to order , decency , and edification . if the thing commanded be inexpedient the first way only , we may indeed , in such a case , for eschewing the scandall of the weak , forbear the practise of the thing commanded hîc , & nunc , in some particular places , and times : providing alwise we doe this ▪ without offence of our superiours , and without the scandal of others ▪ who by our forbearance may be made to vilipend the authority of lawes . but we can not in such a case totally and absolutely , deny obedience to a law , as we have already proven . neither is your argument brought to the contrary valide , in respect we ought more to look to the utilitie and benefite , which the body of the church may receive by the thing commanded , and by our obedience to our superioures , then to the harme which some particular persons may receive thereby . 47. if the thing commanded , be in our private judgement inexpedient the second way , we ought not for that to deny obedience to the lawes of the church ; for when the inexpediency of a thing is questionable , and probable arguments may be brought pro and contrae , concerning the expediencie of it , we have sufficient warrand to practise it , if the church by her publick decree hath declared , that she thinketh it expedient . your errour , who are of the contrary minde , is very dangerous , and may prove most pernicious to the church , for it maketh the church obnoxious to perpetuall schisme , and disconformity in matters of externall policy : in respect men ordinarily are divyded in judgement , concerning the expediencie of these things suppon , then , that in a synode consisting of an hundreth pastors , threescore of them think this , or that particular ceremony to be expedient for the good of the church ; and in respect of the plurality of their voices , make an act to be concluded for the establishing of it , shall the remnant four●y , who are of the contrary judgement , deny obedience to the act of the synode , because they are perswaded , that the thing concluded is inexpedient , and shal they by doing so , rent the body of the church ? truely , if we were all of your minde , we should never have peace nor unity in this church . ye will say , perhaps , that this our argument , is popish , and leadeth men to acquiesce , without tryall , or examination , in the decrees of the church . we answere , that in matters of faith , the trueth whereof may be in●allibly concluded out of gods word , we ought not , without tryall , to acquiesce into the decrees of the church . and in this respect we dissent from the papists , who ascrive too much to the authority of counsells , as if their decrees were infallible . but in matters of policy , if we be certaine , that in their own nature they are indifferent , and if the expediencie of them only be called in question , seeing no certaine conclusion , concerning their expediency , can be infallibly drawn out of gods word , which hath not determined , whether this or that particular rite be agreable to order , decency , and edification ; we ought to acquiesoe into the decree or constitution of the church , although it be not of infallible authority : and that partly because it is impossible , that otherwise we can agree in one conclusion , concerning matters of this nature , and partly , because if we deny obedience to the decrees of the church in such matters , our disobedience shall prove far more unexpedient , and hurtfull to the church , then our obedience can be . 48. seeing , then , whatsoever ye have hitherto said , concerning the question proponed by us , may be easily answered , with a retortion of the argument , upon your selves ; that we may eschew all such logomachie , we must take some other course , and try which of these two precepts is in it self of greater moment , and obligation : for thence we may collect , which of these two precepts doeth obliedge us in the case foresaid ; the other giving place to it , and not obliedging us at all , in that case . if ye say , that the precept which forbiddeth us to doe that whereby our weak brother may be scandalized , is in it selfe more obligatory , or doeth more strictly ty us to the obedience of it , as being of greater moment , ye must bring a solide reason for you , which we think ye will hardly find . we know ye say , that the precept concerning scandall , is more obligatory , and of greater moment ; because it concerneth the losse of the soule of a brother : but this reason is not valide ; first , in respect our brother , if he be scandalized , by our obedience to our superioures , sinneth not by our default , who doe obey : for our carriage in giving obedience , is such , as may rather edifie our brother . secondly : the precept which forbiddeth disobedience , concerneth the losse both of our own soules , and of the soules of others , who may be entysed to that sin , by our denying obedience , to the lawfull commandements of our superioures . thirdly , if that precept of eschewing scandall , causelesly taken , doe so strictly obliedge us , when our superioures require obedience of us , it may happen , that a man shall be in an inextricable perplexity , not knowing whether he shall obey , or deny obedience to the cōmandements of his superioures : in respect he may fear the scandall of the weak , whether he obey , or deny obedience . for , as we said before , many are most ready to be scandalized by our denying obedience to our superioures , in thinges lawfull , and otherwise expedient : and that because we by nature are most unwilling to be curbed , and to have our liberty restrained , by the lawes of our superioures . for this cause ( as calvin judiciously noteth , instit. lib. 2. cap. 8. § . 35. ) god to allure us to the duety of obedience to our superioures , called all superioures , parents , in the fift commandement . 49. but we , with good warrand , doe averre , that the precept which forbiddeth resisting of the civil power , and in generall the denying of obedience to the lawfull commandements of our superiours , is of greater obligation and moment . and , first , we prove this by an argument taken from the diverse degrees of that care , which we ought to have of the salvation of others : for this care tyeth us to three things ; to wit , first , to the doing of that which may be edificative , and may give a good example to all . secondly , to the eschewing of that which may be scandalous , or an evill example to all ; that is , to the eschewing of every thing , which is either sin , or hath a manifest show of sin . thirdly : to abstain even from that , which although it be lawfull , yet it may be , to some particular persons , an occasion of sin . of these , the first two are most to be regarded , in respect they concern the good of all , which is to be preferred to the good of particular persons . hence we inferre that the precept of obedience to superiours , which prescriveth an act edificative to all , because it is an exercise of a most eminent and necessary vertue , is more obligatory , and of greater moment , then the precept of eschewing scandall , causelesly taken , by some particular persons . 50. secondly : that the precept of obedience to our superiours , is of greater moment , & consequently more obligatory , then the precept of eschewing scandal , is evident by these reasons which are brought by our divines , to show wherefore the fifth commandement , hath the first place in the second table : to wit , first , because it cōmeth nearest to the nature of religion or piety , commanded in the first table , whence ( as your own amesius noteth in his medulla , lib. 2. cap. 17. § . 13. ) the honouring and obeying of parents , is called by prophane authors religion and piety . secondly : this precept , is the ground and sinewe , ( sayeth pareus , in his catechetick explication of the fift precept , ) of the obedience which is to be givē to al the rest of the precepts , of the second table . two reasons are cōmonly brought of this : one is , that all societies , oeconomick , civill and ecclesiasticall , doe consist and are conserved , by the submission or subjection of inferiours to superiours , which being removed , confusion necessarily followeth . the other is , that the obedience of this precept , maketh way to the obediēce of all the rest . for our superiours are set over us , to the end , that they may make us to doe our duety to all others . and consequently our obedience to them , is a mean instituted by god , to procure our obedience to all the rest of the precepts of the second table . now , would ye know what followeth out of this , let your own amesius , whose words are more gracious unto you , then ours , tell you it : seeing ( sayeth he , cap. citato , § . 6. ) humane societie hath the place of a foundation or ground , in respect of other dueties , of iustice and charitie , which are commanded in the second table of the law : therfore these crimes which directly procure the perturbation , confusion , and eversion of it , are more grievous then the violation of the singular precepts . now we subsume : the denying of obedience to superiours , enjoining such things as in themselves are lawfull and expedient , directly procureth the perturbation and confusion of humane society . and therefore it is a crime greater then the violation of other particular precepts of the second table . for this cause , dionysius bishop of alexandria , in his epistle ad novatum , cited before , declaring how much the unity of the church ( which is most frequently marred by the disobedience of inferiours to their superiours , ) ought to be regarded , sayeth , that martyrdom suffered for es●hewing of schism● , is more glorious , then martyrdom suffered for ●sch●wing ▪ idolatrie . 51. thirdly : these offices , or dueties , which we owe to others by way of justice , are more strickly obligatory , then these which we owe to them , onely by way of charity . and consequently , these precepts which prescrive dueties of justice , are of greater obligation , then these which prescrive dueties of charity onely . but we owe the duety of obedience to our superiours , by way of justice , and therefore it is more obligatory , then the duety of eschewing scandall causelesly taken , which is a duety onely of charity . the major , or first proposition of this argument , is clear of it self , as being a maxime not onely received by the scholasticks and popish casuists , but also by our divines . see your own amesius , in his medulla , lib. 2. cap. 16. § . 58. 59. 60. 61. 62. 63. where he not onely proponeth this maxime , but also proveth it by two most evident examples . the minor is likewise clear : for , first , the duety of obedience , which we owe to the publick lawes of the church and kingdom , belongeth to that generall justice , which is called iustitia legalis . for the legall justice , as it is in inferiours , or subjects , it is a vertue inclining them to the obedience of all lawes , made for the benefite of the common-wealth , as aristotle declareth in his fift book of the ethicks , cap. 1. secondly : debitum obedientiae , the debt of obedience , which we ow to our superioures , is not only debitum morale ; a debt or duety , unto which we are tyed by morall honesty , and gods commandement , but also debitum legale , or debitum justitiae , ( quod viz. fundatur in propriojure alterius ) a debt grounded upon the true and proper right , which our superioures have to exact this duety of us ; so that they may accuse us of injury , and censure us , if we performe it not . there is a great difference betwixt these two sorts of debt ; and the last is far more obligatory , then the first : as for example , a man oweth moneys to the poor , by a morall debt , but to his creditor he oweth them by a legall debt , or debt of justice : and therefore , he is more strictly obliedged to pay his creditor , then to give almes . such-like , by morall honesty , and gods precept also , a man oweth to his neighbour , a pious carefullnesse , to impede sin in him , by admonition , instruction , good example , and by ommission even of things lawfull , when he foreseeth that his neighbour in respect of his weaknesse , will be scandalized by them . but his neighbour hath not such a right to exact these things of him , neither can he have action against him , for not performing of them , as our lawfull superioures have for our due obedience . in what sense the administration of the sacraments , in private places , was thought indifferent ▪ in pearth assembly . 52. in our reply we professed , that we can not abstaine presently from private baptisme , and private communion , being required t● administrate these sacraments to such persons , as can not come , or be brought to the church . hence , first , ye take occasion to object to us , that the state of the question concerning pearth articles , is quite altered , in respect we and our associates , did ever before alleadge the question to be of things indifferent , but now we think them to be so necessary , that although the generall assembly of the church should discharge them , we behoved still to practise them : we answere , first , that the assembly of pearth hath determined nothing , of the indifferencie or necessity of these things . secondly : if any who allowed these articles , did at that time in their discourses and speaches call them indifferent , they meaned only , that in the celebration of these sacraments , the circumstances of place and time are things indifferent of their own nature : or , which is all one , that we are not so tyed to the administration of them in the church , and at tymes appointed for sermon , but we may celebrate them in private houses , and at other times . but judicious and learned men , even then thought the denying of these sacraments to persons , who can not come , or be brought to the church , to be a restraining of the means of grace , altogether unwarrandable by gods word . whence ye may collect , whether or not they thought it to be unlawfull . thirdly : ye have no warrand from our reply , to say , that we would not abstaine from private baptisme , and communion , although our nationall assembly should discharge them . for as we are very unwilling to omit any necessary duety of our calling : so we cary a singular respect to lawfull authority , and to the peace , and unity of the church , abhorring schisme , as the very pest of the church . but of this we shall speak hereafter in the thirteenth duply . 53 , next , ye say , if we have the same judgement of kneeling , in the receiving of the communion , and of feastivall dayes , it commeth to passe among us which hath been incident to the church in former ages , that things have been first brought in as indifferent , then urged as necessary . certainly , brethren , none are so guilty of this , as your selves , and your associates : for ye have now made some things to be esteemed necessary by your followers , which have been accounted indifferent , not only since the reformation , but these fifteene hundreth years bygone . and in some other things , which the ancient church did wisely forbid , ye doe now make the liberty of the gospel to consist . as for us , we stand as we stood before , and doe yet think kneeling in the receiving of the sacrament , and the five festivall dayes , to be rites indifferent in their own nature ; but indeed very profitable , and edificative , if pastors would doe their duety in making their people sensible , of the lawfulness & expediency of them . 54. we are of the same judgement concerning confirmation , which calvin , writting upon hebr. 6. 2. acknowledgeth , to have been undoubtedly delivered to the church by the apostles : and with the same author , in the fourth book of his institut . cap. 19 , § . 14. we wish , that the use of it were again restored : so far are we from that partiall dealing with the articles of pearth , which ye object unto us . what hath moved our most reverend prelats , to abstain hither●o from the practising of it , we know not : they can themselves best satisfie you in this point . and we modestly judge , that this omission hath proceeded from weighty and regardable causes . it was sufficient for us , to have a care of our own dueties , in our particular stations . but the urging and pressing of that practise upon the bishops , requireth higher authority , then ours . in the mean time , ye know the bishops never disclaimed the authority of the act of pearth , concerning confirmation , or of any other of these acts , as ye have done , who have been hitherto professed and avowed disobeyers of them all . wherefore we wish you , hereafter not to bring this omission of the bishops , in the matter of confirmation , as an argument for that forbearance of pearth articles , which ye require of us : for there is a great difference betwixt the omission of a duety commanded by a law , and an avowed , or professed , yea , sworne disobedience of the law. 55. last of all , whereas ye say , that we , by mantaining the necessity of private baptisme and communion , doe condemne the practise of this our church , from the reformation , till pearth assembly , and put no small guiltinesse upon other reformed churches , who use not private baptism and communion at all , but abstain from them as dangerous : we answere , that we have , in all modesty , proponed our own judgement , concerning private baptism , and private cōmunion , nominem judica●tes ( as cyprian said of old , in consilio carthag . in praefat . ) nor taking upon us , to censure or condemne the practise either of this church , in times preceeding pearth assembly , or of other reformed churches . we can not indeed deny , but we dissent from them : and if this be a condemning of them , we may no lesse justly say to you , that you condemne the practise and doctrine not onely of our reformers , in the particulars mentioned before in this same duply , but also of diverse reformed churches , and of the ancient church , as we declared in our sixt demand , and shall again speak of it in our sixt duply . a defence of our doctrine and practise , concerning the celebration of baptism and the lords supper in private places . 56. ye desire us , wisely to consider , whether the desire which our people have of baptism and communion , in time of sicknesse , be not occasioned by prevailing of popery , and through a superstitious conceit that people have of these sacraments , as necessary to salvatiō . we are loath to come short of you in dueties of charity , especially in good wishes ; and therefore , we likewise wish you , wisely to consider , whether the neglect of these sacraments in the time of sicknesse , which is in many parts of the kingdom , proceed not from some want of a sufficient knowledge , and due esteem of the fruits of these high and heavenly mysteries . 57. it is well that ye acknowledge , that we minister these sacraments in private , as necessary onely by the necessity of the cōmandement of god ; but withall ye conceive , that our people imagine , or seem to imagine them to be so necessary means , as that god hath tyed his grace to them . we desire you to judge charitably of those who are unknown to you ; and withall we declare , that neither we doe teach our people , nor doe they think , for ought we did ever know , that baptism is so necessary a mean unto salvation , that without it god can not , or will not saye any : yea , on the contrary , we are confident , that when baptism is earnestly sought for , or unfeignedly desired , and yet can not be had , the prayers of the parents , and of the church , are accepted by god , in stead of the ordinary mean , the use whereof is hindred , by unavoidable necessity : and so in this we depart from the rigid tenet of papists . on the other part , we likewise teach , and accordingly our people learn , that baptism is the ordinary mean of our enterance into the church , and of our regeneration ; to the use whereof , god , by his commandement , hath tyed us . 58. if the commandement of our saviour , matth. 28. 19. goe ye , therefore , and teach all nations , baptizing them , in the name of the father , and of the son , and of the holy ghost , tye not parents to seek baptism to their children , and pastors to administer , when it is sought , then have we no commandement at all , for baptizing of infants , which is an anabaptisticall absurdity : but if parents and pastors , are tyed by this commandement , then parents ought to seek baptism , to their dying children , not baptized before ( for then , or never ) and pastors must accordingly performe that duety then , which is incumbent upon them . this is that which king iames of blessed memory , in a conference at hampton-court , pag. 17 , reporteth himself , to have answered to a scotish minister , while he was in scotland : the minister asked , if he thought baptism so necessarie , that if it be omitted , the child should be damned ? no , said the king ; but if you being called to baptize the child , though privatlie , should refuse to come , i think you should be damned . 59. ye say , ( to avoide the strength of this argument ) that the necessity of the commandement , standeth onely for baptism in publick ; and , that no precept requireth baptism , but when it can be had orderly , with all the circumstances thereof : whereof ye say this is one , that it be administred in the presence of that visible kirk , wherof the children are to be members . thus , first , ye condemne as unlawfull the administration of baptism even in the church , god-fathers , and god-mothers , being present , if the whole congregation be not present there ; and the like doctrine we find in others , also cited on the margin , which soundeth so harshly in the ears of some of your own adherents , that they can not be perswaded that this is your doctrine . secondly : the commandement of christ tying us to baptisme , hath no such addition either of the presence of the congregation , or yet of the materiall kirk . this belongeth but to the solemnity , and not to the necessary lawfull use of baptisme . where god hath tyed this solemnity to baptism , ye can not show by holy scripture : but where god hath tyed us to baptism , we have already shown . it is true , solemnities should not be lightly omitted : but the law sayeth , when evident equity requireth , they may be dispensed withe for according to that same law , that which is chief and principall , should not be ruled by that which is accessory , but contrariwise . as for the place of baptism , we may say of it , as tertullian sayeth of the time thereof , in the 19 chapter of his book of baptism , every day is the lords , every houre , day , and time , is fit for baptism : it may want of the solemnity , but nothing of the grace . neither is such a number , as ye require to be present , necessary in this case . our saviour hath taught us , matth. 18. 19. that if two shall agree on earth , as touching any thing that they shall aske , it shall be done for them , of his father which is in heaven : for sayeth he , where two or three are gathered together in my name , there am i in the midst of them . we beseech you , therefore , brethren , to take heed , that ye prescribe not to mens consciences , rites of necessity , without clear warrand from gods word , by which ye will never be able to prove the necessity of this circumstance required by you in baptism . 60. the practise of the primitive church , both in the apostles times , and thereafter , agreeth with this doctrine and practise of ours . sainct philip baptised the eunuch on the way , acts 8. anantas baptized saul in a private house , acts 9. sainct paul baptized the jaylour in his house , acts 16. if ye answere as others doe , that the necessity of the infancy of ▪ the church , excused the want of the presence of a congregation : we reply , that the same necessity is found in the cases whereof we speak : for as unpossible it is for a dying insant , who about mid-night is at the last gaspe , to enjoy the presence of the congregation , as it was impossible for any of the afore mentioned , the eunuch , saul , or the iailor , to have had a congregation present at their baptism , yea , more impossible ; and why should there not be the same effect , where there is the same reason ? 61. the practise of the ancient church , in this , is also clear for us . this is manifest from the 76 ▪ epistle of s. cyprian , from the oration of gregorie nyssen , against them who delayed their baptism , from s. basill , in his 13 homilie , which is an exhortation to baptism , tom. 1. from gregorie nazianzen , in his 40. oration , whose words we have cited upon the margine . hence although two fet times were appointed , for solemn baptism , yet the case of necessity was ever excepted . this is clear by the foresaid testimonies , as also by these following , sir c●us epist. 1. cap. 2. tom. 1. concil . gelas. epist. 9. ad episcopos lucani● , tom. 2. concil . conc. antisiodor . cap. 18. tom. 2. conc. matiscon . 2. cap. 3. tom. 2. concil . conc. meldens . cap. 48. conc. triburiens . cap. 12. concil . in palatio vernis cap. 7. conc. wormatiens . cap. 1. tom. 3. concil . the learned causabon , in his 16 exercitation , cōsidering all this , sayeth , woe to them , that in the administration of this sacrament , deny their duety to dying infants , under pretence of i know not what discipline . to this same purpose the learned martin bucer , in the 15 chapter of his censure of the english liturgie , considering baptism of sick infants privatly , sayeth , in this constitution , all things are hol●ly set down . this same practise also is allowed by doctor whitaker , in his book against reynolds , pag. 48. 62. the congregation , say ye , whereof the child is to be a member , hath interest in this , and therefore ought to be present , no lesse then at excommunication , whereby a rotten member is cut off . in this case of necessity , there is no prejudice either to the child , or to the congregation , thorow the want of the congregations presence : for there is no neglect , nor contempt of the congregation in this case , or of any of the members thereof : and the child by baptism , though privatly administred , is ingrafted into christ , and so being joined to the head of the church , becommeth also united unto the church , which is his body . if excommunication require the presence of the whole congregation , because the power of binding and loosing , is delyvered by christ to every particular church , or congregation , collectively taken as it is affirmed in the dispute against the english popish ▪ ceremonies , part. 3. cap. 8. pag. 182. then it is not alike with baptism , the power whereof is committed to the pastors of the church , matth. 28. but although that ground be not true , as we think it is not , yet excōmunication is done in presence of the people . for this censure may not be inflicted , but onely for publick offences ; and therefore must be publick , as the offence is , that others also may fear , 1 tim. 5. 20. and have no company with the delinquent , that he may be ashamed , 2. thess. 3. 14. and so your similitude holdeth no● . 63. as for the administring of the sacrament of the lords supper , we say it is most profitable , for comforting of the soules of men , sighting with the terrous of death ; and that the case may fall out , wherein they most ardently desire it , and consequently , that pastors who are the stewards of gods house , ought not to deny to his children , so hungring and thristing in this conflict , that heavenly refreshment : which we are not ashamed , with the ancient fathers , to call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or viaticum , though ye seem to condemne this . it is manifest by the writtings of the ancient fathers : iustine martyr , in his 2. apology : eusebius , in the 6 booke of his story , 36. chapter , and others , that the sacrament was administred to sick persons privatly . the famous oecumenick counsell of nice , in the 13 canon , and second part thereof , appointeth the same , or rather confirmeth the ancient lawes thereanent . the like we may see in the 76 canon , of the fourth counsell of carthage . see balsamon also , upon the 20. canon of the counsell of carthage , where speaking of dying persons , he sayeth , that the lords supper should be carefully administred unto them ; and baptism , if they be not baptized . hence bishop iewel in his dispute against hardings , pag. 32. sayeth , that certain godly persons , both men and women , in time of persecution , or of sickness , or of other necessitie , received the sacrament in their houses , it is not denyed . the ancient fathers also call this sacrament viaticum , or a provision for our journey . so the fathers , in the fourth counsell of carthage , speak , canon 78. so gaudentius in his second treatise on exodus . so in s. basill his liturgie , we find this prayer , that the participation of these sacred things , may be the viaticum of eternall life . so concil . vas. 1. can. 2. so paulinus in vita ambrosii . whence causabon , in his answere to the epistle of cardinall perron , pag. 49. sayeth , the church of england not onely distributeth , the mysticall bread to the faithfull in the publick congregation , but also administrateth to dying persons this viaticum , as the fathers of the counsell of nice , and all antiquitie , call it . 64. learned calvin was of this mind : many and weightie reasons , sayeth he , epist. 361. move me to think , that the communion should not be denyed to sick persons . zepperus , in his first book of ecclesiasticall policy , and 12. chapter , hath these words of this matter , one thing rema●neth yet to be resolved , to wit , concerning the cōmunion of sick persons . albeit some think otherwise , yet it seemeth , that the holy supper may not , nor ought not , to be denyed to them that seek it . for if it was appointed for the confirming of our faith , and increase of our comunion with christ ; if we ought by the use of it to testifie our faith & studie of repentance ; why should they be deprived of so great a good , who fight with long diseases , or are in danger of their life ? when doeth satan labour more stronglie to ●hake ●●d brangle our faith , then when we are exercised with bodily diseases ? when dó our consciences tremble more , and stand in need , of the most ample corroboration of faith , then when we find that death is knocking at the doore , and that we are called to compear before the tribunall of god ? hieronymus zanchius , is of the same mind . thus he writeth in an epistle of his to iohn crato , physician to the emperour , i have nothing to say of the question proponed by you , but that i subscrive to your judgement , providing this be done when necessitie requireth , and it be administred to them , who through sicknesse , cannot come forth with others in publick . for since christ denyeth this to none of his d●sciples , how can we refuse it to sick persons , who desire it before they depart hence , and that not out of any superstition , but that their minds may be the more comforted , and raised up ? martin bucer , in the 22. chapter of his forementioned censure , considering that part of the liturgie , wherein the administrating of the communion to sick persons is ser down , sayeth , things here commanded , are agreeable enough to holie scripture : for it availeth not a little , to the comforting of troubled soules , to receive the communion of the lord . yea , he hath written a particular and most devote treatise , directing pastors how to administer the communion to sick persons : and yet we trust , ye will not call him a papist , since he was ●o hatefull to papists , that after he was dead , they raised up his bones and burnt them . peter martyr , writting upon the 10. chapter of the 1. epistle to the corinth . speaking of the lords supper , hath these words , they say it most be given to sick persons : i confesse sayeth he , but the mystery may be celebrated before the sick persons . it is to be remarked also , that often times it falleth out , that some persons are affixed to their beds by sickness , for the space of five or six , yea , ten yeares , or more : and how can we deny the comfort of this holy sacrament to those all that space , especially when they earnestly long for it ? 65. this doctrine and practise of ours , tendeth not to the contempt of the sacraments , ( as ye would bear upon it ) it is plaine contrary : for by this practise , we show , how much we reverence the commandement of god , and how highly we esteem of his ordinances , which we so earnestly seek after ; whereas on the other parr , the practise of others , leadeth people to the contempt of the sacraments , because they are moved the reby , to thinke , that there is no such necessity and efficacy in them , as scripture , and the consent of christians , hath ascribed thereunto . as for other abuses , rehea●sed by you , as fruites of private baptism , since you bring no proofe for what ye say in this , we oppone our just denyall , to your bare and unjust assertion . 66. lastly , ye advertise the reader , that ye think not the materiall churches , but the ordinary meetings , necessary to the lawfull administration of the sacraments , lest any should conceive that ye entertaine a superstitious conceit of places . we think , ye might have spared this advertisement : for we find , that they who oppugne our doctrine and practise in this point , are so far from being in danger of the extremity mentioned by you , that on the contrary they ●each , that the church is a place no more holy , then any other , and that it may be indifferently used to sacred or civil uses : which in our judgement is not agreable , either to holy scripture , or to sound antiquity . see eusebius in his ecclesiastick history , lib. 10. cap. 3. ch●ysost . homil . 36. on the first epistle to the corinth . s. augustine , in his first book of the city of god , cap. 1. codex theodasianus , lib. 9. titul . 45. de his qui ad ecclesias confugerunt . conc. gangrens . can. 21. sect. 2. re-examination of the articles of pearth . pag. 143. the v. duply. the indifferent reader may perceive , by our former duply , that your answere to our first exception , taken from the obedience , due to authority , and from our judgement , concerning the administration of baptism , and the lords supper , to dying persons in private places , hath not given satisfaction . 2. we asked of you , in our fift demand , how we can subscrive the negative confession , as it is propounded by you , without contradicting the positive confession , approved by parliament ▪ holden a●no 1567 , since the positive confession , chap. 21. declareth , that rites are changeable , according to the ex●gency of time , and consequen●ly that no perpetuall law , may or ought to be made of them , and the negative confession maketh a perpetuall law , concerning the externall r●●es of the church ; at least according to your judgement , who urge the subs●riving of this covenant and confession upon us ? we urged f●r●her in our reply , that the late covenant bindeth us to the old covenant made anno 1581 ; for by your late covenant , ye professe your selves bound to keep the fore●aid nationall oath ( as ye call it ) inviolable : and that old covenant , or oath , bindeth us to the discipline which was then ; and that discipline comprehendeth all the externall rites of it , ( as ye have in all your writings professed , especially in that late book entituled , the dispute against the english popish ceremonies : whence in your sermons , and printed books , since the assembly of pearth , ye have been still accusing us of perjury . ) so from the first , to the last , the la●e covenant bindeth us to the policy which was then ; and consequently , maketh a perpetuall law , concerning the rites of the church , as if they were unchangeable . 3. your answere to this argument , is not sufficient , nor to the purpose . 1. ye put off , without any answere , that which we alleadge out of a dispute , against the english popish ceremonies ; and , in stead of answering , wish , that what we have thence , or from any other treatise of that kind , were keeped to another time . pardon us , that we wish greater ingenuity , and a more direct answere . consider the words of that treatise before cited , part. 4. cap. 8. sect. 8. no man amongst us can certainly know , that the discipline meaned and spoken of in the oath , by those that swear it , comprehendeth not under it those points of discipline , for which we now contend , and which this church had in use at the swearing of the oath . shall we , then , put the breach of the oath in a fair hazard ? god forbid . the same we find to be the judgement of others also , who have opposed the articles of pearth , and episcopall government . since , therefore , we desire to be resolved , concerning the right meaning of the negative confession , lest by it we condradict the positive confession , approved in parliament : had we not reason to propone this difficulty to you , who require our subscription , and came hither , to resolve our scruples ? if ye condemn the judgement of these your brethren , who were authors of these treatises , why doe ye not openly profess , that ye , and the rest of the authors of the late covenant , disallow it ? if ye doe approve it , as we have great reason to think ye doe , since ye have still opposed the articles of pearth , and episcopacy , and doe expresly referre us to those treatises in your ninth answere : how doe ye not see , that , with a good conscience , ye can not require us , to swear , and subscrive , that which ye know to be contrary to our minde ? remember , we pray you , the words of the former treatise , in the place before cited , put the case , it were doubtfull and questionable , what is meaned by the word discipline in the oath ; yet pars tutior , the safer way were to be chosen ; which is affirmed there to be this : that the points practised by us , are abjured in the negative confession . 4. secondly : whereas ye say , that none of you would refuse to swear the short confession , because we have expounded some articles of it contrary to your minde : we reply , that this answere satisfieth not : for you swearing the negative confession , notwithstanding of the contrary interpretation of them who differ in judgement from you , showeth not , how the apparent contradiction betwixt it , and the positive confession , objected by us , is reconciled by you the propounders and urgers of it . moreover , if we did urge you to subscrive the negative confession , when in the mean time we were perswaded , that our interpretation of the articles thereof , were contrary to your judgement ; we were bound to labour to informe your judgement , before we did exact your oath : and , consequently , by the law of charity and equity , ye are obliedged , not to require our oath , till first ye doe that , which is sufficient , to make our judgement conforme to yours : which as yet ye have not done . 5. thirdly : ye say , your desire is , that both of us keep our meaning of the negative confession , according to our diverse measures of light , and only promise forbearance : which , ye say , we may doe , because that we think the points controverted , to be indifferent : we answere , that ye still flee the point in question : for it is another thing for us , to keep our meanings , and another thing for us , to swear a covenant , when we are not perswaded of the trueth thereof . ye might , and may still enjoy your meaning for us : but how we can keep our meaning , and subscrive your covenant , we see not ; since we think the one repugnant to the other . neither is it forbearance only that is required , as we have shown before ; nor yet can we swear forbearance , the law standing still in vigour , and authority requyring obedience . lastly : we think not all the points contraverted , to be indifferent , as was before declared . 6. thus it may appear , how ye have dealt with our sorites , as ye call it . the like dealing we find anent our dilemma ; the hornes whereof , ( as ye speak ) ye labour to turn against our selves , by asking . to which of the members of the distinction , we referre pearth articles and episcopacy ? if say ye , they were abjured in the negative confession , we are perjured for the practising of them : and if left indifferent ▪ by that confession , we may , notwithstanding of that confession , forbear the practise of them . first , your question is not pertinent : for the distinction is not ours , but yours . and to what purpose is it to you , to know , to what member of your distinction , we referre the articles of pearth , and episcopacy ? secondly : there is no strength in either of the hornes of your dilemma : for , by turning it wrong , you have made it your own . the one horne is , that if the articles of pearth , and episcopacy , be left indifferent , by the short confession , we may forbear the practise of them . first , this meeteth not the horne of our dilemma , which was , if we be not tyed , by the negative confession , to the ommission of these things ; then why have ye , in all your writings against us , exprobrated to us , perjury , for violating of the oath contained in that confession ? to this no word by you is answered here . secondly : suppone these things were left indifferent by the negative confession ; yet may we not forbear the practise of them : because , since that confession , lawes have passed on them ; which remaining in vigour , require our obedience as we said before . 7. the other horne of your dilemma , is , that if these points were abjured for ever , before pearth assembly , then wee , who practise them , are perjured . to which we answere , that it followeth not : for we never did swear to that negative confession . and therefore , though these points were abjured therein , yet are we free from all guiltinesse of perjury . and in the mean time , ye have not resolved , how he who is perswaded , of the lawfulnesse of those points , can swear the negative confession , if by it the swearer be tyed , to the abjuring of those points , which was the other part of our dilemma . thus if ye will consider rightly , ye may perceive , that , our dilemma standeth unmoved , with the hornes of it still towards you . ye farther insinuate , that our reasons , are not solide and grave , but velitations of such a sort as ye looked not for . let the judicious reader , pronounce his sentence of this ; only we wish , that ye had chosen rather to satisfie , then to contemn our reasons . that which ye here againe adde , concerning the change of cōmissioners ▪ is answered in our fourth duply . 8. to give light to your former discourse , ye subjoine a distinction of discipline , into three members : first , ye say , it is taken for the rule of government of the church , and censure of manners , by office bearers appointed by christ : and thus , ye say , it is unchangeable . secondly , for constitutions of counsells , and acts of parliament , about matters of religion : and thus , ye say , it is alterable , or constant , according to the nature of particular objects . thirdly : for the ordering of circumstances , to be observed in all actions , divyne , and humane : and so ye say it is variable . first , by these distinctions , the matter seemeth rather to be obscured , then cleared . for ye doe not expresse , in which of these senses the discipline mentioned in the negative confession , is to be taken , which was the point required of you . 9. secondly : ye seem by this distinction , to intangle your selves yet more . for , first , if ye take the name of discipline , in any one , or any two of these senses , what say ye to these following words of your dispute against the english popish ceremmies , parte 4. cap. 8. sect. 8. the bishop doeth but needlesly question , what is meaned by the discipline whereof the oath speaketh . for howsoever in ecclesiasticall use , it signifieth often times , that policie , which standeth in the censuring of manners ; yet in the oath it must be taken in the largest sense ; namely , for the whole policy of the church . for , 1. the whole policy of this church , did , at that time ▪ goe under the name of discipline : and those two books wherein this policy is contained , were called the books of discipline . and without all doubt , they who swore the oath , meaned by discipline , that whole policy of the church which is contained in those books . 10. secondly , when that little confession was framed , the government of the church was only by presbyters , and not by bishops : and , therefore , if ye think , that the name of discipline , in that confession , comprehendeth under it the first part of your distinction , ( which , as we conceive , ye will no● deny ) ye may easily perceive , that we are urged by you , to sweare , and subscrive against our consciences ; since we think the rule of the government of the church , which then was to be changeable ; and , that the government was lawfully changed , by following assemblies , and parliaments , from presbyters , to bishops . 11. thirdly : if these constitutions of counsells , concerning objects alterable , mentioned in the second member of your distinction , be one , & the same , with ordering of variable circumstā●es ▪ mentioned in the third member ; why have ye distinguished the one from the other ? but , if they be different , then ye grant , that ecclesiastick constitutions , may be made concerning some alterable matters of religion , which are not bare circumstances ; which is repugnant to your ordinary doctrine ; whereby ye mantain , that nothing changeable , is left to the determination of the church , in matters of religion ; but onely circumstances of actions . we can not see , how ye can mantain this doctrine , and yet oppose the determinations of the church , concerning ceremonies , which are indifferent . 12. we had reason to inquire your judgement , concerning rites or ceremonies , which are not of divine institution , whether they be lawfull , or not , though ye still shun the declaring of it . since by your covenant , ye intend a reformation of religion , and a recovering of the liberty and purity of the gospell , as ye speak ; if ye in your judgement , condemne such ceremonies , ( as ye insinuate ) we can not expect , but that , if ye obtain your desires , all such rites shall be expelled and condemned , especially since by this your late covenant , ye tye your selves to that old covenant , wherein ye disclaim and detest all rites brought into the church , without the word of god. now , we can not concurre with you , for promoving this end , because such a judgement , is plain contrary to ours , yea , contrary to the universall judgement and practise , of the ancient kirke , repugnant also to the judgement of the protestant churches , and most famous divines therein , as may appear by the quotations on the margine . but if ye be of the same mind with us , and think , that there are some rites of that kind lawfull , why doe you hide your minde from us , and others , since the acknowledgement and manifesting of this trueth , would be no small advancement to your cause , by removing this great offence ? of matrimoniall benediction , and god-fathers in baptism . 13. as for solemn blessing of marriage , we asked , what warrand ye had for it , by precept or practise , set down in gods word . in your answere ye insinuate , that it is a blessing of the people commanded in the law , and more plainly we find this set down in the dispute , against the english popish ceremonies , part. 3. cap. 2. sect. 10. yet plain it is from scripture it self , that matrimoniall benediction , ought to be given by a pastor , for god hath commanded his ministers to blesse his people , ( numb . 6. ) first , who ever before you , did ground the necessity of solemne blessing of marriage upon these words , numb . 6. 23. speak unto aaron , and unto his sonnes , saying , on this wise ye shall blesse the children of israel , saying unto them : the lord blesse thee , and keep thee : &c. learned melanchton , was not so well versed in scriptures , as to see this . for he sayeth in his epistles , pag. 328. ye see that the rite of the ancients is , that the bridegroom and bride , are joined before the altar , in the sight of god , and with the incalling of god. which custome undoubtedly hath been ordained by the first fathers , that we may consider that this conjunction was appointed by god , and is assisted by him. 14. secondly : by this commandement of god , to blesse the people , numb . 6. either there is a necessity laid upon the church , to blesse marriages solemnly , or not . if ye say , there is not a necessity , then there is no commandement of god there-anent , for it is necessary to obey gods commandement . if ye say , there is a necessity , what say ye then to your friend didoclave , who in his altar of damascus , pag. 866 , affirmeth , that neither the presence of the congregation , nor blessing of the minister , is necessary to this action ? and if ye dissent herein from him , ye are holden to prove your opinion , by a necessary consequence from holy scripture , which we are perswaded ye are not able to doe . 15. thirdly : the commandement , to blesse the people , is no lesse , if not more generall , then that , 1. cor. 14. 40. let all thinges be done decently , and in order : on the which words , both ancient and recent divynes , doe ground the lawfulnesse of the ceremonies which we allow . 16. fourthly : since that commandement , of blessing the people , is generall , what reason have ye , for not including other civill important contracts , especially that are performed with a vow , or promissorie oath ? a vow made to god , is a covenant with god ▪ as well as the matrimoniall oath . all vows and oaths , are acts of religious worship , although they be joined to civill contracts : and , therefore , if because of the covenant with god , ye blesse marriage solemnly , ye ought to doe the same , to other civill contracts , wherein there is the like covenant , by vertue of an oath or vow . 17. fiftly : whereas ye say , that though marriage were a paction , meerly civill , yet because it is so important , ye would not with-hold ecclesiastick benediction from it , notwithstanding of the abuse of poperie : we would understand , how this agreeth with the current doctrine of those that are of your minde : for we read in the abridgement of lincolne , pag. 17. that we should cast away even such things , as had a good originall , ( if they be not still necessary , and commanded of god ) when once they are known to be defiled with idolatry , or abused by it . so in the dispute against the english popish ceremonies , parte 3. cap. 2. sect. 2. it is affirmed , that rites , ancient , lawfull , and agreable to gods word , should , notwithstanding , necessarily be abolished , because of their superstition , and wicked abuse . ye adde , that ye will not use marriage superstitiously , according to the prescript of the service book . ye did not find the service book , neither in our demands , nor in our replyes ; yet we know not , how ye so often reach unto it . 18. lastly : of the stipulation of god-fathers in baptism , instanced by us , in our fift demand , ye have spoken nothing particularly , either in your first or second answeres . we have no precept , or example of it in holy scripture : yea , some of our learned divynes affirme , that it was instituted by pope higynus : and ye will not deny , that it hath been much abused in popery . how commeth it to passe , then , that this ceremony is allowed , and used by some of you ? we say , some ; for we are informed , that some of your minde , doe not use it at all . see d. morton , in his defence of the three ceremonies , pag. 24. the vi. duply. in your first answere to our sixt demand , ye answered nothing to that , which we affirmed concerning the judgement of divynes , ancient and moderne , who either have absolutely allowed these rites , which were concluded in pearth assembly , or else have thought them tolerable , & such as ought not to make a stirre in the church : neither did ye touch that , which we objected , cōcerning the venerable custom , and practise of the ancient church , and the most eminent lights of it , which ye condemn in your interpretation of the negative confession , contained in the late covenant . wherefore , in our reply to that answere of yours , we did hold your silence , for a granting of the trueth of that which we said , concerning so many divynes , ancient and modern , who stand for us . now in your second answere to that demand , ye labour to bereave us of this advantage , and granting that divynes , both ancient and modern , are against you , concerning the lawfulness of things controverted , ( a thing to be noted by the reader , and which should make you more sparing in your speaches of us who favour pearth articles , then ye are ) ye say , first , that divines , ancient , and modern , are against us also : and that both these propositions may be true , in respect they are both indefinite in a matter cōtingent . but our proposition concerning the judgement of divines who stand for us , was more then indefinite . for albeit we said , not , that all are for us ; yet we said , that many , yea , so many ; meaning , that a great many are for us , and against you , in matters of lawfulnesse , and unlawfulnesse , and , consequently , in matters of faith . this expression of the number , ye were glad to passe by : because ye can not say the like of these , who favour your judgement , concerning the unlawfulnesse of those things . for , scarce know we any modern divines , without his majesties dominions , that peremptorly condemn these rites , as unlawfull , which were concluded in pearth assembly : and of ancients , we mean the fathers of the ancient church , wee know none at all , who are of your minde . how is it , then , that for these your new positions , ye make such stirre , and doe take such dangerous courses in hand . secondly : ye say , that almost all divines allow of such a forbearance , of things indifferent , as ye require of us . but ye will not be able to make this good : for , who of our divines , have any-where allowed , in subjects such a forbearance of things indifferent , and lawfull , as is conjoined with a totall and sworn disobedience to standing lawes , against the prohibition of their superiours . thirdly : that which ye say , concerning innovations already introduced ; to wit , that nothing is required of us , concerning them , but a forbearance of them for a time ; and , that we may condescend to it , without either disobedience to authority , or wronging of our flock ; it is already refuted , in the two former duplyes . the vii duply. our reason proponed in the seventh demand , is not sufficiently answered , neither the impediment removed , as we have formerly made manifest , especially in our fourth duply . whereas , for removing of our scruple , concerning your interpretation of the short confession , ye tell us , that ye urge not upon us your meaning , but leave us to our own , till the matter be examined in an assembly : we answere ; we love not the swearing of an oath , without clear interpretation thereof ; and we approve not subscription of such a covenant , with diverse , or doubtfull meanings : neither doe wee think that a convenient mean , for solide pacification . and as wee are free , in professing our meaning , concerning the pearth articles , and episcopacy ; so we require of you the like plainnesse , or then the reason of your tetyrednesse . 2. the pearth articles ye doe unjustly call novations , if by this name ye understand , things repugnant to our reformed religion , or forbidden by our publick lawes : for these articles are not of this sort . those of them which we call necessary , the assembly of pearth did not conclude as indifferent , ( as ye alleadge ) neither can any such thing be inferred from the words of the acts of that assembly . therefore , we have no reason to change this opinion , as ye would have us to doe . we hold all the five points , to be lawfull , and laudable , and some of them more then indifferent , which also the words of the synod it self doe imply : so that , without just reason , it hath pleased you to say , that things formerly indifferent , are become necessary ; and what was but lawfull before , and had much adoe to gain that reputation , is now become laudable . thus again , we do plainly declare unto you , that the cause of our unwillingnesse to subscrive , or promise forbearance , is both the commandement of authority , and also the necessity and excellency of some of the things commanded : besides that , we think them all lawfull , and laudable . what we would doe , at the commandement of authority , in the forbearance of the practise of those things , for the peace of the church , and kingdom , shall be declared in our duply to your thirteenth answere , wherein ye urge this point again . the viii duply. vvhereas ye doe remit the reader , to your former answere , and our reply ; we also remit him thereto , and to our first duply ; hoping that he shall rest satisfied therewith . 2. we have , in those places , answered your argument , concerning your swearing , the defence of the king , and his authority , with a specification , as ye call it ; and have shown , that what hath not been looked to so narrowly , in this matter heretofore , is requisite now , for the reasons expressed in our eight reply , and first duply . concerning the full expression , of the loyalty of your intentions , to mantain the kings person , and honour ; whether , or not , ye have given just satisfaction , to those who are nearest to the kings majesty , ( as ye say ) we referre you , and the readers , to that , which ye , and they , will find near the end of our first duply . we wonder greatly , ye should affirme , that we , by craving resolution , doe wrong the king , and our selves ; or that ye , by giving of it , should wrong them who are nearest his majestie , and also the covenant , and the subscrivers thereof . for our requiring of resolution , in this matter of so great importance , is a pregnant argument of our loyalty towards our dread soveraigne , and of our care , to have alwise our own consciences voide of offence , towards god , and towards men. and your giving of satisfaction unto us , would have served for farther clearing of your covenant , and the subscriptions thereof . your pretence , that by giving us satisfaction , ye should wrong them who are nearest his majesty , is grounded upon a wrong supposition , as if they had already received satisfaction by your declaration . 3. god is witnesse , we doe not wittingly and willingly multiply doubts , for hindring a good worke , or to oppose against a shining light , ( as ye would have the reader to thinke of us ) but in all humility , and uprightnesse of heart , doe declare our minde , and doe intimate our unaffected scruples . and we thinke it very pertinent , at this time , to crave resolution of them , and to desire your answere , concerning this maine duety , which is not fully expressed in your covenant ; wheras a more full expression of it , had been very needfull , at this time . 4. lastly : whereas ye complaine , that we took not sufficient notice of you , while ye were amongst us ; ye may easily consider , that our publick charges , and imployments , together with the shortnesse of the time of your abode here , doe sufficiently vindicate us , from any imputation of neglect in that kinde : and our doores were not closed , if it had pleased you , in brotherly kindenesse , to have visited us : which we ought rather to have expected of you , seeing ye came undesired , to the place of our stations , to deal with us , and also to deal with our people , against our will , before we had received satisfaction . the ix . duply. as ye doe referre the reader , to your former answers ; so doe we referre him to our former replyes , and duplyes . 2. the meaning of the act of the assembly of pearth , citing the wordes of the psalm . 95. is not ( as ye doe interpret it ) any perverting of the text , neither tendeth it to inferr thereupon , absolute necessity of kneeling , in all worshipping of god , or in this part of his worship , in the celebration of the holy communion : but only to inserr the lawfullnesse , and commendable decency of kneeling , in divyne worship ; and that it is such a gesture , as our lawfull superiours may enjoine to be used , in gods worship ; and that religious adoration , and kneeling , is to be done to god only , although they sin not , who use another gesture , where this is not required by authority , but another appointed , or permitted . 3. we doe not kneel before the sacramentall elements , making them the object of our adoration , either mediate , or immediate : neither doeth the act of pearth assembly import any such thing . but all our adoration , both outward , and inward , is immediately directed to god only , with prayer , and thanksgiving , at the receiving of so great a benefite . wherefore , your objecting of idolatry , against us here , and in your other treatises , is most unjust . we marvell also , how ye doe here refer us , to those treatises , which in your twelfth answer , ye seem to disclaime , finding fault , that any of us should lay hold on them , or build any thing upon them . as likewise ye here alleadge , that the assembly of pearth made kneeling necessary in all points of gods worship ; and , consequently , in receiving the holy eucharist : not remembering , that in your seventh answere , ye said , the assembly had concluded the five articles as indifferent . 4. concerning the service-book , ( which now is not urged ) we have already answered . neither find we any reason , of your uncharitable construction of us , or of the disposition of the people , as if they were now become superstitious . nor doeth this time give any just cause of such feares , as are sufficient to overthrow the reasons of that act of pearth assembly . 5. we did not in malice , but in love , say , that such a defence as ye professe here , according to your protestation , and such meetings and conventions doe require the kings consent , and authority , to make them lawfull , according to our judgement : whereof some reasons we have expressed before in our second reply , which as yet ye have not satisfied . 6. it seemeth , that ye are either not able , or not willing , to answere particullarly and plainly , to our interrogatories proponed in our ninth reply : and we would understand some reason , why ye doe so , in such a free and brotherly conference ; seeing although ye doe otherwise interpret our meaning , yet truely we did not propone them to be snares to you , but to obtain satisfaction to our selves and others , for a peaceable end . as for your questions , which ye throw against us , with plain profession to work us discontentment thereby , we shal here make an answere to them in meekness , and evident demonstration of our peaceable disposition . questions answered . 7. your first question , concerning the service-book , and book of canons , is nowise pertinently proponed to us . if we did urge upon you the said books of service and canons , as ye doe now the covenant upon us , we should particularly and punctualy , declare our mind concerning them . 8. to your second question , we answere , that it is our duety to enquire carefully , what is incumbent upon us by the law of god , and man , towards our prince . we doe not move questions of state , but doe answere to your propositions , resulting upon matters of state , and we doe labour , as it well becommeth all good subjects , to be well informed , before we put our hand to any thing , which concerneth our due obedience to our prince . as for that which here again ye alleadge , of his majesties commissioner , and wise states-men , as having received satisfaction from you , we referre you , as before , to our answere made thereto , in our first duply . 9. to your third question , we answer ; our assertion concerning the unlawfulnesse of subjects their resisting the authority , of free monarchs , by force of arms , even although they were enemies to the trueth , and persecuters of the professors thereof , can not in the judgement of any reasonable man , import that we have the least suspition of our king , that either he shall change his religion , or shall fall upon his religious and loyall subjects with force of armes . we have often declared in these our disputs , that we are fully perswaded of our kings majesties constancy , in profession of the true religion , and equitable disposition in ministration of justice . and in testification hereof , we rest satisfied with his majesties proclamation , against which ye have protested . 10. to your fourth question , we answere , because that we doe esteem subscription to your covenant , neither to be warrantable by gods word , nor to be a convenient mean for pacification , we hold it our duety , both to with-hold our hands from it , and to dehort our people from it . 11. to your fift question , we answere : 1. we hold it a wrong ●upposition which ye make , that the prelates and their followers , are labouring to introduce popery , and to make a faction . 2. we know our gracious king , to be so just , and so wise , and so ripe in yeares and experience , that he will no● suffer any of his subjects , to abuse his majesties name , in the execution of any injustice . 3. to make resistance by force of arms , against the kings publick standing lawes , and against his majesties publick proclamations , is not ( in our judgement ) a convenient or lawfull way , for defending of the religion , of the liberties , and lawes of the kingdom , and of the kings authority ; but on the contrary it bringeth scandall upon our profession . see our reasons in our second duply . 12. to your sixt question , we answer , that in all free monarchies , there is nothing left to subjects , in the case of persecution , by their own soveraigne princes , but patient suffering , with prayers and tears to god , or fleeing from their wrath , as we have at length proved in our second duply . this doctrine did the people of alexandria , learne of their holy bishop athanasius , as is evident by their own words , in their protestation , subjoined to the epistle of athanasius , ad vitam solitariam agentes . if ( say they ) it be the commandement of the emperour , that we be persecuted , we are all ready to suffer martyrdom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom. 1. oper. athanas. pag. 868. edit . paris . 1627. as for the nature of the government of this kingdom of scotland , read the book of king james the sixt of blessed memory , entituled , the true law of free monarchies , and the preface of the first book of regiam majestatem ; where it is expresly said , of the king of scotland , that he hath no superiour , but the creator of heaven and earth , ruler of all things . this our answere , neither proceedeth from flattery , neither from any intention , to stirre up princes against their loyall subjects , nor from any aime at other worldly ends , ( as ye doe uncharitably judge ) but from our due fidelity to our king , from our true love to our countrey , and from our upright desire to the glory of god , and the comfort of our own souls , in the day of our accounts . the x. duply. although we take you to be of the number of those who penned the late covenant , yet pardon us , to call your glosses of it in question , so long as ye doe not satisfie our arguments , which prove them to be contrary to the very words of your covenant . we have shown , in our replyes , and now again in our fourth duply , that the words of the covenant import a perpetual adherance , to the who●e externall policy of the church , as it was anno 1581 ; and the removing of pearth articles , and episcopacy , as of things contrary to the liberty and purity of the gospell . whence we still inferre , that these who have sworn the covenant , are tyed by their oath , to vote against pearth articles , and episcopacy : and , consequently , can not , without prejudice , either dispute , or give out a decisive sentence concerning them , in the intended assembly . 2. ye say , ye will not judge so uncharitable of us , as to think us so corrupt , that , in our opinion , since the time designed by us , nothing hath entered into the church ▪ beside episcopacy , and the articles of pearth , which can be prejudiciall to the liberty and purity of the gospell . we are glad , that although ye judge uncharitably of us , yet ye judge not so uncharitably : and , although ye think us corrupt , yet ye think us not so corrupt , as not to be sensible of these things . we told you our minde before , in our fourth duply , concerning these abuses , which ye think to have been occasioned by pearth articles : and now we tell you , that if pearth articles , and episcopacy , for these their alleadged consequents , be altogether removed , the benefite which ye think our church may receive , by removing of them , shall not , in any measure , equall her great losses . the xi . duply. vvee complained in our demand , of the uncharitablenesse of your followers , who calumniate us , as if we were favourers of popery . and to show how unjust this calumnie is , we declared , that we are ready , to swear , and subscrive , our nationall confession of faith , ratified and registrated in parliament : to which declaration , we have now added our oath , which we did swear , when we received the degree of doctorate in theologie , and have solemnly again renewed it , pag. 81. 82. in your answer to that demand , ye slighted our complaint , and did not so much as once mention it ; which made us in our reply , to complain also of you , who have shown your selves so unwilling to give us that testimony of our sincerity in professing the trueth , which all who know us , think to be due to us . we expected , that in your second answer to that demand , this fault should have been amended . but , contrary to our expectation , we perceive , not only that ye are insensible of the grievous injurie done to us , by the calumnious reportes of others ; but also , that ye have busied your own wittes , to enquire , as ye say , in matters , to search , and to try our wayes , and to expisca●e what ye could against us , by the unfriendly testimony of some , who , perhaps , are displeased with us , as achab was with m●ca●ah , for the freedome of our admonitions . charity , ye know , thinketh no evill , 1. cor. 13. 5. and covereth a multitude of transgressions , prov. 10. 12. 1. pet. 4. 8. but uncharitable inquisition , and prying into other mens doings , not only discovereth those infirmities , unto which god will have every one of us subject , for humbling of us ; but also bringeth even upon good men , a multitude of undeserved aspersions . brethren , we intend not to give you a meeting in this ; for our resolution is , not to be overcome of evill , but to overcome evill with good , rom. 12. 21. and we are glad to suffer this for his cause , whose trueth we mantaine , pitying in you this great defect of christian and brotherly compassion ; and praying god , not to lay it to your charge . wherefore , we will not search and try your wayes , as ye have done ours : but we will reflect our thoughts upon our selves , and see whether or not we be guilty of these things , which ye here reprehend in us . 2. ye say , first , that we have taken an ample testimony to our selves . but what , we pray you , have we testified of our selves ; but this onely , that in sincere and zealous profession of the trueth , we are not inferiour to others ; and , according to our measure , have striven to be faithfull in all the dueties of our calling ? ye have , indeed , put more into our apology , and say , that we have praised our selves , from our frequency of prayer , extraordinary humilations , and holynesse of life , and conversation , &c. for , as ye are loath to speak any good of us ; so ye would have the reader believe , that we speak too much good of our selves . but in this , as ye wrong us , so ye make the reader to see , how negligently ye have read and considered our words . for , whereas in the second part of our reply , we told you , that we have other meanes , and more effectuall , then your covenant , to use , for holding out of popery ; mentioning in particular , extraordinary humiliation , frequency of prayer , amendement of life , diligence in preaching , and searching the scriptures , &c. ye imagine , that we doe arrogate to our selves , some singularity , in using these means ; not considering , that it is one thing to say , that we may and ought to use these means , and another thing , to say , that we are singular , and eminent , above others , in the diligent use of them . 3. next : whereas ye say , that ye were desirous , rather to hear that testimony , at the mouths of others , ( as if ye had never heard our pains and labours , for the trueth , commended by any ) who knoweth not , but in this case , in the which we stand for the present , it is lawfull , and most expedient to men , to vindicate themselvs , and their fidelity in their callings , from the contempt and calumnies of others . we have in the scriptures , notable examples of gods dearest saints , who in such cases , yea , in other cases also , without any derogation , to their singular humility , did fall out into high expressions , of their own vertuous and pious carriage . who ever spake so humbly of himself as paul , who calleth himself lesse then the least of all saints , ephes. 3. 8. & yet elsewhere he sayeth , that he was not a white behind the very chiefest apostles ; and , that he laboured more abundantlie then they all , 1. cor. 15. 10. 2. cor. 11. 5. 4. the defects , which by your strict and curious inquisition , ye think ye have found in us , may be reduced into two points : one is , that we are too sparing in our paines , in preaching ; and , that we often fill our places with novices . the other is , that the small pains which we have taken , are not fruitfull . and , to prove this , ye say , that popery hath no lesse increased in our city , under our ministerie , then any time before since the reformation . as for the first of these , to omit that which modesty will not permit us to speak , either of our own paines in teaching , or of yours , it is very well known , that in the case of sickness , and extraordinary imployments in our callings , which but seldom doe fall foorth to us , it is both lawfull , and commendable to see , that our places may be filled , either with some actuall minister , or , failing of that , with able students of divinity , approven by publick authority , whereof your selves can not be ignorant , in respect of your frequent peregrinations , from your stations . 5. as for the next point : although it were true , yet the parable of the seed sowen in diverse sorts of ground , and the dolorous complaints , which these most painfull and thundering preachers , eliah , 1. king. 19. 10. isaiah , 53. 1. paul gal. 1. 6. and 3. 1. yea , of christ himself , matth. 23. 37. and luke 19. 41. 42. made of the hard successe of their laboures , may learne you to be more beninge in your censures of us , then ye are . in the mean time , it is known to his majesty , to the lords of secret counsell , and to all the countrey here ; as also it is evident , by many publick extant acts of the said secret counsell , and of our diocoesian assemblies , that we have been as diligently exercised , in opposing of popery , as any ministers in this kingdom . neither hath our successe herein been so badde , as ye have given it out : for since our entry to the ministry here scarce hath any man been diverted from the trueth , to popery ; some papists have been converted , to the profession of the trueth , and others who were incorrigible , have been forced to depart from this countrey . yea , we think , that our successe , in dealing with the papists , had been undoubtedly greater , if they had not been hardened in their errour , by your strange and scandalous doctrins , repugnant to scripture , and sound antiquity . 6. that which ye say in the second part of your answer , concerning the powerfull effects of your covenant , meeteth not with that which we did object , concerning the unlawfulnes of it . for , that which is not in it self lawfull , can never be truely profitable to any . and solomon hath told us , that their is no wisdome , nor understanding , against the lord , prov. 21. 30. 7. as for the last part of your answer , we have so often told you that your fear of the inbringing of the service-book , and canons , is causelesse : and ye have so oft denyed this , that it were folly to wearie the reader any more with this matter . in the mean time , we tell you , that if your covenant be unlawfull in it self , ( as we still think it to be ) your fear , although it were justly conceived , will never free your souls of the guiltinesse of it . the xii . duply. to justifie or excuse your omission , of publick disallowing and condemning the publick disorders , and miscarriages of some who have subscrived the covenant ; especially the offering of violence to prelats , and ministers , in time of divine service , and in the house god , whereof we spake in our twelfth demand , and reply : ye answer , first , that ye acknowledge not the service-book , for the lords service . ye might say the same of any service book , ( if ye allow the reasons lately set forth in print against the service-book ) for there a prescript form of prayer , is condemned , which directly crosseth the practise of the universall church of christ , ancient , and recent . 2. ye alleadge , that ye acknowledge not the usurped authority of prelats , for lawfull authority . for ought we can perceive , by the doctrins of those with whome ye joine , ye acknowledge no lawfull authority at all in prelats , above your selves , and other ministers : and ye seem so to insinuate so much here , by blaming us , for calling them , reverend and holy fathers . we are perswaded of the lawfulnesse of their office , and therefore are not ashamed , with scripture , and godly antiquity , to call such as are advanced to this sacred dignity , fathers , and reverend fathers . neither should personall faults , alleadged by you , hinder our observance , till what is alleadged be clearly proven . for , so long as things are doubtfull , we should interpret to the better part , luke 6 , 37. and it is a rule of law , that in a doubtfull case , the state of a possessor , is best ; and , consequently , of him that hither-to hath been in a possession of a good name : as also , that in things doubtfull , we should rather favour the person accused , then him that accuseth . 3. if ye be of this same judgement , with us , concerning the lawfulnesse of their office , why doe ye not reverence them , as well as we ? but if their very office seem to you unlawfull , we esteem your judgement contrary to holy scripture , to all sound antiquity , and to the best learned amongst reformed divines . hear what melanchton sayeth , i would to god , i would to god , it lay in me , not to confirm the dominion , but to restore the government of bishops : for i see what manner of policy we shall have ; the ecclesiasticall policie being dissolved : i doe see , that hereafter will grow up , a greater tyrannie in the church , then ever was before . and again , in another epistle to camerarius , he sayeth , you will not beleeve how much i am hated , by those of noricum , and by others , for the restoring of iuridiction to bishops . so our companions fight for their own kingdom , and not for the kingdom of christ . so in other places . see bucer , de regno christi , pag. 67. 4. thirdly , ye alleadge the zeal of the people ; by reason whereof ye say , that it was nothing strange , that in such a case , they were stirred up to oppose . suppone they had opposed , yet , that they should have so opposed , as to have offered violence to sacred persons , prelats or ministers , who are spirituall fathers , seemeth to us very strange , for all that hitherto ye have said . there is no zeal , without the extraordinary instinct of gods spirit , which can warrand men destitute of authority , to lay their hands on such persons . touch not mine anoynted , and doe my prophets no harme , sayeth the lord , psal. 105. let all things be done decently , and in order , sayeth s. paul , 1. cor. 14. 40. god is not the author of confusion or timult , but of peace , sayeth that same apostle there , verse 33. to this purpose gregorie nazianzen in his 26 oration , speaking of the chief causes of division in the church , sayeth , one of them is unrulie , ferventness without reason and knowledge , and that another is , disorder and undecencie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. the sonne should account the person of his father sacred , ff . de obsequiis , leg. 9. so we ought also to esteem of our spirituall fathers : and , therefore , to offer injury to their persons , and that , in time of divine service , must needs be a grievous sin . in the novell constitutions of iustinian , authent . collat. 9. tit. 6. novella 123. de sanctiss . episcopis , &c. cap ▪ 31. there is a remarkable law to this purpose , cited upon the margine . the like law we find in cod. iustin. lib. 1. tit. 3. de episcop . & clericis leg. 10. now although in these imperiall lawes , the sanction be severe , yet we wish no such severity to be used amongst us , but praying god , to forgive them who have transgressed : we desire them to consider , that anciently amongst christians , such doings were greatly disallowed . 6. chrysostom , speaking of the reverence due by people to pastors , sayeth , a man may now see , that there are not so great s●offs and reproaches , used by the unfaithfull , against the rulers , as by those that seem to be faithfull , and to be joined with us . let us therefore inquire whence commeth this negligence , and contempt of pietie , that we have such a hostilitie against our fathers . there is nothing , there is nothing that can so easilie destroy the church , as when there is not an exact jointure of disciples , to their masters ; of children to parents , and of them that are ruled , with their rulers . he that but speaketh evill against his brother , is debarred from reading the divine scriptures , ( for what hast thou to doe to take my covenant in thy mouth sayeth the lord ; and subjoineth this cause , thou sittest and speakest evill of thy brother , ) and thinkest thou thy self worthie to come to the sacred porches , who accuseth thy spirituall father ? how agreeth this with reason ? for if they who speake evill of father or mother , should dye , according to the law ; of what judgement is he worthie , who dare speake evill of him who is much more necessarie , and better , then those parents ? why feareth he not , that the earth should open , and swallow him , or that thunder should come from heaven , and burn up that accusing tongue ? see him also , lib. 3. de sacerdotio , cap. 5. & 6. 7. in the next place , ye say , that the keeping of gods house , from pollution and superstition , belongeth to authority , to the community of the faithfull , and to every one in his own place , and order : but , certainly if every one , or all the community , keep their own place , and order , they can doe nothing in this , by way of force , without , far lesse against authority . hence zanchius , in his first book of images , thes. 4. sayeth , without authority of the prince , it is lawfull to none in this countrey , to take idoles out of churches , or to change any thing in religion : he that doeth so , should be punished , as seditious . this he confirmeth by reason , and by the testimony of s. augustin , tom. 10. de sermone domini in monte , homilia 6. and a little after , he subjoineth ; augustin handleth this argument piouslie , he dehorteth his people , from such a practise , and sayeth , that it is pravorum hominum , & furiosorum circumcellionum . 8. as for your vehement accusations and threatnings , ( here , & answer 14 ) against the writer of the late warning to the subjects in scotland , ye may easily perceive , by the printed edition of that warning , and by the printed editions of our replyes , that , that offence is taken away . and now , reverend brethren , why are ye pleased thus to digresse from the matter in hand , to waken and hold on foot , personall quarrels against your brother , by digging up buried words , and renewing haske interpretations thereof , contrary to his loving intentions , and after that himself , for satisfaction to all men , hath so publickly disallowed and abolished these words ? this uncharitable dealing , can bring no advantage to the cause which ye mantain , but rather maketh it the more to be disgusted , in consideration of your too great eagerness to stir up hatred against your neighbour , and to work him trouble ; whome ye ought not to persecute with implacable wrath , which worketh not the righteousnesse of god ; nor to exasperat against him his other dear countrey-men : but rather , as well beseemeth your profession and calling , ye ought to exhort them to the most favourable construction of things , and to christian placability , and to the entertaining of their wonted loving affection towards him . as for these our present questions , we desire theologically onely , and peaceablie , to conferre of them with you , or any other our reverend brethren , of our own calling . 9. ye say that master knox spared not to call kneeling a diabolicall invention . if ye allow this saying , how can it be , that in your covenant , intended for removing of innovations , and recovering of the purity of the gospell , ye expresly aimed not at the abolishing of this ceremony , which is so hatefull in your eyes ? but if ye doe not approve this his saying , why did ye not choose rather , in charity to cover this escape of so worthy a personage , then openly to blaze it abroade ? 10. ye have needlesly drawn into your discourse , mention of irenicum . of which work , for mittigation of your unpeaceable censure , be pleased to take notice of the judgement , of that most worthy pastor , and most grave and learned divine , d. iames usher , arch-bishop of armach , primate of all ireland , in this his epistle written to the author . vir eximie . summa cum voluptate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuum perlegi : eamque patriae tuae foelicitatem sum gratulatus , quod novum tandem produxerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui eam ipsi praestitit diligentiam & virtutem , quàm olim exteris ecclesiis ( quum non admodum dissimiles de adiaphoris obortae lites earum pacem perturbarent ) exhibuit ille vetus ; qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nulla salus bello : ipsique bello salus si qua sit , non alio quam pacis nomine ea continetur . nam & de pace belli uriam , opinor , à david● aliquando interrogatum meministi . i am verò , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scriptum remitto tibi ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sed quod jucundum praebeat spectaculum midianiticorum satellitum inter se manum conserentium , & mutuo isto bello ecclesiolae nostrae , pacem promoventium . tu quicquid , hoc est , munusculi , ut ab homine optimè ergate affecto transmissum suscipe , & me ( ut facis ) ama . pontanae , in hibernia , iii. id. decembr . anno reparatae salutis 1632. tuus in christi ministerio conservus jacobus armachanus . me juvat alma quies , gens haec fera bella minatur , et quoties pacem poscimus , arma crepat . arth. jonst . paraph. psal. 120. the xiii . duply. ye repeat your former answer , concerning your interpretation of the clause of forbearance , which we have already refuted in our former replyes , neither doe ye bring here any new confirmation thereof : and therefore all the three scandals , mentioned in our 13 demand , doe yet remaine unremoved . 2. although your interpretation were admitted , which we can not admit , yet at least the third ▪ scandall were nowise avoidable therby , ( whatsoever may be supposed concerning the other two , ) and that because of the reason expressed in our 13 reply ; to which your answers here are not satisfactory . 1. ye doe insinuate , that ye think our oath of obedience to our ordinary , and pearth constitutions , not lawfull in it self : which we are perswaded is very lawfull . 2. ye would seem to infer the unlawfullnesse of it , by challenging , the authority whereby it was exacted ; and alleadging that their is no ordinance made civill or ecclesiastick , appointing any such oath . this reason ( although it were granted ) hath no strength at all , to prove that which ye intend , to wit , that either our oarh is in it self unlawfull , or that we may now lawfully break it : for our swearing of that oath is not against any lawfull authority , either divyne or humane : and in such a case , oathes concerning things lawfull , ought to be keeped , whether they be required by appointment of a publick ordinance , or not : which whosoever denyeth , he openeth a patent doore to the breaking of lawfull oathes , in matrimoniall and civil contracts , and many other cases , daylie incident in humane conversation . also the exacting of that oath , was clearly warranded by two acts of parliament , viz. parliament 21. of king james the 6. holden at edinburgh , anno 1612. chap. 1. and parliament 23. of king james the 6. holden at edinburgh , anno 1621. act 1. 3. ye take upon you to call in question , with what conscience that oath was given . how oft , brethren , shall we exhort you to forbeare judging of other mens consciences , which are known to god onely ? iudge not , that ye be not judged . matth. 7. 1. 4. ye alleadge , we can not answer before a generall assembly for our oath , and the scandall risen thereupon . no man needeth to be ashamed , before a generall assembly , or any other judicatory , of his lawfull and due obedience , which he hath given to the publick constitutions of the church of scotland , and to his majesties standing lawes ; or of any lawfull oath , whereby he hath promised that obedience . as for the scandall , it was not given by us , but unnecessarily , and unjustly taken , by you , and some others , upon an erronious opinion , obstinatly mantained against the lawfulnesse of the matters themselves . 5. ye say , that conceiving the oath , according to our own grounds , none of us will say , that we have sworn the perpetuall approbation and practise of these things , which we esteem to be indifferent , whatsoever bad consequent of popery , idolatry , superstition , or scandall , should follow thereupon . we answer , 1. these bad consequents are alleadged by you , but not proven . 2. evils of that kind should be avoided , by some lawfull remedy . and we doe not esteem it lawfull for us , to disobey authority in things lawfull , although in themselves indifferent : for obedience commanded by the fift precept of the decalogue , is not a thing indifferent . there be other means which are lawfull and more effectuall against such evils , as we have specified in our eleventh reply : 3. we did not swear perpetuall approbation , and practise of indifferent things ; but knowing these things in themselves , to be approvable , we did swear obedience to the publick laws , requyring our practise in these thinges , so long as the law standeth in vigour , and our obedience thereto is required by our lawfull superioures . 4. this course we hold to be more agreable to our duety , then upon private conceptions of scandalls unnecessarily taken , to break off our due obedience to that authority which god hath set over us . 6. out of our assertion ( reply 4. ) concerning the administration of the sacraments in private places , to sick persons , in case of necessity , ye doe collect , that we cannot forbear the practise of these , although our ordinary , and other lawfull superiours , should will us to doe so . and hence ye infer , that herein pearth assembly , for which we stand , is wronged by us two wayes : 1. that we differ in judgement from them , about the indifferency of the five articles : and next , that at the will of our ordinary , and ye know not what other lawfull superioures , we are ready to forbear the practise of these things , which the assembly hath appointed to be observed . 7. as for your maine question , whether a duety necessary by divyne law , may be , or may not be omitted , in case , our ordinary , & other lawfull superioures , should will us to omit it ? before we answer to it , we must expound what we mean by our other lawfull superiours , because of your jesting pretence of ignorance hereof . we mean hereby , the kings majesty , the parliament , the secret counsell , and other magistrates , and ecclesiasticall assemblies , whereunto we owe obedience in our practise required by them , according to publick lawes . 8. the question it self ye doe express more clearly in your answer to our 4. reply , wher ye alleadge , that we find some of the pearth articles so necessary , that although the generall assembly of the church should discharge them , yet we behoved still , for conscience of the commandement of god , to practise them . thus are we brought to this generall question ; whether , or no , any thing necessary ( or commanded ) by divine law , may , in any case , without sin , be omitted when publick humane authority dischargeth the practise therof ? for resolving of this question , we desire the reader to take notice of these theological maximes , received in the schools , & grounded upon holy scriptur . 9. affirmative preceptes , doe binde at all times , but not to all times , but only as place and time require ; that is , when opportunity occurreth . [ praecepta affirmativa obligant semper , sed non ad semper , nisi pro loco & tempore ; id est , quando opportunitas occurrit . ] but negative precepts , doe binde at all times , and to all times . [ praecepta negativa obligant semper , & ad semper . a ] as for example ; a man is not obliedged to speak the trueth at all times ; for he may be some time lawfully silent , but he may never lawfully lie . 10 of affirmative necessary dueties , some are the weightier matters of the law , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as judgement , mercy , and faith , matth. 23. 23. others lesse weighty , such as are those of the pearth articles ; which we call necessary , and ye doe reject . 11. the exercise of some affirmative necessary dueties , may be some times omitted , by authority , without sin , for the publick peace , or some pressing necessity . thus moses permitted repudiation of a mans married wife , not fallen into adultery ; neither did he urge strictly the affirmative duety of adherence , and that for the hardnesse of their heart . wherein moses had respect to the peace and unity of the tribs of israell , as alexander alensis observeth in his summe of theologie , part. 3. qu. 46. membro 1. art. 1. & art. 2. david did not execute , in his own time , judgment against ioab , for his murthering of abner , and amasa , because the sonnes of zeruiah were too hard for him . circumcision was omitted , because of the uncertainty of their abode in one place , when the people were with moses in the wildernesse . 12. exercise of ecclesiasticall discipline , against open obstinate offenders , is an affirmative duety , incumbent , by divyne law , upon the pastors , towards those who are committed to their charge . yet it may , and ought to be forborn , when it can not be used without an open rupture , and unavoidable schism . because in such a case the publick peace is rather to be looked to , lest in our inconsiderate zeal to seperate the tares , we pluck up also the wheat . and what we can not get corrected by censure , we can doe no more but mourn for it , and patiently wait till god amend it , as augustin proveth at length , lib. 3. contra epistolam parmeniani , cap. 1. & cap. 2. & lib. de fide & operibus , cap. 5. for in this time ( sayeth gregory ) the holy church doeth correct something by fervour , something she tolerateth by mecknes , some things by consideration she dissembleth , & beareth , so that often by bearing & dissembling , she compesceth ( or putteth away ) that evill which she hateth . and prosp. saith ; for this cause therfor , they most with gentle piety be borne with , who for their infirmity , may not be rebuked . 13. when a doctrinall error ( not being fundamentall ) prevaileth by publick authority in any church , a private pastor or doctor espying it , may lawfully and laudably , sorbear publick striving against it , when he evidently perceiveth , that unavoydable schism would follow thereupon . in such a case he should content himself , to seed his hearers with that wholesome milk of the word , which they may receive , and delay the giving of stronger food , unto them because of their infirmity : considering that more necessary and weightier duetie , which he oweth for preservation of order and peace ; and labouring , in a milde and peaceable manner , to cure them . to this purpose belongeth that saying of gregorie nazianzen , let no man , therefore , be more wise then is convenient , neither more legall then the law , neither more bright then the light , neither more straight then the rule , neither higher then the commandement . but how shall this be ? if we take knowledge of decencie , and commende the lawe of nature , and follow reason , and despise not good order . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) and that of the ancient church of lions in france , near eight hundreth years agoe ; who doeth not calmlie and peaceablie moderate that which he thinketh , but is readie incontinent to contentions , dissentions , and scandalls , although he have not an hereticall sense , most certainlie he hath an hereticall minde . 14. divine institution , by the ministery of the apostles , craveth deacons , ordained by imposition of hands , for all their life time , acts 6. yet in our reformed church of scotland we have no such deacons . which oecomenicall defect , necessitated by detention of church mantenance necessary for their sustentation , we hope shall not be imputed to our church , as sin , so long as she despiseth not that institution , and acknowledgeth , and lamenteth , this deficiencie , and endeavoureth , by peaceable lawfull means , to have it ●emedied . 15. although some affirmative dueties , necessary by divine precept , doe give place , sometimes , to other more weighty , and more pressing dueties , ( as the saving of a stranger may be omitted , for saving my father or my brother , or my son , out of the same danger , when i am able onely to save one of them . and many such like examples doe occurre : ) yet it is never lawfull to condemn or oppugn such dueties , as evill , or superstitious , or scandalous in themselves , neither to rank them amongst things in themselves indifferent . 16. hence we doe inferre , that notwithstanding of the necessity of those of the pearth articles , which we call necessary , yet sometims the practising of them , may become not necessary , and the omission thereof not sinfull , publick authority , & necessity of the peace of the church , so requiring . some time indeed , the omission of a thing prescrived by an affirmative divine or humane law , may befaultlesse : but it is never lawfull for subjects , to transgresse the negative part of the divine precept , by resisting with force of arms , that power whereunto god hath subjected them , and to which he hath forbidden them , to make such resistance . neither is it at any time lawfull , for pastors and teachers , to teach erronious doctrine . 17. ye doe attribute to us , as a great absurdity , that at the will of our ordinary , and other lawfull superiours , we are ready to forbear the practise of these things which the assembly hath appointed to be observed . and this ye inferre from the necessity of administration of the sacraments , sometimes in private places , according to our judgment . certainlie , ye will have much adoe , to make good , by right logick , this your inference from such an antecedant . but to speak of the matter of the consequent , for satisfaction to the reader , we find no such absurdity in it , as ye seem to proclaim . for , if some dueties appointed by divyne law , give place sometimes to other weighty dueties , such as is the keeping of publick peace and good order , as we have already shown , much more may a thing , notwithstanding of any humane law appointing it to be observed , befor these respects omitted , at the will & direction of those superiours , to whom we ow our obedience required by that humane law , & who have power to dispence with our practise in that part . the xiv . duply. if the words of the covenant be plaine , ( say ye ) concerning the meer forbearance ▪ and speak nothing of the unlawfullness , no mans thoughts can make a change . but we have given our reasons , which justly move us to require greater plainness ; neither have we as yet received satisfaction , concerning those reasons . 2. in our 14 reply , we said , that your band of mutuall defence against all persons whatsoever , may draw subjects , perhaps , to take aimes against their king , ( which god avert ) & cōsequently from that loyaltie of obedience , which they ow to their soveraign , & ours ; except ye declare , and explaine your selves better , then ye have hitherto done . to this ye answer , that , by this reply we doe a threefold wrong : one to our selves , another to the subscrivers , the third to the kings majesty . but ye have not directly answered to the point proponed by us . 3. the wrong which ye say , we do to our selvs , is in forging from the words of the covenāt , impedimēts , & drawing stumbling blocks in our own way , to hinder our subscriptiō . this your wrongous asseveratiō , we justly deny , protesting , as we have often done , that we do walk sincerly in this matter , according to our light , not forging to our selvs impedimēts , nor drawing stumbling blocks in our own way ; but clearly showing the impediments , and stumbling blocks , which the contryvers of the covenant have laide in our way , by their very incommodious expression , irreconciliable [ in our judgement ] with your exposition . 4. ye say , we wrong the subscrivers , in changing the state of the question , and in making a divorce betwixt religion , and the kings authority , which the covenant joineth together , hand in hand . we doe nowise wrong the subscrivers , when we propone uprightly our just scruples , as we in our consciences doe conceive them , whereby we are moved to with hold our hands from that covenant : whereof one is , the fear of unlawfull resistance to authority , if we should hold to that covenant ; howsoever ye will not suffer to hear patiently this objection , because in your covenant ye doe professe , the conjunction of religion , and the kings authority : which profession of yours , doeth not sufficiently serve for a full answer to our objection , against those other words of that same covenant , whereupon our scruple did arise ▪ to clear this , we wish you to answere directly ( to this our present demand : ) whether or no , in case of disagreement , ( which godavert ) think ye that the covenanters as obliedged , by vertue of their covenāt , to make open resistāce , by force of arms ? if ye think they are obliedged to make resistance , then we desire your answer to the reasons and testimonies broght in our 2. duply , proving the unlawfulnes of such resistāce . but if ye think that they be not oblidged , thē declare it plainly . 5. but most of all , ye say , we wrong the kings majesty , in bringing him upon the stage , before his subjects , in whose minds we wold ( as ye do 〈…〉 alleadge ) beget and breed suspitions of opposing the true 〈…〉 aking innovation in religion , and of dealing with the s 〈…〉 , contrary to his lawes and proclamations , and contrary to the oath at his coronation . we answer ▪ ●e have not brought , but have found his majesty upon this unpleasant stage , opposing himself openly to your covenant , with solemn protestations , against all suspitions of opposing the trueth , or making innovation of religiō , or dealing with the subjects contrary to his lawes & proclamatiōs , or contrary to the oath at his co●●natiō . this his majesties declaratiō against which ye have protested , we have willingly received , & do truely believe it . 6. what the most honourable lords , of his majesties privy counsell have done , cōcerning his majesties last proclamation , & upō what motives , their hs. themselves do know , & his majesties high cōmissioner , hath publickly declared in his printed manifesto , contrary to some of your asseveratiōs , cōcerning the proceeding of that honorable boord . 7. ye profess here , that , it becōmeth you , to judge charitably of his majesties intentions , altho ye disallow the service book , and canons , as containing a reall innovation of religion ; and doe affirme , that the intention of the prelats , & their associats , the authors and contrivers of the books , is most justly suspected by you . we have told you already , that , concerning the matters , contained in those books , it is not now time to disput , the books themselvs being discharged by his majesties proclamation , and a royall promise made , that his majesty will neither now nor herafter , press the practise of the forsaid canōs & service book nor any thing of that nature , but in such a fair & legall way , as shall satisfie all his majesties loving subjects ; & , that his majesty neither intendeth innovation in religion or lawes . as for the intentions of his sacred majesty , we do heartily & thankfully acknowledge them , to be truely conforme to his majesties gracious declaration , in that his last proclamation . and , indeed , it becommeth both you and us , to think s● of them . neither do we take upon us , to harbour in our breasts , any uncharitable suspition , concerning the intētions of those others of whom ye speak ; seeing they stand or fall to their own master , and the thoughts of their hearts are unknown , both to you and us : and in a matter uncertaine it is surest to judge charitably . yea , we have ma●●y pregna●● arguments to perswade us , that those reverend prelates , and their associates , had no such intention , as ye judge . 8. ye make mention of three wrongs , done by us to you : the one , in the warning , whereof ye have an answer already given in our 12. duply , where ye did use great exaggerations , then either the intentiō of the warner did merit , ●● became your chartiy and profession . and by your repetition of it in th●● place , ye show , that ye have too great delight to dwell upon such expostulations , wheras theologicall reasons of the matter in controversie , would better become you in such a disput. the second wrong is , that ( as ye alleadge ) we have wronged you , in with-holding our hand and help from so good a cause , of purging religion , & reforming the kirk , from so many gross abuses , and opposing all those who have modestly laboured for reformation . but certainly , the wrong is done to us by you , in that ye do , without warra●● of authority , obtrude upon us , and those cōmitted to our charges , the swearing of an oath , which is against our own consciences : and because of our just refusall & opposition , ye do wrong us also , in misinterpreting our pious and upright meanings , and in making and stirring up collaterall , and personall quarells against us , and threatning us therwith . thus ( if god by his special grace did not uphold us ) might we be driven , by worldly terrours , to do against the light of our own consciences . 9. the third wrong , wherwith ye charge us , and for the which ye do infinuate , that we may fear trouble , is ( as ye alleadge ) in our speaches , in publick , and private , and in our missives , &c. hereunto we answer , ●● in our former replyes , that whensoever it shall please you , to specifie these speaches , we hope to give you , and all peaceably disposed christians , full satisfaction , and to clear our selves of that imputation ; so that none shall have just reason , to work us any trouble . in the mean time , if our ing●nuity would permit us , ( as it dothnot ) to think it a decent course , to make use of hearkeners , and catchers of words , and to wait for the haulting of our brethren , some of your own speaches might be represented unto you , wherein ye would finde weaknesse . 10. as for these owtward , or externall arguments , which ye bring here , to prove your covenanting , to be the work of god , from the success of your enterprize , from the multitude of subscrivers , and from their contentment , & from their good carriage , ( which we wold wish , in many of them , to be more charitable , and peaceable , and so more christian , then it is ) we cannot acknowledge , to be a cōmentary written by the lords own hand , ( as ye pretend ) in approbation of your covenant ; unless ye first clearly show us the text or substance of your covenant , to be written in the holy scriptures , in all points therof ; especially in those points , wherin ye and we do controvert , and which only , at this time , can be pretended against us , seeing we make oppsition only in those points . and we wish heartily , that leaving these weak nots of trueth , to the papists , chief acclaimers of them , amongst christians , ( that we speak nothing of aliens from christianity ) ye would be pleased to adhere , with us into the holy scriptures , as the only sure & perfect rule of true religion , and the heavenly lamp , which god hath given us , to show us the way of trueth & peace : wherin the god of trueth and peace direct all our steps , for jesus christ our saviour , who is our peace : to him be glory for ever : amen . john forbes of corse doctor and professor of divinitie in aberdene . robert baron , doctor and professor of divinitie , and minister in aberdene . alexander scrogie , minister at old aberdene , d. d. william leslie , d. d. and principall of the kings colledge in aberdene . ja : sibbald , d. of divinitie and minister at aberdene al : rosse , d. of divinitie , and minister at aberdene . finis . notes, typically marginal, from the original text notes for div a69753-e9570 lōd . edit . ann . 1616 pag. 200. 201. xii . tabularum fragmenta de officio consulis . regio imperio duo sunto : iique praeeundo , indicando , consulendo praetores , judices , cōsules appel lantor : militiae summum jus habento , ne mini paren to . salus populi suprema lex esto . a quid ergo turbamini ? volens nunquam vos deseram , coactus repugnare nō novi . dolere potero potero slere , potero gemere ; adversus arma , milites , gothos quoque , la●rhymae mea arma sunt . talia enim munimenta sunt sacerdotis . aliter nec debeo nec possum resistere . b non ego mi vallabo circumfusione populorum . — rogamus , auguste , non pugnamus . — tradere basilicam non possum , sed repugnare non debeo . interest enim quibque causis ▪ quibusque authoribꝰ homines gerenda bella suscipiant : ordo tamen ille naturalis , mortalium pa●i accomodatus hoc poscit , ut suscipiendi belli authoritas , atqu● , consilium penes principem sit . aug. lib. 22. contra faustum , cap. 75. hugo grorius , de jure belli & pacis , l●b . 1 cap. 4. num . 6. averroe● 5. metaphys . comment . 6. see hugo grotius , de iure belli & pacis , pag. 66. where he citeth sundry anciēt authors . rivet , in his iesuita vapulans , cap. 13. ambrose in obitum val●tiniani . see doctor field in his 3. book of the church . cap. 32. altare da mascen , p. 828. and 853. re-examination of the assemblie of pearth , pag. 227. in regulis juris in sexto reg. 42. gregorie nazianz. orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . upō these wordes , nicetas his interpreter , speaketh , thus ; baptismum suscipe quamd●u minime circum te pugnant is qui te baptismi aqua tingere parat , & qui poecuniarum tuarum haeres futurus est . ille videlicet studiose age●s atque contendens ut ea quae ad vitae exitum necessaria sunt , suppeditet , hoc est , ut te salutari aqua tingat & dominicum corpus impertiat , hic contra ut testamento haeres scribatur . consilium nicenum , can. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . balsamon his wordes are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . altare da ma●cen . p. 341. disp . against the english popish ceremonies , part. 3. cap. 1. see thē dispute against the english popish ceremonies , part . 3. cap 7. sect . 5. the late confession of helvetia , cap. 27 confession of bohem. cap. 15. english confession , art . 15. cōfession of auspurg . art . 15. art . 7. confession of wirtemberg . art 35. confession of sweveland , cap. 14. calvin . institut . lib. 4. cap. 10. §. 30. oecolampadius epist. lib. 4. pag. 818. zepperus polit. eccles. pag. 138. 142. 143. zanchius , in quartum praeceptum . melanchton , in many places . &c. see peter mart. on the 6. chap of the epistle to the rom. & gerardus , in loc theolog. tom. 4. altar . da. masc . pag. 120. disp. against the english popish ceremonies , part , 3. cap 8. digress . 1 favorabiliores rei potiꝰ quā actores ha bentur . ff . lib. 50. reg. 125. melan. in an epistle to camer . in concil . theolog. melan. in an epistle to camer . in concil . theol. pag 90. quo jure enim licebit nobis dissolvere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiasticam ? si episcopi nobis concedant illa , quae aequum esse eos concedere ? et ut liceat , certe non expedit . semper ita sensit ipse lutherus , quem nulla de causa , quidem ut video , amant , nisi quia beneficio ejus sentiunt se , episcopos excussisse & adeptos libertatem minime utilem ad posteritatem . so in an epist. ad episc. augusten . deinde velim hoc tibi persuadeas de me deque multis aliis nos optare ut pace constituta episcoporum potestas , sit incolumis . et hanc plurimum prodesse ecclesiis judicamus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quis cū sacra mysteria celebrantur , in sāctam ec clesiam ingrediēs , episcopo , aut clericis aut ministris aliis ecclesiae injuriam aliquam inferat : jubemus hunc verbera sustinere , & in exilium mitti . si verò haec sacra ministeria conturbaverit , aut celebrare prohibuerit : capitaliter puniatur . hoc ipso & in litaniis , in quibus episcopi , aut clerici reperiantur custodiendo . et siquidem injuriam solum fecerit , verberibus exilioque tradatur . si verò etiam litaniam concusserit , capitale periculum sustinebit : & vindicare jubemus non solum civiles , sed etiam militares judices . in his secod homilie upon these wordes salute priscil la and aquila . tom 5. edit . savil . pag , 327. aug. lib. de unico baptismo , cap. 13. o quam de testandus est error hominum , qui clarorum virorum quaedam non recte facta laudabiliter se imitari putāt â ▪ quorum virtutibus alieni sunt . euseb. lib. 5. hist. eccles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. sam. xi . 7. judic . vii . xxii . a thom 2a 2ae , qu. 71 art . 5. ad 3m bonavent . in 1. sent . dist . 48. art . 2. qu. 1. in resolutione . scotus in 3. sent . dist . 9. qu. unica , num 4. gregor . respons . ad 7. interrogationem au gustim cā tuariensis . in hoc enim tempo re sancta ecclesia quaedam per favorem corrigit , quaedam per mansuetudinem tolerat , quaedam per considerationem dissimulat , at que portat , vt saepe malum quod adversatur , portando & dissimulando compescat . prosper , lib. 2. de vita contemplativa , cap. 5. propter hoc ergo , blanda p●etate portandi sunt , qui increpari pro sua infirmitate non possunt . nazianz. orat. 26. tom . 1. pag 446. and 447. edit graecol . pa ris . anno. 1630. eccles. lugd. lib de tenenda veritate scripturae post mediū ( in bibl. patr. tom. 4. part. 2. edit . 4. ) qui non tranquillè & pacifice moderatur quod sentit , sed statim paratus est ad contentiones , dissentiones , & scandala , etiamsi non habeat haereticum sensum , certissime habet haereticum animum . thom. 2a 2ae qu. 43 art . 7. prop ter nullum scandalum quod sequi videatur , debet homo praetemissa veritate , falsitatem decore ▪ hieronym . apologia adversus russinum quae incipit lectis literis , prope sinem . t●libus institutus es disciplinis , ut cui respondere non potueris , caput auferas ; & linguam , quae tacere non potest seces ? nec magnopere glorieris , si facias quod scorpiones possunt facere , & cantharides . fecerunt haec & fulvia in ciceronem , & herodias in ioannem : quiae veritatem non poterant audire : & linguam veriloquam d●●riminali acu confoderunt . — adversum impiissimos celsum atque po●phyrium quanti scripsere nostrorum ? quis omissa causa , in superflua criminum objectione versatus est . a re-examination of the five articles enacted at perth anno 1618 to wit. concerning the communicants gesture in the act of receaving. the observation of festivall dayes. episcopall confirmation or bishopping. the administration of baptisme and the supper of the lord in privat places. calderwood, david, 1575-1650. 1636 approx. 479 kb of xml-encoded text transcribed from 130 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a17587 stc 4363 estc s107473 99843173 99843173 7886 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17587) transcribed from: (early english books online ; image set 7886) images scanned from microfilm: (early english books, 1475-1640 ; 1541:15; 1541:16) a re-examination of the five articles enacted at perth anno 1618 to wit. concerning the communicants gesture in the act of receaving. the observation of festivall dayes. episcopall confirmation or bishopping. the administration of baptisme and the supper of the lord in privat places. calderwood, david, 1575-1650. [8], 237, [3], [7], 237, [2] p. printed, [holland?] : anno 1636. by david calderwood. place of publication conjectured by stc. the words "the administration .. supper of the lord" are bracketed together on the title page. two copies, filmed one after the other. reproduction of the originals in the british library and the the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). 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where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of scotland -controversial literature. church of scotland. -articles of perth -controversial literature. perth assembly, perth, scotland, 1618 -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 rachel losh sampled and proofread 2005-06 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a re-examination of the five articles enacted at perth anno 1618. to wit. concerning the communicants gesture in the act of receaving . the observation of festivall dayes . episcopall confirmation or bishopping . the administration of baptisme in privat places . and the supper of the lord in privat places . printed anno 1636. to the reader . you know ( good reader ) if a man have a pretious iewel , hee will bee exceeding carefull to keep it from any tash . true religion is more pretious then the most pretious jewel , it should be the breath of our nosthrils , and the ●oy of our hearts . wee finde that in all ages the preservation of religion in puritie hath beene dearer to the godly then their very lives . as the preservation of religion in puritie hath been maintained , so hath the restauration to puritie beene purchased with the bloud of martyres , and grievous troubles of many confessors . the reformation of the church within this realm was not obtained without the martyrdome of some , and the hazard of the lives and estates of many other of our worthie predecessours . the temple was throughly built , and the head-stone brought foorth , with the acclamation of other reformed churches , ( the church of england , which as bucerus observed in histime , standeth in the midst betwixt the romane and reformed , only excepted ) crying grace grace unto it . no where was the doctrine sounder , the divine worship purer , the government fitter for the building of gods house . but of late yeares the doctrine is leavened with arminianisme and poperie , the worship of god defiled with superstition and idolatrie , the joint government of pastors in presbyteries , synodall and generall assemblies , with subordination of presbyteries to synods , and synods to generall assemblies , is changed into tyrannicall oligarchie : so that it may bee observed in our times to bee true , which was noted by aventinus , to have beene done among the popes in his time , that the same deedes are at one time branded with the mark of superstition ; and at another time set out with the glorious title of pietie , at one time attributed to antichrist , at another time to christ : at one time judged tyrannicall and unjust , at another time just and righteous . that which before we rejected as superstitious or idolatrous , is now called truely religious : that which before was called antichristian and tyrannicall , is receaved now as ancient , and apostolicall . is it not lamentable to see that government which maintained the kingdome of antichrist in former times , and with much paines thrown foorth , to bee reestablished . some idle ministers , deserting their owne particular flocks , have taken upon them to bee diocesan pastors , the principall and only pastors of all the congregations within an whole diocie , to plant and transplant ministers without consent of presbyteries , to stay their proceedings against hainous offenders , to sit as princes amongst priests at their diocesan synods , to suspend and deprive ministers by the power of the high commission , without the consent of any lawfull , let bee pretended assemblie of the church , to fine , confine , imprison ministers , or other professours , without consent of the estates , to sit in the checker , counsell , session , and to bear offices of estate , to vote in parliament in name of the church , without consent of the church , many of the ministrie repyning , and none consenting , but upon conditions and cautions which are not regarded , to send commissioners to court , as directed from the clergie or church , who return with articles in favours of papists , or for advancement of their estate : is not the office of deane , and election of bishops by deane and chapter , rejected as popish by our generall assemblies , recalled again , without consent of the church , or so much as a pretended assemblie ? are not the best qualified exspectants debarred from entrie to the ministrie , unlesse they subscrive such articles as the pretended bishops have devised , and others obtruded upon congregations to their great grief . ministers are troubled by them with the acts of pretended assemblies , whereas themselves transgresse the acts of many laudable assemblie . ministers are become dissolute , and erroneus doctrine is taught without controlement . we have cause to fear ere it be long , that sound and faithfull ministers shall become as rare as wedges of gold . consider further , that soone after the government was changed , idolatrous , superstitious , and ridiculous ceremonies were introduced into the worship of god with the five famous articles , of which we are now to treat . moe are intended in the cannos lately ●●blished , and yet moe expected with the liturgle not yet printed : neither can wee look for an end , till the whole worship of god be defiled . and yet these ceremonies are either commended as ancient , or slighted as matters indifferent . it is called in question , if not altogether denyed , whether the pope bee the great antichrist or not : the possibilitie of reconciliation with rome is maintained , and to this end erroneous points of doctrine delivered in publick , or defended in p●ivate , or our differences from the romish church slighted as not fundamentall . bookes of this kinde are printed with priviledge in our neighbour church , and in private commended by such amongst us , as apprehend the maintainance of this course to bee the easiest way to preferment . doctor francis white in his treatise of the sabbath ranketh among the traditions of the church , the baptisme of infants , religious observation of the lords day , the administration of baptisme , and the lords supper in publick assemblies and congregations , the deliverie of the elements of the holy communion in both kindes , the service of the church in a known language . the reader may finde more of this stuffe in coz●ns devotions , in montagues gagg and appeal , and in shelfords sermons . have wee not need to f●ar the burning of our owne house , when our neighbours house is in fire ? have wee not greater cause to fear and bestirre our selves , when the fire hath seased upon the thack of our own house , and poysonable errours are vented amongst our selves , do wee then complain without iust cause , or for matters of no importance ? the reconcilers cry peace , peace , but mean to peace , till wee bee at peace with rome . the prelates charge us with shisme and sedition , but they mean to peace without peaceable possession of their places , and obedience to their directions . they call us shismaticks , and yet cannot endure generall assemblies , the ordinarie remedie of division and shismes , as was acknowledged by the kings commissioners , and such as were acquainted with his maiesties minde at linlithgow , anno 1606. to what end was it enacted with their owne consent at glasgow , 1610. that those who were called bishops , should be lyable to the triall and censure of the generall assemblie , for their office and benefice , life and conversation , if we have not yearly or set generall assemblies , to try them , or censure us , if we shall be found guiltie of shisme . grievances presented by ministers to parliam●nts , which should be the chief sanctuaries of refuge to all distressed subiects , are suppressed , and not suffered to be read in publick before the estates : yea lawes are made in parliament concerning matters ecclesiasticall , without the knowledge or consent of the generall assemblie , and acts of pretended assemblies are ratified , sometime made worse with omissions , additions , alterations . we want our assemblies to direct commissioners with articles , grievances , and petitions , to parliaments , conventions , court and counsell , and to treat of all the affaires of the church : what wonder is it then that all be out of frame ? but wee are still charged with frowardnesse , that wee ever except against assemblies when wee have them . so did the ubiquitars the theologues in the palatinat , synodum appellatis , said they , & synodum detrectatis . the theologues answered in their admonition , hinc istae lachrymae , quod synodum ejusmodi vellent , qualem principibus praescripscrunt , in qui ipsi fuissent accusatores , ipsi judices , ipsi saltarent , ●c spectarent suam fabulam , & ipsi sibi plausum d●ent . so do wee answere to our prelats , if they will suffer no assemblies , but such as they themselves overrule at pleasure , they can not pretend desire of peace . wee call for no other assemblies then such as shall bee constitute according to the order agreed upon with his majesties owne consent , in the generall assembly holden , anno 1598 , such as shall have libertie to conveen yearly , or at set times , and to treat of all affaires belonging to the church , such as shall have freedome in their proceedings . it were dangerous to acknowledge every meeting , which claimeth to it self the name and authoritie of a generall assemblie . can wee acknowledge that convention at perth , anno 1618. for one of our lawfull generall assemblies ? the pretended pri●at occupied the place of the moderator , without the election of the assembly , which was contrare to the order ever observedi●●●ur church , even when wee had superintendents , and contrare to the cautions agreed upon at montross , anno 1600 , and at linlithgow , anno 1606. these who were entituled bishops ; wanting commission from presbyteries , where they should make residence , had place to vote contrare to the cautions agreed upon at montrose , and notwithstanding they had put in practice before kneeling , and observation of festivall dayes . mo● ministers then three out of a presbyterie were admitted , or rather drawn to that meeting to give their voice . some moderators of presbyteries being the bishops substituts , were admitted without commission . no baron ought to vote according to the act made at dundie , anno 1598 , but one out of the bounds of a presbyterie having commission . but a number were present at this assemblie , being only required by his majesties missives ' and their voices were numbred with the rest some minister● were the kings pensioners , or looked for augmentation of stipends , or were threatned in privat by their diocesan bishop with deposition , or were circumveened with promises , that they should not be urged with practice . necessitie of yeelding was urged , under no lesse danger then of the wrath of authoritie , and utter subversion of the order and state of our church . such as had courage to oppose , were checked , interrupted , threatned : yea , it was plainly professed , that neither reasoning nor voting should carie the matter : all the five articles were put to once voting , with this certificat , hee that denied one should be reputed to have denied all . much more might bee said to this purpose , but these few particulars are sufficient to justifie our exceptions against that assembly , as null in it self . because many are desirous of information concerning these five articles enacted at this assembly , and treatises formerl● printed are become scarce , we were moved to prease throug● many difficulties to the publishing of this re-examinatio● here you shall finde the ab●idgement of what was w●i●ten be●fore , with a more particular reply to doctor lindseyes defence , than that which is in altare 〈◊〉 , or to any objection of moment moved by doctor burges , or master pa●bodie . doctor forbes hath nothing but what he hath borrowed from our doctours defence . i beseech you ( good reader ) read and ponder without a minde preoccupied , either with fear of trouble , or hope of preferment , and submit your iudgement to the light of the truth . for that is the way to apostasie to seek for shifts and fig-tree leafes , when the truth is born in upon us . what hath made so many so unsetled in religion this day , and prone to receave pop●ie , as the defence of the late novations with frivolous cavillation ? men glorie now to dispute like scepticks upon the very articles of our faith , so that they are like to lose the sense of all religion . the detaining of the truth of god in unrighteousnesse bringeth men at last to a reprobat sense . pitie the case of our church , which is more pitifull then in forraign parts , where the blo●de : sword rageth . for howbeit their externall peace bee troubled , yet they hold fast without backsliding . if the lord will spew the luckwarm out of his mouth , what may backsliders look for ? remember the words delivered by m. george wishart , which he uttered a little before his martyrdome , god shall send you comfort after mee , this realme shall bee illuminated with the light of the gospel , al 's dearly as ever was any realme sines the dayes of the apostles : the house of god shall bee builded in it , yea it shall not lack , whatsoever the enemie imagine in the contrare , the kaipstone , meaning , that it should once bee brought to the full perfection : neither ( said hee ) shall the time bee long , till that the glory of god shall evidently appear , and once triumph in despite of sathan : there shall many not suffer after mee . but , alace , if the people shall prove unthankefull , fearfull and terrible shall the plagues bee , that shell follow . by our doctour , or l. or d. l. i mean doctor lindsey : by b. or d. b. doctor burges . by p. or m. p. master paybodie . of the commvnicants gestvre in the act of receaving , eating and drinking . the introduction . master ●nox , one of the first and chiefe instruments of reformation of religion within this realme , was called before the counsell of england in the dayes of king edward the sixt , anno 1553 and demanded , why the kneeled not at the receaving of the sacrament . he answered , christs action was perfite , that it was with sitting and without kneeling , that it was surest to follow his example . after hote reasoning , it was said unto him , that he was not called before them of any evil minde , yet they were sorrie to finde him of a contrary minde to the common order . he answered , i am sorrie that the common order is contrarie to christs ir●stitution . this i finde in one of his manuscripts . within a yeare after , being exiled after the death of king edward , in his admonition d●rected to england , which was printed anno 1554 , he ranketh kneeling at the lords table among the superstitious orders ; which prophane christs true religion , and censureth the english reformation for retaining of it . when some of the english in the english church at frankford , where ●ee was minister , contended for the receaving of the english liturgie , he opposed stoutly to it . and when the contention was like to grow to some hight , hee and his collegue master wittingham , with some others , drew forth of the english booke a plat in latine , and sent it to master calvin . howbeit the description of the corruptions was favourably set downe , yet kneeling at the receaving of the elements is noted up among the rest in that extract . among his letters which are extant in writ , we finde one dated the yeare 1559 at deep , and directed to mastresse anna lock , where he calleth the crosse in baptisme , and kneeling at the lords table diabolicall inventions . after his return to his native country , he ministred the communion according to the order of the english church at geneva , where he had been last minister . this order was observed in all the reformed congregations , before the reformed religion was established by authority of parliament , and is yet extant before the psalmes in meeter , with addition of the treatises of fasting and excommunication , some prayers , the forme and manner of the election and admission of superintendents . in the con●ession of faith prefixed and approved by our church , we have these words , neither must wee in the administration of the sacraments follow mans phant●s●●s , but as christ him selfe hath ordained , so must they be ministred . in the order of celebrating the lords supper wee have these words , the exhortation being ended , the minister commeth downe from the pulpit , and sitteth at the table , every man and woman likewise taking their place as occasion best serveth . and againe , the minister breaketh the bread , and delivereth it to the people , who distribute and devide the same among themselfes , according to our saviours commandment : and likewise giveth the cuppe . in the second head of the first b●oke of discipline drawne up in the first yeare of publike and universall reformation , wee have these words , the table of the lord is then rightly min●stred , when it approacheth ne●rest unto christs owne action . but plaine it is that at supper christ jesus sate with his disciples ; and therefore doe we ●udge that sitting at a table is most convenient to that holy action . and againe , that the m●nister break the bread and distribute the same to these that be next to him , commanding the rest , every one with sobrietie and reverence to break 〈◊〉 other , we think it nearest to christs action and to the perfite prac●ice . yee see our first reformers preferred 〈…〉 kneeling , but also to standing , and 〈…〉 none of them approached so 〈…〉 when they rejected standing 〈…〉 man judge what they thought of kneeling . 〈◊〉 ye may perceive that they rested upon 〈◊〉 , ●o only for a time , because of the abuse of kneeling , 〈…〉 , because most agreeable to the paterne . it was ordained in the generall assembly holden the year 1562 , that the order of geneva be of served 〈…〉 ministration of the sacraments . by the order of geneva was meant the order which was observed in the english church at geneva , where master knox had beene of late minister , which order is called in the first booke of discipline , the order of geneva , and the book of common order . this order , as i have already said , is set downe before the psalmes in meeter . in the assembly holden anno 1564 ministers are referred to the order set do , 〈◊〉 before the psalmes , which is a renewing of the former act . in the parliament holden the yeare 1567 it was declared , that whosoever refused to participate of the sacraments , as they were then publikely administred in this reformed church , were not to be reputed members of this church . an act was likewise made concerning the kings oath to be given at his coronation to maintain the religion then professed , and in speciall the due and right administration of the sacraments then receaved . this act concerning the kings oath was ratified again by acts of parliament in the yeare 1581 , and againe in the yeare 1592. in the yeare 1572 it was ordained by act of parliament , that such as did not communicate , and partake of the sacraments as they were then truly ministred in the church of scotland , if they continue obstinate and disobedient , shall be reputed infamous , and unable to sit or stand in judgement , persue , bear office , &c. when in the second confession of faith , which is commonly called the kings confession , we professe that we detest the ceremonies of the roman antichrist added to the ministration of the sacraments , we professe we detest kneeling in the act of receaving the sacramentall elements of bread and wine . the order of celebrating the lords supper , which hath beene receaved and observed since the beginning of reformation , and acknowledged both by generall assemblies and parliaments , to be the due and right order , was perverted by a number of noble men , barons , ministers , and pretended bishops conveened at perth , in the yeare 1618 , either having no lawfull commission , or terrified with threats , or corrupted one way or other . they in their full and pretended assembly to please king james , made this act following , as it is extant among the acts of parliament : since we are commanded by god himself , that when we come to worship him , wee fall downe and kneel before the lord our maker , and considering withall , that there is no part of divine worship more heavenly and spirituall , then is the holy receaving of the blessed body and bloud of our lord and saviour jesus christ : like as the most humble and reverent gesture of the b●dy in our meditation and lifting up of our hearts best becometh so divine and sacred an action , therefore ( notwithstanding that our church hath used , since the reformatio● of religion , to celebrate the holy communion to the people sitting , by reason of the great abuse of kneeling used in the idolatrous worship of the sacrament by the papists , yet now , seeing all memorie of by-past superst●tion is past ) in rev●rence of god , and in due regard of so divine a mysterie , and in remembrance of so mysticall an union , as we are made partakers of ▪ the assembly thinketh good , that that blessed sacrament be celebrated hereafter meekly and reverently upon their knees . this act , if the lying parenthesis were culled out , which is insert onely to deceave , may passe among papists and lutherans . it is untrue that all memory of by-past superstition is past , and untrue that the abuse of kneeling among the papists was the onely occasion that moved our first reformers to make choice of sitting , but the paterne of the first supper at the institution was the chiefe cause . and therefore they not only rejected kneeling , but also standing and taking in passing by , as wee have shewed before . we shall first defend the communicants sitting , and next impugne their kneeling in the act of receiving the sacramentall elements of bread and 〈…〉 we shall prove it first to be warrantable ; next , 〈…〉 downe our reasons whereupon wee 〈…〉 instituted . the first part concerneth the defence of sitting . chap. i. that the communicants sitting in the act of receaving eating and drinking is lawfull and warrantable . we have the exemple of christ and his apostles at the first supper to warrant the communicants to sit in the act of receaving . no man ever doubted of it , till of late two or three wranglers hath called that in question , which hath been holden as an undoubted truth in all ages . after the ordinarie washing of their hands they sate downe to the first course of the paschall supper to eat the paschall lambe with the unleavened bread , then they rose againe to the washing of their feet . thereafter they sate downe againe to the second course of the paschall supper , and did eat of a sallet made of sowre hearbs , which they dipped in a composed liquour as thick as mustard . this second course was a part of the paschall supper , as scaliger and others of the learned prove out of the jewish writers , and not their common and vulgar supper . m. p. yeeldeth to this , because the paschall supper was a sufficient meal of it selfe , and therefore they needed no other supper . it is clear that they sate howbeit not upright , yet leaning on their elbowes at the paschall supper . scaliger citeth out of a booke set forth before christs time , entituled kidd●sh pesach , a canon for twice washing , and that kinde of sitting at the eating of the paschall supper . the evangelists likewise make mention , that after they rose , and christ had washed their feet , they sate downe againe . now while they were eating after this sitting downe to the second course of the paschall supper , and consequently while they were yet sitting , christ took bread , and gave thankes , &c. that is , he instituted , and ministred the evangelicall supper , matth. 26. 26. mark. 14. 22. yea the very close or conclusion of the second course , or whole paschall supper was changed by christ into the evangelicall supper . luke and paul relate that christ tooke the cup after supper . the consecrating , breaking , and eating of the bread had interveened betweene the second course and the taking up of the cup. therefore they might well say , after supper he tooke the cup. yea they might have said also after supper hee tooke the bread , to wit after both the first and second course of the paschall supper , but then it must be meant immediatly , and without any other action interveening , because matthew and marke say , while they were eating . hear ba●radius a jesuit , howbeit the whole sacrament was instituted after supper , yet it was instituted in the end of the supper , while as they were sitting and eating , for they did eat other meat , till the time of the institution of the heavenly food , and therefore matthew and marke say , that the sacrament was inst●tute while as they were eating , for they were yet eating when the lord tooke bread , blessed , and brake . quamvis autem totum sacramentum post coenam institutum fuerit , in ipsius tamen coenae fine institutum est , cum adhuc discumberent & m●nducarent , nam manducarunt cibos alios quousque ad institutionem caelestis cibi ventum est . ideoque mattheus & marcus aiunt , manducantibus ipsis effectum sse hoc sacramentum . adhuc enim manducabant cum dominus accepit panem benedixit & fregit . baronius the cardinall collecteth that they were sitting , beca●se matthew and marke say , they were supping or eating , vnde quod dicit matthaeus coenantibus autem iis accepit iesus p●nom & benedixit , & quod marcus ait , & manduoantibus illis accepit jesus panem & benedicens fregit , idem est acsi dixisset , recumbentibus illis . chrys●stome likewise , that wh●le they were eating and drinking , christ ●ooke bread . the collection is so cleare , that none either of the ancient or moderne writers , popish or protestant did call it in question . in steed of many testimonies therefore i co●tent me with the old hymnes . m john mair on matth. 26. bringeth in an old hymne to this purpose , as followeth , rex sedet in coena turba cinctus duodena . se tenet in manibus , se cibat ipse cibus . and the like we have in the romane rituall , in supremae nocte coenae recumbens cum fratribus , observata lege plenè cibis in legalibus , cibum turbae ducdenae , se dat suis manibus . but it is likely , say some , when christ gave thank●s , that he and the apostles kneeled . i answer , there is no likelihood at all . what the naucratits did at their idol feasts on the birth day of vesta , or apollo cumaeus , is ●o matter . it is noted as singular in them , and not accordi●g to the custome of other ethnicks . it was the custome of the jewes to sit in time of blessing the bread and cup at the paschall supper . the words , which they used , were sooner uttered , then they could conveniently change sitting in kneeling and rise againe . we never read that the jewes kneeled when they blessed their meat . christ sate when he brake bread and gave thankes at emaus . when hee sate with the multitude , which hee fed with five loaves , and two fishes he blessed the bread . p. granteth that christ and his apostles used the same gesture in blessing and giving thanks that hee did in receiving . suppose they had kneeled in time of the blessing before the breaking of the bread , it would not follow , that they continued kneeling , or received the elements with that gesture . all agree , ancient and modern that they were sitting , when christ spake to them , haec verba ( nempe bibite ex eo omnes ) dicuntur solis apostolis , qui tum ad mensam cum christo sedebant , saith bellarmine , becanus , and others , as ye may see in the testimonies cited in this and the chapter following . the naucratits after they had supplicated upon their knees , sate downe againe upon their feasting beds , as atheneus reporteth . we prove also by collection from some circumstances , and the forme of the celebration , that they sat . they neither stood nor kneeled . therefore they sate . they stood not , for the beds upon which they sate leaning on their elbowes , were so neer to the tables , that they might reach to it , so that they could not easily stand betwixt . it were ridiculous to alledge that they stood upon the beds . and christ when he had ended , sayeth to them , arise , let us go hence . if they had beene standing , hee could not say to them , arise . it may bee gathered likewise that they kneeled not . 1. if there had beene a change from sitting , which was the ordinarie gesture at the paschall supper , into kneeling a gesture of adoration at the evangelicall supper , some of the evangelists would have made mention of it , for they make mention of other changes . 2. if there had beene such a change , then kneeling should have beene institute , and all have sinned that have not kneeled since the first supper , which our opposits dare not affirm . to what end should the change have been made , if not that that gesture might be observed afterward . 3. the form of celebration could not comply with the gesture of kneeling : for christ spake in an enunciative form , and not prayerwise , and the elements were carried from hand to hand , and divided by the apostles among themselves . the distributing of the elements by the communicants among themselves is not compatible with kneeling , a gesture of adoration which should bee directed to god. wee conclude then with mouline , that the apostles continued sitting at the table to the ve●y end of the action . but say they , the site or posture of christ and his apostles at the first supper was lying and not sitting . therefore their example is no warrant for sitting . i answere , it was not lying altogether , but partly sitting , partly leaning , and therefore saith casaubone the hebrew doctors call that posture sitting on beds . hic situs neque plane jacentis est , neque plane sedentis : idcirco hebraei hoc dixerunt sedere in lectis . and to this purpose he alledgeth also ezechiel 23. 41. where the prophet expresseth that posture by sitting in a bed . and where the scriptures speak of upright sitting as in genes . 43. 33. onkelos expresseth it by a word which signifieth sitting with leaning : and iosephus in his historie by a greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying the same , as if it were indifferent which of the expressions to use for any of the formes . christ himself while he was at table expresseth it by another word , which expresseth upright sitting , luke 22 , 27 , and alludeth unto it in the same word , verse 30. as a man may stand upright , or stand leaning , so hee may sit upright , or sit leaning . there sitting , our sitting , and the turkes answere analogically to other . l. at perth assemblie confessed the two gestures were analoga . d. mortoun confesseth it was a kind of sitting gesture . the english translators expresse it by sitting , and not by lying . neither are the words used by the evangelists the proper words which expresse that gesture , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as beza observeth on matth. chap. 8. 11. m. p. pag. 69 , protesteth and witnesseth to the world , that the holdeth the gesture of sitting at the lords table in it self lawfull and commendable . what a madnesse is it then to drive poor souls from a sure way to a dangerous and doubtsome way : in dubiis animae insistendum est in via tutiori , in all doubts of the soul we should insist in the surest way . but we shall clear the doubts , and prove it pernicious . chap. ii. that wee are bound to sitting in the act of receaving eating , and drinking . that the sitting of christ and his apostles at the first supper serveth not only for a warrant , but also for a direction to us to follow , appeareth by these reasons . first , examples in setting down a patern , serve ordinarly for directions in times to come , if there bee not some singular occasion to hinder him that setteth downe the patern to do otherwise . d. mortoun in his late work of the institution of the sacrament , while as hee is maintaining communion under both kindes , layeth downe the same rule in these words , were it not that wee had no precept of christ to do this , but only the example of his doing it in the first institution , this should bee a rule for us to observe it punctuallie , except in some circumstances , which onlie occasionallie & accidentallie happened therein , and therefore dar not give a non-obstant against the example of christ as your councel of constance hath done , and which your iesuite also teacheth , as if the example of christ were no argument of proof at all . ye see he acknowledgeth the force of christs example , even where there is not a commandement in expresse words , unlesse there bee circumstances occasionallie or accidentallie hapning therein . moulius in his heavenlie alarum , pag. 56. saith , christ and his apostles sate at the table , without any kinde of adoration , and that the first institution was given for a patern , whereunto we ought to conforme . when our opposits object , that if we must imitate the patern , then we ought to celebrate in an upper chalmer , exclude women , put off and on our upper garment , wash our feet , sit leaning on beds , eat unleavened bread , with twelve in number , in the even-tide after supper . but these particulars were accidentall and occasionall , and therefore excepted in the rule , or were not in the time of the evangelicall supper . the washing of the disciples feet , the putting off and on of christs upper garment , were ended before they sate down to the second course of the paschall supper , and consequently the second course interveened between and the evangelicall supper . the evangelicall supper being instituted after the paschall supper , to which it was to succeed , and christs suffering so neere at hand , they might not lawfully eat leavened bread , nor at any other time eat the paschall supper , to which the evangelicall supper was to succeed , but in the evening . the jews were commanded to eat the lamb not in the temple , but in houses ; and upper chalmers served for strangers that come to jerusalem , as other private houses did to the inhabitants . there might not bee fewer then ten for one lamb , but their number might amount to twentie , as ●eza upon matth. 26. 20. observeth . they might not eat the passeover but in one societie , and if two societies were in one house , they might not mixe together , as some have observed out of the iewish doctors . those who eat of one lamb together , were called the sons of societie , as if wee would say communicants at one table . there ye see , wherefore they were so few . and yet seeing there might be twentie in one societie , what warrant have we to affirme there were only twelve , to wit , the twelve apostles . the canon of the masse sayeth , he gave to his apostles and disciples . and by the same reason , what warrant have they to affirme that no women were present , seing the iews among their precepts ordain that male and female celebrate the passeover rightly , ut mas & faeminae pascha rite faciant . it can not bee proved , saith fulk , that no women were present . yee may see his reason upon 1 cor. 11. 23. cassander in his tractar . de baptismo infantium , saith , that it is sufficient that they are fit for the communion , seing they appertain to the societie of the members of christ. satis est quod eas aplas off 〈◊〉 communion● constet , cum & ipsae ad societatem membr●●● . christi pert n●ant . but let it be gr●●●ed , that none were present , but the apostles , the reason may bee partly the number was sufficient to make up one societie for the lamb , partly as m. cariwright observeth , that as other things so the holy sacrament should not come to the church but by the hands of the apostles . their manner and kinde of sitting with leaning on the left elbow was the forme observed among the jewes at their common feasts , and at the paschall supper , by reason of the paschall canons , because it was the most solemne time the jewes had . so all the particular instances above mentioned were only occasionall and accidentarie , falling out by reason of the paschall supper , which might not lawfully or conveniently bee changed , yea at whatsoever time it had beene celebrate , some circumstances might occurre , which belong not to the action , as at every action there occurre individuall circumstances , as time and place , nothing belonging to that action except it be so appointed . the rhem●sts ( sayeth m. cartwright ) assigne things done in the lords supper some impossible to bee done by us , some inconvenient to bee done in our sacrament , which were necessarlie done in that action of our saviour christ. their sitting might easily have beene changed in kneeling , and verie commodiously , seing they sate upon beds leaning on their elbowes , yet christ would retaine the same gesture at the evangelicall supper which they used at the paschall . but at the institution of the first passeover the jews stood , and yet afterward they sate , as ye see here , christ and his apostles sate . as they changed their standing at the first supper , which was their paterne , why may not we likewise change sitting into kneeling ? i answer , when standing is changed in sitting , it is not changed into a gesture of adoration , as when sitting is changed into kneeling , which is no gesture for a feast . next , it cannot be proved , that the people of god stood at the first passeover in the judgement of sundrie of the learned ; let be at the rest following as p. acknowledgeth , pag. 57. howbeit l. pag. 68. affirmeth that they stood . there is neither expresse mention made of their standing , howbeit every ceremonie be set downe punctuallie , nor can it be collected by necessarie consequence , saith barradius . but let it passe as undoubted , yet it was extraordinarie , and for that night only to signifie their hastie departure out of egypt . all the hebrew doctours both ancient and moderne with full consent deliver , that the commandement of sprinkling the doore posts with bloud , putting on shoes , gird●ng up the loins , tak●ng staves in their hands , and eating the lambe with h●ste , was not to be extended to the following ages , but belonged only to that night that they were to depart out of egypt . if standing had beene commanded , and that for times to come as well as for that night , the jewes had transgressed in sitting , and christ would not have applied himself unto their custome . next , it appeareth that sitting was the ordinarie gesture used at all religious feasts . the gentiles no doubt borrowing their custome from the people of god , sate at their feasts made of the remainder of the sacrifices offered to their idols , amos 2. 1 corin. 8. 10. to professe their communion and society , with their idol , or fellowship with devils , as the apostle calleth it , 1 corin. 10. 20. the ethnikes sate not at the altars of their gods , but at tables in the idol chappel . ethnicos insuis altaribus bibisse ne quidem fando auditum est , alstedius in supplemento tom . 4. paustrat●e cap. 10. the lord instituting his supper to be the only religious feast to be used in the christian church , observed the same gesture , which was used at the paschall supper , and other religious feasts . so that the using of this gesture at the first supper , was as it were a ratification , that the common and ordinarie gesture of religious feasts should not be altered at this feast . further , seeing this supper was in forme of a banquet , and represented another spirituall banquet , as sitting is the usuall gesture at banquets or feasts , even when men are invited by kings , in token of that familiar societie wherewith they are honoured , so it represents that which is answerable the familiarity of the soule with christ at the spirituall banquet . christ intended not only to represent unto us our spirituall nouritour , for then it had sufficed he had given the signes any way without a table , without dividing and distributing among themselfes , without sitting , but in celebrating after this manner , in speciem convivii , as piscator termeth it , he intended further then to represent spirituall nourishment , to wit societie and fellowship with him , and that he was to sup and feast with us , as it is said , revel . 3. 20. coenam domini esse convivium v●lepulum liquet exeo quod d●scipuli de pane illo ederunt , & de po●ulo illo biberunt acc●mbentes simul ad mensam , piscator in matth. 26. in observat in vers . 26. & seqq . kneeling obscureth that familiarity and rejoycing , which the lordwould have signified and sealed at that time . the polonian baron johannes alasco , maintaineth further , that our sitting eating and drinking at the communion table is a figure and representation of our sitting at the heavenly . musculus saith , that this supper is a type of the supper to come . aqu●nas saith , it is not only a signe commemorative of christs passion , which is past , and demonstrative of a present benefite , but also 〈◊〉 futurae gloriae ; a foreshewing signe of our glorie to come . christ himselfe expresseth our peaceable fruition of the joyes of heaven by sitting with abraham , is●ac , and jacob , in the kingdome of heaven , matth. 8. 11. alluding to feasts , where the feasters feasted at one table , sitting leaning on beds , as here at christs supper . in another place he bringeth in lazarus resting in abrahams bosome ; luke 16. that is sitting at the heavenly table , and leaning upon abrahams bosome after the same manner that iohn lay on christs bosome , when he sate at this table , iohn 16 and christ himself while hee was at table promised to his apostles that they should eat and drink at his table in his kingdome , and sit upon twelve throns , luke 22. 30. hee hath slender affection to the glory of christ , or persuasion of his eternall felicitie , that would abolish out of the kirk that image of our eternall felicitie in the celestiall glory to co ●e , which is so much recommended unto us by christ himself our lord , by the symbole of sitting at a banquet to the unspeakable comfort of all the faithfull , saith alasco . it followeth , that christ precept hoc facite , do this , comprehendeth sitting , as if christ should have said , celebrate this holy ordinance after the same manner as yee have now seen the patern set before your eyes , that is as a feast or banquet with the formes yee have now seene , sitting , eating , drinking , distributing ▪ &c. time and place were not comprehended , because they were more circumstances or occasionall . but gestures are meere then meere circumstances , as m. p. pag. 34. confesseth : and a a sutable gesture for a feast was chosen by christ , whereunto he was not forced through necessitie . iohn alasco presseth this precept for sitting in speciall , both in the former work , and in book de ●acramentis . hoc faci●e . ad totam illam actionem hoc referendum est , ut qued tum christus cum discipulis fecit , itidem nos in sacris coetibus factitemas , & quemadmodum discipul● in illa ipsa vespera dispositi ab ipso christo hoc acceperunt sacramentum , ita & nunc d●sponam is , saith marlorat . in . 1. cor. 11. it appeareth thirdly by the practise of the apostolicall kirks , observing still this gesture , howbeit other circumstances of time and place and other things , which fell out occasionally at the first supper are not regarded . their practise may be a commentarie to the precept do this , that wee may take up what is comprehended under it . howbeit christ had not said hoc facite , do this , his example in setting down the patern , and put in practise by the apostles afterwards , is equivalent to a precept : christi & apostolorum exempla sunt n●strum exempla●●exemplar autem rei faciendae probat rem esse praeceptam & necessariam . christ himself after hee was sitting at table in em●us with the two disciples , luke 24. 30. hee took bread , blessed it , brake it , and gave to them . this place is interpreted by sundrie ancients and moderne of the breaking of the sacramentall bread , which may be granted without any vantage to the papists for communicating in one kinde , because the example is extraordinarie : and by the hebrew phrase of breaking of bread synecdochically may bee meant the whole supper . m. p. thinketh likewise , that it is like , this breaking of bread was sacramentall : but , saith hee , the sitting was onlie occasionall . but there was no occasion to hinder him to use another gesture , when hee come to that action . yee see then in the judgemeut of all the interpreters , who expound this place of the sacrament of the supper , that christ celebrate this sacrament , while he and his disciples were sitting , and used no other gesture , but that which they had used at their ordinary eating before . it is obiected , that the apostle in the rehearsall of the words of the institution , 1 cor. 11. maketh no mention of sitting . i answer , that the apostle rehearseth not all that was requisite for the celebration of the supper . his chief purpose was to correct the abuse of the corinthians , that is , their not staying upon other ; for the lord that night he was betrayed said to all his disciples conveened together , take ye , eat ye , drinke ye all of this . illa coena ( christi ) omnes commun ver accumbentes habuit . that supper had all sitting in common together , saith chrysostome , rebuking such as neglected to communicat with the poore . o●●umenius hath the like . this is not to eat the lords supper , he meaneth that supper , wh●ch christ delivered , when all his disciples were present . for in that supper the lord and all his servants sate together . hierom in 1 cor. 11. the lords supper ought to be common to all , because he deliver●d the sacraments equally to all his disciples that were present . it was not the corinthians fault that they sate ●t table , but that neither at their common meats , nor at the lords table would they sit together , but sorted themselfes in factions and companies , saith d. ●ilson in his book of obedience . and again , saint paul , as chrysistome thinketh , brought the table and supper , where the lord himself was , and ●t which his d●sc●ples sate , for an example to shew them , that that is rightly judged to be the lords supper , [ quae omn●bus simul convocatis concordi●er & commun●ter sumitur ] which is received in common , and with one consent of all assembled together . the apostle saith not , i deliver to you here all that i receaved of the lord , but i have received of the lord , that which i have delivered unto you . the apostle presupposeth a lawfull minister , a table , and sitting at the table , and rehearseth only christs actions , and his words uttered to communicants sitting at that table together , bidding them all eat , drink , &c. conveened together . not yet all his actions and words , as giving of the bread , blessing of the cup , either severally or conjunctly with the bread , and the precept , to drink all of it . ipsi et am evangel stae mutuo inter se supplev●sse leguntur , quae ab e●rum aliquo vel aliquibus sunt om● ssa . the evangel●sts themselses supply mutually , what is omitted by any of the rest , saith innocentius 3 in the decretals . there was but one action , saith casaubon , which consisted of the holy and common banquet , and from the nobler pa●t was called the supper of the lord. totam illam corinth . orum actionem , quae sacro & communi convivio constabat , a potiori parte vocat coenam dominicam . the love-feast then and the lords supper went together , the love-feasts in these times preceeding , and the lords supper immediately following . for as estius a professour in doway reasoneth . it is likely that in imitation of christs example at the first supper , they celebrat after the love-feast . next , they stayed not upon other at the commoun supper , which could not have beene , if they had communicated together before , as the greek fathers conceave , who are of the other opinion . thirdly , the apostle putteth them in minde of triall before , and good behaviour . if these abuses had fallen forth after , the apostles exhortation had not beene so pertinent . fourthly , this opinion is confirmed by the custome , which was observed after in many churches , even till augustinus dayes . will●ts in his synopsis . pag. 677. in the end of those feasts they used to r●ceave the sacrament . cornelius a lapide a professour in lovane affirmeth likewise , that the love-feast preceeded the holy supper . agape haec tempore paule fiebat ante non post sacram synaxin . druthmarus who wrote about the yeare 800. saith , that the apostles celebrated after meat , as christ did : fe●●runt autem apostoli multo tempore similiter post alium elbum dominicum fumentos . d. bilson saith likewise , by saint pauls words , it should appear , the communion was distributed to them after meals , but ( saith he ) to us it is all one , whether before or after at their banquets and feasts it was ministred and even served at the●r t●bles , ●s augustine noteth , epist. 118. and againe , because these brotherly repasts did either end or begin with the lords supper , they could not devide themselfes each from other , and disdaine the poore at the●r common meat , but they must off●r the same abuse at the lords supper , which was m●nistred to them as they sate at the●r tabl●s immediatly before or af●er their usuall and corporall refreshings . m. p. a la ●e champion for kneeling , thinking it likely that christ ministred the sacrament at emaus hath this observation . hereupon i thinke together with the institution it selfe , after supper were grounded the love-feasts , by continued occasion whereof , the disciples might possiblie for a time use sitting in the very act of receiving . d. downame bishop of derrie confesseth sitting to receave the sacrament to have beene used in the churches in the apostles times . i passe by the names of table , and supper , and breaking of bread , and the opposition made by the apostle betwixt communicating at the lords table , and sitting at the tables of idols , which may import this gesture , because i will have occasion to treat of them in the second part . only let it be observed that the occasionall circumstances of the first supper were not followed as the gesture was , but upon speciall occasion . by the practise of the apostles , wee see the time was indifferent , act. 2. and 20. neque apostoli ad tempus vespertixum sese adstrinxerunt , sedipro o● asione coenam administraru●t , aliàs d●urno tempore , 〈◊〉 lege●e est , act. 2. 46. aliàs intempesta nocte ut , act. 20. quo pacto satis ostenderunt tempus c●enae esse indi●●e●ens . as for the denomination of supper , it doth not import , that we should celebrat ever at night . it is true , in our language this word supper signifieth only the evening meal , but the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth indefinitly the repast that a man take●h any time of the day . the proper greek word for a supper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i referre the reader for further clearing of this point to c●saubon his exercitations . the like may be said of the number , the sex , the parlour , the manner of sitting , &c. they were not continued by the apostolical churches , as sitting was , which was also continued at some times , and in some places in the ages following . chap. iii. that sitting in the act of receaving hath continued to our times . howbeit the supper of the lord soone after the apostles dayes began to bee stained with some rust , as m. calvine observeth , yet was this gesture of sitting continued at some times , namely upon the thursday , which is now called maundie thursday , the day of the lords supper , because upon that day the lords supper was f●rst celebrate , and institute . mornaeus reporteth that in the monasteries of s. bennet , they have no other forme of masse for three dayes before easter , but this following . the abbot sanctifieth the bread and the wine , and the monks do communicate sitting , receaving the elements out of the abbots hand , and this forme is by them called mandatum , the commandement . but bullinger more plainlie , that not only in the monasteries of the benedictines , but also in the cathedrall kirks upon this day the tables are set in order , they sit downe , break bread , and reach the cup every one to other , every man following the footsteps of the ancient supper . vnde nimirum ritus ille ad nos d●manavit , quo vel hodie incathedralibus ecclestis , & in monasteriis benedict ●orum ●n die coenae domini ante parasceuen , coe●●a do●i●● palam & splendidius celebratur . nam evangelium iohannis à diacono publice praelegitun , & dulcissima c●llo ●uia christ 〈◊〉 abiturus cum discipulis habuit , recita●●ur , i●terim or 〈◊〉 disposi is mensis convivae assident , panem azymum frangen es , & calioem invicem propinantes , & in to●um veteris coenae vestigium praeferentes . now it was the custome of old , not onlie for the monks , but also other christians to communicate upon this day , except offenders , as appeareth evidently in gratians decree . and therefore the glosse both old and new upon that place , hath these words , sic olim , modo non sic est , sed monachi faciunt , that is , it was so of old , that the faithfull did communicate , but it is not so now , only the monks doe it . augustine epist. 18. ad ianuarium reporteth , that in his time the custome was in many kirks to communicate after supper upon thursday . and whereas there is sundrie canons for communicating fasting , yet that anniversarie thursday was excepted , as yee may see in conc●l . carthag . 3. can . 31. ne sacramenta altaris , n●si a jejunis hominibus celebrentur , excepto uno die ann●versario , quo coena domini celebratur . what the monks of s. bennets order retained , wee may verie well judge it to have beene the auncient forme of celebration upon that day . for no doubt in that other christians celebrated after meat which they needed not , they neglected not sitting and distributing . the two thousand souldiers , who were reconciled to the emperour mauritius , about the year 590. by the travell of gregorius bishop of antioch , receaved the sacrament sitting upon the ground , as euagrius reporteth . doctor lindsay alledgeth the like done to the scottish armie at bannockburn , in the dayes of king robert bruce . but beside this day , which was called coena domini , that all the faithfull did communicate , wee finde that at other times also the people communicated in sundrie places immediatly after meat , as socrates reporteth of the aegypt●ans , who dwelt neere to al●xandr●a , and the inhabitants of thebais , nam ubiepulati sunt , & var●is cibariis se satur●runt sub vesperam oblatione fact a mysteriis communicant , ni●ephorus reporteth the same . balsamo upon the 90 〈◊〉 of concilium trullanum saith , the devoter sort upon saturday at midnight fate in the kirk and communicate . alexander de holes in the second part of his tractat . concerning the masse , sayeth , the pope communicateth sitting in remembrance , that the apostles at the last supper communicated sitting . si quaeratur quare dominus papa sed endo communicat , potest dici quod hoc fit in recordation●m , quod ●eatus petrus , & alii apostoli , sedendo corpus domini in coena ultima acceperunt . the waldens●s , who are justly called the pure seed of the auncient kirk , and have continued since the dayes of pope silvester , some think from the dayes of the apostles , saith rainerius the inquisitor , and their enemie , celebrated the communion sitting . concern●ng the supper of the lord their faith was , that it was orda●n●d to be eaten , and not to bee shewed or worshipped , for a memoriall , not for a sacrifice : to serve for the present ministration , and not for reservation , to be received at table , and not to be carried out of doores , according to the use of the primitive church , when they used to communicat sitting , and this they prove by an old chronicle called chronica gestorum , saith master fox in his acts and monuments . his warrant i finde in their apologie against one doctour augustine , which is extant in lydii waldensia , existo manifestum est , quod primitiva ecclesia hane fidem habuit , & illam , confessa est , & non fecit reverentiam hu●c sacramento , quia illo tempore exemplo christi sedentes statim acceperunt & nihil retinuerunt , nec extra domum extulerunt , & haec institutio di●stetit , sicut chronica gestorum estendunt . the like they have in the confession of their faith sent to vladiflaus king of hungarie . namque discipulis christus discumbentibus dedie utendum . luther expounding the epistle upon saint stephens day , saith , christ so instituted the sacrament , that in it wee should sit at the sacrament . but all things are changed , and the idle ordinances of men , are come in place of divine ordinances . zwinglius setting downe the forme of c●lebration used at berne , zurick , basile , and other neighbour townes , saith , sedentes & tacite auscultantes verbo domini edimus & bibimus coenae sacramentum : sitting and harkning with silence to the word of the lord , wee eat and drink the sacrament of the supper . alas●o i have cited already . not only the strangers churches at london in his time communicated sitting , but even to this day other churches in the low countries , &c. other churches as in pole such as adheered to the confession of hel●etia sate , as we may see in confensus poloniae . standing about the table may consist with the distribution of the elements by the communicants , but in regard by it is pretended more reverence , the gesture of sitting is indirectly taxed , and that pretended reverence taketh away that representation of familiar f●llowship , whereof sitting is a more lively representation , seeing standing is not the usuall and ordinarie gesture at civil feasts . communicating in passing by doth not only indirectly take sitting , but taketh away the ●oresaid distribution , of which more afterward . the second part . concerning the unlawfulnesse of kneeling in the act of receaving , &c. chap. i. kneeling in the act , &c. not warranted by the example of christ and his apostles . we should ( as we said before ) take us in all doubts to the surest way . our warrant for sitting can not be doubted of . we have the example of christ and his apostles , and the practice of the apostolicall church for warrant to sit , but not to kneel . when christ himselfe ministred and was present , the apostles kneeled not . though the apostles did not alwayes worship christ while he was present , especially being occupied in cruell and common acts , yet upon extraordinary occasions they and others worshipped him , matth. 8. 2. and 9. 18. and 14. 33. and 20. 20. luke 5. 8. ioh. 9. 38. nor yet directed any outward adoration to god the father . though they were sitting at supper , yet they m●gh●s●on have changed their gesture , especially seeing the leg●ll supper was finished , and christs supper began , saith w●ll●ts , pag. 648. they who receave , as is commanded , w●thou● adoration , are secure that they depart not from gods commandement , then the which securit●e there can bee nothing be●ter , when wee intrepris● any thing . th●y have the example of the apostles , whom wee read not to have adored prostrate , but as they were sitting they receav●d , a●d did eat . they have the pract●se of the apostol●ck churches , where it is declared , that the faithfull did communicate , not in adoration , but in breaking of bread , saith calvine . beza in his disput against iodocus harchius saith , so l●ke , as when the lord truely to bee adored as god and man , at table did inst●tute this holy supper , that the disciples arose to the end , that falling upon their knees , they might receav● that bread and wine out of his hand . and so lik● as the ap●s●les were ignorant how to deliver to the churches the mann●r how to celebrate these holy mysteries . it is known well enough , that the love feasts could hardly , or sca●ce a●●ll ●dmit g●niculation . agapa● quidem certe constat 〈…〉 quidem geniculationem admississe . hospi●nsa 〈…〉 the waldenses in the apologie above 〈…〉 hujus testimonio est , quod dominus noster iesu● c●ristus sedentibus ded●t , & successores longo tempore per domos fregerunt panem , & acceperunt cibum cum benedictione , & non fecerunt reverentiam . chap. ii. kneeling in the act of receaving is not sutable with the forme of a banquet , or use of a supper-table . this holy action is denominate the lords table , and the lords supper , from the use of the one , and formes of the other . wonderfull is the subtilitie of our doctor , who answereth , that the sustaining of meat set on the table is the only use of a table , but of beds and furmes to sit upon . wee say , this also is the use of a table , that the guests , or persons invited may sit at and about it , and partake of the meat set upon the table . otherwise , if there bee no use of a table but to set meat upon it , a dressour or a cupboord may bee called a table . whereas they say , the altar is called the table of the lord malach. 1. and yet none did sit at it . true and so do the papists also call the lid of their altar a table . but it is plain wee speak of a supper or feasting table . the altar is called the lords table , because the lords meat , ( levit. 22. 25. ) that which was burnt with fire in oblation to god , was consumed on it . but the lords supper is called the lords table , because our lord and saviour appointed it for his guests , whom he inviteth to it . so the table of the shew bread might bee called the lords table , but not in our sense , not a supper or feast table , and therefore impertinentlie alleadged by l. pag. 54. kneeling is a gesture more agreeable to the popish altar , where the priests beside communicated kneeling , then with a feast table wherewith it agreeth not at all . wee have put down altars , saith alasco , and use a table , because it agreeth better with a supper , and the apostle hath given the title of a table to denom●nate the lords supper . and again , the termes supper , and table of the lord , ver●e familiar with the apostle paul , seeme to require sitting rather then standing , kneeling , or passing by . where the apostle saith , yee cannot partake of the table of the lord , and the table of devils : our doctor saith , there is no materiall and artificiall table to be understood , but things offered to idols in the one speach , and christs bodie and blood in the other . but both are to bee understood : for meat offered to idols can not bee called the table of devils , unlesse there had beene a materiall table , upon which the meat was set . the apostle telleth us , that they sate at these tables in the idols chappels , 1 cor. 8. 10. the idolaters had a table , whereon they eated the remainder of the sacrifice , which was offered upon the altar , as the iewes had , habebant iudiei primum altaria ubi sacrificabant , deinde mensa● , quas instr●ebant reliquiis ob●●i jam sacrificis , atque in illis mensis epulabantur , saith zanchius , tom . 4. col . 466. see tilenus , willets , and cornelius à ●ap●de , a popish writer upon 1 cor. 10. 21. and 1 cor. 8. 10. so the by table of the lord must likewise bee understood , not the bare elements , or as the doctor speaketh , the bodie and blood of christ in the sacrament , but with all a materiall table . and beza out of the same verse , 1 cor. 10. 21. inferreth , that in the primitive church they had materiall tables , and not altars . willets inferreth the like in his synopsis . the lords supper then is called the lords table , by a trope called metonymia subjecti , because the elements were set on the table , when christ said , this cup ( meaning the wine which was in the cup ) is the new testament in my blood , the metonymicall speach importeth necessarlie , that hee had a materiall cup in his hand , when hee uttered these words . but saith the doctour it was possible for a man to sit at both the materiall tables . it is true , if ye look to abilitie and not to right or warrant , ad possibilitatem facti non juris . apostolis demonstrat . corinthios bona conscientia non posse esse participes conviviorum idolatricorum , quippe qui participes esse soleant coenae domini , a●stedius in supplimente . pag. 45. wee require not of necessitie an artificiall table of timber consecrated , and set apart for that use only . a bull hide or a plot of ground may serve in time of necessity , and answereth analogically to a standing table , as the plot of ground did , whereabout the multitude sate in rowes by fifties and fifties , mark 6. neither do wee stand upon the fashion , whither it be long or round . we looke to the use more then to the matter o● fashion , and require , that the communicants alwayes sit tablewise , that they may observe the forme of a feast . the ethnicks of old thought the gods were present , when they feasted at their ta●les . ante foces ●lim longis considere mensis m●s erat & mensae credere ad●sse deus . the poets bring in sometime their gods feasting 〈◊〉 their tables . the jewes say , that when some alter●a●●●n arose in the house of ishbosheth the sonne of saul , the servant incontinent spread the table , and the alteration ceased . there is a noble saying of bensyra , mensa parata sive posita contentio tollitur . men●am & salem non transgredi , was an old proverbiall speach importing , that the table , was , and should be a band of fellowship . the other denomination importeth , that this holy action was celebrat , as a supper or in forme of a feast or 〈◊〉 . piscator saith , that the holy supper was so institued , and at the first time so celebrated by our lord and his disciples , while they sate together at table , that it had the ●●ew or resemblance of a banquet , ita ut haec actio habuerit 〈◊〉 convivit , imò fuerit convivium , sed sacrum , & 〈◊〉 divin● ca●se , & ad piorum c●nsolationem institu●●m . plessie saith likewise , that of old , and not at the 〈◊〉 only , this sacred supper was celebrated in the for●e of a banquet . 〈◊〉 sacrum coenam o●im c●nvivii instar , in quo discumbeba●ur , celebratam , cujus etiamnum 〈…〉 norum mandato vestigium . the waldenses 〈…〉 the supper in forme of a banquet , saith their ene●● hayneri●s . now the forme of a feast or banket 〈…〉 not kneeling . none entertaineth men after that 〈…〉 alasco , tbat they who are invited to a banquet 〈…〉 standing , walking , or kneeling , but they will the 〈…〉 at table , that all may eat together with repose of 〈◊〉 ●nd minde . they use to cause servants stand , or walke ●●●hout the table , not these who are invited . kneeling is not a gesture which hath beene used at feasts or banquets , but ra●her a gesture of supplicants . plessie , ye see , saith , conviv●i instar in quo discumbebatur . they say , it may be called a supper in respect of the thing signified , whereof the soules of the faithfull are partakers . this is just the jesuits answer , for the bread without the cup ; but is not the spirituall supper represented by the externall resemblance of a supper . sacramentu● hoc nego dici convivium ratione rei ipsius significatae , sed ratione significationis sumptae a rebus visbiilibus , saith cham●er de ●ucharist . lib. 8. cap. 6. num . 26. it may be called a supper rightly , howbeit it resemble not a supper in all things . neither do we require all the formes used at common feasts , but these which christ the institutour and master of the feast thought sufficient . and this is likewise an answer to that which they alledge for other religious feasts , that they kneeled not at the eating of the passeover , because it was coena recta a full meale , and indured a good space , but the action of the communicant is soone dispatched . for it is not the length or shortnesse of time , that we consider so much as the forme of a feast , whereunto the gesture of kneeling is not suteable . the same formes , which were used at the close of the paschall supper , were used at this , with a little change . further , they kneeled not at any part of the paschall supper , no not when the cuppe of praise was reached from hand to hand , which was done in a very short time , or when the bread was eaten in the quantity of an olive , and lesse then an egge . we desire this to be observed throughout all this dispute , that if wee will speake not in the termes invented by men , as to receave or give the sacrament or eucharist , but in scripture language , as to celebrate the lords supper , to partake of the lords table , to come together to breake bread , act. 2. 46. act. 20. 7. the weaknesse of all arguments for kneeling will appear more clearly , and on the other side , the pith of our arguments for a table gesture , namely sitting . the ancient doctours , saith moulins , had done better , if they had held themselves to the termes expressed in god● word : for they had not by this meanes ( though besides their meaning ) opened the doore to this a buse , giving example to others which came after them , to invent other new names lesse proper , and to pluck away from this sacrament the inscrtption , which served to shew the nature thereof , for the small●st faults can satan manage with dexterity , and by the least sparkes in a small time kindle a great fire . but , saith he , the manner of speach usuall among the apostles , to wit , to come together to break bread , is become foolish and vaine in this age . it were harsh language to use these phrases ; they brake bread together kneeling , they compassed the table of the lord kneeling , they celebrate the supper of the lard kneeling . to shu●t this harshnesse , the common phrases are , to receave the sacrament , or eucharist , or sacramentall elements kneeling . chap. iii. the distribution of the elements by the communicants among themselfes excludeth kneeling in the act of receaving . to kneel for adoration , and to breake and distribute the bread , and reach the cup from hand to hand , are not compatible . nor was it ever heard that the like was practised in any part of the world , but where doctour lindsey hath beene , that is , at dundy , as appeareth , pag. 63. but what is absurd or grosse in that mans eyes ? can the communicant be both adoring god upon his knees , and at that very instant be reaching the elements to his brother likewise kneeling and adoring . ye have heard out of culvine before , that the faithfull in the apostolical churches did not communicate with adoration , but breaking of bread , as if adoration and breaking of bread could not consist together . we shall have occasion againe to treat more of confusion of actions , or different acts and parts of gods worship . christ reaching the cup to his disciples , commanded them to divide it among them , luk. 22. 17. this cup is the evangelicall cup , or which is all one , the last paschall cup changed into the evangelicall . luke applieth christs protestation , that he would drinke no more of the fruite of the vine , &c. to the cup , which he commanded them to divide among themselfes . but that protestation is applied to the communion cuppe by matthew and mark , who make mention only of the cup of the lords supper , in the verses immediatly preceeding . if it had not beene the communion cup , how could christ protest , that he would drinke no more of the fruite of the vine in this life , if he was to drinke incontinent after of the communion cup , as they oppose the paschall cup to the evangelicall . cyprian by this protestation proveth that vine was in the cuppe , epist. 63. ad coecilium . hierom saith , christ was both conv●va & convivium , the fellow-feaster , and the feast it selfe ; commedens , & qui comedi ur , one who did eat , and was eaten . the old hymne beareth the same , se nascens dedit socium , convescens in edulium . see another hymne to the same purpose cited before . clemens alexandrinus disputing against the euc●atits , who abhorred wine , proveth , that christ himself drank wine , by this , that he dranke of this cuppe . when the schoolmen would prove , that wine was one of the elements at the evangelicall supper , they cannot finde a 〈…〉 all the evangelists , but in this protestation . i thinke there is no man will deny that wine was in the cup , saith museulus , seeing the lord said , matth. 26. luk. 22. that he would drinke no more of the fruit of the w●ne . fulk 〈◊〉 , the demonstrative pronoune this , mat●h . 26. 29. declareth that he spake of the wine in his hand , tha● is , of the communion cuppe . dominus etiam in●nducavit , utest communis sententia , saith bellarmine de euchar . ●t . lib. 4. cap. 16. further christ in his protestation alludeth to the canon or custome of the jews . forbidding to taste of any thing after the last cup , which was called the cup of praise . alludit ad morem quo nefas crat post poculum illud apolyticon quicquam cibi in posterum diem 〈◊〉 , saith beza . theobaldus meuschius proveth likewise by this custome of the jewes , that this protestation concerned the communion cup. to imagine that christ protested twice , and that he bad devide the one , and not the other , is a fiction without any ground in the text . for none of the evangelists make mention of two protestations , or to what end two , seeing the last paschall cuppe and the evangelicall was all one , the one being changed in the other . or to what end should he have bidden them devide the paschall cup more then the evangelicall . and if there were two protestations for two severall cuppes , the later should have crossed the former . vasquez proveth by this protestation , that luke meant only of one cup , howbeit he maketh mention of it twice , that it was in the communion cup , that the protestation containeth the cause , wherefore he willed them to drinke of it , and devide it among them , because now at his last farewell , he would testifie his love to them , and joyne them in mutuall love to other . ipsos inter●e mut●a charitate conjungeret , dum ex eodem calica eis propinaret . another reason , that the cup , which christ commanded them to divide , was the communion cup , is , that he gave thanks ; when he tooke it in his hand . matthew and mark refer the thanksgiving to the communion cup. luke therefore , maketh no mention of this thanksgiving , when he maketh mention of the cup the second time , because he had made mention of it before ; but useth an article referring to that cup , of which he had made mention before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as euthymius hath observed . luke then by way of anticipation , before he come to the order of the institution , bringeth in christ protesting in the 17. verse , that the protestation of not drinking more , may be joyned with the protestation of not eating more , preceeding in the former verse . therefore when he commeth to the order of the institution , vers . 20. he omitteth the protestation and thanksgiving , which are recorded by other evangelists , because he made mention of them before , vers . 17. and 18. this anticipation or inversion of order in the evangelist luke , was observed by augustine and euthymius , barradius the jesuit , jansenius , and swarez . meuschius observeth other inversions in the same chapter . for judas went out immediatly after he got the sop , and consequently before the evangelicall supper . and yet luke maketh mention of his going out after he hath set downe the evangelicall supper . beza conjectureth , that through the negligence , and caresesnesse of writers of manuscripts , the verses have beene transposed , and not by the evangelist himselfe , and that the 19. and 20. verses should be subjoyned to the 16 , and that the 17. and 18. verses should be subjoyned to the 19. and 20. me●schius saith , it is likely , yea , almost necessary to thinke , that the 17. and 18. verses were taken out of the institution of the supper which followeth , and placed here by the negligence of scribes . verisimile igiturest & prope necessarium hos versiculos ex sacrae coenae inst . tutione huc esse à scribis trajectos . i might , if it were needfull , cite moe testimonies , that the protestation concerned the communion cup , and consequently that christ bad them devide it , but the reasons i have brought are of themselfes snfficient to evince it . and l. doth not gansay it . but yet , saith he , christs meaning was not , that they should reach the cup to other , but that one should not drinke all out . this silly shift he hath borrowed from bellarmine de eu●haristia lib. 4. cap. 25. b●canus de 〈◊〉 sub utraque specie . c. 10. hath the same . will he have the first set downe the cup that the next may take it . but this is ridiculous or superstitious , not accipere , but sumere . nor yet gave hee to every one the cuppe out of his hand , which had beene sufficient for parting of it , if no further had beene intended , but only to the first , the first reached it to the second , and so sorth , saith hospinian . so saith piscator on matthew 26. so saith swarez the jesuit , speaking of the cup , fuit per 〈◊〉 as ap●stolorum manus ab uno ad al●um delatus . and so saith bellarmine , calicem autem n●n fregit , nec d●v●sit ipse discumbentibus , sed dedit integrum ● unus alteri porrigeret . the last paschall cup it selfe ; which was changed into the evangelicall , was reached from hand to hand . christ then devided it not , but bad them devide it among themselfes , as the manner was at the paschall , and is usuall at common feasts . to drinke of one cup , representeth fellowship in one common benefite , but not that communieation of mutu●ll love and amity , which is represented by reaching the same cup to other . the guests at civil banquets of old , entertaining others courteously , reached a cuppe of wi●e to others , which cappe they called philotefia , metonymica●●y , because it was a symbole of love or fr●endship , which name any man may justly impose upon the cup of the hol . supper of the lord , saith stu●kius . in iis eaim , amicitiae ergo humanite●se mut●● accipi●n●es , vini calicem sibi invicem porrigeb●●● , quem philo●esiam appella●an , metonym ce nimirum , quia symbolum erat amoris & amicitiae , quo nom ne ver●ssi● me quis illud sacrosancti dom●ni coenae poculum insigni●rit . one of our doctours saith , that they had in the primitive church other tokens of love and friendship , as love-feasts , and the kisse of peace , but one token should not justle out another . beside that , both are worne out of use , and the kisse is turned into the kisse of the pax . so much the rather should that signe and token which was recommended by christ himself , be preserved . if there were no more , but reaching of the cup from one to another , and deviding of it , it were sufficient to exclude kneeling , howbeit the communicants did not breake and distribute the bread to other . for what reason were there to kneel at the receaving of the bread , and not at the receaving of the cup. were it not also absurd to see the communicants reaching the cuppe to other , and the minister walking along to give to every one the bread . is the bread holier then the wine ? analogy requireth , that the bread should be distributed by the communicants , as well as the wine . when the evangelists say , christ gave the bread , they meant not to every one severally , more then when he gave the cup , or the disciples the bread to five thousand , matth. 14. 19. for mark 6. 4. they set the bread before five thousand . pilat gave the body of christ , that is commanded it to be given , mark. 15. 45. matth. 27. 17. christ said in the plurall number , take ye , ca●ye , this is my body , as well as he said , 〈◊〉 devide ye . it is probable ( saith piscator ) that 〈◊〉 brake the bread in two parts , and gave one of them , ●o him that sate● arest on the right hand , the other , to him that sate on the left , and that they reached in order to the near●st . tossanus upon matth. 26. saith the like , and hospinian , and estius a popish writer . sit autem & chr●sti discipulos in ul●ima coena fe●●sse nonest improbabile , ut quibus chr●stus d●●erit , accipite & dividite inter v●s , luc. 22. qu●d et side caliced●ctum sit , nihil tamen vetat d●pine similiter intell gi● beza saith , that the manner of their sitting could not permit christ to give every one severally the bread , but as he gave the cup to the nearest , and the nixt reached to the nearest , so it is probable that those , who sate most remote , receaved the bread from the nearest . moulins maintaineth , that christ might with as good reason have said , eat ye all of this , as dr●nke ye all of this ; his reason is , consider●ng that being set at table among 〈◊〉 persons , he could not deliver the bread into every one of the disciples hands : especially considering that the parties , lying halfe a long upon beds at the table , tooke up more roome then they do now adayes . the canon of the masse hath , drinke ye all of this , mand●cate ex eo omnis , which bellarmine alle●geth , they have receaved by tradition from the apostles . but to us there is the like force in the words , eat ye , and eat ye all of this ; for speaking in the plurall number , he spake to all . the apostolicall churches , and such as in the ages following celebrated , as near as they could , to the ●●terne , continued this distribution . p. acknowledgeth page 92. 101. 104. that the communicants at the first supper did communicate the bread and cup one with another , as also in the apossles times , pag. 95. of the monks of saint bennets orders yee may see before , and that was a footstep of the order observed universally before upon the anniversarie day , called the day of the lords supper . frier raynerius saith , the leonists , for so he calleth the w●ald●rses , celebrate the sacrament of the ●uchar●st in their conventicles ( so it pleased the frier to call the assembly of the persecuted ) r●hearsing the words of the gospel at their table , and participating mutually as was done at christs supper ; in conventiculis suis celebrant , verba illa evangelii rec● an●es in mensasua , sibique mutuo participantes , sicut in christi coena . bull●nger saith , that the supper of the lord is then rightly celebrated , when the communicants distribut the bread and the cup among themselfes . idcirco legittime coenam domini celebrantes , mu●●ò inter se panem demin de manibus ministrorum christi acceptum fran unt , distribu 〈◊〉 & manducant , poculum insuper domini de manibus m●nistrorium christi acceptum , inter sedistributam omnes pota● . and again , primogen●● simplie tati & institutioni magis conven●t , & sedere & sacram●nt aln manus propr● as accipere de man bus praesidentium , deinde verò frangere , percipere & alliis impertir . vt en●m dominus ad mensam cum discipulis accubui● , ita dixit porrectis symbolis , 〈◊〉 pite , dividite inter vos and againe , acconstat veteres non exhibuisse ca nantibus buccellas , sed mutuum fr gisse panem . it is well known ( saith he ) that the an●ien's gave no to the communicants at the suppermorsels , but they brake bread one with another . gualter in his homilies upon mark setting downe the best forme of celebration , requireth that they breake the bread to other , and distribute the cup , deinde cum solenni gratiarum actione panem inter se mutuò frangant , & poculum demian distribu●● 〈◊〉 que in coetum illum convenorunt . and when hee 〈◊〉 , hee saith , est hic ritus simplicissimu● , & christi 〈◊〉 nititur , quae sola nebis in omnibus sufficere debe● , this is the most simple for me , and is grounded upon christs 〈◊〉 which alone should bee sufficient to us in all things . tindall in his tractat upon the lords supper pag. 477. requireth , that every man breake , and reach foorth to his neighbour . in the later consession of holvetia , which was approved by many reformed churches , and by our own , anno 1566. the bread is offered by the minister , and the words of the lord are heard , receave it , this is my bodie , divide it amongst you , drink yee all of this , this is my blood . the lords supper was denominate breaking of bread from that rite , or ceremonie of breaking of the bread by the faithfull : it is said , act. 2. 42. that the christians continued in breaking of bread . this place is interpreted of the sacrament breaking , not only by ancient , but also modern writers , both popish and protestant , as also act. 20. and the syrian interpreter translateth it eucharist in both the places . but the breaking of the bread in both the places is attributed not to the ministers or pastors only , but to the people also , and is made common to the whole meeting . in the one place ●●is said , they continued in breaking of bread : and in the other place yet more clearly , the disciples conveened to break bread , which is clearer then if luke had said , they conveened to the breaking of bread . bellarmine saith , that luke descriveth what the people did , not what the apostles did . hee might have said , both the apostles , and the people . estius a popish professor in ●●way acknowledgeth the same , and sayeth , fiebat autem ●ujus panis fractio tempore primitive ecclesiae , primum quidem 〈◊〉 sbyter is & diaconis , deinde verò magisque particulatim à singulis fidelibus , quibus eucharstia , dabatur in manus ut ea n● , si porro ●nter se vel domi inter fuos distribuerent . in the primitive church ( saith hee ) they had the breaking of bread which was first done by the presbyters and deacons , and after them in smaller pieces by the faithfull to whom it was given , that they might distribute the same among themselfes , or at home among theirowne . for luke meaneth so much , when hee attributeth this breaking to the faithfull in generall , act. 2. for their distributing in the convention he alleadgeth act. 20. for distributing at home , hee alleadgeth act. 2. 46. whereas the meaning is , that the faithfull conveened sometime in one house , sometime in another , for fear of persecution , or not having yet appointed , and certain places for meeting . the apostle 1 cor. 10. 16. sayeth , the bread which wee break , is it not the communion of the body of christ ? that is , the bread which we break , distribute , and eat . for the breaking alone by the minister is not the communion of the bodie of christ , p●nis quē frangimus ( 1 cor. 10. ) idem est , atque inter nos dividimus : the bread which wee break , that is , the bread which wee divide amongst us , saith robertus stephanus . whereas the apostle saith , the cuppe which wee blesse , the words may bee spoken generally in the persons of all the faithfull , who are present . qui quidem omnes ●alici benedicunt , eo modo & sensu , quo omnes ibidem praesentes dicuntur unà cum sacerdote offerre , videlicet animi consensu & devotioone , saith estius . the minister blesseth in name of the rest as their mouth : so the blessing may bee attributed to the people likewise . the apostle rehearsing the words of the institution , said 〈…〉 but in the plurall number , tak● ye● , eat ye . 〈◊〉 saith , that the apostles celebrated as christ did , e●ndem 〈…〉 teriam in rebus , & formam in verbis . it appeareth not then , that the apostles gave to everie one severally , saying to each one , take thou , eat thou : but that speaking in the plurall number to all at once , the communicants brack and distributed among themselfes . now that rite from which the apostolicall church denominate the whole action is sacramentall and necessarie , saith paraeus in 1 cor. 11. when the holy supper is called breaking of bread , it is not to be imagined , that there was only communicating in bread , but the whole is denominated from a part according to a custome of speech usuall among the jewes , who used the phrase of breaking of bread to expresse their full meals , or common civill feasts , as ierem. 1● . 7. as the grecians on the contrarie , tooke the denomination sometime from the drinking , and called their feast symposium a drinking together . yea , one of the names , which of old was given to this holy feast , was synaxis . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith h●sychius , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to drinke with other . the breaking of the bread served for two uses : first , for representation of christs sufferings . if their powring of the wine out of the cuppe into the mouth be a mysticall representation of the effusion of his bloud , their breaking may have the like use . wee can well allow of a mysticall shedding of christs bloud in the supper , faith master cartwright , for when the wine is powred out of the cuppe into the mouth , thereby mystically and sacramentally , is shed the bloud of christ out of his blessed body into the earth , that is the shedding of it is 〈◊〉 . so saith prosper in his book of sentences , dum sangu●● 〈◊〉 sidelium sunditur , sanguinu de latere effusio defignatur lanfranous , and a●gerus say the like . solenne 〈◊〉 est cum frangitur panis , 〈◊〉 calix in●● fidelium funditu , tunc significari sacrificium illud quod in cruce immolatun est , saith chamierus . the communicants taking , eating , drinking , are mysticall , why may not also his breaking of the bread . bullinger saith , ac nos ipsi quidem panem domini proprits frangi●us manibus . nos enim ipsi in culpa sumus quod ille ait●itus . that is , wee breake the bread of the lord with our own hands : for we ou●selfes are to be blamed , that he was bruifed . our sinnes wounded him , we crucified him . we reach not only the bread and cuppe to other , but partake our selfes . for we beleeve not only that he suffered for others , but in speciall for our selfes . gualter in his homilies upon matth. vt vero christus panem accepit , & fregit , postquam gratias egisset , ita eundem discipulos quoque accipere & frangere voluit , ut ita singuli admonerentur hunc ad se privatim pertinere , se item necis illius authores esse , ad hac debitores omnibus ut eos in christi , atque salutis que in eo habetur , societatem adducant . that is , as christ had taken the bread , and after thanksgiving brack , so he would have his disciples to doe the like , that thereby every one might be admonished , that he belongeth to every one of them particularly , that they were the authours of his death , that they are debtours to all , to bring them to the fellowship of christ and the salvation which is to be found in him . and in his 118. homil . upon mark , he saith , fractio panis christi passionem & mortem representat , & dum singuli panem ipsi frangunt , se ex corum numero esse fatentur , qui christo mortis authores fuerunt , id quod peccatorum 〈…〉 servit , & animum ad punitentiam extimulat . the other use is for distribution , and reaching to other , to testifie mutuall love and amitie , which dutie is expressed in a more lively manner , then if they should drinke only of one cuppe together . therefore l. his reason page 60. that it appertaineth only to the minister , be , cause it is mysticall , is naught , for it serveth both for repraesentation and distribution . fractio non solum ad distribuendum , sedetiam ad significandum ordinatur , bellarmine de missa , lib. 2. cap. 10. for the representation ye have heard already sundrie divines . if two should drinke out of one cup , and yet not reach it to other , it might well be thought , there were no great kindnesse betwixt them , communion in one common benefite is one thing , and the communication of mutuall duties and tokens of love and friendship another . it is one thing to the guests to participate of the same dainties , which are to be united to their bodies , another to interchange and communicate with other tokens of love . justly may the communion cup for this cause be called philotesia , saith stuckius . to divide the bread also , and to eat together in token of love and bene volence , was a custome observed in all the orientall countries , and is yet observed in ma●y countries of the west , say lyra and arias montanas , as serrarius the jesuit relateth . facit ad amicitiam conciliandam , reparandam , & conservandam , quòd de uno pane participamus , quòd panem offerimus fratribus , quodque de manu fratrum poculum accipientes bibimus . non enim aliam ob causam videntur veteres coenam appellasse synaxin , saith bullinger . that is , it serveth for the procu●●ng , reparing , and keeping of friendship , that we participate of one bread , that we offer bread to our brethren , and that we drinke taking the cup out of the hands of our brethren . it seemeth for no other cause the ancients called the lords supper synaxis . and in the 9. sermon of the same decade , quondam arctissima faed ra fractione panis consecrabantur . of old , leagues or covenants were confirmed by breaking of bread . gualter saith , panem & peculum pii inter se distribuunt , quod illis charitatis officium commendat , & de conjunctione mutua eos admonet , ut se unum iu christo corpus esse intelligant , & sibi invicem officiis mutuis inserviant , quemadmodum in corporibus nostris membra facere videmus . the godly distribut the bread and wine among themselfes , which recommendeth to them the duty of chariti , and putteth them in minde of mutuall conjunction , that they may understand that they are one body in christ , and serve one another with mutuall duties , as we see the members to do in our owne bodies . zwinglius in his exposition of the christian faith , setteth downe a notable proofe of this . how that some sitting together casually , and participating after this manner , were reconciled , who before had beene at variance , and that this fell forth often . deprehensum est saepenumerò , quòd quidam , qui tem●re consederant , quì tamen simultates & odiapriùs inter se exercuissent , ex hac participatione sive panis , sive potus , animi impotentiam deposuerunt . the ancients had the kisse , which was a familiar kinde of salutation among the orientals , as the striking of hands with us , they joyned hands also , and embraced another at the communion . seeing so many signes , and protestations of love were thought requisit at this banket of love , ought we not to be the more carefull to retaine that signe , which was practised in the patterne . i end this section with a passage out of lauaterus , descriving the forme of celebration used in the church of zurich , to wit , with sitting , and the communicants distributing : posthac per totam ecclesiam ministri , that is , those that serve , az mumpanem in ●●tinis circumserunt , at accipit quisque particulam de exhibito pane , & posteà reliquam partem dat proxime assidenti : deinde sequuntur alii ministri cum poculis & cantharis , ac praebet alius alii poculum dominicum , atque sit omnes de uxo pane participant . if none must give the sacramentall bread , but the minister , because he acts the person of christ , who gave his owne body , by the same reason , they may not reach the cup to other , as the apostles did at the first supper , where they represented the faithfull , and communicate not as pastours , but as disciples , as guests , as faithfull , as all our divines do hold , and among the rest musculus himselfe cited by l. pag. 59. all that was done in prison , joseph was the doer of it , because he was direct our , and commander of every thing that was to be done , gen. 39. 22. ● . confesseth the cup may be reached from one communicant to another . for ( saith he ) he in whose name the commandement is uttered , is properly the giver and propiner , because by his authoritie it is given , and by the warrant of his word it is ceaved . when the king drinketh to any of his servants , and sends it by the hands of his servant , the servant is not properly the giver and propiner , but the deliverer of the gift and propine . he granteth likewise , that the communicants may deliver the cuppe to other , the minister still acting christs person in his owne place . pag. 61. 62. so may we say , that christ at the first supper , or the minister representing christs person , is properly the giver of the bread , because by his commandement or direction it is given . when i brake the five loaves among five thousand , that is , brake and gave to the disciples to set before them to be further broken . the disciples in setting the bread before five thousand , mark 6. 41. gave the bread to five thousand , matth. 14. 19. christ gave the cup to his apostles , say the evangelists , because at his direction they reached one to another . swarez saith , it is one thing to distribute as a dispenser , or as of power , another to touch , carrie , or applie this sacrament to the mouth of the receaver . aliud est dispensative , seu ex potestate distribuere hoc sacramentum , aliud verò illud tangore , deferre , aut ad os sumentis applicare . let them make of the word dispense what they will , we say the communicant may carrie the bread , and apply it to the hand of another communicant . againe , if none but the minister might doe it , because hee represents christs person , then might not the deacon in the ancient church do it , because he represented not christs person , yet his giving was called dispensing . vazquez confesseth , that it is not forbidden by divine law , that the sacrament be ministred , or carried by a layman , but by humane lawes . non quia jure divino vetitum sit hoc sacramentum per laicum ministrari aut deferri . but humane lawes forbad laymen to touch it with their hands . i would aske , when the minister commeth from his owne place , and goeth along to deliver the elements , how doth he act the person of christ the master of the feast . there can be no other reason of this guise , but to nourish a superstitious conceat , that it is holier to receave out of the h●nd of the minister , who perhaps is a judas , then out of the hand of a faithfull brother , as if his hands profaned or polluted it . are not the peoples hands as holy as the ministers ? saith p. pag. 313. nay superstition encreasing , at last they might not take the sacrament in their owne hand to put it in their mouth , but it behoved the priest to put it in their mouth . such superstitious conceats condemne christ and his apostles , and the faithfull in their time who distributed to other , and deprive us of the profitable uses of fraction , or breaking of bread , whereof we have already treated . the representation and forme of a feast or banquet is not observed . it is rather sportula , which is opposite to coena , then coena , that is , rather like a dole of meat , then a supper . for sportula was a dole of meat distributed by the princes to the people , which was called sportula , from the panier , or basket , in which it was brought . this giving of the elements to every one severally , whither the communicants sit , stand , or kneel , bringeth in also confusion of actions , and private communions in the publike assembly . for while the ministers are giving the elements to every one , the people is in the meane time exercised in hearing the word read , or psalmes sung , and heare not what they say to the communicants , nor do the communicants understand , what is read or sung in publike . yea , sometimes two ministers will be speaking at once to sundrie communicants . so the communicants communicate a part , and might as well go aside , or to an i le of the church , to communicate , yea , and farre better . for the minister can scarce know his owne voice , when he speaketh to the commucant , being troubled with the exercise of the whole congregation , as one of the ministers of edinburgh confessed publikely in pulpit . the exercise is dead , and cold , when the minister giveth to every one severally . therefore they are forced to reading and singing in the mean time , to drive away tediousnesse , and so bring in confusion of actions . but if they would speake in the plur●ll number to the communicants , as christ did , saying , take ye , eat ye , and not to every one , take thou , eat thou , the action should bee more comfortable . for the phrase of speach in the plurall number , ●fittest ( saith fenner in the doctrine of the sacraments ) to note ●ut the fellowship and communion of the church in this worke , the person of christ by the minister bidding all his guests with one love , as from him , to be merrie , and eat with faith one spirituall meat togeither . it setteth an edge upon us , when with one heare , as it were , and together we apply every one of us to our selfes , that which is uttered by the minister . but when the action is prolonged with speaking to every one , the mindes of men languish and wander . our doctour saith , they utter the words in the plurall number at the consecrating of the elements , he meaneth at the rehearsall of the words of the institution , at , or before the thanksgiving , but christ uttered them at the deliverie of the elements , which they do not . next ( saith he ) they apply the generall command to every one in particular , as if the apostles , or other communicants , to whom the words were uttered in the plurall number , did not apply to themselfes particularly , when every one did take , eat , and drinke . and the doctour himselfe confesseth , that every worthy receaver ought to apply the words to himselfe in particular . if christ spake in the plurall number , when the communicants were so few , what would he have done , if there had been a great multitude present . another profound doctour imagineth , that christ spake first to all generally in the 〈◊〉 number , and after in the singular delivering to every one particularly . but this imagination is without any ground of appearance in the text . and swar●z rejecteth this fancie , because it changeth the order of the text set downe with so full consent of the apostle paul and the evangelists , no reason forcing them so to doe . 〈◊〉 rullairatio cogit , non oprte ordinem textus mutare , praefertim cum ab evangelistis & paulo tanta consensione obiervatus sit . this rate of fraction or breaking of bread after thanksgiving , either for representation or distributation , is not injoyned by the english service book . paraeus reporteth , that the lutheran churches have it not , but have the bread cut in small pieces , before it be brought to the hand of the minister , which is not the sacramentall breaking . the doctour saith , that in the ancient church the sacrament was delivered by the pastour , or the deacon who helped him , and supplied his place , but not by any of the people . if so were , wee ought to take h●ed , saith cyprian , not what any before us hath done , but what christ before all hath done , we must not follow the custome of men , but the truth of god. calvin saith , that the ancients went nerer to a judaicall manner of sacrificing , then the ordinance of christ and course of the gospel could suffer . they carried the ●read of the sacrament home to their houses in tertullians time , that is , about 200 yeares 〈◊〉 christ. the custome of giving the communion to infants continued for 600 yeares . yet wee have already produced some instances in the contrary , as of the waldenses , and some footsteps of the ancient church , howbeit declining , yet remaining among the monks of saint bennets order , when they celebrated lebrated according to the paterne . the deacon , as i have said , represented not christs person , and therefore should not have ministred or delivered the elements , if that were true , that none should deliver them immediatlie but the pastour , because he representeth christs person . it is like at the first , that deacons ministring at tables in time of love-feasts , served likewise at the communion , which was conjoyned with them , and carried only the platters and cuppes , out of which the communicants them selfes tooke the elements , and distributed . olim ex patin● suis quisque ma●ibus suam sumpsit particulam , ut morisfait ad sextam usque synodum , nempè caesar angustanam , saith salmeron . thereafter they gave the elements themselfes , both the bread and the wine , and did not help the minister going along . in processe of time indeed the minister went along with the bread , and the deacon delivered the cuppe . and words were put in their mouth to be uttered at the deliverie , as sauguis christi ; calix vitae . at last they were made halfe priests , clemens alexandrinus saith , that the communicants tooke the eucharist themselfes ; cum eucharistiam quidam , ut mos est , diviserint , permittitur unicui que è populo partem sumere . in tertullians time it seemeth , that in africk they tooke the elements out of the hands of their rulers or presidents , that is , the bishop , elder , or deacon , when he saith , eucharisti ●m non aliorum qu●m de pr●es● . dentium in m●nu sumin●us . for so not only ju●●us , but also ●●mel . us in his annotations expone that place . all these formes were aberrations from the right forme , and opened a doreto let in many corruptions . for if the distribution of the communicants had beene at all times continued , as it was at some times in the yeare , kneeling had not entred , the words uttered by christ at the deliverie of the elements had not beene changed , confusion of actions , and a privat forme of communicating had not taken place , the forme of a feast , which is now changed into the manner of distributing a dole , had beene preserved . therefore suppose the distributing of the communicants were not recommended to us , nor had no other profitable use , make it only lawfull , this is a most profitable use , that it is a barre to hold out so many corruptions . the first assault therefore was made upon it , at a meeting in saint andrewis , in the year preceeding perth assembly . but that meeting , neither was nor is acknowledged to be a free generall assembly . for as long as wee retaine the distribution by the communicants , they perceave there was no place for kneeling . therefore as wee would stand for the preservation of that holy action , from being prophaned with confusion of actions , and polluted with privat communion , superstitious receaving out of the minister● hand , and the idolatrous gesture of kneeling , let us stand for this distribution . what shall we say then of those , who this day ●●ke away the chiefe parts of the lords institution , to wit , the b●e k●ng of the br●ad , and distribution , and involve this most wholesome m●ster ew●th superstitious , and contentious 〈◊〉 . they may perhaps have the popes supper , or som● other mens , whom they prop●ne to themselfes to be imitated , but they cannot have christs supper , till leav●ng the i●v●ntions of me● , they foll w●le first institution , ●aith gu●lt●r . quid ergo de illis hodièd cem●ts , qui praecipuas institution is dom n●ae partes , fractionem 〈◊〉 mirum , & distributionem tollunt , simulque mysterium 〈◊〉 saluberrimum superstitiosis , & contentiosis opini●nibus involvunt . habent illi fortassis caenam pape aut alterius cujusdam , quem sibi imitandum proponunt . at christi jesu caenam non habebunt , nisi relictis hominum ad inventionibus primam ejus institutionem sequantur . if any man then will aske , where is kneeling forbidden in the act of receaving ? we answer , in the institution . for the whole frame of the paterne forbiddeth it , where magisterio vel exemplo ; by precept or exemple , as cyprian speaketh , wee are directed to celebrat after the forme of a feast or banket , to fit , which is the usuall gesture , and most suteable to a feast , and to breake and distribute . christs forme was most perfite ( saith bullinger ) and to what purpose is it the lord himself having devised a●●st simple and perfite forme , and the apostles receaving it , to devise another . who can devise a better , then the sonne of god himselfe , the supreme high priest of his church : quorsum attine simpli issima , optima , perfectissima que illa coenandi formula , ab ipso christo tradita , & ab apostolis ejus accepta , comminis●i aliam ? quis enim m●liorem tradet ipso dei filio pontifice catholiae ecclesiae summo ? if another more commedious and better forme could have beene devised , out of all doubt ( saith hospinian ) christ would have devised it , and the apostles would have recommended it to the churches ; and therefore willeth , that if any thing be found different , either in the nature and proper sense of words , or in rite or externall ceremonie from this rule , that it be amended according to the same , as the most holy , most excellent , most uncorrupted , and most certaine rule . sed vide , frater charissime , si quis de antecessoribus nostris , velignoranter , vel siplmiciter , non hoc servavi● & tenuit , quod nos dominus & magisterio & exemplo suo docuit , potest simplicitati ejus de indulgentiâ domini venia concedi , nobis verò non poterit ignosci ; qui nunc a domino ●dmoniti & instructi sumus . but see , most deare brother , if any of our ancestours , either through ignorance or simplicitie , hath not keeped or holden , that which the lord hath taught us , both by precept and example , his simplicitie may be pardoned of the lords indulgence , but wee cannot bee forgiven , who now are admonished and instructed , saith cyprian . the testimonie ye may finde in gratian. doctour mortoun in his late worke of the institution of the supper , saith , it was good divinitie in cyprian , and pope iulius dayes , to argue from the example of christs instituti●n negatively , by rejecting such acts , and accounting them as centrarie to the institution of christ , which accord not with his example , and which are not comprised within the canon of christ his hoc facite . bellarmine himselfe putteth it out of all doubt , that that is best , which christ did , and what he did is to be done , neque enim dubita●i potest , quìn illud sit mel●us , & faciendum quod christus feci● , de●ucharist . lib. 4. cap. 7. and yet master struther was not ashamed to averre , that christs forme might be bettered . the fovrth part . chap. iv. it maketh us conforme to the papists in a rite devised , by man horribly abused , and not necessarie . we ought not to keepe conformitie in the worship of god with idolaters , papists in speciall , in any rite or ordinance devised by man , specially the man of sinne , if after it hath beene abused , or be still abused to idolatry or superstition , if the same be not necessarie , though the originall were lawfull , farre more , if the first use or institution of it was unlawfull . the lord forbad his people to round the corners of their heads , or marte the corners of their beard , levit. 19. 26. and 49. 32. the egyptians and other gentiles , saith becanus , thought the gods delighted in the round figure , therefore they rounded their heads , and builded round temples to them , least the jewes should seeme to be like the gentiles , they were forbidden to imitate them in this . the lord would have his people to bee dignosced by other people , by their very habi●s . therefore they were frobidden to wear linsey-woolsey , because the gentiles used such in the worship of their gods , saith aquinas . they were forbidden to sow their field with mingled seed . the priests were forbidden to make their heads bald , or shave off the corner of their beard for the dead , levit. 21. 5. 5. these fashions were observed by egyptians , arabians , syrians , canaanits , and others , saith iunius upon that place , the priests shall neither shave their head , nor suffer their locks to grow long , they shall only powle their head , ezech. 44. 20. bellarmine saith , this shaving was not forbidden , because it was evil in it selfe , but least they should seeme to be like to the priests of the gentiles , beside whom they dwelt , who sacrificed to their idols with their whole head shaven . iunius saith , howbeit the matter was free , the equitie or reason remaineth . ne vel sign● , vel specie quidem communicare nos cum superstitione piet iti adversa opertere . that is , we must not by any signe or shew communi●te with superstition , which is contrarie to pietie . they might not plant any groves of trees near the altar of the lord , deut. 16. 22. the gentiles did so , exod. 34. 13. say not how did these nation● se , ve their gods . so will i do likewise , thou shalt not do so to the lord thy god , deut. 12. 30. after their doing ye shall n●t do , nor after their ordinances , levit. 18. 3. the words are generall , howbeit in that chapter be brought in some instances of their wicked and impious deeds : for he opposeth to that generall , the judgements and ordinances of the lord in generall on the other side . and some instances , we have already brought of facts in themselfes not abominal le . although rounding or cutting the haire was in it selfe indifferent , yet god would not have it indifferent to his people , but will have them to be altogether unlike to the aliens and uncircumcised , specially in those rites , wherein religion was shewed , lyra on lev. 18. ● . intendit excludere e filiis israelitum omnem gentilem ritum : he intended to exclude from the children of isra●l every rite of the gentiles . the gentiles worshipped their gods in and by images , god would not be so worshipped , but expresly forbad it in the second commandment . and therefore saith zanchius , that the summe of the second precept , is , that we must not devise of our owne heads any thing in ceremonies , or the worship of god , nor borrow from the rites of idolatrous nations , but to be content with these rites and ceremonies , which god hath prescrived . tertullian saith , that christians might not wash their hands ( meaning for a ceremonie ) or lay aside their cloaks before prayer , sic enim adeunt ad idola nationes : because the gentiles go after that manner to their idols . and such like , that they might not sit upon beds after prayer , meaning for a ceremonie , por●ò cum perinde faciunt nation●s adoratis sigillaribus suis residendo , vel prepterea in nobis reprehendi meretur , quod apud idola c●●e bretur : because the gentiles do sit , after they h●ve ●dored their small imag●s , it deserveth to be reproved in us , which is obs●●ved beside ido●s . when he hath rebuked christians for observing some of the ethnicks dayes , he cryeth out , that the nations have a greater regard to their owne sect , who will claime to no solemnitie of the christians , not the lords day , nor pentecost , and if they know them , they will not communicate with them , in that observation , timerent enim ne christiani viderentur , for , they wou●d be asray●d last they should seeme to be christian. he standeth m●ch upon this , that a christian man ought not to goe wich a lawrell garl●nd upon his head , because the heathen used so to go . august ne saith , his mother menica le●t bringing of wine and cakes to the church , for that shee was war●ed , it was a resemblance of the superstition of the heathen , quòd superstitioni gen ilium essent simillima . in the second councell of bracara it was decreed , that christians deck not their houses with laurell and greene boughes upon the first day of the moneth , quia tota haec observatio paganismi est , because all this custome is heathnish . the ancients having the like reason , carried themselfes after the same manner toward jewes and hereticks . th●y would not keepe easter on that day that the jewes did . if they had carried themselfes so constantly , both toward jewes and gentiles , so much superstition had not entred into the church , as wee heare of this day . because the manichees fasted on the lords day , they forbore fasting on that day , saith augustine . the fourth councell of tolledo decreed , that once dipping in baptisme only be used , not three , n● videantur apud nos qui tertio m●rgunt haereticorum approbare assertionem , dum sequuntur & morem ; least these who dippe thrice , seeme to approve the assertion of heretick , while they follow their custome . the first councell of bracara forbad clergie men ●bstinence from eating of flesh , to cut off all suspition of the priscill●an heresie . to come to our owne times . even suarez the jesuit saith , the church shunneth all fellowship or appearant conformitie with iewes or other infidels in ce●emonies and observances , as may be gathered out of augustine epist. 119. and epiphanius 3. booke against heresies about the end . i said , that conformity is to be avoided not only in things impious , but even in things indifferent , when they are abused to idolatrie or superstition , except they have some necessarie uses , howbeit their first use or institution hath beene lawfull . zanchius hath this ground , writing upon the second precept . rivetus likewise writing upon the fourth precept of the d●●logue , it is a rule , that things indifferent , not being necessarie , if they be polluted with idolatrie , are to be abolished . adiaphora non necessaria , horrenda idolomania polluta esse adolenda . nay the light of nature hath taught even a pope to acknowledge this much , howbeit it hath not beene put in practise , as oft , as occasion required . si non nulli ex praedecessoribus nostris fecerunt aliqua , quae illo tempere potuerunt esse sine culp● , & postea vert●ntur in enrorem & superstiti●nem , sine tanditate aliqua , & magna cum authoritate destruantur , saith pope stephen . that is , if some of our ancestours have done some things , which in the meane time might be without blame , and after are turned to e●rour or superstition , let them be abolished without delay , for th●y have a good warrant , to wit , the exemple of ez●kias , who brake the bra●en serpent in pieces . this is registred in gratians detree . and the glosse upon this place saith , successories debere mutare facta & instituta 〈◊〉 ●essorum etiam bona , si vid rint ea ess pern ci●sa exempl● , successours should change the deeds and ordinaries of the ●ancestours , howbeit good , if they see , they become pernitious by ill exemple . i added that clause , unlesse they be of necess●rie use , to answer to such , as object the abuse of gods creatures , and things profitable for the use of man. for the sunne , moone , starres , and other creatures , have been abused and adored , but they are gods creatures , and of necessarie use . gold , silver , temples , are profitable helps unto the necessities of mans life , as tertullian speaketh , certa subsidia necessi●atibus vite humanae procur●nt . the gold , brasse , and iron of jericho taken into the lords treasurie , were the civill goods of idolaters , and had no state in their idolatrous worship , as kneeling hath . wee should shun conformitie with papists in special , because the pope their head is the great antichrist , and wee are more troubled with rites abused , and polluted by him , then by any other , wee dwell neerer to papists then to any other idolaters , and they dwell or converse amongst us . for this c●use perhaps , saith b●llarmine , priests were not shaven in hierome and ambrose time : for yet in their time the priests of isis , were shaven . is it not very frivolous which our doctor answereth , that by this reason , wee should not pray kneeling , nor rest upon the lords day , because the papists pray kneeling to saints , and rest on the lords day , seeing the one is allowed by god to himself , and the other commanded . such-like the burning of incense , howbeit abused to the worship of the brasen serpent , our question is of humane inventions . if ye would know , what rite or ceremonie , to call popish , musculus will tell you , i call these rites pepish ( saith hee ) which either of the●r owne nat●re , or by abuse do s●rv● unto popish impuritie , superstition and blindnesse , allwhich , i am persw●ded , are to bee detested , as much as is possible . 〈◊〉 saith , that s●tan wrought powerfully and cunningly these many ages by his roman antichrist , to obtrude the bread upon us to be ador●d for christ , therefore wee should put to flight whats●ever may seeme to nourish this bread worship in the mindes of the simple . and in the ninth chapter , that ; if wee love god and our saviour christ , none of these things , words , or gestures , will finde or keepe place among us , which have appearance of affinitie with the impieties , and abomin●tio●s brought in by antichist upon the holy mysteries , or which may be taken hold of , to make up any commendation of them , howbeit unjustly and without cause offered . nihilque loci vel invonient vel retinebunt apud nos , e●e●res omnes , verba , & g●stus , in quibus appareat esse aliquid tantis impietatibus affine , aut ad ullam rapiatur , quanquam improbe & absque data causa harum su●rum impi tatum commendationem . the equitie of this rule or direction , that wee should not conforme with idolaters in such rites and ordinances , as are above described , appeareth evidently , first , in that we show not , as we ought , our hatred and detestation of idolatrie , when we retaine any monument or memoriall of it . god will not have us to utter with our lips the very name of the idol , with respect or any honour . the brazen serpent , after the miraculous use of it , for which it was set up , ceased , was keeped 700 years for a memoriall of that miracle , and as a monument of gods mercie , and benefite receaved at that time . yet , when it began to be abused , and polluted with idolatrie , ezekias brake it in pieces . farre more ought the monuments and memorials of idols , or idolatrie . we honour the idol and idolatrous worship , when we retaine any monument or memoriall of idolatrie . next , in so doing , wee keep a stumbling block in the church , and both harden the idolater in his idolatrie , and lay a stumbling block and snare before our selfe and our brethren , by retaining of such allurements and provocations , to commit the same kinde of spirituall fornication and adulterie , and so to fall in an hainous and most derestable sinne . woe be to him that giveth offence , it were better , that a milstone were hanged about his neck , and that he were drowned in the deep of the sea . that kneeling in the act of receaving the sacrament , hath beene abused to idolatire , can not be denyed . nay , it is confessed , that kneeling in that act hath been abused to the vilest idolatrie , that ever was , to the worshipping of a piece bread , which the worshipper esteemed to be his god . to retaine it therefore , is to retaine a memoriall or monument of that vile idolatrie , because we use that same gesture , in that same very act , and without necessity . for our opposits affirme , that all the maine gestures are indifferent . master p. hath a poore shift , when he saith , no ordinance of god can bee a monument of idolatry , gesturs are gods ordinances , and his outward worship consists in them . such like , that no creature of god can be a monument of idolatrie , but all gesturs are gods creatures or abilities , whereunto man is disposed by creation . and our doctour saith , that kneeling is not an humane invention , but a religious ceremonie appointed by god. but they should first have made good , that kneeling in the act of receaving the sacramentall elemen●s w●s gods ordinance , and then indeed the ret●ining of it had not beene a retaining of a monument of idolatrie . it is grosse , that he calleth gesturs abilities . the power or ability is naturall to man , but the gesture it selfe is volnntarie , free , and accidentall . a man hath abilitie to stand upon one of his legs , or with his back to the elements , is such a posture of the parts of a mans body , therefore lawfull in the act of receaving . seeing neither by gods ordinance , nor any naturall necessity wee are bound to kneel in that act , the retaining of kneeling so horribly abused in that act , is the retaining of a vile monument of idolatrie . how dangerous it is , consider it first in the papist . the papist is confirmed in his vile idolatry by our conformitie with him in that gesture . do they not vaunt , that we are comming home to them , and hope for the full restoring of poperie againe , because we kneel at the receaving of the eucharist as they do . it is confessed also by conformitants . the ministers of edinburgh , after they had vexed the people ten yeares with their kneeling , and seeming to bee wearied by contending with them , sent up a supplication to the king for dispensation with kneeling . in the instructions given to the bearer m. william lev lev●ngstoun , subserived also by them , they have these words , the papists se●●g us in that gesture , having some externall symbolizing with them , are thereby confirmed in their errours , as though that our practise were an approaching to them , and an increase to their idolatrie and bread worship . these instructions were subscrived by all the ministers of edinburgh in april anno 1628. m. struther , sydserf , maxwell , and the rest . it is a scandall given to the godly , because it is not a necessar duetie , and is a provocation and intisement to idolatrie . wee are forbidden all provocations and entisements to idolatrie , as in all other precepts , wee are forbidden , as well the provocations and entisements to evill , as the evill it self . if thine eye offend thee , pluck it out , that is , whatsoever is an impediment unto us to hinder us to do good , and to worship god , though it were never so deare to us , is to bee removed out of the way , much more if it bee a cause or occasion to do evill , saith zanchias . whatsoever bee the intention of the doer , intent 〈◊〉 ●ntis , ye● , if the qualitie of the work it selfe conditio operis bee induct●ve to scandall , it ought to bee eshewed . they ask , what apinesse there is in the gesture to intice us to idolatrie , we answere , it is the same in forme and fashion that idolaters use in that same very act , and it is done for reverence as they also do . we are more proue by nature to idolatrie , then any other sinne . therefor● greater diligence is to bee used in avoiding the o●casions of this sin , then of any other , saith zanchius . what needeth further proofe , if it bee true , which they seeme to grant themselfes , that adoration in the act of receaving the bread hath opened an occasion to breed worship or artolatrie . beza in his 8. epist. faith , the event and lamentable face of the church , doth more then sufficiently teach us , how hurtfull t is , and commendeth those churches which abolished it with no lesse care then other manifest made idolatrie , apert as idolomanias . peter martyr being a stranger , when he was a professour in oxford , was loath to contradict the order , which was retained for the appeasing the papists , who were a strong party at that time , excuseth the matter the best he could , but with all , privie to the insuffiencie of his excusus , he wisheth it were removed . and writing against gardin●r , he wisheth , that it were not , howbeit the kneelers direct their worship not to the symbols themselfes , but to christ reigning in the heavens . but after the revolt of england in qu●ene maries dayes , when he was in zurich , writing to the polonian ministers , he saith , let the evil seed , and rotten rootes be plucked up at the first beginning , for if they be neglected at the first ( i know what i speak ) it is more difficill to take them away afterward : and this is wisely to be looked to , as in the sacraments , so specially in the e●charist , that it be most sincerely done . for there are there , beleeve me , pestilent seeds of idolatrie , which unlesse they be taken away , the church of christ will never be beautified with pure and sincere worship . let not the sacraments be contemned , as empty and vo●d signes ; and on the other side , let them not give greater honour to them , then their institution will suffer . averruncentur sub ipsis initiis mala semina , & putres radices . nam si principio negligantur , ( scio to quod loquor ) pestea difficiliùs tolluntur . idque providendum est , ut in sacramentis , & prae●ipue in encharistiae quam sincerissimè fiat , ibi sunt , mibi crede , idololatriae pestifera semina , que porr● , ●isis●i● lara suerint , ecclesia christi puro sinceroque cul● nunquam erit o●nata . non centemnantur sacramenta , ut in●nla & 〈◊〉 signa . rursmque non illis plus tribuant homines , quam 〈◊〉 institutio ferat . this was his advice , after experience he had in england , and in the same epistle he 〈◊〉 , that●ite in the ministration of the sacraments 〈◊〉 be 〈◊〉 which is most of all , and furthest rem●ue 〈◊〉 from papisticall toyes and ceremonies , and commeth 〈◊〉 to that puritie , which christ and his apostles used . 〈◊〉 in his s. sennon upon ienah saith , the outward gesthred and behaviour of the receaver should want all kinde 〈…〉 shew orinelination to idolatrie . wherefore seeing kneeling is a shew and externall kinde of honouring and worshipping , and heretofore grieveus and damnable idolatrie heth beene committed by 〈◊〉 the sacram●nt , i could wish it were commanded by the magistrat , that the communicants might receave it sitting or standing . master cartamight reporteth , that in divers places the people have knocked on their breasts , and holden up their hands , whilst the minister was in giving the bread , and not only those who receaved it , but also those who looked on , and were in the church . in a national synod of the belgick and french churches in the low-countries holden in junie 1578. they concluded against geniculation . genuflexionem non admittimus ob periculum adorations 〈…〉 admit not kneeling for perill of the adoration of bread worship . and in a nationall synod holden at midleburgh , it was likewise concluded , genuflexio omnino omittetur propter periculum superstitiosae adoratienis ; kneeling shall altogether be omitted , because of the danger of superstitious adoration . festus homi●s out of these consti●utions , ●●th set downe their minde in the harmonie of their synods , to the same effect , that the communionibe not celebrated kneeling for the danger of bread worship . our doctour answereth , that they knew best , what served to the edification of their owne church , as if the hollanders were more prone to bread worship , then scots on english . p. acknowledgeth , that they which kneel may receave too reverently . cyprian answering to some maids , who walked with young men , talked with them , went to bed with them , and said , they abstained notwithstanding from the act , saith , non est locus d●ndus diabolo●● mo diu tutus periculo proxim●s ; we should not give place to the devill : no man that is near danger can be long in suretie . they alledge a polonian synod allowing kneeling or standing , but not sitting . but they must know first , that they were farre mistaken . for they thought in synodo graconiensi anno 1573. and vledislanitensi anno 1523. that none but the arrians or arrianabaptists among themselfes did sit . it is strange , that they should thereupon exhort to the forbearance of sitting , seeing the arrians did not sit upon conceat of par●ie , or equality with christ. it is grosse mistaking , saith p. that fellowship and societie necessarily imports equalitie , who knowes not , that a king and a meane man may be fellow-like and sociable , and yet remainefarre unequals . next , it is as strange , that they should be ignorant , that the gesture of sitting was in use even then , to wit 1573. 1578. 1583. in sundry churches in europe , as in the low-countries , helvetia , scotland . yea , as a worthy polonian , as that church hath bred in his time , that polonian baron iohannes alasco , wrote before the holding of that synod more amply , and more earnestly for sitting ; then any man else ; and put it in practise in the churches where he had credite and authoritie . we are not therefore conforme to arrians in the gesture of sitting , for it is not their invention , nor is it approved only by them ; it was in use before ever the name of arrius was heard . yet , howbeit their synods were mixed , and consisted partly of lutherans , partly of such as adheared to the boh●●mian , partly of such as adheared to the helvetian confession , they would urge no man , fearing that urging would draw on censures , which they thought neither commendable nor expedient . for they confesse , that it is neither the will of god , nor the custome of the pur●r church , to smite m●n with ecclesiasticall discipline for externall rites . propter externos ritus homines pios ferire , neque est dom●ni v●tun●as , neque purioris ecclesiaemos . as ye may see in synodus petriconi insis , which was holden anno 1578. their next shift is , that ●he people may be taught and informed to direct ●he●r adoration internall and externall to god , and so all erroneous opinion may be removed . but we have told them , that it is better to fill up the pit in the way , then to set one beside to warne the passingers , that they fall not in . watchmen are sometime negligent , sometime blinde and ignorant , or corrupt and perverse : meat doth not nourish so fast , as poison doth corrupt . time should be better spent , then in leading poore souls through dangerous wayes , which may be forsaken . their strength should not be tried by bringing them to the brinke of danger . suppose information by doctrine were used at all times , and every where all are not alike capable , example and appearance of evil would worke more powerfully , then the doctrine . of the insufficiencie of this remedy , see calvin in his epistle to the protectour of england . the third shift is , that the command of the supreme magistrat in things indifferent taketh away the scandall . there are two sorts of indifferent things , saith z●n●hius , some that are manifest occasions of sinning , others are not of that kinde . res adiaphorae duplices sunt . quaelam su●t alicui aport●e occasiones peccatorum , ita ut exillis verè immineat p●ricul●m , pèceandi : alie vero non ita se habent . for the first sort , that we ought to abstaine from 〈◊〉 evill , and all manifest occasion of evil : for who , saith he , will venture to passe along a ruinous bridge , if hee perceave manifest danger of falling into the river . can the supreame magistrat take away that aptnesse and fitnesse , that any thing hath to intise and provoke men to sinne . the apostle paul saith , he had rather never eat flesh , then offend a weake brother for eating flesh offered to the idol , and sold in the market . and i think , he had greater , authority in such matters , nor any prince or generall assembly . the belgick synods , yee see , would not take so much upon them , but for ad kneeling for fear of idolatrie . if the church ( to whom the rule for directing the use of things indifferent in maters of religion are laide down , to wit , that all things bee done decently , in order , to edification , without offence ) may not presume so farre , far lesse may the magistrate ; for his power is cumulative to assist the church , not privative , to deprive the church of her power . the magistrates countenance maketh the scandall the greater , and hee strengthneth it by his authoritie , whereas hee should remove scandals , and not lay stumbling-blocks in the way of the people . the brasen serpent was but a passive , 〈◊〉 active scandall , and yet ezekias brake it in pieces : for more should active scandals bee removed . these cour●-clawbacks tell us , wee should rather offend the people , then the supreme magistrate . but better offend , that is , displease him , nor offend , that is , give occasion to the poorest soule , let bee many thousands , to fall into any sin , let bee so haynous a sin , as is the sin of idolatrie . the magistrate is not in danger of stumbling , for ( yee say ) he esteemeth the matter indifferent . is not the supreme magistrate a sinfull man ? may hee not make israel to sin ? may hee not abuse things indifferent , and transgresse the rules above mentioned ? may hee not bee a secret friend to the pope , or an a bettor of superstition ? suppose hee have no such intention , yet hee can not by his authoritie alter conditionem operis , the qualitie of the work it self , and make a thing , which of it selfe is inductive to scandall not inductive . doth his commandment make all so sure , that none can bee scandalized ? that is impossible , considering the shew of evill in the deed it self , the ignorance of many thousands , the disposition of the ignorants to superstition , the pronnesse of mens nature to idolatrie , and the increase of papists . ioab was guiltie of vriahs bloud , notwithstanding of the kings commandment , so art thou of thy brothers falling , thy life for his life , if hee bee a missing . say not therefore with cain , am i my brothers keeper ? active obedience to the magistrate ought not to bee a rule of thy love to gods glory , and the salvation of thy brother . passive obedience is not denied ; but defences by lawes aright first to bee heard . whereas they alleadge , that sitting is dangerous for breeding contempt and prophanation . to passe by the institution , experience is a testimonie in the contrare . rusticitie in the behaviour of simple ones , not acquainted with all the points of civili●● , is not prophanation , but may bee where the minde is in good order horrible prophane were the words of our blind bishop to a gentle woman in the offering of the elements , because shee would not kneel . wee maintain , that kneeling in the act of receaving the sacramentall elements was not devised , or at least authorized , till the great antichrist overruled . wee need not to poin●● at the time when it first began : for there are many corruptions in the romane church , which can not bee ded●●ed 〈◊〉 a certain beginning , by the romanists themselfs . it is sufficient , that wee point out a time , wherein it was not in use . there can not be an authentick testimonie alleadged for kneeling in the act of receaving the sacramentall elements , before the opinion of reall presence yea , or of transubstantiation began to spread , or to come to a more certain date , for the space of a thousand years after christ. i say , authentick testimonie : for wee regard not supposititions , or counterfite works . origens first homilie in divers loca , is brought in , saying , thou therefore humbling thy self , ●●itat the centurie● , ●nd say , lord , i am not worthie , &c. but that works is acknowledged by the papists themselfs to be counterfite . suchlike counterfi●e cyrillus of jerusalem in his fifth catechisme saith , then come to the cuppe of the blood , not stretching out thy hand , sed pr●nus & in modum adorationis & venerationis , dicens anten● but stow●ing downward , or with the face bended downward in manner of adoration or veneration , saying , amen . he sayeth not , cade pronu● , fall down on thy fa●e , sed accede pronus , but come inclyning or bowing thy he●d , or upper part of thy body , as men use to do , when they make courtesie for men can not come falling flat . but what need wee trouble our selfes with his words , seeing hee is marked for a counterfite by moulias on the lords supper , the bishop of spalato , and plessie , who in his answere to the bishop of evereux saith , these catec●ismes of cyrillus are supposititious , and come not to light , but in our time . m. down in his treatise of transubstantiation . pag. 3● . 38. saith , that these catecbeticall booke are but of a verie late edition , that harding acknowledgeth , that in his time they were known to ve●ie few , and in ●rite , that they have beene published since in print , and perhaps , to winne more authoritie to them , misfathered upon cyrillus of ierusalem . this cyrill directs the communicant to touch his lips , which are sanctified with the touch of christs body and bloud , that by the touch of that finger hee may sanctifie his eyes , brow , and others . no authentick testimonie can they produce bearing the word kneeling , which is an adoration not in a large , but strict sense . the testimonies bearing the word adore , are either counterfite , or to bee understood of inward adoration , as doctour burges himself confesseth , sundrie of the learned do construe them , or of adoration in time of prayer before they communicate : or adoration is taken taken only for veneration . see iewel in the article of adoration . bilson in his book of obedience , and mortoun the late defender of the ceremonies , in his latest worke entituled , of the institution of the sacrament . he bringeth in sundrie exemples to prove the latitude of the word adore . when theodor●t saith , dialog . 2. that the mysticall signes are adored , he should speake very grosly , if the word adore meant not only reverent usage . moulines on the lords supper , 2. part . page 24. translateth theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reverenced , and disputeth against adored , as not agreeable to his meaning . and so bilson expoundeth theodoret , and to this purpose alledgeth the glosse of the canon law . in hoc sensu possumus q●am libet rem sacr●m adorare , id est , reveren●iam exhibere . ana. stasius saith , dominica verba attentè audiant , & si leliter adorent 1. venerantur , saith the glosse . adore plenitudinem scripturae . i adore the fulnesse of the scripture , saith tertullian . doctour burges is forced to constru● the word adored , in this sense , when he would give a right sense to some words of iewell . the sacraments in that sort , in respect of that , which they signifie , and not in respect of that which they are of themselfes , are the flesh of christ , and are so understood and beleeved and adored , but the whole honour resteth not in them , but is passed over from them to the things , which be signified , saith iewel . his meaning is ( saith the doctour ) that no more is or may be done respectively to the sacrament , then that which wee call veneration , that , which in strict sense , we call adoration or divine worship is reserved to god. chrysostome meaneth spirituall reverence , in 1 corin. 11. and therefore he useth emphaticall speeches of ascending up to the gates of heaven , even the heaven of heavens , like eagles , saith doctour fulk . 〈◊〉 followeth not that they kneeled in augustines time , because the ethnicks objected , that christians honoured bacchus and ceres . the reverene carriage of christians at the participation of the sacrament all bread and wine , was sufficient to be an occasion of the mistaking . averroes the arabian spaniard , about 400 yeares since , objected , that christians adored that which they did eat . it may be , that in his time they kneeled , and gave just occasion to averroes reproach . but his time is not within our date . in a word , looke how old they can prove kneeling , we shall prove reall presence . doctour purges hath found out a place which was never found out before , wher●● hee confidently concludeth , that the communicants k●eeled in tertull●ans time , for ( faith he ) the people shunned to take the sacrament , when they might not kneel in the act of receaving or partaking of it , and therefore forbore to come to the communion table on the station dayes , because it behoved them the stand on these dayes . tertullian , saith he , inviteth them to come , and take the bread standing at the table publikely , and to reserve and carry it away with them and receave it at home , as they desired , kneeling , and so both duties should be performed , the receaving of the eucharist , and the tradition of standing on these dayes observed . tertullians words are , similiter de stationum diebus , non putant plerique sacrificiorum orationibus interveniendum , qu●d statio solvenda sit accepto corpore domini . which last words he translateth , because station or standing is then to be performed in receaving the body of the lord : whereas he should ●ranst●te , because the fast is then to be brocken after the receaving of the bodie of the lord. for the word statio in tertullians language is taken for fasting , both in this place , and in his booke de corona militis , cap. 11. and in his booke de jejuniis , cap. 2. 10. 14. as pamelius hath well observed upon that place , and after him baronius in his annales . in his booke de jejuniis he bringeth in for illustration moses persevering in prayer , till the going downe of the sunne , when the people was fighting against the amalekits , nonne statio fuit sera , saith he . did ioshua dyne that day , saith he , that he fought against the ammorits , that commanded the sunne to stand in gibeon , and the moone in askalon ? that god gave such authority to sauls commandement concerning fasting till even , that i●nathan for tasting a little hony was scarce delivered at the instant request of the people , tantam authoritatem dedit edicto stationis saulis , ut ionathan filius , &c. h. bringeth in such exemples for the custome their owne sect of the mountanists had brought in , which was to keep these fasts till evening , whereas the custome of the church was to keepe them only to the ninth , that is , our third houre afternoone . in the 2. and 14. chapter he maketh mention of weddensday and f●yday : appointed for these fasts , cur quartam & sextam sabbathi st●tionibus dicamus ? speaking of the custome of the church at that time . the meaning of tertullian , in the place above cited , is , they were in an errour , who thought that if they had receaved the sacrament , their fast should be broken , which should have continued to the set houre . for ( saith he ) d●th the encharist lose that service which wee have devoted unto god , or rather doth it binde us more to god. nonne solennior erit statio tua , si & ad aram dei steteris ; shall not thy fast bee the more solemne , if thou stand also at the altar of god ; th●● is , the communion table . accepto corpore domini & reservata ( as iunius reade●● ) id est stationis officio , ( not reservato ) that it may answer to the other member , both are safe , & participatis sacrificti & exc●utio off●cii , both the participation of the sacrifice ●nd performance of thy service , id est , jejunii , ( saith 〈◊〉 his answer to the theologues of burde●ux . 〈…〉 his answer to the bishop of ever●ux , he saith , that tertullian would remove that scruple , that after they had communicated , their fast was broken , they thought , a● si particip●tio euch aristiae jejunium abrumpere● 〈◊〉 if the participation of the eucharist had broken up their fast : ambrose giveth the reason , wherfore these set fasts were called stationes , quod stantos & commarantes in eis inimicos insidiantes repellimus ; because standing and sta●ing in them wee rep●ll our enemies lying in wait for us , meaning spirituall enemies . the metaphore is borrowed from souldiers , who behoved to fast so long as they were in statio● ; metaphora à militi●m sumpta quod quamdiu in statione erant , jejunare 〈◊〉 oportebat . see pamelius upon both the places . doctour burges finding , that tertullian lib. 2. ad uxorem , maketh mention of jejunia , fasts , after hee had made mention of stationes , concludeth in his owne fancie , that stationes were not fasts , whereas he might have seene stationes distinguished , à jejuniis in the former place also , but by the one he meaneth of such as fasted at any time of their owe free accord ; by the other the set dayes of fasting . iejunium est indifferenter cujuslibet di●i abstinentia , non perleg●m sed secundum propriam voluntatem , statio statutorum dierum vel temporum . and this difference pamelius acknowledgeth , he hath out of rabanus ma●rus . the very phrase it selfe solvere stationem , might have guided him aright : for what more frequent a phrase for breaking of a fast , then solvere jejuniums . we denie not that they stood both these dayes , and other also , but that statio signifieth only standing in tertullians phrase , when he saith , solennior statio , or solvere stationem . i have insisted the longer upon this testimonie , because doctour burges doth so confidently gather out of it , which never man did before , that the christians then did , and before had used to take the sacrament kneeling . this raw , but too confident antiquarie , his collection may be refuted by other testimonies , witnessing , that s●metimes they sa●e , of which we have alledged some before , or at other tim●s stood . pionysius alexandrinus writing to xystus bishop of rome , concerning one that was in sorrow , because hee was baptised by hereticks , saith , he du●st not baptise him over againe , because he had a long time stood at the table , and reached forth his hand to receave the holy food , and had beene for a long time partaker of the body and bloud of christ. iustinus telleth us , that the people rose , and the deacons gave to every one to partake of the bread and the wine . is it likely , that they kneeled , when the deacons gave the elements ? in the homily which goeth under the name of chrysostome , stemus trementes timidi & demissis ocutis ; let us stand trembling with fear a●d our eyes casten downe . so yee see both before and after tertullians time testimonies for standing . there was an ancient custome in the church ( which , bellarmine saith , was left off but about 500. yeare before his time ) to stand upon the lords day even in time of prayer . zovaras in synod 6. can . 90. s●ith , that no wayes might they kneel betwixt the evening service on satterday and the lords day at evening . die dominico de geniculis ad orarenesa● , saith tertullian . and such like , betwixt easter and pentecost , not only upon the lords day , but no day of the weeke might they kneele . yea , by the decree of alexand●r the third , they might not kneel upon the lords day in publike , but only at the consecration of bishops , and giving of orders ▪ he that did consecrate , and he that w●s consecrated might kneel , and this was decreed about the yeare 1159. at which 〈◊〉 it seemeth this one exception entred in . now will any man affirme , that they never communicated upon the lords day , for a thousand yeare , or 1159. or imagine as doctour burges doth , that because they might not kneel , that all this time they tooke the sacrament standing in the church , and went home to their houses , where they eated kneeling , or to their seats in the church , where they might not kneel . l. page 52. confesseth , that the communican●s in the primitive church stood at the table , when they receaved the sacrament on the lords day . well , say they , seeing they prayed standing , they used that gesture in the receaving of the eucharist , which they thought fittest for prayer . i answer , they thought not that gesture fittest for prayer . the authour of the questions extant in iustinus , saith , genu●m inclinatio in precatione magis peccatores deo commendat , qu●m sistantes orent . he preferreth , yee see , kneeling in prayer before standing : but both are indifferent . they stood to signifie their joy for christs resurrection , and not because they though it the fittest gesture for prayer . it was a conceat they tooke up , which entred not in the apostle pauls minde : for wee finde acts 20. that he kneeled betweene easter and pentecost . alwise by that custome , ye may see , they communicated standing . the testimonies above cited have not relation to any day , and the custome observed yet to this day in the orientall churches , to communicate standing , notwithstanding , that other custome hath ceased , declareth that they intended never geniculation in the act of receaving . ephraim placit in his christianographie , descriving the manner of the administration of the lords supper in the greek church , in the churches of the mengrellians , circassians , georgians , muscovits , melchits or syrians , armenian , iacobits , the christians falsly called nestorians , the cophti or egyptian christians , the abyssinos or ethiopian christians , produceth no instance for kneeling in the act of receaving , eating , drinking , which he would not have pretermined , being conforme , and dedicating his booke to the bishop of elie. cassander in his liturgicks , descriving the order observed in the churches of the arm●n●ans , muscovits , and in the kingdome of preste iohn maketh no mention of kneeling , but of standing . il●ssie in his 4. bo●ke of the masse , trusseth up all in few words . quarè orientales ecclesiae adorationem sacramenti admiserunt nusqu●m , non quae patriarchae consta tinopolitano obsequuntur , n●n quae antiocheno . et in abyssnis etiam ipsis hodie st●ntes sacramenta participant , nec ●●minus reverenter ; the orientall churches no where admitted edoration of the sacrament ; not those which are obedient to the patri●rch of constantinople , or yet the patriar●h of antioch . and the abyssins themselfes participate of the sacrament , standing , and yet not without reverence : where by adoration he meaneth kneeling , whereunto be opposeth standing . if ever kneeling in the act of receaving had beene in use among them , it had not beene left off , considering mans pronnesse to idolatrie and superstition , and delight to stick in the mire when he is wallowing in it . it resteth then that kneeling is only found in the churches subject to the pope , of old . or at the present . other churches , howbeit they followed not the paterne , using another forme and gesture , not was sutable to this first , yet they degenerated not so 〈◊〉 as the roman church did , the muscovite graecians , 〈◊〉 l●tine priest chance to say masse upon one of their altars , they forthwith breake them downe , as defiled and polluted . and they ●old the priests of the latine church to be no letter then hereticks , and vouchsafe not to salute them . willets out of sacranus . we have not yet heard of any authentick testimonie for kneeling , which is adoration in proper and strict sense , for the space of a thousand year after christ , which is the date we set downe . nor yet till after the dayes of pope honorius the third , who lived ●bout the yeare 1220. and he decreed nothing , 〈◊〉 ●owing , not of the knee , but of the head or superiour bulk of the body , at the elevation in ●he masse . the bowing of the knee at the elevation entred not till afterward , yea , prevailed not universally even in our dayes . for i finde in bochellus a decree made in a popish synod at rhems , anno 1583. quoriam apud omnes sere catholicos usus modo obtinuit , ut procumbentes adorent divin●● eucharistiam ; because the use 〈…〉 prevailed almost among all catholicks , that falling 〈◊〉 they a●ore the divine eucharist , the holy synod exhorteth , that if there be any church , useth another custome , a●d 〈◊〉 the body of christ in this sacrifice standing , that they f●ll downe her●after , while the holy mysteries are set forth to be adored . sancta synodus hortatur , ut si quae ecclesia altero more adhuc utatur , & stando christi corpus i● hoc sacrificio adore● , proeumbat 〈…〉 sancta mysteria proponantur adorari . where , by the way observe , that when ye finde the word adore in the ancients , it followeth not , that ye must interpret i● kneeling . for yee see , they that stood are said to adore , which is not to adore in strict and proper sense . whither kneeling at the receaving come in with that decree of honorius , or after , which is more likely , and that no other gesture was used at the one , which was not used at the other , i cannot determine . howsoever it entred under antichrist raigning , and is the receaved gesture of all such as are wit●●● the bounds of his jurisdiction , where he is pat●●●ch . the churches under the patriarches of constantinople or antioch , hath not receaved it , as ye have heird . if the priests , and others of the elergic , be directed to the romane ri●all to kneel in receaving the eucharist , can wee thinke any of the people had liberty not to kneel . howbeit this idolatrous gesture prevailed under the raigne of antichrist , yet there wanted nor faithfull witnesses to stand out against it . of the walden●●● yee heard before . iohannes slechta a bohemian , writing to eras●● in the veare 1519 , telleth him , that there was among them a sect , of such as were called pyghardi , because their first ring-leader , who came to these parts in the dayes of zisca , about four score and seventeene years before , that came out of picardie , that they maintained , these committed idolatrie , who kneeled before the bread in the sacrament of the eucharist , or bowed before it , or adored it . in sacramento eucharistie nihil esse divinitatis credunt , sed solum panem & 〈◊〉 consecratum signis quibusdam occultis mortem christi 〈…〉 affirmantes , & propterea in idolola●riam cadere omnes quot quot coram illo genua flectunt , & incu●vant , vel illud adorant . all the sacramentaries call it idolatrie to kneel before the eucharist , saith bellarmine . and yet so impudent is our doctour , that he is not ashamed to affirme , that never any divine ancient or moderne to this day , except arrians and anabaptists , hath doubted , but christ may and should be adored externally in the act of receaving . seeing therefore this gesture entred in under antichrist , and is maintained by him with fire and faggot , ought we not to reject it , and retaine the exemplarie sitting of christ and his apostles . if at any time , wee should not seeme to have communion with antichrist , we should most of all at this holy supper , which setteth forth our communion with christ and his church . but put the case this gesture in the act of receaving had beene devised by others , then the great antichrist , or might have beene used without blame , which is not possible , yet seeing it was not commanded by christ , or his apostles , but is the invention of man , hath beene so horribly abused , and rem●ineth still in the owne nature indifferent , as they alledge , and not necessarie by their owne confession , it ought to be abandoned for the danger of many thousand weake souls , which may bee brought on to bread worship . wee may scandalize sometimes , even when the fact is neither evill in it selfe , nor hath appearance of evil . etiamsi factum non fit se cundum se malum , neque secundum se habeas speci●m mali , tamen toterit esse aliquando scandalum infi●niorum , quia secund●m illorum opinione●● habet speciem mals . domine . ●s bannes in 2. 2. 〈◊〉 43. in art . ●● . we might 〈◊〉 a score here , and proceed no further . for what we have said , is sufficient to restraine every man from kneeling . to offend one of christs little ones , is a hainous sinne . chap. v. kneeling in the act of receaving the sacramentall elements of the supper is idolatrie . we prove it to be idolatrie , first considering it , as it is enjoyned by the act of that pretended assembly holden at perth , next as the action is considered simply in it selfe . we are directed by the act of perth to kneel in reverence of the sacrament , which is idolatri● , as l. confesseth , if we do so . but we are directed to kneel in due regard of so divine a mysterie , to wit● as is the sacrament , or as is the receaving of the body and bloud of christ , to wit , in the sacramentall manner . wee will examine the act by parts , according to l. his analysis , howbeit wee acknowledge him not for the authentike interpreter of it . the first reason for kneeling in the narrative , is set downe in these words , since wee are commanded , by god himselfe , that when wee come to worship him , we fall downe and kneel before the lord our maker . relative to this reason , we have in the conclusion this inference . therefore in reveren●e of god , the assembly thinketh good , that the sacrament be celebrated to the people meekly , and reverently ●●●●ling upon their knee● . for the confirmation of this reason is alledged , psal. 35. vers . 7. out of which verse the words are taken . by this reason , christ and his apostles , and all that have communicated sitting , or standing , or passing , since the dayes of christ , have sinned . for if wee be commended by god to kneel , wee sinne if we kneel not . next , the word translated worship , psal. 95. 7. is taken , not generally for any action , or service divine , or religious expressed by the word cul●us in latine , as it is taken here in the act , for then wee should sinne , if we kneel not , when we bear the word read or preached , but it is taken more strictly for a speciall kinde of worshipping of god , to wit , adoring god by the gesture of prostration . and so wee shall bee commanded to prostrat our body with our hands and feet spread upon the ground , and not to kneel only . for the people of god under the law used foure kindes of gestures in signe of honour : first , a bending , or bowing downe of the head or face only , which was the least degree , and is expressed by the word cadad : next , a bending or bowing of the superiour ●uk of the bodie expressed by the word carang : the third , kneeling , expressed by the word barach : the fourth , prostrating the bodie with hands and feet spread , as i have said , expressed by the word histachaveh . the last three are all mentioned in the verse alledged . thirdly , we have not here a commandement from god , but david his exhortation , or invitation to the godly , not to kneel or fall downe before the lord , when they come to worship him , or as the word beareth to prostrate themselfes , for that were as much as to desire them to fall downe and kneel , when they come to fall downe and kneel ; but he exhorteth and inviteth them to come and prostrate themselfes , bow and kneel before the lord their maker in token of thanksgiving , that is , in the temples where the arke was , and where the lord was present in a wonderfull manner sitting betweene the cherubims . it is grosse ignorance to inferre hereupon , that wee should , or are commanded to kneel at the receaving of the sacrament , more then at the hearing of the word , or at any of them , unlesse they think the sacrament the lord their maker . the second reason in the narrative , saith the doctour , is this , and considering withall , that there is no part of divine worship more heavenly and spirituall , then is the holy receaving of the blessed bodie and bloud of our lord and saviour jesus christ. relative to this reason we have in the conclusion these words , and in regard of so divine a mysterie , the assembly thinketh good , that that blessed sacrament be celebrated to the people humbly , ( or as the act ratified in parliament hath , meekly ) and reverently upon their knees . we have here no other description of receaving the sacrament in the narrative , but the receaving of the body and bloud of christ , which smelleth strongly of the reall presence . for the like , and some other phrases hath master prinne discovered doctour cou●ins to be popish in the survey of his privat devotions . then all that communicate , receave the body and bloud of christ in at their mouth good and bad . this shall please the lutheran and papist full well . but by mysterie , saith the doctour , is no meant the elements , nor is it said mysteries , but mysterie . it may well be the elements are not meant , because it may be , they thinke the elements vanish away , and nothing remaine but the accidents , or that christs body and bloud are substantially present with the elements , or some other unknowne way , as the doctour hath beene mutering in privat . and that is a mysterie indeed . but by mysterie must be meant the sacrament : for in the narrative we have no other phrase to expresse the sacrament , but the receaving of the body and bloud of christ , which is relative to this word mysterie . and in the conclusion , the word sacrament both preceedeth and followeth : so the words in the same sense may be framed thus , considering , there is no part of divine worship more heavenly and spirituall then is the holy receaving of the blessed sacrament , therefore the assembly thinketh good in regard of so divine a mysterie , or in regard of so heavenly a pa●t of gods worship , that that blessed sacrament be celebrated , &c. whereas he saith , the word is mysterie , not mysteries in the plurall number , howbeit we finde it so in the first copies , let it be mysterie ; the doctour himselfe in his solutions for kneeling , useth sometime the word mysteries , sometime mysteries . casaubone speaking of this sacrament , saith , it is called sometime m●sterie , sometime mysteries . dicitur autono masticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aut numero multitudinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionysius areop●git a entituleth the chapter of the lords supper , the mysterie of the syna●is or holy communion , ambrose saith , indignus est domino , qui aliter mysterium celebrat , quàm ab eo institutum est . hierome saith , licet in mysterio possit intelligi , tamen veriùs corpus christi & sanguis ejussermo scripturarum est , oecumenius saith , that the apostle calleth the mysterie of our master , the lords supper . a number of testimonies might be cited to this purpose . the reason of such speach is , because both the sacramentall signes are referred to one christ. it is but one action the celebration of the supper . further , we receave the bodie and bloud of christ , when we heare and beleeve the promises of the gospel , read , exponed , or rehearsed . origen saith , hoc quod modo loqu mur , sunt earnes christi , that which we are presently speaking to you is the flesh of christ. and in another place , we are said to drinke the bloud of christ , not only by the rites of the sacraments , but also when we hear the word . hierome , as ye heard before , that more truly the speach of the scripture is the body and bloud of christ. if then in the narrative , be no me ●o me●nt then the spirituall receaving of christs body and bloud , it is no more a reason for kneeling at the receaving of the sacrament , then at hearing of the promises of the gospel read and exponed . the words therefore must bee meant of the sacramentall manner of receaving , and the words relative in the conclusion , in regard of so divine a mysterie ; must meane , in regard of the mysticall o● sacramentall receaving ; and so the communicant is directed to kneel , in regard of the sacrament . the third reason in the narrative , is the correspondence betweene the outward gesture of our body , and then meditation , and lifting up our hearts , whe●● wee remember , and consider the mysticall union betwixt christ and us , and among our selfes , whereof we are made partakers by the receaving of christs body and bloud . he shunneth to set downe the words of the narrative , and of the conclusion answerable to them , as he did in the former two reasons , because he perceaved they could not be framed to his purpose . for there is no mention made in the narrative of mysticall union , nor is it said in the narrative , that the most humble and reverent gesture of the bodie , well becommeth the meditation , and lifting up of our hearts , when wee remember and consider the mysticall union betwixt christ and us , but that the most humble and reverent gesture of our body in our meditation and lifting up of our hearts , becommeth well so divine and sacred an action , to wit , as is the receaving of the body and bloud of christ. wee are not directed by the act to meditate and lift up hearts , but to use that kinde of gesture , which becommeth meditation and the lifting up of the heart ; nor is kneeling a gesture well becomming meditation . wee meditate sitting , lying , walking . kneeling is a gesture well becomming prayer , but not meditation . by lifting up the heart , no necessity to meane prayer : for the minde and heart may be lifted up by faith and contemplation , without prayer . and to this lifting up the communicants were exhorted of old with sursum corda , least their hearts and mindes should be groveling and onely bent upon the elements . and so the lifting up of the eyes may be a signe of lifting up of the heart and minde , in token that wee looke confidently to have our desires granted by god , who dwelleth in heaven , as the casting downe of the eye as a token of humiliation for sinne . suppose by lifting up of the heart prayer should be meant , yet kneeling is not the humblest gesture for prayer , but prostration . then we should prostrat our selfes when wee receave the sacrament . next , if the communicant shall pray mentally , when hee receaveth the sacrament , and in that regard kneel , he shall be exercised other wayes then the act of receaving requires . further , a secret mentall prayer shall be commended to him in publike without a vocall , and the signe of it the humble gesture of kneeling , whereas the signes of secret and mentall prayer in publike should be concealed , so farre as may be . the minister , when he delivereth the elements , is not directed to use a vocall prayer to be followed by the communicant . and wee see , the conformitants are not uniforme among themselfes in the words uttered at deliverie of the elements . if we may sit , or stand , or kneel in time of prayer , then kneeling is not enjoyned in regard of prayer , but some other thing intended . but , as i have said , we are not direct , by the act to lift up our hearts or pray ; and therefore i need not , as yet , to insist upon this pretext . giving , that in the conclusion these words , in remembrance of so mysticall an union , ●e answerable in the narrative , the meditation and lifting up of our heart ; then by meditation and lifting up of the heart , is meant not prayer , but remembrance . and what is that , to say , to kneel in remembrance , that were to kneel for a memoriall . but suppone it were thus , when we remember , and as he addeth consider , to remember and consider is not to pray . shall we kneel , whensoever we are put in minde of that mysticall union ? and what is meant by this mysticall union ? it may meane as well a materiall conjunction , as they call it , or corporall union of the body of christ , with the bodies of the communicants , by touch in the mouth , swallowing downe to the stomack , and mixture with the bodies of the communicants , as spirituall with the soule . o lord , let thy bodie which i have taken , and bloud which i have drunken , c●eave uut● my guts and en●rals , saith a romane missall . but the spirituall eating of christs flesh , and drinking of his bloud , and the mysticall union between christ and us wrought by it , is as well done out of the sacrament , as in it , saith master downe , wee are not united with christ by receaving his flesh into our mouthes , but by faith , which may be done without ever participat●ing the sacr●ment . that the reader may perceave the better , how the act is contrived , let him read it without the two lies closed within the parenthesis , seeing the act is whole , and entire without them , and he shall see , that it may passe among papists and lutherans , not one word or syllable sounding against a reall presence in the signes , and that we are directed to kneel not in regard of any prayer , but in due regard of so divine an action or mysterie , as is the sacrament , or sacramentall receaving of christs bodie and bloud . wee may also consider the intent of the church of england , or rather of their prelats and adherents , that wee may take up the better the intent of our act . for conformitie with them is intended . at the first , kneeling was left free in the dayes of king edward the sixt . the papists making a stirre for want of reverence to the sacrament : at the second reviewing of the booke of common prayer . kneeling was enjoyned upon this reason , that the sacrament might not be prophaned , but holden in a holy and reverent estimation ; this was done by the directours and contrivers of the booke , partly to pacifie the papists , partly , because their judgement was not cleare in this point . they could not see every thing throughly at the dawning of the day . yet it was not altered , but by a sta●ute 1. elizabeth , that second booke of king edwards was confirmed . doctour burges bringeth in a passage to explaine the matter , which , saith he , is left out by negligence of the printer . but it is more likely , that it hath beene done of purpose by such as were directours . doctour mortoun saith , that their church thought it fit by outward reverence in the manner of receaving the eucharist , to testifie their due estimation of such holy rites , to stop the mouths of blasphemous papists , vilifying the sacrament with the ignominious names of bakers bread , vintners wine , profane elements , ale-cakes . but doctour ames , in his reply to doctour mortoun , answereth , that it was not so much for the stopping of the mouths of papists , but that some close dissembling adversaries did hinder the worke of reformation so much as they could , and that they have done so ever since , and do so still to this day . it may be such pretended the scoffing of papists ; bu● what matter of any glosse , if kneeling be directed , that the sacrament be not prophaned , but hold in reverent estimation . then the sacrament is prophaned belike , if wee either sit , or stand , and kneel not . master hu●ton saith , they kneel to put a difference betweene the ordinarie bread and wine , and these sacramentall , to which they give the more reverence , because it is more then ordinarie bread and wine . what more plaine ? they say not , they kneel to god that the sacrament may not be prophaned , but holden in reverence , &c. but simply , they are enjoyned to kneel , that the sacrament be not prophaned , &c. and suppose they were , it were no better shift then the papists use , when they say they dedicate temples to god in honour of this or that saint . and yet wee kneel not to god , but in prayer and thanksgiving , which are not compatible with the act of receaving , eating and drinking , of which more afterward . a bare kneeling can not be presented without some signe of extraordinarie presence , or apparition . some of their formalists pretend , they kneel , because of the prayer u●tered at the deliverie of the elements , the body of our lord jesus christ , which was given for thee , preserve thy body and soule unto everlasting life . i answer , that it is already proved , that kneeling is enjoyned for the sacraments fak● . next , christ prayed not at the deliverie of the elements , but in an enunciative forme uttered the word of the promise , this is my body , this cuppe is the new testament . 2. the word of promise is the speciall clause of the charter . the sacramentall signes , are like seales hanging at the charter . if at any time therefore the word of promise should be uttered , then specially when the seales are delivered . the evangelists matthew , mark , luke , and the apostle paul , repeat precisely and constantly that word , so that any man may perceave , the sacramentall forme of words ought precisely to be observed and uttered in the name of christ , without change into a prayer in name of the church . the sacramentall forme of words is observed in baptisme , why not here . our formalists forbeare to to utter the word of promise to the communicant . they say , they have uttered it before . it is not enough , that they were uttered before narr●iv●ly , or 〈◊〉 in rehearsall of the words of institution ; for this sacrament is an imitation of christ , not a recitall of his words and actions . it is to doe as he did , and not to report what he did , saith mouline . the rehearsall of the words of the institution le●terh us see , what warrant wee have to celebrate such an action , and in generall of use i read and wine . but it can not bee said demonstratively of this bread and wine in particular set on the table , that it is the body and bloud of christ , till it be first sanctified by prayer and thanksgiving to that use , and after delivered to the communicant , with command , to take , eat , and assurance if he so doe , the bread shall be a pledge of his body , and the wine of his bloud . christ said not , this is my body , take , eat , but take , eat , this is my body , or actu continuo , bad them both take and eat . the promise is annexed to the commandment as conditionall , and hath no effect otherwise , but if the condition be performed . it is a receaved action among the divines . elementa extrausum non sunt sacramenta : the elements out of the use are no sacraments . and sacramenta perficiuntur usu . if the elements after the blessing be not delivered , shal they be sacramentally christs body and bloud ? or if delivered , and not eaten ? it fareth with the sacramentall elements , as with pawnes and pledges in contracts and bargans : a ring may bee set a part to bee a pledge in matrimonie , yet it is not actuallie a pledge , without consent of the other partie , but only a meere sing . a stone chosen out from among many , to bee a signe of a march , is not actuallie a march stone , but in the use , when it is set with consent of parties in the march to that end . there was never a sign without the use wherefore it was appointed to be a sign . never a march but that which divided land , nor a banquet but in eating and drinking , saith chamier . so the elements are sanctified , and set a part by prayer and rhanksgiving to this use , but are not christs bodie and bloud actuallie till they be receaved and used . panis nunquam est signum corporis christi , nisi in edendo ; nun quam vinum sanguinis , nisi in potando . and therefore this holie ordinance is properly defined a sacred act●on , consisting of so many rites . by a figurative kinde of speach it is true , the bread may bee called the sacrament of christs bodie , because it is appointed to that end , as when isaac said to abraham , where is the sacrifice ? that is , the lamb or the ramme appointed for the sacrifice , but not properly . now the formalist presupponeth , that the sacrament is made alreadie , before hee come to deliver the elements , and therefore , hee sayth , hee uttereth other words at the deliverie . so yee see , they place such vertue in uttering these words , this is my bodie , in the rehearsall of the institution , as the papist doth , that they thinke the read alreadie christs bodie , and therefore absurd to utter these words againe at the deliverie to the communicants : for then they should seeme to consecrate again . so grosse poperie is the ground of omitting the comfortable word of promise at the delivering , and snbstituting a pray●r , or ministeriall blessing , as p. calleth it , in the rowme of it , and such a prayer as presupposeth the bread already to bee christs bodie : and therefore they say , the bodie of the lord pr●serve thy bodie and soule . heere also is a wil-worship : for howbeit prayer bee of it selfe a pure of gods worship instituted and allowed by god , yet to pray unseasonablie , and out of time , at the will and device of man , when you should bee serving god in another forme , it is wil-worship : neither is there necessitie of this , a prayer alreadie preceeding . and surely this their prayer is a senselesse one , like that old prayer , anima christi sanctificaine , which is directed to christs soule , whereas wee should direct our prayers to his person , not to his humanitie by it self . let it bee observed by the way , that the words of the institution are rehearshed in the english service book , and among the rest these ords , this is my bodie , to god in a continuall tenor with the prayer begun before , just according to the order observed in the canon of the masse , when the priest offereth his sacrifice , which is an horrible abuse of the words of the institution , which christ uttered to the communicants , and not unto god. i dare bee bold to affirme , the sacrifice of the masse had never en●red in the church , if the word of promise had beene uttered at the deliverie of the elements to the communicants in an enunciative forme , or demonstratively , as christ did . thirdly , if in regard of prayer , then , if christs sacramentall speach be uttered without addition of a prayer , the communicants must not kneel . christs forme of speach then must be thrust out , that prayer and with it kneeling may enter in . fourthly , suppose the prayer might be substituted in the roome of the word of promise , kneeling should not be enjoyned nor urged more precisely at that bit of prayer , then at other prayers . yea , it is superstition to urge kneeling at one prayer more strictly , then at another , and absurd , in my judgement , to enjoyne it at all in any . they may as well enjoyne any man to lift up his eyes , to knock on his breast , to bow the head , or crouch , as to kneel : as they doe in the popish service , which hath made it the more ridiculous . for kneeling , lifting up of the hands or eyes , knocking on the breast , are naturall expressions and adumbrations of the inward motions of the soule , and proceed ex abundantia interni affectu , as saith chamier , and therefore ought not to be extorted by injunctions , for that were to command men to play the hypocrits , and like comedians , to counterfite outward signes of such inward motions , as perhaps are not in them , so vehement as to stir them up voluntarily to such expressions . yea , some of them may serve for ejaculations , as the lifting up of the eyes , to knock on the breast , and to bow the head , which bowing is finished in one instant , saith l. all undecent and unseemly gesture in prayer , ought to bee forbidden , but no gesture ought to bee commanded in speciall , but left free . fiftly , that prayer above mentioned , is but a short ejaculation , and sooner ended then the communicant can addresse himself to his knees . sixtly , that prayer or short wish is ended before the minister offer the bread to the communicant , and bid him take it , and yet the communicant is enjoined to continue still upon his knees . nor is kneeling enjoined to them by statute or their service book , in regard of mentall prayer , for none such is enjoined . what suppose kneeling were enjoined in respect of prayer also , for if also , or principallie for reverence of the sacrament , it is sufficient for our purpose . for to adore any other thing but god , or with god , are both idolatrous . master paybodie saith , concerning prayer , i do freely confesse , that in as much as it is but an occasion , and not the principall exercise of the soule , whither it be : mentall or vocall , in the sacrament all busi●esse , i do neither deeme it the principall respect of lawfull kneeling , neither have i reason to deeme it the principall respect upon which the church enjoyneth it . and againe , suppose there bee no prayer used in the time of receaving , i think never the worse of the gesture of kneeling . no wonder hee say so , for hee layeth down a ground , that any of the gestures may be used in any part of gods worship , which is a begging of the question , and yet hee can not prove kneeling at the hearing of the word , let bee in the act of receaving the sacramentall elements , but out of a misprinted place in perth assembly , pag. 45. where in is put for after . farre lesse can our formalists pretend the respect of prayer . for we have no act enjoyning either any vocall prayer to be uttered by the minister or mentall by the communicant , when he is to receave the elements . nor doe our formalists observe one forme of words at the deliverie , either for prayer , or otherwise . wheresoever the publike intent of a church is to kneel for reverence of the sacrament , every communicant following her direction , is an idolater . howbeit his privat intent were divers from the intent of the act , which is urged as the publike intent of the church , yet he is interpretativè an idolater , and to be so construed both before god and man. if any man receave the sacrament upon his knees at rome , or in any other popish church , whersoever were his privat intent , yet he must be interpreted to kneel according to the intent of the church of rome . the heart may be carried one way , and the outward action another way for feare , or other respects , but that outward action must be interpreted not according to the intention of the minde , but the intent of the injoyner . if ye fall downe before an idol in spaine , suppose for feare of the inquisition , ye commit idolatrie , and honoureth that idol in the sight of men . if it be asked , after what manner the communicant must be interpreted to adore , i answer , that upon better consideration of the act then before , i thinke the communicant may according to the act kneel with a popish intent , carring both the inward motion of his spirit , and outward submission of his body to the sacrament upon opinion of transubstantiation , or with the lutherans intent upon opinion of consubstantiation , and that for two cases , first , because the words of the act make mention only of the body and bloud of christ , and of the blessed sacrament , but not one word of the elements of bread and wine . next , because some of our ministers the chief urgers of kneeling are popish , and have taught in publike in the pulpits of edinburgh , that wee ought not to contend , or descant curiously upon the manner of christs presence in the sacrament , and that he is present after an unknowne manner . to this purpose they cite a saying of durandus . it is current among the english prelats . the bishop of rochester in his defence of kneeling , commendeth the simplicitie of the ancients , who disputed not whither christ were present c●n , sub , in , or trans , in the supper . see hooker likewise in his fift booke of ecclesiasticall policie . and sutton on the lords supper , in his appendix . they will talke more plainly , when they shall see their time . our doctour commendeth them for this . they would have us beleeve , that the manner of the presence of christs body at the sacrament is unknowne , whereas we know very well , that christs body is present after a spirituall manner to the soules of the godly receaving by faith , ●ut to the sacrament , or elemen●s only after a sacramentall manner , that is , relatively , as things signified are to signes , howbeit farre distant . that incomprehensible or unsearchable manner , whereof they talke , is a lurking hole for adversaries to the truth , as beza can tell him . our doctour from christs personall omnipresence , inferreth , page 142. the flesh and bloud of christ may be worshipped in the sacrament , because , wheresoever his person is , his humanity is corjoyned with his divinitie . by this popish reason , christs flesh and bloud may be worshipped in a stone , in the moone , the sunne , or any other thing else . his argument is borrowed from the rhemists note upon heb. 1. 8. our doctour rejecteth the vbiquitaries conceat of christs humanitie , extended and diffused through every place : yet notwithstanding of this personall omnipresence , he hideth himself in the lurking hole of the imperceptible manner of the sacramentall presence . he acknowledgeth a spiritual presence of christs body in the sacrament . b●llarmine acknowledgeth as much , for saith hee , non habet christus in eucharistia modum existendi corporum , sed spirituum . if ye will bear the word bodily , so will bellarmine he content , because ( saith he ) christ is not present after that manner , that bodies have existence of their own nature , unlesse the right explication bee added : he commendeth the expression of the councell of tre●● , verè , realiter , substantialiter , truely reallie substantiallie , as the best and surest for the popish sence . when our doctours will not have us to contend about the manner of presence , whither by consubstantion , or transubstantiation , yet this taketh not away substantially in generall , but leaveth place to substantially in an unknown manner . but wee proceed : if any will extend the words of the act to the elements of bread and wine , and interpret the receaving of christs bodie and bloud , of the souls inward receaving , then howbeit hee kneeleth not upon opinion of the reall presence of christ in the sacrament , yet his adoration is terminated , and resteth someway upon the sacrament , or sacramentall elements , otherwise hee cannot bee said to kneel for receiving of the sacrament . now , as the papists agree not among themselves about the manner of worshipping their images , so the communicants may differ in the manner and way of terminating that adoration or worship . therefore suppose he believe not the reall presence or existence of the body of christ in the bread , yet hee may in his apprehension and imagination unite them , as the papist doth his image with the prototype , and so adore the thing with the thing signified ; as the purple robbe with the king is coadored or adored per accid●ns : or hee may consider the signe , as substitute in the roome of the thing signified , howbeit absent , and performeth before it , or about it , that adoration which hee would bestow upon the thing signified , and by it , or in it honoureth the thing , signified properly , but the signe improperly : as when a kings ambassadour or vice-gerent is honoured at some solemnitie with the honour of his master , but improperly ; for the king is properly honoured . or as vas●uez will have images to bee adored , to wit , with the inward motion of the minde to the thing signified the bodie of christ , and the exterior or outward signe of submission to the signe , to bee transmitted to the thing signified , or considering the signes as things sacred , and in relation to god , whom we are serving in the use of them . so howbeit the way and manner of terminating the reverence in the sacrament bee different , according to the conceat of the communicant , all come to one end , to wit , to kneel for reverence of the sacrament . now to kneel for reverence , is a gesture of adoration , and soveraigne worship , as l. ackowledgeth . it is nothing to the devil , whether a man erre this or that way . howbeit the communicants were not directed to kneel for reverence of the sacrament , dare any man say , but they may easily fall upon it one of these wayes . i might draw another score heere , for it is enough that the communicants are directed by the act of perth to kneel , for reverence of the sacrament : for seeing hee kneeleth in obedience to that act , hee must bee interpreted to kneel for that end : otherwise hee may goe to rome , and take corpus christi out of the popes hand , reserving a secret intent to himself . therefore howbeit kneeling in the act of receiving might hee lawfull , no professour in our church can bee excused , if he kneel . but wee proceed , and setting aside the act of p●rth , wee consider the act or action it self , kneeling in the act of receaving , eating , drinking the 〈…〉 simplie . we will prove it can not bee done but for reverence of the sacrament , or sacramentall elements , and that by two arguments . the first argument shall bee this , to be tied to kneel , whither by direction of others , or resolution of our own mindes , to kneel with reverence , in any religious exercise 〈…〉 or senselesse creature , can not bee done but for 〈…〉 of that creature . the communicant is 〈…〉 by the direction of others , or his own 〈…〉 to kneel with reverence before dead and senselesse creatures , when hee is in the act of receaving the sacramentall elements . therefore he kneeleth for reverence of the sacramentall elements . i say , by direction of others , or resolution of our own minde . for we can not kneele to god in prayer , but there are many things before us , a house , a wall , a tree , &c. but they are set before us only by casuall position or situation ●●●ther can wee choose to do otherwise , but wee do not lie our selfes . i adde with reverence : for if a person finding himselfe diseased at the hearing of the word , finde himselfe eased with kneeling , that can not bee called kneeling with reverence . if yee bee tied to kneel with reverence , when you are to do any religious exercise , suppone prayer , before such a creature , suppone but a'tree , and is not likewise tied when you pray before any other creature , your gesture of adoration can not bee without respect to the tree . god himself never appointed any creature to bee an object to the eyes of man , when hee was to adore him upon his knees , but only directed his people to kneel toward a certain place , where he was present himself in an extraordinarie manner , or bound himself by promise to hear them from thence . hee was present in the ark after an extraordinarie manner , sitting betweene the cherubins , answered by a lively voice out of it to moses , and vouchsafed to hear such as turned toward the temple , when they called upon him . but there is no such place appointed under the gospel , far lesse any creature before which hee hath directed us to kneel . our adoration is directed to that place , where wee know the manhood of christ , whereof the ark and the temple were types , doth exist naturally or substantially , that is , to the heavens the sacramentall bread is not a place of gods extraordinarie presence , nor of the existing of christs manhood substantially , or of promise to hear us from thence . it is idolatrie ( saith perkinse ) to turne , dispose or direct the worship of god , or any part thereof to any particular place or creature without the appointment of god , and more specially to direct our adoration to the bread , or the place where the bread is . the theologues , and ministers in the palatinat in their admonition , touching the booke of concord , teach us , that it is idolatrie to worship god otherwise then he hath commanded : that they are guilty of this idolatrie , that direct the adoration of god to any other place or creature , then god hath commanded : that for this cause only these worshipped god aright , who in their gesture turned their faces toward the arke , where he was , prefer●● after a singular manner , because god had commanded this ceremoniall adoration , promising to heare such as worshipped him after that manner . but that under the new testament all ceremoniall adoration by turning us to any certaine place or thing , is damned . in the admonition above mentioned , therefore they condemne them as guiltie of as grosse idolatrie , who adore christ in , or beside , or before the sacramentall bread ; ●s if he were corporally there , as those who falling down before any common bread , a stocke , or stone , would say , they adore christ in it . qui igitur christum adorant in isto vel apud istum , vel coram isto pane , tanquam ibi corporaliter praesentem , aeque crassam ac deo displicentem idololatriam admittunt , atque is qui coram quovis pane communi aut quovis trunco , aut quovis lapid : procidens , in eo christum se aederarit dicat . they adde , as corporally present , because these against whom they were writing maintained a corporall presence . our doctour sayeth , it is no errour to worship christs flesh there , which must bee understood as present there , whither in respect of his personall omnipresence , or by imaginarie u●ion of the bread and his bodie , or that unknown manner of sacramentall presence , with which they cloak perhaps a meaning , which as yet they think not expedient to professe . kuchlinus disp . theolog . pag. 597. inferreth out of ierem. 3. 11. and iohn 4. 23. likewise , that our adoration should not bee directed , either in bodie or minde , to the altar , or the ministers hand . ter simecdochen enim tollit circumstantiam omnem verti loci ; ad quem in terris dirigitur adoratio dei , quod ostendit antithesis manifestè , sed in spiritu & veritate . yee see then , howbeit wee are not tied to direct our adoration at all time to the place where the bread is , as the jewes were toward the arke , because it is not alwayes fixed in a certaine place , these divines condemne the like manner , at whatsoever time we adore before the bread . we uncover our heads , say they , when wee receave the elements , why may wee not also kneel ? i answer , first , the uncovering of the head is a gesture of reverence only , and that only among some nations , but not of adoration . the jewes , turkes , and mahometans pray with their heads covered . the grecians and romanes of old , howbeit they walked in publike with uncovered heads , except in raine , great heat , or mourning , yet in the service of their gods , they had their heads covered . the europeans this day uncover their heads when they are praying . kneeling is a gesture of adoration among all nations , either in civill or religious use . augustine saith , honorat emnis qui adorat , no autem adorat omnes quid onorat ; every one that doth adore , doth honour , but not every one that honoureth , adoreth . contraserm . arian . c. 23. i will not kneel to every one , to whom i uncover my head civilly . every one that standeth with his head uncovered in presence of the king , is not adoring , as he is who is presenting his petition to the king upon his knee in their sight . a provinciall synod holden at london , anno 1603 : ordained the head to be uncovered , when their service is read in the church , yet i thinke they would not have enjoyned kneeling . we heare the canonicall scripture read with uncovered heads , but yet we kneel not . the words of christ , which he uttered at the institution , are still and often uttered ; that same voice soundeth through all the tables of the world , his actions , which were divine and holy , are reiterat . in gratians decree , de consecrat . dist . 1. cap. 68. we have a superstitious direction of pope anastasius , that when the gospell is reade in the church , those that are present , shall not sit , but stand venerabiliter curvi , bowing reverently , hearken and adore . wherefore more at the hearing of the gospell , then the epistle , which is also evangelicall ? yet you see , howbeit that standing with bowing be more then to have the head uncovered , it was but veneration . and , whereas he saith , et fideliter adorent , the glosse hath , id est venerentur , because the word adoring , is taken there in a large sense , as yee may see sundrie places above cited , not for that which is in a strict sense called adoration . adoration in strict sense is kneeling or pr●stration . whereas matthew saith , chap 8. ● . of the leprouse man , that he worshipped christ , or adored christ , as the latine translation hath according to the originall , mark 1. 40. he kneeled dew●e to him , and luke 5. 12. that he fell in his face . suchlike , where it is said of the cananitish woman , matth. 15. 25. that she worshipped , or adored him : & adoravit eum . mark 7. 25. it is said , that she fell at his feet . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth to fall downe like a dog o●●whelp at the feet of another , as our lord. further , our heads are not other way uncovered in the act of receaving , then in the rest of the time of the celebration ; when wee are not neare the elements . and thirdly , the uncovering of our head is compatible with the varietie of actions in time of celebration , praying , singing , the words of the institution , and chapters reade , but adoration directed , as they pretend to god , can not be without presenting● our petitions , and thanks to god , which requireth a severall part of the action by it selfe . it is objected , that 1 king. 18. 39. when the people saw the fire fall upon the sacrifice , to consume it , the wood , the stones , the dust and lick up the water that was in the trench , they fell on their faces , and cried , the lord is god. i answer , the people fell on their faces after the fire had consumed the burnt sacrifice , the wood , the stones , and licked up the water , and not in the meane time ; for it is not likely that they fell downe , till they had seene what the fire had wrought . next , what suppose they had fallen down● in the meane time , that the fire was working the worke , wherefore it was sent . is it any wonder , that men amazed with the presence of gods majestie in a miracle , fall downe as astonished , to worship god. such a visible signe of gods presence is called the glorie of the lord. doctour jackson the arminian hath this rule to be observed , such actions as have been managed by gods spirit suggested by secret instinct , or extracted by extraordinarie and speciall occasions , are then onely lawfull in others , when they are begotten by like occasions , or brought forth by like impulsions . in matters of secular civilitie or moralitie , many things ( saith he ) will beseeme one man , which are uncomely in another , and in one , and thes●●me mans deportment many things are decent and lawfull , whiles they are drawne from him by speciall or rare occasions , whose usuall practise upon dislike or no occasions , becommeth according to the nature of the subject , r●diculous , or dishonest . that in the service of god , and matters spirituall , the least digression or declination from proposed paternes , is farre more dangerous . to attempt the like enterprise unto jonathans , upon warrant of his exemple , and upon like speeches of enemies inviting him to come up , would bee a superstitious tempting of god. every man may not use the like prognostication , that abrahams servant made use of , when he was sent to bespeak for his young master isaac a wife . jacob expressed his tender affection to his sonne joseph , whom he never looked to see again , by kissing his coat , but to have hanged it about his bed or table , that it might receave such salutations evening and morning , or at every meales time , might have countenanced many breaches of superstition . charles the fift after his fyrewell to the warres , and safe arrivall to spaine , saluted the spanish shore in such an affectionat and prostrat manner , as his meanest vassall could nor ordinarly have saluted , either him or it without just imputation of grosse idolatrie . these are doctour jacksons examples , which hee bringeth in for illustration of his rule . if there come into the church one that beleeveth not , or one that is unlearned , and heare one after another prophesie , and finding himself convinced , and the secrets of his heart made manifest , falling downe on his knees , he will report that god is in you of a truth , 1 corin. 14. 24 , 25. yet if hee fell downe before : them ordinarily , were it not idolatrous ? thirdly , suppose they had fallen downe when the fire was in working , yet it is not said , that they fell downe with their eyes po●ing upon the fire , but upon their faces , and cried . the lord is god , because he had manifested by his presence and power in such a miracle , that he was the true god , as 2 chron. 7. 3. when the children of israel saw , how the fire came down , and consumed the sacrifices , and that the glorie of the lord had filled the house , they bowed themselves with their faces to the ground upon the pavem●n● , and worshipped and praised the lord , saying , &c. salomon kneeled , say they , before the altar of the lord , when he prayed at the dedication of the temple . for it is said , 1 king. 8. 54. that when he had made an end of praying all his prayer and application to the lord , he arose from before the altar of the lor● , from kneeling on his knees , and stood , and blessed the people . i answer , the altar is not set downe there as the object , toward which he directed his countenance , when he was kneeling , but only as a circumstance of the place where he was , when hee praved at that time ; for he had prepared a brazen scaffold ; and set it in the middest of the court , over against the altar of the lord , 2 chron. 6. 13. he kneeled where he had been standing on the scaffold , and spread his hands toward the heavens , not toward the altar . it is said ; 2 chron. 6. 13. that he fell downe upon his knees before all the congregation of israel , and spread forth his hands towards heaven . neither is it said , that he turned his face to the altar . they turned their face ordinarily to that part of the temple , where the arke was the place of gods extraordinarie presence . the arke was metonymically called god , 1 sam. 4. 7. the lord , 1 king. 9. 25. the lord of hosts , the king of glorie , psal. 24. the face of the lord , esa. 1. 12. for it the tabernacle was made , and the temple . it represented gods seat , and god delivered his oracles from the mercie seat above it . what likelihood then is there , that they kneeled ordinarly in their prayers looking toward the altar , or that they come never before the altar but kneeled before it ; for the altar was but dedicated at this time . it was not already dedicated , but in fieri , saith d. b. augustine lib. 2. ad simplicianum qui. 4. saith , david pr●yed before the arke , quia ibi sacratior & commendatior presentia domini erat ; because the presence of the lord there was more sacred and more to bee respected . the like answer may bee given to that place , micha 6. 6. wherewith shall i come before the lord , and bow my self before the high god. they bowed themselves before the high god sitting betweene the cherubims , not toward the altar , they bowed , when they had offered their oblations , not to their oblations . as when they presented the basket with first fruits ; they first set it downe , and after bowed themselves before jehovah their god , and so went out , deut. 26. 24. 10. what if they had bowed , when they were offering to god ? when wee are in the act of receaving , eating , drinking , we are receaving , and not offering . they say , the sacramentall elements are only as objectum à quo significative , that is , as an active object moving them to worship the things signified , or god. put case that were true . so said purandus , holcot , and picus mirandula ; that they adored the prototype or samplar before the image , which put them in minde of the samplar , and spake in as abstract a manner , of their worship , as the formalist doth , when he pretendeth the purest intent he can in he manner of his adoration . and yet were they never ranked among the iconomachi , but by the papists counted good catholiks . it is true , bellarmine and suarez are not content with this adoration , which they call improper adoration , when any person or thing is honoured in place of another , as when the ambassadour is honoured with the honour due and proper to the king , but for the king , or , as when all the ceremonies are celebrat about a statue in steed of the true corps . bell irmine granteth notwithstanding that , coram illa , vel in illa , aut per illam adoratur exemplar , that after their manner of worship the samplar is adored before the image , or in the image , or by the image . vazquez proveth , that these doctours made the image objectum quod , the very object passive of adoration , and that both the samplar and the image were adored , simul cum imaginibus exemplaria proximè & ut quód adorari . for they used the same respect to the images , that other catholiks used , they uncovered their head to them , they bowed toward them , kneeled before them , and kissed them . and this he defendeth to be the right manner , when the image and the samplar are adored with one adoration , the inward motion and submission of the minde , being carried to the samplar , and the outward signe of submission to the image , being transmitted by the spirit , or in thought and defire , to the samplar . that all the catholiks agree in this , that the kisse be so fixed upon the image , and the body be bowed before it , that the affection being inflammed with the remembrance of the samplar , be carried to it with inward reverence , virtute cujus externum esculum in ipsum etiam veluti sagittam transmittat ; by vertue or power whereof it transmitteth the outward kiss● , as an arrow , to the samplar it selfe . so kneeling before the image , prostration , or any other signe of submission is to be transmitted by the image to the samplar after the same manner . for , saith he , in the time of the 7. synod , there were some enemies to images , who were content , that images were brought into the church , not only for decorement , sed etiam ad excitand●m f●delibus memoriam exemplaris , ut coram eis ipsum solum ven rentur , illis tamen nullum signum honoris aut submissienis , neque osculo , nec inclinatione corporis , nec alio modo exhiberent , id enim idolatriam esse dicebant , ●ut also to stirre up the remembrance of the samplar , to the faithfull , that before them they might reverence only the samplar , but exhibite no signe of honour or submission , either by kisse or bowing of the body , or any other way , for they said that was idolatrie . quare nec osculabantur imagines , neque ipsis corpus inclinabant , nec thurificabant , sed recti coram eis , in memoriam ex emplaris exictati , in ipsum mente sola ferebantur . and therfore ( saith he ) they neither kissed images , nor bowed their body to them ▪ nor offered incense , but standing upright before them , being stirred up to the remembrance of the samplar , they were carried only in their winde to it . in another place he saith , iconomachi , qui ad solam recordationem imaginibus utuntur , ante illas genua non flectunt , nec se prosternunt , sic enim ipsas nota extcriori adorarent , sed erecti absque ullo gestu corporis qui reverenti●m judicet , coram imagine , exemplaris recordantur & ipsum spiritu solùm adorant . that is , the adversaries to images , who use images only to put them in remembrance of the samplar , they neither kneel , nor prostrat themselves before them , for so they should adore them with the outward note or signe , but standing upright without any gesture of the body before the image , which might be a shew of reverence , they remember the samplar , and adore it in spirit only . but these doctours above mentioned , howbeit their inward reverence was directed to the samplar , yet the outward signe of submission was first directed to the image . ye see then , that taking the images only as objectum à quo significativè , as instruments and meanes to stirre up their remembrance , these mangrels who were called semiprobi , would not kneel before them : for then , saith vazquez , they should have adored them , which he in his popish judgement , thinketh they should have done ; but these doctours did so . so if the elements be used only as objectum à quo significativè , to stirre up their remembrance , why kneel they before them . nay , why are not the elements lifted up , as among the papists , after they have said , this is my body , ( for , say they , it is made then a sacrament ) that the people being stirred up at the elevation with the sight of the signifying object , may kneel in whatsoever part of the church they be . and howsoever the doctour seemeth to disallow the elevation , pag. 119. 120. 121. yet he saith , we may kneel before the elements , having them in our sight , or object to our senses , as ordinarie meanes , signes , and memorial , to stirre us up to worship god and our saviour , pag. 88. 92. what fault were there then to lift them up to be seene . seeing then they kneel before such a signifying object , and are tyed to kneel , the signification of the object doth not help , but rather be wrayeth , that they give that respect unto it , as by it to transmit the outward signe of worship ▪ mediatly to the thing signified , or to god , which l. confesseth to bee idolatrie , hypocrisie , and a mixture of worship : and yet this is at the least their worship . for if they used them onely as active objects , to stirre them up , they would not kneel before them in the meane time , more then when they are stirred up by the word , or works of god , by a toad , an asse , or a flee . and therefore it is not to the purpose , that he so often harpeth upon the use of stirring and moving . d. b. saith plainly , that objectum à quo significativè , is medium per quod , a means by which , and that by the sacrament , they tender adoration to god. doctour mortoun saith , the adoration is relativ● from the signe to christ. if it be from the signe , it must first be carried to the signe , as a meane of conveyance unto christ , saith doctour ames in his reply . but d. l. in his solutions , saith , there is a great difference between images , which are the inventions of men , and the workes of god and the sacraments . but say we , in the case of adoration there is no difference . if the historicall use of images be lawfull , as some now maintaine , quid obstat praesentia imaginis , saith vazquez , what doth hinder you at the sight of a crucifix to fall downe before it , and worship crist. and if the use of images to this end be forbidden , so are also the creatures . wee esteeme more indeed of the workes of god , then of the workmanship of man. wee owe reverence at the hearing of the word , decent and comely usage in the participation of the sacrament , which we owe not to images , howbeit this reverent use be not properly a spece of adoration . gods word and workes are ordained by god for our instruction , and so are not images . but god never ordained them to this end , that in them , by them , or before them , we should adore him , or any other thing wee are put in remembrance of by them . they are not commanded to be used , either in or out of the time of divine service , in modo & statu accomodato ad adorationem . wee may , and do use the word and sacraments for meanes , occasions , instruments to stirre us up to worship god , but it followeth not that wee should or may worship god by kneeling before them . the generall councell holden at constantinople , anno 750. in condemning images , speaking by the way of this sacrament , hath these words , ecce igitur vivificantis illius corporis imaginem totam , panis scilicet substantiam , quam mandavit apponi , ne scilicet humana effigie figura●a , idololatria intro duceretur ; behold therefore the whole or only image of that quickning body , the substance of bread , which he commanded to be set before them , least if it had a humane shape , idolatrie might have beene brought in . the braz●n serpent was set up upon a pole , that these who were stinged with the firie serpents , looking upon it , might be cured . yet , saith vazquez , god commanded them to looke upon it , standing upright without any adoration or signe of submission . the people of god had their sacraments , yet they kneeled not before them , nor yet heard they the word either read or exponed kneeling . when they heard the law of the passeover , they bowed not their head , howbeit it might bee finished in an instant , saith l. and farre lesse kneeled , but after they had heard . gods workes are the booke of nature to teach us many things concerning god. but wee must not therefore fall downe before the sunne or moone , every green tree , an asse , a toad , when they worke , at the sight of them , upon our mindes , and move us to consider gods goodnesse , wisedome , power . for then wee should fall into the horrible errour of vazquez , who doubted not to averre , that not onely an image , or any holy thing may be worshipped in the same adoration with god , but also any thing in the world , the sunne , the moone , the stirres , a stock , a stone , a straw : doctour lindsey in his solutions , to shunne this absurditie , saith , to bow downe , when we have seene the workes of god , when we have heard the word , and when we receave the sacraments , to ador● him , when by his workes , the word , and sacraments , we are taught to adore , is neither to bow downe to an idol , nor to worship god in an idol . he durst not say , when we see the workes of god , when wee heare the word of god , as he should have done , if he would have showen the difference betwixt the word of god , the workes of god , and images . nor yet doth he say , when we have receaved the sacrament , as he said of the other two , when we have seene the workes of god , when wee have heard the word of god. but now hee affirmeth boldly , that we may bow our knees to god before his creatures , if wee use them onely as meanes and instruments to stirre us up to worship god , pag. 94. that this errour grounded upon the significant object , may be the better perceaved , consider , that the booke of nature is like the booke of grace . if i were reading and meditating upon a passage of scripture , i am then considering what is read . when i have ended that worke , if i finde my selfe moved to pray , or give thankes , i pore not still with the eyes of my body , and my minde upon the booke , but turne my selfe to a wall , or a chaire , or a bed , or any other thing casually placed before me , yea perhaps before the booke it selfe , but casually , as before any other thing . i am not then gathering leassons or instructions , for that exercise is ended . so when i am beholding a tree , an asse , or toad , and considering in them the goodnesse , power , and wisedome of god , i am reading upon the booke of nature , i am contemplating and gathering profitable instructions . i cannot still be contemplating , and in the meane time adore kneeling in prayer , or praise , for that were a confusion of holy exercises . nor yet after my contemplation , and preparatorie worke for worship is ended , must i tie or set my selfe before that asse , to ●d , or tree to kneel ; for then i should kneel for a greater respect to that creature , then to any other beside for the time , before which i might have kneeled casually without respect . and so the moving object shall participat of the externall adoration , my kneeling being convoyed by it to god , to whom it is directed by my spirit or affection , as vazquez hath descrived the manner of adoration by images . the manner is not different . if the old opinion of some heathnike philosophers were their tenent , that the world was animated by god , as our bodies are by our soules , then they might with some probabilitie conclude . jupiter ●st quodcunque vides , all that thou seest is great jupiter , and infer this worship before every creature . but christian religion will not admit such gros●e opinions . they say , men how before the chaire of estate , or the princes seale , which are dead and senslesse creatures . i answer , civill worship is conveyed mediatly to the person of the prince , by bowing before such senslesse creatures , because men thinke it expedient to uphold the infirmitie of princely majestie by such meanes . but god needeth no mediat worship to uphold his majestie , nor will have none . againe , the ceremonies of kings and emperours courts are no rules for religions worship . for , as augustine saith , multa de cultu di vino usurpata sunt , quae honoribus deseruntur humanis , sive humilitate nimia , sive adulatione pestifera . that great humilitie or pestiferous statterie , may be the originall of many honours given to princes , borrowed from the formes used in gods worship . nazianzen saith , the roman euperours were honoured with publike images . their crownes , and diademes , and purple robes , many lawes , tributs , and multitude of subjects were not sufficient to make sure their empire , but they behoved to be adored , not only in their owne persons , but also in colours , and other works made with mens hands , that they might seeme the more venerable . that is , as chemier interpreteth , these images proceeded ab inexplebili fostū imperatorum , from the insatiable ambition of emperours . the statues of some kings have had divine honours conferred on them . doctour abbots in his defence of perkinse saith , it should seeme s●range , that formalities observed to princes in their courts for majesti● and royall estate , should be made paternes of religious devotion to be practised in the church . francis whit in his reply to fisher saith , civill and religious worship are of divers beginnings and formes , and every thing that is possible , lawfull and commendable in the one , is not so in the other . there is civill ordin●nce for the one , but there wanteth divine ordinance for the other . but ye will say , the people of god worshipped god by the arke . i answer , they worshipped god not by the arke , but in the arke . for god was present in the arke after an extraordinarie manner . god was likewise in the temple after a peculiar manner hearing their prayers . immo hic est modus qno deus est in templo peculiaciter , nimirium quia ibi est per exauditionem , saith bellarmine , which was true of salomons temple , but not rightly applied to ours . god is not in the sacramentall elements after such an extraordinarie manner , nor yet the body of christ. nay the body of christ is not spiritually in the sacrament , to use the doctours phrase , pag. 95. if by sacrament be meant the sacramentall elements , as commonly it is taken , for so the meaning shall be popish as i have declared before . but there is a spirituall presence of christs body , not without , but within the hearts of the faithfull . this presence of god by his spirit , or spirituall presence of christs body in the heates of the faithfull , is not extraordinarie , but ordinarie , and common to all the godly , not exposed to the senses , but inward and invisible . howbeit in words they deny a relative worship of christ by the signes , to gull the simple , yet wee must look to their carriage before the signes , and their ground taken from the moving and stirring object , yea , sometime words escape plaine enough . the lutherans worship christ in the sacrament as wee should do . their errour is only in the manner of presence , saith our doctour , pag. 141. no errour to worship christ flesh and bloud there , in respect of the personall presen●e of ch●ists body , pag. 142. there then either really , or by imagination , as the papist uniteth the image and the samplar , or as there , as when an emptie coffin is carried at funerals , and all the solemnities observed , as if the corps were present . let him take his choice . and pag. 144. if ye except out of the number of reformed churches all that thinke that christ is present in the sacrament , and in the sacrament to be adored , i fear ye draw the number of the reformed churches to a very small account , whom ye call the purer sort , such as arrians , anabaptists , and their followers . he abstaineth from cleare speeches , that he may lurke under the word sacrament , and forbeareth the expression of our divines for the manner of christs presence . d. mourton , pag. 291. saith , that in the relative reverence , which is used in their church , relation being made from the signe to christ the thing signified , the sacrament is objectum à quo significativè . and what is that but reverence relative by the signe to christ ? and what hindereth adoration to be carried by a significant object , more then by a representative ? the signes in the sacr●ment , notwithstanding of the want of humane shape , represent christ to us . yee may aske , what if yee keep not a constant course , but sometimes sit , sometime stand , and sometime kneel ? i answer , put case , yee kneel sometime for feare like a temporizer , or of your owne accord , ye take liberty indeed to sit , stand , or kneel , but when and how oft yee kneel , yee adore , and tie your self to adore at these times before such an object , after the same manner , and for the same respects , and considerations , which are observed by those who keep a constant course . for it is not here as in prayer . wee may pray without externall adoration , or with it , as in the petition of the mother of zebedees children , matth. 20. she came to christ , adorans & pe●ens , worshipping him , and petitioning . and 2 sam. 14. 4. the woman of tekoa fell on her face to the ground , and did obeisance , when shee petitioned the king. for every gesture in praying to god , is no more a gesture of adoration , then in petitioning men . now when yee adore in prayer , your adoration is directed immediatly to god , having no object before you , but such as standeth casually before you , from which you may turne your selfe in the very act of praying , to which you have no more respect then to other objects round about you . but here you 〈…〉 kneel before such an object , an object significant , and for that respect doth kneel , that that signe of outward worship may bee convoyed to christs flesh and bloud signified by that object . we have in the former argument considered the sacramentall elements , as an object presented before us in the hand of the minister without any further use . wee are now to consider them in the use , when wee take , eat , and drinke , and our next argument shall bee this . to adore upon our knees , when wee are performing an outward action , which is not directed to god immediatly , and in that action are occupied about an externall object , is idolatrie , unlesse that whereabout the action is employed be worthy of divine honour . our taking , eating , drinking the bread and wine at the lords supper , is not an action directed to god immediatly , as prayer and thanksgiving is , nor is it an outward signe of adoration , as kneeling is . susceptio & collatio sacramentorum , est cultus quidam sa●er , eum ea dignè tractantur , nullius tamen rei est adoratio : the receaving and giving of the sacraments is a kinde of sacred worship , but it is not the adoration of any thing , saith vazquez . and ye● our doctour , to whom what is absurd , saith , that the sacrament is an act of reall adoration , pag. 133. they alledge commonly , that we may kneel before our meat set on the table , when wee are to blesse it . but they do not prosecute it to the point , because they see , it will not frame for their purpose : first , we are to consider the time of the blessing ; the meat is to bee considered not only as an object active , putting us in minde of a benefite , but also as passive , not of adoration , but of blessing and sanctification for our use , for the meat is not set upon the table meerly to be gazed upon , but to bee blessed and sanctified for our use . next , we are not , nor can not be tied to blesse kneeling . yea , wee read not in scripture , that any blessed the meat upon the tabl kneeling . christ himself blessed sitting . salomon kneeled , 1 king. 8. 54. when he prayed , and spake to god : but when he was to blesse the people , it is said , he rose and stood up . it is an incongruous thing among the papists to adore a thing , which is not higher then their polles , when they adorer , because they can not be said to humble themselves to that which is lower then themselves , say d. p. and p. it were incongruous likewise , and inexpedient to set the meat as high as our polles or above , and adore before it kneeling , and looking up to in . bochellus citeth a canon forbidding the priest to lift up the bread to be seene before the words of consecration be uttered , least the people adore and commit idolatrie . thirdly , when we kneel , we are not bound to gaze upon the meat , but may turne our selves to a chaire , a wall , or a forme , or any other thing set before us casually . yea , when we sit at table , we are not bound at the blessing to gaze upon the meat , but may , and do ordinarily lift up our hands and our eyes to the heavens , as christ lifted up his eyes . but if they would come to the purpose ; and make a just comparison , they should consider next , that after the meat is blessed , it were strange to see every one who is present sit downe upon his knees , with his countenance fixed upon the bread in the hand of the master of the family or feast . and after this sort we have considered already in the former argument , the elements holden in the hands of the minister . but now we are to consider thirdly , the act of taking , eating , drinking , our meate and drinke . wee may not take , eat , and drinke our ordinarie meat and drinke upon our knees . nature and custome teacheth us , it were rather a mocking of god , then a reverent adoration of him . you will say , there is a differences the sacramen● all elements are holy bread and wi●e , the other common and ordinarie . there ye betray your 〈◊〉 kneel then in taking and eating the sacramentall bread , because it is holy . now to kneel in respect of the holinesse of bread and wine , is idolatrie . and the true cause of your religious respect and bowing before it , is the holinesse of it . we are too prone to conceat too highly of things set apart to holy uses , as if they were of greater worth then our selves , for whose use they were instituted . next , suppose there be a difference , yet our ordinarie bread is sanctified by the word of god and prayer , to our use . therefore it is but a mocking of god , unlesse that which you eat and drinke be worthie of divine honour . thinkest their any man so 〈◊〉 as to beleeve , that that which 〈…〉 cicera . yet the papist is thus mad . ave●roes said , my souls shall hold with the philosophers , since the christ●a●s worship that which they eat . and this do our kneelers . yet the papist thinketh hee taketh and eateth the body of christ , which by reason of the concomitance of the godhead , hee adoreth . the lutheran thinketh both the bread and the body are present : yet they are consonant to their erroneous grounds of the reall presence , and unlesse christs body were there really and su●stantially , they would not take , eat , and drinke , adoring upon their knees . neither would any reasonable man bee so absurd , as to take , eat , drinke , adoring , unlesse he beleeved , that he were eating , were worthie of divine honour . it is otherwise so absurd to kneel before god after that manner . it were absurd to kneel before an eart●●ly king , ●est eating and drinking . but it may bee our kneelers bee grosse enough in their opinion of the reall presence . suarez saith , that as reall presence proveth adoration a priori , so adoration proveth reall presence a postiriori . bellarmine likewise proveth adoration by reall presence , and reall presence by adoration . algerius writing in the eleventh centurie , that is betweene a 1000. an● 1100. yeare , condemneth it as a vaine and senslesse fancie to bestow so much reverence upon the sacrament , unlesse christs body bee present there . tarnovius a lutheran , pre ermittendo hanc venerationem christi externam , genuflexionem scilicet , communicantes presentiam christi secundum corpus negare , & se calvinians jungere . that is , by praetermitting this veneration , to wit , kneeling , the communicants should seeme to deny christs bodily presence , and to joyne themselves to the calvinians . they thinke , kneelers , who beleeve not the reall presence , worship a piece of bread . they say , we may pray mentally in the act of receaving , therefore we may kneel or adore in the act of receaving . i answer first , wee may not pray when we are bound to another exercise . in the act of receaving , eating , drinking , we should attend upon the audible words , the visible signes and rites , meditat upon the analogie betweene the outward signes and rites , and the things signified , take , eat , drinke mentally , and spiritually by faith . and so meditation upon the analogie , is not the onely worke of the soul , as l. supposeth us to imagine . our desires are not prayers , as l. dreameth . prayer is more then desire . it is a manifesting of our desires to god. desiderium non dum dicitur oratio , quousque pere intellectus loquertis cum deo exprimatur , saith vazqu●z . this exercise of the minde , correspondent to the outward exercise of the members and senses of the body outwardly , cannot consist with oratio continua & instructa ; set prayer . the soul may send forth to the heavens short ejaculations like darts . prayer intermixeth it selfe with every ordinance whatsomever , s●ith p. he must meane ejaculatorie prayer , for otherwise he confesseth , that one ordinance is to be distinguished from another . but these ejaculations may be incident to all our actions , even civill , let be religious , when wee are eating and drinking our ordinarie meat and drinke , transitoriae , or ejaculatoriae orationes , as they call them , and therefore cannot be attended with kneeling . in sudden ejaculations no other gesture is required , then that wherein the motion of gods spirit shall finde us , saith master downe . next , suppose yee might pray a set prayer mentally , yet yee should not kneel in publike at your set mentall prayer , when the congrega●ion is at another exercise , nay , nor make any show by any other signe or gesture , that ye are praying . if it be mentall , it is in secret before the lord , and the signes of it before men should bee concealed . thirdly , it followeth , not , suppose ye may pray , that yee must pray kneeling : ●ee ▪ use the one may sometime be without the other . the jewes prayed standing as well as kneeling , and therefore , saith drusius , of old prayers were called stations or standings . and rabbi jud● had a saying , sine stationibus non subsisteret mindus ; the world cannot subsist without stations or standings , that is , prayers . if yee will not , or may not pray but kneeling with reverence , when yee come before such a creature , it cannot be imagined to be done without respect to that creature . the like answers may be made to mentall thanksgiving . ejaculations of thankes may agree with the proper exercise of the soule in the time of receaving , eating , drinking , as it may also with the ordinarie feeding , or any worldly businesse , but not a set thanksgiving , which should require the attention of all the powers of the soule , and cannot bee done without diverting the soule from the exercise proper for that time . next , the signes outward should be concealed , if it be but mentall . thirdly , what if ye must kneel , and no other gesture will serve the turne . but say they , the very action it selfe is a reall prayer or thanksgiving , and we offer sacrifices . i answer , prayer is a craving , our taking , eating , drinking , is not a craving , but a receaving . craving and receaving is not all one . but say they ; it is a reall thanksgiving , and therefore called eucharist . it is a showing forth of the death of the lord , till his comming againe . i answer , it is not properly thanksgiving . for thanksgiving is properly directed to god , as prayer is , either mentally onely , or also vocally and verbally , so is not our act of taking , eating , drinking . neither was the name of eucharist given by the scripture , but by the ancients : and not for the act of taking , eating , and drinking , but for the thanksgiving preceeding , for the same reason it was called eulogia also , because of the blessing . for , he gave thankes , and he blessed , are used indifferently by the evangelists . denominatio non est semper 〈◊〉 quata subjecto . from one part of the action the whole action is called eucharist , saith casaubon . eulogia & eucharistia , utraque vox a parte una totam domini actionem designat . whereas the apostle saith , so oft as yee shall eat , &c yee shall show forth the lords death till he come againe ; is meant , say they , not verball , but reall preaching onely acted by taking , eating , drinking . so say the rhemists upon 1 corinth . 11. 26. but doctour fulk answereth , that even according to the judgement of the fathers , the lords death must bee showed not only by the action , but also by words , which may stirre up to remembrance , and thankfulnesse . so also willers . so ●ezel●us , and others . this kinde of annunciation answereth to the hagadah , that is the declaration which was made at the passeover according to the commandement , ex●d 1. 8. and thou shalt show . therefore ●t the paschall supper one made the declaration , expounding everie ceremonie in their owne place , the meaning of the lambe , of the bitter hearbs , and so forth of the rest . this ha●a●ah and d●claration of the jewes , saith casaula●us , answereth to that annunciate show forth , 1 corinth . 11. 26. but be it so , that the act it selfe be called a declaration or setting forth of the lo●ds death , yet that is not properly a declaration , or commemoration , nor yet representation of his death . further , both representation and commemoration are to men , and not to god , resemble preaching and not prayer . the celebration of the action it selfe is a profession of thankfulnesse before men , for a great benefite , but is not thanksgiving dir●cted to god. bell●rmine himselfe exponing how the act of eating and drinking may bee called a showing forth , give●h this reason , that the partakers should remember with thanksgiving the death of the lord , de euch . l. 4. c. 27. so the proper and principall end of the sacrament is a further confirming and sealing of our communion with christ , and his benefits purchased to us by his death . the testification of our thankfulnesse by showing forth his death , and commemoration of the benefits receaved thereby is a secondarie end . neither is it directed to god immediatly , as thanksgiving is , howbeit honour redound thereby to god , because his praise is proclaimed before men . non enim concionamur deo neque sacramenta domino dispersamus , sed populo . domino ministrare dicuntur , quia ad ejus honorem id faciunt , saith bellarmine . to honour god is more generall then to adore , for god is honoured by preaching , praying , singing , swearing ; praising , and not by adoring onely . neither can eating and drinking of bread and wine be called properly a sacrifice . for a sacrifice properly so called , importeth destruction of the thing sacrificed , by killing , burning , effu●●● . that cannot be called properly a sacrifice , which is only for commemoration , or representation of a sacrifice . the acting of a tragedie upon a stage , is not a true tragedy indeed , howbeit the object represented , was a true tragedie . giving of almes may be called a sacrifice , yet wee kneel not when wee give almes . it is a sacrifice only improperly , and in some respect so called . the gentiles are said to be sacrificed by the preaching of the gospel , rom. 15. 16. but figuratively . there is as great difference between a sacrament and sacrifice , as taking and giving . it is yet objected , that in the act of receaving , wee receave an inestimable benefite . ought not a subject kneel , when he receaveth a benefite from a prince to testifie his thankfulnesse ? i answer , if we were to receave a gift , suppose but a morsell of bread out of gods owne hand immediatly , wee ought no doubt to adore upon our knees , but not , if by the hand of the creature . the person who receaveth the gift from the king , is supposed to receave it immediatly from the king , or suppose he kneel receaving from his servant , mediat civill worship are not rules for religious adoration , which should be directed immediatly to god. now wee receave the sacrament out of the hand of the minister , not out of christs owne hand . multum interest inter actionem filii dei perse , & per ministrum . illa enim est actio immediatè producta à divino supposito , ista ab humano . bellarm. de missa . lil . 2. cap. 4. yea the apostles at the first supper adored not on their knees , when christ himselfe ministred the sacrament , howbeit upon occasion , and at other times they adored , not did they adore god the father upon their knees for the benefite they were receaving . the inward benefite christs body and bloud are receaved by the soule , not by the body , by the godly only , not by all that receave the sacrament , by faith embracing christ present by his spirit in the soul. the godly under the law receaved the same gift , the same spirituall food , and drink , and yet kneeled not . the d. pag. 113. saith , that in the law they had but the shadow of the gift , a popish speach , whereas the apostle saith , the same food . if the clearer revelation make the difference , which is without ground or reason , then adoration is not in respect of the gift . the godly take , eat , and drinke christs body and bloud by the act of faith and beleeving , now the act of faith or beleeving is not an act of adoration , as the schoolmen acknowledge , nor is it expressed outwardly by kneeling , in a 〈◊〉 fidei non potest apprehendi aliqua submissionis nota propria religionis exhibenda ipsi excellentie dei , sicut nec ratio sacrificii aut laudis , saith vazquez . never man yet adored upon his knees , if his principall work was actuall beleeving desire , christ , short ejaculations of the soule , and the acts of other graces concurre , as concomitants to remove impediments , that faith may put forth its act with greater strength , which is the principall worke of the soule in the act of receaving the elements : all dispositions which are required unto right receaving , can not distinctly and solemnely bee expressed at the same time by outward gestures , except wee would use divers gestures together , saith p. 195. the principall therefore must be considered . next , wee receave , eat , and drinke christs body and bloud , as soone as we are effectually called , and beginne to beleeve , and as oft as we heare the promises of the gospell read and exponed , and doe beleeve . christs body is as farre absent from us at the receaving of the sacrament , as at the hearing of the word . the symbols , when they are added to the word , while the myst●r●s are celebrated , i doubt not , sai●h p●ter martyre , serve very much for assurance , for th●y s●ale the promise , tamen illa christi nobis praesentiam magis constituere quam verba aut promissiones , constanter pernego . that is but that they make christ more present to us , then the word and sacraments doe , i utterly denie . the formalist speaketh , as if christs body were present in the sacrament , or as if wee had never receaved christs body , till wee receaved this sacrament , or never but when we receave this sacrament . whereas augustine saith , there is no doubt , but every one of the faithfull is made partaker of the body and bloud of christ , when in baptisme he is made a member of christ , as ye may see in gratians decree . againe he saith , credere in eum , hoc est panem vivum manducare , to beleeve in him , is to eat the living bread . the glosse saith , christ is eaten spiritually by faith without the sacrament . we are united with christ , and made members of his body , before we come to this sacrament , and doe not receave his body of new at every communion , as if wee had lost it since the former ; and yet there is but one body receaved at all the times . the celebration of the lords supper is not a new institution of the testament , but a repetition of the same . this sacram●●● 〈◊〉 authentike instrument of the testament , and as of as it ●s ministred , the same authentike instrument is 〈◊〉 over ●gain , see this illustration in bellarmine , and ●●●anus , wee are said then , to take , eat , drinke christs body and bloud at every celebration of the holy supper , because wee put forth our faith in act at that time , and renewing the act of faith , wee take , eat , and drink by beleeving , that same body and bloud , which before , our faith being strengthened by the outward signes and seales to that end , and so grow in faith , and by faith in union with christ , the holy mysteries do not beginne ( saith jewel ) but rather continue and confirme this incorporation . whitaker saith , familiar●● loquendi modus est ut fieri dicatur , quod factum obsigna●ur ; that is , it is a familiar kinde of speaking to sa●● that thing is in doing , which being already done is sealed , and confirmed . thirdly , the manner or forme of receaving a 〈…〉 be answerable to the manner of the offering , the n●ture of the gift , and the will of the giver . if a king call his nobles to a banket , it is his will that they sit at table . david and jonathan sate at table with king saul , as you may see , 1 sam , 20. such as were called the kings friends or companions ( for the originall word signifieth as well the one as the other , sociu● ●s amicus ) i take to have sitten ordinarily with kings : as zabud , 1 king. 4. 5. and husha● the archite , who is called , 2 sam. 15. 37. davids friend , and 1 chron. 27. 33. by the same translaters , the kings companion . such an one was daniel to the babyloniah emperour , as the apocrypha historie of susanna reporteth , cap. 14. 1. to this christ alludeth , joh. 15. 15. when he saith to his disciples at table , hence forth i call you not servants , but i have called you friends . abraham for his faith was called gods friend , jam. 2. 23. by the same reason all the faithfull are preferred to this dignity . as wee are friends and fellow-heires with christ , so hath hee instituted this holy feast , the onely feast in the christian church , to assure us of our preferment , and fellowship with him . howsoever then otherwise , and at other occasions wee behave our selves as supplicants , we are now according to our lords will and pleasure , to observe that externall forme of a feast , which he hath left to his church , and to act thereat in our outward carriage the persons of guests and friends . and therefore , howbeit the inviter be a great person , the manner of invitation is familiar , and our not acceptance the more offensive . chrysostome declaiming against such as were present , and did not approach to communicate , saith , the king table is here , the king himselfe is present . why standeth thou yawning ? if thy garments be cleane , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit downe and participat . in the english booke of common prayer , there is an exhortation to bee made to the people , when they are negligent to come to the table , where we have these words , ye know how grievous and unkinde a thing it is , when a man hath prepared a rich feast , decked his table with all kinde of provision s● that there lacketh nothing , but the guests to sit downe and yet these who be called ( without any cause ) most unthankefully refuse to come . the exhortation seemeth to ●ee dr●w●e out of that place of chrysostome , but they omit the 〈◊〉 words , sit downe and participat . for all the 〈…〉 the first part of the comparison , they bid not the communicants sit downe . but they must kneel and receave , that which is reached to them . so that there is no more use of the table , then if it were a cupbord or altar . fourthly , if we should kneel , because we are receaving a gift , by this reason wee should kneel , when wee receave any benefite or gift of god , as for example , when we are taking , eating , drinking , our ordinarie meat and drinke . if yee will say , the sacramentall is holy bread , the other common , then yee confesse ye kneel , because of the holinesse , that is , the setting a part of it to a holy use , and that is idolatrie . if ye will say , ye receave a greater gift , then when yee receave your ordinarie food , that is no more , but then there is a greater motive . yet , if because a gift , then whensoever , or whatsoever gift ye receave , ye ought to kneel . god deserveth thankes for the least of his benefits , and is to bee adored for whatsoever benefite spirituall or temporall receaved , in the time of divine service , or out of it . for this is the common doctrine of the school men , eundem honorem adorationis , atque eodem modo deo esse deferendum , etiamsi varia sunt ipsius beneficia & attributa . that is , that the same honour of adoration is to be given to god , and after the same manner , howbeit his benefites and attributes are divers . for the reason upon gods part that moveth us to adore him , is the excellenie of his dignity . all his attributes concurre to make up this excellencie , whatsoever benefite move us , never so meane , hee deserveth honour , because bestowed by so great a lord , who is the fountaine , & primum principium . when the israelites were to be cured miraculously by looking up to the brazen serpent , a type of christ , they kneeled not . it is a frivolous objection , and scarce worthie the answering , when they say , what wee may crave upon our knees , wee may receave upon our knees . they should conclude , we must receaue upon our knees . but neither the one , nor the other doth follow . for wee crave our daily food upon our knees , and rayment , therefore by their reasoning wee should kneel with reverence , when we receave our food in at our mouth , or put on our doublet . yet say they , what wee crave of god upon our knees in publike worship , wee may receave upon our knees . but this is yet as frivolous . for wee may crave in time of publike worship upon our knees things necessarie for this temporall life , and so wee doe , when in the lords prayer , we say , give us this day our daily bread . further , the diff●rence of place and time , is but a difference in circumstances , and altereth , not the nature of worship , and so i may receave upon my knees , whatsoever i may crave of god in privat worship upon my knees ; if this kinde of reasoning were good . but it is not the diversitie of the time or place where wee receave the benefite , more then the diversity of the benefite it selfe , that is the ground of adoration , but gods excellencie , as we said before . next , they consider not , that these three things are to bee clearly distinguished , a blessing or sanctifying of the creature , or meane god hath appointed , either for our temporall or spirituall life ( of which some are reckoned by l. pag. 85. 86. ) before the use , the use it selfe , and thanksgiving after the use . blessing before meat , the use of the meat in enjoying it be receaving , eating , drinking , and thanksgiving after , blessing before the reading preaching or hearing of the word , the act it selfe of reading , hearing , preaching , and thanksgiving to god after , blessing before the receaving of the sacrament●ll . elements , the receaving and participation it selfe , and thanksgiving after . they aske , if humility and reverence be not requisite in the act of receaving the sacramentall elements . i answer , yes , in all religious exercises , at the hearing of the word , reading of the word , &c. but it followeth not , that there should be humiliation upon our knees because humility of minde is required , nor adoration , because reverence is required . is there no reverence nor humility , but in kneeling before dead and senslesse creatures ? there is a damnable humility , plausible to will-worshippers and idolaters , condemned , coloss. 2. 23. peter was censured , when hee refused , that christ should wash his feet . it is christs honour to command , obedience upon our part is true humility . humility is an habit , adoration is an act . the act of humility is immanent , whereby a man resteth content , and well pleased with his owne estate and ranke , and doth not conceat greater worth in himself , then there is , specially in comparison with god. but adoration is a transient act , whereby a man goeth out of himselfe , as it were , to direct some homage , and worship to god. such like reverence is a common adjunct to all sorts of worship , preaching , praying , praising , adoring , but is not a distinct kinde of worship , as is adoration . the pretence of reverence cannot be a sufficient reason for altering the ordinance of christ and the opinion of reverence , hath often beene the dame and nour●e of manifold superstitions , saith doctour morto●n●● to concludes that because wee must use reverent gesture in receaving the holy communion , therefore wee must kneel in the act of receaving , is to condemne our owne church , and other reformed churches of want of reverence . vnlesse yee will say , sitting is reverent for some , to take in passing for others , but kneeling for scotland . so may the monkes conclude , saith doctour● ames , wee must have garments , therefore wee must in one order have blacke , in another white , in a third gray , and so forth . if any judicious reader will review all their reasons or pretences for kneeling , hee shall finde , they inferre a duty to kneel , and consequently an indirect taxing of christ , and his apostles , and all others in ancient time , or in reformed churches , who have not kneeled . and if there were no more , this alone may let them see the weaknesse of their reasoning . seeing kneeling in the act of receaving the sacramentall element is idolatry , and cannot be used but idolatrously , it followeth , that kneeling in the act of receaving brought not in a●tolatrie or bread worship , as some divines construing charitably , some old writers , or mistaking counterfeit workes for genuing , have imagined . we may observe other ushers to have prepared the way for bread worship by kneeling . after that the virgine times of the first age or prime primitive , that is the apostolicall times were past , changes entered . they were not content to sit , but at some time , and more frequently stood . they left off distribution and breaking of bread with other , and receaved out of the minister or deacons hand . other words were substitute in place of christs words . in processe of time , the women might not receave the bread with their naked hand , but in a clean linnen cloath or napkin . and in many places the cuppes had pipes , whereby they sucked the wine out of the cuppe . at length the communicants were not suffered to receave with their hands , but in at their mouther . and this proceeded from a sup●rstitious reverencing of the signes , which ended at last in bread worship , saith vossius , et san● consuetudo altera ing●r●ntli panem in os , circa annum sexc●nt simum demum ●●pisse videtur , neque id aliunde quam à superstitiosa veneration signorum , quae in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tandem evasit . adde also the corrupting of the doctrine with the opinion of the reall presence , and worshipping of images , which entered both about one time . after the worshipping of images , which master moulins calleth the elder sister , followed bread-worship . an advertisement to the communicants . we are all bound to maintaine the puritie and integritie of gods ordinances , which wee had in possession since the reformation . and therefore cannot communicate , where the gesture is changed , and distributing of the elements by the communicants is wanting . no man will be so carelesse of his legge or arme , as to suffer them to be cut off , but will venture himselfe for their preservation , or preservation of the least joynt of his fingers , howbeit they bee not such noble parts of the body , as the head and the heart , without which the body can not subsist . farre lesse ought we to tollerate such a horrible stumbling block , as kneeling in the act of receaving the sacramentall elements , eating , and drinking . whosoever countenanceth such communions , is accessorie to that deformation and mutilation . for if none would communicate with the ring-leaders and introducers , they would be forced to desist , had desisted long ago for shame , and had returned to our former practice . the kneeler is the thiefe , but the communicant is the recetter . some thinke , they may , if they have liberty to sit themselves , and to reach to the nearest . but they should not looke to their owne personall priviledge , but to the liberty of the whole church and congregation , where they are members . if some citisens would give way to the enemie , upon condition they enjoyed their owne liberty , would they not bee counted traitours and betrayers of the city . next , that liberty shall be permitted only for a time , till others be drawn in after them , and then they shall be deprived of that libertie . but ye will say , shall i separate from a church . i answer , when a congregation is devided , that part which doth not communicat is a part of that church , as well as that which communicateth , and both maketh up but one congregation or church , howbeit they bee devided in that particular act . as both the parts of the house make up but one house , notwithstanding there be a rift in the wall . next , the part which communicateth not , adhereth to the reformed church of scotland , of which every particular congregation is but a part . now , the most part , if not the two parts of the congregations have admitted no alteration . and as for the number of kneelers , it is very small in comparison . yet it is hard , say ye , to want the benefite and comfort of the sacrament . but what comfort or benefite can y●e finde , if ye be accessorie to the introduction of such alterations , and setling of such a stumbling block in the congregation . when we cannot communicate but by committing a sinne , our forbearing is no contempt , and the lord who hath promised to bee a little sanctuarie to his people , when they were to bee scattered among the heathen , ezech. 11. 16. will supply our want . doctour featlie saith , that neither the only , nor principall thing to bee regarded in the sacrament is our benefite , but gods glorie , and the testification of our obedience to his ordinance . non potest autem videri sacramenta contempsisse , cui non licet eaita percipere ; ut sunt à domino constituta , & a●sit ut ullos necessitatis casus imaginemur in quibus liceat ordinationem domini viol●re . that is , wee cannot seeme to have contemned the sacraments , who a●e not permitted to partake of them , as they are appointed by the lord. farre be it from us to imagine any causes of necessity , by which wee may violate the lords ordinance , saith beza . this answer may serve , if the case were so hard , that they could not have the occasion of the right and pure administration of the sacraments else where . but , praised be god , as yet they may have it not farre from the dores . of festivall dayes . in the explication of the first head of the first booke of discipline penned anno 1560 , the first yeare of universall reformation , it was thought good , that the feasts of christmas , circumcision , epiphanie , with the feasts of apostles , martyrs , and virgine marie , be utterly abolished , because they are neither commanded nor warranted by the scripture , and that the obstinate maintainers of those and the like abominations be punished by the civill magistrat . here utter abolition is craved , and not a reformation of abuses only , and that because observation of such feasts have no warrant from the word . in the generall assembly holden at edinburgh , anno 1566. the later confession of helvetia was approved , but with speciall exception against the same five dayes , which are now urged upon us . it was not then the popish observation only , with the popish opinion of worship and merit , but simpliciter all observation , that was disallowed by them . in the assembly holden anno 1575 , complaint was made against the ministers and readers beside aberdeene , because they assembled the people to prayer and preaching upon certaine festivall dayes . yee see not onely prophanitie , but preaching and prayer of purpose upon festivall dayes were judged rebukable . it was ordained likewise , that complaint be made to the regent , upon the towne of dunfreis , for urging and convoying a reader to the church with tabret and whisle , to reade prayers all the holy dayes of christmas , upon the refusall of their owne reader . item , an article was formed to bee presented to the regent , craving that all dayes heretofore keeped holy in time of papistrie beside the lords day , be abolished , and that a civ●ll penalty bee inflicted upon the observers . in the assembly holden in aprill , anno 1577. it was ordained , that the visitour with the advice of the synodall assem●ly , shall admonish ministers , preaching or ministring the communion at easter or christmas , or other like superstitious times , or readers reading , to desist , under the pain of deprivation . ye see reading , preaching , and ministring the communion at th●s● times was forbidden , and not onely cessation from worke , and excesse of banketting , playing , &c. in the ninth head of the first booke of discipline , wee have this reason set downe against e●ster communion , your honour● ar● not ●gnor an t how superstit●ously the people run to that action it pasche , even as if the time gave vertue to the sacrament , and 〈◊〉 the rest of the whol● yeare , they are carelesse and negligent as if it ●ppertained not to them , but at that time onely . and for this reason other times were appointed by that booke for that holy action . in the generall assembly holden anno 1590. king james praised god , that he was b●rne to be a king in the sincerest church of the world , sincerer then the church of england , for their ●ervice was an 〈◊〉 ●asse in english , sincerer ●hen geneva it selfe ; 〈◊〉 they observed pasch and yoo le , and what w●rrant , 〈…〉 for that ? in the assembly holden anno 15●6 . when the covenant w●s renewed , superst●t●on and idolatrie bre●●ing forth in keeping of festivall dayes , setting out of b●nefires , and singing of carrols , are reckoned among the corruptions , which were to bee amended . in the parliament holden anno 1592. wee have acts to this purpose . the pulpits have founded from time to time against all show of observing these dayes . but in the pretended and null-assembly holden at perth , anno 1618. it was concluded by a number , not having power of voice , or broken with threats or allurements , that every minister shall make commemoration of the birth , passion , resurrection , ascension of christ , and sending downe of the holy ghost , upon the dayes appointed for that use , that they make choise of severall and pertinent texts of scriptures , and fraime their doctrin and exhortations accordingly . this their conclusion was ●●tified by act of counsell , and proclamation was 〈…〉 , upon the 26. of october following , comma●ding cessation from all kinde of labour or 〈…〉 these five dayes , appointed to be dedicate 〈…〉 , to the effect the subjects may the better at end the exercises , which are to be keeped in the churches at these times . reasons against the festivall dayes . we shall consider these dayes , first as they are called holy , next as they are called festivall . our first reason . god only hath power to sanctifie a day , and 〈◊〉 it holy , that is to separate it from a common ●se ●o holy exercises . zanchius affirmeth , that it is proper to god to choose any person , or any thing to consecrate and sanctifie it to himselfe . willets , that it belongeth only to the creatour , to sanctifie the creature . perkinse , kuchlinus , and others , say the like . master cowper , pretended bishop of galloway , confessed no king , no church could make an holy day . the like was acknowledged by master galloway , in one of his christmas sermons . but so it is , that god hath permitted six dayes to man for the worke of his calling , and selected the seventh to himselfe , to be spent in his service . seeing therefore god hath given libertie to man to worke six dayes , and counteth them common and prophane , no man ought to be compelled to keep them holy , but when god himselfe maketh exception , as hee did by the yoke of some anniversarie dayes under the law , or calleth us to a present humiliation or thanksgiving . the civill magistrat may command cessation from worke for a politick end , as weapon-showing , exercise of armes , defence of a city or sort of the countrey , but that is not to enjoyne a holy day , nor yet a meere idle day , but that oeconomicall and privat worke give place to publike and politick . paraeus in epist ad romano cap. 14. dub . 4. tametsi rectè quidem sacra quotidiana concionum & precum publicè instituuntur , tamen omnes ad ea adstringere durum esset . the doctour saith , some dayes were made holy , not onely because they were dedicated to the worship of god , but because a speciall worship was appointed by god , and appropriated to them , as the feast of the passeover , or whi●sunday . other times were holy onely by reason of the use or divine worship performed on them , and not for mysterie or solemne worship appropriated to them . he saith , our divines meane only , that it is only proper to god , to make dayes holy after the first manner , but not after the second , which is false , as may appear by their description of sanctifying a day , which is generally to set it apart to an holy use , and not to a mysticall only . next , by such an answer men make holy dayes like the lords day . his comparison with the temple of jerusalem , and the synagogues and christian churches will not helpe him , unlesse the synagogues and christian churches answer in holinesse to the sabbath and the lords day , as hee saith , the temple did to the anniversarie feasts , which , i trust , hee will not maintaine . and this same comprison of time and place shall cleare and confirme our argument . for as no man can sanctifie a place , or make it holy but god , that is , set it so apart from all worldly uses , that it shall bee a prophaning of it to entertaine any worldly purpose or ●riste in it , or carrie a vessell through it , and to be bound to holy exercises in it , otherwise it cannot bee said to be sanctified , and set apart to god , if it stand up like an idol , so no man can sanctifie a day , that is , set it so apart to god , that when it recurreth weekly , monethly , or yearly , we must not use worldly , but must use holy exercises . but the first is true , none but god can appoint such a place , and under the new testament he hath appointed no such place . christian churches or houses are builded for the commoditie of gods people to defend them from the injurie of the weather , to serve them to sit in commodiously , when they are conveened to serve god , which use is civill , and is common to houses builded for civill meetings . the congregation may permit the use of their church to a civill meeting , without prejudice to their owne libertie to meet when they have occasion . nex● , the congregation is not bound to meet in that house , but may forsake it , and take them to another . but if it were sanctified and set apart to god , they should be bound to use it . our churches then are dedicate to the communalty of the faithfully , w●thin such a precinct for the uses foresaid , as a stateh●●●e or judgement hall may bee dedicate to a citie , but they are not sanctified and made holy to god. our prayers are not more holy or better heard in this or that temple , then at home , saith whittaker in his answer to dur●us , but that god is more moved , when the faithfull meet together to pray . impertinently doth the doctour alledge the houres appointed for preaching in the weeke , or prayers morning and evening . for these are not houres sanctified , or consecrated to gods service , but the most convenient times men finde in their wisedome , when most may resort to hearing of sermons and prayers , which m●y and ought to be changed , when occasions offer a more convenient time . so time is designed occasionally , not dedicat or sanctified . time is made to serve gods people , and not gods people made to serve the time , or to serve god , because it is a holy time . after i had finished this worke of reexamination , there came to my hands some unsound tractats upon the sabbath . whereupon i thought good to insert in this place , as the most pertinent , this short disconrse following , of the sabbath . the light of nature leadeth a man , acknowledging that there is a god , and to be worshipped , to acknowledge also , that tim●s should be set a part for his worship , and not onely that , but also competent and sufficient times . but nature cannot lead us without further direction , to setle upon one of the seven dayes , more then upon one of eight , ten or twelve . the lord set downe one in the circle of seven to bee observed perpetually , and universally by all that were to worship him . in his wisedome he could best discerne what time might be spared . in respect of this perpetuity , and universality this determination participateth of the nature of a law morall . for this cause it was placed in the decalogue among the precepts purely morall , and participated with them of the same prerogatives . it was delivered by god himselfe , written in tables of stone , and preserved in the arke as the rest were . the determination of such a seventh day in particular , was made also by the lord. both the determinations are divine positive , the first unchangeable , the second changeable , but yet only by divine authoritie . the ten precepts of the decalogue , are called ten words , deut. 4. 13. that is , as one expoundeth , ten sentences , or as vossius addeth , soultentiae praecipientes , preceptive sentences . and yet there are fourteene sentences for precepts in the decalogue . how then are there but ten words , hee answereth , there are ten chiefe , and principall , the rest are secundarie , and like appendicles . primum istud in confesso est , quam●is quatuiorde●im inveniantur sentent●● in decalogo , quibus aliquid praecipiatur , tamen dec●m esse duntaxat primarias & principes : caeteras secundarias ; & altarum quasi appendices . vnde & moses decem verba & graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt . in the fourth commandement , there are three preceptive sentences . the first is the principall . some reason after this manner . the lord saith not , remember thou , keepe holy the seventh day , but remember thou , keepe holy the sabbath-day , and in the end , he sanctified the sabbath-day , hee saith not that seventh day from the creation , howbeit it was so for the time . but that seventh was to be changed , and the sabbath was to be fixed upon another seventh day . but to come nearer to the purpose , that this commandement requireth not directly the seventh day from the creation , but the seventh day in generall , appeareth by the reason , which enforceth not necessarly the seventh day from the creation , that wee should rest the same day that the lord rested , but that wee should rest from our workes the seventh day , as hee rested from his . which seventh , as under the law he appointed to be saturday , so under the gospell , sunday , the substance of the commandement remaining . see master cartwrights catechisme . but to come yet nearer . the lord might have created the world in six houres , as easily as in six dayes . hee might have done it in a moment , or have taken eight ten or twelve dayes . the lord would do neither the one , nor the other , but conformed himselfe to that space of time , which in his wisedome he thought sufficient for man to doe all manner of workes of his owne . this paterne doth not concerne his peculiar people of the jewes onely , but both jew and gentile , and not for a time onely , but to the end of the world , as if the lord would reason after this manner with mankinde , what needed me to have spent six dayes in creating the world , for i might have done it in one ? or wherefore stinted i my selfe at six , i might have taken ten ? you may easily then consider wherefore i have done it . i did it , that thou may doe the like : do all thy workes and businesse in six dayes , and rest the seventh . the imitation lieth in this then , not so much that wee rest upon such a seventh day , as upon a seventh . there is equitie in it indeed , that seeing the lord hath granted us six dayes to worke , wee should rest the seventh , but the force of the reason lieth chiefly in this , that the lord purposly tooke six dayes , and rested the seventh , to be a paterne to men , howbeit with all in setting downe that paterne , he considered that equity . that the precept concerning the sabbath , concerned not the jewes onely , but all mankinde , appeareth also by this , that it was given to adam in the beginning , gen. 2. 2 , 3. whereas some would have here an anticip●tion , and the words to be referred to the time , when the lord rained manna , and forbad his people to gather upon the seventh day , exod. 16. as if the sabbath had never beene institute or observed before . this were a strange anticipation , to make mention of the blessing , and sanctifying the seventh day , without so much as an inckling of the proper time , which is assigned by them , which fell not forth till 2453 yeares or thereabout , after the weake of the creation . next , the words are knit together by the same copulative with the present historie , hee ended his worke on the seventh day , and herested on the seventh day , and he blessed the seventh day , and he sanctified it . the blessing and sanctifying then were not destinate to bee done 2453 yeares or thereabout afterwards , but presently when he had ended all his worke of creation , hee blessed and sanctified , that is , by blessing sanctified , that is , separate to a holy use , as the minister blesseth when he separateth bread and wine from a common to an holy use at the lords suppe● . or , he blessed and sanctified , that is , praised it , and sanctified . for the originall word signifieth also praising or rejoycing , as gomarus himselfe bringeth exemple of praising , out of psal. ●8 27. and philo judaeus expresseth it by praising ▪ every dayes , workes had the owne commendation , but now looking upon the whole frame , the order and harmonie of it , he rejoyced , and pra●sed it , and sanctified that day . after he had perfited the worke in six dayes , he added honour to the seventh day following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith philo ●udaeus , that is , which when hee had praised or commended , incontinent hee deinzed to call it holy , as gelenius translateth . further , there is no mention of blessing the seventh day , exod. 16. gomarus alledgeth , that twice as much manna fell on the sixt day , as upon any other day , there is no warrant for it , but onely that they were commanded to gather twice as much that day . suppose his conjectute were true , that were a blessing of the sixt day , and not of the seventh . but as i have said , there is no mention of blessing in that place . but so it is , th●t when he blessed , he sanctified ▪ and seeing wee reade not that he blessed it , when he ceased from raining manna , but when he had ended the worke of creation , it followeth that then he sanctified . consider againe , that in exod. 16. mention is made of the sabbath , as a time of rest appointed before , vers . 23. to morrow is the rest of the holy sabbath unto the lord. vers. 25. to day is a sabbath unto the lord. vers. 26. but on the seventh day which is the sabbath . they had neglected , or were forced to neglect that day in egypt , where they were not suffered to rest on that day , and therefore he putteth them in minde of it , and exacteth the observation of it , which was now neglected of other nations . consider againe , that soone after when the decalogue was promulgate upon mount sinai , the reason given for the observation of the sabbath , was not , that the lord rained manna six dayes , and desisted the seventh , which concerned onely the iewes , but that hee created all in six dayes , and rested the seventh , which concerned all mankinde . were it not ridiculous to imagine , that god spent six dayes in creating the world , and rested the seventh , onely for the iewes , to whome hee was to intimate the sabbath 2453. yeares after . but ye will say , what needed adam a sabbath-day in the state o● innocencie ? i answer , because the dressing of the gard●n was committed to him , and he was to live an animall life , which would draw with it some distraction . therefore the lord would have a day appointed , wherein he might be wholy sequestrat from other affaires . further , howbeit adam was in the state of innocencie , yet his state was mutable . whereas it is alledged , that there was no positive precept given to adam in paradise , but the eating of the forbidden tree , i answer , none meerly positive , but that . but this is not meerly positive , but determinative , of the indefinit time required by the law of nature , which urgeth a time for sequestration . some thinke , that adam fell the same day that he was created , and therefore that the sabbath was sanctified after his fall . but the imposing of the names upon the creatures , the precept concerning the forbidden tree , the tentation of adam and eve , &c. move others to thinke otherwayes . lyd at agreeth not , either with too short time , or yet three yeares , which were too long , but with those who alledge eight moneth wanting a week , that hee might be the more sensible of his fall and defection , after hee had for a certaine space enjoyed the pleasures of that estate . but suppose adam fell upon the sixt day , yet the sanctification of the sabbath after , was for all mankinde , and not the iewes onely . but yet we have no mention made , that the patriarchs observed it . what then ? it is sufficient , that it was instituted , howbeit the observation had beene neglected . but wee must judge more charitably of the holy patriarchs , that they were observant of the institution receaved by tradition from adam . they receaved the law of sacrifices and other positive lawes , by revelation , by oracle , and by d●vine inspiration , saith doctour francis white in his treatise of the sabbath . is it likely then , they observed not a set day , or wanted direction what day to observe , or that the lord would hav● set any other day for ordinarie . some gather the observation from noahs sending forth the dove the seventh day after her returne , and againe the seventh day . that it is likely , noah was taken up with holy exercises , every seventh day hee sent forth the dove , and that he sent it forth rather then , then any other time , because hee was craving and expecting good successe . but i will not stand upon this . junius approveth the opinion of the hebrew doctours , who all agree , that there passed seven dayes betweene the going of the people out of egypt , and the drowning of the egyptians in the red sea , and therefore there were seven dayes appointed for the feast of the passeover . he confirmeth their opinion with his owne reckoning in his annot . upon exod. 12. vpon deut. 5. he noteth , that is was the sabbath , that day pharaohs hoast was drowned , and the people of israel sang that song of triumph , exod. 15. the apostle in the epistle to the hebrewes , chap. 4. proveth , that there is a sabbatisme me , or keeping of a sabbath yet remaining for the people of god , and all beleevers , whereinto the incredulous were not to enter , and to this purpose citeth a passage out of the psalmes . there the incredulous are threatned to be excluded from rest , which was to come : for there were two rests already past in davids time , the one beginning at the rest of god from his workes , which were finished from the foundation of the world , and the other , when josue brought the people into the land of canaan . the apostles enumeration had not beene sufficient , if the sabbath day had not beene observed from the beginning : for he maketh not mention of another sabbatisme past before davids time , but two , whereinto man entred . there was no oth●r sabbath then in davids time , beside that rest in canaan , except that which was from the beginning , and consequently the sabbath observed in his time , was all one with that which was observed from the beginning . the rest of the sabbath is called gods rest or sabbath , because god was the instituter of it , gave exemple himselfe to man , and appointed it for his owne worship , levit. 23. 1. and 28. 2. jesa . 56. 4. ezech. 20. 20. exod. 16. 23. if the words of the apostle were taken only for gods owne proper rest or sabbath , the apostles reasoning had not beene pertinent : for david maketh mention of a rest , whereinto men might enter , and were exhorted to enter in , but men cannot be said to enter in gods owne proper rest . the sabbatisme which is to come , is called gods rest , and yet men are said to enter in it . further , if the first rest were so called only , because it was gods owne peculiar rest , it would fol●ow , the thy sabbath enjoyned to man had beene omitted , and the apostles induction had beene unsufficient . requies s●b●ati dicitur ● ei , tum fo● maliter , quia in die septimo qui● vit peus à creatione , tum exempla●●ter & efficienter , qui● quies hominum in sabbato , & cultus sabbati institutus est à d●o ad exemplar quietis dei in sabbato , saith cornelius a lapide , a professour in lovaine . and a little before , after hee hath opened up the three rest● , the rest of the sabbath enjoyned to man , the rest of the people of god in the land of canaan , and the eternall rest in heaven , hee inferreth , that the rest of the sabbath was in use before the law of moses , even from the beginning of the world , or else the apostles reasoning cannot hold . hinc satis clarè elicitur & evincitur , sabbati cultum & requiem in us● f●isse apud homines ante le●em mosis , ab origine 〈…〉 licet id neget abulensis in c. 23. levit. 4. 3. ) ut s●●i e●diem septimum homines colerent , eoque à laboribus qui●s●r●nt , in memoriam & gratiarum actionem creationis , 〈◊〉 sui quam totius mundi , quam deus complevit die septimo : alioqui enim vim non haberet discursus & argumentum pauli , ut patet exdictis . howbeit scripture bee sufficient for confirmation of this truth , i will adde for superaboundance some footsteps of the first institution , which were found among the gentiles . whence came the name of septimane weekes to be receaved among the ethnicles of old . not from the jewes , for they abhorred their customes , and derided their sabbaths . not from astrologians , for distinction of dayes by weekes was more ancient , then the imposing of the names of the planets upon the dayes of the weeke . or ptolem●● his time , who wrote about the yeare of our lord 140 as rivetus proveth by the testimonie of georgius syncellus , and philoponus . the ancient greek poets cited by them for the name of weeke , i omit . i onely adde the testimonie of scalig●r . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex diebus dicitur septiman● , res omibus , quidem orientis populis , ab ultima usque antiquita●e us●ata , nobis autem enrop eis vix tandem post christian●smum . recepta . hee saith , from the upmost antiquitie his systeme of dayes in a weeke , was in use among all the orientall nations . but that was the part of the world , which was first planted , and where the holy patriarches lived . whereas , he saith , this colection or distinction of dayes in weekes , was not receaved in europe till christiani 〈◊〉 . entred , testimonies of ethnick poets , alledged by ●●vetus , make good , that the name of weekes was more ancient , even among the latines . i adde also that place in genes . 29. 27. where laban saith to jacob , fulfill her weeke . whither he meant a weeke of dayes , or as others interpret , a weeke of yeares , it is all one . for seven yeares was never called a weeke of yeares , but where seven dayes was called a weeke of day●s . whence then could this so ancient a circuit , or circle of dayes come , but from the patriarches , who observed that circle , because of the seventh-dayes-sabbath , or from the first weeke of the creation it selfe . wee have not onely the traces of weekes among the ancient ethniks , but also of the seventh day in speciall . i pretermit the testimonies cited by rivetus out of homer , linus , and callimachus ; who make mention of the perfiting of the worke of creation the seventh day . i content mee with the testimonies alledged for observation , in some sort , of the seventh day , by casaubon , commencing upon that place of suetoni●●● , diogenes grammaticus disputare sabbutis rhodi solitus , vententem , ut se extra ordinem audiret , non admiserat ! ac per servalu● suum in septim●● diem dis●ulerat . where he bringeth in lucian , making mention of resting dayes granted every seventh day to children who were at schoole : vul●atius gallicanus ; that souldiers exercised themselves upon the seventh day in archerie and armes : dampridius , that alexander severus went up to the capitoll upon the seventh day , when hee was in rome , and frequented the temples : in this same place suetonius reporteth of diogenes the grammarian , that if any were desirous o●heare declamation or discourse , he differred them to the seventh day . eusebius saith , that alm●st all , as well ph●losophers as poets , understood , that the seventh day was more sacred then other dayes . phil● jud●eus 〈…〉 cited saith , it was an holy day not of one 〈◊〉 region only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but of all . and in another place he s●ith , our law admonisheth all of duetie , 〈◊〉 , grecians , the inhabitants of the ●les , and the continent , 〈◊〉 the orientall people , the entrop●cans , and the 〈…〉 even the whole habitable world to the uttermost coasts : for who doth not honour that holy day returning every weeke . buxtorsius telleth us , that the jewes at this day thinke , christians and others shall bee phnished , because they keepe not their sabbath . and this i beleeve , they thinke not of their other holy dayes . i will close this point concerning the first , institution of the sabbath with pointing at the testimonies both of ancients and neotericks . tertullian reporteth , that the jewes hold that the lord sanctified the seventh day from the beginning , and that thereupon when the law was given , the lord said , rem●mber . gen 〈◊〉 ardus in his chronologie affirmeth , that the hebrew doctours taught so . peter martyr citeth rabbi agn●● , broughtoun in his concent alledgeth rambam and aben-ezra . philo judaeus his consent ye had a little before . cyprian de spiritu sancto . chrysostome hom . 10. in genes . 2. epiphanius contra heresin anoet● haeres . 51. the doretus 〈◊〉 est in genesin . augustine epist. 86. ad casulannm . waleus in his dissertatio de sabbatho , citeth luther , calvine , zwinglius , beza , p. martyr , bullinger , zanchius , vrsinus , gualtor , aretius , bertramus mercerus , antoniu● faius juntus , paraeus , alstedius . rivetus in his dissertatio de origaine sabbathi , addeth other neoterikes . dan●ws , ho●pinian●s , chimnitius , gerardus , marloratus , with some others , and popish writers , eugubinus , gen●brardus , cornelius à lapide , and emanuel sa. a diligent reader may easily finde moe , affirming that the sabbath was instituted at the beginning . seeing the sabbath was observed from the beginning , it was not instituted in the wildernesse , but only renewed to the people of god , and enjoined to them with solemnitie , both because of their owne neglect , or forced prophanation in egypt , as also , because it was neglected among other nations , who observed it not , or not in the right manner , but rather prophaned then sanctified it . the question ariseth , whether it was then onely morall , or partly morall , partly ceremoniall . but the question should bee stated other wayes . for there is a difference betweene these two questions , whether the sabbath of the jewes was partly morall , partly ceremoniall , or whether the fourth precept , as it standeth in the decalogue , was partly morall , partly ceremoniall . that the iewish sabbath was partly morall , partly ceremoniall , is the commun and receaved opinion , which , for mine owne part , i would be loath to contradict , even taking ceremoniall for typicall and profigurative of our 〈◊〉 purchased forus by christ. but it followeth not , that the fourth precept , as it standeth in the decalogue , is partly morall , partly ceremoniall in that scene , that is typicall and prefigurative . there is nothing in the 〈◊〉 precept , as it was promulgat upon mount sinai , ranked among the rest of the morall precepts ; placed in the midst , and written with gods owne finger in ●ibles of stone , that soundeth any way to typicall ceremonie . at other times when the ceremonies of the law were intimated , then were typicall and ceremoniall precep●s delivered . it is true , when the fourth precept was promulgated , it was accommodated to the state of man after his fall . ●or strangers within our gates must cease that day from all manner of workes , which might give offence to gods people , which needed not to be enjoyned in the state of innocencie , or , if mankinde had continued in the bosome of th● church , and had not made defection falling in a second fall . but that specification of persons bound to 〈◊〉 worke , was not a ceremonie , but a needfull 〈◊〉 in respect of the time . the reason in the precept is morall , and the end of the cessation and rest is morall , to wit , to sanctifie , and keepe holy the sabbath-day . to sanctifie is taken in a generall notion ; and without reference to ceremoniall exercises , or legall more then evangelicall . the leg●ll offices were commanded by other lawes , which were positive . but white to prove that the word sanctifie is taken in a particular notion , alledgeth deut. 5. 12. remember to sanctifie the sabbath-day , as the lord thy god ●ath commanded thee . this maketh nothing to the purpose ; for the word sanctifie may be still taken in a generall notion , to sanctifie the sabbath , as the lord commanded before at the deliverie of the law . suppo●e the word were to be taken in a particular notion in that place , moses applying it as an interpreter and expounder to that present time , it followeth not , that it was so taken at the promulgation and engraving in ●ables of stone , for at that time there was no sacrifices appo●●ed for the sabbath , but afterward , numb . 28. and s●●●ing on the shew-bread , levit. 24. but these things were ceremoniall , belonged onely to the priests , and not to all and every one of the people , and were commanded afterward . so was the precept of kindly fire , which was but temporall , and that the sabbath be observed as a memoriall of their deliverie out of egypt , deut. 5. 15. which saith master ainsworth , seemeth to have fallen forth upon the sabbath day . to be a sign● , that the lord did sanctifie them , was also set downe afterward , as one of the ends of the observation , exod. 31. but yet that was not to be signum obsig●●ns , a sealing ligne or sacrament , but onely a declarative sig●● or indicant , or document , that god was the santifier of his people , or an argument , as others call it , or a publick note and signe of their profession , to distinguish betweene the observers of the sabbath , as a holy and sanctified people from others . but this may bee common to iewes and christians . the mutabilatie of the seventh day from the creation , maketh it not ceremoniall ; for a thing may bee mutable , and not ceremoniall . to appoint the seventh day to bee observed and sanctified , is not a ceremonie , unlesse the word ceremonie be abused , and taken more largely , then for a thing significant or typicall . it is properly but a politick order , determining a time for the worship of god , to bee a memoriall of the creation , and gods rest the seventh day followed indeed upon the observation of that day , but was not the only nor principall end of the institution ; for then that should have beene the chiefe or onely exercise on that day , to contemplate and meditate upon the creatures . god propoundeth his worke of creation , and resting the seventh day , not as the onely subject to bee mused upon , but as an example for the observation of a seventh day sabbath . howbeit of the setting of that seventh day from the creation , the prerogative it had to bee the day of gods rest from the worke of creation , and therefore made choise of , yet perse & directè , of it selfe and directly , as suarez speaketh , it was not appointed for commemoration of such a worke , but to worship god for himselfe , for his owne majestie and excellencie . to end this point , wee must not confound precepts , concerning ob●ervancies and ceremonies , with morall . the ceremonials are only appendicles , and have their owne positive lawes for their ground . if because there be some ceremoniall precepts concerning the sabbath , delivered afterward or apart from the promulgation of the decalogu● , the fourth precept shall be holden , partly morall , partly ceremoniall : by that reason other precepts also of the decalogue , shall bee partly morall , partly ceremoniall , for both the ceremoniall and judiciall law , saith master dow , have in them something , which is juris moralis , and so farre forth are contained under the morall precepts . swarez likewise saith , nihilominus tamen in illis ceremoniis seu observant i●s sunt quaedum rationes generales , que secundum se pertinent ad moralem rationam vir●utum , u● de se abitr●hunt à particulari significatione & ritu veteris legis . in a word , there is nothing ceremoniall in the fourth precept , no positive worship , either legall or evangelicall , enjoyned , but only sanctification , in generall without determination either of the one or other , no type or signification of things to come expressed , yea , or intended , saith swarez , but only the institution it selfe renewed with accommodation to the state of man after his fall , of which i made mention a little before . all the determination , which is added over the naturall and morall obligation , to se apart a time to holy exercises , is divine positive , not ceremoniall or typicall : for divine postive is more generall , and comprehendeth also other lawes imposed by god for order and policie in his church . howbeit wee 〈…〉 distinguish betwixt in the fourth pre●ept concerning the sabbath , and the sabbath , as it was observed by the people of god upon the imposition of more precepts concerning ceremonies and observances , yet even in their observation wee may observe some markes , whereby it might be discerned from their anniversarie feasts , and to bee ordained pr●marly for a morall use . the sabbath was observed every where throughout the land , and abroad , where they remained , in the wildernesse , in the places of their captivity and dispersion . the ceremoniall feasts on 〈◊〉 i●rusalem , whither iews and prose●i●s resorted from all countries , as at the pentecost when the firle tongues were sent downe , and whereat the apostle paul hastened to bee present . next , the ceremoniall feasts had some s●crifices and ceremonies appropriate unto them , which might not bee used at other times . the sabbath had only the doubling of the daily sacrifice at the appointed place , beside the ordinarie exercises throughout the land . thirdly , the sabbaths of anniversarie feasts were transfe●red to the ordinarie or weekly sabbath , if it was to follow immediatly , because the dead corps and meat prepared specially of herbs , could not be preserved without spilling or putrifying specially in those hote countries . non facimus inqu●●● , duo contin a sabbatha propter olera & prop●et mortuos . 〈…〉 restraineth this custome to the store moneth t●●ri . but the ordinarie or weekly sabbath was not drawne to the sabbaths of these anniversarie feasts . fourthly ▪ at the anniversarie feasts they might not fast , they were dayes of joy and festivity which ●orreth not with mourning of f●sting . see nehem. 8. 10. exod. 12. 14. num. 29. 15. and therefore these dayes were called chaggim , which is derived from a word , signifying wheeling about , leaping or dancing . the most solemne day of these feasts was called jom tob , a good or merrie day . the ordinarie sabbath-day was not called jom tob . see casaubonus , nor yet chag . they were not forbidden to f●st , yet they might fast . that injunction , exod. 16. 23. was a permission , not a command , or for preparation onely , not for eating the day following . yea , they not only might fast , but did it usually , at lest to the twelft houre , as hooker proveth by testimonies out of josephus , justinus , suctonius , balsam upon the 66. canon , called the apostles , saith , wee fast not upon the sabbath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest wee should seeme to imitate the jewes . augustine saith , god spake nothing concerning dining or fasting upon the sabbath , when he sanctified the seventh day , nor afterward , when hee gave precepts concerning it to his people . of these differences the reader may finde more in altare damascenum , page 667 , 668 , 669. the jewish sabbath which was the seventh day from the creation , was abolished at the resurrection of christ , because it had types and ceremonies annexed to it , which were shadowes of things to come . the ground ceasing , the observation of that day ceased also ; for the shadowes flee away when the body commeth in place . yea further , i will yeeld , that the abrogation was meant by the apostle , coloss. 2. 17. and under the name of sabbath there , is to bee meant onely the weekly sabbath , which is more then white craveth . not that i thinke , they answer sufficiently to those , who will have the word to be applied to the first and last day of anniversary feasts , which were also called sabbaths . but because i thinke these to bee comprehended under the name of feasts , whereof these sabbaths were the principall , and most solemne dayes . so that here is a perfite division of all their solemne dayes , to wit , that they were either feasts , to wit , anniversarie dayes , or new moones , which returned monethly , or the sabbath , which returned weekly . i so thinke the rather , because we have the like division , 1 chron. 23. 31. where the levits office is set downe , to offer burnt sacrifices unto the lord , in the sabbaths , in the new moones , and on the set feasts . and againe , in esay 1. 13 , 14. wee have the like . as for that , that the word sabbath is in the plurall number , it crosseth not this sense : for so is the weekly sabbath usually expressed by the greek translaters of the old testament ; and in the new testament also , matth. 12. 1 , 5 , 10 , 11 , 12. matth. 2● . 1. mark. 1. 12. mark. 2. 23 , 24. mark 3. 2 , 4. luk. 4. 31. luke 6. 9. luke 13. 10. act. 13. 14. act. 16. 13. in these places the word is taken either for one sabbath-day onely , or for moe . and so it may bee taken in this place , coloss. 2. and translated either sabbath , or as the late english translation hath , sabbath dayes . the sabbath-day is expressed in the plurall number for the frequent and often returning . by the way observe , that the old sabbath was not reckoned among the jewish festivall dayes . s●atiger saith , manifestò sabbata distinguuntur ( to wit esay 1. 13 , 14. ) à magnis diebus . the sabbaths are ●early d●stinguished from the great dayes , which were all one with chaggim . the iewish sabbath then , seeing it shadowed things to come , behoved to bee abolished . suppose it had not beene a shadow , yet even as it was but a circumstantiall point of the fourth precept , which is morall positive , it might have beene changed for a greater reason , then was the occasion of the choice of the former . for the resurrection of christ , and beginning of his triumph , after he had ended his course of humiliation , was a greater reason for making choice of the first day of the weeke , then resting from the worke of creation was for the seventh day before . the first respect of necessitie required abolition ; the 〈…〉 congruity . the first day of the weeke succeeded in the roome of the last day of the weeke , and hath beene observed in the christian church from her infancie to this day , without any change or contradiction . the apostles were conveened together that day , when the holy ghost descended upon them , act. 2. when paul had stayed at troas seven dayes , upon the first day of the weeke , being the seventh day of his abode , the disciples conveened together to break-bread , and paul preached and conferred with them till break of day , act. 20. 7. 11. the originall hath , upon one of the sabbath , but sabbath is put for weeke , because from the sabbath as the principall day , they numbred the rest of the dayes of the weeke to the next sabbath in order , first , second , third , fourth , &c. of the sabbath , and distinguished them not by the names of the planets . as when the pharisie said , i fast twice in the sabbath , that is , twice in the weeke , luke 18. 12. when jesus was risen early the first day of the sabbath , that is , of the weeke , mark 16. 9. and levit 23. 15. seven sabbaths shall bee compleat , that is , seven weekes . likewise one , according to the forme of speach familiar to the hebrewes , is taken for first . the evening and morning were one day , that is , the first day . this place cannot bee tr●●slated one of the sabbaths : for the apostle stayed but seven dayes , in which there was but one sabbath day . nor yet is it likely , that the christians did assemble upon the iewish sabbath to their exercises . howbeit the apostle went in to their synagogue , act. 13. upon their sabbath , that was not for the observation of their sabbath , but because hee could not finde the iewes assembled together at any other time or place , that hee might have occasion to winne them , as yee may see at that time hee found occasion to deliver a word of exhortation . wee have the first day of the weeke expressed with the like phrase , 1 corin. 16. 2. where the corinthians are directed to lay aside some thing for the poore the first day of the sabbath , that is , of the weeke , or every first day of the weeke . now although this text of s. paul maketh no expresse mention of church assemblies this day , yet because it was the custome of christians : and likewise it is a thing conv●nient to give almes upon the church-dayes , it cannot w●ll hee gainsaid , but that , if in corinth and galatia , the first day of ev●ry weeke was appointed to be a day for almes , and charitable contributions the same was also the christians weekly holy day for their religious assemblies , saith white , and to this purpose citeth chrysostome , in 1 corin. hom . 43. where he sheweth , that the time was fit for collections , because that day they had receaved many great benefites , and the first of the sabbath , hee interpreteth the lords day . so do the translations of the bible expound both the former and this place of the first day of the week , the belgike , the french , the italian , the spanish , the late english , beza's and tremellius out of the syriack . with frivolous cavill●tion doe some few to their great discredite preasse to another sense , which is to the full overthrowne by wal●e●s and amesius . this first day of the weeke , revel . 1. 10. is called , not the day of the lord , as sometime in the scripture , the time of some heavie judgement is called the day of the lord , or because the lord revealed to him upon a day these great mysteries , for that day had beene uncertaine , the sense ca●to logicall , as if john should have said , i was ravished in the spirit that day i was ravished in the spirit . but john maketh mention of this day as a thing knowne before to the churches , to designe the time , when he saw th●se visions . and he calleth it not the day of the lord , but the lords day , or the dominicall day , and so it hath ever beene called in the christian church since the dayes of the apostles . justi●u● c●ll●th it apoc. 2. diem solis , sunday , because the apologie was directed to an ethnick , and in his dialogue with trypho , the first day of the weeke , because trypho was a jew . it were superfluous to cite testimonies to prove that in everie age this day hath beene called the lord day , and observed by christians in every age . notwithstanding it bee cleare and evident , that the lords day was observed in the apostles times , it is questioned whither it was instituted by christ , or by the apostles , or if by the apostles , whither by them as ordinarie pastours , or as extraordinarie office-bearers , assisted with the infallible direction of the spirit . master daw , it concerneth us little to know , whither it was delivered by the apostles themselves , or their next after commers . those who come after are equalled by him with the apostles , who were assisted extraordinarly in laying the foundation wherein the church was builded , and setting down the government and unchangeable policie of the church . either every church had power to hallow a day like the lords day , or else the church universall . if every nationall church , then they might have differed , and hallowed sundrie dayes . if the church universall , that could not be brought to passe but in the representative , an oecumenicall councell . none such could be had for 300 yeares after christ. but so the hallowing of such a day had beene suspended for 300 yeares . if the church may institute such a day , it may abrogate it also , and change at pleasure . if the church , or ordinarie pastours may institute such a day , they may make lawes binding the conscience . for wee are bound in conscience to observe the lords day , even out of the case of scandall and contempt , in secret as well as in publike , with internall worship as well as externall , or els we sinne , howbeit the church cannot take notice of it , or judge upon it . if there be no such day for the lord , then wee deny to him that which the verie law of nature granteth to him , for the law of nature requireth such a day . seeing no ordinarie pastours may doe it , it followeth , that if the apostles did it , they did it not by vertue of their pastorall power and office , which was common to them with their successours , as master dow speaketh , but by that power which was properly apostolicall , and that it cannot be called an ordinance of the church , as master dow alledgeth it may . even bellarmine distinguisheth between traditions divine , apostolicall , and ecclesiasticall , and confoundeth not apostolicall with ecclesiasticall . the apostolicall constitutions , may be also called divine , saith he , because they were not instituted without the assistance of the spirit , and divine may be called apostolicall , not that they were instituted by the apostles , sed quod ab eis primùm ecclesi● traditae sunt , cum ipsi seorsim eas à christo accepissont , that is , that by them they were first delivered to the church , after they had first receaved them apart from christ himselfe . the observation of the lords day is not like the papists unwritten verities , for it is extant in the scripture , but the question is about the precept . we confesse practice , say they , but where is precept ? i answer , their practice was a paterne to us , and hath the force of a precept . rivetue himselfe in his exercitations upon genesis , answers , in such things we need no expresse precept , if wee have practice and example , namely of such as we know to be the first institutours of good order , by vertue of a speciall calling , such as were the apostles , but chiefly where the practice is repeated , for then it is inculcat , if there be no necessarie reason craving a change . respondeo in talibus non opus esse praec●pto expresso , si habeamus exemplum , praesertim eorum quos scimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ecclesia fuisse , ex speciali vocatione primos institutores , quales fuerunt apostoli . in talibus enim exemplum & praxis vim aliquam habet pracepti , praesertim ubi praxis illa repetitur , tum enim incul●atur , si nulla ratio necessaria mutationem requirat . adde also , that the observation was uniforme in all the churches , and constant , which presupposeth a precept , an ordinance , or institution . for what likelihood is there , that one began , and the rest every one after other followed the example of others that went before in practice , and that this way the observation crept in by exemple , and did grow to a custome . the places above cited make mention of the first day of the weeke , and the lords day not as then begun , but as knowne and observed before , even at the pentecost , before the holy ghost descended upon the apostles . and yet rivetus inferreth a precept out of 1 corin. 16. where the corinthians are directed every first day of the weeke , to lay aside some thing for the poore , where , howbeit the chiefe intention of the apostle is to give direction for the helpe of the poore , yet because hee will have it to be done the first day of the weeke , it followeth that hee willeth also , that they should dedicate the lords day to the solemne assembling of the church , for hee that intendeth the end , intendeth also the midst , vbi etsi prima intentio tauli sit de collecta statuere , tamen quia vult eam primo di● hebdomadis fieri , inde sequitur voluisse etiam ut diem dominicam solemni ecclesiae congregationl dedicarent . qui enim vu●t finem , vult etiam media , si nihil in eis sit illegitimum , aut verbo dei prohibitum . yet his words would bee somewhat corrected ; for the apostle enjoyneth them not to observe that day , as if they had never observed it before , but maket● mention of it , as a thing knowne , and as chrysostome observed , would move them to bee the more free-hearted , because of the benefites which they had receaved that day . he enjoyneth them no new thing , but concernidg the collection for the saints , as he had given order to the churches of galatia . yet this direction implieth a direction to continue in the observation of that day ; for in directing them to doe a little , farre more would he have them to performe greater duties . bellarmine giveth some rul●s to trie genuine apostolicall traditions , which , if yee will admit , howbeit they cannot be justly applied to their unwr●tten verities , yet very well to the observation of th● lords day . when the universall church observeth any thing , that none might appo●nt but god , and yet nowhere is it found written , it behoveth to averre , that it was delivered by christ and his ap●stles . anot●e● rule , what the universall church hath observed at all ●●mes before , justly we may beleeve , that it was in 〈…〉 apostles , howbeit it bee of ●uch a qualitie , as 〈…〉 i●stituted by the church . to this purp●se●● quoteth aug●stine lib. 4. contra donatist as cap. 23 these are the words , that which the universall ch●rch 〈◊〉 , and hath not beene instituted by councels , but ever mainta●ned , is to be beleev●d in all 〈◊〉 reason , not to have been ordained by o●her power , then the aposto●ique authori●● . quod universate● eccle●●a nec conci●iis institu●●● , sed semp●r ●●tentum , non nisi authoritate ap●st●ica tra●ditu● certissime creditur . but seeing the ordinances of the apostles were of two sorts . some were temporarie , and to endure onely for a time , as abstinence from bloud , and strangled , which was enjoyned only for avoiding the offence of the weake jewes : others were to bee observed constantly . of this sort was the observation of the lords day . experience hath proved the perpetuall observation of it hitherto , and no reason can bee given , wherefore it should bee changed hereafter , as i shall show . it were superfluous to cite the testimonies of divines , referring the institution of this day to the apostles . walaeus hath quoted a number , dissertat . pag. 165. after hee hath laid downe his reasons , consenting with them in judgement , hee concludeth that the first day of the weeke was substituted to the sabbath by the apostles , not onely by an ordinarie power , such as all pastours have to order rites meerly indifferent in their churches , but by a singular power , as by such as had inspection over the whole church , and to whom , as to extraordinarie office-bearers , was concredit to be faithfull , not onely to deliver certaine precepts of faith and manners , but also of comely order in the church , vt quis dies in septimana ex vi & anal gia quarti praecepti esset servandus , ne diss●nsio aut confusio ex eo inter ecclesias oriretur , omnibus ubique christianis constaret ; as that it might bee knowne to all christians , what day in the weeke is to bee observed by vertue and analogie of the fourth precept , least dissention or confusion should arise there about 〈◊〉 the churches . he citeth other divines , concluding likewise that the apostles being guided by the holy ghost , substituted the lords day in place of the jewish 〈◊〉 bath . but others referre the institution to christ himselfe , which is more likely : for after his resurrection hee appeared sundry times , taught the apostles things pertaining to the kingdome of god , that is , the instruction , and government of his church , and gave them commandements , act. 1. 23. these commandements , and instructions , they delivered after to the churches , and set them downe in their canonicall writes . next , christ himselfe appeared , the day of his resurrection five times . at the third appearance , hee appeared to the two disciples going to emaus , at which time hee celebrated the holy supper according to the judgement of great divines . at the fifth appearance , he appeared to all the disciples , save thomas , who were conveened together before . then he gave them commission to goe and teach all nations , and in conferring his spirit hee breathed upon them , john 20. mark. 16. eight dayes after , that is , the eighth day after ( as luke 2. 21. when eight dayes were accomplished for the circumcision of the childe , that is , when the childe was circumcised upon the eight day ) christ appeared againe , and thomas was present , at which time he cured his unbeliefe . it would appeare , their meeting was not frequent at other times , and that christ appeared purposly at that time . and therefore it is likely , that every eight day after ordinarily they conveened , and christ appeared unto them , wherein that great divine junius is confident . die ipso resurrectionis , & octavo quoque die , usque dum in coelos ascendit , apparuit disc●pulis , & in conventum eorum venit . at last upon the pentecost , which fell upon the eight day , that is , the first day of the weeke that yeare , christ sent downe the holy ghost in the likenesse of firie tongues upon the apostles conveened together . there is no speciall time noted for any of christs apparitions , but the first and eighth day , which seemeth to be done of purpose . therefore cyrillus lib. 12. in 〈…〉 . 8. willeth us to observe , that the evangelist is no● content with a simple narration , but addeth carefully , after eight dayes , and all being gathered together in one place . the lords day could not have beene observed so long as christ remained upon the earth without his direction . and this appeareth to be one of the commandements , which he gave them . eusebius ascribeth the institution of this day to christ , advancing christ above all the great pote●tats of the gentiles , who could not prescrive to all the inhabitants of the earth to conveene every weeke , and observe the lords day , as christ did . athan●sius cited by white , pag. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord hath changed ●r translated it ( meaning the sabbath ) into the lords day . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well import , that it was so called , because the lord was the authour and institutour of it , as because it was instituted for the honour and worship of our lord. as the lords prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lords prayer , because the lord was the authour of it . zanchius is of opinion , that when the lord blessed the seventh day , the sonne of god spent that whole day in instructing adam and eva , exercising them in the worship of god , and admonishing them to teach their posteritie to doe the like : for it beloved adam to understand the sanctification of that day , which the lord had blessed and sanctified . wee have farre greater reason to thinke , being certaine that christ was here on earth , appearing to his disciples at sundrie times from the day of his resurrection , till the day of his ascension , and instructing them in things belonging to his church , that hee instructed them in this point also . yea , yee see , hee conveened with them , and in a manner observed it also . whither christ himselfe instituted the observation of this day , or the apostles by the inspiration of the spirit , the authoritie is divine : for howsoever bellarmine distinguisheth traditions in divine and apostolicall , the distinction is but imaginarie , saith junius in his answer ; and bellarmine himselfe acknowledgeth , that the apostolicall traditions in respect of the assistance of the spirit , may be called also divine , howbeit they were not delivered immediatly by christ himselfe . tratitiones verè apostolice sunt divinae , saith polanus . beza in his great annotations upon apocal. 1. 10. calleth it , apostolicam & verè divinam traditionem , atradition truely divine , howbeit apostolicall . cornelius à lapide joyneth both together , christ and his apostles . vnde à christo & apostolis festum à sabbato in dominicum est translatum . some , saith dow , ground the institution of the lords day upon the fourth commandement , some upon the sanctification of the seventh day at the creation , other seeke for authority out of the new testament ; but all these three agree in one . for the fourth commandement was but a renovation of the first institution after the creation . the substance of the commandement is to observe a seventh day , the renewing the appointment of that seventh day of the first weeke , was a circumstantiall point , and therefore it was changeable , like as for some types and ceremonies annexed to it , it behoved to bee changed . the institution of the lords day , was but a substitution of another day to that which was , the substance remaining , to wit , that the seventh day of a weeke be sanctified . for , as i observed before , the force of gods example alledged in the fourth commandement , lieth in this chiefly , that god purposly tooke six dayes to create the world , whereas he might have done it in six houres , and rested upon the seventh ; not in this , that he created in those six dayes , and rested upon that seventh day , which followed immediatly after : for the lord saith , for in six dayes , not , for in those six dayes . god made choise of that seventh day at that time to sanctifie it , to bee a memoriall of his rest from the worke of creation that seventh day . when christ rose from the dead , and a new creation , as it were , of a new world was begunne , there was greater reason to sanctifie that day , howbeit there had beene no types and ceremonies annexed to the former , farre more seeing it behoved to bee abolished . the seventh day in the precept is to be considered materially , as it were , or formally . as it is considered formally , and in generall , it is of the substance of the command , but consider it materially , as the seventh from the creation , it is not of the substance of the commandment . the seventh day may bee considered both the wayes : septimu● autem dies intelligi potest , vel ille qui est septimus d●es à creatione numerando à primo die creationis , que dici potest velu●imaterialis numeratio , vel potest dici septimus , quasi generat●m , seu formaliter ille , qui est ultimus in septenario numero dierum , sicut aristoteles dixit ultimam unitatem esse formam numeri . the institution then of the lords day , is nothing els but a substitution of another seventh day to the former seventh day , considered materially . these are the common phrases of divines ; that the old sabbath was changed into the first day of the weeke , that the glorie and excellencie of the old sabbath was translated into that day , that that day succeeded or was substitute to the old sabbath . what can these phrases import , but that vis praecepti the force of the precept yet remaines , and only the materiall numbring for great respects was changed . philo● judaeus in his booke de opificio mundi in the place above cited , upon occasion of the sabbath discourseth at large upon the mysteries of the sacred septenarie , as hee calleth it , or number of feven . peter martyr saith , that god delighteth in the number of seven , and hath closed up great and wonderfull workes , within the compasse of the number of seven . scaliger saith , that the number of seven dayes is instituted by a divine power , because it is so commodious for all the course of the year , called solar , and hath into it some divine thing . divinitus igitur institutus est numerus dierum septenarius , qui ad omnem civilis anni solaris rationem commodissimus est , & ut dixi nescio qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet . but in the institution of the sabbath , god had not an eye to the mysteries , or hid vertue which is in the number of seven , but to the abilitie of man. the sabbath was made for man , and not man for the sabbath . our reason thē for the perpetuity of a sevenths day sabbath to be sanctified , that this order cannot be changed , that it is of the substance of the fourth commandement , are these . first , if by vertue of the fourth precept of the decalogue , wee bee not bound to sanctifie one day of seven , then we have no divine precept for any certaine circle , or circuit of dayes for the sanctification of a certaine day : for no where in scripture have we any precept for any other revolution of dayes to observe one of them . without a certain and set systeme of dayes there would arise great confusion and division in the church of god , some judging one of ten , others perhaps one of twenty , or thirty suffi●ient , &c. it behoved th● lord therefore by his supreme authoritie to s●int the time , to exeeme all scruples out of mens mindes , and to prevent all confusion and disorder . no humane authoritie could have bound mens conscience to the observation of it . the lord no where hath done it , but in the fourth precept . next , the reason in the precept concerneth us all , for as i have said before , the lord tooke six dayes to creat the world , no moe , no fewer , and rested the seventh to be a paterne to man , many hundred yeares before the iewes became a nation , and in that precept , which was a renewing of the institution , commandeth us to follow that paterne . thirdly , the proportion betweene the six dayes for man to doe his owne businesse , and the seventh to be dedicated to god , is so just , that it cannot bee altered without prejudice ; for to give man but five , were an heavie burthen , to give him seven , or eight , or moe , the time set apart for god would not be sufficient . vnlesse wee will thinke god exacted more then was sufficient , when he required the seventh . but we must acknowledge that god is good , and wee professe equity in his precept , in that he hath given us six dayes , and taken but the seventh to himselfe . and who was so wise , as to finde out this proportion without prejudice either to god or man. aquinas distinguisheth morall precepts in three rankes : the first are such as naturall reason doth yeeld to incontinent : the second are of such as need the more subtile consideration of the wiser sort , considering sundry circumstances : a third sort are of such as need divine instruction to help mans reason to judge , and condescend . these of the first ranke are absolut● de lege natura , simply or absolutly of the law of nature , the rest are attained unto by humane discipline and instruction as these of the second ranke , or ●v●ne inse●uctio● as these of the third . and to this ranke may this proportion bee referred . but wee are content to urge it onely as divine positive , but unchangeable , as the rest of the morall precepts are . so that the fourth precept is partly divine naturall , that god must have a time set for his worship , partly divine positive , that he must have one whole day of seven . fourthly , christ or the apostles would not varie from this circle , when they changed the seventh day from the last to the first day of the weeke , but keeped themselves within that circle , which they might and would have done , if the fourth precept had beene given onely to the jewes , or the circuit had been ceremoniall , and had relation onely to the iewish sabbath . and this is an argument by the way , that this systeme of seven , or circuit of the weeke , was set from the beginning . the reason of the institution of the lords day , saith bellarmine , was , that it might succeed to the sabbath , for divine law required , that one day in the weeke should bee dedicated to divine worship . nam jus divinum requirebat , ut unus dies hebdomadae dedicaretur cultui divino . and seeing it was not convenient that the old sabbath should bee still observed , it was changed into the lords day . for the perpetuity of one of seven , the testimonies of many divines may bee alledged . chrysestome , jam hinc ab ●nitio doctrinam hanc nobis insinuat deus , erudiens in c● culo hebdomadae diem unum integrum segregandum & seponendum in spiritualem opera●ionem . theodoretus , septem d ebus circulum omnem dierum conclusit . beza in apocal. 1. 10. quartum praeceptum de septimo quoque die sanctificando , quo ad cultum de● a●●●net esse leg●● moral● & immotae . p. martyr in his common places , that it is stable and firme , that one day in the weeke bee dedicated to god. zanchius upon the fourth precept , that it is morall , so farre as it commandeth us to consecrate one day of seven to gods externall worship . junius saith , it is natural that the seventh day bee consecrated to god. praelecti in genes . cap. 2. suarez acknowledgeth , that the dedication of the seventh day , howbeit hee calleth it an ecclesiasticall precept , cannot be changed by the ordinarie , or ordinat as he calleth it , power of the church . because some ecclesiasticall precepts are so neare and like to divine institutions , so conforme to the law of nature , fenced with so many reasons of honestie and religion , so ancient , and strengthened by universall custome , that simplie , or by the ordinate power of the church ; they cannot be abrogated . among which precepts , he ranketh that of the dedication of the seventh day . and therefore he inferreth that by the absolute power of the church and the popes , it may be abrogated , tamen practice & moralit●● dici posse aliquo modo immutabile , licet ecclesiasticum sit , that is , it may be said in some sort to be morally , and for practice unchangeable ; which is as much as to say , with little honestie or credit can it bee put in practice . such shifts are sophists driven unto , when they would advance the authority of the church too high , as if the church onely in imitation of god had dedicated one of seven , and had not direction from god. alwayes yee see hee acknowledgeth , that to observe holy one of the seven dayes , is conforme to the law of nature . this seventh day , to wit , the lords day , cannot ●e changed as the old seventh day , which was the last of the weeke . it is not onely unfit , and unconvenient , but it cannot bee changed . not because of the nature of the day , for it differeth not in nature from another day , more then the former sabbath . if the former sabbath had beene holier in nature then other dayes , it could not have beene changed . but the reason of the immutabilitie of the lords day is , that it was set downe by divine authority , and therefore cannot bee abrogated by humane authoritie of princes , pastours , or prelates . wee must not looke for christ till his comming againe , nor for any to arise hereafter equall in power and authority to the apostles . next , the consideration taken in making choise of this day , cannot serye for another day . christ is not to suffer death , and rise againe at any other time . a weightier consideration to make a new change , will never fall forth , then the resurrection of christ. and therefore nowbeit the church had instituted it , it cannot be changed . at verò ecclesiasticum praeceptum ●ititur mysterio resurrectionis chr●sti ●am fa● lo , quod ut sic , immutabile est : nec enim potest c●ristus non resurrexisse , nec potest non vivere glories postquam resurrexit , saith suarez . seeing christs resurrection fell forth that day , it can never be true that christ rose not that day . therefore for the dedication of such day , to wit , the lords day , suarez saith , the reasons are perpetuall and unchangeable , which have so fixed the determination , that this precept of the church cannot reasonably be abrogated , and that the holy ghost , which governeth the church , will not suffer such a change to bee made against reason and the utilitie of the church . but if it bee of divine institution , and not the churches , it cannot bee changed , but by the like divine institution . for what ever be the considerations in making choise of the day , the determination , or as they call it , taxatio diei , dependeth chiefly upon the will of the institutour . of the divine institution i have treated a little before . i referre the reader for more to willets his synopsis , perkins cases of conscience , fulke against the rhemist , apoc. 1. 10. and other worthie divines . the places alledged rom. 14. and galat. 4. maketh not against all difference of dayes , but the ceremoniall , or dead judaicall . the weaker jewes ; rom. 14. thought the holy dayes commanded by god in the old law , were still holier then other dayes . the apostle willeth such to be borne with , till they come to the fuller knowledge of their christian libertie . the galathians had beene converted from paganisme , had begun in the spirit , but were now by the persuasion of the false apostles , like to end in the flesh , beginning to observe the dayes , moneths , and yeares , which the jewes observed of old : dayes , that is , their weekly sabbaths ; moneths , that is , their new moones ; yeares , that is , their yearly dayes , or anniversarie feasts ; or tymes and yeares , that is , statuta tempora annorum , the appointed times of the yeares . for by the same reason , that moneths may be taken for new moones , yeares may be taken for yearly dayes . i see no likelihood , that they observed the seventh or fifty yeare . this exposition agreeth with the division of the iewish solemnities , whereof i made mention before . the observation of such dayes , is taxed here , as were in some respect , of the quality of the new moones and yearly feasts . now these were the sabbaths . this ceremoniall difference was abrogated , but the morall use of a set holy day was not taken away . for 〈◊〉 the same time the lords day was observed , and by the galathians in particular , as yee may see 1 corin. 16. 1. where the apostle maketh mention of the churches of galatia . now to set a day is not a shadowing ceremonie more then to designe a place for the congregation to meet in , but a matter belonging to order . but there was more required to this day . for it was not instituted only for order and policie , that the people might know what dayes to conveene to publike , exercises , howbeit it was one respect . times may bee appointed for preaching and prayer on the weeke dayes by any particular church . but there is more required here , a day to be obseved holy by the universall church , not only for publike worship , but also for privat , not onely for externall , but also for internall , which could not be done but by divine authoritie , which is supreme , and onely able to binde the conscience to internall as well as externall , to privat as well as to publick worship , as i have said before . the last point which i am to touch , is concerning the strictnesse of the observation : whither we be bound to as strict observation of the lords day , as the jewes were of their sabbath . the superstitious observation of the iewes wee are not bound unto . for they observed that day more precisely , then god required . they found fault with christ healing of the sicke man upon the sabbath , and the sicke mans carrying home of his bed . they have had , and have many foolish observations , as not to pull to an herb on the sabbath , nor to eat an aple which they pluck upon that day , nor claw with their nailes in publike , nor catch a flea unlesse it bite . let us then see , what god hath forbidden them . they were bidden ●ake that which they had to bake upon the sixt day , and seeth that they had to seeth , exod. 16. 23. and forbidden to kindle a fire upon the seventh day . but that which was baken and seethed upon the sixt day , a part of it was not reserved to the seventh day , but that which remained over unbaken and unsodden . the text importeth no further , for if it had beene baken or sodden , they would perhaps have attributed the not putrifying upon the seventh day to the baking or seething . it was food that might bee eaten without baking , like comfites or fruit . it seemeth then this injunction was given onely during the time the manna rained . if this direction had beene to bee observed afterward , they might not have eaten any thing which was baken two dayes before . is it likely that christ and others bidden to the pharisees house upon the sabbath-day , had no meat dressed for them by baking of seething . the kindling of fire was forbidden , not simply , but for baking or seething the manna , as some thinke , and therefore endured onely so long as the manna lasted , howbeit the most superstitious sort of the jewes in later times observed it . it is noted of the essens , a strict sect of the jewes , as singular in them , that they kindled no fire upon the sabbath-day . they were commanded , exod. 16. 29. to abide every man in his place , and not to goe out of their tents , at lest out of the campe . this was but temporarie . afterward they might take journey upon the sabbath to the prophets or synagogues , 2 king. 4. 23. levit 23. 3. yea , if they were not to journey for that , the scribes prescrived to them 2000 cubits , that is a mile or thereabouts , out of a towne or citie , which was called the sabbath-dayes-journey . but afterward they became more superstitious , not taking up the lords intent , in that place of exodus , as the jew that would not be drawne out of the jackes , wherein he had fallen upon the sabbath-day . so howbeit the iewes should be superstitious now in not kindling fire , that is no warrant that the direction was not ●●●oratie . some thinke , this prohibition served onely during the workmanship of the tabernacle . but let it bee granted , that both the one direction and the other were to endure during the policie of the iewes , i denie that they were forbidden by vertue of the fourth precept of the decalogue . they would and might have kindled fire notwithstanding of the fourth precept . their rest upon the sabbath was ceremoniall and figurative . and because ceremoniall and figurative , therefore , saith bellarmine , and dow after him , with others , it behoved to be more strict , exact , and rigid . for the more exact the figure is , the better it representeth and signifieth . so granting , that dressing and preparing of meat by fire were not a temporarie precept during the manna , yet it depended upon the ceremoniall rest and typicall state of gods people under the law . they abstained from the buriall of the dead upon the sabbath-day , 2 maccab. 12. 39. because if any touched the dead , or entred into the house where the dead lay , or touched a grave , was uncleane seven dayes , numb . 19. 14. 16. and consequently they might not enter into the tabernacle . here a duty forbidden for legall uncleannesse , which bindeth not us . the prophanation of the sabbath was a capitall crime , exod. 31. 14. but this law bindeth not us . the workes depending upon the ceremoniall rest , or any particular ceremonie bindeth not us , but only the workes inhibited in the fourth precept , wherein the ceremoniall and iudicall precepts are not included , but onely annexed to them , as peculiar unto that people , which was under the tutorie , and paedagogie of the law . aquinas saith , that the ceremoniall and judiciall precepts are not contained in the decalogue . ad secundum dicendum , quod judicialia praecepta sunt determinationes moralium praeceptorum , prout ordinantur ad proximum ; sicut & ceremonialia sunt quaedam determinationes praceptorum moralium , prout ordinatur ad deum . unde neutra praecepta continentur in daecalogo . if then these workes were not forbidden by vertue of the fourth precept , we are not bound to for beare them . if our observation of the lords day praefigure that blessed and glorious life which we expect , as some doe hold , then our rest should be also as exact and rigid , because figurative . dominicus dies , qui christi resurrectione s●●xat●●e , ● , ●e ernam requiem spiritus & corporis praefigurat , saith augustine . but wee will not build strictnesse of rest upon such a weake ground . it may bee fill drawne to resemble heavenly and spirituall things , but that is not any end of the institution . it is not ●●pu●destinatu● , instituted for any shadow or signification , though ●t may befitly applied unto such an use , saith willet . our rest upon the christian sabbath is only subservient to the sanctifying of the day . the strictnesse required of old by the vertue of the fourth precept , is required of us . as whit maketh sunday an holy day only by the ordinance of the church , pag. 109. 150. so the particular forme and circumstances of resting are prescribed unto us , saith hee , by the church , pag. 135. meaning the church governours , the prelates . so doth bellarmine allow such workes , as shall be permitted by the prelats , or have beene used by long custome . tertiopera concessa à pralatis . quartò opera quae ex consuetudine sunt licita . our holy fathers the prelats , paternes and patrons of the prophanation of the lords day , usurpe dispensation with gods morall precepts . the very light of nature leadeth a man to acknowledge , that what time is set apart as holy , it should not bee prophaned with worldly businesse or exercises , howbeit this light hath beene detained in unrighteousnesse among the gentiles , who would not spend the time as they ought to have done , or were ignorant , and thought their games and playes were a hononring of their gods . i need not to reekon particular workes , this generall ingraft in mans minde by nature , that a holy day should be spent in holy exercises , will direct every one in the particulars . this or that will be an impediment to the spirituall exercises , whereunto i am bound this day . in hoc pracepto est aliquid , quod est morale , ut vacare , id est , intendere deo , orando , colendo , meditando , quae sunt in dictamine legis natura . et ista hodie in lege christiana magis manent in virtute , quàm in lege veteri . ex statutis synodalibus dioecesis lingonensis anno 1404. here yee see in the statutes of that diocie it is acknowledged morall in the fourth precept to pray , worship , meditate , that nature diteth this much , and that these dueties remaine more in strength under the gospell , then under the old law . this statute with the rest was approved by a cardinall , ludovicus de barro . in a councell holden at mascone 588 , the people is exhorted to spend the lords day in hymnes and praises , prayers and teares . sunt oculi manusque vestrae toto illo die ad deum expanse : let your eyes be bent , and hands spread toward god all that day . they require also spirituall exercises , in the night it selfe . in the synods holden in france , by the popes legates galo and simon , it was ordained under the paine of excommunication , that none grind at watermills , or any other mills , from saturday at evening till the lords day at evening . cardinall galo and simon were sent legates to france about the yeare 1812. in a synod holden in ange●●s 1282. the like ordinance was made against grinding at milles , notwithstanding of the abuse for a long time before , for that sins are the more hainous , the longer miserable fouls are bound to them , cumali qua praescriptio contra praecepta decalogi locum sibi vindieare non possit . seeing no prescription can take place against the precepts of the decalogue . yee see they ground their ordinance upon the fourth precept , and conclude ex vi quart● praecepti , that christians may not grind at milles that day , from evening to evening . they inhibited also cutting or shaving of beards that day , or any other exercise of barbar ●ra●t , under the paine of excommunication , but in case of imminent perill of death or grievous disease . this strictnesse then required of us , admitteth not lawfull and honest games , shooting , bowling , wrastling , &c. farrelesse unhonest and unlawfull , w●i●h ought at no time to bee suffered . for honest games and passe-times , howbeit honest , may be impediment to spirituall exercises , and distract the minde as much as the lawfull workes of our calling . refreshment by meat and thanke was allowed by god himselfe , when hee provided for the seventh day , and by christ himselfe , who being invited , went to the pharisees house upon the sabbath to dinner . aman may recreate himselfe with the free aire of his garden or the fields , if family dueties or the like hinder him not , providing hee spend the time in holy exercises , or holy conference with some other . but games and passe 〈◊〉 cannot consist with such holy exercises . workes of pietie , as to travell to the places of publike worship ; or charitie , as to visit the sicke , and of necessity , as to preserve the life of man and beast in danger , are lawfull . the jewes suffered themselves rather to be● killed , then take armes upon the sabbath-day , 〈◊〉 after better advice , they resolved to fight if any invaded them , 1 maccab. 2. 41. the hebrew doctours have a saying , periculum animae impellit sabbatum , the perill of the life driveth away the sabbath . yet we should pray to be free of those necessities . christ foretelling his disciples , matth. 24. 20. the destruction of ierusalem , biddeth them , and in their name , other disciples , who were to follow after , pray , that their flight might not be in winter nor on the sabbath-day : wherefore not on the sabbath-day , but because it would be an hinderance of their holy and spirituall exercises upon that day . now the destruction of jerusalem fell not forth till fourtie yeares after christs ascension . but so it is , the iewish sabbath was one of the dead ceremonies , which obliged not to necessarie obedience after the passion of christ. christ meant then of the christian sabbath . i have exceeded farre the bounds i set to my selfe , and therefore i am forced to end this discourse . the definition of a festivall day . iudicious piscator defineth thus a festivall day , ●●stum propriè loquendo est publica & folennis ceremonia mandata à deo , ut certo anni tempore , cum singulari letitia obeatur , ad gratias agendum . deo pro certo aliquo beneficio in populum suum collato . that is , a feast or festivall day is a publike or solemne ceremonie , commanded by god to be executed at a certaine time of the yeare , with singular gladnesse , to give god thankes for some certaine benefite bestowed on his people . hooker the master of ceremonies , maketh festivall solemnitie to be nothing els , but the divine mixture , as it were , of these three elements , praises set forth with cheerefull alacritie of minde , delight expressed by charitable largenesse more then common bounty , and sequestration from ordinarie workes . the sabbath under the law was never called jom tob , a good , that is , a merrie day , as were the solemne anniversarie feasts . other dayes also , which were not solemne feasts , were so called , as dayes of banketing and feasting . drusius in his annotations upon ester 9. citeth elias thesbite to this purpose . master aiusworth in his annotations upon exodus 16. citeth the chaldee paraphrase , speaking of the sabbaths and good dayes , that is , the solemne feasts as distinct things . puxtorsius also in abbreviaturis . so the lords day succeeding to the old sabbath , should not be ranked among the festivall dayes or feasts , as the word is taken in our common language . the definitions agree not to the lords day . it is not an anniversarie , but a weekly day . it is not instituted for the commemoration of a particular benefite , but for the worship of god at large , as the morall law requireth , and as the old sabbath did . for howbeit that day , was made choise of , which was the day of christs resurrection , yet it was not instituted onely for the commemoration of that particular benefit , but for the worship of god in generall . it hath no peculiar service of epistles , gospels , collects , or sermons and homil●es for christs resurrection . the church invented afterward a feast or festivall day , to wit , easter , for that purpose , which is called the feast of the resurrection . s●●rez having reckoned the many prerogatives of the lords day , as that christ rose that day , the holy ghost descended upon the apostles , &c. hee willeth us to observe , that howbeit all these prerogatives might have beene considered in the determination of the day , yet the day of it selfe , and directly was not instituted for the peculiar commemoration of these ●●rkes of god , but to worship god for himselfe and his owne exellencie . nihilominus per se ac directè non referri vel istitui hunc diem ad peculiaerem commemorationem illorum operum dei , sed ad deumipsum propter se colendum , & propter suam excellentiam & majestatem . it wee had no dayes but festivall for some particular benefits , we should have no day for the worship of god in generall . the lords day therefore may justly bee called the schoole-day of christians , as petrus ramus calleth it . thirdly , as the sabbath of old was distinguished from the yearly feast , which were called good , that is , merrie dayes , so is the lords day from the yearly feasts , invented afterwards by men . vpon the anniversarie feasts called good dayes , they might not fast as yee have heard before . mirth and mourning could not stand together . but upon the sabbath they might lawfully fast . ne quando sanctifica●it de is diem septimum , quia in illo requievit ab omnibus operibus suis , aliquid de jejunio vel prandio expressit , nec cum postea populo hebra● de ipsius dici observatione mandavit , aliquid de alimentis sumendis vel non sumendis locutus , saith august●ne . that is , god enjoyned nothing concerning fasting or eating , either the first time that he sanctified the seventh day , or afterward when he gave the manna . the lords day succeeding in the roome of the old sabbath , as it standeth in the decalogue , is of the same qualitie . wee may lawfully fast upon the lords day , which were absurd to d ee upon our anniversarie feast dayes . it is true , that in the ancient church it was thought a hainous thing to fast upon the lords day . so did they also forbid to pray kneeling that day , to signifie their joy for christs resurrection . this use of signification or testification was the fountaine of much superstition , and brought in a heap of ceremonies , some of which the papists themselves were ●shamed of long since . the same ceremonie of not kneeling in time of prayer upon the lords day , is worne out of use nigh 500 yeares since , sai●h bellarmine . if the reason of the institution had beene solide , it should become us no lesse then them to pray standing upon the lords day . but the ground was naught . the like may bee said of not fasting upon the lords day . some reason they had indeed not to fast upon this day , when the manichees and priscillianists fasted ; for the manichees fasted ordinarily upon the lords day , lest they should seeme to rejoyce for the resurrection of christ , which they be●eeved not . the priscillianists fasted likewise ordinarily upon the lords day , and the nativitie day . but when there are no knowne manichees , nor priscillianists , there is not the like reason for not fasting . but the extremities should be avoided . to thinke it unlawfull to fast that day , or unlawfull to dine and breake our fast , are both without warrant , and superstitious . but to fast upon occasion , or in time of any imminent judgement , is lawfull . when paul continued preaching upon the sabbath till midnight at troas , before the tasted any thing , or the rest were refreshed with meat , this conceat of not fasting upon the lords day , had not entred in the church . was paul a manichaean , saith hierome , because hee and those who were with him fasted on the lords day . his words are extant in gratians decree , atqui utinam omni tempore jejunare possimus ; quod in actibus apostolorum diebus pentecostes , & die dominico apostolum paictum , & cum eo credentes fecisse legimus . non tamen manicheae haereseos accusandit sunt . if any had resolved to fast seven dayes or moe , he might have fasted upon the lords day included , as ye may see in balsamo and zonaras upon the constitutions falsly called apostolicall , and augustine epist. 86. ad casulanum . whitaker defending the occasionall fas●s of our church , telleth duraeus , that the respects the ancients had , concerne not us . etsi illîs temporibus die dominica jejunare nefas fuit , propter haerelices & judaeos , qui christi resurrectionem impugnabant , jam dudum tamen illa offensio nullum in ecclesia locum habet , ut planè nugatorum sit quod tu de nostris in anglia & scotia● 〈◊〉 calumniaris , quasi eò spectent , ut his cuniculis resur●●cti●●● fidem evertamus . in a pronounciall synod holden at dort anno 1574 it was ordained , that there bee three sermons on the lords day , when a fast is to be keeped on ● . it is to observe a day , to say , the morne is the lo●ds day , therefore it is unlawfull to fast , saith chamter . alstedius , jejunandum etiam die dominica , si necessitas flagitet . what need i multiply testimonies , that is sufficient , which augustine saith what dayes wee ought to fast , and what not , i finde it not defined by any precept given by our lord , or any of the apostles . quibus diebus non oporteat jejunare , & quibus oporteat praecepto domini vel apostolorum non havenio definitum , epist. 86. but if the lords day were a festivall day , it should follow , that we should not not fast on it at all . now we proceed in our reasons against festivall dayes . the ii. reason . none appointed holy festivities under the laws when the times were more ceremonious , but god himselfe . the dayes of purim were called simply the dayes of purim , not the holy dayes of purim . they were not called chaggim● no peculiar sacrifice was appointed , nor any holy convocation of the people enjoyned . the ordinance required but feasting and joy , and sending of portions to other . the rest mentioned esther 9. was onely from their enemies . so much worke as might stand with a feasting day was not forbidden . suppose they had rested altogether from worke , that would only prove an idle day , but not an holy day . our doctour therefore hath no warrant to say , that they were made holy dayes by mordecay . afterward , it 〈◊〉 true , wh●n the jews become more superstitious , they read the book of esthe● , after the reading whereof they sp●nt the rest of the day in revelling and riotousnesse . next these dayes were instituted by mordecai , and therefore were called mordecai's dayes , 2 maccahab . last chap. vers . 37. sixtus senensis saith , he is thought to be the penman of the booke of esther , he was one of the 120. of which the great synagogue consisted , of which number were zacharie , daniel , ezra , and malachie . whitaker thinketh mordecai did this , god inspiring him , or perhaps by the advice or warrant of some prophet , and doubteth not , but it was done by divine authoritie . many things might have beene done then by their direction , the like whereof wee have not now . thirdly , it appeareth esther 9. 28. that this custome was to bee observed as long as the feasts appointed by the lord himselfe . holy dayes of ecclesiasticall constitution are not of such a nature as doctour fulk acknowledgeth . fourthly , it was not done without consent of the people of the jewes themselves , as junius observeth . the jewes tooke upon them and their seed to keepe these two dayes , esther 9. 27. howbeit they were not religious , but politike dayes , mordecai would not impose them without their consent . the equitie of this is seene in the canon law , where bishops are forbidden to appoint any particular festivall dayes within their diocies without consent of the people . and there is good reason , seeing they are to be withdrawne from their calling , i put now the case they had power to make a holy or festivall day . lastly , can any prince or state make the like ordinance for the posteritie , to feast , and send portions and gifts one to other , or were it seemly to command feasting in a christian common-wealth , howbeit allowed , and in a manner commanded to the jewes . alstedius denieth that the christian church can imitate the jewes in the like . the memoriall dayes of the dedication mentioned , joh. 10. 22. serve as little for their purpose , for first , they are not called , either 1 macchab. 4. or here ; the feast of dedication , howbeit the english translatours without warrant have translated the word dedication so , which the rhemists retaine without such a supplement . if any supplement were needfull , it may be translated the dayes of dedication , as the former were called the dayes of purim . and so they are called 1 maccab. 4. 59. and in the testimonie cited by junius out of the talmud . joh. 10. if yee will call them the feast of dedication , because of their bodily feasting , yet unlesse there was holy convocations to divine service upon them , and cessation from worke , they cannot bee made a president for holy festivities composed of hookers three elements , nor a●e they anniversarie holy dayes added to those the lord himselfe appointed . there was offering of sacrifices , singing and playing upon instruments at the time of dedication of the altar eight dayes , but not enjoyned at the yearly memoriall . thirdly , judas maccabaeus and his brethren , had the consent and assistance of the whole congregation of israel to this ordinance , 1 macc. b. 4. 59. which is wanting to our festivall dayes , but junius citeth a testimonie out of the talmud , bearing , that the wise men for the time instituted eight dayes of dedication , in memorie , that a little quantitie of oil , which was found in the temple scarce sufficient to enterta●ne the lamps one day , vet sufficed eight dayes , till new oil was pressed out of the olives . by the wise men are meant the pharisees . nam sapientes & pharisaei synomina sunt , saith drusius . we are not to imitate the inventions of pharisees , or of such corrupt times as those of the maccabces . there was no yearly remembrance by solemnitie of feast , not so much as of one for the dedication of the whole temple , either the first under salomon , or the second under zorobabel , nor for restoring of the temple by ezekias , after it was prophaned by ahaz and vrias , or by josias after it was polluted by manasses and amon. but now there was an annuall memorie appointed for renewing of the altar only , and other decayed places of the temple . as for christs conference in the porch of the temple in the dayes of dedication , it proveth not that he honoured that feast , as they call it , with his presence . only the circumstance of the time is pointed at , when that conference was , as the dayes of the shew-bread , act. 20. and of the fast , act. 27. are mentioned , to note a circumstance of time , but not that paul observed them . christ came up to the feast of the tabernacles before , and stayed in jerusalem . in the meane time the dayes of dedication fell forth , as scaliger hath observed . so christ came not up to ierusalem for this feast , and went away in the time of it immediatly after this conference . further , christ and his apostles tooke occasion of frequent meetings to thrust their sickles in thick harvests . in a word the dayes instituted to gods people , beside such as god himselfe appointed , were either appointed by extraordinarie warrant , or were not holy dayes , or were the inventions of the pharisees , and corrupter times . the iii. reason . neither christ nor his apostles appointed festivall dayes to be observed by christians , but rather inhibited the observation of them , and changed onely the old sabbath to the first day of the weeke . the anniversarie solemnities were not changed but abrogated , because ceremoniall . wee finde not the apostles or christian churches in their time observed any festivall or anniversarie dayes . that pentecost mentioned 1 corin. 16. and act. 20. was the iewes pentecost . bellarmine himselfe dare not affirme , that it was the christians . the apostle having occasion to treat upon this subject , condemneth observation of dayes , gal. 4. coloss. 2. suppose , which is more likely , that the galatians embraced the observation of the iewish dayes , galate potius judaizabant quam astrologicas regidas servabant . yet the apostle reasoneth against all observation of such like dayes as judaizing . as if he had said , the observation of ceremoniall dayes , moneths and yeares , was convenient for gods people under the law for their instruction , and to shaddow things to come , because of their non-age , and was a pedagogicall and rudimentarie instruction , which beseemeth not the state of a christian church , and clear light of the gospell . these dayes were all ceremoniall , yea , the very dayes of purim , and the dayes of dedication . doctour mortoun saith , were of a ceremoniall ●a●re . to celebrate the memorie of any particular act of christ at a set time in the yeare with cessation from worke , sermons , gospels , epistles , collect , and hymnes belonging thereto , with mirth and gladne●e , without admitting of a fast at any time , is not to observe a day morally , but ceremonially . not to fast when such a day of the yeare or weeke returneth , but to hold it festivall , is to observe a day , as to fast yearly upon another day . no doubt the galatians observed not these dayes with the iewish worship of sacrifices and oblations , or as shadowes of things to come , for then they had denied christ. neither is it likely , that they neglected the iewish easter and pentecost , but yet the apostle calleth it a returning to the iewish rudiments , that is , iudaizing . he instructeth the corinthians , how they shall observe easter , to wit , all the yeare long with the unleavened bread of sinceritie and truth , not after the iudaicall manner . if there had beene other festivall dayes , which might have beene observed by christians , the apostle having so faire occasion , would have directed them to the observation of them , and not spoken so generally . chamieraom . 3. l. 19. c. 6. embraceth a more generall exposition , that the apostle condemneth both iewish and ethnick observation of dayes . non est verisimile apostol um adeo incaut● locutum , ut generaliter observationem damnare videtetur , si aliquam excipiebat , saith chamierus . or is it likely , that the dayes appointed by god himselfe being abol●shed , the apostles would have brought in other in their roome . is it reason then , that others should bring them in . zanchius confesseth , that it is more agreeable to the first institution and writings of the apostles , that one day of the weeke onely bee san ctified . magis consentaneum est cum prima institutione & cum scriptis apostolicis ut unus tantum dies in septimana sanctificetur . there was but one day observed in the apostles times , and called the lords day . if other dayes had beene dedicated to christ , they should all have beene the lords dayes . beatus rhenanus in his annotations upon tertullian , de corona militis , observeth , that in the primitive times , the word lord was more familiar and frequent in the mouthes of christians , then the name of christ. so it was as much as to say , christs day . the lords day then was christs day , and christ had no other dayes , of nativitie , passion , &c. eusebius treading unknowne footsteps , as himselfe confesseth in the beginning of his storie , filleth up his booke with some old fables . among the rest he maketh mention of an epistle of polycrates bishop of ephesus , to victor bishop of rome , wherein he reporteth , that hee and his predecessours , even upward to john the evangelise , celebrated easter upon the fourteenth day of the moone . that epistle may be marked for a counterfite , for it beareth , that iohn was a priest , and bare in his forehead the petalum , that is , the golden plate like that of the high priests . the doctour calleth such gay tales rhetoricall flowres . but saith scaliger , neutrum concedet , qui sciverit nullum christi apostol um sacerdotem fuisse & nulli praeterquàm summo sacerdoti petalum gestare licuisse . augustine , who lived in the fift age after the apostles , could not resolve upon the originall of our five festivall dayes , but floated betweene two opinions , and not one of them sure . for they were neither instituted by the apostles , nor by generall councel . socrates in his historie commeth nearer to the point , i am of opinion ( saith ●e ) that as many other things crept in of custome in sundrie places , so the feast of easter to have prevailed among all people of a certaine privat custome and observation , in so much that not one of the apostles hath any where prescrived so much as one rule of it to any man. a little after , they that keepe easter the fourteenth day of the moneth , bring forth iohn the apostle for their authour . such as inhabite rome and the west parts of the world , alledge peter and paul for themselves , that they should leave such a tradition : yet there is none of them that can shew in writing any testimonie of theirs for confirmation and proofe of that custome . it hath beene an old refuge , when any countrie or province could not finde the beginning of their customes , to father them upon the apostles . a notable exemple whereof wee had in this same i le , when there was hote contention about the formes of shaven crownes . hier●●● himselfe saith , vnaquaeque provincia pracept a majerum leges apostolicas arbitretur . let every province esteeme the traditions or precepts of their forefathers to bee apostolicall lawes . it will rather follow , that the apostles observed not , nor appointed easter to be observed at all . for the apostle being directed infallibly by the spirit , had agreed upon the day as well as upon the thing it selfe , and not left occasion of contention to the christian world . quae aliter atque aliter observabantur non possunt ab apostolis esse instituta , quorum ab eodem spiritu eruditorum non potuit non esse individuus consensus . neque unquam piis fuit persuasum ab iohanne institutum pascha decima qua ta luna , à i etro autem post eam , quomodo jactabant veteres . it is well said in the preface to the harmonie of confessions , that the old contention about the celebrating of easter tossed very hotly the space of two hundred yeares or thereabout , betwixt the greekes and the latines , was long since of us thought worthy of laughter . whitaker wondereth at their frivolous contentions , and he saith , there was no necessitie to observe it any day . chamierus saith , si institutum fuisset ab apostolus eodem ubique modo fuisset institutum & observatum , quod falsum esse jam olim observavit , socrates . seeing they have no sooting for the apostles appointing of the observation of easter , farre lesse will they be able to prove the christians pentecost , and other festivities that came in after , as of christs nativitie , ascension , &c. to have beene instituted by the apostles . iustinus questions clemens constitutions , some sermons ascrived to cyprian , all suppositious workes are the most ancient proofes they alledge for them . the iiii. reason . if it had beene the will of god , that the severall acts of christ should have beene celebrated with severall solemnities , the holy ghost would have made knowne the day of his nativitie , circumcision , presentation to the temple , baptisme , transfiguration , and the like . for it is kindly , say they , to remember opus diei in die suo , the notable worke of a day in the owne day . bellarmine saith , that christs acts did consecrat the dayes and times wherein they were wrought . hooker saith , that the wonderous workes of god did advance the dayes and times wherein they were wrought . there is not a day in the yeare , wherein some wonderous worke of god hath not beene wrought . all the dayes of the yeare , saith leo , are full of christs miracles . if christs actions advance and consecrate the dayes where on they were wrought , they ought to have beene made knowne , lest we keep holy such dayes as were never consecrated or advan●ed . but it is confessed , that the day of christs nativitie , and consequently of the rest depending thereupon , as of his circumcision , presentation , baptisme , have beene hid from mortall men . and therefore the day of christs nativitie was observed diversly of old , by some in one moneth , by some in another . the 25. of december was grounded upon an erroneous conceat , that zacharie the father of iohn the baptist was high priest , which errour is yet fostered by observing that day . yee see then , as god hid the bodie of moses for avoiding of idolatrie , so hath he the day of christs nativitie for avoiding superstition . and this is sufficient to declare the will of god concerning other notable acts , which were knowne , to wit , that not the act , but divine institution maketh a day holy . gods resting upon the seventh day made it not holy , but his sanctifying of it , and instituting it to be observed as holy . ratio convenientiae non fuisset sufficiens , nisi praecessisset mandatum divinum . rivetus in decalogum , pag. 167. christs actions did no more consecrate the times , wherein they were wrought , then his body did the manger , or the crosse by touch . and suppose this might have beene , it would not follow that all mangers and crosses are consecrated , no more would it follow that every 25. day of december should bee consecrated and made holy , because that whereon he was borne ( i put the case it were true ) was consecrated . verum etiam non est , dies illos fuisse consecratos per actiones aut passiones , quae talibus diebus acciderunt . idenim si verum esset nullus fuisset dies , qui aliqua christi actione non esset nobilitatus & consecratus , rivetus in decalogum , pag. 204. as for remembring of christs nativitie no man denieth but it is needfull , and so it is , wheresoever the gospel is preached . but we deny that the memorie of it must be celebrated with the solemnitie of a festivall holy day , with cessation from worke , with feasting or forbearance of fasting , and a proper service . the v. reason . suppose the observing of holy dayes had at the first beene a matter indifferent , yet seeing they have beene abused and polluted with superstition , they ought to bee abolished . upon this ground z●nch● us inferreth , non ma è igitur f'cerunt , qui omnia pro●er diem dom nicum aboleverunt . they have therefore not done am●sse , who have abolished all other holy dayes but the lords day . if ezekias fact in breaking the brazen s●rpent belandable , by which he confirmeth that pule , then their fact is laudable also . but sure it is , that in former ages holy dayes have not onely beene abused with prophane and licentious revelling and surfetting , but also polluted with the opinion of worship , merite , necessitie , and a judaicall conceat , that the devill is not so bold to tempt men on these dayes as at other times . and therefore , saith zanchius , magicians observe holy dayes to exercise their mag●call feats with the greater efficacie . the lords day it selfe may bee abused , but because the observation is necessarie in respect of divine institution , it cannot bee removed for the abuses of men . but the festivall dayes were not appointed by god. the number , the abuses , the will-worships of feasts so increased , that there is nothing so unsavourie to god , so pernicious to men , as to sanctifie such and so many dayes , faith the same zanchius . holy dayes devised for the honour of christ , drew on holy dayes to saints . easter brought on a superst●tions lent to attend upon it , made baptisme wait for her moone , conformed our lords supper unto the jewish passeover in unleavened bread . it was the first aple of contention among . christians , the first weapon wherewith the bishop of rome played his pr●ses against other churches ; and after flew so many britons with , by austin the monke , saith doctour ames . even in chrysostomes time , the people would forbeare to communicate at other times . but at easter they would communicate , howbeit they had committed recently some hainous sinne , whereupon he exclameth , o consuetudinem ! o presumptionem ! o custome ! o presumption ! because people ranne superstitiously to that holy action at easter , as if the time gave vertue to the sacrament , and were careles●e the rest of the yeare , our reformers appointed other times free of superstition , as ye may see in the first booke of discipline . pag. 58 , 59. therefore seeing the observation of festivall dayes is not commanded by god , and it cannot be denyed , but it hath beene much abused , it ought not to be continued , farre lesse introduced where it hath beene disused , suppose it might be now used without these abuses , because it may degener after the same manner as before . but what if it be not , nor cannot be free of abuse and superstition . they say , they esteeme them not holier then other dayes , or place any worship of god in the observation of them , but only keep them for order and policie , that the people may be assembled to religious exercises , and instructed in the mysteries of religion . but that is false , howbeit an old shift . the papists themselves confesse , that one day is not holier then another in the owne nature , no not the lords day , but in respect of the use and end . and in this respect our formalists esteeme their festivall dayes holier then other dayes , call them holy dayes , and maintaine , as yee have heard before , that they may be observed as holy dayes . if the observing of a day holy for the honour of a saint be a worshipping of the saint , the observing of a day to the honour of christ cannot bee without opinion of worship . if the observing of the lords day as a festivall , as it is in their accompt , be worship , the observing of their holy dayes is worship . whereas they alledge , that it is not worship , because they hold not the like necessitie in observing the one as the other , it will not helpe them . for that doth not alter the nature of worship , but maketh the one necessarie , because god instituted it , the other arbitrarie and voluntarie , and consequently will-worship . the same matter , forme , and end is in both , but god institute●h the one , and therefore lawfull , the other is instituted at the pleasure of man , so it is worship , but a vicious worship . further , some other formalists have of late maintained the mutabilitie of the lords day it selfe . what our doctour will doe now , let any man judge who knoweth him to be temporiz●r and a sceptike . master dow , p. 58. saith , as other holy dayes , it goeth paripassu in their canons and ancient statutes , which require the same observances under the same penalty . th●y are not only holy dayes but also mysticall , howbeit the doctour denieth it . for els he must disclaime his ancien●s , who call them so . are they not appointed for the solemnitle of some mysterie of religion ? doe they not carrie the names of christs nativitie , passion , ascension ? &c. are they not ordered according to the knowne or supposed times , when such things fell forth ? if it were for order and policie , they were observed , that the people may assemble and be instructed , wherefore is there but one day betweene the passion and the resurrection , fourty betwixt the resurrection and ascension , and then againe , but ten betwixt the ascension and whitsontide . wherefore follow wee the course of the moone in our moveable feasts , and observe not a certaine day in the moneth , as we doe for other . if we observed dayes only for order and policie , then wee would not sticke to dayes , as we doe , for the commemoration of christs nativitie ; passion , ascension , &c. the doctour saith , we do not observe festivall dayes as the jewes did , which were holy , not only for the use whereunto they were appointed to serve as circumstances , but by reason also of their mystik signification , and of the worship appropriated to them , which might not bee performed at another time . but that will not save the ma●ter . for a day is called mystike , not onely for shadowing things to come , but also for the mysteries solemnely remembred . and as for appropriation , doe wee not appropriat to the day of christs nativitie a peculiar kinde of service , of epistles , gospels , collects , hymnes , homilies belonging to christs nativitie , and thinke it absurd to performe the like service upon another day , with the like solemnitie of cessation from worke , and sup●rstitious forbearing of fasting . wee thinke it likewise absurd to performe upon the nativitie day that peculiar service which belongeth to easter . yea , the doctour saith , the commemoration appointed to bee made upon the five dayes , must not bee omitted on these dayes . if it bee absurd to celebrate another day after the same manner with the same service , and no other service will serve on these dayes ; is there not a peculiar service appropriated to our festival dayes , as of old among the jewes ? that shift is of no weight , that a minister may preach , or wee may meditate upon christs passion another day , then the nativitie . for that is not to celebrate with solemnitie . to use another day with the like solemnitie in the place of it , or both , would be thought very absurd . the jewes themselves without the service appropriated to their feasts , might remember these same benefites and mysteries upon other dayes , but not with the like solemnitie and peculiar service . and so the solemnitie is tyed to the time . to observed dayes after this manner is not like the appointing of houres , for preaching or prayers on weeke dayes or times for the communion , according to the policie and order set downe by everie particular congregation , we tye not our selves to them , not any peculiar service to any of them . wee use time then onely as a circumstance , and for order , and not as a sacred time , let be as a holy festivitie . wee observe dayes after the same manner that the jewes did , howbeit not the same dayes , nor with the same kinde of worship . the change of the circumstance , the day and manner of wotship , doth not free us of judaizing . non sublata sed mutata est significatio dierum , saith bellarmine . and so it is with the formalists . wee doe not say that the anniversarie revolution made the jewish festivals ceremoniall , for in the revolution of time there was no mysterie , but the tying of such a peculiar service to the time of anniversarie resolution with such solomnitie . to performe the same duty in substance upon the morall sabbath , as occasion served , had not beene ceremoniall . what then , they say , ought not christs inestimable benefites and notable acts to be remembred ? i answer , yes , and so they are , for where the gospell is preached , his acts are published . christ is set forth crucified by the preaching of the word , every communion day , his passion and death is and will be remembred to his comming againe . the eucharist , saith bellarmine , est memoriale omnium miraculorum & quasi compendium vitae , passionis , & resurrectionis domini . in the written word , sermons , prayers , creeds , catechismes , his nativitie , passion , ascension , &c. are remembred . it followeth not , they should bee remembred , therefore their memorie should be celebrated severally with the solemnity of a festivall day . for the lord hath appointed an holy day , which we call the lords day , and may call christs day , as i said before , for publishing all christs acts and benefites . pope alexander the 3. gave this reason , wherefore the romane church doth not observe an holy day to the trinitie , to wit , because glorie to the father , and to the sonne , and to the holy ghost , and other like things belonging to the praise of the trinitie , are published daily . ecclesia romana in usu non habet , quòd in aliquo tempore hujusmodi celebrat specialiter festivitatem , cum singulis diebus , gloria patri & filio & spiritui sancto , & catera similia dicantur ad laudem pertinentia trinitatis . the popes ground must bee this . whatsoever is treated on or remembred in the ordinarie divine service , needeth not a speciall holy day to celebrat the memorie of the same . i assume . the nativity , passion , resurrection , ascension of christ , and sending downe the holy ghost , are not only remembred in privat , but also in publike , and in the ordinarie service , specially on the lords day . if all be true that is affirmed by a councell holden at constantinopl● , that christ was borne on this day , the starre shined to the wisemen on it , christ fed 5000. persons with five loaves and two fishes on it , that hee was baptized , rose and sent downe the holy ghost on it , the light was treated on it , and which pope le● affirmeth , that the lords day is consecrated with so many mysteries dispensed on it , that whatsoever notable thing was done on earth , was done to the honour of this day , it appeareth that the lord would have us to observe only this day , as holy and sanctified by himself for the proclaiming of all his worthy acts , and not to presume to institute holy festivities upon our owne heads . there is no danger but the memorie of christs nativitie , &c. will be preserved to the end of the world without observing such solemnities , and making holy dayes which lyeth not in the power of man. this pretext of remembring and putting in minde , hath beene a cloak to bring in crosses , images , surplices , and other popish garments , with much other superstition , and among the rest these memoriall dayes . the jvdgement of forraine divines . i passe by the petrobrusians , the waldenses , and wicleffs followers , and come to later times . luther in his booke de bonis operibus , set forth anno 1520. wished , that there were no festivall dayes among christians , but the lords day only were observed . and in his booke to the nobilitie of germanie he saith , consul●● nesse ut o●nia festa aboleantur , solo die dominico retent● . that is , it were expedient that all feasts were abolis●ed , t●e lords day onely being retained . farellus and vi●et r●n●●ed all holy dayes out of the church of geneva , as calvine epist. 118. testifieth . the same decree , which banished farellus and calvine out of geneva , brought in other holy dayes . in a nationall synod holden at dort anno 1578. of the belgick , almaine and french churches , we have these words . optandum for●t nostros sex diebus laborare , & diem solum dominicum celebrare . that is , it were to be wished , that our countrie people laboured six dayes , and celebrated only the lords day . so yee may see festivall dayes are rather tolerated by them , because of the wilfulnesse of the magistrates and people then commended or allowed . among the articles agreed upon and concluded concerning ecclesiasticall policie in the palatina● , anno 1602. we have this following . omnes feri● per annum & festi dies tollendi è medio . all the festivall dayes through the yeare are to be abolished . yee see where they finde the opportunity , they abolished them . bucer , howbeit not one of the precisest reformers , upon mathew 2. hath these words , as i finde him cited by amesius in his fresh suit , pag. 360. i would to god , that ev●ry holy day whatsoever , beside the lords day were abolished . that zeal which brought them first in , was without all warrant or example of the scripture , and onely followed naturall reason , to drive out the holy dayes of the pagans , as it were to drive out one nail with another . those holy dayes have beene defiled with so grosse superstitions , that i marvell if there be any christian who doth not shake at their very names . seeing then festivall dayes have no warrant , we ought not to hear the sermons delivered on these dayes of purpose for the day : for that is the chiefe element of a festivall day to use a peculiar kinde of service proper to it . and without divine service , it were but an idle day , not a holy day . the word of god is good of it selfe , but may bee abused to charming , and to foster superstition , whereof we should keepe our selves free , that wee be not guiltie of the prophanation of the name of god. our preachers went to rebuke the people when they con●eened more frequently to the church npon any festivall day , falling upon an ordinarie day of teaching , howbeit neither time nor text was changed . but how farre have both . preachers and professours , degenered without appearance of amendment . at the beginning of the late novations they were skar , but now many have digested that scruple . of confirmation . our act , it is true , alledgeth that the papists have made of the triall of young children their education , and how they are catechised , a sacrament of confirmation , as if no such thing were aimed at but the said triall , yet in respect that by that act the pretended bishop shall cause them to bee presented before him , that hee may blesse them with prayer for the increase of their knowledge and continuance of his heavenly grace with every one of them , and wee know that they dare , and will take upon them the rest of the rites used in the english church , laying of hands , &c. we reason , as before , against confirmation , as it is used in the english church . yet two things i perceave in the act as it standeth . the one is , that the bishop is not ●ound to try by himselfe every one that is to be presented before him , but only to try , whither the minister hath beene remisse in catechising , and yet he must upon the report of others blesse them with prayer , for the increase of knowledge , and continuance of grace . next , that he must blesse who hath not a calling to blesse , that hee must blesse as if hee were the pastour of all the souls within the diocie old and young , which charge that null and pretended assembly could not give him , seeing it hath beene acknowledged before in free assemblies to have no warrant in the word of god , and hath beene suppressed by our church as a damnable office . therefore his blessing is but a prophanation with his fingers . but what language is this , to say , that the bishop shall blesse them with prayer , for to blesse is one thing , and to pray another . for prayer seeketh of god good things for us , but to blesse is in gods name to assure us , that the blessing of god is upon us , and shall accompanie us . but let us come to their paterne . that which now the papists make the sacrament of confirmation , was of old a part of the solemnitie of baptisme . after the person was baptized , they laid on hands , that is prayed for increase and continuance of grace to the baptized , as we doe now , but without laying on of hands , because it was a rite indifferent without any use , but to designe the person for whom the prayer was made , and afterward abused to make up another sacrament . afterward entred a superstitious device , to strike chrisme , that is , oile of olives tempered with balme , in manner of a crosse upon the forehead of the baptized . this anointing in the forme of a crosse was called signation , or consignation , because of the signe of the crosse made upon the forehead . this unction or consignation , and imposition of hands , became in the mindes of superstitious men so necessarie , that without them they thought they had not gotten their perfite christendome , that the signe of the oily crosse perfited baptisme , and conferred the spirit of god upon the baptized . t●●s consignation and imposition of hands at the closure of baptisme was called confirmation , like as the giving of the cup to the communicants , after they have receaved the bread , was called also confirm●tion , as cassander hath observed , but the 〈◊〉 controued onely with the first . the b●shops arrogated to themselves the unction or consignation , and imposition of hands to advance their estate . they doe that part which consummateth baptisme , which maketh a fall and pe●fite christian. but when it was found , that the bishop could not bee present at every baptisme , the priest was permitted after baptisme to anoint the baptized in the top of the head with holy chrisme , but he must not crosse the forehead . that must bee reserved to the bishops leasure . then they were presented to the bishop to be confirmed , and get their perfite christendome by rit●s , which were appendicles , and c●remonie of bapt●sme before . th● english at their rude reformation reserved imposition of hands to the bishop , and gave their priest power to make the signe of the crosse upon the forehead of the baptized , but without chrisme . howbeit there bee no greater antiquitie for the crossing without it then with it , they call notwithstanding the bishops imposition of hands onely confirmation , and not their priests crossing of the forehead . and yet when the priest crosseth , he saith , wee receave this childe into the congregation of christs flock , in token that hereafter he shall not be ashamed to confesse the faith of christ crucified , and manfully to fight under his banner against sinne , the world , and the devill , and to continue christs faithfull souldier , unto his lifes end . which words agree according to their doctrine better with confirmation ▪ for doe they not say , that in baptisme infants 〈◊〉 admitted to live in gods family , but in conf 〈◊〉 they are rabled to fight in the armie of god. that in baptisme they beleeve the remission of sinne unto justification , in confirmation they are emboldened to make open professon of this beleefe unto salvation . and this is just the doctrine of the papists . so they have parted the rits of confirmation , or els they must acknowledge that they have two-confirmations , which is as absurd . but let us come to the last , and that which they call confirmation or laying on of hands . it is true in their articles set forth , anno 1562. they deny confirmation to be a sacrament , and acknowledge that it flowed from a naughtie imitation of the apostles . but doctour rainolds in the conference holden at hampton court , alledged , that that article was contradicted by the rubrick of confirmation in the booke of common prayer , as parker hath well observed . in that rubrik it is said , that confirmation is ministred unto them that are baptized , that by imposition of hands and prayer they may receave strength a●d defence against all tentations to sinne , and the assaults of the world and the devill . bellarmine maketh imposition of hands and prayer but one sensible signe in confirmation , howbeit the papists have no right imposition of hands . master hutton saith , that imposition of hands is one of the externall meanes by which the holy ghost is given , and howbeit that prayer hath the chiefe force , yet imposition of hands hath some also , otherwise ( saith hee ) what needed peter and john to have travelled to samaria , they might have prayed in jerusalem for the holy ghost to the samaritans downame likewise saith , that grace is conferred to the baptized for confirmation by imposition of hands . in the prayer after the laying on of hands wee have these words , wee make our humble supplication unto the for these children , upon whom after the example of the apostles wee have laid our hands , to certifie them by this signe of thy favour and gratious goodnesse towards them . ye see then , they make imposition of hands a certifying signe of gods favour , and a meane , whereby grace and strength against tentations and assaults is conferred . is it not then made a sacrament & derogatorie from baptisme and the lords supper , as if by baptisme we were not certified of gods favour , and entred not to gods armie as well as his family . our christian valour and courage to resist the devill , and professe the truth , is a fruit of that regeneration and sanctification , which is sealed to us in baptisme . let him be a athema , who saith , that baptisme is given to the remission of sinnes , and not also to the help of grace , concilium melevitan●m . is not the lords supper a confirmation of our faith and often cel brated for that end . because the example of the apostles is alledged , wee answer , that imposition of hands mentioned , act. 8. was extraordinarie . the apostles by imposition of hands might conferre the gifts of tongues , prophesying , healing , which philip the evangelist had not , and therefore peter and john were sent to samaria for that end . for they had need of some to prophesie , and to have the gospell in these times confirmed to them by such wonders . the effects of this imposition of hands were sensible to these that were present . and therefore simon magus would have bought with money that gift which the apostles had . strength against tentations is a grace invisible , and given onely to the faithfull , whereas the gifts of tongues , prophesying , healing , might have beene given to the unregenerat . the bishop of spalato saith , that the imposition of the apostles hands was but temporarie , and for a sensible effect , which was to cease , and that it was not a stable and constant sacrament of the church , nor was it properly sacramentall . the confession of wittenberg hath the like saying , of a temporall and personall fact of the apostles , a generall and perpetuall sacrament cann●t be ordained in the christian church without the speciall command of god. and so saith suarez also in 3. tom . 3. disput . 33. sect . 4. their laying on of hands then in imitation of this extraordinarie example of the apostles is apish . as for that imposition of hands mentioned , heb. 6. 1. i will let passe the different interpretation of divines , who thinke , some that it was that extraordinary , whereof wee have made last mention , others that it is that which was used in ordination of ministers . i will give ; that it was an ordinarie laying on of hands upon the faithfull . but as it is joyned with baptisme in that place , so it seemeth to be that imposition of hands , which was used in the end of baptisme , when the minister prayed for persons baptized , that the lord would increase and continue his graces with them . the apostle there opponeth the doctrine of the beginning , that is the catatheticall doctrine of repentance from dead workes , faith , resurrection from the dead , and eternall judgement , to the doctrine of perfection . the converted jewes and gentiles behooved to be catechised in these grounds sufficiently , and tried before they could be baptized , and have hands laid upon them . these were called catechument , till the time of their baptisme . others apply it to the children of the faithfull , and thinke that when they come to age , and were fit for the communion , they were after triall in the grounds of religion admitted with imposition of hands into the societie of communicants , in ecclesiam adultorum , as paraeus calleth them . but wee finde that imposition of hands was used after , as a ceremonie in the end of baptisme , even in the baptizing of infants ; yet this laying on of hands upon the baptized , was , as augustine saith , gestus orantis , the behaviour of him that prayed for , or blessed any particular person , a gesture used both under the old and new testament . as ye may see , when jacob blessed the sonnes of joseph , genes . 48. when moses laid hands upon josua , num. 27 , such as had power , laid hands on these that were to bee admitted to an office in the church , acts 6. 1 tim. 4. the teachers and prophets at antioch upon paul and barnabus , when they were separated for the worke to which the lord called them , act. 13. yea , the elders who were admitted to be counsellers in the great synedrion , and the rabbins who were promoved to their degree of doctourship were admitted and promoved with imposition of hands . so it was used in actions both civill and religious , and in religious it served to be an indicant signe of the particular person whom they were to pray for , or blesse . for when they were to blesse or pray for moe , they lifted up their hands , levit. 9. 22. luke 24. 10. see also drusius . if it was only the gesture of him that prayed according to the forme of the jewes , and did neither signifie nor seal the grace which was prayed for , it could not bee a sacrament . bellarmine acknowledgeth , that the imposition of hands at the receaving of penitents , which was called impositio manuum reconciliatoria , was not a consecration imprinting a character , but a ceremonie furthering prayer , or a prayer upon the person . if it was no more at there-entrie , it was nothing els in the entrie . seeing imposition of hands was but the gesture of him that prayed , it might have beene either used or omitted , which our doctour , pag. 98. confesseth . and should be omitted , say we , seeing it hath beene so abused , as to make it a sacrament without precept or institution , and without a promise . farther , seeing it is but a gesture of prayer , it may be re-iterat if it were in use . manus autem impositio , non sicut baptismus , repeti non potest , quid enim est aliud quàm oratio super hominem , saith augustine . in the catechisme before confirmation it is said , that there are but two sacraments generally necessarie to salvation . what then ? so will the papists confesse , that confirmation is not necessarie to salvation , otherwise , they would minister it to the baptized at the point of death . the english booke ordaineth , that the childe shall be brought to the bishop by one that shall be his god-father , or that every childe may have a witnesse of his confirmation . this the papists observe in their confirmation . thus also is a token , that of old , that which is now called confirmation , was but an appendicle or closure of baptisme , from which being afterward separated , it must not want the god-fathers it had , when it was the appendicle of baptisme . in the prayer before the laying on of hands , they pray that the childe may be strengthened with the holy ghost the comforter . the papists say , the comforter promised by christ , was bestowed in the sacrament of confirmation . the papists say , that in confirmation they receave the sevenfold grace of the holy spirit , wisedome , counsell , strength , knowledge , understansting , godlinesse , feare . they crave the like in the prayer before the laying on of hands . but what suppose confirm 〈…〉 sacrament , may not every pastour minister it . it appertaineth to the captaine , say they to take up the roll of the souldiers , and furnish them with armour , the shephard should marke his owne heep , &c. as if every minister were not a captaine in the lords armie , and a sheep-hard feeding the flock concreded unto him . bonaventure confesseth such similies force not , but institution only maketh necessitie . our first reason then against them is the want of institution , or exemple in scripture , that bishops had this charge , and not presbyters . we now suppone only , not grant , that there were such office bearers in the church . peter and john were sent to samaria , not only to lay on hands , but to advance the worke begunnely philip. durandus saith , it is not clear , whither they laid on 〈◊〉 as bishops , or as presbyters . augustine , 〈…〉 is the authour of that booke , entituled , quest veteris & novi testamenti ▪ saith , they did it as priests . but the truth is , they did it neither as bishops , or priests , and therefore neither the one nor the other succeeded unto them in it . for it was extraordinarie , and extraordinarie effects followed it . the second reason , bishops and presbyters , as themselves confesse , are equall in the power of order . if the power be equall , who can hinder them to put it in execution . hath christ given them a power which they may not exercise . suarez the jesuit saith , if presbyters have sufficient power by vertue of their ordination to minister this sacrament , it were no reason that they should be wholy hindered . what god hath instituted , the church cannot inhibit , saith tilenus . if presbyters had not had that power by vertue of their ordination , neither pope nor bishop might give them commission or licence to doe it , saith spalato . but so it is , that by dispensation of licence from the pope , the papists grant , they may . our third reason , presbyters may impose hands in ordination of ministers , therefore they ●ay also in confirmation . so reasoneth armachanus . our fourth reason , they may celebrate and minister the lords supper , therfore they may doe this also . so reasoneth the authour of that epistle , ad rusticum narbonensem . our opposits are forced to confesse , that this is not proper to bishops by vertue of their office , but reserved to them for the dignitie of it . hierome saith , that this was reserved to them not by necessitie of any law , but for the honour of their priesthood . yet not in all places , but multis in locis . the authour of that epistle to rusticus saith , it was the custome in the orient , in illyricum , in italie , in africa , and in all places in the apostles time , that presbyters did confirme . in the decretals it is said , that simple priests at constantinople according to the custome did minister the sacrament of confirmation . turrianus reporteth , that the grecians reprove the latines , because they inhibit the priests to annoint the foreheads with chrisme , as yee may see in suarez . the bishop of spalato complaineth , that bishops are so rigid , that they will not permit the parish priests to confirme , the rather because they come seldome to visite their parishes , and thinketh , howbeit they refuse , the priests may , as for himselfe he might have suffered the priests in his diocie confirme , but he gave them not that libertie , because he saw no necessitie of such a ceremonie , and that it was not worthie the name of a sacrament . if there were any moment in it , should the bishops honour , or lordly bishoping bee-preferred to the utilitie of it for the people . hierome saith , if the holy ghost should come downe only at the prayer of the bishop , these were to bee lamented , who in prisons or castels , or farre places being baptized by priests and deacons , die before the bishop visit them . if it were a matter of moment , saith master calvin , wherefore doe bishops suffer so many halfe christians in their diocies . they betray by a tacite confession , that it is not a matter of such moment , as they pretend . beda is plaine , that confirmation , as also many other things was not permitted to priests , for the arrog●ncie of bishops . ●althasav lydius saith , it was untolerable superstit on that the priest might anoint the breast and the shoulder , but it behoved all to abstaine from the forehead , except only the bishop . seeing this subject is already treated upon at large in another worke , and both the sacrament it selfe , and the bishop who callengeth it as proper to himselfe are bastards , i will in fast longer upon this point . in their book of comm●● prayer it is required , that these who are to bee confirmed bee able to answer the qu●stions of a little catecat●●me , that with their own mouth and consent they may ●atifie and confirm openly before the church , what the godfathers and godmothers promise in their name , and promise to endeavour to observe and keep such things , as by their own confession they have assented unto . is not this plain mocking of god , to require publick profession before the church of children , who cannot give a serious confession of their faith , howbeit they can utter some few words of a short catechisme like parrets . they require that they bee of a perfect age , but that is not observed , or else by perfite age they meane onely years of discretion , as they call them in the same place , that is , when they come to the use of reason , that they can discern somewhat betweene good and evill : or as hackwell interpreteth , when reason beginneth to break up . is this a fit time for publick profession of their faith , or to make them capable and fit for the communion , whereof notwithstanding they do not partake many years after . eucerus in his censure , censureth sharply this pretext of catechising . m. parker telleth us , that for all this , they confirm them sometime in their own houses , and not openly , sometime in a church distant many miles from the church whereof they are members , sometimes in the same church , but without their advise or consent . it is not then either publick profession of their faith , or fitnesse for the communion , that they are so carefull of , not their understanding of the quuestions of a short catechisme , but to shew their grandour , and what preheminence they have over other mens flocks , in making of half whole , and perfite christians . parents must bring their children many miles to them , to bee confirmed or bishopped , as if the holy ghost could breath no where but upon their fingers . 〈◊〉 with the words of tindall . after that bishops had left off preaching , then falned they this dumb ceremonie of confirmation , to have somewhat at the least wherby they might raigne over their diocie . they reserved also to themselves the christing of bels , and conjuring or hallowing of churches and church-yards , of altars and superaltars , hallowing of chalices , and whatsoever is of honour and profite : which confirmations , and other conjurations also they have now comitted to their suffragians , because they themselves have no leasure to minister such things for their lusts and pleasures , and aboundance of all things , and for the cumbrance that they have in the kings matters and bu●n●sse of the realme . one keepeth the privie seale , another the great seale , the third is a confessour , that is a privi● traitour , and a s●cret judas . he is president of the prin●e his counsell , he is an ambassadour , another is of the privie counsell . woe is unto the realmes where they are of the counsell . as profitable are they verily unto the realmes with their counsell , as the woulfes unto the sheep , or the foxes unto the geese . of the administration of the sacraments in privat places . in the booke of common order set downe before the psalmes in meeter , it is said , that the sacraments are not ordained of god to be used in privat corners , as charmers and sorcerers use to doe , but left to the congregation , and necessarily annexed to gods word , as seales of the same . in the assembly holden at edinburgh in october anno 1581. it was ordained , that the sacraments be not ministred in privat houses , but solemnely , according to the good order hitherto observed . but in the late pretended assembly holden at perth , anno 1618. it was ordained , that the minister shall not refuse to baptise infants in privat houses , when great need compelleth the parents to crave it , but the great need is not specified , and therefore left to the judgement of every corrupt minister , who shall be willing to pleasure his parishoner upon pretence of any alledged necessitie , as a rainie day , or the saving of some charges , as a dinner , &c. such like the minister must not refuse to administrat the communion in a privat house beside him , that for infirmitie is unable to resort to the church to receave it , or if the sick person that shall declare upon his conscience to the minister , that hee thinketh his sicknesse deadly . it is required only , that there be three or foure of good religion and conversation present to communicate with him . but , which shaketh all loose , these must be free of all impediments . what if they bee not free ? what suppose there were fourtie , let be foure , if it be not celebrated in the congregation , it is but a privat communion . tilemus , when he was found and orthedox , laid downe this for a ground , a sacrament is a publicke action , to be performed publickly by publicke ministers , neither can any necessitie or sufficient cause be alledged , wherefore a sacred and publick action should passe in a privat because gods ordi● 〈◊〉 should be 〈◊〉 us a supreme law , and greatest necessitie , which wee ought to obey rather then foster the ignorance and infirmitie of the people . he had beene disputing before against the administration of baptisme by lay-men and woman , but concludeth in end against administration also in a privat place , and requireth , that all sacraments be administred , not only by publike and lawfull office-bearers , but also publickly . how can the doctour then alledge , that tilenus words were perverted ? that the sacraments are actions of publike nature , and therefore ought to bee celebrated publickly in the congregation , appeareth by these reasons : 1. the sacraments are appointed not only to be signes and seales of invisible graces , but also to be testimonies of our pietie towards god , and badges of our profession distinguishing true churches ; from false . all sacraments are kindes of protestation of our faith , saith quinae . secret corners are not fit places for such protestations . 2. visible communion in the holy things of god , is the end of our union and consociation with a particular church . because wee cannot attaine to a visible communion in the holy things of god , immediatly with the whole church militant , wee enjoy it mediatly by our communion in a particular congregation . therefore the sacraments which are the holy things of god , ought to bee administrated in common . 3. all other actions which concerned the whole church , were done with consent and presence of the church , as elections , ordinations , excommunications . by the same reason ought the sacraments to be administred in publike , for the interest that all have in them , and the benefite and fruit may redound to all . 4. the sacraments ought to bee preserved from contempt , neglect , and corruptions . heretickes take occasions to corrupt the pure administration of the sacraments , when they are administred in privat houses . the publike is the lesse regarded when people may have them in privat , as they thinke they have need , nor yet are they so reverently used , as when celebrated in the publicke assemblie . 5. it breedeth opinion of extreme danger of salvation , if any die without baptisme , or the lords supper . wee will have occasion to touch these reasons , when wee descend to baptisme and the lords supper in particular . the doctour in his answers useth often the distinction of ordinarie and extraordinarie , that ordinary they should be administred in publick , but extraordinarly and in case of necessitie they may bee administred in privat , which is a begging of the question ; for the reasons are directed against administration in privat , in whatsoever case , and there is no necessitie to violate the common order , unles it were the danger of mens salvation , for want of such a middle or meane , which is a grosse and damnable opinion ingendred and intertained by the administration in privat . he wresteth also that place in matthew , where christ promised to be in the midst of two or three conveened in his name , as if three or foure conveened to the administration of baptisme or the lords supper , were a sufficient number to make up a lawfull assembly . but this speach of christ in the precise termes cannot be extented to the sacrament . for then where two only are conveened , the communion may bee administrated . the priest then may celebrate masse , having none to beare him companie , but the clerke to say amen . christ speaketh not there , as master cartwright hath already answered , of the publicke administring of the word and sacraments , but of the proceeding in the church discipline against offences , and of that part which was done privatly by two or three , and promiseth , that not onely the proceeding of the church should be ratified , but also that the admonition given by two or three , whereof hee spake before , with invocation of the name of god , should not be in vaine , but have the owne effect , either for the conversion of the offender ; or to make him inexcusable . or by two or three is meant only a few number , where a greater number cannot be had to make up a senat , with power to execute the censures of the church , or a few but sufficient number , where a greater may not be had to make a visible church . but where a sufficient number may be had , and of these a church already constituted , two or three apart cannot binde and loose . and what they may doe , other two or three may undoe , or doe the like , whereupon would follow great confusion . wee reason against two or three conveening in a privat place to minister the holy things of god , where there is already constituted a church , and a number consociate to that end , of which societie these two or three are but members . we meane not that the sacraments may not be administrated at no time in a privat place , but onely in a privat meeting of some few ; for the congregation is not tyed to , and some time hath not the libertie of materiall churches , but is forced to retire to woods , caves , privat houses , but their the administration is publike , because in sight and presence of the congregation . baptisme is that initiatorie sacrament , wher●by wee enter into the bosome of some visible congregation , or is calvine saith , it is a sacred or solemne introduction into the church of god , a testimonie of our heavenly burgesship , into which these are written , whom he hath adopted to himselfe . by baptisme we became members of some societie joyned together , to make up one visible church , as it were one bodie . baptisme therefore should bee celebrated in the presence of that visible church whereof we are to be members . the minister then , and the parents have not the onely interest in this businesse , but the congregation also , and principally , because of their right to receave , or refuse , their concurrence to assist the minister in prayer to god for the infant , their testimonie of his entrie , and receaving , and the benefite they may reap to themselves , by remembring their owne baptisme , and the promises made to god , when they were baptized . the baptized must have communion with them in the holy things of god afterward . and therefore good reason , they enter in with their approbation , and acceptance . if a member may not be cut off by excommunication without their consent , 1 corin. 5. none ought to bee receaved without their consent , and after this manner of entrie . nature teacheth men , saith bucer , that when any socieitie or corporation is to accept of one to be of their number , id sacere cum collegae frequentiores convenerint , ut ita quasi ab omnibus illi in collegium recipiantur , & singuli offic a collegarum eis deferant , ad eaque se●●ita publicè astringant ; to doe it when the fellowes have conveened in a frequent number , that so they may bee receaved , as it were of all into the companie , and every one may shew the duty of fellowes unto them , and binde themselves to the same after the same manner publickly . this promiscuous meeting of sundrie out of sundrie quarters and parishes to the morning and evening prayers in edinburgh , is not that body or societie whereof the bapti●ed is to be a member , nor y●t are these times appointed for the meeting of that societie to that end . was it not then a superstitious or foolish conceat in many of the ancients who delayed baptisme , to the end of their life , or till they were overtaken with dangerous diseases , that being purged from all the sinnes of their former life , they might flie straightway to heaven . these were called cliniei q. d. lecticularii . when we maintaine baptisme in publicke assemblies , wee meane where there is a visible church constituted , and an order established . therefore the exemples of the eunuch , the jaylour , cornelius , &c. make nothing for baptisme in privat and apart , where there is a visible church constituted . the defence and practice of baptisme in privat , hath bred an opinion of an absolute necessitie of baptisme , as if the infant could not be saved without it , and doth ●ill foster the fame damnable opinion . neither cast any other necessitie bee p●tended . for there is no precept requiring baptisme , when it cannot be had orderly . it is not the neglect , but the contempt which maketh not the infants but the parents guilty . it is not contempt or neglect , when the ordinarie times of publicke meetings appointed for such ends are not neglected and co●●●ned . in the ancient church , easter and pentecost eves were appointed to bee the solemne times of baptisme . whereby it came to passe , that many died without baptisme , as socrates reporteth . but that order , which was not commendable , is worne out of use many hundred yeares since . we have now weekly ordinarie assemblies for the purpose , and yet these are neglected and contemned , specially by the wealthier sort , and the times of evening prayers are preferred before the times appointed for preaching in the morning , or upon the lords day , whereunto they were restrained by the first booke of discipline . whereas the sacraments should bee celebrated with reverence , and we see how solemne the baptisme of iohn was , and of christ at jordan ; this baptisme in privat is irreligiously , and unreverently ministred , and the publicke scarce attended unto ; for upon the opinion of the necessitie of baptisme in privat , hath followed the defence of baptisme by women , baptisme by a pagan , baptisme with pudle water , baptisme by supposition . for if the infant recover health , they baptisme againe in publicke , if they doubt it was baptized after the right manner in privat , saying , it thou bee not baptized n. i baptise thee in the name of the father , &c. but what if the childe was already baptized after the right manner , is not this publicke baptising rebaptization . i know our formalists doe not defend baptisme by laymen or women to be lawfully ministred by such persons , yet they esteeme it valide and effectuall , if the right forme and manner was in substance observed , as yee may see in our doctours grounds . that which our worthie divines have condemned as nullin it selfe , they account as valide , which no man would doe , that were not infected with the opinion of absolute necessitie of baptisme to the salvation of the infant . for necessitas precepti , the precept to baptise cannot drive them to this absurditie , seeing none are commanded or have warrant to baptise but pastours or ministers . it is necessitas medii then , that driveth them to such courses . the english service book permitteth , in privat baptisme to omit the doctrine concerning the institution and use of baptisme , and also to spare the lords prayer , if the time will not suffer . that booke supposeth likewise , that some things essentiall to this sacrament may bee omitted in the privat ministration , through feare or haste in such extremitie . is this reuerent using of the holy things of god , or is it sure worke , that forceth them to flie to a conditionall baptisme . the case of baptisme and circumcision is not alike , for the lord appointed a precise time for circumcision , to wit the eight day , which in no cas● they might prevent , suppose the infant should die in the meane time . it might have beene delayed , if there were some urgent occasion to hinder , as in the wildernesse for many yeares , because they behoved to be in readinesse to remove according to the moving of the cloudy rollar . but moses had no urgent occasion , therefore the lord chastised him , and sephora circumcised the childe moses being sicke . her example was not imitated by the jewes themselves after , and the church of god was yet in families . when synagogues were erected , and places for the publike service of god , circumcision was ministred onely in publike , as some thinke , and so it is an this day in the synagogues , where a synagogue is to bee had . others hold that the lord committed not the act or office of circumcision to the priests or levits , but that the infants were circumcised at home , the family and nighbours being conveened , because present remedy was to be provided for curing of the wound . barraillus the jesuit saith , that circumcision required not either a peculiar place , or a peculiar minister . suarez saith , that at this day , he that is called the circumciseth , circumciseth indifferently in the house or the synagogue . but it is not so in baptisme , as it cannot be ministred , but by a lawfull minister , so likewise only in the publicke assembly . the make of circumcision was permanent , and by it the circumcised might bee easily discerned whither they were counterfite professours or not . but it is not so in baptisme the paschall lambe was eaten only in families , and small societies conveened in some chamber on parlour , and might not be eaten in publick assemblies . but who dare affirme , that the lords supper howbeit it be the sacrament answerable to it , must be celebrated after the same manner . different is the case betweene the sacraments of the old law which belonged to one nation , and the sacraments under the gospel belonging to the whole christian world . the lords supper is the sacred banket of the whole church assembled together , saith . bullinger in his decades , and therefore , saith he , the apostle requireth the corinthian● to assemble together to partake of this supper , 1 corin. 1● . 32. it is a finew of publicke assemblies , a hadge of our profession , a band of love , and representation of 〈◊〉 communion and fellowship , which is and ought to bee among the members of the congregation . it is not a part , or two , or three , but the whole body of the congregation which is compared to one bread , when the apostle saith , we that are manie are one bread , and one body , for we are partakers afore bread , corin. 10. 17. because it is not possible to us to celebrat a sacramentall union with the whole church militant , the lord hath appointed us to keepe a sacramentall communion with some particular congregation or visible church . the doctour borroweth an absurd answer from bellarmine and the rhemists , that were have sacramentall communion with the whole militant church , howbeit it be not so visible , as with any one particular church , and his reason is , because wee are partakers of the same sacrament . i reply with master 〈◊〉 answer to the rhemists , although all the faithfull , even those , that never receaved the sacrament , by faith communicate with christs body , yet doe they alone communicate sacramentally which have their communion sealed by the outward action of eating of one sacramentall bread . and that the apostle meaneth of these , that in one congregation or church eat together , and not of the communion of us with those , that receave the sacrament in another church , it is evident , for that he placeth the seal of this communion in eating all of one bread , and of one table : whereas they that communicate in another congregation , communicate not of one table or bread with them , that are so removed , no more then they that celebrated the passeover in divers houses , were partakers of one lambe or kid . it is the same sacrament in spece or kinde , but not in number . wee communicate in one fruit or effect , because we all receave the same christ , but that is a spirituall , not a sacramentall communion , saith chamier . for it was never heard , saith he , that these in jerusalem communicate sacramentally with those in alexandria . otherwise what needed the bishop of rome to send the eucharist to other bishops when they come to rome . the lords supper then should not be celebrated , but in the assembly of the faith for united together in one bodie of a church . a companie conveened apart from the rest to communicate with the sicke person is not unied by themselves into the body of a church , farre lesse three of foure , asttake , the english service booke meaneth to be a number sufficient , seeing they allow the communion to bee ministred to three or foure in the church , and in the time of plague , sweat , or such other like contagious sicknesses , the minister may communicate with the person diseased alone . ergo coena domini non est privata , sed publica nulli privatim danda . et quoniam non est publicus vel generallis catus , quandò quatuor aut quinque cum agro communicant , nihil dicunt quia not apud agros coenam instrui p●sse , si alis quoque simul coenent saith bullinger . that is , seeing it is not a publicke or generall meeting , when three or foure communicate with the sicke , they say nothing to purpose who say , that the supper may bee celebrated beside the sicke , if others also communicate . suppose a companie of the faithfull in a family be called a church , rom. 16. 7. because the whole family consisting of christians , and frequently exercised in religious exercises , resembleth in some sort a church , and may be called ecelesiola , as it were , a little church . yet it is not that church which hath the power and right to use the sacraments and censures , for then every family in a christian commonwealth might celebrate the sacraments at home . so howbeit the name be communicated for the greater commendation of such a family , yet the definition doth not agree . and yet that place may be applied to the church , which used to conveene in aquila and priscilla's house in that same chapter gaius is called the host of the whole church . see parcus in rom. 16. 7. 1 corin. 16. 19. philemon . 2. the names also given to this sacrament , may teach us , that t● should bee celebrated in the publicke assemblie . the name synaxis importeth a ga●●ering or assembling together . casaubon saith , synaxis and synagogue are all one , because derived from one word . liturgie signifieth a publicke service or ministrie ; both the names import the celebritie of the assembly , and the solemnitie of the administration before the assembly . the elements were sent to the absents in time , or immediately after the action in justinus martyrs time . which was the first abuse we read of . after followed reservation of the eucharist for the use of the sicke , which was a greater abuse , and carrying of it home to their houses . the opinion of the necessitie of privat communious did grow to such an hight , that the eucharist was given not onely to aged persons departing this life for their viaticum , to bee their voyage victuall , as they call it , but also to infants and babes , and this indured for the space of 600. yeares . the papists themselves are ashamed of it , and expresly inhibit it . yea of old , in some parts , it was the practice , to use master perkins words , to cram the eucharist into the mouth of them that were deceased , or to lay it upon the breast ; and burie it with the corps . such horrible prophanations arose from the opinion of necessitie engendred upon these reservations , and giving of the eucharist to the sicke . the continuation of the like customes doth foster and entertaine the same opinion of necessitie . the ignorant are fostered in superstition , as if the grace of god were tyed to the sacrament , and no comfort could be had by there receaving of it in former times , but they must have it now for their voyage victuall , whereby they may bee enabled to attaine to life eternall without fainting in the way . polyander after he hath concluded , that the lords supper should not bee celebrated in privat , either for sicknesse of any person , or other case of necessitie whatsoever , granteth that not long after the apostles times , for condescending to the weaknesse of some , this custome prevailed to send to the sicke the elements of bread and wine in the time of administration . sed hoc medium atque adm●niculum , quod infirmioribus juvandis ac consolandis ex zelo irregulari absque christi mandato patres exhibuerunt , paulatim in eam transiit idololatriam , ●nt aliqui non minùs administrationi sacra coena , quàm baptismi , salutemex opere operato tribuerint . that is , the helpe and nemedie they used out of irregular zeale without christs precept , for the comfort and helpe of the weaker , ended at last into such idolatrie , that they ascrived no lesse their salvation to the administration of the holy supper , then of baptisme , and that by vertue of the worke wrought or deed done . therefore he adviseth us to beware , that we foster not men in a superstitious opinion , by privat or domestick administration of the lords supper . calvin saith , difficillimum est hic cavere , ne alios superstitio , alios ambitio & vana●ostentatio ad petendum solliciter . that is , it is verie hard to bee avoided , that superstition stirre not up some , ambition and ostentation others to crave it . bullinger saith , if wee bee contentious in the defence of this viaticum , there will bee bred againe , that which wee have seene receaved in some ages before , a relying npon the very receaving it selfe of the sacrament , as if for it wee were acceptable to god , and departing out of this world , did flie straightway to heaven , and without it were carried straightway to hell . and many 〈◊〉 errours will spring up . tilenus saith , in his syntagma , whatsoever necessitie be pretended , hardly cast any sufficient cause be rendered , wherefore the publicke action should passe in a privat . because he ord●nance of god is supreme necessitie , which wee must obey rather then faster the infirmitie of man. illa enim infirmorum levamenta , ex ●●ordinem olim adhibita infirmitatem publicam totius ecclesia magis foverunt & auxerunt quàm privatam agrotan ium sanarunt . that is , the ease tendered by the cont non order upon the infirme , d●d rather cherish and augment the publicke disease of the whole church , then heal the privat disease of the sicke . as for the pretended necessitie of comfort to the sicke , that same answer may be given , that the english service book giveth , when none can be had to communicate with the sicke , or for extremitie of sicknesse , or other just impediment he cannot communicate . the carat shall instruct him , that if hee doe truly repent him of his sinnes , and st●edfastly beleeve , that jesus christ hath suffered death upon the crosse for him , and shed his bloud for his redemption , earnestly remembring the ben sits he hath thereby , and giving him hartie thankes therefore , hee doth eat and drinke the body and bloud of our saviour christ profitably to his soules health , although he doth not receave the sacrament with his mouth . may not the like b●e said to the sicke in body , but ignorant or superstitious in minde , when the sacrament may not bee celebrated at their bedside without breach of gods ordinance . the rhemists do acknowledge , that they doe eat the flesh , and drinke the bloud of christ , which joyne in hart and desire with the part 〈◊〉 of the sacrament . a man may die a martyr before he receave either baptisme , or the lords supper . how many catechumeni have died before they were baptized . the comfort and benefit wee receave at any publicke communion , is not restrained to the present time , but serveth at all times for our use . wee were but once baptized , yet the comfort and benefite endureth all our life long . our spirituall communion with christ , and to eat his flesh , and drinke his bloud by faith , is ever so necessarie , that otherwise we cannot be safe , but so is not the participation of the lords supper . onely wee must beware of neglect and contempt of the publicke administration . the godly know in their agonie , they never want shall , which is chiefe and onely necessarie , where in they so acquiesce , that they will not without the lords institution , trouble the comlinesse and order of the church for their owne privat satisfaction . norunt pij in agone nun qua●ijs d●esse , quod praecipuum est & so●ùm necessarium , in quo ita acquiescunt ut extra dom ni institutionem , nolunt ecclesia ordinem & decorum turbare , ut sibi privatim satisfaciant . this pretended necessitie grounded upon superstitious conceats , hath drawne on a neglect of the publicke communion , because in time of their need they looke for it in privat . ab ista manducatione clinica , cui quisque in papatufidit , ortho est in plerisque communicandi contemptus , cum prospera valetudine fruuntur ad quod semel tantum in anno ex ecclesiae sua praescripto obligantur . the whole congregation hath interest in the celebration , and is bound to see it performed reverently and religiously , which they cannot see done , when it is administred in privat . nor can the privat administration bee performed with such reverence as is requisite . wee read not that at any time it was the custome in the ancient church to celebrate at the bedside of the sick , but onely to carrie the eucharist to him , which notwithstanding was superstitious . the synod holden at laodicea , cap. 58. ordained , ne fierent in domibus oblationes ab episcopis aut presbyteris . and justinian novell constit . 57. hath the like . not that i thinke the place of it selfe disgraceth the action , but the paucitie of the communicants . if the congregation were assembled in a barne , or any like capacious place through want of a church , the action might bee celebrated with no lesse grace . the sicke mans chamber is not a fit meeting place for the congregation , saith rive●is . suppose it were , such assemblies could not but breed or foster the opinion of necessitie . beside the paucitie , the paines of the patient might enforce sundrie disorders . bellarmine alledgeth , in defence of depriving the communicants of the cup , howbeit more comfort might bee had by participating both the bread and the wine , that there is lesse ill , that men want some good thing not necessarie , then that the sacrament be exposed to the hazard of irreverence . for it could not be , but the bloud of christ would bee often split . that which hee alledgeth against the lords institution , wee may farre more justly alledge against this privat communion , which the lord never ordained , that the reverent usage of the sacrament is to bee preferred before the good , or rather preposterous pleasing of the sick , and feeding their ignorance and superstition . finis . errata . blot out p. 11. last line , not . p. 12 l. 15. when 81. l. 27. that . 99. l. 11. not 122. l. lest . p. 56 lin . l. the fourth part . read p. 14. l. 4. canon . 17. 22. more . l. 23. meere 20. 28. pauli . 23. l. 24. that thursday . 27. l. 25. hospinian . 29. l. 26. then . 30. last line notable . 3. l. l. 29. encrarits . 39. l. 2 sic . l. 25. eat ve all of this . 45. l. 14 great . l. 25. montanus . l. 26. members . 47. l. 4. & l. 8. sic . 54. l. 30. simplici●er . 57 l. last , israelitarum , 60. l. 18. decree . l. 19. successates . 6. l. 18 popu●● 6. ● . l. 13. of . 65. l. 18. excuses . 67. l. 24. cracouieni . 6● l. al 's . 68. l. 4. al 's . 69. l. 15. apertae . 74. l. 19. to stand . 76. l. 13. stantes & commorantes . 77. l. 30. zonaras . 79. l. 14. praetermitted . 80. l. 24. quod ● . 9. l. 12 to these words . 98. l. 1. causes . l. 13 whither . 99. l. 11 if ye will bear . 122. l. 3. bewray . 128. l. 30. christ. desire , stort ejaculations . 135. d. l. 19. genuine . 154 l. 7. commenting . 157. l. 20. kindling fire . 158 l. 1. mutabilitie . 159 l. 7. rationem . 160. l. 27. were not bidden fast . 164. l. 26. 〈◊〉 10. logicall . 165. lin . 2. apolo . l. 19. whereon . 168. l. 5. makein . 190. l. 29. ●●gatorum . 202. l. 20 salve , 205. l. 23. ye observe . 217. l. 22. concredite . 220 lin . 30. questions . 22● lin . 12 suffraganes . 226 l. 4. become . lesser escapes i remit to the correction of the understanding reader . a passage of master william cowper , peetended bishop of gallaway his sermon , delivered before the states anno 1606. at which time he was minister at perth . on 2 corin. 6. 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the apostle wrote this epistle in his owne name , and in the name of timothie his brother , as yee may penceave by the first verse of this epistle . and now in both their names hee directeth the exhortation . preachers are workers together , brethren , and fellow-labourers . here a worthie apostle claimeth no superiour stile to timothie an evangelist , alb●it justly hee might , h●e b●ing an apostle , the other an evangelist , both which were temporarie and extraordinarie callings in the church of god , but the one , namely the office of an apostle more excellent then the other office of an evangelist . this may serve to make these men ashamed , who being partakers of one office of pastorship with the rest of their brethren , will bee separated from them by slately sitles . order is good , i grant , but away with such order , as hath bred that i omane hierarchie , the tyrannie of the antichrist . alwayes here our chiefe lesson is that ministers should work together . they should not worke one against another . we are the servants of one lord , wee have all one citie to build , we are fortifiers of the wall of one jerusalem , what part of the wall wee stand and into , that is no matter , the worke and the waze is one to us all . vnion among brethren is ay the forerunn●r of blessing , division againe bringeth on the fall ; for a kingdome devided against it selfe cannot stand . in the primitive church s. luke saith , the multitude of beleevers were of one heart . there upon followed a flourishing estate of the church , notwithstanding the powers of the world were enemies to them . great things are alwayes performed by union , yea suppese of mean instruments . there is non , saith job , can restraine the influence of the pleiades , it is but a constellation of the seven starres , which we commonly call the seven sisters ; yet do they bring with them the spring of the year . thus a nature her self advanceth her greatest workes by unin . a materiall building is made up by the uniting of stones and timb●r b●fore disjoyned , and and the fall thereof is procured againe by their renting and sundring one from another . i exhort you therefore brethren , in the name of the lord , that as one man our hearts may bee joyned together to doe the worke of the lord , and this devision threatning a fearfull decay of christ his kingdome in the midst of us , may be eshewed . where if it be objected to me , where is the blame or cause of division ? for i know that as salomon saith , every mans way seemeth good in his owne eyes . i answer , i have not a deligh to make a sport of the nakednesse of my father , and i desire not to be cursed with chaent . if the division were not so evident that the most simpley perveaveth it , i could willingly also misknow it , but since the evill is manifest , the cause of the evil is also easily espied : for looke what part of the wall is gagged from the o●●●ation , where upen the building stands , and from that policie we receaved from our fathers , let th●● be drawne in to the rest againe , then shall arise a happie union , that may assure us of a continuance and increase of gods work in the midst of us . finis . notes, typically marginal, from the original text notes for div a17587-e630 admonition pag. 35. sitting warrantable . scaliger de emendat temporum lib. 6. barradas in concor . evangelist . tom. 4. lib. 3. cap. 2 barona●●al . ●om . 2. an . 34. num . 14. chrys. hom . de prodit . iud. and pope leo serm . 7. de passione domini . that christ and his apostles kneeled not . athenaens lib. 4. luk. 24. 30. mat. 14. 13. mark. 6. 〈◊〉 7. luk. 9. ioh. 1. & 27. pag. 39. de eucharist lib. 4. ca● . ●5 that christ and his disciples sat . iohn 14. 31 on the lords supper . 1 part pag. 136. that their gesture was a kinde of sitting gesture . exercit. pag. 490. p. acknowledgeth sitting lawfull . christs example our direction . pag. 47. iudeorum praecept . cassa●dri opera pag. 737 answere to the rhemists . matth. 20. 20. on. 1. cor. 11. 23 standing at the passeover changed . tom. 4. l. 1. c. 17. iunius & tremel . in mat. 26. 20. in exod. 12. 11. scaliger . sitting suteable with the supper . piscator in matth. 26. 26. in matth. 26 aquin. par . quest . 60. 〈◊〉 forme & maniere du ministre ecclsiastique . fol. 84. christs precept , do this . de sacramēt fol. 95. the apostles continued sitting . amesius in bellarm. enervato . tom . 3. p. 177. pag. 86. the corinthians sa● . 1 cor. 11. 19. in illud oportct haereses esse . page 654. edit . in 40. ibid. decretal . l. 3. ●t . 41. cap. 6. exercit. 16. pag. 511. estius in 1. cor. 11. 20. ●or . 11. obek . pag. 653. pag m. p. pag. 86. and 94. second serm . pag. 61. other circumstances not continued . paraeus de symbolis & ritib. euchar . pag. 152. exercit. pag. 511. sitting continued in ages following . calvin . instit . l. 4. c. 17. s. 13. mornaeus de missa lib. 1. c. 1. & 5. de origine error . pag 46 decreti part . 3. de consecrat . distat . ● cap. 17. euagrius l. 6. cap. 13. l. his defence , pag. 53. 54. hist. l. 5. c. 23 nicephor . l. 12. c. 34. first volum pag. 209. edit . 1610. zwingl . expositio fidei christianae edita bu●ling . anno 1536. standing not so convenient as sitting . kneeling not warranted by the example of christ. instit. lib. 4. c. 37. sect . 33. beza centra harch . vol. 3. pag. 182. hist. sacrament . lib. 4. pag. 182. kneeling not sutable to the suppertable . l. pag. 51. l. pag. 43. 44. tilen . synt . de sacrif . missae sect . 32. wille●s synops pag. 478 edit . 1614. pag. 681. ovid. fast. 5 the communion celebrate in form of a feast . piscator in matth. 26. in observationi●bus in versu 26. & seqq . mornaeus de eucharist . lib. 4. cap. 7. forma min●●ster . ecclesia●ster . observation upō the form of speach . on the lords supper , part . 1. pag. 8. the distribution by the communicants excludeth kneeling . christ commanded them to devide the cup. hierom. epist. ad hedibiam . clemens alexan. in p●edagog . ● . c. 2. muscul. de coena domitū . annot. in marc. 14. 25. meuschii defens . harm . generalis cap. 4. in 3. part . tom . 3. quast . 78. num . 41. swarez . in 3. part . tom . 3. p. 909. l. 62. hospin . hist. sacra . l. 1. c. 1. & lib. 2. c. 1. p. 31. swarez in 3. part . thomae tom . 3. p. 861. bellarm. de euchar . l. 4. cap. 25. piscator in matth. 26. v. 26. in schoilis . antiquita●um convivialium lib. 3. cap. 10. they distributed not only the cup , but the bread . piscat . in matth. 26. hosp. hist. facr●m . lib. 2. p. 31. estius in 1 cor. 10. 16 beza epist. 2. on the lords supper , 2. part pag. 97. bellarm. de euchar . lib. 4. cap. 25. the apostles continued this distribution . raynerius in summa . bulling dec●d . 6. serm . 9. fol. 364. fol. 364. fol. 360. hom. 118. bellar. de eu . charist . lib. 4. cap. 24. estius in 1 cor. 10. 16. r. stephan . glossa in mat. 26. estius in 1 cor. 10. 16. durand . rationa●●● . c. 1. casaub. oxercit . pag. 537. breaking of bread for representation . against the rhen●ists , or mat. 26. 28. lanfranc . de euchar . alger . de sacrament . lib. 2. cap. 8. chamierde cucharl . 7. c. 13. num . 14. bullinger decad. 5. serm . 7. gualt . homil . 295. in matth. breaking of bread for distribution . se●rariu● in iosuam 6. 9. quest 6. bulling 〈◊〉 decad . 5. serm . 7. hom. 118. in marc. expos. fidei christian. ad reg. christian in 80. fol. 40. de ri●ibus ecclesiae tigurinae c. 13. not necessary that the minister dispense the elements . proceedings at perth asscmbly , pag. 60. 61. swarez in ● . part . tom . 3. p. 861. vazquez in part . 3. tom . 3. disp . 219. num . 12. & 13. the inconveniences following upon the ministers dispensing . l. pag. 56. christ spake in the plurall number at the deliverie . suarez in ● part . tom . 3. pag. 702. paraeus de symbolis pag. 166 distribution continued in ages , following ; calvin . institint l. 4. c. 13. &c. s. 11. see salme●on in mor●on of the in●tution ●31 . str●●at . l. 1. de corona militis c. 3. homil. 118. in marcum . christs forme the most perfite . bulling . decad. 5. serm . 9. hospin . histor . sacrament lib. 1. cap. ● . &c. 5. grat. de co●secrat . dist . 2. cap. 3. pag. 49. conformitie with idolaters forbidden . becan . analogia vet . & novi testamenti . aqui● , 1. 2. quaest . 10● , ●●rt . 6. ad 6. bellarm. de monach . cap. 40. calvin on 〈…〉 zanch. de redempt , l● . r. c. 14. circa initium . tertul. de oratio . c. 12. de idol . cap. 14. de corona militis . august . confess . l. 6. c. 2. brac. 2. can . 73. august epist. 86. tolled . 4. can . 5. brac. 1. can . 32. s●are● in 3. part . tom . 3. dis● . sect . 2. last ed●t . pag. 40● . rive●tus pag. 205. distinct. 63. cap. quia sancta . bellarm. d● monach. cap. 40. pag. 116. cap. de tradition . censura . c. 4. censura . c. 9. the equitie of none conformity with idolaters . kneeling a monument of idolatrie . pag. 370. pag. 118. kneeling scandalous to papists . scandalous to the godly . in 2. praecept . pag. 387. last edit . de redempt . pag. 541. col. 160. reply 2 part pag. 164. homij specimen controy belg. in fine . pag. 123. pag. 70. cyprian . lib. 1 epist. 11. the polonian synods mistaking . pag. 200. the pretended remedie of preaching naught . epist. 121. commandement of the magistrate no just e●cuse . in 3 praecept . col . 634. 1 king 20 , 39. kneeling established by the antichrist , and not by the ancient church . see riveti specimen critici sacri . lib. 2. cap. 13. bellarm. de script . pag. 84. part . 2. pag. 65. spalat . de rep . eccles . l. 5. c. 6. num . 69. ad e●roicensem epist. pag. 241. de consecratio . dist . 3. cap. venera ●ilis . de consecratio . dist . 1. cap. apostolica . tertull. advers . hermoginem . d. b. of kneeling . pag. 85. fulk in 1 cor. 11. sect . 18. tertullians testimonie vindicated . lib. de oratione . c. 14. pag. 54. pag. 225. sitting or standing practised in the ancient church . see euseb. histor . lib. 7. cap. 9. homil. in oncoeniis . bellarminus de cultu sanctor . cap. 11. tertull. de corona militis . decretal . l. 3. tit . de celebrat . missa . cap. sarct . quaest. 1●5 . synops. cuest . 8. of the masse , pag. 691. bochel . decret . lib. 3. c. 140. opposite to kneeling . erasm. epist. lib. 14. 〈…〉 kneeling to be rejected , because abused . the act of perth intendeth idolatry . pag. 70. the first reason of the act examined . the second reason of the act examined . l. p. 72 , 73. casaub. exercit . pag. 550. ambrose in 1 cor. 11. hieron . in psal. 147. oecumen●us in 1 cor. 11. origen in num . homil. 23. & 16. the third reason examined . l. p. 74. pag. 46. the intent of the church of england in kneeling . d. b. of kneeling , p. 30. reply 2. part pag. 50. the pretence of prayer examined . of the eucharist . p. 95. de eucharistia l. 8. c. 3. num . 22 , 23. doctour lindseves proceedings at ●e th . page 5● . page 336. de sacram . lib. 1. c. 10. s. 7. pag. 68. p. pag. 334. pag. 299. no pretence of prayer in our act . the intent of the kneeler must be interpreted by the act . of the manner of their adoration . d. ames 1. reply pag. 54. part . 2. hooker . l. 5. s. 67. pag. 142 , 145. epist. 76. de eucharis . lib. 1. cap. 2. pag. 70. kneeling in the act of receiving can not be free of idolatrie . the first argument . treatise of idolatie● . pag. 142. the uncovering of the head not like kneeling . occasionall . ●neeling not warrant ●●r ordinarie . ● pag. 88. levit. 9. 23 , 24. the originall of unbe●eef . pag. 332. salomons kneeling at the dedication of the temple . of kneeling . pag. 7. the pretence of objectum a quo significative . de imaginibus . cap. 19. 20. 21. de cultu adorat . disp. 108. num . 73. de adorat . disp . 108. num . 90. num . 132. 134. & disp . 110 num . 34. disp. 109. num . 7. de adorat . disp . 106. num 2. & 6. disp. 108. num . 128. pag. ●5 . pag. 84. 85. 81. 92. d. b. of kneeling . pag. 33. reply 2. part . pag. 65. no difference betweene images and the elements in the case of adoration . l. pag. 77. de adorat . disp . 104. num . 24. pag. 68. de adorat . disp . 110. solut. p. ●62 . mediat civill wor●●ip no good warrant . de civitat . dei lib. 10. cap. 4. chamier de imagin . c. 6. num . 9. pag. 228. gods extraordinarie presence in the arke . de cultu sanct. l. 3. c. 4. their relative adoratio● . the second argument . de adoratione disput . 93. num . 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. b. pag. 68. p. pag. 387. decret . pag. 366. lib. 3. de natura d●●rum . suarez in 3. part . tom . 3. p. 780. bellar. de e●char . l. 2. c. 3. l. 4. c. 29. alger . de sa●cram . altar . l. 2. c. 3. tarnov . de ministe● 10. l. 2. c. 31. the pretence of mentall prayer . pag. 102. 109. pag. 112. 〈…〉 disp . 93. num . 11. pag. 199. pag. 236. drusti praeterita in matth. 6. the pretence of reall prayer or thanksgiving . l. pag. 107. exercit. p. 517. willets qu. 1. of the sacraments . pezel . refutatio catechismi iefuit . pag 421. 〈…〉 cit . pag. 224. de missa . l. 1. c. 13. & lib. 2. c. 9. the pretence of receaving a benefite . in 3. tom . 1. 〈◊〉 p. 93. num . 20. & 21. contra gardiner . col , 735. edit . 1581. de consecrat . dist . 2. cap. 56. & dist . 4. c. 131. dist. 2 c. 47. bellarm. de euchar. l. 1. cap. 11. becan . de coena calie . c. 11. reply to harding . art . 1. whittakerus de sacram . pag. 68. hom. 3. in epist ad ephesios . vazquez de adorat . disp . 94. num . 7. if we may receave upon our knees , what we crave upon our knees . the pretence of humility and reverence . of the institution of the supper . p. 63. theses theolog . pag. 476. of the lords supper . 1. part . pag. 40. the great sacriledge of the church of rome , pag. 206. confess . c. 4. nota. the 11 , 12 , 13 , 14 , 15. lines in the 33. page , are not master moulines words , but the authours . notes for div a17587-e16650 festivall dayes aboli●●ed by our church . that is easter and ch●ist●●s . the first rea●●●● against festival day●s . zaneh●tom . 4. col . 655. willet synop . p. 501. kuchili●us in catechismo . perkins . galat . 4. whittakers opera . pag. ●● . what changeable , what unchangeable in the 4. precept . theses theolog. pag. 528. pag , 110. de opificio 〈◊〉 undi in fol. pag. ●5 . the sabbath observed before moses time . pag. 45. 〈◊〉 epist. ad 〈◊〉 hebr. ● . 4. v. ● de eme●●at temp . lib. 1. dissertatio ●e origine sabbathi . lib. 3. 32. euseb. de prepar . evangel . l. 13. c. 7. de vita mosis , l. 2. buxtors . synag . iudaica , c. 11. p. 287. adversus iudaeos , c. ● in gen. 2. pag. 47. de diebu●●estis . cap. 4. pag. 7. de festis , c. 1. num . 12. de fest●s , c , 2. differences betwixt the sabbath and anniversarie feasts . see cas●ub ▪ exercit . pag. 482. scaliger de 〈…〉 . exortat . pag. epist. 86. ad casulanum . the saturday sabbath changed . addenda prolegomenis in libro● de emendatione temporu● . the lords day observed in and from the apostles times . pag. 211. 212. discourse pag. ●3 . pag. 43. de verbo dei non script . cap 3. ● pag. ●2 . de verbo dei non ser●pto , p●o , c. 9. dissert . pag. 172. praelect . in genes . cap. 2. orat. de laudib . constantini . de operi● . dei ; part . 3. ● . 1. c. 〈◊〉 . 539. syntag. lib. 1. cap. 47. in genes . cap. 2 , 3. the lords day substitute to the old sabbath . s●arez de diebus festis cap. 1. nu . 15. the perpet●ity of a seventh day . ●●non . i●●●g . p. 198. 1. 2. quaest . 100. art . 1● de cultu sanct . lib. 3. c. 11. homil. 10. in gen . 2. quaest . in gen. de festis c. 4. num . 9. the lords day unchangeable . de festis c. 4. num . 10. num. 10 , 11. all diffe●ence of dayes not abrogated . the manner of observation . drusius de tribus sectis , lib. 4. pag. 31. secunda , secundae qu●●st . 122. art . 1. a●● secundum . d●civie . de lib. 22. c. 30. synops. pag. 500. de 〈◊〉 sanc● . c. 10. gala● . 4. 10. policie 5. book sect . ●2 . the lords day not a festivall . de festis c. 4. epist. 86. ad casulanum . de cultu● sanctorum cap. 11. di● 76. c. 11. c●erum to●●●1 . p. 227. tom. 3. l. 29 cap. 6. num . 6 theolog polemica , p. 509 the dayes of purim pag. 18. biblioth li. p. 20. de sacram . pag. 206. against the rhem. apoc. 1. 10. contr. 3. l. 4. cap. 17. 〈◊〉 . 5. 3 part . decre . ●i dist . 3. c. 2. de ●etal . titulo de faeriis cap. conquestus . alstedii polemic . p. 399. the dayes of dedication . 〈◊〉 in marc. 2. 18. de emendat . temp . the third reason against . festivall dayes . the apostles observed no festivall dayes . bellar. de cultu sanctor . cap. 13. whitak . cont . 1. quest . 6. cap. 12. defence of the ceremonies . pag. 64. decanone lib. 9. cap. 21. num . 15. ●om● . col . 671. ●5 . c. 24 , 25. pag. 53. elench . trihaeresi● c. 2● . lib. 5. c. 21. epist. ad luci●●um . chamier . com . 3. l. 19. cap. 7. n. 37. whitak . de scriptura quaest . 6. c. 9. tom. 3. l. 19. c. 7. num . 9. the fourth reason against festivall dayes . epist. 4. the fifth reason against festivall daye . tom. 4. col . 678. col. 679. col. 678. ●resh 〈◊〉 2. ●art . pag. 84. homil. 61. 2d populu●n antioche●um : pag. 18. 23. pag. 25. pag. 23. 18. de eucharist . l. 3. c. 9. decretal . l. 2. tit . 9. cap. concil . constantinop . 6. can. 8. the judgement of forraine divines . notes for div a17587-e23460 the act examined . the originall of the act of the sacrament of confirmation . cassand . liturg . p. 218. chemier . tom 4. l. 4. cap. 11. spalato l 5. c. 5. hooker . l. 5. p. 353. hooker l. 5. p. 354. hockwells ser●ron of confirmation . the forma●ists hold confirmation to be a sacrament . de politera . l. 3. c. 16. parkerus de politeia l. 3. c. 16. l. 12. defence l. 3. c. 4. l. 6. ordinarie imposition of hands a gesture of prayer . de rep . l. 5. c. 5. nun . 33. cap. 11. ordinarie imposition of hands 2 ●esture of ●rayer . in pen●ate uc fin. p. 370. de confirm . cap. 7. imposition of hands used as a sacrament . 〈◊〉 2 de baptism . c. 16. estius in l. 4. dist 7. the bishop not the proper minister of confirmation . in lib. 4. dist . 7. num . 17. in lib. 4. dist . ● . quaest ▪ quaest. 101. in 3. tom . 3. disp . 36. sect . 1. synt. part . 1. disp . 25. de rep . l. 5. c. 12. num . 23. amach . l. 3. 〈◊〉 quaestionum lib. 11. dist 45. c. 6. adversus luciferianos . decretal . l. 1. 〈…〉 de rep . l. 5. c. 12. n. 24. suarez in 3. to n. 3. disp . 36. sect . 1 ▪ adversus luciferianos ; institut . l. 4 ; c. 19. sect . 9. beda in ps ; 26. notae 〈◊〉 disp●●aboritrr . p. 28. the pretēce of catechising young children . di polit . l. 3. c. 16. sect . 11. obedience pag. ●52 . notes for div a17587-e24710 the judgement of our church , concerning ad . ministration of the sacrament in privat places . reasons against povat administration . ti●● insy●ag de ha●●● parte 〈…〉 . pag. 110. part 3. quest . 7 artic 5. the distinction of ordinarie and extraordinary frivolous . where two or three are gathered , &c. against privat baptisme . epist. 185. censura c. 9. reasons . privat baptisme hath bred the necessitie of baptisme . lib. 5. ● 21. baptisme prophaned by privat administration . proceedings pag. 105. the case of baptisme and , circumcision different . bueanus lec . 46. zepperus de sacram . pag. 251. chamier . tom . 4. lib. 5. c. 14. barrad . tom . 1. l. 9. c. 2. suar. in 3. partem . tom . 3. disp . 29. sect . 2. reasons against privat communion . decad. 5. ferm . 9. pag. 117. 118. on 1 corin. 11. §. 14. tom. 4. l. 7. c. 13. num . 33. dead . 5. serm . 9. the prete●●ded necessitie of privat communions . miscellan pag. 166. epist 361. decad 5. serm . 9. disp. 61. thes . 36. on job . 6. 1. 8. r●eti cathol . c●thodo . tom . 2. pag. 198. privat communion hath bred neglect and irreverence ricti cathol . orthod . tom . 2. p. 199. de eucharist . lib. 4. cap. 23. a reply to mr. rutherfurd, or a defence of the answer to reverend mr. herles booke against the independency of churches. vvherein such objections and answers, as are returned to sundry passages in the said answer by mr. samuel rutherfurd, a godly and learned brother of the church of scotland, in his boke entituled the due right of presbyters, are examined and removed, and the answer justified and cleared. / by richard macher [sic] teacher to the church at dorchester in new england. 1646. mather, richard, 1596-1669. 1647 approx. 445 kb of xml-encoded text transcribed from 67 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a88948 wing m1275 thomason e386_9 estc r201478 99861982 99861982 114129 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a88948) transcribed from: (early english books online ; image set 114129) images scanned from microfilm: (thomason tracts ; 61:e386[9]) a reply to mr. rutherfurd, or a defence of the answer to reverend mr. herles booke against the independency of churches. vvherein such objections and answers, as are returned to sundry passages in the said answer by mr. samuel rutherfurd, a godly and learned brother of the church of scotland, in his boke entituled the due right of presbyters, are examined and removed, and the answer justified and cleared. / by richard macher [sic] teacher to the church at dorchester in new england. 1646. mather, richard, 1596-1669. [12], 80, 71-109 [i.e. 119], [1] p. printed for j. rothwell, and h. allen at the sun and fountaine in pauls church-yard, and the crown in popes-head alley, london : 1647. text is continuous despite pagination. annotation on thomason copy: "may 8th". "macher" is altered in ms. to "mather" on t.p. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng rutherford, samuel, 1600?-1661. -due right of presbyteries -early works to 1800. herle, charles, 1598-1659 -early works to 1800. church of scotland -government -early works to 1800. independant churches -england -early works to 1800. congregationalism -early works to 1800. presbyterianism -early works to 1800. church polity -early works to 1800. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a reply to mr. rutherfurd , or , a defence of the answer to reverend mr. herles booke against the independency of churches . vvherein such objections and answers , as are returned to sundry passages in the said answer by mr. samuel rutherfurd , a godly and learned brother of the church of scotland , in his booke entituled the due right of presbyters , are examined and removed , and the answer justified and cleared . by richard ma●her teacher to the church at dorchester in new england . 1646. london , printed for j. rothwell , and h. allen at the sun and fountaine in pauls church-yard , and the crown in popes-head alley , 1647 , the authors preface to the reader . christian reader , having published some yeares agoe , a small treatise , in way of a brotherly answer to reverend master herle ; i now present unto thy view a defence thereof against such objections and answers as have been returned to sundry passages therein , by reverend and learned master rutherfurd . in which undertaking it hath been farre from my intention to increase or uphold the differences that have appeared of late yeares in england amongst the servants of the lord , about matters of church government . for i had much rather bring prayers and teares for the quenching of such fires , then fewell or oyle for the increasing thereof : neither shall the same i hope , be any thing at all increased by what here i present now thy view . at the least this i may say , that i intended no such thing but the contrary , even the promoting of truth and peace , if it were the will of god so to blesse my desires and endeavors . true it is , i have taken the liberty to consider and try some things delivered by that reverend brother whom here i have to doe withall , but this i trust cannot be justly offensive , in as much as the spirit of the prophets is subject to the prophets , 1 cor. 14. 32. and the doctrine of the apostle himselfe was examined by those noble bereans , whom the holy ghost commendeth for searching the scriptures daily , whether those things were so act. 17. 11. it is also true which our reverend brother saith in his epistle to the reader , before his peaceable plea , that there is great cause of sorrow that all the lords people should not minde one thing , and sing one song , and joyne in one against the children of babel . neverthelesse , this may be some comfort against this sorrow , that by the providence of the lord this diversity of opinions and disputes , if it be christianly carried as it may , may occasion and produce in the issue the further clearing up of truth . for as our author well observeth , from the collision of opinions resulteth truth : and disputes as stricken flints cast fire for light . due right of presbyt . epistle to the reader . the desire and hope whereof , together with the advice of such brethren as i consulted withall , was that which chiefely prevailed with me for the publishing of this reply , wherein the reader will finde sundry scriptures and questions controverted in these times , discussed and considered so farre as the nature of a reply or defence did lead thereto ; and i hope some or other through gods blessing may receive some profit thereby . and if the humble christian who desires to know , and love and practise the truth , shall receive any benefit or help for attaining these ends by meanes of this labour of mine , it is that which i intended and aimed at , and for which i desire that god alone may have the praise and glory . if any shall still remaine otherwise minded ; yet in due time i hope god shall reveale even this unto them . in the meane time , diversity of apprehensions in these points ought not to bred any alienation of affection amongst those that are otherwise orthodoxe , and sincere . it were a thousand pitties , if it should . for my part , i cannot but approve what this reverend brother sometime professeth , that he doth both love and dispute , contradict and reverence at once : peaceable plea : epist . yea , he counts himselfe a debtor for love , charity , honour and all due respect in christ jesus , and a seat and lodging in his heart and highest esteeme to all those that be godly , lovers of the truth , and sufferers for the truth against prelacy , though possibly they like not well of presbyteriall government : ibid. in answer whereto ( for i would be loth that such love should be lost upon us , without due returne of the like ) i would for my part professe the like deare and due respect to all those that are qualifyed as here he doth describe ( of which sort i know there are many ) though possibly they may like better of the way that is called presbyteriall , then of the congregationall . for those that give apparent testimonies that they are the lord's , and so that they must live together in heavens , i know not why they should not love one another on earth , what ever differences of apprehensions may for the present be found amongst them in some things . as for bitternesse of spirit and tartnesse of contests , i never thought that to be gods way of promoting truth amongst brethren , and therefore i have endevoured in this discourse to avoid the same . for i beleeve there is more hope of doing good by solidity of argument with a spirit of meeknesse and love , then by sharp and tart language , the fruit of bitternesse of spirit , wherein for the most part right of reason is wanting , the passions being there most vehement and stirring , where the intellectuals are most ●eeble and weake . now if any aske why this defence hath been so long deferred , it being now two yeares and more since master rutherfurd his due right of presbyt . came forth , such may be pleased to consider that new england being as 't is counted 3000 miles distant from old ; therefore many books may be extant in england a long time afore we that are so remote can so much as heare any sound thereof : and those few that come to our knowledge , are commonly extant in england a matter of a yeares space afore , and sometimes longer . in which respect many things may be spoken and printed against us , whereto it cannot be expected that we should returne any speedy answer . and though it be now twelve moneths agoe or more since master rutherfurd his due right of presbyt . came to my hands , yet at that time my few spare houres from my constant and ordinary employments were wholly taken up otherwise , so that i could not attend this businesse any sooner : which i desire may be accepted as a just apologie for the late coming forth of this reply ; which as it may seeme late , so it is more large then in some respect i could have desired , by reason that i doe usually transcribe those words of master rutherfurd , whereto i d●e apply my answer ; which course i confesse i did not unwillingly ( in some respects ) chuse , partly to save the reader a labour of turning to the place in master rutherfurd which i am speaking too ; which else he must have done , or have taken things upon my report upon trust ; and partly that my candid and faire dealing with the author , whom i have to doe withall might the better appeare . for when a mans words are not kept , but forsaken , and others substituted in their place , his minde and meaning may soone be mistaken , and represented amisse unto the reader . which is a practise that i have often seene , but never approved ; and therefore i have not used it . for i would be loth to wrong any man ; specially a man of such worth as i take master rutherfurd to be , by imputing to him what he doth not teach nor deliver : and for this cause it is that i have usually transcribed and expressed his owne words ; and by this meanes my booke is growne to the greater bulk . one thing more i would advertise the reader of , and then i shall quickly have done : the figures from 185 and so forward , noting the number of the pages in master rutherfurd his treatise , are set downe twice therein , once in their proper place , and againe after the page 484. wherefore if any of these pages be quoted in this reply , as some of them are , if the thing that is alleaged be not found in the page that is named , looke for it in the other place of the booke where are the same figures , and there you may finde it . courteous reader , study the truth in a way of piety and peace : be zealous for it , but lose not love to the saints : beware , when the world is filled with disputes about discipline , that thou be not drawne onely to erroneous opinions in maine matters of doctrine . be sure to practise and expresse the power of godlinesse in humility of minde , mortification of thy own corruption , faith in the lord jesus , and love to all his redeemed ; and be not by any meanes drawne away from these things , which doe so mainly conduce to thy salvation . finally as the holy ghost saith , phil. 4. 8 , 9. whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are lovely , pure , and of good report , if there be any vertue , if there be any praise , thinke on these things , and doe them ; and the god of peace shall be with thee . improve i pray such interest as thou hast in god through the mediator , by affording the help of thy prayers for me , who am truly desirous of thy salvation , r. m. decemb. 10. 1646. a table of the contents of the ensuing treatise . chap. 1. of appeales from particular congregations , and the true cause of appeales , and whether by mr rutherford his doctrine in this point there must not be appeales to generall counsells , whose power of iurisdiction he doth not yet deny . page . 2. chap. 2. of the power of synods to give advite and counsell , and whether from thence it doth follow that they have no power to command . page . 11. chap. 3. of the assembly , acts. 15. whether they did exercise any power of iurisdiction , against the obtruders of circumcision , and whether their rebuking of them does argue the affirmative . page . 15. chap. 4. of the dogmaticall power of synods : and of the power of congregations to determine matters amongst themselves , if ability serve thereto . page . 21. chap. 5. againe of that assembly acts. 15. whether their rebuking the false teachers do prove a power of iurisdiction and excommunication in synods : and whether preaching do prove the assembly where it is , to be a church . page . 24. chap. 6. whether the power of synods be a power of iurisdiction ; and of the dependance of the synagogues upon the synedrion at ierusalem . page . 30. chap. 7. whether the lawfulnesse or necessity of appeales doe prove a superiority of iurisdiction in synods over congregations , and of sundry sayings of our author which seeme to interfere . page . 39. chap. 8. whether antioch acts. 15. had right to have ended the controversie amongst themselves , if they had bin able , and whether their sending to jerusalem for helpe , or their knowledge that other churches were troubled with the like evill , or the party among themselves who were against the truth , do prove the contrary . and of supremacy of power in congregations . page . 49. chap. 9. whether the congregationall way or the presbyteriall do make the gospel more defective , then the law of excommunication by a church that hath onely three elders , and of doing things suddenly . page . 66. chap. 10. whether the necessity of discipline be greater then of sacraments : and whether a congregation that hath neighbours may not exercise entirenesse of iurisdiction , as well as one that hath none ; and whether a man may take on him the whole minestry , having no outward calling thereto ; and may not as well take on him one act of baptising or ministring the lords supper . page . 75. chap. 11. whether the power of iurisdiction flowing immediately from the essence of a church , doe not agree to a church that hath neighbours , as well as to a church that hath none ; and whether otherwise neighbouring churches be not a losse . and whether pretence of male-administration be a sufficient reason for neighbouring churches to deprive a congregation of its power . page . 93 chap. 12. whether it be against the light of nature that the adverse party be iudge , and whether mr rutherford can safely say that none of them do so teach ; and whether this saying , that parties may not be iudges , do make against entirenesse of power in a congregation , any more then in a generall or nationall councell . page . 104. chap. 13. whether the churches at thessalonica and jerusalem , were each of them more then one congregation , and of mr. baynes his judgement therein . of the assembly mentioned luke . 12. and whether our saviour did there speake to his disciples onely , or to all the people also . page . 112. chap. 14. whether the church at corinth was one church meeting distributively in sundry congregations , or whether it was onely one congregation . and whether 1 cor. 14. 23. if the whole church come together in some place , &c. doe make for sundry congregations or for one onely . page . 123. chap. 15. whether the church at ephesus were more in number then corinth and jerusalem ; and the judgement of mr baynes whether that church was many congregations or one onely . page . 137. chap. 16. whether the church at antioch was onely one congregation : and whether acts. 14. 27. and 15. 30. doe not prove the affirmative . page . 140. chap. 17. whether or no liberties are given by christ to the people , but women must exercise the same as well as men . and of the peoples liberty about ordination , or the calling of ministers . page . 146. chap. 18. of mr rutherfords report of synodicall propositions in new-england . page . 151. chap. 19. of the appeales of luther and cranmer , and of the power of iurisdiction in generall councels denied by mr. rutherford ; whether therein be doe not contradict himselfe , and also overthrow the iurisdiction of classicall , provinciall , and nationall assemblies . page . 153. chap. 20. if it were granted that the light of nature teacheth all societies to end in monarchies , whether would it not follow that the government of churches must so end , as well as that congregations must depend on the government of synods , because the light of nature teacheth a communion in government to other societies . and whether the multitude of grecians and hebrewes , who ch●se the seven deacons acts. 6. were two congregations , or one onely . page . 159. chap. 21. whether congregations may be excommunicated by classes and synods , by vertue of those words ▪ mat. 18. tell the church , as containing a rule and remedy for all offences , or at the least a church remedy for the offences of churches and church members . and if yea , whether it would not thereupon follow , that a nationall church must have the benefit of this remedy as well as others ; and so have no independency of iurisdiction within it selfe , but be subject to the jurisdiction of generall counsels , which yet mr. rutherford doth deny . page . 164. chap. 22. when the supreame magistrate is a professed enemy to religion , whether then it be likely and usuall , that the greater part of the people are sincerely religious , and whether when the greater part are enemies with their magistrates , it be then the duty of a few that are sincere , to assemble in a nationall synod , and there to enter into a nationall covenant , and also to injoyne the same unto that greater part . page . 170. chap. 23. whether the word church be not given to a single congregation : and whether a congregation be a company or church-meeting onely for word and sacraments , and not for any other spirituall duties : and whether the divers duties , 1. of word and sacraments , 2. of discipline , &c. must needs argue divers churches . page . 175. chap. 24 whether those children of israell numb . 8. 10. who laid hands on the levites were elders by office , and as so considered did lay on their hands . and whether this scripture do not prove , that where there are no elders to be had , there some principall members though no elders by office , may impose hands on church-officers . page . 180 chap. 25. whether a ministers calling consist in election or imposition of hands , and whether of these is greater , and whether is prior or posterior . whether 1 tim. 4. 14. acts. 6 2 , 3 , 4. acts. 13. 1 , 2 , 3. doe prove that the ministers calling consists in imposition of hands by the presbeterie , and that such imposition of hands is not a consummatory rite or benedictory signe . also whether rom. 10. 15. do prove that a man cannot be a minister , except some presbyterie ordaine him before the people choose him , and whether otherwise the people doe send a minister to themselves . and whether the people of god may not as well discerne a mans fitnesse to be ordained , as his fitnesse to be elected . page . 196. chap. 26. whether the epistles to timothy and titus wherein there are contained rules of direction in laying on of hands , do prove that this action may not in any case be performed by non-officers , but must be performed onely by presbyteries ; and whether the argument do not make as strongly for the appropriating of laying on of hands to the prelates , as to the presbyteries , and do not as well exclude the presbyteries from medling therein , as exclude the people . page . 206. to the christian reader . in the yeare 1643. there came forth a treatise against independency , under the name of my reverend and learned brother mr. charles herle , the pastor of winwick in lancashire . this treatise , because it seemed to bee written with such a candid and peaceable spirit as might witnesse for its author that the thing he aymed at therein was meerly the disquisition of the truth ; and because the author thereof was many yeares agoe of my reverend brother mr. tompsons acquaintance and mine ; therefore we thought it might not be in vaine if we should lovingly communicate to the learned author such apprehensions of ours , whereby wee were detained from concurring with his judgement in the principall question disputed in the said treatise . and therefore in the latter end of the same yeare , there came forth a small script under our name in way of a brotherly answer to that his loving and learned treatise . against this answer mr. samuell rutherford a learned writer of the church of scotland , hath alledged and published many objections . exceptions , and answers , in his booke entituled the due right of presbyteries : i may call them many , because in that treatise of his there are no lesse then 24 or 25 severall places , wherein he bring up by name the said answer , disputing against sundry passages therein as if they were not sound ; which passages if they be indeed erronious and unsound , are a great many to bee contained and found in so small a work the whole booke as it is now printed containing in it 30. leaves : so that the leaves in the booke are not much more then the places therein which this learned writer doth object against ; which being considered , i thought it therefore needfull to peruse and weigh as the lord should helpe , the severall places of his fore-mentioned treatise , wherein he deales against the said answer : and having so done , i here present my apprehentions to publike view , leaving the prudent and judicious reader to consider and judge ; whether this reverend and learned brother have sufficiently overthrowne or weak'ned the said answer , or whether the same doe not still remaine agreable to the rule of truth , notwithstanding his objections against the same , or such answers as he doth returne to severall passages therein . chap. i. of appeales from particular congregations and the true cause of appeales ; and whether by mr. rutherford his doctrine in this point there may not be appeales to generall councils , whose power of iu●isdiction he doth yet deny . first of all in his page 315. ( for that is the first place wherein i find him medling with the answer ) speaking of doubts concerning math. 18. 17. tell the church ; in a 9 . th objection about that scripture , besides other particulers hee hath these words , viz. there is no reason to appeale to a higher iudicature because the inferiour may erre , because all above a congregation are courts which may erre ; presbyteries provinciall , nationall , the universall councill of the catholicke church may erre : and then for author of this part of the objection hee subjoyneth my name , and answer to mr. herle , cap. 2. pag. 13 , 14. answ . when hee is discoursing of doubts concerning that scripture , math 18. tell the church , i know no reason why hee should bring those words of mine at such a time or for such a purpose . for though i doe acknowledge that i wrote the words which hee hath set downe or such like , in the place by him alledged ; yet that they were brought by me for such purpose as hee doth report ( viz. for the cleering of doubts concerning the meaning of math. 18 17. ) that i doe utterly deny . he that shall looke upon the chapter and pages alledged , will find that i doe not there meddle at all with that scripture , either for one purpose or another ; and therefore cannot be truly said to have used the words alledged , in way of cleering doubts concerning the same . and albeit in another place , ( cap. 3. pag. 22. et sequ . ) i doe purposely speake to that scripture ; yet in that place there is no mention at all of the words by him alledged nor of any such like , and where such words are to be found , there that scripture is not mentioned at all . now who knoweth not that a man may be much wronged , when the words which hee hath spoken are taken and applyed to such a purpose , for which he did never bring them nor intend them . but to let this passe , let us heare what our reverend author saith against the words alledged , in his answer . the cause of appeales , saith he , is not because inferiour iudicatures may erre , for so wee might appeale from all iudicatures , even from a generall councill , for it may erre , pag. 315. lin . ult . answ . is not this the very same that was said in the answer , pag. 13 , 14. the pages which hee here undertakes to answer , is it not there said ; as for classicaticall provinciall , and nationall synods , there is none of these but those cases of deficiency and possibility of partiality may befall the best of them ; and therefore if for these causes the single congregations may not be indep●ndant , but there may be appeales from them , the synods being subject to the like , there may bee liberty of appeales from them also — . for as the congregations may be partiall and erre , so we suppose it will not be denyed but the classis may erre , the provinciall synod may erre , the nationall may erre , yea generall councils may erre ; and so by this reason not synods nor generall councils may have entirenesse of jurisdiction , but there may be liberty of appeales from them also . these are our words in those very pages which here mr. rutherford pretends to answer and disprove or confute . but in stead of a confutation we see we have nothing but a plaine confession or affirmation of his owne , that the thing is even so as was affirmed by us before . now why hee should make a show of taking away or weak'ning that which we had said , and then in stead of accomplishing what he undertakes , to doe no more but onely to say the same thing againe which wee had said before , what reason i say he had for this i know not ; but plaine it is that for the particular in hand , the answer which he pretends to weaken , is not yet weakned at all , but rather strengthned and confirmed by his apparent yeelding the cause , and affirming the same that was before affirmed by us . but saith hee pag. 316. the true cause ( viz. of appealing to higher courts ) is , 1. because they doe not so frequently erre . 2. they are not so inclined and disposed to erre ; for many eyes see more then one , and doe more seldome miscarry in taking up the right object : 3. because wee conceive more equality and lesse partiality in higher courts . answ . these three reasons seeme much what the same , or to hang one upon another ; for therefore they doe more seldome erre because they are not so disposed and inclined to erre , and they are not so inclined because they are more in number , and because there is in them more equality and lesse partiality : so that upon the matter it is but one reason , viz. because though they may erre , yet not so frequently and likely as the congregation . yet ( be they three reasons , or be they but one ) let us consider what force there is in this sa●ing to take away entirenesse of iurisdiction from a congregation , and to establish the necessity of appealing from the same unto a synod , for this is the thing that should be cleared . first of all it may be a question , whether synods doe more seldome erre then the presbyteries of congregations : and the reason of the doubt is ; because the promise of the presence of ch●●st is not made meerly to multitude or greatnesse of number ; but if they bee but two or three gathered together in his name , his promise is that hee will be present in the midst of them , math. 18. 20. now the promise of his presence being to so small a number gathered together in his name , why may not a congregation and its presbyterie being so gathered , though they be a lesser number then synods and councels ; yet bee partakers of the benefit of this promise , for the preserving of them from error , as well as those greater assemblies ? 〈…〉 not but in multitude of counsellers there is safety : nor doe i doubt but synods and council● gathered together in the name of christ , may expect the per●●●●ance of this promise of our saviours presence : but the thing i doubt of is this , whether a congregationall church of saints , furnished with an able and ●aithfull presbyterie ( for of such onely doe i speake ) may not by vertue of this promise bee as frequently preserved fro● error as those greater assemblies of synods and councils , posito that the synods and counci●ls did as frequently come together as the congregation doth : for otherwise i grant , the synods meeting more seldome may erre more seldome : but let the comparison be equall in respect of the time of assembling and comming together , and then i doubt whether synods 〈◊〉 preserved from error any oftener then the fore-mentioned lesser assemblies . it is well knowne what n●zianzen said of synods or councils in his time , viz. that hee had never seene good and happie end of any of them , and that evils were not so much redressed as increased thereby . epist . ad procop●um , quae est numere 42. referr . whitak de concill . q. 1. cap. 3. true it is , nazianzen lived as dr. whi●●● observeth , pessimis & turbulentissimia ecclesiae temporibus , in very corrupt and troublesome titues , when by reason that valens the emperour was averse from the truth , h●retickes much prevailed and corruptions greatly increased ; and this might make the good man something more to dislike all councils then there was cause . neverthelesse his words doe apparently witnesse , that in his time synods and councils did not seldome erre but very often ; so that hee for his part had never seene good that had come by any of them . then which saying i suppose one would not speake more hardly of a particular congregation and its presbyterie ; and therefore by this testimony of his my doubt is increased ; whether the matter be in 〈…〉 mr. rutherford doth say , viz. that synods and councils doe rariùs erra●● , more seldome erre then such a particular congregation as here i am speaking of . but suppose it were so as hee doth affirme ( and i will not deny it , onely as i said i doubt of it ) yet i doe not see what great matter hee can gaine thereby for the furthering of his purpose , that there must be liberty of appeales from particular congregations unto classes and synods , as unto higher courts . for if this be the reason 〈◊〉 such appeales , because such assemblies doe more seldome erre , because many eyes doe see more , and doe more seldome miscary in taking up the right object ; then it will follow that the greatest assemblies , in as much as they have the most eyes , doe of all others most seldome erre , and so to them there must bee the most appeales . for the learned author well knowes , à quatenùs ad omni● valet consequentia . and so by this meanes the true cause and reason of appeales lying ( according to mr. rutherford his apprehension ) in the rarenesse and seldomnesse of erring in such assemblies to whom appeales are made , and the cause of this seldomnesse of erring lying in the multitude and great number of eyes in such assemblies , it must needs thereupon follow , that vniversall or generall councils as having in them the most eyes , are the assemblies that doe most seldome erre , and so un●o them there must be most appeales . which if it be gran●ed , the classicall , 〈◊〉 , and nationall synods , are all by this meanes deprived and stri●t of 〈◊〉 of ●●●●diction as well as the particular congregations , the synods by 〈◊〉 to generall councils , as to those that doe ra●iùs c●rare , aswell as the 〈…〉 appeales unto the synods : and so thera must be no entirenesse of 〈…〉 onely in the generall councils , but from all other synods there must 〈◊〉 liberty of appeales , aswell as from the congregation . this consequence for ought i see doth unavoidably follow upon that which mr. rutherford lay undowne as the cause of appealing from a particular congregation : and so ou● brethren by this meanes have spun a fine thred , drawing forth a conclusion which is every what as prejudiciall to their owne cause as to ours . if any aske why may not this consequence be owned ? why may wee not say , there must bee liberty of appeales from all synods and presbyteries , except onely the generall councill ? the answer is , th●t wee may not so say ; because then causes would be too long depending a●ore they could come to issue , yea perhaps would never come to issue as long as this world shall endure : for by this rule they may by appeales upon appeales be protracted untill they be brought to a generall councill to be determined there . now as there hath not beene any such councill for many ages by-past , so it is very uncertaine when there will be one assembled , whether ever or never whilst this world stands . but wee thinke christ jesus hath provided better for his church then so , and hath not appointed such a necessitie of appeales upon appeales , but that causes may bee determined afore any generall councill can be assembled . besides , if such assemblies might be frequently attained , yet it is not yet cleered , that when they are assembled they have any power of iurisdiction at all ; but onely a doctrinall power to cleare up the rule , the power of iurisdiction remaining in some other assembly . sure it is , mr. rutherford thus teacheth expresly , for his words are these ; verily i professe i cannot see what power of jurisdiction to censure scandals can be in a generall councill ; there may bee some meerly doctrinall power if such a councill could be had , and that is all . due right , &c. pag. 482. and in the end of the same page and beginning of the next , speaking of those words , math. 18. tell the church , hee saith thus ; because ordinary communion faileth when you goe higher then a nationall church , and christ's way supposeth an ordinary communion — ; therefore i deny that this remedy is needfull in any church above a nationall church . by which sayings it appeareth , that he counts christs remedy to censure scandals not needfull in a generall councill , yea and hee seriously professeth , that hee cannot see that such a councill if it could bee had , hath any power of iurisdiction at all to censure scandals . which being so , it must needs follow , that scandals must be censured , and causes ended somewhere else , afore they can come 〈◊〉 such end to a generall councill . and if this bee so , then how can that stand which here hee affirmeth , that the true cause of appealing to synods in this ; because they doe rariùs errare , more seldome erre , then the particuler congregation , and having many eyes doe more seldome miscarry in taking up the right object : for this cause is most properly appliable to the generall councill , unto whom notwithstanding hee denies any power of iurisdiction to censure scandals ; and if they h●ve no such power , there can bee no appeales to them for such purpose and end . and how these things can stand toget●er , that the true cause of appeales to such or such assemlies doth he in this , that they doe more seldome erre as having many eyes , and yet that to generall councils there should be no appeales at all , as having no power of iurisdiction , though of all others this cause be most properly ●ound in them , i for my part doe confesse i doe not understand . if any shall say , that as mr. ruthe●ford doth make that which i have mentioned the true cause of appeales , so hee doth also hold a power of iurisdiction even in generall councils ; and shall therefore doubt whether i doe truly report him 〈◊〉 touch the contrary , i would wish no more favour of such a one but to peruse the places which i have here above alledged , and then i hope hee will ●nd the words to bee no otherwise , but as i have set them downe . i know indeed there are some places in him which doe looke another way ; as that where hee saith , it is by accident and not through want of inuat● and intrinsecall power , that the court of a catholick councill can not in an ordinary and constant way exercise that power which now we are speaking of due right , page 308. and a little after hee saith , he seeth nothing to prove that a generall councill hath not power to excommunicate a nationall church . yea and further , that if there were a generall councill at this d●y , they might lawfully in a iuridicall way ( so are his words ) doe that to the faction of romish pretended catholicks ; which hee saith , is excommunication in the essence and substance of th● act. and in the page next ensuing he saith , this of our saviour , tell the church , is necessarily to be applyed to all churches and courts of christ , even to a catholick councill . these places i confesse doe seeme to me not very well to agree with the either afore alledged : for in the one he plainly affirmes , there is in generall councils power of iurisdiction to censure scanda●s , and in the other hee doth as plainly deny the same . but it is the former places and not these latter which i doe stand upon ; in which former as i conceive him to hold the truth , so for ought i see , that which hee saith in this place wee have in hand about the true cause of appealing from congregations to synods is much infirmed thereby . for how can that be taken to be the true cause of appeales , which is most properly found in such assemblies ( i me●ne in generall councils ) unto whom as having no power of iurisdiction , there must be no ap●eales at all ? to conclude this chapter : when wee doe enquire about power of appealing , and unto what courts appeales must be brought , our way is not to seeke for such ●ourts as cannot erre , for such wee shall never find ; nor for such as we thinke will more seldome erre , as mr. rutherford would have it ; for that rule is also subject to much uncertainty and exception , as hath beene already declared . but the best way is to enquire where the lord jesvs hath placed the power of the last and finall censuring and determining of causes , and when that is found therewith to rest contented . and as for synods and councils , it is neither their not erring , nor their seldome erring that can bee a suffi●ient argument to place the power of iurisdiction in them ; unlesse the lord iesus had so appointed and ordained , which yet doth not appeare . and so much for this first place , wherein our brother deales against the answer . chap. ii. of the power of synods to give advice and counsell , and whether from thence it doth follow , that they have no power to command . the next place wherein i find this learned author dealing with the answer , is in his page 381. where having in the close of a 4 . th objection in the prece●ent page brought in these words , viz. a synod in dogmaticall power ariseth no higher then this ( viz. a man , or a single congregation ) as that a divine institution doth fall upon it . amongst other things in his answer to the objection hee saith thus , viz. i would know if a synods dogmaticall power be above the power of single congregations ; i think saith he , it is not by our brethrens tenents ; for they say expressely that every particular church hath right , jus , to decide dogmaticall points : this right the church of antioch had ( act. 15 ) an● laboured to end that controversie within her selfe , which sheweth that they had right an● power : but they had not ability ; and therefore in that case they seeke for counsell , light , and advise from other churches — . and then amongst other places for proofe that this is our tenent , hee alledgeth in his margent my name and mr. tompson● in the answer to mr. herle , chap. 2. and after the words above rehearsed and some others to the like purpose , hee inferreth thus : hence saith hee , the power of synods is onely by way of counsell and advise . answ . to omit ( at least for this time ) the other places alledged in his margent , and not to examine how farre his answer reacheth to satisfie the objection , as himselfe hath propounded it ; i will onely consider of such things as doe directly concerne the answer , for that is the scope ●ayme at , and i endeavour to keepe close thereto . first therefore i have this to say , that for the dogmaticall power of synods above congregations , for the right and power of the church of antioch in particular , and for the power of synods to bee onely by way of counsell and advise , there is not in the chapter alledged so much as one word about any one of those 〈◊〉 either one way or another ; so that i cannot but marvell why this reverend brother should alledge that chapter for such a purpose . 2. although in another place of the answer , viz. page 4● . there be words to the like purpose with those which our author here sets downe concerning antioch , yet for the conclusion and consequence which hee would thence inferre , viz. that the power of synods is onely by way of counsell and advice , as there is nothing said ● the chapter by him alledged that lookes that way , so there is nothing in the page or chapter where a●tioch is spoken of , nor any where else in all th● booke 〈◊〉 as i doe remember , that can any way serve for the proving of such a conclusion and tenent to bee ours . the author alledgeth no place that hath such a conclusion in it , either in direct words or by just consequence : and i professe that for my part i doe not know of any such . 3. but this i doe know that the direct contrary to what here is expressed is plainly to be found in another place of the said answer , viz. pag. 7. where there are these words , viz. if a synod may b● called a church , and if power by disputation and disquisition to cleare up the rule , and then to command obedience thereto , may be called government , then they ( viz. the independants as they are called ) doe admit a synod to bee a governing church , for the power here m●ntioned they doe allow unto synods . now the power here mentioned being , as we see , not onely a power by disputation to cleare up the rule , but also a power to command obedience thereto , they allowing this power unto synods as they doe exprestly say that they doe ; i know not why our brother should say , that they allow unto synods onely a power of counsell and advice . for power to command obedience , and power onely by way of counsell and advice , i suppose are not the same ; and if they be not , i know not how this report in this particuler can bee made good . to me it seemes apparent and undenyable , that they who have power to command obedience , have more then only a power to counsell and advise ; and they who have onely this latter have no power of the ●orme● at all . even interiours , as naamans servants , 2 king. 5. have power to counsell and advise their master , and yet i hope they had no power to command their master to yeeld obedience . 4 suppose it bee true ( which i deny not ) that the answer in another place , ( ●hough not in the place by him alledged ) doth say , that a●tioch had right to have ended the matter amongst themselves , if ability had served thereto , and that by reason of distention and through want of light they were forced to send out to ●●rusalem for helpe , must it needs follow thereupon that his assembly at ierusalem had no more power but onely by way of counsell and advise ? ( which is the conclusion which hee endeavours to draw ●●om that which is said concerning antioch ) i ●●●ceive there is no necessity at all of such a consequence . for whence must the same 〈◊〉 i suppose from one of these two , either from this , that antioch is supposed and said to have had right within her selfe , or else from this that jerusalem gives counsell and advise . any other colour for concluding such a conseptionce as is in question , the answer affords none that i know of . 〈◊〉 for these two particulers here mentioned , they are both insufficient for such 〈◊〉 purpose . for what should hinder but there bee more power in the synod of ●erusalem towards them of antioch then only by way of counsell and advise , even power to command them to do what is their duty , though antioch have right to end the matter themselves , if ability serves thereto ? doth right in one person or assembly to end their ma●●ers if they be able , extempt them from being under the command of others ? hoshoulders have right to governe and order their families , if so be that they be able : doth it follow therefore that superiors in church or civill state have no power to command housholders to do their duty herein , but only to give counsell and advise ? or if housholdere have such right , doth it follow that therefore they are under no command , in church and common-wealth ? i suppose it will not follow at all . or shall we say , that classes and provinciall synods have no right to end their own matters within themselves , if a nationall synod have power to command them ? or if they have such right , shall we therefore say they are not under the command of the nationall synod , and that the nationall synod hath no power over them but only by way of counsell and advise ? wee suppose master rutherford will not say so : and yet he might as well say it , as say as hee he doth , that because antioch hath right to ●nd her own matter if they be able , therefore a synod hath no power but only by way of counsell and advise . and though the synod is to give counsell and advise ( which was the other ground whereon the conclusier afore mentioned seemes to be built ) yet neither will master rutherford his conclus●on , that the power of synods is only by way of counsell and advise , follow from thence at all . for who knoweth not that . counsell and advise may be administred and given by them , who have also power to command ? not every one indeed as may advise and counsell , may forth with command and enjoyne : neverthelesse , counsell and command are not so repugnant , but that they who may command , may also advise . paul had power to command and enjoyne phyl●mon to do what was convenient , and yet for loves sake would rather beseech him , philem. 8. 9. the lord iesus to doubt hath absolute authority to command , and yet we find him sometimes speaking to the sons of men by way of counsell or advise . revel . 3. ●8 . i counsell thee to buy of me gold , that thou mayest he rich , &c. shall we now inferre from hence , that the power of the lord iesus is only by way of counsell aud advise , and that his power cannot amount to the nature of a command ? i suppose we would be afraid and abhorre to deduce such a consequence . and therefore , though a synod may advise , yet their power to command ( which is more then meere counsell and aduise ) is not from thence concluded to be null . and so much for master rutherford his second place , wherein he deales against the answer . chap. iii. of the assembly , act. 15. whether they did exercise any power of iurisdiction against the obtruders of circumcision , and whether their rebuking of them do argue the affirmative . in his page 388. he laies downe this as a 2d. object . viz. that there is no censuring of persons for scandals , and that meeting , act , 15. because there is nothing there but a doctrinall declaration of the falshood of their opinion who taught the necessity of circumcision : and that all is done by way of doctrine and by power of the keyes of knowledge , not of iurisdiction , is cleere from the end of the meeting , which was verse 2 & 6. to consider of that question : consideration of questions being the end of the synod , is a thing belonging to doctrinall power meerely . and then he s●●joyneth my name , and in the margent alledgeth the answer , chap. 1. page 8. ans . whereto i first of all returne this answer . first , that the thing here in question being about the power of that meeting acts 15. there is nothing in the place alledged by master rutherford that can warrant him to frame such an objection under master tompsons name and mine , as proceeding from us : and the reason is , because that meeting acts 15 , is not mentioned at all in the place by him alledged , neither for that purpose which he sets down , nor for any other ; much losse is the objection ours in terminis . now to frame an objection , and to alledge chapter and page for proofe that the objection is ours , when as neither page nor chapter aleadged do speake any thing at all of that matter , what reason can be given for this i know not . neverthelesse , because the matter contayned in the objection doth not much differ from my apprehension and judgement , and something in the answer elsewhere may possibly intimate such a thing , though but briefly touched , i will therefore consider of what he saith for removing the objection as himselfe hath propounded the same . it is false , saith he , that there is no censuring of persons here , for — it is more then evident that the publike synodicall censure of rebuke is put upon those who held and urged the necessity of circumcision , and why not excommunication also in case of obstinacy ? for the synodicall censure of a publike synodicall rebuke is only gradually different , not specifically from excommunication , & both must proceed from ou● & the same power . so then the summe is , the synod had power of rebuking , and therefore of excommunication also . answ . the consequence is not cleere , for who knoweth not that there may be power to rebuke , where there is no power of excommunication ? is it not the expresse law of god , that every man shall plainly rebuke his neighbour and not suffer sin upon him , levit. 19. 17 ? and are not our 〈◊〉 words as plaine , if thy brother trespasle against thee rebuke him , and if he repent forgive him , luke 17. 3 ? whereby it is evident that one particular person hath power by the law of god and christ to put a rebuke upon another , if there be occasion for it . but will it follow hereupon that one particular christian hath power to excommunicate another in case of obstinacy ? i suppose master rutherford will not say so ; and yet unlesse this be said , i know not how his consequence can be made good , that if a synod may rebuke , they may excommunicate also . i know indeed he saith , the synodicall rebuke is only gradually different from excommunication , and not specifically , and that both must proceed from one and the same power . but this would require some proofe , and should not nakedly be affirmed without any proofe at all . for of it selfe it is not evident , that where ●ver there is power to rebuke , there is power of excommunication also . the contrary i suppose is evident from that which hath already been said from levit. 19. 17. and luke 17. 3. and from many other scriptures , and reasons , which shew that one man alone hath power to rebuke , who cannot for that be concluded to have any power of excommunication . i know the learned m●n is copious in proving from the words of verse 24. certaine men went from us , and have troubled you with words , subverting your soules , &c. that this assembly doth not only in a doctrinall way confute the false opinion and doctrine of these teachers of circumcision , but doth also rebuke them for another fault , to wit ; their obtruding their false way upon the soules and consciences of others , and for their wilfull and obstinate upholding that opinion and raysing a schisme in the church . but if all this were granted his purpose were not gained thereby , unlesse he would prove that which he doth but only affirme , to wit , that a synodicall rebuke is not specifically different but only gradually from excommunication , and that both must proceed from the same power , which ye● he hath not proved at all . but saith he , i argue thus : if the apostles do not only in a doctrinall way refute a false doctrine in this synod , but also in church way and by a juridicall power do rebuke and synodically charge the authors as subverters of soules , and lyers , then they doe not onely use a meere doctrinall power in this synod , but also a juridicall power : but the former is true : ergo , so is the latter . answ . with favour of so learned a man , i thinke this kind of argu●ng is but a begging of the thing in question , and a proving of idem per idem . for if the synod did not only in a doctrinall way refute a false doctrine , but also by a iuridicall power rebuke the authors of it , then it must needs be true indeed that they did not only use a doctrinall power , but also a iuridicall power ; that is , if they did so , they did so : if they did use such power , they did use it . but there still lyes the question , whether they did so or no : and whether they did use such power or not , and this kind of arguing doth not cleere it all . if we on the contrary should argue thus , if this assembly did not put forth any power of iurisdiction or discipline , but only in a doctrinall way con●ute a false doctrine and rebuke the authors of it , then they did onely put forth a doctrinall power , and not any power of iurisdiction , one of farre lesse abilities then our learned author , would soone espy the loosenesse of such reasoning : at least himselfe , we doubt not , would soone espy it , for sometimes we heare him say , friend your logick is naught , page 177. and yet ( be it spoke without offence ) the logick which himselfe doth here use is not so good , as to be altogether without fault , no not for the forme of it ; and therefore , we do not see how any thing can be concluded th●reby . but to leave this mistake , and to consider of the matter it selfe . if it were granted that this assembly doth not only in a doctrinall way consute a false doctrine , but also rebuke the authors thereof , must it needs follow that this rebuking was done in a iu●idicall way ? is there no rebuking of offenders for their faults , but only in a way of ●●●●ction and discipline ? i suppose much needs not to be said for the cleering the truth to be otherwise . for master rutherford himselfe confesses page 394. that there is great odds to do one and the same action materially , and to do the same formally : and page 393. that one apostle might himselfe alone have rebuked these obtruders of circumcision . which being so , it followeth thereupon that though this synod ( to call it so ) act. 15. had a doctrinall power , yea and a power of rebuking these false teachers ; yet the thing that he from thence would inferre , viz. their power of rebuking in a iuridicall way , and their power of excommunication , these are neither of them proved thereby . for if it should be said , that though rebuking do not alwayes imply iuridicall power , yet if it be a synod that doth rebuke , then the power here spoken of may be concluded thence to be in a synod . the answer is , that this will not helpe at all , because this is nothing but the bringing in of another efficient , viz. the synod , for effecting or acting the same effect . now master rutherford confesseth pag. 393. that he doth not fetch the specification of this rebuke and of those decrees from the efficient causes ; and gives that for his reason , which to me is unanswerable , to wit , because one apostle might himselfe alone have rebuked these obtruders of circumcision : and in the page next ensuing he confesseth also , that actions have not by good logick their totall specification from the efficient cause . which being so , then though it were granted that any synod may , and that this synod did performe this action of rebuking , yet the thing in question , to wit , that the power of a synod is a power of iurisdiction and of excommunication is not at all gained thereby . at the least wise ( to end this passage ) this i may say , that if this reverend brother will be true to his own principles , and not gainsay what himselfe hath already written , he for his part cannot conclude the synods power to excommunicate from this argument of their power to rebuke , nor yet from any other argument whatsoever : and the reason is , because he doth elsewhere confesse that synods are not to excommunicate any , and not this synod in particular to excommunicate these false teachers , but to remit the censuring of them to other churches , commanding them to doe it . his words as they are to be seene in his page 413. are these , viz. i could easily yeeld that there is no necessity of the elicit acts of many parts of government , such as excommunication , ordination , admitting of heathens , professing the faith to church-membership , in synods provincicall , nationall or oecumenicall ; but that synods in the ease of neglect of presbyterycall churches , command these particular churches whom it concerneth to doe their duty : and in this sence act. 15. is to remit the censure of excommunication to the presbytery of antioch and ierusalem , in case of the obstinacy of these obtruders of circumcision . in which words we have two things concerning excommunication ( to omit other particulars ) first , that there is no necessity that synods should excommunicate any , but only command the churches to do their duty therein . secondly , in particular concerning that synod acts 15. that they were to remit the censure of excommunication to the presbyteries of antioch and jerusalem , in case of the obstinacy of these obtruders or circumcision . which particulars being most true ( as i for my part so esteeme of them ) it followes thereupon , that what master rutherford saith in this place we have now in hand , is greatly weakned thereby . for how both these can stand together , that this synod should have power not only to rebuke , but to excommunicate these false teachers , and yet neither provinciall , nationall , nor oecumenicall synods to excommunicate any , nor this synod in particular to excommunicate these false teachers , but to remit the censure to other churches to whom it concerned , commanding them to do it , how these things i say can stand together , i for my part am not able to understand . chap. iiii. of the dogmaticall power of synods , and of the power of congregations to determine matters amongst themselves if ability serve thereto . in his page 396. alledging mr. tompsons name and mine , and chap. 1. page 9. of the answer . he saith we there teach that there is a power of cleering truth dogmatically , & that ultimately where the controversy is ended : but he saith , we will have this vltimate power not in a synod only , but also in a congregation ; and then no answereth three things which there ensue . answ . our words are these , by power of decrees we understand power to cleere up the truth dogmatically ; for the word translated decrees is dogmata in the originall , act. 16. 4. and this power we confesse is in a synod , though not all in a synod alone , but also in the presbyterie of a single congregation . now these bring our words , if therefore this reverend brother would overthrow our tenent in this particular , he should have proved that there is not any power as all in the presbytery of a single congregation to cleere up the truth dogmatically : this indeed had been directly contrary to what we teach : but this be neither proveth , nor once attempteth to prove ; and therefore our tenent herein doth yet stand good , for any thing he hath said to the contrary . and no marvell , si●h the expresse words of the text do witnesse that every bishop hath power and is boand by his office and duty , by sound doctrin● both to exhort and convince gainsayets , tit. 1. 9. and accordingly the presbitery of antioch did labour to cleere up the truth in that controversy about circumcision ; and had much disputation about it amongst themselves , afore there was any speech of sending to jerusalem for help , act. 15. 2. which sheweth that they had power or right to have cleered the matter amongst themselves , if ability had served , or else this indeavour had been sinful as being an attempting to do that whereto they had no right . so that for ought we yet soe , the power that we speake of , and which wee hold to bee in the presbytery of a congregation is there indeed by the appointment of the lord. but let us heare master rutherfords answer . first , saith he , they seeme to make this dogmaticall power a church power , and the exercise thereof formally an act of church government ; and so it must be church power and church government in the synod , as well as in the congregation . answ . whence doth it seeme that we do so make it ? are there any such words as here he sets down ? or any words equivalent thereto ? or doth the place make any mention of church-power , and church government at all ? or is there so much as one word that looketh that way ? if there be , let our brother say that we seeme to ●each as he doth report ; but if there be not , we are sorry he should report us to teach o● seeme to teach , that which to our remembrance we never said nor thought . and sure it is , we have expresly said the direct contrary in page 7 , the page next save one afore this which heere he is dealing against , where wee have these words , it seemeth to us ( say we ) that this power , viz. by disquisition and disputation to cleere up the rule ( and then to command obedience thereto ) is not properly a power and exercise of government and jurisdiction , but a power of doctrine , and so a synod is rather a teaching then a governing church . these are our words in the page afore alledged ; wherein we plainly expresse what the power of synods seemeth unto us to be , even the direct contrary to that which he saith we seeme to make it ; wee on the one side affirming and expressing , that it seemes to us , the power of a synod is no power of government and iurisdiction , but a power of doctrine : and he on the other side reporting that we seeme to make the exercise of dogmaticall power to be formally an act of church-government , and so to place church-government in the synod . in which report we must needs say , wee are plainly mis-reported . his second answer is this . the last period and conclusion of the controversie cannot be both in the congregation by right only , and in the synod by right only : for two last powers cannot be properly in two subordinate iudicatures . answ . this is very true , but it toucheth not us at all . for we never said the last period of the controversie is both in the congregation only , and in the synod onely . if we have so said , let the place be produced where we have said it ; for the place by him alledged doth afford us no such thing , nor any place else that we know of . all that the place affords concerning this point is only this , that there is a power of cleering the truth dogmatically in a synod , though not in a synod only , but also in the presbytery of a single congregation . and this doctrine i hope our brother will not deny . but whether this power be last in the synod , or in the congregationall presbytery , of this we do not speaks at all ; much lesse do we say as he doth apprehend and report , that this power is both last in the synod and last in the congregation too . wherefore our defence in this particular must needs be this ; that what here he confuteth to be outs , is such a thing as never fell from our mouths or pens , nor for ought we know did never enter into our thoughts . thirdly , he saith . if a controversie concerne many congregations as this doth act. 15. i see not how a congregation except they transgresse their line , can finally determine it . answ . neither doth this touch us , except we had said that a congregation may finally determine controversies which concerne many churches , which yet we have not said . as for that controversie act. 15. it is plaine from verse 2 , that antioch did endeavour to have ended it amongst themselves , so far as they were troubled therewith . for some teaching that corrupt doctrine amongst them , they had much disputation about the point afore they determined to send out for helpe elsewhere . now to what end was thus much disputation , if they had no right to determine the matter ? might they not better have spared their paines ? or did they not transgresse their line in attempting what they did attempt ? sure it seemes they did , if they had not right to determine the matter . but for our part , sith we do not find them in the least reproved by the holy ghost for this attempt , therfore we cannot but think they did well therein . and thereupon it followeth , that if antioch was a congregationall church ( as it seemes to us it was , from act. 14. 27. ) either this controversie did trouble no church but antioch only , or else when a controversie or corrupt opinion doth trouble many churches , one of them may lawfully determine and end it , so farre at it concernes themselves . chap. v. againe of that assembly , act. 15. whether their rebuking the false teachers do prove a power of iurisdiction and excommunication in synods : and whether preaching doe prove the assembly where it is , to be a church . the new place where i find him excepting against the answer , it in his pag. 410. where he proposeth an object . to this effect , to wit. paul exercised the keyes of knowledge upon barbarians , and might have preached to indians , and did to scoffing athenians — yea paul by this power dogmaticall rebuked the athenians , act. 17. 22. yet paul had no power to excommunicate the athenians . and then he subjoyneth my name , and cites in the margent the 43 , and 44 pages of the answer . answ . this objection being taken from pauls rebuking the athenians , our brother had no reason to propose it under mr. tompsons 〈◊〉 and mine , for as much as in all that discourse of ours , the athenians to my rememb●ance are not so much as once mentioned : sure in the pages by him alledged there is no mention of the athenians at all . and therefore why this objection should bee proposed and reported by him as ours , wee doe not know . which i doe not say , 〈◊〉 though i thought the objection so weake , as though the authors of it may not well owne it . for from whosoever the objection came , for ought that i yet perceive there is good weight therein . for which cause , and because in one of those pages wee have delivered something concerning a ministers power to preach to pagans in generall , ( though nothing concerning the atheni●ns in particular , as hee reporteth ) therefore i am willing to consider what mr. rutherfor● saith , for the satisfying of the objection proposed , as not willing to passe by any thing without consideration , wherein our selves may seeme to be concerned or aymed at i deny not saith he , but there is a great oddes betwixt a concionall rebuking by way of preaching , which may be and is alwayes performed by one , and a juridicall rebuking by a power jurididicall of the keyes , which is performed only by a church society . answ . if all this were granted , you the objection is not satisfied , nor his purpose gained thereby . for the cleering whereof it is good to consider the thing in question , and how this objection comes in , and whereto it tends , and then we may better descerne how the objection is removed by mr. rutherfords answer : the thing in question is , whether a synod have power of iurisidiction and excommunication . mr. rutherford his scope in that place is to prove the affirmative ; and therefore for a dozen or 14 pages together , hee hath these words in the top of every lease , the power of a synod a power of jurisdiction : and his medium to prove this tenent is this ; because a synod hath power to rebuke . whereupon ensueth the objection , that paul might rebuke the athenians and yet might not excommunicate them ; and therefore enough a synod may rebuke , it followes not that they may excommunicate . this is the order of the dispute , as is plainly to bee seeme by p●●●sing the place . and now comes in the answer which mr. rutherford gives to the objection ; to wit , that there is a great odds betwixt a concionall rebuking and a juridicall , the one being performed by one , and the other by many ; which answer i conceive is not sufficient , because this difference may hee granted and many more may be added if hee please , and yet the thing in question not gained , nor the objection removed at all . for what though a concionall rebuking be performed by one , and a iuridicall by many ? yet still it remaineth cleare , that there may bee rebuking where there is no iurisdiction ; and therefore , though a synod may rebuke , it followes not that they may excommunicate , nor have power of iurisdiction . if our brother would have satisfied the objection , he should not have satisfyed himselfe with alledging the difference mentioned betweene a concionall rebuking , and a iuridicall or synodicall ; but should have proved that there cannot be any concionall rebuking at all , at least wise not any rebuking of athenians who are not subject to excommunication , and if this had been proved , the objection had been fully removed . but this he hath not proved at all , nor once attempted to prove it , but plainly yeelds the contrary ; and therefore for ought i see the objection remayneth in its strength , and so the strength of his argument removed thereby , who would prove the synod , power of iurisdiction from their power of rebuking . but let as heare what he answereth in the words ensuing . it cannot be denyed saith he , but the rebuking of men because they subverted soules , verse 24. is not a meere concionall rebuking which may be performed by one . first , it is a rebuking verse 24. second , it is a rebuking performed by many , by a whole synod , 6. 22. third , it is performed by a politicall society . answ , and what of all this ? may it not neverthelesse be denyed that this rebuking was any other then in a doctrinall way ? be it granted , that it was a rebuking , and a rebuking performed by many ; and if were granted by a politicall society too ; must it needs follow that therefore it was iuridicall , or in way of iurisdiction ? i see no necessity of such consequence . nay , master rutherford himselfe doth confesse ( as we heard afore ) in his page 393. that the specification of this rebuke must not be fetched from the efficient causes , because one apostle might himselfe alone have rebuked these obtruders of circumcision . if therefore it were granted that many persons , a whole synod , a politicall society , or what ever else he will call them , were the efficient causes of this rebuke , yet all this is too little to prove that the rebuke was iuridicall , unlesse the specification of it must be fetched from the efficient causes , which master rutherford himselfe disclaymes . moreover , i would put this case : suppose a pagan or a christian of another nation and kingdome , shall come into a church assembly , whether the assembly be a congregationall church , or a synod ; and in the assembly shall openly and scandalously misbehave himselfe in one kind or other , to the dishonour of god , and grieving of the godly , and the danger of corrupting others that shall behold such bad example . i would gladly know whether this assembly be it synod or other , may not lawfully rebuke this scandalous practice and behaviour , and if they may , whether it would follow therupon that they may also lawfully excommunicate the man , if his sin and impenitency shall deserve the same . if it be said they may , i would know : quo jure ? and who gave them such authority to excommunicate pagans , or men of another nation , being only there present at that time occasionally ? and if they may not so proceed against such a person , then the answer to master rutherfords alledgements in the case we have in hand , is ready and plaine : for as he alledgeth , first , here is a rebuking . second , a rebuking of many , even a whole synod . third , of a politicall society and body ; even so the same may be said in this case in all the particulars ; for first , here is a rebuking . second , rebuking of many . third , by a politicall society and body : and yet all this is too little to prove a power of iurisdiction and excommunication in the case proposed ; and therefore i see not how it can be sufficient to prove such a power in a synod , for which purpose master rutherford brings it . of necessity for ought that i see , one of these must be said , either that this assembly have no power to rebuke the man , but must suffer his sin to be upon him , though god be dishonoured , and others endangered thereby ; or else it must be said they have power to excommunicate him as well as to rebuke him ; ( neither of which i conceive can safely be said ) or if neither of these can be said , it must then follow that their may be power to rebuke , even in an assembly of many persons , a politicall society ; and yet the same assembly have no power at all to excommunicate the persons so rebuked , and so this learned brothers arguing is answered . likewise , i suppose it will not be denyed , but one congregation if need so require , may rebuke and reprove another congregation , though neither of them be superiour to other , but both of them equall and independant of each other in regard of subjection , mr. rutherf . confesseth , p. 294. that congregations and churches may admonish and rebuke each other , and sure it is , that scripture , cant. 8. 8. we have a little sister , what shall we do for her ? doth shew that churches ought to take care one for the good of another . and if they must take care and consult for one another , there is the like reason that they should reprove and admonish one another , as need shall require . now when one church doth so practise towards another , it cannot be denyed , but here are the same things which mr. rutherford speakes of , first , a rebuking second , a rebuking performed by many . third , a rebuking performed by a politicall society and body . but can any man inferre from hence , that the church thus rebuking another church hath power to excommunicate that other church ? i suppose none will affirme it . and if this may not be affirmed , i do not see how rebuking performed by many even by a whole synod , can be any sufficient ground to prove that the synod hath power to excommunicate . the apostles and elders ( saith our author ) are not considered here as meerely preachers and teachers in the act of teaching ; for why then should they not be formally a church assembly , if they be an assembly meeting for preaching the word ? pag. 411. 412. answ . when the text acts 15 , doth mention sometimes the multitude , verse 12. sometimes the brethren , verse 23. sometimes the whole church , verse 22. besides the apostles and elders , we know no absurdity in it , if one should say , here was formally a church and a church assembly ; in which church-assembly the apostles and elders were teachers and preachers , though they alone were not the church . yet though wee thinke heere was a church , and a church-assembly ; wee do not thinke mr. rutherford reason doth prove them so to be . for paul and s●las were preachers of the word in the prison at philippi , act 16. and at mar●hill , and the market-place at athens , act. 17. and yet we thinke it hard to inferre thence , that these assemblies were formally churches . yea but saith our author , the exercise of the keyes of knowledge in the hearing of a multitude , is essentially an act of preaching of the word , page 412. answ this is very true indeed , an act of preaching the word it must needs bee , the word preaching being taken in its utmost latitude . but is not unavoidably and alwayes a church-act , or an act that infallibly proves the assembly , where such an act is performed , to be formally a church ? this is the thing that should have been cleered , or else the thing is not cleered ; but this our reverend author doth not cleere at all ; and the contrary is very plaine from sundry instances in the acts , where the apostles did exercise the key of knowledge in the hearing of multitudes in sundry places , where yet for all this there was not forthwith any church ; and therfore , whereas he saith , the apostles and elders are not considered in this assembly as preachers and teachers in the act of teaching , because then the assembly should have been formally a church , we rather thinke they that shall consider it will find that the apostles did , and other elders in these dayes may put forth the act of teaching and preaching in some assemblies ( suppose assemblies of turkes and indians ) and yet the assemblies not thereby proved to be churches . chap. vi. whether the power of synods be a power of iurisdiction ; and of the dependance of the synagogues upon the synedrion at jerusalem . next of all , in his page 414 in a 16 . th objection in this and the former page he saith thus , therefore was the synagogue of the jewes no compleat church , because all the ordinances of god cannot be performed in the synagogue : and therefore , were the jewes commanded only at ierusalem , and in no other place to keepe the passeover and to offer offerings and sacrifices which were ordinary worship : but there is not any worshiper sacred ordinance ( saith that worthy divine dr. ames ) of preaching , praying , sacraments , &c. prescribed , which is not to be observed in every congregation of the new testament , — and then he subjoyneth mr. tompsons name and mine ; and in his margent cites the answer , page 12 , 13. and further saith in the objection , that others say because there was a representative worship of sacrificing of all the twelve tribes at ierusalem , therefore all the synagogues were dependant churches , and ierusalem the supreame and highest church . answ . to leave what is alledged a● objected by others , and to consider only of that which concernes our selves . because the synagogues in israel were dependant on the great synedrion at ierusalem , therefore some would inferre that congregations in these dayes must be dependant on the iurisdiction of synods . to this argument we are endeavouring to give answer in the place alledged by mr. rutherford , where we shew that the synagogues might be dependant and not compleat churches , because the sacred ordinances of god which were of ordinary use , could not be performed in them ; but congregations in these dayes compleat and intire as having liberty to enjoy the use of all the ordinances within themselves : for both which particulars we alledge the testimony and words of dr. ames . the summe is thus much : if the synagogues could not enjoy all the ordinances within themselves , and our congregations may , then though the synogogues were dependant on the synedrion at jerusalem , it will not follow that congregations in these dayes must be dependant on synods . this is the 〈◊〉 of that which is said in the answer : in the place which mr. rutherford alledges . now what answer doth he returne to this passage ? truly none at all that i can find . none will you say ? how can that be ? doth he not propound it in his 16 . th objection , as that which he undertakes to answer ? i confesse he doth so , but neverthelesse all that he hath set down for answer is wholly taken up and spent in two other things , the objection which he proposeth as ours , being wholly left untouched . those two things are these ; the one an answer to another passage of ours in another place of the answer , the other an answer to the last part of his objection , which himselfe doth acknowledge to bee the saying of others , and not ours ; and therefore hee brings it in thus viz. others say , because there was a representative worship , &c. by those words , others say , plainly declaring that what he thus expresseth , proceedeth not from us , but from others . and so though he returne answer to this saying of others , and to another saying of ours which we have written elsewhore , yet for this of ours which he proposeth in this h●s objection , i find no answer thereto at all . and therefore i thinke the thing remaines as it was , unlesse wee shall take his meere proposing of it for a satisfying answer , which we see no reason to do . neverthelesse , though he turnes away from this passage of ours without returning any answer thereto , yet there is another which he applies himselfe more directly against , and therefore to this sixteenth objection hee begging his answer thus , surely the aforesaid reverend brethren of new-england have these words , but it seemeth to us the power ( of a synod ) is not properly a power and exercise of government and iurisdiction , but a power of doctrine , and so a synod is rather a teaching then a governing church : from whence ( saith he ) i inferre , that our brethren cannot deny a power of governing to a synod , but it is not so proper governing as excommunication and ordination performed in their congregations ; but say i , it is more properly governing as to make lawes and rules of governing is a more noble , emin●nt and higher act of governing ( as is evident in the king and his parliament ) then the execution of ●hese lawes and rules . answ . so then , th●se former words of ours proposed in the objection , are wholly forsaken and left , and instead of answering them , he fals as we set upon other words which we have written elsewhere , and applies himselfe to deale against those other . by which dealing the considerate reader may judge whether the former words being thus handsomly forsaken and left , do not still remaine in their strength : and whether it had not been as good never to have proposed them at all in his objection , as having proposed them to turne away directly and immediately from them unto other matters , without returning one word of answer to the former . the wise in heart may consider what this doth import . but sich he is pleased to acquit the former and to apply himselfe to the other , let us therefore leave the former in its strength and unshaken , and consider of what he saith in this other . wherein when he speakes of making lawes and rules of governing , either he me●nes this making lawes and rules properly so called , or else he meanes it onely of a ministeriall power to cleere up the lawes and rules of christ , and in his name to com●and obedience thereto . and it seemes by the instance which he gives of the king and his parliament , that he intends the former sence . and if so , then the answer is that this noble , eminent , and high act of governing as he cals it , doth not belong to any synods upon earth , but only to the lord iesus christ in heaven , the script●res abundantly witnessing , that he only is the lord and law giver to his church , l●● . 4. 12. isa . 33. 22. for the cleering of which point , much needs not to be said , considering that this learned brother himselfe doth elsewhere directly and in expresse termes co●fesse as much as we desire in this matter . for in one place speaking in one place of a power to prescribe rules and lawes , he doth not only distinguish them from lawes p●operly so called by the word directive , calling them directive lawes , but also for further explaining his mind , annexeth these words . they are not properly lawes which the church prescribeth : christ is the only law-giver : due right , page 395. and in the page following speaking of a societies or a synods power of making lawes , he addeth for explanation thus , i take not here lawes for lawes properly so called , but for ministeriall directories , having ecclesiasticall authority . so then the church or the synod hath no power at all to make lawes properly so called , for christ ●s the onely law giver : and if so , then the governing power of sy●ods which our brother would prove by this noble and eminent and high power of making lawes is not proved thereby at all , in as much as this noble and eminent power of making lawes doth not belong to any synods upon earth , but to christ only . and this may be an answer to what he saith or a synods power to make lawes , it lawes be taken in their proper sense . but if he intend not this sense and meaning in the place we are speaking of , but only the latter , viz that synods have power to cleere up the lawes and rules of christ , and to command obedience thereto , then i confesse the answer in the 7 . th page thereof doth acknowledge such power to belong unto synods , but how this can prove their power of iurisdiction and government properly so called , which mr. rutherford would thence inferre , we for our parts do not yet perceive . for the power here described is but a meere doctrinall power , and we have given sundry instances in the answer , pag. 43. 44. to shew that there may be a power by way of doctrine to cleere up the rules and lawes of christ , and to command obedience thereto , where yet there is no power by way of iurisdiction and discipline to punish the breach of those rules ; which instance , this reverend brother doth not satisfie at all . and therefore though synods have power to cleere up the rules and lawes of christ , and to command obedience thereto ( which power we deny them not ) yet that which he from thence would inferre , that they have also a power of government and iurisdiction , doth not follow from thence at all , unlesse we shall say , that doctrine and discipline , doctrine and iurisdiction or government are the same . briefly thus : a power of mak●ng lawes properly so called is a noble and eminent kind of government , but this power doth not belong unto synods , but to christ . a power of cleering up christs lawes , and commanding in his name obedience thereunto doth belong unto synods , but this is no power of iurisdiction and government , but a ministeriall power of doctrine , and so still our tenent doth stand , that a synod if it may be called a church , is rather a teaching then a governing church . secondly , saith our author , our brethren incline to make a synod a teaching church . answ . we never yet absolutely yeelded that a synod might be called a church , 〈◊〉 on the contrary , wee have said , that unlesse it could be proved that in scripture the name of a church is given to a synod , we are not to be blamed though we give not a synod that name . answ . pag. 1. the most that we have yeelded in this point is this , that for the name we will not contend , and that if a synod may be called a church , then sith they have power by disputation to cleere up the rule , they are rather a teaching then a governing church . answer pag. 1. & 7. this is all we have said , and we desire our words may not be stretched beyond our intent and scope therein . but let us heare what our brother would hence inferre . i inferre , saith he , that synodicall teaching by giving out decrees , tying many churches , as our brethren of new-england and the forenamed authors teach , is an ordinance of christ , that can be performed in no single congregation on earth , for a doctrinall cannon of one congregation can lay any ecclesiasticall tye upon many churches , ergo by this reason our congregations shall be dependant as were the jewish synagogues . answ . when he saith the brethren of new-england and the authors of the answer do teach a synodicall teaching by giving out decrees tying many churches , and aledgeth for proofe in his margent , answ . 7. to 32. q. 9. 14. page 43 , 44. and answer to mr. herle , chap. 4. pag. 40. 41 with favour of so learned a man , wee must returne this answer , that neither of the palces alledged will make good his purpose , in as much as neither of them doth make any mention at all of the thing which he reports them to teach , viz. such synodicall teaching as gives out decrees tying many churches . let the places be viewed and the thing will be found as i say . and therefore how they can be said to teach that which they neither teach nor mention , doth surmount my ability to conceive . if the reader would know what it is that is taught in the places , it is no more but this , that in some cases it is requisite that churches should seeke for light and counsell and advice from other churches , as antioch , did send unto ierusalem in a question which they wanted ability to determine amongst themselves , and that there ought to be synods , and that we thinke that meeting act 15. might be such an one . the first of these is taught in the form●● of the places , and the other in the other . but for giving out synodicall decrees tying many churches , this same be it within the power of synods or otherwise , is 〈◊〉 taught at all in either of the places , except wee shall say ( which we thinke were unreasonable ) that there can be no synods , nor consulting of other churches for light and counsell and advice , but there must be in those other churches so consulted withall , a power to give out binding decrees , yea decrees that shall bind or tye many churches . we thinke this latter doth no wayes necessarily follow upon the former ; and therefore though the places alledged do speake to the former , yet the latter which this author reports them to teach , they do not teach at all . secondly , i answer further , that if such a doctrine were indeed taught in the places by him alledged or any other , yet the inference which he would thence bring in , that then our congregations shall be dependant as were the iewish synagogues , th●s same doth not follow at all : and the reason is , because the synagogues were dependant on the supreame synedrion not only for light and counsell , no nor only for doctrinall cannons or decrees , but also for iurisdiction and discipline , that synodrion being their supreame court , to whose sentence they were all bound under paine of death to submit , as is cleere , deut. 17. 11 , 12. and therefore if it were granted ( which yet we do not see proved ) that synods may give out decrees and doctrinall cannons , that shall tye many churches , it doth not follow that our congregations shall therefore be dependant as were the iewish synagogues , except it were also proved that they must depend upon synods in point of iurisdiction and discipline , as well as in point of doctrine , yea and so depend as that the sentence of those synods must be obeyed under paine of death . sure the synagogues and every member of them were in this sort dependant upon the supreame synedrion : but we hope 〈◊〉 reverend brother will not say that congregations must in this sort be dependant upon synods . at the least wise this we hope he will not deny , that every member of a church is bound to depend upon the pastor of that church in point of doctrine ; and yet it will not follow that he must depend upon one pastor alone in point of iurisdiction and d●scipline . and the reason is , because doctrine may be dispenced by one pastor alone , but discipline must be dispenced by a church , which one pastor alone cannot be . and therefore if congregations were to be dependant upon synods in point of doctrine , it would not follow that they must bee dependant in point of iurisdiction and discipline . thirdly , saith he , it is a begging of the question to make ierusalem the supreame church and the synagogues dependant churches ; because it it was lawfull only at ierusalem to sacrafice ; for i hold that ierusalem was a dependant church no lesse then the smallest synagogues in all their trybes . and so he proceedeth largely , to shew that sacrificing at ierusalem did not make ierusalem supreame . answ . it this were even so as is pleaded , yet that which we have said of the compleatnesse of the synagogues and of their dependancie is not at all removed thereby : and the reason is , because we do not make the synagogues dependant nor ierusalem supreame , meerely upon this ground , because ierusalem alone was the place of sacrificing , but this is the ground upon which chiefly we go , that at ierusalem was the synedrion upon whom all israell must depend for judgement , and from whose sentence there was no appeale , which ground wee still thinke doth prove both the incomplearnesse of the synagogues , and the supremacie of the synedrion , and the contrary to this must be cleered if our tenent in this matter be removed . true it is , we thinke it some argument of the synagogues incompleatnesse and imperfection that they were not permitted to enjoy all the ordinances which were of ordinary use : but the supremacie of ierusalem we do not place in this only , that there was the place for sacrifice but in this withall that the supreame iudicatory was there , upon which all israell must depend , and from the which there must be no appeale . and yet this supremacie we do not place in ierusalem considered a part from the synedrion , but in the synedrion it selfe . and therefore , whereas he saith , pag. 415. that we might as well conclude that all the cities and incorporations of england are dependant upon london , inasmuch as the parliament useth there to sit , i conceive the comparison doth not sute , because as we do not place the supremacie in london or in westminster , considered apart from the parliament , but in the parliament which useth there to sit , so we place not the supremacie amongst the iewes in ierusalem considered apart from the synedrion , but in the synedrion it selfe , which was there seated . but because our reverend brother in the latter end of this 16 . th objection bringeth in this particular of ierusalems supremacie by reason of the sacrifices , with others say , therefore i conceive he intends not us therein , but some body else , and therefore i will proceed to the next wherein our selves are concerned . chap. vii . whether the lawfulnesse or necessity of appeales doe prove a superiority of iurisdiction in synods over congregations , and of sundry sayings of our author which seeme to interfere . in his page 422. he propounds a 19 . th objection to this effect , if the government of consociated churches be warranted by the light of nature , then this light of nature being common to us in civill as in ecclesiasticall causes , it will follow that every city governed with rulers within it selfe ▪ must be subordinate to a classe of many cities , and that classe to a nationall meeting of all the cities : and the nationall government to be a catholike or oecumenicke civill court — . and because by the same light of nature there must bee some finall and supreame iudgement of controversies , least appeales should be spun out in infinitum , it must be proved that this supremacie lyeth not in a congregation . and in the margent he citeth mr. tompson and my selfe in page 16 and page 10 , of the answer , as authors of this last bassis in the o●ectjection . answ . it is true that in one of those pages alledged we speake to the like purpose as here is reported . for we there suppose it to be cleere by the light of nature , that there must be some finall and supreame judgement of causes , and that unlesse it be determined where that supremacie doth lye , ( which we account the very thing in question ) we say the usefulnesse and necessity of appeales may be granted , and yet we shall be still at uncertainty about the thing in question , and as much to seeke as before , because that there ought to be appeales til you come to the highest is one thing , and that a synod and not a congregation is the highest is another . to this purpose we have written in one of those pages , the summe whereof is this much ; that though the usefulnesse of appeales till you come to the highest be granted , yet the supremacie of synods over congregations in matter of iudicature is not concluded thereby . now what doth our reverend brother returne in his answer ? doth he prove the contrary to what is here affirmed by us ? doth he cleere it sufficiently , that if it bee once granted that there must be appeales till you come to the highest , then the supremacie of synods over congregations must inevitably follow ? i conceive the necessity of this consequence had need to be cleered , if that which we have said be sufficiently answered . but doth our brother cleere this ? or doth he so much as once attempt the cleering thereof ? surely to speake freely what i find , i find nothing that looketh that way , and therfore cannot but wonder why our opinion should be alledged in this objection , and so his reader be led into expectation of some sufficient answer thereto , and then the answer which he returnes to be taken up in other matters , our opinion proposed in the objection , being wholly in his answer left untouched . if that saying of ours be not sound , why doth he not returne some answer ? if it be sound and good , why doth he make an objection of it , and so breed an apprehension in weake readers of its unsoundnesse , and put them in hope of a confutation , when no such thing is performed ? i leave it to the wise in heart to consider what this doth argue . neverthelesse , let us consider of what he doth returne for answer , page 423. first he saith , appeales being warranted by the counsell which iethro gave to moses — cannot but be naturall ? answ . suppose this be so , what can there be concluded hence , that makes against us ? cannot appeales be naturall , but the supremacie of synods over congregations must needs follow ? if there must be an highest , must it needs be yeelded that the synod and not the congregation is that highest ? i conceive this needs not to be yeelded at all , and therefore though appeales be naturall , i see not what is gained thereby . againe , he saith , god hath appointed that the supremacie should lye within the bounds of every free monarchy or state , so that there can be no appeale to any oecumenicall or catholike civill church , for that is against the independant power that god hath given to states . answ . let this be granted also , and are we not still where we were before ? is there in this any thing at all that doth make for the removall of our opinion , as himselfe hath see it down in his objection ? we may truly say we see it not . no , nor in that which doth follow , viz. but in the church it is farre otherwise , for god hath appoynted no vissible monarchy in his church , nor no such independency of policie within a congregation , classicall provinciall or nationall church . answ . for that which is said of a visible monarchy in the church , i confesse it is true , god hath appointed none such . but for the rest , of these words , sith they containe an expresse denyall of the supremacie of all ecclesiasticall iudicatures , except it be the generall councell , i would gladly know how our tenent afore expressed is disproved , or how the necessity of that consequence afore mentioned is at all cleered hereby . if there be no independencie of policie in congregations , nor yet in any synods exc●pt it be the oecumenicall , doth this prove that the supremacie doth lye in synods and not in the congregation ? nothing lesse : for how can our brother prove that it lyes in the one and not in the other , by saying as here he doth , that indeed it lyes in neither ? or how is that consequence made good , that if there must be appeales till we come to the highest , then the synod is the highest ? how is this i say made good by affirming , that neither the congregation nor the synod is the highest ? for my part i must confesse it passeth my understanding to conceive , how the denying of a thing should be the proving and cleering thereof . and yet except this be admitted , i know not how our apprehension in the matter we have in hand is at all disproved . for whereas we say , appeales may be granted and yet the supremacie of synods over congregations will not follow , mr. rutherford for the disproving of what wee apprehend herein , doth bring nothing in the place wee have in hand but only this , that the supremacie doth neither lye in the congregation nor in the synod . which is no disproving of us all , except as i said , that the denying of a thing may suffice for the confirming and cleering thereof . for i conceive if we be disproved the supremacie of synods must be proved and cleered , which here our brother doth not , but on the contrary denies the same . furthermore , if there be no independency of policie within a congregation , a classicall , provinciall or nationall church , as here our brother affirmeth , then what shall become of that which he tels us elsewhere , viz. page 483. that that remedie of our saviour , tell the church , is not needfull in any church above a nationall ? for sure if there be no independencie of policie in any of the lesser churches , nor yet in the nationall church , one would thinke that of our saviour should be needfull in some church above the nationall . or if it be nor needfull in any church above nationall , then one would thinke there should be some indepencie of policie in the nationall church , or in some of the former . for my part i know not how this difficulty will be expedited , i meane how both these sayings of our brother can stand good , except we shall say that which i suppose he will not say , viz. that independencie of policie is no where . and yet i cannot see but this must be said , if both the other sayings stand good ? for if independencie of policie be neither in the nationall church nor in any church above it , nor in any church below it , i know not where we shall have it . againe , if there be no independencie of policie in any of the churches afore named , what shall we say to that passage where our brother doth verily professe , that he cannot see what power of jurisdiction to censure scandals can be in a generall councell , affirming further , that there might be some meerly doctrinall power if such a councell could be had , and that is all , pag 482. for if there be no independencie of policie in any church below a generall councell , one would thinke there should be in the generall councill some power of iurisdiction to censure scandals , yea and an independant power too ▪ or if there be not such power in the generall councill , nor yet in the nationall church , nor in any church below the nationall , we must then say there is no independant power of iurisdiction to censure scandals in any church upon earth . which latter if it be not owned , as i conceive our brother will no● , i know not how the other two can both stand . though appeales be warranted both in church and state by the light of nature , yet appeales to exotique and forraigne judicatures is not warranted by any such light , but rather the contrary . answ . let this be granted also , and are we ever a whit neerer to the point , then before ? is this good arguing , appeales to exotique indicatures are not warrantable , ergo a synod and not the congregation is the supreame iudicature ? is this consequence strong and cleere ? if it be not , how is our tenent removed ? if our brother intend it not for a removall thereof , why is it brought in for answer to an objection proposed by himselfe as ours ? further , let this sentence be compared with the former immediately preceding , and more difficulties still arise . for in this he tels us we see , that appeales to forraigne judicatures are not warrantable ; and in the other he tels us as wee heard afore , that there is no independencie of policie within a congregation , a classicall , provinciall , or nationall church . now to find how these things do agree , i am at a losse , for if there bee no independencie of policie in the congregation , nor the other churches mentioned , i should have thought , it might have been lawfull to have appealed from them to others . for why may there not bee appeales from them in whom no independen●ie of policie is seated ? yet now we are restrained from such appeales , for that all other iudicatures are accounted forraigne and exotique . so that of two sentences the one immediately following upon the other , the former tels us there is no independencie of policie in any of the churches mentioned , which are domesticque and neere , and the other tels us that other churches are so exotique and forraigne , that appeales to them are unwarrantable : and what to say for the reconciling of these things , i must confesse i find not . i grant it is true , appeales to exotique and forraigne iudicatures are not warrantable . but why are we not certified what iudicatures are to be accounted exotique and forraigne ? for here i conceive lyes the pinch of the question ; and unlesse this be determined , the thing in question is still left at uncertainty . for as in civill states there are many cities and townes which have independent power within themselves , as geneva , strasburgh , zuricke , basill , and many others , and appeales from any of these , though to the city or town next adjoyning , would be to a iudicature exotique or forraigne , so some are apt to conceive the like of congregationall churches . and therefore it had need to be cleered that appeales from such churches is not to exotique and forraigne iudicatures ; for if this be not cleered , the unlawfulnesse of appeales to forraigne and exotique powers may be granted , and the question will remaine uncleered . church appeales though warranted by the light of nature , yet it is supposed they be rationall , and grounded on good reason , as that either the matter belong not to the congregation , or then it bee certain or morally presumed the congregation will be partiall or unjust , or the businesse bee difficill and intricate ; and if appeales be groundlesse and unjust , neither christ nor natures light doth warrant them . yea in such case the supremacie from which no man can lawfully appeale , lyeth sometime in the congregation sometime in the classicall presbytery , so as it is unlawfull to appeale for illud tantum possumus quod jure possumus . answ . the short summe is thus much , that appeales are then lawfull when there is just ground and reason for them , otherwise they are unlawfull . now first of all how doth this prove ( for we would still keep to the point ) the necessity of that consequence whereof we speak afore , viz. that if appeales be lawfull , then there is a supremacie of syno●s over congregations . i conceive it is not proved hereby all ; but contrarily appeales may be granted lawfull , when there is just reason and ground for them , and yet the supremacie of synods over congregations is still uncle●red . nextly , it still remaines a question , who must be judge of the reasonablenesse of the appeale and of those cases that are put to shew when they are reasonable , viz. that the matter belongs not to the congregation and the rest that are named : and unlesse it be cleered to whom it belongs to judge these things , we are still left at uncertainty , in the maine matter , viz. in whom the supremacie doth lye , from whom we may not appeale . for to say as our reverend author doth , that in some case the supremacie from which no man can lawfully appeale , lyeth in the congregation , and sometimes it doth not : appeales when they are grounded upon good reason are warrantable , else they are not : when the matter belongs not to the congregation or the congregation will be partiall and unjust , or when the businesse is diffic●ll and intricate , then we may appeale from the congregation , else we may not , these things i say doe not cleere the matter at all , because still the question remaines who must be judge of these things , whether the party appealing , or the congregation from whom , or the synod to whom the appeale is made : and unlesse this be determined , the things mentioned alledged by our brother do afford us small help in the matter for the cleering of it . and therefore , what we said in the answer doth still for ought i see remaine sound , viz. that there must be some finall and supreame judgement that controversies may not by appeales after appeales be spun out in infinitum , and to determine where that supremacie doth lye , is the maine question , which unlesse it be determined , the usefulnesse of appeales may be granted , and yet we shall be still at uncertainty about the thing in question and as much to seeke as before , because that there ought to be appeales till you come to the highest is one thing , and that a synod and n●t the congregation is the highest is another . now whether our brother in that which we have hitherto heard have sufficiently cleered it unto us , that we may know where this supremacie doth lye , i leave it to the iudicious to consider . chap. viii . whether antioch , act. 15. had right to have ended the controversie amongst themselves , if they had been able ; and whether their sending to jerusalem for helpe , or their knowledge that other churches were troubled with the like evill , or the party among themselves who were against the truth , doe prove the contrary . and of supremacy of power in congregations . bvt though our author doe not cleere it to us where the supremacie doth lye yet in this pag 423 , and 424. he useth an argument from the practise of the church of antioch , act. 15. and our own doctrine concerning the same to prove that it doth not lye in the congregation , which argument we are willing to consider . his words are those . that supremacie of power should bee in a congregation without any power of appealing , i thinke our brethren cannot teach . for when the church of antioch cannot judge a matter concerning the necessity of keeping moses law , they by natures direction , act. 15. 2. decree to send paul and barnabas and others to jerusalem , to the apostles and elders , as to an higher judicature , that there truth may be determined : and then he addeth that mr. tompson and my selfe do teach that the church of antioch had jus , power to judge and determine the controversie , but because of the difficulty , had not light to judge thereof ( alledging for this in the margent the answer , chap. 4. page 42. ) ergo saith he , they must acknowledge appeales by natures light warrantable , as well as wee . answ . that appeales are warrantable , and warrantable by natures light till we come to the supreame judicatorie , this we deny not , but have formerly yeelded no lesse . but for that our brother here aymes at , viz. appeales from a congregationall church ( as not being supreame ) to another iudicatory , this we conceive is not proved by the example of the church of antioch , nor by any thing that we have written concerning the same and the reason it because antioch had right and authority to have ended the matter amongst themselves if ability had served thereto : and their sending to ierusalem for helpe may argue want of agreement , or imperfection of light , but argues no want of authority or right within themselves . for it is plain verse 2 , that antioch did endeavour to have ended the matter amongst themselves , and had much disputation about it for that end , afore there was any speech of sending to ierusalem . now this endeavour doth argue their right ; for otherwise it had been sinfull , as being a presuming to do that which did not belong to them . this reason we have rendered afore in the place which our author alledgeth , and he doth not at all remove it ; and therefore we are still of the same mind as before , that antioch was not dependant upon the iurisdiction of other churches , but had independant power within themselves , as many may have who yet need the help of light from others , for their direction in using their power . great kings and monarchs have received light from their councellours without any impeac●ment of their independant power , which they have in themselves , and without any ascribing of that power to those their counsellours . as we said in the place alledged , antioch may send to ierusalem for help , and yet this sending neither prove right of iurisdiction in them who are sent unto , nor want of iurisdiction in them who do send . and therefore whereas our brother saith , antioch because of the difficulty of the controversie , had not light to judge thereof , ergo we must acknowledge appeales to be warrantable , we would rather argue thus , antioch wanted light , ergo counsell and light is to be sought elsewhere ; and thus we conceive the inference will hold : but to say , ergo there must be appeales from the congregation to others in matter of iurisdiction , this we conceive will not follow at all . no more then it will follow , kings or other supreame civill rulers must seek light and direction from their counsellours , ergo there lyes an appeale from them to those counsellours , which consequence none will maintain nor affirme . if the scriptures had said that antioch did never attempt to ●nd that controversie , as knowing that the ending thereof belonged not to them but to others : or if it had said , that the censuring of these obtruders of circumcision had been performed by them of jerusalem , and not by them of antioch as not belonging to antioch but to them of jerusalem , then our brother might have had some ground from antioch to prove the necessity or warrantablenesse of appeales from congregationall churches to other iudicatories : but such no such thing is said , we see not how this example can be any ground for the establishing of such appeales , or the taking away from congregationall churches their power of iurisdiction within themselves . especially , wee see not how this our brother can alledge the same for such a purpose , considering what himselfe hath written elsewhere in this learned treatise of his wherein he examines that answer of ours . two passages in his treatise i propound to consideration , which seeme to me to make for that independant or supreame power in congregations , which here he is disputing against , the one is that which we touched before in his page 413. where he saith that synods in case of neglect of presbyteriall churches are to command the particular churches whom it concerneth , to do their dutie , as in other particulars there named , so in excommunication of offenders ; and further that the synod , act. 15. is to remit the censure of excommunication to the presbytery of antioch and ierusalem , in case of the obstina●ie of these obtruders of circumcision . which i conceive is very truly spoken , and thereupon it followes that there was a supremacie of iurisdiction in that church of antioch , and no necessity of appealing from them to the iurisdiction of others . for ●ith the synods are only to command the churches to do their duty , and to remit the censure of offenders to the churches themselves to whom the offenders belong , it plainly appeareth thereby where the supremacie of iurisdiction doth lye . the other place is in his page 307. where we have these words , viz. the power of jurisdiction ordinary intensive and quo ad essentiam ecclesiae ministerialis , according to the intire essence of a ministeriall church , is as perfect and compleat in one single congregation as in a provinciall , as in a nationall . yea as in the catholike visible body whereof christ is the head . now if there be such perfect & compleat power of iurisdiction in a single congregation , i know not how there can be such necessity of appeales from them to the iurisdiction of others as he is pleading for , nor how that supreame and independant power in congregations can be denyed , which here he disputeth against . for let this compleat and perfect power of iurisdiction be acknowledged as due to such churches , and appeales from them to other iurisdictions will be of small necessity or use . i know indeed this reverend author sayeth in the page last mentioned , and within a few lines of the words which i have here alledged , that a congregation is so a part of the presbytery that it hath not a whole intire compleat intensive power over its own members to excommunicate them — . and therefore the consociated churches must have a power over the members of a congregation . which words i confesse seeme not well to agree with the former , because in the one intire compleat intensive power is denyed to a congregation , and in the other the power of iurisdiction , ordinary intensive , is said to be as compleat and perfect in the congregation as in the great churches . but it is not the latter words but the former which i do stand upon ; and by them ( as i conceive ) the supremacie of congregations is established , and the necessity of appeales from them to other iurisdictions is cleerely takes away . for if the power of iurisdiction be as intire perfect and compleat in the congregation as in the greater churches , as our brother expresly affirmes it to be , i know not the reason why there must be appeales from the iurisdiction of the congregation unto the iurisdiction of those other churches . if the power spoken of were more imperfect and incompleat in the congregation , then it is in the other churches , then there might be more reason or ●ayrer pretence for those appeales : but sith our author confesseth it is no more intire compleat and perfect in these then in the congregation , but as compleat and perfect in the congregation as it is in the other , i am yet to seeke of a sufficient ground for the necessity of appeales from the iurisdiction in a congregation . for is it reasonable to appeale from one iudicatory to another , and yet the power of iurisdiction be as intire compleat and perfect in the former from which the appeale is made , as in the latter to which the cause is brought by such appeale ? it seemes by such appeales we are not like to be much helper , nor much to mend the matter above what it was before , and therefore the usefulnesse and necessity thereof is still uncl●●●● . i thinke the brethren erre in this to teach that antioch had power to determine the controversie , act. 15. when the churches of syria and cicilia , to their knowledge were troubled with the like question as verse 24. may cleere , — i doubt much if they had power to determine a question that so much concerned all the churches . answ . it is not cleere from verse 24. nor from any part of the chapter as farre as i can find , that antioch did know that other churches were troubled with this question ; and if they had known it , i see nothing therein but they might notwithstanding lawfully end the matter so farre as concerned themselves . for when this question was started amongst them by such as came from judea and taught this corrupt doctrine at antioch , the text is very cleere verse 2 , that they had much disputation amongst themselves to have ended the matter , afore there was any speech of sending to ierusalem : which disputation is an argument that they had right to have ended it , if ability had no● been wanting . and as for our brothers reason for the contrary taken from their knowledge that the other churches of syria and cicilia were troubled with the like question , there is not one word in the verse alledged to shew that antioch had knowledge of any such matter , nor is syria and cicilia once mentioned therein : and though they be mentioned verse 23. yet neither doth this verse declare that antioch had any knowledge that this question had ever troubled those other churches . say it be true that indeed they had been troubled therewith , and that the epistle from the synod doth intimate no lesse , this may prove that when the epistle came to be read at antioch , then antioch by this meanes might come to the knowledge thereof ; but all this doth not prove that antioch knew so much afore . and therefore they might endeavour to end the matter amongst themselves , as not knowing for any thing our author hath yet brought to the contrary , that any other churches besides themselves were troubled therewith . but suppose they had known so much , i see nothing in this to hinder but antioch might lawfully cleere up the truth in the question , and censure such of their church as should obstinately hold and teach that false doctrine , notwithstanding their knowledge that others had been troubled with the like doctrine and teachers . suppose a christian family be troubled with lying children , or servants , or such as are disobedient and undutifull in one kind or in another ; suppose they also knew that their neighbour families are troubled with the like , shall this knowledge of theirs hinder the parents or masters in such a family from censuring or correcting these that are under their government , according to their demerits ? if not , why shall antioch be hindered from censuring offending members of their church , only upon this ground because to their knowledge other churches are troubled with the like offenders ? a city or corporation is troubled with drunkards , with theeves , or other vicious and lewd persons , and knoweth that other cities or corporations are troubled with the like : a nationall church , as scotland for example , is troubled with obtruders of ceremonies , service booke , episcopacie or other corruptions , and knoweth that england or other churches are troubled with the like , shall scotland now be hindered from removing these corruptions , and the obtruders of them from amongst themselves , only upon this ground , because england to their knowledge is troubled with the like ? or shall the corporation ●ee hindered from punishing theeves and such other malefactors , only for this reason , because to their knowledge other corporations are troubled with the like lewd persons ? i suppose it is easie to see the insufficiency and invalidity of such consequences ? and therefore if antioch did know that other churches were troubled with the like offenders , as themselves were troubled withall , this needs not to hinder but they may determine questions that arise amongst themselves , and may censure such of their members as shall trouble the church or brethren therewith , and obstinately persist in so doing . this being considered withall , that in thus doing they do not go beyond their line , nor meddle with matters any farther but as they are within their compasse . for when divers churches are troubled with the like corruptions in doctrine or practise , and some one of those churches by using the key of doctrine or discipline or both , doth endeavour the removall of these corruptions , they do not hereby attempt and endeavour to remove them out of other churches ( which might be an appearance of stretching their line beyond their compasse ) but out of their own church , and only so farre as concernes themselves , and in so doing no man can justly say they meddle further then their power doth reach . but he gives another reason why antioch had not right to determine the question , and this is taken from the strong party that was in antioch against the truth , which was such as that they opposed paul and barnabas : concerning which he saith , that when the greatest part of a church as antioch is against the truth , as is cleere , act. 15. 2. he beleeveth in that they loose their jus , their right to determine eatenus in so farre ; for christ hath given no ecclesiasticall right and power to determine against the truth , but onely for truth ; and therefore in this , appeales must be necessary . answ . how is it cleere that the greatst part of the church at antioch was against the truth ? the text doth not say so much , but only this , that certain men which came from iudea , taught the brethren and said except ye be circumcised ye cannot be saved , and that paul and barnabas had no small dissension and disputation with them about the matter , and that in the issue they determined that paul and barnabas and certaine others should go up to ierusalem about the question : thus much the scripture witnesseth , act. 15. 1 , 2. but whether they that held that corrupt doctrine at antioch were the major or the minor part of the church , the text doth not expresse , except we shall say that where a false doctrine is taught by some , and greatly opposed and disputed against by others , there it must needs bee that the greatest part are tainted with that false doctrine , which wee thinke is no good consequence . and therefore whereas our author saith , the greatest part of this church was against the truth , and that so much is cleere from verse 2. i answer , first that i do not perceive this cleerenesse , neither from verse 2 , nor from any other place of the chapter . nextly , suppose this were cleere , this may argue that they wanted ability and light to end the matter , but must it needs argue that they wanted right though they had been able ? or shall we say that they who want ability to doe things as they should be done , do therefore want right to ●●al● in them at all ? i conceive it will not follow , and the reason is because this right in churches is naturall , or connaturall to every church , and this want of ability is only accidentall , and therefore this latter cannot totally hinder the former . that light of government is naturall or connaturall to every church , our brother own words do testifie page 341. where he saith this , viz. supposing that christ have a visible church it is morall that she have power of government also , in so farre as she is a church ; yea , power of government upon this supposition is naturall or rather connaturall . and in page 307 , he saith as was alledged before , that the power of iurisdiction ordinary intensive — . is as perfect and compleat in one single congregation as in a provinciall , or in a nationall ; yea , as in the catholike visible body whereof christ is the head . and in page 383. he saith , that to a congregation christ hath given by an immediate flux from himselfe a politicall church power intrinsci●ally in it , derived from none but immediately from iesus christ : and the like he saith of a presbyteriall church . now whether antioch was a congregationall church as we hold , or a presbyteriall as is holden by this our brother , yet it is cleere by those words of his here alledged , that being essentially a church ; it had a politicall church power intrinscically within it selfe , yet a perfect and compleat power of iurisdiction , yea and such a power as was naturall or connaturall unto her , as she was a church . but now the light of knowledge whereby they should be enabled well to use this power , did not adde any power unto them which they had not before , not did the want of it , being but accidentall , deprive them of that power , which was intrinscicall , essentiall and connaturall unto them as they were a church of christ . onely this want did hinder their ability to expresse their power well , but their right as being a thing connaturall did still remaine . our brother hath a saying or two about the civill power , which by proportion may well illustrate this that i am speaking o●●bo it the church-power . in one place he saith thus , there is a two-fold power in a king , one in a king as a king , and this is a like in all , and ordinary regall , coactive : whether the king be an heathen , a turke , or a sound believing christian : there is another power in a king as such a king , either as a propheticall king as david and solomon or as a christian believing king. and of this latter he saith , that it is not a new regall power , but potestas execuliba , a power or gracious ability to execute the kingly power , which he had before as a king ; page 387. &c. 388. ●ow why may it not be said in like sort , there is in a church two-fold power , one in a church as it is a church , and this is a like in all true churches of christ , whether the church in this or that particular question have light to discerne , and hold the truth , or otherwise : another in a church , as it is sound believing church , holding the truth in such or such question ; and this is but only a gracious ability to exercise the power which they had before , not adding to them any new power at all ? againe , in his page 393. he hath these words . though the king were not a christian magistrate , yet hath he a kingly power to command men as christians , and it is by accident that he cannot in that state command christian duties , and service to christ ; because he will not , and cannot command those dutyes remaining ignorant of christ ; even as a king ignorant of necessary civill dutyes cannot command them , not because he wanteth kingly power to command these civill things , for undeniably he is a iudge in civill things , but because he hath not knowledge of them . and may we not say in like sort , though a church want the knowledge of the truth , in some particular question , yet they have a church power to determine such questions , & to command obedience therein , and it is by accident they cannot in that state determine rightly , because they will not , being ignorant of the truth therein , not because they want church-power to determine such matters , but because they have not the knowledge of them . againe a little after in the same p. he tels us , that christianity addeth no new fatherly power to a father over his children , nor giveth a new husband right to the husband , once an heathen over his wife ; for an heathen father is as essentially a father over his children as a christian father , and an heathen husband an heathen master &c. are all as essentially husband , masters , &c. as are the christian husbands , masters , &c. and may we not as well say , soundnesse of knowledge in such or such a particular question addeth no new church power to a christian church over their own members , nor giveth a new church right over them which they had not before ; for a church that wanteth such knowledge is as essentially a church , invested with church power over her members as is another church ? for ought i perceive the cases are alike ; and if soundnesse of knowledge do not give to a church their church-right in this or that question , how can want of that knowledge deprive them of that right ? sure one would thinke the whole substance of christianity might do as much for the adding of kingly right , fatherly right , husband right , &c. as soundnesse of knowledge in some one particular question , for the adding of church right ; & that the want of all christianity should be as available for taking away the kingly right , the fatherly right , &c. as the want of knowledge in one particular point for the taking away of church-right ; and sith we have our brothers own testimony cleer and full for the one , it seems to me the cases are so parallel and proportionable , that the other is unavoidable : i meane thus , sith in the one case the whole substance of christianity doth not give power , nor the want thereof take away the same by our brothers own teaching , i know not how in the other case soundnesse of knowledge in one particular question should give power or right , & want of such knowledge take away the same . and so for antioch in particular , if it were as our brother supposeth that the greater part of them did hold against the truth in that question about circumcision , i see not how this could deprive them of their church right which they had before . as for our brothers reason that christ hath given no ecclesiasticall right and power to determine against the truth , but onely for the truth , this saying i confesse is very true , but doth not suffice for the purpose for which hee brings it , viz. to prove that antioch being ignorant of the truth in that question about circumcision , or holding against the truth therein did thereby lose their church right to determine . for if this reason be good , then a man may conclude against that power in heathen kings , parents , and husbands , to governe their subjects , children and wives ; which our brother , as we heard afore , hath granted and taught : for suppose that antioch were ignorant of the truth in that particular is it not cleere that the kings , parents , and husbands mentioned are ignorant of the truth in many more matters ? and it antioch do hereupon loose their right , because christ hath given no power to determine against the truth but for the truth , how will it be avoided but by the same reason , ●he kings and the others mentioned must likewise lose their right to governe their own subjects and families ? for the lord gives no right , i hope , to pagans against the truth , no more then he doth unto churches . and therfore if the reason be valid and strong in the one case , and for the purpose , for which our brother brings it , it seemes to be as strong in the other case also , which shall be contrary to what our brother himselfe doth teach . in a word ▪ churches and antioch in particular have right to determine questions , and they ought to determine only according to the truth : they have formally a right to determine , and when their determinations are according to truth , then they will ●ind vi mat●●i● which else they will not . they have right to determine in fore humano , and if their determinations be for matter agreeable to truth , they will be ratifyed in foro div●●o , but not else . now our brothers arguing doth seeme to confound these two ; and because of the latter which is freely granted , he would conclude against the former , which we thinke is not good reasoning ; but on the contrary do still thinke , that though churches ought to give out no determinations but such as are agreeable to truth , and that otherwise their determinations , in respect of the matter of them will not bind before god , yet for all this they may have right formally and in foro humano to judge , and to determine of such things . moreover , if this were granted for true , that antioch when they are against the truth do lose their right to determine controversies , yet we are not hereby much neerer to an issue , unlesse it be determined withall who must be judge whether they be against the truth or no , and the reason is because if they be not against the truth but for it , then i hope , it will be granted that they doo not lose their right at all . the question therefore still remaines , who hath this ministeriall power to iudge whether this or that church , antioch or any other be against the truth or for it ; and unlesse this be cleered we are but where we were before . but to draw towards an end of this passage about the church of antioch : whether they had right to determine controversies when ability failed , or whether they did when lose that right , i will here transcribe a few words of our brother as i find them in his second , 331. page . wherein he either cleerely yeeldeth the cause , and saith the same that we do or i am much mistaken . the words are these , there is a difference between ability to judge , and right or power to judge . a presbyteriall church , ( and he disputeth in six pages together to prove antioch such a one , page 470. 471. &c. sequ . ) may have right , jus , and ecclesiastic●ll law to judge of a point , to the judging whereof they want ability : therefore de facto , it belongeth to an higher synod where more learned men are , though de jure the presbytery may judge it . these words i wish to be well considered . for whereas in the place we have been speaking of , he saith antioch , the greater part of them being against the truth , did lose their jus , their right to determine , for which as wee have heard , he gives this reason , because christ hath given no right and power to determine against the truth but for it , yet now wee see he grants distinction between ability and right , and saith , a presbyteriall church may still retaine this latter of their right , even then , when they want the other of ability . which two sayings whether they do perfectly agree , and whether in the latter of them he do not plainly come up to us , against whom he hath been disputing in the former , i leaue it to the wise in heart , and especially to himselfe to consider . for , for my part i must confesse that these two sayings , a presbyteriall church as antioch may have right , jus to judge a point , to the judging whereof they may want ability ; and , antioch a presbyteriall church wanting ability did thereby lose their right , or jus to determine the point , these two i say , are such sayings as are not easie for me to reconcile . lastly , if it be said our brother doth not deny unto antioch , or a church in error all power simply to determine , but only to determine tali mode , that is , to determine against the truth ; for his words are , they lose their jus their right eatenus , in so far . i answer , he hath such a word indeed , as eatenus , in so farre : but if any shall say he meant no more in this dispute , but only that such a church hath no right to determine against the truth , i conceive that he that shall so say , shall therein impute some fault unto our brother , even the fault of wresting mr. tompsons tenent and mine , and suggesting against us unto his reader , as if we had held such a thing as we never wrote nor thought . for it is plain , that our brother in his pag. 424. is disputing against us ; for he saith , that we teach the church of antioch had jus , power to judge and determine the controversie , but because of the difficulty had not light to judge thereof , and sets down master tompsons name and mine as the men that so teach , in answer , page 42. and a few lines after he saith , i thinke the brethren erre in this , to teach , that antioch had power to determine the controversie , act. 15. and then hee gives two reasons for the contrary . so that it is manifest that he intends this dispute against us . now what have we said in this matter ? have we delivered any such thing , that antioch had right to determine against the truth ? let the answer be viewed in the place which he alledgeth , viz. page 42. and i am sure no such grosse tenent will be there found , no nor any where else in our writing . that which we have said , is this , that antioch had right to have determined the matter if ability had served thereto : but for right to determine against the truth , we never spake one word that soundeth that way . our brother therefore intending this dispute against us , and plainly expressing so much , and our tenent being no other then as i have said , it must therefore needs follow that his intendment is , that antioch had no right to determine that matter . but for right to determine against the truth , he cannot confute such a tenent as ours , we never having delivered any such thing , but he must withall be culpable of manifest mistaking and mis-reporting of us to the world ; and we are , and must be slow to believe that a man of such worth would willingly do us such wrong . it remains therefore , that right to determine and not right to determine against the truth , is the thing which he oppos●t● as ours , and therefore it is that in this sence and meaning i have here applyed my answer . the 〈…〉 thus much ; that antioch had right to determine against the 〈…〉 that may soone be con●uted , but the tenent is none of ours : that 〈…〉 to determine , is indeed our tenent , and whether this be con●uted 〈…〉 , let the wise and iudicious consider . chap. ix . whether the congregationall way or the presbyteriall doe make the gospell more difficultive then the law. of excommunication by a church that hath only three elders , and of doing things sudainly . in the latter end of his page 424 meaning mr t●mpson and me , and alledging page 17 , 18. of the answer . he writes that we say our opposites do much judaize in that they multiply appeales upon appeales , from a congregation to a classis , then to a synod , then to a nationall assembly , then to an oec●●●●nicke councell ; and this way while the world endureth causes are never determined , and synods cannot alwayes be had ; even as in ierusalem the supreame iudicature was farre remote from all proselites , as from the eunuch of ethiopia , act. 8. and from the remote●● parts of the holy land : but god hath provided better for us in the new testament , where every congregation which is at hand may decide the controversie : and then , page 425. he subjoyneth his answer . answ . though i deny not but some of the things here alledged are written by us in the pa●●● nam●d , yet that they are written for the purpose which our brother expresseth , viz. to shew that our brethren of the opposite judgement do much iudaize , that i do utterly deny . for the places being viewed will plainly witnesse that wee bring the things alledged for another end , viz. to shew whether the way that is called independencie , do make the people ( as some have thought of it ) more defective and improvident then their law. for this being objected against that way , wee in answer thereto do shew by sundry particulars , that it is not that way that is justly culpable in this respect , but the way of our brethren of the other iudgement ; one way on the one side making the state of christians in these dayes in some things equall to the iewes , and in other things more excellent ; and on the other side the way of our brethren making our condition in many things more defective then was the condition of the iewes . so that ( not iudayzing but ) making our condition more defective then the iewes , is the thing which we here note in the doctrine of our brethren . nor do i see how our brother in his answer doth free their doctrine and way from being justly culpable in this respect . if we had intended the thing which he reporteth , we would never have used such a reason as he truly report● us to use , viz. that by appeales upon appeales causes according to our brethrens way may be so protracted as never to be determined nor ended . for this reason hath neither strength nor colour of strength for such a purpose , as he saith we bring it for , inasmuch as it is well known , that the iewes had a supreame iudicatory for the finall ending of causes among them . and therefore to say that our brethren do iudaize , and then to give that for a reason which doth shew that the iewes and they are very unlike , the iewes having a supreame iudicatory for the finall ending of cruses , and they having none , were to shew our selves very irrationall or worse : end why our brother should put such a thing upon us , we being no wayes guilty thereof , we do not know . but we desire that our reason may be applyed to our own conclusion , to which we did and do apply it , and not to this other expressed by our brother , which indeed is none of ours , and then we are content that rationall and judicious readers may judge whether or no there be any sufficient weight therein . which that they may more readily do , i have here recollected the same into this short summe , that they may briefly behold it with one view , viz if the iewes had a supreame iudicatory for the finall ending of causes , and the congregationall way hath the like : if the iewes had a standing iudicatory alwayes in readinesse for the hearing of causes , and the congregationall way hath the like : and if the supreame iudicatory among the iewes was very farre remote from many of them , and in the congregationall way be more convenient and neere at hand , then the congregationall way is in some things equall to the iewes and in other things more excellent . but the first is true in all the particulars , and therefore the second is true also . againe , if the iewes had a supreame iudicatory for the finall ending of causes , and the way of our brethren hath not : if the iewes had a standing iudicatory alwayes in readinesse for the hearing of causes and the way of our brethren hath not : and if the supreame iudicatory among the iewes was very remote from many of them , and synods among our brethren are the same , then the way of our brethren is in some things as defective as the iewes , and in other things more defective then theirs . but the first is true in all the particulars of it , and therefore the second is true also . both the assumptions in all the branches thereof , i conceive are cleerely proved in the answer in the pages which our brother doth alledge , and whether the consequence be good let the wise judge . having thus reduced our argumentation to its own proper and genuine shape , let us now consider of mr. rutherfords answer thereto . first , saith he , the speedinesse of ending controversies in a congregation is badly comprised with the suddainnesse and temerity of delivering men to satan upon the decision of three elders , without so much as asking advise of any classes of elders , and with deciding questions deepe and grave which concerneth many churches , which is a putting of a private sickle in a common and publicke harvest . answ . if advise from other churches may be had , we never spake word for doing weighty matters without the same , but in such cases it is both our practise and advise to make use thereof , and therefore this delivering men to satan in way of temerity or rashnesse toucheth not us whose opinion and practise is other wise . as for suddainnesse , i conceive if the same be sometimes accompanyed with temerity and rashnesse , and so worthy to be blamed , yet not alwayes : for in the reformation of the house of god in the dayes of hezekiah , it is said , that the thing was done suddainly . 2 chron. 29. 36. where suddainnesse doth not signifie any sinfull temerity or r●shnesle . but contrarily doth testifie gods great goodnesle that had so prepared the people to so good a worke : for this cause this suddainnesse was to hezekiah , and gods people an occasion and ground of great joy and gladnesse , which temerity could not have been . and therefore suddainnesse and temerity must not alwayes be confounded and coupled together , as if they were the same . though hasty delivering of men to satan without due consideration be not good , yet overlong delay of due proceeding against delinquents is bad also , for the holy ghost tels us because sentence against an evill worke is not executed speedily , therefore the heart of the sons of men is fully set to do evill , eccl. 8. 11. for which cause execute judgement in the morning , that is to say speedily is sometimes expresly required , jer. 21. 12. which being spoken of justice to be executed by civill authority doth hold by proportion and like reason in ecclesiasticall censures , for as much as speedinesle is a duty , and delayes are daangerous in the one case as well as in the other . whereas our author thinkes much that excommunication should proceed upon the decision of three elders , as we know nothing but a congregation may have more elders then the three , if god provide them fit men and the numerousnesse of the congregation so require , in which case our author saith nothing to the contrary , but they may have power to excommunicate , so if they have but three , we know nothing in this , but they may have power to excommunicate notwithstanding , since himselfe teacheth , due right . page 61. that the iewes had their congregationall churches as we have , and had their meeting in their synagogues , not only for doctrine , but also for discipline and excommunication ; which if it be so , it seemes there might be excommunication by as small a number as three , unlesse it could appeare that in every synagogue the elders and rulers in it were a greater number then is here mentioned , which is more then i do remember to be expressed in scripture . yea and further he tels us , that the inferiour iudicatures in israel had power of life and death , page 315. now the iudges in these inferiour iudicatures though they must never be under that number of three , yet they did not alwayes exceed the same , for ought that doth appeare . and if three iudges had power of life and death , why may not a congregation with three elders have power of excommunication ? moreover , in his page 454. he gives us these words for a proposition , that it floweth connaturally from a church to which agreeth the essence of church to exercise jurisdiction over all its own members ; to which those words do also agree , page 287. viz. the power and right to discipline is a propriety essentiall to a church and is not removed from it till god remove the candlesticke , and the church cease to be a visible church : and in page 302. hee affords us these words for an assumption , that a congregation is a church , wanting nothing of the being and essence of a church : and hence the conclusion is obvious , that a congregation may exercise iurisdiction over all it own members : and in as much as a congregation in which are but three elders , is a congregation , it followeth that a congregation in which are but three elders may exercise such iurisdiction . this conclusion our author cannot deny in as much as it necessarily and directly followeth from premises which are both his own . yea in his page 302. h● saith , that this is a principle of church policie , that every politicke body of christ hath power of church government within it selfe . either therefore a congregation with only three elders is no politicke body of christ , or else it must have power of church government within it selfe . besides , if the power of iurisdiction ordinary intensive be according to the entire essence of a ministeriall church be as compleat and perfect in one single congregation , as in a provinciall , nationall , or catholike church as our author saith it is p. 307. it is then a marvell why such a congregation having onely three elders , may not have power to excommunicate . lastly , his words are expresse , page 338. where there are not many churches consociated , then ordination and excommunication may be done by one single congregation . if therefore a congregation have not above three elders , yet being not consociated with other churches , it may lawfully excommunicate , by his own grant . for deciding questions that concerne many churches , if they decide them no further but onely as they concerne themselves , this is no putting a private sickle in a common and publike harvest , but a medling with matters onely so farre as they doe concerne themselves . secondly , he saith , all appeales without warrant from christs will we condemne , as the abuse of appeales to a court which is known shall never be , page 425. answ . if appeales without warrant from christ will be condemned , why are wee not told what appeales they are , that have the warrant of christs will , and what appeales have not ? for such a generall word a● this , of the warrant of christs will , without some further and more particular explication doth leave the matter as darke as it was before . if the meaning be , that only such appeales are unwarrantable as are made to a court which is known shall never be , and that all others are warrantable , then it will follow that appeales to generall councels and all other courts , except only from a generall councell are warrantable , for who doth certainely know that a generall councell will never be ? and so by this meanes the classes , 〈◊〉 synod , and the nationall church are all deprived of supremacie , and independencie of iurisdiction as well as the congregacion . thirdly , he saith , antiochs appeale to a synod 200 miles distant as our brethren say , was no judaizing but that which paul and the apostles were guilty of as well as we . answ . whether antioch and jerusalem were 200 miles distant or no as we have never affirmed so much , so i will not stand now to inquire . but this i stand upon , that no scripture doth witnesse that antioch did appeale to jerusalem in the point of iurisdiction , about which our question doth lye , if they did appeale to them for a doctrinall decision or determination of the question , that nothing hindereth our cause who do not deny such a doctrinall power in synods . but their power of iurisdiction is the thing that should be proved . lastly , if this example of antioch doe prove that there may bee and ought to bee appeales from congregations to synods , though those synods be 200 miles distant , then that which wee said in the answer is here confessed to be true : viz. that according to our brethrens iudgement the state of the church in point of discipline is as defective and burdensome in the time of the gospell , as it was in the dayes of the old testament . for as then the supreame iudicatory at jerusalem was many miles distant from such as dwelt in the furthest parts of the holy land , and specially from the proselites that dwelt in other countries , so here our author seemes to yeeld that in these dayes of the new testament there must or may be appeales to synods , though they be 200 miles distant . i hope then if others blame our way for making the gospell as defective and improvident as the law , or more defective then it , yet this our brother will not do so , but on the contrary will acknowledge for us and with us , that the way which himselfe pleads for , is more justly culpable in this respect . fourthly , he saith , matters concerning many churches must be handled by many . answ . this may be granted in a safe sence without any prejudice at all unto our cause , for we are well content that so farre as they concerne many they may be handled by many , so that each congregation may have liberty to deale in them so farre as they concerne themselves . and thus you have all which mr. rutherford hath brought against that passage of ours wherein we say it is not our way but theirs , that doth make the gospell more defective then the law , instead whereof he is pleased to make us say that they doe iudaize ; but for eleering their way from that which wee object against the same , or for convincing out way to be guilty thereof as by some hath been objected , which is the thing in question in the place by him alledged , for ought i perceive there is nothing in the foure particulars of his answer , that doth any thing availe to either of these : for if a rash delivering of men to satan have more evill in it then speedy ending of controversies hath good ▪ if appeales without warrant from christs will , be unlawfull : if antioch did appeale to a synod 200 miles distant , and if matters concerning many churches must be ended by many , which foure particulars are the whole substance of his answer , what is there in all this ( for i would gladly apply his answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing in question , what is there i say in all this that 〈◊〉 convince our way to be more defective then the way under the old testament ? or that doth cleere the way of our brethren from being truly culpable thereof ▪ let all the evill that can be found in rash delivering men to satan be extended to the utmost , and let the rest of the foure particulars be granted , doth all this sufficiently cleere it that the way which we plead for is more defective , or the way of our brethren more perfect and excellent , then the way that was used under the law ? if they do not amount to the cleering of this , they do not come up to cleere the thing in question , which for ought i perceive doth still remaine as it was notwithstanding all that our brother here brings . chap. x. whether the necessity of discipline be greater then of sacraments : and whether a congregation that hath neighbours may not exercise intirenesse of iurisdiction as well as one that hath none : and whether a man may take on him the whole ministery having no outward calling thereto ; and may not as well take on him one act of baptizing or ministring the lords supper . the next place where i find our reverend brother dealing with the answer , is in page 453 , 454. where disputing that there was a presbyteriall church at ierusalem , he saith it is objected by us ( alledging the answer , page 6. ) that if a church in an iland by divine institution and so the first congregation as ierusalem which did meete in solomons porch had once an intire power of iurisdiction , though in an extraordinary case , the case is ordinary , as in the dominion of wales there is scarce a congregation to be found within 20 , or 30 miles . 2. suppose the case were extraordinary and rare , may they violate the ordinary rules of christ ? for so some may thinke and say that though according to ordinary rules , baptisme and the lords supper must be dispensed only by men and by ministers , yet in the want of these the one may be dispensed by a woman or mid-wife , and both of them by such as are no ministers . and then hee subjoyneth his answer . answ . our authors scope and intention being to prove a presbyteriall church at ierusalem , i cannot apprehend a good reason , why now he should fall upon the place of the answer alledged , in as much at the place makes not any mention of ierusalem at all , nor of any presbyteriall church there , either one way or other . but it seemes he was willing to go something out of his way that so he might have a saying to the answer , yet if it must needs be so , i could have desired that the words of the answer might have been kept , without making alteration by leaving some things out , and putting others in of his own accord , and by mentioning others with another face then was ever intended by us . for though he is pleased to mention a church in an iland and the first founded congregation at ierusalem , in his objection which he● brings in under mr. tompsons name and mine , yet he that shall peruse the place will find that neither of these are once mentioned by us at all , and why then they should be brought in as ours i do not know . and for the former part of our answer , wherein we show that for a christian congregation to want neighbour congregations to whom they may with conveniency have recourse , and not so unusuall as some may imagine , we do not only alledge for that end the dominion of wales as our brother doth report , but also the remoter parts of the north , and specially the state of things in times and places of generall persecution and generall prophanenesse , and new plantations in heathen countries ; all which our brother doth omit , as if wee had not mentioned any of them . and whereas we mention the scarcity of congregations in the remoter parts of wales and of the north , as intimated by our reverend brother mr. herle in that learned and loving discourse of his , whereto we doe apply our answer , mr. rutherford concealeth that we do mention this , as the apprehension or intimation of another , and instead thereof makes bold to set it downe under our name , as if we had delivered it as our own . all which alterations , omissions and additions are such as wee for our parts would not willingly have made the like in any worke of his nor of any other man. for let such liberty as this be taken in repeating what men do speake or write , and misapprehension of their true ●ntent and meaning must needs be bred hereby in the minds of all those that shall read or heare such reports and beleeve the same . neverthelesse , let us consider what our brother doth returne in his answer . we thinke saith he , a ministery and discipline more necessary to a congregation in a remote iland , or to the church of ierusalem before they increase to such a number as cannot meet for their numerous multitude in one congregation , then the sacraments when there be no ministers to dispense them . answ . would not one thinke by th●se words , and the other laid down in the objection , that we had spoken something of a church in an iland , and of the church in jerusalem ? else why should these be objected , and answered as ours ? but th truth is we have not spoken one word either of the one or the other of these particulars : which will plainly appeare to him that shall view the place . something wee have spoken in the generall of a congregation that wants neighbours , which we did being thereunto led by our reverend brother mr. herle , but of a church in an iland , and of the church at ierusalem in particular , of which mr. rutherford heere speaks , of these we have said nothing . second , the former part of our answer , that for a congregation to want neighbours is not so unusuall as some may imagine , this mr. rutherford wholly passeth over in silence , only he propounds it in his objection in such sort as we have heard , and so leaves it , whereby it seemes he yeelds the thing . and thereupon it followes , that intirenesse of iurisdiction in a congregation must be yeelded frequently lawfull , it being frequently seene , that congregations want neighbours in which case their intirenesse of iurisdiction is not denyed . third , for the second part of our answer , we thus expresse our selves therein . viz. that we suppose it is good to take heed how farre we yeeld it lawfull in extraordinary cases to transgresse and violate ordinary rules , whereof wee render the reason , least some body doe thence inferre the lawfulnesse of ministring sacraments by non-ministers , in case ministers be wanting . this is that which we have said in this matter . if therefore mr. rutherford would take away what we have said herein , he must say it is not good nor needfull to take such heed , but men may yeeld it lawfull in such cases to transgresse and violate ordinary rules , and never need to take heed how farre they yeeld therein . this indeed were contradictory to what we have said , and if this be once cleered for truth , then i must confesse our saying is cleerely disproved . but the cleering of this we hope our brother will never attempt : sure yet he hath not done it , and so our saying yet remaines as it was . fourth , whereas he saith he thinkes a ministery and discipline more necessary in the cases he speaks of , then sacraments and there be no ministers , though this be not directly opposite to what we have said , yet because i would consider of every thing wherein he seemes to ayme at us , therefore i am willing to consider of this also . our reverend brother thinkes discipline in the cases mentioned more necessary then sacraments : and yet in his page 287 , 288. handling that question , whether discipline be a marke of the visible church , and laying down sundry distinctions about the same , hee gives us these severall propositions in termes : first , care to exercise discipline may be wanting in a true church . second , right discipline is not necessary to the essence of a visible church as a city may bee without wals , a garden without a hedge . third , the exercise of discipline may be wanting , and the church a true visible church . fourth , the church may retaine the essence and being of a visible church , and yet have no discipline in actuall use or little , in which place he cites and approves the judgement of parker , cartwright and others ; who make discipline necessary only to the wel-being of the church , as being not indifferent but commanded in the word and necessary in respect of its end . now if this be all the necessity that is in discipline , how is discipline more necessary then sacraments ? for may not as much bee said of them as here is said of discipline ? are not sacraments necessary to the well-being of the church , as being commanded in the word , as well as discipline is ? and serving for excellent ends , as well as discipline doth ? i suppose it will n●● be denyed , and therefore the necessity of discipline above sacraments doth not yet appeare . especially if that be considered withall which our brother teacheth else-where . viz. in his second p. 211. & sequ . where he tels us , that sacraments are not only declarative signes , but also reall exhibitive seales of grace , having a causality in them to make a thing that was not , and so excelling all civill seales which do adde no new lands to the owner of the charter sealed therewith . now if sacraments be thus excellent and effectuall , how is it that in the place wee have in hand , discipline is made more necessary then they ? for a greater elogie then here hee gives to sacraments , i suppose himselfe would not give unto discipline . yea in p. 302 he expresly affirmes , that preaching of the word and administration of the sacraments are essentiall notes of the visible church . but of discipline i conceive he will not say the same , sure it is in the page following distinguishing betwixt notes of the church which are necessary ad●sse , to the very being of a visible church , and such as are necessary only ad bene esse , to the well-being thereof , he expresly makes discipline a worke or note of this second sort , and as we heard ere-while , he in page 287 expresly affirmes it is not necessary to the essence of a church . and therefore it is some marvell why now 〈◊〉 makes discipline more necessary then sacraments . but he gives us two reasons of this greater necessity of discipline then of sacraments . first , that intire power of discipline in a congregation that wants neighbours is not extraordinary second , that there is no such morall necessity of sacraments , as there is of discipline , page 455. concerning the former his words are these , viz. that the church be in an iland it selfe alone may possibly be extraordinary , but that in such a case they have intire power of discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinary . wherein first of all i observe a difference between him and our reverend brother mr. herle , who having granted that where there is no consociation or neighbour-hood of congregations , there a single congregation must not be denyed intirenesse of iurisdiction , doth presently adde that the case is extraordinary , and so fals not within the compasse of the question of the ordinary rule of church-government : independencie of churches , p. 2. plainly confessing that the case is extraordinary , whereas mr. rutherford here saith it is not . second , as he expresly differs from mr. herle , so it is considerable whether his words do well agree with themselves . for saith he , that the church be in an iland it selfe alone may be extraordinary , but that in such case they have entire power of iurisdiction of discipline within themselves , to excommunicate scandalous persons , is not extraordinary . which saying needs good explication . for it seemes hard to conceive how the power and actions of any subject or efficient should be more usuall and ordinary then it s very being and subsistance : which yet must needs bee , if this stand good that the being of a church in an iland is extraordinary , and yet the power of such a church to excommunicate is usuall and ordinary third , if their power of discipline , yea intire power be in the case expressed or●●●ary , shall we then say that if the case ●e otherwise so that a church be not alone but have neighbours , entirenesse of power in such a case is extraordinary ? it seemes a● must ●ay 〈◊〉 , or else wee must say that intirenesse of power in both cases is ordinary . if this latter be said , it is as much as we desire : for then i hope it must not be a small 〈◊〉 ordinary matter , that must hinder a church that hath neighbours from exercising 〈…〉 ●●●●diction within themselves , no more then a church that lives alone , 〈…〉 power being ordinary in them both . for if it be so in them both , in the one as well as in the other , i know not why any small or ordinary matter should hinder the one church any more then the other from the use and exercise of such entire power . if we say that entirenesse of power in a church that hath neighbours is extraordinary , though in a church that is alone it be ordinary , besides that such a saying sounds harshly and seemes very improbable , we shall by this meanes make cases extraordinary to be very frequent & usuall , in as much as all men know it is very usuall for congregationall churches to have neighbours : and so if entirenesse of power in a church that hath neighbours be extraordinary , it will follow that extraorninary power is very usuall and frequent ; so that inconveniences on each side do seeme inevitably to follow against our brothers cause , upon this which here he affirmeth , that entirenesse of power in a church that is alone is not extraordinary . but let us here his reason in the subsequent words , why this entirenesse of power in a church that is alone is not extraordinary . for it floweth saith he , continually from a church , to which agreeth the essence of a church , to exercise iurisdiction over all its own members . and i suppose he must meane this of iurisdiction entire and compleat , for of this is the question , and a few lines afore , he expresly cals it entire power of discipline , whole and entire within themselves . now if this be true which here is said , as for my part i conceive no other of it , that it floweth connaturally from a church , to which agreeth the essence of a church to exercise entire iurisdiction over all its own members , then it will follow that a church that hath neighbours as well as a church that hath none must have this entirenesse of iurisdiction , sith the essence of a church doth agree to the one as well as to the other , to a church that hath neighbours as well as to a church that is alone . our author tels us page 302. that a congregation in an iland is a church properly so called , and hath the essentiall notes of a visible church agreeing to it , and wants nothing of the being and essence of a church . and if this be true of a church that is alone , shall we thinke it is not true of a church that hath neighbours ? doth the accession of neighbours to a congregation take away from such a congregation the essence of a church which it had before ? i conceive none will so say . and if every church to which agreeth the essence of a church may exercise entire iurisdiction over all its own members , as our brother doth acknowledge , it followeth unavoidably thereupon that all congregationall churches , such as have neighbours and such as have none may exercise such entirenesse of iurisdiction , sith the essence of a church doth agree unto them all . vnlesse he will deny the essence of a church to a congregation which hath neighbours , which hee freely yeeldeth to a congregation which is alone , he must grant entirenesse of iurisdiction unto them both , because he grants it to the one upon this reason , that the essence of a church doth agree thereunto , which reason if it agree to both , how can i● be avoided but entirenesse of iurisdiction must be in both ? and how can it be affirmed or imagined that a congregation having the essence of a church afore and have neighbours , should lose this essence of a church when neighbours are added to it ? a family having the essence of a family now it is alone , doth not lose this essence by meanes of other families added . nor doth a city that is such , as it is alone lose the essence of a city by the accesse of other cities : and the same might be said of a corporation , a province , a kingdome , or any other society whatsoever . and that it should be otherwise with a congregationall church , that it should lose the essence of a church as other neighbours churches do arise , doth seeme very strange and unreasonable . and let the essence of a church be still retayned by such a congregation , as i conceive it must , and then intirenesse of iurisdiction must not be denyed to such a congregation , sith it doth flow connaturally from every church to which the essence of a church doth agree . if there bee no more consociated with that church that is by accident , and an extraordinary exigence of gods providence . as a master of a family is to educate his children in the feare of god , but if god take all his children from him by death , he doth not transgresse the ordinary rule of educating his children in the feare of god , as he hath none . answ . if this comparison doe suit the present purpose and case in hand , then this master of a family is a congregation , and these his children are the members of other congregations : and so as a master of a family needs not to educate his children in gods feare , when they are all taken from him by death , so a congregation needs not to governe the members of other congregation as there are no other congregation extant , but it selfe is left alone in an iland . in which kind of arguing sundry things may be excepted against . as fir●● of all that there should be such power in a congregation as in a master of a family over his own children , which needs a good deale of proofe afore it may be yeelded , in as much as the power of the one is plainly and plentifully taught in the scripture , as eph. 4. 6. col. 3. deut. 6. 7. deut. 21. and many other places . but i desire one cleere place of scripture , in all the book of god either old testament or new , to shew the like power in a congregationall church , over the members of other churches . againe , when a master of a family hath all his children taken from him by death , he hath then no children of his own to governe , but wants a congregationall church & is left alone in an iland , the presbytery of that congregation is left alone , but have still the members of that congregation whom they may and ought to guide and governe in the feare of god , which is another particular wherein the comparison failes . but though the similitude as mr. rutherford hath laid it down , doth not confirme his purpose , yet i conceive it may be ▪ so framed and applyed as that it may well serve for the weekning thereof , thus ; a master of a family having ( when that family is alone ) entire power to governe his family in the feare of god , when other families do arise that become neighbours neere adjoyning , he is not by this meanes deprived of the power which he had before , but still retaines the same entire and compleate as formerly it was : even so the presbytery of a congregationall church having ( when that congregation is alone , ) entire power of iurisdiction over its own members , is not when neighbour congregation do arise , deprived by this meanes of the power which it had before , but still retaines the same entire as formerly it was . againe , though when god takes away a mans children by death , he is no longer bound to educate and governe those children in the feare of god , yet as long as his children live with him in his family , it is not the sitting down of other families neere by him that can take away this power from him , or discharge him of this duty : even so , though when members of a congregation be taken away by death or otherwise , the congregation or its presbytery doth no longer stand charged or bound with the oversight and government of such members yet as long as they live in the congregation , it is not the arising of other congregations neere to them that can free them from the power wherewith they were invested , nor from the duty wherewith they were formerly charged towards such members , thus the comparison runs even , and we see our brothers cause is not a little disadvantaged thereby . but as he hath laid it down , it doth so apparantly faile that i do not perceive how it can afford him any helpe at all . this argument supposeth that the congregation hath no power of excommunication at all , either compleat or incompleate , as the midwife hath no power to baptize , either compleate or incompleate . answ . suppose a congregation have an incompleate power when they have neighbours , how shall it appeare that when they are alone their power is now compleat ? or how will it be avoided but by the like reason , one elder alone may excommunicate in case there be no other elders to joyne with him ? for plain it is , that one elder when their is a full presbytery or classis hath an incompleate power , though not a compleat . and yet i hope this incompleat power in one elder when there are other elders joyned with him , will not warrant him to exercise a power compleat when he is alone , because such a power must be exercised by a church , with one elder alone cannot be . and if one elder having an incompleat power when he is joyned with others , may not exercise a compleat power when he is alone , how will the incompleat power of a congregation when they have neighbours ( suppose that in such case their power were indeed incompleate ) how will this i say warr●nt that congregation when they are alone to exercise a compleat power ? for ought i see , the compleat power of the congregation is no more warranted upon this ground , then the like power of one elder upon the same ground , the cases being alike in both . neither doth a congregation transgresse any rule of christ at all when it exerciseth entire power of censures within it self , whereas there be no consociated ●hurches to share with it in that power . answ . this i grant is very true ; and i desire it may not be recalled , but may still stand as here it is expresly given to us ; and then i desire to know what rule of christ is transgressed , if an other congregation , i meane a congregation that hath neighbours , do exercise the like power . for my part i know no such rule , nor any good reason but if that the one congregation may so practise , the other congregation may do the like , and that the grounds ( at least some of them ) which will warrant the one , will also suffice to warrant the other . neverthelesse when any rule of christ shal be produced that doth restraine a congregation that hath neighbours of this entire power , which is so freely and plainly granted to the congregation that is alone , i shall then grant that the former must have lesse liberty to exercise this power , then is here granted to the latter . in the meane time , that which here is yeelded to the one doth amongst other things induce me to thinke that the same ought to be granted to the other , and so that entirenesse of power is in them both . a congregation ( viz. which is alone ) is capable of entire jurisdiction because it is a church . answ . how will it then be avoided but a congregation which hath neighbours , or a congregation which was alone and now hath neighbours added to it , how will it be avoided i say , but such a congregation as this is also capable of entire iurisdiction ? for can it be denyed but such a congregation is a church , as well as the other ? sure if mr. rutherford his doctrine elsewhere delivered do stand good , this cannot be denyed at all . for in his page 301 he saith , that is a church , and hath the essence of a church , to which agree the essentiall notes of a visible church , and preaching of the word and administration of the sacraments saith he are essentiall notes of a visible church . which if it bee so , then a congregation that hath neighbours is a visible church , and hath the essence of a church , because preaching of the word and administration of the sacraments are cleerely found in such a congregation . and if such a congregation be a church , then by his own doctrine in this place which we have in hand , such a congregation is capable of entire iurisdiction . for thus i argue from his own words every congregation which is a church is capable of entire iurisdiction . but a congregation which hath neighbours is a church . therefore a congregation which hath neighbours is capable of entire iurisdiction . the conclusion is that which we stand for , and it makes directly against our brother , and yet i see not how he can avoyd it , because both the premises are his own . for the proposition is plaine from the words we have in hand , v●z . a congregation is capable of entire jurisdiction because it is a church . now if this be the reason why it is capable thereof , then looke to what congregation this reason doth agree , every such congregation must be so capable . for our author well knoweth that à quatenus ad omnia consequentia . and for the assumption , the same is confirmed by his words , page 302 , where he makes that to be a church , and to have the essence of a church , to which the preaching of the word , and administration of the sacraments do agree . and these agreeing to a congregation that hath neighbours , it followeth that a congregation that hath neighbours is a church . vnlesse hee will deny to a congregation that hath neighbours power of preaching the word and administring the sacraments ( which i am perswaded he will not deny at all ) it will unavoidably follow from his own ground that such a congregation is a visible church . and if such a congregation be a visible church , then by his own ground also , such a congregation must be capable of entire iurisdiction : which conclusion if it bee granted we desire no more , for it is the thing that we hold . a woman in no case is capable of administring baptisme or the lords supper , except she were extraordinarily and immediately inspired to bee a prophetesse , but for the exercise of entire power of jurisdiction by a congregation in a remote iland , i hope it hath no such need of immediate inspiration . answ . nor do wee thinke otherwise ; but ( that we may keepe to the points and bring up the dispute to the thing in questio ) if such a congregation having no such inspiration may notwithstanding lawfully exercise intire power of iurisdiction within themselves , and that upon this reason , because they now are alone , which if they had neighbours were not lawfull for them to do , then let it be well considered , whether by the like reason in the like extraordinary case , baptisme and the lords supper may not be administred the one of them by a woman , and both of them by such as are no ministers . for as in one case the plea , to make it lawfull is this , because such a congregation hath no neighbours , so in the other the plea is because the congregation hath no ministers , nor perhaps there are no men at hand . and if the one which at other times were unlawfull , yet in such an extraordinary exigence of gods providence may be lawfully done , though there be no immediate inspiration to warrant the same , why doth there need such immediate inspiration to warrant the other , the extraordinary exigence of gods providence being alike in both . i desire i may not be mistaken in this passage , for i doe not affirme ( nor ever did ) that the dispensation of discipline and of sacraments in the cases mentioned are both alike unlawfull , or else both alike lawfull . the answer will not witnesse that i have so affirmed , neither yet this present discourse t● much lesse do i hold that sacraments may be dispensed by women or by men that are not ministers . all that i have said in this matter is thus much , that it is good to take heed how farre we yeeld it lawfull in such extraordinary cases , as want of neighbours , to transgresse and violate ordinary rules , least some body do thence inferre that sacraments may be dispensed by women or men that are no ministers , in case that ministers or men be wanting . this i have said indeed , as being tender and afraid to open a dore too far for liberty of transgressing ordinary rules , and conceiving that keeping close to those rules is the safest way . if any man be more bold and dare open the dore further then i dare adventure to do , and thinke he can easily shut the same againe , to stop the inconveniencies and ill consequents which i feare may thence ensue . i shall leave him to his discretion , and the guidance of god therein , onely craving thus much for my selfe that no more may be imputed to me , nor reported of me in this or other matters , then indeed i have affirmed or expressed . concerning his second reason of the greater necessity of discipline then of sacraments , his words are these . there is no such morall necessity of sacraments as there is of the ministery of the word and consequently of the use of the keyes , where a scandalous person may infect the lords flock : for where vision ceaseth the people perish . but it is never said where baptisme ceaseth the people perish , pag. 455. answ . how shall we be sure that by vision , prov. 26. 18. is meant discipline ? yea discipline not in a large sense as comprehending generally all order and behaviour concerning a church and outward duties therein , but discipline strictly taken for administration of censures ( for of this is one question ) how i say shall wee be sure that by vision is meant this discipline ? the usuall expositers tremeli●● and junius , 〈…〉 , and others doe expound the same of the preaching and dispensing of the word , making no mention at all of discipline as meant thereby . and the 〈◊〉 branch of the verse , he ●hat keepeth the law is blessed , doth ●hew that by vision in the former branch is mean the law , or doctrine or word of god. and if the scripture do not s●y , where baptisme ceaseth the people perish , yet neither doth it say , where administrat●on of censures ceaseth the people perish ; and therefore no necessity of censures above sacraments can be concluded hence . vncalled ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy ministery and exercise power of jurisdiction , because of the necessity of the soules of a congregation in a remote iland requireth so . answ if they may do these things without ordination ( as for my part i deny it not , so that the election or consent of the congregation be not wan●ing , for that i suppose might be a good part of an outward calling ) then i demand whether one minister alone may not thus do , i meane whether one alone may not in the case proposed take on him the holy ministery and preach the word as a minister . if many may do it , then i suppose there is no question but one may do it much rather . and if so , then i demand further whe●her such a single minister may not also administer the sacraments to such a congregation : i suppose it cannot be denyed , for if he lawfully take on him the ministery and preach as a minister , what should hinder , but he may also baptize , and minister the lords supper ? and if hee may thus doe , then i demand lastly , whether this single minister may also administer discipline and censures in that congregation . if he may , then either the power of those censures must be in himselfe alone , or in the congregation also , in himselfe alone it cannot be , because censures must bee dispensed by a church , and one man alone cannot bee a church , if it be in the congregation also , then here is a power of excommunication or other censures even in the people which is against our brothers judgement . if it be said that this single minister as long as he wan●s other ministers joyned with him may not administer censures or discipline , then it will follow that power of censures is not alwayes annexed to the ministery as an inseparable adjunct thereof , nor are censures to be preferred before sacraments as more necessary , as our brother would have it , for as much as here is a ministery and the administring of sacraments , the necessity of the soules of the congregation requiring so , and yet for all this not any power of censures at all . our brother therefore may make his choyce , whether hee will grant the power of the keyes of discipline to bee in the people , or whether he will say the necessity of the soules in a congregation doth require sacraments more then discipline ; for though these be both against himselfe , yet upon the ground which himselfe doth here lay , the one of the two is unavoidable . but i hope no necessity in any of the most extraordinary case requireth that a midwife may baptize , or that a private man remaining a private man may celebrate the lords supper to the church , without any calling from the church . answ . concerning the midwife i thinke the same that he doth . and concerning the private man , i also therein ●●curre that without calling from the church hee may not performe what here is spoken of . but here i would make this quare whether 〈◊〉 man that never was a minister may not as well in an extraordinary case performe 〈◊〉 act of administring of baptisme or the lords supper , without any calling from the 〈◊〉 bytery or the church unto whom the office of ministery , as take on him without any such calling the whole ministery , and so preach and exercise the power of iurisdiction as a minister for as for the one of these , our brother expresly grants a man m●y lawfully take it on him without any such calling , the necessity of the soules of a congregation in an iland requiring so ; and if this necessity will warrant the one which is the whole and so the greater , why will it not warrant the other which is but one act and so the lesser ? one would thinke one act of dispensing baptisme or the supper were a lesser matter then the whole ministery , and all the actions thereof . and marvell it is , that the necessity of the soules of a congregation should warrant this which is the greater , and yet the same necessity should not be sufficient warrant for the lesser , a mans calling being otherwise alike unto both , that is , having an outward calling to neither himself doth sometimes reason thus , if wee give to beleevers that are not in office one pastorall act , wee may with the like weight of reason give them all : peaceable plea , page 272. now if this reasoning be good from one act to all , why is no this as good , from all to any one or to some one ? and why may we not in like maner argue thus , if persons uncalled may without ordination or calling take on them the whole ministery , why may not persons uncalled without ordination or calling take on them to baptize or minister the supper ? not that i thinke such a practise to be lawfull , but only i intend to make quaere about the validity of our brothers kind of arguing . yea , it is elsewhere his arguing , that it persons not in office of ministery may execute censures and discipline , they may then administer the sacraments . for saith he , what hinders by this reason but they may also without ministers prea●h and administer the sacraments : peaceable plea , page 196. yea saith he , i s●e not but with a like warrant private men may administer the sacraments : vbi supra , page 196. this we see is his arguing elsewhere : and yet in the place we have in hand he grants that persons uncalled may in case of necessity without ordination or calling take on them the ministery in generall , and in particular may exerc●se the power of iurisdiction , and yet for all this he sayes , that no necessity will warrant a man to celebrate the lords supper without a calling from the church . which two sayings for ought i perceive do not agree . for in the one it is affirmed that if they may exercise discipline and censures , they may by the like reason administer sacraments : and the other saith they may exercise discipline and censures and yet may not administer sacraments ; and yet both the sayings are expressed by the same authors pen. chap. xi . whether the power of iurisdiction flowing immediately from the essence of a church doe not agree to a church that hath neighbours as well as to a church that hath none : and whether otherwise neighbouring churches bee not a losse . and whether pretence of male-administration be a sufficient reason for neighbouring churches to deprive a congregation of its power . the next place where i find mr. rutherford dealing with the answer , is in his page 455. where he brings in these words under mr. tompsons name and mine , viz. if the power of jurisdiction flow immediately and necessarily from the essence of a church , and a congregation be essentially a church , then this power agreeth to all churches whether consociated , or not consociated , and without respect of what neighbours they have , whether many or few , whether any or none . second , a congregation it selfe alone cannot have sole power of iurisdiction and then be deprived of it , when god sendeth neighbours , for then neighbouring churches which are given for help should be given for losse , the contrary whereof ames saith no. doe synods saith he , constitute a new forme of a chur●h . thus farre mr. rutherford who in his margent alledgeth mr. tompson and me , 16. pag. 4 , 5. answ . in one of these pages of the answer , viz. p. 5. there is nothing at all to be found that looks toward such a purpose as our brother hath in hand , and therefore this page should not have been here alledged . the words of dr. ames are more imperfectly cited by our brother , then they were alledged in the answer , for the answer alledgeth them thus out of medull . theol. lib. 1. chapter 3. sect 27. that the combination of churches into classes , and synods doth neither constitute a new forme of a church , nor ought by any meanes to take away or impayer that liberty and power which christ hath given to his churches , sith it serveth only for the directing and furthering of the same . wher●as our brother expresseth only those first words that synods do not constitute a new forme of a church , but all the rest wherein the chiefe strength of dr. ames his testimony doth lye , them he doth wholly omit and leave out . he also leaves out the assent which is given by mr. paget , to this testimony of dr. ames , which assent as it is expressed in his defence p. 107. in these words , this we do willingly grant , is also in the ●ame words alledged by the answer in p. 4. but this is wholly passed over by mr. rutherford in silence . now two such men as these being alledged in the answer , as plainly affirming that the combination of churches into classes and synods must neither tollere nor minuere , take away not impaire or diminish the liberty or power of churches , but only serve for the directing and furthering of the same , and the one of them being the chiefe patron of the power of classes and synods , it is some marvell to me that no word of answer is vouchsafed to them by mr. rutherford , but that their words are thus passed by with silence , and the name of one of them not so much as mentioned . how ever this is cleere , that he that gainsayes the answer in this passage , hath not only the answer , but also the reverend author here mentioned to be against him . but let us come to consider of mr. rutherford his answer which he subjoyneth in these words , viz. power of iurisdiction floweth from the essence of a congregation in an iland , ergo a totall and compleat power of iurisdiction floweth from the essence of a church or congregation consociated , it followeth no wayes . answ i desire the reason may be laid down according to our true meaning therein , and in its full strength ; and then the former part thereof must not only speak of power of iurisdiction flowing from the essence of a church that want neighbours , but of entire power , for thereof is the question ; and in the latter part the termes must no : be a church consociated but a church that hath neighbours ; now if entire power and iurisdiction do flow from the essence of a church , and therefore this essence of a church being found in a congregation that wants neighbours , this entirenesse of power mu●t thereupon be granted to such a congregation ; i then demand why the like entirenesse of power must not be granted as well to a congregation that hath neighbours , sith the essence of a church is found in this congregation , as well as in the other . for ought i see either the essence of a church must be denyed to a congregation that hath neighbours or else it will follow that entirenesse of power must be granted to such a congregation , risibility and power of reason flowing immediately and necessarily from the essence of a man , and power to defend it selfe and purge out excrements flowing in like sort from the essence of a humane body , and power to governe it self with family government flowing in like sort from the essence of a family ; therefore we must not grant these powers to be entire in such a man , such a body , or such a family as is alone , and deny the same to one that hath neighbours , but must grant them alike unto all , because this power flowes from their very essence , which is as truly found in such as have neighbours , as it is in those that are alone . and the like may be said in other cases . and why it should be otherwise in a congregationall church , that the power of the iurisdiction flowing from the essence of such a church should therefore be entire in such a congregation as is alone in an iland , and yet not entire in a congregation that hath neighbours , though this congregation hath the essence of a church as well as the other , why these congregations i say should thus greatly differ in their power , and yet be alike in their essence from whence their power doth flow , for my part i yet do not understand the reason . nor doth that satisfy which mr. rutherford here alledgeth , that one pastor in a congregation hath as a pastor power to rebuke sin and to administer the sacraments , and yet when three pastors are added to help him he hath not the sole power of rebuking sin , and the sole and entire power to administer the sacraments , but these three pastors have power with him : this i conceive doth not help the matter at all : for though it be true that these three pastors being added to the first have each of them the like power as the first had , yet the power of the first for the performance of these things mentioned , is as comple●t in him notwithstanding this addition , as it was before , and not any whit abated nor impayred thereby : and the reason is , because matters of order flowing from the essence of a pastor may bee sufficiently and compleatly performed by one pastor singly , which acts of iurisdiction cannot . mr. rutherford his own words in this case are these , viz. a single pastor may ministerially give out commandements in the authority of christ , but hee cannot himselfe censure or excommunicate the contraveners of those commandements : due right , page 387. and againe , page 387 , 388 it is proper is acts of iuris●iction ecclesiasticall that they cannot be exercised by one alone , but must be exercised by a society : but a pastor as a pastor himselfe alone without any collaterally joyned with him exerciseth his pastorall acts of preaching and administring the sacraments . now if a pastor as a pastor himself alone without any collatterally joyned with him , may thus exercise his pastorall acts , then indeed the accesse or addition of other pastors is not at all destructive of his pastorall power , but he still retaineth the same as compleat and perfect as before , because hee doth these acts as a pastor and remaineth a pastor still . but how this example and instance can any thing further mr. ruth●rford his purpose , i do not understand . for his intention is to make good that a congregation may have entire power when it is alone , a●d yet not so when other congregations do arise ; and for the consuming of this hee brings this instance and example from a pastor that hath a pastorall power afore other pastors are added ; who by the addition of others hath no lesse power then afore ; which example i conceive rather makes against him then for him . for saith he , page 456. their pastorall power added to him is cumulative and auxiliary , but not privative or destructive of his pastorall power , and therefore that the first pastor suffereth losse by the addition of these three to him , who , saith he , will say this ? answ . i know none that will say it ; but if their power be cumulative and auxiliary to his pastorall power , and no wayes privative or destructive thereof , then what power he had afore they were added , the same he hath still in as great measure as formerly , and so his pastorall acts are as perfect and valid as they were before . now let the same bee granted to a congregation that hath neighbour congregations added , and we have what we demand : and if this be not granted , then though the power of those other pastors be cumulative and auxiliary to the other pastor , yet the power of those other congregations seemes not so to the former congregation , but rather privative or destructive of its power , and then how can this example confirme our brothers purpose , or how can it be avoided but the example which he produceth doth make against himselfe ? sure if the power of these other pastors bee not destructive to the former pastors power , but auxiliary thereto , so that what power he had before , the same he retayneth still , and in the same measure , then it must bee so likew●se in a congregation when neighbour congregations are added , or else this example will not suit : but make the examples to agree and our cause is advantaged thereby . our brethren doe conceive the power of congregations in its kind and essence to be monarchicall , so as if any power from consociated congregations be added thereunto , the congregations power monarchicall is diminished and the essence of it changed . answ . the power of congregations we ●old to be ministeriall , as being delegated from christ iesus , and to be exercised according to his appointment ; and in him alone and in no other do we place this monarchicall power ; according to what the holy ghost witnesseth , that there are differences of administrations but the same lord , 1 cor. 12. 5. and though our brother is pleased to put this upon us , that we conceive the power of congregations to bee monarchicall , yet in truth the same is farre from us : nor do i thinke that so much as one of us can be named , that at any time hath so spoken : nor doth such a thing follow from any thing delivered by us concerning the power of congregations . for as for that which here he intimateth and elsewhere expresseth more plainly , so that the power of iurisdiction in congregations is closely made void or destroyed by that power which some ascribe unto classes , if this be holden by us , doth it thence follow that we hold the power of congregations to be monarchical●● it followes not at all . for then by the like reason i could prove that himselfe d●th hold a power monarchicall in the universall or provinciall churches : for he expresly affirmeth , page 337. that the popes power destroyeth the power of the church universall , and the prelates power destroyeth the power of the church whereof hee is pretended pastor . and yet i hope he doth not hold a monarchicall power in the one chu●ch nor in the other , nor in any church or churches but in christ alone ; nor can the same bee truly concluded upon that which hee affirmeth of destroying the power of churches by the power of the pope and prelate . and if not , how then can any man conclude against us that we hold a monarchicall power in congregations , though wee should hold that the power of congregations is destroyed or diminished by that power which some would give unto classes● if our pr●mises will warrant him to fasten such a tenent upon us , his own will give a warrant for the like against himselfe . and if the ground be insufficient to beare such a conclusion against him , as i confesse it is , i know no sufficient ground why the same should be imputed unto us . compleat and en●ire power to rule both the congrega●ion and members of consociated churches in so farre as they do keep communion with that congregation , and may either edifie or scandalize them , floweth not immeaiately and ●ecessarily from the essence of every congregation even in remote ilands not consociated with others , that we never said . answer . indeed it were an absurd and grosse saying for any man to say , that a congregation in a remote iland not consociated with others should have power , yea compleat and entire power to rule the congregation and members of churches consociated and that this should flow immediately and necessarily from the essence of such a congregation . but there is no need that our brother should cleere himselfe from this saying , for i know none that imputes it to him . neverthelesse , the saying here ●●joyned cannot be denyed , for they are his own verb●ti●● . first , the ordinary power of iurisdiction because of neerest vicinity and contiguity of members is given by iesus christ to one congregation in an isle , because that church is a church properly so called : it is a little city , and a little kingdome of iesus christ , having within it selfe power of the ●ord and sacraments and that is a church and hath the essence of a church to which agree the essentiall notes of a church : now preaching of the word and administration of the sacraments are essentiall notes of a visible church : page 302. second , a congregation is a church wanting nothing of the being and essence of a church , page 302. third , where consociation is not , ordination and excommunication may be done by one single congregation , page 338. fourth , that in such cases ( viz. when a church is in an iland it selfe alone ) they have the word preached and entire power of discipline whole and entire within themselves to excommunicate scandalous persons , is not extraordinary , page 454. fift , it floweth co●naturally from a church to which agreeth the essence of a church , to exercise iurisdiction over all its owne members , ibid. sixt , neither doth a congregation transgresse any rules of christ at all , when it exerciseth entire power of censures within it selfe , whereas there be no consociated churches to share with it in that power , ibid. seaventh , a congregation is capable of entire iurisdiction , because it is a church , ibid. such sayings as these himselfe hath delivered in the pages and places here cited , and in the words and termes here expressed ; and therefore from these he cannot cleere himselfe and if from these the entirenesse of iurisdiction in a church that hath neighbours may justly be deduced , as i conceive it may , and have above manifested , it will then but little availe him to wash his hands from the stayne of that other absurd saying afore mentioned , which no man that i know do charge him withall . for as long as these other sayings do stand unrecalled , so long wee have cleere grounds from himselfe and his own words , for entirenesse of iurisdiction in every congregationall church , and so for the weakening of his cause , and for the strengthening of our own . a power to governe well and according to the rule of the word added to an other power to governe well and according to the word , is an auxiliary power and no way destructive to that power to which it is added . indeed a power to governe well added to a power of male-administration in a congregation is destructive of that power , and reason it should bee so , because christ never gave any such power of male-administration to a congregation . answ . here our brother speakes of two cases , first of a power of governing well added to a power of governing well . second , of a power of governing well added to a power of governing ill ; but besides these , there is a third case which had need to bee considered also , viz. a power of governing ill added to a power of governing well , which may be the case when the power of classis is added to a congregation ; for it is not impossible but the congregation may be in the right and the classis in the wrong . now what shall be said or done in this ●ase ? shall the congregation now have the free exercise of its power , or shall it not ? to say yea , would satisfie the minds of many , if the congregation themselves may be judge that they are in the right , or if it were determined who must judge thereof . and to say no , and that the power must still be in this erring classis , were to subject righteousnesse to wickednesse , and truth to falshood , and i conceive our brother will not maintain such power in a compound or presbytery or classis . for in page 335. speaking of this very case , and the greater presbytery is wrong in their voicing , and the elders of a congregationall church are right , and have the best in judging of a case before them , he plainly affirmeth , that the power which in this case the presbytery exerciseth is not of christ , and that de jure the power of the greater presbytery in this case ought to be swallowed up of the voices of the elders of a congregation , though they be fewer in number . now if this be so , then the thing in question is still as uncertain as before , and still wee are to seeke where the power of censures or iurisdiction doth finally reside . for in the one place our brother tels us , christ never gave power of male-administration to a congregation , and in the other he tels us the like of a classis or great presbytery , and that christ hath given no power to any church to erre . by which sayings we are left at great uncertainty : for still the question will be whether the congregation doth erre or no , and so whether the classis do erre or no , and unlesse it be determined who must judge of this , we are still but where wee were , and no neerer an issue then before . this indeed is most true and must be so acknowledged , that though the lord almighty have given a power unto societies , whether they bee families , common-wealths , or churches , and have made sundry of them subordinate to none other the like societies in the exercise of their power , but to have supremacy of power within themselves , yet he hath also given them just and holy rules in his word for the directing of them in the use of this power , from which rules it is not lawfull for them to swerve or go astray ; but if they do , it will be sin unto them , and he will surely require it of them : but now between these two the power it selfe and the abuse or right use of the power , we must carefully distinguish , for though abuse of their power bee not given of god , from whom comes nothing but good , yet the power it selfe being good is given of him , and is so to be acknowledged . and though abuse of their power do justly deserve at his hands that they should be deprived of the power it selfe , ye● god doth not alwayes forthwith deale with men according to their deserts herein , but many times continues still to them their power , though they have abused the same , much lesse doth he allow others to deprive them of this power because of every abuse thero● : witnesse among others the examples of the pagan princes in the apostles times , who through their ignorance , infidelity , pride and other sins , could not but in great measure abuse their authority , and yet the holy ghost commands the christians to be subject and obedient thereunto , rom. 13. 1 , 2. &c. t it 3. 1. not to obey them indeed , in doing evill at their commands , for in such case they must obey god rather then man , as act 5. 29. yet still they must be subject to the powers either actively or pa●●ively , even then when the powers were sinfully abused . even so , if a family shall abuse their power , it doth not follow that other families , may lawfully for this cause take away their power from them : or if a corporation shall so offend , it will not follow that other corporations may deprive them of their power . and if it be so in commonwealths , and families , why may wee not say the same of churches ? or how will it follow , if a church shall abuse their power , that other churches in such eases may take away the power from such a church ? for ought i see , this will not follow at all , no more then the other . for though christ have not given to any church a power of male administration as mr. rutherford speaks , yet hath he given to every church a power of administration , which if they manage not aright but do abuse the same , the lord iesus will be displeased with them for this abuse , and other churches may and ought to advise them and admonish them and testifie against them for the same ; but for the power it selfe , as christ himselfe doth not forthwith deprive them thereof , so much lesse may other churches take it from them , for who gave them this authority ? per in parem non habet potestatem : and churches are all of equall authority , and not one superior or inferior to another , as therefore when children or servants in a family are not governed as they ought to be , yet neighbour families have not warrant because of this male administration to invade the rights and destroy the power of such a family , even so it is in this case of churches ▪ this male-administration in a church is not forthwith a sufficient warrant for neighbour churches to invade the rights of such a church , and to take away its power from it . especially if we do consider that this male-administration in a congregation may possibly be but pretended and not reall , and that the administration of the classes may paradventure be really such ; in which case mr. rutherford saith the power of the classis is not of christ , but their voices ought de jure to be swallowed up by the congregation and the elders thereof . this argument therefore from male-administration of the power of a congregation , which mr rutherford saith , it is reason should be destroyed by another power added to it , meaning the power of a classis is of no sufficient force to take away the power of a congregation at all , not to establish the power of the classis over the same , being as justly applyable against the classis it selfe : therefore for ought that doth yet appeare , supreame ministeriall church power which i conceive must needs be somewhere , may as well be in the congregation as in the classis , and can neither by this argument of male-administration nor by any other that we have yet seene , bee placed in the classis any more then in the congregation . chap. xii . whether it be against the light of nature that the adverse party be judge ; and whether mr. rutherford can safely say that none of them do so teach , and whether this saying that parties may not be judges do make against entirenesse of power in a congation , any more then in a generall or nationall councell . the next place where mr. rutherford deales with the answer , is in his p. 456. where alledging mr. tompson and me , page 5. he hath these words as ours , viz. if it be against the light of nature that the adverse party be the sole iudge , which must be if the sole power of iurisdiction be in the congregation ( as wee grant in an extraordinary case and the congregation is in an iland it selfe alone ) and so it shall be lawfull for a single congregation to do that which is against all equity , and the very light of nature , it must then follow , that it is not against the light of nature that a congregation though consociated with other congregations have entire jurisdiction within it selfe . answ . our words in the page alledged are more prospicuous and cleere , then these which are here set down for ours : neither do wee make any mention of a congregation in an iland , nor yet of a congregation consociated with other churches , least of all do we say ( or report others to say ) that it is lawfull for a single congregation to do that which is against all equity and the very light of nature ; none of these things are ours . and therefore , that our true meaning may plainely appeare as it is , i will transcribe a few of our words , which are these , viz. sure we cannot thinke that there can be such a case imagined , wherein you would grant it lawfull for a single congregation to do that which is against all equity and the very light of nature , and yet you grant that the case may be such that a single congregation may have entirenesse of jurisdiction within it selfe ; which seemes to us plainly to prove that for a congregation to bee so independent as to be the finall judge of offences within it selfe , is not against all equity nor against the light of nature , as is intimated by you . these are our words , much differing from those which mr. rutherford sets down as ours , which i thought meet to relate out of the answer , that our meaning might appeare as it is , and no otherwise . and now let us heare what our brother subjoyneth for answer . none of us , saith he , do teach that it is against the light of nature that the adverse party be the iudge : it might fall out in a generall councell lawfully convened from which their is no provocation : yea and in a nationall councell ( for all councels may erre ) the adverse party may judge ; as it was a lawfull councell according to a church constitution that condemned christ of blasphemy and they were also his enemies . answ . and may it not also fall out in a provinc●all synod , and in a classis or presbtytery of many churches ? i suppose it cannot be denyed , but the iudges in all these may be the adverse parties ; and so if the adverse party may not be iudge , then neither generall nor nationall councels , nor provinciall synods , nor classes , nor presbyteries may be iudges ; because there is none of these but possibly they may be parties . and so this argument , parties may not be iudges , doth make no more against the congregations power of judging , then against all ecclesiasticall assemblies whatsoever . vnlesse therefore men would overthrow the power of all ecclesiasticall iudicatories whatsoever without exception of any , they can have no help from this argument to overthrow the power of iurisdiction in congregations . not to insist upon that which might also be truly alledged , that the objection hath the like force , ( if any at all ) against civill iudicatories . but is it so indeed as our brother affirmeth , that none of them do teach that it is against the light of nature that the adverse party be the judge ? i thinke he should not thus have spoken , for i am much mistaken if the contrary hereunto be not certainly true . for first of all , i alledge the words of reverend mr , herle , in his book of independency page 5. alledged in the answer : page 6 , the very pag. which here mr rutherford is dealing against . in which place of mr. herle there are these words , viz. that there ought to be graduall judicatories , wherein the agrieved party may appeale from the lesser to the higher , that against the very light of nature the adverse party be not the sole iudge and party too in the cause , there can be no ceremony or type in this , next of all i alledge the words of the same reverend author in his page 10 ▪ ( which is also alledged in the forementioned place of the answer ) where the words are these , what if a brother offend not a particular brother , but the whole congregation ? what if ten brethren offend the whole or part ? shall we thinke the offence fals not within our saviours remed or complaint or appeale here ? that the offended party be not against all equity the sole and finall judge of the offence . in which places wee see it is plaine , yet this reverend author counts it against the very light of nature ; that the adverse party should bee iudge and party too in the cause , and that it is against all equity that the party offended should bee sole and finall iudge of the offence . and therefore it is marvellous that mr. rutherford should say that none of them do so teach : yea , it is the more marvellous inasmuch as both these places of mr. herle are expresly mentioned in that very page of the answer which here mr. rutherford is disputing against . and therefore it he had not remembred that himselfe had read the same in mr herle , as like enough he had , yet finding the same alledged by us in that scripture of ou●s , it is marvell hee would not turne to the places alledged to search and see whether the thing were so or no , afore he had denyed the same . whereas on the contrary , whether he searched or searched not , this we see that he roundly affirmes , that none of them do so teach ; to which saying i know not how to assent , our eyes having so plainly seene and read the direct contrary , yea and further , it is yet more marvellous that mr. rutherford should thus write , considering not only what hath been already said , but also what himselfe hath written elsewhere : i will mention a few of his own sayings , and then himselfe shall be ●udge , whether the thing we have now in hand was by him advise●ly and well spoken . in his pe●ceable plea , page 218 he hath these words , when the graecian church offendeth the hebrew church , the hebrew church cannot complaine to the graecian church , for the law forbiddeth the party to bee judge . and what law hee meanes may be perceived by his words in page 208. of the same treatise , where he saith , if one man be wronged and see truth suffer by partiality , the law of nature will warrant him to appeale to an assembly , where there is more light and greater authority , as the weaker may fly to the stronger . now let himselfe be judge whether in these testimonies compared , he do not teach , that it is against the law of nature that parties should be iudge● , and that therefore men may appeale from them . againe , those words page 27 of the same book are so plaine as that nothing can be more , these words saith he what soever yee bind on earth , &c. must be meant only of the apostles , and of the church , verse 18. yea , and it must exclude peter and his offending brother , suppose they were both beleevers ; because parties by the law of nature and nations cannot be iudges . las●ly , those words are expresse in his due right of presbytery , in his see ●nd p. 338 , 339. where hee writes thus , if according to the law of nature and nations , no man can be iudge in his own cause , then are appeales from the eldership of one congregation , when they are a party to the caused person , naturall — but the former is reason , nature , law of nations . ergo so is the latter . in the assumption of which sylogisme he plainly affirmes that it is reason , nature , and the law of nations , that no man may be judge in his own cause , and by all this i suppose t● is manifest that the thing which he saith none of them do teach is expresly and plainly taught by some of them , and among others even by himselfe , who therefore ought not to have denyed the same , nor can bee cleered from much forgetfulnesse in so doing . and if so great an oversight be found in him , i hope himself may thereby be intreated to be tender of agravating matters against us or others , at leastwise not so farre to agravate them , as to impute unto us matters which we do not hold : for a mans owne infirmities should make him more equitable and favourable towards others . and christian readers may be warned hereby not hastily to receive all that mr. rutherford hath written , afore they have duly examined and tryed the same , whether the things bee so or not , for wee see through forgetfulnesse or otherwise hee may greatly mistake himselfe , and misse of the truth , and give forth such sayings and expressions for truth , as are in no sort to be maintained but recalled , though neverthelesse he is otherwise a man of great worth , and so ever to be acknowledged . we teach that it is not congruous to the wisdome of christ , nor to the light of nature , that christ should have appointed all the ordinary church courts , so many thousand congregations , who may rather crie then extraordinary and higher synods to bee the onely ordinary iudges in their own cause . answ . these qualifications and limitations of the matter of parties being iudges are such as to my remembrance i never heard given afore now . now indeed it is said 1. that all congregations being so many thousand . 2. may not be the only ordinary iudges in their own cause , but it would bee against the wisdome of christ and light of nature if it should so be ; yet formerly it was delivered absolutely and simply , that it is against the light of nature for parties to be iudges , without any such modifications and qualifications as now mr. rutherf . gives to help the matter withall . neverthelesse by qualifying the thing in this sort , it seemes thereby to bee still granted that though so many thousand congregations may not ordinarily be iudge in their own cause , but the light of nature will be against it , yet for some congregations and at some times the thing may be allowed well enough : else why is the thing denyed only to so many congregations , and ordinarily , if it be not thereby implyed that some congregations and at some times may thus practise ? now hereupon the question groweth , whether some at some times may bee allowed to do contrary to the light of nature , though all may not : or whether the light of nature bee changed when there comes to be many congregations , and be not the same that it was before , when there was no more congregations but one , whether i say some new light of nature do arise with the rise of new congregations , so that when they are many it would be against this light for them thus to bee iudges , though it was not so when there was but one : or whether we must say the light of nature remaining in the same , one congregation remaining alone may be allowed to do contrary thereto , but many may not . it seemes to be inconvenient and ha●d to affirme either of these ; and yet the one or the other seemes unavoidable by this that mr. rutherford here teacheth . for let it be granted that a congregation that is alone , yea a generall councell , yea a nationall councell also may be iudges in their own cause , and that no light of nature is against the same , and yet many congregations may not be so , but then the light of nature will be against it , let these things i say be granted , which are all of them granted and taught by mr. rutherford , and then i desire to know how the inconveniences mentioned can be avoided ; i meane how it can be avoided , but either some men or church assemblies may lawfully do that which is against the very light of nature , or else that the light of nature is changed when many congregations do arise , from that which it was when there was but one . yea the difficulty and intrica●y in this way is yet more , if it be well considered . for first of all when a congregation is alone , it is yeelded that it is not against natures light for them to bee iudges in their own cause . secondly , when many congregations do arise , now it is said it is against such light , that they should so be iudges : yet thirdly , when these congregations do gather into a nationall councell , then this light of nature will allow them to be iudges , as in the first case of a single congregation that is alone : and the same is also said of the generall councell : so that here is strange varying and changing of the light of nature , and of that which is against it , lawfull or unlawfull thereby . and when good reason and ground is given for the cleering of these things , we shall then consider further thereof , and see more then yet we do . in the meane time taking what is granted , that no light of nature forbids a congregation when it is alone , to have entirenesse of iurisdiction within it selfe , nor forbids the same to the generall or nationall councels , i thinke it may thence be inferred , that the like must be allowed to congregationall churches that have neighbours , and that entirenesse of iurisdiction in these is no more against the light of nature , then in the other . for to say that one congregation may have this entirenesse of iurisdiction and the light of nature allowe● it , and others may not but the light of nature forbids it ; yea to say first the light of nature allowes it , and then it forbids it , and then it allowes it againe , these are such abstruse and intricate things , yea so apparantly incongruous and inconsistent , that it passeth my understanding to perceive how they can stand together . chap. xiii . whether the churches at thessalonica and ierusalem , were each of them more then one congregation ; and of mr. baynes his iudgement therein . of the assembly mentioned luke 12. and whether our saviour did there speake to his disciples onely , or to all the people also . it is a wonder to me saith our author page 457. that thessalonica was but one congregation — yet the apostle ascribeth to them that which is a note to worthy baynes of the unmerous multitude of the church of jerusalem , from whence went the word of ged to all the world. 1 thes . 1. 8. for from you sounded out the word of the lord not onely in macedonia , and achaia , but in every place your faith to god-ward is spread abroad . answ . all this doth not hinder but thessalonica might be one congregation , though perhaps a great one . for that the word did sound out from them to others , and their faith to godward was spread abroad , what is there in all this to prove they were many congregations in one church ? and for mr. baynes whom our author worthily counts a worthy man , there is nothing in him that will serve mr. rutherford his purpose , but much that makes for the contrary . for it is well known in his diocesans triall he maintaines at large , that churches by the appointment of chr●st are congregationall , and denyes that one congregation may be one church : and in the particular instances of the church , at jerusalem , at co●i●th , at ephesus , at antioch and others , he holds the very same that we do , and the direct contrary to that which mr. rutherford stands for . and therefore whereas he wonders that thessalonica should bee one congregation , considering what the apostle saith of them , and what mr. baynes hath said of jerusalem , i may more justly wonder that he should once mention mr. baynes in this cause . for if ever there was man in this world that deny●d many congregations to be one church , and allowed onely such churches to be instituted of christ as may meete ordinarily in one congregation , this mr. baynes was one of them ; and therefore a wonder it is to me that mr. rutherford should thinke to have help from him in this question . but let us consider what it is that mr baynes doth say of the church at ierusalem : why , this which the apostle affirmeth of the thessalonians mr. baynes doth make a note of the numerous multitude of the church at ierusalem . but doth hee make it a note of many congregations in one church at ierusalem ? if he do , this were something to the purpose , i grant . but i hope mr. rutherford will not so report of mr. baynes ; for it is plaine mr. bayne● doth not so speake , but expresly saith the direct contrary ; and therefore what ever numerous multitude might be in that church , and what ever might be a note of such multitude , except mr. baynes had said that the multitude was such as made many congregations and yet all but one church ( which he never said but the contrary ) there is no help to be had from mr. baynes in this businesse . for who knoweth not that there might be a numerous multitude , and yet but one congregation ? sure in mr. baynes his judgement it might be so , and therefore though hee grant a numerous multitude in this church at jerusalem , yet mr. rutherford purpose for many congregations in thessal●nica and yet all but one church , is not gained , nor at all holpen thereby . which will better appeare if mr. baynes his argumentation in the place which i conceive mr. rutherford aymes at , be considered in page 3. of his diocesans tryall , he propounds an argument of theirs who would have many congregations to be one church , taken from the example of the ancient churches of rome and alexandria , laid down in these words : if the multitude of christians did in ierusalem so increase within a little time , that they exceeded the proportion of one congregation , how much more likely is it that christians in rome and alexandria did so increase in 200 yeares , that they could not keepe in one particular assembly : but the first is true , ergo also the latter . now when he cames to answer this argument , pag. 18 , 19. what doth he then say . first of all he saith , the proposition is not of necessary consequence , for there were saith he very extraordinary reasons of that which was effected in ierusalem : and so he proceeds to mention 5 , or 6. reasons in particular , of which one is this which it may be mr. rutherford hath an eye unto , that the state of this church was such as that it was to send out light to all others , a common aursery to the world. and therefore if the thing were granted that in jerusalem there was a numerous multitude , yea such a multitude as could not be contained in one congregation , yet saith he , it doth not follow from this particular to the so great increasing of these churches , to wit , of rome and alexandria in tract of time . and even so may i say , it doth not follow to the so great increasing of the church of the thessalonians , there being such extraordinary reasons for that which was effected in ierusalem , as neither rome nor alexandria , nor yet thessalonica could alledge the same . and this is his answer to the proposition . but for the assumption , where mr. rutherford his help must chiefly lye , to wit , that the multitude of christians in ierusalem did exceed the proportion of one congregation , this mr. baynes doth expresly deny : not to mention , saith he , that we do deny the assumption . therefore , the proposition being by mr. baynes not yeelded , and the assumption expresly denyed , i see not how master rutherford can have any help to his cause from either of both . he denyes not , he saith , what mr. tompson and i do say , that 5000 may meet to hear the word , many thousands were gathered together , luke 12 to heare christ . answ . if this be not denyed , then suppose there were 5000 or more in the church at ierusalem , it doth not follow therefore that that church was many congregations , and so our purpose is gained . but we , he saith , leave out the inconveniences of thronging so all at once , for they trod one upon another . second , christ preached not to all those thousands at once , for it is expresly said verse 1. hee began to say to his disciples ; so , christ refusing to preach to such a disorderly confluence of people , who could not heare , and his doctrine being all for his disciples , the very sermon being preached to his disciples onely — evidenceth to me that christ condemneth a numerous multitude to heare at once . answ . the question is not about the conveniency or inconveniency of such excessively great assemblies ; but whether there be an impossibility in nature , and reason , that so many as are said to bee in the church at ierusalem should assemble and come together in one congregation ; for this is sometimes said for the proving of sundry congregations in that one church . now if this be not impossible , then the plurality of congregations in that one church cannot bee concluded by those great multitudes that were therein . and that it is not impossible for such great multitudes to come together in one congregation , the scripture alledged luke 12 , doth witnesse . if they trod one upon another , that might argue the assembly was very great , and that they were very desirous to bee neere unto our saviour for their better hearing , but doth not at all prove that such multitudes are so great as that they cannot possibly be spoke unto and heare in one congregation . and therefore , whereas our brother saith , christ preached not to all those thousands at once , and that he refused to preach to such a disorderly confluence of people , with favour of so worthy a man , i thinke the truth is otherwise . for though he began to speak to his disciples , verse 1. and exhorted them against worldly carefulnesse , verse 22. yet others who were not disciples were present , and did also heare his sermon : witnesse that in verse 13. where it is said that one of the company ( interrupting our saviour as it seemes ) demands of him that hee would speake to his brother about dividing the inheritance ; to whom our saviour makes answer , verse 14. which plainly ●hewes that all the p●esent company were not disciples . yea whereas it is said , that hereupon our saviour spake to them of bewaring and taking heed of coveteousnesse , verse 15. and sp●ke a parable to them of a certain rich man , verse 16. and after this said to his disciples , verse 22. take ●o thought for your life what you shall eate , &c. it appeareth hereby that these persons spoken to afterward verse 15 , 16 , &c. were not the disciples , who were spoken to afterward , verse 22. but were some other people besides . and what can be more plaine then that in verse 54. where it is expresly said , that christ spake unto the people , rebuking them for their hypocrisie , that could discerne the face of the skye , and of the earth , but could not discerne that time ? and he said also to the people , saith the text ; doth it not plainly appeare hereby that as myriads of people were gathered together , ver . 1 so our saviour spake the word unto those people ? i suppose the thing is manifest , and that therefore our brothers words cannot stand , when he saith , that christ preached not to that confluence of people , but refused so to do , his doctrine being all for his disciples , for we see the holy ghost witnesseth that hee spake not onely to his disciples , but to the people also : chemniti●s hath these words , neg●ri non potest ●n hac satis prolixi concione , &c. it cannot bee denyed that christ in this long sermon of his , directed his speech first to his disciples , second to his friends , third to one of the company . fourth to peter demanding a question . fift to all the multitude , and it seemes the ev●ngelist was willing as it were to reckon up these severall parts or members of the sermon , harmon . chap. 110. and the refuter of dr. downams sermon saith , the mention of many thousands in jerusalem doth not make the number such as by no meanes could meete together in the publike worship of god , seeing it is apparent , luke 12. 1. that the people which assembled unto christ and partake his ' doctrine were also many myriads : and albeit he began at the first to speake to his disciples verse 1. yet afterward he spake to all the people assembled , ver . 13. 15. 54. reply p. 2. p. 90. wherefore though our brother say christ spake not to these multitudes of people but to his disciples onely , yet sith wee have the ●ext it selfe , and the judgement of two divines of chiefe note , expresly witnessing the contrary , therefore we cannot assent to him herein . whereas chrysostome saith 5000 did heare his voyce at once in one congregation by meanes of scaffolds and galleries , and mr. mather is willing to yeeld 8120 were all assembled in one place to heare the word , and that all the multitude of converts at ierusalem were together in solomons porch acts 5 12. i grant 3000 could heare at once , but alas &c page 458. answ . if chrysostomes testimony be of any weight , or mr. baynes his testimony by whom chrysostome is alledged diocesans triall , page 16. then a must be granted that not only 3000 , but a greater number , even 50●0 at least may heare the word at once . and if so , then 5000 members in the church at ierusalem will not prove plurality of congregations in one church , forasmuch as here are 5000 people and yet no more congregations but one . but alas this is a great uncertainty for independant congregations , but this is to be proved , first that 8000 ( mr. mather hath not added many other multitudes mentioned , acts 5. 14. & 6. 17. ) did meete dayly in the temple . second , dayly or ordinarily from house to house . third , to celebrate the lords supper dayly in the temple and in every private house , and there were need of many scaffolds and galleries , to sit at one table . fourth , to make one judicature , &c. answ . he that shall look upon the answer page 34 will plainely see that i have here spoken to both those places of acts 5. 14. & 6 1. shewing that neither of them do prove a plurality of congregations in this church at ierusalem , but rather the contrary . and therefore this parenthesis which doth intimate that i have omitted to speake to these places , must not be assented to , but denyed . but why must these foure particulars be proved ? i suppose he meanes because of that which is said act. 2 46. they continued dayly with one accord in the temple , &c. but this doth not cleere it , that these foure particulars must needs be proved , and the reason is ; first , because iudicature which is one of the particulars , is not mentioned at all in that scripture ; nor is it said by us , that a dayly exercise thereof is necessary in every church or in any . second , the lord supper , which is another of the particulars , is not mentioned at all in that text , at leastwise not in those words or termes which mr. rutherford sets down ; much lesse is it said as he expresseth it , that they did dayly celebrate the same both in the temple and in every private house : nor can the same for ought i know be proved by this or by any other scripture , nor was such a thing ever affirmed by us , so farre as i know . i suppose if they had celebrated it in the temple alone , or in some private house or houses alone , that might have been sufficient , without any necessity of celebrating the same in both places upon one day , both in the temple and in the houses too . nay it is a question whether the lords supper bee at all intended in this place ; though i doubt not but they observed that ordinance , and verse 42. may possibly teach so much . but for the verse we are speaking of , viz , verse 46 ▪ there is no necessity that the breaking of bread there spoken of , must needs be meant of that ordinance . sure he was a judicious expositor who understands it otherwise , quod hic fractionem panis &c. that is , whereas some expound breaking of bread in this place of the lords supper , it seems to me to be farre from lukes intention : calvin in act. 2. 46. so then , of mr rutherfords foure particulars which he saith we must prove , there is not past the halfe of them that needs to be proved at all , the two last being already removed . and for a third which is of breaking of bread dayly and ordinarily from house to house , understand this breaking of bread as calvin doth , of their civill repast , and then it hurts not our cause at all , though it be yeelded that they did dayly meet for such purpose in severall companies , in their private houses ; for this they might do and bee no more but one congregation . there remaines therefore onely one that needs to be proved , namely the first , that they did dayly meete in the temple ; and this may bee proved with case , because the plain words of the text do affirme it , they continued dayly with one accord in the temple ; so that yet we have found nothing that proves ierusalem to be many congregations in one church . nay i conceive , that one of these foure particulars , viz. the first , of their dayly meeting in the temple , doth apparently shew that how great soever the number was , yet it was not exceeding the proportion of one congregation , which might come together in one place ; for the temple was but one in all the city , i meane there was but onely one individuall temple , and not many temples , which if there had been then our brethren might possibly have said , that they met distributively in sundry lesser companies , but were to many too meete all in one congregation ; for so they were wont to expound sundry other phrases used by the holy ghost , to declare their comming together . true say they , they come together , but how ? not collectively all of them together in one place , they were too many for that ; but they came together distributively , some of them in one place , and some in another , and so they think they have answered sufficiently . but now to this of their meeting together in the temple , they cannot answer so ; for then there should have been sundry temples , in which they might have met , distributed into sundry companies ; but there being no more temples but one , and the text affirming plainly that they all met with one accord , in the temple , it must needs be , that they met collectively , all of them together in one and the same place ; and hence it followeth , that they were not so many but still they might be one congregation as well as one church . so that of the foure particulars , which he saith we must prove , some wee see need not to be proved at all , and the first of them which we can prove with case doth make much for the weakning of his cause , and for the strengthening of ours . yea mr. mather will have the whole containing as one independant congregation , act. 6. 1 , 2 , 3 , 4. and the many myriads or thousands of beleeving jewes , acts 21. 21 , 22 , 23. to meete as one congregation . answ . when in the answer i speake of these places , the word independant was not there used by me at all , but only is here added by himselfe , for what cause himselfe can best tell . but for the matter , i conceive the thing which i there delivered is cleere from the texts themselves , that the multitude of those iewes did assemble and come together , in one place ; for as for one of the places act. 6. it is expresly there said that the apostles called the multitude together to propose unto them the choice of deacons , verse 2 ▪ and bad them look out from amongst themselves seaven men , qualifyed as the apostles do there describe , verse 3. whereupon it is said that the saying pleased the whole multitude and they chose seaven who are there named verse 5. and presented them unto the apostles that they might lay their hands on them , verse 6. which plainely shewes that the whose multitude how many soever they were , yet were not so many , but they might all assemble in one place , to heare matters proposed to them , to consider thereof , and upon liking to put them in execution , as in other things so in this particular , of making election of officers , as there they are recorded to have done . and as for the other place act. 21. though it be a question , whether those many thousand iewes , that beleeved were all members , of that one church at jerusalem , yet it cannot be any question , whether they might come together in one place , sith iames and the elders do expresly there say unto paul , the multitude must needs come together , for they will heare that thou art come . nor can we say they might come together onely distributively , in sundry companies , but not all in one place , for the end of their comming together will not beare that exposition , which end was , that they might see , and heare paul , and try what satisfaction he would give them , in the matter whereof they were informed of him , that he taught the iewes , to forsake moses , and to omit circumcision and other iewish customes . these things they were informed to have been taught by him amongst the gentiles , and hearing that he was come to the city , they must needs come together to heare what he would say to the matter , and how hee would cleere himselfe . now if this was the end of their comming together it must needs be that their comming was altogether unto one place , and not in severall companies ; for this could not answer their end , inasmuch as paul being but one person , it was not possible they could see him , nor heare him in sundry places at once ; and therefore they might as well have staid at home , and not have come together at all , as come together in such sort . plaine it is therefore , that the multitude spoken of in these two scripures were not so many but they might meete in one congregation . which point as something hath been said in the answer p. 34 , 35. for the cleering of it , so i am the more confirmed in it by mr. rutherford his dealing concerning these scriptures . for though he make mention of them in this place , as we see , and of that apprehension of mine concerning those scriptures , yet he doth not at all remove the grounds , which were given for that apprehension in the answer , but doth wholly passe them by in silence . now taking occasion to speak of the scriptures , and relating what my apprehension was concerning the same , and yet saying nothing at all to the gronnds , whereon that apprehension was built , it seemes hereby to bee implyed that indeed he had nothing in readinesse to object against the same . so that i may still conceive of those scriptures as i did before , for any thing yet brought to induce me to be of another mind . as for that which next followes , certainly the apostles practice must be our rule , and then 500 or 1000 being so farre beneath 10 or 8000 , may well seeme a number for fewnesse not competent , and what shall wee then thinke of 7 only , or 10. answ . the answer is , that the apostles practise doth not at all condemn ours , though our congregations have not in them the like numbers , but sometimes more and sometimes lesse ; for was it not so in that primative apostolike church ? is it not plain , that that church was for number farre lesser at the first , then afterward , when they grew to 4000 or more ; and yet after this they grew to be fewer againe , when persecution scattered them all abroad except the apostles , act. 8. 1. and therefore if 10 or 8000 , being once the number in that church , be a rule condemning out churches , as being for fewnesse not competent , when they are beneath that number , how will it be avoided but by the same reason the practise of that church at one time , shall be a rule , for the condemning of it self at another time ? for sure it is , their number was not at all times alike , but sometimes more , and sometimes lesse ; as in the sea it is not alwayes full tyde , but sometimes low ebbe , nor is the moone alwayes at full , but sometimes at the change ; nay if the apostles practise must be our rule , then inasmuch as their churches , had not alwayes the like numbers of members in them , but sometimes the number was greater , and sometimes lesser , it will follow therefore that the number of members in our churches needs not alwayes to bee the same , but though greater numbers be lawfull , yet the lawfulnesse of lesser numbers may not be denyed . chap. xiv . whether the church at corinth was one church , meeting distributively in sundry congregations , or whether it was onely one congregation . and whether 1 cor. 14. 23. if the whole church came together in some place &c. doe make for sundry congregations or for one onely . page 464. i cannot but thinke that weake which mr. mather and mr. tompson say ( answer page 37. ) the place 1 cor. 14. 23. that speaketh of the whole church comming together to one place doth unavoidably prove , that corinth had their meetings and not by way of distribution into severall congregations , but altogether in one congregation : and it is plaine , that though they had variety of teachers and prophets , yet they all used to come together to one place . answ . if that which wee say be weake , it is more easie for one of such ability and strength as mr. rutherford to overthrow the same . yet it is not words that will suffice , but weight of reason that must availe thereto . let us heare therefore his answer to this passage which he thinkes and censures to be so weake . the place saith he , 1 cor. 14. 23. if the whole church come together &c. deth evince the contrary . for the apostle doth there reason ab absurdo , from a great incongruity : it were incongruous saith he , and ridiculous that the whole church of corinth and all their guifted men speaking with tongues ( so that they could not be understood by infidels ) should all convene in one place , and speake with divers tongues : for the unlearned and unbeleevers would say they were madde ; therefore hee presupposeth that the whole church should not all come to one place , but that they should so come to one place , in divers assemblies . — answ . and is it true indeed , that this place doth evince the contrary ? viz. that the church at corinth did not all meet in one congregation : how shall we be assured that such a thing is evinced by the place ? for as for the reason given , &c. that the apostle d●th there reason ab absurdo , or from great incongruity , this doth not prove the thing at all , partly because they might practise something that were not meete but had incongruity in it , and partly ( and more especially ) because the apostle doth not lay the absurdity where mr. rutherford layes it , viz. in the convening of the whole church in one place , but in their speaking with strange tongues when they were convened and come together . touching the former of these , mr. rutherford reasoneth to this effect . if it were an incongruous or un●it thing that the whole church at corinth should come together in one place , then they did not so come together : but the first is true , ergo the second is true also . in which kind of reasoning ( such is our weaknesse ) we thinke neither part of the argument to be free from just exception . for as we wholly deny the assumption , so we also thinke there is no sufficient strength of consequence in the maine proposition , forasmuch as sundry things were practised in that church which were no wayes fit not meet to be practised , and which the apostle doth therefore reprove , and seekes the redresse of the same : witnesse their factions and divisions : chap. 1. & 3. their neglecting church censures against the incestuous person , and on the contrary being puffed up , chap. 5. their going to law one with another before the infidels , chap. 6. their abuses in prayer and prophesying , their women uncovered and their men covered , chap. 11. their abuses in the lords supper , when they so came unto it that one was hungry and another drunken , chap. 11. now as it were an unsufficient kind of arguing to say , these things were unfit and unmeet , and therefore that church did not so practise , even so mr. rutherford his arguing seemes to be no better , who would prove they did come together in one place , because the apostle , as he thinks , did count such comming together unmeet . for if it were granted that such a comming had been unmeet , yet it doth not follow , but such might bee their practise notwithstanding : and therefore as hee counts our apprehension in this matter to be weak , so i leave it to himself and others to consider , whether in this consequence , it was not meet they should all come together in one place , ergo they did it not , be very strong . i desire here not to be mistaken : for i do not grant that their comming together in one place was unmeet , nor that the apostle doth reprove them for the same ; i have already said the contrary , in denying the assumption afore mentioned , which i do still deny . but the thing i intend , is to consider the strength of mr. rutherford his reasoning , and for that cause to apply it to the thing in question , which i still desire to keepe close unto , if it may be . now the thing in question , being this , whether the church at corinth , were so many at that they could nor meet together in one assembly , but had many congregations , and all but one church , and mr rutherford maintaining the affirmative , and bringing this reason for it , taken from the congruity of meeting all together , i therefore thought meet , to weigh the strength of this reason , which i do not perceive to be in any wise convincing : but supposing the apostle had counted such meetings , inconvenient and unmeet , yet this reason as i conceive , is too weak to prove mr. rutherford his purpose , that their number was such as that they could not all possibly meet in one place ; for they might possibly do that which were unmeet to be done , in this particular as well as they did in many other things . but in this particular i do not thinke , they did any thing absurd , or unmeet at all ; and therefore for further answer to this reason i would say : that the apostle doth not say the absurdity , where mr. rutherford layes it , to wit , in that the whole church did convene , and come together , but in speaking with strange tongues when they were convened , this latter being incongruous : and absurd indeed ; for the infidels comming into the church assembly , and hearing them so speake , might thinke them madde , as the apostle sayes ; but for assembling all in one place , i know no madnesse that was in that ; nor shew thereof ; nor do i yet beleeve that the apostle doth place the absurdity there . for though mr. rutherford bee a worthy man and learned , yet such a thing as this had need of some further proofe then his bare word . if a church should meet distributively in divers assemblies , and being so met should speake with strange tongues , i demand whether this manner of speaking , do prove such a way of meeting absurd ; i suppose he will say no , because it is the way of meeting which he holds the apostolike churches did use ; and if so , then suppose they should so speake with strange tongues , when they meet collectively all in one assembly , how can this manner of speaking conclude the absurdity of such kind of meeting any more then it did in the other ? for my part , though such kind of speaking have incongruity and inconveniency in it , yet i conceive assembling collectively and in one congregation is no more prejudiced thereby , then assembling distributively in many . hee ( that is the apostle ) presupposeth that the whole church should come to one place , in divers assemblies , and all prophecy in a tongue known to the infidels , as the unbeleever being convinced and judged of all the prophets might fall down in his face , &c. answ . if the prophets were met in divers assemblies at once , i marvell how the unbeleever should be convinced and judged of them all ; for i hope one singular and individuall unbeleever was not present in divers assemblies at once , nor convinced and judged ( as here he is said to be ) by those prophets , from whose assembly he was absent . eithe● therefore the prophets were all met in one assembly and not in divers , or else it is yet a quaere how he could be convinced by them all . for sure the unbeleever could not be present in sundry assemblies at once . page 465. the whole church is not the whole much people of corinth that beleeved , that did ordinarily meet in one place , the text saith no such thing , and that is to be proved and not taken as granted . answ . suppose it were true , that the whole church was not the whole much people of corinth that beleeved , this doth nothing prejudice our cause , for as much as our question is not about the whole much people that beleeved , but about the whole church . if therefore it be granted that the whole church collectively did come together in one place , we have what we desire , and require no more . as for the whole much people that beleeved , whether this be the same with the former or no , wee shall have no need to prove or take for granted that these did in like manner come together , for as much as our question in the termes of it is not about these , but about the other . but why is not the whole church the whole much people that beleeved ? shall we say the whole church is more then the people that beleeved ? or shall wee say it is not so much ? i conceive it must be one of these , or else it must be the same . if it be said it is more , then still we have our desire , if not more then we demand . for if a company that is greater then all the much people that beleeved , were neverthelesse not so great , but they might and did assemble in one congregation , then that much people that beleeved might so assemble much more . for if there be no impossibility but a company that is greater may so assemble , i suppose the same cannot bee denyed of a company that is lesser . againe , to say this whole church was a greater number then the much people that beleeved , is directly to gainsay himselfe , who in page 460 , 461. makes the much people a greater number then the congregation meeting for the word , sacraments , and church censures ; because such a congregation , he saith , could not conveniently exceed one thousand , whereas the much people must bee much in comparison of thousands of jewes who rejected christ , for that otherwise it would not have beene much for pauls comfort , for which end it is mentioned and brought . if it be said the whole church be lesse then the people that beleeved , then it followes that some of those beleevers were not of the church , and so what himselfe hath written , page 125. 242. 251. will not stand . for in page 125 , hee saith , that the seale of baptisme and the profession of the truth is that which makes one member of the visible church — and by this are all the citizens and domesticks in-churched , and received into a visible church . and page 242. he saith any who blamelessely professe christ is ecclesiastically — in foro ecclesiae , a true and valid member of the church visible , having ecclesiasticall power valid for that effect , and page 251. he saith , a visible profession of the truth and doctrine of golinesse is that which essentially constituteth a visible church and every member of the visible church . now if these things be so , then it followes that this whole people that beleeved were all of them members of the church , inasmuch as they were all partakers of baptisme and profession , which he saith do essentially constitute the visible church and every member thereof . and they were all members of the church , then the church was not a lesser company then they . nor can hee say it was a greater company , for the reasons mentioned before . and if it was neither a greater company nor a lesser , was it not then the same . and if it was the same , then how can this stand which he affirmeth in the place wee have in hand , where hee saith the whole church is not the whole much people that beleeved ? it seemes to me , that which way soever he shall take , his own pen will be witnesse against himselfe ; for in the place wee have in hand , hee saith the whole church is not the whole much people that beleeved : and in another place hee tels us , that the much people that beleeved was a greater number then the whole church meeting for word , sacraments , &c. and yet in a third place hee tels us , that in effect it was not greater , inasmuch as all baptized professing beleevers , hee saith , are of the church . further , when the text speakes of the whole church comming together in some place , let the wise judge whether it be a good exposition to say , by the whole is not meant the whole , but only a part . which i conceive is mr. rutherfords exposition , who will not yeeld that the whole did come together in any one place , but part in one place , and part in another , the whole being distributed into severall parts , and those parts into severall places . so that the whole church comming together into some place , must have this meaning , the whole came not together in any place , but part in one place and part in another , which i feare is too much violence offered to the sacred text , which should be handled with reverence . but he brings a reason for this exposition , and that is this , because else we must say that at any one assembly all the prophets and teachers did prophesy at corinth ; for the text saith , he is convinced of all , he is judged of all , whereas the consequence should bee absurd , it should bee a longsome and wearisome meeting , page 465. answ . and if they prophesyed not all in one assem●ly but divers , how could the unbeleever bee convinced and judged by them all ? it will not bee easie to conceive how it could be , they prophesying in such a way : for the unbeleever sure could not be present in sundry assemblyes at once , but in one onely . and therefore , those words , he is convinced of all , he is judged of all , will lay as much absurdity upon his exposition of the words as upon ours , or rather a great deale more . for as for ours , there is no absurdity therein at all , for asmuch as by all the prophets is meant all that prophesied at the time , when the unbeleever was present , and not that all must prophesy upon one day as mr. rutherford would have it . but the text doth not so say , nor any interpreter that i have met withall . sure i am beza saith , the expresse contrary , for upon verse 31. ye may all prophesy one by one , &c. he hath this note , non eodem sane die , sed ternis &c. that is indeed not all upon one day ( which is mr. rutherfords exposition ) but three at every moeing , having their turne to speak till all had spoken by course . interpreters say they met in divers assemblies , page 465. answ . let those interpreters be named ; and there words set down , and then by gods help we shall consider of what they say , and of the grounds and reasons thereof ▪ in the meane time to say that interpreters say it , and yet neither to tell us the reasons nor the words of those interpreters , nor so much as the names of any of them , how should this prevaile with us to turne us away from our former apprehensions in the point ? true it is in another place , &c. pag 461. speaking of verse 31. yea may all prophesy one by one , hee there tels us that diodatus understands it that they might prophecy , by course and in divers or sundry assemblies ; and essius , saith he , saith the same , to wit , that these prophets were to prophesy in divers assemblies . answ . for diodatus i have him not at hand , and therefore i cannot peruse the place ; but for estius , this i may say , that he neither saith what here is reported in his commentary upon the verse alledged , nor upon any verse else in all the chapter , as farre as i can observe , and i have read and perused him on purpose to see what were to be found in him : but though i cannot find him affirming that which mr. rutherford brings him for , yet i find sundry places , wherein he seemes to me to affirme the contrary ; for instance , commenting upon the verse alledged , hee hath these words as the sence which he most preferres , viz. quod si non unus tantum propheta sed plures &c. that is , if not only one prophet but sundry , yea all do speake in the assembly in order , it will come to passe that those all may also learne , and receive exhortation , there being never a one of them , who is not also a hearer . wherein we see he speaks not one word of prophesying in divers assemblies at the same time , but that they were so to prophesy that all of them were to be hearers , and learners , as well as speakers . which doth plainly imply , that there must be many prophets in one assembly at once . againe , upon verse ●9 , he hath these words as the sense of the place , quamvis forte multi suit in ecclesiae — vestra prophetae &c. that is , although perhaps there be many prophets in your church , yet it will be sufficient if two or three do speake at one meeting , and for others it shall be their duty to judge , that is to say , to examine and try whether these things be true and sound which are spoken by them that speake . wherein he plainly shewes his judgement to be that at one meeting they were to have many prophets present , of whom two or three onely were to speake , and the rest to try and examine what was spoken . and to the same purpose he speakes upon verse 32. which he counts to be the same with that of judging , verse 29. further these words verse 23. of the whole church comming together into one place , he expounds thus , alicujus loci totus populus fidelis , that is , all the faithfull or beleeving people of a place ; which is contrary to mr. rutherford who will not have the whole church , to be the whole much people that beleeved . finally , speaking of those words verse 24. if all prophesy , he hath these words , nec omnes inteligit absoluté , &c. that is , the apostle understands not all absolutely but to this sense , to wit , if all that speake in the assembly of the church do prophesy , that is , if prophets only do speake , and they that have the gift of tongues do hold their peace . which is contrary to mr. rutherford who understands the text so , that they were all to prophesie at one time ; and because at one meeting there were but two or three to prophesie , which two or three hee thinkes could not be all , hee will therefore have it that they were distributed into severall assemblies , and so did prophesie all at once , though onely two or three at one meeting . for which interpretation , though he alledgeth estius , yet estius wee see affords him no help at all . whereupon i have marvelled why estius should be alledged , sometimes thinking with my selfe whether his name might not bee mis-printed by the printer , instead of some other man ; sometimes thinking whether mr. rutherford his memory might not faile him in this particular , having read the thing in some other author , and supposing it had been in estius . but what ever might be the reason of this mistake , he that shall examine estius will not find in him any help at all for mr. rutherfords cause in this particular , but the contrary . the text saith expresly , verse 29 , that at one time they prophesied but two or three . answer . this is a mistake also : for the words are , let the prophets speake two or three , and let the other judge . now let them do so , doth not shew their practise , but their duty : not what they did , but what they should have done . the text saith , if there be no interpreter let him that hath an unknown tongue keepe silence in the church , verse 20. and let your women keepe silence in the churches , verse 34. now shall any man say , that these texts do expresly prove that it was the manner of their women and of their men that had unknown tongues to keepe silence . i suppose no man can say it , the words being not a report of what their practise was , but a rule of direction to shew them how they ought to practise . and so wee say of the case in hand . but let it be supposed that it was not onely their duty , but also their practise to prophesie at one meeting but onely two or three , what can master rutherford gaine heereby ? his words following do tell us , where hee saith , if two onely prophesyed at one assembly , as this text will warrant cleerely . answ . not so , the text allowes three , which is more then two onely . but go on , and let us heare the consequence . then how doth this whole church consisting of all the beleevers at corinth , as is supposed by our brethren , convince the infidell , so as it may beare this sence , he is convinced of all , he is judged of all ▪ can two prophets be all prophets ? answ . though wee suppose the whole church consisted of all the beleevers at corinth , yet that the whole church did convince the the infidell , this wee never said nor supposed at all : for wee supposed and so do still , that hee was to bee convinced onely by the prophets , besides whom there were many others that were of the church . but for his demand , whether two prophets can bee all prophets , the answer is , that though two bee not all where there are more then two , yet if there bee no more , there it is otherwise ; and so where there are but two or three that doe prophesie at one meeting , there hee that is convinced by those two or three , may bee said to bee convinced of all , that is of all that doe prophesie . this sence of the place must needs bee received , else how shall the apostles words bee reconciled and stand together ? for as in one verse hee requireth , that the prophets speake two or three at one meeting , and the rest to iudge , verse 29. and in another verse affirmeth that the infidell in the case there proposed , is judged of all , verse 24. so hee doth not onely suppose in the very same verse , that they did all prophesie , if all , prophesie saith hee , and there come in one that beleeveth not , &c. but moreover in verse 31. hee expresly and plainely allowes them thus to prophesie ; yee may all prophesie , saith hee , one by one , that all may learne and all may bee comforted . which places compared doe evince the sence of the words heere given , and doe plainely shew that what hee saith verse 24. of the infidell being convinced of all and judged of all , may bee truely made good , if hee bee convinced of all and iudged of all that prophesyed at that meeting , though their number that so prophesyed were no more but two or three . and therefore whereas hee concludes , surely for my part i thinke it must unavoidably bee said , that they prophesyed distributively and in severall congregations , the answer is , that this needs not to bee said at all , but may bee avoided with ●ase ; and the contrary may bee safely held ; to wit , that they pro●●●cied collectively and in one congregation . for first , they did so prophesy , that one that beleeved not , and one unlearned might come in amongst them when they were prophesying , and by that meanes might bee convinced of all and judged of all , verse 24. which might well bee done , if they prophesyed all in one congregation , but otherwise it could not , for as much as one unbeleever could not bee present in severall congregations at once . secondly , they were so to prophesie , that the prophets when they prophecied were to have the rest of the prophets to bee 〈◊〉 , to heare and iudge of that which was delivered , let the prophets speake two or three , and the rest judge , verse 29. and the spirits of the prophets are subject to the prophets , verse 32. the former of which sayings mr. rutherford himselfe doth understand of a colledge prophets , having a power dogmaticall of judging , and censuring the doctrine of the prophets delivered . what they speake , saith he , page 467. is to bee judged and put under censure ; for the whole colledge must judge ; for which he alledgeth verse 29. and a little after , this is not a power of judging which every christian hath , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith piscator doth relate to the prophets , who are to judge ; but as ● take it a propheticall judging , which may warrant the iuridicall power of a presbytery , &c. by all which it plainely appeareth that when the prophets did prophesy , the other prophets were to bee present , to heare and judge of the doctrines delivered ; and if so , how can it bee that they prophesyed in severall congregations at the same time ? for had it been so , they could not have judged of one anothers doctrine , which they could not heare , being themselves at that time imployed in speaking in some other place . and therefore it seemes more likely , that they met in one congregation , where they might all prophesy , first one and then another , some at one time and some at another , and so all of them might also heare and learne , and judge of the doctrine delivered by others . chap. xv. whether the church at ephesus were more in number then corinth and jerusalem , and the judgement of mr. baynes ; whether that church was many congregations , or one onely ? pag . 470. having suggested sundry things , to prove that ephesus was many congregations , and yet but one church ; hee concludes this , viz. upon these considerations , i leave to our reverend brethren their judgement ; if mr. mather and mr. thompson say right , we doe not thinke they were more in number at ephesus then in corinth and jerusalem , where the christians met all in one place . answ . the exception then which in this place is taken against mr. thompson and me , is for this , that we doe not thinke the christians at ephesus , to be more in number then at jerusalem and corinth . concerning which , i will not say much , but onely this , that as we have onely delivered what we think in this matter , without determining or asserting any thing peremptorily ; so we shall readily imbrace the contrary , when good grounds shall be shewed for the same : which though we doe not yet perceive to be performed in all that mr. rutherford hath said ; yet i will not here spend time in examining the same , because i do not count this point of so much importance concerning the principall thing in question . for whether the church at ephesus were more in number then corinth and jerusalem , or whether it were otherwise ; there is no great matter in this as touching the maine question . for if all of them were such churches , as might usually meet together in one congregation , as i conceive they were ▪ it matters not much which of them was most in number . but doth not m. rutherford prove that the one church at ephesus was more then one congregation ? i confesse , he hath sundry things in the precedent pages , which he intendeth that way . but in asmuch as they doe not concerne m. tompson and me in particular , nor are by him applyed against any passage in the answer ; i will therefore passe them over more briefly , my purpose being chiefly , to consider of such particulars , wherein he takes exception against the answer . only , thus much i would advertise the reader , that a good part of that which mr. rutherf . brings to prove many congregations in one church at ephesus , hath been answered long agoe by mr. baynes in his diocesans triall , pag. 5. which i the rather commend to mr. rutherfords consideration , because , he counts him a man of worth , calling him worthy baynes : and for the help of such readers , as cannot readily come to the book it self , i will here transcribe a few lines out of the same worthy baynes , as they are to be found in his dioces . triall . p. 5 , 6. viz. the church of ephesus was but one flock ; first , it is likely that it was of no other forme then the other . ( sir , ierusalem , antioch and corinth , which he had before shewed to be each of them one congregation . ) secondly , it was but one flock , that which presbyters might joyntly feed : they had no diocesan paster : if presbyters onely , then none but parishonall churches in and about ephesus : theremay be many flocks , but god ordained none but such as may wholely meet with those who have the care of feeding and governing of them : peter indeed 1 pet. 5. 2. calleth all those he writteth unto one flock , but that is in regard either of the mysticall estate of the faithfull , or in respect of the common nature , which is in all churches one and the same : but properly and in externall adunation , one flock is but one congregation . thirdly , parishes according to the adverse opinion were not then divided : neither doth the long and fruitfull labours of the apostle argue that there should bee parish churches in diocesan wise added , but a great number of sister churches . but when it is said , that all asia did heare , the meaning is that from hand to hand , it did runne through asia ; so as churches were planted every where , even where paul came not , as at collosse : there might be many churches in asia , and many converted by peter , and others fruitfull labours , without subordination of churches . chap. xvi . whether the church at antioch was onely one congregation , and whether acts 14. 27. and 15. 30. doe not prove the affirmative . the answer , having in pag. 5. alledged acts. 14. 27. and 15. 30 , 31. to prove that the church at antioch was no more then might be gathered together into one place , mr. rutherford in answer hereto saith , p. 472 , 473. that the place acts 14. 27. is the representative church , and that he beleeveth the assembling of the multitude , acts 15. vers . 30. must be taken distributively . answ . this answer of mr. rutherfords , to the former place , was removed long ago by worthy mr. baynes , who also understands the latter place as we doe , and not as mr. rutherford : for in his dioces . triall , maintaining this position , that the churches instituted by the apostles , were onely such as might meet in one congregation ordinarily , and giving this very place and instance of the church of antioch , for one of his grounds , for confirming the said position , p. 5. hee comes imediately thereupon to answer an objection , which is the very same that here mr. rutherford brings to the former place , viz. that the church mentioned in that place , was the ministers or representative church : for the removing whereof mr. baynes returneth 4. things , 1. that the word church , is never so used : 2. he argues by analogy from that acts 11. where peter gives account before the whole church , even the church of the faithfull , and therefore in like sort , paul and barnabas might report before the whole church of the faithfull , what things god had done by them . 3. saith he , they made relation to that church which had sent them forth , with prayer and imposition of hands ; and this church stood of all those who assembled to the publicke service and worship of god , ( which is cleere , acts 13. 2. ) 4. his fourth particular is this other place of acts 15. vers . 30. where , saith he , the people of the church of antioch were gathered together , to consider of decrees sent them by the apostles from ierusalem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in all which , we cleerly perceive the judgement of this worthy man to be the same with us , and as clearly against mr. rutherford , as can be expressed , which being so , and his judgement being delivered upon such reasons , as seem to me weighty , and which mr. rutherford doth not remove ; i therefore see no sufficient reason to think otherwise of the church of antioch then formerly . for as for m. rutherford his reason to prove the place , acts 14. 27. to be meant of a representative church , viz. that they met for a matter of discipline , at least for a matter that concerned all the churches , to wit , to know how god had opened the doore of saith unto the gentiles : the answer is , that this doth not evince the thing : 1. because rehearsing , how god had opened the doore of faith unto the gentiles , being neither admission of members , nor of officers , nor any matter of censure , nor any thing else ; but onely a meer declaration of the gracious workings of the lord , cannot be any matter of discipline , as i conceive . 2. suppose it were a meeting for matter of discipline , must it needs be a meeting for elders alone , without the presence of the faithfull ? will mr. rutherford deny it to be l●wfull for any to be present at matters of discipline , but onely the elders ? i suppose he will not deny it at all , sure i am he hath heretofore written otherwayes ; peaceable plea p. 49. where he granteth that all matters of discipline must be done with the peoples consent , and alledgeth about 19. or 20. divines old and new for the same tenet . now if matters of discipline must be done with the peoples consent , then the people must be present thereat ; for else they give their consent blindefold . and if they must be present at such matters ; then suppose the matter mentioned in the scripture we have in hand , had been of that nature , yet the church that was gathered together about the same , needed not to be a representative church of elders alone , as mr. rutherford would have it , but might consist of the people also , who by his own grant may be lawfully present at such matters . 3. be it a matter of discipline , or a matter that concerned all the churches , or what else mr. rutherford will have it ? it is plain that paul and barnabas when they were at ierusalem , did declare such matters as here they do declare at antioch , not onely to the apostles and elders , whom he perhaps would make a representative church , but also to a church besides them , i mean besides the apostles and elders ; for so it is said , acts 15. 4. that at ierus●lem they were received of the church , and of the apostles and elders , and declared all things that god had done with them : and vers . 12. they declared to the multitude what miracles and wonders god had wrought among the gentiles by them . now if they declared these things at ierusalem not onely to the apostles and elders , as to a representative church , but to the church of the faithfull also , as the text saith , they did , what reason can be rendred that the church , which was gathered together at antioch , should be onely a representative church ? and that the people there were not present ? for my part , i see no reason for it , but that they might declare these things to the brethren a● antioch , as well as to the brethren at ierusalem ; and as well to a representative church at ierusalem , as to a representative church at antioch . and therefore sith it is apparent that at ierusalem they declared these things to a church , which consisted of others besides apostles and elders ; the church at antioch to whom they declared the same things , might be also a church of the like kinde , and not a representative church , as our brother conceives it to be . 4. the nature of the thing , which they doe declare to this church was such , as that it was fit enough for the people to be acquainted therewith ; which the text mentions in two clauses ; first , more generally , all that god had done with them : secondly , more specially , how he had opened the doore of faith to the gentiles . now suppose the people had nothing to do in matters of judicature by way of power therein , yet to be informed of other peoples conversion , and how god blessed the labors of the apostles to that end , which are the things they declared to this church , these are no such matters , but the people may bee acquainted therewith for their comfort , and that god might have praises from them all ; and therefore the church to whom paul and barnabas declared these things , needs not to be understood of the elders alone , but may well enough be a church consisting also of ordinary christians . 5. paul thought it not unmeet to make known to all the corinthians the grace of god bestowed on the churches of macedonia , 2 cor. 9. 1 , 2. and declareth to them of macedonia , the forwardnesse of the corinthians in the grace of liberality , 2 cor. 9. 2. shewing the good that came hereby , in that the example of gods grace , in some provoked many others to the like , 2 cor. 9. 2. your zeale , saith he , hath provoked very many ; and likewise in that , by this meanes , there redounded many thanksgivings unto god , vers . 12 , 13. and if upon these and other good causes he did thus practice towards the christians of macedonia and achaia , i know no good reason why he and barnabas should deal otherwise with the christians at antioch , and conceale from them the gracious workings of god by their ministery amongst the gentiles ; and make known the same onely to a representative church of elders . as for our brothers answer to the other scripture , act. 15. 30. that the assembling of the multitude , there spoken of , must be taken distributively , i conceive the text will not beare that exposition : for the words are that they gathered the multitude together , then delivered the epistle . now if this multitude was gathered together not in one assembly but diverse , how could the epistle being but one , be delivered to them all ? can one epistle be delivered to sundry or severall assemblies at one time ? i suppose it is not possible , except we shall imagine there be sundry coppies , one to be read in one assembly , and another in another ; whereof in the present case , there is not so much as the least hint . and if we would imagine such a matter , for which there is small reason ; yet since it is , iudas and silas , by whom this epistle was sent , and who were to tell the same things by mouth , and who also upon the delivering of the epistle exhorted the breathren of antioch , with many words , as is cleare , vers . 22 , 23 , 27 , 32. iudas and sila● , i say , being but two men could not be present , and speak , and act these things in many assemblies at once , but must of necessity be both in one assembly , or at the most in two : but the text makes no mention of their being in two , but plainly enough intimates the contrary , that they were both together : and yet where they were present , there was the multitude gathered together , to receive the epistle by their hands , and to heare the report and word of exhortation at their mouth . unlesse therefore we will imagine that iudas and silas could be present , and act in many assemblies at once , there is no reason to think this multitude among whom they were present and acted , to be many congregations or assemblies . and therefore for his conclusion , pag. 475 , 476. that the mentioning of one multitude in the singular number , acts 15. 30. can never prove that there was but one single congregation at antioch . the answer is , that we doe not lay the force of our reason in the mentioning of the multitude in the singular number , and therefore it can not thus be satisfied , or put off : for our words are these : the whole multitude of them were gathered together at the return of paul and barnabas from the synod at jerusalem , to heare the epistle read , which was sent from that synod : answer p. 50. wherein it is easie to perceive , that we lay the force of our reason not in this , that the church is called a multitude in the singular number ; but in this , that the whole multitude were gathered together , for such an end , as there is expressed : and this we still conceive may prove the point : for a church , which is such a multitude , as is gathered together , for the receiving of one epistle , which was sent unto them all , and which is gathered together to heare the epistle read , and also to heare the same things by mouth , the men from whose mouth they must so heare , and from whose hands they must so receive , being no more but two ; such a church as this can be no more , but one congregation , or assembly . now antioch was such a church : and therefore was no more but one congregation . if this conclusion be not granted , some way must be devised how many severall assemblies might all be receivers and hearers of one and the same epistle at the same time , there being but one coppy of the epistle , as also how they might at one time heare the same things declared to them by mouth , when there was but two men to declare the same . and when such a way is found out , we may then further consider thereof . but in the mean time , the grounds and reasons alledged doth induce me to think , that antioch , where those things were thus done , was indeed , but one congregation . chap. xvii . whether no liberties are given by christ to the people , but women must exercise the same , as well as men : and of the peoples liberty about ordination , or the calling of ministers . in the answer , p. 8. we have these words , viz. governing properly so called we acknowledge not in any , but in the elders alone , 1 cor. 12. vers . 28. rom. 12. 8. heb. 13. 17. if that word be ascribed to the people , it must be understood in a more improper sense ; for that which impropriety of speech were more fitly called liberty or priviledge : and yet this liberty when it is exercised about ordination , deposition , excommunication , &c. is of the whole body communiter , or in generall , but not of all and every member in particular , as you conceive us to hold ; for women and children are members , and yet are not to act in such matters , the one being debarred by their sex , and the other for want of understanding and discretion . this passage mr. rutherford having related ( though with some variation ) in his pag. 476 : in answer thereto , he saith thus , p. 477. if there be no governing power in women , nor any act at all in excommunication , you loose many arguments , that you bring 1 cor. 5. to prove that all have hand in excommunication , 1. because paul writeth to all . 2. all were to mourne . 3. all were to forbeare the company of the excommunicated : then belike paul writeth not to all saints at corinth , not to women , and women were not to mourne for the scandall , nor to forbeare his company . answ . if mr. tompson and i doe being such arguments from 1 cor. 5. why is not the place quoted , where we doe bring them ? i suppose there is no such place at all that can be produced ; and therefore i desire so much favour , that what we never said , may not be imputed to us , nor divulged abroad , as ours . if others doe bring such arguments from 1 cor. 5. they that bring them are able to speake for themselves , and to give account of their own arguments ; but i know no reason that doth require , that we should be drawn to defend such arguments as we never used ; nor that doth allow our reverend brother to report such arguments as ours ; which having never been used by us , i counted it therefore an impertinent digression , to spend time in the defence of them . the priviledge , saith he , being a part of liberty purchased by christs body , it must be due to 〈…〉 for the liberty wherewith christ hath made women free , cannot be taken away 〈…〉 of god from their sex , except in christ iesus there be a difference between iew and gentile , male and female . answ . that which is in the people , we say , in propriety of speech , is more ●itly called liberty or priviledge : but of liberty purchased by christs body or blood , we make no mention at all : and therefore our brother might have spared speech thereof . but it is true indeed , that the people can have no liberty , but women also may exercise the 〈…〉 else their liberty purchased for them by christ is taken away ? it seems , he so conceives : but then i desire to know how his own doctrine elsewhere , and the apostl●s w●●ds can stand together : for in one place , he saith , that acts 14. 23. proveth that elders ordaine elder , with lifting up of the hands of the people , and this , saith he , is 〈…〉 doctrine , due right p. 190. and in another place , he saith , the people have gods right to choose ministers , for so the word prescribeth ; for which in his margent he alledgeth 〈◊〉 severall texts of scripture , acts 15. 22. 1 cor. 16. 3. 2. cor. 8. 19. acts 6. 4. acts 14. 23. and in his text alledgeth tertullian , cyprian , ambrose , origen , chrysostome , the councell of nice , the first generall councell of constantinople , with other councels and authors witnessing the same : pag. 201 , 202. and in a third place , he grants that all matters in the church must be done with the peoples consent , consentiente plebe , alledging a matter of 18. or 19. authors for the same tenet . peaceable plea , p. 49. and in another place he alledgeth and approveth the judgement of mr. calderwood , and mr. cartwright affirming that this liberty is purchased by the blood of christ : due right , secondly , pag. 464. all which , do plainly shew that in his judgement , the people have some 〈◊〉 , or priviledge , or right in church matters ; yea , as himself saith in this , they have divinum jus , gods right : and yet for all this , the apostles words do plainly forbid women to speak in the church , 1 cor. 14. 34. 1 tim. 2. 12. which very prohibition to women doth also secretly imply , that men may have liberty to practise , though women may not . now then , if the people have liberty , priviledge , right to consent , and act in church matters ; yea , to speak in the church , and yet women may not speak therein , how can this stand , which here m. rutherford writes , that if the people have any liberty , this liberty must also be due to women ? if the apostles words and our brothers own doctrine in the places cited do stand , his saying in the place , we have now in hand , cannot stand , they being so contrary one to another . thirdly , saith he , what priviledge the people have in ordination to conferre a ministery , which they neither have formally , nor virtually , i know not . answ . neither formally , nor virtually ? then hear your own words , pag. 7. i deny not but there is a power virtuall , not formall in the church of beleevers , to supply the want of ordination of pastors , hic & nunc ; this power is virtuall , not formall , &c. whereas in the place we have in hand , the virtuall power as well as the formall is denyed ; which things are not free from interferring , or strong appearance thereof . our words are not just the same which m. rutherford sets downe , a priviledge in ordination to conferre a ministery ; but these are our words , a liberty exercised about ordination , &c. and who knows not but there may be a liberty exercised about ordination , or any other ordinance by way of consent thereto , or desire thereof , &c. without any authoritative acting therein ? and if this liberty about ordination be such a fault , then how shall he be justified , who doth give to the people a greater matter then this liberty doth amount unto , even a power to do that which shall stand for ordination it selfe ? which to do i conceive is more then to exercise some liberty about ordination . and when the reader shall have considered these ensuing words of m rutherford : then let him be judge , whether m. rutherford do not give this power unto the people in some cases . as a rose , saith he , caused to grow in winter by art , is of that same nature with a rose produced in summer by nature , though the manner of production be different ; so are they both true pastors , those who have no call , but the peoples election , and those who have ordination by pastors , p. 186. and in the page following , he gives two reasons to prove that in some cases election by the people onely may stand for ordination : 1. because god is not necessarily tyed to succession of pastors : 2. because where men are gifted for the work of the ministery , and there be no pastors to be had , the giving of the holy ghost is a signe of a calling of god , who is not wanting to his own gracious intention , though ordinary means faile . now if the people without pastors may do that which shall stand for ordination , and if their election do make a minister in some cases ; this seems to be more then onely to exercise some liberty about ordination , for as much as they may doe this latter , and possibly no minister be made thereby ; whereas in the other case a man is made a true pastor and minister , as well as by ordination it selfe . marvell it is therefore that the greater is allowed as lawfull , and not the lesser : that some liberty about ordination may not be allowed , and yet that can be allowed which may stand for ordination it self , and which makes a minister● as truly as ordination doth . chap. xviii . of mr. rutherfords report of synodicall propositions in new-england . next after this , our reverend author falls to scanning , as he saith , pag. 476. some synodicall propositions of the churches of new england , as he calls them , together with a table of church power , which he calls the table of new england . but with favour of soworthy a man , he doth greatly mistake the matter : for neither was there any such synod , nor synodicall propositions as he speaks of , nor any such table of new england , as hee mentioneth . there was indeed at cambridge in the year 1643. a printed conference of some of the elders of that country ; where sundry points of church judgement were privatly discoursed of , and this was all . but as the meeting was not any synod , as synods are usually understood , so neither were there any synodicall propositions there agreed upon , nor any table of propositions agreed upon to be given forth as the doctrine of new england . this i am able to testifie , having been present at that meeting from the beginning thereof unto the end : and sundry others of the elders of these churches can testifie the same , upon the same ground : and knowing full well the truth of what i heare relate , i will not spend time in replying to what he hath written upon so manifest misinformation , and mistake . what information he goeth upon , i know not : per adventure some notes may have come to his view , which one or other might gather at that conference for his own private use : peradventure some in their simplicity meaning no hurt , many have called that private conference by the name and tearme of a syno● , and m. rutherford might thereupon adventure to publish in print as here we see . but however they mistake a rose , sure i am , synodicall propositions there were none ; 〈◊〉 any synod at all , not new england table . and therefore i think himselfe and others may do well and wisely hereafter , to be informed by good and sufficient intelligence of such things as they publish to the world concer●ing the churches in new england , or else not to beleeve the same , much lesse to divulge the same in print . for what comfort can it be to any christian to receive , and publish to the world against a mans neighb●u● , specially against whole churches of christ , such reports as for the matter contained in them do not agree with truth ? chap. xix . of the appeales of luther and cranmer : and of the power and jurisdiction in generall councells denyed by mr. rutherford ; whether therein he do not contradict himselfe , and also overthrow the jurisdiction of classicall , provinciall , and nationall assemblies . in his page 482. alledging mr. tompson and me , pag. 16 , 17. hee reports us to say , that though some have appealed , as luther and cranmer from the pope to a generall councell , yet not from a congregation to a generall councell . answ . as he one of these pages hath nothing at all concerning this matter , and therefore might well have been spared , so neither of them both doth make any mention of luther , either of one purpose or other : and therefore it is some marvaile , why he should be mentioned as thus spoken of by us , who do not speak of him at all so much as one word , for any purpose whatsoever . nor do the rest of the words of appealing from a congregation to a generall councell agree with ours , as we have set them downe in the 16. page alledged ; and therefore that our mind and meaning may appeare , let me relate our own words which are these , how this example ( sc . of cramners appealing to councell , related by mr. fox ) doth suit the present question , we do not understand ; for his appeale was not from a particular congregation , but from the pope : nor was it from a synod , but to the next generall councell , which from that day to this hath not yet been assembled nor called . if we must hold a necessity of appeales to such a iudicatory as cranmer appealed unto , then the supremacy of synods provinciall , and nationall is utterly taken away . these are our words in the place alledged by mr. rutherford : now what doth he answer thereto ? in matters doctrinall , saith he , some as luther , and others have justly appealed from congregation to a generall councell , though luther and cranmer did it not . answ . say it be true , that cranmer did it not , yet for luther how can it be that he should be an instance , both of such as did it not , and of such as did it ? for luther and others have justly done it , and yet luther and cranmer are two of them that did it not , these are sayings which seem not to agree . againe , if luther did so appeale , why is no proof alledged for confirmation of what here is affirmed ? which if there had been , we might have considered thereof . but sith there is not , we may be allowed to forbeare assent , till that which is here nakedly affirmed , be further strengthened by some proofe or other , to make it good . lastly , if luther or others have justly appealed from a congregation to a generall councell , then why will it not be lawfull for others upon like occasion to do the like ? and if so , then ( as we argued in the answer ) the supremacy of classicall , provinciall , and nationall presbyteries is utterly taken away : and so , by this meanes causes and controversies may still be depending , and never come to be determined so long as this world shall endure ; which whether it be agreeable to the wisdome of christ , and good of his people let the wise judge . though verily , i professe , i cannot see what power of jurisdiction to censure scandalls , can be in a generall councell ; there may be some meerly doctrinall power , if such a councell could be had , and that is all . answ . for my part , i am altogether of the same minde . but here i have a quere or two to propose to our reverend brothers serious consideration ; first of all , how this passage doth agree with that which himself hath written , pag. 387. where he saith , it may be made good that a power dogmaticall is not different in nature from a power of jurisdiction , and that we read not of any society , which hath power to meet to make lawes and decrees , which have not power also to back their decrees with punishment . yea , he saith further that if the jewish synodry might meet to declare judicially what was gods law in point of conscience , and what not , farre more may they punish contraveners of the law : for anomothetick power in a society , which is the greater power , and is in the fountaine , must presuppose in the society 〈◊〉 lesser power , which is to punish . anomothetick power ministeriall cannot want a power of censuring . so that whereto in the place we have in hand , he saith , there may be in a generall councell , some 〈◊〉 doctrinall power without any power of jurisdiction to censure , in this other place , he saith , these powers do not differ in nature , nor can the former be without the latter ; but doth alwayes presuppose the same , as that which is lesser , and which it cannot want . now how these things do agree i am not able to understand : next of all how doth this passage we have in hand agree , with that which is written p. 308 , 309. where he saith , it is by accident , and not through want of inate and intrinsecall power , that the court of a catholick councell can not in an ordinary and constant way exercise the power which christ hath given to her ; and what that power is he expresseth in two or three lines proceeding , viz. a power of jurisdiction to excommunicate and relax from excommunication even nationall churches . if the lord should be pleased to give the christian churches a generall councell this day , might lawfully in a jurisdictiall way declare the faction of the romish pretended catholicks to be mysticall babylon — which in excommunication in the essence and substance of the act . and againe , this of our saviour , tell the church , is necessarily to be applyed to all churches and courts of christ , even to a generall councell . and in page 304. he tells in that a power of jurisdiction ( though he call it extraordinary and remote , and which is but rarely to be put forth in acts ) is given to the catholick visible presbytery , of the whole catholick visible church . in all which places he plainly affirmeth there is a power of jurisdiction to censure scandalls in a generall councell , which in the place we have in hand he doth as plainly deny . thirdly , if there be no power of jurisdiction to censure scandals in a generall councell , then how shall it appeare that there is such power of jurisdiction in the classicall , provinciall and nationall presbyteries , which are farre lesse ? yea , and that there is in these presbyteries a power independent and supreame , without appeale to any other . for such power there must be in some of them , if there be any power of jurisdiction in them at all , sith we are told there is no power of jurisdiction in the generall councell to appeale unto . now how shall it appeare that any such independent supream power of jurisdiction is given to any of those presbyteries ? where are the texts of scripture that speak of such power ? for our parts we know of none , but do still think that this power is placed by christ in a single congregation and its presbytery , and are the rather strengthened in this apprehension , for that the reason which is wont to be given against the congregations power , and wherein our brethren are wont to place their greatest strength , sc . that appeals are juris naturalis , and that defects , in the parts are to be supplyed and holden by the whole , this reason we see is now removed and utterly taken away , forasmuch as all power of jurisdiction is denyed to the generall councell which is the inevitable . now if there be no power of jurisdiction within the generall councell , then there can be no appeals to such a councell for such an end : and if no appeales to that councell , then the rule doth not alwayes hold , that there must be appeals from the lesser assemblies to the greater : and if this do not alwayes hold , then there may be independent power of jurisdiction in a congregation without appeals from the same , though it be a lesser assembly then the classicall , provinciall and nationall presbyteries , and thus our purpose is gained . for how can it be avoided , except this power of jurisdiction ( yea supream or independent power ) which is denyed to the generall councell , could be proved to be in the classes , synods , or nationall presbyteries , which we think cannot be done . indeed to say on the one side , that 〈◊〉 is no independent power in the congregation , and to say on the other side , that there is no power at all of jurisdiction in generall councells , this doth inevitably lay a necessity of such independent power in these intermediat assemblies of the classicall , provinciall and nationall presbyteries ; except we shall say there is no such power at all appointed by christ in any church assemblies on earth . now if such independent power be given to the presbyteries mentioned , ( as it needs must if it be neither in the generall councell , nor in the single congregations ) then i desire to know upon what scripture or scritures , such power in the said presbyteries is grounded and built ; and whether the said power belong unto them all , or only unto some of them , and which they be , and why not to the rest as well : yea , why not to the single congregation , nor yet to the generall councell , as well as to any of them . when this quaere is answered , and the answer sufficiently proved by scripture , then we shall see more reason for the jurisdiction of such assemblies over the particular congregations then yet we have seen . in the mean , time this quaere with the rest i leave to our brethrens consideration . chap. xx. if it were granted that the light of nature teacheth all societies to end in monarchies , whether it would not thence follow , that the government of churches must so end , as well as that congregations must depend on the government of synods , because the light of nature teacheth a communion in government to other societies . and whether the multitude of grecians and hebrews , who chose the seven deacons , act. 6. were two congregations or one onely . pag . 482. if churches must be dependent on synods , because the light of nature teacheth a communion and assistance in government , by the same reason churches must end in a monarchy on earth ; for which he alledgeth the answ . pag. 20. and then subjoyneth his answer , thus : i see this said without any approbation : churches depend on many above them for unity ; but what consquence in this , erg● they depend upon one visible monarch ? it is an unjust consequence . answ . with favour of so worthy a man , he greatly wrongs our words ( and thereby wrongs the reader ) by leaving out those words wherein the plainenesse and strength of our argumentation lyes . therefore i am forced here to relate the order and progresse of the dispute in that script of ours , and to set down our words there used , because as mr. rutherford hath set them down , the strength of consequence is suppressed from the readers knowledge , and so indeed his answer is made easie : but the naked truth lyes thus . our reverend brother to whose treatise we return answer in that small piece of ours , having said , that communion and assistance in government is taught by the very light of nature to all societies whatsoever , whether commonwealths , or armies , universities , or navies ; he presently addeth by way of prevention . not that therefore this government of churches should ( as those ) end in a monarchy upon earth . in answer whereto , besides other things , we have these words , pag. 21. if churches must be dependent on the government of synods , because the light of nature teacheth a communion and assistance in government to all societies whatsoever , then we see not how it will be avoided , but by the same reason , churches must end in a monarchie on earth , if it were once cleared , that the light of nature doth teach all societies whatever so to end ; so there is as good reason for this as for the other . which last words , if it were once proved &c. mr. rutherford wholy leaves out and suppresseth , and so makes his own answer more easie . but i desire so much favour , which i think is but reasonable , that he that will undertake to answer our writing , would represent our words and arguing as it is , and no otherwise , and then i am content that the same may come under tryall . now our arguing is this ; if churches must be dependent upon the government of synods upon this reason ; because the light of nature teacheth a communion and assistance in government to all societies whatsoever ; then by the like reason let it be once proved ( which is by mr. herle affirmed ) that the light of nature teacheth all societies to end in a monarchy , and it will thereupon follow that churches must likewise end in the same manner . if we yeeld thus much that what the light of nature teacheth other societies , the same must be observed in the government of churches : i think it will then follow , that if the light of nature teach other societies to end in a monarchy on earth , the government of churches must do so also . this is our manner of arguing , in which the consequence is the same with that which our brethren think so strong , viz. that because the light of nature teacheth a communion and assistance in government , therefore there must be in the churches a government of synods . if any say the consequence is not alike necessary in both cases , because the ground doth not hold alike in both , for the light of nature doth not teach all societies on earth to end in a monarchie , as it doth teach a communion and assistance in government the answer in that we have plainly said the same , in the place of the answerer alledgeth , viz. p. 20 , 21. but the main question lyes not there , whether other societies do end in monarchies , ( for though the reverend author whom we there doe answer , do seem so to judge ; yet we have there plainly declared , that we conceive of that matter otherwise : ) but here doth lye the main question , viz. suppose it were granted , that light of nature doth teach all societies to end in a monarchy on earth , whether would it not then follow that churches must also so end : and that this is the thing in question wil plainly appear to any that shall peruse the place . and to this question , our answer is that the consequence for the affirmative is as good as in that other case , in which our brethren do think it so strong : viz. for the government of synods over congregations , from the communion and assistance — government taught by the light of nature to other societies : and our reverend brother granting that the light of nature doth teach the one as well as the other unto other societies , that is , that they should end in monarchies , as well as have communion in government , our answer is that thereupon the consequence will be as strong for the one as for the other in churches . in which arguing it is easie to perceive that we go upon the ground which was laid and given us by our author : and therefore for m. rutherford to suppresse this ground which we have there so plainly expressed , and to represent and set down our arguing as if there had been no such matter ; this indeed may make way for himself to give answer to us with ease , but whether it be candid and faire thus to deale , i leave it to himself , and the godly wise to consider . in the same pag. 482. he alledgeth the answer pag. 26. and sets down these words as ours , viz. the graecians and hebrews made not two churches , but one congregation ; they called the multitude of the disciples together , vers . 2. answ . here againe our words are set down unperfectly : for the question being , whether those graecians and hebrews , act. 6. were two severall congregation in one church , or both but one congregation , we for this latter do not onely alledge that one particular which mr. rutherford mentioneth , that the apostles called the multitude of the disciples together , vers . 2. but moreover that this multitude must look out seven men duely qualified , whom they might appoint over that businesse , v. 3. and that the saying pleased this whole multitude , and that they thereupon chose seven who are there named v. 5. and set them before the apostles , v. 6. who laid their hands on them : ibid. in all which , say we , there is no hint of two congregations , one of graecians and another of hebrews , but all the businesse of chusing and ordeyning these deacons , seems to be transacted and done in one congregation . for when the text saith that the apostles called the multitude of the disciples unto them , and made a speech to this multitude being assembled , and the whole multitude did hear what the apostles spake , and well liked the same , and thereupon joyntly concurred in one act of chusing seven , and presenting them being chosen before the apostles , it seems to me more rationall to look at these things as done in one congregation , then to imagine there were two , one of graecians another of hebrews : for of two congregations wherein this choise of deacons should be made , the text for ought i perceive doth not afford the least hint . but let us hear mr. rutherford his answer . that the chiefe , saith he , of both graecians and hebrews were contained in one , to give their consent to the admission of the deacons , i conceive . answ . the chief are not so much as once mentioned in the story : but contrarily the text expressely mentioneth the multitude , vers . 2. and the whole multitude , vers . 5. now to exclude the multitude , whom the text doth expresly mention , and to attribute the assembling and acting only to the chiefe , of whom the holy ghost speaks not one word , this ( to say no more ) seems a violent forcing of the text . and if somthing had not forced him to it , i think he would not have used it ; for elswhere ( viz. p. 495 , 496. ) he alledgeth this very scripture , and that three severall times , within the space of a doozen or sixteen lines , to prove that the people , yea the multitude are to have the choise of officers ; and saith he , if it please not the whol multitude , act. 6. vers . 5. it is not a choise . and in pag. 190. he tells us , that the multitude act. 6. are directed to choose out seven men , as being best acquainted with them ; and that accordingly they did look out seven men and chose them . in which places we see he can attribute this choise to the whole multitude , without any mention of the chief , or so much as the least intimation of the action to be performed by them , the multitude being excluded or absent ; yea , he gives a reason of this choise , which will reach the multitude , and not the chief only , except we shall say , that the chief only were acquainted with these seven : whereas in the place we have in hand , he would exclude the multitude , and ascribe the action to the chiefe onely . but that all the thousands of the church of jerusalem were here as in one ordinary congregation , i judge unpossible . answ . for asmuch as the text tells us that the whole multitude of the disciples were gathered together to act as here is recorded about the election of deacons , therefore we judge that it was not unpossible for them so to do ; for how should we judge the thing unpossible , except we would judge the words of god to be unpossible to be true ? besides , how many soever they were the text tels us act. 2. 46. that they continued daily with one accord in the temple : now temples we know there were none but one ; and therefore that they should all assemble in one congregation , we dare not judge a matter unpossible , least in so judging we should seem to question the truth of gods testimony . chap. xxi . whether congregations may be excommunicated by classes and synods , by vertue of those words , matt. 18. tell the church , as containing a rule and remedy for all offences , or at the least a church remedy , for the officers of churches , and churchmembers ? and if yea , whether it would not follow , that a nationall church must have the benefit of this remedy as well as others , and so have no independency of jurisdiction within it self , but be subject to the jurisdiction of generall councels , which yet mr. rutherford doth deny ? in the same p. 482. he excepteth against another passage in the answer p. 27 , 28. where he sets down these as our words , viz. if our argument be good , if thy brother offend and refuse to submit , tell the church , because christs remedy must be as large as the disease ; then if a nationall church offend , you are to complain to an higher church above a nationall church ; and because offences may arise between christians and indians , you may complain of an indian to the church : and then he subjoyneth his answer . answ . yet againe our words are so imperfectly related , as that our scope and intent doth not sufficiently appear to his reader . i must therefore for the readers understanding , relate the passage according to the true and plain meaning thereof . the question between reverend mr. herle and us being this , whether congregations must depend on the government of synods , and this reason being brought for the affirmative , that christs remedy , matth. 18. tell the church , must be as large as the maladie , offence ; if therefore there arise offences between congregations , there must be a church of synods above congregations , and those synods must judge and redresse those offences : to this we there answer that all offences do not fall within the compasse of this rule and remedy , tell the church ; and so no dependency of congregation upon the jurisdiction of synods can be sufficiently proved by this text . first of all , we instance in the offences of nationall churches , of which we suppose our brother will not say that they fall within the compasse of our saviours rule , tell the church , for then the independency of nationall churches and nationall synods is overthrown , as well as the congregations ; which we suppose he will not grant ; and yet it cannot be avoided if his reason for the dependency of congregations upon synods do stand firm . and next of all we instance in the offences of turks and indians and other heathens , who may offend christians and yet are not to be complained of to the church , the apostle expressely teaching the contrary , 1 col. 5. this being the scope of that passage in the answer , which here mr. rutherford , excepteth against , let us now hear what it is , which he saith thereto . because , saith he , ordinary communion faileth when you go higher then a nationall church , and christs way supposeth art ordinary communion , as is cleare , if thy brother offend , &c therefore i deny that this remedy is needfull in any church above a nationall church . answ . 1. if this remedy be not needfull in any church above a nationall , then the rule doth not universally hold true , that the remedy , complaint to the church , must be as large as the malady , offence : and so our purpose is gained ; for our purpose in that place is to prove this very thing , by this same instance of the offence of a nationall church ; wherein mr. rutherford we see doth come over to us , and affirms the same that we do . to what end therefore was it to make shew of removing or weakening what he had said , sith when it comes to the issue , he plainly concurs with us ? for by this means our tenent is not confuted , but confirmed with his attest thereto . 2. though here he saith , this remedy is not needfull in any church above a nationall , yet i am mistaken , if elsewhere he speak not otherwise . for in pag. 311. prepounding this objection , viz. christ here spe●keth of a present and constant removall of scandalls — a catholike councell of the whole visible church is farre of , and cannot be had , he returneth this for answer thereto : that christ , saith he , speaketh of a present and constant remedy only , and of no remedy against the scandall of whole churches , is denyed . he speaketh of all remedyes to gain any offenders , persons or churches . and in pag. 322. he saith , christ giveth an instance only in an offending brother ; but the doctrine is for the curing of an offending church also , and for all persons to be gained , thou hast gained thy brother : and saith he , we are to gain churches , as we are not to offend churches : 1 cor. 10. 32. again in his second pag. 332. speaking of five s●rts of synods , of which he cals the fifth the generall and oecuminick councell , he saith , that all these differ not in essence but in degrees , and what word of god , as matth 18. 16 , 17. proves the lawfulnes of one , is for the lawfulnesse of all the five sorts of synods . lastly , nothing can be more plain then those words pag. 39. this of our saviour , tell the church , is necessarily to be applyed to all churches and courts of christ , even to a catholike councell : ( the same is also to be seen in the peaceable plea p. 86. ) in all which sayings , he plainly understands the text we have in hand , to speak of a remedy , for all that are to be gained , yea a remedy for the offences of all persons and churches that may give offence ; which churches he saith may do , and expresly affirms that it is to be applyed to generall councels , and that necessarily : and how these things do agree , with the place in hind , where he saith , he denyes the remedie is needfull in any church above a nationall , let the wise and himself judge . for , for my part , except there be some difference between necessary and needfull , the sayings to me do seem inconsistent , one affirming the place is necessarily to be applyed to all churches and courts of christ , even to generall councells ; and the other denying that the remedy there mentioned is needfull in any church above a nationall 2. christs remedy , saith he , is a church remedy for offences among the brethren , and members of the visible church . and indians are nomembers of the visible church , and so being without they cannot be judged , 1 cor. 5. 12. answ . that indians cannot be judged by the church is very true , but nothing against us : for the very same that here is said by mr. rutherford , was said by us before , in the place which himself doth alledge , where we also brought the very same text of scripture which himself doth bring . now why should these things be brought as a confutation of us , which are nothing but a reception of that which we had delivered afore as our own judgement ? may not his reader be induced hereby to think that we had spoken otherwise ? but to let this passe . if indians cannot be judged by the church , then still our purpose is gained ; for by this it appeareth that an offence may be committed , where christs remedy , tell the church , may not be applyed for the redresse thereof ; and so that universall proposition , christs remedy is as large as the maladie , and where an offence may be committed , there to tell the church , is the remedy for the redresse of the same , which our brethren do lay as the foundation on which to build the jurisdiction of classes and synods , the universality , i say , of this proposition is utterly overthrown by this instance of indians ; and so that scripture , matth. 18. appears to be too weak a bottome , to bear the building which our brethren would erect upon it . nor is the matter much amended by that which our brother here brings for the helping and clearing of it , that christs remedy is a church remedy for offences among brethren members of the visible church . for let this be granted , as i know none that denies it , yet still the question remains , what is that church to which our saviour here gives power to remove and redresse scandals by excommunicating the offenders ? we conceive this church is only the particular congregation , and its presbytery ; and our brethren think it is also the classes and synods : but this apprehension of theirs is not confirmed by saying our saviours remedy is a church remedy for offences amongst members of the church , inasmuch as the members of a nationall church , as such are members of the visible church in our brethrens judgement , and yet our brother holds here is nor remedy prescribed for a delinquent nationall church . and if he can so understand this church remedy , as that for all this , the nationall church must not partake thereof , so as to be censured and excommunicated by any church above it , why may not others understand it so , as that synods and classes , yea and congregations too be exempted from the jurisdiction of churches ? for my part , i know no reason , but if the congregation be lyable to the censure of classes and synods by this scripture ; because our saviours remedy is a church remedy , by the same reason the classes and synods must be lyable to censure also ; yea , and the nationall church likewise , because this reason is applyable to all these as well as to the congregation . so that this notion of a church remedy doth not help his cause at all , nor hurt ours , any more then it hurts himself . if this reasoning be good , it is a church remedy , therefore the congregationall church must be lyable to censure for their offences , then this reasoning is as good , it is a church remedy , therefore the classes , synods , yea and the nationall church must be lyable to censure for their offences : but this latter at least , for the nationall church , our brother speaks against , and therefore he may not presse nor urge the former . if he or other shall say , that this scripture contains a remedy even for a nationall church , then it will follow that the jurisdiction of a nationall church is not independent , but depends upon the oecumenicall : but this our brother cannot say , unlesse he will gainsay himself , because he hath already said the contrary , and seriously protested it w●●h a verily , that verily be cannot see what power of jurisdiction to censure scandalls can be in a generall councell : onely a meer doctrinall power in all the power that he can see in such a councell , pag. 482. so that let him hold to what he hath thus seriously protested , and this rule of christ affords no remedy by way of censure for the scandalls of a nationall church . besides , if the jurisdiction of a generall councell be established by our saviour in this or other scriptures , then it will not only follow that the independent jurisdiction of nationall churches ; yea , and much more of classes and synods is overth●●wn , which i suppose our brethren will not grant , but moreover it will follow that christ hath not sufficiently provided church remedies for redressing scandal●s of church members : the reason of the consequence is , because all other jurisdictions being subordinate one to an●ther , and all of them under the jurisdiction of the generall councell , which alone is supream , there may therefore in all of them be appeals from the inferiour to the higher judicatories , till at the last ●atters and causes be transmitted from them all to the generall councell ; and so by this means matters shall or may never be ended , nor scandalls remedied , till a generall councell shall effect the same ; which generall councels all know are rare , and difficult to be attain● 〈◊〉 and therefore there were small sufficiency in our saviours remedy , if matters may or must depend till generall councels shall be assembled for the hearing and determining thereof , and may not be ended sconer . therefore we cannot see that this rule , nor any other , establisheth the jurisdiction of generall cou●cels ; and then nationall churches can have no benefit of our saviours remedy of , telling the church ; no more then the churches , which are congregationall ; and so whether is the saying universally true , that where there may be offence committed , there our saviours remedy of telling the church , may be applyed for the redresse thereof , nor doth this saying hold , being narrowed according to mr. rutherfords minde , who would have it understood onely of a church remedy , for the offences of church members . for we see there may be offences in churches , according to our brethrens judgement , which cannot be redressed by the help and remedy of this rule . chap. xxii . when the supream magistrate is a professed curing to religion , whether then it be likely and usuall that the greater part of the people are sincerely religious : and whether when the greater part are enemies with their magistrates , it be then the duty of a few that are sincere , to assemble in a nationall synod , and there to enter into a nationall covenant , and also to enjoyn the same unto that greater part . pag . 483. we say , that if the magistrate be an enemy to religion , may not the church without him conveen and renew a covenant with god ? mr. mather and mr. tompsons answer p. 29. that if the supream magistrate be an enemy to religion , it is not like , but most or many of the people will be of the same minde : regis ad exemplum totus — and then the 〈◊〉 in the land with not be able to beare the name of the land or nation , but of a small part thereof , not can it be well contained how they should assemble in a nationall synod , for that or any other purpose , when the magistrate is a professed enemy , nor doth god require it at their hands . answ . the question between mr. hefle and us , as it is spoken to , by us , in this passage , is still about the meaning of our saviours words , tell the church : which will plainly appear to him that shall look upon mr. herles treatise and our answer , and compare them together . and though we speak somthing of the churches renewing a a covenant with god , when the magistrate is an enemy to religion , yet the question lyes not meerly so and no further ; but first , this church is called the land or the whole church therein , or the whole number of beleevers . secondly , the thing inquired into concerning this church , is whether they have not power to enjoyn a solemn renewall of the covenant . in answer whereto we first of all say , that in case the magistrate be an enemy to religion , the beleevers in the land are not like to be so many , as that they should bear the name of the land or nation , but of a small part therein . second , that in such case , it is not like they can have such liberty as safely to meet in such great assemblies as nationall synods : and hereupon we conclude that renewing of covenant and enjoyning the same in national synods , being not in the power of som few beleevers in a land , is not then required at their hands . this being said for clearing the scope and summe of that passage in the answer , let us now hear what mr. rutherford saith thereto . this saith he , is a weak answer . answ . sat magistrabiter : would it not do well first to disprove and confute , and then to censure , rather then to censure first ? but if it be so weak , it will be more easie to overthrow it : let us hear therefore why it is so weak . the christians under nero were not like their prince : and it s not like , but sincere christians will be sincere christians and professe truth , even when the magistrate is an enemy . answ . and what of this ? doth this strongly overthrow that saying , which was censured for so weak ? if sincere christians be sincere christians , when the magistrate is an enemy , suppose as bad as nero , doth it follow thereupon , that in such times the sincere christians will be so many in number as to bear the names of the land or nation , where they are , ( for there lyes the question ) and that it is not like to be otherwise ? i suppose no man can justly affirm it . for were they so many in england in the dayes of queen mary ? were they so many in scotland in the dayes of popish princes , afore the reformation ? are they so many in spain , in italy , in turkey at this day ? doth not the scripture say , that when rehoboam , forsook the lord , all israel did the same with him ? 2 chron. 12. 1. and that ieroboam did not only sinne , but made israel to sinne ? and that when a ruler hearkneth to lyes , all his servants are wicked , prov. 29. vers . 12. which sayings and many more that might be alledged , besides common experience do abundantly witnesse , that when the supream magistrate is an enemy to religion , often times ( if not alwayes ▪ ) sincere beleevers in those dayes are the smaller part of that land . if m. rutherford can prove this apprehension weak , he must then prove the contradictory to be true , viz. that when the supream magistrate is an enemy to religion , it is not like that many of the people will be of the magistrates mind , but contrarily the greatest part of the land will be sincere beleevers , though the magistrate be an enemy . and when he hath confirmed this position which strong and convincing proofes ; he may then more freely take his liberty to condemne the other for weak : in the mean time , i think it were weaknesse in us to depart from this apprehension without some better grounds then yet are given to discover the weaknesse of it . 2. saith he , if your meaning be , it cannot be conceived how they should assemble in a nationall assembly , when the magistrate is an enemy , because it is not safe for feare of persecution , then you say nothing to the argument , because the argument is drawn from a duty . answ . are those things duties , which are in nature impossible ? if not , how is it a duty of a few beleevers in a land ( for when the magistrate is a professed enemy , i doe still conceive the beleevers in that land to be but few , a small part of the land ) how is it a duty , i say , for these few beleevers , in a land to assemble in a nationall synod , and there to enjoyn a nationall covenant , to be entered into , not onely by themselves , which are but a few in comparison , but also by the rest of the land which are farre the greater number ? if this be a duty , it is more then i yet understand ? suppose it be their duty to enter into covenant with god for their own part ; suppose also it were the duty of others to doe the like , yet when the greater part will not so doe , but are enemies to the truth of god like their magistrates , is it neverthelesse a duty of this smaller number to assemble in a nationall synod , and there to enjoyne a solemn covenant to be taken by the land ? i mean not onely by themselves ; but also by others , who are farre more in number then they ? do they fall short of their duty , if they do not thus assemble , and impose the covenant ? in the dayes of ieroboam , when the generality of the land walked after his wicked commandement , hos . 5. 11. who made israel to sin , yet then there were some in israel who retained their integrity , and set their hearts to seek the lord , who also for that end came to ierusalem , to sacrifice to the lord god of their fathers , 2 chron. 11. v. 16. but i doe not remember that these few that were sincere in worship , did ever come together in a nationall assembly in israel , to renew the covenant with god , and to enjoyn the same to that great multitude of the backslyding israelites , nor that such a duty was required of them , nor that they are blamed by 〈◊〉 lord , nor any of his prophets for the neglect thereof . and the case we have in stand is the same . if you mean that because the princes power is against the synodicall meeting , this is nothing against the power of the synods that christ hath given to his church . answ . we mean as we have said , that those few beleevers in a land , being overpowered with the prince and people that are enemies , therefore this assembling of those few in a nationall synod , and there enjoyning a nationall covenant is now not in their power , and so not required at their hands . if your meaning be that , it is not lawfull to them to conveen in a nationall synod to renew a covenant with god , against the supreame magistrates will ; i hope you minde no such thing . answ . if it be our meaning , how can it be hoped that we do not mind it ? can our ●●●●ing be one thing , and our mind another ? but for his satisfaction and resolution , 〈◊〉 plain answer is this , that we neither had mind nor meaning to medle at all with that question ; whether churches may assemble in nationall synods against the supreame magistrates will. for we did not think that mr. herles treatise did lead us thereunto : 〈…〉 such a matter . nor am i willing at this time to turn aside to the same , but to keep close to my scope and ayme , which is to consider of mr. rutherford his exceptions against the answer . and therefore for his discourse , which here he fals upon , maintaining at large against malignants , and namely against tho : fuller , that the reformation begun in scotland and prosecuted in england , against the kings will is lawful● and warrantable by the word● this discourse , i say , being altogether concerning others , and not us ; i will therefore passe it over , and come to that wherein our selves are concerned . chap. xxiii . whether the word church be not given to a single congregation , and whether a congregation be a company or church , meeting only for word and sacraments , and not for any other spirituall duties : and whether the divers duties , 1. of word and sacraments . 2. of discipline , &c. must needs argue divers churches . pag . 489. the name church , 1 cor. 14. 4 , 5 , 35. 27 , 28. is plainly given to that company that did assemble and come together for performance of spirituall duties , and for the exercise of spirituall gifts , as act. 14. 27. and 11. 26. and 15. 4. 22. 30. and 1 cor. 11. 18 , 20 , 22 , 23 , 3 john 6. which places do abundantly shew , that a company gathered together in one place , is called by the name of a church , as centhera , rom. 16. 1. which could not contain many congregations , being but the part of corinth . and for this passage he alledgeth the answer . pag. 32. answ . mr. herle having said , that the scripture never useth the word church for a single congregation , unlesse happily , 1 cor. 14. and that many congregations in one province or city are frequently called by the name of a church , we in answer to the former of these doe give many instances , p. 31 , 32. where a single c●●●regation is called by the name of a church , not onely in 1 cor. 14. which mr. herle acknowledgeth ( though with a perhaps ) but also in sundry other scriptures , which here mr. rutherford quoteth . now let us heare his answer to this passage . wee seek no more , saith he . answ . are we then agreed , that in scripture language the word church is sundry times given to a single congregation ? if so , then for this point the answer is not confuted but confirmed . if it be called a church which conveeneth for performance of spirituall duties , as some of your places doe well prove , ergo , no assembly should have the name of church , but such as assemble for word and sacraments , this now you cann●t affirm and it followeth not . answ . if this follow not , what needs it ? we never affirmed it , and our purpose that the word church is given in scripture to a single congregation , is sufficiently gained without it . the church spoken of matth. 18. is not assembled to word and sacraments , but to binde and loose : the meeting 1 cor. 5. is not for word and sacraments , but to deliver to satan ; the word church act. 14. 27. is not an assembly for word and sacraments , but to hear how god hath opened the doore of faith unto the gentiles . — if to be received of the church , act. 15. 4. be matter of word and sacraments , let all judge : if to send a decree of a synod , act. 15. 22. be the act of a church assembled for word and sacraments , let the world judge . answ . reverend sir , keep to the point , we never said that discipline , and all other acts , whether performed by a church , are word and sacraments : and therefore there was no need to prove they are not , and then to triumph as in a great victory : the thing in question is this , whether the name or word church , be given in scripture to a single congregation : and if this be proved ( as the instances given , i hope , do prove it sufficienly ) then it matters not what that particular spirituall church action is , for which they do meet : for whether it be that they meet for word and sacraments alone ; or whether it be for the word and prayer alone , and not at that time for sacraments at all , or whether it be for discipline , or for any other church duty , yet still if they come together into one place , be it for all or for any of these ends , they are then a congregation , ( for what is a congregation but a company so assembled in one place ) and so our tenet stands good , and our purpose is gained : for if they that come together into one place for church actions and ends , be called in scripture by the name of a church , then the word church is given to a company that so came together ; and such a company being a congregation , it follows that the word church is used for a congregation . what this congregation doth when they are come together , is not the question : but if a congregation coming together for church duties be in scripture called a church , we have our intent . if the word church , be a meeting of persons assembled to one place for spirituall duties , sometimes for word and sacraments onely , sometimes for acts of jurisdiction onely , then is the word church by our brethrens argument taken both for the congregation , and for the elders of one , or of divers churches , and so we have our intent . answ . let the antecedent be granted , yet the consequence is denied : for the word church may be a meeting assembled , sometimes for word and sacraments onely , and sometimes for acts of jurisdiction only , and i adde , sometimes for the word and prayer only , without exercise of jurisdiction or sacrament , and somtimes for some other act or acts , then any of these that are named , and yet for all this , it may not be taken for the elders alone of one church , and much lesse for the elders of divers churches ; the reason is , because all these acts may be performed by the congregation assembling sometimes for one of them , and sometimes for another . and therefore your intent is not yet attained ; who would have the word church to be taken somtimes for the congregation , and sometimes for the presbyters or elders alone ? we desire our brethren to prove ( which they must if they oppose our principles ) that the word church is never taken for the eldership alore , in all the word of god. answ . must we prove a negative : and is that saying , affirmanti incumbit ●●us probandi , now become unreasonable , unnecessary , or of no force ? for my part i am still of the mind , that he that affirms , must in equity and reason prove what he affirms . besides for our selves we have this to say further , that if we prove what we undertook , we have done as much as can in reason be required of us , though we do not prove this that mr. rutherford would impose upon us : and what was that which we undertook to prove ? nothing in this place , but onely this , that the word church is taken for a congregation , in other scriptures besides , 1 cor. 14. and this we have performed and proved already . mr. rutherford himself allowing some of our proofs for good : and therefore having performed this point , it is more then needs to be required of us , to prove another also , which we never undertook to prove , as being quite besides our question , which we were and still are desirous to keep close unto , and not to wonder or be diverted from it by any means . whereas our brethren say , a company gathered into one place ( which is nothing else but a congregation ) are called by the name of a church , i answer such a company is only ( i suppose this is misprinted , for is not onely ) called by the name of a church , for a company meeting for discipline only , is a church also . answ . if a company gathered into one place , which is a congregation , be called by the name of a church , this is as much as we desire : for our tenent is herein expresly granted to be true : if a company meeting for discipline onely be a church also , yet as long as the former is not denyed , the adding of this other doth no hurt to us at all . it is false that a company gathered into one place , are nothing else but a congregation . answ . bona verba quaso : we had thought that as a company assembled , is an assembly , a company met , is a meeting , a company convocated , a convocation ; so a company gathered together or congregated , had been a congregation : but this is peremptorily now condemned as false : yet let us hear why . as you take the word congregation : for so your congregation is an assembly of men and women meeting for word and sacraments , with the elders of the church . answ . and what if they meet for prayer also , what if for the word and prayer without sacraments , for this or that time ? what if they meet for the admission of members also , or for censuring delinquents ? can mr. rutherford prove that either of us , i mean either mr. tompson or my self , or indeed any man else of that judgement , which he opposeth , have denyed an assembly meeting for such ends , as these to be a congregation ? i suppose he cannot : and therefore it was not well done to impute unto us such a sence of the word congregation , as we never spake nor thought of , and then to say , it is false that a company gathered into one place is a congregation , as that word is taken by us . i appeale to the judgement of our reverend brethren , if the church , matth. 18. assembled to to bind and loose , if the church assembled , 1 corin. 5. to deliver to satan , ( and sundry others are there named to the like purpose ) be a congregationall church assembled for word and sacraments . answ . if the word and sacraments be not mentioned in the places alledged , but other actions and duties , must it needs follow that the churches spoken of in these places did assemble for word and sacraments ? may not one and the same church assemble for diverse ends and actions ? yea , possibly for diverse upon one day ? at the least wise it cannot be denyed , but at severall times of assembling a church may attend to diverse duties and actions , and yet still be one and the same congregation or church , at one time which they were at another . or otherwise we must say ( which were a very unwise saying ) that a church meeting for diverse actions to be performed upon one day , as the word , prayer , psalms , sacraments , &c. is not the same church is one of these actions , that it was in another , but is one church when they are at prayer , another when they are singing psalms , another when they are in exercise of the word or sacraments , &c. or if they meet one day , for word and sacraments , and another day for word and prayer without sacraments , that n●w they are diverse churches , and not the same upon one of these dayes , that they were upon another , the nature and kind of their church being altered according to the severall duties wherein they are exercised . this arguing i suppose mr. rutherford , would not own for good , and yet for ought i see , it is no worse , but the very same with that which himself doth here use , who because the church mentioned matth. 18. 1 corinth . 5. and other places by him named , is said to meet for discipline or other duties , would thereupon have it thought , that the church mentioned in those places was not a church that did ever meet for word and sacraments , but was some other church of another kinde : which arguing may be good , if these which i have here above expressed be good , but otherwise i conceive it cannot stand . chap. xxiv . whether those children of israel , numb . 8. 10. who laid hands on the levites , were elders by office , and as so considered , did lay on their hands . and whether this scripture do not prove that where there are no elders to be had , there some principall members , though not elders by office , may impose hands on church officers . the children of israel which were not the church officers laid hands on the levites , numb . 8. 10. therefore when a church hath no elders , the people may conferre ordination , and it is not to be tyed to the presbyters only : and for this be alledgeth the answer . pag. 46. and then he addeth , that other of our brethren say , ordination is but accidentall to a ministers calling , and may be wanting if the people shall chuse , in defect of elders , pag. 491. answ . this latter clause should not have been added , as deserving a confutation , except our brother would confute himself : for as we heard afore , himself doth plainly affirm pag. 186 , 187. that both are true pastors , those who have no call , but the peoples election , and those who have ordination by pastors ; and that election by the people only may stand for ordination , where there be no pastors at all : which if it be so ; why should the same thing in effect when it is holden by others , be here inserted in an objection as worthy to be spoken against , when himself doth cast the very same ? it is marvell that our reverend brother should thus go on in representing our words and mind amisse : for as here he sets down the objection under our name , some of our words are changed and altered , others being substituted in their place , some are wholly suppressed as if there had been none such , and others are added as 〈◊〉 which never came from us : of the first sort , are those of the peoples conferring ordination ; wheras our words are not so , but that the people may impose or lay on hands . now between these two himself pag. 492. doth make a great difference , even as much as between the authoritative calling of a minister , and a rite annexed to that calling : and further saith , that though he think imposition of hand● not so essentiall perhaps , at that a minister can be no minister without it , yet of ordination he thinks otherwise , and if he make so great a difference between imposition of hand● and ordination , why should our words be forsaken which import the lesser matter in his judgement , and those other which he accounts do import much more , be substituted in the room ? was this to burden our opinion or apprehension with a greater odium then our words in his own judgement will beare ? or was it to make his confutation of us more easie , then it would have been , if our own words had been retained and kept ? what ever was the cause hereof , we cannot but think it had been better if it had been otherwise . for omitting and suppressing some words of ours ( which was the second particular ) i alledge those of the time and places where elders cannot co●veniently be borrowed from any other church : the whole passage is this : viz. by which , scripture , ( to wit num. 8. 10. ) thus much is manifest , that when a ch●rch hath no elders , but the first elders themselves are to be ordained , and this at such times and in such places , where elders cannot conveniently be borrowed from any other churches , in such case imposition of hands may lawfully be performed by some principall men of the congregation , although they be not elders by office : in which place , these words , at such times ●nd in such places , &c. though they contain a great part of the case , wherein we think imposition of hands may be performed by non-elders , yet they are wholy concealed by mr. rutherford , as if there had been none such ; for what purpose , himselfe best knows . but this is apparent , that by his concealment or omission , the way is made more easie and the ground more rati●n●ll for that passage of his in the following page , where he saith , what if there be no elders in a single congregation ? it will not follow therefore the people are to lay on hands , except saith he , there were no elders in the land , or nationall church to lay on hands . now had our words been delivered and set down by him as they came from us , this speech and passage of his would have been uselesse , and apparently brought in without cause : for to what purpose should he bring in this exception , saying , except there be no elders in the land &c. when our selves had prevented him in this , by putting such an exception expresly into the prohibition , which we deduce and gather from that scripture of numb . 8. 10. sure this had not needed , but might have been spared , if our words had been fully related : but by this omission and concealement , his own speech hath more appearance of ground and reason in it , then otherwise it would have had , and our apprehension doth not appear to his reader as indeed it is , nor as himself received it from us in that our answer . which we have reason to take somwhat unkindly from him , and the rather because it is not only once , but twise at the least , that we have thus expressed our selves in that answer : once in the words which i have here above repeated and transcribed , and again in pag. 49. where speaking again of this same scripture , numb . 8. v. 10. we say thus , that we have shewed from that scripture , that if there be no elders as at the first , nor any that can conveniently be gotten from other churches , then imposition of hands may lawfully be performed by others : neverthelesse though we have thus expressed our selves , once and a second time , yet m. rutherford doth not once give notice hereof unto his reader , for ought that i can find ; but still passing by these words of borrowing elders from other churches , doth take advantage of the want thereof , which indeed are not wanting in our churches , which he deals against , but twise at the least are plainly expressed therein , and would not have been wanting in this passage , which here he sets down as ours , if himself had not concealed and suppressed the same . now to leave out those words of ours , which we have plainly expressed two severall times at the least , and then to make advantage for himselfe against us for want thereof , whether this be not such measure as we have cause to take unkindly , let himself and others consider . the third particular of adding words which never came from us , i will briefly passe over , because it is of lesse moment , as not so much misrepresenting our meaning ; yet i conceive those words , it ( by ordination ) is not to be tyed to the presbytery alone , which here are presented to the reader as ours , are not at all to be found in our writing : but i will not insist on this , but come to consider of his answer . there is not , saith he , a place in all the word of god , where people conser●e ordination to the pastors of the new testament , therefore our brethren flee to the old testament to prove it from the levites , who received imposition of bands from the children of israel . answ . we have given a reason , why no such scripture can be expected in the new testament , viz. because in those times elders were not wanting ; for there were the apostles and apostolike men , who were elders in all churches : and say we , we do willingly grant , that where elders are not wanting , imposition of hands is to be performed by the elders : ans . p. 49. now for our brethren to require of us an example of imposition of hands performed without elders in the apostles times , in which times there were elders to be had , this we think to be unreasonable , first it is our opinion , that when elders are to be had , imposition of hands is not to be performed without those elders , but by them . moreover , if it be such a disparagement to our cause , that the scripture of the new testament affords no example of imposition of hands by the people , how will mr. rutherford free his own way from another objection , which we think as sore and weighty against the same , as this which they think of so much weight against us ? the objection i mean is this , that there is not any place in all the scripture of the new testament , where ordinary pastors or elders imposed hands on ordinary pastors or elders ; but all the examples in scripture concerning this matter are such , where either the persons imposing , or the persons on whom hands were imposed , or both , were officers of extraordinary note and degree , such as now are not extant in the church , but are ceased long again : not that i deny , but an argument may be taken from those examples for imposition of hands in these dayes : but the thing i stand upon is this , that no example can be given from scripture directly parallel , to the way which our brethren in these dayes do practise and allow , but some dissonancy will be found therein : from their way as well ( and perhaps as much ) as from the way of imposition of hands performed by the people in some cases : let them tell us of act. 6. v. 6. and 14. 23. and 1. tim. 5. 22. and we answer the persons imposing hands in those places were apostles and evangelists , such as our brethren are not , nor do so account themselves . let them name act. 13. 3. and 1 tim. 4. 14. and we answer , the persons on whom hands were there laid were the like , even apostles and evangelists , whatever the imposers were , and therefore neither will these places perfectly suit the case ▪ so that if we could give no example in the new testament of imposition of hands performed in some cases by the people , we think mr. rutherford and out brethren of his way might be favourable to us for their own sake . yet for the justification of our way , and for further answer to this passage of mr. rutherford , we have this to say further , that an example in the old testament of a practise not abolished in the new as ceremoniall , typicall , or of some peculiar reason specially concerning those times and peoples , but of morall equity and reason ; such an example we think a sufficient warrant unto us , for the like practise upon the like occasion in these dayes : this i thinke mr rutherford must acknowledge , for else he shall loose many arguments which he frequently useth in this treatise , from the example of asa , hezekiah , josiah , and others in the old testament , for the proving of things to be practised in the new : and else himself and we all shall loose the argument for pedobaptisme which is taken from circumcision . yea , and which is more , if it were not thus , the apostles arguing would not be strong , who do frequently argue from the examples of the old testament to confirm and prove truth and vertue , and to reprove and to condemn the contra●y in the new : to instance in no more but 1 cor. 9. 10. 2. heb. 3. 24. which examples , together with that saying , rom. 15. 4. whatsoever was written in former time , was written for our learning ; and many more that might be alledged , do abundantly and plainly prove the point in hand : and therefore mr. rutherford should bear with us , if we somtimes argue from examples of the old testament . as for that which followeth , where he saith , but our brethren hold that the calling of the levites and of the pastors of the new testament are different , as the officers and churches of the jewish and christian churches are different ; the answer is , that i do not remember that we have spoken one word of this matter , either one way or other ; nor doth he mention any place where we have spoken ought of these things . and for the thing it selfe , though many differences may be assigned between the levites and pastors of the new testament , and between the jewish and christian churches , yet i know no such difference between them , but that in things which are of generall and common nature concerning them both , in those we may lawfully argue from them and their times , unto our selves and our times . if mr. rutherford know we have given any such difference as will not suffer us thus to argue , when he shall expresse the same , we may consider further thereof . our brethren grant pag. 49. that it wanteth all example in the new testament that the people lay on hands . answ . and we have also in the same pag. 49. rendred the reason hereof , viz. because elders then were not wanting : why then did not our brothers ingenuity so farre prevaile with him as to mention this , when he mentioned the other ? however yet this he may be pleased to observe , that as we grant the thing he speaks of , so themselves , i think must grant also , that it wanteth all example in the new testament , where ordinary elders do impose hands on ordinary elders : for my part i remember none , nor do i remember that themselves have yet produced any . these who laid on hands on the levites numb . 8. were elders , and our brethren say it is like they were ; but 1. they did not as elders : 2. but as representing the people ; not as elders civill , for that belonged to aaron and his sonnes , levit. 8. else it will follow that where a church hath no magistrates to lay on hands , there the church may doe it : nor did they lay on hands as ecclesiasticall elders , because what these which laid on hands did , they did as from the congregation : for 1. these levites were taken in stead of the first born of israel , and not instead of the first born of the elders only , numb . 3. 40 , 41. 2 they were presented to the lord as an offering of the children of israel , not of the elders onely . 3. when the multitude brought an oblation , the elders put their hands on the heads of the sacrifice , levit. 4. 15. instead of all the multitude . answ . in relating this passage , our meaning is exceedingly mistaken , and both our meaning and our words represented farre amisse unto the reader : the particulars which in this respect may be excepted against , are such as these . 1. that reporting us to say , it is like they who laid on hands were elders , he there breaks off the speech ; and so suppresseth that which follows ; wherein we first of all do give an explication in what respect they might be said to be elders , viz. as being the chiefe and principall members of the congregation ; and next of all we do adde , that neverthelesse therein example doth prove the point , if two things be considered which there we do expresse . but both these particulars , i mean , both the explication and the addition or exception , are wholly suppressed by mr. rutherford , and so the concession ; it is like they were elders , is left standing alone by it selfe . 2. he reports us to say , they did it not as elders civill : for that belonged to aaron and his sons ; wherein he fathers on us a palpable errour , of accounting aaron , and his sonnes to be elders civill , or magistrates , which never came into our thoughts : nay it was so farre from us that we plainly said the contrary , in that very place , to wit , that they were elders ecclesiasticall . our words are these , if they , ( that is , the children of israel ) did it as elders , then either as elders and governours ecclesiasticall , or as civill governours : but not the first , for that charge belonged to aaron and his sonnes : levit. 8. and these levites now ordained . in which words we plainly ascribe to aaron and his sonnes the charge of elders and governours ecclesiasticall , but not of civill governours , as mr. rutherford , is pleased to report . 3. in these words , else it will follow , that where a church hath no magistrates to lay on hands , there the church may do it ; our words are so miserably mangled , that no tolerable sence can appeare : for here is expressed an inference or consequence , that must follow , and yet no ground or antecedent at all from which it should follow , which is to represent us to the world as men that were loesi cerebro . for men that were in their right wits , i conceive , would scarcely ever argue in this fashion , as here we are reported to do : but our words are these , if the second be said , viz. that the children of israel did lay on hands as civill governours , then it will follow that civill magistrates , though no church-officers may impose hands in ordination of church-officers , and so the point is gained : ( viz. that church-officers may be ordained by those that are no church-officers ) which we do further manifest in the following words in this manner : if the magistrate may doe it , then it will follow that a church that hath no magistrate may perform this action by other the fittest instrument● she hath ; for which we there give this ground , for that this is not a work properly tyed to the magistrates office , because then the church in the apostles times wanting magistrates , could not have had officers ; the contrary whereof we say is manifest in the scriptures , act. 14. 13. tit. 1. 5. this is our manner of arguing in the place alledged , which is farre different from that which mr. rutherford reporteth as ours . 4. whereas he reports us to say , nor did they lay on hands as ecclesiasticall elders , because what these which lay on hands did , they did as from the congregation ; in this he also reports us to speak quite besides our plain meaning and expresse words . for whereas , he so sets down this sentence , as that the latter clause or branch therein is made the reason of the former ; the truth is this , that these clauses in the answer , have no dependance the one upon the other at all ; but the former hath another reason given for it , which here is not mentioned , and the latter which is here mentioned as the reason of the former is not so mentioned by us , but for another end and purpose . touching the former of these two , when we said that the children of israel , did not impose hands on the levites as ecclesiasticall elders , the reason we give for this saying is this , because that charge was onely belonging to aaron and his sonnes , and those levites now ordained : which reason mr. rutherford never mentions , but mentions another speech , as our reason , which was delivered by us for another purpose . the like measure doth he afford to us in the second branch of the sentence by him expressed : for whereas we give two reasons of the main thing in question , that this example of the children of israel , imposing hands on the levites doth prove that in some cases , non-officers may impose hands upon church officers , the one because what these children of israel did , they did it not as elders ; the other that what they did , they did it not for themselves alone , but for all the congregation , mr. rutherford applies not these two reasons to the thing in question as they were applyed by us , but instead thereof makes one of them to be a reason of the other , which was no part of our meaning , nor could justly be gathered from our words . this being said for clearing this passage of ours from his manifold mistakes , let us now heare his answer . pag. 49● . these who laid on hands did it as a work peculiar to the elders , because the elders were a part of the first borne , who by office were elders , and in whose stead the levites were assumed , numb . 3. 40 , 41. answ . if the elders were but a part of the first born , then how could all the first born be elders by office ? or if all the first born were by office elders , then how could the elders be but a part of the first born ? these things seem not to be here . but be it so , that the elders were a part of the first born as here is affirmed , how doth this prove that they who laid on hands did it as a work peculiar to the elders ? is there any necessary or clear consequence in such a proposition ? for my part , i see it not : but on the contrary , i suppose it is certaine , that the elders might be part or all of the first born , and yet they who did the work of imposing hands might neither impose as elders , nor of necessity be elders . though in the sense expressed in the answer , i will not deny but there might be elders , that is chiefe and principall members of the congregation . but if this were granted in the sense expressed , must it needs follow that they imposed hands as elders , and as elders by office too ? can a man sustain no relation , but all his actions must be actions of that relation ? cannot a man be an husband , or a parent , &c. but his actions of plowing sowing , &c. must needs be performed by him , as he is a husband , or parent ? cannot a minister pray in his family , instruct his children , or receive the bread and wine in the lords supper in the congregation , but all these things must be performed by him as a minister ? i suppose that none will say that this doth follow : and if not , then suppose that these who imposed hands were elders , how doth it follow , that when they imposed hands , they did impose as elders ? else the church of israel being a constituted church before this time wanted officers , which is against all truth . answ . else , else what ? let the antecedent or ground of this inference be taken from the words preceding , or from any of them ( and whence else to take it i cannot tell ) and no necessity of consequence i think will appear . the words preceding are no more but these , these who laid on hands , did it as a worke peculiar to the elders , because the elders were a part of the first born , who by office were elders , and in whose steed the levites were assumed , and then comes in this inference , else the church of israel wanted officers . now how this must needs follow upon any or all of those preceding , i see not . not that i deny the truth of all those preceding words , for of some of them i think otherwise , but supposing that were all true , which is more then doth yet appeare , yet here is that which i am doubtfull in , whether this inference must needs follow upon the same ? for ought i see , the church of israel might have officers , and yet the particulars here mentioned not be all true , but some of them false notwithstanding . at least wise if they were true , yet the reason here used would not inferre so much . for , to consider a little of the particulars : the church of israel had officers , ergo , the elders were a part of the first born ( which is one of the particulars ) the church of israel had officers ; ergo the first born were elders by office ; ( which is another ) the church of israel had officers : ergo , the levites were assumed instead of the first born ( which is another of them ) is there any necessity of consequence in any of these ? for my part i see it not : but suppose they were in themselves true , yet , the medium here used doth not proove them so to be . and for that which is the first , and as i conceive the cheif , to wit , that these who imposed hands did it as a work peculiar to elders , must this needs be granted , if it be granted , that the church of israel was not without officers ? i see no necessity of granting this neither , but the contrary to me seems possible enough , that thee might be officers afore this time in that church ; and yet what was now done by them who imposed hands , not be done by them , as elders by office , but as prime and principall members of the congregation . for the clearing whereof a little further , we may observe that they who imposed hands on the levites are not here called elders , nor rulers , nor officers , nor first born , nor any such like , but the term whereby they are expressed is this , the children of israel ; the children of israel , saith the lord , shall put their hands upon the levites , numb . 8. 10. now this term being used in the 9. verse imediately preceding , and in the 11. vers . imediately following , yet in neither of both can it be meant of elders and officers alone , but in both verses is undoubtedly meant of all the body of the congregation : and therefore if the context and circumstances of the place be regarded , these children of israel , who imposed hands on the levites , v. 10. cannot in that act be considered under the not●on of officers . sure it is when the verse before tells us that the whole assembly of the children of israel must be gathered together , and the verse following tells us that aaron must offer the levites for an offering of the children of israel ; in neither of these can the children of israel be understand of the officers alone , but the whole congregation is meant hereby in both verses : reason therefore requires that this tenth verse standing in the midst between the other two , the word children of israel , being used therein should be taken in the same sense in this verse , in which it is taken in the verse before , and in the verse that comes after . nay and further , he that shall peruse this chapter numb . 8. may easily finde that this word , the children of israel is used therein no lesse then fifteen or sixteen severall times ; and sometimes foure or five times in one verse ; and yet of all these , i think here is not so much as one , where it can be understood of the elders and officers as such , but is used to signifie all the congregation . and therefore to give such a singular interpretation of this word , in v. 10. so far different from the sense of the same word , in all the rest of the verses both before and after , and those being not only one or two , but so very many ; this kind of practise and interpretation had need to be builded upon very plain and pregnant , very cleare and cogent reason and demonstration , or else our brethren may excuse us if we be not over hasty and forward to receive it . again , the ninth and eleventh verses tell us plainly , that these levites were to be offered to the lord for an offering , not of the elders alone , but of the children of israel , even of all the assembly of the children of israel , and other scriptures tell us as plainly that all offerings were to be presented with the imposition of his hands , whose the offering was , levit. 1. 3 , 4 , and 4. 24 , 29 , 33. whereby it seems evident , that these children of israel , who imposed hands on these levites , at this time when they were offered for an offering , were the whole congregation or some in your name and stead , sith these levites were an offering of the whole congregation . wee grant the magistrates laid not on hands , but they who laid on hands , did it as ecclesiasticall elders . reconcile this with that pag. 188 l. 1. where t is said , the princes and heads of tribes laid hands on them : now what were these princes and heads of tribes , but magistrates ? and if they were princes and magistrates how could they be considered in this act as ecclesiasticall elders ? the reasons against this conclude not . the first reason concludeth not . ans . here again our meaning is presented amisse to the reader ; for those three reasons of ours were given by us to prove another point , and not this to which mr. rutherford , applyes therein , as is plainly to be seen in answer , pag. 46 , 47. where the reader may perceive that those reasons were brought to shew , that when the children of israel imposed hands , if these children of israel were not all the congregation , yet what they performed herein was for the congregation , and not for themselves onely : and if those reasons prove this , as i hope they doe ; it is no great disparagement to them not us , if they prove not another point for which they were never intended . but let us hear the answer . the first reason concludeth not , because those who laid on hands were the first born , who by office were church-men . answ . how shall we be sure that those who laid on hands were the first born ? though i deny it not , yet a bare affirmation proves not . again , suppose what here is affirmed were also sufficiently confirmed , how is the point in question proved hereby ? for , say they were the first born , they might notwithstanding do what they did for all the people , and not for themselves above . the other two reasons proves nothing . answ . let them be applyed to the thing , whereto they were intended and applyed by us , and then let the reader judge . the position was , that those who imposed hands on the levites , did it for the congregation or in their stead . the first of the two reasons is , that the levites were the congregations offerings , and all offerings were to be presented with the imposition of his hands , whose the offering was : the other is this , that it was an usuall thing when the congregation were to present an offering , that the elders should impose hands on the congregations offering , in the congregations stead , levit. 4. vers . 14 , 15. now let the prophets judge , whether these reasons prove what they were brought to prove , to wit , that they who imposed hands on the levites did it for , or in stead of the congregation : or whether it be as our reverend brother affirms , that these two reasons proves nothing : yet let us hear why they prove nothing . because these who laid on hands , did lay on hands as representing the whole congregation . alas it doth no wayes conclude that they laid not on hands , as it is a worke peculiar to them 〈◊〉 elders . ans . if it doe not , yet if our reasons do conclude that they did it instead of the congregation , we have our intent : but to follow mr. rutherford a little in digressing from the point ; why , do not our reasons conclude this other ? the high-priest offered sacrifice , first for his own sins , and then for the peoples ; heb. 7. v. 27. and so did represent the people ; but i hope it followeth not that therefore the priest did not sacrifice as a priest , and by virtue of a peculiar office , but only as a principall member of the congregation . answ . mr. rutherford himself gives us a distinction which may be sufficient for answer to this passage . a representer , saith he , standeth for another either objectively or subjectively . the former of these is he that doth a busines for another , or in rem ejus , for his behalf and good , as the eye seeth and the eare heareth for the whole body ; and thus objectively the presbytery doth represent the people , that is , for your good and salvation of the people . the other representing another subjectively is when the representer hath its power from that which it representeth , as he who carrieth the room and person of a king as an ambassadour : but thus , saith he , the presbytery or eldership doth not represent the people . due right of presbyt . p. 316 , 317. now as the presbytery represents the people , so may it be said of the priest , viz. that he represented the people only objectively , for their good , but not subjectively in their room and stead , and therefore the cases are not alike ; for we think that what was done by those who imposed hands , numb . 8. was not only done for the good of the children of israel , but also in their room and stead , which he will not say of the priest sacrificing for the people , having already said the contrary of the presbytery . pag. 493. you will say , in a church , in an iland , one may be a pastor without any ordination if the people elect him , and there be no elders to ordain ; i answer it is true . answ . if this be true , then what becomnes of that which was said in the precedent page , that though imposition of hands be not so essentiall , as that a minister can be no minister without it , yet for ordination it is otherwise , this being the authoritative calling of a minister , and the other but a rite annexed to the calling . in which place he counts ordination so essentiall , as that a minister can be no minister without it , and yet in the very next page confesseth , as we see , that in some case one may be a pastor without ordination : whereupon it must needs follow either that one may be a pastor without any authoritative calling or else that ordination is in effect , but the same with imposition of hands , and so there is no such difference between them as is pretended . but so many pastors send a pastor to a congregation , though that congregation never chuse him . answ . take your own words for answer pag. 496. we never read that in the apostles church a man was obtruded upon the people against their will and therefore election by the people in the apostolike church as act. 1. 26. act. 6. 2 , 3 , 4. rev. 2. 1 , 2. act. 20. v. 28. must be our rule . any election without the peoples consent must be no election , for if it please not the whole multitude as act. 6. 5. it is not a choise . and in pag. 465. he tells us that all incorporations have power by the law of nature to chuse their own rulers and officers , and that christ hath provided the same in an eminant manner for his church . and therefore for this passage that many pastor may send a pastor to be pastor to a congregation , though that congregation never choose him , we desire that he would take his own money for payment . chap. xxv . whether a ministers calling consist in election or in imposition of hands , and whether of those is greater , and whether is prior or posterior . whether , 1 tim. 4. 14. act. 6. 2 , 3 , 4. act. 13. 1 , 2 , 3. do prove that the ministers calling consists in imposition of hands by the presbytery , and that such imposition of hands is not a consumatory rite , or benedictory signe . also whether rom. 10. 15. do prove that a man cannot be a minister except some presbytery ordain him afore the people chuse him , and whether otherwise the people doe send a minster to themselves : and whether the people of god may not aswell discern a mans fitnes to be ordained as his fitnes to be elected . pag . 493. if the people may elect officers , then in some cases they may ordaine them also , because ordination is lesse then election , and dependeth upon it as a necessary antecedent , and it is nothing but a consummation of election , or the admission of a person into the possession of that office , whereto he had right before by election . if then a single congregation may elect , which is the greater , they may ordain , which is the lesse . and for this he alledgeth the answer pag. 46 , 47. and then gives answer thereto in these words , ordination is the more and election the lesser ; for ordination is an act authoritative of the presbytery , 1. tim. 4. 14. answ . take ordination as we take it for imposition of hands on a church officer , and then we think it is lesse then election , as being but a rite or ceremony used at a ministers entrance into his office , but not at all of the essence thereof . nor are we alone , or the first that have so thought : for to omit others , he that wrote the book , called the unbishoping of timothy and tytus affirmeth pag. 114. that it is no essentiall , but a ceremoniall part of ordination , which may be sufficiently made without it , and saith that angelus de clavasio , peter martyr and others both papists and protestants affirm the same . and in pag. 116. he saith it is an act of service or ministery , not of authority , and no more then an externall complement or ceremony , alledging dr. ames & others for the same tenent . but now election is more then a ceremony that may be omitted , mr. rutherford himself being judge : for in his pag. 496. he tells us , that in the apostolike churches , a minister was never obtruded upon the people against their will , but that they still had the election of their ministers , and this he saith must be our rule , so that any election without the peoples consent must be no election , for if it please not the whole multitude it is not a choise . and in p. 202. he tells us out of chrysostome that all election of pastors is null without the consent of the people . whereby it seems that election is something essentiall ; and so consequently more then imposition of hands , which is but a rite or ceremony , which may be absent , and yet a man have all the essentialls of a minister notwithstanding . as for 1 tim. 4. 14. the imposition of hands of the presbytery there spoken of , i conceive , could not be any act of superior authority but onely an approbatory signe or rite which might be used by inferiours towards your superiours . for timothy being an evangelist , how could any ordinary presbytery have authority over him , or give office or authority to him ? besides it is not said that timothy received his gift by the laying on of the hands of the presbytery , but by the prophesie , and by the laying on of pauls hands , and with the laying on the hands of the presbytery . now between those two phrases , by the laying on of hands , and with the same , there is great difference , the one importing some cause or authority or power , the other importing no more but an approbatory rite , or a signe used in a solemne commending of one to god by prayers : altare damascen . pag. 161. of which more is to be seen in the plea for the churches in new england part of the second chap. 12. quest . 2 , 4. for ought i see the authors might argue thus , the people may ordaine : ergo , they may preach and baptise , for all the three are presbyteriall acts given to men in office. answ . we read in mornay de ecclesia chap. ● . that of old time it was an argument rise in the church , he may baptise , he may administer the lords supper ; ergo , he may lay on hands ; but such arguing as mr rutherford useth , they may lay on hands , ergo , they may baptise ; this we remember not that we have read in any authors , except in him : nor doe we think the consequence the same , inasmuch as in the one the argument proceeds from the greater to the lesse , and in the other from the lesse to the greater , and yet affirmatively in both . thus the argument is understood by the forenamed author of the unbishoping of timothy and tytus , who in pag. 100. speaking of these words of mornay layes down the argument thus , he can baptise , he can consecrate and administer the lords supper which are the greater and more honorable actions , ergo , he may lay on hands which is the lesse : and this kind of arguing for my part , i think to be good ▪ but for that of mr. rutherfords , i see no more consequence therein , then if one should say , he that may doe the lesser , may doe the greater also ▪ in which i see , no strength of consequence at all . pag. 493 , 494. whereas some say act. 6. 3 , 4 , 5. election of seven men to be deacons goeth before ordination or imposition of hands , v. 6. answ . election of the people goeth before ordination in the relation of luke , true ; ergo , election is prior by order of nature , it followeth not . answ . the place cannot be so satisfied ; for the text is very plain , that these seven were elected by the multitude afore the apostles laid their hands on them ; yea , and not onely afore in respect of priority of nature , but also in respect of time ; for otherwise , how could the apostles say as they doe unto the multitude ; brethren look out seven men among you whom we may appoint over this busines ? can any man imagine they would thus have spoken , if themselves had already found out the men , and likewise had imposed hands upon them ? for my part , i see no reason for such an apprehension ; but think it is undenyably plain in the text , that the election of these seven by the people was prior to their ordination , by imposition of the apostles hands , not onely in the relation of luke as mr. rutherford would have it , but also in nature and time , and that the contrary cannot be said without violence to the text , and injury and wrong unto the apostles , who by mr. rutherfords exposition are made to have bidden the multitude to look out for the men amongst them of honest report , &c. with a profession that when the multitude had so done they would then appoint the men to the businesse , when as by this exposition they had already appointed them thereunto , and had imposed their hands on them , which kinde of dealing had been such , that i think that apostles were farre from it . it cannot be that election of the people is the whol calling of a man to the ministery , and ordination only a supplement & a consummatory rite , or a benedictory sign , which may be spared . answ . take ordination as we do , and why cannot this be ? himself told us p. 492. that he thinks not imposition of hands so essentiall , but that a minister may be a minister without it , and that to him it is but a rite annexed to the calling : which is just the same that we hold , and yet when it comes from us it cannot be accepted . again , he told us pag. 186 , 187. that there are true and lawfull pastors , who have no call but peoples election : which if it be so , doth it not then follow , that the election of the people with the mans acceptance thereof is his whole calling ? for if ●●ey be true and lawfull pastors , who have no more but this election , it seems it must needs be that this is the whole , and yet here this is denyed . but let us hear the reasons of this denyall . 1. because by the imposition of the hands of the presbytery timothy was made a minister , 1 timothy 4. 14. answ . the text is not by the imposition of their hands , but with it , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as was noted afore out of didoclavius altare damascen . p. 161. who also sheweth in the same place at large , that this imposition of hands upon timothy was onely for a testimonall of the approbation of his calling , and for a ceremony used in commending him to god in their prayers . and in asmuch as the office of timothy was the office of an evangelist , how could an ordinary presbytery giving him either the gifts or the power belonging thereto ? when mr. rutherford hath satisfied mr. calderwood in these things ( a man of his own nation ) for i suppose mr. calderwood to be the authour of that treatise of altare damascen . then if we require more may be said of this place . in the mean time i proceed to the next . by this imposition of hands paul and sylas were separated to preach to the gentiles , acts 13. 1 , 2 , 3. answ . paul and sylas are not once mentioned in that place , but paul and barnabas ; but not to insist upon this mistake , let m. calderwood answer for us concerning this scripture : litigent , saith he , inter se pontifieii utrum impositio ista manuum fuerit ordinativa , &c. that is , let the papists contend amongst themselves whether this imposition of hands was for ordination , or onely for prayer : we hold that it was for prayer and comendatory ( for they commended them to the grace of god , as it s said , act. 14. 26. ) yet as they could not ord●●n them and call them to this ministery they being apostles , who were called extraordinarily , so neither could they appoint them to any certain imployment or place , for the holy ghost did direct the apostles in their troubles , and here it is expresly said , that they were sent forth by the holy ghost altare damascen . pag. 160. and then speaking of certain words of spalato , who saith , this imposition of hands was a pious ceremony , and used at that time as a certain part of an efficatious prayer ; he addeth , rectius diceret fuisse , &c. he might more rightly say , it was a rite and gesture of one that prayed , shewing the person for whom he did implore grace , rather then to call it an efficacious part of prayer . where we plainly see that he counts this imposition of hands on paul and barnabas no ordaining of them to the office , as some papists and it seems mr. rutherford would have it ; but onely a rite or gesture used when the presbytery commended paul and barnabas to god by prayer . this authour of altare damascenam also addeth , cum assumendi erant levitae , &c. that is , when the levites were to be taken from amongst the children of israel , the lord commands that they should be brought before jehova● , and that the children of israel should lay their hands upon the levites , numb . 8. 9 , 10. although the lord had commanded to consecrate these levites unto the ministery ; yet he commands the israelites to lay their hands upon the levites , as if they had of their own accord in their name given them up to the ministery , as junius in his analysis doth fitly interpret it : thus far mr. calderwood whose judgement of this scripture numb . 8. whether it be not the same with ours , which was formerly expressed , let mr. rutherford himself be judge . mr. rutherford addeth that by imposition of hands the deacons were ordained , act. 6. and that this is enjoyned with the right manner of acting it to timothy , 1 tim. 5. 22. and 2. 2. 2. as a ministeriall act . answ . whereas , he saith , it cannot be that laying on of hands should be onely a consummatory rite or benedictory signe , and brings the example of these deacons , acts. 6. for proof , i desire no more , but that he would accept his own words for answer . now in pag. 169. his words are these ; it is not said that the deacons were ordained with fasting and prayer , as hands are laid upon paul and barnabas , act. 13. 3 , 4. but simply that the apostles prayed and laid their hands on them ; which seems to me to be nothing but a signe of praying over these deacons , and no ceremony or sacrament conferring on them the holy ghost . now if it was nothing but a signe of praying over these deacons , then 1 the substance of their calling consisted not in this laying on of hands , but in some thing else ; and what should that be but their election by the people ? 2. if it was nothing but a signe of praying over then , then why is a consummatory rite and a benedictory signe gainsaid and opposed ? for what great difference is there between a sign of prayer and a benedictory signe ? and how shall he be reconciled with himself , that saith it was nothing but such a sign of praying , and yet will not yeeld that it was onely a benedictory signe ? and for the other particular where he saith , this laying on of hands was enjoyed to timothy as a ministeriall act , if by ministeriall act he mean an act that could be lawfully performed by none , but onely by a minister ; then i desire some proof that this was so enjoyned to timothy . that it was enjoyned to him i grant , but that it was so enjoyned needs some better proof then a bare and naked aff●rmation ; specially sith many things were enjoyned to timothy in those examples , which were and are justly applyable to all christians . furthermore suppose it were true that imposition of hands were enjoyned to timothy as a ministeriall act , how doth this reach to make good the thing in question ? what should hinder but the peoples election might contain the substance of a ministers calling notwithstanding ? or how doth it therfore follow that imposition of hands was not a consummatory rite or benedictory signe , but somthing more ? is there any such necessary consequence here , that the one of these must needs follow upon the other ? for my part i see it not , nor see any thing to the contrary , but if imposition of hands were such a ministeriall act , as he saith it is , yet it might still be meerly a consummatory rite or benedictory signe , and the substance of the calling consist still in the peoples election . himself doth say , as we hear even now , that imposition of hands act. 6. though here he call it a ministeriall act , was nothing but a signe of praying over the deacons . and therefore these two , to be a ministeriall act ▪ and yet to be nothing but a signe of prayer or benedictory sign ( which to me are the same ) are not so inconsistent by his own doctrine , but that they may well stand together ; and himself doth also hold that the laying on of hands mentioned numb . 8. 10. was a ministeriall act , and that they who did it , performed the same as ecclesiasticall elders ; and yet i hope , he will not deny that the substance of the levites calling was in the immediate designement and appointment of the lord , and not in the performance of this laying on of hands . and therefore it follows , that if laying on of hands were granted to be a ministeriall act , yet still it may be meerly a benedictory signe , and the substance or essence of the ministers calling not consist in it , but in some thing else . a mini●●eriall calling standeth in an authoritative sending , rom. 10. 15. and i see not well how the people do send a minister to themselves . answ . but it is not easie to see how they choose a man for a minister to themselves , being sent unto them by god ? and if god doe furnish a man with gifts , and an holy propensity of minde to the work in generall , and to such or such a people in particular , and make way by his providence thereto , then who can deny , but such a man is sent of god unto that people ? and then if that people observing gods sending of him in this s●●t , do hereupon elect and choose him , and promise to be obedient to him in the lord , what is there now wanting to the substance and offence of such a mans calling to such a people ? and yet the man is not sent by them to themselves , but sent by god , and received and chose by them : parcus understands this sending , rom. 10. of gods sending ▪ and so doth piscator , and who not ? and to understand it otherwise would be to condemne the prophets and apostles , who were not sent by men at all , and yet did truely answer this scripture , in that they were sent of god : true it is , ordinary ministers are not sent of god in such an extraordinary way as the prophets and apostles were , but in an ordinary way , and by ordinary means ; which way and means if they doe observe , they also may be truly said to be sent of god unto the people . but peradventure our brother means that the people may not lawfully choose a man for minister unto themselves , except he be first sent unto them , in an authoritative way by some other men , and that otherwise he is not sent unto them of god ; which if it were true , then it would follow , that the apostles and prophets , as i said , were not sent of god : for plain it is , that men sent them not . it would also hereupon be requisite to be cleared , that some men besides the church have authority to send ministers to the church , and who these men are that have such authority had need to be cleared also ; which i for my part think will not be done in hast . and till this be done , i know no reason , but i may still retain this apprehension , that men who are qualified according to the rule of the word and duly elected and chosen to some office of the ministery by gods people , are truly sent of god unto that people . the people have not either formally or by grant of christ virtually , the keyes committed to them , how then can they give the keyes to pastors ? answ . yet in p. 7. he tells us that he denyes not but there is a power virtuall , not formall in the church of beleevers , to supply the want of ordination of pastors , or some other acts of the keyes simply necessary , hic & nunc : and this power , saith he , is virtuall not formall . now to say they have this power neither formally nor virtually , and yet to say they have this power virtually though not formally , what is it but an apparent contradiction ? but suppose it were true that the people had not this power either formally or virtually , yet mr. ball and mr. bai●s afore him doe tell us , that ministerially they may give what they never had , viz. as ministring to him who hath power and virtue of deriving its as a man not 〈◊〉 a peny of his own may give an 100 l. if the king make him his almoner . thus the church deriveth a● taking the person whom christ describeth , and out of power will ●ave placed in this or that office in his church . the power of the imperiall dignity is not in the electo● of the emperours , nor the power of that office and authority , whereunto a minister is elected , in the church , who chuseth him to that office . ball tryall of separat . pag. 239 , 240. pag. 494 , 495. people may as the sheep of christ discern his voice , joh. 10. and so have a power of election of their own pastors : nor doth this make good what our brethren say , that therefore they may judge of a ministers fitnes ? answ . that which we say in this answ . pag. 51. there must be some ability to discerne whether men be qualified according to the rule , afore they ought to be elected and chosen into office ; and the people of god have so much ability as is of necessity required afore there be preceeding unto ordination ? wherein it is plain that our arguing is from the peoples ability to discern of mens fitnes afore they be elected , to their like ability to discern of their fitnesse afore they be ordained . they who have so much as to discern who are fit to be ordained : but the people of god may have the former . ergo , they may have the latter . now what saith mr. rutherford hereunto ? the assumption he denyes not , but in plain words grants it , saying , they may as christs sheep , joh. 10. discern christs voyce , and so have a power of election of their own pastors . it must then be the consequence that must be denyed , or the conclusion must be yeelded : what then brings he to overthrow the consequence ? nothing but this , that there is a two fold knowledge , one of christians not denyed to women and beleeving children , who cannot lay on hands , nor ordain mi●isters , as the presbytery doth . but what the other knowledge is he doth not plainly tell , except any thing may be gathered from the words following , where he saith , but for trying of ministers if they be the sonnes of the prophets apt to teach , able to convince the subtill hereticks , and gainsayers , and to put them to silence , there must be in a constituted church a colledge of pastors and prophets to try the prophets with a presbyteriall cognizance . answ . but if mr. rutherford would have spoken to the point , he should have given some reason why the people may discern a mans fitnes for election , and yet not discern his fitnes for ordination , for this is the consequence of our argument which he denyes . but in all that is here said about a two fold knowledge , one of christians , and the other of some body else , what is there in all this , that hath so much as the least shew of overthrowing or weakning the conseqence ? su●e nothing at all that i can finde : for as for that which is intimated , that christians have not so much knowledge as to try ministers whether they be apt to teach , &c. this makes nothing to the point in hand , that they can discern whether a man be fit to be elected , but not discern whether he be fit to be ordained ; but if it have any strength in it at all , it is as much against the ability of the people , which he expressely grants , as against that which he would deny ; as much against their ability of discerning his fitnes for ordination . and therefore how this should overthrow the one and not the other , i do not know : for to any mans understanding it makes no more against the one then against the other ; but either against both , which he will not grant , or else against neither which i conceive is the very truth ? to argue in this sort , they have not ability to convince 〈◊〉 hereticks ; ergo , they may not chuse their ministers , this mr. rutherford will not own ; for he plainly grants they may chuse : and therefore how can this arguing be good , they want ab●lity to convince hereticks ; ergo , they may not impose hands in ordination ? how the one kinds of reasoning can be better then the other , i do not know , except we would say some may be lawfully elected and chosen to the ministery , who cannot lawfully be ordained , but this i suppose cannot be said with truth . chap. xxvi . whether the epistles to timothy and titus , wherein there are contained rules of direction in laying on of hands , do prove that the action may not in any case be performed by non-officers , but must be performed onely by presbyters ; and whether the argument do not make as strongly for the appropriating of laying on of hands to the prelates , as to the presbyters , and do not as well exclude the presbyters from medling therein , as exclude the people . there is onely one place more where i finde mr. rutherford excepting against the answer ; and that is in his pag. 497. where alledging the answer pag. 59. which i conceive is misprinted for pag. 49. he sets down these words as ours , viz. if people may not meddle with ordination , because it is proper to timothy and titus , this may prove that they were bishops who did ordaine elders there alone , which ministers may not doe there , for these epistles are not written to them as bishops alone , nor as elders alone , but as to a mixt state including the people . answ . the order of the dispute is this : reverend mr. herle arguing for ordination of officers by a consociated eldership , and not by a single congregation with or without a pastor , brings this reason for his judgement , viz. rules of direction how to proceed in ordination , and the epistles where those rules are laid down , are not written to the churches or congregations , but to timothy and titus . in answer whereunto we spoke to this purpose , that if this be a sufficient reason to prove that the people may not in any case meddle with ordination , then by as good reason it will follow , that ordination belongs not to the presbytery or synod , but onely to one man , as the prelates would have it ; the reason we give is , because timothy and titus were each of them but onely one man. and we there further say , that we doe approve the answer given to this kinde of reasoning by the refuter of dr. down●●s sermon , at l●●beth , who shews that what was written in those epistles , was not onely written for timothy and titus , but for other ministers also , and also in some sort for all the saints , and that therefore there is no more reason to appropriate those rules , onely to the use of presbyteries and synods , then only to the use of prelates . now what saith mr. rutherford to this ? some parcell of these 〈◊〉 are written , saith he , to timothy and titus as evangeli●ts . something 's are written to them as christians ; and finaditer & objective all is written for the churches good , but the bulk of the epistles is written to them as elders , and especially . 1 tim. 5. 22. 2 tim. 2. 2. for these and the like they were to doe with the presbytery as is cleare , 1 tim. 4. 14. answ . this scripture 1 tim. 4. doth shew that timothy had a gift given him by prophesie with the laying on the hands of the presbytery ; but how doth it hence appear , that not only timothy but titus also was to dothings with the presbytery ? titus is not at all mentioned in that scripture . and as for timothy , scripture tells what the presbytery did to him , but what he must doe with the presbytery it tells us nothing at all . again , if the bulk of the epistles be written to them as elders , and the churches be no otherwise concerned therein , but only finaliter and objectively , the epistles being written for their good , then what shall be the meaning and reason of these words in the conclusion of the epistle to titus , and of the latter to timothy , where it is said , grace be with you , and grace be with you all ? doth it not plainly appear hereby , that more then elders , even all the saints in those places are written unto in those epistles ? thirdly if there be rules in the epistles that doe belong to elders alone , yet sith it is confessed , and may not be denyed , that other things therein doe concern all christians , how shall we be assured that such passages , as concern ●aying on of hands are of the former sort , and not of the latter ? for to say it is so , and it is clear , we think doth not clear it at all , unlesse some further proofe be added . lastly , if all this were granted , which here is said by mr. rutherford , yet for ought i see , our answer is not removed thereby , but still stands fair and good : for in that place of the answer alledged , we say two things , 1. that these rules about ordination in timothy and titus may with as fair a colour be appropriated to one man , as to presbyteries and synods . 2. that the epistles and the rules therein are not to be appropriated to bishops alone or ministers alone , but are indeed of generall concernment for all the christians . now neither of these two is discovered by mr. rutherford . for as for the former of them , he saith nothing thereto at all ; and the latter he doth in a manner grant , not only by saying that all here is written for the churches good , but also by saying that somethings are written to timothy and titus as christians which is in effect the same that we had said before . and how our answer can be disproved or satisfied , either by saying nothing at all thereto , or by saying the same that we had said before , i leave it to the judicious reader to consider . finis .